wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to
Do Good Purify Mind said the Awakened One
Upādāparitassanā Sutta
— Agitation through clinging —
Who Owns Big Pharma + Big Media? You’ll Never Guess.
Should we not start swimming pools every where and for the disabled people as suggested by our late Sri Jagadhale ji
Plant vegetables and dwarf fruit bearing plants like Ashoka the Great did and in pots to overcome Hunger the greatest ill,the greatest
suffering-conditionedness, said Awakened One knowing this reality at it
is:
Ultimate Happiness supreme that is the end of suffering.
Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space
Combine to make this food.
Numberless sentient and non sentient beings give their life & labor that we may eat.
May we be nourished that we may nourish life! 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.
“Even fear is frightened by the bodhisattva’s fearlessness.”
Regarding
Form,Feeling,Perception,Fabrications,Consciousness,as ‘This is not
mine,I am not this,this is not my self.’ For him,that Form changes and
varies.With the change and variation of that Form,no
sorrow,lamentation,pain, affliction nor despair arise.
The arising and cessation of suffering takes place in the five aggregates.
I
will expound you what is agitation through clinging and non-agitation
through non-clinging. Listen to this and pay close attention, I shall
speak
Non-agitation
through non-clinging.Here, an instructed noble disciple regards
Form,Feeling,Perception,Fabrications,Consciousness,as ‘This is not mine,
I am not this, this is not my self.’ For him, that Form changes and
varies. With the change and variation of that Form, no sorrow,
lamentation, pain, affliction nor despair arise in him.
An
uninstructed ordinary individual regards Form,
Feeling,Perception,Fabrications,Consciousness, as ‘This is mine, I am
this, this is my self.’ For him, that Form changes and varies. With the
change and variation of that Form, there arise in him sorrow,
lamentation, pain, affliction and despair.
The Sāvatthi opening.
–
I will expound you, bhikkhus, what is agitation through clinging and
non-agitation through non-clinging. Listen to this and pay close
attention, I shall speak
– Yes, Bhante, answered the bhikkhus to the Bhagavā. The Bhagavā spoke thus:
–
And how, bhikkhus, is there agitation through clinging? Here, bhikkhus,
an uninstructed ordinary individual regards Form as ‘This is mine, I am
this, this is my self.’ For him, that Form changes and varies. With the
change and variation of that Form, there arise in him sorrow,
lamentation, pain, affliction and despair.
He
regards Feeling as ‘This is mine, I am this, this is my self.’ For him,
that Feeling changes and varies. With the change and variation of that
Feeling, there arise in him sorrow, lamentation, pain, affliction and
despair.
He
regards Perception as ‘This is mine, I am this, this is my self.’ For
him, that Perception changes and varies. With the change and variation
of that Perception, there arise in him sorrow, lamentation, pain,
affliction and despair
He
regards Fabrications as ‘This is mine, I am this, this is my self.’ For
him, these Fabrications change and vary. With the change and variation
of these Fabrications, there arise in him sorrow, lamentation, pain,
affliction and despair.
He
regards Consciousness as ‘This is mine, I am this, this is my self.’
For him, that Consciousness changes and varies. With the change and
variation of that Consciousness, there arise in him sorrow, lamentation,
pain, affliction and despair. This, bhikkhus, is how there is agitation
through clinging.
And
how, bhikkhus, is there non-agitation through non-clinging? Here,
bhikkhus, an instructed noble disciple regards Form as ‘This is not
mine, I am not this, this is not my self.’ For him, that Form changes
and varies. With the change and variation of that Form, no sorrow,
lamentation, pain, affliction nor despair arise in him.
He
regards Feeling as ‘This is not mine, I am not this, this is not my
self.’ For him, that Feeling changes and varies. With the change and
variation of that Feeling, no sorrow, lamentation, pain, affliction nor
despair arise in him.
He
regards Perception as ‘This is not mine, I am not this, this is not my
self.’ For him, that Perception changes and varies. With the change and
variation of that Perception, no sorrow, lamentation, pain, affliction
nor despair arise in him.
He
regards Fabrications as ‘This is not mine, I am not this, this is not
my self.’ For him, these Fabrications change and vary. With the change
and variation of these Fabrications, no sorrow, lamentation, pain,
affliction nor despair arise in him.
He
regards Consciousness as ‘This is not mine, I am not this, this is not
my self.’ For him, that Consciousness changes and varies. With the
change and variation of that Consciousness, no sorrow, lamentation,
pain, affliction nor despair arise in him. This, bhikkhus, is how there
is non-agitation through non-clinging.
Big pharma’s greed is prolonging the pandemic. It’s inexcusable
Some
like to claim that we only have COVID-19 vaccines because greed is what
drives technological progress. But mRNA vaccines came from a long-term,
publicly funded collaborative effort that undermines this logic.
Big pharma’s greed is prolonging the pandemic. It’s inexcusable
Did
greed just save the day? That’s what British Prime Minister Boris
Johnson claimed recently. “The reason we have the vaccine success,” he
said in a private call to Conservative members of Parliament, “is
because of capitalism, because of greed.”
Despite
later backpedaling, Johnson’s remark reflects a widely influential but
wildly incoherent view of innovation: that greed—the unfettered pursuit
of profit above all else—is a necessary driver of technological
progress. Call it the need-greed theory.
Among
the pandemic’s many lessons, however, is that greed can easily work
against the common good. We rightly celebrate the near-miraculous
development of effective vaccines, which have been widely deployed in
rich nations. But the global picture reveals not even a semblance of
justice: As of May, low-income nations received just 0.3 percent of the
global vaccine supply. At this rate it would take 57 years for them to
achieve full vaccination.
This
disparity has been dubbed “vaccine apartheid,” and it’s exacerbated by
greed. A year after the launch of the World Health Organization’s
COVID-19 Technology Access Pool—a program aimed at encouraging the
collaborative exchange of intellectual property, knowledge, and
data—”not a single company has donated its technical knowhow,” wrote
politicians from India, Kenya, and Bolivia in a June essay for The
Guardian. As of that month, the U.N.-backed COVAX initiative, a vaccine
sharing scheme established to provide developing countries equitable
access, had delivered only about 90 million out of a promised 2 billion
doses. Currently, pharmaceutical companies, lobbyists, and conservative
lawmakers continue to oppose proposals for patent waivers that would
allow local drug makers to manufacture the vaccines without legal
jeopardy. They claim the waivers would slow down existing production,
“foster the proliferation of counterfeit vaccines,” and, as North
Carolina Republican Sen. Richard Burr said, “undermine the very
innovation we are relying on to bring this pandemic to an end.”
All
these views echo the idea that patents and high drug prices are
necessary motivators for biomedical innovation. But examine that logic
closely, and it quickly begins to fall apart.
A
great deal of difficult, innovative work is done in industries and
fields that lack patents. Has the lack of patent protections for recipes
led to any dearth of innovation in restaurants? An irritating irony
here is that economists who espouse the need-greed theory themselves
innovate for comparative peanuts. For instance, in 2018, the median
compensation for economists was about $104,000. The typical
pharmaceutical CEO, meanwhile, earned a whopping $5.7 million in total
compensation that year. (The hands-on innovators aren’t the
need-greeders here; the median compensation for pharmaceutical
employees—including benefits—was about $177,000 in 2018.) Even in
Silicon Valley, writes ever-astute technology insider Tim O’Reilly, “the
notion that entrepreneurs will stop innovating if they aren’t rewarded
with billions is a pernicious fantasy.”
To
be sure, it was not greed but rather a vast collaborative effort—funded
largely with public dollars—that generated effective coronavirus
vaccines. The technology behind mRNA vaccines such as those produced by
Pfizer and Moderna took decades of work by University of Pennsylvania
scientists you’ve likely never heard of. According to The New York
Times, one of those scientists, Katalin Kariko, “never made more than
$60,000 a year” while doing her innovative foundational research. The
researchers at Oxford University who developed the technology behind
AstraZeneca’s vaccine, which was mostly publicly funded, initially set
out with the intention of “non-exclusive, royalty-free” licensing for
their vaccine. Only after pressure to work with a multinational
pharmaceutical company from the Bill and Melinda Gates Foundation, among
others, did they renege and license the technology solely to
AstraZeneca.
It
was astonishing, then, when Pascal Soriot, AstraZeneca’s CEO, said that
intellectual property, or IP, “is a fundamental part of our industry
and if you don’t protect IP, then essentially there is no incentive for
anybody to innovate.” The Oxford scientists whose work AstraZeneca
licensed literally just innovated without the incentives Soriot claimed
are essential. Why do journalists present need-greeder claims, such as
Soriot’s, without holding the specific role of profit seeking to
account?
It’s
no secret that innovators (and people generally) often aren’t
necessarily greed-driven. For instance, as Walter Isaacson notes in his
book about superstar biochemist Jennifer Doudna’s work on Crispr gene
manipulation technology, she was never motivated primarily by money. In
fact, he reports that corporate maneuvering over her work made her
“physically ill.” Countless cases like hers show that innovations in
science and technology typically aren’t the result of genius lightning
strikes but rather of field-wide efforts with multiple teams circling
the same goal. If anyone withdraws for lack of greed-gratifying
incentives, no problem: They’re welcome to write themselves out of
history. Others will gladly grasp the glory. And we, the public, lose
nothing.
Perhaps
Soriot meant, more generally, that reduced revenues would cut
AstraZeneca’s overall research and development (R&D) spending. But
even that claim is detectably dubious. When drug makers claim that high
prices are essential for innovation, they are “flat out lying” financial
expert Yves Smith wrote in 2019. Smith cited data published with the
Institute for New Economic Thinking showing that, between 2009 and 2018,
18 drug makers listed in the S&P 500 spent 14 percent more on stock
buybacks and dividends than they did on R&D. These companies could
easily ramp up investments in innovative drugs, the authors wrote,
simply by reining in distributions to shareholders. (Don’t forget that
share buybacks were effectively classified as illegal market
manipulation until the Securities and Exchange Commission, under Reagan,
relaxed the rules in 1982.)
Of
the money that drug companies do invest in R&D, a significant
amount for many goes not toward innovative research but to “finding ways
to suppress generic and biosimilar competition while continuing to
raise prices,” according to a recent report from the U.S. House
Committee on Oversight and Reform. In these cases, executive and
investor greed demonstrably impede innovation. A recent Congressional
hearing dramatized this issue when Rep. Katie Porter, a California
Democrat, grilled the CEO of AbbVie, a biopharmaceutical company which
she said spent $2.45 billion on research and development, $4.71 billion a
year on marketing and advertising, and $50 billion on shareholder
payouts between 2013 and 2018. She characterized the idea that R&D
justified astronomical prices as “the Big Pharma fairy tale.”
Even
if greed makes sense for some for-profit ventures, it would be unwise
for us to rely only on for-profit enterprise to harness innovation for
social goals. There are many things that we must do whether they are
profitable or not, and the horrific fiasco over vaccine patents has
shown us that biotech executives and other members of the “thinkerati”
are not above putting profits ahead of saving lives. As White House
adviser Anthony Fauci noted to The Hill earlier this year, America has a
“moral obligation” to “make sure that the rest of the world does not
suffer and die” from something that we can help to prevent. Our
government is failing in its duty to act in the public interest if it
allows “your money or your life” to pass as an acceptable business
model.
As
an open letter signed by more than a hundred intellectual property
scholars recently stated, IP rights (which includes patents) “are not,
and have never been, absolute rights and are granted and recognized
under the condition that they serve the public interest.” The scholars
noted precedents like last year’s use of the Defense Production Act to
increase production of medical supplies, and the U.S.’s commandeering of
penicillin production during World War II. If COVID-19 vaccine makers
refuse to make life-saving technology publicly available, governments
should enact mandatory licensing or similar measures.
There
are also compelling reasons to develop a standing, publicly operated
rapid-response vaccine manufacturing capability. Pfizer’s CFO suggested
that prices on vaccines will go up once we are out of the
“pandemic-pricing environment,” noting that the company can charge
nearly nine times more than they have been (“$150, $175 per dose,” the
CFO said, versus the $19.50 Pfizer is charging the U.S. in one supply
deal). Even if those who haven’t received a single dose of the vaccine
never do, that could mean roughly a $30 billion bonanza from U.S.
booster shots alone. Patient advocates estimate that it would cost just
$4 billion for the U.S. to set up a public-private operation capable of
manufacturing enough mRNA vaccines to immunize the whole planet, with
each shot costing $2. This would be a great way for America to show
global leadership, and would surely be way cheaper, both individually
and collectively, than being annually “Pfizered.” Plus, the usefulness
of such a facility would long outlast the current pandemic, with climate
change making zoonotic spillover events more likely (not to mention the
risks of weaponized viruses). COVID-19 was our “starter pandemic,” as
Ed Yong usefully dubbed it.
If
greed-driven companies fail to exercise their powers responsibly, they
should face competition from the public sector. President Biden let the
cat out of the bag when he said that “capitalism without competition
isn’t capitalism; it’s exploitation.” While many people applauded his
sentiment, stop and think about the implication: The president was, in
essence, saying that we expect corporations to exploit us if given half a
chance.
We
pay a huge price in blood and treasure when we give the need-greeders
free rein to lie to and exploit the public with impunity. We must be
clear-eyed about exactly when greed can help our collective interests
and when it hinders them. During a crisis as dire as a global pandemic,
greed won’t save us.
UPDATE:
A previous version of this piece suggested that the Gates Foundation
pressured Oxford University to license its vaccine to AstraZeneca. The
foundation clarified that it advised the university to work with a
multinational pharmaceutical company, not specifically AstraZeneca.
Jag Bhalla is a writer and entrepreneur.
This article was originally published on Undark. Read the original article.
The only best solution is
Fearlessness
“Even fear is frightened by the bodhisattva’s fearlessness.”
We must & Should plant vegetables and dwarf fruit bearing plants like Ashoka the Great did and in pots throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ?
Birds, animals, insects and non humans don’t depend on any HELL GATES but they KILL GATES.
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual
Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients.
The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.
Coetzee, has a private practice in South Africa’s capital, Pretoria,
The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).
Coetzee talks about odd symptoms in patients with new COVID-19 virus variant.
The
odd symptoms that she spotted include extreme fatigue and a very high
pulse rate. However, a loss of sense of taste and smell, a usual marker
for the virus, was not present in those patients.
On
November 18, she reached out to South Africa’s vaccine advisory
committee after four family members tested positive for the virus with
the new symptoms.
In
an interview with The Telegraph, Coetzee revealed: “Their symptoms were
so different and so mild from those I had treated before.”
Since
that initial contact with the committee, close to 30 of her patients
tested positive and showed symptoms linked to the Omicron variant. Most
of those patients are young men.
Coetzee
elaborated: “It presents mild disease with symptoms being sore muscles
and tiredness for a day or two not feeling well. So far, we have
detected that those infected do not suffer the loss of taste or smell.
They might have a slight cough. There are no prominent symptoms. Of
those infected, some are currently being treated at home.”
The
doctor brought up the case of a six-year-old girl that had her doing
some thinking. She explained: “[the girl] had a temperature and a very
high pulse rate, and I wondered if I should admit her. But when I
followed up two days later, she was so much better.”
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 exact.
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.
Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.
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 & greedy HELL GATES are not
affected by these viruses but only enslaven the masses.
Live
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Stunning anti-ageing breakthrough could see humans live to 150 years and
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involving cell reprogramming.
#BlackRock.
There’s a good chance you have never heard of them. In less than 30
years, this American financial firm has grown from nothing to becoming
the wo…
It is proved that the information in this video is authentic as it has been removed from the YouTube.
BlackRock and the Vanguard Group, the two largest asset
management firms in the world, combined own The New York Times and other
legacy media, along with Big Pharma.
Drug companies are driving COVID-19
responses — all of which, so far, have endangered rather than optimized
public health — and mainstream media have been willing accomplices in
spreading their propaganda, a false official narrative that leads the
public astray and fosters fear based on lies.
Vanguard and BlackRock are the top two owners of Time Warner,
Comcast, Disney and News Corp, four of the six media companies that
control more than 90% of the U.S. media landscape.
BlackRock and Vanguard form a secret monopoly that own just about
everything else you can think of too. In all, they have ownership in
1,600 American firms, which in 2015 had combined revenues of $9.1
trillion. When you add in the third-largest global owner, State Street,
their combined ownership encompasses nearly 90% of all S&P 500
firms.
Vanguard is the largest shareholder of BlackRock. Vanguard itself,
on the other hand, has a unique structure that makes its ownership more
difficult to discern, but many of the oldest, richest families in the
world can be linked to Vanguard funds.
What does The New York Times and a majority of other legacy media have in common with Big Pharma? Answer: They’re largely owned by BlackRock and the Vanguard Group,
the two largest asset management firms in the world. Moreover, it turns
out these two companies form a secret monopoly that owns just about
everything else you can think of too. Asreported in the featured video:
“The stock of the world’s largest corporations are owned by the same
institutional investors. They all own each other. This means that
‘competing’ brands, like Coke and Pepsi aren’t really competitors, at
all, since their stock is owned by exactly the same investment
companies, investment funds, insurance companies, banks and in some
cases, governments.
“The smaller investors are owned by larger investors. Those are owned
by even bigger investors. The visible top of this pyramid shows only
two companies whose names we have often seen …They are Vanguard and
BlackRock.
“The power of these two companies is beyond your imagination. Not
only do they own a large part of the stocks of nearly all big companies
but also the stocks of the investors in those companies. This gives them
a complete monopoly.
“A Bloomberg report states that both these companies in the year
2028, together will have investments in the amount of 20 trillion
dollars. That means that they will own almost everything.’”
Who are the Vanguard?
The word “vanguard” means “the foremost position in an army or fleet
advancing into battle,” and/or “the leading position in a trend or
movement.” Both are fitting descriptions of this global behemoth, owned
by globalists pushing for a Great Reset, the core of which is the transfer of wealth and ownership from the hands of the many into the hands of the very few.
Interestingly, Vanguard is the largest shareholder of BlackRock,
as of March 2021. Vanguard itself, on the other hand, has a “unique”
corporate structure that makes its ownership more difficult to discern.
It’s owned by its various funds, which in turn are owned by the
shareholders. Aside from these shareholders, it has no outside investors and is not publicly traded. As reported in the featured video:
“The elite who own Vanguard apparently do not like being in the
spotlight but of course they cannot hide from who is willing to dig.
Reports from Oxfam and Bloomberg say that 1% of the world, together owns
more money than the other 99%. Even worse, Oxfam says that 82% of all
earned money in 2017 went to this 1%.
“In other words, these two investment companies, Vanguard and
BlackRock hold a monopoly in all industries in the world and they, in
turn, are owned by the richest families in the world, some of whom are
royalty and who have been very rich since before the Industrial
Revolution.”
While it would take time to sift through all of Vanguard’s funds to
identify individual shareholders, and therefore owners of Vanguard, a
quick look-see suggests Rothschild Investment Corp. and the Edmond De Rothschild Holding are two such stakeholders. Keep the name Rothschild in your mind as you read on, as it will feature again later.
The video above also identifies the Italian Orsini family, the
American Bush family, the British Royal family, the du Pont family, the
Morgans, Vanderbilts and Rockefellers, as Vanguard owners.
BlackRock/Vanguard own Big Pharma
According to Simply Wall Street,
in February 2020, BlackRock and Vanguard were the two largest
shareholders of GlaxoSmithKline, at 7% and 3.5% of shares respectively.
At Pfizer, the ownership is reversed, with Vanguard being the top investor and BlackRock the second-largest stockholder.
Keep in mind that stock ownership ratios can change at any time,
since companies buy and sell on a regular basis, so don’t get hung up on
percentages. The bottom line is that BlackRock and Vanguard,
individually and combined, own enough shares at any given time that we
can say they easily control both Big Pharma and the centralized legacy media — and then some
Why does this matter? It matters because drug companies are driving COVID-19
responses — all of which, so far, have endangered rather than optimized
public health — and mainstream media have been willing accomplices in
spreading their propaganda, a false official narrative that has, and still is, leading the public astray and fosters fear based on lies.
To
have any chance of righting this situation, we must understand who the
central players are, where the harmful dictates are coming from, and why
these false narratives are being created in the first place.
As noted in Global Justice Now’s
December 2020 report “The Horrible History of Big Pharma,” we simply
cannot allow drug companies — “which have a long track record of
prioritizing corporate profit over people’s health” — to continue to
dictate COVID-19 responses.
In it, they review the shameful history of the top seven drug
companies in the world that are now developing and manufacturing drugs
and gene-based “vaccines” against COVID-19, while mainstream media have
helped suppress information about readily available older drugs that
have been shown to have a high degree of efficacy against the infection.
BlackRock/Vanguard own the media
When it comes to The New York Times, as of May 2021, BlackRock is the second-largest stockholder at 7.43% of total shares, just after The Vanguard Group, which owns the largest portion (8.11%).
In addition to The New York Times, Vanguard and BlackRock are also
the top two owners of Time Warner, Comcast, Disney and News Corp, four
of the six media companies that control more than 90% of the U.S. media landscape.
Needless to say, if you have control of this many news outlets, you
can control entire nations by way of carefully orchestrated and
organized centralized propaganda disguised as journalism.
If your head is spinning already, you’re not alone. It’s difficult to
describe circular and tightly interwoven relationships in a linear
fashion. The world of corporate ownership is labyrinthine, where
everyone seems to own everyone, to some degree.
However, the key take-home message is that two companies stand out
head and neck above all others, and those are BlackRock and Vanguard.
Together, they form a hidden monopoly on global asset holdings, and
through their influence over our centralized media, they have the power
to manipulate and control a great deal of the world’s economy and
events, and how the world views it all.
Considering BlackRock in 2018 announced
that it has “social expectations” from the companies it invests in, its
potential role as a central hub in the Great Reset and the “build back
better” plan cannot be overlooked.
Add to this information showing it “undermines competition through
owning shares in competing companies” and “blurs boundaries between
private capital and government affairs by working closely with
regulators,” and one would be hard-pressed to not see how
BlackRock/Vanguard and their globalist owners might be able to
facilitate the Great Reset and the so-called “green” revolution, both of
which are part of the same wealth-theft scheme.
BlackRock and Vanguard own the world
That assertion will become even clearer once you realize that this
duo’s influence is not limited to Big Pharma and the media. Importantly,
BlackRock also works closely with central banks around the world, including
the U.S. Federal Reserve, which is a private entity, not a federal one.
It lends money to the central bank, acts as an adviser to it, and develops the central bank’s software.
BlackRock/Vanguard also own shares of a long list of other companies, including Microsoft, Apple, Amazon, Facebook
and Alphabet Inc. As illustrated in the graphic of BlackRock and
Vanguard’s ownership network below, featured in the 2017 article “These
Three Firms Own Corporate America” in The Conversation, it would be near-impossible to list them all.
In all, BlackRock and Vanguard have ownership in some 1,600 American
firms, which in 2015 had combined revenues of $9.1 trillion. When you
add in the third-largest global owner, State Street, their combined ownership encompasses nearly 90% of all S&P 500 firms.
A global monopoly few know anything about
To tease out the overarching influence of BlackRock and Vanguard in
the global marketplace, be sure to watch the 45-minute-long video
featured at the top of this article. It provides a wide-view summary of
the hidden monopoly network of Vanguard- and BlackRock-owned
corporations, and their role in the Great Reset. A second much shorter
video (above) offers an additional review of this information.
How can we tie BlackRock/Vanguard — and the globalist families that
own them — to the Great Reset? Barring a public confession, we have to
look at the relationships between these behemoth globalist-owned
corporations and consider the influence they can wield through those
relationships. As noted by Lew Rockwell:
“When Lynn Forester de Rothschild wants the United States to be a
one-party country (like China) and doesn’t want voter ID laws passed in
the U.S., so that more election fraud can be perpetrated to achieve that
end, what does she do?
“She holds a conference call with the world’s top 100 CEOs and tells
them to publicly decry as ‘Jim Crow’ Georgia’s passing of an
anti-corruption law and she orders her dutiful CEOs to boycott the State
of Georgia, like we saw with Coca-Cola and Major League Baseball and
even Hollywood star, Will Smith.
“In this conference call, we see shades of the Great Reset, Agenda
2030, the New World Order. The UN wants to make sure, as does [World
Economic Forum founder and executive chairman Klaus] Schwab that in
2030, poverty, hunger, pollution and disease no longer plague the Earth.
“To achieve this, the UN wants taxes from Western countries to be
split by the mega corporations of the elite to create a brand-new
society. For this project, the UN says we need a world government —
namely the UN, itself.”
As I’ve reviewed in many previous articles, it seems quite clear that the COVID-19 pandemic was orchestrated to bring about this New World Order
— the Great Reset — and the 45-minute video featured at the top of the
article does a good job of explaining how this was done. And at the
heart of it all, the “heart” toward which all global wealth streams
flow, we find BlackRock and Vanguard.
Big pharma’s greed is prolonging the pandemic. It’s inexcusable
Some
like to claim that we only have COVID-19 vaccines because greed is what
drives technological progress. But mRNA vaccines came from a long-term,
publicly funded collaborative effort that undermines this logic.
Big pharma’s greed is prolonging the pandemic. It’s inexcusable
Did
greed just save the day? That’s what British Prime Minister Boris
Johnson claimed recently. “The reason we have the vaccine success,” he
said in a private call to Conservative members of Parliament, “is
because of capitalism, because of greed.”
Despite
later backpedaling, Johnson’s remark reflects a widely influential but
wildly incoherent view of innovation: that greed—the unfettered pursuit
of profit above all else—is a necessary driver of technological
progress. Call it the need-greed theory.
Among
the pandemic’s many lessons, however, is that greed can easily work
against the common good. We rightly celebrate the near-miraculous
development of effective vaccines, which have been widely deployed in
rich nations. But the global picture reveals not even a semblance of
justice: As of May, low-income nations received just 0.3 percent of the
global vaccine supply. At this rate it would take 57 years for them to
achieve full vaccination.
This
disparity has been dubbed “vaccine apartheid,” and it’s exacerbated by
greed. A year after the launch of the World Health Organization’s
COVID-19 Technology Access Pool—a program aimed at encouraging the
collaborative exchange of intellectual property, knowledge, and
data—”not a single company has donated its technical knowhow,” wrote
politicians from India, Kenya, and Bolivia in a June essay for The
Guardian. As of that month, the U.N.-backed COVAX initiative, a vaccine
sharing scheme established to provide developing countries equitable
access, had delivered only about 90 million out of a promised 2 billion
doses. Currently, pharmaceutical companies, lobbyists, and conservative
lawmakers continue to oppose proposals for patent waivers that would
allow local drug makers to manufacture the vaccines without legal
jeopardy. They claim the waivers would slow down existing production,
“foster the proliferation of counterfeit vaccines,” and, as North
Carolina Republican Sen. Richard Burr said, “undermine the very
innovation we are relying on to bring this pandemic to an end.”
All
these views echo the idea that patents and high drug prices are
necessary motivators for biomedical innovation. But examine that logic
closely, and it quickly begins to fall apart.
A
great deal of difficult, innovative work is done in industries and
fields that lack patents. Has the lack of patent protections for recipes
led to any dearth of innovation in restaurants? An irritating irony
here is that economists who espouse the need-greed theory themselves
innovate for comparative peanuts. For instance, in 2018, the median
compensation for economists was about $104,000. The typical
pharmaceutical CEO, meanwhile, earned a whopping $5.7 million in total
compensation that year. (The hands-on innovators aren’t the
need-greeders here; the median compensation for pharmaceutical
employees—including benefits—was about $177,000 in 2018.) Even in
Silicon Valley, writes ever-astute technology insider Tim O’Reilly, “the
notion that entrepreneurs will stop innovating if they aren’t rewarded
with billions is a pernicious fantasy.”
To
be sure, it was not greed but rather a vast collaborative effort—funded
largely with public dollars—that generated effective coronavirus
vaccines. The technology behind mRNA vaccines such as those produced by
Pfizer and Moderna took decades of work by University of Pennsylvania
scientists you’ve likely never heard of. According to The New York
Times, one of those scientists, Katalin Kariko, “never made more than
$60,000 a year” while doing her innovative foundational research. The
researchers at Oxford University who developed the technology behind
AstraZeneca’s vaccine, which was mostly publicly funded, initially set
out with the intention of “non-exclusive, royalty-free” licensing for
their vaccine. Only after pressure to work with a multinational
pharmaceutical company from the Bill and Melinda Gates Foundation, among
others, did they renege and license the technology solely to
AstraZeneca.
It
was astonishing, then, when Pascal Soriot, AstraZeneca’s CEO, said that
intellectual property, or IP, “is a fundamental part of our industry
and if you don’t protect IP, then essentially there is no incentive for
anybody to innovate.” The Oxford scientists whose work AstraZeneca
licensed literally just innovated without the incentives Soriot claimed
are essential. Why do journalists present need-greeder claims, such as
Soriot’s, without holding the specific role of profit seeking to
account?
It’s
no secret that innovators (and people generally) often aren’t
necessarily greed-driven. For instance, as Walter Isaacson notes in his
book about superstar biochemist Jennifer Doudna’s work on Crispr gene
manipulation technology, she was never motivated primarily by money. In
fact, he reports that corporate maneuvering over her work made her
“physically ill.” Countless cases like hers show that innovations in
science and technology typically aren’t the result of genius lightning
strikes but rather of field-wide efforts with multiple teams circling
the same goal. If anyone withdraws for lack of greed-gratifying
incentives, no problem: They’re welcome to write themselves out of
history. Others will gladly grasp the glory. And we, the public, lose
nothing.
Perhaps
Soriot meant, more generally, that reduced revenues would cut
AstraZeneca’s overall research and development (R&D) spending. But
even that claim is detectably dubious. When drug makers claim that high
prices are essential for innovation, they are “flat out lying” financial
expert Yves Smith wrote in 2019. Smith cited data published with the
Institute for New Economic Thinking showing that, between 2009 and 2018,
18 drug makers listed in the S&P 500 spent 14 percent more on stock
buybacks and dividends than they did on R&D. These companies could
easily ramp up investments in innovative drugs, the authors wrote,
simply by reining in distributions to shareholders. (Don’t forget that
share buybacks were effectively classified as illegal market
manipulation until the Securities and Exchange Commission, under Reagan,
relaxed the rules in 1982.)
Of
the money that drug companies do invest in R&D, a significant
amount for many goes not toward innovative research but to “finding ways
to suppress generic and biosimilar competition while continuing to
raise prices,” according to a recent report from the U.S. House
Committee on Oversight and Reform. In these cases, executive and
investor greed demonstrably impede innovation. A recent Congressional
hearing dramatized this issue when Rep. Katie Porter, a California
Democrat, grilled the CEO of AbbVie, a biopharmaceutical company which
she said spent $2.45 billion on research and development, $4.71 billion a
year on marketing and advertising, and $50 billion on shareholder
payouts between 2013 and 2018. She characterized the idea that R&D
justified astronomical prices as “the Big Pharma fairy tale.”
Even
if greed makes sense for some for-profit ventures, it would be unwise
for us to rely only on for-profit enterprise to harness innovation for
social goals. There are many things that we must do whether they are
profitable or not, and the horrific fiasco over vaccine patents has
shown us that biotech executives and other members of the “thinkerati”
are not above putting profits ahead of saving lives. As White House
adviser Anthony Fauci noted to The Hill earlier this year, America has a
“moral obligation” to “make sure that the rest of the world does not
suffer and die” from something that we can help to prevent. Our
government is failing in its duty to act in the public interest if it
allows “your money or your life” to pass as an acceptable business
model.
As
an open letter signed by more than a hundred intellectual property
scholars recently stated, IP rights (which includes patents) “are not,
and have never been, absolute rights and are granted and recognized
under the condition that they serve the public interest.” The scholars
noted precedents like last year’s use of the Defense Production Act to
increase production of medical supplies, and the U.S.’s commandeering of
penicillin production during World War II. If COVID-19 vaccine makers
refuse to make life-saving technology publicly available, governments
should enact mandatory licensing or similar measures.
There
are also compelling reasons to develop a standing, publicly operated
rapid-response vaccine manufacturing capability. Pfizer’s CFO suggested
that prices on vaccines will go up once we are out of the
“pandemic-pricing environment,” noting that the company can charge
nearly nine times more than they have been (“$150, $175 per dose,” the
CFO said, versus the $19.50 Pfizer is charging the U.S. in one supply
deal). Even if those who haven’t received a single dose of the vaccine
never do, that could mean roughly a $30 billion bonanza from U.S.
booster shots alone. Patient advocates estimate that it would cost just
$4 billion for the U.S. to set up a public-private operation capable of
manufacturing enough mRNA vaccines to immunize the whole planet, with
each shot costing $2. This would be a great way for America to show
global leadership, and would surely be way cheaper, both individually
and collectively, than being annually “Pfizered.” Plus, the usefulness
of such a facility would long outlast the current pandemic, with climate
change making zoonotic spillover events more likely (not to mention the
risks of weaponized viruses). COVID-19 was our “starter pandemic,” as
Ed Yong usefully dubbed it.
If
greed-driven companies fail to exercise their powers responsibly, they
should face competition from the public sector. President Biden let the
cat out of the bag when he said that “capitalism without competition
isn’t capitalism; it’s exploitation.” While many people applauded his
sentiment, stop and think about the implication: The president was, in
essence, saying that we expect corporations to exploit us if given half a
chance.
We
pay a huge price in blood and treasure when we give the need-greeders
free rein to lie to and exploit the public with impunity. We must be
clear-eyed about exactly when greed can help our collective interests
and when it hinders them. During a crisis as dire as a global pandemic,
greed won’t save us.
UPDATE:
A previous version of this piece suggested that the Gates Foundation
pressured Oxford University to license its vaccine to AstraZeneca. The
foundation clarified that it advised the university to work with a
multinational pharmaceutical company, not specifically AstraZeneca.
Jag Bhalla is a writer and entrepreneur.
This article was originally published on Undark. Read the original article.
The only best solution is
Fearlessness
“Even fear is frightened by the bodhisattva’s fearlessness.”
We must & Should plant vegetables and dwarf fruit bearing plants like Ashoka the Great did and in pots throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ?
Birds, animals, insects and non humans don’t depend on any HELL GATES but they KILL GATES.
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual
Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients.
The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.
Coetzee, has a private practice in South Africa’s capital, Pretoria,
The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).
Coetzee talks about odd symptoms in patients with new COVID-19 virus variant.
The
odd symptoms that she spotted include extreme fatigue and a very high
pulse rate. However, a loss of sense of taste and smell, a usual marker
for the virus, was not present in those patients.
On
November 18, she reached out to South Africa’s vaccine advisory
committee after four family members tested positive for the virus with
the new symptoms.
In
an interview with The Telegraph, Coetzee revealed: “Their symptoms were
so different and so mild from those I had treated before.”
Since
that initial contact with the committee, close to 30 of her patients
tested positive and showed symptoms linked to the Omicron variant. Most
of those patients are young men.
Coetzee
elaborated: “It presents mild disease with symptoms being sore muscles
and tiredness for a day or two not feeling well. So far, we have
detected that those infected do not suffer the loss of taste or smell.
They might have a slight cough. There are no prominent symptoms. Of
those infected, some are currently being treated at home.”
The
doctor brought up the case of a six-year-old girl that had her doing
some thinking. She explained: “[the girl] had a temperature and a very
high pulse rate, and I wondered if I should admit her. But when I
followed up two days later, she was so much better.”
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 exact.
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.
Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.
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 & greedy HELL GATES are not
affected by these viruses but only enslave 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.
Then Awakened Universe is created.
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily
Report
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily
Report
Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients. The health expert believes that it is not
time to panic as some have questioned the need to put travel bans in
place. Dr. Ange…
Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients. The health expert believes that it is not
time to panic as some have questioned the need to put travel bans in
place. Dr. Ange…
फॉर्म,
भावना, धारणा, फैब्रिकेशंस, चेतना के बारे में, जैसा कि ‘यह मेरा नहीं है,
मैं यह नहीं हूं, यह मेरा आत्म नहीं है।’ उनके लिए, वह परिवर्तन होता है
और बदलता है। उस रूप के परिवर्तन और भिन्नता, कोई दुःख, विलाद, दर्द, दुःख
और न ही निराशा उत्पन्न होती है।
पीड़ा के उत्पन्न होने और समापन पांच समुच्चय में होता है।
मैं
आपको विस्तारित करूंगा कि गैर-चिपकने के माध्यम से चिपकने और गैर-आंदोलन
के माध्यम से आंदोलन क्या है। इसे सुनें और करीबी ध्यान दें, मैं बोलूंगा
गैर-आंदोलन
के माध्यम से गैर-आंदोलन उसके लिए, वह परिवर्तन बदलता है और भिन्न होता
है। उस रूप के परिवर्तन और भिन्नता के साथ, कोई दुख, विलाप, दर्द, दुःख और न
ही निराशा उत्पन्न होती है।
एक
अनइंस्टक्ट किया गया सामान्य व्यक्ति फॉर्म, भावना, धारणा, फैब्रिकेशन,
चेतना, जैसा कि ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके लिए, वह
परिवर्तन बदलता है और भिन्न होता है। उस रूप की परिवर्तन और भिन्नता के
साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न हुआ।
SAVATTHI उद्घाटन।
-
मैं आपको विस्तारित करूंगा, भिक्खस, गैर-चिपकने के माध्यम से चिपकने और
गैर-आंदोलन के माध्यम से आंदोलन क्या है। इसे सुनें और करीबी ध्यान दें,
मैं बोलूंगा
- हां, भंत ने भगत को भगावा को जवाब दिया। भगो ने इस प्रकार बात की:
-
और कैसे, भिक्खस, वहां चिपकने के माध्यम से आंदोलन है? यहां, भिक्खस, एक
अनजाने सामान्य व्यक्ति के रूप में मानते हैं ‘यह मेरा है, मैं यह हूं, यह
मेरा आत्म है।’ उसके लिए, वह परिवर्तन बदलता है और भिन्न होता है। उस रूप
की परिवर्तन और भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा
में उत्पन्न हुआ।
वह
महसूस करता है कि ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके लिए,
यह महसूस कर रहा है और बदलता है। उस भावना के परिवर्तन और भिन्नता के साथ,
उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न हुआ।
वह
धारणा के रूप में मानता है ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’
उसके लिए, वह धारणा बदलती है और भिन्न होती है। उस धारणा के परिवर्तन और
भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न होता
है
उन्होंने
फैब्रिकेशन के रूप में ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके
लिए, ये फैब्रिकेशंस बदलते हैं और भिन्न होते हैं। इन फैब्रिकेशंस के
परिवर्तन और भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में
उत्पन्न हुआ।
वह
चेतना के रूप में मानता है ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’
उसके लिए, वह चेतना बदलती है और भिन्न होती है। उस चेतना के परिवर्तन और
भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा हुई। यह, भिक्खस,
क्लिंगिंग के माध्यम से आंदोलन कैसे है।
और
कैसे, भिक्खस, गैर-चिपकने के माध्यम से गैर-आंदोलन है? यहां, भिक्खस, एक
निर्देशित नोबल शिष्य के रूप में मानते हैं ‘यह मेरा नहीं है, मैं यह नहीं
हूं, यह मेरा आत्म नहीं है।’ उसके लिए, वह परिवर्तन बदलता है और भिन्न होता
है। उस रूप के परिवर्तन और भिन्नता के साथ, कोई दुख, विलाप, दर्द, दुःख और
न ही निराशा उत्पन्न होती है।
वह
महसूस करता है कि ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा आत्म नहीं
है।’ उसके लिए, यह महसूस कर रहा है और बदलता है। उस भावना के परिवर्तन और
भिन्नता के साथ, कोई दुःख, विलाप, दर्द, दुःख और न ही निराशा उत्पन्न होती
है।
वह
धारणा के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा
आत्म नहीं है।’ उसके लिए, वह धारणा बदलती है और भिन्न होती है। उस धारणा के
परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाद, दर्द, दुःख और न ही निराशा
उसके साथ उत्पन्न होती है।
वह
प्रशंसकों के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह
मेरा आत्म नहीं है।’ उसके लिए, ये फैब्रिकेशंस बदलते हैं और भिन्न होते
हैं। इन फैब्रिकेशंस के परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाप,
दर्द, दुःख और न ही निराशा पैदा होती है।
वह
चेतना के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा
आत्म नहीं है।’ उसके लिए, वह चेतना बदलती है और भिन्न होती है। उस चेतना के
परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाप, दर्द, दुःख और न ही निराशा
उसके साथ उत्पन्न होती है। यह, भिक्खस, गैर-चिपकने के माध्यम से गैर-आंदोलन
कैसे होता है।
ফরম,
অনুভূতি, উপলব্ধি, Fabrications, চেতনা, সংক্রান্ত হিসাবে ‘এই আমার নয়,
আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, ফরম পরিবর্তন এবং varies.With
পরিবর্তন এবং যে প্রকরণ ফরম কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা উঠা
পারে।
যাতনার উদ্ভূত এবং শম পাঁচটি দলা মধ্যে সঞ্চালিত হয়।
আমি তোমাদের শুনিয়ে দিন কি অ আঁটসাঁট মাধ্যমে আঁটসাঁট এবং অ চাগাড় মাধ্যমে আন্দোলন হয়। এই শুনুন এবং বন্ধ অবধান, আমি কথা বলব
non-clinging.Here
মাধ্যমে অ চাগাড়, একটি নির্দেশ উন্নতচরিত্র শিষ্য ফরম, অনুভূতি, উপলব্ধি,
Fabrications, চেতনা, শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব
নয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয় যে। পরিবর্তন এবং যে ফর্ম
প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
একটি
অনুপদিষ্ট সাধারণ পৃথক শুভেচ্ছা ফরম, অনুভূতি, উপলব্ধি, Fabrications,
চেতনা, যেমন ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, ফরম
পরিবর্তন এবং পরিবর্তিত হয় যে। পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, তার
মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা।
Sāvatthi খোলার।
-
আমি আপনি, bhikkhus শুনিয়ে দিন হবে, অ-আঁটসাঁট মাধ্যমে আঁটসাঁট এবং অ
চাগাড় মাধ্যমে আন্দোলন কি। এই শুনুন এবং বন্ধ অবধান, আমি কথা বলব
- হ্যা, ভান্তে, Bhagavā করার bhikkhus উত্তর। Bhagavā এইভাবে বললেন,
-
আর কিভাবে, bhikkhus, আঁটসাঁট মাধ্যমে সেখানে আন্দোলন হয়? এখানে,
bhikkhus, একটি অনুপদিষ্ট সাধারণ পৃথক শুভেচ্ছা হিসেবে ‘এটা আমার, আমি এই
আছি, এই আমার স্ব হয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয় যে।
পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, তার মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা,
দুঃখ ও হতাশা।
তিনি
অনুভূতি শুভেচ্ছা ‘এটা আমার, আমি এই am, এই আমার স্ব হয়।’ তাকে, সেই
অনুভূতি পরিবর্তন এবং পরিবর্তনশীল জন্য। পরিবর্তন এবং যে অনুভূতি প্রকরণ
সঙ্গে, তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা উঠা।
তিনি
উপলব্ধি শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, যে
উপলব্ধ পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে উপলব্ধি প্রকরণ সঙ্গে,
তার মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা
তিনি
Fabrications শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার
জন্য, এই Fabrications পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং এই
Fabrications এর প্রকরণ সঙ্গে, তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা
উঠা।
তিনি
চেতনা শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, যে
চেতনা পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে চেতনা প্রকরণ সঙ্গে,
তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা উঠা। এই bhikkhus, কিভাবে
সেখানে আঁটসাঁট মাধ্যমে আন্দোলন হয়।
এবং
কিভাবে, bhikkhus, সেখানে অ আঁটসাঁট মাধ্যমে অ চাগাড় হয়? এখানে,
bhikkhus, একটি নির্দেশ উন্নতচরিত্র শিষ্য হিসেবে শুভেচ্ছা ‘এই আমার নয়,
আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয়
যে। পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট
কিংবা হতাশা তার মধ্যে উঠা।
তিনি
অনুভূতি শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তাকে, সেই
অনুভূতি পরিবর্তন এবং পরিবর্তনশীল জন্য। পরিবর্তন এবং যে অনুভূতি প্রকরণ
সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
তিনি
উপলব্ধ শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য,
যে উপলব্ধ পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে উপলব্ধি প্রকরণ
সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
তিনি
Fabrications শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার
জন্য, এই Fabrications পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং এই
Fabrications এর প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা
তার মধ্যে উঠা।
তিনি
চেতনা শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, যে
চেতনা পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে চেতনা প্রকরণ সঙ্গে,
কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা। এই bhikkhus,
কিভাবে আছে অ আঁটসাঁট মাধ্যমে অ চাগাড় হয়।
ફોર્મ,
લાગણી, પરસેપ્શન, બનાવટી, ચેતના, અંગે કારણ કે ‘આ ખાણ નથી, મને આ નથી છું,
આ મારી સ્વ નથી.’ તેને માટે, ફોર્મ ફેરફારો અને varies.With ફેરફાર અને તે
વિવિધતા ફોર્મ, કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા ઊભી
કરે છે.
વેદના ના થતા અને અંત પાંચ મિશ્રણો માં ઉજવાય છે.
હું તમને પ્રગટ કરશે શું બિન-શ્ર્લેષી દ્વારા શ્ર્લેષી અને બિન-ઉશ્કેરાટ મારફતે ચળવળ છે. આ સાંભળો અને બંધ ધ્યાન ચૂકવવા, હું વાત નહિ
non-clinging.Here
મારફતે નોન-ઉશ્કેરાટ, એક સૂચના ઉમદા શિષ્ય ફોર્મ, લાગણી, પરસેપ્શન,
બનાવટી, ચેતના, માને કે ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને
માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ ની વિવિધતા સાથે કોઈ
દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
એક
uninstructed સામાન્ય વ્યક્તિગત સાદર ફોર્મ, લાગણી, પરસેપ્શન, બનાવટી,
ચેતના, કારણ કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, ફોર્મ
બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ ની વિવિધતા સાથે, તેને ત્યાં ઊભી
દુ: ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા.
Sāvatthi ઉદઘાટન.
-
હું તમે bhikkhus પ્રગટ કરશે, બિન-શ્ર્લેષી દ્વારા શ્ર્લેષી અને
બિન-ઉશ્કેરાટ મારફતે ચળવળ શું છે. આ સાંભળો અને બંધ ધ્યાન ચૂકવવા, હું વાત
નહિ
- હા, Bhante, Bhagavā માટે bhikkhus જવાબ આપ્યો. Bhagavā આમ બોલ્યા:
-
અને કેવી રીતે bhikkhus, શ્ર્લેષી દ્વારા ત્યાં ચળવળ છે? અહીં, bhikkhus,
એક uninstructed સામાન્ય વ્યક્તિગત સાદર સ્વરૂપ તરીકે ‘આ મારું છે, હું આ
છું, આ મારી સ્વ છે.’ તેને માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે
ફોર્મ ની વિવિધતા સાથે, તેને ત્યાં ઊભી દુ: ખ, શોકમાંથી, પીડા વ્યથાનું
અને નિરાશા.
તેમણે
ફીલીંગ માને ‘આ ખાણ, હું આ છું, આ મારી સ્વ છે.’ તેને, કે લાગણી ફેરફારો
અને અલગ-અલગ હોય. ફેરફાર અને તે લાગણી વિવિધતા સાથે, ત્યાં તેને દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે.
તેમણે
પર્સેપ્શન માને કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, કે
અભિગમ બદલાય છે અને બદલાતી રહે છે. ફેરફાર અને તે પર્સેપ્શન વિવિધતા સાથે,
તેને ત્યાં ઊભી દુ: ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા
તેમણે
બનાવટી માને ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, આ બનાવટી
બદલવા અને અલગ અલગ છે. ફેરફાર અને આ બનાવટી વિવિધતા સાથે, ત્યાં તેને દુ:
ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે.
તેમણે
ચેતના માને કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને એ ચેતનાની
બદલે અને બદલાય છે. પરિવર્તન અને એ ચેતનાની વિવિધતા સાથે, ત્યાં તેને દુ:
ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે. આ bhikkhus, કેવી રીતે
ત્યાં શ્ર્લેષી દ્વારા ચળવળ છે.
અને
કેવી રીતે bhikkhus, ત્યાં બિન-શ્ર્લેષી દ્વારા બિન-ઉશ્કેરાટ છે? અહીં,
bhikkhus, એક સૂચના ઉમદા શિષ્ય ફોર્મ માને ‘આ ખાણ નથી, મને આ નથી છું, આ
મારી સ્વ નથી.’ તેને માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ
ની વિવિધતા સાથે કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને
પેદા થાય છે.
તેમણે
ફીલીંગ માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને, કે લાગણી
ફેરફારો અને અલગ-અલગ હોય. ફેરફાર અને તે લાગણી વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
પર્સેપ્શન માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને માટે,
કે અભિગમ બદલાય છે અને બદલાતી રહે છે. ફેરફાર અને તે પર્સેપ્શન વિવિધતા
સાથે કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
બનાવટી માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને માટે, આ
બનાવટી બદલવા અને અલગ અલગ છે. ફેરફાર અને આ બનાવટી વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
ચેતના માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને એ ચેતનાની
બદલે અને બદલાય છે. પરિવર્તન અને એ ચેતનાની વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે. આ bhikkhus,
કેવી રીતે ત્યાં છે નોન-શ્ર્લેષી દ્વારા બિન-ઉશ્કેરાટ છે.
ಮಾಹಿತಿ
ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ, ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಬಗ್ಗೆ ‘ಈ
ನನ್ನದಲ್ಲ, ನಾನು ಈ am, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾವಣೆಗಳು ಮತ್ತು
varies.With ಬದಲಾವಣೆ ಮತ್ತು ವ್ಯತ್ಯಾಸವು ಫಾರ್ಮ್, ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು,
ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಉದ್ಭವಿಸುವ.
ವೇದನೆಗೆ ಹುಟ್ಟುವ ಮತ್ತು ತ್ಯಜಿಸುವಿಕೆ ಐದು ಸ್ಕಂಧಗಳ ನಡೆಯುತ್ತದೆ.
ನಾನು
ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು
ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮತ್ತು ಅಲ್ಲದ ಚಳವಳಿ ತಳಮಳ ಆಗಿದೆ ನೀವು ನಿರೂಪಿಸುವ
ಕಾಣಿಸುತ್ತದೆ. ಈ ಕೇಳಲು ಹತ್ತಿರ ಗಮನ ಪಾವತಿ ನಾನು ಮಾತನಾಡುತ್ತೇನೆ
non-clinging.Here
ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ, ಒಂದು ಸೂಚನೆ ಉದಾತ್ತ ಶಿಷ್ಯ ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ,
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ನನ್ನದಲ್ಲ; ನಾನು ಈ ನನ್ನ ಆತ್ಮ
ಅಲ್ಲ ಈ am.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು
ಫಾರ್ಮ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ
ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಒಂದು
ಅಜ್ಞಾನಿ ಸಾಮಾನ್ಯ ವೈಯಕ್ತಿಕ ಸಂಬಂಧಿಸಿದಂತೆ ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ,
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಮಾಹಿತಿ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’
ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು
ಹತಾಶೆ.
Sāvatthi ಆರಂಭಿಕ.
-
ನಾನು ನೀವು bhikkhus ನಿರೂಪಿಸುವ ಯಾವ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ
ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮತ್ತು
ಅಲ್ಲದ ಚಳವಳಿ ತಳಮಳ ಆಗಿದೆ. ಈ ಕೇಳಲು ಹತ್ತಿರ ಗಮನ ಪಾವತಿ ನಾನು ಮಾತನಾಡುತ್ತೇನೆ
- ಹೌದು, ಭಂಟೆ, Bhagavā ಗೆ bhikkhus ಉತ್ತರಿಸಿದ. Bhagavā ಹೀಗೆ ಹೇಳಿದ:
-
ಹೇಗೆ, bhikkhus, clinging ಮಾಡಲಾಗುತ್ತದೆ ಮೂಲಕ ಅಲ್ಲಿ ತಳಮಳ ಆಗಿದೆ? ಇಲ್ಲಿ,
bhikkhus, ಒಂದು ಅಜ್ಞಾನಿ ಸಾಮಾನ್ಯ ವೈಯಕ್ತಿಕ ಸಂಬಂಧಿಸಿದಂತೆ ಫಾರ್ಮ್ ‘ಈ ಗಣಿ,
ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು.
ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್,
ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ.
ಅವರು
ಫೀಲಿಂಗ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವನನ್ನು, ಫೀಲಿಂಗ್
ಬದಲಾವಣೆಗಳು ಮತ್ತು ಬದಲಾಗುತ್ತದೆ ಫಾರ್. ಬದಲಾವಣೆ ಮತ್ತು ಫೀಲಿಂಗ್ ಆಫ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು
ಹತಾಶೆ.
ಅವರು
ಗ್ರಹಿಕೆ ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಆ ಗ್ರಹಿಕೆ
ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಗ್ರಹಿಕೆಗಳ ಮಾರ್ಪಾಟುಗಳನ್ನು
ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ
ಅವರು
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಈ
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಬದಲಾಯಿಸಲು ಮತ್ತು ಬದಲಾಗುತ್ತವೆ. ಬದಲಾವಣೆ ಮತ್ತು ಈ
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ವ್ಯತ್ಯಾಸವು ಕಾರಣ, ಅವನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್,
ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ.
ಅವರು
ಪ್ರಜ್ಞೆ ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಆ ಪ್ರಜ್ಞೆ
ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರಜ್ಞೆ ಮಾರ್ಪಾಟುಗಳನ್ನು
ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ. ಈ
bhikkhus, ಹೇಗೆ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ತಳಮಳ
ಇಲ್ಲ.
ಮತ್ತು
ಹೇಗೆ, bhikkhus, ಅಲ್ಲಿ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ
ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ ಆಗಿದೆ? ಇಲ್ಲಿ, bhikkhus, ಒಂದು ಸೂಚನೆ ಉದಾತ್ತ ಶಿಷ್ಯ ಫಾರ್ಮ್
ತಿಳಿದದ್ದಕ್ಕಿಂತ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ.
ಅವರು
ಫೀಲಿಂಗ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’
ಅವನನ್ನು, ಫೀಲಿಂಗ್ ಬದಲಾವಣೆಗಳು ಮತ್ತು ಬದಲಾಗುತ್ತದೆ ಫಾರ್. ಬದಲಾವಣೆ ಮತ್ತು
ಫೀಲಿಂಗ್ ಆಫ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ
ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಅವರು
ಗ್ರಹಿಕೆ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಆ ಗ್ರಹಿಕೆ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಗ್ರಹಿಕೆಗಳ
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ.
ಅವರು
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ
ಅಲ್ಲ.’ ಅವರಿಗೆ, ಈ ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಬದಲಾಯಿಸಲು ಮತ್ತು ಬದಲಾಗುತ್ತವೆ. ಬದಲಾವಣೆ
ಮತ್ತು ಈ ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ವ್ಯತ್ಯಾಸವು ಕಾರಣ, ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು,
ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಅವರು
ಪ್ರಜ್ಞೆ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಆ ಪ್ರಜ್ಞೆ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರಜ್ಞೆ
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ. ಈ bhikkhus, ಹೇಗೆ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ
ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ ಇಲ್ಲ.
형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이 아니라, 나는 이것이 아니며, 이것은 내 자아가 아니라는 것입니다. 그를 위해, 그러한 형태의 변화와 변화와 변화, 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
고통의 발생과 중단은 5 개의 집계에서 발생합니다.
나는 어긋나지 않는 곳에 집착하고 비 동생을 통해 교반하는 것을 당신에게 고려할 것입니다. 이걸 듣고 세심한주의를 기울이십시오.
non-clinginging을
통한 비 동생. 지시 된 고귀한 제자는 형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이 아니라, 나는 이것이 아닙니다.
이것은 내 자신이 아닙니다. 그를 위해, 그 양식은 변화하고 다릅니다. 그 형태의 변화와 변화로 슬픔, 애도, 통증, 고통이나
절망이 아닙니다.
강체되지
않은 평범한 개인은 형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이고, 나는 이것이 나의이게이다.’ 그를 위해, 그 양식은
변화하고 다릅니다. 그 형태의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
sāvatthi 개방.
- 나는 당신을 설명 할 것입니다, Bhikkhus, 비 클로잉을 통해 집착 및 비 교반을 통한 교반은 무엇인가? 이걸 듣고 세심한주의를 기울이십시오.
- 예, Bhante는 Bhikkhus에 Bhagavā에 답했습니다. Bhagavā는 다음과 같이 말했습니다.
-
그리고 어떻게, Bhikkhus는 집착을 통한 교반이 있습니까? 여기, Bhikkhus는 “이것은 내 것입니다. 그를 위해, 그
양식은 변화하고 다릅니다. 그 형태의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는 ‘이것은 내 것이라고 느끼는 느낌을줍니다. 나는 이것이 내 자신입니다.’ 그를 위해, 그것은 변화를 느끼고 다릅니다. 그 느낌의 변화와 변화로 슬픔, 애도, 고통, 고통 및 절망에도 있습니다.
그는 ‘이것은 내 것이고, 나는 이것이 나의이게이다. 그를 위해, 그 지각은 변화하고 다릅니다. 그 지각의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는 ‘이것은 내 것이고, 나는 이것이 이것이 나의이게이다. 그를 위해 이러한 제조는 변화하고 다양합니다. 이러한 제조의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는
‘이것은 내 것이라고, 나는 이것이이게이기 때문에 이것은 내 자아입니다.’ 그를 위해, 그 의식이 변하고 다릅니다. 그 의식의
변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다. 이, Bhikkhus는 Clinging을 통한 교반이있는
방법입니다.
그리고
어떻게, Bhikkhus는 비 클랜 빙을 통해 비방직이 있습니까? 여기, Bhikkhus, 지시 된 고귀한 제자는 ‘이것은 내
것이 아니라, 나는 이것이 아닙니다, 이것은 내 자신이 아닙니다.’ 그를 위해, 그 양식은 변화하고 다릅니다. 그 형태의 변화와
변화로 슬픔, 애도, 통증, 고통이나 절망이 아닙니다.
그는
‘이것은 내 것이 아니라, 나는 이것이 아닙니다. 이것은 내 자신이 아니라는 것처럼 느낌을 감추고 있습니다. 그를 위해, 그것은
변화를 느끼고 다릅니다. 그 느낌의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
그는 ‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자아가 아닙니다.’ 그를 위해, 그 지각은 변화하고 다릅니다. 그 지각의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
그는 ‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자아가 아닙니다.’ 그를 위해 이러한 제조는 변화하고 다양합니다. 이러한 제작의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망도 발생하지 않습니다.
그는
‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자신이 아닙니다.’ 그를 위해, 그 의식이 변하고 다릅니다. 그
의식의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 아닙니다. Bhikkhus는 비 윤곽을 통한 비극성이있는 방법입니다.
Mengenai
bentuk, perasaan, persepsi, fabrikasi, kesedaran, seperti ‘ini bukan
saya, saya bukan ini, ini bukan diri saya.’ Baginya, bentuk itu berubah
dan berbeza-beza. Dengan perubahan dan variasi bentuk itu, tidak ada
kesedihan, meratap, sakit, penderitaan atau keputusasaan timbul.
Yang timbul dan berhenti penderitaan berlaku dalam lima agregat.
Saya
akan menerangkan anda apa yang berlaku melalui berpaut dan bukan
agitasi melalui tidak berpaut. Dengarkan ini dan perhatikan, saya akan
bercakap
Bukan
Agititasi Melalui Non-clinging.Here, seorang pengikut yang diarahkan
oleh murid, perasaan, persepsi, fabrikasi, kesedaran, sebagai ‘ini bukan
saya, saya bukan ini, ini bukan diri saya.’ Bagi dia, yang membentuk
perubahan dan berbeza-beza. Dengan perubahan dan variasi bentuk itu,
tidak ada kesedihan, meratap, sakit, penderitaan atau keputusasaan yang
timbul di dalamnya.
Bentuk
individu biasa yang tidak dirasmikan, perasaan, persepsi, fabrikasi,
kesedaran, sebagai ‘ini adalah saya, saya ini, ini adalah diri saya.’
Bagi dia, yang membentuk perubahan dan berbeza-beza. Dengan perubahan
dan perubahan bentuk itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan.
Pembukaan Sāvatthi.
-
Saya akan menerangkan anda, Bhikkhu, apakah kegelisahan melalui berpaut
dan bukan agitasi melalui tidak berpaut. Dengarkan ini dan perhatikan,
saya akan bercakap
- Ya, Bhante, menjawab Bhikkhus kepada Bhagavā. Bhagavā bercakap dengan itu:
-
Dan bagaimana, Bhikkhu, ada agitasi melalui Clinging? Di sini, Bhikkhu,
individu yang tidak diasingkan membayangkan bentuk ‘Ini adalah saya,
saya ini, ini adalah diri saya.’ Bagi dia, yang membentuk perubahan dan
berbeza-beza. Dengan perubahan dan perubahan bentuk itu, terdapat dalam
kesedihan, kesunyian, kesakitan, penderitaan dan keputusasaan.
Dia
menganggap perasaan seperti ‘Ini adalah saya, saya ini, ini adalah diri
saya.’ Baginya, perasaan itu berubah dan berbeza-beza. Dengan perubahan
dan variasi perasaan itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan.
Dia
menganggap persepsi sebagai ‘ini adalah saya, saya ini, ini adalah diri
saya.’ Baginya, persepsi itu berubah dan berbeza-beza. Dengan perubahan
dan variasi persepsi itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan
Dia
menganggap fabrikasi sebagai ‘ini adalah saya, saya ini, ini adalah
diri saya.’ Baginya, fabrikasi ini berubah dan berbeza-beza. Dengan
perubahan dan variasi fabrikasi ini, terdapat dalam kesedihan,
kesunyian, kesakitan, penderitaan dan keputusasaan.
Dia
menganggap kesedaran seperti ‘Ini adalah saya, saya ini, ini adalah
diri saya.’ Baginya, kesedaran itu berubah dan berbeza-beza. Dengan
perubahan dan variasi kesedaran itu, terdapat dalam kesedihan,
kesunyian, kesakitan, penderitaan dan keputusasaan. Ini, Bhikkhu, adalah
bagaimana ada pergolakan melalui berpaut.
Dan
bagaimana, Bhikkhu, adakah tidak ada pergolakan melalui tidak berpaut?
Di sini, Bhikkhu, pengikut murid yang diarahkan menganggap bentuk ‘ini
bukan milik saya, saya bukan ini, ini bukan diri saya.’ Bagi dia, yang
membentuk perubahan dan berbeza-beza. Dengan perubahan dan variasi
bentuk itu, tidak ada kesedihan, meratap, sakit, penderitaan atau
keputusasaan yang timbul di dalamnya.
Dia
menganggap perasaan seperti ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Baginya, perasaan itu berubah dan berbeza-beza. Dengan
perubahan dan perubahan perasaan itu, tidak ada kesedihan, meratap,
sakit, penderitaan atau keputusasaan yang timbul di dalamnya.
Dia
menganggap persepsi sebagai ‘ini bukan milik saya, saya bukan ini, ini
bukan diri saya.’ Baginya, persepsi itu berubah dan berbeza-beza. Dengan
perubahan dan variasi persepsi itu, tidak ada kesedihan, meratap,
kesakitan, penderitaan atau keputusasaan yang timbul dalam dirinya.
Dia
menganggap fabrikasi sebagai ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Baginya, fabrikasi ini berubah dan berbeza-beza. Dengan
perubahan dan variasi fabrikasi ini, tidak ada kesedihan, rasa lapang,
kesakitan, penderitaan atau keputusasaan yang timbul dalam dirinya.
Dia
menganggap kesedaran kerana ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Bagi beliau, Kesedaran yang berubah dan pelbagai. Dengan
perubahan dan variasi Kesedaran itu, tiada kesedihan, ratapan,
kesakitan, penderitaan dan tidak putus asa timbul di dalam dia. Ini,
para bhikkhu, adalah bagaimana terdapat ketidakpatuhan pergolakan
melalui bukan berpaut.
KARMA: 05 Alasan, Banyak Berbuat Baik, Tapi Masih Banyak Menderita | Bhikkhu Santacitto #hukumkarma
Hukum
kamma / karma menunjukkan bahwa setiap perbuatan membuahkan hasil.
Perbuatan buruk berbuah penderitaan, sedangkan perbuatan baik membawa
kebahagiaan. N…
ഫോം,
വികാരം, ധാരണ, കെട്ടിച്ചമച്ചകൾ, ബോധം, ‘ഇത് എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത്
എന്റെ സ്വയമല്ല.’ അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു.
ആ രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ
നിരാശ എന്നിവ ഉണ്ടാകുന്നില്ല.
കഷ്ടപ്പാടുകൾ ഉണ്ടാകുന്നതും അമ്പരപ്പിക്കുന്നതും അഞ്ച് അഗ്രഗേറ്റുകളിൽ നടക്കുന്നു.
പറ്റിപ്പിടിക്കുന്നതും
പറ്റിപ്പിടിക്കാത്തതും പറ്റിപ്പിടിക്കാത്തതും പ്രക്ഷോഭവുമായത് ഞാൻ നിങ്ങളെ
വിശദീകരിക്കും. ഇത് ശ്രദ്ധിക്കുകയും ശ്രദ്ധിക്കുകയും ചെയ്യുക, ഞാൻ
സംസാരിക്കും
നോൺ-നോൺ-പ്രക്ഷോഭം,
ഒരു നിർദ്ദേശം, ധാരണ, ഗർഭധാരണം, ബോധം, ‘ഇത് എന്റേതല്ല, ഇത് എന്റെ
സ്വയമല്ല’ എന്ന് നിർദ്ദേശിച്ച ശ്രേഷ്ഠമായ ശിഷ്യൻ അവനുവേണ്ടി, അത് മാറുകയും
വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും, ദു
orrow ഖം, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നത്.
ഒരു
തടസ്സമില്ലാത്ത സാധാരണ വ്യക്തി ഫോമിനെ പരിഗണിക്കുന്നു, വികാരം, ധാരണ,
കെട്ടിച്ചമച്ചകൾ, ‘ഇതാണ് എന്റേത്, ഞാൻ ഇത് എന്റെ തന്നെയാണ്.’ അവനുവേണ്ടി,
അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ മാറ്റവും
വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന, കഷ്ടത, നിരാശ എന്നിവ അവനിൽ
എഴുന്നേൽക്കുന്നു.
സാവതിത്ത് തുറക്കൽ.
- ഞാൻ നിങ്ങളെ വിശദീകരിക്കും. ഇത് ശ്രദ്ധിക്കുകയും ശ്രദ്ധിക്കുകയും ചെയ്യുക, ഞാൻ സംസാരിക്കും
- അതെ, ഭാന്തെ, ഭെക്ഹസിനോട് ഭഗവസിന് മറുപടി നൽകി. ഭഗവ ഇപ്രകാരം സംസാരിച്ചു:
-
ഭീഖിനെ എങ്ങനെ പറ്റിപ്പിടിച്ചുകൊണ്ട് പ്രക്ഷോഭം ഉണ്ടോ? ഇവിടെ, ഭീഖുസ്, ഒരു
നിർജ്ജീവമല്ലാത്ത സാധാരണ വ്യക്തിയെ ‘ഇതാണ് എന്റേത്, ഞാൻ ഇതാണ്, ഇത് എന്റെ
സ്വയമാണ്’ അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ
രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന, കഷ്ടത, നിരാശ
എന്നിവ അവനിൽ എഴുന്നേൽക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ സ്വഭാവം’ എന്ന് തോന്നുന്നു.
അവനുവേണ്ടി, ആ ശബ്ദം വ്യത്യാസപ്പെടുന്നു. ആ തോന്നലിന്റെ മാറ്റവും
വ്യത്യാസത്തോടെ, വിലാപം, വേദന, കഷ്ടത, നിരാശ എന്നിവ അവനിൽ
എഴുന്നേൽക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ സ്വഭാവം’ എന്ന് അദ്ദേഹം ധാരണയെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ഗർഭധാരണം മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ധാരണയുടെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത, നിരാശ
എന്നിവ അവനിൽ എഴുന്നേൽക്കുന്നു
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇത് എന്റെ സ്വയമാണെന്ന് അദ്ദേഹം
കെട്ടിച്ചമച്ചതുമായി കാണുന്നു. അവനുവേണ്ടി, ഈ കെട്ടിച്ചമച്ചതും
വ്യത്യാസവും. ഈ കെട്ടിച്ചമച്ചതുകളുടെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന,
കഷ്ടത, നിരാശ എന്നിവ അവനിൽ ഉടലെടുക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ അവയവനാണ് അദ്ദേഹം ബോധത്തെ
പരിഗണിക്കുന്നത്. അവനുവേണ്ടി, ആ ബോധത്തെ മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ബോക്സിന്റെ മാറ്റവും വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന,
കഷ്ടത, നിരാശ എന്നിവ അവനിൽ ഉടലെടുക്കുന്നു. ഇത്, ഭീഖുസ്,
പറ്റിപ്പിടിച്ചുകൊണ്ട് പ്രക്ഷോഭം എങ്ങനെയുണ്ട് എന്നതാണ്.
ഭീഖിനോട്
എങ്ങനെ പ്രക്ഷോഭമുണ്ടാക്കുന്നില്ല? ഇവിടെ, ഭിക്ഷസ്, നിർദ്ദേശിച്ച
ശ്രേഷ്ഠമായ ശിഷ്യനെ ‘ഇത് എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല.’
അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ
മാറ്റവും വ്യത്യാസവും, ദു orrow ഖം, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ
അവനിൽ ഉണ്ടാകുന്നത്.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്നെന്ന് അദ്ദേഹം കരുതുന്നു.
അവനുവേണ്ടി, ആ ശബ്ദം വ്യത്യാസപ്പെടുന്നു. ആ വികാരത്തിന്റെ മാറ്റവും
വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അദ്ദേഹം ധാരണയെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ഗർഭധാരണം മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ധാരണയുടെ മാറ്റവും വ്യത്യാസവും, സങ്കടമില്ല, വിലാപം, വേദന,
കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നു.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അദ്ദേഹം
കെട്ടിച്ചമച്ചതുമായി കാണുന്നു. അവനുവേണ്ടി, ഈ കെട്ടിച്ചമച്ചതും
വ്യത്യാസവും. ഈ കെട്ടിച്ചമച്ചതിന്റെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന,
കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അവൻ ബോധത്തെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ബോധത്തെ മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ബോധത്തിന്റെ മാറ്റവും വ്യത്യാസവും, ദു orrow ഖം, വിലാപം,
വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല. ഇത്, ബില്ലിംഗ്
ചെയ്യുന്നതിലൂടെ പ്രക്ഷോഭം നടക്കാത്തതെങ്ങനെയെന്ന് ഭിക്ഹസ്.
संबंधित
फॉर्म, भावना, समज, fabrications, चेतना म्हणून ‘हे माझे नाही, मी नाही
हे, हे माझे स्वत: ची नाही आहे.’ त्याला फॉर्म बदल आणि varies.With बदल आणि
त्या फरक फॉर्म, दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा निर्माण.
दु: ख सहन होणारे आणि समाप्ती पाच एकूणात मध्ये स्थान घेते.
मी अंगालगतचे आणि गैर-आंदोलन माध्यमातून आंदोलन नॉन-अंगालगतचे आहे काय आपण स्पष्ट होईल. या ऐका आणि लक्ष द्या मी बोलू
non-clinging.Here
माध्यमातून नॉन आंदोलन, एक सूचना थोर शिष्य फॉर्म, भावना, समज,
fabrications, चेतना या बाबत ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत:
ची नाही.’ त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
एक
uninstructed सामान्य व्यक्ती संबंधित फॉर्म, भावना, समज, fabrications,
चेतना म्हणून ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक, त्याला दु: ख, शोक, दु: ख, दु:
ख आणि निराशा उदयास.
Sāvatthi उघडणे.
-
मी अंगालगतचे आणि गैर-आंदोलन माध्यमातून आंदोलन नॉन-अंगालगतचे माध्यमातून
काय आहे, आपण bhikkhus स्पष्ट होईल. या ऐका आणि लक्ष द्या मी बोलू
- होय, भंते, Bhagavā करण्यासाठी bhikkhus उत्तर दिले. Bhagavā अशा प्रकारे बोलला:
-
आणि अंगालगतचे तेथे आंदोलन कसे, bhikkhus आहे? येथे, bhikkhus, एक
uninstructed सामान्य व्यक्ती संबंधित फॉर्म म्हणून ‘हे माझे आहे, मी हे
आहे, हे माझे स्वत: ची आहे.’ त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि
फरक, त्याला दु: ख, शोक, दु: ख, दु: ख आणि निराशा उदयास.
तो
वाटणे विनम्र ‘, या माझ्या स्वत: ची आहे माझे, मी हे आहे हे आहे.’ त्याला,
की वाटणे बदल आणि बदलते आहे. की वाटणे बदल आणि फरक, त्याला मध्ये उदयास
दु: ख, शोक, दु: ख, दु: ख आणि निराशा.
तो
समज या बाबत ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
यासाठी की, समज बदलते आणि बदलते. की समज बदल आणि फरक, त्याला मध्ये उदयास
दु: ख, शोक, दु: ख, दु: ख आणि निराशा
तो
fabrications विनम्र ‘मी या आहे, हे माझे आहे, हे माझे स्वत: ची आहे.’
त्याला, या fabrications बदला आणि असतात. या fabrications बदल आणि फरक,
त्याला मध्ये उदयास दु: ख, शोक, दु: ख, दु: ख आणि निराशा.
तो
चेतना या बाबत ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
यासाठी की, चेतना बदल आणि बदलते. की देहभान बदल आणि फरक, त्याला मध्ये
उदयास दु: ख, शोक, दु: ख, दु: ख आणि निराशा. हे bhikkhus, कसे आंदोलन
अंगालगतचे तेथे आहे.
आणि
कसे, bhikkhus, नॉन-अंगालगतचे माध्यमातून नॉन आंदोलन आहे? येथे, bhikkhus,
एक सूचना थोर शिष्य फॉर्म म्हणून ‘हे माझे नाही, मी हे नाही आहे, हा माझा
स्वत: ची नाही.’ विनम्र त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक,
दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
वाटणे विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला, की वाटणे बदल आणि बदलते आहे. की वाटणे बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
समज विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला यासाठी की, समज बदलते आणि बदलते. की समज बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
fabrications विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची
नाही.’ त्याला, या fabrications बदला आणि असतात. या fabrications बदल आणि
फरक, दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
चेतना विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला यासाठी की, चेतना बदल आणि बदलते. की देहभान बदल आणि फरक, दु: ख
नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण. हे bhikkhus, कसे
नॉन-अंगालगतचे माध्यमातून नॉन आंदोलन तेथे आहे.
फारम,
अनुभूति, धारणा, धारणा, चेतना, यो मेरो होइन, म यो होइन, यो मेरो
स्वामित्व हो। ‘ उसको लागि, त्यो परिवर्तन गर्दछ र फरक पार्दछ। कुनै
किसिमको रूपको परिवर्तन र भिन्नता, कुनै शोक, विलाप, पीडा र निराशा, खडा
छैन।
पीडित र पीडितको पालनपोषण पाँच समग्र हुन्छ।
म
तपाईंलाई अव्यवस्थितता र गैर-आवेग मार्फत अजीब र अविश्वासको माध्यमबाट
आन्दोलन गर्ने छु। यो कुरा सुन्नुहोस् र ध्यान दिएर ध्यान दिनुहोस्, म
बोल्नेछु
गैर-विज्ञलाई
गैर -तना। एक निर्देशनमूलक चेलाहरूले अनुभूति, भावना, चेतनाहरू सम्झन्छ,
यो मेरो होइन, यो मेरो हो। ‘ उसको लागि, त्यो परिवर्तन गठन र फरक हुन्छ।
त्यो फारमको परिवर्तन र भिन्नताका साथ, कुनै शोक, विलाप, कष्ट, दु: ख,
पीडित हुनसक्दछ।
एक
अन्नकोर्न केन्द्रित साधारण व्यक्ति बनाउनुहोस् फारम, भावना, धारणा,
अभिव्यक्ति, गर्भधारण, म यो हुँ, यो मेरो स्वयं हुन्। ‘ उसको लागि, त्यो
परिवर्तन गठन र फरक हुन्छ। यस प्रकारको प्रकारको भिन्नताका साथ, उहाँ दु:
ख, विलाप, पीडा, निराशा र निराशामा उठ्नुभयो।
Svvatshthi खुल्दै।
-
म तपाईंलाई निकाल्नेछु, भरिककस, गैर-टाँसिएको माध्यमबाट टाँसिंग र
गैर-आन्दोलनको माध्यमबाट के आन्दोलन हो। यो कुरा सुन्नुहोस् र ध्यान दिएर
ध्यान दिनुहोस्, म बोल्नेछु
- हो, भ्यानन्टले भगभाहलाई भकखहलाई उत्तर दिए। भाभाभाले बोले:
-
र कसरी, भरिकस, त्यहाँ टाँसिएको मार्फत आन्दोलन छ? यहाँ, भक्वस, एक
अन्जिंकस्ट गरिएको साधारण व्यक्तित्वको सम्मान ‘यो मेरो हो, म यो हुँ, यो
मेरो हो।’ उसको लागि, त्यो परिवर्तन गठन र फरक हुन्छ। यस प्रकारको प्रकारको
भिन्नताका साथ, उहाँ दु: ख, विलाप, पीडा, निराशा र निराशामा उठ्नुभयो।
उसले
‘यो मेरो हो भनेर महसुस गर्छिन्’ को लागी म यो हुँ, यो मेरो आत्म। ‘ उसको
लागि, त्यो परिवर्तन महसुस र फरक लाग्छ। यस भावनालाई परिवर्तन र भिन्नता
संग, त्यहाँ दु: ख, विलाप, पीडा, पीडा र निराशा र निराशा उठाउँछन्।
उसले
यो प्रमाणित ‘’ को रूपमा लिन्छ, म यो हुँ, यो मेरो आत्म। ‘ उसको लागि,
त्यो धारणा परिवर्तन गर्दछ र फरक हुन्छ। धारणा र भिन्नतासँगको साथ,
उहाँमाथि शोक, विलाप, पीडा, निराश हुँदै जान्छौं
उसले
बनानीहरूको रूपमा ‘यो मेरो हो भनेर ठान्छ, म यो हुँ, यो मेरो आत्म।’ उसको
लागि, यी पोशाकहरू परिवर्तन हुन्छन् र फरक हुन्छन्। यी बडनहरूका परिवर्तन र
विविधताहरूको भिन्नताबाट, उहाँमाथि शोक, विलाप, पीडा, निराशा र निराशा
उत्पन्न हुन्छ।
उनले
चेतनालाई ‘यो मेरो हो भनेर झन्झिन्छन्’, म यो हुँ, यो मेरो आत्म। ‘ उसको
लागि हो यो चेतना परिवर्तन हुन्छ र फरक हुन्छ। यस सचेतपको परिवर्तनको साथ,
दु: ख, शोक, पीडा, पीडा र निराशा मा उठ्न। यो, भिकक्खास, कसरी आन्दोलन
मार्फत आन्दोलन छ।
र
कसरी, भरिकस, गैर-टाँसिंग मार्फत गैर-आन्दोलन हो? यहाँ, भकखूस, एक
निर्देशनमूत्र चेला ‘यो मेरो होइन, म यो मेरो होइन, यो मेरो हो।’ उसको
लागि, त्यो परिवर्तन गठन र फरक हुन्छ। त्यो फारमको परिवर्तन र भिन्नताका
साथ, कुनै शोक, विलाप, कष्ट, दु: ख, पीडित हुनसक्दछ।
उहाँ
यो महसुस गर्नुहुन्छ ‘यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ होइन।’
उसको लागि, त्यो परिवर्तन महसुस र फरक लाग्छ। यस भावनाको परिवर्तन र
भिन्नता भएर, कुनै शोक, विलाप, पीडा, दु: ख, निराश हुन सक्छ।
उसले
बुझ्छ किनकि यो मेरो होइन, ‘यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ
होईन।’ उसको लागि, त्यो धारणा परिवर्तन गर्दछ र फरक हुन्छ। त्यस धारणाको
परिवर्तन र भिन्नताका साथ, कुनै शोक, विलाप, कष्ट, दु: ख, कष्ट, निराश
रहनुहोस् र उहाँमा।
उसले
बनावटीहरूको रूपमा लिन्छ किनकि यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ
होईन। ‘ उसको लागि, यी पोशाकहरू परिवर्तन हुन्छन् र फरक हुन्छन्। यी
पोशाकहरूको परिवर्तन र भिन्नताका साथ कुनै शोक, विलाप, पीडा, दमन,
उठ्नुहोस् उठ्नुहोस् खडा हुनुहोस्।
उहाँले
‘यो मेरो आत्म छैन, यो मेरो छैन म यो छैन।’ रूपमा चेतना सन्दर्भमा उसको
लागि हो यो चेतना परिवर्तन हुन्छ र फरक हुन्छ। कि चेतना को परिवर्तन र
विभिन्नता संग, कुनै कष्ट विलाप, दुखाइ, कष्ट न त निराश उहाँमा उत्पन्न।
यो, bhikkhus, त्यहाँ गैर-clinging मार्फत गैर-आन्दोलन कसरी छ।
Ani Choying Drolma - Namo Ratna (Great Compassion Mantra)
This
is the official video for ‘Namo Ratna Mantra” by Ani Choying Drolma
from the album ‘Inner Peace I’. Matra is the essence of prayer that
assures the rec…
جي
حوالي سان فارم، آمهون سامهون، تاثر، ٺاہ، شعور، جيئن ‘هي منهنجو نه آهي،
مون کي هن نه آهيان، هي منهنجي خود نه آهي.’ ان لاء، ته فارم ۾ تبديليون ۽
varies.With جي تبديلي ۽ ان فارم جي قسمين قسمين، ڪو ڏک، lamentation، درد،
ڪا اوکائي ۽ نڪي نا اميد طالع.
هن جي متعلق ۽ سهڻ جي cessation جي پنجن aggregates ۾ جاء وٺندو آهي.
آء
اوھان کي طرح آيتون بيان ڪندو وڳوڙ غير ۾ وڪوڙيل هئا ذريعي ۾ وڪوڙيل هئا ۽
غير وڳوڙ جي ذريعي ڇا آهي. هن کي ٻڌڻ ۽ بند ڌيان ادا، مون کي ڳالهائڻ وارا
non-clinging.Here
ذريعي غير وڳوڙ، هڪ خاص هدايتون جاري سڳوري شاگرد فارم، آمهون سامهون،
تاثر، ٺاہ، شعور، جيئن حوالي ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي
منهنجي خود نه آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي
تبديلي ۽ ان فارم جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽
نڪي نا اميد کيس ۾ طالع.
هڪ
uninstructed عام فرد بڻجو فارم، آمهون سامهون، تاثر، ٺاہ، شعور، جيئن ‘هي
منهنجو آهي، مون کي هن آهيان، هي منهنجي خود آهي.’ ان لاء، ته فارم ۾
تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان فارم جي قسمين قسمين سان، کيس ۾
موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد.
هن Sāvatthi کلڻ.
-
آء اوھان طرح آيتون بيان ڪندو، bhikkhus، ۾ وڪوڙيل هئا ۽ غير ۾ وڪوڙيل هئا
ذريعي غير وڳوڙ ذريعي وڳوڙ ڇا آهي. هن کي ٻڌڻ ۽ بند ڌيان ادا، مون کي
ڳالهائڻ وارا
- ها، Bhante، جي bhikkhus جي Bhagavā کي جواب ڏنو. هن Bhagavā اهڙيء طرح گفتگو:
-
۽ ڪيئن، bhikkhus، وڪوڙيل هئا ذريعي احتجاج نه آهي؟ هتي، bhikkhus، هڪ
uninstructed عام فرد بڻجو فارم جيئن ‘هي منهنجو آهي، مون کي هن آهيان، هي
منهنجي خود آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽
ان فارم جي قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد،
مصيبت ۽ نا اميد.
هن
چيو ته خوشقسمت جيئن حوالي ‘هي منهنجو آهي، مون کي هن آهيان، هي منهنجي
خود آهي.’ ان لاء، خوشقسمت تبديليون ۽ برقرار آهي. سنڌ جي تبديلي ۽ ته
احساس جي قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽
نا اميد.
هن
چيو ته چين حوالي ڪري ‘هي منهنجو آهي، مون کي هن آهيان، هي منهنجي خود
آهي.’ ان لاء، ته تاثر تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان تاثر جي
قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد
هن
چيو ته جيئن ٺاہ حوالي ‘هي منهنجو آهي، آء هن کي، هن منهنجي خود آهي.’ ان
لاء، انهن ٺاہ تبديلي ۽ ناهيون. سنڌ جي تبديلي ۽ انهن ٺاہ جو قسمين قسمين
سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد.
هن
چيو ته شعور حوالي ڪري ‘هي منهنجو آهي، آء هن کي، هن منهنجي خود آهي.’ ان
لاء، ته شعور تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ شعور جي قسمين قسمين
سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد. هن،
bhikkhus، ڪيئن نه وڪوڙيل هئا ذريعي احتجاج آهي.
۽
ڪيئن، bhikkhus، اتي غير ۾ وڪوڙيل هئا ذريعي غير وڳوڙ آهي؟ هتي، bhikkhus،
هڪ خاص هدايتون جاري سڳوري شاگرد حوالي فارم جيئن ‘هي منهنجو نه آهي، مون
کي هن نه آهيان، هن نه منهنجي خود آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ
کنيا. سنڌ جي تبديلي ۽ ان فارم جي قسمين قسمين سان، ڪو ڏک، lamentation،
درد، ڪا اوکائي ۽ نڪي نا اميد کيس ۾ طالع.
هن
چيو ته خوشقسمت جيئن حوالي ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي
منهنجي خود نه آهي.’ ان لاء، خوشقسمت تبديليون ۽ برقرار آهي. سنڌ جي تبديلي
۽ ته احساس جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي
نا اميد کيس ۾ طالع.
هن
چيو ته چين حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
خود نه آهي.’ ان لاء، ته تاثر تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان
تاثر جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا
اميد کيس ۾ طالع.
هن
چيو ته ٺاہ حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
خود نه آهي.’ ان لاء، انهن ٺاہ تبديلي ۽ ناهيون. سنڌ جي تبديلي ۽ انهن ٺاہ
جو قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا اميد کيس
۾ طالع.
هن
چيو ته شعور حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
خود نه آهي.’ ان لاء، ته شعور تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ شعور
جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا اميد کيس
۾ طالع. هن، bhikkhus، ڪيئن نه غير ۾ وڪوڙيل هئا ذريعي آهي غير وڳوڙ آهي.
வடிவம்,
உணர்வு, கருத்து, வடிவங்கள், நனவு ஆகியவற்றைப் பொறுத்தவரை, ‘இது
என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு
மாற்றங்கள் மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த வடிவத்தின் மாற்றம்
மற்றும் மாறுபாடு, துக்கம், புலம்பெயர்வு, வலி, துன்பம் அல்லது விரோதம்
எழும்.
துன்பம் எழும் மற்றும் நிறுத்துதல் ஐந்து ஒருங்கிணைப்புகளில் நடைபெறுகிறது.
க்ளிங்கிங்
மற்றும் அல்லாத கிளர்ச்சி மூலம் எந்த கிளர்ச்சி மூலம் என்ன நான் உங்களை
விரிவுபடுத்துவேன். இதை கேளுங்கள் மற்றும் கவனத்தை கவனியுங்கள், நான்
பேசுவேன்
அல்லாத
கிளர்ச்சி மூலம் அல்லாத கிளர்ச்சி வடிவம், உணர்வு, கருத்து, வடிவங்கள்,
நனவு, ‘இது என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’
அவருக்கு, அந்த வடிவம் மாறும் மற்றும் மாறுபடுகிறது. அந்த வடிவத்தின்
மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி, துன்பம்
அல்லது விரக்தி அவரை எழுப்புகிறது.
ஒரு
நிராகரிக்கப்படாத சாதாரண தனிநபர் ஆட்சி, உணர்வு, கருத்து, வடிவங்கள்,
நனவு, ‘இது என்னுடையது, இது என்னுடையது, இது என் சுயமாக இருக்கிறது.’
அவருக்கு, அந்த வடிவம் மாறும் மற்றும் மாறுபடுகிறது. அந்த வடிவத்தின்
மாற்றம் மற்றும் மாறுபாட்டுடன், அவருக்கு துக்கம், புலம்பெயர்வு, வலி,
துன்பம் மற்றும் விரக்தியையும் ஏற்படுகிறது.
சாத்தானி திறப்பு.
-
நான் உங்களை விரிவுபடுத்துவேன், பிக்ஹஸ், க்ளிங்கிங் மற்றும் அல்லாத
கிளர்ச்சியின் மூலம் எந்த கிளர்ச்சி மற்றும் அல்லாத கிளர்ச்சி மூலம் என்ன.
இதை கேளுங்கள் மற்றும் கவனத்தை கவனியுங்கள், நான் பேசுவேன்
-
மற்றும் பிக்ஹஸ், க்ளிங் மூலம் கிளர்ச்சி உள்ளதா? இங்கே, பிக்ஹஸ், ஒரு
நிராகரிக்கப்படாத சாதாரண தனிநபர் குறிக்கோள் ‘இது என்னுடையது, நான்
இதுதான், இது என் சுய.’ அவருக்கு, அந்த வடிவம் மாறும் மற்றும்
மாறுபடுகிறது. அந்த வடிவத்தின் மாற்றம் மற்றும் மாறுபாட்டுடன், அவருக்கு
துக்கம், புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியையும் ஏற்படுகிறது.
அவர்
‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று அவர்
கருதுகிறார். அவருக்கு மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த உணர்வு
மாற்றம் மற்றும் மாறுபாடு கொண்டு, அவரை துக்கம், புலம்பல், வலி, துன்பம்
மற்றும் விருந்து எழும்.
‘இது
என்னுடையது என்று கருதுகிறது, நான் இதுதான், இது என் சுயமாக இருக்கிறது.’
அவருக்கு, அந்த உணர்தல் மாற்றங்கள் மற்றும் மாறுபடும். அந்த கருத்தின்
மாற்றம் மற்றும் மாறுபாடு ஆகியவற்றின் காரணமாக, அவருக்கு துக்கம்,
புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியளிப்பு ஆகியவற்றில் எழுகிறது
அவர்
‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று அவர்
கருதுகிறார். அவருக்கு, இந்த கட்டடங்கள் மாறும் மற்றும் மாறுபடும். இந்த
கட்டடங்களின் மாற்றம் மற்றும் மாறுபாடு ஆகியவற்றுடன், அவருக்கு துக்கம்,
புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியளவில் ஏற்படுகிறது.
அவர்
‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று நனவைப்
பற்றி அவர் கருதுகிறார். அவருக்கு நனவு மாற்றங்கள் மற்றும் மாறுபடுகின்றன.
அந்த நனவின் மாற்றத்தையும் மாறுபாட்டையும் கொண்டுவருவதன் மூலம், அவருக்கு
துக்கம், புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தி ஆகியவற்றில்
எழுகிறது. இந்த, பிக்ஹஸ், ஒட்டுதல் மூலம் கிளர்ச்சி எப்படி உள்ளது.
மற்றும்
எப்படி, பிக்ஹஸ், அல்லாத clinging மூலம் அல்லாத கிளர்ச்சி உள்ளது? இங்கே,
பிக்ஹஸ், ஒரு அறிவுறுத்தப்பட்ட உன்னதமான சீசன் ‘இது என்னுடையது அல்ல, இது
எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு, அந்த வடிவம் மாறும் மற்றும்
மாறுபடுகிறது. அந்த வடிவத்தின் மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம்,
புலம்பெயர்வு, வலி, துன்பம் அல்லது விரக்தி அவரை எழுப்புகிறது.
‘இது
என்னுடையது அல்ல, இது அல்ல, இது எனக்கு இல்லை, இது என் சுயமாக இல்லை’
என்று கருதுகிறார். அவருக்கு மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த
உணர்வின் மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி,
துன்பம் அல்லது விரக்தி அவரை எழுப்புகிறது.
‘இது
என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுயமாக இல்லை’ என்று
கருதுகிறார். அவருக்கு, அந்த உணர்தல் மாற்றங்கள் மற்றும் மாறுபடும். அந்த
உணர்வின் மாற்றம் மற்றும் மாறுபாடு, துக்கம், புலம்பெயர்வு, வலி, துன்பம்
அல்லது விரக்தி ஆகியவை அவரை எழுகின்றன.
‘இது
என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு, இந்த
கட்டடங்கள் மாறும் மற்றும் மாறுபடும். இந்த கட்டடங்களின் மாற்றம் மற்றும்
மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி, துன்பம் அல்லது விரக்தி அவரை
எழுப்புகிறது.
‘இது
என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவரைப்
பொறுத்தவரை என்று உணர்வு மாற்றுகிறது மற்றும் வேறுபடுகிறது. என்று உணர்வு
மாற்றம் மற்றும் மாறுபாடும் இல்லை துக்கம் புலம்பலும் வலி, துன்பத்துடன்
அல்லது விரக்தியிலும் அவரை எழுந்துள்ளன. இந்த bhikkhus, அல்லாத காக்கவும்
மூலம் அல்லாத கிளர்ச்சி அங்கு எவ்வளவு உள்ளது.
ఫారం,
ఫీలింగ్, పర్సెప్షన్, కట్టు, కాన్సియస్నెస్, గురించి వంటి ‘ఈ నాది, నేను
ఈ, ఈ నా స్వీయ కాదు am.’ అతనికి, ఫారం మార్పులు మరియు varies.With మార్పు
మరియు ఆ వైవిధ్యం ఫారం, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ
ఉత్పన్నమయ్యే.
బాధ తలెత్తే మరియు విరమణ ఐదు ఉద్రేకాలను జరుగుతుంది.
నేను
కాని తగులుకున్న ద్వారా తగులుకున్న మరియు కాని పోరాటాల ద్వారా ఆందోళన
ఏమిటో వివరించు ఉంటుంది. ఈ వినండి మరియు ధ్యాస, నేను మాట్లాడటం కమిటీ
non-clinging.Here
ద్వారా కాని ఆందోళన, ఒక ఆదేశాలు నోబుల్ శిష్యుడు ఫారం, ఫీలింగ్,
పర్సెప్షన్, కట్టు, కాన్సియస్నెస్, చా ‘ఈ నాది, నేను ఈ ఉన్నాను, ఈ నా స్వీయ
కాదు.’ అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు మరియు
వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
ఎదురవుతాయి.
ఒక
uninstructed సామాన్య వ్యక్తి సంబంధించి ఫారం, ఫీలింగ్, పర్సెప్షన్,
కట్టు, కాన్సియస్నెస్, వంటి ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’
అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు మరియు వైవిధ్యం తో,
దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
Sāvatthi ప్రారంభ.
-
నేను మీరు bhikkhus వివరించు, నాన్-తగులుకున్న ద్వారా తగులుకున్న మరియు
కాని పోరాటాల ద్వారా ఆందోళన ఏమిటి. ఈ వినండి మరియు ధ్యాస, నేను మాట్లాడటం
కమిటీ
- అవును, భంటే, Bhagavā వరకు bhikkhus సమాధానం. Bhagavā విధంగా మాట్లాడుతున్నారు:
-
ఎలా, bhikkhus, తగులుకున్న ద్వారా అక్కడ ఆందోళన ఉంది? ఇక్కడ, bhikkhus, ఒక
uninstructed సామాన్య వ్యక్తి సంబంధించి రూపం ‘ఈ గని ఉంది, నేను ఈ
ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క
మార్పు మరియు వైవిధ్యం తో, దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ
అతనికి అక్కడ ఎదురవుతాయి.
అతను
ఫీలింగ్ చా ‘ఈ గని, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఆ ఫీలింగ్
మార్పులు మరియు విభిన్నంగా. అనుభూతుల మార్పు మరియు వైవిధ్యం తో, దుఃఖము,
lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
అతను
పర్సెప్షన్ చా ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి
కోసం, ఆ జ్ఞానము మార్చుకొని మారుతుంది. ఆ జ్ఞానము యొక్క మార్పు మరియు
వైవిధ్యం తో, అతనికి అక్కడ ఉత్పన్నమయ్యే బాధ, lamentation, నొప్పి, బాధ
మరియు నిరాశ
అతను
కట్టు చా ‘, ఈ గని ఉంది నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఈ కట్టు
మార్చడానికి మరియు మారుతూ ఉంటాయి. ఈ కట్టు మార్పు మరియు వైవిధ్యం తో,
దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
అతను
స్పృహ విషయంలో ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఆ
కాన్షియస్నెస్ మార్చుకొని మారుతుంది. ఆ కాన్షియస్నెస్ మార్పు మరియు
వైవిధ్యం తో, దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ
ఎదురవుతాయి. ఈ bhikkhus, తగులుకున్న ద్వారా ఆందోళన ఉంది ఎలా ఉంది.
ఎలా,
bhikkhus, అక్కడ కాని తగులుకున్న ద్వారా కాని ఆందోళన ఉంది? ఇక్కడ,
bhikkhus, ఒక ఆదేశాలు నోబుల్ శిష్యుడు ఫారం ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా
స్వీయ కాదు.’ చా అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు
మరియు వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
ఎదురవుతాయి.
అతను
ఫీలింగ్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఆ
ఫీలింగ్ మార్పులు మరియు విభిన్నంగా. అనుభూతుల మార్పు మరియు వైవిధ్యం తో, ఏ
బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
అతను
పర్సెప్షన్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి కోసం, ఆ
జ్ఞానము మార్చుకొని మారుతుంది. ఆ జ్ఞానము యొక్క మార్పు మరియు వైవిధ్యం
తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
అతను
కట్టు చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఈ కట్టు
మార్చడానికి మరియు మారుతూ ఉంటాయి. ఈ కట్టు మార్పు మరియు వైవిధ్యం తో, ఏ
బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
అతను
కాన్సియస్నెస్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఆ
కాన్షియస్నెస్ మార్చుకొని మారుతుంది. ఆ కాన్షియస్నెస్ మార్పు మరియు
వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
ఎదురవుతాయి. ఈ bhikkhus, కాని తగులుకున్న ద్వారా కాని ఆందోళన ఉంది ఎలా
ఉంది.
فارم،
احساس، خیال، تشکیل، شعور، شعور کے بارے میں، جیسا کہ یہ میرا نہیں ہے،
میں یہ نہیں ہوں، یہ میرا خود نہیں ہے. ‘ اس کے لئے، اس کی شکل میں تبدیلی
اور مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت،
درد، تکلیف اور ناراضگی پیدا ہوتی ہے.
پانچ مجموعوں میں درد کی بڑھتی ہوئی اور تکلیف ہوتی ہے.
میں
آپ کو بے نقاب کروں گا کہ غیر مسدود کرنے کے ذریعے گھومنے اور غیر طہارت
کے ذریعے آتشبازی کیا ہے. اس کو سنیں اور توجہ دینا، میں بات کروں گا
غیر
طہارت کے ذریعے غیر طلاق، ایک ہدایت، احساس، تصور، تشکیل، شعور کے طور پر
ایک ہدایت عظیم شاگرد، شعور کے طور پر ‘یہ میرا نہیں ہے، میں یہ نہیں ہے،
یہ میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس فارم
کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور ناراضگی اس
میں پیدا ہوتی ہے.
ایک
غیر منظم شدہ عام انفرادی طور پر فارم، احساس، خیال، تخلیق، شعور، جیسا کہ
‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس کے لئے، وہ تبدیلیاں اور
مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے ساتھ، اس میں غم، مادہ،
درد، درد اور ناامیدی میں پیدا ہوتا ہے.
سٹیتی افتتاحی.
-
میں آپ کو بے نقاب کروں گا، بھیکفس، غیر چڑھنے کے ذریعے گھومنے اور غیر
جانبداری کے ذریعے آتشبازی کیا ہے. اس کو سنیں اور توجہ دینا، میں بات کروں
گا
جی ہاں، بھٹی نے بھگاہ کو بھگاہ کو جواب دیا. بھگوا نے اس طرح سے کہا:
اور
کس طرح، بھوکھس، وہاں گھومنے کے ذریعے تحریک ہے؟ یہاں، بھیکفس، ایک غیر
منظم شدہ عام انفرادی طور پر ‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس
کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے
ساتھ، اس میں غم، مادہ، درد، درد اور ناامیدی میں پیدا ہوتا ہے.
وہ
اس کے بارے میں محسوس کرتے ہیں کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود
ہے. ‘ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس احساس کی تبدیلی اور
تبدیلی کے ساتھ، وہاں اس میں غم، ماتحت، درد، مصیبت اور ناامیدگی پیدا ہوتی
ہے.
وہ
اس بات کا یقین کرتا ہے کہ ‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس
کے لئے، اس تصور میں تبدیلی اور مختلف ہوتی ہے. اس تصور کی تبدیلی اور
تبدیلی کے ساتھ، وہاں اس میں غم، ماتحت، درد، مصیبت اور ناامیدگی پیدا ہوتی
ہے
وہ
اس طرح کے طور پر تیار ہیں جیسا کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود
ہے. ‘ اس کے لئے، یہ تخلیق تبدیلیاں اور مختلف ہوتی ہیں. ان نظریات کی
تبدیلی اور تبدیلی کے ساتھ، اس میں غم، مادہ، درد، مصیبت اور ناامیدی میں
پیدا ہوتا ہے.
وہ
شعور کا احترام کرتا ہے جیسا کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے. ‘
اس کے لئے، شعور میں تبدیلی اور مختلف ہوتی ہے. اس شعور کی تبدیلی اور
تبدیلی کے ساتھ، اس میں غم، مادہ، درد، درد اور ناامیدی میں پیدا ہوتا ہے.
یہ، Bhikkhus، یہ ہے کہ کس طرح گھومنے کے ذریعے تحریک ہے.
اور
کس طرح، بھوکھس، غیر طلاق کے ذریعے غیر طہارت نہیں ہے؟ یہاں، بھیکفس، ایک
ہدایت کے عظیم شاگرد کا تعلق فارم کے طور پر ‘یہ میرا نہیں ہے، میں یہ نہیں
ہوں، یہ میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس
فارم کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور
ناراضگی اس میں پیدا ہوتی ہے.
وہ
اس کے بارے میں محسوس کرتے ہیں ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ
میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس احساس کی
تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، درد، اور ناراضگی اس میں
پیدا ہوتا ہے.
وہ
اس بات کا یقین کرتا ہے کہ ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ میرا
خود نہیں ہے.’ اس کے لئے، اس تصور میں تبدیلی اور مختلف ہوتی ہے. اس تصور
کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، درد، اور ناراضگی اس
میں پیدا ہوتا ہے.
وہ
اس طرح کے طور پر تیار ہیں ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ میرا
خود نہیں ہے.’ اس کے لئے، ان اورموضو تبدیل کرنے اور مختلف ہوتی ہیں. ان
نظریات کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، مصیبت اور نہ
ہی ناامیدی اس میں پیدا ہوتی ہے.
وہ
شعور کا احترام کرتا ہے جیسا کہ یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ
میرا خود نہیں ہے. ‘ اس کے لئے، کہ شعور میں تبدیلی اور مختلف ہوتی ہے. اس
شعور کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور
ناراضگی اس میں پیدا ہوتی ہے. یہ bhikkhus، غیر معلق ذریعے غیر تحریک ہے کس
طرح ہے.
Về
Mẫu, thọ, tưởng, Fabrications, ý thức, như ‘này không phải của tôi là,
tôi không này, đây không phải là tự ngã của tôi.’ Đối với ông, rằng
những thay đổi Form và varies.With sự thay đổi và sự thay đổi đó Form,
không có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh.
Sự chấm dứt phát sinh và đau khổ diễn ra trong năm uẩn.
Tôi
sẽ trình bày chi tiết các bạn là những gì kích động qua bám víu và
không kích động qua không bám víu. Nghe này và chú ý, tôi sẽ nói
Không
kích động qua non-clinging.Here, một đệ tử cao quý chỉ coi Mẫu, thọ,
tưởng, Fabrications, ý thức, như ‘này không phải của tôi là, tôi không
này, đây không phải là tự ngã của tôi.’ Đối với ông, rằng Form thay đổi
và thay đổi. Với sự thay đổi và sự thay đổi đó Form, không có nỗi buồn,
bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
Một
uninstructed bình thường liên quan cá nhân Mẫu, thọ, tưởng,
Fabrications, ý thức, như ‘Đây là của tôi, tôi này, đây là tự ngã của
tôi.’ Đối với ông, rằng Form thay đổi và thay đổi. Với sự thay đổi và
biến thể của mẫu đó, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền não
và tuyệt vọng.
Các Savatthi khai mạc.
-
Tôi sẽ trình bày chi tiết bạn, các Tỳ kheo, là những gì kích động qua
bám víu và không kích động qua không bám víu. Nghe này và chú ý, tôi sẽ
nói
- Vâng, Bhante, trả lời các Tỳ kheo hãy các Bhagava. Các Bhagava nói như sau:
-
Và làm thế nào, các Tỳ kheo, là có kích động qua bám víu? Ở đây, các Tỳ
kheo, một uninstructed bình thường cá nhân liên quan Mẫu như ‘Đây là
của tôi, tôi này, đây là tự ngã của tôi.’ Đối với ông, rằng Form thay
đổi và thay đổi. Với sự thay đổi và biến thể của mẫu đó, có nảy sinh
trong ông nỗi buồn, bi, khổ, phiền não và tuyệt vọng.
Ông
coi cảm giác như ‘Đây là của tôi, tôi này, đây là tự ngã của tôi.’ Đối
với ông, rằng những thay đổi cảm giác và thay đổi. Với sự thay đổi và
biến thể của cảm giác đó, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền
não và tuyệt vọng.
Ông
coi Perception là ‘này là của tôi, tôi này, đây là tự ngã của tôi.’ Đối
với ông, Perception rằng những thay đổi và thay đổi. Với sự thay đổi và
biến thể của Perception đó, có nảy sinh trong ông nỗi buồn, bi, khổ,
phiền não và tuyệt vọng
Ông
coi Fabrications như ‘Đây là của tôi, tôi này, đây là tự ngã của tôi.’
Đối với ông, những Fabrications thay đổi và thay đổi. Với sự thay đổi và
biến thể của những Fabrications, có nảy sinh trong ông nỗi buồn, bi,
khổ, phiền não và tuyệt vọng.
Ông
coi ý thức là ‘này là của tôi, tôi này, đây là tự ngã của tôi.’ Đối với
ông, ý thức rằng những thay đổi và thay đổi. Với sự thay đổi và biến
thể của ý thức rằng, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền não
và tuyệt vọng. , Tỳ kheo này, là làm thế nào có kích động qua bám víu.
Và
làm thế nào, các Tỳ kheo, là có phi kích động qua không bám víu? Ở đây,
các Tỳ kheo, một đệ tử cao quý chỉ coi Biểu mẫu làm ‘Đây không phải là
của tôi, tôi không này, đây không phải là tự ngã của tôi.’ Đối với ông,
rằng Form thay đổi và thay đổi. Với sự thay đổi và sự thay đổi đó Form,
không có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh
trong hắn.
Ông
coi cảm giác như ‘Đây không phải là của tôi, tôi không này, đây không
phải là tự ngã của tôi.’ Đối với ông, rằng những thay đổi cảm giác và
thay đổi. Với sự thay đổi và biến thể của cảm giác rằng, không có nỗi
buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
Ông
coi Perception là ‘Đây không phải là của tôi, tôi không này, đây không
phải là tự ngã của tôi.’ Đối với ông, Perception rằng những thay đổi và
thay đổi. Với sự thay đổi và biến thể của Perception rằng, không có nỗi
buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
Ông
coi Fabrications như ‘Đây không phải là của tôi, tôi không này, đây
không phải là tự ngã của tôi.’ Đối với ông, những Fabrications thay đổi
và thay đổi. Với sự thay đổi và biến thể của những Fabrications, không
có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong
hắn.
Ông
coi ý thức là ‘Đây không phải là của tôi, tôi không này, đây không phải
là tự ngã của tôi.’ Đối với ông, ý thức rằng những thay đổi và thay
đổi. Với sự thay đổi và biến thể của ý thức rằng, không có nỗi buồn, bi,
khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn. , Tỳ kheo này,
là làm thế nào có phi kích động qua không bám víu.