Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
Categories:

Archives:
Meta:
November 2020
M T W T F S S
« Oct   Dec »
 1
2345678
9101112131415
16171819202122
23242526272829
30  
11/30/20
LESSON 3521 Tue 1 Dec 2020 https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS Free Online Research and Practice University for Discovery of 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. 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. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodhgaya,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 May you, your family members and all sentient and non sentient beings be ever happy, well and secure! The pill to reverse aging would be available to the public within five years and cost the same each day as a cup of coffee, says researcher. Read, Practice, Spread the Own Words of the Awakened One with Awareness the Buddha for Happiness, Welfare, Peace of All Sentient, Non Sentient Beings and for them to Attain Eternal Bliss as Final Goal. Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in 78) Classical Pashto- ټولګی پښتو 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,
Filed under: General
Posted by: site admin @ 8:09 am


LESSON 3521 Tue 1 Dec  2020


https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS


Free Online Research and Practice University

for

Discovery of  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.

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.

in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodhgaya,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

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!


The pill to reverse aging would be available to the public within
five years and cost the same each day as a cup of coffee, says
researcher.

Read,
Practice, Spread the Own Words of the Awakened One with Awareness the
Buddha for Happiness, Welfare, Peace of All Sentient, Non Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in


78) Classical Pashto- ټولګی پښتو
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,


https://english.alarabiya.net/en/life-style/healthy-living/2018/09/05/For-the-price-of-a-coffee-a-day-can-humans-soon-live-up-to-150-years-


For the price of a coffee a day, can humans soon live up to 150 years?


The pill to reverse aging would be available to the public within
five years and cost the same each day as a cup of coffee, says
researcher. (Supplied)

Staff writer, Al Arabiya English
Wednesday 05 September 2018


Text size
A
A
A

Can humans live up to 150 years? Medical researchers have been on
the lookout for techniques to extend human longevity for a long time.

At news report
says a new process has been found by Harvard Professor David Sinclair
and researchers from the University of New South Wales, involving cell
reprogramming.

Dr. Sinclair, is a Professor at the School of
Medicine at the University of New South Wales (UNSW), Sydney.  He is
also a Professor in the Genetic Department at Harvard Medical School,
Boston, Co-Director of the Paul F. Glenn Laboratories for the Biological
Mechanisms of Aging.

According to Dr Sinclair, who is the co-founder and co-chief editor of the scientific journal Aging,
human organs could be regenerated using the technique. It could even
paralysis sufferers to move again, he says. Human trials are due within
two years.

The research team told The Herald Sun that they also found they could increase the lifespan of mice by 10 per cent by giving them a vitamin B derivative pill.

The pill also led to a reduction in age-related hair loss.

The pill would be available to the public within five years and cost the same each day as a cup of coffee, hoped Prof. Sinclair.

The
Harvard professor at the same time had a word of caution for people
want to not to try to reverse the aging process, as it has not yet been
“formally tested for safety.” The research and the science behind it has
to be published and peer reviewed.

‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,” he said.

The
new technique that the research team found out involves the molecule
nicotinamide adenine dinucleotide (NAD), which plays a role in
generating energy in the human body.

The chemical NAD is in use at present as a supplement for treating Parkinson’s disease and fighting jet lag.

Professor
Sinclair, who claims to have tried it out using his own molecule, and
found that his biological age has dropped by 24 years after taking the
pill.

He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.

The
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.


Last Update: Wednesday, 20 May 2020 KSA 09:53 - GMT 06:53

https://theunn.com/2018/12/want-to-live-upto-150-years-for-the-price-of-coffee/

The Universal News Network


Want to live upto 150 years for the price of coffee?

December 13, 2018
Staff Reporter
Health
0




For humans, death in old age has always been life’s great
punchline. It takes 70 or 80 years to get really good at the whole
business of being alive, and no sooner does that happen than mortality
begins looking your way, tapping its watch and discreetly reminding you
that there’s a line waiting for your table, a report by TIME magazine
has said.

It’s the job of aging—and the multiple diseases that accompany
it—to make sure we eventually get out of the way, an unhappy fact humans
have been battling practically as long as we’ve been around. But some
experts argue that aggressively treating the age-related diseases—heart
disease, cancer, diabetes, dementia—instead of aging itself has been a
mistake.

Creaking knees,
wrinkles, and a step closer to death every day – age is no friend of
the human body. Even if not reversed, an extraordinary new anti-ageing
technique promises to slow down the process – it can see humans live to
150-years-old and allow them to regrow their organs by 2020.

A  new
technique involves the molecule Nicotinamide Adenine Dinucleotide (NAD),
which is believed to be capable of generating energy in the human body
and enabling you to live longer.

Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed a new process to slow down ageing. The technique,
which involves reprogramming cells, can not only allow people to
regenerate their organs but also allow paralysis sufferers to move
again, with human trials due within two years.

It was found in
the same research that the lifespan of mice could be increased by ten
percent by giving them a vitamin B derivative pill. In what is both good
news and groundbreaking, it also observed that the pill led to a
reduction in age-related hair loss.

The science
behind the new technique involves the molecule Nicotinamide Adenine
Dinucleotide (NAD), which is believed to be capable of generating energy
in the human body. The chemical is already used as a supplement for
treating Parkinson’s disease and fighting jet lag.

Professor
Sinclair, who is using his own molecule to reduce the ageing process,
said that his biological age has reduced by 24 years after taking the
pill. His father, 79, has taken to adventure sports such as white water
rafting and backpacking after he started using the molecule a
year-and-a-half back. In case you are not convinced of this age-defying
miracle yet, his sister-in-law gained her fertility back after taking
the treatment, despite having started to transition into menopause in
her 40s, according to Professor Sinclair.

Regarding the
availability of the pill to the general public and its cost, it is
expected to be available to the public within five years and cost the
same each day as a cup of coffee.

However, Dr.
Sinclair warned people not to try to reverse the aging process before
the research paper has been published or peer-reviewed.


Share this:

https://www.dailymail.co.uk/news/article-6121913/New-technique-humans-live-150-regrow-organs-price-coffee-day.html


Stunning 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

An extraordinary new anti-ageing technique could see humans live to 150 years old and allow them to regrow their organs by 2020.

Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.

Dr 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.

The
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.

An
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.

But 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.

‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,’ he said.

Harvard
Professor David Sinclair (pictured) and researchers from the University
of New South Wales have developed a process, which involves
reprogramming cells

The science
behind the new technique involves the molecule nicotinamide adenine
dinucleotide (NAD), which plays a role in generating energy in the human
body.

The chemical is already used as a supplement for treating Parkinson’s disease and fighting jet lag. 

Professor
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.

He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.

The
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.

Stunning 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

Published: 17:44 GMT, 1 September 2018 | Updated: 19:52 GMT, 1 September 2018

An extraordinary new anti-ageing technique could see humans live to 150 years old and allow them to regrow their organs by 2020.

Harvard
Professor David Sinclair and researchers from the University of New
South Wales developed the new process, which involves reprogramming
cells.

Dr 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.

The
same researchers also found they could increase the lifespan of mice by
ten per cent by giving them a vitamin B derivative pill.

An extraordinary new anti-ageing technique could see humans live to 150 years old and allow them to regrow their organs by 2020 (stock image)
+3

An 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.

But 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.

‘We do not recommend people go out and take NAD precursors as they have not yet formally tested for safety,’ he said. 

Harvard Professor David Sinclair (pictured) and researchers from the University of New South Wales have developed a process, which involves reprogramming cells
+3

Harvard Professor David Sinclair
(pictured) and researchers from the University of New South Wales have
developed a process, which involves reprogramming cells

The
science behind the new technique involves the molecule nicotinamide
adenine dinucleotide (NAD), which plays a role in generating energy in
the human body.

The chemical is already used as a supplement for treating Parkinson’s disease and fighting jet lag. 

Professor
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.

He said his father, 79, has been white water rafting and backpacking after starting using the molecule a year-and-a-half ago.

The
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.

Human 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)
+3

Human 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)

https://www.dailymail.co.uk/health/article-2050788/Anti-ageing-wonder-pill-drug-enable-live-150.html


‘We can live to 150 and stay healthy’: Professor says first ‘wonder drugs’ could be ready this decade

By Rob Cooper
Updated: 12:35 GMT, 19 October 2011



Very old age: Dustin Hoffman plays 121-year-old Jack Crabb in Little Big Man

Very old age: Dustin Hoffman plays 121-year-old Jack Crabb in Little Big Man

Drugs
that can slow the ageing process are likely to be available this
decade, raising the prospect of people living to 150 or longer.

‘Wonder’
pills that help the body repair itself are in the early stages of
development and will help us live well into our second century - while
stem cell therapies will boost our quality of life.

Professor
Peter Smith, Dean of Medicine at the University of New South Wales in
Sydney, said a girl born today in Australia could  already expect to
live to 100.

And rather than suffering a long drawn out decline, he claimed we could live a healthy and active life until just before we die.

Prof Smith told the annual Medicine Dean’s Lecture, on the possibility of happy and healthy ageing, that there will be a dramatic leap forward in life expectancy.

He said: ‘I think there is real hope we can extend human life by some decades further.

‘But the aim is not just to eke out extra existence but to facilitate a longer healthy life.

‘We
just don’t want to live longer, we want to live longer well. And these
drugs will help with regeneration processes in the body so people will
live well, much longer.’

Harvard geneticist Professor David Sinclair told the Dean’s lecture: ‘We are seeing the beginning of technology that could one day allow us to reach 150.’

David Sinclair, Peter Smith, Susan Greenfield  University of New South Wales

Lecture: Professor Peter Smith and Oxford neuroscientist Baroness Susan Greenfield at the University of New South Wales

Prof Sinclair is researching resveratrol - an anti-ageing compound in red wine.

A new compound is being trialled which is 1000 times more powerful than resveratrol - and is showing signs of being effective.

He
said: ‘Our bodies have an extraordinary ability to repair themselves
and resveratrol is seemingly able to tap into those healing mechanisms.’

He said that plant-derived compounds like resveratrol had activated enzymes in mice that trigger the DNA repair process.

‘Those
enzymes exist in human bodies too, so the possibility of drugs that
slow the ageing process is very likely within our lifetime,’ he said.

Oxford University neuroscientist Baroness Susan Greenfield told the Sydney lecture that people would be able to start second careers when they reach 65.

Longer life expectancies: Professor Peter Smith, dean of medicine at New South Wales University, pictured, said children born today could expect to live to 100

Longer
life: Professor Peter Smith, Dean of Medicine at New South Wales
University, pictured, said children born today could already expect to
live to 100

An older workforce would focus on knowledge-based jobs rather than physical ones, she suggested.

However, Baroness Greenfield, who leads a multi-disciplinary team at Oxford investigating neurodegenerative conditions, added that we had to tackle dementia.

She
said: ‘We are in an era of unprecedented life expectancy, and science
research needs to ensure we live happy and healthy lives, otherwise the
social and economic implications could potentially be catastrophic.’



Share or comment on this article:

Anti-ageing ‘wonder pill’ drug ‘will enable us to live to 150′


At
Bengaluru, India where to  buy the molecule Nicotinamide Adenine
Dinucleotide (NAD), which plays a role in generating energy in the human
body available by by 2020 ‘for the price of a coffee a day’ a Stunning
anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.

https://alivebyscience.com/about/

ALIVE BY SCIENCE – All about NAD+


WE ARE THE NAD+ EXPERTS




As the industry leader and largest manufacturer of NAD+ products, we
consult with a wide range of research and clinical doctors to understand
the latest research and combine that with feedback from thousands of
customers so that we can offer the absolute most effective NAD+
restoration products
– click for more –

Physical store and online retailer

We have been writing about
and selling health products online since 2006, and carried over 1,500
products on our website and in our physical store located in Las Vegas.

Focus on NAD+ Boosters

In
2014 we began selling our own brand of Nicotinamide Riboside (NR), and
quickly realized it really made a difference in the health of
individuals.

We were very excited to be involved with a
product we truly believed in, and quickly branched out to producing our
own brand of Nicotinamide Mononucleotide (NMN) capsules. By 2017, we
were the largest seller of NMN products, and decided to close our Las
Vegas store to focus all our energy on developing our own line of NAD+
products.




We learn from our customers

One big difference between us and other supplement makers is, we actually talk to our customers!

From years of running a physical store, we know that we can gain powerful insight from those using our products.

That
feedback has proven especially useful in the formulation of NAD+
products, and has helped us determine what works, without waiting years
for the clinical research.

 

Crowd sourced research

Our
sales grew quickly at alivebynature.com to where we were soon the
biggest seller of NMN, but we never adopted the poor customer support
standards of other online sellers.

We don’t outsource phone support to a 3rd party that has no idea what NMN is.

Call us and you  will be surprised and the friendly, knowledgeable support.

All that time spent on the phone making sure our customers were happy pays off by helping us learn what works and what doesn’t.

In
2017, we began selling our NMN powder after our customers helped us
confirm how much more effective it was to take NMN sublingually, rather
than from a capsule.

Industry leading pioneers

As the most prominent seller of NMN, we have also formed relationships with hundreds of doctors, nutritionists, personal trainers and clinicians who purchase our products.

Based
on superior communication and feedback from our customers and guidance
from a network of health professionals, we continue to innovate and have
developed a full range of sublingual tablets, powder, liquid drops, and
nasal sprays.



https://www.amazon.in/s?k=nad%2B+supplement&adgrpid=57381528885&ext_vrnc=hi&gclid=Cj0KCQiAzZL-BRDnARIsAPCJs71oThCEist1vyK1_QjumLDPfamGddPgp4EZzSS8MhJrqzUIsKqegaEaAl5JEALw_wcB&hvadid=359825693493&hvdev=c&hvlocphy=9062032&hvnetw=g&hvqmt=b&hvrand=16883782564396414013&hvtargid=kwd-300426392043&hydadcr=2439_1939990&tag=googinhydr1-21&ref=pd_sl_1c3hujhemo_b

https://www.dazhanpharm.com/?gclid=Cj0KCQiAzZL-BRDnARIsAPCJs71Xwhwm9DGbiOcwxpNyx3KDUdKzUck9nDOvKUDbN-lJzPb0_CsVuZgaAq09EALw_wcB

Zhejiang Dazhan Biotechnology Co., Ltd.

Zhejiang Dazhan Biotechnology Co., LTD.


COMPANY PROFILE


       Zhejiang Dazhan Biotechnology Co., Ltd. was established in May
2014 with a registered capital of 10 million yuan. It is a
biopharmaceutical enterprise jointly established by Dr. Zhu and Haibin
Xu  who has many years of management experience in the pharmaceutical
industry in China. The company mainly researches, develops, manufactures
and sells the following three major sections: one is the high-end
biomedical intermediates mainly based on the conversion of biological
enzymes; the other is the biological enzymes, coenzymes and biomedical
health care; the third is to undertake the international production of
bulk pharmaceutical intermediates. The company has 21 employees, 
including 9 undergraduates, 2 graduate students, and 2 postdoctoral
students; 10 of them are directly engaged in research and development,
all of whom have rich work experience in biomedicine, accounting for
47.62% of the total number of employees. Since its establishment, the
company has been operating steadily and is in rapid development. Many
products have reached cooperation intentions with customers.


       The company’s main products include Atorvastatin
intermediatesATS-4, ATS-5, BOC, glucose dehydrogenase, dehalogenase,
coenzyme series, PQQ, Ademetionine 1,4-butanedisulfonate, etc. Among
them, the current leading product ATS-5 has an annual output of 500 tons
and adopts a two-step biological enzyme conversion process. Compared
with the current domestic one-step enzyme process, it has the advantages
of environmental protection, less product impurities and high purity.
And the company has its own enzyme production base and a cooperative
production base of ethyl 4-chloroacetoacetate, which has the advantages
of stable raw material supply and relatively low cost. Secondly, the
company leverages the policy advantages of Haichuang Park’s high-level
talent incubator project and uses Hangzhou as its R & D and sales
center to help the company’s subsequent development.


       Based on the concept of honest cooperation and hard work, the
company sincerely cooperates with domestic counterparts to achieve a
win-win situation!

Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]



Friends

Read,
Practice, Spread the Own Words of the Awakened One with Awareness the
Buddha for Happiness, Welfare, Peace of All Sentient, Non Sentient
Beings and for them to Attain Eternal Bliss as Final Goal.
Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vision, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to
rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This is the
dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·nirodha ariyasacca has been
personally experienced’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the
earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana,
the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot
be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard
the cry of the devas of the earth, the Cātumahārājika devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the
cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having heard the
cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus in that
moment, in that instant, the cry diffused up to Brahma·loka. And this
ten thousandfold world system shook, quaked, and trembled, and a great,
boundless radiance appeared in the world, surpassing the effulgence of
the devas
Then the
Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really
understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.
in.pinterest.com
Found a gif I want you to see!
Discover even more ideas for you

https://in.pinterest.com/pin/831195674968565884/

78) Classical Pashto- ټولګی پښتو
ولولئ
، تمرین وکړئ ، د بیدار شوي خپل ځان کلمو د پوهاوي سره د خوښۍ ، هوساینې ،
د ټولو حسد سولې ، غیر حساسو شرایطو لپاره خپور کړئ او د دوی لپاره د
وروستي هدف په توګه د ابدي نعمت لاسته راوړل.
د ډماکاکاکاپواټانا سټاټ سیټ - د دم د څرخ حرکت په حرکت کې - [دهنما کاکا av پاوټانا] په کلاسیک پښتو کې - ټولګی پښتو
دا په حقیقت کې د پالي ادبیاتو کې ترټولو مشهوره سوټا ده. بودا د لومړي ځل لپاره څلور آرییا - ساکاسونه وغزول.
شروع >> سوټا پییاکا >> سعیاتتا نیکیا >> Sacca SaṃyuttSN 56.11 (S v 420)
په
یو وخت کې ، بھاګاوس په اسیپټانا کې د هیر گرو کې په وارانسي کې پاتې و.
هلته ، هغه د پنځه بخخونو ګروپ ته ګوته ونیوله: دا دوه افراطیت ، بهخوس
باید د هغه چا لخوا ونه منل شي چې د کورني ژوند څخه راوتلی وي. کوم دوه؟ له
یوې خوا د کاما په لور د هیډونیزم عقیدت ، چې کم ظرفیت ، ناوړه ، عام ،
ارییا دی ، له ګټې بې برخې دی ، او له بلې خوا د ځان وژنې لپاره عقیدت ، چې
دخوخ ، یو ارییا ، له ګټې بې برخې دی . دې دوو معتبرو ، بخخوس ته د تګ
پرته ، تتګاتا د ماهیزیم پاپیډا ته بشپړ هویت ورکړی دی ، کوم چې لید
رامینځته کوي ، چې اذیت کوي ، او ابیسیه ، سمبوهي ، نیببنا ته. او څه چې ،
بخخس ، مجازي پیرپیډا دی کوم چې تاتګاتا په بشپړه توګه بیدار کړی دی ، کوم
چې لید رامینځته کوي ، کوم چې اډیا رامینځته کوي ، او د ارامښت لامل کیږي ،
ابخیا ، سمبودي ، نیببنا ته؟ دا ، بخخس ، دا آریه آګاګیکا مګا ده ، چې ویل
کیږي: سمāā ṭṭṭṭṭṭ sā samamṅamamamṅṅṅṅṅṅṅṅṅ..
.amamamamamamamamamamamamamam s
samamamamamamamamāāāāāāāāāāāāāāāāā…………………….. دا ، بخخس ،
هغه مججیمه پاپایډا دی چې تاتګاتا یې بیدار کړی ، کوم چې لید رامینځته کوي
، کوم چې producesa تولیدوي ، او د ارامتیا ، اببیا ، سمبودي ، نیببنا ته
اړوي. دوخته ده ، جار دوخته ده (ناروغي دوخته ده) مرها ده ، له هغه څه سره
ناسته وي چې ناپسند وي دخته ده ، له هغه څه څخه جلا کیدل چې دوکه کیږي ، نه
دا چې هغه څه ترلاسه کړي چې غوښتونکی وي. په لنډ ډول ، پنځه فرعي دندخ
دوخته دي. سربیره پر دې ، بخخس ، دا دوخته سمودیا ارییا ساکا ده: دا طاهري د
زیږون لامل کیږي ، له خوښې او رضا سره تړلې ده ، دلته یا هلته خوشحالي
لټوي. کامه طاهره ، بها طاهري او وبها تاهه.بخخس ، دا دخته نیرود اریکا
ساکا ده: بشپړه ویره ، نیرود ، پریښودل ، پریښودل ، خلاصول او له هماغه
تاهث څخه ازادي. دوخته od نیروده · ګیمین پاپاید ارییا ca ساکا: یوازې دا
اوریا آشګیکا مګا ده ، چې ویل کیږي: سمāā··ṭṭṭṭṭṭ،
،amamamam··ṅṅppppppppppا ، سمmantāīīīīī and and and and and and and and
and and and and and and and and and and and and and and and and and and
and and and and and and and and and ā samādhi.’I دا dukkha ariyasacca ‘:
په ما کې ، bhikkhus ، مخکې د نه لیدل شوي شیانو په اړه ، سترګې راپورته
شوې ، aroa راپورته شو ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا
راپورته شوه. ‘اوس ، دا ډکه اریاسکا باید په بشپړ ډول وپیژندل شي’: زما په
نظر ، بکخوس ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ،
aroa راپورته شو ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا راپورته
شوه. ‘اوس ، دا دوخته ارییاسکا په بشپړ ډول پیژندل شوی دی: زما په نظر ،
بکخوس ، مخکې د نه لیدو شویو شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ،
پاññā راپورته شو ، وجج راپورته شو ، ر aroا راپورته شوه. دا دخته ده ·
سمودیا ارییاسکا ‘: زما په نظر ، بخخوس ، مخکې له مخکې د اوریدلو شیان په
اړه ، سترګې راپورته شوې ، پاڅیده ، پاڅیده ، واجه راپورته شوه ، ر lightا
راپورته شوه. ‘اوس ، دا ډکه - سمودیا ارییاسکا باید پرېښودل شي’: زما په
نظر ، بکخوس ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ،
پاڅیده ، پاññā راپورته شو ، وجج راپورته شو ، ر lightا راپورته شوه. ‘اوس ،
دا دوخته am سمودیا ارییاسکا پرېښودل شوې ده: په ما کې ، بیخخس ، مخکې د
نه لیدو شویو شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ، پاññā راپورته
شوې ، ویجا راپورته شوې ، ر lightا راپورته شوې. · نیرودھا ارییاسکا:: په
ما کې ، بخخوس د هغه شیانو په اړه چې مخکې نه اوریدل شوي ، سترګې راپورته
شوې ، پا aroه راپورته شوې ، پاچا راپورته شو ، رāا راپورته شوه. ‘اوس ، دا
ډکه - نیرود ارییاسکا باید په شخصی ډول تجربه شي’: زما په نظر ، بکخوس ،
مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ، پاچا راپورته
شو ، پاچا راپورته شو ، واجب راپورته شو ، ر lightا راپورته شوه. ‘اوس ، دا
دوخته - نیروده ارییاسکا په شخصی ډول تجربه شوې’: زما په نظر ، بکخوس ،
مخکې د نه لیدل شوي شیانو په اړه ، سترګې راپورته شوې ، پاڅیدلې ، پاse
راپورته شوې ، وجج راپورته شوې ، ر lightا راپورته شوې. dukkha ir nirodha ·
gāminī paṭipadā ariyasacca ‘: زما په نظر ، bhikkhus ، مخکې له مخکې د
اوریدلو شیانو په اړه ، سترګې راپورته شوې ، aroa راپورته شو ، پاññā
راپورته شو ، وجج راپورته شو ، ر lightا راپورته شوه. ‘اوس ، دا دوکه -
نیرودod ګیمین پاīیپادې ارییاسکا باید وده ومومي’: په ما کې ، بیخخس ، مخکې
له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته شوې ، aroa راپورته شو ،
پاññā راپورته شو ، واجه راپورته شوه ، ر aroا راپورته شوه.
‘اوس
، دا دوخته ir نیروده ā gīāīīī paṭipadā ariyasacca رامینځته شوی دی: په
ما کې ، bikkhus ، مخکې له مخکې د اوریدلو شیانو په اړه ، سترګې راپورته
شوې ، پاڅیدلې ، پاڅیدلی ، وججه راپورته شوې ، ر aroا راپورته شوې. او داسې
نور اوږد ، بخخس ، لکه څنګه چې زما د یات·ūṃṃṃṃṃṃṃ tri tri four four four
four four four four four four four four four four four four four four
four four four four four four four four four four four four four four
four four four four four four four four four four four four four four
four four four four four four د دې four a a a ways ways waysc ways ways
ways ways ways waysرې د ways triadsads by by by by in in pure pure pure
in devas in its د itsas asas asasasas āas āāāas ā with āāāā āā āā āāāā
āā āā āāā asā sa sa with saṇ sa as sa sa with the sa the دي. برهمنيان ،
په دې نسل کې د خپلو شیطانانو او انسانانو سره ، ترټولو عالي سمبولو ته
بیدار شوي.
مګر
کله چې ، بکخس ، زما د یاتمکتیا پوهه او لید د دې درې ارییاسکاسو په توګه
په تیرو دولسو لارو کې د درې ځله پیژندل شوی و ، ما په لوکا کې د دې دیوس ،
مور ، د برهمو ، سمارا او برهمنانو سره ادعا وکړه. دا نسل د خپلو شیطانانو
او انسانانو سره ، تر څو په بشپړ ډول سمدلاسه سمبولي ته ویښ شي.
او
پوهه او لید په ما کې راپورته شو: ‘زما ویموټیتی نه بدلیدونکی دی ، دا زما
وروستی جهتی دی ، اوس نور هیڅ احساس نشته. دا هغه څه دي چې بھاګوا وویل.
خوشحاله ، د پنځو بهیخوس ګروپ د بھاګاوش خبرو تایید کړ. او پداسې حال کې چې
دا څرګندونې د ویلو په وخت کې ، په دسما کویټیا کې د داما سترګې رامینځته
شوې چې له جذبه او بې بنسټه څخه پاکه ده: “ټول هغه څه چې د سمودیا طبیعت
لري د نیرود طبیعت لري.”
او
کله چې بھاګوا د دما څرخ حرکت رامینځته کړ ، نو د ځمکې شیطانانو په لوړ
آواز سره اعلان وکړ: ‘په وارانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه
کې ، بھاګوا د دما عالي څرخ حرکت رامینځته کړ ، چې د سماس په واسطه یې مخه
نشي نیول کیدی. يا د برهمنو ، ديوانو ، مورس ، برهما يا په نړۍ کې هرڅوک. د
ځمکې د ديوانو ژړا واورېدل ، د کاتومهيارجيکا ديوس په لوړ آواز سره اعلان
وکړ: ‘په وارانسي کې ، په ايسيپټانا کې د ديرو ګروي کې ، بھاګوا مو حرکت
کړی دی. د دامام عالي څرخ ، چې د ساماسا ، برهمنانو ، دیوانو ، موراس ،
برهما او یا په نړۍ کې د کوم چا لخوا نشي نیول کیدلی. uma د کاتوماهورجیک
دیوس ژړا واورید ، د تیوتیش دیوس یې په لوړ آواز سره اعلان وکړ: V په
ویرانسي کې ، په دره گرو کې ایسیپټانا ، بھاګوی د دهيم عالي څرخ حرکت
رامینځته کړی ، کوم چې دسماسو یا برهمنانو ، دیوانو ، موراس ، براهما یا په
نړۍ کې د هیڅ چا لخوا نشي نیول کیدلی. د تیوتیش دیوانو ژړا واورید ، یوم
دیو په لوړ غږ اعلان وکړ: ‘په وارانسي کې ، په اسیپټانا کې د هیر گروه ، th
ای بھاگوا د دما عالي څرخ حرکت رامینځته کړی ، کوم چې د سماس یا برهمنانو ،
دیوانو ، مرس ، برهما یا په نړۍ کې د هیڅ چا لخوا نشي بند کیدلی. aving د
یما دیوانو ژړا واورېد ، طوطی دیوس یې په لوړ غږ اعلان کړ: ورانسي ، په
ایسیپټانا کې د هیر گرو کې ، بھاګوا د دما عالي څرخ حرکت رامینځته کړی ،
کوم چې د سماسو یا برهمنیانو ، دیوس ، ماریس ، براهما یا په نړۍ کې د کوم
چا لخوا نشي مخنیوی کیدی. د نیممنارتی دیوانو غږ په لوړ آواز سره اعلان کړ:
‘په ورایانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه کې ، بھاګوا د دما
عالي څرخ حرکت رامینځته کړ ، چې د سماس یا برهمنیانو ، دیوانو ، موراس ،
برهمو یا په نړۍ کې د کوم چا لخوا نشي بند کیدلی. ‘د نیممنارتی دیوانو ژړا
اوریدلو سره ، پارنمیمیتواس وتی دیوانو په لوړ آواز سره اعلان وکړ:’ په
وارانسي کې ، په ایسیپټانا کې د هیر گرو په سیمه کې ، بھاگیو د دما عالي
څرخ حرکت رامینځته کړی ، کوم چې د سماس یا برهمنانو ، دیوانو په واسطه نشي
بند کیدلی. مرس ، برهما یا په نړۍ کې هر څوک. ‘هو د پرانيميتواسويتي ديوانو
ژړا واورېده ، برهماکايکا ديوس په لوړ غږ اعلان وکړ: ‘په وارانسي کې ، په
ايسيپټانا دير گرو کې ، بھاګوا د دما عالي څرخ حرکت رامينځته کړی ، چې د
سامااس يا برهمنيانو ، ديواسونو او مرس پواسطه نشي بندولی. ، برهما یا په
نړۍ کې څوک. ‘په دې شېبه کې ، په همدغه وخت کې ، ژاړه برهما لوکا ته توپیر
لري. او دا لس زره ګړی د نړۍ سیستم ولړزید ، ولوید ، او لړزېدلی ، او په
نړۍ کې یو لوی ، بې پایه ر appearedا راښکاره شوه ، چې د دیوسونو اغیزې یې
لا پسې پراخه کړې.
بیا
بهاګویې دغه آدانا وویل: کوتاس په حقیقت پوه شو! Koṇḍañña واقعیا پوهیدل! ‘
او همداسې د āیسسما کوآسانا د ññā آسي · کوسیññا په نوم ترلاسه کړل.
د
عمر ضد ضد تحلیل ممکن انسان وګوري چې تر 150 پورې ژوند وکړي او په 2020 کې
د یوې کافي قیمت لپاره نوي ارګانونه رامینځته کړي ‘یو نوی تخنیک کولی شي
په انسانانو کې د عمر ضربه پروسه په 50 کلونو کې راټیټ کړي د سډني څخه
څیړونکو موندلي چې په ګولۍ کې لس ژوندي پاتې شوي سینټ اوږد. مالیکول کولی
شي د خپلو حجرو په بیارغولو سره ځینې اعضاو رامینځته کړي. مخدره توکي کولی
شي په پنځه کالو کې د انسان ازموینې وروسته شتون ولري د عمر ضد غیر معمولي
تخنیک ممکن انسان تر 150 کلنۍ پورې ژوند وکړي او دوی ته اجازه ورکړي چې تر
2020 پورې خپل اعضاو تنظیم کړي. هارورډ پروفیسور ډیویډ سنکلیر او د نیو
ساوت ویلز پوهنتون څیړونکو نوې پروسه رامینځته کړه ، چې د حجرو دوباره
رامینځته کول پکې شامل دي. ډي سینکلیر وویل چې دا تخنیک خلکو ته اجازه
ورکوي چې اعضاو ته وده ورکړي ، او حتی د ګوز suff ناروغانو ته اجازه ورکوي
چې د دوه کالو په اوږدو کې د انساني آزمایښتونو سره مخ شي. .
in.pinterest.com
Found a gif I want you to see!
Discover even more ideas for you




79) Classical Persian-کلاسیک فارسی
Friends

بخوانید
، تمرین کنید ، با آگاهی از بودا برای خوشبختی ، رفاه ، صلح همه موجودات
باتجربه ، غیر محرمانه و برای دستیابی به سعادت ابدی به عنوان هدف نهایی ،
كلمات شخصی آن را بیدار کنید.
Dhammacakkappavattana
Sutta — Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Persian Classical- کلاسیک فارسی
این قطعاً مشهورترین سوتا در مراسم سخنرانی پالی است. بودا برای اولین بار چهار آریا · ساکا را بیان می کند.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
در
یک مورد ، باگاوو در Varanasi واقع در نخلستان گوزن در Isipatana اقامت
داشت. در آنجا ، او خطاب به گروه پنج بهخوک خطاب کرد: این دو حالت افراطی ،
بهخخوس ، نباید توسط کسی که از زندگی در خانه بیرون رفته است ، پذیرفته
شود. کدام دوتا؟ از یک طرف ، ارادت به لذت طلبی نسبت به kma ، که فرومایه ،
مبتذل ، متداول ، آناریایی ، محروم از منفعت است ، و از سوی دیگر ارادت به
خودفکری ، که دوکخا ، آناریا ، محروم از منفعت است. . بدون رفتن به این دو
حد ، bhikkhus ، Tathāgata کاملاً بیدار شده است با majjhima paṭipada ،
که باعث ایجاد بینایی می شود ، که باعث تولید آن می شود و منجر به مماشات ،
abhiñña ، sambodhi ، به Nibbāna می شود. و ، bhikkhus ، majjhima
paṭipada است که تاتاگاتا کاملاً بیدار شده است ، که بینایی ایجاد می کند ،
تولید کننده “یک” است و منجر به مماشات ، “ابهینا” ، “سامبوجی” و “نیبنا”
می شود؟ این ، bhikkhus ، این ariya aṭṭhaṅgika magga است ، به عبارت دیگر:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. این ، bhikkhus ،
مجتبی pajipada است که Tathāgata در آن بیدار شده است ، که باعث ایجاد
بینایی می شود ، که باعث تولید آن می شود و منجر به مماشات ، به abhiñña ،
به sambodhi ، به Nibbāna می شود. بعلاوه ، bhikkhus ، این dukkha ariya ·
sacca: jāti dukkha است ، jarā is dukkha (بیماری dukkha است) maraṇa
dukkha است ، معاشرت با آنچه ناپسند است dukkha است ، جدا شدن از آنچه که
دوست دارد dukkha است ، نه برای رسیدن به آنچه که شخص می خواهد dukkha است؛
به طور خلاصه ، پنج اپدیکنه دوها هستند. بعلاوه ، bhikkhus ، این dukkha ·
samudaya ariya · sacca است: این طاهه منجر به تولد دوباره ، متصل به میل و
لذت ، لذت بردن از اینجا یا آنجا ، به عبارت دیگر: kāma-taṇhā ،
bhava-taṇhā و vibhava-taṇhā. بعلاوه ، bhikkhus ، این dukkha · nirodha
ariya · sacca است: virāga کامل ، نیروادا ، رها کردن ، رها کردن ، رهایی و
آزادی از آن تعالی. بعلاوه ، bhikkhus ، این است dukkha · nirodha ·
gāminī paṭipada ariya · sacca: فقط این ariya aṭṭhaṅgika magga ، یعنی
بگویید: sammā · diṭṭhi ، sammā · saṅkappa ، sammā · vācā sammā ·
kammanta ، sammā · ājīva ، sammā · samā · sam · sam · sam and · sam and ·
samā · samā · sam and · samā · samā · · samādhi. ‘این dukkha ariyasacca
است: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم
برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، نور برخاست. “اکنون ،
این دوکخا آریاساکا کاملاً شناخته شده است”: در من ، بهخخوس ، در مورد
چیزهایی که قبلاً شنیده نشده بودند ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، نور پدید آمد. “اکنون ، این dukkha ariyasacca
کاملاً شناخته شده است”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً
شنیده نشده بود ، چشم برخاست ، “ara برخاست ، paññā برخاست ، vijjā برخاست ،
نور برخاست.” این dukkha است · samudaya ariyasacca ‘: در من ، bhikkhus ،
در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ،
paññā برخاست ، vijjā برخاست ، نور پدید آمد. ‘اکنون ، این دوکخا ·
سامودایا آریاساکا رها خواهد شد’: در من ، بهخخوس ، در مورد چیزهایی که
قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ، paññā برخاست ، vijjā
برخاست ، چراغ برخاست. “اکنون ، این dukkha · samudaya ariyasacca رها شده
است”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم
برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، چراغ برخاست. “این
dukkha است · nirodha ariyasacca ‘: در من ، bhikkhus ، در مورد چیزهایی که
قبلاً شنیده نشده بود ، چشم به وجود آمد ، ara برخاست ، paññā برخاست ،
vijjā برخاست ، نور پدید آمد. “اکنون ، این دوکخانیرودا ariyasacca شخصاً
باید تجربه شود”: در من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده
بود ، چشم برخاست ، ara برخاست ، paññā برخاست ، vijjā برخاست ، نور پدید
آمد. ‘اکنون ، این dukkha · nirodha ariyasacca شخصاً تجربه شده است: در من
، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ،
ñāṇa برخاست ، paññā برخاست ، vijjā برخاست ، چراغ پدید آمد. ”این همان
dukkha · nirodha · gāminī paṭipadā ariyasacca ”: در من ، bhikkhus ، در
مورد چیزهایی که قبلاً شنیده نشده بودند ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، چراغ برخاست. “اکنون ، این dukkha · nirodha ·
gāminī paṭipadā ariyasacca قرار است توسعه یابد”: در من ، bhikkhus ، در
مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ، ara برخاست ، paññā
برخاست ، vijjā برخاست ، نور برخاست.
“اکنون
، این dukkha · nirodha · gāminī paṭipadā ariyasacca ایجاد شده است”: در
من ، bhikkhus ، در مورد چیزهایی که قبلاً شنیده نشده بود ، چشم برخاست ،
ara برخاست ، paññā برخاست ، vijjā برخاست ، نور پدید آمد. و بنابراین
طولانی ، bhikkhus ، به عنوان yath y · bhūtaṃ دانش و بینش من از این چهار
ariyasaccas در این دوازده روش توسط triads کاملا خالص نبود ، من ادعا
نکردم که در لوکا با devas آن ، با Māras خود ، با brahmās خود ، با
samaṇas و برهمن ها ، در این نسل با شیاطین و انسان های خود ، کاملاً عالی
ترین سامو سامبوسی را بیدار کرده اند.
اما
هنگامی که ، بهخخوس ، دانش و دیدگاه من در مورد این چهار آریاساکا در این
دوازده روش توسط سه گانه کاملاً خالص بود ، من ادعا کردم که در لوکا با
دیوانهایش ، با موراسهایش ، با براهامش ، با سماعها و برهمن ها ، در این
نسل با شیاطین و انسانهایش کاملاً عالی ترین سامو ساموجه بیدار شده اند.
و
دانش و بینش در من بوجود آمد: گروه پنج نفره bhikkhus با خوشحالی کلمات
Bhagav approved را تأیید کرد. و در حالی که این سخنرانی صحبت می شد ، در
āyasmā Koṇḍañña چشم Dhamma ظاهر شد که عاری از اشتیاق و ضد زنگ است: “هر
آنچه که دارای طبیعت سامودایا باشد ، ماهیت نیرودا دارد”.
و
هنگامی که بهاگاو چرخ دمه را به حرکت درآورد ، Devas های زمین با صدای
بلند اعلام کردند: “در Varanasi ، در Grove گوزن در Isipatana ، Bhagavā
چرخ عالی Dhamma را به حرکت درآورد ، که با ساماسا نمی توان آن را متوقف
کرد یا برهمن ، دیو ، موراس ، برهمه یا هر کسی در دنیا. “با شنیدن فریاد
دیوهای زمین ، دیوهای Cātumahārājika با صدای بلند اعلام کرد:” در Varanasi
، در نخلستان گوزن در Isipatana ، باگاو حرکت خود را آغاز کرده است چرخ
عالی دهاما ، که نمی تواند توسط سماعاها یا برهمن ها ، دیوها ، موراس ها ،
برهماها یا هر کسی در دنیا متوقف شود. “با شنیدن فریاد دیوهای
Cātumahārājika ، Devas Tāvatiṃsa با صدای بلند اعلام کرد:” در Varanasi ،
در نخلستان گوزن در ایسیپاتانا ، بهاگاوی چرخ اعظم دهما را به حرکت درآورده
است ، که نمی تواند توسط سماعاها یا برهمن ها ، دیوها ، موراس ، برهمه یا
هر کسی در جهان متوقف شود. ” در Varanasi ، در گوزن گوزن در Isipatana ،
هفتم ehagavā چرخ اعظم ضرما را به حرکت درآورده است ، که نمی توان آن را
توسط سماعاها یا برهمن ها ، دیوها ، موراس ها ، برهماها یا هر کسی در جهان
متوقف کرد. “با شنیدن فریاد شیاطین یما ، دیوهای توسی با صدای بلند اعلام
کردند:” در Varanasi ، در گوزن گوزن در Isipatana ، Bhagavā چرخ عالی
Dhamma را به حرکت درآورده است ، که نمی تواند توسط سماعاها یا برهمن ها ،
Devas ، Māras ، Brahmā یا هر کس در جهان متوقف شود. “فریاد Devas Tusitā ،
Devas های Nimmānarati با صدای بلند اعلام کردند: ‘در Varanasi ، در
نخلستان گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده
است که توسط ساما یا برهمن ، Devas ، Māras ، Brahmā یا هر کس در جهان نمی
توان جلوی آن را گرفت. “با شنیدن فریاد دیوهای Nimmānarati ، Devans
Paranimmitavasavatti با صدای بلند اعلام کرد:” در Varanasi ، در نخلستان
گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده است ، که
نمی توان با سماعاها یا برهمن ها ، Devas جلوی آن را گرفت ، موراس ، برهمه
یا هر کسی در دنیا. “هاو با شنیدن فریاد دیوانهای Paranimmitavasavatti ،
دیوانه brahmakāyika با صدای بلند اعلام کرد: “در Varanasi ، در نخلستان
گوزن در Isipatana ، Bhagavā چرخ عالی Dhamma را به حرکت درآورده است ، که
نمی توان با سماعاها یا برهمن ها ، Devas ، Māras جلوی آن را گرفت. ، برهمه
یا هر کسی در دنیا. ‘بنابراین در آن لحظه ، در همان لحظه ، گریه تا برهما
لوکا پخش شد. و این سیستم ده هزار برابر جهانی لرزید ، لرزید ، و لرزید ، و
یک درخشش بزرگ و بی حد و حصر در جهان ظاهر شد ، و از جلوه ای از شیطانها
پیشی گرفت
سپس
بهاگاو این اودنا را گفت: ‘كوشانا واقعاً فهمید! کوشانا واقعاً فهمید! ‘ و
اینگونه است که āyasmā Koṇḍañña نام ‘Aññāsi · Koṇḍañña’ را به دست آورد.
دستیابی
به موفقیت خیره کننده ضد پیری می تواند انسان را تا 150 سال زنده نگه دارد
و تا سال 2020 اعضای بدن را با قیمت یک قهوه در روز احیا کند. یک تکنیک
جدید می تواند روند پیری انسان را تا 50 سال کاهش دهد یک قرن دیگر این
مولکول همچنین می تواند با برنامه ریزی مجدد سلول های خود برخی از اندام ها
را دوباره تولید کند این دارو پس از آزمایش انسانی می تواند در مدت 5 سال
در دسترس عموم قرار گیرد یک روش جدید ضد پیری فوق العاده می تواند انسان را
تا 150 سال زنده ببیند و به آنها اجازه می دهد تا اندام های خود را تا سال
2020 رشد دهند. پروفسور دیوید سینکلر و محققان از دانشگاه نیو ساوت ولز
روند جدیدی را که شامل برنامه ریزی مجدد سلول ها است ، توسعه دادند. دکتر
سینکلر گفت که این روش می تواند به افراد اجازه دهد اعضای بدن را دوباره
تولید کنند و حتی به افراد فلج اجازه می دهد تا دوباره حرکت کنند ،
آزمایشات انسانی طی دو سال انجام می شود .
Found a gif I want you to see!
Discover even more ideas for you

80) Classical Polish-Język klasyczny polski,
Friends

Czytaj,
ćwicz, rozpowszechniaj własne słowa Przebudzonego ze świadomością Budda
dla szczęścia, dobrobytu, pokoju dla wszystkich czujących i
niewrażliwych istot oraz dla osiągnięcia wiecznego szczęścia jako
ostatecznego celu.
Dhammacakkappavattana
Sutta - Wprawienie w ruch koła Dhammy - [Dhamma · cakka · pavattana] w
klasycznym polskim języku klasycznym polski
Jest to z pewnością najsłynniejsza sutta z miotu palijskiego. Buddha po raz pierwszy objaśnia cztery arija · sakka.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Pewnego
razu Bhagawa przebywał w Varanasi w Deer Grove w Isipatana. Tam zwrócił
się do grupy pięciu mnichów: tych dwóch skrajności, mnisi, nie powinien
przyjmować ten, kto wyszedł z życia domowego. Które dwa? Z jednej
strony przywiązanie do hedonizmu wobec kāmy, która jest podrzędna,
wulgarna, pospolita, anarija, pozbawiona korzyści, z drugiej zaś oddanie
samoumartwianiu się, które jest pozbawione korzyści dukkha, an · ariya .
Bez wchodzenia w te dwie skrajności, mnisi, Tathagata w pełni
przebudził się do majjhima paṭipada, która wytwarza wizję, która
wytwarza ñāṇę i prowadzi do uspokojenia, do abhiñña, do sambodhi, do
Nibbāny. do którego Tathagata w pełni się przebudził, co wytwarza wizję,
która wytwarza ñāṇę i prowadzi do uspokojenia, do abhiñña, do sambodhi,
do Nibbāny? To jest, mnisi, ta ariya aṭṭhaṭṭgika magga, to znaczy:
sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta sammā ·
ājīva sammā · vāyāma sammā · sati sammā · samādhi. To, mnisi, jest
majjhima paṭipada, do której przebudził się Tathagata, która wytwarza
wizję, która wytwarza ñāṇa i prowadzi do uspokojenia, do abhiñña, do
sambodhi, do Nibbāny. Co więcej, bhikkhu, to jest dukkha ariya · sacca:
jāti to dukkha, jarā to dukkha (choroba to dukkha) marana to dukkha,
skojarzenie z tym, czego się nie lubi, to dukkha, oddzielenie się od
tego, co lubiane, to dukkha, nie dostać tego, czego się chce, jest
dukkha; w skrócie, pięć upādāna’k'khandha to dukkha. Co więcej, bhikkhu,
to jest dukkha · samudaya ariya · sacca: taṇha prowadząca do
odrodzenia, połączona z pragnieniem i przyjemnością, znajdowaniem
rozkoszy tu czy tam, to znaczy: kāma-taṇhā, bhava-taṇhā i vibhava-taṇha.
Co więcej, o mnisi, to jest dukkha · nirodha ariya · sacca: kompletna
virāga, nirodha, porzucenie, porzucenie, wyzwolenie i wolność od tego
właśnie taṇha. dukkha · nirodha · gāminī paṭipada ariya · sacca: właśnie
ten ariya aṭṭhaṅgika magga, to znaczy: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāy ·
vāmāy · Samādhi. ‘To jest dukkha ariyasacca’: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, powstało oko, powstało
ñāṇa, powstało paññā, powstało vijjā, powstało światło. „Otóż, to dukkha
ariyasacca ma być całkowicie poznane”: we mnie, mnisi, w odniesieniu do
rzeczy niesłyszanych wcześniej, podniosło się oko, powstało ñāṇa,
powstało paññā, powstało vijja, powstało światło. „Otóż, ta dukkha
ariyasacca była całkowicie znana”: we mnie, mnisi, w odniesieniu do
rzeczy niesłyszanych wcześniej, oko powstało, ñāṇa powstało, paññā
powstało, vijja powstało, powstało światło. „To jest dukkha · samudaya
ariyasacca ‘: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, powstało oko, ñāṇa powstało, paññā powstało, vijja powstało,
powstało światło. „Otóż, ta dukkha · samudaya ariyasacca ma zostać
porzucona”: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, powstało oko, powstało ñāṇa, powstało paññā, powstało vijja,
powstało światło. „Otóż, ta dukkha · samudaya ariyasacca została
porzucona”: we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych
wcześniej, oko powstało, ñāṇa powstało, paññā powstało, vijjā powstało,
powstało światło. · Nirodha ariyasacca ‘: we mnie, mnisi, w odniesieniu
do rzeczy niesłyszanych wcześniej, powstało oko, ñāṇa powstało, paññā
powstało, vijjā powstało, powstało światło. „Otóż, tego dukkha · nirodha
ariyasacca należy doświadczyć osobiście”: we mnie, mnisi, w odniesieniu
do rzeczy niesłyszanych wcześniej, powstało oko, powstało ñāṇa,
powstało paññā, powstało vijja, powstało światło. “ Otóż, ta dukkha ·
nirodha ariyasacca została osobiście doświadczona ‘’: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, oko powstało, ñāṇa
powstało, paññā powstało, vijjā powstało, powstało światło. ‘’ To jest
dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: we mnie, mnisi, w
odniesieniu do rzeczy niesłyszanych wcześniej, podniosło się oko, ñā ara
powstało, paññā powstało, vijja powstało, powstało światło. „Otóż, to
dukkha · nirodha · gāminī paṭipadā ariyasacca ma zostać rozwinięte”: we
mnie, mnisi, w odniesieniu do rzeczy niesłyszanych wcześniej, powstało
oko, ñāṇa powstało, paññā powstało, vijjā powstało, światło powstało.
„Otóż,
ta dukkha · nirodha · gāminī paṭipadā ariyasacca została rozwinięta”:
we mnie, mnisi, w odniesieniu do rzeczy niesłyszanych wcześniej,
powstało oko, ñāṇa powstało, paññā powstało, vijjā powstało, powstało
światło. długo, mnisi, ponieważ moja yathā · bhūtaṃ wiedza i wizja tych
czterech ariyasaccas na te dwanaście sposobów przez triady nie były
całkiem czyste, nie twierdziłem, że loka z jej dewami, z jej Mārami, z
Brahmami, z samanami i bramini, w tym pokoleniu ze swoimi dewami i
ludźmi, aby w pełni przebudzić się do najwyższego sammā · sambodhi.
Ale
kiedy, o mnisi, moja wiedza yathā · bhūta i wizja tych czterech
ariyasaccas na te dwanaście sposobów przez triady były całkiem czyste,
twierdziłem, że loka z jej dewami, z jej Māras, z jej Brahmami, z
samanami i braminami, w to pokolenie ze swoimi dewami i ludźmi, aby w
pełni przebudzić się do najwyższego sammā · sambodhi.
I
pojawiła się we mnie wiedza i wizja: „moje vimutti jest niewzruszone,
to jest moja ostatnia jāti, teraz nie ma już więcej bhavy. Tak
powiedział Bhagawa. Zadowolona grupa pięciu mnichów pochwaliła słowa
Bhagawy. Podczas gdy mówiono o tym wykładzie, w āyasmā Koṇḍañña powstało
oko Dhammy, które jest wolne od namiętności i nieskazitelne: „wszystko,
co ma naturę samudaji, ma naturę nirodha”.
A
kiedy Bhagawa wprawił w ruch Koło Dhammy, dewy ziemi ogłosiły głośno:
“ W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa uruchomił najwyższe
Koło Dhammy, którego nie mogą zatrzymać samany lub braminów, dewów,
Māras, Brahmy lub kogokolwiek na świecie. ‘’ Usłyszawszy krzyk dewów
ziemi, dewy Cātumahārājika ogłosiły głośno: “ W Varanasi, w Jeleniej
Gaju w Isipatanie, Bhagawa wprawił w ruch Najwyższe Koło Dhammy, którego
nie mogą zatrzymać samany ani bramini, dewy, Māras, Brahma ani
ktokolwiek inny na świecie. ‘’ Usłyszawszy krzyk dewów Cātumahārājika,
devy Tāvatiṃsa ogłosiły głośno: “ W Varanasi, w Gaju Jeleni Isipatana,
Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie mogą
powstrzymać samany ani bramini, dewy, Māras, Brahma ani ktokolwiek inny
na świecie. ‘’ Usłyszawszy krzyk dewów Tavatisa, devy Yama ogłosili
głośno: „W Varanasi, w Deer Grove w Isipatana, th Bhagawa wprawił w ruch
najwyższe Koło Dhammy, którego nie mogą powstrzymać samany, bramini,
dewy, Māry, Brahma ani ktokolwiek na świecie. ‘’ Usłyszawszy krzyki
dewów Yama, devy Tusita ogłosiły głośno: Varanasi, w Jeleniej Gaju w
Isipatana, Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie
mogą powstrzymać samany, bramini, dewy, Māras, Brahma czy ktokolwiek na
świecie. Deva Nimmanarati ogłosiły głośno: „W Varanasi, w Jeleniej Gaju w
Isipatanie, Bhagawa wprawił w ruch najwyższe Koło Dhammy, którego nie
mogą zatrzymać samany ani bramini, dewy, Māry, Brahma ani ktokolwiek na
świecie. Słysząc wołanie dewów Nimmanarati, dewy Paranimmitavasavatti
ogłosiły głośno: “ W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa
uruchomił najwyższe Koło Dhammy, którego nie mogą zatrzymać samany ani
bramini, dewy, Māras, Brahma lub ktokolwiek na świecie Po usłyszeniu
krzyku dewów Paranimmitavasavatti, dewy brahmakayika ogłosiły głośno: “
W Varanasi, w Jeleniej Gaju w Isipatanie, Bhagawa uruchomił najwyższe
Koło Dhammy, którego nie mogą zatrzymać samany ani bramini, dewy, Māry ,
Brahma lub ktokolwiek na świecie. ”W ten sposób w tej chwili, w tej
chwili, krzyk dotarł do Brahma · loka. Ten dziesięciotysięczny system
światów trząsł się, drżał i drżał, a na świecie pojawił się wielki,
nieograniczony blask, przewyższający blask dewów.
Wtedy
Bhagawa wypowiedział następującą udanę: „Korana naprawdę zrozumiał!
Koṇḍañña naprawdę zrozumiał! I w ten sposób āyasmā Koṇḍañña przyjął
nazwę „Aññāsi · Koṇḍañña”.
Oszałamiający
przełom w dziedzinie przeciwdziałania procesom starzenia może sprawić,
że ludzie dożyją 150 lat i zregenerują narządy do 2020 r. Za cenę kawy
dziennie Nowa technika może spowodować skrócenie procesu starzenia u
ludzi o 50 lat. centów dłużej Cząsteczka mogłaby również zregenerować
niektóre narządy poprzez przeprogramowanie ich komórek Lek mógłby być
ogólnodostępny w ciągu pięciu lat po przeprowadzeniu testów na ludziach
Nadzwyczajna nowa technika przeciwdziałania starzeniu się pozwoliłaby
ludziom dożyć 150 lat i umożliwić im regenerację organów do 2020 roku.
Profesor David Sinclair i naukowcy z Uniwersytetu Nowej Południowej
Walii opracowali nowy proces, który obejmuje przeprogramowanie komórek
Dr Sinclair powiedział, że technika ta może pozwolić ludziom na
regenerację narządów, a nawet pozwolić na ponowne poruszanie się osobom
cierpiącym na paraliż, a próby na ludziach mają się rozpocząć w ciągu
dwóch lat .
Found a gif I want you to see!
Discover even more ideas for you

81) Classical Portuguese-Português Clássico,
Friends

Leia,
pratique, espalhe as próprias palavras do Desperto com Consciência, o
Buda para a felicidade, o bem-estar, a paz de todos os seres sencientes e
não sencientes e para que eles alcancem a bem-aventurança eterna como
objetivo final.
Dhammacakkappavattana
Sutta - Pondo em Movimento a Roda do Dhamma - [Dhamma · cakka ·
pavattana] em Clássico Português-Português Clássico
Este é certamente o sutta mais famoso da literatura Pali. O Buda expõe os quatro ariya · saccas pela primeira vez.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Em
uma ocasião, o Bhagavā estava hospedado em Varanasi, no Bosque dos
Veados, em Isipatana. Lá, ele se dirigiu ao grupo de cinco bhikkhus:
Esses dois extremos, bhikkhus, não devem ser adotados por alguém que
deixou a vida doméstica. Que dois? Por um lado, a devoção ao hedonismo
para com kāma, que é inferior, vulgar, comum, an · ariya, privado de
benefício e, por outro lado, a devoção à automortificação, que é dukkha,
an · ariya, privado de benefício . Sem ir a esses dois extremos,
bhikkhus, o Tathāgata despertou totalmente para o majjhima paṭipada, que
produz a visão, que produz ñāṇa, e leva ao apaziguamento, a abhiñña, ao
sambodhi, a Nibbāna. E o que, bhikkhus, é o majjhima paṭipada para o
qual o Tathāgata despertou totalmente, que produz visão, que produz
ñāṇa, e leva ao apaziguamento, a abhiñña, a sambodhi, a Nibbāna? É,
bhikkhus, este ariya aṭṭhaṅgika magga, isto é: sammā · diṭṭhi sammā ·
saṅkappa sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma
sammā · sati sammā · samādhi. Este, bhikkhus, é o majjhima paṭipada ao
qual o Tathāgata despertou, que produz visão, que produz ñāṇa, e leva ao
apaziguamento, a abhiñña, a sambodhi, a Nibbāna. Além disso, bhikkhus,
este é o dukkha artiiya ·ca: jā é dukkha, jarā é dukkha (a doença é
dukkha) maraṇa é dukkha, a associação com o que é desagradável é dukkha,
a dissociação do que é gostado é dukkha, não obter o que se deseja é
dukkha; em resumo, os cinco upādāna’k'khandhas são dukkha. Além disso,
bhikkhus, este é o dukkha · samudaya ariya · sacca: este taṇhā que leva
ao renascimento, conectado com desejo e prazer, encontrando deleite aqui
ou ali, isto é: kāma-taṇhā, bhava-taṇhā e vibhava-taṇhā. Além disso,
bhikkhus, este é o dukkha · nirodha ariya · sacca: o virāga completo,
nirodha, abandonando, renunciando, emancipação e libertação desse mesmo
taṇhā. o dukkha · nirodha · gāminī paṭipada ariya · sacca: apenas este
ariya aṭṭhaṅgika magga, isto é: sammā · diṭṭhi, sammā · saṅkappa, sammā ·
vācā sammā · kammanta, sammā · ājīva, sammā · satājīva, sammā · satãy ·
Samādhi.’Este é o dukkha ariyasacca ‘: em mim, bhikkhus, em relação a
coisas nunca ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā
surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ariyasacca
deve ser completamente conhecido’: em mim, bhikkhus, em relação a coisas
não ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā surgiu, o
vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ariyasacca foi
completamente conhecido’: em mim, bhikkhus, em relação a coisas nunca
ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā surgiu, o vijjā
surgiu, a luz surgiu. ‘Este é o dukkha · samudaya ariyasacca ‘: em mim,
bhikkhus, em relação a coisas nunca antes ouvidas, o olho surgiu, o ñāṇa
surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este
dukkha · samudaya ariyasacca deve ser abandonado’: em mim, bhikkhus, em
relação a coisas nunca antes ouvidas, o olho surgiu, o ñāṇa surgiu, o
paññā surgiu, o vijjā surgiu, a luz surgiu. ‘Agora, este dukkha ·
samudaya ariyasacca foi abandonado’: em mim, bhikkhus, em relação a
coisas nunca ouvidas antes, o olho surgiu, o ñāṇa surgiu, o paññā
surgiu, o vijjā surgiu, a luz surgiu. ‘Este é o dukkha · Nirodha
ariyasacca ‘: em mim, bhikkhus, em relação a coisas não ouvidas antes, o
olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz
surgiu. ‘Agora, este dukkha · nirodha ariyasacca deve ser experimentado
pessoalmente’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a
luz surgiu. ‘Agora, este dukkha · nirodha ariyasacca foi pessoalmente
experimentado’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se levantou, o ñāṇa surgiu, o paññā surgiu, o vijjā
surgiu, a luz surgiu. ‘ dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
em mim, bhikkhus, em relação a coisas nunca antes ouvidas, o olho se
ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu.
‘Agora, este dukkha · nirodha · gāminī paṭipadā ariyasacca deve ser
desenvolvido’: em mim, bhikkhus, em relação a coisas nunca ouvidas
antes, o olho se ergueu, o ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a
luz surgiu.
‘Agora,
este dukkha · nirodha · gāminī paṭipadā ariyasacca foi desenvolvido’: em
mim, bhikkhus, em relação a coisas nunca ouvidas antes, o olho surgiu, o
ñāṇa surgiu, o paññā surgiu, o vijjā surgiu, a luz surgiu. por muito
tempo, bhikkhus, como meu yathā · bhūtaṃ conhecimento e visão desses
quatro ariyasaccas nessas doze maneiras por tríades não eram totalmente
puros, eu não reivindiquei no loka com seus devas, com seus Māras, com
seus Brahmās, com os samaṇas e os brâmanes, nesta geração com seus devas
e humanos, despertaram totalmente para o supremo sammā · sambodhi.
Mas
quando, bhikkhus, meu yathā · bhūtaṃ conhecimento e visão desses quatro
ariyasaccas nessas doze maneiras por tríades era bastante puro, eu
reivindiquei no loka com seus devas, com seus Māras, com seus Brahmās,
com os samaṇas e brahmins, em esta geração com seus devas e humanos, por
ter despertado totalmente para o supremo sammā · sambodhi.
E
o conhecimento e a visão surgiram em mim: ‘minha vimutti é inabalável,
este é meu último jāti, agora não há mais bhava. Isso é o que o Bhagavā
disse. Encantado, o grupo de cinco bhikkhus aprovou as palavras do
Bhagavā. E enquanto essa exposição estava sendo falada, surgiu em āyasmā
Koṇḍañña o olho do Dhamma que é livre de paixão e imaculado: ‘tudo que
tem a natureza de samudaya tem a natureza de nirodha’.
E
quando o Bhagavā colocou em movimento a Roda do Dhamma, os devas da
terra proclamaram em voz alta: ‘Em Varanasi, no Bosque dos Veados em
Isipatana, o Bhagavā colocou em movimento a roda suprema do Dhamma, que
não pode ser interrompida por samaṇas ou brahmins, devas, Māras, Brahmā
ou qualquer pessoa no mundo ‘. Tendo ouvido o grito dos devas da terra,
os devas Cātumahārājika proclamaram em voz alta:’ Em Varanasi, no Bosque
dos Cervos em Isipatana, o Bhagavā pôs em movimento o Roda suprema do
Dhamma, que não pode ser interrompida por samaṇas ou brâmanes, devas,
Māras, Brahmā ou qualquer pessoa no mundo. ‘Tendo ouvido o grito dos
devas Cātumahārājika, os devas Tāvatiṃsa proclamaram em voz alta:’ Em
Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā colocou em
movimento a roda suprema do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Tāvatiṃsa, os devas Yāma proclamados em
voz alta: ‘Em Varanasi, em Deer Grove em Isipatana, o O Bhagavā pôs em
movimento a roda suprema do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Yāma, os devas Tusitā proclamados em voz
alta:’ Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā pôs em
movimento a suprema Roda do Dhamma, que não pode ser interrompida por
samaṇas ou brâmanes, devas, Māras, Brahmā ou qualquer pessoa no mundo.
‘Tendo ouvido o grito dos devas Tusitā , os devas Nimmānarati
proclamaram em voz alta: ‘Em Varanasi, no Bosque dos Veados em
Isipatana, o Bhagavā pôs em movimento a roda suprema do Dhamma, que não
pode ser interrompida por samaṇas ou brâmanes, devas, Māras, Brahmā ou
qualquer pessoa no mundo. ‘Tendo ouvido o grito dos devas Nimmānarati,
os devas Paranimmitavasavatti proclamaram em voz alta:’ Em Varanasi, no
Bosque dos Veados em Isipatana, o Bhagavā pôs em movimento a suprema
Roda do Dhamma, que não pode ser interrompida por samaṇas ou brâmanes,
devas, Māras, Brahmā ou qualquer pessoa no mundo. ‘Hav ing ouviu o grito
dos devas Paranimmitavasavatti, os devas brahmakāyika proclamaram em
voz alta: ‘Em Varanasi, no Bosque dos Veados em Isipatana, o Bhagavā pôs
em movimento a roda suprema do Dhamma, que não pode ser interrompida
por samaṇas ou brahmins, devas, Māras , Brahmā ou qualquer pessoa no
mundo ‘. Assim, naquele momento, naquele instante, o grito se espalhou
até Brahma · loka. E este sistema mundial de dez mil partes estremeceu,
estremeceu e tremeu, e um grande e ilimitado esplendor apareceu no
mundo, ultrapassando o esplendor dos devas
Então
o Bhagavā proferiu este udāna: ‘Koṇḍañña realmente entendeu! Koṇḍañña
realmente entendeu! ‘ E foi assim que āyasmā Koṇḍañña adquiriu o nome de
‘Aññāsi · Koṇḍañña’.
Revelação
impressionante de anti-envelhecimento poderia fazer com que humanos
vivessem 150 e regenerassem órgãos até 2020 ‘pelo preço de um café por
dia’ Uma nova técnica poderia reduzir o processo de envelhecimento em
humanos em 50 anos. Pesquisadores de Sydney encontraram camundongos que
receberam a pílula viveram dez por centavos a mais A molécula também
pode regenerar certos órgãos reprogramando suas células A droga pode
estar disponível ao público em cinco anos após testes em humanosUma nova
técnica extraordinária de anti-envelhecimento poderia fazer com que os
humanos vivessem até 150 anos e permitir que seus órgãos regenerassem
até 2020. Harvard O professor David Sinclair e pesquisadores da
University of New South Wales desenvolveram o novo processo, que envolve
a reprogramação de células. O Dr. Sinclair disse que a técnica pode
permitir que as pessoas regenerem órgãos e até mesmo permitir que
pessoas com paralisia se movam novamente, com testes em humanos dentro
de dois anos .
Found a gif I want you to see!
Discover even more ideas for you

82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Friends

ਜਾਗਰੂਕ
ਬੁੱਧ ਦੇ ਨਾਲ ਜਾਗਰੂਕ ਬੁੱਧ ਦੇ ਆਪਣੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਨੂੰ ਖੁਸ਼ਖਬਰੀ, ਭਲਾਈ, ਸਾਰੇ
ਸੈਨਟੀਅਨ ਦੀ ਸ਼ਾਂਤੀ, ਗੈਰ ਸੰਵੇਦਨਾਤਮਕ ਚੀਜ਼ਾਂ ਪੜ੍ਹੋ ਅਤੇ ਅਭਿਆਸ ਕਰੋ, ਅੰਤਮ ਟੀਚੇ
ਵਜੋਂ ਸਦੀਵੀ ਅਨੰਦ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ.
ਧਾਮਕੱਕੱਪਾਵਤਨ ਸੁਤੋ ਸੈਟਿੰਗ ਆਫ਼ ਮੋਸ਼ਨ ofਫ ਵ੍ਹੀਲ maਫ - [[ਧਮਕ ak ਕੱਕਾ av ਪਾਵਟਾਣਾ]] ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ ਵਿੱਚ- ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
ਇਹ ਪਾਲੀ ਸਾਹਿਤ ਦਾ ਸਭ ਤੋਂ ਮਸ਼ਹੂਰ ਸੂਤ ਹੈ. ਬੁੱਧ ਨੇ ਪਹਿਲੀ ਵਾਰ ਚਾਰ ਆਰੀਆ ਸੰਤਾਂ ਦਾ ਵਿਸਥਾਰ ਕੀਤਾ.
ਸ਼ੁਰੂ >> ਸੁਤਾ ਪਿੰਕਾ >> ਸਯੁਤੁ ਨਿਕਾਯਾ >> ਸੱਕਾ ਸਾਯੁਤਸੁਆਨ 56.11 (ਐਸ ਵੀ 420)
ਇਕ
ਵਾਰ, ਭਾਗਵਈ ਈਸੀਪਟਾਨਾ ਵਿਖੇ ਡੀਅਰ ਗਰੋਵ ਵਿਚ ਵਾਰਾਣਸੀ ਵਿਚ ਠਹਿਰੇ ਹੋਏ ਸਨ. ਉਥੇ,
ਉਸਨੇ ਪੰਜ ਭਿੱਖੂਆਂ ਦੇ ਸਮੂਹ ਨੂੰ ਸੰਬੋਧਿਤ ਕੀਤਾ: ਇਹ ਦੋ ਅਤਿ ਦੀਵਾਨ, ਭੀਖੁਸ, ਇੱਕ
ਦੁਆਰਾ ਨਹੀਂ ਅਪਣਾਇਆ ਜਾਣਾ ਚਾਹੀਦਾ ਜੋ ਘਰੇਲੂ ਜੀਵਨ ਤੋਂ ਬਾਹਰ ਆਇਆ ਹੈ. ਕਿਹੜੇ ਦੋ?
ਇਕ ਪਾਸੇ, ਕਾਮ ਪ੍ਰਤੀ ਨਫ਼ਰਤ ਪ੍ਰਤੀ ਸ਼ਰਧਾ, ਜੋ ਘਟੀਆ, ਅਸ਼ਲੀਲ, ਆਮ, ਇਕ ਆਰੀਆ ਹੈ,
ਲਾਭ ਤੋਂ ਵਾਂਝਾ ਹੈ, ਅਤੇ ਦੂਜੇ ਪਾਸੇ ਸਵੈ-ਮੌਤ ਪ੍ਰਤੀ ਸ਼ਰਧਾ, ਜੋ ਦੁਖਾ ਹੈ, ਇਕ ਆਰੀਆ
ਹੈ, ਲਾਭ ਤੋਂ ਵਾਂਝਾ ਹੈ। . ਇਨ੍ਹਾਂ ਦੋਨਾਂ ਅਤਿ ਭਾਵਨਾਵਾਂ, ਭਿੱਖੁਸ ਤੇ ਜਾਣ ਤੋਂ
ਬਿਨਾਂ, ਤਥਾਗਤ ਨੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਮਜੀਠੀਆ ਪਾਈਪਦਾ ਨੂੰ ਜਾਗ੍ਰਿਤ ਕਰ ਦਿੱਤਾ ਹੈ, ਜੋ ਕਿ
ਦਰਸ਼ਨ ਪੈਦਾ ਕਰਦਾ ਹੈ, ਜੋ ਕਿ ਅਭਿਆਸ, ਸੰਬੋਧੀ, ਨਿਰਬਨਾ ਵੱਲ ਜਾਂਦਾ ਹੈ। ਅਤੇ ਕੀ,
ਭੀਖਕੁਸ, ਮਜੀਠੀਆ ਪਾਠਪਦਾ ਹੈ ਜਿਸ ਤੇ ਤਥਾਗਤ ਨੇ ਪੂਰੀ ਤਰਾਂ ਜਾਗ੍ਰਿਤੀ ਜਤਾਈ ਹੈ,
ਜਿਹੜੀ ਦਰਸ਼ਨ ਪੈਦਾ ਕਰਦੀ ਹੈ, ਜਿਹੜੀ ਕਿ producesਕਾ ਪੈਦਾ ਕਰਦੀ ਹੈ, ਅਤੇ
ਖੁਸ਼ਹਾਲੀ, ਅਭਿਯਾ, ਸੰਬੋਧੀ, ਨਿਬੁਣਾ ਤੱਕ ਲੈ ਜਾਂਦੀ ਹੈ? ਇਹ ਹੈ, ਭੀਖੁਸ, ਇਹ
ਅਰਿਆਵਾਦੀ ਸੰਗ੍ਰਿਹ ਮਗਗਾ, ਕਹਿਣ ਦਾ ਭਾਵ ਹੈ: ਸੰਮਤ
ṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭṭpppppppppppppppppppppppp……… .Am.. ਸਮਾਨā ਸਮੰਪਟ
ਸਮੰਤ s ਸਮਸ੍ਤ ਸਮਸ੍ਯ ਸਮ੍ਯਤਿ। ਇਹ, ਭੀਖੁਸ, ਮਜੀਠੀਆ ਪਈਪਦਾ ਹੈ ਜਿਸ ਤੇ ਤਥਾਗਤ ਨੇ
ਜਾਗ੍ਰਿਤ ਕੀਤਾ ਹੈ, ਜੋ ਕਿ ਦਰਸ਼ਨ ਪੈਦਾ ਕਰਦਾ ਹੈ, ਜਿਹੜਾ ਕਿ ਪੈਦਾ ਕਰਦਾ ਹੈ, ਅਤੇ
ਖੁਸ਼ਹਾਲੀ, ਅਭਿਆਸ, ਸੰਬੋਧੀ, ਨਿਬਬਨਾ ਵੱਲ ਜਾਂਦਾ ਹੈ। ਦੁਖਾ ਹੈ, ਜਰੀ ਦੁਖਾ ਹੈ
(ਬਿਮਾਰੀ ਦੁਖਾ ਹੈ) ਮਰਾਣਾ ਦੁਖਾ ਹੈ, ਜੋ ਨਾਪਸੰਦ ਹੈ ਉਸ ਨਾਲ ਜੁੜਨਾ ਦੁਖਾ ਹੈ, ਜਿਸ
ਚੀਜ਼ ਨੂੰ ਪਸੰਦ ਕੀਤਾ ਜਾਂਦਾ ਹੈ ਉਸ ਤੋਂ ਵੱਖ ਹੋਣਾ ਦੁਖਾ ਹੁੰਦਾ ਹੈ, ਜੋ ਪ੍ਰਾਪਤ
ਕਰਨਾ ਦੁਖਾ ਹੁੰਦਾ ਹੈ; ਸੰਖੇਪ ਵਿੱਚ, ਪੰਜ ਉਪਦੇਖਨਖੰਡ ਦੁਖਾ ਹਨ। ਇਸ ਤੋਂ ਇਲਾਵਾ,
ਭੀਖੁਸ, ਇਹ ਦੁਖਾ ਸੰਮੁਦਿਆ ਅਰਿ ਸਚਾ ਹੈ: ਇਹ ਤਾਹਿ ਪੁਨਰ ਜਨਮ ਲਿਆਉਂਦੀ ਹੈ, ਇੱਛਾ ਅਤੇ
ਅਨੰਦ ਨਾਲ ਜੁੜਦੀ ਹੈ, ਇਥੇ ਜਾਂ ਉਥੇ ਅਨੰਦ ਲੈਂਦੀ ਹੈ, ਭਾਵ ਇਹ ਹੈ: ਕਾਮ-ਤਾਹੀ,
ਭਾਵ-ਤਾਹੀ ਅਤੇ ਵਿਭਵ-ਤਾਜ਼ੀ।ਇਸ ਤੋਂ ਇਲਾਵਾ, ਭੀਖੁਸ, ਇਹ ਦੁੱਖਾ ਨਿਰੋਧ ਅਰਿ ਸਚਾ ਹੈ:
ਪੂਰਨ ਵਿਰਗਾ, ਨਿਰੋਧ, ਤਿਆਗ, ਤਿਆਗ, ਤਿਆਗ ਤੋਂ ਮੁਕਤ ਅਤੇ ਆਜ਼ਾਦੀ, ਇਸ ਤੋਂ ਇਲਾਵਾ,
ਭੀਖੁਸ, ਦੁਖਾ- ਨਿਰੋਧ ··āāīīīīīīṭṭṭṭṭ ਪਪੀੜ ਅਰਿਆ· ਸੱਕਾ: ਬੱਸ ਇਹ ਅਰਿਆਈ ਅਹṅਜਿਕਾ
ਮਗਗਾ ਹੈ, ਜਿਸ ਦਾ ਕਹਿਣਾ ਹੈ: ਸੰਮਤ · ਦੀਹੀ, ਸਮā ṅ ਸਾਕੱਪਾ, ਸਮਾ · ਸਮਾā ī ā ā ā
ti ti ti ti, ā ā ā ti ti ti ti ti ti ti ti ti Ā ਸਮਾਧੀ।’ਇਹ ਦੁਖਾ ਅਰਿਯਾਸਕਾ
ਹੈ ‘: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ñāṇa
ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ। ‘ਹੁਣ, ਇਹ ਦੁਖਾ ਅਰਿਆਸੱਕਾ ਪੂਰੀ
ਤਰ੍ਹਾਂ ਜਾਣਿਆ ਜਾਣਾ ਹੈ’: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਚੀਜ਼ਾਂ ਦੇ ਸੰਬੰਧ
ਵਿਚ, ਅੱਖ ਉੱਠੀ, ਆ ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ. ‘ਹੁਣ, ਇਹ ਦੁਖਾ
ਅਰਿਆਸੱਕਾ ਪੂਰੀ ਤਰ੍ਹਾਂ ਜਾਣਿਆ ਜਾਂਦਾ ਹੈ’: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ
ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ñāṇa ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ
ਉੱਭਰਿਆ। ‘ਇਹ ਦੁਖਾ ਹੈ · ਸਮੁਦਾਇਆ ਅਰਿਆਸਕਾ ‘: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ
ਚੀਜ਼ਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, aroa ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ
ਉੱਠਿਆ. ‘ਹੁਣ, ਇਹ ਦੁਖਾ- ਸਮੁਦਾਇਆ ਅਰਿਆਸੱਕਾ ਤਿਆਗਿਆ ਜਾਣਾ ਹੈ’: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ,
ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਖੜੀ ਹੋਈ, ñāṇa ਉੱਠਿਆ, ਪੈ ਉੱਠਿਆ,
ਵਿਜੇ ਉੱਠਿਆ, ਪ੍ਰਕਾਸ਼ ਹੋਇਆ। ‘ਹੁਣ, ਇਹ ਦੁਖਖਾ ud ਸਮੁਦਾਇਆ ਅਰਿਆਸੱਕਾ ਤਿਆਗਿਆ ਗਿਆ
ਹੈ’: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਚੀਜ਼ਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ñāṇa
ਉੱਠਿਆ, ਪੈ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਪ੍ਰਕਾਸ਼ ਉੱਭਰਿਆ। ‘ਇਹ ਦੁਖਾ ਹੈ · ਨਿਰੋਧ
ਅਰਿਆਸਕਾ: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਚੀਜ਼ਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ,
thea ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ। ‘ਹੁਣ, ਇਹ ਦੁਖਾ- ਨਿਰੋਧ
ਅਰਿਆਸਕਾ ਨਿੱਜੀ ਤੌਰ’ ਤੇ ਅਨੁਭਵ ਕੀਤਾ ਜਾਣਾ ਹੈ ‘: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ
ਸੁਣੀਆਂ ਚੀਜ਼ਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ਅਠ ਖੜ੍ਹੀ ਹੋਈ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ
ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ. ‘ਹੁਣ, ਇਹ ਦੁਖਾ- ਨਿਰੋਧ ਅਰਿਆਸਕਾ ਨਿੱਜੀ ਤੌਰ’ ਤੇ ਅਨੁਭਵ ਕੀਤਾ
ਗਿਆ ਹੈ ‘: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ,
aroa ਉੱਠਿਆ, ਪੈ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਪ੍ਰਕਾਸ਼ ਉੱਭਰਿਆ।’ ਇਹ ਹੈ ਦੁਖਾkha ਨਿਰੋਧ
··āīīīīīīīīṭṭṭ ਪਪੀਪਦੀ ਅਰਿਆਸਕਾ ‘: ਮੇਰੇ ਵਿੱਚ, ਭਿੱਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ
ਦੇ ਸੰਬੰਧ ਵਿੱਚ, ਅੱਖ ਉੱਠੀ, thea ਉੱਠਿਆ, ਪੈ ਉੱਠਿਆ, ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ।
‘ਹੁਣ, ਇਹ ਦੁਖਾ- ਨਿਰੋਧ, ਗਮੀਨੀ ਪੈਪੜੀ ਅਰਿਆਸਕਾ ਵਿਕਸਤ ਹੋਣਾ ਹੈ’: ਮੇਰੇ ਵਿਚ,
ਭੀਖੁਸ, ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ਆ ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ,
ਵਿਜੇ ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ।
‘ਹੁਣ,
ਇਹ ਦੁਖਾ- ਨਿਰੋਧ, ਗਮੀਨੀ ਪੈਪੜੀ ਅਰਿਆਸਕਾ ਵਿਕਸਤ ਹੋਇਆ ਹੈ’: ਮੇਰੇ ਵਿਚ, ਭੀਖੁਸ,
ਪਹਿਲਾਂ ਸੁਣੀਆਂ ਗੱਲਾਂ ਦੇ ਸੰਬੰਧ ਵਿਚ, ਅੱਖ ਉੱਠੀ, ਆ ਉੱਠਿਆ, ਪਾ ਉੱਠਿਆ, ਵਿਜੇ
ਉੱਠਿਆ, ਚਾਨਣ ਉੱਠਿਆ। ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਲੰਬੇ, ਭਿੱਖੁਸ, ਜਿਵੇਂ ਕਿ ਮੇਰੇ ਯਥਾ ਭਗਤ
ਗਿਆਨ ਅਤੇ ਚਾਰੇ ਅਰੀਅਸੱਕਸ ਦਾ ਬਾਰ੍ਹਾਂ ਤਰੀਕਿਆਂ ਨਾਲ ਤ੍ਰਿਏਕ ਦੁਆਰਾ ਇਹ ਪੂਰਨ ਤੌਰ
ਤੇ ਸ਼ੁੱਧ ਨਹੀਂ ਸੀ, ਮੈਂ ਲੋਕਾ ਵਿੱਚ ਇਸ ਦੇ ਦੇਵਾਂ, ਇਸ ਦੇ ਮਰਾਸ, ਇਸਦੇ ਬ੍ਰਹਮਾਂ,
ਸਮਾਧਾਂ ਅਤੇ ਦਾਅਵਿਆਂ ਨਾਲ ਦਾਅਵਾ ਨਹੀਂ ਕੀਤਾ ਸੀ। ਬ੍ਰਾਹਮਣ, ਇਸ ਪੀੜ੍ਹੀ ਵਿਚ ਇਸ ਦੇ
ਦੇਵਾਂ ਅਤੇ ਮਨੁੱਖਾਂ ਦੇ ਨਾਲ, ਸਰਵ ਸ਼ਕਤੀਮਾਨ ਸੰਪੋਤੀ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਜਾਗ ਚੁੱਕੇ
ਹਨ.
ਪਰ
ਜਦੋਂ ਭਿੱਖੂਸ, ਤ੍ਰਿਏਦ ਦੁਆਰਾ ਇਨ੍ਹਾਂ ਬਾਰ੍ਹਾਂ ਤਰੀਕਿਆਂ ਨਾਲ ਮੇਰਾ ਯਥਾਭਗਤ ਗਿਆਨ
ਅਤੇ ਦਰਸ਼ਨ ਬਿਲਕੁਲ ਸ਼ੁੱਧ ਸੀ, ਮੈਂ ਲੋਕਾ ਵਿੱਚ ਇਸ ਦੇ ਦੇਵਾਂ, ਮਰਾਸ, ਇਸਦੇ
ਬ੍ਰਹਮਾਂ, ਸਮਾਧਾਂ ਅਤੇ ਬ੍ਰਾਹਮਣਾਂ ਨਾਲ ਦਾਅਵਾ ਕੀਤਾ। ਇਸ ਪੀੜੀ ਨੂੰ ਆਪਣੇ ਦੇਵਾਸਾਂ
ਅਤੇ ਮਨੁੱਖਾਂ ਨਾਲ, ਪੂਰੀ ਤਰਾਂ ਨਾਲ ਪਰਮ ਸੰਪੋਤੀ ਲਈ ਜਾਗਣਾ ਹੈ.
ਅਤੇ
ਗਿਆਨ ਅਤੇ ਦ੍ਰਿਸ਼ਟੀ ਮੇਰੇ ਵਿਚ ਉੱਭਰੀ: ‘ਮੇਰੀ ਵਿਮੁੱਤੀ ਅਟੱਲ ਹੈ, ਇਹ ਮੇਰੀ ਆਖਰੀ
ਜਤੀ ਹੈ, ਹੁਣ ਹੋਰ ਕੋਈ ਭਾਵਾ ਨਹੀਂ ਹੈ। ਇਹ ਹੀ ਭਾਗਵ ਨੇ ਕਿਹਾ ਹੈ। ਖੁਸ਼ ਹੋਏ, ਪੰਜ
ਭੀਖਾਂ ਦੇ ਸਮੂਹ ਨੇ ਭਾਗਵ ਦੇ ਸ਼ਬਦਾਂ ਦੀ ਪ੍ਰਵਾਨਗੀ ਦਿੱਤੀ. ਅਤੇ ਜਦੋਂ ਇਹ ਪ੍ਰਗਟਾਵਾ
ਬੋਲਿਆ ਜਾ ਰਿਹਾ ਸੀ, ਉਥੇ ਧਮਕਾ ਅੱਖ ਸ਼ੀਸ਼ਾ ਕੋਟਿਯਾਨ ਵਿਚ ਉੱਭਰਿਆ ਜੋ ਜਨੂੰਨ ਅਤੇ
ਬੇਦਾਗ ਤੋਂ ਮੁਕਤ ਹੈ: ‘ਸਮੁਦਿਆ ਦੀ ਪ੍ਰਕਿਰਤੀ ਵਾਲਾ ਸਭ ਕੁਝ ਨਿਰੋਧ ਦਾ ਰੂਪ ਹੈ’.
ਅਤੇ
ਜਦੋਂ ਭਾਗਵ ਨੇ ਧੰਮ ਦੇ ਪਹੀਏ ਨੂੰ ਚਾਲੂ ਕਰ ਦਿੱਤਾ, ਤਾਂ ਧਰਤੀ ਦੇ ਦੇਵਾਂ ਨੇ ਉੱਚੀ
ਆਵਾਜ਼ ਨਾਲ ਐਲਾਨ ਕੀਤਾ: ‘ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਨਾ ਦੇ ਡੀਅਰ ਗ੍ਰੋਵ ਵਿਚ, ਭਾਗਵ ਨੇ
ਧਾਮਾ ਦੇ ਸਭ ਤੋਂ ਵੱਡੇ ਪਹੀਏ ਦੀ ਗਤੀ ਸਥਾਪਿਤ ਕੀਤੀ ਹੈ, ਜਿਸ ਨੂੰ ਸਮਾਜਾ ਦੁਆਰਾ
ਰੋਕਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ. ਜਾਂ ਬ੍ਰਾਹਮਣ, ਦੇਵ, ਮਰਾਸ, ਬ੍ਰਹਮਾ ਜਾਂ ਦੁਨੀਆਂ ਦੇ ਕਿਸੇ ਵੀ
ਵਿਅਕਤੀ ਨੇ। ‘ਧਰਤੀ ਦੇ ਦੇਵਾਸਾਂ ਦੀ ਦੁਹਾਈ ਸੁਣਦਿਆਂ ਹੀ, ਕਟੂਮਹਿਰੀਜਾ ਦੇਵਾਸਾਂ ਨੇ
ਉੱਚੀ ਆਵਾਜ਼ ਵਿਚ ਕਿਹਾ:’ ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਨਾ ਵਿਖੇ ਹਿਰਨ ਵਾਧੇ ਵਿਚ ਭਾਗਵ ਨੇ
ਗਤੀ ਕੀਤੀ ਹੈ। ਧਾਮ ਦਾ ਸਰਵਉੱਚ ਚੱਕਰ, ਜਿਸਨੂੰ ਸਮਾਨ ਜਾਂ ਬ੍ਰਾਹਮਣ, ਦੇਵ, ਮਰਾਸ,
ਬ੍ਰਹਮੀ ਜਾਂ ਦੁਨੀਆ ਦੇ ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਦੁਆਰਾ ਨਹੀਂ ਰੋਕਿਆ ਜਾ ਸਕਦਾ। ‘ਕਤੂਮਹਿਰੀਜਾ
ਦੇਵਾਸਾਂ ਦੀ ਦੁਹਾਈ ਸੁਣਦਿਆਂ ਹੀ ਤਵਤੀਸ ਦੇਵ ਨੇ ਉੱਚੀ ਆਵਾਜ਼ ਵਿਚ ਕਿਹਾ:’ ਵਾਰਾਣਸੀ
ਵਿਖੇ, ਹਿਰਨ ਗ੍ਰੋਵ ਵਿਚ ਈਸਿਪਟਨਾ, ਭਾਗਵ ਨੇ ਧੱਮ ਦੇ ਸਰਵਉੱਚ ਪਹੀਏ ਨੂੰ ਰਚਿਆ ਹੈ,
ਜਿਸਨੂੰ ਸਮਸਾਂ ਜਾਂ ਬ੍ਰਾਹਮਣਾਂ, ਦੇਵਾਂ, ਮਰਾਸ, ਬ੍ਰਹਮਾ ਜਾਂ ਦੁਨੀਆ ਦੇ ਕਿਸੇ ਵੀ
ਵਿਅਕਤੀ ਦੁਆਰਾ ਨਹੀਂ ਰੋਕਿਆ ਜਾ ਸਕਦਾ। ‘’ ਤਵਤੀਸ਼ਾ ਦੇਵਾਂ ਦੀ ਚੀਕ ਸੁਣ ਕੇ ਯਮ ਦੇਵ
ਨੇ ਉੱਚੀ ਆਵਾਜ਼ ਵਿਚ ਕਿਹਾ: ‘ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਾਨਾ ਵਿਖੇ ਡੀਅਰ ਗ੍ਰੋਵ ਵਿਚ, th
ਈ ਭਾਗਵ ਨੇ ਧੰਮ ਦੇ ਸਰਵਉੱਚ ਚੱਕਰ ਨੂੰ ਸਥਾਪਤ ਕੀਤਾ ਹੈ, ਜਿਸਨੂੰ ਸਮਸਾਂ ਜਾਂ
ਬ੍ਰਾਹਮਣਾਂ, ਦੇਵਾਂ, ਮਰਾਸ, ਬ੍ਰਹਮੀ ਜਾਂ ਦੁਨੀਆ ਦੇ ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਦੁਆਰਾ ਰੋਕਿਆ
ਨਹੀਂ ਜਾ ਸਕਦਾ। ‘ਯਮ ਦੇਵ ਦੇ ਚੀਕਣ ਦੀ ਆਵਾਜ਼ ਸੁਣਦਿਆਂ ਹੀ ਤੂਸੀ ਦੇਵ ਨੇ ਉੱਚੀ ਆਵਾਜ਼
ਵਿਚ ਕਿਹਾ:’ ਤੇ ਵਾਰਾਣਸੀ, ਈਸਿਪਾਟਨਾ ਵਿਖੇ ਡੀਅਰ ਗ੍ਰੋਵ ਵਿਚ, ਭਾਗਵ ਨੇ ਧੰਮ ਦੇ
ਸਰਵਉੱਚ ਪਹੀਏ ਨੂੰ ਸਥਾਪਤ ਕੀਤਾ ਹੈ, ਜਿਸਨੂੰ ਸਮਸਾਂ ਜਾਂ ਬ੍ਰਾਹਮਣਾਂ, ਦੇਵਾਂ, ਮਰਾਸ,
ਬ੍ਰਹਮਾ ਜਾਂ ਦੁਨੀਆ ਦੇ ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਦੁਆਰਾ ਰੋਕਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ। ‘ ,
ਨਿਮਮਨਾਰਤੀ ਦੇਵਾਸਾਂ ਨੇ ਉੱਚੀ ਆਵਾਜ਼ ਵਿਚ ਕਿਹਾ: ‘ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਨਾ ਦੇ
ਡੀਅਰ ਗ੍ਰੋਵ ਵਿਚ, ਭਾਗਵ ਨੇ ਧਾਮਾ ਦਾ ਸਭ ਤੋਂ ਉੱਚਾ ਚੱਕਰ ਚਲਾਇਆ ਹੈ, ਜਿਸ ਨੂੰ ਸਮਾਨ
ਜਾਂ ਬ੍ਰਾਹਮਣ, ਦੇਵ, ਮਰਾਸ, ਬ੍ਰਹਮਾ ਜਾਂ ਦੁਨੀਆ ਦੇ ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਦੁਆਰਾ ਨਹੀਂ
ਰੋਕਿਆ ਜਾ ਸਕਦਾ. ‘ਨਿਮਮਨਾਰਤੀ ਦੇਵੀਆਂ ਦਾ ਚੀਕ ਸੁਣ ਕੇ, ਪਰਨੀਮਿਮਤਵਾਸਵਤੀ ਦੇਵ ਨੇ
ਉੱਚੀ ਆਵਾਜ਼ ਵਿਚ ਕਿਹਾ:’ ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਨਾ ਦੇ ਡੀਅਰ ਗ੍ਰੋਵ ਵਿਚ, ਭਾਗਵ ਨੇ
ਧਾਮਾ ਦੇ ਉੱਚੇ ਪਹੀਏ ਦੀ ਗਤੀ ਸਥਾਪਿਤ ਕੀਤੀ ਹੈ, ਜਿਸ ਨੂੰ ਸਮਾਧਾਂ ਜਾਂ ਬ੍ਰਾਹਮਣਾਂ,
ਦੇਵਮਾਂ ਦੁਆਰਾ ਰੋਕਿਆ ਨਹੀਂ ਜਾ ਸਕਦਾ ਹੈ. ਮਰਾਸ, ਬ੍ਰਹਮੀ ਜਾਂ ਵਿਸ਼ਵ ਦਾ ਕੋਈ ਵੀ
।’ਹਵ ਪਰਾਣੀਮਿਤਾਵਾਸਵਤੀ ਦੇਵੀਆਂ ਦੇ ਚੀਕਣ ਦੀ ਆਵਾਜ਼ ਸੁਣਦਿਆਂ ਹੀ, ਬ੍ਰਹਮਾਕਯੀਕਾ
ਦੇਵਾਸਾਂ ਨੇ ਉੱਚੀ ਆਵਾਜ਼ ਵਿੱਚ ਕਿਹਾ: ਵਾਰਾਣਸੀ ਵਿਖੇ, ਈਸਿਪਾਟਨਾ ਦੇ ਡੀਅਰ ਗਰੋਵ
ਵਿੱਚ, ਭਾਗਵ ਨੇ ਧਾਮਾ ਦੇ ਸਰਬੋਤਮ ਪਹੀਏ ਦੀ ਰਚਨਾ ਕੀਤੀ ਹੈ, ਜਿਸਨੂੰ ਸਮਸ ਜਾਂ
ਬ੍ਰਾਹਮਣਾਂ, ਦੇਵ, ਮਰਾਸ ਦੁਆਰਾ ਨਹੀਂ ਰੋਕਿਆ ਜਾ ਸਕਦਾ। , ਬ੍ਰਹਮਾ ਜਾਂ ਸੰਸਾਰ ਦਾ ਕੋਈ
ਵੀ। ‘ਇਸ ਪਲ ਵਿਚ, ਉਸੇ ਪਲ ਵਿਚ, ਬ੍ਰਹਮਾ ਲੋਕਾ ਦੀ ਦੁਹਾਈ ਫੈਲ ਗਈ। ਅਤੇ ਇਹ ਦਸ
ਹਜ਼ਾਰ ਗੁਣਾ ਸੰਸਾਰ ਪ੍ਰਣਾਲੀ ਕੰਬ ਗਈ, ਕੰਬ ਗਈ ਅਤੇ ਕੰਬ ਗਈ, ਅਤੇ ਇੱਕ ਵਿਸ਼ਾਲ,
ਬੇਅੰਤ ਚਮਕ ਸੰਸਾਰ ਵਿੱਚ ਪ੍ਰਗਟ ਹੋਇਆ, ਦੇਵਾਂ ਦੇ ਪ੍ਰਭਾਵ ਨੂੰ ਪਛਾੜਦਿਆਂ
ਤਦ
ਭਾਗਵ ਨੇ ਇਹ ਉਦਾਨਾ ਸੁਣਾਇਆ: ‘ਕੋਟਾਨਾ ਸੱਚਮੁੱਚ ਸਮਝ ਗਿਆ! ਕੋਸਾ ਸੱਚਮੁੱਚ ਸਮਝ ਗਿਆ!
‘ ਅਤੇ ਇਸ ਤਰ੍ਹਾਂ ਹੀ ਆਯਸਮੀ ਕੋਅਨਾ ਨੇ ‘ਆਸੀ-ਕੋਸਾਨਾ’ ਨਾਮ ਪ੍ਰਾਪਤ ਕੀਤਾ.
ਇੱਕ
ਹੈਰਾਨੀਜਨਕ ਬੁ agingਾਪਾ ਵਿਰੋਧੀ ਸਫਲਤਾ, ਇੱਕ ਦਿਨ ਵਿੱਚ ਇੱਕ ਕੌਫੀ ਦੀ ਕੀਮਤ ਦੇ ਲਈ
2020 ਤੱਕ ਮਨੁੱਖਾਂ ਦੇ ਜੀਵਣ ਅਤੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਜਨਮ ਦੇਵੇਗਾ, ਇੱਕ ਨਵੀਂ
ਤਕਨੀਕ ਮਨੁੱਖਾਂ ਵਿੱਚ ਬੁ agingਾਪੇ ਦੀ ਪ੍ਰਕਿਰਿਆ ਨੂੰ 50 ਸਾਲਾਂ ਤੋਂ ਘੱਟ ਕਰ ਸਕਦੀ
ਹੈ ਸਿਡਨੀ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਪਾਇਆ ਕਿ ਚੂਹਿਆਂ ਨੂੰ ਗੋਲੀ ਪ੍ਰਤੀ ਦਸ ਜੀਵਣ ਦਿੱਤਾ
ਗਿਆ. ਸੈਂਟੀ ਲੰਮਾ ਅਣੂ ਆਪਣੇ ਸੈੱਲਾਂ ਨੂੰ ਮੁੜ ਪ੍ਰੋਗ੍ਰਾਮ ਕਰਕੇ ਕੁਝ ਅੰਗਾਂ ਨੂੰ ਵੀ
ਪੈਦਾ ਕਰ ਸਕਦਾ ਹੈ. ਮਨੁੱਖੀ ਟੈਸਟਿੰਗ ਦੇ ਬਾਅਦ ਪੰਜ ਸਾਲਾਂ ਵਿੱਚ ਨਸ਼ਾ ਜਨਤਕ ਲੋਕਾਂ
ਲਈ ਉਪਲਬਧ ਹੋ ਸਕਦੀ ਹੈ. ਅਸਧਾਰਨ ਨਵੀਂ ਬੁ -ਾਪਾ ਵਿਰੋਧੀ ਤਕਨੀਕ ਮਨੁੱਖ ਨੂੰ 150 ਸਾਲ
ਪੁਰਾਣੀ ਉਮਰ ਦੇ ਵੇਖ ਸਕਦੀ ਹੈ ਅਤੇ 2020 ਤੱਕ ਉਹਨਾਂ ਦੇ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਪ੍ਰਾਪਤ
ਕਰਨ ਦੇ ਸਕਦੀ ਹੈ. ਹਾਰਵਰਡ ਪ੍ਰੋਫੈਸਰ ਡੇਵਿਡ ਸਿੰਕਲੇਅਰ ਅਤੇ ਯੂਨੀਵਰਸਿਟੀ ਆਫ ਨਿ New
ਸਾ Southਥ ਵੇਲਜ਼ ਦੇ ਖੋਜਕਰਤਾਵਾਂ ਨੇ ਨਵੀਂ ਪ੍ਰਕਿਰਿਆ ਵਿਕਸਤ ਕੀਤੀ, ਜਿਸ ਵਿਚ
ਸੈੱਲਾਂ ਨੂੰ ਮੁੜ ਪ੍ਰੋਗ੍ਰਾਮ ਕਰਨਾ ਸ਼ਾਮਲ ਹੈ। ਡੀ. ਸਿੰਕਲੇਅਰ ਨੇ ਕਿਹਾ ਕਿ ਤਕਨੀਕ
ਲੋਕਾਂ ਨੂੰ ਅੰਗਾਂ ਨੂੰ ਦੁਬਾਰਾ ਪੈਦਾ ਕਰਨ ਦੀ ਇਜਾਜ਼ਤ ਦੇ ਸਕਦੀ ਹੈ, ਅਤੇ ਦੋ ਸਾਲਾਂ
ਦੇ ਅੰਦਰ ਮਨੁੱਖੀ ਅਜ਼ਮਾਇਸ਼ਾਂ ਨਾਲ ਅਧਰੰਗ ਦੇ ਪੀੜਤ ਲੋਕਾਂ ਨੂੰ ਫਿਰ ਤੋਂ ਤੁਰਨ ਦੀ
ਆਗਿਆ ਦੇ ਸਕਦੀ ਹੈ। .
Found a gif I want you to see!
Discover even more ideas for you

83) Classical Romanian-Clasic românesc,
Friends


Citiți,
exersați, răspândiți propriile cuvinte ale celui trezit cu
conștientizarea lui Buddha pentru fericire, bunăstare, pacea tuturor
ființelor simțitoare, non-simțitoare și pentru ca acestea să atingă
fericirea eternă ca obiectiv final.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Romanian-Clasic românesc
Acesta este cu siguranță cel mai faimos sutta din literatura Pali. Buddha expune pentru prima dată cele patru ariya · sacas.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Cu
o ocazie, Bhagava a stat la Varanasi, în Deer Grove, la Isipatana.
Acolo, el s-a adresat grupului de cinci bhikkhus: Aceste două extreme,
bhikkhus, nu ar trebui adoptate de unul care a ieșit din viața de acasă.
Care două? Pe de o parte, devoțiunea față de hedonism față de kāma,
care este inferioară, vulgară, comună, o · ariya, lipsită de folos, iar
pe de altă parte devoțiunea către auto-mortificare, care este dukkha, an
· ariya, lipsită de beneficiu . Fără a merge la aceste două extreme,
bhikkhus, Tathāgata s-a trezit pe deplin la majjhima paṭipada, care
produce viziune, care produce ñāṇa, și duce la calmare, la abhiñña, la
sambodhi, la Nibbāna. Și ce, bhikkhus, este majjhima paṭipada la care
Tathāgata s-a trezit pe deplin, care produce viziune, care produce ñāṇa
și duce la calmare, la abhiñña, la sambodhi, la Nibbāna? Este, bhikkhus,
acest ariya aṭṭhaṅgika magga, adică: sammā · diṭṭhi sammā · saṅkappa
sammā · vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati
sammā · samādhi. Aceasta, bhikkhus, este majjhima paṭipada la care s-a
trezit Tathāgata, care produce viziune, care produce ñāṇa și duce la
calmare, la abhiñña, la sambodhi, la Nibbāna. este dukkha, jarā este
dukkha (boala este dukkha) maraṇa este dukkha, asocierea cu ceea ce nu-i
place este dukkha, disocierea de ceea ce îi place este dukkha, nu
pentru a obține ceea ce se dorește este dukkha; pe scurt, cele cinci
upādāna’k'khandhas sunt dukkha. În plus, bhikkhus, acesta este dukkha ·
samudaya ariya · sacca: acest taṇhā care duce la renaștere, legat de
dorință și plăcere, găsind încântare aici sau acolo, adică: kāma-taṇhā,
bhava-taṇhā și vibhava-taṇhā. În plus, bhikkhus, acesta este dukkha ·
nirodha ariya · sacca: virāga completă, nirodha, abandonarea,
renunțarea, emanciparea și libertatea față de chiar taṇhā. dukkha ·
nirodha · gāminī paṭipada ariya · sacca: tocmai această ariya aṭṭhaṅgika
magga, adică: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā sammā ·
kammanta, sammā · ājīva, sammā · vāyāma, sammā · Samādhi. „Acesta este
dukkha ariyasacca”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha ariyasacca trebuie să
fie complet cunoscut”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha ariyasacca a fost
complet cunoscut”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. ”Acesta este dukkha · samudaya ariyasacca
‘: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite
înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā,
a apărut lumina. „Acum, acest dukkha · samudaya ariyasacca trebuie
abandonat”: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite
înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut
vijjā, a apărut lumina. „Acum, acest dukkha · samudaya ariyasacca a fost
abandonat”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. ”Acesta este dukkha · Nirodha ariyasacca
‘: în mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite înainte,
a apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā, a
apărut lumina. „Acum, acest dukkha · nirodha ariyasacca trebuie
experimentat personal”: în mine, bhikkhus, în ceea ce privește lucrurile
nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut paññā, a
apărut vijjā, a apărut lumina. „Acum, acest dukkha · nirodha ariyasacca a
fost experimentat personal”: la mine, bhikkhus, în ceea ce privește
lucrurile nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut
paññā, a apărut vijjā, a apărut lumina. ”Aceasta este dukkha · nirodha ·
gāminī paṭipadā ariyasacca ‘: în mine, bhikkhus, în ceea ce privește
lucrurile nemaiauzite înainte, a apărut ochiul, a apărut ñāṇa, a apărut
paññā, a apărut vijjā, a apărut lumina. „Acum, acest dukkha · nirodha ·
gāminī paṭipadā ariyasacca urmează să fie dezvoltat”: în mine, bhikkhus,
în ceea ce privește lucrurile nemaiauzite înainte, a apărut ochiul, a
apărut ñāṇa, a apărut paññā, a apărut vijjā, a apărut lumina.
„Acum,
acest dukkha · nirodha · gāminī paṭipadā ariyasacca a fost dezvoltat”:
la mine, bhikkhus, în ceea ce privește lucrurile nemaiauzite înainte, a
apărut ochiul, a apărut ñāṇa, a apărut paññā, a apărut vijjā, a apărut
lumina. lung, bhikkhus, așa cum cunoștințele și viziunea mea yathā ·
bhūtaṃ despre aceste patru ariyasaccas în aceste douăsprezece moduri de
triade nu erau chiar pure, nu am revendicat în loka cu devas-urile sale,
cu Māra-urile sale, cu Brahm-urile sale, cu samaṇas și brahmini, în
această generație cu devas și oameni, să se fi trezit pe deplin la sammā
· sambodhi suprem.
Dar
când, bhikkhus, cunoștințele și viziunea mea yathā · bhūtaṃ despre
aceste patru ariyasaccas în aceste douăsprezece moduri de către triade
erau destul de pure, am revendicat în loka cu devas-urile sale, cu
Māras-ul său, cu Brahm-urile sale, cu samaṇas-urile și brahmanii, în
această generație, cu deva și oamenii săi, să se fi trezit pe deplin la
sammā · sambodhi suprem.
Și
cunoașterea și viziunea au apărut în mine: „vimutti-ul meu este de
neclintit, acesta este ultimul meu jāti, acum nu mai există nici o
bhava. Așa a spus Bhagavā. Încântat, grupul de cinci bhikkhus a aprobat
cuvintele lui Bhagavā. Și în timp ce se vorbea despre această expunere, a
apărut în āyasmā Ko arañña ochiul Dhamma, care este liber de pasiune și
inox: „tot ceea ce are natura samudaya are natura nirodha”.
Și
când Bhagavā a pus în mișcare Roata Dhamma, devas-ul pământului a
proclamat cu voce tare: „La Varanasi, în Grădina Cerbilor de la
Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhamma, care nu
poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā sau
oricine din lume. “După ce au auzit strigătul devasilor pământului,
Cātumahārājika devas au proclamat cu voce tare:” La Varanasi, în Deer
Grove la Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhammei,
care nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā
sau de oricine din lume. „După ce au auzit strigătul devas-urilor
Cātumahārājika, devas-urile Tāvatiṃsa au proclamat cu voce tare:„ La
Varanasi, în Deer Grove la Isipatana, Bhagavā a pus în mișcare Roata
supremă a Dhamma, care nu poate fi oprită de samaṇas sau brahmini,
devas, Māras, Brahmā sau de nimeni în lume. ‘La Varanasi, în Deer Grove
la Isipatana, th e Bhagavā a pus în mișcare Roata supremă a Dhamma, care
nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā sau de
oricine din lume. „După ce au auzit strigătul devas-urilor Yāma,
devas-urile Tusitā au proclamat cu voce tare:„ La Varanasi, în Deer
Grove la Isipatana, Bhagavā a pus în mișcare Roata supremă a Dhamma,
care nu poate fi oprită de samaṇas sau brahmini, devas, Māras, Brahmā
sau de oricine din lume. „După ce am auzit strigătul devasilor Tusitā ,
Nimmānarati devas au proclamat cu voce tare: „La Varanasi, în Grădina
Cerbilor de la Isipatana, Bhagavā a pus în mișcare Roata supremă a
Dhamma, care nu poate fi oprită de samaṇas sau brahmini, devas, Māras,
Brahmā sau de oricine din lume. „După ce a auzit strigătul Nimmānarati
devas, Paranimmitavasavatti devas au proclamat cu voce tare:„ La
Varanasi, în Grădina Cerbilor de la Isipatana, Bhagavā a pus în mișcare
Roata supremă a Dhamma, care nu poate fi oprită de samaṇas sau brahmini,
devas, Māras, Brahmā sau oricine din lume auzind strigătul
Paranimmitavasavatti devas, brahmakāyika devas au proclamat cu voce
tare: „La Varanasi, în Grădina Cerbilor de la Isipatana, Bhagavā a pus
în mișcare Roata supremă a Dhamma, care nu poate fi oprită de samaṇas
sau brahmini, devas, Māras , Brahmā sau oricine din lume. ”Astfel, în
acel moment, în acel moment, strigătul s-a răspândit până la Brahma ·
loka. Și acest sistem mondial de zece mii de ori a zguduit, s-a
cutremurat și a tremurat și o strălucire mare, fără margini, a apărut în
lume, depășind strălucirea devasilor
Apoi
Bhagavā a rostit această udana: „Koṇḍañña a înțeles cu adevărat!
Koṇḍañña a înțeles cu adevărat! Și acesta este modul în care āyasmā
Koṇḍañña a dobândit numele „Aññāsi · Koṇḍañña”.
O
descoperire uimitoare anti-îmbătrânire ar putea vedea oamenii să
trăiască până la 150 și să regenereze organe 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 Cercetătorii din Sydney au descoperit că
șoarecii au primit pilula care trăia zece pe Centul mai lung 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 O 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. Profesorul David Sinclair și
cercetătorii de la Universitatea din New South Wales au dezvoltat noul
proces, care implică reprogramarea celulelor. Doctorul 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, cu
studii umane care vor avea loc în termen de doi ani. .
Found a gif I want you to see!
Discover even more ideas for you

84) Classical Russian-Классический русский,
Friends


Читайте,
практикуйте, распространяйте собственные слова пробужденного с
осознанием Будды для счастья, благополучия, мира всех разумных,
неразумных существ и для достижения ими вечного блаженства как конечной
цели.
Дхаммачаккаппаваттана
Сутта - «Движение колеса Дхаммы» - [Дхамма · чакка · паваттана] на
классическом русском-Классический русский,
Это, безусловно, самая известная сутта в палийской литературе. Будда впервые излагает четыре ария сакаса.
>> Сутта-пинака >> Саньютта-никайа >> Сакча Саньютта SN 56.11 (S v 420)
Однажды
Бхагава останавливался в Варанаси, в Оленьей роще в Исипатане. Там он
обратился к группе из пяти монахов: «Эти две крайности, монахи, не
должны приниматься тем, кто ушел из семейной жизни. Какие два? С одной
стороны, преданность гедонизму по отношению к каме, которая является
низшей, вульгарной, обычной, анария, лишенная пользы, а с другой
стороны, преданность самоубийству, которая является дуккха, анария,
лишенная пользы . Не входя в эти две крайности, бхиккху, Татхагата
полностью пробудился к маджхима патипада, который производит видение,
которое порождает шану и ведет к умиротворению, абхинне, самбодхи,
ниббане. И что, бхиккху, есть маджхима панипада. к которому полностью
пробудился Татхагата, который производит видение, которое порождает шану
и ведет к умиротворению, абхинне, самбодхи, ниббане? Это, бхиккху, эта
ария атхангика магга, то есть: самма · дишхи самма · санкаппа самма ·
вача самма · камманта самма · аджива самма · вайама самма · сати самма ·
самадхи. Это, бхиккху, и есть маджхима патипада, к которому пробудился
Татхагата, который производит видение, которое порождает шану и ведет к
умиротворению, абхишне, самбодхи, ниббане. Кроме того, бхиккху, это
дуккха ария · сачча: джати - это дуккха, джара - это дуккха (болезнь -
это дуккха), марана - это дуккха, общение с тем, что не нравится, - это
дуккха, отстранение от того, что нравится, - это дуккха, не получить то,
что человек хочет, - это дуккха; Короче говоря, пять упадана’ккхандх
суть дуккха. Более того, монахи, это дуккха-самудайа-сачча: эта танха,
ведущая к перерождению, связанная с желанием и наслаждением, находящая
наслаждение здесь или там, то есть: кама-танха, бхава-танха и
вибхава-танха. Кроме того, бхиккху, это дуккха-ниродха арийа-сачча:
полная вирага, ниродха, отказ от этой самой татхи, освобождение от нее.
дуккха · ниродха · гамини панипада арийа · сачча: именно эта ария
анхангика магга, то есть: самма · дишхи, самма · санкаппа, самма · вача
самма · камманта, самма · аджива, самма · самама, самама. Самадхи. «Это
дуккха арийасачча»: во мне, монахи, в отношении вещей, неслыханных
прежде, взошло око, поднялось шана, возникла пання, возникла виджжа,
возник свет. «Теперь эта дуккха-арийасачча должна быть полностью
познана»: во мне, бхиккху, в отношении вещей, неслыханных прежде, взошло
око, поднялось шана, возникла пання, возникла виджжа, возник свет.
«Итак, эта дуккха-ария-сачча полностью известна»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, поднялось шана,
возникла пання, возникла виджжа, возник свет. «Это дуккха · самудайа
арийасачча ‘: во мне, монахи, в отношении вещей, неслыханных прежде,
поднялись глаза, возникли шана, возникли пання, возникли виджжа, возник
свет. «Теперь эту дуккха-самудая арийасаччу следует оставить»: во мне,
монахи, в отношении вещей, неслыханных прежде, взошло око, возникла
шана, возникла пання, возникла виджжа, возник свет. «Итак, эта
дуккха-самудая арийасачча была оставлена»: во мне, монахи, в отношении
вещей, неслыханных прежде, взошло око, поднялось шана, возникла пання,
возникла виджжа, возник свет. «Это дуккха. · Ниродха арийасачча ‘: во
мне, монахи, в отношении вещей, неслыханных прежде, взошло око,
поднялось шана, возникла пання, возникла виджжа, возник свет. «Теперь
эту дуккха-ниродха арийасаччу нужно пережить лично»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, возникла шана, возникла
пання, возникла виджжа, возник свет. «Так вот, эта дуккха-ниродха
арийасачча была испытана на собственном опыте»: во мне, монахи, в
отношении вещей, неслыханных прежде, взошло око, поднялось шана,
возникла пання, возникла виджжа, возник свет. дуккха · ниродха · гамини
панипада арийасачча ‘: во мне, бхиккху, в отношении вещей, неслыханных
прежде, поднялся глаз, поднялся шана, возник пання, возникла виджжа,
возник свет. «Теперь следует развить эту дуккха-ниродха-гамини панипада
арийасачча»: во мне, монахи, в отношении вещей, неслыханных прежде,
взошло око, поднялось шана, возникла пання, возникла виджжа, возник
свет.
«Теперь эта
дуккха-ниродха-гамини панипада арийасачча была развита»: во мне,
бхиккху, в отношении вещей, неслыханных прежде, возник глаз, поднялся
шана, возник пання, возникла виджжа, возник свет. долго, бхиккху,
поскольку мое знание и видение ятха-бхутах этих четырех арийасачч этими
двенадцатью способами по триадам было не совсем чистым, я не утверждал,
что в локе с ее дэвами, с ее марами, с ее брахманами, с саманами и
брахманы в этом поколении с его дэвами и людьми должны полностью
пробудиться к высшей самма-самбодхи.
Но
когда, бхиккху, мое знание ятхабхутах и ​​видение этих четырех
арийясачч этими двенадцатью способами по триадам было совершенно чистым,
я утверждал, что в локе с ее дэвами, с ее марами, с ее брахманами, с
саманами и брахманами, в это поколение с его дэвами и людьми, чтобы
полностью пробудиться к высшей самма-самбодхи.
И
во мне возникло знание и видение: «Моя вимутти непоколебима, это мое
последнее джати, теперь больше нет бхавы». Это то, что сказал Бхагава.
Группа из пяти монахов в восторге одобрила слова Бхагавы. И пока
говорилось это толкование, в аясме Конання возникло око Дхаммы,
свободное от страсти и безупречности: «все, что имеет природу самудаи,
имеет природу ниродхи».
И
когда Бхагава привел в движение Колесо Дхаммы, дэвы земли громко
провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в
движение верховное Колесо Дхаммы, которое не могут остановить саманы.
или брамины, дэвы, Мары, Брахма или кто-либо в мире. «Услышав крик дэвов
земли, дэвы Чатумахараджика громко провозгласили:« В Варанаси, в
Оленьей роще в Исипатане, Бхагава привел в действие высшее Колесо
Дхаммы, которое не могут остановить ни саманы, ни брахманы, ни дэвы, ни
Мары, ни Брахма, ни кто-либо еще в мире. ‘’ Услышав крик дэвов
Чатумахараджика, дэвы Таватимса громко провозгласили: ‘В Варанаси, в
Оленьей роще, Исипатана, Бхагава привел в движение верховное Колесо
Дхаммы, которое не могут остановить ни саманы, ни брахманы, ни дэвы, ни
Мары, ни Брахма, ни кто-либо еще в мире. ‘Услышав крик таватимса-дэвов,
яма-дэвы громко провозгласили: ‘В Варанаси, в Оленьей роще в Исипатане,
Бхагава привел в движение верховное Колесо Дхаммы, которое не могут
остановить ни саманы, ни брамины, дэвы, ни Мары, ни Брахма, ни кто-либо
еще в мире. Услышав крик яма-дэвов, тушита-дэвы громко провозгласили:
Варанаси, в Оленьей роще в Исипатане, Бхагава привел в движение
верховное Колесо Дхаммы, которое не могут остановить ни саманы, ни
брахманы, дэвы, Мары, Брахма, ни кто-либо еще в мире. дэвы Нимманарати
громко провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава
привел в движение верховное Колесо Дхаммы, которое не могут остановить
ни саманы, ни брахманы, дэвы, ни Мары, ни Брахма, ни кто-либо еще в
мире. Услышав крик дэвов Нимманарати, дэвы Параниммитавасаватти громко
провозгласили: «В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в
движение верховное Колесо Дхаммы, которое не могут остановить ни
саманы, ни брахманы, дэвы, Марас, Брахма или кто-либо в мире. Услышав
крик дэвов Параниммитавасаватти, брахмакайка дэвы громко провозгласили:
«В Варанаси, в Оленьей роще в Исипатане, Бхагава привел в движение
высшее Колесо Дхаммы, которое не могут остановить ни саманы, ни
брахманы, дэвы, Мары. , Брахма или кто-либо в мире ». Таким образом, в
этот момент, в этот момент, крик дошел до Брахмалоки. И эта
десятысячкратная мировая система тряслась, дрожала и дрожала, и в мире
появилось огромное безграничное сияние, превосходящее сияние дэвов.
Затем
Бхагава произнес эту удану: «Конанья действительно понял! Конанья
действительно понял! ‘ Так аясма Конанья получил имя «Анняси · Конання».
Потрясающий
прорыв в области борьбы со старением: люди доживают до 150 лет и к 2020
году регенерируют органы “ по цене кофе в день ‘’. Новая методика
может сократить процесс старения у людей на 50 лет. Исследователи из
Сиднея обнаружили, что мыши, принимавшие таблетки, жили 10 раз в день.
На цент дольше Молекула может регенерировать определенные органы путем
перепрограммирования их клеток. Лекарство станет доступным для
общественности через пять лет после испытаний на людях. Необычайно новый
метод борьбы со старением может позволить людям дожить до 150 лет и
позволить им вырастить свои органы к 2020 году. Профессор Дэвид Синклер и
исследователи из Университета Нового Южного Уэльса разработали новый
процесс, который включает перепрограммирование клеток. Доктор Синклер
сказал, что этот метод может позволить людям регенерировать органы и
даже позволить больным параличом снова двигаться, а испытания на людях
должны пройти в течение двух лет. .
Found a gif I want you to see!
Discover even more ideas for you

Image
Image may contain: 1 person
comments (0)
11/29/20
The Yoga Suttas of Patanjali: a manual of Buddhist meditation. Translation and free adaptation of the article published on the blog “Theravadin - Theravada Practice Blog” (http://theravadin.wordpress.com/). Thinking to be in meditation in different postures.
Filed under: General
Posted by: site admin @ 7:59 pm




The Yoga Suttas of Patanjali: a manual of Buddhist meditation.


Translation
and free adaptation of the article published on the blog “Theravadin -

Theravada Practice Blog” (http://theravadin.wordpress.com/).

Thinking to be in meditation in different postures.


We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts.

In summary, this comparison is quite obvious that the author of Yoga Sutta
was highly influenced by Buddhist philosophy and meditation practice,
possibly contemporaneously to the author.

Moreover,
it appears that a student of Buddhist canonical texts may in fact be
more easily understood than the Yoga Sutta a Hindu practitioner with no
other previous reference parameter practical and philosophical.
 

We
do not consider comments here later Hindu / Brahman existing this text,
some of which seem to avoid (or ignore) the original references to
Buddhism in this text.

The
proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
texts in Pali could also mean simply that Patanjali - or whoever it is
that inspired his writings - had practiced meditation from a Buddhist
contemplative community, a community of monks for a time before
returning to Brahmanism and then the movement would have rephrased his
experience in order to add a divine touch to your experience, making
substantial use of technical terms of Buddhist meditation, as originally
framed or developed by the Buddha for the purpose of contemplative
practice.
 But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.

It
is also possible, even likely, that the Buddhist meditation had so
broadly permeated the practice Hindu / Brahman at the time (after years
of a strong cultural influence began with Buddhist proselytism promoted
by Ashoka the Buddhist Sangha in his reign and Consolidation of Prabuddha Bharat),
that these technical terms as well as descriptions of practice of jhana /
dhyana (meditative absorptions) have it built into common knowledge at
the point of no longer sounding particularly Buddhists.
 Something
similar to what happens today with the adoption of the ideas of
“Nibbana” and “Kamma” in Western culture, in Christian countries.

In
particular, if the Yoga Sutta is read in one continuous line is amazing
how close the text is the thoughts and topics about samadhi, jhana
meditation and Samatha (concentration) as defined in the ancient texts
in Pali Buddhist.

For a first analysis, an overview. Look
at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
certainly inclined to think the definition of the central Buddha of the
Noble Eightfold Path.

Then compare these two “paths to reach the samadhi.”

First what is in the Yoga Sutta of Patanjali:



1.                  Yama, on the field conduct, morality or virtue



2.                 Niyama, self-purification and study



3.                 Asana, proper posture



4.                 Pranayama, breath control



5.                 Pratyahara, the removal of the five senses



6.                 Dharana, concentration or apprehension of the object meditative



7.                  Samadhi, meditative absorption


And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:


1.                  Sila, moral conduct or virtue, and Santosa, contentment



2.                 Samvara, containment or removal of the senses



3.                 Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.



4.                 Anapanasati, mindfulness of breathing



5.                 Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)



6.                 Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.



7.                  Jhana, levels of meditative absorption



8.                 Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti


Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutta in which we read:

“Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
far as terminology goes aa long in the Yoga Sutta that reminds us of
formulations of the Buddhist Pali Canon and even more Abhidhamma
Sarvastivada Sautrantika and school. “Robert Thurman writes that
Patanjali was influenced by the success of the Buddhist monastic system
to formulate its own matrix for the version of thought he considered
orthodox (…) The division between Eight States (Sanskrit Ashtanga) Yoga
is reminiscent of the Noble Eightfold Path of Buddha, and the inclusion
of brahmavihara (Yoga Sutta 1:33) also shows the influence of Buddhism
in parts of the Suttas. “

Now
this is where the subject becomes interesting for us here on this blog
and its relevance to the practice of Buddhist meditation.


Does all
the above tells us that the Yoga Sutta is a comment Hindu / Brahmin or
at least a photograph of meditation practices common (influenced by
Buddhism) in the second century BC?

If this is the case, definitely warrants a closer look at. Certainly,
this is because the text is not a Buddhist but shares a “core” of
fundamental ideas on meditation to be able to take it as a sign pointing
to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.


Thus,
if the Yoga Sutta is read in a Buddhist context, one can have some idea
of how people understood at that time and (ou!) practiced Buddhist
meditation?
 Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?

The
more we know how people practiced a few centuries after the Buddha’s
Parinibbana, the more we can understand how some of his teachings have
evolved and how they were implemented and explained / taught.

What
makes this fascinating idea is that this text would definitely be
filterable through the eyes of a Hindu / Brahman, but he is still
influenced by the “knowledge” of Buddhist meditation apparently so well
received, and the time of his writing had become the mainstream
“contemplative practices.
 This would show us how and
in what particular point, was considered to be the “essence” of
meditation (in addition to being philosophical discussion of its
purpose) in order to be considered universally true, then that can be
“merged” into other forms of practice religious.

Under this view, the Yoga Sutta is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
they were considered “truth” and “accepted” so that the author Hindu /
Brahman had no other choice but to incorporate them into their theistic
philosophy, reminding us Western Christians today that due to the common
acceptance of the idea karma / kamma, sometimes find ways to
incorporate this idea in their religious views.

Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:


“Avidya
(ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
Abhinivesha (clinging to mundane life) are the five klesha or distress.
 Destroy these afflictions [e] You will realize Samadhi. “

[Free translation of the original quote from Wikipedia]

What
impresses the reader as Buddhist before this paragraph is the simple
fact that all these impurities listed are those that no longer are you
supposed to Arahant one, or Awakened (!!!).
 That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.

Consider the terms used:

Avijja,
ignorance or mental turvidão is even mentioned in the first place,
while clearly a Buddhist point of view is considered the root of all
problems.

Then
“asmita”, which is superficially translated as “selfishness” by
understanding that had developed in shallow Sanskrit tradition that was
ignorant of the deeper meaning of that term as used in the suttas of the
Pali Canon (or tried to distort to suit your context religious).

This
term Buddhist in particular, pointing to the deeply embedded “notion
that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
this passage and elsewhere, is reduced to a mere “selfishness” as a
moral impurity devoid of its original psychological application.
 In
the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
only a Arahant (Iluminsfo) won [see post “The scent of am” blog
Theravadin].

And
there is also “abhinivesa”, a term the Buddha uses to explain how our
mind comes in and assumes the five groups of attachment.
 The
term “Nives” denotes a dwelling, a house - a simile brought by the
Buddha to show how our consciousness moves “inside” of the contact
experience of the senses and settles as if living in a house (see Sutta
Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
usage is decreased very particular psychological context in Hindu /
Brahmin to denote only an “attachment to worldly life.”But here is worth
questioning whether this was also shared by superficial understanding
or just by Patanjali Yoga Sutra later commentators, who have lost sight
of these implications for not having knowledge of or access to the
preceding context of Buddhism in the Yoga Sutra was written?

And sometimes something awakening about the “sati” Buddhist can also be found. We
have another pearl of a Buddhist point of view, which can be considered
truly revealing: the use of the word “Dharana” in the text of
Patanjali.

This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
term “Dharana”, which literally means short and “I can hold, carry,
keep (in mind)” is a good description of the task faced in Buddhist
contemplative practice, regardless of what tradition / schoolconsidered.

In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
central feature of the task undertaken when trying to cultivate
meditative concentration, relates as an equivalent to the literal
meaning of the Buddhist term “sati” (which means reminder / recall) and
what is general and now translated simply as “mindfulness” - a
translation that often aboard with questions.

And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
is exactly what makes the faculty of memory, usually being pushed away
by the impressions with new information by the six senses, which, if
penetrated, would result in more or less a wild spin.

If
you are able to sustain their concentration on one point however - or
even as much as you can keep it, one of the laws of functioning of the
mind that the Buddha rediscovered and explained in detail that this
rebate is “artificial” senses the support and focus on a particular
mental object equivalent to a minor sensory stimulus.

As
a result of mental calmness and happiness (piti) and happiness index
(sukha) will arise and show signs of the primeirs a stronger
concentration - these being two of the five factors of meditative
absorption (jhana), along with (i) directed thought (vitakka) (ii)
sustained (Vicara) and (iii) equanimity (Upekkha).

This
is also the reason why is quite logical that samma sati, mindfulness,
has to come before samma samadhi, full concentration in the Noble
Eightfold Path of Buddhism - or, as shown in this case in the Yoga
Sutta, “Dharana” would be the stage immediately prior to “Delivering the
Samadhi.”

In
this case the Yoga Sutra throws much light on the original meaning as
understood in the early centuries of Buddhist practice and can help us
reach a more precise understanding of what “samma sati, right
mindfulness, originally meant or pointed.
 (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).

On
the opposite side, or better, understanding it as a byproduct of the
practice of sati is no other term that would best be described as
“mindfulness.”
 The Pali term is sampajaññā -
which literally means “next-consideration”, eg, be well aware of when
performing an action, then a “clear understanding” of what it does - but
this activity is a result of sati, as having the mind fixed on an
object leads to a refined consciousness that arises when during the next
and keep the mind of an object, creating a clear understanding of the
few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!

But
again, both activities are happening almost simultaneously, even if not
in the same order and then the current use of the term translated can
be done - at the same time a fine distinction, however, has its
benefits.
 You can not keep an object from the
standpoint of mind without which would create or develop mindfulness in
mind - but (unfortunately!) you may be aware of all your actions that
you work without the right concentration - as when eat an ice cream, in
seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.

There
is a difference between deliberately let himself be led by sense
impressions by focusing on their physical pleasures and enhancing /
supporting raga (desire) and nandi (joy) - and, from the perspective of
Gotama Buddha, put his feet on the ground using the mindful memory and
thus experiencing a more refined awareness of trying to get it off the
shaft so that it results in a greater mindfulness, in the culmination of
his experience flows into total equanimity in the face of both
pleasurable and painful sensations.

Thus,
then, we must understand as vipassanā is no way a synonym for
mindfulness (sati) but something that springs from the combination of
all these factors especially the last two, samma sati (mindfulness) and
samma samadhi (right concentration) applied to the relentless
observation of what appears to be in front of (yathabhuta).

You
could say, vipassanā is a name for the Buddhist practice of sati
associated samadhi directed to the view anicca / anatta / dukkha (ie,
generating the wisdom of the vision of these three features) in the
processes of the six senses, including any mental activity.
 Thus, one will find the term vipassanā but the idea of sati in
the Yoga Sutra, Buddhist texts mention as the first term clearly having
samādhi as just the beginning of the journey to insight and access -
for example aniccanupassana .

Finish here the parenthesis. Suffice 
to say that any particular reference to the Buddhist philosophy citing
anicca antta or point to the goal of Nibbana, a philosophical
proposition to which the system of Yoga certainly does not refer.

In essence the school of Yoga can be placed below the postures eternalists. So,
while it definitely does need to produce sati-samadhi, definitely does
not need to understand is samadhi anicca, dukkha and anatta - that does
not sound very compatible with the worldview of a eternalistic. Before
this, all spiritual approach arise due to the attempt to interpret
Samadhi Yoga Sutra as marriage or at least as close as you can get from a
“God”, a “Lord.” Something that sounds quite natural in
the end to a theist - such as an Evangelical Christian would never
interpret the reduction of its focus on mental object unique sensual
ecstasy and consequently a mere effect of a psychological technique, but
he would label it “the divine sign of God touching him. “ It
is for this reason that, according to the Buddha Dhamma, in fact in
most situations we are inclined to be led by the plots of our senses,
including the mental impressions / thoughts / feelings / perceptions -
and therefore tend to limit ourselves to go beyond such experiences also
distorted the merger would allow access to insight and liberation.


Returning
to the context of comparison with the Christian interpretation of this
ecstasy, in short what Patanjali is facing such a theistic
interpretation sounds like someone moving a large portion of vocabulary
and terminology for the New Testament, which gives this ring a Buddhist.

The
funny thing is that this is exactly how many of the contemporary New
Age books are written - an amalgam of the terms of Western Spirituality /
Christian trying to express a view east.
 So one can
imagine that the situation in India was similar to that when the Yoga
Sutta was written addressing the Buddhist philosophy of that era.

The
remaining Buddhist philosophy with his particular terminology
established by the Buddha himself would have become so pervasive in
religious thought, so to make seemingly trusted what was written on
meditation was a need to borrow or rely on several of these Buddhist
concepts predominant.
 This had largely been done or
even conscious, as most New Age authors present not even reflect the
content of their texts but about the message you want to spend.

Thus,
below is done in a way a translation - or rather a translation of a
transliteration given the proximity between languages - as was done with
the text of the Yoga Sutra in Sanskrit brought back to Pāli.
 Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
the exercise helps us see how the same text would sound the Pāli
language, opening then find parallels in ancient Buddhist texts, the
suttas.

However,
having said all that, pragmatism invoked by the text (which is what
makes it so valuable) also indicates much more than a simple textual
exploration.
 As you read this you can not discern
the notion, especially since the position of a meditator concentration
of whoever has written or inspired by this text, at some point
personally experienced jhana and samadhi and wanted to convey his
experience making use a rich language Buddhist meditation on the same
interpretation being directed to an audience Brahman / proto-Hindu India
200 BC.

Anyway,
check by itself - the pauses between sets of paragraphs labeled in bold
are the author / translator and some important technical terms
Buddhists were deployed, with additional comments made in italics:



Patañjalino yogasutta (Part I of IV)

Introduction

atha yogānusāsana | | 1 | |

And now a statement about the European Union (Yoga)

[1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).

yogo-citta-vatta nirodho | | 2 | |

The Union (Yogo) is the extinction of the movement of the mind


[2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
this context broadly means “meditation is (…) a stop to the busy mind,”
which is very active and its activity suggests a walk in circles.
 Probably the most direct (and correct) translation.

Tada ditthi (muni) svarūpe’avaṭṭhāna | | 3 | |

(Only) then he who sees is allowed (to be) in (his) true nature.


[3]
In the Pāli language Drist the word does not exist, and it would be
something like subsitituída by Muni, which has the same meaning -
,except, of course, the fact that “he who sees” further points in
this,case the seeing process.
 Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”

Sarup-vatta itaritara | | 4 | |

(Otherwise) at other times we become (equal) to this activity (of mind).

Challenges

vatta Panza kilesa akilesā ca ca | | 5 | |

Activities (Mental) are five, some non-contaminating other contaminants

pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |

i)
Experience (Evident-Measurement), ii) misperception (Illusion), iii)
Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
Mindfulness.

i) pamanes, experience or clear-measurement

Paccakkh’ānumān’āgamā honte pamāāni | | 7 | |

What one sees and looks directly (paccakha), taking as a reference - it’s called experience.

[7] Literally: “What comes through direct visualization and measurement is called the experience”

ii) Vipariyesa, misperception or illusion

Micca vipariyeso-Nanam atad-rūpa-patiṭṭhita | | 8 | |

Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.

iii) Vikappa, Thought Intentional / Keen

Saddam-ñāānupattī vatthu-Sunna vikappo | | 9 | |

Intentional
Thinking / Willing is any way of understanding and unfounded assertion
(ie the internal speech, voltiva, partial and willful, based on mental
speculation).

[9]
Alternative translation: “Thinking is cognition without a sound object /
cause noise (vatthu).Think about it, thoughts are no more than sounds,
silent babble that passes through our being.

iv) Nidda, Sleep / Numbness

abhava-paccay’-ārammaā vatta Nidda | | 10 |

Mental activity in the absence of mental objects is called Sleep / Torpor.

v) Sati, the Memory / Mindfulness

Anubhuti-visayāsammosā sati | | 11 | |

Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.

Abhyasa-virāgehi Tesam nirodho | | 12 | |

The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)

[12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.


 The Training 

tatra-tiṭṭha yatano abhyasi | | 13 |

The
practice’s commitment to non-movement (ie, become mentally property (at
the same time it parmanece fluid - an excellent description for the
concentration!)

so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |

Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]

[14]
This goes in line with what the author wrote the medieval Pali
subcomentários the volume of the Digha Nikaya, where also we find the
combination of the terms and dalhia bhumi - “firmness” and
“establishment” - in the same sentence, denoting ” firm establishment

diṭṭhānusavika-visaya-vitahāya Vasik-Sannes viraga | | 15 |

Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitahā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.

parama-tam Puris akkhātā gua-vitaha | | 16 | |

This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.


[16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
that moment in history, Patanjali was so convinced of the Buddhist goal
of “opening up the attachment, the seat stop,” which boils down to vita
hā term he uses. However,
it does not give up without a soul which its theistic philosophy simply
collapses and nothing in the text would make it distinguishable from a
treatise on the Buddha Dhamma.
 Thus,
mounted on a meditative Buddhist terminology and guidelines in the
conversation he introduces the term “Puris, which can be read as” soul,
“saying that the more you get closer to its” intrinsic nature “(svarūpa)
and inner body “Puri, or soul, you become able to stop itself this
seat/ attachment.
 Interesting.

Realization - Jhana / Dhyanas

The first jhana / Dhyāna

vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |

This
is the alertness (sampajañña) from (the) (Kingdom of) form: a
self-directed thought-based consciousness, which remains (to this) and
inner happiness.

[17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
we have a very beautiful description of the first jhana as a form of
sampajaññatā (fully aware of what is happening), after the plan of the
form (the theme of our meditation is a mental form) and a combined
happiness at the thought we are trying to grasp what itself could be
described as the pure experience of “I am” (Asmita - the term is being
used more loosely in place as would suttas).

However,
the announcement vitakka / vicara the first mention of meditative
absorption is a clear reference to the origin of Buddhist Yoga Sutra.
 Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
of sati, so to speak), so it’s interesting to see how sampajaññā this
case, is identified with the state of the first jhana.
 Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?

This
is not at all a strange idea, like many vipassana meditators, focusing
on objects will be much more subtle quickly show signs of the first
jhana.
 Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?

In
any case, experience will teach you very quickly that when you try to
hold an object in your mind, your awareness of what happens at this time
will increase dramatically, simply due to the fact that his effort to 
keep the object is under constant danger during the siege of sense.

saw-Paticca Abhyasa-anno-pubbo sakhāraseso | | 18 |

(This accomplishment) is based on detachment and previously applied for any subsequent activities.

bhava-Paticca videha-prakriti-layana | | 19 | |

(For example) Based on this existence and the characteristics of self

saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |

This
flower gives himself (based on these qualities) of conviction (saddha),
energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
(paññā)

[20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
during his years of teaching, he gave the name of “powers” (bullet) and
explained that, if perfected, would lead to enlightenment.

Tibba-savegānām āsanno | | 21 | |

(For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).

Advancing in jhana, tips and tricks.

Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |

There is also a differentiation between (achievement) lower, middle and high

Issar paidhānā-go | | 23 | |

Or based on devotion (devotion) to a Lord (a master of meditation).

kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |

The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.

[24]
Besides the question whether the term “Issar” found here could be read
as merely referring to a master of meditation (which fits perfectly into
the discussion until verse 27, where it starts to not fit any more) is
ikely discussion, including on-line
 translation of the Yoga Sutra by Geshe Michael Roach . The
principle can be interpreted so as to skeptics recalling the first
sutta MN seemed more logical to assume Issar was first used to designate
“the Lord” (ie your God).

But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
“almost” sounds like “Asava” that would fit even better in the context
of kamma and vipaka Asava.But the idea is very specific (”that which
flows within you, taking it) and may or may not be what was meant in
this passage.

tatra-niratisaya sabbaññatā bīja | | 25 | |

It is this that lies the seed of omniscience unmatched.

sa pubbesam api guru kālen’ānavacchedanā | | 26 | |

This Master from the beginning never abandoned him or abandon

[26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)

tassa vācako Panavia | | 27 | |

His Word is the breath and the clamor of living

[27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
all depends if we read verses 24-27 as involving “Issar” to mean “God”
or simply refer to consider meditation master of meditation you learn.
 If
you do a search in the Tipitaka, you see that when the Buddha used the
term was to refer to teachers (see for example Theragatha)

taj-tad-japp attha-bhavana | | 28 | |

Praying in unison with this, this is the goal of meditation

touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |

So if the mind itself and carries it away all obstacles / hazards:

Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni

Diseases,
skeptical questions, be moved to laziness of attachment, wrong view of
things, not meditative placements, or not yet firmly established in
these.

citta-vikkhepā te’ntarāyā | | 30 | |

These are the causes of mental distractions (they fall due).


dukkha-domanass’agam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |

The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.

[31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
the inhale and exhale clearly has an important role in that they cease
to exist (nirodha) so subjective to the practitioner in the fourth
jhana.
 It is strange that all this is on the list, but is presented in a very different interpretation.

  The Objects of Meditation

tat-pratiedhārtham ekatattābhyāsa | | 32 | |

In order to control these distractions, this is the practice of unification of mind:

metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādana | | 33 | |

Thecheerful
calm the mind (citta-pasada) is achieved by meditation of loving
kindness, compassion, joy and equanimity in the face of pleasure, pain
as well as luck and misfortunes.

[33] And here we go. The
four brahmavihara, of course, famous for the way Buddha encouraged
monks to practice them to subdue the obstacles and enter the five jhana.
 It
is also interesting as the Tipitaka sometimes aligns them with the
progression in four jhana (which deserves to be studied separately).


pracchardana-vidhāraābhyā go prāasya | | 34 | |

Or the inhale and exhale, which is also an excellent exercise in meditation.

Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35

It helps to stop and control the increasing mental activity that occurs through the power of the senses.

[34
and 35] Wow, now includes Anapanasati to the list of meditation
techniques, the most favorite topics of Buddhist meditation, in addition
to brahmavihara, which “coincidentally” was mentioned in the previous
passage.
 Here
he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
that the greatest benefit of Anapanasati is the ability to quiet the
mind.
 Very interesting!

 

Visoko go jotimatī | | 36 | |

And the mind becomes free from sorrow and radiant.

vita-raga-visaya go citta | | 37 | |

Free from desire for sense objects

[36
and 37] These two passages seem more like a copy of what the Buddha
says in the suttas: “It is almost always remain in these states, O
monks, neither my body or my eyes get tired.” Although it immediately to
Explaining how the mind free from desires and radiant moves away from
the senses, as do the experienced meditators, this passage is important
because it shows that the author knew what he was talking in terms
pragmáticos.Não there is something more important to the induction of
samadhi (ie, jhana) that the resolution of the mind, the balance
againstthe attack of the senses to the mind.

svapna Nidda-go-jnānālambana | | 38 | |

Of dreaming and sleep,

yathābhimata dhyānād-go | | 39 | |

parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |

kkhīa-vatta abhijātass’eva grahīt mani-Graham-grāhyeu stha-tat-tad-anjanatāsamāpatti | | 41 |

When
it happens in the destruction of mental activity or movement
[Khin-vatta], there is the appearance of a jewel, the emergence of
someone who carries such an object, the object and the carrying of such
an object in itself - and this immobility is what is called a
realization, or state of completion.

tatra-nana-saddattha vikappai sakiṇṇā savitakkā Samāpatti, | | 42 | |

There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.

[42], in the Pali Canon parlance we would say “savitakka-jhana.”

sati-parisuddha svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |

(However)
there is a state of achievement without thinking (nirvitakka) with full
attention and clearer that it is the nature of emptiness without a
voice.

[43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
seems that the author tries to show us the range of four jhana,
pointing to the criteria of the first, and then, in contrast to the
characteristics of the fourth jhana again using the terminology of the
Pali suttas.

etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |

Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.

[44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?

sukkhuma-visayatta c’āliga-pary’avasānam | | 45 | |

It culminates in a subtle object with no features

tā eva sa-Bijo samādhi | | 46 |

But even this is a samadhi with seed / question.

Nirvicārā-visārad’ajjhatta-pasado | | 47 | |

Happiness
is attained with the inner conviction without regard to the
concentration already (vicara, which is paired with vitakka)

itabharā paññā tatra | | 48 | |

In this way, the truth is filled with wisdom.

sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |

And this wisdom is of a different kind of knowledge acquired through learning.

taj-jo-sakhāro’ñña Samkhara-paibaddhī | | 50 | |

Such activity (meditative and induced) obstructs born (all) other activities.

tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |

With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)

[51]
This last sentence sounds more like a reporter who, after being invited
to a very important meeting, is eager to share what he heard from
relevant sources.

Here
we are given a definition, in fact, the definition of the Buddha
“phalasamāpatti” - a state of jhana, which can only happen after someone
has had a realization that the particular insight nirvanic, giving
youaccess to that which is samadhi no “seeds” (nibbīja).

This
whole concept fits nicely into a row of theistic argument, and no
attempt is being made here in the final set of samadhi, to explain it.

Did
the Buddhists speak of this matter so that among the philosophical
circles “mainstream” of the time it was automatically understood as “the
highest you can get,” and the argument was so powerful that, despite
not fit in the school already thinking of the times (an ancient
Hinduism) was considered indisputable?

Hard to say. This
argument appears in the Sutta Ratanasutta Nipata.Vemos this final
state, without seeds, as something that would target when trying to
“Sanna-vedayita-nirodha” cessation of perception and feeling, a
realization of the Buddha described as possible Arahants Anagami for
that, after entering the eighth jhana sequentially finally leave
theactivity more subtle (the sankhara) back.

Patanjali Yoga viracite-iti-samadhi sutta pahamo-pated | | |

This is the first chapter on the Samadhi Yoga Sutra of Patanjali





Source for adaptation and translation http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/



Published with Blogger-droid v1.6.5



Posted by Dhammarakkhittas at 15:31 



Labels: ashtanga yoga , Brahmanism , Buddha , Buddhism , ancient Buddhism , dharma , dhyana ,Hinduism , jhana , patanjali , Sangha , Theravada , yoga , Yogasutra



https://www.youtube.com/watch…
Conscious breathing

http://yoga.org.nz/postures.htm

Main Page


Welcome to our yoga postures section. Here you will find yoga moves that
are broken down to the bare basics with colour photos to match. We also
have state of the art flash yoga animation technology that you can use
to view these moves in full screen size, full colour and with full
instruction.


Yogic exercises cater to the needs of each individual according to his
or her specific needs and physical condition. They involve vertical,
horizontal, and cyclical movements, which provide energy to the system
by directing the blood supply to the areas of the body which need it
most.


In yoga, each cell is observed, attended to, and provided with a fresh
supply of blood, allowing it to function smoothly. The mind is naturally
active and dynamic, while the innerself is luminous. In this section we
will give you plenty of yoga images and instruction. Breathing Pose


The simple act of learning to control the breath has a number of
beneficial effects on your wellbeing, ranging from increasing your
energy, to improved relaxation into sleep. It purifies the body by
flushing away the gaseous by products of metabolism and will also help
you to remain calm in the face of the challenges that we encounter in
our everyday lives.


Control of the breath is an essential element in the art of yoga. When
bringing the air in to the abdomen, do not to puff the stomach out, but
pull the air into it while extending the inside wall. By harnessing the
power of the breath the mind can be stilled and can be prepared for your
Yoga practice Instruction Table Breathing Basics

1


Sit in a simple cross-legged position on the floor. If you don’t feel
comfortable in this position place a folded blanket under your buttocks.

Place your right hand on the rib cage and your left hand on your abdomen


Inhale slowly through the nose feeling the breath filling the abdomen,
bringing it slowly into the rib cage, then the upper chest.


Exhaling softly feeling the breath leave the abdomen first, then the
ribs and lastly the upper chest. Observe the space at the end of the
exhale

2


Now move hands so your forearms come to a comfortable position resting
on your knees and continue the breathing with a relaxed rhythm.

Continue with a flowing controlled breath in your own time.


Yoga breathing is also call Pranayama . Many say that Pranayama
(Rhythmic control of breath) is one of the bests medicines in the world .

Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

Please visit:

http://www.youtube.com/watch…

quarktechinc
4.26K subscribers
Before starting the Asanas (as-anas) or the yogic postures, it is vital
that you start with the practice of Pranayama (praa-na-yaa-ma) or the
yogic breathing exercises.

And what is Yogic Breathing (Pranayama)


Pranayama is loosely translated as prana (pra-aana) or breathe control.
Breathing affects our state of mind. It can make us excited or calm,
tense or relaxed. It can make our thinking confused or clear. In the
ancient yogic tradition, air is the primary source of life force, a
psycho-physio-spiritual force that permeates the universe. Yogic
breathing is used in yoga as a separate practice to help clear and
cleanse the body and mind. It oxygenates the lungs by getting rid of
enormous quantity of carbon dioxide and other toxic gases. It is also
used in preparation for asana, the practice of yogic postures and
meditation, to help maximize the benefits of the practice, and focus the
mind.

Would you like to know the more details about this? Please refer the fallowing link.

http://www.quarktechinc.com/products….
Category
Film & Animation


G
M
T
Text-to-speech function is limited to 200 characters
comments (0)
Before starting the Asanas (as-anas) or the yogic postures, it is vital that you start with the practice of Pranayama (praa-na-yaa-ma) or the yogic breathing…
Filed under: General
Posted by: site admin @ 7:55 pm






Instruction Table Breathing Basics

Sit in a simple cross-legged position on
the floor. If you don’t feel comfortable in this position place a folded
blanket under your buttocks.



Place your right hand on the rib cage and your left hand on your abdomen


Inhale slowly through the nose feeling the
breath filling the abdomen,bringing it slowly into the rib cage, then
the upper chest.



Exhaling softly feeling the breath leave
the abdomen first, then the ribs andlastly the upper chest. Observe the
space at the end of the exhale

Now move hands so your forearms come to a comfortable position


resting on your knees and continue the breathing with a relaxed rhythm.

Continue with a flowing controlled breath in your own time.


Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .

Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

Please visit:

http://www.youtube.com/watch?v=t7WFq17NxWA&feature=player_embedded#at=24




https://www.youtube.com/watch…
Shoulder Stretch Asana -Yoga Asanas - Virasana Pose The Virasana Arm/Shoulder Stretch

Instruction Table
1

Hero Pose


The purpose of this pose is to help give the entire body a very complete
stretch from the heels to the head. It improves strength and endurance
and helps to control your breathing in conjunction with the movements of
the body.


It eases and stimulates the joints especially the knees, ankles and
shoulders. It reduces and alleviates backache and improves the
circulation of the entire body. toes & little toes pressing firmly
into the floor

2


Push back with your hands & sit between your buttocks on the floor,
make sure you roll your calf muscles out wards so your not sitting on
them.

3

Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.

4

Inhale as you slowly raise your arms to shoulder height, shoulders down.

5

Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.

6


Interlock the fingers. Slowly exhaling turn the palms towards the
ceiling, and with a powerful push lift up from the belly into your chest
and shoulders.

7

Exhale bring your hands down in a smooth continuance motion….

8

Now bringing
your arms interlocking behind your back with straight arms, being
careful not to roll the shoulders forward, squeezing the shoulder blades
together and opening the chest on the front of the body.

9

Inhale hands back to the side

Repeat 2-3 more times

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
This is the Shoulder Stretch Pose combined with Virasana Asana in
Sanskrit. It is brought to you by Yoga Online. Try the Shoulder Stretch
pose to energise yourself. Virasana is brought to you by http://yoga.org.nz.
Visit our website for more free high quality downloads . Please when
you visit the website, be sure to sign for our FREE newsletter Informing
you of new videos audio and other cool stuff.
Category
Sports

Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.


Interlock
the fingers. Slowly exhaling turn the palmstowards the ceiling, and
with a powerful push lift up from the belly into your chest and
shoulders.


Exhale bring your hands down in a smooth continuance motion….


Now
bringing your arms interlocking behind your back with straight arms,
being careful not to roll the shoulders forward, squeezing the shoulder
blades together and opening the chest on the front of the body.


Inhale hands back to the side


Repeat 2-3 more times




  Please Visit:




https://www.youtube.com/watch?v=91MT6kmP7zo
Kneeling Twist Yoga Asana
Kneeing Twist Pose

Regular practice of the kneeling twist pose
will aid in your ability to rotate the spine and upper torso more
effectively, while increasing the flexibility and strength in your back
and abdominal muscles. It also massages, stimulates and rejuvenates the internal abdominal organs.

This pose is a good beginners pose and will get you ready for more advanced twists.
To view in flash - click the image below
Instruction Table
1

Come in to a position on your hands and your

knees with your knees together and your feet slightly wider than hip width apart. Your big

Keep working your right knee back and contracting your buttocks muscles in and down.

Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.


Please Visit:

http://www.youtube.com/watch…< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />

Yogasync.tv
51.3K subscribers
Kneeling Twist Yoga Asana
Category
Education


About This Website






To view in flash - click the image below

Instruction Table


Come in to a position on your hands and your


knees with your knees together and your feet slightly wider than hip width apart. Your big


Keep working your right knee back and contracting your buttocks muscles in and down.

Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.



Please Visit:



http://www.youtube.com/watch?v=V_V4gM4ExLI&feature=player_embedded< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />




https://www.youtube.com/watch?v=-PVX6hATjfk
Yoga Asanas - Warrior Pose Virabhadrasana Asana
The Warrior Pose

Virabhadra

The Warrior
pose is named after the mythic warrior-sage, Virabhadra. This
challenging pose strengthens the entire body while improving mental
capacity and self control.

It builds,
shapes and tones the entire lower body. It tones the abdominal section
and helps to prevent, reduce and eliminate back pain. The entire upper
body -front and back- is worked and doing this pose increases the
capacity of the respiratory system. To view in flash - click the image
below

Instruction Table
1


Sit on
your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.

Arms relaxed by the side keep your base firm by contracting your buttocks.

2

Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.

Take a few breaths here, keeping the stomach soft and the eyes soft.

Repeat on the other side

Please Visit:

http://www.youtube.com/watch…



Instruction Table

Sit
on your heals with your knees together, the tops of the feet pressing
firmly into the ground. Your head, shoulders, and hips should be in one
straight line.

Arms relaxed by the side keep your base firm by contracting your buttocks.

Inhale,
extending the spine upwards, exhale twist around to the right, placing
your left hand on the outside of your right thigh, turning the head in
the direction of the twist, but keeping the head and shoulders relaxed.

Take a few breaths here, keeping the stomach soft and the eyes soft.

Repeat on the other side



 

https://www.youtube.com/watch…
Yoga Asanas - Triangle Pose Trikonasana Asana
Click here to view the Triangle pose

http://www.youtube.com/watch…

The Tree Pose

This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.

The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee.


To view in flash - click the image below

Instruction Table
1


Align yourself in mountain pose.

Continuing with your smooth

flowing breath

2

On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and

breathe easy.

3


Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.

4

Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.

5

Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

Instruction Table
1


Stand in mountain pose continuing with your smooth flowing breath.

2

Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.


Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.

3

Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.

If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

4


Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.


Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.

5

Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

Hold the pose and breathe smooth.

Reverse the procedure back to mountain pose and repeat back to the other side.

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the
triangle pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
Visit our website for more free high quality downloads . Please when
you visit the website be sure to sign for our FREE newsletter. You will
receive updates and information on the most recent released free yoga
videos, music and other cool stuff.
Category
Sports

Instruction Table

Align yourself in mountain pose.
Continuing with your smooth
flowing breath

Inhale
deeply and jump your feet out landing approx 1.2-1.5m apart. your feet
need to be in line and pointing forward at right angles. Next raise your
arms to shoulder level, be sure that they are in line with each other.
Stretch your arms out from the middle of your back. Lift your chest and
look straight ahead.


Now
turn your right foot out while keeping your hips to the front, and turn
your left foot in from 90 to 70 degrees, by pivoting on your heel.
Insure your right heel is in line with the instep of the left foot.

The
kneecaps and thighs are pulling up, simultaneously pushing downward
through your feet into the floor. Inhale, extend the spine, exhale as
you bend to the right, pushing out from the hips, through the right arm…

Taking
your right hand to a comfortable position on your leg, your left arm
coming up to straight, moving down as far as possible without turning
the hips or torso. Keep the thighs firm and rolling around towards the
buttocks, moving the left hip back and open the chest.

Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.

Keep
your head, your buttocks and your heels in one straight line,not
looking down with you body, keep opening your whole body up.

Breathe easy.




https://www.youtube.com/watch…

The Tree Pose

This pose
harnesses the powers of mental concentration, while allowing you to calm
the mind. It develops balance and stability, and strengthens the legs
and feet, also increasing flexibility in the hips and knees.

The tree pose
is a balance pose incorporating three lines of energy, emitting from the
centre outwards. One line proceeds down the straight leg, one line
extends up the spine and out the fingertips, and the third moves outward
through the bent knee. To view in flash - click the image below

Instruction Table
1


Align yourself in mountain pose.

Continuing with your smooth

flowing breath

2

On your next
inhale; shift the bulk of your weight onto your left foot. Exhale bend
the right knee, and assisting with your hand, place the sole of your
right foot as high as possible into the left inner thigh, with toes
pointing down, steady yourself, and

breathe easy.

3


Next raise your arms to shoulder level, be sure that they are in line
with each other. Stretch your arms out from the middle of your back.
Lift your chest and look straight ahead. Keep completely focused on the
pose.

4

Now bring your
palms together in prayer position. Keeping your eyes focused on a point
in front of you, will assist your balance.

5

Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

Instruction Table
1


Stand in mountain pose continuing with your smooth flowing breath.

2

Jump your feet
sides ways and sweep your arms out to the side so your ankles are below
your wrists. Establish your foundation, by pulling your knees and thighs
up, tucking your tailbone under, pushing your feet firmly into the
floor.


Visualise an imaginary line running vertically down the centre of your
body, dropping your shoulders. Squeeze your arms and legs away from the
centreline.

3

Keep an
awareness of this line as you turn your right foot out to 90 degrees and
turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.

If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

4


Inhale, an as you exhale bend your right leg, pulling up with the
outside and inside of the thigh to form a right angle at the knee. Only
go as low as you can with out turning your hips off centre.


Ideally you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.

5

Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

Hold the pose and breathe smooth.

Reverse the procedure back to mountain pose and repeat back to the other side.

Please Visit:



Instruction Table
Align yourself in mountain pose.
Continuing with your smooth
flowing breath

On
your next inhale; shift the bulk of your weight onto your left foot.
Exhale bend the right knee, and assisting with your hand, place the sole
of your right foot as high as possible into the left inner thigh, with
toes pointing down, steady yourself, and
Next
raise your arms to shoulder level, be sure that they are in line with
each other. Stretch your arms out from the middle of your back. Lift
your chest and look straight ahead. Keep completely  focused on the
pose.

Now
bring your palms together in prayer position. Keeping your eyes focused
on a point in front of you, will assist your balance.

Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

Instruction Table

Stand in mountain pose continuing with your smooth flowing breath.

Jump
your feet sides ways and sweep your arms out to the side so your ankles
are below your wrists. Establish your foundation, by pulling your knees
and thighs up, tucking your tailbone under, pushing your feet firmly
into the floor.

Visualise
an imaginary line running vertically down the centre of your body,
dropping your shoulders. Squeeze your arms and legs away from the
centreline.

Keep
an awareness of this line as you turn your right foot out to 90 degrees
and turn your left foot in to 70 degrees. Ensure the heel of your front
foot aligns with arch of your back foot, hips facing forward.

If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

Inhale,
an as you exhale bend your right leg, pulling up with the outside and
inside of the thigh to form a right angle at the knee. Only go as low as
you can with out turning your hips off centre.

 
Ideally
you want your knee directly above your ankle with you leg coming
vertically out of the floor like pillar. Keep the power flowing through
the back leg into the floor.

Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

Hold the pose and breathe smooth.

Reverse the procedure back to mountain pose and repeat back to the other side.



  Please Visit:


http://www.youtube.com/watch?v=-PVX6hATjfk&feature=player_embedded


 


https://www.youtube.com/watch?v=Bz1SWd-cihA
Mountain Pose Yoga Position
Mountain Pose
Prayer Pose
Shrug

Mountain Yoga Pose

The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.

When standing
in mountain pose, the mind is quiet, and the body strong and still, like
a mountain. This is a pose you can practise in your daily life,
practising to stand correctly will have a profound influence on your
physical and mental well being. To view in flash - click the image below

Please Visit:
http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Mountain pose Yoga Posture When standing in mountain pose, the mind is quiet, and the body strong and still, like a mountain.


This is a Yoga pose you can practise in your daily life, practising to
stand correctly will have a profound influence on your physical and
mental well being.
Category
Education


https://www.youtube.com/watch…
Extended Prayer Yoga Posture

The Prayer Pose

This pose is
simple, but very effective, and is a key movement to more advanced
poses. This pose will teach you how to push from under the shoulders and
out of the lats, the major muscle group of the back. A key movement in a
lot of yoga poses.

It strengthens
and aligns the upper body while releasing tension and increasing the
circulation to the shoulder joint, which is a ball and socket joint. It
also aids in strengthening the
abdominal and lumber region as you look to form a solid base. To view in flash - click the image below

Instruction Table
1

Moutain Pose 1


2

Moutain Posture
2 Lift the kneecaps up by contracting the front thigh muscles, but not
locking the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.

3

Mountain Poses
Back Your hips should be directly over your knees, and your knees over
your ankles. This gives you a stable foundation and by positioning the
pelvis properly, keeps the spine healthy.

4

Now extend the
spine, by slowly inhaling, lifting up through the legs as you lift the
ribcage, opening the chest and dropping the shoulders down, extending
the neck, keeping the jaw and eyes soft.


5

Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.

Keep your head directly over your shoulders, and look at eye level at a point in front of you.


Instruction Table
1


Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.

2

Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other

3

Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position

4

Bring your arms
out in front of you, pushing your elbows firmly together and your
fingers extending away from you, while focusing on pulling your shoulder
blades together..

5

Continue squeezing the elbows together as you bring your palms together

6

Now bend at the
elbow and take the forearms to vertical. Keep pressing firmly with the
palms and the elbows as you breathe the arms upwards. With each exhale
moving slightly higher. Shoulder opener Yoga Posture. This movement will
teach you how to push from under the shoulders and out of the lats, the
major muscle group of the back. A key movement in a lot of yoga poses.
This pose is simple, but very effective, and is a key
movement to more advanced poses.

Please Visit:
http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Shoulder opener Yoga Posture. This movement will teach you how to push
from under the shoulders and out of the lats, the major muscle group of
the back. A key movement in a lot of yoga poses. This pose is simple,
but very effective, and is a key movement to more advanced poses.
Category
Education



Instruction Table
Mountain Pose 1
2  
Mountain Posture 2
Lift
the kneecaps up by contracting the front thigh muscles, but not locking
the backs of the knees. Pull up with the back of the thighs, and
activate the hip and buttocks to level the pelvis.
Mountain Poses Back
Your
hips should be directly over your knees, and your knees over your
ankles. This gives you a stable foundation and by positioning the pelvis
properly, keeps the spine healthy.
4   
Now
extend the spine, by slowly inhaling, lifting up through the legs as
you lift the ribcage, opening the chest and dropping the shoulders down,
extending the neck, keeping the jaw and eyes soft.

5                                                         

Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.

Keep your head directly over your shoulders, and look at eye level at a point in front of you.

Instruction Table


Centre
yourself in mountain pose and take a few deep breaths here, breathing
down into the abdomen, continuing the breathing that you are now
familiar with.



Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other

3

Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position

4   

Bring
your arms out in front of you, pushing your elbows firmly together and
your fingers extending away from you, while focusing on pulling your
shoulder blades together..

5  

Continue squeezing the elbows together as you bring your palms together

6

Now
bend at the elbow and take the forearms to vertical. Keep pressing
firmly with the palms and the elbows as you breathe the arms upwards.
With each exhale moving slightly higher.

Shoulder
opener Yoga Posture. This movement will teach you how to push from
under the shoulders and out of the lats, the major muscle group of the
back. A key movement in a lot of yoga poses. This pose is simple, but
very effective, and is a key movement to more advanced poses.

 

Please Visit:



https://www.youtube.com/watch?v=SzWxM_W4DNA
Yoga Shoulder rotation
The Shoulder Shrug

The shoulder rotation is another pose which can be practiced anywhere and at any time.

It strengthens
and aligns the shoulder region while releasing tension and increasing
the circulation to the shoulder joint, which is a ball and socket joint.
It also aids in strengthening the abdominal and lumber region as you
look to form a solid base. To view in flash - click the image below

Instruction Table
1


Align yourself in mountain pose.
Continuing with your smoot flowing breath

2

As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.

3

As you exhale, rotate the shoulders around by pushing up out of the chest and squeezing the shoulder blades together, rotating them in a full circle.

4

Back down into mountain pose

Repeat 3 more times

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your ear lobes, keeping the head erect and soft.

As you Exhale, rotate the shoulders around by pushing up out of the chest rotating them in a full circle.
Category
Education

Instruction Table

1   
Align yourself in mountain pose.
Continuing with your smooth
flowing breath
2   
As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.

As you exhale, rotate the shoulders around
by pushing up out of the chest and squeezing the shoulder blades together, rotating them
in a full circle.
4     
Back down into mountain pose
Repeat 3 more times


  Please Visit:


http://www.youtube.com/watch?v=SzWxM_W4DNA&feature=player_embedded

Lying Twist
Downward Dog
Seated Forward Bend

The Lying Basic Twist

Doing this pose will rapidly increase strength and muscle tone in your midsection.

The lying twist
is another pose which is very simple yet extremely effective. This pose
is soothing to the spine and neck, and warms and frees the lower back
and hips and it also improves digestion and assists in toxin
elimination. To view in flash - click the image below

Instruction Table
1


Come to a
position lying on your back and stretch your arms out to the side and
place your palms and shoulders firmly on the floor.

Move your
shoulder blades under. Spread your toes apart. Feel the back and
shoulders moulding to the straight lines of the floor.

2

Bend your knees as far as they come towards the chest.

3


Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.

Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

4

Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

Reverse the pose back up and repeat to the other side

Please Visit:


The Downward Facing Dog

Adhomukha Svanasana

The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.

Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.


Inhale,
keeping your knees and ankles together, Exhale, rolling your knees to
the right. Focus on keeping your arms pressing out wards and your
shoulders pushing firmly into the ground. You may feel or hear your
spine lengthening as it extends into the correct alignment.

Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

Reverse the pose back up and repeat to the other side


Please Visit:





https://www.youtube.com/watch…
Dog pose Yoga Posture
The Downward Facing Dog

Adhomukha Svanasana

The downward
yoga pose is named as such as it resembles the shape of a Dog stretching
itself out. This pose helps to strengthen, stretch and reduce stiffness
in the legs while strengthening and shaping the upper body. Dog pose
Yoga Posture . One of the main yoga asanas. If you have time for only
one posture try this one.

Holding this
pose for a minute or longer will stimulate and restore energy levels if
you are tired. Regular practice of this pose rejuvenates the entire body
and gently stimulates your nervous system.
To view in flash - click the image below

Instruction Table
1

Come up onto
your hands and knees with your knees hip width apart and the hands
shoulder width apart, your fingers wide pressing firmly into the floor.

2

Inhale, arch your spine and look up as you turn your toes under.

3

As you exhale straighten your legs and pause here for a moment.

4


Now push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and straight legs.

As you inhale press downward into your hands and lift outward out of the shoulders.

Lift your head and torso back through the line of your body.

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
Category
Education



 






















































Instruction Table
1
Come
up onto your hands and knees with your knees hip width apart and the
hands shoulder width apart, your fingers wide pressing firmly into the
floor.

    2
Inhale, arch your spine and look up as you turn your toes under.
3
As you exhale straighten your legs and pause here for a moment.
4
Now
push the floor away from you hands, positioning your body like an
inverted V, achieving a straight line from your hands to your shoulders
to the hips. Straight arms and







straight legs.
As you inhale press downward into your hands and lift outward out of the shoulders.
Lift your head and torso back through the line of your body.

https://www.youtube.com/watch…
siting forward bend
The Seated Forward Bend

Paschimottanasana

The purpose of
this pose is to give the entire back of your body a very complete
stretch from the heels to the head. It is excellent for posture
improvement and stimulates the internal organs as
well.

It adds in
improved mental concentration and endurance and helps to control and
calm the mind. It relieves compression while increasing the elasticity
of the spine, it also strengthens and stretches the hamstrings.
To view in flash - click the image below

Instruction Table
1

Come to a sitting position with your legs together in front of you.


Move the fleshy part of your buttocks from underneath you, so you are on
the top of your sitting bones, which are located at the very top of
your legs.
2

Roll the thighs inwards so that the kneecaps are facing directly upwards.

Activate the legs by pressing down into the floor, and out through the heels.

Spread your toes wide and pull them towards you.

Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
3

Now take your
strap around both feet. The strap`s purpose is to keep the spine
straight. This is very important. Be aware the head is an extension of
the spine, so keep it aligned accordingly.

Use the breath to create the optimum degree of intensity in the stretch.
4

On your next exhale; come down the belt further while
maintaining the extension on the front and back of the torso. Some of
you will be able to grab the sides of your feet. Breathe softly and
continuously. Don’t pull yourself forward by the strength of your upper
body.

Keep bending at the hips, maintaining a relaxed head and neck.
5


Go a little further, relax your abdomen, and inhale, as you lengthen,
exhale, and come further forward, increasing the space in your
vertebrae.

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
siting forward bend Yoga Asana
Category
Education



About This Website



Instruction Table
1
Come to a sitting position with your legs together in front of you.

Move
the fleshy part of your buttocks from underneath you, so you are on the
top of your sitting bones, which are located at the very top of your
legs.

2
Roll the thighs inwards so that the kneecaps are facing directly upwards.
Activate the legs by pressing down into the floor, and out through the heels.
Spread your toes wide and pull them towards you.
Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.

3

Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
Be aware the head is an extension of the spine, so keep it aligned accordingly.


Use the breath to create the optimum degree of intensity in the stretch.

4
On
your next exhale; come down the belt further while maintaining the
extension on the front and back of the torso. Some of you will be able
to grab the sides of your feet. Breathe softly and continuously. Don’t
pull yourself forward by the strength of your upper body.



Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5

5

Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
your vertebrae.







 



https://www.youtube.com/watch?v=dIvKigXK1mU
bridgepose
The Bridge Pose

The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and organs.

It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
To view in flash - click the image below

Instruction Table
1


Lie on your back with your legs bent, heels close to the buttocks,
Feet pressing firmly into the floor, hip width and parallel.

Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.

2

Inhale, and
with the exhale raise the hips up by pushing strongly into the floor
with your feet. Keep the buttocks firm, and press the shoulders and arms
into the floor. Only go to the height that you are
comfortable with.

Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.

3


Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.


This pose stretches the whole front of the body, and brings mobility to
the spine. Breathing is improved from the opening of the ribcage and
chest area.

Please Visit:
http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Category
Education




















































About This Website



https://www.youtube.com/watch…
locus Yoga Posture

The Locust
The Bridge
Extended Child’s Pose

The Locust Pose

Salabhasana

The locus yoga posture is
named as such as it resembles the shape of the insect known as the
Locust. This pose helps to strengthen, stretch and reduce stiffness in
the lower back while bringing flexibility to the upper back region.

When you first begin to practice this pose, your
legs may not move very far off the floor. Please continue and stay
positive as you will find your range will continue to improve the more
you practice. Learning to master this pose will hold you in good stead
for more advanced back bends.
To view in flash - click the image below
Instruction Table
1

Come to a position lying face down on the floor, with your arms along
side your body, palms and forehead down. Bring your knees and ankles
together. Squeeze the shoulder blades together and down. Push your palms
into the floor. Pull the abdominals inwards, contract the buttocks, and
press the hips and pubis firmly into the floor.

2

On your next exhale; raise the legs to a height that is comfortable but challenging.

Keep the buttocks activated, lock the knees, keep the ankles together.

3

Extend the front of your body as you pull the shoulder blades
together, raising the head, the arms, and upper torso away from the
floor, looking straight ahead, opening the front of the chest and
pushing down the lines of the arms.

Keep the legs working strongly.

Please Visit:

http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Locus Yoga Posture
Category
Education


Instruction Table




Come to a position lying face down on the floor, with
your arms along side your body, palms and forehead down. Bring your
knees and ankles together. Squeeze the shoulder blades together and
down. Push your palms into the floor. Pull the abdominals inwards,
contract the buttocks, and press the hips and pubis firmly into the
floor.
2

On your next exhale; raise the legs to a height that is comfortable but challenging.

Keep the buttocks activated, lock the knees, keep the ankles together.

3


Extend the front of your body as you pull
the shoulder blades together, raising the head, the arms, and upper
torso away from the floor, looking straight ahead, opening the front of
the chest and pushing down the lines of the arms.



Keep the legs working strongly.






The Bridge Pose



The Bridge Pose is
a simple yet very effective pose to practice. It helps to promote a
healthy flexible spine while strengthening the legs and buttock muscles.
It also helps to stretch and stimulate the abdominal muscles and
organs.



It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.



To view in flash - click the image below

Instruction Table
Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
2   
Inhale, and with the exhale raise the hips up by pushing strongly
into the floor with your feet. Keep the buttocks firm, and press the
shoulders and arms into the floor. Only go to the height that you are
comfortable with.

Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.

3    
Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
This pose stretches the whole front of the body, and
brings mobility to the spine. Breathing is improved from the opening of
the ribcage and chest area.






https://www.youtube.com/watch?v=WrA5mN-MW5U
Childs Yoga Pose Beginners Yoga Posture

The Extended Child’s Pose / Garbhasana

The Childs Yoga pose when
practiced regularly is very beneficial to your entire mind and body. It
helps to release the pressure on the spine while providing an entire
stretch through the upper body to the fingertips. It also aids in
strengthening and stretching the insides of the legs while massaging the
internal organs.

Breathing will becomes more efficient and your mind
will become clear. It also aids in improved mental processes and helps
to rejuvenate and energize the entire being.
To view in flash - click the image below

Instruction Table
1


Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.

2

Place your hands on your hips and feel the extension up out of the waist.

3


Inhale, As you exhale bend at the hips extend forward, continue lifting
out of the hips keeping your legs strong and your base nice and firm,
looking forward to begin with. Keep the extension on the stomach, which
will help keep your back flat protecting it.

Take a few breaths here.

4


Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.

If you can’t keep your spine straight put your hands on
your knees and keep slowly working down your legs, working with your
body, not against it. Lift your sitting bones to the ceiling.

5

Draw your shoulders down your back so you can extend the neck with ease.

Remember to keep the arches high.

Please Visit:
http://www.youtube.com/watch…

Yogasync.tv
51.3K subscribers
Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier
every time you work with it as it rejuvenates and quietens the mind.
Continue with your slow smooth breathing as you continue to stretch the
inner thigh muscles.
Category
Education



Instruction Table
1

Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.

Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

Keep the outside of your feet running parallel while lifting your
arches, pulling up with the thighs and the tail bone tucked under.

2
Place your hands on your hips and feel the extension up out of the waist.
3  
Inhale, As you exhale bend at the hips extend
forward, continue lifting out of the hips keeping your legs strong and
your base nice and firm, looking forward to begin with. Keep the
extension on the stomach, which will help keep your back flat protecting
it.

Take a few breaths here.
4   

Now take your hands to the floor extending from the lower abdomen to
the breastbone and through the spine. Some of you maybe on the finger
tips.

If you can’t keep your spine straight put your hands on your knees
and keep slowly working down your legs, working with your body, not
against it. Lift your sitting bones to the ceiling.



5     

Draw your shoulders down your back so you can extend the neck with ease.


Remember to keep the arches high.

Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.




Exhale bend forward from the hips as you walk you hands
out as far in front of you as possible, extending from the hips to the
fingertips.


4    


Breathing into the abdomen as you extend it
forward in to the breastbone, creating length through the upper body.
Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing.


https://www.youtube.com/watch…
wide legstanding forward bend

Standing Forward Bend
The Boat (beginners)

The Standing Forward Bend

This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
concentration and helps to revive mental and pysichal exhaustion. The
heartbeat is slowed and the lower back is strengthened and pressure is
removed from the lumbar region.


It increases flexibility while strengthening and developing the
hamstrings. It also helps to strengthen the feet and ankles while
realigning the entire body.
To view in flash - click the image below

Instruction Table
1


Find yourself on your sitting bones, lifting out of the hips.

Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.

2

Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.

3


Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.

Focus on a point at eye level in front of you. You may find this pose challenging to begin with

4

Now bring your arms up beside your knees, parallel to the floor,
opening the chest. Keep your focus on that point in front of you. This
will help your stability. Continue with the controlled breathing.

Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
Advanced Variation of The Boat


Now bring your legs up to straight. Continue to keep your focus on that point in front of you.

Continue with the controlled breathing.

Yogasync.tv
51.3K subscribers
Yoga Posture wide legstanding forward bend
Category
Education




To view in flash - click the image below




Instruction Table
1  


Find yourself on your sitting bones, lifting out of the hips.
Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.

2   

Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.


3   

Bring your lower legs up, parallel to the floor.
Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.



Focus on a point at eye level in front of you. You may find this pose challenging to begin with

4  


Now bring your arms up beside your knees, parallel to the floor,



opening the chest. Keep your focus on that point in front of you. This

will help your stability. Continue with the controlled breathing.

Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.

Advanced Variation of The Boat

Now bring your legs up to straight. Continue to keep your focus on that point in front of you.

Continue with the controlled breathing.



toes & little toes pressing firmly into the floor Push
back with your hands & sit between your buttocks on the floor, make
sure you roll your calf muscles out wards soyour not sitting on them.
Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides. Inhale as you slowly raise your arms to shoulder height, shoulders down.











17 attachments

image.jpeg
4K View Scan and download

image.jpeg
9K View Scan and download

image.jpeg
18K View Scan and download

image.jpeg
37K View Scan and download

image.jpeg
20K View Scan and download

image.jpeg
19K View Scan and download

image.jpeg
27K View Scan and download

image.jpeg
22K View Scan and download

image.jpeg
28K View Scan and download

image.jpeg
31K View Scan and download

image.jpeg
35K View Scan and download

image.jpeg
36K View Scan and download

image.jpeg
36K View Scan and download

image.jpeg
33K View Scan and download

image.jpeg
2K View Scan and download

image.jpeg
33K View Scan and download

image.jpeg
40K View Scan and download



Mallumeme Drum GIF - Mallumeme Drum Drumroll GIFs

Modi Troll GIF - Modi Troll Malayalam GIFs

G
M
T
Text-to-speech function is limited to 200 characters
comments (0)
11/28/20
LESSON 3520 Sun 29 Nov  2020 https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.htmlDO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS Free Online Research and Practice University for Discovery of  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.atKUSHINARA 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.in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodhgaya,Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin toCircaramaAtWHITE HOME668, 5A main Road, 8th Cross, HAL III Stage,Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARATMay you, your family members and all sentient and non sentient beings be ever happy, well and secure! Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in 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)
Filed under: General
Posted by: site admin @ 3:06 am


LESSON 3520 Sun 29 Nov  2020



DO GOOD PURIFY MIND said AWAKENED ONE WITH AWARENESS


Free Online Research and Practice University

for

Discovery of  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.

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.

in
116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in
Buddha’s own words and Important Places like Lumbini, Bodhgaya,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

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ] in


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)


Dhammacakkappavattana Sutta— Setting in Motion of the Wheel of Dhamma —[Dhamma·cakka·pavattana ]
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.11 (S v 420)
On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana.
There, he addressed the group of five bhikkhus:
These
two extremes, bhikkhus, should not be adopted by one who has gone forth
from the home life. Which two? On one hand, the devotion to hedonism
towards kāma, which is inferior, vulgar, common, an·ariya, deprived of
benefit, and on the other hand the devotion to self-mortification, which
is dukkha, an·ariya, deprived of benefit. Without going to these two
extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima
paṭipada, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna.
And
what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has
fully awaken, which produces vision, which produces ñāṇa, and leads to
appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this
ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa
sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati
sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the
Tathāgata has awaken, which produces vi
sion, which produces ñāṇa, and
leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.
Furthermore,
bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is
dukkha (sickness is dukkha) maraṇa is dukkha, association with what is
disliked is dukkha, dissociation from what is liked is dukkha, not to
get what one wants is dukkha; in short, the five upādāna’k'khandhas are
dukkha.
Furthermore,
bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading
to rebirth, connected with desire and enjoyment, finding delight here or
there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga,
nirodha, abandoning, forsaking, emancipation and freedom from that very
taṇhā.
Furthermore,
bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just
this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi,
sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma,
sammā·sati and sammā·samādhi.
‘This
is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā
arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely
known’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose. ‘Now, this dukkha ariyasacca has been completely known’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
‘This
is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to
things unheard before, the eye arose, the ñāṇa arose, the paññā arose,
the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca
is to be abandoned’: in me, bhikkhus, in regard to things unheard
before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose,
the light arose. ‘Now, this dukkha·samudaya ariyasacca has been
abandoned’: in me, bhikkhus, in regard to things unheard before, the eye
arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light
arose.
‘This
is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to
be personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has
been personally experienced’: in me, bhikkhus, in regard to things
unheard before, the eye arose, the ñāṇa arose, the paññā arose, the
vijjā arose, the light arose.
‘This
is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in
regard to things unheard before, the eye arose, the ñāṇa arose, the
paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this
dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me,
bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa
arose, the paññā arose, the vijjā arose, the light arose.
And
so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these
four ariyasaccas in these twelve ways by triads was not quite pure, I
did not claim in the loka with its devas, with its Māras, with its
Brahmās, with the samaṇas and brahmins, in this generation with its
devas and humans, to have fully awakened to the supreme sammā·sambodhi.
But
when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four
ariyasaccas in these twelve ways by triads was quite pure, I claimed in
the loka with its devas, with its Māras, with its Brahmās, with the
samaṇas and brahmins, in this generation with its devas and humans, to
have fully awakened to the supreme sammā·sambodhi. And the knowledge and
vision arose in me: ‘my vimutti is unshakeable, this is my last jāti,
now there is no further bhava.
This
is what the Bhagavā said. Delighted, the groupe of five bhikkhus
approved of the Bhagavā’s words. And while this exposition was being
spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from
passion and stainless: ‘all that has the nature of samudaya has the
nature of nirodha’.
And
when the Bhagavā had set in motion the Wheel of Dhamma, the devas of
the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at
Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma,
which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or
anyone in the world.’
Having
heard the cry of the devas of the earth, the Cātumahārājika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud:
‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in
motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas
or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At
Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion
the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or
brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed
aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set
in motion the supreme Wheel of Dhamma, which cannot be stopped by
samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’
Having
heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Having
heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas
proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the
Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be
stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the
world.’
Thus
in that moment, in that instant, the cry diffused up to Brahma·loka.
And this ten thousandfold world system shook, quaked, and trembled, and a
great, boundless radiance appeared in the world, surpassing the
effulgence of the devas
Then
the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña
really understood!’ And that is how āyasmā Koṇḍañña acquired the name
‘Aññāsi·Koṇḍañña’.



66) Classical Macedonian-Класичен македонски,

Friends

Dhammacakkappavattana
Sutta— Поставување во движење на тркалото на Дама - [Dhamma · cakka ·
pavattana] на класичен македонски-Класичен македонски,
Ова е секако најпознатата сута во литературата во Пали. Буда за прв пат ги изложува четирите арија · саки.
Ringthatbell VSGbell GIF - Ringthatbell VSGbell DingDing GIFs

Dhammacakkappavattana
Sutta— Поставување во движење на тркалото на Дама - [Dhamma · cakka ·
pavattana] на класичен македонски-Класичен македонски,
Ова е секако најпознатата сута во литературата во Пали. Буда за прв пат ги изложува четирите арија · саки.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Во
една прилика, Багавча престојуваше во Варанаси во Еревата, во
Исипатана. Таму, тој и се обрати на групата од пет бихкуси: Овие две
крајности, бихкусите, не треба да бидат усвоени од оној што излегол од
домашниот живот. Кои двајца? Од една страна, посветеноста кон хедонизмот
кон камата, која е инфериорна, вулгарна, вообичаена, анарија, лишена од
бенефит, а од друга страна посветеност на самоомртување, што е дукха,
анријарија, лишена од бенефит . Без да оди во овие две крајности,
бихкус, Татагата целосно се разбуди во мајџима пашипада, која
произведува визија, произведува ñāṇа и доведува до смирување, до абхија,
до самбоди, до Ниббана. на кој Татагата целосно се разбуди, што
произведува визија, што произведува ñāṇа и води кон смирување, до
абхија, до самбоџа, до Нибана? Тоа е, бихкус, оваа арија ахагика мага,
што треба да се каже: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā
· kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi.
Ова е, бихкус, е мајџима пашипада на која се разбуди Татагата, која
создава визија, произведува са и доведува до смирување, до абхија, до
самбоди, до Нибана. Покрај тоа, бхихус, ова е дукха арија · сака: јати е
dukkha, jarā е dukkha (болест е dukkha) maraṇa е dukkha, асоцијација со
она што не се допаѓа е dukkha, дисоцијација од она што се допаѓа е
dukkha, да не се добие она што некој сака е dukkha; накратко, петте
адиканаханди се дукха. Покрај тоа, бхикус, ова е дукха · самудаја арија ·
сака: овој тахи што води кон повторно раѓање, поврзан со желба и
уживање, наоѓајќи задоволство тука или таму, што е да се каже:
kāma-taṇhā, bhava-taṇhā и vibhava-taṇhā. Понатаму, бихкус, ова е dukkha ·
nirodha арија · сака: целосна вирга, нирода, напуштање, напуштање,
еманципација и ослободување од самиот тахи. Понатаму, бихкус, ова е
dukkha · nirodha · gāminī paṭipada арија · сака: само оваа арија
aṭṭhaṅgika magga, што ќе се каже: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, samma ·
Samādhi. ‘Ова е dukkha ariyasacca’: во мене, бихкус, во врска со
невидените работи порано, се крена окото, се појави ,a, стана паш, се
појави виāја, стана светло. „Сега, оваа духа аријасака треба да биде
целосно позната“: во мене, бхикус, во врска со невидените работи порано,
се појави окото, се појави ñāṇа, се појави паш, се појави виāја, стана
светло. „Сега, оваа духа аријасака е целосно позната“: во мене, бихку,
во врска со невидените работи порано, се појави окото, се појави а, се
појави паш, се појави виāи, се појави светло. ’Ова е дукха · samudaya
ariyasacca ‘: во мене, bhikkhus, во врска со невидените работи порано,
окото стана, oseа стана, пачот стана, се појави виāјā, светлината стана.
„Сега, оваа дукхасамудаја аријасака треба да се напушти“: во мене,
бихку, во врска со невидените работи порано, се појави окото, се појави
,а, се појави паш, се појави виāја, се крена светло. „Сега, оваа дукха ·
самудаја аријасака е напуштена“: во мене, бихкус, во врска со
невидените работи порано, се појави окото, се појави ,а, се појави паш,
се појави виāја, стана светло. ’Ова е дукха · Nirodha ariyasacca ‘: во
мене, бихкусу, во врска со невидените работи порано, се крена окото, се
појави ,a, стана паш, се појави виāјā, светна светлина. ‘Сега, оваа
духаханирода аријасака треба лично да се доживее’: во мене, бихку, во
врска со невидените работи порано, се појави окото, се појави ,а, се
појави паш, се појави виāи, се крена светло. „Сега, овој дукханироха
аријасака е лично доживеан“: во мене, бихку, во врска со невидените
работи порано, се појави окото, се појави ,а, се појави паш, се појави
виāи, се појави светло. ’Ова е dukkha · nirodha · gāminī paṭipadā
ariyasacca ”: во мене, бихку, во врска со невидените работи порано, се
појави окото, се појави ,a, стана паш, се појави виāј, се појави светло.
„Сега, овој дукханироѓа · гамин пашипада аријасака треба да се
развива“: во мене, бихку, во врска со невидените работи порано, се
појави окото, се појави ,а, се појави паш, се појави виāија, светна
светлина.
„Сега, овој
дукханироѓа · гамин пашипада аријасака е развиен“: во мене, бихкусу, во
врска со невидените работи порано, се појави окото, се појави ñāṇа, се
појави паш, се појави светло и светло. И така долг, бихку, бидејќи моето
јатхабтах знаење и визија за овие четири аријасакаки на овие дванаесет
начини по тријади не беше сосема чисто, јас не тврдев во локата со
нејзините деви, со своите Мараси, со своите Брахма, со самајата и
брамани, во оваа генерација со своите деви и луѓе, целосно се разбудиле
до врховниот самасамбоди.
Но,
кога, бихку, моето јатхабтах знаење и визија за овие четири аријасакаки
на овие дванаесет начини по тријади беше сосема чисто, јас тврдев во
локата со своите деви, со своите Мераси, со своите брами, со самаите и
брамите, во оваа генерација со своите деви и луѓе, целосно да се разбуди
кај врховниот самасамбоди.
И,
знаењето и визијата се појавија во мене: „моето вимути е непоколебливо,
ова е моето последно место, сега веќе нема бава. Ова е она што го рече
Багав. Воодушевен, групата од пет биккуси ги одобри зборовите на Багав. И
додека се зборуваше за ова излагање, во Сијаш Кошаја се појави окото
Дамма, ослободено од страст и нерѓосувачко: „сè што има природа на
самудаја, има природа на нирода“.
И
кога Багава го активираше Тркалото на Дама, девите на земјата гласно
прогласија: „Кај Варанаси, во Еревата во Елифатана, Багава го активираше
врвниот тркал на Дама, што не може да се запре со самајас или брамани,
деви, Марас, Брама или кој било во светот. “Откако го слушна викотот на
девите на земјата, Девата од Катумараџика гласно прогласи:„ Кај
Варанаси, во Елевата шума кај Исипатана, Багава го активираше врховно
тркало на Дама, кое не може да го запрат самаши или брамани, деви,
Марас, Брахма или кој било во светот. „Откако го слушнав крикот на
девите на Катумахараџика, девата на Таватиса гласно прокламираше:„ Во
Варанаси, во Елеровата шума на Исипатана, Багави го активираше врховното
тркало на Дама, кое не може да го запрат самаја или брахмин, дева,
Марас, Брахма или кој било во светот. „Кај Варанаси, во Елеровата шума
кај Исипатана, т е Багави го активира врховното тркало на Дама, кое не
може да го запрат самаја или брахмин, дева, Марас, Брахма или кој било
во светот. „Откако го слушнав крикот на демите Јама, девите Тусити
гласно прогласија: Варанаси, во Еленската шума кај Исипатана, Багав го
активираше врховното тркало на Дама, кое не може да го запрат самаја или
брахмин, дева, Марас, Брахма или кој било во светот. „Слушнав крик на
девите Тусити , девата Ниманнарати гласно прокламираа: „Кај Варанаси, во
Елеровата шума кај Исипатана, Багав го активираше врховното тркало на
Дама, кое не може да го запрат самања или брамани, деви, Марас, Брахма
или кој било на светот. „Кога го слушнав крикот на девите Ниманнарати,
паните на Паранимитвавасавати гласно прогласија:„ Во Варанаси, во
Елевата шума кај Исипатана, Багави го активираше врвниот тркал на Дама,
што не може да го запрат самаја или брама, дева, Марас, Брама или кој
било во светот слушајќи го плачот на девините Паранимимитавасавати,
брамамачијаките гласно прокламираа: „Кај Варанаси, во Елевата шума кај
Исипатана, Багави го активираше врховното тркало на Дама, што не може да
го запрат самања или браќа, дева, Марас , Брахма или кој било во
светот. ‘Така, во тој момент, во тој момент, плачот се рашири до
Брамалока. И овој десет илјади пати светски систем се тресеше, се
тресеше и трепереше, и се појави голем, безграничен сјај во светот,
надминувајќи го изворот на девите
Тогаш
Багави ја изговори оваа удана: ‘Кошаја навистина разбра! Кожаша
навистина разбра! ‘ И така āјасма Кошаја го стекнала името „Аси ·
Кочаја“.
1 Hour Mindfulness Meditation Bell, Bell Sound
Primitive Relaxing Music
1.22K subscribers
As
time passes, the silences between the bell sounds become longer. This
is an excellent tool for meditation or to strengthen control of your
thoughts.
If you want, you can buy this track to listen off-line and to support our work at:
Primitive Relaxing Music offers you different styles of relaxation music.
Our music is very suitable for meditating, studying, calming down, in stressful situations, but also simply enjoying chilling.
Benefits of relaxing
Positive effect on your health:
By
taking occasional rest, the body can recover from daily Stress. Your
muscles relax, your blood pressure drops and your breathing slows. In
addition, your immune system and your digestive system work better,
making you less likely to fall ill.
Positive effect on your thoughts:
Your
mind can also recover by relaxing. Those who regularly take a break
will see more chances and opportunities than someone who is always in
the highest gear. Your creative capacity is greater, your thoughts more
positive and you are better able to cope with the hectic pace of
everyday life.
Better functioning:
By
relaxing you function better, both at home and at work. Sometimes you
have so much on your mind that you lose the overview. Taking peace of
mind ensures that you can look at something again with a fresh look.
Result: fewer errors and more precise work.
Productivity:
It
may seem like you are wasting your time if you take a break, but that
is not the case. On the contrary. Relaxation provides a better focus, so
you work faster and more effectively. Someone who works 9 hours and
occasionally takes a break can do more work than someone who sits at his
computer non-stop for 12 hours. By occasionally taking back gas, you
get more energy and you get more out of your day.
You
can help us grow this YouTube channel by giving a like and subscribe,
but we are also grateful if you share this content or this channel.🙏
youtube.com
1 Hour Mindfulness Meditation Bell, Bell Sound
👉 Please Subscribe: https://www.youtube.com/channel/UCnWAhkn4

Dhammacakkappavattana
Sutta— Fametrahana amin’ny fihetsiketsehana ny kodiaran’i Dhamma -
[Dhamma · cakka · pavattana] amin’ny English Classical,
Ity
no azo antoka fa ny sutta malaza indrindra amin’ny fako Pali. Ny Buddha
dia nanambara voalohany ireo ariya · saccas efatra voalohany.
new york ny GIF by ladypat
Friends
Dhammacakkappavattana
Sutta— Fametrahana amin’ny fihetsiketsehana ny kodiaran’i Dhamma -
[Dhamma · cakka · pavattana] amin’ny English Classical,
Ity
no azo antoka fa ny sutta malaza indrindra amin’ny fako Pali. Ny Buddha
dia nanambara voalohany ireo ariya · saccas efatra voalohany.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Indray
mandeha, ny Bhagavā dia nijanona tao Varanasi tao amin’ny Deer Grove
any Isipatana. Tao izy dia niresaka tamin’ny vondrona bhikkhus dimy:
Ireto roa farany ireto, ny bhikkhus, dia tsy tokony horaisin’ny olona
iray izay nivoaka tamin’ny fiainana an-trano. Iza amin’izy roa? Amin’ny
lafiny iray, ny fanoloran-tena amin’ny hedonism amin’ny kiraro, izay
ambany, maloto, mahazatra, an · ariya, tsy mahazo tombony, ary etsy
ankilany ny fanoloran-tena amin’ny fampijaliana tena, izay dukkha, an ·
ariya, tsy mahazo tombony . Raha tsy mandeha any amin’ireto tendrony roa
ireto, bhikkhus, ny Tathāgata dia nifoha tanteraka tamin’ny majjhima
paṭipada, izay mamokatra fahitana, izay mamokatra ñāṇa, ary mitarika
fihinana, abhiñña, sambodhi, mankany Nibbāna. Ary inona, bhikkhus, no
majjhima paṭipada izay nifohazan’ny Tathāgata tanteraka, izay mamokatra
fahitana, izay mamokatra ñāṇa, ary mitondra any amin’ny fahafinaretana,
mankany abhiñña, mankany sambodhi, mankany Nibbāna? Io, bhikkhus, ity
ariya aṭṭhaṅgika magga, izany hoe: sammā · diṭṭhi sammā · saṅkappa sammā
· vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā
· samādhi. Ity, bhikkhus, no majjhima paṭipada izay nifohazan’ny
Tathāgata, izay mamokatra fahitana, izay mamokatra ñāṇa, ary mitarika ho
amin’ny fahafinaretana, mankany abhiñña, mankany sambodhi, any Nibbāna.
Ankoatr’izay, bhikkhus, ity no dukkha ariya · sacca: jāti dia dukkha,
jarā dia dukkha (aretina dia dukkha) maraṇa dia dukkha, fiarahana
amin’izay tsy tiana dia dukkha, fisarahana amin’ny zavatra tiana dia
dukkha, tsy hahazoana izay tadiavin’ny olona dia dukkha; Raha fintinina,
ny dimy upādāna’k'khandhas dia dukkha. Ankoatr’izay, bhikkhus, ity no
dukkha · samudaya ariya · sacca: ity taṇhā ity dia mitarika amin’ny
fahaterahana indray, mifandray amin’ny faniriana sy fahafinaretana,
mahita fahafinaretana etsy sy eroa, izany hoe: sapatu-taṇhā, bhava-taṇhā
ary vibhava-taṇhā. Ankoatr’izay, bhikkhus, ity no dukkha · nirodha
ariya · sacca: ny virāga feno, nirodha, mandao, mamela, manafaka ary
manafaka amin’izany taṇhā izany. ny dukkha · nirodha · gāminī paṭipada
ariya · sacca: ity fotsiny ariya aṭṭhaṅgika magga, izany hoe: sammā ·
diṭṭhi, sammā · saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva,
sammā · vāyāma, sammā · sati ary sammā · Samādhi.’T Ity no dukkha
ariyasacca ‘: amiko, bhikkhus, momba ireo zavatra mbola tsy re akory teo
aloha dia niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā,
niarina ny vijjā, nipoitra ny mazava. ‘Ankehitriny, ity dukkha
ariyasacca ity dia tena ho fantatra tanteraka’: amiko, bhikkhus, momba
ireo zavatra mbola tsy re akory teo aloha dia niposaka ny maso,
nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny vijjā, nipoitra
ny mazava. ‘Ankehitriny, ity dukkha ariyasacca ity dia efa fantatra
tanteraka’: amiko, bhikkhus, momba ireo zavatra mbola tsy re akory, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny
vijjā, nipoaka ny mazava. ‘Ity no dukkha · samudaya ariyasacca ‘:
amiko, bhikkhus, momba ireo zavatra mbola tsy re akory teo aloha, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, niarina ny
vijjā, niposaka ny hazavana. ‘Ankehitriny, ity dukkha · samudaya
ariyasacca ity dia hafoina’: amiko, bhikkhus, mikasika ireo zavatra
mbola tsy re akory teo aloha, dia niposaka ny maso, nipoitra ny ñāṇa,
nitsangana ny paññā, nipoitra ny vijjā, nipoitra ny mazava.
‘Ankehitriny, nilaozana ity dukkha · samudaya ariyasacca ity’: tamiko,
bhikkhus, momba ireo zavatra mbola tsy re akory teo aloha, dia niposaka
ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, nitsangana ny vijjā,
niseho ny hazavana. · Nirodha ariyasacca ‘: amiko, bhikkhus, mikasika
ireo zavatra mbola tsy re akory teo aloha, dia niposaka ny maso,
nitsangana ny ñāṇa, nitsangana ny paññā, niarina ny vijjā, niposaka ny
hazavana. ‘Ankehitriny, ity dukkha · nirodha ariyasacca ity dia tokony
hiainana manokana’: amiko, bhikkhus, mikasika ireo zavatra mbola tsy re
akory teo aloha, dia niposaka ny maso, nipoitra ny ñāṇa, nitsangana ny
paññā, nipoitra ny vijjā, nipoitra ny hazavana. ‘Ankehitriny, ity dukkha
· nirodha ariyasacca ity dia efa niaina manokana’: tamiko, bhikkhus,
mikasika ireo zavatra mbola tsy re akory teo aloha, dia niposaka ny
maso, nipoitra ny ñāṇa, nitsangana ny paññā, nipoitra ny vijjā, nipoitra
ny mazava. Ity no dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
amiko, bhikkhus, mikasika ireo zavatra mbola tsy re akory teo aloha, dia
niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny paññā, ny vijjā
nipoitra, ny jiro nipoitra. ‘Ankehitriny, ity dukkha · nirodha · gāminī
paṭipadā ariyasacca ity dia hamboarina’: amiko, bhikkhus, mikasika ireo
zavatra mbola tsy re akory teo aloha dia niposaka ny maso, nitsangana ny
ñāṇa, ny paññā nipoitra, ny vijjā nipoitra, ny jiro nipoitra.
‘Ankehitriny,
ity dukkha · nirodha · gāminī paṭipadā ariyasacca ity dia
novolavolaina’: tamiko, bhikkhus, mikasika ireo zavatra mbola tsy re
akory teo aloha dia niposaka ny maso, nitsangana ny ñāṇa, nitsangana ny
paññā, ny vijjā nipoitra, ny hazavana nipoitra. lava, bhikkhus, satria
ny fahalalako yathā · bhūtaṃ amin’ireto ariyasaccas efatra ireto amin’ny
fomba roa ambin’ny folo dia tsy madio, tsy nitaky tany amin’ny loka aho
niaraka tamin’ny devasiny, niaraka tamin’ny Māras, sy ny Brahmās, ny
samaṇas ary brahmins, amin’ity taranaka ity miaraka amin’ireo deva sy
olombelona, dia nifoha tanteraka tamin’ny sammā · sambodhi
faratampony.
Fa
rehefa, bhikkhus, ny fahalalako yathā · bhūtaṃ sy ny fahitan’ireto
ariyasaccas efatra ireto tamin’ireto fomba roa ambin’ny folo ireto dia
nadio tanteraka, nitaky ny loka aho tamin’ny loka, miaraka amin’ny
Māras, sy ny Brahmās, ny samaṇas sy brahmins, tao ity taranaka ity
miaraka amin’ny deva sy ny olombelona, mba hamoha tanteraka ny sammā ·
sambodhi faratampony.
Ary
ny fahalalana sy ny fahitana dia nipoitra tao amiko: ‘ny vimutti tsy
azo hozongozonina, ity no jāti farany ahy, ankehitriny dia tsy misy
intsony ny bhava. Izany no nolazain’ny Bhagavā. Faly, nanaiky ny tenin’i
Bhagavā ny vondrona misy bhikkhus dimy. Ary raha teo am-pitenenana ity
fampirantiana ity dia niseho tao āyasmā Koṇḍañña ilay maso Dhamma izay
afaka amin’ny filan’ny nofo sy ny tsy misy fangarony: ‘izay rehetra
manana ny toetran’ny samudaya dia manana ny natiora.
Ary
rehefa namindra ny Kodiaran’i Dhamma ny Bhagavā, dia niantso mafy ireo
devain’ny tany hoe: ‘Any Varanasi, ao amin’ny Deer Grove at Isipatana,
ny Bhagavā dia namindra ny Kodiarana faratampony ao Dhamma, izay tsy
azon’ny samaṇas ajanona na brahmins, devas, Māras, Brahmā na olona eto
amin’izao tontolo izao.’Raha nandre ny fitarainan’ny deva teto an-tany
dia nanambara mafy ny deva Cātumahārājika: ‘Tao Varanasi, tao amin’ny
Deer Grove at Isipatana, dia nanetsika ny Bhagavā Kodiarana faratampon’i
Dhamma, izay tsy azon’ny samaṇas na brahmins, devas, Māras, Brahmā na
iza na iza eto amin’izao tontolo izao ajanona.’Raha nandre ny
fitarainan’ny devoly Cātumahārājika, dia nanambara mafy ireo devoly
Tāvatiṃsa: ‘Ao Varanasi, ao amin’ny Deer Grove at Isipatana, ny Bhagavā
dia nametraka ny kodiarana faratampon’i Dhamma, izay tsy azon’ny
tananṇas na brahmins, devas, Māras, Brahmā na iza na iza eto amin’izao
tontolo izao ajanona. ‘’ Rehefa nandre ny fitarainan’ny devoly
Tāvatiṃsa, dia nanambara mafy ny deva Yāma: ‘Any Varanasi, ao amin’ny
Deer Grove at Isipatana, faha-25 e Bhagavā dia nametraka ny kodiarana
faratampon’i Dhamma, izay tsy azon’ny samaṇas na brahmins, devas, Māras,
Brahmā na iza na iza eto amin’izao tontolo izao napetraka.’Raha nandre
ny fitarainan’ny deva Yāma izy, dia nanambara mafy ny deva Tusitā hoe:
‘At Varanasi, ao amin’ny Deer Grove at Isipatana, ny Bhagavā dia
nametraka ny kodiarana faratampony ao Dhamma, izay tsy azon’ny ekipa na
brahmana, deva, Māras, Brahmā na iza na iza eto amin’izao tontolo izao
iakarana. , ny devoly Nimmānarati dia nanambara mafy hoe: ‘Tao Varanasi,
ao amin’ny Deer Grove at Isipatana, ny Bhagavā dia nametraka ny
Kodiarana faratampon’i Dhamma, izay tsy azon’ny ekipa na brahmana, deva,
Māras, Brahmā na iza na iza eto amin’izao tontolo izao atao. ‘Rehefa
nahare ny fitarainan’ny devoly Nimmānarati, dia nanambara mafy ny deva
Paranimmitavasavatti:’ Tao Varanasi, tao amin’ny Deer Grove at
Isipatana, ny Bhagavā dia nametraka ny kodiarana faratampon’ny Dhamma,
izay tsy hajanon’ny samaṇas na brahmins, devas, Māras, Brahmā na
olon’izao tontolo izao. ‘Hav rehefa naheno ny fitarainan’ny deva
Paranimmitavasavatti, dia niantso mafy ireo deva brahmakāyika: ‘Tao
Varanasi, tao amin’ny Deer Grove at Isipatana, ny Bhagavā dia nametraka
ny kodiarana faratampon’i Dhamma, izay tsy azon’ny ekipa samaṇas na
brahmins, devas, Māras , Brahmā na olona eto amin’izao tontolo izao.Koa
tamin’izany fotoana izany, tamin’izay fotoana izay, dia nitatra hatrany
amin’i Brahma · loka ny antsoantso. Ary ity rafitr’ity tontolo ity iray
alina ity dia nihovotrovotra, nihovotrovotra ary nangovitra, ary nisy
famirapiratana lehibe tsy manam-petra niseho teto amin’izao tontolo
izao, nihoatra ny herin’ny devoly
Avy
eo dia nanonona ity udāna ity ny Bhagavā: ‘Tena azoko i Koṇḍañña! Tena
nahatakatra i Koṇḍañña! ‘ Ary izany no nahazoan’i āyasmā Koṇḍañña ny
anarana ‘Aññāsi · Koṇḍañña’.
Dr Babasaheb Ambedkar reviving Buddhism in India!
Ambedkar Archive
http://www.columbia.edu/itc/mealac/pr… [THE BUDDHA AND HIS DHAMMA by Dr. B. R. Ambedkar]
Renouncing Hinduism and Embracing Buddhism for the Caste-less Society!
Dr.
Babasaheb Ambedkar converted to Buddhism on 14th October 1956, along
with 500,000 followers. His conversion to Buddhism is still guidance
for the masses in India to emancipate from the Caste Slavery towards
establishing a caste-less society!
It
was the greatest event for Buddhism in India for many hundreds of
years. Former untouchables felt that they were free. Free from Hinduism,
free from the caste system.
Dr Babasaheb Ambedkar reviving Buddhism in India!
http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/
[THE BUDDHA AND HIS DHAMMA by Dr. B. R. Ambedkar] Renouncing Hinduism
and Embracing …


68) Classical Malay-Melayu Klasik,
  ·
Shared with Your friends
Friends
Dhammacakkappavattana
Sutta - Menetapkan Gerakan Roda Dhamma - [Dhamma · cakka · pavattana]
dalam Bahasa Melayu-Melayu Klasik Klasik
Ini
pastinya merupakan sutta paling terkenal di litterature Pali. Buddha
menerangkan keempat-empat ariya · saccas untuk pertama kalinya.
Roda GIF - Roda GIFs
Friends
Dhammacakkappavattana
Sutta - Menetapkan Gerakan Roda Dhamma - [Dhamma · cakka · pavattana]
dalam Bahasa Melayu-Melayu Klasik Klasik
Ini
pastinya merupakan sutta paling terkenal di litterature Pali. Buddha
menerangkan keempat-empat ariya · saccas untuk pertama kalinya.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Pada
satu kesempatan, Bhagavā tinggal di Varanasi di Rusa Grove di
Isipatana. Di sana, dia berbicara kepada kelompok lima bhikkhu: Kedua
ekstrem ini, para bhikkhu, tidak boleh diterima oleh seseorang yang
telah keluar dari kehidupan rumah tangga. Dua yang mana? Di satu sisi,
pengabdian terhadap hedonisme terhadap kāma, yang lebih rendah, vulgar,
umum, an · ariya, kehilangan manfaat, dan di sisi lain pengabdian untuk
pembunuhan diri, yang merupakan dukkha, an · ariya, kehilangan manfaat .
Tanpa pergi ke dua ekstrem ini, para bhikkhu, Sang Tathāgata telah
sepenuhnya terbangun pada majjhima paṭipada, yang menghasilkan
penglihatan, yang menghasilkan ñāṇa, dan mengarah pada kesenangan, ke
abhiñña, ke sambodhi, ke Nibbāna. Dan apa, bhikkhu, adalah majjhima
paṭipada yang mana Sang Tathāgata telah bangun sepenuhnya, yang
menghasilkan penglihatan, yang menghasilkan ñāṇa, dan mengarah pada
kesenangan, ke abhiñña, ke sambodhi, ke Nibbāna? Para bhikkhu, ariya
aṭṭhaṅgika magga, yaitu: sammā · diṭṭhi sammā · saṅkappa sammā · vācā
sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Ini, bhikkhu, adalah majjhima paṭipada yang telah dibangunkan
oleh Tathāgata, yang menghasilkan penglihatan, yang menghasilkan ñāṇa,
dan mengarah pada penghiburan, ke abhiñña, ke sambodhi, ke Nibbāna.
Selanjutnya, para bhikkhu, ini adalah dukkha ariya · sacca: jāti adalah
dukkha, jarā adalah dukkha (penyakit adalah dukkha) maraṇa adalah
dukkha, pergaulan dengan apa yang tidak disukai adalah dukkha, pemisahan
dari apa yang disukai adalah dukkha, bukan untuk mendapatkan apa yang
dikehendaki seseorang adalah dukkha; secara ringkas, lima
upādāna’k'khandhas adalah dukkha. Selanjutnya, para bhikkhu, inilah
dukkha · samudaya ariya · sacca: taṇhā ini yang mengarah ke kelahiran
kembali, dihubungkan dengan keinginan dan kenikmatan, menemukan
kesenangan di sini atau di sana, yaitu: kāma-taṇhā, bhava-taṇhā dan
vibhava-taṇhā. Selanjutnya, para bhikkhu, inilah dukkha · nirodha ariya ·
sacca: virāga, nirodha yang lengkap, meninggalkan, meninggalkan,
membebaskan dan membebaskan dari taṇhā itu. Selanjutnya, bhikkhus the
dukkha · nirodha · gāminī paṭipada ariya · sacca: just this ariya
aṭṭhaṅgika magga, iaitu: sammā · diṭṭhi, sammā · saṅkappa, sammā · vācā
sammā · kammanta, sammā · ājīva, sammā · sammāāāāāāā · Samādhi.’Ini
adalah dukkha ariyasacca ‘: dalam diri saya, para bhikkhu, mengenai
hal-hal yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa
muncul, paññā muncul, vijjā muncul, cahaya muncul. ‘Sekarang, dukkha
ariyasacca ini harus diketahui sepenuhnya’: dalam diri saya, para
bhikkhu, mengenai hal-hal yang belum pernah terdengar sebelumnya, mata
muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang, dukkha ariyasacca ini telah diketahui sepenuhnya’: dalam diri
saya, para bhikkhu, mengenai hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya
muncul. ‘Inilah dukkha · samudaya ariyasacca ‘: dalam diri saya, para
bhikkhu, mengenai hal-hal yang belum pernah terdengar sebelumnya, mata
muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang, dukkha · samudaya ariyasacca ini harus ditinggalkan’: dalam
diri saya, para bhikkhu, mengenai hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā muncul, cahaya
muncul. ‘Sekarang, dukkha ini · samudaya ariyasacca telah
ditinggalkan’: dalam diri saya, para bhikkhu, mengenai hal-hal yang
belum pernah terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā
muncul, vijjā timbul, cahaya muncul. ‘Inilah dukkha · Nirodha ariyasacca
‘: dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. ‘Sekarang, dukkha · nirodha ariyasacca ini harus
dialami secara pribadi’: dalam diri saya, para bhikkhu, mengenai hal-hal
yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā
muncul, vijjā timbul, cahaya muncul. ‘Sekarang, dukkha · nirodha
ariyasacca ini telah dialami secara pribadi’: dalam diri saya, para
bhikkhu, berkenaan dengan hal-hal yang belum pernah terdengar
sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā timbul, cahaya
muncul. ‘Ini adalah dukkha · nirodha · gāminī paṭipadā ariyasacca ‘:
dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. ‘Sekarang, dukkha · nirodha · gāminī paṭipadā
ariyasacca ini akan dikembangkan’: pada saya, para bhikkhu, mengenai
hal-hal yang belum pernah terdengar sebelumnya, mata muncul, ñāṇa
muncul, paññā muncul, vijjā muncul, cahaya muncul.
‘Sekarang,
dukkha · nirodha · gāminī paṭipadā ariyasacca ini telah dikembangkan’:
dalam diri saya, para bhikkhu, mengenai hal-hal yang belum pernah
terdengar sebelumnya, mata muncul, ñāṇa muncul, paññā muncul, vijjā
muncul, cahaya muncul. lama, para bhikkhu, sebagai pengetahuan dan
penglihatan yathā · bhūtaṃ saya terhadap empat ariyasaccas ini dalam dua
belas cara ini oleh triad tidak cukup murni, saya tidak menuntut di
loka dengan para devanya, dengan Mara, dengan Brahmanya, dengan samaṇas
dan brahmana, dalam generasi ini dengan para dewa dan manusia, untuk
sepenuhnya terbangun kepada sammā · sambodhi yang tertinggi.
Tetapi
ketika, para bhikkhu, pengetahuan yathā · bhūta b saya dan
keempat-empat ariyasaccas ini dalam dua belas cara ini oleh triad cukup
murni, saya mendakwa di loka dengan para devanya, dengan Mara, dengan
Brahmanya, dengan samaṇas dan brahmana, di generasi ini dengan para dewa
dan manusia, untuk sepenuhnya terbangun kepada sammā · sambodhi yang
tertinggi.
Dan
pengetahuan dan penglihatan muncul dalam diri saya: ‘vimutti saya tidak
tergoyahkan, ini adalah jāti terakhir saya, sekarang tidak ada bhava
lagi. Inilah yang dikatakan Bhagavā. Gembira, kumpulan lima bhikkhu
menyetujui kata-kata Bhagavā. Dan ketika eksposisi ini diucapkan, muncul
dalam āyasmā Koṇḍañña mata Dhamma yang bebas dari semangat dan tahan
karat: ’semua yang memiliki sifat samudaya memiliki sifat nirodha’.
Dan
ketika Bhagavā menggerakkan Roda Dhamma, para dewa bumi menyatakan
dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, deva, Māras, Brahmā atau sesiapa sahaja di dunia.
‘Setelah mendengar tangisan para dewa bumi, para dewa Cātumahārājika
menyatakan dengan lantang:’ Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan gerakan Roda Dhamma tertinggi, yang tidak
dapat dihentikan oleh samaṇas atau brahmana, dewa, Māras, Brahmā, atau
siapa pun di dunia. ‘Setelah mendengar tangisan para dewa
Cātumahārājika, para dewa Tāvatiṃsa menyatakan dengan kuat:’ Di
Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah menggerakkan Roda
Dhamma tertinggi, yang tidak dapat dihentikan oleh samaṇas atau
brahmana, dewa, Mara, Brahma atau siapa pun di dunia. ‘Setelah mendengar
tangisan para dewa Tāvatiṃsa, para dewa Yāma mengisytiharkan dengan
kuat: ‘Di Varanasi, di Rusa Grove di Isipatana, th e Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, dewa, Māras, Brahmā atau siapa pun di dunia.
‘Setelah mendengar tangisan para dewa Yāma, para dewa Tusitā menyatakan
dengan kuat:’ Pada Varanasi, di Rusa Rusa di Isipatana, Bhagavā telah
menggerakkan Roda Dhamma tertinggi, yang tidak dapat dihentikan oleh
samaṇas atau brahmana, dewa, Mara, Brahma atau siapa pun di dunia.
‘Setelah mendengar tangisan para dewa Tusitā , para dewa Nimmānarati
menyatakan dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan Roda Dhamma tertinggi, yang tidak dapat
dihentikan oleh samaṇas atau brahmana, deva, Māras, Brahmā atau siapa
pun di dunia. ‘Setelah mendengar teriakan para dewa Nimmānarati, para
dewa Paranimmitavasavatti menyatakan dengan lantang:’ Di Varanasi, di
Hutan Rusa di Isipatana, Bhagavā telah menggerakkan Roda Dhamma
tertinggi, yang tidak dapat dihentikan oleh samaṇas atau brahmana, dewa,
Māras, Brahmā atau sesiapa sahaja di dunia ini.’Hav mendengar suara
teriakan para dewa Paranimmitavasavatti, para dewa brahmakāyika
menyatakan dengan lantang: ‘Di Varanasi, di Rusa Rusa di Isipatana,
Bhagavā telah menggerakkan Roda Dhamma tertinggi, yang tidak dapat
dihentikan oleh samaṇas atau brahmana, dewa, Māras , Brahma atau siapa
pun di dunia ini.’Jadi pada saat itu, pada saat itu, tangisan itu
menyebar hingga ke Brahma · loka. Dan sistem dunia sepuluh ribu kali
lipat ini bergetar, bergetar, dan gemetar, dan cahaya luar biasa yang
luar biasa muncul di dunia, melebihi kehebatan para
Kemudian
Bhagavā mengucapkan udāna ini: ‘Koṇḍañña benar-benar mengerti! Koṇḍañña
betul-betul faham! ‘ Dan begitulah āyasmā Koṇḍañña memperoleh nama
‘Aññāsi · Koṇḍañña’.
Asal Usul Alam Semesta Menurut Pandangan Agama Buddha (Aganna Sutta)
GITASWARA TISARANA
Sumber: Buddhist Education Centre Surabaya
Asal Usul Kehidupan dalam pandangan Agama Buddha tidak mengenal manusia pertama.
Dhamma
adalah kebenaran, Ada Buddha atau tidak Ada Buddha hukum Dhamma akan
tetap berlaku. Kegelapan Batin yang membuat kita tak bisa melihat,
mengerti dan memahami kebenaran. Buddha membabarkan dhamma bukan untuk
mencari pengikut, tetapi Ada banyak makhluk-makhluk yang memiliki
sedikit debu kotoran di mata pengetahuan dan kebijaksanaan mereka. Pesan
untuk umat Buddha setelah mendengarkan apa yang ada di channel ini
Janganlah mudah mempercayai sesuatu hanya :
- karena atas dasar kabar angin,
- karena anggapan belaka,
- karena penampilan belaka,
- karena pemahamanmu saja,
- karena wejangan dari orang suci,
- karena atas dasar tradisi,
- karena tertera dalam kitab sucimu.
Akan
tetapi, apabila setelah kalian menganalisa kebenaran, dan setelah
menyelidiki dengan cermat, kalian menemukan sesuatu yang sejalan
denganmu, membawa kebaikan untuk kepentingan satu dan semua, maka
terimalah dalam hidupmu, sesuai dengan ajaran tersebut ( kalama sutta ) ”
Sang Buddha”
-Sesuai benih yang ditabur begitulah buah yang akan dituai.
“Jangan berbuat Jahat Tambahlah Kebajikan, Sucikan Hati dan pikiran”.
-Tak
satu pun orang di dunia ini yang tak pernah dicela, sebaik apappun
orang itu pasti tetap di cela, di Like atau dislike Gitaswara Tisarana
akan tetap menyebarkan dhammadesana dengan caranya.
Asal Usul Alam Semesta Menurut Pandangan Agama Buddha (Aganna Sutta)

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
ധർമ്മ ചക്രത്തിന്റെ ചലനത്തിലെ ക്രമീകരണം - ക്ലാസിക്കൽ മലയാളത്തിൽ [ധർമ്മ · കക്ക · പവത്താന]
പാലി ലിറ്ററേച്ചറിലെ ഏറ്റവും പ്രശസ്തമായ സൂത്താണിത്. ബുദ്ധൻ ആദ്യമായി നാല് അരിയ · സക്കകളെ വിശദീകരിക്കുന്നു.
Tegan Teganiversen Sticker - Tegan Teganiversen Handsome Stickers

Friends

ധർമ്മ ചക്രത്തിന്റെ ചലനത്തിലെ ക്രമീകരണം - ക്ലാസിക്കൽ മലയാളത്തിൽ [ധർമ്മ · കക്ക · പവത്താന]
പാലി ലിറ്ററേച്ചറിലെ ഏറ്റവും പ്രശസ്തമായ സൂത്താണിത്. ബുദ്ധൻ ആദ്യമായി നാല് അരിയ · സക്കകളെ വിശദീകരിക്കുന്നു.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
ഒരു
അവസരത്തിൽ, ഭഗവ ഇസിപതാനയിലെ ഡീർ ഗ്രോവിലെ വാരണാസിയിൽ
താമസിക്കുകയായിരുന്നു. അവിടെ അദ്ദേഹം അഞ്ച് ഭിക്ഷുമാരുടെ സംഘത്തെ അഭിസംബോധന
ചെയ്തു: ഈ രണ്ട് അതിരുകടന്ന ഭിക്ഷുമാരെ ഗൃഹജീവിതത്തിൽ നിന്ന് പുറത്തുപോയ
ഒരാൾ സ്വീകരിക്കരുത്. ഏത് രണ്ട്? , കാമ നേരെ ഹെദൊനിസ്മ് ഭക്തിയുടെയും,
ഇൻഫീരിയർ ആണ്, അസഭ്യം, സാധാരണ, ഒരു · Ariya, ആനുകൂല്യം മാരണം ഒരു വശത്ത്
ഒപ്പം മറുവശത്ത് സ്വയം ലാംബ്രെർട്ട്സ് ഭക്തിയുടെയും, ഏത് ദുക്ഖ ആണ്, ഒരു ·
Ariya, ആനുകൂല്യം മാരണം . ഭിക്ഷുസ് എന്ന ഈ രണ്ട് അതിരുകടന്നതിലേക്ക്
പോകാതെ, തഥ്ഗത മജ്ജിമ പസിപാഡയെ പൂർണ്ണമായും ഉണർത്തി, അത് കാഴ്ച
ഉൽ‌പാദിപ്പിക്കുകയും, producesa ഉൽ‌പാദിപ്പിക്കുകയും,
പ്രീതിപ്പെടുത്തുകയും, അഭി, സംബോധി, നിബ്ബാന എന്നിവയിലേക്ക് നയിക്കുകയും
ചെയ്യുന്നു. കൂടാതെ, ഭിക്ഷുമാർ, മജ്ജിമ പസിപാഡ ഇതിലേക്ക് തതഗത പൂർണ്ണമായും
ഉണർന്നിരിക്കുന്നു, അത് ദർശനം ഉൽപാദിപ്പിക്കുന്നു, അത് producea
ഉൽപാദിപ്പിക്കുന്നു, ഒപ്പം സംതൃപ്തിയിലേക്കും, അഭിയയിലേക്കും,
സംബോധിയിലേക്കും, നിബ്ബാനയിലേക്കും നയിക്കുന്നു? ഇത്, ഭിക്ഷുസ്, ഈ ആര്യ അഹ ṅ
ജിക മഗ്ഗ, അതായത്: സമിദിഹി സമ ā സാകപ്പ സംമ്മ ā വ ā ാ am am ഇതാണ്,
ഭിക്ഷുമാർ, തത്ഗീത ഉണർത്തുന്ന മജ്ജിമ പസിപാഡയാണ്, അത് കാഴ്ച
ഉൽ‌പാദിപ്പിക്കുന്നു, producesa ഉൽ‌പാദിപ്പിക്കുന്നു,
പ്രീതിപ്പെടുത്തുന്നു, അഭി, സം‌ഭോഡി, നിബ്ബാന is dukkha, jarā is dukkha
(അസുഖം ദുഖ) മാരക എന്നത് ദുഖയാണ്, ഇഷ്ടപ്പെടാത്തവയുമായി സഹവസിക്കുന്നത്
ദുഖയാണ്, ഇഷ്ടപ്പെടുന്നതിൽ നിന്ന് വിച്ഛേദിക്കുന്നത് ദുഖയാണ്, ഒരാൾ
ആഗ്രഹിക്കുന്നത് ലഭിക്കരുത് ദുഖ; ചുരുക്കത്തിൽ, അഞ്ച് ഉപാധനഖണ്ഡങ്ങൾ
ദുഖയാണ്. മാത്രമല്ല, ഭിക്ഷുമാർ, ഇതാണ് ദുഖാമ സമുദയ ആര്യസാക്ക: ഈ താഹ്
പുനർജന്മത്തിലേക്ക് നയിക്കുന്നു, ആഗ്രഹത്തോടും ആനന്ദത്തോടും
ബന്ധപ്പെട്ടിരിക്കുന്നു, ഇവിടെ അല്ലെങ്കിൽ അവിടെ ആനന്ദം കണ്ടെത്തുന്നു,
അതായത്: കാമ-തഹ, ഭവ-താഹ, വിഭവ-ത āṇ. കൂടാതെ, ഭിക്ഷുസ്, ഇതാണ് ദുഖാ നിരോധ
ആര്യ · സക്ക: സമ്പൂർണ്ണ വൈരാഗ, നിരോധ, ഉപേക്ഷിക്കൽ, ഉപേക്ഷിക്കൽ, വിമോചനം, ആ
തഹാഹിൽ നിന്നുള്ള സ്വാതന്ത്ര്യം, ദുക്ഖ · നിരൊധ · ഗാമിനി പടിപദ Ariya ·
സച്ച: വെറും ഈ Ariya അട്ഠംഗിക മഗ്ഗ, പറയുന്ന കാര്യം: സംമാ · ദിട്ഠി, സംമാ ·
സംകപ്പ, സംമാ · Vaca സംമാ · കംമംത, സംമാ · ആജീവ, സംമാ · കായര്കാവ്ലെ, സംമാ
· സതി ആൻഡ് സംമാ · സമാധി.’ഇതാണ് ദുഖാ ആര്യസാക്ക ‘: എന്നിൽ, ഭിക്ഷുമാർ,
മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉയർന്നു,
paññā ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, വെളിച്ചം ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ
അരിയാസാക്ക പൂർണമായും അറിയപ്പെടണം’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, pa, ഉടലെടുത്തു,
വിജയ് ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാ അരിയാസാക്ക പൂർണമായും
അറിയപ്പെടുന്നു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉടലെടുത്തു,
വിജയം ഉയർന്നു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് ദുഖ · samudaya ariyasacca ‘:
എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ്
ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉയർന്നു, വിജയം ഉയർന്നു, വെളിച്ചം
ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാമ സമുദായ അരിയസാക്ക ഉപേക്ഷിക്കപ്പെടണം’: എന്നിൽ,
ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa
ഉയർന്നു, paññā ഉടലെടുത്തു, വിജയം ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ
ദുഖ am സമുദായ അരിയസാക്ക ഉപേക്ഷിക്കപ്പെട്ടു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉയർന്നു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് ദുഖ · നിരോധ
അരിയാസാക്ക ‘: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്,
കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉയർന്നു, വിജയം ഉയർന്നു, വെളിച്ചം
ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ നിരോധ അരിയാസാക്ക വ്യക്തിപരമായി
അനുഭവിക്കേണ്ടതാണ്’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേൾക്കാത്ത
കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā ഉടലെടുത്തു,
വിജയ് ഉയർന്നു, വെളിച്ചം ഉയർന്നു. ‘ഇപ്പോൾ, ഈ ദുഖാ നിരോധ അരിയാസാക്ക
വ്യക്തിപരമായി അനുഭവിച്ചറിഞ്ഞിരിക്കുന്നു’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, പ്രകാശം ഉടലെടുത്തു. ‘ഇതാണ് dukkha ·
nirodha · gāminī paṭipadā ariyasacca ‘: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജയം ഉയർന്നു, വെളിച്ചം ഉടലെടുത്തു. ‘ഇപ്പോൾ, ഈ ദുഖാ
നിരോധഗാമിന പസിപാഡ് അരിയാസാക്ക വികസിപ്പിക്കണം’: എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ്
കേൾക്കാത്ത കാര്യങ്ങളെക്കുറിച്ച്, കണ്ണ് ഉയർന്നു, ñāṇa ഉടലെടുത്തു, paññā
ഉടലെടുത്തു, വിജു എഴുന്നേറ്റു, വെളിച്ചം ഉയർന്നു.
‘ഇപ്പോൾ,
ഈ ദുഖാ നിരോധഗാമിന പസിപാഡ് അരിയാസാക്ക വികസിപ്പിച്ചെടുത്തിട്ടുണ്ട്’:
എന്നിൽ, ഭിക്ഷുമാർ, മുമ്പ് കേട്ടിട്ടില്ലാത്ത കാര്യങ്ങളിൽ, കണ്ണ് ഉയർന്നു,
ñāṇ എഴുന്നേറ്റു, പായ് ഉടലെടുത്തു, വിജെ ഉയർന്നു, പ്രകാശം ഉടലെടുത്തു.
നീളമുള്ള, ഭിക്ഷുമാർ, ഈ പന്ത്രണ്ട് വഴികളിലൂടെ ത്രിമൂർത്തികളിലൂടെ ഈ നാല്
അരിയാസാക്കകളെക്കുറിച്ചുള്ള എന്റെ അറിവും കാഴ്ചപ്പാടും തികച്ചും ശുദ്ധമല്ല,
ഞാൻ ലോകയിൽ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രാഹ്മണരുമായും,
സമന്മാരുമായും, ബ്രാഹ്മണർ, ഈ തലമുറയിൽ ദേവന്മാരുമായും മനുഷ്യരുമായും,
പരമമായ സംബാംഭോതിയെ പൂർണ്ണമായും ഉണർത്താൻ.
എന്നാൽ,
ഈ പന്ത്രണ്ട് വഴികളിലൂടെ ത്രിമൂർത്തികളിലൂടെ ഈ നാല്
അരിയാസാക്കകളെക്കുറിച്ചുള്ള അറിവും കാഴ്ചപ്പാടും ഭിക്ഷുമാർ, ശുദ്ധമായപ്പോൾ,
ഞാൻ ലോകത്തിൽ അതിന്റെ ദേവന്മാരുമായും, മറാസുകളുമായും, ബ്രാഹ്മണരുമായും,
സമന്മാരുമായും ബ്രാഹ്മണരുമായും, ഈ തലമുറ അതിന്റെ ദേവന്മാരുമായും
മനുഷ്യരുമായും, പരമോന്നതമായ സംബോധിയിലേക്ക് പൂർണ്ണമായും ഉണർന്നിരിക്കുന്നു.
അറിവും
കാഴ്ചപ്പാടും എന്നിൽ ഉടലെടുത്തു: ‘എന്റെ വിമുട്ടി അസ്ഥിരമാണ്, ഇതാണ് എന്റെ
അവസാനത്തെ ജതി, ഇപ്പോൾ കൂടുതൽ ഭാവ ഇല്ല. ഇതാണ് ഭഗവൻ പറഞ്ഞത്. സന്തോഷവതിയായ
അഞ്ച് ഭിക്ഷുമാരുടെ സംഘം ഭഗവന്റെ വാക്കുകൾ അംഗീകരിച്ചു. ഈ ആവിഷ്‌കാരം
സംസാരിച്ചുകൊണ്ടിരിക്കുമ്പോൾ, അഭിനിവേശവും സ്റ്റെയിൻ‌ലെസും ഇല്ലാത്ത ധ്യാമ
കണ്ണായ ā യാസ്മി കൊക്കാനയിൽ ഉയർന്നുവന്നു: ‘സമുദായത്തിന്റെ
സ്വഭാവമുള്ളതെല്ലാം നിരോധയുടെ സ്വഭാവമാണ്’.
ഭഗവൻ
ധർമ്മ ചക്രം ചലിപ്പിച്ചപ്പോൾ, ഭൂമിയുടെ ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:
‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ, ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത
ചക്രം സ്ഥാപിച്ചു, അത് സമാഹാസത്തിന് തടയാൻ കഴിയില്ല അല്ലെങ്കിൽ ബ്രാഹ്മണർ,
ദേവന്മാർ, മാരാസ്, ബ്രഹ്മ അല്ലെങ്കിൽ ലോകത്തിലെ ആരെങ്കിലും. ‘ സമാമകളോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, മറാസോ, ബ്രഹ്മമോ, ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം. ‘കതുമഹാരിക ദേവന്മാരുടെ നിലവിളി
കേട്ട് തവതിസ ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ വാരണാസിയിൽ, മാൻ തോട്ടത്തിൽ
സമാപകളോ ബ്രാഹ്മണരോ, ദേവന്മാരോ, മാരന്മാരോ, ബ്രാഹ്മണരോ, ലോകത്തിലെ
മറ്റാരെങ്കിലുമോ തടയാൻ കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഇസിപതാന
നിശ്ചയിച്ചിട്ടുണ്ട്. ‘തവതിസ ദേവന്മാരുടെ നിലവിളി കേട്ട് യമദേവന്മാർ ഉറക്കെ
പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ ഡീർ ഗ്രോവിൽ, th സമ, ബ്രാഹ്മണർ,
ദേവന്മാർ, മാരന്മാർ, ബ്രഹ്മങ്ങൾ അല്ലെങ്കിൽ ലോകത്തിലെ മറ്റാർക്കും തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഭഗവത് ചലിപ്പിച്ചു. ‘യമദേവന്മാരുടെ
നിലവിളി കേട്ട് തുസിത ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ at സമനികളോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, മറാസോ, ബ്രഹ്മമോ, ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയാത്ത ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം ഭഗവ ഇസിപതാനയിലെ ഡീർ ഗ്രോവിൽ
സ്ഥാപിച്ചിരിക്കുന്നു. ‘തുസിത ദേവന്മാരുടെ നിലവിളി കേട്ട് , നിമ്മനാരതി
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ ബ്രാഹ്മണരോ,
ദേവന്മാരോ, മരാസോ, ബ്രഹ്മമോ അല്ലെങ്കിൽ ലോകത്തിലെ മറ്റാരെങ്കിലുമോ തടയാൻ
കഴിയില്ല. ‘നിമ്മനാരതി ദേവന്മാരുടെ നിലവിളി കേട്ട്, പരനിമ്മിതവാസവതി
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു:’ വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ ബ്രാഹ്മണരോ,
ദേവന്മാരോ, തടയാൻ കഴിയില്ല. മറാസ്, ബ്രഹ്മ അല്ലെങ്കിൽ ലോകത്തിലെ
ആരെങ്കിലും. ‘ഹാവ് പരാനിമ്മിതവാസവതി ദേവന്മാരുടെ നിലവിളി കേട്ടു, ബ്രഹ്മകൈക
ദേവന്മാർ ഉറക്കെ പ്രഖ്യാപിച്ചു: ‘വാരണാസിയിൽ, ഇസിപതാനയിലെ മാൻ തോട്ടത്തിൽ,
ഭഗവൻ ധർമ്മത്തിന്റെ പരമോന്നത ചക്രം സ്ഥാപിച്ചു, അത് സമാഹന്മാരോ
ബ്രാഹ്മണരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ,
ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ,
ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, ദേവന്മാരോ, മാരകളോ തടയാൻ കഴിയില്ല. ,
ബ്രഹ്മം അല്ലെങ്കിൽ ലോകത്തിലെ ആരെങ്കിലും. ‘അതിനാൽ, ആ നിമിഷത്തിൽ, ആ
തൽക്ഷണം, നിലവിളി ബ്രഹ്മലോകത്തിലേക്ക് വ്യാപിച്ചു. ഈ പതിനായിരം മടങ്ങ്
ലോകവ്യവസ്ഥ കുലുങ്ങി, നടുങ്ങി, വിറച്ചു, ദേവന്മാരുടെ പ്രകമ്പനത്തെ
മറികടന്ന് അതിരുകളില്ലാത്ത ഒരു വലിയ പ്രകാശം ലോകത്ത് പ്രത്യക്ഷപ്പെട്ടു.
അപ്പോൾ
ഭഗവൻ ഈ ഉദാന ഉച്ചരിച്ചു: ‘കൊണാ ശരിക്കും മനസ്സിലായി! കൊസാന ശരിക്കും
മനസ്സിലാക്കി! ‘ അങ്ങനെയാണ് āyasmā Koṇḍañña ‘Aññāsi · Koṇḍañña’ എന്ന പേര്
സ്വീകരിച്ചത്.
ദൈവം ഉണ്ടോ? Is there God ? ആധുനീക ശാസ്ത്രത്തിന്റെ ഉത്തരങ്ങളും ബുദ്ധനും
VAYALAR OMANAKUTTAN
2.15K subscribers
What
modern science and Buddha says on God are the prime concern of the
video. The studies of world famous scientists like Carl Sagan, Stephan
Hopkins, Lowrance M Chorus and Stephan Winburg are analysed for
references. Theravada Buddhism and its Tripitaka have analysed for the
content of the speech. The original teachings of Buddha can be seen only
in Theravada .That is why it is taken.
ആധുനീക
ശാസ്ത്രം ഈശ്വരനെ കുറിച്ച് നടത്തിയ പഠനത്തോടൊപ്പം ബുദ്ധന്റെ പഠനവും
താരതമ്യം ചെയ്യുകയാണിവിടെ. കാൾ സാഗൻ, സ്‌റ്റീഫൻ ഹോക്കിൻസ്, ലോറൻസ് എം
കോറസ്സ് . സ്‌റ്റീഫൻ വിൻ ബർഗ് , എന്നീ ലോക പ്രസിദ്ധ ആധുനീക
ശാസ്ത്രകാരമ്മാരുടെ പഠനങ്ങളും ത്രിപിഠകങ്ങളുമാണ് ഈ പഠനത്തിന്
ആധാരമായിരിക്കുന്നത്. ഥേരാവാദാ ബുദ്ധിസത്തിലെ ത്രിപിഠങ്ങളാണ് പഠന
വിഥേയമാക്കിയിരിക്കുന്നത്.ബുദ്ധന്റെ പഠന നിരീക്ഷണങ്ങൾ , കലർപ്പുമില്ലാതെ
നിലനില്ക്കുന്നഥേരാവാദ ബുദ്ധിസത്തിലാണെന്നതു കൊണ്ടാണ് അതു തന്നെ
തെരഞ്ഞെടുക്കാൻ കാരണം.ശ്രീലങ്ക ഥേരാവാത ബുദ്ധിസത്തിന്റെ ഈറ്റില്ലമാണെന്ന്
പറയാം ,
A STUDY AND RESEARCH BY
VAYALAR OMANAKUTTAN
9562872960
ദൈവം ഉണ്ടോ? Is there God ? ആധുനീക ശാസ്ത്രത്തിന്റെ ഉത്തരങ്ങളും ബുദ്ധനും

70) Classical Maltese-Klassiku Malti,
Macaw Dancig The Fild God GIF - MacawDancigTheFildGod GIFs

Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Maltese-Klassiku Malt
Dan huwa ċertament l-iktar sutta famuż fil-litteratura Pali. Il-Buddha jesponi l-erba ’ariya · saccas għall-ewwel darba.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
F’okkażjoni
waħda, il-Bhagavā kien qed joqgħod f’Varanasi fid-Deer Grove
f’Isipatana. Hemm, huwa indirizza l-grupp ta ‘ħames bhikkhus: Dawn
iż-żewġ estremi, bhikkhus, m’għandhomx jiġu adottati minn wieħed li
telaq mill-ħajja tad-dar. Liema tnejn? Minn naħa, id-devozzjoni lejn
l-edoniżmu lejn kāma, li hija inferjuri, vulgari, komuni, an · ariya,
imċaħħda mill-benefiċċju, u min-naħa l-oħra d-devozzjoni lejn
l-awtomortifikazzjoni, li hija dukkha, an · ariya, imċaħħda
mill-benefiċċju . Mingħajr ma mmur f’dawn iż-żewġ estremi, bhikkhus,
it-Tathāgata qam kompletament għall-majjhima paṭipada, li tipproduċi
viżjoni, li tipproduċi ñāṇa, u twassal għal appeasement, għal abhiñña,
għal sambodhi, għal Nibbāna. U dak, bhikkhus, huwa l-majjhima paṭipada
li għalih it-Tathāgata qajmet għal kollox, li tipproduċi viżjoni, li
tipproduċi ñāṇa, u twassal għal appeasement, għal abhiñña, għal
sambodhi, għal Nibbāna? Huwa, bhikkhus, din l-ariya aṭṭhaṅgika magga,
jiġifieri: sammā · diṭṭhi sammā · saṅkappa sammā · vācā sammā · kammanta
sammā · ājīva sammā · vāyāma sammā · sati sammā · samādhi. Dan,
bhikkhus, huwa l-majjhima paṭipada li għaliha qajmet it-Tathāgata, li
tipproduċi viżjoni, li tipproduċi ñāṇa, u twassal għal appeasement, għal
abhiñña, għal sambodhi, għal Nibbāna. Barra minn hekk, bhikkhus, din
hija d-dukkha ariya · sacca: jāti is dukkha, jarā is dukkha (sickness is
dukkha) maraṇa is dukkha, assoċjazzjoni ma ‘dak li ma jogħġbokx hija
dukkha, dissoċjazzjoni minn dak li jħobb hija dukkha, biex ma jkollokx
dak li wieħed irid huwa dukkha; fil-qosor, il-ħames upādāna’k'khandhas
huma dukkha. Barra minn hekk, bhikkhus, din hija d-dukkha · samudaya
ariya · sacca: din it-taṇhā li twassal għal twelid mill-ġdid, marbuta
max-xewqa u t-tgawdija, li ssib pjaċir hawn jew hemm, jiġifieri:
kāma-taṇhā, bhava-taṇhā u vibhava-taṇhā. Barra minn hekk, bhikkhus, din
hija d-dukkha · nirodha ariya · sacca: il-virāga kompleta, nirodha, li
tabbanduna, tabbanduna, tagħti l-emanċipazzjoni u l-ħelsien minn dik
ħafna taṇhā. id-dukkha · nirodha · gāminī paṭipada ariya · sacca: biss
din l-ariya aṭṭhaṅgika magga, jiġifieri: sammā · diṭṭhi, sammā ·
saṅkappa, sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma,
samm · Samādhi. “Din hija d-dukkha ariyasacca”: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din
id-dukkha ariyasacca għandha tkun magħrufa kompletament’: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl.
“Issa, din id-dukkha ariyasacca kienet kompletament magħrufa”: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl.
“Din hija d-dukkha · samudaya ariyasacca ‘: fija, bhikkhus, fir-rigward
ta’ affarijiet li qatt ma nstemgħu qabel, qamet l-għajn, qamet il-ñāṇa,
qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din id-dukkha ·
samudaya ariyasacca għandha tiġi abbandunata’: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. “Issa, din
id-dukkha · samudaya ariyasacca ġiet abbandunata”: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma nstemgħu qabel, qamet l-għajn,
qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.’ Din hija
d-dukkha · Nirodha ariyasacca ‘: fija, bhikkhus, fir-rigward ta’
affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet il-ñāṇa, qamet
il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din id-dukkha · nirodha
ariyasacca għandha tiġi esperjenzata personalment’: fija, bhikkhus,
fir-rigward ta ‘affarijiet li qatt ma semgħu qabel, qamet l-għajn, qamet
il-ñāṇa, qamet il-paññā, qamet il-vijjā, qam id-dawl. ‘Issa, din
id-dukkha · nirodha ariyasacca ġiet esperjenzata personalment’: fija,
bhikkhus, fir-rigward ta ‘affarijiet li qatt ma nstemgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.’
Dan huwa l- dukkha · nirodha · gāminī paṭipadā ariyasacca ‘: fija,
bhikkhus, fir-rigward ta’ affarijiet li qatt ma nstemgħu qabel, qamet
l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet id-dawl.
‘Issa, din id-dukkha · nirodha · gāminī paṭipadā ariyasacca għandha tiġi
żviluppata’: fija, bhikkhus, fir-rigward ta ‘affarijiet li qatt ma
semgħu qabel, qamet l-għajn, qamet ñāṇa, qamet il-paññā, qamet il-vijjā,
qamet id-dawl.
Dhammacakkappavattana
Sutta— Setting in Motion of the Wheel of Dhamma - [Dhamma · cakka ·
pavattana] in Classical Maltese-Klassiku Malt
Dan huwa ċertament l-iktar sutta famuż fil-litteratura Pali. Il-Buddha jesponi l-erba ’ariya · saccas għall-ewwel darba.
“Issa,
din id-dukkha · nirodha · gāminī paṭipadā ariyasacca ġiet żviluppata”:
fija, bhikkhus, fir-rigward ta ‘affarijiet li qatt ma semgħu qabel,
qamet l-għajn, qamet il-ñāṇa, qamet il-paññā, qamet il-vijjā, qamet
id-dawl. twil, bhikkhus, hekk kif l-għarfien u l-viżjoni yathā · bhūtaṃ
tiegħi ta ‘dawn l-erba’ ariyasaccas f’dawn it-tnax-il mod mit-trijadi ma
kinitx pjuttost pura, ma tlabtx fil-loka bid-devas tagħha, bil-Māras
tagħha, bil-Brahmās tagħha, bis-samaṇas u brahmins, f’din
il-ġenerazzjoni bid-devas u l-bnedmin tagħha, li qamu bis-sħiħ
għas-sammā · sambodhi suprem.
Imma
meta, bhikkhus, l-għarfien u l-viżjoni yathā · bhūtaṃ tiegħi ta ‘dawn
l-erba’ ariyasaccas f’dawn it-tnax-il mod permezz ta ‘trijadi kienet
pjuttost pura, jiena ddikjarajt fil-loka bid-devas tagħha, bil-Māras
tagħha, bil-Brahmās tagħha, bis-samaṇas u l-brahmins, fi din
il-ġenerazzjoni bid-devas u l-bnedmin tagħha, biex qajmet għal kollox
għas-sammā · sambodhi suprem.
U
l-għarfien u l-viżjoni qamu fija: ‘il-vimutti tiegħi ma jinħassx, dan
huwa l-aħħar jāti tiegħi, issa m’hemmx bhava oħra. Dan huwa dak li qal
il-Bhagavā. Bi pjaċir, il-grupp ta ‘ħames bhikkhus approva l-kliem
tal-Bhagavā. U waqt li kienet qed titkellem din l-espożizzjoni, f
‘āyasmā Koṇḍañña qamet l-għajn Dhamma li hi ħielsa mill-passjoni u li ma
jissaddadx:’ dak kollu li għandu n-natura ta ’samudaya għandu n-natura
ta’ nirodha ‘.
U
meta l-Bhagavā kien beda jiċċaqlaq ir-Rota tad-Dhamma, id-devas tal-art
ipproklamaw b’leħen għoli: ‘F’Varanasi, fil-Grove taċ-Ċriev
f’Isipatana, il-Bhagavā waqqaf ir-Rota suprema tad-Dhamma, li ma tistax
titwaqqaf mill-samaṇas. jew brahmins, devas, Māras, Brahmā jew xi ħadd
fid-dinja. “Wara li semgħu l-għajta tad-devas tad-dinja,
il-Cātumahārājika devas ipproklamaw b’leħen għoli:” F’Varanasi,
fil-Grove Deer f’Isipatana, il-Bhagavā beda ir-rota suprema tad-Dhamma,
li ma tistax titwaqqaf minn samaṇas jew brahmins, devas, Māras, Brahmā
jew xi ħadd fid-dinja. “Wara li smajt l-għajta tal-Cātumahārājika devas,
it-Tāvatiṃsa devas ipproklamaw b’leħen għoli:” F’Varanasi, fil-Grove
Deer Isipatana, il-Bhagavā waqqaf ir-Rota suprema ta ‘Dhamma, li ma
tistax titwaqqaf minn samaṇas jew brahmins, devas, Māras, Brahmā jew xi
ħadd fid-dinja. ‘F’Varanasi, fil-Grove Deer f’Isipatana, th e Bhagavā
stabbilixxa r-rota suprema ta ‘Dhamma, li ma tistax titwaqqaf minn
samaṇas jew brahmins, devas, Māras, Brahmā jew xi ħadd fid-dinja. “Wara
li smajt l-għajta ta’ Yāma devas, it-Tusitā devas ipproklamaw b’leħen
għoli:” Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf ir-Rota
suprema tad-Dhamma, li ma tistax titwaqqaf minn samaṇas jew brahmins,
devas, Māras, Brahmā jew xi ħadd fid-dinja. “Wara li smajt l-għajta
tat-Tusitā devas , in-Nimmānarati devas ipproklamaw b’leħen għoli:
‘F’Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf ir-Rota
suprema ta’ Dhamma, li ma tistax titwaqqaf minn samaṇas jew brahmins,
devas, Māras, Brahmā jew xi ħadd fid-dinja. ‘Wara li semgħu l-għajta
tan-Nimmānarati devas, il-Paranimmitavasavatti għandhom ixandru b’leħen
għoli:’ F’Varanasi, fil-Grove Deer f’Isipatana, il-Bhagavā waqqaf
ir-Rota Suprema tad-Dhamma, li ma tistax titwaqqaf minn samaṇas jew
brahmins, devas, Māras, Brahmā jew xi ħadd fid-dinja. “Hav meta smajt
l-għajta tal-Paranimmitavasavatti devas, il-brahmakāyika għandhom
ixandru b’leħen għoli: ‘F’Varanasi, fil-Grove Deer f’Isipatana,
il-Bhagavā waqqaf ir-Rota Suprema tad-Dhamma, li ma tistax titwaqqaf
mill-samaṇas jew il-brahmins, għandhom, Māras , Brahmā jew xi ħadd
fid-dinja. ‘Hekk f’dak il-mument, f’dak il-mument, l-għajta xterdet sa
Brahma · loka. U din is-sistema dinjija ta ’għaxart elef darba ħadmet,
tkexkex u tirtogħod, u tidher fid-dinja radjanza kbira u bla limitu, li
qabżet l-effulġenza tad-devas
Imbagħad
il-Bhagavā ħareġ din l-udana: ‘Koṇḍañña verament fehem! Koṇḍañña
verament fehem! ‘ U hekk huwa āyasmā Koṇḍañña akkwista l-isem ‘Aññāsi ·
Koṇḍañña’.




71) Classical Maori-Maori Maori,

Friends


Dhammacakkappavattana
Sutta— Te Whakatakoto i te Motini o te Wira o Dhamma - [Dhamma · cakka ·
pavattana] i roto i te Maori Maori Maori-Maori
Koinei rawa te putunga rongonui o te whariki Pali. Ko te Buddha te whakaatu i nga ariya · wha e wha mo te wa tuatahi.


Friends


Dhammacakkappavattana
Sutta— Te Whakatakoto i te Motini o te Wira o Dhamma - [Dhamma · cakka ·
pavattana] i roto i te Maori Maori Maori-Maori
Koinei rawa te putunga rongonui o te whariki Pali. Ko te Buddha te whakaatu i nga ariya · wha e wha mo te wa tuatahi.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
I
tetahi wa, i noho te Bhagavā ki Varanasi i te Deer Grove i Isipatana. I
reira, i korero ia ki te roopu o nga bhikkhus e rima: Ko enei pito e
rua, ko nga bhikkhus, kaua e tangohia e tetahi kua wehe atu i te ao
kaainga. Ko tēhea e rua? I tetahi taha, ko te ngakau nui ki te hedonism
ki te hu, he iti ake, he ware, he noa, he an · ariya, kua kore he
painga, a ki tetahi taha ko te ngakau nui ki te whakamate i a ia ano, ko
dukkha, an · ariya, kua kore e whai hua. . Kaore i te haere ki enei
waahanga e rua, bhikkhus, kua oho ake te Tathāgata ki te majjhima
paṭipada, e whakaputa ana i te tirohanga, e whakaputa ana i a ñāṇa, e
ahu ana ki te whakangahau, ki te abhiñña, ki te sambodhi, ki a Nibbāna. A
he aha, te bhikkhus, te majjhima paṭipada e oho ake ana a Tathāgata, e
whakaputa ana i te tirohanga, e whakaputa ana i a ñāṇa, e ahu ana ki te
whakangahau, ki abhiñña, ki sambodhi, ki Nibbāna? Ko, bhikkhus, tenei
ariya aṭṭhaṅgika magga, ara: sammā · diṭṭhi sammā · saṅkappa sammā ·
vācā sammā · kammanta sammā · ājīva sammā · vāyāma sammā · sati sammā ·
samādhi. Ko tenei, bhikkhus, ko te majjhima paṭipada i whakaohohia ai e
te Tathāgata, e whakaputa ana i te tirohanga, e whakaputa ana i a ñā
anda, e ahu ana ki te whakamarie, ki te abhiñña, ki te sambodhi, ki
Nibbāna. Ano hoki, ko nga bhikkhus, koinei te dukkha ariya · sacca: jāti
he dukkha, jarā ko dukkha (mauiui te dukkha) maraṇa he dukkha, hononga
ki te mea e kore e hiahiatia he dukkha, wehenga mai i nga mea e pai ana
ko dukkha, kia kaua e whiwhi ki ta te tangata e hiahia ana ko te dukkha;
i roto i te poto, ko nga tokorima e rima ringa he dukkha. Ano hoki, ko
bhkkhus, koinei te dukkha · samudaya ariya · sacca: ko tenei taṇhā e ahu
mai ana ki te whanautanga, e hono ana ki te hiahia me te ngahau, te
kite i te pai i konei, i reira ranei, ara: kāmaʻa-taṇhā, bhava-taṇhā me
vibhava-taṇhā. Ano hoki, ko bhikkhus, koinei te dukkha · nirodha ariya ·
sacca: ko te virāga katoa, ko te nirodha, ko te whakarere, te
whakarere, te tuku me te herekore mai i tena taṇhā. Ano hoki, ko nga
bhikkhus, koinei te dukkha · nirodha · gāminī paṭipada ariya · sacca: ko
tenei ariya aiyahaṅgika magga, ara: sammā · diṭṭhi, sammā · saṅkappa,
sammā · vācā sammā · kammanta, sammā · ājīva, sammā · vāyāma, sammā ·
sati me sammā · Samādhi. ‘Koinei te dukkha ariyasacca’: i roto i ahau,
bhikkhus, mo nga mea kaore ano kia rangona i mua, ka maranga te kanohi,
ka ara ake te ñāṇa, ka ara nga paññā, ka ara nga vijjā, ka ara te
marama. ‘Na, ko tenei dukkha ariyasacca ka tino mohiotia’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara te
kanohi, ka ara ake te ñāṇa, ka ara nga paññā, ka ara nga vijjā, ka ara
te marama. ‘Na, tenei dukkha ariyasacca kua tino mohiotia’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka maranga te
kanohi, ka ara ake te ñāṇa, ka ara ake nga paññā, ka ara ake nga vijjā,
ka marama te marama. Koinei te dukkha · samudaya ariyasacca ‘: i roto i
ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara te kanohi, ka
ara ake te ñāṇa, ka ara nga paññā, ka ara te vijjā, ka ara te marama.
‘Na, ko tenei dukkha · samudaya ariyasacca ka whakarerea’: i roto i
ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara ake te kanohi,
ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka ara te
marama. ‘Na, tenei dukkha · samudaya ariyasacca kua whakarerea’: i roto i
ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara ake te
kanohi, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake te vijjā, ka
ara te marama. Koinei te dukkha · Nirodha ariyasacca ‘: i roto i ahau,
bhikkhus, mo nga mea kaore i rangona i mua, ka ara te kanohi, ka ara ake
te ñāṇa, ka ara nga paññā, ka ara te vijjā, ka ara te marama. ‘Na, ko
tenei dukkha · nirodha ariyasacca me tino whai wheako’: i roto i ahau,
bhikkhus, mo nga mea kaore i rangona i mua, ka ara ake te kanohi, ka ara
ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka ara ake te
marama. ‘Na, ko tenei dukkha · nirodha ariyasacca kua wheako ake’: i
roto i ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara
ake te kanohi, ka ara ake nga ñāṇa, ka ara ake nga paññā, ka ara ake te
vijjā, ka ara te maarama. dukkha · nirodha · gāminī paṭipadā ariyasacca
‘: i roto i ahau, bhikkhus, mo nga mea kaore i rangona i mua, ka ara te
kanohi, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga vijjā, ka
ara te marama. ‘Na, ko tenei dukkha · nirodha · gāminī paṭipadā
ariyasacca ka whanaketia’: i roto i ahau, bhikkhus, mo nga mea kaore ano
kia rangona i mua, ka ara ake te karu, ka ara ake nga ñāṇa, ka ara ake
nga paññā, ka ara ake nga vijjā, ka ara ake te marama.
‘Na,
ko tenei dukkha · nirodha · gāminī paṭipadā ariyasacca kua whanaketia’:
i roto i ahau, bhikkhus, mo nga mea kaore ano kia rangona i mua, ka ara
ake te karu, ka ara ake nga ñāṇa, ka ara nga paññā, ka ara ake nga
vijjā. roa, bhikkhus, i te mea kaore i tino maaku taku mohio me te kite o
enei ariyasaccas e wha i roto i enei huarahi tekau ma rua e toru, kaore
au i kereme i te loka me ona atua, me ona Maahi, me ona Brahmās, me nga
samaa me nga brahmins, i tenei whakatupuranga me ona atua me ona
tangata, kia oho ake katoa ki te sammā · sambodhi nui.
Engari
i te wa, e bhikkhus, taku maarama me taku tirohanga mo enei ariyasaccas
e wha i roto i enei huarahi tekau ma rua ma te totika he tino parakore,
ka kii ahau i te loka me ona atua, me ona Maara, me ona Brahmā, me nga
samaṇas me nga brahmins, i tenei whakatupuranga me ona atua me ona
taangata, kia oho ake ki te tino sammā · sambodhi.
I
puta ake te maarama me te tirohanga ki roto i ahau: ‘Ko taku vimutti e
kore e whakangaueuetia, koinei taku jāti whakamutunga, inaianei kaore he
bhava atu. Koina te korero a te Bhagavā. Ka koa, i whakaae te roopu o
nga bhikkhus e rima ki nga kupu a te Bhagavā. A i te wa e korerohia ana
tenei whakaaturanga, ka ara ake i roto i a Koasmá Koṇḍañña te kanohi
Dhamma kaore nei i te ngakaunui me te kore kowiri: ‘ko nga ahuatanga
katoa o te samudaya he ahua nirodha’.
A,
i te wehenga o te Bhagavā i te Wira o Dhamma, ka hamama te karanga a
nga rewera o te whenua: ‘I Varanasi, i te Deer Grove i Isipatana, kua
whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei e aukati i nga
samaṇas or brahmins, devas, Māras, Brahmā or any of the world. ‘I te
rongonga i te aue o nga atua o te ao, ka karanga nui nga rewera
Cātumahārājika:’ I Varanasi, i te Deer Grove i Isipatana, kua neke te
Bhagavā Wheel Wheel of Dhamma, e kore nei e aukatihia e nga samaṇas me
nga brahmins, devas, Māras, Brahmā, tetahi atu ranei o te ao. Isipatana,
kua whakatauhia e te Bhagavā te Whee Nui o Dhamma, e kore nei e
aukatihia e nga samaṇas me nga brahmins, nga atua, a Maaha, a Brahmā,
tetahi atu ranei o te ao. ‘I te rongonga i te tangi a nga atua a
Tāvatiṃsa, i puaki te karanga a nga rewera a Yāma: ‘I Varanasi, i te
Deer Grove i Isipatana, th kua whakatauhia e Bhagavā te Whee nui o
Dhamma, e kore nei e aukatihia e nga samaṇas, brahmins, devas, Māras,
Brahmā, tetahi atu ranei o te ao. Ko Varanasi, i te Deer Grove i
Isipatana, kua whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei
e aukatihia e nga samaṇas, nga brahmins ranei, nga devas, nga Māras,
Brahmā, tetahi atu ranei o te ao. , i panui te reo a nga atua
Nimmānarati: ‘I Varanasi, i te Deer Grove i Isipatana, kua whakatauhia e
te Bhagavā te Wheelana nui o Dhamma, e kore nei e aukatihia e nga
samaṇas, brahmins, devas, Māras, Brahmā, tetahi atu ranei o te ao. ‘I te
rongonga i te tangi o nga atua Nimmānarati, ka karanga nui nga atua
Paranimmitavasavatti:’ I Varanasi, i te Deer Grove i Isipatana, kua
whakatauhia e te Bhagavā te Wira nui o Dhamma, e kore nei e taea te
aukati i te samaṇas me nga brahmins, devas, Māras, Brahmā, tetahi atu
ranei o te ao. ‘Hav i te rongonga i te tangi o nga Paranimmitavasavatti
devas, ka karanga te hunga atua brahmakāyika: ‘I Varanasi, i te Deer
Grove i Isipatana, kua whakatauhia e te Bhagavā te Wira nui o Dhamma, e
kore nei e aukatihia e nga samaṇas, brahmins, devas, Māras , Brahmā
tetahi atu ranei o te ao .Na i taua wa, i taua wa tonu, ka pakaru te
tangi ki a Brahma · loka. Ana ka ruru, ka ruru, ka wiri tenei punaha o
te ao tekau mano tekau, ana ka puta te maarama nui nui kore ki te ao,
nui rawa atu i te kaha o nga rewera
Katahi
te Bhagavā i whakahua i tenei udāna: ‘Ko understoodañña i tino maarama!
I tino maarama a Koṇḍañña! ‘ Ana koina te huarahi i whiwhi ai a Āyasmā
Koṇḍañña i te ingoa ‘Aññāsi · Koṇḍañña’.
Original maori haka dance
Dagich
4.81K subscribers
Часть документального фильма “dances of life”
на кого ставить копирайт - не знаю, надеюсь видео не удалят! )
The part of the documentary “dances of life”
I
could not find official site, so this fragment is without copyright.
Ready to put a copyright on demand. I hope the video won’t be removed! )
I created this video with the YouTube Video Editor (http://www.youtube.com/editor)
Created using
YouTube Video Editor
Source videos
View attributions
Original maori haka dance
Часть
документального фильма “dances of life” на кого ставить копирайт - не
знаю, надеюсь видео не удалят! ) The part of the documentary “dances of
life” I c…

72) Classical Marathi-क्लासिकल माओरी,

Friends


धम्मकाकप्पावट्टना सुत्त— क्लासिकल मराठी मधील धम्म चाक मोशन ऑफ व्हील - [धम्म ak कक्का av पावत्ताना]
पाली साहित्यिकांचा हा नक्कीच सर्वात प्रसिद्ध सुत्त आहे. बुद्धांनी पहिल्यांदा चार आर्या-सॅकांचा विस्तार केला.




धम्मकाकप्पावट्टना सुत्त— क्लासिकल मराठी मधील धम्म चाक मोशन ऑफ व्हील - [धम्म ak कक्का av पावत्ताना]
पाली साहित्यिकांचा हा नक्कीच सर्वात प्रसिद्ध सुत्त आहे. बुद्धांनी पहिल्यांदा चार आर्या-सॅकांचा विस्तार केला.
प्रारंभ >> सुता पायका >> स्य्युत निक्या >> सक्का saṃyuttSN 56.11 (एस v 420)
एकदा
प्रसंगी, भगव इस्पाटाणा येथील हिरण ग्रोवमधील वाराणसी येथे थांबले होते.
तेथे त्यांनी पाच भिक्खूंच्या समुदायाला उद्देशून सांगितले: भिख्खस या दोन
चरणे गृह जीवनातून पुढे गेलेल्या व्यक्तीने दत्तक घेऊ नयेत. कोणत्या दोन?
एकीकडे, कनिष्ठ, अश्लिल, सामान्य, एक एरिया, फायद्यापासून वंचित, आणि
दुसरीकडे दुक्खा, एक आर्य, लाभांपासून वंचित असलेल्या आत्म-भक्तीची भक्ती,
कामांबद्दल हेडॉनिझमची भक्ती . भिख्खूस या दोन चरम गोष्टींकडे न जाता,
तथागतने मजिझीपापाकडे संपूर्णपणे जागृत केले आहे, ज्याने दृष्टी निर्माण
केली, ज्याने producesa उत्पन्न होते, आणि शांतता, अभिव्य, सांबोधि,
निब्बणा, आणि भिक्खुस म्हणजे मजिमा पाळिपदा ज्याला तथागत पूर्ण जागृत झाला
आहे, ज्याने दृष्टी निर्माण केली, ज्याने producesa उत्पन्न केले आणि
समाधानाकडे, अभ्याकडे, सांबोधीकडे, निब्बनाकडे नेले? हे, भिख्खस, ही आरिया
अज्ञातिका मग्गा आहे, म्हणजेच: समात् · दिṭṭी संā ·कṅकppप स sम्मा
··āāāāāāāāāāāamamamamamam……………………………………………………………………………..
हे, भिख्खस, आणि ते तत्वगट जागृत होते, ज्यामुळे दर्शन घडते, दृष्टी
उत्पन्न होते, ज्याने producesa उत्पन्न होते, आणि शांतता मिळवते, अभ्या,
सांबोधी, निब्बना, पुढे, भिख्खस, ही दुखा आर्य-सत्त्व: जती दुखा आहे, जर ही
दुक्खा आहे (आजार दुक्खा आहे) मराठा दुक्खा आहे, न आवडणा dis्या गोष्टीची
संगति दुखा आहे, ज्याला आवडते त्यापासून वेगळे होणे दुखा आहे, ज्याला
पाहिजे आहे ते प्राप्त करणे दुक्खा नाही; थोडक्यात, पाच उपद्नख्खा दुखा
आहेत. पुढे, भिख्खूस, ही दुक्ख समदुया आर्य - सच्चा: या ताहिक
पुनर्जन्माकडे, इच्छेने व उपभोगाने जोडलेली आहे, इथं किंवा तिथं आनंद
मिळवते: काम-ताहि, भव-ताहि आणि विभा-ताहि.अतिरिक्त, भिख्खूस, ही
दुक्ख-निरोधा आर्यक सका: संपूर्ण विरंगा, निरोधा, त्याग करणे, त्याग करणे,
त्यागातून मुक्ति आणि त्याहून अगदी स्वतंत्र म्हणजेच भिख्खस आहे. दुखा ir
निरोध ha·āīīīīīīīīṭṭṭṭṭadaada a a a a a a a a a a a:::::::::::::::: this
this this this this this this this this this this this this this this
this this this this this this this a a a a a a a a a a a a a a a a a a a
a a a a a a a a a a a a a ariyariyariya ariyariya a a
aamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamamam
Ā समिधी. ‘ही दुखा अरिअसक्का’ आहे: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroa उठला, पै उठला, विज झाला, प्रकाश उभा
राहिला. ‘आता, हा दुक्खा अरिअसक्का पूर्णपणे ज्ञात आहे’: माझ्यामध्ये,
भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत, डोळा उठला, ñāṇa उठला, पै
उठला, बिज उठला, प्रकाश उभा राहिला. ‘आता, हा दुक्खा अरियसक्का पूर्णपणे
ज्ञात आहे’: माझ्यामध्ये, भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत,
डोळा उठला, aroए उठला, पाला उठला, विजेचा उदय झाला, प्रकाश उगवला. ‘ही
दुक्खा आहे · समुदाया अरियसक्का ‘: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroa उठला, paññā उठला, विजेचा उदय झाला,
प्रकाश उभा राहिला. ‘आता, हा दुक्खा ud सामुदिया अरिसाचा त्याग केला जाईल’:
माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या गोष्टींकडे डोळा उठला, aroa
उठला, पै उठला, विज झाला, प्रकाश उभा राहिला. ‘आता, हा दुक्खा ud समुद्रदया
अरिश्चचा त्याग केला गेला आहे’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न
ऐकलेल्या गोष्टींकडे डोळा उठला, aroए उठला, पै उठला, विजेचा उदय झाला,
प्रकाश आला. ‘’ ही दुक्खा आहे · निरोधा अरिअसक्का ‘: माझ्यामध्ये, भिख्खस,
ज्याअगोदर न ऐकलेल्या गोष्टींकडे डोळा उठला, ñāṇa उठला, पाला उठला, विजेचा
उदय झाला, प्रकाश उभा राहिला. ‘आता, ही दुक्खा odनिरोधा अरियसक्का
वैयक्तिकरित्या अनुभवायला हवा’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या
गोष्टींकडे डोळा उठला, aroa उठला, पै उठला, विज झाला, प्रकाश उभा राहिला.
‘आता, हा दुक्खा odनिरोधा अरियसक्काचा अनुभव वैयक्तिकरित्या आला आहे’:
माझ्यामध्ये, भिख्खस, पूर्वी न ऐकलेल्या गोष्टींच्या बाबतीत, डोळा उठला,
aroa उठला, paññā उठला, विजेचा उदय झाला, प्रकाश आला. ‘हे आहे dukkha ·
nirodha · gāminī paṭipadā ariyasacca ‘माझ्यावर, bhikkhus, आधी पूर्वी
कधीही न ऐकलेला गोष्टी संबंधी, डोळा उठला, नाना उठला पन्ना उठला vijjā
उठला, प्रकाश झाला. ‘आता, हा दुक्खा-निरोधा, gamānī paṭipadā ariyasacca
विकसित करणे आवश्यक आहे’: माझ्यामध्ये, भिख्खस, ज्याअगोदर न ऐकलेल्या
गोष्टींबद्दल, डोळा उठला, aroa उठला, paññā उठला, विजेचा उदय झाला, प्रकाश
उभा राहिला.
‘आता, या
dukkha · nirodha · gāminī paṭipadā ariyasacca विकसित केले गेले आहे’
माझ्यावर, bhikkhus, आधी पूर्वी कधीही न ऐकलेला गोष्टी संबंधी, डोळा उठला,
नाना उठला पन्ना उठला vijjā उठला, प्रकाश त्यामुळे arose.And लांब, भिख्खस,
या चार मार्गांनी त्रैडांद्वारे या चार भव्य आर्यासाकांचे ज्ञान आणि दर्शन
फारसे शुद्ध नव्हते, मी लोकामध्ये त्याच्या देवासंबरोबर, त्याच्या मारास,
ब्राह्मणांसह, समेसांद्वारे आणि दावा करून दावा केला नाही. या पिढीतील
ब्राह्मण, देव आणि मानव यांच्यासमवेत, परम समोधी समोधीपर्यंत पूर्णपणे
जागृत झाले आहेत.
परंतु
जेव्हा, भिख्खूस, या बारा मार्गांनी त्रयडांनी या चार आरिसाकांचे ज्ञान
आणि दर्शन अगदी शुद्ध होते, तेव्हा मी लोकामध्ये त्याच्या देवासंबरोबर,
त्याच्या मारास, ब्राह्मणांसह, समास आणि ब्राह्मणांसह दावा केला होता. देव
आणि मानवांसह या पिढीने परमात्मा समोधीला पूर्णपणे जागृत केले.
आणि
माझ्यात ज्ञान आणि दृष्टी उद्भवली: ‘माझी विमुट्टी अटल आहे, ही माझी
शेवटची जती आहे, आता आणखी काही भाव नाही. भगव जे म्हणाले तेच हे आहे.
प्रसन्न झाले, पाच भिख्खूंच्या गटाने भगव्यांच्या शब्दांना मान्यता दिली.
आणि जेव्हा हा शब्द बोलला जात होता तेव्हा ध्यास डोळय़ात आसम्या कोश्यात
उद्भवला जो उत्कटतेने व नि: शंकुपासून मुक्त होतो: ‘समदूयाचे सर्व काही
निरोधाचे आहे’.
आणि
जेव्हा भगवंतांनी धम्म चाक चालू केला, तेव्हा पृथ्वीवरील देवतांनी
मोठ्याने घोषणा केली: ‘वाराणसी येथे, इसापाताना येथील हरिण ग्रोव्हमध्ये,
भगवने धम्माचे सर्वोच्च व्हील स्थापन केले आहे, ज्याला समस थांबवता येत
नाही. किंवा ब्राह्मण, देवता, मारास, ब्राह्मण किंवा जगातील कोणीही.
‘पृथ्वीच्या देवासो हाक ऐकून कटुमहृजिका देवासोबत मोठ्याने घोषणा केली:’
वाराणसी येथे, इसापाटाणा येथील हिरण ग्रोवमध्ये भगवंतांनी गती दिली आहे.
धम्मचे सर्वोच्च व्हील, ज्याला समस किंवा ब्राह्मण, देवता, मारास, ब्राह्मी
किंवा जगातील कोणीही थांबवू शकत नाही. ‘कटुमहृजिका देवांचा आरडाओरडा ऐकताच
तवतीश देवतांनी मोठ्याने घोषणा केली:’ वाराणसी येथे, मृग ग्रोव्हमध्ये
इसापाताना, भगव्यांनी धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समस
किंवा ब्राह्मण, देवता, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू शकत
नाही. ‘तवतीश देवतांचा जयघोष ऐकून, यमदेव मोठ्याने घोषित केले: ‘वाराणसी
येथे, इसिपटाणा येथे हरणांच्या ग्रोव्हमध्ये, दि ई भगवने धम्मचे सर्वोच्च
व्हील चालू केले आहे, ज्यास समस किंवा ब्राह्मण, देवता, मारास, ब्राह्मी
किंवा जगातील कोणीही थांबवू शकत नाही. ‘यम देवांचा आरडाओरडा ऐकून तुती
देवतांनी मोठ्याने घोषणा केली:’ at वाराणसी, इसिपटाणा येथील डियर
ग्रोव्हमध्ये, भगव्यांनी धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समास
किंवा ब्राह्मण, देव, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू शकत नाही.
, निम्मनारती देवांनी मोठ्याने घोषणा केली: ‘वाराणसी येथे, इसापाताना
येथील हिरण ग्रोव येथे, भगवाने धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास
समस किंवा ब्राह्मण, देवता, मारास, ब्रह्मा किंवा जगातील कोणीही थांबवू
शकत नाही. ‘निम्मनारती देवांचा आरडाओरडा ऐकून, परानीमितावासवट्टी देवतांनी
मोठ्याने घोषणा केली:’ वाराणसी येथे, इसिपाटणा येथील डियर ग्रोव्हमध्ये,
भगवने धम्मचे सर्वोच्च व्हील चालू केले आहे, ज्यास समास किंवा ब्राह्मण,
देवतांनी रोखू शकत नाही. मारास, ब्रह्मा किंवा जगातील कोणीही.’हव्वा
परानीमितावासवट्टी देवतांचा हा आवाज ऐकून ब्रह्मासिक देवांनी मोठ्याने
घोषणा केली: ‘वाराणसी येथे, इसापाताना येथील हिरण ग्रोव येथे, भगवने धम्मचे
सर्वोच्च व्हील चालू केले आहे, जे समस किंवा ब्राह्मण, देवता, मारास यांना
रोखता येत नाही. , ब्रह्मा किंवा जगातील कोणीही. ‘त्या क्षणी, त्या
क्षणात, ब्रह्मलोकाकडे ओरडले. आणि ही दहा हजार पटीने जगणारी दुनिया हादरली,
हादरली, कंपित झाली, आणि देवासच्या प्रेरणेला मागे टाकून एक महान, अमर्याद
तेज जगात दिसू लागला.
मग
भगव्यांनी हे उडण उच्चारले: ‘कोसा खरोखरच समजला! कोसाना खरंच समजलं! ‘ आणि
अश्याप्रकारे अय्यास्मा कोझानं ‘ññāसी · कोसाना’ हे नाव मिळवलं.
The Wheel: Invention of the Wheel - Classic Documentary
Classic Documentary
275 subscribers
The Wheel: Invention of the Wheel - Classic Documentary
A
wheel is a circular component that is intended to rotate on an axle
bearing. The wheel is one of the main components of the wheel and axle
which is one of the six simple machines. Wheels, in conjunction with
axles, allow heavy objects to be moved easily facilitating movement or
transportation while supporting a load, or performing labor in machines.
Wheels are also used for other purposes, such as a ship’s wheel,
steering wheel, potter’s wheel and flywheel.
Subscribe to our Channel: https://www.youtube.com/channel/UCtbZ
The Wheel: Invention of the Wheel - Classic Documentary
73) Classical Mongolian-Сонгодог Монгол,
Ub Neg GIF by Ub.life

Friends


Dhammacakkappavattana
Sutta— Setting in Motion of the Dhamma - [Dhamma · cakka · pavattana]
in Classical Mongolian-Сонгодог Монгол
Энэ бол Пали дахь хамгийн алдартай судар юм. Будда дөрвөн ариагакаг анх удаа тайлж байна.
>> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca SaṃyuttaSN 56.11 (S v 420)
Нэг
удаа Бхагава Исипатана дахь Бугын төгөл дэх Варанасид байрлаж байжээ.
Тэнд тэрээр таван хуврагуудын бүлэгт хандаж хэлсэн нь: Эдгээр хоёр
туйлширсан хуврагуудыг гэрийн амьдралаас гарсан хүн үрчилж авах ёсгүй.
Аль нь вэ? Нэг талаас, доод, бүдүүлэг, нийтлэг, анариа, ашиг тусаа
хассан кама-д хандонизмд үнэнч байх хандлага, нөгөө талаас өөрийгөө
үхүүлэх чин бишрэл болох духха, анария, ашиг тусаас хасагдсан байдал. .
Энэ хоёр туйлд хүрэхгүйгээр, хуврагууд Татхагата мажжима паипадад бүрэн
сэрж, алсын харааг бий болгож, ñāṇa-г бий болгож, тайвшрал, абхинья,
самбоди, Ниббанад хүргэдэг. Татагата бүрэн сэрсэн, алсын харааг бий
болгож, ñāṇa-г бий болгож, тайвшруулах, абхинья, самбоди, Ниббанад
хүргэх үү? Энэ бол хуврагууд, энэ арияа ахаṅгика магга, өөрөөр хэлбэл:
саммади sхи самма · саṅкаппа самма · ваца самма · камманта самма · ажва
самма · ваяма самма · самати саммади · самади. Энэ нь Бикхус бол
Татхатаагийн сэрээсэн Majjhima paṭipada бөгөөд алсын харааг бий болгож,
ñāṇa-г бий болгож, тайвшруулах, абхинья, самбоди, Ниббанад хүргэх явдал
юм. Цаашилбал, хуврагууд, энэ бол духа ария · sacca: jāti бол дукха,
жара бол дукха (өвчин бол дукха) мараана бол дукха, таалагдаагүй зүйлтэй
эвлэлдэн нэгдэх, таалагдсан зүйлээс салах нь духха, хүссэн зүйлээ авах
биш духха; Товчоор хэлбэл, таван upādāna’k'khandhas нь dukkha юм.
Цаашилбал, bhikkhus, энэ бол dukkha · samudaya ariya · sacca: дахин
төрөлтөд хөтөлдөг энэ тааха нь хүсэл эрмэлзэл, таашаалтай холбогдсон,
энд тэндээс баяр баясгаланг олж авсан гэсэн үг юм. kama-taṇhā,
bhava-taṇhā ба vibhava-taṇhā. Цаашилбал, бикхус, энэ бол дукха · нирода
ариа · сакка: бүрэн virāga, nirodha, орхих, орхих, орхих, чөлөөлөх,
тэрхүү тахагаас чөлөөлөгдөх. дукха · ниродха · гамины пайпада ария ·
сакка: яг энэ арияа аахаггика магга, өөрөөр хэлбэл: саммадихи, самма ·
саокаппа, самма · вака самма · камманта, самма · аъжва, самма · саммати,
саммя · Самадхи. ‘Энэ бол духха ариасакка’: миний дотор, хуврагууд,
урьд өмнө хэзээ ч сонсож байгаагүй зүйлсийн талаар нүд нь босож, ñāṇa
босч, пинья нь босож, вижжа босож, гэрэл нь босож байв. “Одоо энэ духха
ариасакка бүрэн мэдэгдэх болно”: миний дотор, хуврагууд, урьд өмнө хэзээ
ч сонсож байгаагүй зүйлсийн тухайд нүд нь босож, ñāṇa босч, пинья нь
босож, вижжа босож, гэрэл нь босож байв. ‘Одоо, энэ дукха ариасакка
бүрэн мэдэгдэж байсан’: миний өмнө, урьд өмнө нь хэзээ ч сонсож
байгаагүй зүйлсийн талаар, нүд босож, ñāṇa босч, пинья, вижжа босож,
гэрэл бослоо. ‘Энэ бол духха · samudaya ariyasacca ‘: миний хувьд,
хуврагууд, урьд өмнө хэзээ ч сонсож байгаагүй зүйлсийн тухайд нүд нь
босож, ñāṇa босч, пинья нь босож, вижжа босож, гэрэл нь босож байв.
‘Одоо, энэ дукха · самудая ариасаккаг хаях хэрэгтэй’: миний дотор,
хуврагууд, урьд өмнө хэзээ ч сонсож байгаагүй зүйлсийн тухайд нүд нь
босож, ṇāṇa босож, паньна босож, вижжа босож, гэрэл гарч ирэв. ‘Одоо,
энэ дукха · самудая ариасакаг орхисон’: миний хувьд, хуврагууд, урьд
өмнө хэзээ ч сонсож байгаагүй зүйлсийн тухайд нүд нь босож, ñāṇa босч,
паньна босож, вижжа босож, гэрэл босож ирэв. “Энэ бол духха · Nirodha
ariyasacca ‘: миний өмнө хуврагууд, урьд өмнө хэзээ ч сонсож байгаагүй
зүйлсийн тухайд нүд нь босож, ñāṇa босч, пинья нь босож, вижжа босож,
гэрэл нь босож байв. ‘Одоо, энэ дукхаиродха ариасакка нь биечлэн
туршлагатай байх ёстой’ гэж хэлэв: би, хуврагууд, урьд өмнө хэзээ ч
сонсож байгаагүй зүйлсийн тухайд нүд нь босож, ñāṇa босч, паньна босож,
вижжа босож, гэрэл гарч ирэв. ‘Одоо, энэ дукхаиродха ариасакка нь
биечлэн туршлагатай болсон’: миний хувьд, хуврагууд, урьд өмнө хэзээ ч
сонсож байгаагүй зүйлсийн тухайд нүд нь босож, ṇāṇa босч, паньна босож,
вижжа босож, гэрэл босож ирэв. дукхаиродха · гамини паīипада арийасакка
‘: миний дотор, хуврагууд, урьд өмнө сонсож байгаагүй зүйлсийн тухайд
нүд нь босож, ñāṇa босч, паньна босож, вижжа босож, гэрэл нь босож байв.
‘Одоо энэ дукхаирирха · гамини паṭипада арийасаккаг хөгжүүлэх гэж
байна’: надад, хуврагууд, урьд өмнө сонсож байгаагүй зүйлсийн тухайд нүд
босож, ṇāṇa босч, пинья босож, вижжа босож, гэрэл босож ирэв.
‘Одоо,
энэ дукхаиродха · гаминий пайпадада ариасакка боловсруулагджээ’: миний
дотор, хуврагууд, урьд өмнө хэзээ ч сонсож байгаагүй зүйлсийн тухайд нүд
нь босч, ñāṇa босч, паньна босож, вижжа босож, гэрэл босож ирэв. урт,
хуврагууд, эдгээр арван хоёр арга зам дахь эдгээр дөрвөн ариасаккагийн
талаархи миний yathābhtaṃ мэдлэг, алсын хараа нь тийм ч цэвэр биш байсан
тул би дева, марас, брахма, самаа, брахманууд, энэ үед дива болон
хүмүүсийн хамт, дээд саммасмодхид бүрэн сэрсэн байдаг.
Гэхдээ
би хуврагууд, эдгээр арван хоёр арга зам дахь эдгээр дөрвөн
ариасаккагийн талаархи миний ята · бхутагийн мэдлэг, алсын хараа нь
нилээд цэвэр байхад би девас, марас, брахма, самама, брахман, энэ үеийг
дива болон хүмүүсийн хамт, дээд саммасамбодхи хүртэл бүрэн сэрсэн байх.
Надад
мэдлэг, алсын хараа бий болсон: “миний вимутти бол хөдлөшгүй, энэ бол
миний сүүлчийн жати, одоо бхава гэж байхгүй. Энэ бол Бхагавагийн хэлсэн
үг. Таван хуврагууд баярласандаа Бхагавагийн үгийг сайшаажээ. Энэ
үзэсгэлэнг ярьж байх үед Аяасма Коṇḍаньяад хүсэл тэмүүлэлгүй,
зэвэрдэггүй Дамма нүд бий болжээ: ‘самудая шинж чанартай бүхэн ниродха
шинж чанартай’.
Бхагава
Дамагийн хүрдийг хөдөлгөхөд дэлхийн дива нар чанга дуугаар тунхаглаж
байв: ‘Исипатана дахь Бугын төгөл дэх Варанасид Бхагава самаасаар
зогсоож үл чадах Даммагийн дээд хүрдийг хөдөлгөв. эсвэл брахманууд,
девасууд, Марас, Брахма эсвэл дэлхийн бусад хүмүүс. “Дэлхийн девасуудын
хашхирахыг сонсоод Катумахаражикагийн девас чангаар зарлав:” Варанасид,
Исипатана дахь Бугын төгөлд Бхагава хөдөлгөөнд орлоо. Саммаас, брахман,
девас, Марас, Брахма эсвэл дэлхийн хэн ч зогсоож чадахгүй байгаа
Дамагийн дээд хүрд. “Катумахаражика девасуудын ориллыг сонсоод
Таватицагийн девас чангаар зарлав:” Варанасид Бугын төгөлд. Бхагава
Исипатана, саммас эсвэл брахман, девас, Марас, Брахма болон дэлхийн хэн ч
зогсоож үл чадах Даммагийн дээд хүрдийг хөдөлгөв. “Таватисса девасуудын
хашгиралтыг сонсоод Яма дева нар чангаар зарлав. Варанасид, Исипатана
дахь Бугын төгөлд, th e Бхагава самаха, брахман, дива, Маарас, Брахма
болон дэлхийн хэн ч зогсоож чадахгүй Даммагийн дээд хүрдийг хөдөлгөв.
“Яма девасуудын ориллыг сонсоод Туситадын девасууд чангаар зарлав.
Исипатана дахь Бугын төгөл дэх Варанаси нь Самама, брахман, девас,
Марас, Брахма болон дэлхийн хэн ч зогсоож үл чадах Даммагийн дээд
хүрдийг хөдөлгөв. “Тусита девасуудын хашгиралтыг сонсоод , Нимманарати
девас чангаар тунхаглав: ‘Исипатана дахь Бугын төгөл дэх Варанасид
Бхагава самаха, брахман, девас, Марас, Брахма эсвэл дэлхийн хэн ч
зогсоож үл чадах Даммагийн дээд хүрдийг хөдөлгөв. Париманмитавасаватти
девасууд Нимманарати девасуудын дууг сонсоод чангаар зарлав: ‘Исипатана
дахь Бугын төгөл дэх Варанаси дээр Бхагава самма эсвэл брахман, дева
нарын зогсоож үл чадах Даммагийн дээд хүрдийг хөдөлгөв. Марас, Брахма
эсвэл дэлхийн хэн ч байсан Параниммитавасаватти девасуудын хашгирахыг
сонссон брахмакайика девас чангаар: ‘Исипатана дахь Бугын төгөл дэх
Варанаси дээр Бхагава самаха, брахман, дебас, Маарас нарын зогсоож үл
чадах Даммагийн дээд хүрдийг хөдөлгөв. , Брахма эсвэл дэлхийн хэн ч
байсан. ‘Ийнхүү тэр агшинд тэр хашгираан Брахма лока хүртэл тархав. Мөн
энэ арван мянга дахин дэлхийн тогтолцоо доргиж, чичирч, чичирч, дэлхий
даяар асар том, хязгааргүй гэгээ туяаран гарч, девасуудын хийрхэлээс
давсан юм.
Дараа
нь Бхагава энэ уданыг хэлэв: ‘Коṇḍанья үнэхээр ойлгосон! Ко’ньяа
үнэхээр ойлгосон! ‘ Аяасма Коṇḍанья нь ‘Аньяси · Коṇḍнья’ нэрийг ингэж
олж авсан юм.



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





Friends