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𝓛𝓔𝓢𝓢𝓞𝓝 4312 Thu 13 Jan 2022 Noble Eightfold path Mental Development Right Concentration Webinar questionnaire to all the political and leaders all over the world. Voting Rights Freedom must be with Ballot Papers as followed by majority of the democracies & not with tamper able fraud EVMs for saving liberty,equality & fraternity for the welfare,happiness & peace for all societies & for them to attain eternal bliss as their Final Goal.
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𝓛𝓔𝓢𝓢𝓞𝓝 4312 Thu 13 Jan 2022

Noble Eightfold path


Mental Development


Right Concentration

Webinar questionnaire to all the political and leaders all over the world.

Voting
Rights Freedom must be with Ballot Papers as followed by majority of
the democracies & not with tamper able fraud EVMs for saving
liberty,equality & fraternity for the welfare,happiness & peace
for all societies & for them to attain eternal bliss as their Final
Goal.
Image



All
men & women start growing vegetables & fruit bearing dwarf
plants in pots to overcome hunger the worst kind of illness & to
save precious lives.Share this with all Political leaders,religious
heads and universities of the world.Then we will create Awakened
Universe.

Years from now, our children and grandchildren will ask us what we did at this moment in history.
The U.S. Senate must act with the urgency this moment demands and safeguard our democracy for generations to come.
Grow Plant Growth GIF by ADWEEK

A swimming lifeguard and many humans have and are committing suicides.
More than the virus the attitude of the useless greedy people are killing useful precious lives.
Question to all political leaders, religions heads, universities:
Should we not start swimming 🏊‍♀️ pools and plant vegetables 🥗 and dwarf fruit 🍎 bearing plants 🪴 in pots and throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final
Goal ?
Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.
Umbrella Swimming GIF by Jack Savoretti


All
men & women start growing vegetables & fruit bearing dwarf
plants in pots to overcome hunger the worst kind of illness & to
save precious lives.
Share this with all Political leaders, religious heads and universities of the world
Question
Is
it not our task is to complete the work as stated by Babasaheb Dr BR
Ambedkar who thundered that “I will make this country Prabuddha Bharat.
By sharing the Original Own Words of the Buddha in 117 Classical
Languages of the world we can thunder that “ We will create Prabuddha
Universe “?
Develop Grow Up GIF by La Guarimba Film Festival

Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Satipaṭṭhāna Saṃyutta
SN 47.40 (S v 183)
Vibhaṅga Sutta
— An explanation —
[vibhaṅga]
English
The satipaṭṭhānas taught in short.
And
what is the paṭipada leading to the bhāvana of the satipatthānas? Just
this ariya aṭṭhaṅgika magga,that is to say:
sammādiṭṭhi,sammāsaṅkappo,sammāvācā,
sammākammanto,sammā’ājīvo,sammāvāyāmo, sammāsati,sammāsamādhi.This is
called the paṭipada
Bhikkhus,
il will expound you the satipatthānas, the bhāvana of the satipatthānas
and the paṭipada leading to the bhāvana of the satipatthānas. Listen to
that.
And
what, bhikkhus, are the satipatthānas? Here, bhikkhus, a bhikkhu dwells
observing kāya in kāya, ātāpī sampajāna, satimā, having given up
abhijjhā-domanassa towards the world. He dwells observing vedanā in
vedanā, ātāpī sampajāna, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing citta in citta, ātāpī sampajāna,
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the dhammas in the dhammas, ātāpī sampajāna, satimā, having
given up abhijjhā-domanassa towards the world. These, bhikkhus, are
called the satipatthānas.
And
what, bhikkhus, is the bhāvana of the satipatthānas? Here, bhikkhus, a
bhikkhu dwells observing the phenomenon of arising in kāya, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomenon of passing away in kāya, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in kāya,
ātāpī sampajāna satimā, having given up abhijjhā-domanassa towards the
world.
He
dwells observing the phenomenon of arising in vedanā, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomenon of passing away in vedanā, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in vedanā, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing the phenomenon of arising in citta, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomenon of passing away in citta, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in citta, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing the phenomenon of arising in the dhammas, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomenon of passing away in the dhammas, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in the
dhammas, ātāpī sampajāna satimā, having given up abhijjhā-domanassa
towards the world. This, bhikkhus, is called the bhāvana of the
satipatthānas.
And
what, bhikkhus, is the paṭipada leading to the bhāvana of the
satipatthānas? Just this ariya aṭṭhaṅgika magga, that is to say:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā’ājīvo,
sammāvāyāmo, sammāsati, sammāsamādhi. This, bhikkhus, is called the
paṭipada leading to the bhāvana of the satipatthānas.

Pāḷi

Satipaṭṭhāna·ñca vo, bhikkhave, desessāmi satipaṭṭhāna-bhāvana·ñca satipaṭṭhāna-bhāvanā-gāmini·ñca paṭipadaṃ. Taṃ suṇātha.
Katama·ñca,
bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī
viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Idaṃ vuccati,
bhikkhave, satipaṭṭhānaṃ.
Katamā
ca bhikkhave, satipaṭṭhāna-bhāvana? idha bhikkhave, bhikkhu
samudaya-dhamm·ānupassī kāyasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī kāyasmiṃ viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
vedanāsu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī vedanāsu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī vedanāsu viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
cittasmiṃ viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī cittasmiṃ viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī cittasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
dhammesu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī dhammesu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī dhammesu viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati bhikkhave,
satipaṭṭhāna-bhāvana.
Katamā
ca, bhikkhave, satipaṭṭhāna-bhāvanā-gāminī paṭipadā? Ayam-eva ariyo
aṭṭhaṅgiko maggo, seyyathidaṃ: sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā’ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ
vuccati, bhikkhave, satipaṭṭhāna-bhāvanā-gāminī paṭipadā ti.
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2018 Mn 138 Uddesa-Vibhanga Sutta: The Exposition of a Summary

Public



Jagatheesan Chandrasekharan

(Samma Samadhi)

The
eighth factor of the path is right concentration, in Pali samma
samadhi. Concentration represents an intensification of a mental factor
present in every state of consciousness. This factor, one-pointedness of
mind (citt’ekaggata), has the function of unifying the other mental
factors in the task of cognition. It is the factor responsible for the
individuating aspect of consciousness, ensuring that every citta or act
of mind remains centered on its object. At any given moment the mind
must be cognizant of something — a sight, a sound, a smell, a taste, a
touch, or a mental object. The factor of one-pointedness unifies the
mind and its other concomitants in the task of cognizing the object,
while it simultaneously exercises the function of centering all the
constituents of the cognitive act on the object. One-pointedness of mind
explains the fact that in any act of consciousness there is a central
point of focus, towards which the entire objective datum points from its
outer peripheries to its inner nucleus.

However,
samadhi is only a particular kind of one-pointedness; it is not
equivalent to one-pointedness in its entirety. A gourmet sitting down to
a meal, an assassin about to slay his victim, a soldier on the
battlefield — these all act with a concentrated mind, but their
concentration cannot be characterized as samadhi. Samadhi is exclusively
wholesome one-pointedness, the concentration in a wholesome state of
mind. Even then its range is still narrower: it does not signify every
form of wholesome concentration, but only the intensified concentration
that results from a deliberate attempt to raise the mind to a higher,
more purified level of awareness.

The
commentaries define samadhi as the centering of the mind and mental
factors rightly and evenly on an object. Samadhi, as wholesome
concentration, collects together the ordinarily dispersed and dissipated
stream of mental states to induce an inner unification. The two salient
features of a concentrated mind are unbroken attentiveness to an object
and the consequent tranquillity of the mental functions, qualities
which distinguish it from the unconcentrated mind. The mind untrained in
concentration moves in a scattered manner which the Buddha compares to
the flapping about of a fish taken from the water and thrown onto dry
land. It cannot stay fixed but rushes from idea to idea, from thought to
thought, without inner control. Such a distracted mind is also a
deluded mind. Overwhelmed by worries and concerns, a constant prey to
the defilements, it sees things only in fragments, distorted by the
ripples of random thoughts. But the mind that has been trained in
concentration, in contrast, can remain focused on its object without
distraction. This freedom from distraction further induces a softness
and serenity which make the mind an effective instrument for
penetration. Like a lake unruffled by any breeze, the concentrated mind
is a faithful reflector that mirrors whatever is placed before it
exactly as it is.

The Development of Concentration

Concentration
can be developed through either of two methods — either as the goal of a
system of practice directed expressly towards the attainment of deep
concentration at the level of absorption or as the incidental
accompaniment of the path intended to generate insight. The former
method is called the development of serenity (samatha-bhavana), the
second the development of insight (vipassana-bhavana). Both paths share
certain preliminary requirements. For both, moral discipline must be
purified, the various impediments must be severed, the meditator must
seek out suitable instruction (preferrably from a personal teacher), and
must resort to a dwelling conducive to practice. Once these
preliminaries have been dispensed with, the meditator on the path of
serenity has to obtain an object of meditation, something to be used as a
focal point for developing concentration.61
If
the meditator has a qualified teacher, the teacher will probably assign
him an object judged to be appropriate for his temperament. If he
doesn’t have a teacher, he will have to select an object himself,
perhaps after some experimentation. The meditation manuals collect the
subjects of serenity meditation into a set of forty, called “places of
work” (kammatthana) since they are the places where the meditator does
the work of practice. The forty may be listed as follows:

ten kasinas
ten unattractive objects (dasa asubha)
ten recollections (dasa anussatiyo)
four sublime states (cattaro brahmavihara)
four immaterial states (cattaro aruppa)
one perception (eka sañña)
one analysis (eka vavatthana).

The
kasinas are devices representing certain primordial qualities. Four
represent the primary elements — the earth, water, fire, and air
kasinas; four represent colors — the blue, yellow, red, and white
kasinas; the other two are the light and the space kasinas. Each kasina
is a concrete object representative of the universal quality it
signifies. Thus an earth kasina would be a circular disk filled with
clay. To develop concentration on the earth kasina the meditator sets
the disk in front of him, fixes his gaze on it, and contemplates “earth,
earth.” A similar method is used for the other kasinas, with
appropriate changes to fit the case.

The
ten “unattractive objects” are corpses in different stages of
decomposition. This subject appears similar to the contemplation of
bodily decay in the mindfulness of the body, and in fact in olden times
the cremation ground was recommended as the most appropriate place for
both. But the two meditations differ in emphasis. In the mindfulness
exercise stress falls on the application of reflective thought, the
sight of the decaying corpse serving as a stimulus for consideration of
one’s own eventual death and disintegration. In this exercise the use of
reflective thought is discouraged. The stress instead falls on
one-pointed mental fixation on the object, the less thought the better.
The
ten recollections form a miscellaneous collection. The first three are
devotional meditations on the qualities of the Triple Gem — the Buddha,
the Dhamma, and the Sangha; they use as their basis standard formulas
that have come down in the Suttas. The next three recollections also
rely on ancient formulas: the meditations on morality, generosity, and
the potential for divine-like qualities in oneself. Then come
mindfulness of death, the contemplation of the unattractive nature of
the body, mindfulness of breathing, and lastly, the recollection of
peace, a discursive meditation on Nibbana.

The
four sublime states or “divine abodes” are the outwardly directed
social attitudes — loving-kindness, compassion, sympathetic joy, and
equanimity — developed into universal radiations which are gradually
extended in range until they encompass all living beings. The four
immaterial states are the objective bases for certain deep levels of
absorption: the base of infinite space, the base of infinite
consciousness, the base of nothingness, and the base of
neither-perception-nor-non-perception. These become accessible as
objects only to those who are already adept in concentration. The “one
perception” is the perception of the repulsiveness of food, a discursive
topic intended to reduce attachment to the pleasures of the palate. The
“one analysis” is the contemplation of the body in terms of the four
primary elements, already discussed in the chapter on right mindfulness.

When
such a variety of meditation subjects is presented, the aspiring
meditator without a teacher might be perplexed as to which to choose.
The manuals divide the forty subjects according to their suitability for
different personality types. Thus the unattractive objects and the
contemplation of the parts of the body are judged to be most suitable
for a lustful type, the meditation on loving-kindness to be best for a
hating type, the meditation on the qualities of the Triple Gem to be
most effective for a devotional type, etc. But for practical purposes
the beginner in meditation can generally be advised to start with a
simple subject that helps reduce discursive thinking. Mental distraction
caused by restlessness and scattered thoughts is a common problem faced
by persons of all different character types; thus a meditator of any
temperament can benefit from a subject which promotes a slowing down and
stilling of the thought process. The subject generally recommended for
its effectiveness in clearing the mind of stray thoughts is mindfulness
of breathing, which can therefore be suggested as the subject most
suitable for beginners as well as veterans seeking a direct approach to
deep concentration. Once the mind settles down and one’s thought
patterns become easier to notice, one might then make use of other
subjects to deal with special problems that arise: the meditation on
loving-kindness may be used to counteract anger and ill will,
mindfulness of the bodily parts to weaken sensual lust, the recollection
of the Buddha to inspire faith and devotion, the meditation on death to
arouse a sense of urgency. The ability to select the subject
appropriate to the situation requires skill, but this skill evolves
through practice, often through simple trial-and-error experimentation.

The Stages of Concentration


Concentration is not attained all at
once but develops in stages. To enable our exposition to cover all the
stages of concentration, we will consider the case of a meditator who
follows the entire path of serenity meditation from start to finish, and
who will make much faster progress than the typical meditator is likely
to make.


After receiving his meditation subject
from a teacher, or selecting it on his own, the meditator retires to a
quiet place. There he assumes the correct meditation posture — the legs
crossed comfortably, the upper part of the body held straight and erect,
hands placed one above the other on the lap, the head kept steady, the
mouth and eyes closed (unless a kasina or other visual object is used),
the breath flowing naturally and regularly through the nostrils. He then
focuses his mind on the object and tries to keep it there, fixed and
alert. If the mind strays, he notices this quickly, catches it, and
brings it back gently but firmly to the object, doing this over and over
as often as is necessary. This initial stage is called preliminary
concentration (parikkamma-samadhi) and the object the preliminary sign (parikkamma-nimitta).


Once the initial excitement subsides and
the mind begins to settle into the practice, the five hindrances are
likely to arise, bubbling up from the depths. Sometimes they appear as
thoughts, sometimes as images, sometimes as obsessive emotions: surges
of desire, anger and resentment, heaviness of mind, agitation, doubts.
The hindrances pose a formidable barrier, but with patience and
sustained effort they can be overcome. To conquer them the meditator
will have to be adroit. At times, when a particular hindrance becomes
strong, he may have to lay aside his primary subject of meditation and
take up another subject expressly opposed to the hindrance. At other
times he will have to persist with his primary subject despite the bumps
along the road, bringing his mind back to it again and again.


As he goes on striving along the path of
concentration, his exertion activates five mental factors which come to
his aid. These factors are intermittently present in ordinary
undirected consciousness, but there they lack a unifying bond and thus
do not play any special role. However, when activated by the work of
meditation, these five factors pick up power, link up with one another,
and steer the mind towards samadhi, which they will govern as the “jhana
factors,” the factors of absorption (jhananga). Stated in their usual
order the five are: initial application of mind (vitakka), sustained
application of mind (vicara), rapture (piti), happiness (sukha), and
one-pointedness (ekaggata).


Initial application of mind does the
work of directing the mind to the object. It takes the mind, lifts it
up, and drives it into the object the way one drives a nail through a
block of wood. This done, sustained application of mind anchors the mind
on the object, keeping it there through its function of examination. To
clarify the difference between these two factors, initial application
is compared to the striking of a bell, sustained application to the
bell’s reverberations. Rapture, the third factor, is the delight and joy
that accompany a favorable interest in the object, while happiness,
the fourth factor, is the pleasant feeling that accompanies successful
concentration. Since rapture and happiness share similar qualities they
tend to be confused with each other, but the two are not identical. The
difference between them is illustrated by comparing rapture to the joy
of a weary desert-farer who sees an oasis in the distance, happiness to
his pleasure when drinking from the pond and resting in the shade. The
fifth and final factor of absorption is one-pointedness, which has the
pivotal function of unifying the mind on the object.62


When concentration is developed, these
five factors spring up and counteract the five hindrances. Each
absorption factor opposes a particular hindrance. Initial application of
mind, through its work of lifting the mind up to the object, counters
dullness and drowsiness. Sustained application, by anchoring the mind on
the object, drives away doubt. Rapture shuts out ill will, happiness
excludes restlessness and worry, and one-pointedness counters sensual
desire, the most alluring inducement to distraction. Thus, with the
strengthening of the absorption factors, the hindrances fade out and
subside. They are not yet eradicated — eradication can only be effected
by wisdom, the third division of the path — but they have been reduced
to a state of quiescence where they cannot disrupt the forward movement
of concentration.


At the same time that the hindrances are
being overpowered by the jhana factors inwardly, on the side of the
object too certain changes are taking place. The original object of
concentration, the preliminary sign, is a gross physical object; in the
case of a kasina, it is a disk representing the chosen element or color,
in the case of mindfulness of breathing the touch sensation of the
breath, etc. But with the strengthening of concentration the original
object gives rise to another object called the “learning sign” (uggaha-nimitta).
For a kasina this will be a mental image of the disk seen as clearly in
the mind as the original object was with the eyes; for the breath it
will be a reflex image arisen from the touch sensation of the air
currents moving around the nostrils.


When the learning sign appears, the
meditator leaves off the preliminary sign and fixes his attention on the
new object. In due time still another object will emerge out of the
learning sign. This object, called the “counterpart sign”
(patibhaga-nimitta),
is a purified mental image many times brighter and clearer than the
learning sign. The learning sign is compared to the moon seen behind a
cloud, the counterpart sign to the moon freed from the cloud.
Simultaneously with the appearance of the counterpart sign, the five
absorption factors suppress the five hindrances, and the mind enters the
stage of concentration called upacara-samadhi, “access concentration.”
Here, in access concentration, the mind is drawing close to absorption.
It has entered the “neighbourhood” (a possible meaning of upacara) of
absorption, but more work is still needed for it to become fully
immersed in the object, the defining mark of absorption.


With further practice the factors of concentration gain in strength and bring the mind to absorption (appana-samadhi).
Like access concentration, absorption takes the counterpart sign as
object. The two stages of concentration are differentiated neither by
the absence of the hindrances nor by the counterpart sign as object;
these are common to both. What differentiates them is the strength of
the jhana factors. In access concentration the jhana factors are
present, but they lack strength and steadiness. Thus the mind in this
stage is compared to a child who has just learned to walk: he takes a
few steps, falls down, gets up, walks some more, and again falls down.
But the mind in absorption is like a man who wants to walk: he just gets
up and walks straight ahead without hesitation.


Concentration in the stage of absorption
is divided into eight levels, each marked by greater depth, purity, and
subtlety than its predecessor. The first four form a set called the
four jhanas, a word best left untranslated for lack of a suitable
equivalent, though it can be loosely rendered “meditative absorption.”63 The second four also form a set, the four immaterial states (aruppa).
The eight have to be attained in progressive order, the achievement of
any later level being dependent on the mastery of the immediately
preceding level.


The four jhanas make up the usual textual definition of right concentration. Thus the Buddha says:


And what, monks, is right concentration? Herein,
secluded from sense pleasures, secluded from unwholesome states, a monk
enters and dwells in the first jhana, which is accompanied by initial
and sustained application of mind and filled with rapture and happiness
born of seclusion.

Then, with the subsiding of initial and sustained
application of mind, by gaining inner confidence and mental unification,
he enters and dwells in the second jhana, which is free from initial
and sustained application but is filled with rapture and happiness born
of concentration.

With the fading out of rapture, he dwells in
equanimity, mindful and clearly comprehending; and he experiences in his
own person that bliss of which the noble ones say: “Happily lives he
who is equanimous and mindful” — thus he enters and dwells in the third
jhana.

With the abandoning of pleasure and pain and with
the previous disappearance of joy and grief, he enters and dwells in the
fourth jhana, which has neither-pleasure-nor-pain and purity of
mindfulness due to equanimity.

This, monks, is right concentration.64


The jhanas are distinguished by way of
their component factors. The first jhana is constituted by the original
set of five absorption factors: initial application, sustained
application, rapture, happiness, and one-pointedness. After attaining
the first jhana the meditator is advised to master it. On the one hand
he should not fall into complacency over his achievement and neglect
sustained practice; on the other, he should not become over-confident
and rush ahead to attain the next jhana. To master the jhana he should
enter it repeatedly and perfect his skill in it, until he can attain it,
remain in it, emerge from it, and review it without any trouble or
difficulty.


After mastering the first jhana, the
meditator then considers that his attainment has certain defects. Though
the jhana is certainly far superior to ordinary sense consciousness,
more peaceful and blissful, it still stands close to sense consciousness
and is not far removed from the hindrances. Moreover, two of its
factors, initial application and sustained application, appear in time
to be rather coarse, not as refined as the other factors. Then the
meditator renews his practice of concentration intent on overcoming
initial and sustained application. When his faculties mature, these two
factors subside and he enters the second jhana. This jhana contains only
three component factors: rapture, happiness, and one-pointedness. It
also contains a multiplicity of other constituents, the most prominent
of which is confidence of mind.


In the second jhana the mind becomes
more tranquil and more thoroughly unified, but when mastered even this
state seems gross, as it includes rapture, an exhilarating factor that
inclines to excitation. So the meditator sets out again on his course of
training, this time resolved on overcoming rapture. When rapture fades
out, he enters the third jhana. Here there are only two absorption
factors, happiness and one-pointedness, while some other auxiliary
states come into ascendency, most notably mindfulness, clear
comprehension, and equanimity. But still, the meditator sees, this
attainment is defective in that it contains the feeling of happiness,
which is gross compared to neutral feeling, feeling that is neither
pleasant not painful. Thus he strives to get beyond even the sublime
happiness of the third jhana. When he succeeds, he enters the fourth
jhana, which is defined by two factors — one-pointedness and neutral
feeling — and has a special purity of mindfulness due to the high level
of equanimity.


Beyond the four jhanas lie the four
immaterial states, levels of absorption in which the mind transcends
even the subtlest perception of visualized images still sometimes
persisting in the jhanas. The immaterial states are attained, not by
refining mental factors as are the jhanas, but by refining objects, by
replacing a relatively gross object with a subtler one. The four
attainments are named after their respective objects: the base of
infinite space, the base of infinite consciousness, the base of
nothingness, and the base of neither-perception-nor-non-perception.65
These states represent levels of concentration so subtle and remote as
to elude clear verbal explanation. The last of the four stands at the
apex of mental concentration; it is the absolute, maximum degree of
unification possible for consciousness. But even so, these absorptions
reached by the path of serenity meditation, as exalted as they are,
still lack the wisdom of insight, and so are not yet sufficient for
gaining deliverance.


The kinds of concentration discussed so
far arise by fixing the mind upon a single object to the exclusion of
other objects. But apart from these there is another kind of
concentration which does not depend upon restricting the range of
awareness. This is called “momentary concentration” (khanika-samadhi).
To develop momentary concentration the meditator does not deliberately
attempt to exclude the multiplicity of phenomena from his field of
attention. Instead, he simply directs mindfulness to the changing states
of mind and body, noting any phenomenon that presents itself; the task
is to maintain a continuous awareness of whatever enters the range of
perception, clinging to nothing. As he goes on with his noting,
concentration becomes stronger moment after moment until it becomes
established one-pointedly on the constantly changing stream of events.
Despite the change in the object, the mental unification remains steady,
and in time acquires a force capable of suppressing the hindrances to a
degree equal to that of access concentration. This fluid, mobile
concentration is developed by the practice of the four foundations of
mindfulness, taken up along the path of insight; when sufficiently
strong it issues in the breakthrough to the last stage of the path, the
arising of wisdom.




The Development of Wisdom

Though right concentration claims the last place
among the factors of the Noble Eightfold Path, concentration itself does
not mark the path’s culmination. The attainment of concentration makes
the mind still and steady, unifies its concomitants, opens vast vistas
of bliss, serenity, and power. But by itself it does not suffice to
reach the highest accomplishment, release from the bonds of suffering.
To reach the end of suffering demands that the Eightfold Path be turned
into an instrument of discovery, that it be used to generate the
insights unveiling the ultimate truth of things. This requires the
combined contributions of all eight factors, and thus a new mobilization
of right view and right intention. Up to the present point these first
two path factors have performed only a preliminary function. Now they
have to be taken up again and raised to a higher level. Right view is to
become a direct seeing into the real nature of phenomena, previously
grasped only conceptually; right intention, to become a true
renunciation of defilements born out of deep understanding.

Before we turn to the development of wisdom, it
will be helpful to inquire why concentration is not adequate to the
attainment of liberation. Concentration does not suffice to bring
liberation because it fails to touch the defilements at their
fundamental level. The Buddha teaches that the defilements are
stratified into three layers: the stage of latent tendency, the stage of
manifestation, and the stage of transgression. The most deeply grounded
is the level of latent tendency (anusaya), where a defilement merely
lies dormant without displaying any activity. The second level is the
stage of manifestation (pariyutthana),
where a defilement, through the impact of some stimulus, surges up in
the form of unwholesome thoughts, emotions, and volitions. Then, at the
third level, the defilement passes beyond a purely mental manifestation
to motivate some unwholesome action of body or speech. Hence this level
is called the stage of transgression (vitikkama).

The three divisions of the Noble Eightfold Path
provide the check against this threefold layering of the defilements.
The first, the training in moral discipline, restrains unwholesome
bodily and verbal activity and thus prevents defilements from reaching
the stage of transgression. The training in concentration provides the
safeguard against the stage of manifestation. It removes already
manifest defilements and protects the mind from their continued influx.
But even though concentration may be pursued to the depths of full
absorption, it cannot touch the basic source of affliction — the latent
tendencies lying dormant in the mental continuum. Against these
concentration is powerless, since to root them out calls for more than
mental calm. What it calls for, beyond the composure and serenity of the
unified mind, is wisdom (pañña), a penetrating vision of phenomena in their fundamental mode of being.

Wisdom alone can cut off the latent tendencies at
their root because the most fundamental member of the set, the one which
nurtures the others and holds them in place, is ignorance (avijja), and
wisdom is the remedy for ignorance. Though verbally a negative,
“unknowing,” ignorance is not a factual negative, a mere privation of
right knowledge. It is, rather, an insidious and volatile mental factor
incessantly at work inserting itself into every compartment of our inner
life. It distorts cognition, dominates volition, and determines the
entire tone of our existence. As the Buddha says: “The element of
ignorance is indeed a powerful element” (SN 14:13).

At the cognitive level, which is its most basic
sphere of operation, ignorance infiltrates our perceptions, thoughts,
and views, so that we come to misconstrue our experience, overlaying it
with multiple strata of delusions. The most important of these delusions
are three: the delusions of seeing permanence in the impermanent, of
seing satisfaction in the unsatisfactory, and of seeing a self in the
selfless.66
Thus we take ourselves and our world to be solid, stable, enduring
entities, despite the ubiquitous reminders that everything is subject to
change and destruction. We assume we have an innate right to pleasure,
and direct our efforts to increasing and intensifying our enjoyment with
an anticipatory fervor undaunted by repeated encounters with pain,
disappointment, and frustration. And we perceive ourselves as
self-contained egos, clinging to the various ideas and images we form of
ourselves as the irrefragable truth of our identity.

Whereas ignorance obscures the true nature of
things, wisdom removes the veils of distortion, enabling us to see
phenomena in their fundamental mode of being with the vivacity of direct
perception. The training in wisdom centers on the development of
insight (vipassana-bhavana), a deep and comprehensive seeing into the
nature of existence which fathoms the truth of our being in the only
sphere where it is directly accessible to us, namely, in our own
experience. Normally we are immersed in our experience, identified with
it so completely that we do not comprehend it. We live it but fail to
understand its nature. Due to this blindness experience comes to be
misconstrued, worked upon by the delusions of permanence, pleasure, and
self. Of these cognitive distortions, the most deeply grounded and
resistant is the delusion of self, the idea that at the core of our
being there exists a truly established “I” with which we are essentially
identified. This notion of self, the Buddha teaches, is an error, a
mere presupposition lacking a real referent. Yet, though a mere
presupposition, the idea of self is not inconsequential. To the
contrary, it entails consequences that can be calamitous. Because we
make the view of self the lookout point from which we survey the world,
our minds divide everything up into the dualities of “I” and “not I,”
what is “mine” and what is “not mine.” Then, trapped in these
dichotomies, we fall victim to the defilements they breed, the urges to
grasp and destroy, and finally to the suffering that inevitably follows.

To free ourselves from all defilements and
suffering, the illusion of selfhood that sustains them has to be
dispelled, exploded by the realization of selflessness. Precisely this
is the task set for the development of wisdom. The first step along the
path of development is an analytical one. In order to uproot the view of
self, the field of experience has to be laid out in certain sets of
factors, which are then methodically investigated to ascertain that none
of them singly or in combination can be taken as a self. This
analytical treatment of experience, so characteristic of the higher
reaches of Buddhist philosophical psychology, is not intended to suggest
that experience, like a watch or car, can be reduced to an accidental
conglomeration of separable parts. Experience does have an irreducible
unity, but this unity is functional rather than substantial; it does not
require the postulate of a unifying self separate from the factors,
retaining its identity as a constant amidst the ceaseless flux.

The method of analysis applied most often is that
of the five aggregates of clinging (panc’upadanakkhandha): material
form, feeling, perception, mental formations, and consciousness.67
Material form constitutes the material side of existence: the bodily
organism with its sense faculties and the outer objects of cognition.
The other four aggregates constitute the mental side. Feeling provides
the affective tone, perception the factor of noting and identifying, the
mental formations the volitional and emotive elements, and
consciousness the basic awareness essential to the whole occasion of
experience. The analysis by way of the five aggregates paves the way for
an attempt to see experience solely in terms of its constituting
factors, without slipping in implicit references to an unfindable self.
To gain this perspective requires the development of intensive
mindfulness, now applied to the fourth foundation, the contemplation of
the factors of existence (dhammanupassana). The disciple will dwell
contemplating the five aggregates, their arising and passing:

The disciple dwells in contemplation of phenomena,
namely, of the five aggregates of clinging. He knows what material form
is, how it arises, how it passes away; knows what feeling is, how it
arises, how it passes away; knows what perception is, how it arises, how
it passes away; knows what mental formations are, how they arise, how
they pass away; knows what consciousness is, how it arises, how it
passes away.68

Or the disciple may instead base his contemplation
on the six internal and external spheres of sense experience, that is,
the six sense faculties and their corresponding objects, also taking
note of the “fetters” or defilements that arise from such sensory
contacts:

The disciple dwells in contemplation of phenomena,
namely, of the six internal and external sense bases. He knows the eye
and forms, the ear and sounds, the nose and odors, the tongue and
tastes, the body and tangibles, the mind and mental objects; and he
knows as well the fetter that arises in dependence on them. He
understands how the unarisen fetter arises, how the arisen fetter is
abandoned, and how the abandoned fetter does not arise again in the
future.69

The view of self is further attenuated by examining
the factors of existence, not analytically, but in terms of their
relational structure. Inspection reveals that the aggregates exist
solely in dependence on conditions. Nothing in the set enjoys the
absolute self-sufficiency of being attributed to the assumed “I.”
Whatever factors in the body-mind complex be looked at, they are found
to be dependently arisen, tied to the vast net of events extending
beyond themselves temporally and spatially. The body, for example, has
arisen through the union of sperm and egg and subsists in dependence on
food, water, and air. Feeling, perception, and mental formations occur
in dependence on the body with its sense faculties. They require an
object, the corresponding consciousness, and the contact of the object
with the consciousness through the media of the sense faculties.
Consciousness in its turn depends on the sentient organism and the
entire assemblage of co-arisen mental factors. This whole process of
becoming, moreover, has arisen from the previous lives in this
particular chain of existences and inherit all the accumulated kamma of
the earlier existences. Thus nothing possesses a self-sufficient mode of
being. All conditioned phenomena exist relationally, contingent and
dependent on other things.

The above two steps — the factorial analysis and
the discernment of relations — help cut away the intellectual adherence
to the idea of self, but they lack sufficient power to destroy the
ingrained clinging to the ego sustained by erroneous perception. To
uproot this subtle form of ego-clinging requires a counteractive
perception: direct insight into the empty, coreless nature of phenomena.
Such an insight is generated by contemplating the factors of existence
in terms of their three universal marks — impermanence (aniccata), unsatisfactoriness (dukkhata), and selflessness (anattata).
Generally, the first of the three marks to be discerned is
impermanence, which at the level of insight does not mean merely that
everything eventually comes to an end. At this level it means something
deeper and more pervasive, namely, that conditioned phenomena are in
constant process, happenings which break up and perish almost as soon as
they arise. The stable objects appearing to the senses reveal
themselves to be strings of momentary formations (sankhara); the person
posited by common sense dissolves into a current made up of two
intertwining streams — a stream of material events, the aggregate of
material form, and a stream of mental events, the other four aggregates.

When impermanence is seen, insight into the other
two marks closely follows. Since the aggregates are constantly breaking
up, we cannot pin our hopes on them for any lasting satisfaction.
Whatever expectations we lay on them are bound to be dashed to pieces by
their inevitable change. Thus when seen with insight they are dukkha,
suffering, in the deepest sense. Then, as the aggregates are impermanent
and unsatisfactory, they cannot be taken as self. If they were self, or
the belongings of a self, we would be able to control them and bend
them to our will, to make them everlasting sources of bliss. But far
from being able to exercise such mastery, we find them to be grounds of
pain and disappointment. Since they cannot be subjected to control,
these very factors of our being are anatta: not a self, not the
belongings of a self, just empty, ownerless phenomena occurring in
dependence on conditions.

When the course of insight practice is entered, the
eight path factors become charged with an intensity previously unknown.
They gain in force and fuse together into the unity of a single
cohesive path heading towards the goal. In the practice of insight all
eight factors and three trainings co-exist; each is there supporting all
the others; each makes its own unique contribution to the work. The
factors of moral discipline hold the tendencies to transgression in
check with such care that even the thought of unethical conduct does not
arise. The factors of the concentration group keep the mind firmly
fixed upon the stream of phenomena, contemplating whatever arises with
impeccable precision, free from forgetfulness and distraction. Right
view, as the wisdom of insight, grows continually sharper and deeper;
right intention shows itself in a detachment and steadiness of purpose
bringing an unruffled poise to the entire process of contemplation.

Insight meditation takes as its objective sphere the “conditioned formations” (sankhara)
comprised in the five aggregates. Its task is to uncover their
essential characteristics: the three marks of impermanence,
unsatisfactoriness, and selflessness. Because it still deals with the
world of conditioned events, the Eightfold Path in the stage of insight
is called the mundane path (lokiyamagga). This designation in no way
implies that the path of insight is concerned with mundane goals, with
achievements falling in the range of samsara. It aspires to
transcendence, it leads to liberation, but its objective domain of
contemplation still lies within the conditioned world. However, this
mundane contemplation of the conditioned serves as the vehicle for
reaching the unconditioned, for attaining the supramundane. When insight
meditation reaches its climax, when it fully comprehends the
impermanence, unsatisfactoriness, and selflessness of everything formed,
the mind breaks through the conditioned and realizes the unconditioned,
Nibbana. It sees Nibbana with direct vision, makes it an object of
immediate realization.

The breakthrough to the unconditioned is achieved
by a type of consciousness or mental event called the supramundane path
(lokuttaramagga).
The supramundane path occurs in four stages, four “supramundane paths,”
each marking a deeper level of realization and issuing in a fuller
degree of liberation, the fourth and last in complete liberation. The
four paths can be achieved in close proximity to one another — for those
with extraordinarily sharp faculties even in the same sitting — or (as
is more typically the case) they can be spread out over time, even over
several lifetimes.70
The supramundane paths share in common the penetration of the Four
Noble Truths. They understand them, not conceptually, but intuitively.
They grasp them through vision, seeing them with self-validating
certainty to be the invariable truths of existence. The vision of the
truths which they present is complete at one moment. The four truths are
not understood sequentially, as in the stage of reflection when thought
is the instrument of understanding. They are seen simultaneously: to
see one truth with the path is to see them all.

As the path penetrates the four truths, the mind
exercises four simultaneous functions, one regarding each truth. It
fully comprehends the truth of suffering, seeing all conditioned
existence as stamped with the mark of unsatisfactoriness. At the same
time it abandons craving, cuts through the mass of egotism and desire
that repeatedly gives birth to suffering. Again, the mind realizes
cessation, the deathless element Nibbana, now directly present to the
inner eye. And fourthly, the mind develops the Noble Eightfold Path,
whose eight factors spring up endowed with tremendous power, attained to
supramundane stature: right view as the direct seeing of Nibbana, right
intention as the mind’s application to Nibbana, the triad of ethical
factors as the checks on moral transgression, right effort as the energy
in the path-consciousness, right mindfulness as the factor of
awareness, and right concentration as the mind’s one-pointed focus. This
ability of the mind to perform four functions at the same moment is
compared to a candle’s ability to simultaneously burn the wick, consume
the wax, dispel darkness, and give light.71

The supramundane paths have the special task of
eradicating the defilements. Prior to the attainment of the paths, in
the stages of concentration and even insight meditation, the defilements
were not cut off but were only debilitated, checked and suppressed by
the training of the higher mental faculties. Beneath the surface they
continued to linger in the form of latent tendencies. But when the
supramundane paths are reached, the work of eradication begins.

Insofar as they bind us to the round of becoming,
the defilements are classified into a set of ten “fetters” (samyojana)
as follows: (1) personality view, (2) doubt, (3) clinging to rules and
rituals, (4) sensual desire, (5) aversion, (6) desire for fine-material
existence, (7) desire for immaterial existence, (8) conceit, (9)
restlessness, and (10) ignorance. The four supramundane paths each
eliminate a certain layer of defilements. The first, the path of
stream-entry (sotapatti-magga), cuts off the first three fetters, the
coarsest of the set, eliminates them so they can never arise again.
“Personality view” (sakkaya-ditthi),
the view of a truly existent self in the five aggregates, is cut off
since one sees the selfless nature of all phenomena. Doubt is eliminated
because one has grasped the truth proclaimed by the Buddha, seen it for
oneself, and so can never again hang back due to uncertainty. And
clinging to rules and rites is removed since one knows that deliverance
can be won only through the practice of the Eightfold Path, not through
rigid moralism or ceremonial observances.

The path is followed immediately by another state of supramundane consciousness known as the fruit (phala),
which results from the path’s work of cutting off defilements. Each
path is followed by its own fruit, wherein for a few moments the mind
enjoys the blissful peace of Nibbana before descending again to the
level of mundane consciousness. The first fruit is the fruit of
stream-entry, and a person who has gone through the experience of this
fruit becomes a “stream-enterer” (sotapanna). He has entered the stream
of the Dhamma carrying him to final deliverance. He is bound for
liberation and can no longer fall back into the ways of an unenlightened
worldling. He still has certain defilements remaining in his mental
makeup, and it may take him as long as seven more lives to arrive at the
final goal, but he has acquired the essential realization needed to
reach it, and there is no way he can fall away.

An enthusiastic practitioner with sharp faculties,
after reaching stream-entry, does not relax his striving but puts forth
energy to complete the entire path as swiftly as possible. He resumes
his practice of insight contemplation, passes through the ascending
stages of insight-knowledge, and in time reaches the second path, the
path of the once-returner (sakadagami-magga). This supramundane path
does not totally eradicate any of the fetters, but it attenuates the
roots of greed, aversion, and delusion. Following the path the meditator
experiences its fruit, then emerges as a “once-returner” who will
return to this world at most only one more time before attaining full
liberation.

But our practitioner again takes up the task of
contemplation. At the next stage of supramundane realization he attains
the third path, the path of the non-returner (anagami-magga), with which
he cuts off the two fetters of sensual desire and ill will. From that
point on he can never again fall into the grip of any desire for sense
pleasure, and can never be aroused to anger, aversion, or discontent. As
a non-returner he will not return to the human state of existence in
any future life. If he does not reach the last path in this very life,
then after death he will be reborn in a higher sphere in the
fine-material world (rupaloka) and there reach deliverance.

But our meditator again puts forth effort, develops
insight, and at its climax enters the fourth path, the path of
arahatship (arahatta-magga).
With this path he cuts off the five remaining fetters — desire for
fine-material existence and desire for immaterial existence, conceit,
restlessness, and ignorance. The first is the desire for rebirth into
the celestial planes made accessible by the four jhanas, the planes
commonly subsumed under the name “the Brahma-world.” The second is the
desire for rebirth into the four immaterial planes made accessible by
the achievement of the four immaterial attainments. Conceit (mana) is
not the coarse type of pride to which we become disposed through an
over-estimation of our virtues and talents, but the subtle residue of
the notion of an ego which subsists even after conceptually explicit
views of self have been eradicated. The texts refer to this type of
conceit as the conceit “I am” (asmimana). Restlessness (uddhacca) is the
subtle excitement which persists in any mind not yet completely
enlightened, and ignorance (avijja)
is the fundamental cognitive obscuration which prevents full
understanding of the Four Noble Truths. Although the grosser grades of
ignorance have been scoured from the mind by the wisdom faculty in the
first three paths, a thin veil of ignorance overlays the truths even in
the non-returner.

The path of arahatship strips away this last veil
of ignorance and, with it, all the residual mental defilements. This
path issues in perfect comprehension of the Four Noble Truths. It fully
fathoms the truth of suffering; eradicates the craving from which
suffering springs; realizes with complete clarity the unconditioned
element, Nibbana, as the cessation of suffering; and consummates the
development of the eight factors of the Noble Eightfold Path.

With the attainment of the fourth path and fruit
the disciple emerges as an arahant, one who in this very life has been
liberated from all bonds. The arahant has walked the Noble Eightfold
Path to its end and lives in the assurance stated so often in the
formula from the Pali canon: “Destroyed is birth; the holy life has been
lived; what had to be done has been done; there is no coming back to
any state of being.” The arahant is no longer a practitioner of the path
but its living embodiment. Having developed the eight factors of the
path to their consummation, the Liberated One lives in the enjoyment of
their fruits, enlightenment and final deliverance.


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131
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न्यू साउथ वेल्स विश्वविद्यालय के शोधकर्ताओं द्वारा नई प्रक्रिया पाई गई
है, जिसमें सेल रिप्रोग्रामिंग शामिल है।
صرف مسکراہٹ پہنیں 😊 چہرے کے ماسک نہیں 😷
سنگاپور
یونیورسٹی کے 131 ممالک پر مبنی سروے/جائزہ کے مطابق۔ 18 جون سے، 8 دسمبر
سے دنیا 100% آزاد اور خوش ہو جائے گی۔ اٹلی اور سپین کے بارے میں ان کی
پیشین گوئیاں بالکل فٹ بیٹھتی ہیں۔
کووڈ ٹیسٹ بنانے والے کا کہنا ہے کہ وبائی بیماری اب تک کی سب سے بڑی دھوکہ دہی ہے۔
جیسے کوئی اندھا کسی اندھیرے کمرے میں کالی بلی کو تلاش کر رہا ہو جو وہاں نہیں ہے۔
وہ
مقامات جن کی اطلاع نہیں دی گئی COVID-19 کیسز تووالو، ترکمانستان، ٹونگا،
ٹوکیلو، سینٹ ہیلینا، پٹکیرن جزائر، شمالی کوریا، نیو، نارو، کریباتی،
فیڈریٹڈ اسٹیٹس آف مائیکرونیشیا، کوک جزائر سبھی ایک ہی ویڈیو میں
پرندے،
جانور مثلاً گدھ اور خنزیر اور سب کے لیے مفت مودی، موہن باگوات اور بہت
سے لالچی سیاست دان ان وائرس سے متاثر نہیں ہیں بلکہ صرف عوام کو غلام
بنانے کے لیے ہیں۔
62.00
ڈالر میں کافی کی قیمت Nicotinamide Adenine Dinucleotide (NAD) 15 گرام
کے لیے 150 سال تک زندہ رہیں جو کہ انسانی جسم میں توانائی پیدا کرنے میں
کردار ادا کرتی ہے جو کہ ‘روزانہ ایک کافی کی قیمت پر’ دستیاب ہے، ایک
شاندار اینٹی ایجنگ پیش رفت انسانوں کو دیکھ سکتی ہے۔ 150 سال تک زندہ رہیں
اور عضو کو دوبارہ بنائیں۔ نیا عمل ہارورڈ کے پروفیسر ڈیوڈ سنکلیئر اور
نیو ساؤتھ ویلز یونیورسٹی کے محققین نے دریافت کیا ہے، جس میں سیل ری
پروگرامنگ شامل ہے۔
చిరునవ్వు మాత్రమే ధరించండి 😊 ముఖానికి మాస్క్‌లు కాదు 😷
131
దేశాల ఆధారంగా సింగపూర్ విశ్వవిద్యాలయం సర్వే/సమీక్ష ప్రకారం. జూన్ 18
నుండి, డిసెంబర్ 8 నుండి ప్రపంచం 100% ఉచితం మరియు సంతోషంగా ఉంటుంది. ఇటలీ
మరియు స్పెయిన్ గురించి వారి అంచనాలు సరిగ్గా సరిపోతాయి.
కోవిడ్ పరీక్షల తయారీదారు అంటువ్యాధి ఇప్పటివరకు చేసిన అతిపెద్ద బూటకమని చెప్పారు
ఒక గుడ్డివాడు లేని చీకటి గదిలో నల్ల పిల్లి కోసం వెతుకుతున్నట్లు.
నివేదించబడిన
COVID-19 కేసులు లేని ప్రదేశాలు తువాలు, తుర్క్‌మెనిస్తాన్, టోంగా,
టోకెలావ్, సెయింట్ హెలెనా, పిట్‌కైర్న్ దీవులు, ఉత్తర కొరియా, నియూ, నౌరు,
కిరిబాటి, ఫెడరేటెడ్ స్టేట్స్ ఆఫ్ మైక్రోనేషియా, కుక్ దీవులు అన్నీ ఒకే
వీడియోలో
పక్షులు,
జంతువులు రాబందులు & పందులు & మోడీ, మోహన్ బాగవత్ మరియు అనేక మంది
అత్యాశగల రాజకీయ నాయకులకు ఉచితంగా ఈ వైరస్‌ల బారిన పడలేదు కానీ ప్రజలను
బానిసలుగా మార్చడానికి మాత్రమే.
కాఫీ
ధర కోసం 150 సంవత్సరాల వరకు జీవించండి Nicotinamide Adenine Dinucleotide
(NAD) $62.00 వద్ద 15 గ్రాములు, ఇది మానవ శరీరంలో శక్తిని ఉత్పత్తి చేయడంలో
పాత్ర పోషిస్తుంది, ‘రోజుకు ఒక కాఫీ ధరకు’ లభించే అద్భుతమైన యాంటీ ఏజింగ్
పురోగతి మానవులను చూడగలదు. 150 సంవత్సరాల వరకు జీవిస్తుంది మరియు అవయవాన్ని
పునరుత్పత్తి చేస్తుంది. కొత్త ప్రక్రియను హార్వర్డ్ ప్రొఫెసర్ డేవిడ్
సింక్లైర్ మరియు న్యూ సౌత్ వేల్స్ విశ్వవిద్యాలయం నుండి పరిశోధకులు
కనుగొన్నారు, ఇందులో సెల్ రీప్రోగ్రామింగ్ ఉంది
புன்னகையை மட்டும் அணியுங்கள் 😊 முகமூடிகளை அணியாதீர்கள் 😷
131
நாடுகளின் அடிப்படையில் சிங்கப்பூர் பல்கலைக்கழக ஆய்வு/மதிப்புரையின்படி.
ஜூன் 18 முதல், டிசம்பர் 8 முதல் உலகம் 100% இலவசமாகவும் மகிழ்ச்சியாகவும்
இருக்கும். இத்தாலி மற்றும் ஸ்பெயின் பற்றிய அவர்களின் கணிப்புகள் சரியாக
பொருந்துகின்றன.
கோவிட் சோதனைகளை உருவாக்கியவர், தொற்றுநோய் இதுவரை நிகழ்த்தப்பட்ட மிகப்பெரிய புரளி என்று கூறுகிறார்
ஒரு குருடன் கருப்பு பூனையை இல்லாத இருட்டு அறையில் தேடுவது போல.
கோவிட்-19
வழக்குகள் இல்லாத இடங்கள் துவாலு, துர்க்மெனிஸ்தான், டோங்கா, டோக்லாவ்,
செயிண்ட் ஹெலினா, பிட்காயின் தீவுகள், வட கொரியா, நியு, நவுரு, கிரிபட்டி,
ஃபெடரடட் ஸ்டேட்ஸ் ஆஃப் மைக்ரோனேஷியா, குக் தீவுகள் அனைத்தும் ஒரே
வீடியோவில்
பறவைகள்,
விலங்குகள் போன்ற கழுகுகள் & பன்றிகள் & அனைத்து மோடி, மோகன்
பகாவத் மற்றும் பல பேராசை பிடித்த அரசியல்வாதிகளுக்கு இலவசம் இந்த
வைரஸ்களால் பாதிக்கப்படவில்லை, ஆனால் மக்களை அடிமைப்படுத்த மட்டுமே.
காபியின்
விலையில் 150 ஆண்டுகள் வரை வாழ்க நிகோடினமைடு அடினைன் டைனுக்ளியோடைடு
(NAD) 15 கிராம் $62.00 மனித உடலில் ஆற்றலை உற்பத்தி செய்வதில் பங்கு
வகிக்கிறது, ‘ஒரு நாளைக்கு ஒரு காபியின் விலையில்’ ஒரு அற்புதமான வயதான
எதிர்ப்பு முன்னேற்றம் மனிதர்களைக் காண முடியும். 150 ஆண்டுகள் வரை வாழும்
மற்றும் உறுப்புகளை மீளுருவாக்கம் செய்யும்
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ನಗುವನ್ನು ಮಾತ್ರ ಧರಿಸಿ 😊 ಮುಖದ ಮುಖವಾಡಗಳನ್ನು ಧರಿಸಬೇಡಿ 😷
131
ದೇಶಗಳ ಆಧಾರದ ಮೇಲೆ ಸಿಂಗಾಪುರ್ ವಿಶ್ವವಿದ್ಯಾಲಯದ ಸಮೀಕ್ಷೆ/ವಿಮರ್ಶೆಯ ಪ್ರಕಾರ. ಜೂನ್
18 ರಿಂದ, ಡಿಸೆಂಬರ್ 8 ರಿಂದ ಪ್ರಪಂಚವು 100% ಉಚಿತ ಮತ್ತು ಸಂತೋಷವಾಗಿರುತ್ತದೆ.
ಇಟಲಿ ಮತ್ತು ಸ್ಪೇನ್ ಬಗ್ಗೆ ಅವರ ಭವಿಷ್ಯವಾಣಿಗಳು ನಿಖರವಾಗಿ ಸರಿಹೊಂದುತ್ತವೆ.
ಕೋವಿಡ್ ಪರೀಕ್ಷೆಗಳ ತಯಾರಕರು ಸಾಂಕ್ರಾಮಿಕ ರೋಗವು ಇದುವರೆಗೆ ನಡೆಸಿದ ಅತಿದೊಡ್ಡ ವಂಚನೆ ಎಂದು ಹೇಳುತ್ತಾರೆ
ಇಲ್ಲದ ಕತ್ತಲ ಕೋಣೆಯಲ್ಲಿ ಕಪ್ಪು ಬೆಕ್ಕನ್ನು ಹುಡುಕುತ್ತಿರುವ ಕುರುಡನಂತೆ.
ವರದಿಯಾಗದ
ಸ್ಥಳಗಳು COVID-19 ಪ್ರಕರಣಗಳು ತುವಾಲು, ತುರ್ಕಮೆನಿಸ್ತಾನ್, ಟೊಂಗಾ, ಟೊಕೆಲೌ,
ಸೇಂಟ್ ಹೆಲೆನಾ, ಪಿಟ್‌ಕೈರ್ನ್ ದ್ವೀಪಗಳು, ಉತ್ತರ ಕೊರಿಯಾ, ನಿಯು, ನೌರು, ಕಿರಿಬಾಟಿ,
ಫೆಡರೇಟೆಡ್ ಸ್ಟೇಟ್ಸ್ ಆಫ್ ಮೈಕ್ರೋನೇಷಿಯಾ, ಕುಕ್ ದ್ವೀಪಗಳು ಒಂದೇ ವೀಡಿಯೊದಲ್ಲಿ
ಪಕ್ಷಿಗಳು,
ಪ್ರಾಣಿಗಳು ಉದಾಹರಣೆಗೆ ರಣಹದ್ದುಗಳು ಮತ್ತು ಹಂದಿಗಳು ಮತ್ತು ಎಲ್ಲಾ ಮೋದಿ, ಮೋಹನ್
ಬಾಗವತ್ ಮತ್ತು ಅನೇಕ ದುರಾಸೆಯ ರಾಜಕಾರಣಿಗಳಿಗೆ ಉಚಿತ ಈ ವೈರಸ್‌ಗಳಿಂದ
ಪ್ರಭಾವಿತವಾಗಿಲ್ಲ ಆದರೆ ಜನಸಾಮಾನ್ಯರನ್ನು ಗುಲಾಮರನ್ನಾಗಿ ಮಾಡಲು ಮಾತ್ರ.
ಕಾಫಿ
ಬೆಲೆಗೆ 150 ವರ್ಷಗಳವರೆಗೆ ಬದುಕಬೇಕು ನಿಕೋಟಿನಮೈಡ್ ಅಡೆನಿನ್ ಡೈನ್ಯೂಕ್ಲಿಯೊಟೈಡ್
(NAD) $62.00 15 ಗ್ರಾಂ, ಇದು ಮಾನವ ದೇಹದಲ್ಲಿ ಶಕ್ತಿಯನ್ನು ಉತ್ಪಾದಿಸುವಲ್ಲಿ ಪಾತ್ರ
ವಹಿಸುತ್ತದೆ ‘ದಿನಕ್ಕೆ ಒಂದು ಕಾಫಿಯ ಬೆಲೆಗೆ’ ಒಂದು ಅದ್ಭುತವಾದ ವಯಸ್ಸಾದ ವಿರೋಧಿ
ಪ್ರಗತಿಯು ಮಾನವರನ್ನು ನೋಡಬಹುದು. 150 ವರ್ಷಗಳವರೆಗೆ ಬದುಕುತ್ತದೆ ಮತ್ತು ಅಂಗವನ್ನು
ಪುನರುತ್ಪಾದಿಸುತ್ತದೆ. ಹೊಸ ಪ್ರಕ್ರಿಯೆಯನ್ನು ಹಾರ್ವರ್ಡ್ ಪ್ರೊಫೆಸರ್ ಡೇವಿಡ್
ಸಿಂಕ್ಲೇರ್ ಮತ್ತು ನ್ಯೂ ಸೌತ್ ವೇಲ್ಸ್ ವಿಶ್ವವಿದ್ಯಾನಿಲಯದ ಸಂಶೋಧಕರು
ಕಂಡುಹಿಡಿದಿದ್ದಾರೆ, ಇದರಲ್ಲಿ ಸೆಲ್ ರಿಪ್ರೊಗ್ರಾಮಿಂಗ್ ಸೇರಿದೆ.
Wear only smile 😊 not face masks 😷
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.
Places
Without Reported COVID-19 Cases Tuvalu,Turkmenistan,Tonga,Tokelau,Saint
Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated
States of Micronesia,Cook Islands all in a single video
Birds,
animals example vultures & pigs & free for all modi, mohan
bagawat and many greedy politicians are not affected by these viruses
only to enslaven the masses.
Live
upto 150 years for the price of coffee Nicotinamide Adenine
Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating
energy in the human body available ‘for the price of a coffee a day’ a
Stunning anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.New
process
has been found by Harvard Professor David Sinclair and researchers from
the University of New South Wales, involving cell reprogramming.
केवल मुस्कान पहनें फेस मास्क नहीं
रिपोर्ट
किए गए COVID-19 मामलों के बिना स्थान तुवालु, तुर्कमेनिस्तान, टोंगा,
टोकेलाऊ, सेंट हेलेना, पिटकेर्न द्वीप समूह, उत्तर कोरिया, नीयू, नाउरू,
किरिबाती, माइक्रोनेशिया के संघीय राज्य, कुक द्वीप सभी एक ही वीडियो में
131 देशों पर आधारित सिंगापुर विश्वविद्यालय के सर्वेक्षण/समीक्षा के अनुसार।
18 जून से 8 दिसंबर से दुनिया 100% मुक्त और खुशहाल होगी। उनका
इटली और स्पेन के बारे में भविष्यवाणियां बिल्कुल सटीक बैठती हैं।
COVID टेस्ट के निर्माता का कहना है कि महामारी अब तक का सबसे बड़ा धोखा है, यह है
एक अंधे आदमी की तरह एक अंधेरे कमरे में एक काली बिल्ली की तलाश कर रहा है जो वहां नहीं है।
पक्षी,
जानवर जैसे गिद्ध और सूअर और सभी मोदी के लिए मुफ्त, मोहन बगावत और कई
लालची राजनेता इन वायरस से प्रभावित नहीं हैं, केवल जनता को गुलाम बनाने के
लिए।
कॉफी
की कीमत के लिए 150 साल तक जीवित रहें निकोटीनामाइड एडेनिन
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𝓛𝓔𝓢𝓢𝓞𝓝 4311 Wed 12 Jan 2022 Vibhaṅga Sutta — An explanation — All men & women start growing vegetables & fruit bearing dwarf plants in pots to overcome hunger the worst kind of illness & to save precious lives.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 9:04 am
𝓛𝓔𝓢𝓢𝓞𝓝 4311 Wed 12 Jan 2022

Vibhaṅga Sutta
— An explanation —
All
men & women start growing vegetables & fruit bearing dwarf
plants in pots to overcome hunger the worst kind of illness & to
save precious lives.



Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Satipaṭṭhāna Saṃyutta
SN 47.40 (S v 183)
Vibhaṅga Sutta
— An explanation —
[vibhaṅga]

The satipaṭṭhānas taught in short.
Just
this ariya aṭṭhaṅgika magga,that is to
say:sammādiṭṭhi,sammāsaṅkappo,sammāvācā,
sammākammanto,sammā’ājīvo,sammāvāyāmo, sammāsati, sammāsamādhi.This is
called the paṭipada leading to the bhāvana of the satipatthānas.
Bhikkhus,
il will expound you the satipatthānas, the bhāvana of the satipatthānas
and the paṭipada leading to the bhāvana of the satipatthānas. Listen to
that.
And
what, bhikkhus, are the satipatthānas? Here, bhikkhus, a bhikkhu dwells
observing kāya in kāya, ātāpī sampajāna, satimā, having given up
abhijjhā-domanassa towards the world. He dwells observing vedanā in
vedanā, ātāpī sampajāna, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing citta in citta, ātāpī sampajāna,
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the dhammas in the dhammas, ātāpī sampajāna, satimā, having
given up abhijjhā-domanassa towards the world. These, bhikkhus, are
called the satipatthānas.
And
what, bhikkhus, is the bhāvana of the satipatthānas? Here, bhikkhus, a
bhikkhu dwells observing the phenomenon of arising in kāya, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomenon of passing away in kāya, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in kāya,
ātāpī sampajāna satimā, having given up abhijjhā-domanassa towards the
world.
He
dwells observing the phenomenon of arising in vedanā, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomenon of passing away in vedanā, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in vedanā, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing the phenomenon of arising in citta, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomenon of passing away in citta, ātāpī sampajāna
satimā, having given up abhijjhā-domanassa towards the world. He dwells
observing the phenomena of arising and passing away in citta, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing the phenomenon of arising in the dhammas, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomenon of passing away in the dhammas, ātāpī
sampajāna satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing the phenomena of arising and passing away in the
dhammas, ātāpī sampajāna satimā, having given up abhijjhā-domanassa
towards the world. This, bhikkhus, is called the bhāvana of the
satipatthānas.
And
what, bhikkhus, is the paṭipada leading to the bhāvana of the
satipatthānas? Just this ariya aṭṭhaṅgika magga, that is to say:
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā’ājīvo,
sammāvāyāmo, sammāsati, sammāsamādhi. This, bhikkhus, is called the
paṭipada leading to the bhāvana of the satipatthānas.

Satipaṭṭhāna·ñca vo, bhikkhave, desessāmi satipaṭṭhāna-bhāvana·ñca satipaṭṭhāna-bhāvanā-gāmini·ñca paṭipadaṃ. Taṃ suṇātha.
Katama·ñca,
bhikkhave, satipaṭṭhānaṃ? Idha, bhikkhave, bhikkhu kāye kāyānupassī
viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Idaṃ vuccati,
bhikkhave, satipaṭṭhānaṃ.
Katamā
ca bhikkhave, satipaṭṭhāna-bhāvana? idha bhikkhave, bhikkhu
samudaya-dhamm·ānupassī kāyasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī kāyasmiṃ viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
vedanāsu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī vedanāsu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī vedanāsu viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
cittasmiṃ viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī cittasmiṃ viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī cittasmiṃ viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ.
Samudaya-dhamm·ānupassī
dhammesu viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vaya-dhamm·ānupassī dhammesu viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Samudaya-vaya-dhamm·ānupassī dhammesu viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Ayaṃ vuccati bhikkhave,
satipaṭṭhāna-bhāvana.
Katamā
ca, bhikkhave, satipaṭṭhāna-bhāvanā-gāminī paṭipadā? Ayam-eva ariyo
aṭṭhaṅgiko maggo, seyyathidaṃ: sammādiṭṭhi, sammāsaṅkappo, sammāvācā,
sammākammanto, sammā’ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ
vuccati, bhikkhave, satipaṭṭhāna-bhāvanā-gāminī paṭipadā ti.
Salayatana-vibhanga Sutta | An Analysis of the Six Sense-media Discourse - TipitakaSeries

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

Awakened One’s Brain Audiobook Summary in Hindi
अच्छा करें मन-जागृत एक
सभी
पुरुष और महिलाएं बर्तन में बर्तन में सब्जियों और फल असर बौने पौधों को
बढ़ाने की सबसे बुरी तरह की बीमारी को दूर करने और कीमती जीवन को बचाने के
लिए बढ़ती हैं।
विभीघा सुट्टा
- एक स्पष्टीकरण - किसी के अपने शब्दों को जागृत
बस
इस अरिया अहौगिका मैग्गा, यही कहना है: समादिधि, सैमासांकाप्पो, समावाका,
सैममाकम्मांतो, समायाजीवो, सैममावायमो, सैमासती, सैमासमाधि। इस प्रकार को
पैसिपाडा कहा जाता है जो सतीपत्थानों के भवन की ओर जाता है।
Buddha’s Brain | by-Rick Hanson | Audiobook Summary in Hindi
#buddha

#buddhabrain#buddhabrainaudiobook#buddhabrainaudiobooksummary#buddhabrainaudiobooksummaryinhindi#success
#successstory #booksummaryinhindi #audiobook…




ভাল কৰক😊মন-জাগ্ৰত
এটা কৰক সকলো পুৰুষ আৰু মহিলাই আটাইতকৈ বেয়া ধৰণৰ ৰোগ ৰক্ষা কৰিবলৈ আৰু
মূল্যৱান জীৱন ৰক্ষা কৰিবলৈ পাত্ৰত পাচলি আৰু ফল যুক্ত বামুণ গছ খেতি কৰা
আৰম্ভ কৰে। paṭipada satipatthānas bhāvana লৈ গৈছে। Vibhaṅga চুট্টা — এটা
ব্যাখ্যা - জাগ্ৰত এজনৰ নিজৰ শব্দত কেৱল এই আৰিয়া aṭṭhaṅgika মাগ্গা,
অৰ্থাৎ: sammādiṭṭhi,sammāsaṅkappo,sammāvācā, sammākammanto,sammā,ājīvo,sammāvāyāmo, sammāsati, sammāsamādhi। ইয়াক কোৱা হয় paṭipada satipatthānas bhāvana লৈ গৈছে।
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17) Classical Bengali-ক্লাসিক্যাল বাংলা,
মস্তিষ্কের মন-জাগ্রত এক
সমস্ত
পুরুষ ও মহিলারা ক্রমবর্ধমান সবজি এবং ফল উৎপন্ন ডুয়ারে ডুয়ারে গাছের
মধ্যে ডুয়ারে গাছপালা এবং বহুমূল্য জীবনকে বাঁচাতে এবং মূল্যবান জীবন
বাঁচাতে।
Paṭipada Satipatthanans মধ্যে ভূপনা নেতৃস্থানীয়।
Vibhaṅga Sutta.
- একটি ব্যাখ্যা - একটি এর নিজস্ব শব্দ জাগ্রত
শুধু
এই আরেয়া আযগিকা ম্যাগগা, অর্থাৎ বলতে হয়: সামানদী, সামামাসকপ্পো,
সাম্যভাক, সামামাম্মান্তো, সাম্য’জিভো, সাম্যভায়মো, সামাসতি, সামাসামদী।
এটিকে বলা হয়
Paṭipada Satipatthanans মধ্যে ভূপনা নেতৃস্থানীয়।
আমরা কেন সৃষ্টিকর্তায় বিশ্বাসী নই||এই ভিডিওতে জানতে পারলাম|| Part:1
বৌদ্ধরা
কেন সৃষ্টিকর্তায় বিশ্বাসী নন||এই ভিডিওতে জানতে পারলাম|| Part:1Buddhist
Educational video|সম্পূর্ণ ভিডিওটি দেখুন এবং শেয়ার ক….

23) Classical Chinese (Simplified)-古典中文(简体),
做得好,令人醒目的头脑
所有男女都开始生长蔬菜和水果含有矮化植物的盆栽,以克服最饥饿的疾病,拯救宝贵的生命。
Pažipada通往Satipatthānas的Bhāvana。
vibhažgasutta
- 解释 - 唤醒自己的话
就在这个ariyaaṭṭhaṅgikamagga,也就是说:Sammādiṭṭhi,sammāsaṅkappo,sammāvācā,sammākammanto,sammā’ājīvo,sammāvāyāmo,sammāsati,sammāsamādhi.this被称为
Pažipada通往Satipatthānas的Bhāvana。
Vajrasattva Mantra (30 mins) 金剛薩埵百字明咒 -clear negative energy& bad karma, be forgiven -Lama chanting
[中文在後]Vajasattva
incorporate meditation of mind, body and speech. Our mind is engaged by
visualization of the beautiful deity Vajrasattva — the perfected ide…

24) Classical Chinese (Traditional)-古典中文(繁體),
Public

做得好,令人醒目的頭腦
所有男女都開始生長蔬菜和水果含有矮化植物的盆栽,以克服最飢餓的疾病,拯救寶貴的生命。
Pažipada通往Satipatthānas的Bhāvana。
vibhaṅgasutta
- 解釋 - 喚醒自己的話
就在這個ariyaaṭṭhaṅgikamagga,也就是說:Sammādiṭṭhi,sammāsaṅkappo,sammāvācā,sammākammanto,sammā’ājīvo,sammāvāyāmo,sammāsati,sammāsamādhi.this被稱為
Pažipada通往Satipatthānas的Bhāvana。
我希望做出了自己的选择
Provided
to YouTube by Revelator Ltd.我希望做出了自己的选择 · 宝宏浚听说是麻烦℗ 2015 Guangzhou
Dadimuqin RecreationReleased on: 2021-08-17Music Publisher: Copyright
ControlCom…



41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
મનને જાગૃત કરો-જાગૃત કરો
બધા
પુરુષો અને સ્ત્રીઓ વધતી જતી શાકભાજી અને ફળને બટકાવે છે, જે ભૂખને સૌથી
ખરાબ પ્રકારની બિમારીને દૂર કરવા અને કિંમતી જીવન બચાવવા માટે કરે છે.
પાપીપાડા સત્યપતિના ભરાના તરફ દોરી જાય છે.
વિઘા સુચ્ટા
- એક સમજૂતી - જાગૃત વ્યક્તિના પોતાના શબ્દો
ફક્ત
આ એરિયા અહાગિયા મેગગા, તે કહેવાનું છે: સંમાદ્દી, સંમાસ્કેપ્પો,
સામમાવાકા, સંમાસ્કેન્ટો, સામમવાર, સંવાવાયા, સામમાસાટી, સંમાસમ્ખી. આને
કહેવામાં આવે છે
પાપીપાડા સત્યપતિના ભરાના તરફ દોરી જાય છે.
चंचल मन | “How To Control Mind” | HG Amogh Lila Prabhu
Uncontrolled
Mind “चंचल मन”Chanchal manISKCON DwarkaNew DelhiHis Grace Amogh Lila
Prabhu is a Vice President of ISKCON Dwarka. ISKCON Dwarka is one of the
mo…



53) Classical Japanese-古典的なイタリア語,
マインドアウェイリングを整えることをします
すべての男性&女性は、飢餓を克服するために鍋の野菜や果物の植物の繁殖を始めて、最悪の病気を克服し、貴重な生活を救うために。
PałpadaはSatipatthānasのBhāvanaにつながる。
ビビーガー・サッタ
- 説明 - 自分の言葉を覚ました
このAriyaAğhačgikaMagga、つまり、Sammúdişhi、Sammúsaškappo、Sammúkumanto、Sammúkumanto、Sammı’ıjıvo、Sammúayımo、Sammúsati.Thisと呼ばれています。
PałpadaはSatipatthānasのBhāvanaにつながる。
ブッダの生の教え!最古の仏典「スッタニパータ」をやさしい言葉で【29分解説】

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
Public

ಮನಸ್ಸಿನ ಜಾಗೃತಗೊಂಡ ಒಂದನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
ಎಲ್ಲಾ
ಪುರುಷರು ಮತ್ತು ಮಹಿಳೆಯರು ಬೆಳೆಯುತ್ತಿರುವ ತರಕಾರಿಗಳು ಮತ್ತು ಹಸಿವು ಕೆಟ್ಟ
ಜೀವನವನ್ನು ಹಸಿವು ಜಯಿಸಲು ಮತ್ತು ಅಮೂಲ್ಯ ಜೀವನವನ್ನು ಉಳಿಸಲು ಮಡಿಕೆಗಳಲ್ಲಿ ಕುಬ್ಜ
ಸಸ್ಯಗಳನ್ನು ಬೆಳೆಯುತ್ತವೆ.
ಪ್ಯಾಯಿಪಾಡಾ ಅವರು ಸತೀಪಟ್ಥಾನಾಸ್ನ ಭೂವಾನಾಗೆ ಕಾರಣವಾಯಿತು.
ವಿಘೌಗ ಸುಟ್ಟಾ
- ಒಂದು ವಿವರಣೆ - ಜಾಗೃತಗೊಂಡ ಒಬ್ಬರ ಸ್ವಂತ ಪದಗಳಲ್ಲಿ

ಆರಿಯಾ ಅಥಾಜ್ಕಿಕಾ ಮ್ಯಾಗ್ಗಾ, ಇದು ಹೇಳುವುದು: ಸ್ಯಾಮ್ಮದಿತಿಹಿ,
ಸ್ಯಾಮ್ಮಾಸ್ಸಾಪಸ್ಪೋ, ಸ್ಯಾಮ್ಮೌಕ್, ಸ್ಯಾಮ್ಮಕ್ಮಾಂಟೋ, ಸ್ಯಾಮ್ಮೌಸ್, ಸ್ಯಾಮ್ಮೌವಿಯೊ,
ಸ್ಯಾಮ್ಮಾಸತಿ, ಸ್ಯಾಮ್ಮಾಸಮ್. ಈಸ್ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ
ಪ್ಯಾಯಿಪಾಡಾ ಅವರು ಸತೀಪಟ್ಥಾನಾಸ್ನ ಭೂವಾನಾಗೆ ಕಾರಣವಾಯಿತು.
ಜೀವನದಲ್ಲಿ ತುಂಬಾ ನೋವು, ಬೇಸರವಾದಾಗ ಬುದ್ಧನ ಈ ಮಾತುಗಳನ್ನು ತಲೆಯಲ್ಲಿ ಇಟ್ಟುಕೊಂಡರೆ ಒಳ್ಳೆಯದು.! kannada motivate



59) Classical Korean-고전 한국어,
good inplify mind-awakened
모든 남성 & 여성들은 굶주림을 극복하기 위해 멍청한 야채와 과일을 냄비에 끼치고 귀중한 삶을 구하기 위해 냄비에 드워프 식물을 낳기 시작합니다.
Paḩipada는 Satipatthānas의 Bhāvana로 이어지는 것입니다.
vibhaðga sutta.
- 설명 - 각자의 단어를 깨운다.
그냥 아리야 아리야 아일아 인가기치, 즉 Sammādiţhi, sammāvācā, sammākammanto, sammāvāyāmo, sammāvāyāmo, sammāsati, sammāsamādhi.This는
Paḩipada는 Satipatthānas의 Bhāvana로 이어지는 것입니다.
The Satipaṭṭhāna Sutta Meditation - Four Foundations of Mindfulness - MN10 Theravadin Pali Buddhism
This
is a reading of the Buddha’s teaching on the four foundations of
mindfulness (The Satipaṭṭhāna Sutta - Majjhima Nikaya 10: ) intended as a
guided medita…




62) Classical Lao-ຄລາສສິກລາວ,
Public

ຜູ້ຊາຍແລະແມ່ຍິງທຸກຄົນເລີ່ມຕົ້ນຜັກແລະໂຮງງານຜະລິດຫມາກໄມ້ໃນຫມໍ້ເພື່ອເອົາຊະນະພະຍາດປະເພດທີ່ຮ້າຍແຮງທີ່ສຸດແລະຊ່ວຍຊີວິດທີ່ມີຄ່າທີ່ສຸດ.
paṭipadaນໍາໄປສູ່ການຂອງsathatthānas.
Vibhaṅga Sutta
- ຄໍາອະທິບາຍ - ໃນການຕື່ນຕົວຄໍາເວົ້າຂອງຕົວເອງ
ພຽງແຕ່ Ariya Aṭṭhaṅgika Magga, ນັ້ນແມ່ນການເວົ້າ: Sammādiṭṭhi, Sammāsṅkapo, SammākamManto, sammāsati, sammāsati.thi.thi.thi.thi.thisເອີ້ນວ່າ
paṭipadaນໍາໄປສູ່ການຂອງsathatthānas.
සච්ච විභංග සූත්රය Sachcha Vibhanga Sutta




69) Classical Malay-Melayu Klasik,
Berbuat baik dengan minda-terbangun
Semua
lelaki & wanita mula tumbuh sayur-sayuran & buah-buahan yang
mempunyai tumbuhan kerdil di dalam periuk untuk mengatasi kelaparan yang
paling teruk penyakit & untuk menyelamatkan nyawa yang berharga.
Paṭipada menuju ke Bhāvana dari Satipatthānas.
Vibhaṅga sutta.
- penjelasan - dalam kata-kata yang dibangkitkan
Hanya
Ini Ariya Aṭṭhaṅgika Magga, iaitu: Sammādiṭṭhi, Sammāsaṅkappo,
Sammāvācā, Sammākammanto, Sammā’ājīvo, Sammāvāyāmo, Sammāsati,
Sammāsamādhi.Ini dipanggil
Paṭipada menuju ke Bhāvana dari Satipatthānas.
kata - kata bijak singkat penuh makna
Hallo
guys… X ini kita akan membagikan kata - kata bijak singkat penuh
makna… dalam hidup adalah suatu suara penyemangat yg bisa membuat jiwa
yg hancur …




70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
Public

മനസ്സിനെ ഉണർത്ത ഒന്ന് ചെയ്യുക
എല്ലാ
പുരുഷന്മാരും സ്ത്രീകളും പച്ചക്കറികളും പഴങ്ങളും വളരാൻ തുടങ്ങുന്നു, അത്
ഏറ്റവും മോശമായ ജീവിതത്തെ മറികടക്കുന്നതിനും വിലയേറിയ ജീവൻ
രക്ഷിക്കാനുമാണ്.
പനിപാഡ സതിപത്ത്താനിലെ ഭാവനാസിലേക്ക് നയിക്കുന്നു.
വിബംഗ സുട്ട
- ഒരു വിശദീകരണം - ഒരാളുടെ സ്വന്തം വാക്കുകളിൽ
ഇപ്രകാരം ഈ അരിയ ആഹാഗിക മാച്ച, അതായത്, അതായത്, അതായത്, അതായത്, സമ്മേളനം, സരകം
പനിപാഡ സതിപത്ത്താനിലെ ഭാവനാസിലേക്ക് നയിക്കുന്നു.
യുവത്വം പോകുന്നതിന് മുമ്പ് പഠിക്കേണ്ട ബുദ്ധന്റെ വചനങ്ങൾ Sri Buddha Life Quotes Manasinte



मन-जागृत मनाने एक जागृत करा
सर्व पुरुष आणि स्त्रिया भांडीमध्ये भाज्या आणि फळांचे फळ वाढतात, वाईट प्रकारचे आजार आणि मौल्यवान जीवन वाचवण्यासाठी भुकेले.
पानेपाडा सलिपतथाच्या भुनाकडे गेला.
विदागा सुट्टा
- एक स्पष्टीकरण - स्वत: च्या शब्द जागृत मध्ये
फक्त या अरीया अहिहिका मॅग्गा, म्हणजे असे म्हणणे आहे: सांमादी, संमती, सॅमासोजो, संमती
पानेपाडा सलिपतथाच्या भुनाकडे गेला.
सत चित आनंद आनापानसति ध्यान (Long) | in Hindi | Guided Meditation by Shreans Daga




75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
စိတ်ကိုနိုးထစေပါ
အမျိုးသားများနှင့်အမျိုးသမီးများသည်အစာငတ်ခံဆန္ဒပြမှုကိုကျော်လွှားရန် & အဖိုးတန်သောဘ 0 ကိုကယ်တင်ရန်အိုးများရှိလူနေအိမ်များပါ 0 င်သောဟင်းသီးဟင်းရွက်များနှင့်အမျိုးသမီးများကြီးထွားလာသည်။
Paṭipdaသည်Satipatthānas၏Bhāvanaသို့ ဦး ဆောင်နေသည်။
Vibaṅga Sutta
- ရှင်းလင်းချက်တစ်ခု - နိုးထနေသူတစ် ဦး ၏ကိုယ်ပိုင်စကားများတွင်
ဤသူသည်
Ariya Aṭṭhaṅgika Magga, Smamādāsaṅkpo, Sammaāsaṅkappo, samma’ājīvo,
samma’ājīvo, samma’ājīvo, Smamāvāsamāmo, Signāvāseati.thisဟုခေါ်သည်
Paṭipdaသည်Satipatthānas၏Bhāvanaသို့ ဦး ဆောင်နေသည်။
စိတ္ဖိစီးမႈဒါဏ္ရာကို အသိဉာဏ္ပညာအျဖစ္သို႔ ေျပာင္းလဲျခင္း Oxford ဆရာေတာ္ ေဒါက္တာ ဓမၼသာမိ




76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

सबै
पुरुष र महिलाहरू तरकारीहरू र फलफूल ब्वाँसोमा फलहरू छन् र फोहोर किसिमका
बोटहरू भोजनको भोकमरी-बिमारी र बहुमूल्य जीवन बचाउन सुरु गर्दछन्।
पामल्याडाले साहिलिथथुनाको भवनालाई लैजान्छ।
भाइशालेगगा सुताटा
- एक विवरण - एक आफ्नै शब्दहरु ब्यूँझनुहोस्
यो केवल यो आरिआ AṭṭṅṅGIGIKa Magga, यो हो: सभापति, Sammājuno, Sammāmaato, Sammāmashi.thi.sis लाई
पामल्याडाले साहिलिथथुनाको भवनालाई लैजान्छ।
Hmra se prem kailu 2020 😭😭 सुपर हिट गाना जीतू देहाती का सुनिऐ 💔 और गम भुल जाईऐ 💔💔


78) Classical Odia (Oriya)
Public

ଗୁଡପେଭ୍ୟୁଜ୍ ମନ-ଜାଗ୍ରତ ହେଲେ
ସମସ୍ତ
ପୁରୁଷ ଏବଂ ମହିଳାମାନେ ପନିପରିବା ଏବଂ ଫଳ ବ growing ୁଥିବା ପନିଫ ଉଦ୍ଭିଦକୁ ଖରାପ
ଅସୁସ୍ଥତା ଏବଂ ମୂଲ୍ୟବାନ ଜୀବନକୁ ବଞ୍ଚାଇବା ପାଇଁ ବିଚ୍ଛିନ୍ନ କରୁଥିବା ପନିପରିବା
ଏବଂ ଫଳ ବ gar ଧରିବା ଆରମ୍ଭ କରେ |
ପାଲିପଡା ଶିବମାଟଥଜାରର ବାମବୁନାକୁ ଆଗେଇ ନେଉଣା |
ଭିବାହେଗା ସିଟାଣ୍ଟା |
- ଏକ ବ୍ୟାଖ୍ୟା - ନିଜ ଶବ୍ଦକୁ ଜାଗ୍ରତ କର |
କେବଳ ଏହି ଆରିଆ ahamaṅgikagga, ଅର୍ଥାତ୍: ସାମମ୍ବିଥାନଟୋ, ସାମମ୍ବୀମାଟମୋ, ସାମମ୍କୋମୋମୋ, ସାମମ୍କସାଟୀ, SAMMāSamādhi.ଏହି କୁହାଯାଏ |
ପାଲିପଡା ଶିବମାଟଥଜାରର ବାମବୁନାକୁ ଆଗେଇ ନେଉଣା |
How to make your Voice Smoother ?| 3 टिप्स आवाज़ को मक्खन जैसा बनने के लिए | Episode - 50 |Sing Along
DON’T
FORGET TO CHECK OTHER VIDEOS ON THE CHANNEL… YOU WILL LOVE THEM
TOOHello Rockstars !!In this video you will learn how to make your voice
as smooth as…






83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
Public


ਚੰਗੇ ਨਾ ਕਰੋ ਮਨ-ਜਾਗਿਆ
ਸਾਰੇ
ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨਾ ਵਿਚ ਸਬਜ਼ੀਆਂ
ਅਤੇ ਫਲ ਉਗਣ ਲੱਗੀਆਂ ਹਨ, ਜੋ ਕਿ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨ ਵਿਚ ਬਾਂਦ ਪੌਦੇ ਪੈਦਾ
ਕਰਦੇ ਹਨ.
ਪੈਸੀਪਦਾ ਸਤਿਪਤਥਾਂ ਦੇ ਭਵਨਾ ਵੱਲ ਅਗਵਾਈ.
ਵਿਜ਼ੁੰਗਾ ਸੂਟਾ
- ਇੱਕ ਵਿਆਖਿਆ - ਜਾਗਦੇ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿੱਚ
ਇਸ ਦਾ ਕਹਿਣਾ ਹੈ ਕਿ ਇਹ ਕਹਿਣਾ ਹੈ: ਸਮਮਦੀਠੀ, ਸੰਮਾਸਾਕਾ, ਸੰਮਿਆਵਾ, ਸੰਮਾਸਯੋ, ਸੰਮਾਸਤੀਮੋ, ਸੰਮਾਸਤੀਮੋ, ਸੰਮਾਸਤੀਮੋ, ਸਮਮਤਾਧੀ.
ਪੈਸੀਪਦਾ ਸਤਿਪਤਥਾਂ ਦੇ ਭਵਨਾ ਵੱਲ ਅਗਵਾਈ.
ਜੇਕਰ ਤੁਹਾਡੇ ਘਰ ਇਹ ਪੰਛੀ ਹਰ ਰੋਜ ਆਉਦੇ ਨੇ ਤਾ ਸਮਝੋ ਇਸਸ਼ਦਾਵਕੀ ਸੰਕੇਤ ਹੈ। Gurbani Katha Tv ।




ਚੰਗੇ ਨਾ ਕਰੋ ਮਨ-ਜਾਗਿਆ
ਸਾਰੇ
ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨਾ ਵਿਚ ਸਬਜ਼ੀਆਂ
ਅਤੇ ਫਲ ਉਗਣ ਲੱਗੀਆਂ ਹਨ, ਜੋ ਕਿ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨ ਵਿਚ ਬਾਂਦ ਪੌਦੇ ਪੈਦਾ
ਕਰਦੇ ਹਨ.
ਪੈਸੀਪਦਾ ਸਤਿਪਤਥਾਂ ਦੇ ਭਵਨਾ ਵੱਲ ਅਗਵਾਈ.
ਵਿਜ਼ੁੰਗਾ ਸੂਟਾ
- ਇੱਕ ਵਿਆਖਿਆ - ਜਾਗਦੇ ਦੇ ਆਪਣੇ ਸ਼ਬਦਾਂ ਵਿੱਚ
ਇਸ ਦਾ ਕਹਿਣਾ ਹੈ ਕਿ ਇਹ ਕਹਿਣਾ ਹੈ: ਸਮਮਦੀਠੀ, ਸੰਮਾਸਾਕਾ, ਸੰਮਿਆਵਾ, ਸੰਮਾਸਯੋ, ਸੰਮਾਸਤੀਮੋ, ਸੰਮਾਸਤੀਮੋ, ਸੰਮਾਸਤੀਮੋ, ਸਮਮਤਾਧੀ.
ਪੈਸੀਪਦਾ ਸਤਿਪਤਥਾਂ ਦੇ ਭਵਨਾ ਵੱਲ ਅਗਵਾਈ.
YENİ AKIM YEŞİL UZAYLI YENİ ŞARKISIYLA DAME TU COSİTA #dametucosita​​​​​ #greenalien
yeşil
uzaylı, yeşil uzaylı yeni, yeşil uzaylı 2, yeşil uzaylı erik dalı,
yeşil uzaylı anlamı, yeşil uzaylı yeni dansı, yeşil uzaylı dansı türkçe,
yeşil uzayl…



92) Classical Sindhi,
Public


سٺو ذهن کي جاڳايو
سڀ
مرد ۽ عورت ڀا vegetables ين ۽ ميوي جي بيئرنگ ٻوٽا کي پوکڻ لڳن ٿا ۽ ميوو
بيئرنگ ٻوٽا کي بدترين قسم جي بيماري ۽ قيمتي زندگي بچائڻ لاء.
پائفپا کي سٽيٽٿن جي هونان ڏانهن ويندڙ هو.
ويبيگاگا ستن
- هڪ وضاحت - ڪنهن جي پنهنجي لفظن کي جاڳايو
بس هي آرياا اياگوا ميگا، اهو چوڻ آهي، صوفيدياشا، صومي سلوائي، ساموزوم، سعومهاما، سعوم امادا
پائفپا کي سٽيٽٿن جي هونان ڏانهن ويندڙ هو.
YENİ AKIM YEŞİL UZAYLI YENİ ŞARKISIYLA DAME TU COSİTA #dametucosita​​​​​ #greenalien




93) Classical Sinhala-සම්භාව්ය සිංහල,
Public


මනෝවිතයි මනෝභාවය මනසින් අවදි කරන්න
සියලුම
පිරිමි සහ ගැහැණුන් එළවළු සහ පලතුරු වාමන පැලෑටි වැඩීම ආරම්භ කරන්නේ
කුසගින්නෙන් මිදුණු භාජනවල දරුණුතම රෝගාබාධ හා වටිනා ජීවිත බේරා ගැනීම සඳහා
ය.
පයිපාඩා සතිපටනස්හි භාගනා වෙත යන අතර.
විභගගා සූත්
- පැහැදිලි කිරීමක් - තමන්ගේම වචන අවදි කර ඇත
මේ
අරිය ඒ.අයිහගිකා මැගගා පමණයි: සම්මඩික්, සමර්මසෝකපෝ, සම්මතමෝ, සම්මතමෝ,
සමමුසෝනි, සම්මසැටි, සම්මතසෝනි, සම්මතසෝනි, සම්මතසෝනි, සම්මතසෝ, සම්මතසෝ,
සම්මතසෝනි, සමමුසැටි, සමමුසැටි
පයිපාඩා සතිපටනස්හි භාගනා වෙත යන අතර.
බුදුගුණ සිහිකරන ඉතිපිසෝ ගාථා රත්නය ලොව ප්රථම වරට 1080 වරක් | Ithipiso Gatha 1080 Times | Pirith




  • 104) Classical Telugu- క్లాసికల్ తెలుగు,

    మంచి మనస్సు-జాగృతం ఒక
    అన్ని
    పురుషులు & మహిళలు పెరుగుతున్న కూరగాయలు ప్రారంభం & పట్ల పండ్లు
    మరుగుజ్జు మొక్కలు అనారోగ్యం యొక్క చెత్త రకం అధిగమించడానికి & విలువైన
    జీవితాలను సేవ్.
    సాటిపాత్నస్ యొక్క భ్వేవాకు చెందిన పాలిపడ.
    Vibhaṅga Sutta.
    - ఒక వివరణ - ఒక సొంత పదాలు జాగృతం
    కేవలం
    ఈ ariya aṭṭhaṅgika మాగ్మా, అని ఉంది: sammādišhi, sammāsaṅkappo,
    sammāvěcā, sammāskamnī, sammāāāyām, sammāsamāhi.This అని పిలుస్తారు
    సాటిపాత్నస్ యొక్క భ్వేవాకు చెందిన పాలిపడ.
    Mahasatipatthana Sutta
    This
    sutta is the primary discourse in which the Buddha describes the
    practice of meditation in detail. This translation of the
    Mahāsatipaṭṭhāna Sutta has Ro…
  • mv พระมหาสถามปราปต์มหาโพธิสัตว์ Mahasthamaprapta Bodhisattva of Pure Land Chanting
    โอมวัดจะเพ
    โอมวัดจะจั้นจะ มหารูคะน่า โฮมเฮ(Sanskrit)Hum Vaja Phat Om Vajra Chanda
    Maha Ro Kha Na Hum Phat(Tibet)Hong Bazha Pei Ong Bazha Zhanzha Ma ha Lou
    Ka…



  • 109) Classical Urdu- کلاسیکی اردو


    Public


    دماغ بیداری کو اچھی طرح سے اچھی طرح سے کریں
    تمام
    مردوں اور عورتوں کو بھوک پر قابو پانے اور قیمتی زندگی کو بچانے کے لئے
    بھوک پر قابو پانے اور قیمتی زندگیوں کو بچانے کے لئے برتنوں میں سبزیاں
    اور پھل اثر بونے پودوں کو بڑھتی ہوئی شروعات شروع ہوتی ہے.
    Paṭipada Satipatthannas کے بھانا کے باعث.
    vibaṅṅga sutta.
    ایک وضاحت - بیداری کسی کے اپنے الفاظ میں
    صرف
    یہ Ariya aṭṭhaṅgika Magga، یہ کہنا ہے کہ: سیمدیدی، سیمساہ، سامام،
    سیمامامامو، سیمیجیو، سیمموامو، سیمستی، سیمسمامہ. یہ کہا جاتا ہے
    Paṭipada Satipatthannas کے بھانا کے باعث.
    روش حساب کردن هاله ی اطرافمان و خصوصیات افراد با توجه به رنگ هاله شان

    112) Classical Vietnamese-Tiếng Việ,
    Public


    Làm tốt một tâm trí thức tỉnh
    Tất
    cả đàn ông và phụ nữ bắt đầu phát triển rau và trái cây mang cây lùn
    trong chậu để vượt qua cơn đói Loại bệnh tồi tệ nhất & cứu mạng quý
    giá.
    Paṭipada dẫn đến Bhāvana của Satipatthānas.
    SUTTA VIBHAṅGA.
    - một lời giải thích - trong những lời nói riêng của một người
    Chỉ
    là Aṭṭhaṅgika Magga này, nghĩa là: Sammādiṭhi, Sammāsaṅkappo,
    Sammāvācā, Sammākammanto, Sammā’ājīvo, sammāvāyāmo, sammāsati,
    sammāsamādhi. Điều này được gọi là
    Paṭipada dẫn đến Bhāvana của Satipatthānas.
    1. Lời Nói Đầu | Bhante Henepola Gunaratana - Bát Chánh Đạo - Con Đường Đi Đến Hạnh Phúc


    https://www.youtube.com/watch?v=mK0haHITxdQ

    5 Step Guide to Making Vegan Super Salads
    Use the table below to create dozens of satisfying meat-free and non-dairy salad combinations – in just 5 easy steps.
    Step 1: Pick a green
    Lettuce
    makes a great base for a traditional salad. Try romaine, red or green
    leaf, or the soft bibb, boston, and butter varieties. Kale, spinach and
    arugula are also wonderful options, each with their own distinct flavor
    and nutritional benefits. Garnish with endive, escarole, frisee,
    mesclun, or watercress for additional texture, flavor and nutrition.
    Step 2: Add some veggies
    Tons
    of options here – throw in as many as you like! Try raw broccoli, bell
    peppers, red onion, radishes, carrots, beets, tomatoes, snow peas,
    mushrooms, jicama, celery, cucumber, and cauliflower.
    Step 3: Add a protein
    Add
    one or more protein sources for a more filling, satisfying salad. Tofu,
    tempeh, shelled edamame, chickpeas, black beans, and kidney beans are
    great options. Try topping your greens with an eggless salad, tempeh
    tuna salad, or mock chicken salad made with tofu or tempeh for a real
    treat!
    Step 4: Add a healthy fat
    Adding
    a little fat in your salad goes a long way. It adds flavor, helps you
    feel satisfied, and even helps you absorb the nutrients from all those
    greens and veggies. Avocado slices, vegan cheese shreds, nuts, seeds,
    and olives are great add-ins.
    Step 5: Whip up a dressing
    There
    are tons of amazing vegan dressing options! Balsamic vinaigrette and
    Italian are often the only safe restaurant choices, but the sky’s the
    limit at home! Use avocado or tahini for a creamy dressing base, and add
    Braggs, soy sauce, nutritional yeast, lemon, and/or garlic for extra
    flavor. Or try an oil-based dressing using olive, canola, grapeseed or
    safflower oil mixed with vinegar and spices. Salsa is awesome on taco
    salad, and hummus or vegan tzatziki sauce make a killer greek salad!
    Salads
    are so versatile! Throw in some raisins, dried cranberries, baked
    tortilla or pita chips, rice noodles, pine nuts, or whatever else you
    like for a new flavor combination each time.
    Super Salad Tips:

    Dressing Recipe: Make your own (amazing!) balsamic vinaigrette using
    2 parts balsamic vinegar, 2 parts Dijon mustard, 2 parts olive oil, and
    1 part agave nectar. Simply shake or whisk together and serve.

    Healthy Lunches: Salads are an awesome, healthy lunch option. Invest
    in a few sturdy containers, hit the grocery store on Sunday night,
    prepare your ingredients, and you can easily have lunch ready for the
    week. A prepared salad will stay fresh until lunch as long as you keep
    the dressing separate. Chopped ingredients will stay good for several
    days when stored separately.

    Buying Organic: It’s great to buy organic whenever possible, but if
    your food budget is limited, prioritize organic purchases for the dirty
    dozen (i.e. the most pesticide-ridden produce).
    Here are 15 super salad recipes to get you started:
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    Smoky Chickpea and Watercress Salad with Mango and Avocado
    Mesquite-Avocado Kale Salad (VIDEO)
    Kale Waldorf Salad
    Mock Chicken Salad
    Spicy Lentil Salad
    Mizuna, Fennel, and Mulberry Salad
    New Caesar Salad
    Yam and Walnut Salad
    Gingery Maple Glazed Tempeh on Baby Greens Salad
    Kale and Grilled Tomato Salad
    Freekeh Salad with Beets, Cilantro and Lime
    Minced Tempeh Salad with Lemongrass, Sesame, and Cashews
    Russian “Meat” Pierog and Beet Salad
    Spicy Sweet Potato Salad
    Arugula Fennel Salad with Creamy Lemon Dressing
    5 Step Guide to Making Vegan Super Salads
    Picture this: You go out to a restaurant with some friends and the onl


    Public
    UP Elections 2022: http://www.ecoti.in/Ktm_-Y17
    via @economictimes Omit shah declares that Bevakoof Jhoothe Psychopaths
    (BJP headed by Free For All Mad murderer of democratic institutions
    (Modi will be selected by the fraud EVMs.Omits all Awakened Parties.
    Hence he is Omit shah.
    Modiji Dance GIF - Modiji Dance Bff GIFs

    Public

    More
    than the virus the attitude of the useless people are killing useful
    people. Let’s be calm, quiet, alert,attentive & have equanimity mind
    with a clear understanding that everything is changing. All humans
    start growing vegetables & fruit bearing dwarf plants in pots to
    overcome hunger the worst kind of illness to save precious lives. May
    swimming pool lifeguards and all people be protected
    .Bad Eggs Halloween GIF by filmeditor

    A
    swimming lifeguard committed suicide. To save precious lives grow
    vegetables & dwarf fruit bearing plants in pots to overcome hunger
    the worst kind of illness & for the welfare,happiness & peace of
    all societies & for them to attain Eternal Bliss as their Final
    Goal.
    trailer he saved my life GIF by The Little Vampire


    Public

    TO OVERCOME HUNGER the worst kind of illness-All Men & Women GROW Vegetable & dwarf Fruit bearing plants in pots.

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