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12/15/20
LESSON 3536 Wed 16 Dec 2020 Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist) Logo Logo Now All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha Prapanchmay karunge.” (We will make world Prabuddha Prapanch) People have started returning back to their original home Buddhism. The whole world will follow the teachings of the Awakened One with Awareness for their happiness, welfare and peace to enable them to attain Eternal Bliss as their Final Goal. Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and Practice University for “Discovery of Buddha the Awakened One with Awareness Universe” in 116 Classical Languages THE BUDDHA’S SIMILES FOR THE FOUR JHANAS The Fourth Jhana is likened to a man draped from head to toe in a clean white cloth. The man represents the mind. The clean white cloth represents the perfect purity of both equanimity and mindfulness that is the hallmark of the Fourth Jhana. The mind in the Fourth Jhana is stainless, spotless as a clean cloth, perfectly still and just looking on, purely and simply. Of course, this absolute purity of peacefulness pervades the whole body of the mental experience, from the start to the end just as the white cloth completely covers the man’s body, from head to toe.
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LESSON 3536 Wed  16 Dec  2020


Dr B.R.Ambedkar thundered “Main Prabuddha Bharat Baudhmay karunga.” (I will make Prabuddha Bharat Buddhist)

Logo
Logo
Now
All Aboriginal Awakened Societies Thunder ” Hum Prapanch Prabuddha
Prapanchmay karunge.” (We will make world Prabuddha Prapanch)

People
have started returning back to their original home Buddhism. The whole
world will follow the teachings of the Awakened One with Awareness for
their happiness, welfare and peace to enable them to attain Eternal
Bliss as their Final Goal.

Kushinara Nibbana Bhumi Pagoda- Free Online Analytical Research and
Practice University for “Discovery of Buddha the Awakened One with
Awareness Universe” in 116 Classical Languages

THE BUDDHA’S SIMILES FOR THE FOUR JHANAS
The
Fourth Jhana is likened to a man draped from head to toe in a clean
white cloth. The man represents the mind. The clean white cloth
represents the perfect purity of both equanimity and mindfulness that is
the hallmark of the Fourth Jhana. The mind in the Fourth Jhana is
stainless, spotless as a clean cloth, perfectly still and just looking
on, purely and simply. Of course, this absolute purity of peacefulness
pervades the whole body of the mental experience, from the start to the
end just as the white cloth completely covers the man’s body, from head
to toe.
in 08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština

https://tenor.com/view/nibbana-alien-the-path-gif-14834481
Nibbana Alien GIF - Nibbana Alien ThePath GIFs


This
mind, O monks, is luminous, but it is defiled by adventitious
defilements. The uninstructed world_ ling does not understand this as it
really is; therefore for him there is no mental development.

This mind, 0 monks, is luminous, and it is freed from adventitious defilements.

The instructed noble disciple understands this as it really is; therefore for him there is mental development (AN 1,1-2).

THE BUDDHA’S SIMILES FOR THE FOUR JHANAS

The
Fourth Jhana is likened to a man draped from head to toe in a clean
white cloth. The man represents the mind. The clean white cloth
represents the perfect purity of both equanimity and mindfulness that is
the hallmark of the Fourth Jhana. The mind in the Fourth Jhana is
stainless, spotless as a clean cloth, perfectly still and just looking
on, purely and simply. Of course, this absolute purity of peacefulness
pervades the whole body of the mental experience, from the start to the
end just as the white cloth completely covers the man’s body, from head
to toe.

satisfying pot potter clay vase GIF
Friends
The
Buddha’s simile for the First Jhana was a ball of clay (used as soap)
with just the right amount of moisture, neither too dry nor leaking out.
The ball of clay stands for the unified mind, wherein mindfulness has
been restricted to the very small areas created by the “wobble.” The
moisture stands for the bliss caused by total seclusion from the world
of the fives senses. The moisture pervading the clay ball completely
indicates the bliss thoroughly pervading the space and duration of the
mental experience. This is later recognized as bliss followed by bliss,
and then more bliss, without interruption. The moisture not leaking out
describes the bliss always being contained in the space generated by the
wobble, never leaking out of this area of mind space into the world of
the five senses, as long as the Jhana persists.
homemade air dry clay, easy recipe Soap clay/ thai clay/ fomic clay recipe
Nishi’s Artistry
Hello friends,
Welcome
to my channel Nishi’s artistry, today we are making homemade soap clay
which is also known as Thai clay or fomic clay. You can store this for
3-4 months and project last for years.
Thank you for watching hope you like the video.
Please subscribe and share and give me a thumbs up 👍
homemade air dry clay, easy recipe Soap clay/ thai clay/ fomic clay recipe
moon landscape GIFCottage Cottage On The Lake GIF - Cottage CottageOnTheLake CottageByTheLake GIFs

The
Second Jhana is likened to a lake with no external entry for water, but
with a spring within the lake itself replenishing the lake with cool
water. The lake represents the mind. The complete absence of any way
that water from outside can enter the lake describes the inaccessibility
of the mind in the Second Jhana from any influence outside. Not even
the doer can enter such a mind. Such hermetic inaccessibility from all
external influences is the cause of the rock-like stillness of the
Second Jhana. The internal spring supplying the fount of cool water
represents ajjhattam sampasadanam, the internal confidence in the bliss
of the Second Jhana. This internal confidence causes complete letting
go, cooling the mind to stillness and freeing it from all movement. The
coolness stands for the bliss itself, born of samadhi or stillness, and
which pervades the whole mental experience, unchanging, throughout the
duration of the Jhana.
Civil Engineering Forum
2.91K subscribers
In this video i have shown what is a Spring under the subject Water Supply and Sanitary Engineering.
Types of spring are also explained with photographs namely artesian spring, surface spring and gravity spring.
AUDIO CREDITS / MUSIC : https://www.bensound.com
lotus GIF
Friends

The Third Jhana is described by the metaphor of a lotus flower that thrives immersed in the cool water of a lake. The lotus represents the mind in Third Jhana. Water can cool the petals and leaves of a lotus but can never penetrate the lotus, since all water rolls off a lotus. The coolness stands for sukha, the wetness stands for piti. So like the lotus immersed in water, the mind in the Third Jhana is cooled by sukha but is not penetrated by piti. The mind in the Third Jhana experiences only sukha. In the Third Jhana, the mind continues to experience a rock-like stillness, never moving outside, just as the lotus in the simile always remains immersed within the water. Just as the bliss of the Third Jhana sustains the mind therein, so the cool water, which represents bliss, causes the lotus to thrive. Once again, the unique bliss of the Third Jhana pervades the whole mental experience form beginning to end, just as the cool waters in the simile pervade the lotus with coolness from its roots to its tips.
Beautiful lotus in the lake
Bellly nervea
1.25K subscribers
youtube.com/watch?v=CqJMsYcoa-w

Beautiful lotus in the lake
Bellly nervea
1.25K subscribers
Beautiful lotus in the lake
youtube.com

THE BUDDHA’S SIMILE FOR THE FOURTH JHANAS
The
Buddha would often describe the experience within the four Jhanas using
an evocative simile for each (MN39.15-18, MN 77.25. 28, etc.). Before
explaining these similes, it is, helpful to pause to clarify the meaning
of a key word used in all the similes, kaya. Kaya has the same range of
meanings as the English word “body.” Just as “body” can mean things
other than the body of a person, such as a “body of evidence” for
example, so too the Pali word kaya can mean things other than a physical
body, such as a body of mental factors, nama-kaya. (DN 15.20). In the
Jhanas, the five senses aren’t operating, meaning that there is no
experience of a physical body. The body has been transcended. Therefore,
when the Buddha states in these four similes “…so that there is no
part of his whole kaya un-pervaded (by bliss etc.),” this can be taken
to mean “…so that there is no part of his whole mental body of
experience un-pervaded (by bliss etc.)” (MN 39.16). This point is too
often misunderstood.

This is the meaning to the four similes for Jhana, as I understand them
Sadhu! Sadhu! Sadhu!
5. JHANA - Attaining Higher States of Citta (consciousness)
London Buddhist Videos
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To
attain what we call ‘Jhana Cittas’ (higher states of consciousness) we
have to practise Samatha meditation (wholesome one-pointedness of
mind).
Jhana
has two meanings: 1) to contemplate a particular object and examine it
closely, and 2) to eliminate hindrances or burn away mental
defilements. There are 40 different objects of meditation. If
practised seriously, the meditation object should match the character of
the meditator. We recognise six different kinds of character:
1. Lustful / Passionate (Raga) 4. Faithful (Saddha)
2. Hateful / Angry (Dosa) 5. Intellectual (Buddhi)
3. Deluded / Ignorant (Moha) 6. Agitated / Speculative (Vitakka)
A meditator’s character can be assessed by a teacher watching how the pupil performs everyday activities.
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“Having
gone on his almsround, the sage should then go to the forest, standing
or taking a seat at the foot of a tree. The awakened one with awareness,
intent on jhana, should find delight in the forest, should practice
jhana at the foot of a tree, attaining his own satisfaction.” The
Buddha(Source: Nalaka Sutta, Sutta Nipata.)
intent on jhana
“Resolutely train yourself to attain peace” is a genuine quote from the Buddha.
It’s from the Utthana Sutta of the Sutta Nipata.
In Pāli it’s “Daḷhaṃ sikkhatha santiyā.”
Resolutely train yourself to attain peace.

This is a genuine quote from the Buddhist scriptures, said to have been uttered by the Buddha himself:
‘As I am, so are these.
As are these, so am I.’
Drawing the parallel to yourself,
neither kill nor get others to kill.
It’s from a text called the Nalaka Sutta, which is found in the Sutta Nipata)
As I am, so are these

This
is a saying from the Pali canon, upadhi dukkhassa mūlanti, which means
“Attachment is the root of suffering.” So this is a genuine canonical
quote.
You’ll
find it in this sutta, but translated by Thanissaro as “Acquisition is
the root of stress.” His translations are rather idiosyncratic.
In this translation of the same sutta it’s “acquisition is the root of suffering.”
Bhikkhu
Bodhi’s translation (not available online, but in The Middle Length
Discourses of the Buddha, page 868) has “attachment is the root of
suffering,” although he sometimes has “acquisition” in place of
“attachment,” in various repetitions of the phrase.
root of suffering is attachment
This
is a canonical quote, and it’s rather lovely. It’s from the Samyutta
Nikaya, and in Bhikkhu Bodhi’s translation you’ll find it on page 708:

“Therefore, bhikkhus, you should train yourselves thus: ‘We will
develop and cultivate the liberation of mind by lovingkindness, make it
our vehicle, make it our basis, stabilize it, exercise ourselves in it,
and fully perfect it.’ Thus should you train yourselves.”
develop love

This is a genuine Buddha quote.
As a water bead on a lotus leaf,
as water on a red lily,
does not adhere,
so the sage
does not adhere
to the seen, the heard, or the sensed.
It’s from the Jara (old age) Sutta of the Sutta Nipata.
In the original Pali this is:
Udabindu yathāpi pokkhare
Padume vāri yathā na lippati,
Evaṃ muni no palippati
Yadidaṃ diṭṭhasutaṃ mutesu vā.
water does not cling
As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.
This is a genuine Buddha quote. It’s from the Dhammapada, verse 320.
endure abuse
This
striking verse is found in the Magandiya Suta in the Sutta Nipata,
which is generally held to be one of the oldest texts in the Pali canon.
Bhikkhu Thanissaro translates this as:
“Those who grasp at perceptions and views
go about butting their heads in the world.”
Fausböll, a 19th century pioneer translator, has:
“But those who grasped after marks and philosophical views, they wander about in the world annoying people.”
“Those attached to the notion ‘I am’ and to views
Roam the world offending people.”
offending people

The translator notes that “I am” is not in the quotation, but that its inclusion is warranted by material nearby.
The original Pali is:
Saññaca diṭṭhiñca ye aggahesuṃ
Te ghaṭṭayantā vicaranti loketi.
My rendition would be:
Those who cling to perceptions (saññā) and views (diṭṭhi)
Wander (vicarati) the world offending (ghaṭṭeti) people.
[Added
later: Bhikkhu Varado’s translation, which I just discovered, is almost
identical to mine: “Those attached to perception and views / roam the
world offending people.”]
“‘All conditioned things are impermanent’ — when one sees this with wisdom, one turns away from suffering.” The Buddha
This is a genuine Buddha quote. It’s from the Dhammapada, verse 277.

anicca
All tremble at violence; all fear death.
Putting oneself in the place of another,
one should not kill nor cause another to kill.
This is a genuine Buddha quote. It’s from the Dhammapada, verse 129.
all fear death
08) Classical Afrikaans– Klassieke Afrikaans

Hierdie
verstand, o monnike, is helder, maar dit word besoedel deur toevallige
besoedeling. Die oninstruksie wêreld_ ling verstaan dit nie soos dit
werklik is nie; daarom is daar geen verstandelike ontwikkeling vir hom
nie.
Hierdie verstand, 0 monnike, is helder en vrygemaak van onbedoelde
besoedeling.
Die onderrigte edele dissipel verstaan dit soos dit werklik is; daarom
is daar geestelike ontwikkeling vir hom (AN 1,1-2).
DIE BUDDHA SE SOORTGELYKE VIR DIE VIER JHANAS
Die vierde Jhana word vergelyk met ‘n man wat van kop tot tone in ‘n
skoon wit lap gedrapeer is. Die man verteenwoordig die verstand. Die
skoon wit lap verteenwoordig die perfekte suiwerheid van gelykheid en
bedagsaamheid, wat die kenmerk van die vierde Jhana is. Die verstand in
die vierde Jhana is vlekvry, vlekkeloos soos ‘n skoon lap, heeltemal
stil en kyk net suiwer en eenvoudig aan. Natuurlik deurtrek hierdie
absolute suiwerheid van vreedsaamheid die hele liggaam van die
geestelike ervaring, van die begin tot die einde, net soos die wit lap
die man se liggaam heeltemal bedek, van kop tot tone.
Die gelykenis van die Boeddha vir die Eerste Jhana was ‘n bal klei (wat
as seep gebruik word) met net die regte hoeveelheid vog, nie te droog of
lek nie. Die bal klei staan vir die verenigde verstand, waarin
bewustheid beperk is tot die baie klein gebiede wat deur die “wobble”
geskep word. Die vog staan vir die saligheid wat veroorsaak word deur
algehele afsondering van die wêreld van die vyf sintuie. Die vog wat die
kleibal deurdring, gee ‘n volledige aanduiding dat die saligheid die
ruimte en duur van die geestelike ervaring deeglik deurdring. Dit word
later erken as saligheid gevolg deur saligheid, en dan meer saligheid,
sonder onderbreking. Die vog wat nie uitlek nie, beskryf die
geluksaligheid wat altyd in die ruimte is wat deur die wankel gegenereer
word, en nooit uit hierdie gebied van die gees lek in die wêreld van
die vyf sintuie nie, solank die Jhana aanhou.
Die Tweede Jhana word vergelyk met ‘n meer sonder eksterne toegang tot
water, maar met ‘n bron in die meer self wat die meer met koel water
aanvul. Die meer verteenwoordig die verstand. Die algehele afwesigheid
van enige manier waarop water van buite die meer kan binnedring, beskryf
die ontoeganklikheid van die gees in die Tweede Jhana van enige invloed
buite. Nie eens die doener kan in so ‘n gedagte kom nie. Sulke
hermetiese ontoeganklikheid van alle eksterne invloede is die oorsaak
van die rotsagtige stilte van die Tweede Jhana. Die interne bron wat
koel water voorsien, verteenwoordig ajjhattam sampasadanam, die interne
vertroue in die geluksaligheid van die Tweede Jhana. Hierdie interne
vertroue veroorsaak volkome loslating, wat die gees tot stilte verkoel
en dit van alle beweging bevry. Die koelheid staan vir die saligheid
self, gebore uit samadhi of stilte, en wat deur die hele geestelike
ervaring deurdring, onveranderlik, gedurende die hele Jhana.
Die Derde Jhana word beskryf deur die metafoor van ‘n lotusblom wat gedy
word gedompel in die koel water van ‘n meer. Die lotus verteenwoordig
die verstand in Derde Jhana. Water kan die blomblare en blare van ‘n
lotus afkoel, maar kan nooit deur die lotus kom nie, aangesien alle
water ‘n lotus afrol. Die koelte staan vir sukha, die nattigheid staan
vir piti. Soos die lotus wat in water gedompel word, word die
verstand in die Derde Jhana afgekoel deur sukha, maar word dit nie deur
piti binnegedring nie. Die verstand in die Derde Jhana ervaar slegs
sukha. In die Derde Jhana ervaar die gees ‘n rotsagtige stilte, en
beweeg nooit buite nie, net soos die lotus in die gelykenis altyd in die
water gedompel bly. Net soos die saligheid van die Derde Jhana die
verstand daarin onderhou, so laat die koel water, wat saligheid
voorstel, die lotus gedy. Die unieke saligheid van die Derde Jhana
deurtrek weer die hele geestelike ervaring wat begin eindig, net soos
die koel water in die gelykenis die lotus met koelheid van sy wortels
tot sy punte deurdring.
DIE BUDDHA SE GELYK VIR DIE VIERDE JHANAS
Die Boeddha sou die ervaring in die vier Jhanas dikwels beskryf met
behulp van ‘n stimulerende gelykenis vir elkeen (MN39.15-18, MN 77.25.
28, ens.). Voordat u hierdie vergelykings verduidelik, is dit nuttig om
stil te staan om die betekenis van ‘n sleutelwoord wat in al die
vergelykings gebruik word, duidelik te maak. Kaya het dieselfde
verskeidenheid betekenisse as die Engelse woord “body”. Net soos
‘liggaam’ ander dinge kan beteken as die liggaam van ‘n persoon, soos ‘n
‘bewysstuk’ byvoorbeeld, kan die Pali-woord kaya ook ander dinge
beteken as ‘n fisiese liggaam, soos ‘n liggaam van geestelike faktore,
nama-kaya. (DN 15.20). In die Jhanas werk die vyf sintuie nie, wat
beteken dat daar geen ervaring van ‘n fisiese liggaam is nie. Die
liggaam is oorskry. Daarom, wanneer die Boeddha in hierdie vier
gelykenisse sê “… sodat daar geen deel van sy hele kaya
ondeurdringbaar is nie (deur saligheid ens.), Kan dit verstaan word”
… sodat daar geen deel van is nie. sy hele geestelike liggaam van
ervaring ondeurdringbaar (deur saligheid ens.) “(MN 39.16). Hierdie punt
word te dikwels verkeerd verstaan.
Dit is die betekenis van die vier ooreenkomste vir Jhana, soos ek dit
verstaan
Sadhu! Sadhu! Sadhu!
09) Classical Albanian-Shqiptare klasike,

Kjo
mendje, o murgjit, është e ndritshme, por ajo është e ndotur nga
ndotjet e rastësishme. Bota e botës e papenguar nuk e kupton këtë siç
është në të vërtetë; prandaj për të nuk ka zhvillim mendor.
Kjo mendje, 0 murgj, është shkëlqim dhe çlirohet nga ndotjet e
rastësishme.
Dishepulli fisnik i udhëzuar e kupton këtë siç është në të vërtetë;
prandaj për të ka zhvillim mendor (AN 1,1-2).
SHKENJTRAT E BUDHA-s P THER KATURR XHANAT
Jhana e katërt krahasohet me një njeri të zhytur nga koka te këmbët me
një leckë të bardhë të pastër. Njeriu përfaqëson mendjen. Pëlhura e
bardhë e pastër përfaqëson pastërtinë e përsosur të të dyja
qëndrueshmërisë dhe vëmendjes që është shenja dalluese e Xhanës së
katërt. Mendja në Jhanën e katërt është çelik, pa njolla si një leckë e
pastër, krejtësisht e qetë dhe thjesht duke parë, thjesht dhe thjesht.
Sigurisht, kjo pastërti absolute e paqes përshkon tërë trupin e përvojës
mendore, nga fillimi deri në fund ashtu si rroba e bardhë mbulon
plotësisht trupin e burrit, nga koka deri te këmbët.
Ngjashmëria e Budës për Jhanën e Parë ishte një top balte (përdoret si
sapun) me sasinë e duhur të lagështisë, as shumë e thatë dhe as
rrjedhje. Topi prej balte qëndron për mendjen e unifikuar, ku vëmendja
është kufizuar në zonat shumë të vogla të krijuara nga “lëkundja”.
Lagështia përfaqëson lumturinë e shkaktuar nga izolimi total nga bota e
shqisave të pesëve. Lagështia që përshkon topin prej balte tregon
plotësisht lumturinë që përshkon plotësisht hapësirën dhe kohëzgjatjen e
përvojës mendore. Kjo më vonë njihet si lumturi e ndjekur nga lumturi,
dhe pastaj më shumë lumturi, pa ndërprerje. Lagështia që nuk rrjedh
përshkruan lumturinë që gjithnjë përmbahet në hapësirën e gjeneruar nga
lëkundja, duke mos dalë kurrë nga kjo zonë e hapësirës së mendjes në
botën e pesë shqisave, për sa kohë që Jhana vazhdon.
Jhana e Dytë krahasohet me një liqen pa hyrje të jashtme për ujë, por me
një burim brenda liqenit që e plotëson liqenin me ujë të freskët.
Liqeni përfaqëson mendjen. Mungesa e plotë e çfarëdo mënyre që uji nga
jashtë mund të hyjë në liqen përshkruan paarritshmërinë e mendjes në
Jhanën e Dytë nga çdo ndikim jashtë. As vepruesi nuk mund të hyjë në një
mendje të tillë. Pamundësia e tillë hermetike nga të gjitha ndikimet e
jashtme është shkaku i qetësisë shkëmbore të Jhanës së Dytë. Burimi i
brendshëm që furnizon sasinë e ujit të freskët përfaqëson ajjhattam
sampasadanam, besimin e brendshëm në lumturinë e Jhanës së Dytë. Ky
besim i brendshëm shkakton lëshimin e plotë, ftohjen e mendjes në qetësi
dhe çlirimin e saj nga çdo lëvizje. Freskia qëndron për vetë lumturinë,
e lindur nga samadhi ose qetësia, dhe që përshkon të gjithë përvojën
mendore, të pandryshueshme, gjatë gjithë kohëzgjatjes së Jhanës.
Jhana e Tretë përshkruhet nga metafora e një lule zambak uji që lulëzon e
zhytur në ujin e freskët të një liqeni. Lotusi përfaqëson mendjen në
Jhana e Tretë. Uji mund të ftohë petalet dhe gjethet e një zambak uji,
por asnjëherë nuk mund të depërtojë në lotus, pasi që i gjithë uji
rrotullohet nga një lotus. Ftohtësia qëndron për sukha, lagështia
qëndron për piti. Pra, si zambak uji i zhytur në ujë, mendja në Jhana e
Tretë ftohet nga sukha por nuk depërtohet nga piti. Mendja në Jhanën e
Tretë përjeton vetëm sukha. Në Xhanën e Tretë, mendja vazhdon të
përjetojë një qetësi të ngjashme me shkëmbinjtë, duke mos lëvizur kurrë
jashtë, ashtu si zambak uji në shëmbëlltyrë mbetet gjithmonë i zhytur
brenda ujit. Ashtu si lumturia e Jhanës së Tretë e mban mendjen aty,
ashtu edhe uji i freskët, i cili përfaqëson lumturinë, bën që llotusi të
lulëzojë. Edhe një herë, lumturia unike e Jhanës së Tretë përshkon të
gjithë formën e përvojës mendore që fillon të mbarojë, ashtu si ujërat e
freskëta në ngjashmëri përshkojnë lotusin me freski nga rrënjët e tij
deri në majat e tij.
NGJASHME E BUDHA-s P .R XHANAT E KATRT
Buda shpesh përshkruan përvojën brenda katër Xhanave duke përdorur një
krahasim ndjellës për secilin (MN39.15-18, MN 77.25. 28, etj.). Para se
të shpjegoni këto krahasime, është e dobishme të ndaleni për të sqaruar
kuptimin e një fjale kyçe të përdorur në të gjitha shëmbëllimet, kaya.
Kaya ka të njëjtën gamë të kuptimeve si fjala angleze “body”. Ashtu si
“trupi” mund të nënkuptojë gjëra të tjera përveç trupit të një personi,
të tilla si një “trup provash” për shembull, ashtu edhe fjala Pali kaya
mund të nënkuptojë gjëra të tjera përveç një trupi fizik, të tilla si
një grup faktorësh mendorë, nama-kaya. (DN 15.20) Në Jhanas, pesë
shqisat nuk janë duke funksionuar, që do të thotë se nuk ka përvojë të
një trupi fizik. Trupi është kapërcyer. Prandaj, kur Buda shprehet në
këto katër krahasime “… në mënyrë që të mos ketë asnjë pjesë të tërë
kajas së tij të papërhapur (nga lumturia etj.)”, Kjo mund të
konsiderohet se do të thotë “… në mënyrë që të mos ketë asnjë pjesë të
i gjithë trupi i tij mendor i përvojës i papërhapur (nga lumturia etj.)
“(MN 39.16). Kjo pikë shpesh keqkuptohet.
Ky është kuptimi për katër krahasimet për Jhanën, siç i kuptoj
Sadhu! Sadhu! Sadhu!

10) Classical Amharic-አንጋፋዊ አማርኛ,

መነኮሳት
ሆይ ይህ አዕምሮ ብሩህ ነው ግን በሚመጡ ርኩሶች ረክሷል ፡፡ ያልተማረው ዓለም_ይሄን እንደእውነቱ አይረዳውም ፤
ስለዚህ ለእርሱ የአእምሮ እድገት የለውም ፡፡
ይህ አዕምሮ ፣ 0 መነኮሳት ብርሃን ሰጪ ነው ፣ እናም ከሚመጡ ርኩሶች ነፃ ነው።
የተማረው ክቡር ደቀ መዝሙር ይህንን እንደእውነቱ ይረዳል; ስለዚህ ለእሱ የአእምሮ እድገት (ኤን 1,1-2) አለው
፡፡
የቡድሃ ተመሳሳይነት ለአራቱ ጃናስ
አራተኛው ጃና በንፁህ ነጭ ጨርቅ ከራስ እስከ እግሩ እስከሚሰረቅ ሰው ጋር ይመሳሰላል ፡፡ ሰውየው አእምሮን
ይወክላል ፡፡ ንፁህ ነጭ ጨርቅ የአራተኛው ጃሃና መገለጫ የሆነውን የሁለቱም እኩልነት እና የአስተሳሰብ ፍጹም
ንፅህናን ይወክላል ፡፡ በአራተኛው ጃና ውስጥ ያለው አዕምሮ ከማይዝግ ነው ፣ እንደ ንፁህ ጨርቅ ነውር የሌለበት ፣
ፍጹም በሆነ እና በቃ በንጹህ እና በቀላል የሚመለከት። በእርግጥ ይህ የነፃነት ንፁህ ንፅፅር ከመጀመሪያው እስከ
መጨረሻው የነጭ ጨርቅ የሰውየውን አካል ሙሉ በሙሉ ከራስ እስከ እግሩ ድረስ እንደሚሸፍን ሁሉ ከመጀመሪያው እስከ
መጨረሻው የአእምሮ ልምድን በሙሉ ያጠቃልላል ፡፡
የቡድሃው አንደኛ ጃሃና ተመሳሳይነት ልክ በደረቁ ወይም በማፍሰስ ትክክለኛ የእርጥበት መጠን ያለው የሸክላ ኳስ
(እንደ ሳሙና ጥቅም ላይ የዋለ) ነበር ፡፡ የሸክላ ኳሱ ለተባበረው አዕምሮ የሚቆም ሲሆን በውስጡም “መንቀጥቀጥ”
ለተፈጠረው በጣም አነስተኛ አካባቢዎች የተከለከለ ነው ፡፡ እርጥበቱ ከአምስቱ የስሜት ህዋሳት ዓለም በጠቅላላ
በመገለሉ ለተፈጠረው ደስታ ነው ፡፡ የሸክላ ኳሱን የሚሸፍነው እርጥበታማነት የአእምሮ ልምድን ቦታ እና የቆይታ
ጊዜን ሙሉ በሙሉ የሚያጠቃልል ደስታን ያመለክታል ፡፡ ይህ በኋላ እንደ ብፅዓት እንደ ደስታ እና ከዚያ የበለጠ
ደስታ ፣ ያለማቋረጥ ይታወቃል ፡፡ ዥሃው እስካልተለቀቀ ድረስ እርጥበቱ እየፈሰሰ ባለው ቦታ ውስጥ ሁል ጊዜ
የሚገኘውን ደስታ ይገልጻል ፣ ከዚህ የአእምሮ ቦታ ወደ አምስቱ የስሜት ህዋሳት ዓለም በጭራሽ አይፈስም ፡፡
ሁለተኛው ጃሃና ለውጫዊ የውጭ መግቢያ ከሌለው ሐይቅ ጋር ይመሳሰላል ፣ ነገር ግን በሐይቁ ውስጥ ካለው የውሃ ምንጭ
ራሱ ሃይቁን በቀዝቃዛ ውሃ ይሞላል ፡፡ ሐይቁ አእምሮን ይወክላል ፡፡ ከውጭ የሚመጣ ውሃ ወደ ሐይቁ ሊገባ
የሚችልበት መንገድ ሙሉ በሙሉ አለመኖሩ በሁለተኛው ጃሃና ውስጥ የአእምሮን ተደራሽነት ከውጭ ውጭ ከማንኛውም ተጽዕኖ
ያሳያል ፡፡ ሠሪው እንኳን እንዲህ ባለው አእምሮ ውስጥ ሊገባ አይችልም ፡፡ የሁለተኛው ጃሃና አለት የመሰለ
ፀጥተኛነት ከሁሉ ውጫዊ ተጽኖዎች እንዲህ ያለ የማይገኝለት ተደራሽነት አለመኖሩ ነው ፡፡ የቀዘቀዘውን የውሃ ምንጭ
የሚሰጠው የውስጠኛው ምንጭ Ajjhattam sampasadanam ን ይወክላል ፣ በሁለተኛው ጃሃ ደስታ ውስጥ ውስጣዊ
መተማመን። ይህ ውስጣዊ መተማመን ሙሉ ለሙሉ መተው ፣ አዕምሮን ወደ ጸጥታ እንዲቀዘቅዝ እና ከሁሉም እንቅስቃሴ
እንዲላቀቅ ያደርገዋል። ቅዝቃዜው ከሳማዲ ወይም ከፀጥታ ለተወለደው ራሱ ደስታ ማለት ነው ፣ እናም በጃና ቆይታ ጊዜ
በሙሉ የማይለዋወጥ አጠቃላይ የአእምሮ ልምድን የሚሸፍን።
ሦስተኛው ጃና በቀዝቃዛው ሐይቅ ውሃ ውስጥ ጠልቆ በሚወጣው የሎተስ አበባ ዘይቤ ይገለጻል ፡፡ ሎተስ በሦስተኛው ጃና
ውስጥ አእምሮን ይወክላል ፡፡ ውሃ ሁሉ የሎተስ ቅጠሎችን እና ቅጠሎችን ማቀዝቀዝ ይችላል ነገር ግን ሁሉም ውሃ
ከሎተስ ስለሚዘዋወር በጭራሽ ወደ ሎጣው ውስጥ ዘልቆ መግባት አይችልም ፡፡ ቀዝቃዛው ለሱካ ፣ እርጥበቱ ለፒቲ
ይቆማል ፡፡ ስለዚህ እንደ ሎጣ በውኃ ውስጥ እንደተጠመቀ ፣ በሦስተኛው ጃሃና ውስጥ ያለው አእምሮ በሱካ ይቀዘቅዛል
ግን በፒቲ አይገባም ፡፡ በሦስተኛው ጃሃና ውስጥ ያለው አእምሮ ሱካ ብቻ ይለማመዳል ፡፡ በሦስተኛው ጃና ውስጥ ፣
ተመሳሳይነት ያለው የሎተስ ክፍል ሁል ጊዜም በውኃ ውስጥ እንደተጠመቀ አእምሯችን ወደ ውጭ በጭራሽ
እንደማይንቀሳቀስ ፣ እንደ ዓለት የመሰለ ፀጥ ማለቱን ይቀጥላል ፡፡ የሦስተኛው የጃና ደስታ በውስጣቸው አእምሮን
እንደሚደግፍ ሁሉ ደስታን የሚወክለው ቀዝቃዛው ውሃ ሎተስ እንዲበለጽግ ያደርጋል ፡፡ በተመሳሳይ ሁኔታ ውስጥ
የሚገኙት ቀዝቃዛ ውሃዎች ከሥሮቻቸው እስከ ጫፎቻቸው ድረስ በቅዝቃዛነት ሎተስን እንደሚወጡት ሁሉ አሁንም እንደገና ፣
የሦስተኛው ጃና ልዩ ደስታ እስከ መጨረሻው ድረስ አጠቃላይ የአእምሮ ልምድን ይሸፍናል ፡፡
የቡድሃ ተመሳሳይነት ለአራተኛው ጃናስ
ቡድሃ ብዙውን ጊዜ በአራቱ ጃሃናዎች ውስጥ የእያንዳንዳቸውን ስሜት ቀስቃሽ ምሳሌ በመጠቀም ይገልጻል
(MN39.15-18 ፣ MN 77.25. 28 ፣ ወዘተ) ፡፡ ስለ እነዚህ ምሳሌዎች ከማብራራትዎ በፊት በሁሉም
ተመሳሳይ ቃላት ውስጥ ጥቅም ላይ የዋለውን ቁልፍ ቃል ትርጉም ለማብራራት ለአፍታ ማቆም ጠቃሚ ነው። ካያ “ሰውነት”
ከሚለው የእንግሊዝኛ ቃል ጋር አንድ ዓይነት ትርጓሜዎች አሉት ፡፡ ልክ “አካል” ከሰው አካል ውጭ ያሉ ነገሮችን
ማለትም “እንደ ማስረጃ አካል” ማለት እንደሚችል ሁሉ የፓሊያ ቃል እንዲሁ ካሊያ የሚለው ቃል ከሥጋዊ አካል ውጭ
ያሉ ነገሮችን ማለትም የአእምሮ ምክንያቶች አካልን ፣ ናማ-ካያ (ዲኤን 15.20) በጃናስ ውስጥ አምስቱ የስሜት
ህዋሳት እየሰሩ አይደሉም ፣ ማለትም የአካል የአካል ልምዶች የሉም ማለት ነው ፡፡ ሰውነት ተሻግሯል ፡፡ ስለዚህ
ቡድሃ በእነዚህ አራት ምሳሌዎች ሲናገር “… ያልተጋለጠው የሙሉ ካያው አካል እንዳይኖር (በደስታ ወዘተ)” ይህ
ማለት “… ስለሆነም የትኛውም አካል እንዳይኖር” ሊባል ይችላል የእሱ አጠቃላይ የአእምሮ አካል ያልተበከለ (በደስታ
ወዘተ) ”(MN 39.16) ይህ ነጥብ ብዙውን ጊዜ በተሳሳተ መንገድ ተረድቷል።
ለጃና ለአራቱ ምሳሌዎች እንደገባኝ ይህ ነው
ሳዱሁ! ሳዱሁ! ሳዱሁ!

11) Classical Arabic-اللغة العربية الفصحى
هذا
العقل ، أيها الرهبان ، هو منير ، لكنه يتنجس بسبب النجاسات العرضية.
العالم غير الموجه لا يفهم هذا كما هو بالفعل ؛ لذلك لا يوجد نمو عقلي
بالنسبة له.
هذا العقل ، 0 رهبان ، هو منير ، ومتحرر من دنس العارض.
التلميذ النبيل المرشد يفهم هذا كما هو بالفعل ؛ لذلك بالنسبة له هناك نمو
عقلي (AN 1،1-2).
ما يشبه البودة لأربعة يهودا
يشبه الجنا الرابع برجل ملفوف من الرأس إلى أخمص القدمين بقطعة قماش بيضاء
نظيفة. الرجل يمثل العقل. يمثل القماش الأبيض النظيف نقاءًا مثاليًا لكل من
الهدوء واليقظة التي هي السمة المميزة للجناح الرابع. العقل في الجهانة
الرابعة غير قابل للصدأ ، نظيف كقطعة قماش نظيفة ، ثابت تمامًا وينظر إليه
فقط ، بكل بساطة وبساطة. بالطبع ، هذا النقاء المطلق من الهدوء يسود جسد
التجربة العقلية بالكامل ، من البداية إلى النهاية تمامًا كما يغطي القماش
الأبيض جسم الرجل بالكامل ، من الرأس إلى أخمص القدمين.
كان تشبيه بوذا في أول جانا عبارة عن كرة من الطين (تُستخدم كصابون)
بالكمية المناسبة من الرطوبة ، ولم تكن جافة جدًا ولا تتسرب منها. ترمز كرة
الصلصال إلى العقل الموحد ، حيث يقتصر الذهن على المناطق الصغيرة جدًا
التي تم إنشاؤها بواسطة “التمايل”. ترمز الرطوبة إلى النعيم الناجم عن
العزلة الكاملة عن عالم الحواس الخمس. تدل الرطوبة التي تتخلل كرة الطين
تمامًا على النعيم الذي يتخلل تمامًا مساحة ومدة التجربة العقلية. يتم
التعرف على هذا لاحقًا على أنه نعيم يليه نعيم ، ثم نعيم أكثر ، دون
انقطاع. تصف الرطوبة التي لا تتسرب النعيم الذي يتم احتواؤه دائمًا في
الفضاء الناتج عن التذبذب ، ولا يتسرب أبدًا من مساحة العقل هذه إلى عالم
الحواس الخمس ، طالما استمرت جانا.
يُشبه نهر جانا الثاني ببحيرة لا يوجد مدخل خارجي للمياه ، ولكن بنبع داخل
البحيرة نفسها يغذي البحيرة بالمياه الباردة. البحيرة تمثل العقل. يصف
الغياب التام لأي طريقة يمكن للمياه من الخارج أن تدخل بها البحيرة عدم
إمكانية الوصول إلى العقل في الجهانة الثانية من أي تأثير خارجي. لا يستطيع
حتى الفاعل الدخول في مثل هذا العقل. هذا التعذر المحكم للوصول من جميع
التأثيرات الخارجية هو سبب السكون الشبيه بالصخور في جانا الثانية. يمثل
النبع الداخلي الذي يغذي ينبوع الماء البارد أجهاتام سامباسادانام ، الثقة
الداخلية في نعيم جانا الثانية. تؤدي هذه الثقة الداخلية إلى الاستسلام
التام ، وتبريد العقل إلى السكون وتحريره من كل حركة. إن البرودة تعني
النعيم نفسه ، المولود من السمادهي أو السكون ، والذي يسود التجربة الذهنية
بأكملها ، دون تغيير ، طوال فترة جانا.
يوصف جانا الثالثة باستعارة زهرة لوتس تزدهر مغمورة في الماء البارد
للبحيرة. يمثل اللوتس العقل في جانا الثالثة. يمكن أن يبرد الماء بتلات
وأوراق اللوتس ولكن لا يمكن أن يخترق اللوتس أبدًا ، لأن كل الماء يتدحرج
من اللوتس. البرودة تعني Sukha ، والرطوبة تعني piti. لذلك مثل اللوتس
المغمور في الماء ، يتم تبريد العقل في جانا الثالثة بواسطة السخة ولكن لا
يتم اختراقه بواسطة piti. العقل في الجهانة الثالثة يختبر السخا فقط. في
الجنا الثالث ، يستمر العقل في تجربة سكون شبيه بالصخور ، ولا يتحرك أبدًا
للخارج ، تمامًا كما تظل اللوتس في التشبيه دائمًا مغمورة في الماء. مثلما
تحافظ نعيم الجنا الثالث على العقل ، كذلك الماء البارد ، الذي يمثل النعيم
، يجعل اللوتس ينمو. مرة أخرى ، تسود النعيم الفريد لجبهة الجانا الثالثة
التجربة الذهنية بأكملها من البداية إلى النهاية ، تمامًا كما تسود المياه
الباردة في التشبيه اللوتس بالبرودة من جذورها إلى أطرافها.
شبيه بوذا لجانا الرابع
غالبًا ما يصف بوذا التجربة داخل أربعة Jhanas باستخدام تشبيه مثير
للذكريات لكل منها (MN39.15-18 ، MN 77.25. 28 ، إلخ). قبل شرح هذه
التشبيهات ، من المفيد التوقف لتوضيح معنى الكلمة الرئيسية المستخدمة في
جميع التشبيهات ، كايا. كايا لها نفس نطاق المعاني مثل الكلمة الإنجليزية
“جسم”. مثلما يمكن أن تعني “الجسد” أشياء أخرى غير جسد الشخص ، مثل “مجموعة
الأدلة” على سبيل المثال ، كذلك يمكن أن تعني كلمة Pali kaya أشياء أخرى
غير الجسد المادي ، مثل مجموعة العوامل العقلية ، ناما كايا. (DN 15.20).
في Jhanas ، الحواس الخمس لا تعمل ، مما يعني أنه لا توجد خبرة بجسد مادي.
لقد تم تجاوز الجسد. لذلك ، عندما يذكر بوذا في هذه التشبيهات الأربعة “…
بحيث لا يكون هناك جزء من كايا بالكامل غير منتشر (بالنعيم وما إلى ذلك)
،” يمكن اعتبار هذا على أنه يعني “… بحيث لا يوجد جزء من كامل جسده
العقلي من الخبرة غير منتشر (بالنعيم وما إلى ذلك) “(MN 39.16). كثيرا ما
يساء فهم هذه النقطة.
هذا هو معنى التشبيهات الأربعة لجانا ، كما أفهمها
راهب! راهب! راهب!


12) Classical Armenian-դասական հայերեն,

Այս
միտքը, ո՛վ վանականներ, լուսավոր է, բայց արատավոր պղծություններով
պղծվում է: Անխոչընդոտ աշխարհը չի հասկանում սա, ինչպես իրականում է. ուստի
նրա համար մտավոր զարգացում չկա:
0 միաբան այս միտքը լուսավոր է և այն ազատվում է արկածային պղծումներից:
Հրահանգված ազնիվ աշակերտը դա հասկանում է այնպես, ինչպես իրականում կա.
ուստի նրա համար կա մտավոր զարգացում (ԱՆ 1,1-2):
ԲՈՒԴԴԱՅԻ ՀԱՄԱՐԸ ՉՈՐՍ HԱՆԱՆԵՐԻ ՀԱՄԱՐ
Չորրորդ hanaհանան նմանվում է մի մարդու, որը ոտքից գլուխ ցրված է մաքուր
սպիտակ կտորի մեջ: Մարդը ներկայացնում է միտքը: Մաքուր սպիտակ կտորը
ներկայացնում է թե՛ հավասարակշռության և թե՛ մտածողության կատարյալ
մաքրությունը, ինչը Չորրորդ hanaհանայի հատկանիշն է: Չորրորդ hanaանայի
միտքը չժանգոտվող է, մաքուր կտորի պես անբիծ, կատարյալ անշարժ և պարզապես
նայում է ՝ զուտ և պարզ: Իհարկե, խաղաղության այս բացարձակ մաքրությունը
տարածված է հոգեկան փորձի ողջ մարմնում ՝ սկզբից մինչև վերջ, ինչպես սպիտակ
կտորը ամբողջությամբ ծածկում է տղամարդու մարմինը ՝ ոտքից գլուխ:
Առաջին hanaանայի համար Բուդդայի նմանակը կավի գնդիկ էր (օգտագործվում էր
որպես օճառ) ՝ ճիշտ քանակությամբ խոնավությամբ, ոչ շատ չոր և ոչ էլ
արտահոսող: Կավի գնդը նշանակում է միասնական միտք, որի դեպքում մտքի
զգացումը սահմանափակվել է «սայթաքման» արդյունքում ստեղծված շատ փոքր
տարածքներով: Խոնավությունը նշանակում է երանություն, որն առաջացել է
հինգական զգայարանների աշխարհից լիակատար մեկուսացման արդյունքում:
Խոնավությունը, որը տարածված է կավե գնդիկի վրա, ամբողջությամբ ցույց է
տալիս երանությունը, որը մանրակրկիտ տարածվում է մտավոր փորձի տարածության և
տևողության վրա: Սա հետագայում ճանաչվում է որպես երանություն, որին
հաջորդում է երանություն, իսկ հետո ՝ ավելի երանություն ՝ առանց
ընդհատումների: Խոնավությունը, որը չի արտահոսում, նկարագրում է այն
երանությունը, որը միշտ պարունակվում է ցնցումների արդյունքում առաջացած
տարածության մեջ, և երբեք մտքի այս տարածքից դուրս չի հոսում հինգ
զգայարանների աշխարհ, քանի դեռ hanaանան շարունակում է մնալ:
Երկրորդ hanaհանան նմանեցվում է լճի, որտեղ ջրի արտաքին մուտք չկա, բայց
լճի մեջ գտնվող աղբյուրը ինքնին լրացնում է լիճը սառը ջրով: Լիճը
ներկայացնում է միտքը: Դրսի ջուրը լիճ մտնելու որևէ ձևի լիակատար
բացակայությունը նկարագրում է Երկրորդ hanaանայի մտքի անմատչելիությունը
դրսից ցանկացած ազդեցությունից: Նույնիսկ անողը չի կարող մտնել այդպիսի
միտք: Արտաքին բոլոր ազդեցություններից այդպիսի հերմետիկ
անհասանելիությունը երկրորդ ժանայի ժայռանման անդորրության պատճառն է: Սառը
ջրի աղբյուրը մատակարարող ներքին աղբյուրը ներկայացնում է ajjhattam
sampasadanam- ը, Երկրորդ hanaանայի երանության ներքին վստահությունը: Այս
ներքին վստահությունն առաջացնում է լիակատար բացթողում, միտքը հովացնում է
լռության և ազատում այն բոլոր շարժումներից: Սառնությունը նշանակում է
բուն երանություն, որը ծնվում է սամադհիից կամ լռությունից և որը տարածվում
է ամբողջ մտավոր փորձի վրա, անփոփոխ, Jանայի ողջ ընթացքում:
Երրորդ hanaանան նկարագրվում է լոտոսի ծաղկի փոխաբերությամբ, որը ծաղկում է
ընկղմված լճի զով ջրի մեջ: Լոտոսը ներկայացնում է միտքը Երրորդ
hanaհանայում: Waterուրը կարող է զովացնել լոտոսի տերևներն ու տերևները,
բայց երբեք չի կարող թափանցել լոտոս, քանի որ ամբողջ ջուրը պտտվում է
լոտոսից: Սառնությունը նշանակում է սուխա, խոնավությունը ՝ piti: Այսպիսով,
ջրի մեջ ընկղմված լոտոսի պես, Երրորդ ժանայում միտքը սառչում է սուխայով,
բայց պիտի չի թափանցում: Երրորդ ժանայում միտքը միայն սուխա է ապրում:
Երրորդ hanaանայում միտքը շարունակում է ժայռանման անդորր զգալ, որը երբեք
չի շարժվում դրսում, ինչպես որ նմանակումի լոտոսը միշտ մնում է ջրի մեջ
ընկղմված: Asիշտ այնպես, ինչպես Երրորդ hanaհանի երանությունը պահպանում է
դրա միտքը, այնպես էլ սառը ջուրը, որը ներկայացնում է երանությունը,
առաջացնում է լոտոսի ծաղկում: Եվս մեկ անգամ, Երրորդ hanaանայի յուրահատուկ
երանությունը տարածվում է ամբողջ մտավոր ձևի մեջ, որն սկսում է ավարտվել,
ճիշտ այնպես, ինչպես նմանության սառը ջրերը ողողում էին լոտոսին ՝ իր
արմատներից մինչև ծայրերը սառնությամբ:
ԲՈՒԴԴԱՅԻ ՀԱՄԱՐ ՉՈՐՐՈՐԴ JHANAS- Ի ՀԱՄԱՐ
Բուդդան հաճախ նկարագրում էր չորս Jhanas- ի փորձը `օգտագործելով
յուրաքանչյուրի համար արթնացնող նմանակ (MN39.15-18, MN 77.25. 28 և այլն):
Այս նմանությունները բացատրելուց առաջ օգտակար է դադար տալ ՝ պարզաբանելու
համար բոլոր նմանակումներում օգտագործվող հիմնական բառի ՝ kaya- ի իմաստը:
Կայան իմաստների նույն տիրույթն ունի, ինչ անգլերեն «մարմին» բառը: Asիշտ
այնպես, ինչպես «մարմին» կարող է նշանակել այլ բաներ, քան անձի մարմինը,
օրինակ ՝ «ապացույցների մարմին», օրինակ, այնպես որ պալի պալա բառը կարող է
նշանակել այլ բաներ, քան ֆիզիկական մարմինը, ինչպիսին է հոգեկան
գործոնների մարմինը, նամա-կայա (DN 15.20): Jhanas- ում հինգ զգայարանները
չեն գործում, ինչը նշանակում է, որ ֆիզիկական մարմնի փորձ չկա: Մարմինը
տեղափոխվել է: Հետևաբար, երբ Բուդդան նշում է այս չորս նմանակումներում
«… այնպես որ նրա ամբողջ կայայի մասը չլինի մասամբ (երանությամբ և
այլն)», դա կարելի է հասկանալ որպես «… այնպես որ մաս չլինի նրա ամբողջ
մտավոր փորձի մարմինը չհամված (երանության և այլնի միջոցով) »(MN 39.16):
Այս կետը շատ հաճախ սխալ է ընկալվում:
Սա է իմաստը simանայի համար չորս նմանակումներին, քանի որ ես հասկանում եմ
դրանք
Սադհու Սադհու Սադհու

13) Classical Azerbaijani- Klassik Azərbaycan,

Bu
zehin, ey rahiblər, parlaqdır, ancaq sərgüzəştli murdarlamalarla
murdarlanır. Təlimatsız dünya_ ling bunu olduğu kimi başa düşmür; bu
səbəbdən onun üçün zehni inkişaf yoxdur.
Bu zehin, 0 rahib, parlaqdır və sərgüzəşt çirkinliklərdən qurtulmuşdur.
Təlimat almış nəcib şagird bunu olduğu kimi başa düşür; bu səbəbdən onun
üçün zehni inkişaf var (AN 1,1-2).
BUDDANIN DÖRD DÜNYALAR ÜÇÜN Bənzərləri
Dördüncü Jana, təmiz ağ parça ilə başdan ayağa cırılmış bir insana
bənzədilir. Kişi ağlı təmsil edir. Təmiz ağ parça Dördüncü Jhananın
əlamətdar xüsusiyyəti olan həm bərabərlik, həm də zehniyyətin mükəmməl
təmizliyini təmsil edir. Dördüncü Jhanadakı ağıl, təmiz bir parça kimi
paslanmayan, ləkəsizdir, mükəmməl bir şəkildə və sadəcə baxır. Əlbəttə
ki, bu mütləq dinclik saflığı, ağ parça kişinin bədənini başdan ayağa
kimi tamamilə örtdüyü kimi, başdan sona qədər zehni təcrübənin bütün
bədənini əhatə edir.
Buddanın Birinci Jhana üçün bənzətməsi, nə çox quru, nə də sızan bir
miqdarda nəm olan bir sabun gildən (sabun kimi istifadə olunurdu). Gil
topu vahid ağılın mənasını daşıyır, burada zehinlilik “sarsıntı” nın
yaratdığı çox kiçik sahələrlə məhdudlaşmışdır. Nəmlik, beşlik hissləri
dünyasından tamamilə ayrı qalmağın səbəb olduğu xoşbəxtliyi ifadə edir.
Gil topunu əhatə edən nəmlik, zehni təcrübənin məkanını və müddətini
hərtərəfli bürümüş xoşbəxtliyi göstərir. Bu, daha sonra səadət, daha
sonra səadət, daha sonra isə daha çox səadət kimi tanınır. Sızmayan
nəmlik səadəti hər zaman titrəmənin yaratdığı məkanda saxlayır və bu
zehin məkanından Jhana inandığı müddətcə beş hiss aləminə sızmır.
İkinci Jana su üçün xarici girişi olmayan bir gölə bənzədilir, ancaq
gölün içindəki bir bulaq gölü sərin su ilə doldurur. Göl ağlı təmsil
edir. Çöldən suyun gölə girməsinin heç bir şəkildə olmaması, İkinci
Jhanadakı ağılın çöldə olan hər hansı bir təsirdən əlçatmazlığını təsvir
edir. Bunu edən belə bir ağıla girə bilməz. Bütün xarici təsirlərdən bu
cür hermetik əlçatmazlıq, İkinci Jhananın qayaya bənzər sükunətinin
səbəbidir. Sərin su çeşməsini təmin edən daxili bulaq, ikinci Jhananın
xoşbəxtliyinə olan daxili inanc olan ajjhattam sampasadanam-ı təmsil
edir. Bu daxili güvən tam boşalmağa, zehni sükunətə sərinləməyə və bütün
hərəkətlərdən azad olmağa səbəb olur. Sərinlik, samadidən və ya
sükunətdən doğan və Jhana dövründə bütün zehni təcrübəni dəyişməz bir
şəkildə bürüyən xoşbəxtliyin özü üçündür.
Üçüncü Jhana, gölün sərin suyuna qərq olmuş bir lotus çiçəyinin
metaforası ilə təsvir edilmişdir. Lotus Üçüncü Jhanada zehni təmsil
edir. Su lotusun ləçəklərini və yarpaqlarını sərinləyə bilər, lakin heç
vaxt lotusa nüfuz edə bilməz, çünki bütün su lotusdan yuvarlanır.
Sərinlik suha, rütubət piti deməkdir. Belə ki, suya batırılmış lotus
kimi, Üçüncü Jhanadakı ağıl da suha ilə soyudulur, lakin piti tərəfindən
nüfuz edilmir. Üçüncü Jhanadakı ağıl yalnız suxanı yaşayır. Üçüncü
Jhanada zehin qaya bənzər bir sükunət yaşamağa davam edir, bənzətmədə
olan lotus daima suyun içində qaldığı kimi, heç vaxt çöldə hərəkət
etmir. Üçüncü Jhananın xoşbəxtliyi oradakı ağlı dəstəklədiyi kimi,
xoşbəxtliyi təmsil edən sərin su da lotusun inkişafına səbəb olur. Yenə
də Üçüncü Jhanın bənzərsiz xoşbəxtliyi bütün zehni təcrübəni bürüyür,
necə ki, bənzətmə içindəki sərin sular lotusdan köklərindən uclarına
qədər sərinlik bürüdü.
BUDDHA’NIN DÖRDÜNCÜ JANAS ÜÇÜN BENZƏRİ
Buda, hər biri üçün uyandırıcı bir bənzətmə istifadə edərək dörd Jhanada
yaşadıqlarını tez-tez təsvir edərdi (MN39.15-18, MN 77.25. 28, vs.). Bu
bənzətmələri izah etməzdən əvvəl bütün bənzətmələrdə istifadə olunan
açar sözün mənasını aydınlaşdırmaq üçün fasilə vermək faydalıdır, kaya.
Kaya, İngilis dili “bədən” sözü ilə eyni mənaya malikdir. Necə ki,
“cəsəd” bir şəxsin cəsədi xaricindəki şeyləri, məsələn, “dəlil cəmi”
kimi ifadə edə bildiyi kimi, Pali kaya sözü də zehni amillər cismi kimi
fiziki bir cisimdən başqa şeyləri ifadə edə bilər. nama-kaya. (DN
15.20). Jhanalarda, beş duyğu işləmir, yəni fiziki bir cisim təcrübəsi
yoxdur. Bədən aşdı. Bu səbəbdən Budda bu dörd bənzətmədə “… bütün kaya
içərisindəki (xoşbəxtliklə və s.) Bir hissəsi olmasın” dedikdə, bunun
mənası “” deməkdir ki … bütün zehni təcrübə bədənin əhatə olunmamışdır
(xoşbəxtliklə və s.) “(MN 39.16). Bu məqam çox vaxt səhv başa düşülür.
Mən anladığım kimi, Jhana üçün dörd misalın mənası budur
Sadhu! Sadhu! Sadhu!
    14) Classical Basque- Euskal klasikoa,

    Adimen
    hori, monjeok, argia da, baina nahigabeko kutsadurak kutsatzen du.
    Instrukziorik gabeko munduak ez du hau benetan den bezala ulertzen;
    beraz, berarentzat ez dago garapen mentalik.
    0 fraide, gogo hau argia da, eta nahigabeko kutsaduretatik askatzen da.
    Instruitutako dizipulu nobleak hori den bezala ulertzen du; beraz,
    berarentzat garapen mentala dago (AN 1,1-2).
    BUDAAREN ANTZEKOAK LAU JANANARENTZAT
    Laugarren Jhana burutik oinetara zapi zuri garbi batez jantzitako
    gizonarekin parekatzen da. Gizonak adimena ordezkatzen du. Oihal zuri
    garbiak Laugarren Jhanaren ezaugarria den berdintasun eta gogoaren
    garbitasun perfektua adierazten du. Laugarren Jhana-ko gogoa
    herdoilgaitza da, zapi garbi bat bezain orbanik gabea, erabat geldi eta
    begiratuta, soil-soilean. Noski, lasaitasun erabateko garbitasun hori
    buruko esperientziaren gorputz osoa da, hasieratik bukaerara, zapi
    zuriak gizakiaren gorputza erabat estaltzen duen moduan, burutik
    oinetaraino.
    Budaren lehen Jhana-ren antzekotasuna buztinezko bola bat zen (xaboia
    bezala erabiltzen zen) hezetasun egokia besterik ez zuen, ez lehorregia
    ezta isurtzen ere. Buztin bolak adimen bateratua adierazten du, non
    adimena “mugimenduak” sortutako eremu oso txikietara mugatu den.
    Hezetasunak bost zentzumenen mundutik erabateko isolamenduak eragindako
    zoriontasuna da. Buztinezko bolan sartzen den hezetasunak zoriontasuna
    adimen esperientziaren espazioan eta iraupenean barrena ondo adierazten
    duela adierazten du. Geroago zoriontasun gisa aitortzen da, ondoren
    zoriontasun gisa, eta gero zoriontasun gehiago, etenik gabe. Isurtzen ez
    den hezetasunak zoriontasuna aztoratzeak sortzen duen espazioan beti
    deskribatzen du, eta ez da inoiz buruko espazio horretatik bost
    zentzumenen mundura isurtzen, Jhana irauten duen bitartean.
    Bigarren Jhana ura kanpoko sarrerarik ez duen lakuarekin parekatzen da,
    baina lakuaren barruan dagoen iturri batekin lakua ur freskoz hornitzen
    du. Lakuak adimena adierazten du. Kanpotik datorren ura lakuan sartzeko
    modurik ez izateak deskribatzen du Bigarren Jhanan buruaren
    eskuraezintasuna kanpoko edozein eraginetik. Egilea ere ezin da
    horrelako buruan sartu. Kanpoko eragin guztietatik irisgarritasun
    hermetiko hori Bigarren Jhanaren rock itxurako gelditasunaren kausa da.
    Ur freskoaren iturria hornitzen duen barneko iturburuak ajjhattam
    sampasadanam adierazten du, Bigarren Jhanaren zorionaren barneko
    konfiantza. Barne konfiantza horrek erabateko askapena eragiten du,
    adimena geldi egoteko hoztu eta mugimendu guztietatik askatzen du.
    Hoztasuna zoriontasuna bera da, samadhi edo gelditasunetik sortua, eta
    esperientzia mental osoa zeharkatzen duena, aldaezina, Jhanaren iraupen
    osoan.
    Hirugarren Jhana laku bateko ur freskoetan murgilduta hazten den loto
    lore baten metaforak deskribatzen du. Lotoak adimena adierazten du
    Hirugarren Jhanan. Urak loto baten petaloak eta hostoak hoztu ditzake
    baina ezin da inoiz lotoan sartu, ur guztia loto batetik ateratzen
    baita. Hoztasunak sukha adierazten du, hezetasunak piti. Beraz, uretan
    murgildutako lotoa bezala, Hirugarren Jhanan burua sukhak hozten du,
    baina ez da piti sartzen. Hirugarren Jhanako buruak sukha bakarrik bizi
    du. Hirugarren Jhanan, adimenak arroka itxurako geldialdia izaten
    jarraitzen du, inoiz ez da kanpora mugitzen, antzeko antzeko lotoa
    uretan murgilduta geratzen den moduan. Hirugarren Jhanaren zoriontasunak
    buruan mantentzen duen bezala, zoriontasuna adierazten duen ur freskoak
    lotoa haztea eragiten du. Berriro ere, Hirugarren Jhanaren zoriontasun
    berezia esperientzia mentalaren forma osoa hedatzen da amaitzen hasita,
    antzeko simuloko ur freskoek lotoa freskotasunez hedatzen dute
    sustraietatik puntetaraino.
    BUDAREN SIMILUA LAUGARREN JHANASENTZAT
    Buda sarritan lau jhanen esperientzia deskribatzen zuen bakoitzaren
    antzeko iradokitzaile bat erabiliz (MN39.15-18, MN 77.25. 28, etab.).
    Antzezpen hauek azaldu aurretik, lagungarria da pausa egitea antzezpen
    guztietan erabilitako hitz gako baten esanahia argitzeko, kaya. Kaiak
    ingelesezko “body” hitzaren esanahi berdina du. “Gorputzak” pertsona
    baten gorputza ez den beste gauza batzuk esan ditzakeen bezala,
    adibidez, “ebidentziaren multzoa” adibidez, Pali kaya hitzak ere gorputz
    fisikoa ez den beste gauza batzuk esan ditzake, hala nola faktore
    mentalen gorputza, nama-kaya. (DN 15.20). Jhanasen, bost zentzumenak ez
    dira funtzionatzen, hau da, ez dago gorputz fisikoaren esperientziarik.
    Gorputza gainditu egin da. Hori dela eta, Budak lau antzekotasun
    horietan esaten duenean “… beraz, bere kaya osoaren zatirik ez
    dagoenez (zorionak etab.),” Hau esan nahi da “… beraz, ez dago bere
    esperientzia mental osoa ez da nagusi (zorionak etab.) “(MN 39.16).
    Puntu hau maizegi gaizki ulertzen da.
    Hau da Jana-ren lau antzerakoen esanahia, ulertzen ditudan moduan
    Sadhu! Sadhu! Sadhu!

    15) Classical Belarusian-Класічная беларуская,

    Гэты
    розум, о манахі, свеціцца, але апаганьваецца выпадковымі заганамі.
    Неінструктаваны свет_ лінг не разумее гэтага на самой справе; таму для
    яго няма разумовага развіцця.
    Гэты розум, 0 манахаў, святлівы, і ён вызвалены ад выпадковых заган.
    Настаўлены высакародны вучань разумее гэта так, як яно ёсць на самой
    справе; таму для яго існуе разумовае развіццё (АН 1,1-2).
    ПАРАДЫ БУДЫ ДЛЯ ЧАТЫРЫХ ДЖАН
    Чацвёртую Джану параўноўваюць з чалавекам, захутаным з ног да галавы
    чыстай белай тканінай. Мужчына ўяўляе розум. Чыстая белая тканіна ўяўляе
    ідэальную чысціню як спакойнасці, так і ўважлівасці, што з’яўляецца
    адметнай рысай Чацвёртай Джаны. Розум у Чацвёртай Джане нержавеючы,
    бездакорны, як чыстая тканіна, цалкам нерухомы і проста глядзіць, чыста і
    проста. Зразумела, гэтая абсалютная чысціня міралюбнасці пранізвае ўсё
    цела псіхічнага досведу, ад самага пачатку да канца, гэтак жа, як белая
    тканіна цалкам пакрывае цела чалавека, ад галавы да ног.
    Параўнанне Буды для Першай Джаны ўяўляла сабой шарык гліны
    (выкарыстоўваўся ў якасці мыла) з патрэбнай колькасцю вільгаці, ні
    занадта сухой, ні выцякае. Гліняны шар азначае адзіны розум, у якім
    ўважлівасць была абмежаваная вельмі маленькімі плошчамі, створанымі
    “хістаннем”. Вільгаць азначае асалоду, выкліканую поўнай ізаляцыяй ад
    свету пачуццяў пяці. Вільгаць, якая пранізвае гліняны шар, цалкам
    сведчыць аб тым, што асалода цалкам пранізвае прастору і працягласць
    разумовага досведу. Пазней гэта прызнаецца асалодай, за якой варта
    асалода, а потым яшчэ большае шчасце, без перапынкаў. Вільгаць, якая не
    выцякае, апісвае асалоду, якая заўсёды ўтрымліваецца ў прасторы, якая
    ствараецца хістаннем, і ніколі не выцякае з гэтай прасторы розуму ў свет
    пяці пачуццяў, пакуль Джана захоўваецца.
    Другая Джана параўноўваецца з возерам, у які няма вонкавага ўваходу для
    вады, але з крыніцай у самым возеры, якая папаўняе возера прахалоднай
    вадой. Возера ўяўляе розум. Поўная адсутнасць таго, як вада звонку можа
    патрапіць у возера, апісвае недаступнасць розуму ў Другой Джане ад
    любога ўздзеяння звонку. Нават выканаўца не можа ўвайсці ў такі розум.
    Такая герметычная недаступнасць ад усіх знешніх уздзеянняў з’яўляецца
    прычынай скалападобнай нерухомасці Другой Джаны. Унутраная крыніца, якая
    забяспечвае крыніцу прахалоднай вады, уяўляе сабой аджхаттам
    сампасаданам, унутраную ўпэўненасць у асалодзе Другой Джаны. Гэтая
    ўнутраная ўпэўненасць выклікае поўнае адпусканне, астуджаючы розум да
    нерухомасці і вызваляючы яго ад усіх рухаў. Прахалода азначае саму
    асалоду, народжаную самадхі альбо нерухомасцю, якая пранізвае ўвесь
    ментальны досвед, нязменны, на працягу ўсяго часу Джаны.
    Трэцяя Джана апісваецца метафарай кветкі лотаса, якая квітнее,
    пагружаная ў прахалодную ваду возера. Лотас прадстаўляе розум у Трэцяй
    Джане. Вада можа астудзіць пялёсткі і лісце лотаса, але ніколі не можа
    пранікнуць у лотас, бо ўся вада скочваецца з лотаса. Прахалода - суха,
    вільготнасць - піці. Такім чынам, як пагружаны ў ваду лотас, розум у
    Трэцяй Джане астуджаецца сукхай, але піці не пранікае ў яе. Розум у
    Трэцяй Джане адчувае толькі сукху. У Трэцяй Джане розум працягвае
    адчуваць падобны на камень нерухомасць, ніколі не рухаючыся вонкі, гэтак
    жа, як лотас у аналогіі заўсёды застаецца пагружаным у ваду. Падобна
    таму, як асалода Трэцяй Джаны падтрымлівае розум, так і прахалодная
    вада, якая ўяўляе асалоду, прымушае квітнець лотас. Зноў жа, непаўторная
    асалода Трэцяй Джаны пранізвае ўсю форму псіхічнага перажывання,
    пачынаючы з канца, гэтак жа, як прахалодныя воды ў аналогіі пранізваюць
    лотас прахалодай ад каранёў да яго кончыкаў.
    ПАРАДЖЭННЕ БУДЫ ДЛЯ ЧАТВЕРТАЙ ДЖАНЫ
    Буда часта апісваў бы досвед у чатырох джанах, выкарыстоўваючы ўзгадную
    прыналежнасць для кожнай (MN39.15-18, MN 77.25. 28 і г.д.). Перш чым
    растлумачыць гэтыя аналагі, карысна зрабіць паўзу, каб удакладніць
    значэнне ключавога слова, якое выкарыстоўваецца ва ўсіх падобных
    сімвалах, кая. Кая мае тыя самыя значэнні, што і ангельскае слова
    “цела”. Падобна таму, як “цела” можа азначаць і іншыя рэчы, акрамя цела
    чалавека, напрыклад, “сукупнасць доказаў”, напрыклад, палійскае слова
    кая можа азначаць і іншыя рэчы, акрамя фізічнага цела, напрыклад, цела
    псіхічных фактараў, нама-кая. (DN 15.20). У джанасаў пяць пачуццяў не
    працуюць, гэта значыць, што фізічнага цела няма. Цела было пераадолена.
    Таму, калі Буда заяўляе ў гэтых чатырох падобных “… так, каб не было
    часткі ўсёй яго кайі, не пранікнёнай (ад асалоды і г.д.),” гэта можна
    разумець “… так, каб не было ніякай часткі увесь яго ментальны
    арганізм не перажыты (ад асалоды і г.д.) “(MN 39.16). Гэты момант
    занадта часта разумеюць няправільна.
    Наколькі я разумею, гэта значэнне для чатырох параўноўванняў для Джаны
    Садху! Садху! Садху!


    17) Classical  Bosnian-Klasični bosanski,

    Ovaj
    um, o monasi, je blistav, ali oskvrnjen je slučajnim nečistoćama.
    Neupućeni svijet_ ling ovo ne razumije onako kako zapravo jeste; stoga
    za njega nema mentalnog razvoja.
    Ovaj um, 0 monaha, je blistav i oslobođen je slučajnih nečistoća.
    Upućeni plemeniti učenik to razumije onakvim kakav zapravo jeste; stoga
    za njega postoji mentalni razvoj (AN 1,1-2).
    BUDINI SLIKARI ZA ČETIRI JHANE
    Četvrta Jhana se uspoređuje s čovjekom prekrivenim od glave do pete u
    čistoj bijeloj tkanini. Čovek predstavlja um. Čista bijela tkanina
    predstavlja savršenu čistoću i smirenosti i pažljivosti koja je
    obilježje Četvrte Jhane. Um u Četvrtoj Jhani je nehrđajući, bez mrlje
    kao čista krpa, savršeno miran i samo gleda, čisto i jednostavno.
    Naravno, ova apsolutna čistoća miroljubivosti prožima čitavo tijelo
    mentalnog iskustva, od početka do kraja, baš kao što bijela tkanina u
    potpunosti prekriva čovjekovo tijelo, od glave do pete.
    Budin sličan prikaz za Prvu Jhanu bio je kuglica gline (koja se koristi
    kao sapun) s tačno odgovarajućom količinom vlage, ni previše suve ni
    istječuće. Lopta od gline predstavlja ujedinjeni um, pri čemu je pažnja
    ograničena na vrlo mala područja stvorena “klimavanjem”. Vlaga
    predstavlja blaženstvo izazvano potpunom izolacijom iz sveta pet čula.
    Vlaga koja prožima glinenu kuglu u potpunosti ukazuje na blaženstvo koje
    temeljito prožima prostor i trajanje mentalnog iskustva. To se kasnije
    prepozna kao blaženstvo praćeno blaženstvom, a zatim još blaženstvom,
    bez prekida. Vlaga koja ne curi opisuje blaženstvo koje je uvijek
    sadržano u prostoru generisanom kolebanjem, nikada ne iscuri iz ovog
    područja uma u svijet pet osjetila, sve dok Jhana ustraje.
    Druga Jhana je uspoređena sa jezerom bez vanjskog ulaza za vodu, ali s
    izvorom unutar samog jezera koji jezero dopunjava hladnom vodom. Jezero
    predstavlja um. Potpuno odsustvo bilo kakvog načina na koji voda izvana
    može ući u jezero opisuje nepristupačnost uma u Drugoj Jhani od bilo
    kakvog uticaja spolja. Ni učinilac ne može ući u takav um. Takva
    hermetička nepristupačnost od svih vanjskih utjecaja uzrok je stijenske
    mirnosti Druge Jhane. Unutarnji izvor koji opskrbljuje izvor hladne vode
    predstavlja ajjhattam sampasadanam, unutarnje povjerenje u blaženstvo
    Druge Jhane. Ovo unutarnje samopouzdanje uzrokuje potpuno otpuštanje,
    hlađenje uma do tišine i oslobađanje od svih pokreta. Hladnoća
    predstavlja samo blaženstvo, rođeno iz samadhija ili tišine, i koje
    prožima čitavo mentalno iskustvo, nepromenljivo, tokom trajanja Jhane.
    Treća Jhana je opisana metaforom cvijeta lotosa koji uspijeva uronjen u
    hladnu vodu jezera. Lotos predstavlja um u Trećoj Jhani. Voda može
    ohladiti latice i lišće lotosa, ali nikada ne može prodrijeti u njega,
    jer se sva voda s njega lotuje. Hladnost znači sukha, mokroća znači
    piti. Tako poput lotosa uronjenog u vodu, um u Trećoj Jhani hladi sukha,
    ali piti ne prodire u njega. Um u Trećoj Jhani doživljava samo sukhu. U
    Trećoj Jhani um nastavlja doživljavati stijenovitu tišinu, nikad se ne
    krećući vani, baš kao što lotos u sličnosti uvijek ostaje uronjen u
    vodu. Baš kao što blaženstvo Treće Jhane održava um u njemu, tako hladna
    voda, koja predstavlja blaženstvo, dovodi do toga da lotus napreduje.
    Još jednom, jedinstveno blaženstvo Treće Jhane prožima čitav oblik
    mentalnog iskustva koji počinje do kraja, baš kao što hladne vode u
    sličici prožimaju lotos hladom od njegovih korijena do vrhova.
    BUDA JE SLIČAN ZA ČETVRTI JHANAS
    Buda bi često opisao iskustvo unutar četiri Jhane koristeći pobudni
    sličan prikaz za svaku (MN39.15-18, MN 77.25. 28, itd.). Prije
    objašnjavanja ovih sličnosti, korisno je napraviti stanku da biste
    pojasnili značenje ključne riječi koja se koristi u svim sličicama,
    kaja. Kaya ima isti raspon značenja kao i engleska riječ “tijelo”. Baš
    kao što “tijelo” može značiti stvari koje nisu tijelo osobe, kao što je
    “dokazni materijal”, tako i palijska riječ kaya može značiti stvari koje
    nisu fizičko tijelo, poput tijela mentalnih faktora, nama-kaya. (DN
    15.20). U Jhanasima, pet osjetila ne djeluju, što znači da ne postoji
    iskustvo fizičkog tijela. Telo je prevaziđeno. Prema tome, kada Buda u
    ove četiri sličnosti kaže “… tako da nijedan dio cijele njegove kaje
    nije prožet (blaženstvom itd.),” To se može shvatiti u značenju “…
    tako da nema dijela čitavo njegovo mentalno tijelo iskustva nije prožeto
    (blaženstvom itd.) “(MN 39.16). Ova se stvar prečesto pogrešno
    razumije.
    Ovo je značenje četiri sličnosti za Jhanu, koliko ih razumijem
    Sadhu! Sadhu! Sadhu!

    18) Classical Bulgaria- Класически българск,

    Този
    ум, о, монаси, е светещ, но е осквернен от случайни осквернения.
    Неинструктираният свят_ линг не разбира това в действителност;
    следователно за него няма психическо развитие.
    Този ум, 0 монаси, е светещ и е освободен от случайни осквернения.
    Инструктираният благороден ученик разбира това в действителност;
    следователно за него има умствено развитие (AN 1,1-2).
    НАПРАВЛЕНИЯТА НА БУДА ЗА ЧЕТИРИТЕ ДЖАНИ
    Четвъртата Джана е оприличена на човек, обвит от глава до пети в чист
    бял плат. Мъжът представлява ума. Изчистената бяла кърпа представлява
    перфектната чистота както на спокойствие, така и на внимателност, което е
    отличителен белег на Четвъртата Джана. Умът в Четвърта Джана е
    неръждаем, безупречен като чиста кърпа, идеално неподвижен и просто
    гледащ, чисто и просто. Разбира се, тази абсолютна чистота на мирността
    прониква в цялото тяло на психичното преживяване, от началото до края,
    точно както бялата кърпа покрива изцяло тялото на мъжа, от главата до
    петите.
    Сравнението на Буда за Първата Джана беше топка глина (използвана като
    сапун) с точното количество влага, нито прекалено суха, нито изтичаща
    навън. Кълбото от глина означава единния ум, при който вниманието е
    ограничено до много малките зони, създадени от „клатушкането“. Влагата
    означава блаженството, причинено от пълно уединение от света на сетивата
    на петте. Влагата, пронизваща глинената топка, напълно показва
    блаженството, обхващащо напълно пространството и продължителността на
    умственото преживяване. По-късно това се разпознава като блаженство,
    последвано от блаженство и след това повече блаженство, без прекъсване.
    Влагата, която не изтича, описва блаженството, което винаги се съдържа в
    пространството, генерирано от колебанието, и никога не изтича от тази
    област на ума в света на петте сетива, докато Джана продължава.
    Втората Джана е оприличена на езеро без външен вход за вода, но с извор в
    самото езеро, попълващ езерото с хладна вода. Езерото представлява ума.
    Пълното отсъствие на какъвто и да е начин водата отвън да навлезе в
    езерото описва недостъпността на ума във Втората Джана от каквото и да
    било влияние отвън. Дори извършителят не може да влезе в такъв ум.
    Подобна херметична недостъпност от всички външни влияния е причината за
    неподвижността на скалата на Втората Джана. Вътрешният извор, доставящ
    източника на хладна вода, представлява аджхаттам сампасаданам,
    вътрешната увереност в блаженството на Втората Джана. Тази вътрешна
    увереност води до пълно отпускане, охлаждане на ума до неподвижност и
    освобождаване от всякакви движения. Прохладата означава самото
    блаженство, родено от самадхи или неподвижност, и което прониква в
    цялото ментално преживяване, непроменено, през цялото времетраене на
    Джана.
    Третата Джана е описана чрез метафората за цвете лотос, което процъфтява
    потопено в хладната вода на езерото. Лотосът представлява ума в Трета
    Джана. Водата може да охлади венчелистчетата и листата на лотоса, но
    никога не може да проникне в лотоса, тъй като цялата вода се отдръпва от
    лотоса. Прохладата означава суха, влажността означава пити. Така както
    лотосът, потопен във вода, умът в Третата Джана се охлажда от сукха, но
    не се прониква от пити. Умът в Третата Джана изпитва само сукха. В
    Третата Джана умът продължава да изпитва неподвижна като скала
    неподвижност, никога не се движи навън, точно както лотосът в
    сравнението винаги остава потопен във водата. Точно както блаженството
    на Третата Джана поддържа ума в него, така и хладната вода, която
    представлява блаженство, кара лотоса да процъфтява. За пореден път
    уникалното блаженство на Третата Джана прониква в цялата форма на
    умственото преживяване, започващо до края, точно както хладните води в
    сравнението проникват в лотоса със прохлада от корените му до върховете
    му.
    НАПРАВЯНЕТО НА БУДА ЗА ЧЕТВЪРТА ДЖАНА
    Буда често описваше преживяването в четирите джани, използвайки
    възбуждащо сравнение за всеки (MN39.15-18, MN 77.25. 28 и др.). Преди да
    обясните тези сравнения, е полезно да направите пауза, за да изясните
    значението на ключова дума, използвана във всички сравнения, кая. Кая
    има същия диапазон от значения като английската дума „тяло“. Както
    “тяло” може да означава неща, различни от тялото на човек, като например
    “доказателство” например, така и палийската дума кая може да означава
    неща, различни от физическо тяло, като тяло от психични фактори,
    нама-кая. (DN 15.20). В джаните петте сетива не работят, което означава,
    че няма опит на физическо тяло. Тялото е надхвърлено. Следователно,
    когато Буда заявява в тези четири сравнения “… така че да няма част от
    цялата му кая, непроникната (от блаженство и т.н.),” това може да се
    приеме, че означава “… така че да няма част от цялото му умствено тяло
    на опит непроникнато (от блаженство и т.н.) “(MN 39.16). Тази точка
    твърде често се разбира погрешно.
    Това е значението на четирите сравнения за Джана, както ги разбирам
    Садху! Садху! Садху!

    19) Classical  Catalan-Català clàssic,

    Aquesta
    ment, monjos, és lluminosa, però es troba contaminada per
    contaminacions adventícies. El món sense instruccions no ho entén tal
    com és realment; per tant, per a ell no hi ha desenvolupament mental.
    Aquesta ment, 0 monjos, és lluminosa i s’allibera de contaminacions
    adventícies.
    El noble deixeble instruït ho entén tal com és realment; per tant, per a
    ell hi ha desenvolupament mental (AN 1,1-2).
    ELS SIMILS DE BUDA PER ALS QUATRE JANES
    La quarta Jhana s’assembla a un home embolicat de cap a peus amb un drap
    blanc net. L’home representa la ment. El drap blanc net representa la
    puresa perfecta tant de l’equanimitat com de l’atenció plena, que és el
    segell distintiu de la quarta Jhana. La ment de la quarta Jhana és
    inoxidable, impecable com un drap net, perfectament quieta i simplement
    mirada, pura i senzilla. Per descomptat, aquesta absoluta puresa de pau
    impregna tot el cos de l’experiència mental, des del principi fins al
    final, de la mateixa manera que la tela blanca cobreix completament el
    cos de l’home, del cap als peus.
    El símil del Buda per a la Primera Jhana era una bola d’argila (que
    s’utilitzava com a sabó) amb la quantitat d’humitat adequada, ni massa
    seca ni que surt. La bola d’argila representa la ment unificada, en què
    l’atenció plena s’ha restringit a les àrees molt petites creades pel
    “balanceig”. La humitat representa la felicitat causada per la reclusió
    total del món dels cinc sentits. La humitat que impregna la bola
    d’argila indica completament la felicitat que impregna completament
    l’espai i la durada de l’experiència mental. Això es reconeix més tard
    com a felicitat seguida de felicitat, i després més felicitat, sense
    interrupció. La humitat que no s’escapa descriu la felicitat sempre
    continguda a l’espai generat per la oscil·lació, sense filtrar-se mai
    d’aquesta àrea de l’espai mental al món dels cinc sentits, mentre
    persisteixi la Jhana.
    El segon Jhana es compara amb un llac sense entrada d’aigua exterior,
    però amb una font dins del mateix llac que reposa el llac amb aigua
    fresca. El llac representa la ment. La completa absència de qualsevol
    manera que l’aigua de fora pugui entrar al llac descriu la
    inaccessibilitat de la ment a la Segona Jhana per qualsevol influència
    exterior. Ni tan sols qui ho fa pot entrar en aquesta ment. Aquesta
    inaccessibilitat hermètica de totes les influències externes és la causa
    de la quietud semblant a la roca de la Segona Jhana. La font interna
    que subministra la font d’aigua fresca representa ajjhattam
    sampasadanam, la confiança interna en la felicitat de la Segona Jhana.
    Aquesta confiança interna fa que es deixi anar completament, refredant
    la ment fins a la quietud i alliberant-la de qualsevol moviment. La
    frescor significa la felicitat mateixa, nascuda del samadhi o de la
    quietud, i que impregna tota l’experiència mental, sense canvis, durant
    tota la durada del Jhana.
    La tercera Jhana es descriu per la metàfora d’una flor de lotus que es
    desenvolupa immersa en l’aigua fresca d’un llac. El lotus representa la
    ment a Third Jhana. L’aigua pot refredar els pètals i les fulles d’un
    lotus, però mai no pot penetrar en el lotus, ja que tota l’aigua surt
    d’un lotus. La frescor significa sukha, la humitat significa piti. Així,
    com el lotus submergit en aigua, la ment en la Tercera Jhana es refreda
    per sukha, però no és penetrada per piti. La ment de la Tercera Jhana
    només experimenta sukha. A la Tercera Jhana, la ment continua
    experimentant una quietud semblant a una roca, que mai no es mou cap a
    l’exterior, de la mateixa manera que el lotus del símil roman sempre
    immers dins l’aigua. De la mateixa manera que la felicitat de la Tercera
    Jhana sosté la ment en ella, també l’aigua fresca, que representa la
    felicitat, fa que el lotus prosperi. Una vegada més, la felicitat única
    de la Tercera Jhana impregna tota la forma de l’experiència mental que
    comença a acabar, de la mateixa manera que les aigües fredes del símil
    impregnen el lotus amb frescor des de les seves arrels fins a les seves
    puntes.
    EL SIMIL DE BUDA PER AL QUART JHANAS
    Sovint Buda descrivia l’experiència dins dels quatre jhanas utilitzant
    un símil evocador per a cadascun (MN39.15-18, MN 77.25. 28, etc.). Abans
    d’explicar aquests símils, és útil fer una pausa per aclarir el
    significat d’una paraula clau utilitzada en tots els símils, kaya. Kaya
    té la mateixa gamma de significats que la paraula anglesa “body”. De la
    mateixa manera que “cos” pot significar coses diferents del cos d’una
    persona, com ara un “conjunt d’evidències”, per exemple, la paraula pali
    kaya també pot significar coses diferents d’un cos físic, com un cos de
    factors mentals, nama-kaya. (DN 15.20). Als Jhanas, els cinc sentits no
    funcionen, és a dir, que no hi ha experiència d’un cos físic. El cos ha
    estat transcendit. Per tant, quan Buda afirma en aquests quatre símils
    “… de manera que no hi ha cap part de tot el seu kaya impregnat (per
    la felicitat, etc.),” això es pot entendre com “… de manera que no
    hi ha cap part de tot el seu cos mental d’experiència no s’envaeix (per
    la felicitat, etc.) “(MN 39.16). Aquest punt és massa sovint mal entès.
    Aquest és el significat dels quatre símils per a Jhana, tal com els
    entenc
    Sadhu! Sadhu! Sadhu!

    20) Classical Cebuano-Klase sa Sugbo,

    Kini
    nga salabutan, Oh mga monghe, masanag, apan nahugawan kini sa mga
    mahugaw nga kahugawan. Ang wala matukod nga kalibutan_ ling wala
    makasabut niini ingon sa tinuud nga kini; busa alang kaniya wala’y
    kalamboan sa pangisip.
    Ang kini nga kaisipan, 0 nga mga monghe, nagdan-ag, ug nakagawas kini
    gikan sa mga mahugaw nga kahugawan.
    Ang tinudlo nga halangdon nga tinon-an nakasabut niini sa tinuud nga
    kini; busa alang kaniya adunay pag-uswag sa pangisip (AN 1,1-2).
    ANG MGA SIMULA SA BUDDHA ALANG SA APAT KA JHANAS
    Ang Ikaupat nga Jhana gipakasama sa usa ka tawo nga gitabonan gikan sa
    ulo hangtod sa tudlo sa tiil sa usa ka limpyo nga puting panapton. Ang
    lalaki nagrepresentar sa hunahuna. Ang limpyo nga puti nga panapton
    nagrepresentar sa hingpit nga kaputli sa parehas nga pagkasama ug
    pagkamahunahunaon nga timaan sa Ikaupat nga Jhana. Ang hunahuna sa
    Ikaupat nga Jhana stainless, wala’y buling ingon usa ka limpyo nga
    panapton, perpekto gihapon ug nagtan-aw lang, dalisay ug yano. Hinuon,
    kining hingpit nga kaputli sa kalinaw ning-anhi sa tibuuk nga lawas sa
    kasinatian sa pangisip, gikan sa pagsugod hangtod sa katapusan sama nga
    ang puti nga panapton hingpit nga nagtabon sa lawas sa tawo, gikan sa
    ulo hangtod sa tudlo sa tiil.
    Ang simile sa Buddha alang sa Una nga Jhana usa ka bola nga yutang
    kulonon (gigamit nga sabon) nga adunay sakto nga gidaghanon sa kaumog,
    dili kaayo uga o mogawas. Ang bola nga yutang kulonon nagpasabut sa
    nahiusa nga hunahuna, diin ang pagkamalimtanon gikutuban sa gagmay kaayo
    nga mga lugar nga gihimo sa “wobble.” Ang kaumog nagpasabut sa kalipay
    nga gipahinabo sa hingpit nga pagkalayo gikan sa kalibutan sa lima ka
    sentido. Ang kaumog nga naglibot sa bola nga yutang kulonon bug-os nga
    nagpaila sa lubos nga pagkalipay nga nagsulud sa wanang ug gidugayon sa
    kasinatian sa pangisip. Sa ulahi kini giila nga kalipayan nga gisundan
    sa kalipay, ug pagkahuman labi pang kalipay nga wala’y pagsamok. Ang
    kaumog nga dili nanggawas nga naglaraw sa kalipayan nga kanunay gisudlan
    sa wanang nga gihimo sa pag-ulbo, wala gyud pagtulo gikan sa kini nga
    lugar sa wanang sa hunahuna sa kalibutan sa lima nga mga igbalati, basta
    magpadayon ang Jhana.
    Ang Ikaduhang Jhana gipakasama sa usa ka lanaw nga walay gawas nga
    pagsulud alang sa tubig, apan adunay usa ka tubod sa sulud mismo sa lawa
    nga gipuno ang lanaw sa cool nga tubig. Ang linaw nagrepresentar sa
    hunahuna. Ang kompleto nga pagkawala sa bisan unsang paagi nga ang tubig
    gikan sa gawas mahimong makasulod sa lanaw nga naglarawan sa dili
    maabut sa hunahuna sa Ikaduhang Jhana gikan sa bisan unsang impluwensya
    sa gawas. Bisan ang nagbuhat dili makasulod sa ingon nga hunahuna. Ang
    ingon nga pagkadili maabot sa hermetic gikan sa tanan nga panggawas nga
    impluwensya mao ang hinungdan sa sama sa bato nga kahilum sa Ikaduhang
    Jhana. Ang sulud nga tubod nga nagsuplay sa fount sa cool nga tubig
    nagrepresentar sa ajjhattam sampasadanam, ang pagsalig sa sulud sa
    kalipayan sa Ikaduhang Jhana. Ang kini nga pagsalig sa sulud hinungdan
    sa hingpit nga pagbuhi, pagpabugnaw sa hunahuna sa kahilum ug
    pagpakawala niini gikan sa tanan nga lihok. Ang kabugnaw nagpasabut sa
    kaugalingon nga kalipayan, nga natawo sa samadhi o kahilum, ug diin
    naglapnag sa tibuuk nga kasinatian sa pangisip, dili mabalhin, sa tibuuk
    nga panahon sa Jhana.
    Ang Ikatulo nga Jhana gihulagway sa sumbingay sa usa ka bulak nga lotus
    nga nagtubo nga natuslob sa mabugnaw nga tubig sa usa ka lanaw. Ang
    lotus nagrepresentar sa hunahuna sa Ikatulo nga Jhana. Mahimo nga
    pabugnawon sa tubig ang mga dahon ug dahon sa usa ka lotus apan dili
    gyud makalusot sa lotus, tungod kay ang tanan nga tubig nag-agid sa
    daghang lotus. Ang kabugnaw nagbarug alang sa sukha, ang basa basa alang
    sa piti. Mao nga sama sa lotus nga gituslob sa tubig, ang hunahuna sa
    Ikatulong Jhana gipabugnaw sa sukha apan wala masulud sa awa. Ang
    hunahuna sa Ikatulong Jhana nakasinati lamang sukha. Sa Ikatulong Jhana,
    ang hunahuna nagpadayon sa pagsinati sa usa ka sama sa bato nga
    kahilum, nga dili gyud maglihok sa gawas, sama nga ang lotus sa simile
    kanunay nagpabilin nga natunlob sa sulud sa tubig. Ingon nga ang
    kalipayan sa Ikatulo nga Jhana nagpatunhay sa hunahuna diha, mao usab
    ang cool nga tubig, nga nagrepresentar sa kalipayan, hinungdan nga
    molambo ang lotus Sa makausa pa, ang talagsaon nga kalipayan sa Ikatulo
    nga Jhana naglapnag sa tibuuk nga kasinatian sa pangisip nga nagsugod sa
    katapusan, sama nga ang mabugnaw nga katubigan sa simile nagpuno sa
    lotus nga adunay kabugnaw gikan sa mga gamot niini hangtod sa mga tip
    niini.
    ANG SIMULA SA BUDDHA SA IKAAPAT NGA JHANAS
    Kanunay gihulagway sa Buddha ang kasinatian sa sulud sa upat nga Jhanas
    nga naggamit usa ka makapukaw nga simile alang sa matag usa (MN39.15-18,
    MN 77.25. 28, ug uban pa). Sa wala pa ipasabut kini nga mga simile,
    makatabang nga mohunong aron maklaro ang kahulugan sa usa ka hinungdanon
    nga pulong nga gigamit sa tanan nga mga simile, mao. Ang Sama adunay
    parehas nga lainlaing kahulugan sama sa Ingles nga pulong nga “body.”
    Maingon nga ang “lawas” mahimong nagpasabut mga butang nga dili sa lawas
    sa usa ka tawo, sama pananglit sa “lawas sa ebidensya” pananglitan, sa
    ingon usab ang pulong nga Pali nga kaya mahimo magpasabut mga butang nga
    dili sa usa ka pisikal nga lawas, sama sa usa ka lawas nga adunay
    hinungdan sa hunahuna, nama-kaya. (DN 15.20). Sa Jhanas, ang lima nga
    igbalati wala naglihok, gipasabut nga wala’y kasinatian sa usa ka
    pisikal nga lawas. Ang lawas nalabyan na. Busa, kung ang Buddha
    nag-ingon sa kini nga upat nga mga simile “… aron nga wala’y bahin sa
    iyang tibuuk nga kaya nga wala malakip (pinaagi sa kalipayan ug uban
    pa),” mahimo kini ipasabut nga “… aron wala’y bahin sa ang iyang
    tibuuk nga lawas sa panghunahuna nga wala malakip (sa kalipayan ug uban
    pa) “(MN 39.16). Kini nga punto kanunay nga wala masabti.
    Kini ang gipasabut sa upat nga mga simile alang sa Jhana, ingon sa akong
    nasabtan sila
    Sadhu! Sadhu! Sadhu!

    21) Classical Chichewa-Chikale cha Chichewa,

    Malingaliro
    awa, inu amonke, ndi owala, koma aipitsidwa ndi zodetsa zamatsenga.
    Dziko losakhazikika_ling silimvetsetsa izi momwe ziliri; chifukwa chake
    kwa iye kulibe kukula kwamalingaliro.
    Malingaliro awa, amonke 0, ndi owala, ndipo amamasulidwa ku zodetsa
    zamatsenga.
    Wophunzira wophunzitsidwayo amamvetsetsa izi momwe ziliri; Chifukwa
    chake kwa iye kumakula kwamalingaliro (AN 1,1-2).
    MAFANIZO A BUDDHA A JHANAS ANAWO
    Jana Yachinayi ikufanizidwa ndi munthu wokutidwa kuchokera kumutu mpaka
    kumapazi mu nsalu yoyera yoyera. Mwamunayo akuyimira malingaliro.
    Chovala choyera choyera chimaimira chiyero changwiro cha kufanana
    komanso kulingalira komwe kuli chizindikiro cha Fourth Jhana. Lingaliro
    mu Fourth Jhana ndilopanda banga, lopanda mawanga ngati nsalu yoyera,
    yangwiro ndikungoyang’ana, mwangwiro komanso mophweka. Zachidziwikire,
    kuyera kwathunthu kwamtendere kumadzadza thupi lonse la zokumana nazo,
    kuyambira koyambirira mpaka kumapeto monga nsalu yoyera imaphimba thupi
    la munthu, kuyambira kumutu mpaka kumapazi.
    Chithunzi cha Buddha cha First Jhana chinali mpira wadothi (womwe
    umagwiritsidwa ntchito ngati sopo) wokhala ndi chinyezi chokwanira,
    osawuma kapena kutuluka. Mpira wadongo umaimira lingaliro logwirizana,
    momwe kulingalira kumangolekeredwa kumadera ochepa kwambiri opangidwa
    ndi “wobble.” Chinyezi chimayimira chisangalalo choyambitsidwa
    kwathunthu kudziko lamphamvu zisanu. Chinyezi chomwe chimakhudza mpira
    wadongo chikuwonetseratu chisangalalo chomwe chimazungulira bwino malo
    ndi nthawi yayitali yazidziwitso. Izi pambuyo pake zimadziwika kuti
    chisangalalo chotsatiridwa ndi chisangalalo, kenako chisangalalo
    chochulukirapo, popanda chosokoneza. Chinyezi chomwe sichikutuluka
    chimafotokozera chisangalalo chomwe chimakhalapo nthawi zonse m’malo
    opangidwa ndi kugwedezeka, osatuluka m’dera lamalingaliro kulowa mdziko
    la mphamvu zisanu, bola ngati Jhana apitilizabe.
    Jhana Wachiwiri amafananitsidwa ndi nyanja yopanda madzi akunja, koma
    ndi kasupe mkati mwa nyanjayo yomwe imadzazitsa nyanjayo ndi madzi
    ozizira. Nyanja ikuyimira malingaliro. Kusapezeka kwathunthu kwa njira
    iliyonse yomwe madzi ochokera kunja angalowe m’nyanjayi kumalongosola
    kupezeka kwa malingaliro mu Jhana Yachiwiri kuchokera kuzinthu zilizonse
    zakunja. Ngakhale wochita izi sangathe kulowa mumalingaliro otere.
    Kufikira kwa hermetic kotereku kuchokera kuzinthu zonse zakunja
    ndichomwe chimayambitsa kukhazikika kwa miyala ngati Jhana Wachiwiri.
    Kasupe wamkati wopatsa kasupe wamadzi ozizira amaimira ajjhattam
    sampasadanam, chidaliro chamkati mu chisangalalo cha Second Jhana.
    Chidaliro chamkati ichi chimapangitsa kulola kwathunthu kupita,
    kuziziritsa malingaliro kukhala chete ndikuwamasula ku mayendedwe onse.
    Kuzizira kumayimira chisangalalo chomwecho, chobadwa ndi samadhi kapena
    bata, chomwe chimafikira malingaliro onse, osasintha, nthawi yonse ya
    Jhana.
    Jhana Yachitatu ikufotokozedwa ndi fanizo la maluwa a lotus omwe
    amasangalala akumizidwa m’madzi ozizira am’nyanja. Lotus imayimira
    malingaliro ku Third Jhana. Madzi amatha kuziziritsa masamba ndi masamba
    a lotus koma sangathe kulowa mu lotus, chifukwa madzi onse amatuluka mu
    lotus. Kuzizira kumayimira sukha, chinyezi chimayimira piti. Chifukwa
    chake ngati lotus yomizidwa m’madzi, malingaliro mu Third Jhana
    amaziziritsa ndi sukha koma samalowetsedwa ndi piti. Malingaliro mu
    Jhana Wachitatu amakumana ndi sukha yekha. Mu Jhana Wachitatu,
    malingaliro akupitilizabe kukhala bata ngati mwala, osasunthira panja,
    monganso momwe lotus mu fanizoli nthawi zonse limamizidwa m’madzi. Monga
    momwe chisangalalo cha Third Jhana chimathandizira malingaliro mmenemo,
    momwemonso madzi ozizira, omwe amayimira chisangalalo, amachititsa kuti
    lotus likule bwino. Apanso, chisangalalo chapadera cha Third Jhana
    chimadzaza mawonekedwe onse amalingaliro kuyambira pomwe chimatha,
    monganso madzi ozizira mumfanizowo adadzaza lotus ndi kuzizira kuyambira
    mizu yake mpaka kumapeto kwake.
    SIMILE YA BUDDHA YA CHINA YA JHANAS
    Buddha nthawi zambiri amalongosola zomwe zidachitika mu a Jhanas anayiwo
    pogwiritsa ntchito fanizo lotengera chilichonse (MN39.15-18, MN 77.25.
    28, etc.). Musanalongosole fanizoli, ndizothandiza kupuma kuti mumveke
    tanthauzo la mawu ofunikira omwe agwiritsidwa ntchito m’mafanizo onse,
    kaya. Kaya ali ndi matanthauzo osiyanasiyana monga liwu la Chingerezi
    “thupi.” Monga momwe “thupi” lingatanthauzire zinthu zina osati thupi la
    munthu, monga “thupi laumboni” mwachitsanzo, chimodzimodzi mawu achi
    Pali akhoza kutanthawuza zinthu zina kupatula thupi lathupi, monga thupi
    lamalingaliro, nama-kaya. (DN 15.20). Ku Jhanas, mphamvu zisanu
    sizigwira ntchito, kutanthauza kuti palibe chidziwitso chokhudza thupi.
    Thupi lapitilira. Chifukwa chake, pomwe Buddha anena m’mafanizo anayi
    awa “… kotero kuti palibe gawo lanyumba yake yodzazidwa (ndi
    chisangalalo etc.),” izi zitha kutengedwa kuti zikutanthauza “… kotero
    kuti palibe gawo la thupi lake lonse lamaganizidwe osafalikira (mwa
    chisangalalo etc.) “(MN 39.16). Mfundo iyi nthawi zambiri
    samamvetsetsedwa.
    Uku ndiye tanthauzo kwa mafanizo anayi a Jhana, monga momwe ndimawamvera
    Sadhu! Sadhu! Sadhu!

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

    僧侣们,这种思想是发光的,但由于偶然的污秽而被污秽了。不懂世界的人实际上并不理解这一点。因此对他而言,没有任何智力发展。
    这个思想,0个和尚,是发光的,并且摆脱了偶然的污秽。
    受训的贵族门徒真正理解这一点。因此对他来说,有智力发展(AN 1,1-2)。
    四个詹纳斯的佛像
    第四迦纳比喻为一个穿着干净的白布从头到脚被披上的男人。男人代表思想。干净的白布代表着宁静与正念的完美纯正,这是第四次迦纳的标志。第四迦纳的思想是不锈的,像一块干净的布一样一尘不染,纯净而简单地静静地看着。当然,从头到尾,这种绝对的纯净遍及整个心理体验,就像白布从头到脚完全覆盖了男人的身体一样。
    佛陀对第一个迦纳的比喻是一个粘土球(用作肥皂),水分适量,既不干燥也不泄漏。黏土球代表统一的思想,其中正念仅限于由“摆动”产生的很小的区域。水分代表由五分感官世界完全隔离所引起的幸福。黏土球上弥漫的水分完全表明幸福感彻底弥漫了心理体验的空间和持续时间。后来被认为是幸福,然后是幸福,然后是更多幸福,没有间断。没有渗出的湿气描述了幸福总是被包含在由摆动产生的空间中,只要贾纳持续存在,就永远不会从心境空间渗入五种感官的世界。
    第二迦纳(Jhana)被比作一个没有外部水入口的湖泊,但湖中的泉水为湖补充了凉水。湖代表思想。完全没有外界水可以进入湖泊的任何方式,这说明了《第二禅定》中外界的任何影响都无法进入心灵。甚至行动者都无法进入这种想法。这种不受外界影响的密封性是《第二禅定》第二版岩石般静止的原因。提供冷水源泉的内部弹簧代表ajjhattam
    sampasadanam,这是对第二次加纳幸福的内部信心。这种内在的自信使人完全放手,将思想冷却到静止,并从所有运动中解放出来。冷静代表着幸福,本身就是由三摩地或静寂产生的,并且在整个han那期间弥漫着整个心理体验。
    “第三禅”以比喻为莲花的比喻来描述,该朵莲花沉浸在凉爽的湖水中。莲花代表了第三迦纳的思想。水可以冷却荷花的花瓣和叶子,但是永远不会渗入荷花,因为所有的水都会滚落到荷花上。清凉代表苏卡,湿代表皮蒂。因此,就像浸入水中的莲花一样,第三迦纳的心灵被苏卡所冷却,却未被可怜所渗透。第三迦纳的思想只经历了苏卡。在第三迦纳(Jhana)中,心灵继续经历着岩石般的宁静,从未动过,就像明喻中的荷花始终沉浸在水中一样。就像第三次迦纳的幸福在其中维持心灵一样,代表幸福的凉水也使莲花蓬勃发展。再次,第三禅定的独特幸福遍及整个精神体验形式,从始至终,就像明喻中的凉水从根部到根部浸入清凉的莲花一样。
    佛陀对第四禅的比喻
    佛陀通常会使用回声的比喻(MN39.15-18,MN
    77.25。28等)来描述四个贾纳斯人的经历。在解释这些比喻之前,先停下来阐明所有比喻(kaya)中使用的关键字的含义是有帮助的。
    Kaya与英语单词“ body”具有相同的含义范围。就像“身体”可以表示人的身体以外的其他事物(例如“证据主体”)一样,巴利语“
    kaya”也可以表示身体以外的其他事物,例如心理因素,娜玛加耶(DN
    15.20)。在贾纳斯语中,这五个感官没有作用,这意味着没有身体的经验。身体已经超越。因此,当佛陀在这四个比喻中说“……使他的整个迦耶没有被无处不在(由于幸福等)”时,这可以理解为“……因此,他整个心智的经历无处不在(由于幸福等)”(MN
    39.16)。这一点经常被误解。
    据我了解,这就是贾纳的四个比喻的意思
    萨杜!萨杜!萨杜!

    23) Classical Chinese (Traditional)-古典中文(繁體),

    僧侶們,這種思想是發光的,但由於偶然的de污而de污了。不懂世界的人實際上並不理解這一點。因此對他而言,沒有任何智力發展。
    這個思想,0個和尚,是發光的,並且擺脫了偶然的污穢。
    受訓的貴族門徒真正理解這一點。因此對他來說,有智力發展(AN 1,1-2)。
    四個詹納斯的佛像
    第四迦納比喻為一個穿著乾淨的白布從頭到腳被披上的男人。男人代表思想。乾淨的白布代表著寧靜與正念的完美純正,這是第四次迦納的標誌。第四迦納的思想是不鏽的,像一塊乾淨的布一樣一塵不染,純淨而簡單地靜靜地看著。當然,從頭到尾,這種絕對的純淨瀰漫在整個心理體驗中,就像白布從頭到腳完全覆蓋了男人的身體一樣。
    佛陀對第一個迦納的比喻是一個粘土球(用作肥皂),水分適量,既不干燥也不洩漏。黏土球代表統一的思想,其中正念僅限於由“擺動”產生的很小的區域。水分代表由五分感官世界完全隔離所引起的幸福。黏土球上瀰漫的水分完全表明幸福感徹底瀰漫了心理體驗的空間和持續時間。後來被認為是幸福,然後是幸福,然後是更多幸福,沒有間斷。沒有滲出的濕氣描述了幸福總是被包含在由擺動產生的空間中,只要賈納持續存在,就永遠不會從這種思想空間洩露到五種感官的世界中。
    第二迦納(Jhana)被比作一個沒有外部水入口的湖泊,但是湖中的泉水為湖補充了涼水。湖代表思想。完全沒有外界水可以進入湖泊的任何方式,這說明了《第二禪定》中外界的任何影響都無法進入心靈。甚至行動者都無法進入這種想法。這種不受外界影響的密封性是《第二禪定》第二版岩石般靜止的原因。提供冷水源泉的內部彈簧代表ajjhattam
    sampasadanam,這是對第二次加納幸福的內部信心。這種內在的自信使人完全放手,將思想冷卻到靜止,並從所有運動中解放出來。冷靜代表著幸福,本身就是由三摩地或靜寂產生的,並且在整個han那期間瀰漫著整個心理體驗。
    “第三禪”以比喻為蓮花的比喻來描述,該朵蓮花沉浸在涼爽的湖水中。蓮花代表了第三迦納的思想。水可以冷卻荷花的花瓣和葉子,但是永遠不會滲入荷花,因為所有的水都會滾落到荷花上。清涼代表蘇卡,濕代表皮蒂。因此,就像浸入水中的蓮花一樣,第三迦納的心靈被蘇卡所冷卻,卻未被可憐所滲透。第三迦納的思想只經歷了蘇卡。在第三迦納(Jhana)中,心靈繼續經歷著岩石般的寧靜,從未動過,就像明喻中的蓮花總是沉浸在水中一樣。就像第三次迦納的幸福在其中維持心靈一樣,代表幸福的涼水也使蓮花蓬勃發展。再次,第三禪定的獨特幸福遍及整個精神體驗形式,從始至終,就像明喻中的涼水從根部到根部浸入清涼的蓮花一樣。
    佛陀對第四禪的比喻
    佛陀通常會使用迴聲的比喻(MN39.15-18,MN
    77.25。28等)來描述四個賈納斯人的經歷。在解釋這些比喻之前,先停下來闡明所有比喻(kaya)中使用的關鍵字的含義是有幫助的。
    Kaya與英語單詞“ body”具有相同的含義範圍。就像“身體”可以表示人的身體以外的其他事物(例如“證據主體”)一樣,巴利語“
    kaya”也可以表示身體以外的其他事物,例如心理因素,娜瑪加耶(DN
    15.20)。在賈納斯語中,這五個感官沒有作用,這意味著沒有身體的經驗。身體已經超越。因此,當佛陀在這四個比喻中說“……使他的整個迦耶沒有被無處不在(由於幸福等)”時,這可以理解為“……因此,他整個心智的經歷無處不在(由於幸福等)”(MN
    39.16)。這一點經常被誤解。
    據我了解,這就是賈納的四個比喻的意思
    薩杜!薩杜!薩杜!

    24) Classical Corsican-Corsa Corsicana,

    Questa
    mente, o monachi, hè luminosa, ma hè contaminata da contaminazioni
    avventarie. U mondu senza istruzzioni_ ling ùn capisce micca questu cumu
    hè veramente; dunque per ellu ùn ci hè micca sviluppu mentale.
    Questa mente, 0 monachi, hè luminosa, è hè liberata da contaminazioni
    avventizie.
    U nobile discepulu istruitu capisce què cume hè veramente; dunque per
    ellu ci hè u sviluppu mentale (AN 1,1-2).
    E SIMILI DI U BUDDHA PER I QUATTRO GHJANAS
    A Quarta Jhana hè paragunata à un omu staccatu da u capu à i pedi in un
    pannu biancu pulitu. L’omu riprisenta a mente. U pannu biancu pulitu
    raprisenta a purezza perfetta di l’equanimità è di a mente chì hè u
    segnu distintivu di a Quarta Jhana. A mente in a Quarta Jhana hè
    inossidabile, immaculata cum’è un pannu pulitu, perfettamente ferma è
    ghjustu guardendu, puramente è semplicemente. Benintesa, sta purezza
    assoluta di tranquillità pervade tuttu u corpu di l’esperienza mentale,
    da u principiu à a fine cum’è a tela bianca copre cumpletamente u corpu
    di l’omu, da a testa à i piedi.
    A similitude di u Buddha per a Prima Jhana era una palla di argilla
    (usata cum’è sapone) cù a quantità giusta di umidità, nè troppu secca nè
    fugace. A palla di argilla significa a mente unificata, induve a mente
    hè stata limitata à e zone assai chjuche create da u “oscillazione”.
    L’umidità significa a felicità causata da una isolazione totale da u
    mondu di i cinqui sensi. L’umidità pervadendu a palla di argilla indica
    cumpletamente a beatitudine pervadendu cumpletamente u spaziu è a durata
    di l’esperienza mentale. Questu hè più tardi ricunnisciutu cum’è
    beatitudine seguitatu da beatitudine, è dopu più beatitudine, senza
    interruzzione. L’umidità chì ùn sfugge micca descrive a beatitudine chì
    hè sempre cuntenuta in u spaziu generatu da u oscillazione, senza mai
    fughje da questa zona di u spaziu mentale in u mondu di i cinque sensi,
    finu à chì a Jhana persiste.
    A Seconda Jhana hè paragunata à un lagu senza entrata esterna per
    l’acqua, ma cù una sorgente in u lavu stessu chì rifornisce u lagu cù
    acqua fresca. U lavu riprisenta a mente. L’assenza cumpleta di qualsiasi
    manera chì l’acqua da fora pò entra in u lavu descrive
    l’inaccessibilità di a mente in a Seconda Jhana da qualsiasi influenza
    fora. Nemmenu u facente pò entrà in una tale mente. Una tale
    inaccessibilità ermetica da tutte l’influenze esterne hè a causa di a
    quiete rocciosa di a Seconda Jhana. A surgente interna chì furnisce a
    funtana d’acqua fresca riprisenta ajjhattam sampasadanam, a fiducia
    interna in a beatitudine di a Seconda Jhana. Questa fiducia interna
    provoca un lassamentu cumpletu, rinfriscendu a mente à a calma è
    liberendola da ogni muvimentu. A freschezza significa a felicità stessa,
    nata da samadhi o quiete, è chì pervade tutta l’esperienza mentale,
    immutabile, per tutta a durata di u Jhana.
    U Terzu Jhana hè descrittu da a metafora di un fiore di loto chì cresce
    in immersione in l’acqua fresca di un lavu. U loto riprisenta a mente in
    Terza Jhana. L’acqua pò rinfriscà i petali è e foglie di un loto ma ùn
    pò mai penetrà in u loto, postu chì tutta l’acqua scorre da un loto. A
    freschezza significa sukha, a umidità significa piti. Cusì cum’è u loto
    immersu in acqua, a mente in a Terza Jhana hè raffreddata da sukha ma ùn
    hè micca penetrata da piti. A mente in a Terza Jhana sperimenta solu
    sukha. In a Terza Jhana, a mente continua à sperimentà una tranquillità
    simile à una roccia, chì ùn si move mai fora, cum’è u loto in a simula
    ferma sempre immersu in l’acqua. Cum’è a beatitudine di a Terza Jhana
    sustene a mente in ella, cusì l’acqua fresca, chì rapprisenta a
    beatitudine, face cresce u loto. Una volta di più, a felicità unica di a
    Terza Jhana pervade tutta a forma di sperienza mentale chì principia à
    finisce, cum’è l’acqui fresche in u simule pervadenu u loto cun friscura
    da e so radiche à e so punte.
    U SIMILI DI U BUDDHA PER U QUARTU JHANAS
    U Buddha descriverà spessu l’esperienza in i quattru Jhanas aduprendu un
    simule evucativu per ognunu (MN39.15-18, MN 77.25. 28, ecc.). Prima di
    spiegà sti simuli, hè utile di pause per chiarisce u significatu di una
    parolla chjave aduprata in tutti i simili, kaya. Kaya hà a listessa
    gamma di significati cum’è a parolla inglese “corpu”. Cum’è “corpu” pò
    significà cose diverse da u corpu di una persona, cum’è un “corpu di
    evidenze” per esempiu, cusì ancu a parola Pali kaya pò significà cose
    diverse da un corpu fisicu, cum’è un corpu di fattori mentali,
    nama-kaya. (DN 15.20). In i Jhanas, i cinque sensi ùn funzionanu micca,
    vale à dì chì ùn ci hè micca sperienza di un corpu fisicu. U corpu hè
    statu trascendutu. Dunque, quandu u Buddha dichjara in questi quattru
    simuli “… in modo chì ùn ci sia alcuna parte di tuttu u so kaya senza
    impregnazione (da beatitudine ecc.),” Questu pò esse pigliatu per
    significà “… in modo chì ùn ci sia alcuna parte di tuttu u so corpu
    mentale di sperienza micca impregnatu (da beatitudine ecc.) “(MN 39.16).
    Stu puntu hè troppu spessu capitu male.
    Questu hè u significatu per i quattru simuli per Jhana, cum’è l’aghju
    capitu
    Sadhu! Sadhu! Sadhu!

    25) Classical  Croatian-Klasična hrvatska,

    Ovaj
    je um, o redovnici, blistav, ali oskvrnjen je slučajnim nečistoćama.
    Neupućeni svijet_ ling ovo ne razumije onako kako zapravo jest; stoga za
    njega nema mentalnog razvoja.
    Ovaj um, 0 redovnika, je blistav i oslobođen je slučajnih nečistoća.
    Upućeni plemeniti učenik to razumije onakvim kakav zapravo jest; stoga
    za njega postoji mentalni razvoj (AN 1,1-2).
    BUDINI SLIKARI ZA ČETIRI JHANE
    Četvrta Jhana uspoređuje se s čovjekom prekrivenim od glave do pete u
    čistoj bijeloj tkanini. Čovjek predstavlja um. Čista bijela tkanina
    predstavlja savršenu čistoću i smirenosti i pažljivosti koja je
    obilježje Četvrte Jhane. Um u Četvrtoj Jhani je nehrđajući, bez mrlje
    kao čista krpa, savršeno miran i samo gleda, čisto i jednostavno.
    Naravno, ova apsolutna čistoća miroljubivosti prožima cijelo tijelo
    mentalnog iskustva, od početka do kraja, baš kao što bijela tkanina u
    potpunosti prekriva čovjekovo tijelo, od glave do pete.
    Budin usporednik s Prvom Jhanom bio je kuglica gline (koja se koristila
    kao sapun) s točno potrebnom količinom vlage, niti presuha niti je
    istjecala. Lopta od gline predstavlja ujedinjeni um, pri čemu je pažnja
    ograničena na vrlo mala područja stvorena “klimavanjem”. Vlaga
    predstavlja blaženstvo uzrokovano potpunom izolacijom iz svijeta pet
    osjetila. Vlaga koja prožima glinenu kuglu u potpunosti ukazuje na
    blaženstvo koje temeljito prožima prostor i trajanje mentalnog iskustva.
    To se kasnije prepozna kao blaženstvo praćeno blaženstvom, a zatim još
    blaženstvom, bez prekida. Vlaga koja ne istječe opisuje blaženstvo koje
    je uvijek sadržano u prostoru generiranom kolebanjem, nikad ne iscuri iz
    ovog područja uma u svijet pet osjetila, sve dok Jhana traje.
    Druga Jhana uspoređuje se s jezerom bez vanjskog ulaza za vodu, ali s
    izvorom unutar samog jezera koji jezero dopunjava hladnom vodom. Jezero
    predstavlja um. Potpuno odsustvo bilo kakvog načina na koji voda izvana
    može ući u jezero opisuje nepristupačnost uma u Drugoj Jhani od bilo
    kakvog utjecaja izvana. Ni učinilac ne može ući u takav um. Takva
    hermetička nepristupačnost svih vanjskih utjecaja uzrok je stijenovitoj
    tišini Druge Jhane. Unutarnji izvor koji opskrbljuje izvor hladne vode
    predstavlja ajjhattam sampasadanam, unutarnje pouzdanje u blaženstvo
    Druge Jhane. Ovo unutarnje samopouzdanje uzrokuje potpuno otpuštanje,
    hlađenje uma do tišine i oslobađanje od svih pokreta. Hladnoća
    predstavlja samo blaženstvo, rođeno iz samadhija ili tišine, koje
    prožima čitavo mentalno iskustvo, nepromjenjivo, tijekom trajanja Jhane.
    Treća Jhana opisana je metaforom cvijeta lotosa koji uspijeva uronjen u
    hladnu vodu jezera. Lotos predstavlja um u Trećoj Jhani. Voda može
    ohladiti latice i lišće lotosa, ali nikako ne može prodrijeti u njega,
    jer se sva voda s lotosa otkotrlja. Hladnoća znači sukha, mokroća znači
    piti. Tako poput lotosa uronjenog u vodu, um u Trećoj Jhani hladi sukha,
    ali piti ne prodire u njega. Um u Trećoj Jhani doživljava samo sukhu. U
    Trećoj Jhani um nastavlja doživljavati stijenu poput tišine, nikad se
    ne krećući vani, baš kao što lotos u sličici uvijek ostaje uronjen u
    vodu. Kao što blaženstvo Treće Jhane održava um u njemu, tako hladna
    voda, koja predstavlja blaženstvo, uzrokuje da lotos uspijeva. Još
    jednom, jedinstveno blaženstvo Treće Jhane prožima čitav oblik mentalnog
    iskustva koji počinje do kraja, baš kao što hladne vode u sličici
    prožimaju lotos hladom od njegovih korijena do vrhova.
    BUDA JE SLIČAN ZA ČETVRTI JHANAS
    Buda bi često opisivao iskustvo unutar četiri Jhane koristeći se
    poticajnim poimanjem za svaku (MN39.15-18, MN 77.25. 28, itd.). Prije
    objašnjavanja ovih sličica, korisno je zastati kako biste pojasnili
    značenje ključne riječi koja se koristi u svim sličicama, kaya. Kaya ima
    isti raspon značenja kao i engleska riječ “tijelo”. Kao što “tijelo”
    može značiti stvari koje nisu tijelo osobe, kao što je “dokaz”, na
    primjer, tako i palijska riječ kaya može značiti stvari koje nisu
    fizičko tijelo, poput tijela mentalnih čimbenika, nama-kaja. (DN 15,20).
    U Jhanama pet osjetila ne djeluje, što znači da nema iskustva fizičkog
    tijela. Tijelo je nadiđeno. Stoga, kada Buda u ove četiri sličnosti kaže
    “… tako da ne postoji dio cijele njegove kaje koji nije prožet
    (blaženstvom itd.),” To se može shvatiti kao “… tako da nema dijela
    cijelo njegovo mentalno tijelo iskustva nije prožeto (blaženstvom itd.)
    “(MN 39.16). Ova se točka prečesto pogrešno razumije.
    To je značenje četiri usporedbe za Jhanu, koliko ih razumijem
    Sadhu! Sadhu! Sadhu!


    26) Classical  Czech-Klasická čeština,Tato mysl,


    ó
    mniši, je zářivá, ale je znečištěna náhodnými nečistotami.
    Neinstruovaný world_ling tomu nerozumí tak, jak to ve skutečnosti je;
    proto pro něj neexistuje mentální vývoj.
    Tato mysl, 0 mnichů, je zářivá a je osvobozena od náhodných nečistot.
    Poučený ušlechtilý žák to chápe tak, jak to ve skutečnosti je; proto pro
    něj existuje duševní vývoj (AN 1,1-2).
    PODOBY BUDDHY PRO ČTYŘI JHANY
    Čtvrtý Jhana je přirovnáván k muži zahalenému od hlavy k patě v čistém
    bílém plátně. Muž představuje mysl. Čisté bílé plátno představuje
    dokonalou čistotu vyrovnanosti a všímavosti, která je charakteristickým
    znakem Čtvrté džhany. Mysl ve Čtvrté Jhaně je nerezová, bez poskvrny
    jako čistá tkanina, naprosto klidná a prostá, čistě a jednoduše.
    Samozřejmě, tato absolutní čistota míru prostupuje celým tělem duševního
    zážitku, od začátku do konce, stejně jako bílé plátno zcela zakrývá
    tělo člověka, od hlavy po paty.
    Buddhovo přirovnání pro První džhanu byla koule z hlíny (používaná jako
    mýdlo) se správným množstvím vlhkosti, ani příliš suchá, ani
    prosakující. Jílová koule znamená sjednocenou mysl, přičemž všímavost
    byla omezena na velmi malé oblasti vytvořené „zakolísáním“. Vlhkost
    znamená blaženost způsobenou úplným odloučením od světa pěti smyslů.
    Vlhkost prostupující hliněnou koulí zcela naznačuje, že blaženost
    prostupuje prostorem a trváním duševního zážitku. To se později rozpozná
    jako blaženost, po které následuje blaženost a pak další blaženost bez
    přerušení. Vlhkost, která neuniká, popisuje blaženost, která je vždy
    obsažena v prostoru generovaném kýváním, nikdy neuniká z této oblasti
    prostoru mysli do světa pěti smyslů, dokud Jhana přetrvává.
    Druhá džhana je přirovnávána k jezeru bez vnějšího vstupu pro vodu, ale s
    pramenem v samotném jezeře doplňujícím jezero studenou vodou. Jezero
    představuje mysl. Úplná absence jakéhokoli způsobu, jakým by voda zvenčí
    mohla vstoupit do jezera, popisuje nepřístupnost mysli ve Druhé džhaně z
    jakéhokoli vnějšího vlivu. Do takové mysli nemůže vstoupit ani činitel.
    Taková hermetická nepřístupnost ze všech vnějších vlivů je příčinou
    skalního klidu Druhé džhany. Vnitřní pramen dodávající pramen studené
    vody představuje ajjhattam sampasadanam, vnitřní důvěru v blaženost
    Druhé džhany. Tato vnitřní důvěra způsobí úplné uvolnění, ochlazení
    mysli na klid a osvobození od veškerého pohybu. Chlad znamená samotnou
    blaženost, zrozenou ze samádhi nebo klidu, a která prostupuje celou
    duševní zkušenost, neměnnou, po celou dobu trvání Jhany.
    Třetí Jhana je popsána metaforou lotosového květu, kterému se daří
    ponořeno do studené vody jezera. Lotos představuje mysl ve Třetí Jhaně.
    Voda může ochladit okvětní lístky a listy lotosu, ale nikdy do lotosu
    nepronikne, protože veškerá voda se odvaluje od lotosu. Chlad znamená
    sukha, vlhkost znamená piti. Stejně jako lotos ponořený ve vodě je mysl
    ve Třetí Jhaně ochlazována sukhou, ale nepronikají do ní piti. Mysl ve
    Třetí Jhaně prožívá pouze sukhu. Ve Třetí džhaně mysl stále prožívá
    skalní klidu, nikdy se nepohybuje ven, stejně jako lotos v podobenství
    vždy zůstává ponořen do vody. Stejně jako blaženost třetího Jhany
    udržuje mysl v ní, tak chladná voda, která představuje blaženost,
    způsobí, že lotos prospívá. Opět jedinečná blaženost třetího Jhana
    prostupuje celou formu mentálního zážitku, která začíná končit, stejně
    jako chladné vody v podobenství prostupují lotos chladem od jeho kořenů
    po jeho špičky.
    BUDDHA JE PODOBOU ČTVRTÉHO JHANASA
    Buddha často popisoval zážitek ve čtyřech Jhanách pomocí evokativní
    podobnosti pro každého (MN39.15-18, MN 77.25.28 atd.). Před vysvětlením
    těchto přirovnání je užitečné se pozastavit a ujasnit si význam
    klíčového slova používaného ve všech přirovnáních, kaya. Kaya má stejný
    rozsah významů jako anglické slovo „body“. Stejně jako „tělo“ může
    znamenat jiné věci než tělo člověka, například „tělo důkazů“, tak i Pali
    slovo kaya může znamenat jiné věci než fyzické tělo, například tělo
    mentálních faktorů, nama-kaya. (DN 15,20). V Jhanas nefunguje pět
    smyslů, což znamená, že neexistuje žádná zkušenost s fyzickým tělem.
    Tělo bylo překonáno. Když tedy Buddha v těchto čtyřech podobenstvích
    prohlásí, „… že není žádná část celé jeho káje neprostupována
    (blažeností atd.),„ Lze to chápat tak, že… “, takže neexistuje žádná
    část celé jeho duševní tělo zkušenosti neprostupuje (blaženost atd.)
    “(MN 39.16). Tento bod je příliš často nepochopen.
    To je význam pro čtyři podobenství pro Jhanu, jak je chápu
    Sadhu! Sadhu! Sadhu
    !


https://www.youtube.com/watch?v=0-5V7WA0DRU&t=1s
Kushinara | Land of Lord Buddha attained Nibbana
Kushinara
“Land of Lord Buddha attained Nibbana ” is a Religious pilgrimage
center in the beautiful state of Uttar Pradesh, Kushinara is a place
where Lord Buddha attained Nibbana. It is famous for numerous
monasteries and stupas dating back years ago are almost in relics now.
When
lord buddha turned 80 he had predicted at Vaishali Bihar on the day of
magi purinma that he would die at kushinara after three months . On
this very given date buddha arrived at kushinara in 543 bc preached his
last sermon :
“Now, O Brothers , I do remind you all component things are subject to decay , work for your salvation in the earnest “
Kushinara
is the one of the most sacred place for Buddhist supporter and
followers. It has quite influenced in the tourism sector since this
place is such an important figure in Buddhism.
Kushinara
is visited by pilgrims all throughout the year. The best time to visit
the place is from November to March when the weather is favorable. It is
perfect for exploring the temples and gardens of the place.
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Kushinagar | Land of Lord Buddha attained Nibbana
Kushinagar
“Land of Lord Buddha attained Nibbana ” is a Religious pilgrimage
center in the beautiful state of Uttar Pradesh, Kushinagar is a place
where Lor…
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The Experience of Nibbana - How it Happens (audio)
Bhante Vimalaramsi
9.63K subscribers
Here,
Bhante Vimalaramsi describes, in a 12 minute except from a talk about
sutta MN 111, the final steps to Nibbana and seeing the process of
Dependent Origination.
License
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The Bliss of Nibbana l Full Chant l Jaymangal Atthagatha l Pawa l Greatest Buddha Meditation Music
Pawaworldofmusic
10.4K subscribers
The Bliss of Nibbana (Jaymangal Atthagatha)
is a chant recommended by the Buddha to destroy negativity and to generate auspiciousness.
It proclaims the 8 major victories of the Buddha which are:
1) Victory over Mara
2) Victory over the demon Alavaka
3) Victory over the wild elephant Nalagiri
4) Victory over serial killer Angulimala
5) Victory over the evil intentions of Cinca who sought to defame
6) Victory over the haughty brahmin Saccaka
7) Victory over the serpent king Nandopananda
8) Victory over the false views of Brahma Baka
The Verses of the Buddha’s Auspicious Victories:
1.Bāhuṁ sahassam-abhinimmita-sāvudhantaṁ
Grīmekhalaṁ udita-ghora-sasena-māraṁ
Dānādi-dhamma-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni.
Creating
a form with thousand arms, each equipped with a weapon, Mara on the
elephant Girimekhala uttered a frightening roar together with his
troops. The Lord of Sages defeated him by means of such qualities as
generosity. By the power of this, may you have victory blessings.
2.Mārātirekamabhiyujjhita-sabbarattiṁ
Ghorampanāḷavakamakkhamathaddha-yakkhaṁ
Khantī-sudanta-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
Even
more frightful than Mara making war all night was Alavaka, the arrogant
unstable ogre. The Lord of Sages defeated him by means of well-trained
endurance. By the power of this, may you have victory blessings.
3.Nāḷāgiriṁ gaja-varaṁ atimattabhūtaṁ
Dāvaggi-cakkamasanīva sudāruṇantaṁ
Mettambuseka-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
Nalagiri,
the excellent elephant, when maddened, was very horrific, like a forest
fire, a flaming discus, a lightning bolt. The Lord of Sages defeated
him by sprinkling the water of goodwill. By the power of this, may you
have victory blessings.
4. Ukkhitta-khaggam-atihattha sudāruṇantaṁ
Dhāvan-ti-yojana-path’anguli-mālavantaṁ
Iddhībhisaṅkhata-mano jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
Very
horrific, with a sword upraised in his expert hand, Angulimala’s
garlanded-with-fingers ran three leagues along the path. The Lord of
Sages defeated him with mind-fashioned marvels. By the power of this,
may you have victory blessings.
5.Katvāna kaṭṭham-udaraṁ iva gabbhinīyā
Ciñcāya duṭṭha-vacanaṁ jana-kāya-majjhe
Santena soma-vidhinā jitavā munindo
Tan tejasā bhavatu te jaya-maṅgalāni
Having
made a wooden belly to appear pregnant, Cinca made a lewd accusation in
the midst of the gathering. The Lord of Sages defeated her with
peaceful, gracious means. By the power of this, may you have victory
blessings.
6.Saccaṁ vihāya mati-saccaka-vāda-ketuṁ
Vādābhiropita-manaṁ ati-andhabhūtaṁ
Paññā-padīpa -jalito jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
Saccaka,
whose provocative views had abandoned the truth, delighting in
argument, had become thoroughly blind. The Lord of Sages defeated him
with the light of discernment. By the power of this, may you have
victory blessings.
7.Nandopananda-bhujagaṁ vibudhaṁ mahiddhiṁ
Puttena thera-bhujagena damāpayanto
Iddhūpadesa-vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
Nandopananda
was a serpent with great power but wrong views. The Lord of Sages
defeated him by means of a display of marvels, sending his spiritual son
Moggallana, set out as serpent-elder to tame him. By the power of this,
may you have victory blessings.
8.Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṁ
Brahmaṁ visuddhi-jutim-iddhi-bakābhidhānaṁ
Ñāṇāgadena vidhinā jitavā munindo
Tan-tejasā bhavatu te jaya-maṅgalāni
His
hands bound tight by the serpent of wrongly held views, Baka, the
Brahma, thought himself pure in his radiance & power. The Lord of
Sages defeated him by means of his words of knowledge. By the power of
this, may you have victory blessings.
Etāpi buddha-jaya-maṅgala-aṭṭha-gāthā
Yo vācano dinadine sarate matandī
Hitvānaneka-vividhāni cupaddavāni
Mokkhaṁ sukhaṁ adhigameyya naro sapañño
These
eight verses of the Buddha’s victory blessings. Whoever person of
discernment recites or recalls them day after day without lapsing,
destroying all kinds of obstacles, will attain emancipation &
happiness.
The Bliss of Nirvana (Jaymangal Atthagatha)
Composed & Sung by- Pawa
In association with HCT Sound Studio, Barcelona, SPAIN
London Mastering Studio,ENGLAND
Mastered by Francis Gorini (LMS-London)
International Contribution-
Kayla Payne Germany (Flute), Brice-USA (Pan Flute) Robby-Italy (Hand Pan Drum)
Arna Morton-Spain (Cello), Saskia-Japan (Violin) Lynn Kuo-UK (Cello)
Alan Milan-Italy (Strings), Nicoletta Cuomo-Singapore (Piano), Martin Guha-Turkey (Cello)
Soo Bae- USA ( Drums) ,Wendy Law-Sweden (Hang Drum)
Premix @ Famous Studios-Mumbai INDIA
Engineer- Kiran Meher, Programmed by Debashish Bhattacharjee
Public Ralation Head- Bhante Karunanand Thero, Creative Head-Rahul Kawitke
Project Head-Sunil Jadhav, Videographer-Avinash Rane,Special thanks to: Rahuldada Subhedar/G.S.Paikrao
youtube.com
The Bliss of Nirvana l Full Chant l Jaymangal Atthagatha l Pawa l Greatest Buddha Meditation Music


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Dhammānupassī Sutta  - Observing dhammas —in 29) Classical English,Roman,
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
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dhammānupassī sutta — observing dhammas — in buddha’s own words —in Classical English,Roman
It
is worth having repeated the message given in this sutta: six habits
without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing kāya in kāya internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing kāya in kāya internally and externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya internally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing kāya in kāya externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing kāya in kāya internally and externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya externally.
There
are, bhikkhus, six dhammas, without abandoning which it is not possible
to remain observing kāya in kāya internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing kāya in kāya internally and externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing kāya in kāya internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing kāya in kāya internally and externally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing vedanā in vedanā internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing vedanā in vedanā internally.
There
are, bhikkhus, six dhammas, abandoning which it is possible to remain
observing vedanā in vedanā internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā internally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing vedanā in vedanā externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing vedanā in vedanā externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing vedanā in vedanā externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā externally.
There
are, bhikkhus, six dhammas, without abandoning which it is not possible
to remain observing vedanā in vedanā internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing vedanā in vedanā internally and externally.
There
are, bhikkhus, six dhammas, abandoning which it is possible to remain
observing vedanā in vedanā internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing vedanā in vedanā internally and externally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing citta in citta internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing citta in citta internally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta internally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing citta in citta externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing citta in citta externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta externally.
There
are, bhikkhus, six dhammas, without abandoning which it is not possible
to remain observing citta in citta internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing citta in citta internally and externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing citta in citta internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing citta in citta internally and externally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing dhammas in dhammas internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing dhammas in dhammas internally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing dhammas in dhammas internally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas internally.
There are, bhikkhus, six dhammas, without abandoning which it is not possible to remain observing dhammas in dhammas externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without having abandoned these six dhammas, bhikkhus, it is not possible to remain observing dhammas in dhammas externally.
There are, bhikkhus, six dhammas, abandoning which it is possible to remain observing dhammas in dhammas externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas externally.
There
are, bhikkhus, six dhammas, without abandoning which it is not possible
to remain observing dhammas in dhammas internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Without
having abandoned these six dhammas, bhikkhus, it is not possible to
remain observing dhammas in dhammas internally and externally.
There
are, bhikkhus, six dhammas, abandoning which it is possible to remain
observing dhammas in dhammas internally and externally.
Which
six? Delight in activities, delight in conversations, delight in sleep,
delight in socialization, lack of indriyesu guttadvāratā and lack of
bhojane mattaññutā.
Having abandoned these six dhammas, bhikkhus, it is possible to remain observing dhammas in dhammas internally and externally.
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Philanthropic
rich and poor farmers unite to serve peoples’ welfare, happiness &
peace ignoring Mad murderer of democratic institutions (Modi) remotely
controlled by just 0.1% intolerant, violent, militant, number one
terrorists of the world, ever shooting, mob lynching, lunatic, mentally
retarded foreigners chitpavan brahmins of Rowdy Swayam Sevaks (RSS)
kicked out from Bene Israel, Tibet, Africa, Eastern Europe, Western
Germany, Northern Europe, South Rusia, Hungary Etc., full of hatred,
anger, jealousy, delusion, Stupidity which are defilement of the mind
requiring treatment in mental asylums Know The Bread He Eats is Grown in
My Punjab,’ Says 70-Year-Old Farmer.
Adani,Ambani &other corporates had an eye on massive food grain market of India.They had few problems:
Problem 1 :
States
had different rules & regulations to buy food grains from farmers.
It was difficult for corporates to handle so many states with so many
different regulations & taxes
Mad murderer of democratuc institutions and Master of diluting institutions (Modi) Solution:
Took control from states and made 1 act for whole country. Corporates happy now.
Problem 2:
Corporates
will buy crops and store them. But Essential Commodity act will stop
them for storing crops for long time, as it increase prices in market.
Modi Solution:
Food crops will not come under Essential Commodity act and can be stored for longer period. Corporates again happy.
Problem 3
It was hard to determine that what type of crop will be grown by farmers.
Modi Solution:
Contract farming for farmers where they will be told by corporates to grow what kind of crop. Corporates again happy.
Problem 4 :
How Corporates will handle court cases if anything goes wrong against farmers.
Modi Solution:
Farmers cannot go to courts. They will go to SDM and DC. All
Corporates are again happy as they can bribe them easily.
And They say bills are in favour of farmers. ….
This is what the farmers are protesting against.
All
Aboriginal Awakened societies will demand for Ballot Papers instead of
the fraud EVMs for justice and save democracy. Automatically all
societies will get the benefit by way of distribution of wealth
proportionately among all societies for their welfare, happiness and
peace.
Modi
(Mad murderer of democratic institutions) is diverting the attention of
masses from one issue to another. While the farmers are intensifying
their struggle against the Modi, he announces about Covid Vaccine, as if
he is a medical chief. Once he declared that it was his hindutva which
did the first human organ transplantation when shiva transplanted
elephant head on human body.
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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,


The sculpture of the mahaparinirvana of the Buddha at Kasia.

Buddhism Songs - Greatest Buddha Music of All Time - Dharani - Mantra for Buddhist, Sound of Buddha



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7,117 languages are spoken today.

That
number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux. They’re living and dynamic, spoken by communities whose
lives are shaped by our rapidly changing world. This is a fragile time:
Roughly 40% of languages are now endangered, often with less than 1,000
speakers remaining. Meanwhile, just 23 languages account for more than
half the world’s population.


When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso language
/
Magadhi Prakrit,


Classical Hela Basa (Hela Language),

Classical Pāḷi

Magadhi Prakrit,

Classical Hela Basa (Hela Language),


Classical Pāḷi


which are the same. Buddha spoke in Magadhi. All the 7111 languages and
dialects are off shoot of Classical Magahi Magadhi. Hence all of them
are Classical in nature (Prakrit) of Human Beings, just like all other
living speices have their own naturallanguages for communication. 116
languages are translated by

https://translate.google.com

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,

03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pāḷ

           06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिं


07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,

13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

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

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,
26) Classical  Czech-Klasická čeština

27) Classical  Danish-Klassisk dansk,Klassisk dansk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,Klassískt Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,

57) Classical Kinyarwanda
58) Classical Korean-고전 한국어,
59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

60) Classical Kyrgyz-Классикалык Кыргыз,
61) Classical Lao-ຄລາສສິກລາວ,
62) Classical Latin-LXII) Classical Latin,

63) Classical Latvian-Klasiskā latviešu valoda,

64) Classical Lithuanian-Klasikinė lietuvių kalba,
65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,
67) Classical Malagasy,класичен малгашки,
68) Classical Malay-Melayu Klasik,
69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

70) Classical Maltese-Klassiku Malti,
71) Classical Maori-Maori Maori,
72) Classical Marathi-क्लासिकल माओरी,
73) Classical Mongolian-Сонгодог Монгол,

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

75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
76) Classical Norwegian-Klassisk norsk,
77) Classical Odia (Oriya)
78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
88) Classical Serbian-Класични српски,
89) Classical Sesotho-Seserbia ea boholo-holo,

90) Classical Shona-Shona Shona,
91) Classical Sindhi,
92) Classical Sinhala-සම්භාව්ය සිංහල,
93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,

95) Classical Somali-Soomaali qowmiyadeed,
96) Classical Spanish-Español clásico,
97) Classical Sundanese-Sunda Klasik,
98) Classical Swahili,Kiswahili cha Classical,

99) Classical Swedish-Klassisk svensk,
100) Classical Tajik-тоҷикӣ классикӣ,
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
102) Classical Tatar
103) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Thai-ภาษาไทยคลาสสิก,
105) Classical Turkish-Klasik Türk,
106) Classical Turkmen
107) Classical Ukrainian-Класичний український,
108) Classical Urdu- کلاسیکی اردو

109) Classical Uyghur,

110) Classical Uzbek-Klassik o’z,

111) Classical Vietnamese-Tiếng Việ,

112) Classical Welsh-Cymraeg Clasurol,

113) Classical Xhosa-IsiXhosa zesiXhosa,


114) Classical Yiddish- קלאסישע ייִדיש
115) Classical Yoruba-Yoruba Yoruba,
116) Classical Zulu-I-Classical Zulu


Even
manusmriti will be rewritten for Discovery of Aboriginal Awakened One
Societies Universe for the welfare, happiness, peace for all societies
and for them to attain Eternal Bliss as their Final Goal as enshrined in
the marvelous, modern Constitution with full freedom, equality,
liberty, and fraternity exposing the foreigners kicked out from Bene
Israel, Tibet, Africa Etc., chitpavan brahmins of Rowdy Swayam Sevaks
(RSS) who are attempting to nullify the Constitution with their
chitpavan brahminised parliamentarians, executives,judges, cheating
election commissioners and the PRESSTITUTE media.99.9% All Aboriginal
Awakened Societies are aware of the fact that Murderer of democratic
institutions (Modi) of Bevakoof Jhoothe Psychopaths (BJP) Private
Limited remotely controlled by just 0.1% intolerant, violent, militant,
ever shooting, mob lunching, number one terrorists of the world,
lunatic, mentally retarded, foreigners kicked out from Bene Israel,
Tibet, Africa etc., chitpavan brahmins of Rowdy Swayam Sevaks (RSS) only
will win all elections as long as the Fraud EVMs (Evil Voting Machines)
are used. Like USA of Ballot Papers are used chitpavan brahmins will
get only 0.1% votes. If the foreigners chitpavan brahmins are forced to
quit Prabuddha Bharat democracy, liberty, equality and fraternity as
enshrined in our marvelous modern Constitution will be saved.
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Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 116 Classical languages.


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