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

Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.

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07/28/21

𝓛𝓔𝓢𝓢𝓞𝓝 4046 Fri 30 𝓙𝓾𝓵 2021 Free Online Prabuddha Intellectuals Convention in Awakened One’s Own Words Mahāparinibbāna Sutta & Mahāsatipaṭṭhāna Sutta in 05) Classical Pāḷi,102) Classical Tamil-102) கிளாசிக்கல் தமிழ் & 30) Classical English,Roman

𝓛𝓔𝓢𝓢𝓞𝓝 4046 Fri 30 𝓙𝓾𝓵 2021

Free Online Prabuddha Intellectuals Convention in Awakened One’s Own Words

Mahāparinibbāna Sutta & Mahāsatipaṭṭhāna Sutta in 05) Classical Pāḷi,102) Classical Tamil-102) கிளாசிக்கல் தமிழ் & 30) Classical English,Roman

GHMC to plant 1.5 crore saplings under Haritha Haram -

https://www.newindianexpress.com/…/ghmc-to-plant-15…

𝓹𝓻𝓸𝓹𝓪𝓰𝓪te 𝓔𝓽𝓮𝓻𝓷𝓪𝓵 𝓑𝓵𝓲𝓼𝓼 𝓽𝓱𝓻𝓸𝓾𝓰𝓱 𝓹𝓵𝓪𝓷𝓽𝓲𝓷𝓰
𝓻𝓪𝔀 𝓥𝓮𝓰𝓪𝓷 𝓑𝓻𝓸𝓬𝓬𝓸𝓵𝓲, 𝓹𝓮𝓹𝓹𝓮𝓻𝓼,𝓬𝓾𝓬𝓾𝓶𝓫𝓮𝓻𝓼,
𝓬𝓪𝓻𝓻𝓸𝓽𝓼, 𝓫𝓮𝓪𝓷𝓼 𝓿𝓮𝓰𝓮𝓽𝓪𝓫𝓵𝓮𝓼,𝓓𝔀𝓪𝓻𝓯 𝓯𝓻𝓾𝓲𝓽 𝓽𝓻𝓮𝓮𝓼
𝓲𝓷 𝓹𝓸𝓽𝓼 𝓪𝓷𝓭 𝓪𝓵𝓵 𝓸𝓿𝓮𝓻 𝓽𝓱𝓮 𝔀𝓸𝓻𝓵𝓭 𝓪𝓷𝓭 𝓲𝓷
𝓢𝓹𝓪𝓬𝓮 𝓽𝓸 𝓮𝓪𝓽 𝓵𝓲𝓴𝓮 𝓫𝓲𝓻𝓭𝓼 𝓪𝓼 𝓹𝓵𝓪𝓷𝓷𝓮𝓭 𝓫𝔂
𝓝𝓐𝓢𝓐, 𝓑𝓻𝓲𝓽𝓲𝓼𝓱 𝓫𝓲𝓵𝓵𝓲𝓸𝓷𝓪𝓲𝓻𝓮 𝓡𝓲𝓬𝓱𝓪𝓻𝓭
𝓑𝓻𝓪𝓷𝓼𝓸𝓷 𝓯𝓵𝓮𝔀 𝓲𝓷𝓽𝓸 𝓼𝓹𝓪𝓬𝓮 𝓪𝓫𝓸𝓪𝓻𝓭 𝓪 𝓥𝓲𝓻𝓰𝓲𝓷
𝓖𝓪𝓵𝓪𝓬𝓽𝓲𝓬 𝓿𝓮𝓼𝓼𝓮𝓵 𝓪𝓷𝓭 𝓙𝓮𝓯𝓯 𝓑𝓮𝔃𝓸𝓼.

𝓔𝓷𝓽𝓲𝓻𝓮
𝓔𝓪𝓻𝓽𝓱 𝓪𝓷𝓭 𝓢𝓹𝓪𝓬𝓮 𝓪𝓻𝓮 𝓐𝓶𝓾𝓭𝓱𝓪 𝓢𝓤𝓡𝓐𝓑𝓘 𝓸𝓯
𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓪𝓲. 𝓐𝓼𝓱𝓸𝓴𝓪 𝓹𝓵𝓪𝓷𝓽𝓮𝓭 𝓯𝓻𝓾𝓲𝓽
𝓫𝓮𝓪𝓻𝓲𝓷𝓰 𝓽𝓻𝓮𝓮𝓼 𝓪𝓵𝓵 𝓸𝓿𝓮𝓻 𝓱𝓲𝓼 𝓮𝓶𝓹𝓲𝓻𝓮.Mayawati
said that that after she becomes the Prime Minister she will bring back
the Ashokan Rule.

𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓪𝓲 𝓯𝓮𝓭 𝓽𝓱𝓮 𝓹𝓸𝓸𝓻 𝓽𝓱𝓻𝓸𝓾𝓰𝓱 𝓐𝓶𝓾𝓭𝓱𝓪 𝓢𝓾𝓻𝓪𝓫𝓱𝓲 .

𝓐𝓵𝓼𝓸
𝓽𝓸 𝓽𝓻𝓪𝓲𝓷 𝓹𝓮𝓸𝓹𝓵𝓮 𝓸𝓷 𝓜𝓲𝓷𝓭𝓯𝓾𝓵 𝓢𝔀𝓲𝓶𝓶𝓲𝓷𝓰,
𝓣𝓱𝓪𝓲 𝓒𝓱𝓲, 𝓚𝓪𝓵𝓪𝓻𝓲 𝓐𝓻𝓽𝓼, 𝓙𝓾𝓭𝓸, 𝓚𝓪𝓻𝓪𝓽𝓮, 𝓚𝓾𝓷𝓰
𝓕𝓾 𝓶𝓪𝓻𝓽𝓲𝓪𝓵 𝓪𝓻𝓽𝓼.

𝓟𝓻𝓪𝓬𝓽𝓲𝓬𝓮 𝓜𝓲𝓷𝓭𝓯𝓾𝓵 𝓢𝔀𝓲𝓶𝓶𝓲𝓷𝓰 - 𝓥𝓲𝓶𝓪𝓵𝓸 𝓐𝔀𝓪𝓴𝓮𝓷𝓮𝓭 𝓐𝓼𝓱𝓸𝓴𝓪 𝓜𝓪𝓷𝓲𝓶𝓮𝓰𝓪𝓵𝓲 𝓕𝓮𝓵𝓵𝓸𝔀.

From

𝓔-𝓫𝓸𝓸𝓴-𝓓𝓞 𝓖𝓞𝓞𝓓 𝓟𝓤𝓡𝓘𝓕𝓨 𝓜𝓘𝓝𝓓 𝓐𝓣𝓣𝓐𝓘𝓝 𝓔𝓣𝓔𝓡𝓝𝓐𝓛 𝓑𝓛𝓘𝓢𝓢

𝓯𝓻𝓸𝓶 𝓚𝓾𝓼𝓱𝓲𝓷𝓪𝓻𝓪 𝓝𝓘𝓑𝓑Ā𝓝𝓐 𝓑𝓗𝓤𝓜𝓘 𝓟𝓪𝓰𝓸𝓭𝓪 18𝓯𝓽

𝓓𝓲𝓪. 𝓪 3𝓓 360 𝓭𝓮𝓰𝓻𝓮𝓮 𝓬𝓲𝓻𝓬𝓾𝓵𝓪𝓻 𝓟𝓪𝓰𝓸𝓭𝓪 𝓪𝓽

𝓦𝓱𝓲𝓽𝓮 𝓗𝓸𝓶𝓮,

668 5𝓽𝓱 𝓐 𝓜𝓪𝓲𝓷 𝓡𝓸𝓪𝓭,

8𝓽𝓱 𝓒𝓻𝓸𝓼𝓼,

𝓗𝓐𝓛 𝓘𝓘𝓘 𝓢𝓽𝓪𝓰𝓮,

𝓟𝓾𝓷𝓲𝔂𝓪 𝓑𝓗𝓤𝓜𝓘 𝓑𝓮𝓷𝓰𝓪𝓵𝓾𝓻𝓾,

𝓜𝓪𝓰𝓪𝓭𝓱𝓲 𝓚𝓪𝓻𝓷𝓪𝓽𝓪𝓴𝓪,

𝓟𝓻𝓪𝓫𝓾𝓭𝓭𝓱𝓪 𝓑𝓱𝓪𝓻𝓪𝓽 𝓘𝓷𝓽𝓮𝓻𝓷𝓪𝓽𝓲𝓸𝓷𝓪𝓵

𝓱𝓽𝓽𝓹://𝓼𝓪𝓻𝓿𝓪𝓳𝓪𝓷.𝓪𝓶𝓫𝓮𝓭𝓴𝓪𝓻.𝓸𝓻𝓰

𝓫𝓾𝓭𝓭𝓱𝓪𝓼𝓪𝓲𝓭2𝓾𝓼@𝓰𝓶𝓪𝓲𝓵.𝓬𝓸𝓶

𝓳𝓬𝓼4𝓮𝓿𝓮𝓻@𝓸𝓾𝓽𝓵𝓸𝓸𝓴.𝓬𝓸𝓶

𝓳𝓬𝓱𝓪𝓷𝓭𝓻𝓪𝓼𝓮𝓴𝓱𝓪𝓻𝓪𝓷@𝔂𝓪𝓱𝓸𝓸.𝓬𝓸𝓶

080-25203792

9449260443

9449835875

𝔀𝓲𝓼𝓱𝓮𝓼

𝓽𝓸
𝓫𝓮 𝓪 𝔀𝓸𝓻𝓴𝓲𝓷𝓰 𝓹𝓪𝓻𝓽𝓷𝓮𝓻 𝔀𝓲𝓽𝓱 GHMC & GCC for its
One crore saplings are anticipated to be planted as a part of the
programme within the metropolis, with 10 lakh saplings proposed to be
planted within the first 12 months. Along with Residents’ welfare
associations that will play a serious position within the drive. As The
civic physique is planning to entrust the associations with the duty of
sustaining the bushes of their neighbourhood.And the Officers suggest
to reward the associations that handle the saplings for a sure time
period.

https://youtu.be/_sFm8xgP38I

Congratulations for ‘Best day ever’: Jeff Bezos blasts into space on own rocket

28) Classical Danish-Klassisk dansk,Klassisk dansk,

https://www.youtube.com/watch?v=818yfSYroCQ

Prabuddha Intellectuals Conventions.

Bhagawan Buddha siger

“Mine
brødre, der er disse to ekstremer, som en person på stien skal undgå.
Hvilke to? Den ene er at springe sig ind i sensuelle fornøjelser. Og den
anden er at øve de stramninger, der fratager kroppens behov. Begge
disse ekstremer fører til fiasko.

“Den
vej, jeg har opdaget, er middelvejen, som undgår begge ekstremer og har
kapacitet til at føre en til forståelse, befrielse og fred. Det er den
ædle ottefoldede vej til højre forståelse, højre tanke, højre tale,
højre handling, højre levebrød, ret indsats, ret mindfulness og
retkoncentration. Jeg har fulgt denne ædle ottefoldige sti og har
realiseret forståelse, befrielse og fred.

Den
første er eksistensen af lidelse. Fødsel, alderdom, sygdom og død
lider. Tristhed, vrede, jalousi, bekymring, angst, frygt og fortvivlelse
lider. Adskillelse fra kære lider. Association med dem, du ikke kan
lide, lider. Ønsket, vedhæftning og klamrer sig til de fem aggregater
lider.

“Brødre, den anden sandhed afslører årsagen til lidelse. På grund af
uvidenhed kan folk ikke se sandheden om livet, og de bliver fanget i
skønheden af lyst, vrede, jalousi, sorg, bekymring, frygt og
fortvivlelse.

“Brødre, den tredje sandhed er ophør af lidelse.

Forståelse af livets sandhed medfører ophør af enhver sorg og sorg og giver anledning til fred og glæde.

“Brødre, den fjerde sandhed er den vej, der fører til ophør af
lidelse. Det er den ædle ottefoldige vej, som jeg lige har forklaret.
Den ædle ottefoldige sti er næret ved at leve mindeligt. Mindfulness
fører til koncentration og forståelse, med frigør dig fra enhver smerte
og sorg og fører til fred og glæde. Jeg vil lede dig langs denne vej til
realisering.

“Vision opstod, opsigt opstand, skelnen opstod, viden opstod, belysning
opstod i mig med hensyn til ting, der aldrig blev hørt før:” Denne ædle
sandhed om stress er blevet forstået. “

“Den
ædle sandhed om ophør af stress: den komplette fading & cessation,
afkald, afkald, frigivelse og slip af det meget trang. Denne ædle
sandhed om ophør af stress er blevet realiseret. Dette er den ædle
sandhed af vejen for øvelsen, der fører til ophør af stress.

“Så
snart min viden og vision om disse fire ædle sandheder, som de er
kommet til at være virkelig rene, gjorde jeg det, at jeg hævdede at have
været direkte vækket til den rigtige selvvakende uforklaret i kosmos
med alle sine usete vejledninger, overvejelser, Brahmans, dens Royalty
& Commonfolk. Knowledge & Vision opstod i mig: ‘Unshakable er
min udgivelse. Dette er min sidste fødsel. Der er nu ingen fornyet
eksistens. “

Mens
Siddhartha forklarede de fire ædle sandheder, en af munkene, følte
Kondanna pludselig en stor skinnende inden for sit eget sind. Han kunne
smag den befrielse, han havde søgt så længe. Hans ansigt strålede med
glæde. Buddha pegede på ham og græd: “Kondanna! Du har det! Du har det!”

Kondanna
sluttede sig til sine palmer og bøjede sig for Siddhartha. Med dybeste
respekt talte han, “Venerable Gautama, vær venlig at acceptere mig som
din discipel. Jeg ved, at under din vejledning vil jeg nå den store
opvågning. “

De
andre fire munke bøjede også på Siddhartha’s fødder, sluttede sig til
deres palmer og bad om at blive modtaget som disciple. Siddhartha sagde:
“Brothers! Børnene i landsbyen har givet mig navnet ‘Buddha. ” Du kan
også ringe til mig ved det navn, hvis du vil. “

Kondanna spurgte: “Buddha ‘betyder ikke’ en, der er vækket ‘?”

“Det er korrekt, og de kalder den vej, jeg har opdaget ‘vejen for opvågnen.’ Hvad synes du om dette navn?”

“”
En, der er vækket “! ‘Vejen til opvågning’! Vidunderlig! Vidunderlig!
Disse navne er sande, men alligevel enkle. Vi vil heldigvis ringe til
dig Buddha, og stien du har opdaget vejen for opvågnen. Som du lige
sagde, er at leve hver dag mindeligt meget grundlag for åndelig praksis.
” De fem munke var af et sind at acceptere Gautama som deres lærer og
kalde ham Buddha.

Buddha
smilede på dem. ” Vær venlig, brødre, praksis med en åben og
intelligent ånd, og i tre måneder vil du have opnået friheden af
befrielse. ”

Sutta piṭaka-digha nikāya

DN 16 - (D II 137)

Mahāparinibbāna sutta.

{uddrag}

- de sidste instruktioner -

[mahā-parinibbāna]

Denne
Sutta samler forskellige instruktioner Buddha gav af hensyn til
tilhængere efter hans passerer væk, hvilket gør det et meget vigtigt sæt
instruktioner for os i dag.

Jeg
vil forklare diskursen på Dhamma, som hedder Dhammādāsa, der besidder,
som Ariyasāvaka, hvis han ønsker, kan erklære af sig selv: “For mig er
der ikke mere niraya, ikke mere tiracchāna-yoni, ikke mere pettivisaya,
nej Mere tilstand af ulykke, af ulykke, elendighed, jeg er en Sotāpanna,
af naturen fri for elendighedsstater, visse sig af at være bestemt til
Sambodhi.

Og hvad, ānanda, er

Denne
diskurs på Dhamma, der hedder Dhammādāsa, besidder, som Ariyasāvaka,
hvis han så ønsker, kan erklære af sig selv: “For mig er der ikke mere
Niraya, ikke mere Tiracchāna-Yoni, ikke mere Pettivisaya, ikke mere
tilstand af ulykke, af ulykke, elendighed, jeg er en sotāpanna, af natur
fri for elendigheder af elendighed, visse af at være bestemt til
Sambodhi?

Her er ānanda, en Ariyasāvaka udstyret med Buddhe Aveccappasāda:

Han er udstyret med Dhamme Aveccappasāda:

Han er udstyret med Saugthe Aveccappasāda:

Han er udstyret med en Sīla, som er behageligt for Ariyas,

Dette,
ānanda, er diskursen på Dhamma, der hedder Dhammādāsa, der besidder,
som Ariyasāvaka, hvis han ønsker, kan erklære af sig selv: “For mig er
der ikke mere Niraya, ikke mere Tiracchāna-Yoni, ikke mere Pettivisaya ,
ingen mere tilstand af ulykke, af ulykke, elendighed, jeg er en
Sotāpanna, af naturen fri for elendigheder, visse af at være bestemt til
Sambodhi.

Sato Skal du forblive, Bhikkhus og Sampajānos. Dette er vores indsats til dig.

Og hvordan, Bhikkhus, er en Bhikkhu Sato? Her, Bhikkhus, en Bhikkhu

Således er Bhikkhus, en Bhikkhu Sato. Og hvordan, Bhikkhus, er en Bhikkhu Sampajāno? Her, Bhikkhus,

Således er Bhikkhus, en Bhikkhu Sampajāno. Sato Skal du forblive, Bhikkhus og Sampajānos. Dette er vores indsats til dig.

- Ananda, Twin Sala

Træer
er i fuld blomst, selv om det ikke er sæsonen af blomstringen. Og
blomsterne regner på tathagataens legeme og drop og spredes og er strødt
på det i tilbedelse af Tathagata. Og himmelske koralblomster og
himmelske sandeltræ pulver fra himlen regn ned på tathagataens krop og
slip og spredes og er strødt på det i tilbedelse af Tathagata. Og lyden
af himmelske stemmer og himmelske instrumenter gør musik i luften ud
af ærbødighed for Tathagata.

Det
er ikke ved dette, ānanda, at Tathāgata respekteres, æret, værdsat,
betalt hyldest og hædret. Men Ananda, enhver Bhikkhu eller Bhikkhuni,
Layman eller Laywoman, Resterende Dhamm’ānudhamma’p'paṭipanna,
sāmīci’p'paṭipanna,

At
bo i overensstemmelse med Dhamma, at en respekt, vener, Esteems, betaler
hyldest og ærer Tathāgata med den mest fremragende hyldest. Derfor,
ānanda, bør du træne jer således: ‘Vi vil forblive
dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, der bor i
overensstemmelse med Dhamma’.

Løb, kastes, religions ulighed var der,

er der

og

vil fortsætte med at være der

Dårlig og stingy beslutninger var der

Er der

og

vil fortsætte med at være der!

På samme tid

“Der er lidt støv i folks øjne, fjern den uvidenhed, de vil gå på vej til Dhamma ‘i Vinaya Pitaka - Buddhist Ethics

var også der

er der

og

vil fortsætte med at være der!

Hvilket betyder

Løb, kastes, religions ulighed var ikke der,

vil ikke være er der

og

vil fortsætte med ikke at være der

https://youtu.be/in6kiuc846y.

Prabuddha Bharat Sammelans.

Religioner, løb, kastes, uligheder,

Var der

Er der

Og

Vil fortsætte med at være der!

Dr b.r.ambedkar torden “Main Bharat Baudhaj Karunga.” (Jeg vil gøre dette land buddhist)

Alle aboriginale vækkede samfund torden “hum prapanch prabuddha bharatmay karunge.” (Vi vil gøre hele verden Prabuddha Prapanch

Dette vil ske gennem Prabuddha Bharat Samelans

Derefter

Religioner, løb, kastes og uligheder

Vil ikke være der

Världens religioner - tidsuppfattning

Mikael Glans

14 subscribers

Jag skapade det här videoklippet med YouTubes videoredigerare (http://www.youtube.com/editor)

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youtube.com

Världens religioner - tidsuppfattning

Jag skapade det här videoklippet med YouTubes videoredigerare (http://www.youtube.com/editor)

29) Classical Dutch- Klassiek Nederlands,

https://www.youtube.com/watch?v=XUHZ3Owl-1g&t=509s

Prabuddha intellectuelen conventies

Bhagawan Buddha zegt

“Mijn
broers, er zijn deze twee uitersten die een persoon op het pad moet
vermijden. Welke twee? Men is om zich in sensuele genoegens te duiken.
En de andere is om soberheden te beoefenen die het lichaam van zijn
behoeften beroven. Beide uitersten leiden tot falen.

“Het
pad dat ik heb ontdekt, is de middelste manier, die beide extreme
vermijdt en het vermogen heeft om een tot begrip, bevrijding en vrede
te leiden. Het is het nobele achtvoudige pad van het juiste begrip, de
juiste gedachte, rechtertoespraak, juiste actie, rechter
levensonderhoud, juiste inspanning, juiste mindfulness en juiste
concentratie. Ik heb dit nobele achtvoudige pad gevolgd en heb begrip,
bevrijding en vrede gerealiseerd.

De
eerste is het bestaan van lijden. Geboorte, ouderdom, ziekte en dood
zijn lijden. Droefheid, woede, jaloezie, zorgen, angst, angst en wanhoop
zijn lijden. Scheiding van geliefden is lijden. Associatie met degenen
die u niet leuk vindt, is lijden. Verlangen, gehechtheid, en vastklampen
aan de vijf aggregaten zijn lijden.

“Broeders, de tweede waarheid onthult de oorzaak van lijden. Vanwege
onwetendheid kunnen mensen de waarheid over het leven niet zien, en ze
raken betrapt in de vlammen van verlangen, woede, jaloezie, verdriet,
zorgen, angst en wanhoop.

“Brothers, de derde waarheid is de stopzetting van lijden.

Het
begrijpen van de waarheid van het leven brengt de stopzetting van elk
verdriet en verdriet en geeft aanleiding tot vrede en vreugde.

“Brothers, de vierde waarheid is het pad dat leidt tot de
stopzetting van lijden. Het is het nobele achtvoudige pad, dat ik
zojuist heb uitgelegd. Het Noble Eightfold-pad wordt gevoed door op zich
te wonen. Mindfulness leidt tot concentratie en begrip, waarbij je je
bevrijdt van elke pijn en verdriet en leidt tot vrede en vreugde. Ik zal
je begeleiden langs dit pad van realisatie.

“Vision ontstond, inzicht ontstond, ontstond, ontstond, kennis
ontstond, verlichting ontstond in mij met betrekking tot dingen die nog
nooit eerder hoorde: ‘Deze nobele waarheid van stress is begrepen.’

“De
nobele waarheid van de stopzetting van stress: de complete fading en
stopzetting, verzaking, religing, vrijgave en loslaten van die zeer
hunkeren. Deze nobele waarheid van de stopzetting van stress is
gerealiseerd. Dit is de nobele waarheid van de manier van oefenen die
leidt tot de stopzetting van stress.

“Zodra
mijn kennis en visie met betrekking tot deze vier nobele waarheden als
ze zijn gekomen, was ik echt puur, toen beweerde ik het rechtstreeks te
zijn gewekt aan de juiste zelfontwakende niet-uitgekname in de kosmos
met al zijn onzichtbare gidsen, contemplatives, Brahmans, zijn Royalty
& Commonfolk. Kennis & visie ontstond in mij: ‘Onscherpbaar is
mijn release. Dit is mijn laatste geboorte. Er is nu geen hernieuwd
bestaan. “

Terwijl
Siddhartha de vier nobele waarheden uitlegde, voelde Kondanna een van
de monniken, plotseling een grote schijnt in zijn eigen geest. Hij kon
de bevrijding proeven die hij zo lang was gezocht. Zijn gezicht straalde
met vreugde. De Boeddha wees naar hem en riep, “Kondanna! Jij hebt het!
Jij hebt het!”

Kondanna
voegde zich bij zijn handpalmen en boog voor Siddhartha. Met het
diepste respect sprak hij, “Eerwaarde Gautama, accepteer me alsjeblieft
als je discipel. Ik weet dat ik onder je begeleiding de grote ontwaken
zal bereiken. “

De
andere vier monniken gebogen ook bij Siddhartha’s voeten, voegde zich
bij hun handpalmen en vroeg om als discipelen te worden ontvangen.
Siddhartha zei: “Broeders! De kinderen van het dorp hebben me de naam
‘The Buddha’ gegeven. Ook jij mag me door die naam bellen als je wilt. “

Vroeg Kondanna, “betekent niet ‘Boeddha’ ‘iemand die is ontwaakt’?”

“Dat is correct, en ze noemen het pad dat ik ‘de manier van ontwaken’ heb ontdekt, wat vind je van deze naam?”

“‘Iemand
die is ontwaakt’! ‘De manier van ontwaken’! Prachtig! Prachtig! Deze
namen zijn waar, maar eenvoudig. We zullen je graag de Boeddha noemen,
en het pad dat je hebt ontdekt de manier van ontwaken. Zoals je net zei,
is het leven elke dag de basis van spirituele praktijk. ” De vijf
monniken waren van een geest om Gautama als hun leraar te accepteren en
hem de Boeddha te noemen.

De
Boeddha glimlachte naar hen. ” Alsjeblieft, broers, oefenen met een
open en intelligente geest, en in drie maanden heb je de vrucht van
bevrijding bereikt. ”

Sutta Piṭaka-Digha Nikāya

DN 16 - (D II 137)

Mahāparinibbāna sutta

{fragment}

- de laatste instructies -

[mahā-parinibbāna]

Deze
Sutta verzamelt verschillende instructies. De Boeddha gaven na zijn
overlijden van volgelingen, waardoor het tegenwoordig een zeer
belangrijke reeks instructies voor ons is.

Ik
zal het discours uitleggen op de Dhamma die Dhammādāsa wordt genoemd,
bezeten waarvan de Ariyasāvaka, als hij zo verlangt, kan verklaren van
zichzelf: ‘Voor mij is er geen niraya meer, geen tiracchāna-yoni, geen
Pettivisaya meer, nee Meer toestand van ongeluk, van ongeluk, van
ellende, ik ben een sotāpanna, van nature vrij van staten van ellende,
zeker bestemd zijn voor Sambodhi.

En wat, ānanda, is

Dat
discours op de Dhamma die Dhammādāsa wordt genoemd, bezeten waarvan de
Ariyasāvaka, als hij zo verlangt, kan verklaren van zichzelf: ‘Voor mij
is er geen niraya meer, geen tiracchāna-yoni, geen Pettivisaya meer,
niet meer Ongeluk, van ongeluk, van ellende, ik ben een sotāpanna, van
nature vrij van staten van ellende, zeker van bestemd zijn voor
Sambodhi?

Hier is ānanda, een Ariyasāvaka begiftigd met Buddhe Aveccappasāda:

Hij is begiftigd met Dhamme Aveccappasāda:

Hij is begiftigd met Saṅghe AvecCappasāda:

Hij is begiftigd met een sīla die aangenaam is voor de Ariyas,

Dit,
ānanda, is het discours op de Dhamma, die Dhammādāsa wordt genoemd,
bezeten waarvan de Ariyasāvaka, als hij zo wenst, zichzelf kan
verklaren: ‘Voor mij is er geen niraya meer, geen tiracchāna-yoni, niet
meer Pettivisaya meer , niet meer de staat van ongeluk, van ongeluk,
ellende, ik ben een sotāpanna, van nature vrij van staten van ellende,
zeker bestemd zijn voor Sambodhi.

Sato moet je blijven, Bhikkhus en Sampajānos. Dit is onze instructie voor jou.

En hoe, Bhikkhus, is een Bhikkhu Sato? Hier, Bhikkhus, een Bhikkhu

Dus, Bhikkhus, is een Bhikkhu Sato. En hoe, Bhikkhus, is een Bhikkhu Sampajāno? Hier, Bhikkhus,

Dus, Bhikkhus, is een Bhikkhu Sampajāno. Sato moet je blijven, Bhikkhus en Sampajānos. Dit is onze instructie voor jou.

- Ananda, de Twin Sala

Bomen
zijn in volle bloei, hoewel het niet het seizoen van bloei is. En de
bloesems regenen op het lichaam van de tathagata en druppel en
verspreiding en zijn bezaaid op het in aanbidding van de Tathagata. En
hemelse koraalbloemen en hemelse sandelhoutpoeder van de hemel regenen
op het lichaam van de tathagata, en laat vallen en verspreiden zich en
zijn er bezaaid op het in aanbidding van de Tathagata. En het geluid van
hemelse stemmen en hemelse instrumenten maakt muziek in de lucht uit
eerbied voor de Tathagata.

Het
is hier niet door, ānanda, dat de Tathāgata wordt gerespecteerd,
vereerd, gewaardeerd, betaald hulde en geëerd. Maar, Ananda, Any Bhikkhu
of Bhikkhuni, Layman of Laywoman, Resterende
Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna,

Wonen
in overeenstemming met de Dhamma, die men respecteert, verheerlijkt,
Edeems, betaalt eerbetoon en eert de Tathāgata met het meest uitstekende
hulde. Daarom, ānanda, moet je jezelf zo trainen: ‘We zullen
Dhamm’ānudhamma’p'paṭipanna, Sāmīci’p'paṭipanna, leven in
overeenstemming met de Dhamma’ blijven.

Races, castes, religies ongelijkheid waren er,

zijn er

en

zal daar blijven

Arme & stekende beslissingen waren er

Is er

en

zal daar blijven!

Tegelijkertijd

‘Er
is weinig stof in de ogen van mensen, verwijder die onwetendheid, ze
zullen op het pad van Dhamma “in Vinaya Pitaka - boeddhistische ethiek
lopen

was er ook

is er

en

zal daar blijven!

Dat betekent

Races, castes, ongelijkheid godsdiensten waren er niet,

zal er niet zijn

en

zal er niet blijven zijn

https://youtu.be/in6kiuc846Y

Prabuddha Bharat Sammelans

Religies, races, kasten, ongelijkheden,

Waren daar

Zijn er

En

Zal daar blijven!

Dr. B.R.Bedkar donderde “Main Bharat Baudhmay Karunga.” (Ik zal dit land boeddhist maken)

Alle
Aboriginal Awaked Societies Thunder “Hum Prapanch Prabuddha Bharatmay
Karunge.” (We zullen de Wereld Prabuddha Prapanch maken

Dit gebeurt door Prabuddha Bharat Samelans

Vervolgens

Religies, races, kasten en ongelijkheden

Zal er niet zijn!

Dhammapada (Ścieżka Mądrości Buddy) | Buddyzm

ErXz ~ {Poszukiwacz Prawdy}

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Link do Tekstu: http://mahajana.net/teksty/dhammapada…

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Dhammapada (Ścieżka Mądrości Buddy) | Buddyzm

Link do Tekstu: http://mahajana.net/teksty/dhammapada/dhammapada.html

(8)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.  

(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, heaped up bones over a
year old, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”  

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.    

Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி குவியல் போல்
இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். 

(9)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.  

(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, rotten bones reduced
to powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”  

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.    

Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

________________________________________________________________________________________
II. Vedanānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?  

II. Observation of Vedanā

And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā?  
Idha,
bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaṃ vā vedanaṃ vedayamāno
‘a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ
vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti;
nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā
a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ a·dukkham-a·sukhaṃ
vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti.  
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha
vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa,
undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”.  
Iti ajjhattaṃ vā
vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī
viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati;
samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā
vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati;
‘atthi vedanā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati.    

Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing the samudaya of phenomena in vedanā, or he dwells observing
the passing away of phenomena in vedanā, or he dwells observing the
samudaya and passing away of phenomena in vedanā; or else, [realizing:]
“this is vedanā!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā
in vedanā.

II. வேதனையை கூர்ந்த கவனித்தல்

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?

இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:

இவ்வாறு
அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.

sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds F. II. Vedanānupassanā
II. Observation of Vedanā - III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta

— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paṭikūlamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. Nīvaraṇa Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaṅga Pabba

English

Introduction

I. Observation of Kāya

   A. Section on ānāpāna
   B. Section on postures
   C. Section on sampajañña
   D. Section on repulsiveness
   E. Section on the Elements
   F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

   A. Section on the Nīvaraṇas
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaṅgas

III. Cittānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

III. Observation of Citta

And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?

Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or he understands citta without rāga as “citta without rāga“, or he understands citta with dosa as “citta with dosa“, or he understands citta without dosa as “citta without dosa“, or he understands citta with moha as “citta with moha“, or he understands citta without moha as “citta without moha“, or he understands a collected citta as “a collected citta“, or he understands a scattered citta as “a scattered citta“, or he understands an expanded citta as “an expanded citta“, or he understands an unexpanded citta as “an unexpanded citta“, or he understands a surpassable citta as “a surpassable citta“, or he understands an unsurpassable citta as “an unsurpassable citta“, or he understands a concentrated citta as “a concentrated citta“, or he understands an unconcentrated citta as “an unconcentrated citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati; samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati; ‘atthi cittaṃ’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.

தமிழ் 

III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

மற்றும்
இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய
அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார்?

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு,
Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய
அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga
ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது

Citta மனம்
அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம் அதனுடைய அகநிலை
dosa வெறுப்பு ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa
வெறுப்பு ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது Citta மனம்
அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை
moha மருட்சி ஆர்வ வேட்கை” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha
மருட்சி ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த
Citta மனம் அதனுடைய அகநிலை “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு சிதறலான
Citta மனம் அதனுடைய அகநிலை “ஒரு
சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விரிவாக்கம்
செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்யாத Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம்
அதனுடைய அகநிலை “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு
மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
திண்மையான Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய
அகநிலை “ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை
“ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,
ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.

இவ்வாறு
அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில்
கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை in Citta
மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து
கவனித்து வாசம் செய்கிரார்.

https://www.youtube.com/watch?v=D9bCU9Exw1k

https://tricycle.org/…/buddha-talks-brahmin-supremacist/

The Buddha Talks to a Brahmin Supremacist

How a Buddhist teaching on dismantling the superiority of the brahmin class can help us take on racism

The
belief that a group of people can be born superior to all other groups
has been around for a very long time, and even existed during the time
of the Buddha.

For
3,000 years, society in South Asia has been dominated by the caste
system, according to which a person is born into one of four major
castes (varna), or social stations: laborers, merchants, warriors, and
brahmins. According to the earliest Hindu scriptures, brahmins—scholars
and priests—were the highest caste and viewed as morally and spiritually
superior to the others; indeed, they are called “brahmins” because
according to one of the hymns of the Rg Veda, they were born from the
mouth of Brahman [God].

Some believe in soul for human beings and no soul for other beings so that you can harm them.

In Varna system

The chitpavan brahmin is first rate athma (soul)

the kshatria, vysia, shudras are 2nd, 3r, 4th rate souls

And the Aboriginal SC/STs have no soul. So that all sorts of atrocities could be committed on them.

Buddha did not believe in any soul. He said all are equal.

In
the Pali Canon, the Buddha has many conversations with brahmins who,
clearly provoked by his ideas of radical equality, routinely approached
him to argue and learn. Late in the Middle Length Discourses, we meet a
group of 500 brahmins who live in the town of Savatthi, where the Buddha
is staying at the time. When they hear that the Buddha has been
teaching that all the castes are equally “pure,” they are outraged, and
decide to send a smart young brahmin to go and debate him.

In
the following conversation between the Buddha and the proud brahmin
Assalayana (after whom the Assalayana Sutta is named), the Buddha offers
some ways to address the obdurate belief in superiority of caste, race,
or any other birth group.

Master
Gotama, the brahmins say, ‘Brahmins are the superior caste; any other
caste is inferior. Only brahmins are the fair caste; any other caste is
dark. Only brahmins are pure, not non-brahmins. Only brahmins are the
sons and offspring of Brahma: born of his mouth, born of Brahma, created
by Brahma, heirs of Brahma.’ What does Master Gotama have to say with
regard to that?

The Buddha begins to dismantle Assalayana’s notions of superiority by noting that we all enter the world the same way:

But,
Assalayana, the brahmins’ brahmin-women are plainly seen having their
periods, becoming pregnant, giving birth, and nursing [their children].
And yet the brahmins, being born through the birth canal, say, “Brahmins
are the superior caste . . .”

The
Buddha grounds this initial discussion in physical reality, as it is
difficult to argue that people who give birth the same way are
fundamentally different. Besides, how delightful is it that a creature
who emerges from the nether end of its mother can entertain fantasies
about its own transcendent superiority! We see from this exchange that
the Buddha has a wry sense of humor as well as a comedian’s gift for
drawing out the absurd.

The
Buddha then proceeds to ask questions that he already knows
Assalayana’s answers to. First, whether a person is a brahmin, a
warrior, a merchant, or a laborer, if he does bad things, can he expect
to suffer bad consequences? And if he does good things, can he expect to
be rewarded with good consequences? Surely, replies Assalayana. Good
people are good people, and bad people are bad people, no matter what
they come from, and all can be expected to suffer the appropriate
consequences. Even a brahmin supremacist has to admit to knowing some
brahmins who are terrible people and some farm laborers who are wise and
noble.

Next,
the Buddha asks whether brahmins, warriors, merchants, and workers have
the same relationship to their bodies and to the physical world. When
anybody from any caste goes down to the river to bathe, do they not all
scrub their skin and then rinse with water? And when they start a fire
using logs, kindling, and a lighter, do they not all produce fire and
heat, and smoke that makes everyone cough? Using the same materials and
techniques, every human being will produce the same fire; thus notions
of caste superiority have no basis whatsoever in the physical nature of
the world.

At
this point, in case Assalayana doesn’t believe that the laws of
physics, chemistry, and biology have any bearing on the issue of ethical
supremacy, the Buddha swerves back to the question of merit within the
same caste. Between two brahmin brothers, is it possible for one to be
worthier than the other—for example, the hard-working, respectful
brother, versus the lazy, slanderous one? That is, when we’re dealing
only with brahmins, it is clear that merit has nothing to do with birth;
at least, we behave as if the more virtuous brother has deserved more
respect.

To
his credit, at this point in the conversation Assalayana has already
understood the weakness of his prejudices. The brahmin student
Assalayana sat silent, abashed, his shoulders drooping, his head down,
brooding, at a loss for words. He is too intelligent not to see that
when he thinks about it, the supremacist posture turns out to be an
embarrassment to the intelligence. The Buddha then delivers an amusing
coup de grâce by retelling the legend of the ancient Hindu sage Devala
the Dark’s challenge to seven arrogant brahmins:

But do you know, masters, if the mother who bore you went only with a brahmin, and not with a non-brahmin?

No, master.

And
do you know if the mothers of the mother who bore you—back seven
generations of mothers—went only with brahmins, and not with
non-brahmins?

No, master.

And do you know if the father who sired you went only with a brahmin woman, and not with a non-brahmin woman?

No, master.

And
do you know if the fathers of the father who bore you—back seven
generations of fathers—went only with brahmin women, and not with
non-brahmin women?

No, master.

We
know next to nothing about the sexual behavior of our parents, let
alone our ancestors; about some things there is just no knowing. If we
do not know the circumstances of our conception and the conceptions of
those who conceived us, we have no right to claim superiority because of
birth.

That being the case, do you know who you are? the Buddha asks.

That being the case, master, we don’t know who we are.

Assalayana
has learned something, as have we: how a Buddha dispels an inveterate,
vehemently held prejudice by calmly asking what it is based on.
Throughout all of this, the Buddha has expressed no irritation, anger,
or indignation. He is engaging with Assalayana on Assalayana’s own
terms, using images and vocabulary from ordinary life. He treats
Assalayana with respect, trusting his intelligence and knowing that the
young man is smart enough to put two and two together for himself. If
the Buddha had asked leading questions, Assalayana would have been put
on the defensive and potentially found ways to argue back. Instead, the
Buddha appears to be genuinely interested in what Assalayana will say,
but he also knows what a reasonable response to the questions will be
because the Buddha himself—having been born in the warrior caste—has
thought them through.

Did
the Assalayana Sutta shake the caste system to its foundations and
transform Indian society? No. Even today, the matrimonial pages of South
Asian newspapers will specify not only castes but sub-castes and
sub-sub-castes, and fairness of complexion is still explicitly
preferred.

But
still, for today’s practitioners, this Buddhist sutta illustrates a
tactic we might use against racist sentiment: it demonstrates a method
of unraveling deep-rooted prejudice by asking questions that activate
intelligent reflection. In these times in which racism is openly
espoused both in-person and online, this persistent form of questioning
might serve as one of the more trustworthy tools we can use against it.

The Assalayana Sutta (translated by Thanissaro Bhikkhu) can be read here.

https://www.hinduscriptures.com/…/kondanna-or…/20948/

Kondanna or Ajnata Kaundinya

Kondanna(Pali)

or Ajnata Kaundinya(Sanskrit) was one of the first five monks with

Buddha. He was born in the 6th century BCE in a Brahmin family in

Donavathu near Kapilavastu. As a youth due to his mastery of Vedas and

his excellence in the science of physiognomy(Lakhana Manta) he was

appointed as a royal court scholar in Kapilvastu where the Shakya Empire

was ruled by King Shudhodhana. When the Queen gave birth to a son

Siddhartha Gautam, Kondanna predicted that the Prince would become an

Enlightened Being and vowed to follow him.

Renouncement and Arahantship

When

prince Siddhartha left the kingdom to become an ascetic, Kondanna and

the other four friends also accompanied him. They were known as the

Pancavaggiyya or the Group of Five. When he attained enlightenment and

gave his first Sermon to his five monk friends it is said that Kondanna

was the first to comprehend his teachings and became an Arahant when he

heard the Anattalakkhana Sutta regarding soul-lessness or non self. He

then requested Buddha to permit him to retire from the world and Buddha

agreed and declared him the First Bhikkhu in the Sangha.

After Awakenment

After

the Buddha set up the Sangha, Kondanna and the other monks travelled

with the Buddha by foot to spread Dhamma. When Buddha went to

communicate his teachings and his exalted enlightened state to King

Bimbisara as promised, Kondanna went to his home town and converted many

followers to Buddha’s teachings, foremost among them being his nephew

Punna. Punna in turn preached and converted 500 of his clan to monks.

Buddha too acknowledged Punna for his preaching skills and declared him

foremost among his disciples.

Many discourses and writings are

attributed to Kondana in Buddhist literature being one of the seniormost

monks. After spending a period in the Sangha Kondanna then retired to

the Himalayas to spend more time in religious practice as he was being

inhibited by the growing popularity of the Sangha. This is mentioned in

the Samyutta Nikaya. When he knew his end was near he returned to stroke

and kiss the Buddha’s feet lovingly and asked his disciples not to

mourn him. The next morning he passed away and was cremated with the

ceremony being presided by Anuruddha one of the ten chief disciples and

500 other monks. The ashes were then enshrined in a silver Stupa at

Veluvana.

Past Births

Kondanna was said to have been born a

number of times with the Buddha in earlier births and had already

reached a very high state of spiritual evolvement which culminated in

his Arahantship in the present lifetime.

Conclusion

Kondanna

was one of the closest monks, disciples and initially a friend of the

Buddha when he was a worldly Prince. His love and servitude towards

Buddha was exemplary and he was honoured and respected by all being one

of the seniormost monks. He always exhorted the fellow disciples to give

up transitory pleasures and dwell on the impermanence of life and seek

Self realisation or Liberation.

The Buddha Talks to a Brahmin Supremacist

tricycle.org

The Buddha Talks to a Brahmin Supremacist

How a Buddhist teaching on dismantling the superiority of the brahmi

MNx_093 Assalayana, Bhikkhu Bodhi, Middle-length Discourses,(Jan 2020, Audio Texts)

lich tran

Audio
Texts….”"Then the seven brahmin seers went to the seer Devala the
Dark and paid homage to him. Then he said to them: ‘Sirs, I heard that
while the seven brahmin seers were dwelling in leaf huts in the forest,
this pernicious view arose in them: “Brahmins are the highest caste..
.heirs of Brahma.’”

‘That is so, sir.’ ‘

“But, sirs, do you know if the mother who bore you went only with a brahmin and never with a non-brahmin?’

‘No, sir.’ ‘

“But, sirs, do you know if your mother’s mothers back to the seventh
generation went only with brahmins and never with non-brahmins?’

‘No, sir.’ ‘

“But, sirs, do you know if the father who begot you went only with a brahmin woman and never with a non-brahmin woman?’

‘No, sir.’ ‘

“But, sirs, do you know if your father’s fathers back to the seventh
generation went only with brahmin women and never with non-brahmin
women?’

‘No, sir.’ ‘

“But, sirs, do you know how the conception of an embryo in a womb comes about?’ ‘

“Sir, we know how the conception of an embryo in a womb comes about.
Here, there is a union of the mother and father, and it is the mother’s
season, and the being to be reborn is present. Thus the conception of an
embryo in a womb comes about through the union of these three things.’

“Then, sirs, do you know for sure whether that being to be reborn is a noble, or a brahmin, or a merchant, or a worker?’ ‘

“Sir, we do not know for sure whether that being to be reborn is a
noble, or a brahmin, or a merchant, or a worker.’ “‘That being so, sirs,
then what are you?’ ‘

“That being so, sir, we do not know what we are.’

“Now, Assalayana, even those seven brahmin seers, on being pressed and
questioned and cross-questioned by the seer Devala the Dark on their own
assertion about birth, were unable to support it. But how shall you, on
being pressed and questioned and cross-questioned by me now on your
assertion about birth, be able to support it? You, who rely on the
teachers’ doctrines, are not even fit to be their spoon-holder Punna.”

When this was said, the brahmin student Assalayana said to the Blessed
One: “Magnificent, Master Gotama! Magnificent, Master Gotama!…(as
Sutta 91)…From today let Master Gotama remember me as a lay follower
who has gone to him for refuge for life.”

In summary, a group of brahmins asked a young brahmin Assalayana to go
to the Buddha to debate that brahmins are the highest caste . The
brahmin student Assalayana replied: “Sirs, the recluse Gotama is one who
speaks the Dhamma. Now those who speak the Dhamma are difficult to
dispute with. I am not able to dispute with the recluse Gotama about
this assertion.” After multiple rejections to go, the brahmins persisted
in encouraging Assalayana to go challenge the Buddha.

Finally Assalayana went to the Buddha and said to the Blessed One:
“Master Gotama, the brahmins say thus: ‘Brahmins are the highest caste,
those of any other caste are inferior; brahmins are the fairest caste,
those of any other caste are dark; only brahmins are purified, not
non-brahmins; brahmins alone are the sons of Brahma, the offspring of
Brahma, born of his mouth, born of Brahma, created by Brahma, heirs of
Brahma.’ What does Master Gotama say about that?”

Buddha firstly use science to rebut the brahmin’s claim that “brahmin
is born from Brahma’s mouth; he said all human beings are born from the
wombs of their respective mothers. This is followed by Buddha’s
thoroughly rational and convincing set of arguments for the position
that it is individual merit, not birth that distinguishes one man from
another; thus all castes are equal.

Finally Assalayana was convinced by the Buddha that his theory of
“Brahmins are the highet caste” was wrong. He became a lay follower of
the Buddha and took refuge in him.

..”

—————–

Majjhima Nikaya

(Middle Length Discourses)

Translated by Bhikkhu Bodhi

suttacentral.net & suttas.com

MN 93 Assalayana Sutta:

To Assalayana

MNx_093_BhikkhuBodhi_MajjhimaNikaya.pdf - Adobe Acrobat Pro 2020-01-16 09-28-46.mp4

youtube.com

MNx_093 Assalayana, Bhikkhu Bodhi, Middle-length Discourses,(Jan 2020, Audio Texts)

tricycle.org

The Buddha Talks to a Brahmin Supremacist

How a Buddhist teaching on dismantling the superiority of the brahmi

Best Birthday Wishes for Sashikanth Chandrasekharan
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May he live long at least for 150 years with the help of NAD pills!
May he have calm, quiet, alert, attentive and equanimity mind with a clear understanding that every theing is changing!
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Appa, Amma, Pradeep, Banu, Shifu, Tushar, Harshith, Pranay, Vinay and all relatives and friend’s

https://youtu.be/GrRRWpUUjUc

Jagatheesan Chandrasekharan’s different postures of Kaya

Thanks
to Dr Devendran and his family who did,doing and will continue to do
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Devendran Nagar. May we all work to create Prabuddha Universe for the
happiness,welfare and peace for all societies and for them to attain
Eternal Bliss as their Final Goal

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𝓛𝓔𝓢𝓢𝓞𝓝 4045 Thu 29 𝓙𝓾𝓵 2021 KEEP CALM and Happy 49th Birthday GIF Best Birthday Wishes for Sashikanth Chandrasekharan May he be ever happy, well and secure, May he live long at least for 150 years with the help of NAD pills! May he have calm, quiet, alert, attentive and equanimity mind with a clear understanding that every theing is changing! form Appa, Amma, Pradeep, Banu, Shifu, Tushar, Harshith, Pranay, Vinay and all relatives and friends Free Online Prabuddha Intelectuals Convention in Awakened One’s own words

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𝓛𝓔𝓢𝓢𝓞𝓝 4045 Thu 29 𝓙𝓾𝓵 2021

Best Birthday Wishes for Sashikanth Chandrasekharan

May he be ever happy, well and secure,

May he live long at least for 150 years with the help of NAD pills!

May he have calm, quiet, alert, attentive and equanimity mind with a clear understanding that every theing is changing!

form

Appa, Amma, Pradeep, Banu, Shifu, Tushar, Harshith, Pranay, Vinay and all relatives and friends

Free Online Prabuddha Intelectuals Convention in Awakened One’s own words

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𝓓𝓲𝓪. 𝓪 3𝓓 360 𝓭𝓮𝓰𝓻𝓮𝓮 𝓬𝓲𝓻𝓬𝓾𝓵𝓪𝓻 𝓟𝓪𝓰𝓸𝓭𝓪 𝓪𝓽

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𝔅𝔞𝔲𝔡𝔥𝔪𝔞𝔶 𝔨𝔞𝔯𝔲𝔫𝔤𝔞.” (ℑ 𝔴𝔦𝔩𝔩 𝔪𝔞𝔨𝔢 ℑ𝔫𝔡𝔦𝔞
𝔅𝔲𝔡𝔡𝔥𝔦𝔰𝔱)

𝔄𝔩𝔩 𝔄𝔟𝔬𝔯𝔦𝔤𝔦𝔫𝔞𝔩 𝔄𝔴𝔞𝔨𝔢𝔫𝔢𝔡
𝔖𝔬𝔠𝔦𝔢𝔱𝔦𝔢𝔰 𝔗𝔥𝔲𝔫𝔡𝔢𝔯 ” ℌ𝔲𝔪 𝔓𝔯𝔞𝔭𝔞𝔫𝔠𝔥
𝔓𝔯𝔞𝔟𝔲𝔡𝔡𝔥𝔞 𝔅𝔥𝔞𝔯𝔞𝔱𝔪𝔞𝔶 𝔨𝔞𝔯𝔲𝔫𝔤𝔢.” (𝔚𝔢 𝔴𝔦𝔩𝔩
𝔪𝔞𝔨𝔢 𝔴𝔬𝔯𝔩𝔡 𝔓𝔯𝔞𝔟𝔲𝔡𝔡𝔥𝔞 𝔓𝔯𝔞𝔭𝔞𝔫𝔠𝔥

ℑ𝔣 𝔱𝔥𝔦𝔰 𝔥𝔞𝔭𝔭𝔢𝔫𝔰 𝔱𝔥𝔯𝔬𝔲𝔤𝔥 𝔓𝔯𝔞𝔟𝔲𝔡𝔡𝔥𝔞 𝔅𝔥𝔞𝔯𝔞𝔱 𝔖𝔞𝔪𝔢𝔩𝔞𝔫𝔰

ℜ𝔢𝔩𝔦𝔤𝔦𝔬𝔫𝔰, ℜ𝔞𝔠𝔦𝔰𝔪, 𝔦𝔫𝔢𝔮𝔲𝔞𝔩𝔦𝔱𝔶, 𝔠𝔞𝔰𝔱𝔢𝔦𝔰𝔪,

𝔚𝔦𝔩𝔩 𝔫𝔬𝔱 𝔱𝔬 𝔟𝔢 𝔱𝔥𝔢𝔯𝔢!

29) Classical English, Roman

https://www.youtube.com/watch?v=3fTOw-RPYPk

FIST OF FURY (2020) | MARTIAL ARTS ACTION FILM

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《葉問4: 完結篇》電影原聲大碟

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https://www.thehindu.com/…/dalits…/article35569201.ece

Aboriginal SC/STs’ fist of fury

Harish S. Wankhede

July 28, 2021 00:15 IST

Updated: July 28, 2021 10:39 IST

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Recent portrayals of Aboriginal SC/STs in cinema are agnostic to Ambedkar’s political principles and social ethics

Portraying
a Aboriginal SC character as the protagonist is a significant
development in Tamil cinema. Aboriginal SC/STs are now shown as
courageous men performing fantastic heroic deeds.In Kabali, the
Aboriginal SC is the leader og Malaysian migrants.

In Kaala, he is the good-minded mafia don who challenges the authority of the ruling class in Mumbai .

In Asuran, he is an angry man who uses violence to protect his family against feudal lords.

In Karnan, he is a village rebel who kills a police inspector in a revengeful of act of justice.

These are violent stories about Aboriginal SC/STs social struggles, aspiration and quest for justice.

In these films, the Aboriginal SC/ST characters emerge as the equal claiments of popular heroic virtues.

A beautiful metaphor

In
Pa Ranjits Sarapatta Parambarai, the hero Kabilan (Arya) stands
distinct from earlier Aboriginal SC/ST protagonists. Though these
characters often play under the shadow of symbols like Dr BR Ambedka’s
photograph of Buddha’s statue, we have to see an authentic portrayal of a
Aboriginal SC/ST protagonist who can present Awakened One’s Ambedkarite
cultural aesthetics and Aboriginal SC/STs political and Awakened One’s
vision on screen.

𝑅𝒶𝒸𝑒𝓈, 𝒞𝒶𝓈𝓉𝑒𝓈, 𝓇𝑒𝓁𝒾𝑔𝒾𝑜𝓃𝓈 𝒾𝓃𝑒𝓆𝓊𝒶𝓁𝒾𝓉𝓎 𝓌𝑒𝓇𝑒 𝓉𝒽𝑒𝓇𝑒,

𝒶𝓇𝑒 𝓉𝒽𝑒𝓇𝑒

𝒶𝓃𝒹

𝓌𝒾𝓁𝓁 𝒸𝑜𝓃𝓉𝒾𝓃𝓊𝑒 𝓉𝑜 𝒷𝑒 𝓉𝒽𝑒𝓇𝑒

𝒫𝑜𝑜𝓇 & 𝒮𝓉𝒾𝓃𝑔𝓎 𝒹𝑒𝒸𝒾𝓈𝒾𝑜𝓃𝓈 𝓌𝑒𝓇𝑒 𝓉𝒽𝑒𝓇𝑒

𝐼𝓈 𝓉𝒽𝑒𝓇𝑒

𝒶𝓃𝒹

𝓌𝒾𝓁𝓁 𝒸𝑜𝓃𝓉𝒾𝓃𝓊𝑒 𝓉𝑜 𝒷𝑒 𝓉𝒽𝑒𝓇𝑒!

𝒜𝓉 𝓉𝒽𝑒 𝓈𝒶𝓂𝑒 𝓉𝒾𝓂𝑒

‘𝒯𝒽𝑒𝓇𝑒
𝒾𝓈 𝓁𝒾𝓉𝓉𝓁𝑒 𝒹𝓊𝓈𝓉 𝒾𝓃 𝓉𝒽𝑒 𝑒𝓎𝑒𝓈 𝑜𝒻
𝓅𝑒𝑜𝓅𝓁𝑒,𝓇𝑒𝓂𝑜𝓋𝑒 𝓉𝒽𝒶𝓉 𝒾𝑔𝓃𝑜𝓇𝒶𝓃𝒸𝑒, 𝓉𝒽𝑒𝓎 𝓌𝒾𝓁𝓁
𝓌𝒶𝓁𝓀 𝑜𝓃 𝓉𝒽𝑒 𝓅𝒶𝓉𝒽 𝑜𝒻 𝒟𝒽𝒶𝓂𝓂𝒶’ 𝒾𝓃 𝒱𝒾𝓃𝒶𝓎𝒶
𝒫𝒾𝓉𝒶𝓀𝒶 - 𝐵𝓊𝒹𝒹𝒽𝒾𝓈𝓉 𝐸𝓉𝒽𝒾𝒸𝓈

𝓌𝒶𝓈 𝒶𝓁𝓈𝑜 𝓉𝒽𝑒𝓇𝑒

𝒾𝓈 𝓉𝒽𝑒𝓇𝑒

𝒶𝓃𝒹

𝓌𝒾𝓁𝓁 𝒸𝑜𝓃𝓉𝒾𝓃𝓊𝑒 𝓉𝑜 𝒷𝑒 𝓉𝒽𝑒𝓇𝑒!

𝒲𝒽𝒾𝒸𝒽 𝓂𝑒𝒶𝓃

𝑅𝒶𝒸𝑒𝓈, 𝒞𝒶𝓈𝓉𝑒𝓈, 𝓇𝑒𝓁𝒾𝑔𝒾𝑜𝓃𝓈 𝒾𝓃𝑒𝓆𝓊𝒶𝓁𝒾𝓉𝓎 𝓌𝑒𝓇𝑒 𝓃𝑜𝓉 𝓉𝒽𝑒𝓇𝑒,

𝓌𝒾𝓁𝓁 𝓃𝑜𝓉 𝒷𝑒 𝒶𝓇𝑒 𝓉𝒽𝑒𝓇𝑒

𝒶𝓃𝒹

𝓌𝒾𝓁𝓁 𝒸𝑜𝓃𝓉𝒾𝓃𝓊𝑒 𝓃𝑜𝓉 𝓉𝑜 𝒷𝑒 𝓉𝒽𝑒𝓇𝑒

How many languages are there in the world?

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 0% 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

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 Pāḷi,

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

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 Assamese-ধ্ৰুপদী অসমীয়া

14) Classical Azerbaijani- Klassik Azərbaycan,
15) Classical Basque- Euskal klasikoa,
16) Classical Belarusian-Класічная беларуская,
17) Classical Bengali-ক্লাসিক্যাল বাংলা,

18) Classical Bosnian-Klasični bosanski,
19) Classical Bulgaria- Класически българск,

20) Classical Catalan-Català clàssic
21) Classical Cebuano-Klase sa Sugbo,
22) Classical Chichewa-Chikale cha Chichewa,
23) Classical Chinese (Simplified)-古典中文（简体）,
24) Classical Chinese (Traditional)-古典中文（繁體）,
25) Classical Corsican-Corsa Corsicana,

26) Classical Croatian-Klasična hrvatska

27) Classical Czech-Klasická čeština
28) Classical Danish-Klassisk dansk,Klassisk dansk,

29) Classical Dutch- Klassiek Nederlands,

30) Classical English,Roman,
31) Classical Esperanto-Klasika Esperanto,
32) Classical Estonian- klassikaline eesti keel,

33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen,
35) Classical French- Français classique,
36) Classical Frisian- Klassike Frysk,
37) Classical Galician-Clásico galego,
38) Classical Georgian-კლასიკური ქართული,
39) Classical German- Klassisches Deutsch,
40) Classical Greek-Κλασσικά Ελληνικά,
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
42) Classical Haitian Creole-Klasik kreyòl,
43) Classical Hausa-Hausa Hausa,
44) Classical Hawaiian-Hawaiian Hawaiian,
45) Classical Hebrew- עברית קלאסית
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,
48) Classical Icelandic-Klassísk íslensku,
49) Classical Igbo,Klassískt Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-古典的なイタリア語,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
56) Classical Kazakh-Классикалық қазақ,
57) Classical Khmer- ខ្មែរបុរាណ,

58) Classical Kinyarwanda

59) Classical Korean-고전 한국어,

60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
61) Classical Kyrgyz-Классикалык Кыргыз,
62) Classical Lao-ຄລາສສິກລາວ,
63) Classical Latin-LXII) Classical Latin,
64) Classical Latvian-Klasiskā latviešu valoda,
65) Classical Lithuanian-Klasikinė lietuvių kalba,
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
67) Classical Macedonian-Класичен македонски,
68) Classical Malagasy,класичен малгашки,
69) Classical Malay-Melayu Klasik,
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
71) Classical Maltese-Klassiku Malti,
72) Classical Maori-Maori Maori,
73) Classical Marathi-क्लासिकल माओरी,
74) Classical Mongolian-Сонгодог Монгол,
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
77) Classical Norwegian-Klassisk norsk,

78) Classical Odia (Oriya)

79) Classical Pashto- ټولګی پښتو
80) Classical Persian-کلاسیک فارسی
81) Classical Polish-Język klasyczny polski,
82) Classical Portuguese-Português Clássico,
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
84) Classical Romanian-Clasic românesc,
85) Classical Russian-Классический русский,

86) Classical Samoan-Samoan Samoa,

87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

89) Classical Serbian-Класични српски,
90) Classical Sesotho-Seserbia ea boholo-holo,
91) Classical Shona-Shona Shona,
92) Classical Sindhi,
93) Classical Sinhala-සම්භාව්ය සිංහල,
94) Classical Slovak-Klasický slovenský,
95) Classical Slovenian-Klasična slovenska,
96) Classical Somali-Soomaali qowmiyadeed,
97) Classical Spanish-Español clásico,
98) Classical Sundanese-Sunda Klasik,
99) Classical Swahili,Kiswahili cha Classical,
100) Classical Swedish-Klassisk svensk,
101) Classical Tajik-тоҷикӣ классикӣ,

102) Classical Tamil-102) கிளாசிக்கல் தமிழ்

103) Classical Tatar

104) Classical Telugu- క్లాసికల్ తెలుగు,
105) Classical Thai-ภาษาไทยคลาสสิก,
106) Classical Turkish-Klasik Türk,

107) Classical Turkmen

108) Classical Ukrainian-Класичний український,
109) Classical Urdu- کلاسیکی اردو

110) Classical Uyghur,

111) Classical Uzbek-Klassik o’z,

112) Classical Vietnamese-Tiếng Việ,

113) Classical Welsh-Cymraeg Clasurol,

114) Classical Xhosa-IsiXhosa zesiXhosa,

115) Classical Yiddish- קלאסישע ייִדיש

116) Classical Yoruba-Yoruba Yoruba,

117) Classical Zulu-I-Classical Zulu

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