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𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun 31 Jan 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:53 am
𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun  31 Jan 2022

Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —

All Societies to Attain Final Goal
Do Good!
Grow Vegetable & Fruit Food!
Purify Mind !
Be Kind!


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Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
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Tree >> Sutta Piṭaka >> Majjhima Nikāya
MN 137 (M iii 215)
Saḷāyatanavibhaṅga Sutta
{excerpt}
— An analysis of the senses —
[saḷāyatana-vibhaṅga]

30) Classical English,Roman,


Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —

All Societies to Attain Eternal Bliss
Do Good!
Grow Vegetable & Fruit Food!
Purify Mind !
Be Kind!

In
this deep and very interesting sutta, the Buddha defines among other
things what are the investigations of pleasant, unpleasant and neutral
mental feelings, and also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.


The
eighteen explorations for the intellect should be known’: thus was it
said. And in reference to what was it said? Seeing a form via the eye,
one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; hearing a sound via the
ear, one explores a form that can act as the basis for happiness, one
explores a form that can act as the basis for unhappiness, one explores a
form that can act as the basis for equanimity; smelling an aroma via
the nose, one explores an aroma that can act as the basis for happiness,
one explores an aroma that can act as the basis for unhappiness, one
explores an aroma that can act as the basis for equanimity; tasting a
flavor via the tongue, one explores a flavor that can act as the basis
for happiness, one explores a flavor that can act as the basis for
unhappiness, one explores a flavor that can act as the basis for
equanimity; feeling a tactile sensation via the body, one explores a
tactile sensation that can act as the basis for happiness, one explores a
tactile sensation that can act as the basis for unhappiness, one
explores a tactile sensation that can act as the basis for equanimity;
cognizing an idea via the intellect, one explores an idea that can act
as the basis for happiness, one explores an idea that can act as the
basis for unhappiness, one explores an idea that can act as the basis
for equanimity. Thus the six happiness-explorations, the six
distress-explorations, the six equanimity-explorations, the eighteen
explorations for the intellect should be known’: thus was it said. And
in reference to this was it said.

And
what are the six kinds of household joy? The joy that arises when one
regards as an acquisition the acquisition of forms cognizable by the eye
— agreeable, pleasing, charming, endearing, connected with worldly
baits — or when one recalls the previous acquisition of such forms after
they have passed, ceased, & changed: That is called household joy.
The joy that arises when one regards as an acquisition the acquisition
of sounds cognizable by the ear — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous acquisition of such sounds after they have passed, ceased,
& changed: That is called household joy. The joy that arises when
one regards as an acquisition the acquisition of aromas cognizable by
the nose — agreeable, pleasing, charming, endearing, connected with
worldly baits — or when one recalls the previous acquisition of such
aromas after they have passed, ceased, & changed: That is called
household joy. The joy that arises when one regards as an acquisition
the acquisition of flavors cognizable by the tongue — agreeable,
pleasing, charming, endearing, connected with worldly baits — or when
one recalls the previous acquisition of such flavors after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of
tactile sensations cognizable by the body — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household joy. The joy
that arises when one regards as an acquisition the acquisition of ideas
cognizable by the intellect — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
acquisition of such ideas after they have passed, ceased, & changed:
That is called household joy.

And
what are the six kinds of renunciation joy? The joy that arises when —
experiencing the inconstancy of those very forms, their change, fading,
& cessation — one sees with right discernment as it actually is that
all forms, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: That is called renunciation joy. The joy that arises when —
experiencing the inconstancy of those very aromas, their change, fading,
& cessation — one sees with right discernment as it actually is
that all aromas, past or present, are inconstant, stressful, subject to
change:

That
is called renunciation joy. The joy that arises when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: That is called renunciation joy. The joy that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change: That is called renunciation joy.

And
what are the six kinds of household distress? The distress that arises
when one regards as a non-acquisition the non-acquisition of forms
cognizable by the eye — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such forms after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of sounds
cognizable by the ear — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such sounds after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of aromas
cognizable by the nose — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such aromas after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of flavors
cognizable by the tongue — agreeable, pleasing, charming, endearing,
connected with worldly baits — or when one recalls the previous
non-acquisition of such flavors after they have passed, ceased, &
changed: That is called household distress. The distress that arises
when one regards as a non-acquisition the non-acquisition of tactile
sensations cognizable by the body — agreeable, pleasing, charming,
endearing, connected with worldly baits — or when one recalls the
previous non-acquisition of such tactile sensations after they have
passed, ceased, & changed: That is called household distress. The
distress that arises when one regards as a non-acquisition the
non-acquisition of ideas cognizable by the mind — agreeable, pleasing,
charming, endearing, connected with worldly baits — or when one recalls
the previous non-acquisition of such ideas after they have passed,
ceased, & changed: That is called household distress.

And
what are the six kinds of renunciation distress? The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
forms, their change, fading, & cessation — he sees with right
discernment as it actually is that all forms, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress. The distress coming from the longing that arises in one who is
filled with longing for the unexcelled liberations when — experiencing
the inconstancy of those very sounds, their change, fading, &
cessation — he sees with right discernment as it actually is that all
sounds, past or present, are inconstant, stressful, subject to change
and he is filled with this longing: ‘O when will I enter & remain in
the dimension that the noble ones now enter & remain in?’ This is
called renunciation distress. The distress coming from the longing that
arises in one who is filled with longing for the unexcelled liberations
when — experiencing the inconstancy of those very aromas, their change,
fading, & cessation — he sees with right discernment as it actually
is that all aromas, past or present, are inconstant, stressful, subject
to change and he is filled with this longing: ‘O when will I enter &
remain in the dimension that the noble ones now enter & remain in?’
This is called renunciation distress. The distress coming from the
longing that arises in one who is filled with longing for the unexcelled
liberations when — experiencing the inconstancy of those very flavors,
their change, fading, & cessation — he sees with right discernment
as it actually is that all flavors, past or present, are inconstant,
stressful, subject to change and he is filled with this longing: ‘O when
will I enter & remain in the dimension that the noble ones now
enter & remain in?’ This is called renunciation distress.

The
distress coming from the longing that arises in one who is filled with
longing for the unexcelled liberations when — experiencing the
inconstancy of those very tactile sensations, their change, fading,
& cessation — he sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change and he is filled with this longing: ‘O when will I
enter & remain in the dimension that the noble ones now enter &
remain in?’ This is called renunciation distress. The distress coming
from the longing that arises in one who is filled with longing for the
unexcelled liberations when — experiencing the inconstancy of those very
ideas, their change, fading, & cessation — he sees with right
discernment as it actually is that all ideas, past or present, are
inconstant, stressful, subject to change and he is filled with this
longing: ‘O when will I enter & remain in the dimension that the
noble ones now enter & remain in?’ This is called renunciation
distress.

And
what are the six kinds of household equanimity? The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action{2}
& who is blind to danger{3} — sees a form with the eye. Such
equanimity does not go beyond forms, which is why it is called household
equanimity. The equanimity that arises when a foolish, deluded person —
a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
hears a sound with the ear. Such equanimity does not go beyond sounds,
which is why it is called household equanimity. The equanimity that
arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — odors an aroma with the nose. Such
equanimity does not go beyond aromas, which is why it is called
household equanimity. The equanimity that arises when a foolish, deluded
person — a run-of-the-mill, untaught person who has not conquered his
limitations or the results of action & who is blind to danger —
tastes a flavor with the tongue. Such equanimity does not go beyond
flavors, which is why it is called household equanimity. The equanimity
that arises when a foolish, deluded person — a run-of-the-mill, untaught
person who has not conquered his limitations or the results of action
& who is blind to danger — feels a tactile sensation with the body.
Such equanimity does not go beyond tactile sensations, which is why it
is called household equanimity. The equanimity that arises when a
foolish, deluded person — a run-of-the-mill, untaught person who has not
conquered his limitations or the results of action & who is blind
to danger — cognizes an idea with the intellect. Such equanimity does
not go beyond ideas, which is why it is called household equanimity.
And
what are the six kinds of renunciation equanimity? The equanimity that
arises when — experiencing the inconstancy of those very forms, their
change, fading, & cessation — one sees with right discernment as it
actually is that all forms, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond forms, which is why it is
called renunciation equanimity. The equanimity that arises when —
experiencing the inconstancy of those very sounds, their change, fading,
& cessation — one sees with right discernment as it actually is
that all sounds, past or present, are inconstant, stressful, subject to
change: This equanimity goes beyond sounds, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very aromas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
aromas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond aromas, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very flavors, their change, fading, &
cessation — one sees with right discernment as it actually is that all
flavors, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond flavors, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very tactile sensations, their change, fading,
& cessation — one sees with right discernment as it actually is that
all tactile sensations, past or present, are inconstant, stressful,
subject to change: This equanimity goes beyond tactile sensations, which
is why it is called renunciation equanimity. The equanimity that arises
when — experiencing the inconstancy of those very ideas, their change,
fading, & cessation — one sees with right discernment as it actually
is that all ideas, past or present, are inconstant, stressful, subject
to change:

This
equanimity goes beyond tactile sensations, which is why it is called
renunciation equanimity. The equanimity that arises when — experiencing
the inconstancy of those very ideas, their change, fading, &
cessation — one sees with right discernment as it actually is that all
ideas, past or present, are inconstant, stressful, subject to change:
This equanimity goes beyond ideas, which is why it is called
renunciation equanimity.

But
steered by the Tathagata — worthy and rightly self-awakened — the
person to be tamed fans out in eight directions. Possessed of form,
he/she sees forms. This is the first direction.

The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.
So
vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho panetaṃ
vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo
sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā
dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ
dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.

‘Among
master trainers, he is said to be ‘the unexcelled trainer of those
people fit to be tamed’: thus was it said. And in reference to what was
it said? Steered by the elephant trainer, the elephant to be tamed runs
in only one direction: east, west, north, or south. Steered by the horse
trainer, the horse to be tamed runs in only one direction: east, west,
north, or south. Steered by the ox trainer, the ox to be tamed runs in
only one direction: east, west, north, or south.

Not percipient of form internally, he/she sees forms externally. This is the second direction.

Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

He/she is intent only on the beautiful. This is the third direction.

With
the complete transcending of perceptions of [physical] form, with the
disappearance of perceptions of resistance, and not heeding perceptions
of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
in the dimension of the infinitude of space. This is the fourth
direction.

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;
With
the complete transcending of the dimension of the infinitude of space,
[perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
dimension of the infinitude of consciousness. This is the fifth
direction.

With
the complete transcending of the dimension of the infinitude of
consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
remains in the dimension of nothingness. This is the sixth direction.

With
the complete transcending of the dimension of nothingness, he/she
enters and remains in the dimension of neither perception nor
non-perception. This is the seventh direction.

With
the complete transcending of the dimension of neither perception nor
non-perception, he/she enters and remains in the cessation of perception
and feeling. This is the eighth direction.
——————————-
In
this deep & very interesting sutta,the Buddha defines among other
things what are the investigations of pleasant,unpleasant & neutral
mental feelings, & also defines the expression found in the standard
description of the Buddha: ‘anuttaro purisadammasārathī’.
——————
Steered
by the Tathagata worthy & rightly self-awakened—the person to be
tamed fans out in eight directions.’Among master trainers,he is said to
be the unexcelled trainer of those people fit to be tamed’: thus was it
said & in reference to this was it said
—————–
That is what the Blessed One said.Gratified,the monks delighted in the Blessed One’s words.
7. The Analysis Of The Six Sense Fields (Saḷāyatanavibhaṅga Sutta)

05) Classical Pāḷi,


‘Aṭṭhārasa
manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati,
domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ
upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ upavicarati,
domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ saddaṃ
upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
paṭicca vuttaṃ.

‘Chattiṃsa
sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha
gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
upekkhā, cha nekkhammasitā upekkhā.
The
thirty-six states to which beings are attached{1} should be known’:
thus was it said. And in reference to what was it said? Six kinds of
household joy & six kinds of renunciation joy; six kinds of
household distress & six kinds of renunciation distress; six kinds
of household equanimity & six kinds of renunciation equanimity.
Tattha
katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni
somanassāni.

Tattha
katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
somanassāni.

Tattha
katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ saddānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
gehasitāni domanassāni.

Tattha
katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
domanassāni.

Tattha
katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.

Tattha
katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
tveva aniccataṃ viditvā Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā
etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti
evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā
evarūpā upekkhā phoṭṭhabbaṃ sā ativattati. Tasmā sā upekkhā
nekkhammasitāti vuccati. Dhammā tveva aniccataṃ viditvā
vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā ativattati.
Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā.
Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca
vuttaṃ.

‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

sabbaso
rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati:
ayaṃ catutthī disā;

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

Tathāgatena,
bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā
vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti:
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


The Sublime Attitudes and the Four Stages of Enlightenment | Ariyathushel Arahant | Metta Mudita
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The Sublime Attitudes and the Four Stages of Enlightenment | Ariyathushel Arahant | Metta Mudita
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  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
    इस गहरे और बहुत ही रोचक सुट्टा में, बुद्ध अन्य चीजों के बीच परिभाषित
    करता है, सुखद, अप्रिय और तटस्थ मानसिक भावनाओं की जांच क्या है, और बुद्ध
    के मानक विवरण में दी गई अभिव्यक्ति को भी परिभाषित करती है: ‘अनुटारो
    पुरीसदम्माराथी’।


14) Classical Azerbaijani- Klassik Azərbaycan,Tathagata
Worthy & haqlı olaraq özünü oyandırdığını şəxs səkkiz
directions.’Among usta təlimçi həyata azarkeşləri öyrədilmiş olması ilə
idarə, o insanların öyrədilmiş uyğun bir unexcelled məşqçi olduğu ifadə
edilir: belə deyilir & oldu bu istinad deyilir idi


15) Classical Basque- Euskal klasikoa,
Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
Honen erreferentzia esan zen
16) Classical Belarusian-Класічная беларуская,Кіраванае
Татхагатые Годны і правільна сам-прачнуўся-чалавек, каб быць прыручылі
прыхільнік ў васьмі галоўных трэнерах directions.’Among, ён сказаў, каб
быць непераўзыдзеным трэнерам гэтых людзі падыходзяць да утаймаваць »:
такім чынам, было сказана і ў спасылка на гэта было сказана



17) Classical Bengali-ক্লাসিক্যাল বাংলা,Tathagata
আছে যোগ্য ও ন্যায়ত স্ব-জাগরিত ব্যক্তি আট directions.’Among মাস্টার
প্রশিক্ষক আউট ভক্ত আয়ত্ত করা দ্বারা বাহিত, তিনি বলেন হয় unexcelled
প্রশিক্ষকের হতে সেই সব লোককেও আয়ত্ত করা মাপসই ‘: এইভাবে বলা & ছিল
এই রেফারেন্স বলা ছিল


18) Classical Bosnian-Klasični bosanski,Upravlja
Tathāgata dostojan i pravom self-probuđene-lice koje se ukrotiti
navijača u osam directions.’Among master trenera, on je rekao da je
neprevaziđen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
u pozivanje na ovaj je to rekao


19) Classical Bulgaria- Класически българск,Управлявани
от Татхагата достойните и с право самостоятелно събудил-лицето да бъде
опитомен фенове в осем directions.’Among майстори обучители, той се
смята за най непревъзхождащ треньор на тези хора, годни да бъдат
укротени “: по този начин беше го каза и в позоваване на това беше го
каза

  • 20) Classical Catalan-Català clàssic Dirigit
    pel Tathagata digna i amb raó acte-desperta-la persona a ser domesticat
    aficionats a terme en vuit directions.’Among capacitadors, que es diu
    que és l’entrenador insuperable d’aquestes persones de capacitat per ser
    domesticat ‘: així va ser que va dir i en referència a això va ser que
    va dir

  • 21) Classical Cebuano-Klase sa Sugbo, Migiya
    sa Tathagata takus & hustong-sa-kaugalingon nahigmata-ang tawo sa
    anaron fans gikan sa walo ka directions.’Among agalon trainers, siya
    miingon nga ang mga hitupngang trainer sa mga tawo takus sa anaron ‘,
    mao kini miingon nga kini & sa paghisgot niini nga mao kini miingon
  • 22) Classical Chichewa-Chikale cha Chichewa,Zamphamvu
    ndi Tathagata woyenera & moyenerera kudziletsa kudzutsidwa-munthu
    kuti akuweta mafani mu eyiti directions.’Among mbuye aphunzitsi, iye
    anati kukhala unexcelled mphunzitsi wa anthu woyenera analamulira ‘:
    Motero zinali anati & mu Buku limeneli linali ilo linati
  •  
    23) Classical Chinese (Simplified)-古典中文(简体),由tathagata值得和正确的自我唤醒 - 在八个方向驯服的人。“郑大师培训师,他据说是那些适合被驯服的人的未被培训师”:因此是它的说法参考这是说
  • 24) Classical Chinese (Traditional)-古典中文(繁體),由tathagata值得和正確的自我喚醒 - 在八個方向馴服的人。“鄭大師培訓師,他據說是那些適合被馴服的人的未被培訓師”:因此是它的說法參考這是說
  • 25) Classical Corsican-Corsa Corsicana,Guidatu
    da a degna di u tatathagata è di a denunziata à l’auto in ottu
    direzzione.’among Maestru Trainer, hè dettu chì hè u trainer incoltuatu
    di quelli chì si sò dettu: dunque hà dettu & In Riferimentu à questu
    hè dettu
  • 26) Classical Croatian-Klasična hrvatska,Upravljao
    je Tathagata dostojan i pravilnoj samostalno probudio-osobe koje treba
    ukrotiti navijača u osam directions.’Among master trenera, on je rekao
    da se neprevaziđen trener ti ljudi pristaju biti pitoma ‘: tako je
    pisalo i na pozivanje na to je li to rekao
  • 27) Classical Czech-Klasická češtinaŘízen
    Tathágaty Worthy a oprávněně vlastním probudil-osoby, která má být
    zkrocen fanoušky v osmi directions.’Among master trenéry, když se říká,
    že je nevyznamenaný trenér tito lidé fit být zkrocen “: tak to byl řekl,
    a ve odkaz na toto bylo to řekl

  • 28) Classical Danish-Klassisk dansk,Klassisk dansk,Styret
    af Tathagata værdig & rette selvstændige vækket-personen, som skal
    tæmmes fans ud i otte directions.’Among master-trænere, er han siges at
    være den uovertrufne træner af disse mennesker passer til at blive
    tæmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
  • 29) Classical Dutch- Klassiek Nederlands,Aangestuurd
    door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
    moet worden getemd fans uitgevoerd in acht directions.’Among meester
    trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
    mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
    dit gezegd
  • 30) Classical English,Roman,Steered
    by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
    Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
    Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
    it Said & In Reference to this was it said
  • 31) Classical Esperanto-Klasika Esperanto,Regita
    de la Tathagata, inda & prave mem-vekita-la persono esti dresita
    fanoj en ok directions.’Among mastro trejnistoj, li laŭdire estas la
    nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
    osmanthus Said & en referenco al ĉi tiu estis ŝin Said




  • 32) Classical Estonian- klassikaline eesti keel,Mida
    juhib Tathagata, väärt ja õigesti ise ärganud-isik, taltsutatud fännid
    läbi kaheksa directions.’Among kapten koolitajad, ta on öelnud, et
    unexcelled treener neid inimesi sobivaks taltsutatud “: see oli
    osmanthus Said & viidates sellele oli see Said












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    The
    1893 World Parliament of Religions is the landmark beginning of the
    modern interfaith movement. Today’s Parliament Convenings are the
    world’s largest and most inclusive interfaith gathering, with an average
    attendance of 8,000 participants.
    Many questions are being raised on the silence of the Center on Pegasus report: Mayawati

    Bahujan
    Samaj Party (BSP) President Mayawati has targeted the BJP-led central
    government in the Pegasus case, saying that instead of giving credible
    answers by being accountable and responsible to the country and the
    people, the silence of the Center raises new questions. does.

    Bahujan
    Samaj Party (BSP) President Mayawati targeted the BJP-led central
    government in the Pegasus case, saying that instead of giving credible
    answers by being accountable and responsible to the country and the
    people, the silence of the Center and also raises new questions. While
    tweeting on this issue, Mayawati said – ‘The ghost of Pegasus espionage
    scandal is continuously making the central government and BJP sleepless.
    New revelations are being made every day in this very serious matter,
    yet instead of giving credible answers by being accountable and
    responsible to the country and the people, the silence of the Center
    raises new questions. Let the government disclose.

    In
    a series of tweets, Mayawati said, “Also, comments like ‘supari media’
    by former army chief and union minister on new Pegasus facts are highly
    indecent, which proves the narrow thinking of the government. In the
    Pegasus case, India’s name coming in the category of rulers of countries
    like Mexico, Poland, Hungary etc. is no less a matter of concern.

    UP elections: Mayawati attacks Congress, calls it ‘Votkatwa’ party in Uttar Pradesh

    It
    is noteworthy that a report in American newspaper New York Times
    claimed that India had bought Pegasus spyware in 2017 as part of a $2
    billion defense deal with Israel, after which a major controversy arose
    on Saturday. And the opposition accused the government of being involved
    in illegal espionage and termed it as ‘treason’.
    New petition filed in SC in Pegasus case, seeking registration of FIR against those involved in the deal
    granthshala.in
    Many questions are being raised on the silence of the Center on Pegasus report: Mayawati


    The
    ghost of Pegasus espionage case is continuously making the central
    government and BJP sleepless. New revelations are being made regularly
    in this very serious matter, yet instead of giving credible answers by
    being accountable and responsible towards the country and the people,
    the silence of the Center raises new questions. The government should
    disclose

    At
    the same time, comments like ’supari media’ of former army chief and
    union minister on new facts of Pegasus are very indecent, which proves
    the narrow thinking of the government. In Pegasus case, India’s name
    coming in the category of rulers of countries like Mexico, Poland,
    Hungary etc. is also not a matter of less concern.

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