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1251 LESSON 31814 SUNDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY Kindly render exact translation in your mother tounge of this Google translation and become a Stream Enterer TRUTH YOU UTTER! NUMBERS DONT MATTER ! Dubakor fraud EVMs the CEC dubakor Sampath tamper! Voters the CJI Dubakor Sadasivam did not care! Hence the Dubakor BJP snatched power! Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder! Democracy now in gutter! awakenmediaprabandhak ~ A fine WordPress.com site TIPTAKA中國古典(繁體) TIPTAKA u klasičnoj hrvatskoj TIPTAKA v klasické české
Filed under: General
Posted by: site admin @ 6:20 pm

1251 LESSON 31814 SUNDAY 

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY

Kindly render exact translation in your mother tounge of this Google translation and become a Stream Enterer

TRUTH YOU UTTER!
NUMBERS DONT MATTER !

Dubakor fraud  EVMs the CEC dubakor Sampath tamper!
Voters the CJI Dubakor Sadasivam did not care!
Hence the Dubakor BJP snatched power!
Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder!
Democracy now in gutter!

awakenmediaprabandhak

~ A fine WordPress.com site


TIPTAKA中國古典(繁體)


TIPTAKA u klasičnoj hrvatskoj


TIPTAKA v klasické české

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TIPITAKA

TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons


TIPITAKA   AND   TWELVE   DIVISIONS  is the collection of the teachings
of the Buddha over 45 years. It consists of Sutta (the conventional
teaching), Vinaya (Disciplinary code) and Abhidhamma (commentaries).

The Tipitaka was compiled and arranged in its present form by the
disciples who had immediate contact with Shakyamuni Buddha. 
The Buddha
had passed away, but the sublime Dhamma which he unreservedly bequeathed
to humanity still exists in its pristine purity. 
Although the Buddha
had left no written records of his teachings, his distinguished
disciples preserved them by committing to memory and transmitting them
orally from generation to generation. 


     Brief historical background 


 
Immediately after the final passing away of the Buddha, 500
distinguished Arahats held a convention known as the First Buddhist
Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda,
who was a faithful attendant of the Buddha and had the special
privilege of hearing all the discourses the Buddha ever uttered, recited
the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of
conduct for the Sangha. 
One hundred years after the First Buddhist
Council, some disciples saw the need to change certain minor rules. The
orthodox Bhikkus said that nothing should be changed while the others
insisted on modifying some disciplinary rules (Vinaya). Finally, the
formation of different schools of Buddhism germinated after his council.
And in the Second Council, only matters pertaining to the Vinaya were
discussed and no controversy about the Dhamma was reported. 
In the 3rd
Century B.C. during the time of Emperor Asoka, the Third Council was
held to discuss the differences of opinion held by the Sangha community.
At this Council the differences were not confined to the Vinaya but
were also connected with the Dhamma. The Abhidhamma Pitaka was discussed
and included at this Council. The Council which was held in Sri Lanka
in 80 B.C. is known as the 4th Council under the patronage of the pious
King Vattagamini Abbaya. It was at this time in Sri Lanka that the
Tipitaka was first committed to writing in Pali language. 




The
Sutta Pitaka consists mainly of discourses delivered by the Buddha
himself on various occasions. There were also a few discourses delivered
by some of his distinguished disciples (e.g. Sariputta, Ananda,
Moggallana) included in it. It is like a book of prescriptions, as the
sermons embodied therein were expounded to suit the different occasions
and the temperaments of various persons. There may be seemingly
contradictory statements, but they should not be misconstrued as they
were opportunely uttered by the Buddha to suit a particular purpose.

This Pitaka is divided into five Nikayas or collections, viz.:- 


Dīgha Nikāya
[dīgha:
long] The Dīgha Nikāya gathers 34 of the longest discourses given by
the Buddha. There are various hints that many of them are late additions
to the original corpus and of questionable authenticity.


Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.


Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.


Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.


Khuddaka Nikāya
[khuddha: short,
small] The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.


    The fifth is subdivided into fifteen books:- 


   Khuddaka Patha (Shorter Texts)

   Dhammapada (The Way of Truth)

   Udana (Heartfelt sayings or Paeons of Joy)

   Iti Vuttaka (’Thus said’ Discourses)

   Vimana Vatthu (Stories of Celestial Mansions)

   Peta Vatthu (Stories of Petas)

  Theragatha (Psalms of the Brethren)

Therigatha (Psalms of the Sisters)

Jataka (Birth Stories)

Niddesa (Expositions)

Patisambhida (Analytical Knowledge)

Apadana (Lives of Saints)

  Buddhavamsa (The History of Buddha)
   
 Cariya Pitaka (Modes of Conduct)

  
  Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc. 
For nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha. 
This Pitaka consists of the
following five books:- 


     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

 
Abhidhamma Pitaka 
The Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka. 
In the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc. 
In the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana. 
The so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details. 
The Abhidhamma Pitaka is composed of the
following works: 


   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

   
  Twelve Divisions of Buddhist Canons 
The content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions. 


  
Sutta  - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

      
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

  
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.

  
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.

   Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.

      Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.

    
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

  
Nine Divisions of Buddhist Canons 
The term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana. 
However, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.


Sutta Piṭaka

— The basket of discourses —
[ sutta: discourse ]
Dīgha Nikāya


DN 9 -
Poṭṭhapāda Sutta
{excerpt}


— The questions of Poṭṭhapāda —

Tree

Sutta Piṭaka


— The basket of discourses —
[ sutta: discourse ]


The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.




Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.

Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas
according to their subject in 56 sub-groups called saṃyuttas. It
contains more than three thousand discourses of variable length, but
generally relatively short.

Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipāta. It contains thousands of suttas
which are generally short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts
and is considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.


 Cariya Pitaka (Modes of Conduct)

  
  Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc. 
For nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha. 
This Pitaka consists of the
following five books:- 


     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

 
Abhidhamma Pitaka 
The Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka. 
In the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc. 
In the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana. 
The so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details. 
The Abhidhamma Pitaka is composed of the
following works: 


   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

   
  Twelve Divisions of Buddhist Canons 
The content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions. 


  
Sutta  - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

      
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

  
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.

  
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.

   Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.

      Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.

    
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

  
Nine Divisions of Buddhist Canons 
The term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana. 
However, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.


Sutta Piṭaka

— The basket of discourses —
[ sutta: discourse ]
Dīgha Nikāya


DN 9 -
Poṭṭhapāda Sutta
{excerpt}

— The questions of Poṭṭhapāda —

Tree

Sutta Piṭaka


— The basket of discourses —
[ sutta: discourse ]


The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas.




Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.

Majjhima Nikāya
[majjhima: medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas
according to their subject in 56 sub-groups called saṃyuttas. It
contains more than three thousand discourses of variable length, but
generally relatively short.

Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara
Nikāya is subdivized in eleven sub-groups called nipātas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipāta. It contains thousands of suttas
which are generally short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka Nikāya short texts
and is considered as been composed of two stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā and Jātaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.


Idhānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti


English


Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

(The Mirror of the Dhamma)

This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.

I will expound the
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi.

And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:








English


 I.Fixing the attention,  earnest meditation

Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

16) Chinese (Traditional)



16中國古典繁體)

免費的在線電子那爛陀研究與實踐大學

渲染精確翻譯,在這個谷歌翻譯你的母語,成為輸入者

禪修所教導的

Mahāsatipaṭṭhāna經文
- 出席認識 -
[MAHA+satipaṭṭhāna]

Mahāparinibbāna經文
{}摘錄
- 最後的指令 -
[瑪哈parinibbāna]

正法之鏡

經文收集各種指令他的逝世這使得它成為一個指令組非常重要,我們現在給了,為了他的追隨者

我將闡述這就是所謂Dhammādāsa正法話語擁有其中ariyasāvaka,如果他打算這樣做可以聲明自己對我來說有沒有更niraya沒有更多的tiracchāna約尼沒有更多的pettivisaya,無不快樂的不幸悲慘我是一個sotāpanna痛苦的狀態一定注定菩提

什麼阿難佛法話語被稱為Dhammādāsa擁有ariyasāvaka,如果他打算這樣做可以聲明自己對我來說有沒有更niraya沒有更多的tiracchāna約尼沒有更多的pettivisaya不快樂的狀態沒有更多的不幸悲慘我是一個sotāpanna本質上不受苦難國家一定注定菩提

DN22 - (D II290
Mahāsatipaṭṭhāna經文
- 出席認識 -
[MAHA+satipaṭṭhāna]

經文被廣泛認為是禪修的主要參考依據

infobubbles所有巴利

巴利

Uddesa

Kāyānupassanā
   答:安那般那Pabba
   B.IriyāpathaPabba
   C.SampajānaPabba
   D.PaṭikūlamanasikāraPabba
   E.DhātumanasikāraPabba
   F. Navasivathika Pabba

Vedanānupassanā

英語

簡介

卡亞觀察
   觀息法A.
   姿勢
   C節正知
   厭惡
   E.上的元素
   藏屍為由

Vedanā觀察

簡介

因此,我都聽見

有一次,BhagavāKurusKammāsadhamma集鎮Kurus之中在那裡,他談到比丘

- 比丘

- Bhaddante回答比丘Bhagavā

- 比丘是導致無非是眾生淨化的道路悲傷和悔恨克服domanassa消失實現以正確的方式,實現涅槃也就是說satipaṭṭhānas

其中四個在這裡,比丘這位比丘觀察卡亞卡亞,ATAPIsampajānosatimā放棄了對世界abhijjhā-domanassa他常觀察vedanāvedanāATAPIsampajānosatimā放棄了對世界abhijjhā-domanassa他常觀察心識心識ATAPIsampajānosatimā放棄了對世界abhijjhā-domanassa他常觀察正法·S正法·SATAPIsampajānosatimā放棄了對世界abhijjhā-domanassa

Kāyānupassanā

觀息法A.

怎麼樣,比丘做了比丘住在卡亞觀察卡亞在這裡,比丘這位比丘森林或已經消失樹的根部或已經去了一個空房間坐下橫向折疊設置卡亞直立並設置parimukhaṃ正因此,佐藤,他呼吸因此佐藤他呼吸出來吸氣,他明白呼吸很長;呼氣,他明白長”;呼吸總之他理解呼吸短”;呼氣,他理解短”;他訓練自己:感覺整個卡亞,我會呼吸;他訓練自己:感覺整個卡亞,我會出來透透氣‘;他訓練自己:平靜下來卡亞 - 造作我會呼吸;他訓練自己:平靜下來卡亞 - 造作我會出來透透氣

正如比丘一個熟練的車工車工學徒,做轉,理解“我想提出一個漫長轉向”;轉,他明白我這是短期;以同樣的方式比丘這位比丘呼吸理解呼吸著長”;呼氣,他明白長”;呼吸總之他理解呼吸短”;呼氣,他理解短”;他訓練自己:感覺整個卡亞,我會呼吸;他訓練自己:感覺整個卡亞,我會出來透透氣‘;他訓練自己:平靜下來卡亞 - 造作我會呼吸;他訓練自己:平靜下來卡亞 - 造作我會出來透透氣

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

姿勢

此外比丘這位比丘,一邊走理解站在他明白我站在或者坐在他明白我坐在躺著,他理解躺著否則無論在哪一個位置,他的卡亞佈置他明白相應

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

C節正知

此外比丘這位比丘在接近離開,行為正知展望未來,雖然環顧四周他的行為正知彎曲和伸展的同時他的行為正知而穿著長袍,上面長袍和同時搭載碗,他的行為正知一邊吃,一邊喝酒邊咀嚼邊一邊品嚐他的行為正知隨地大小便業務他的行為正知一邊走,一邊站著坐著睡覺時同時保持清醒一邊說話一邊保持沉默他的行為正知

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

厭惡

此外,比丘這位比丘認為非常腳底向上從頭髮下降,這是由它的皮膚隔開充滿各種雜質:“在此卡亞,毛髮頭部,身體的毛髮指甲,牙齒,皮膚筋,骨,骨髓腎臟,心臟,肝臟胸膜,脾,肺,腸,腸系膜,內容,糞便,膽汁,血,汗,脂肪,眼淚,油脂,唾液,鼻涕關節液和尿液

就像比丘,有具有兩個開口一個袋子裝滿各種穀物稻田,水稻,綠豆,豌豆,芝麻糙米一個人有良好的視力已經解開會考慮[內容]“這是稻田這是稻田這些都是綠豆,這些都是豌豆,這些都是芝麻,這是糙米;以同樣的方式比丘這位比丘認為非常腳底向上從頭髮下降,這被限定通過皮膚充滿各種雜質:“在此卡亞,有的頭髮,身體指甲,牙齒,皮膚筋,骨,骨髓腎臟,心臟肝,胸膜,脾,肺,腸,腸系膜毛髮內容,糞便,膽汁,痰,膿,血,汗,脂肪,眼淚,油脂,唾液,鼻涕關節液和尿液

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

E.上的元素

此外,比丘對此進行比丘反映非常卡亞,但是它被放置但是它被設置:“在卡亞,土元素水元素,火元件和空氣元素

正如比丘一個熟練的屠夫屠夫的學徒已經殺了一頭牛坐在十字路口切成塊;以同樣的方式比丘對此進行比丘反映非常卡亞,但是它被放置但是它被設置:“在此卡亞,土元素水元素,火元件和空氣元素”。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

藏屍為由

1此外比丘這位比丘就好像他看到一具屍體藏屍拋棄,有一天死了,兩天死了,三天死了,腫,藍色潰爛認為這卡亞:“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

2此外比丘這位比丘就好像他看到一具屍體藏屍拋棄被吃掉烏鴉被吃掉的鷹派被吃掉的禿鷲被吃掉蒼鷺,被吃掉老虎吃了被吃掉被吃掉的各種生物認為這卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的一個條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

3此外比丘這位比丘就好像他看到一具屍體藏屍丟掉squeleton通過肌腱固定在一起認為這卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

4此外比丘這位比丘就好像他看到一具屍體藏屍,沒有肉體上squeleton拋棄,並流著血在一起認為這卡亞“這卡亞就是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

5此外比丘這位比丘就好像他看到一具屍體藏屍拋棄一個squeleton沒有和血在一起認為這卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

6此外比丘這位比丘就好像他看到一具屍體藏屍拋棄斷開的骨頭散落在這裡和那裡,這裡的手骨頭腳骨這裡腳踝骨,有骨,這裡大腿骨胯骨這裡一根肋骨還有一回骨,這裡的脊椎骨骼頸骨這裡的顎骨,一顆牙顱骨他認為這個卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

7此外比丘這位比丘就好像他看到一具屍體藏屍拋棄骨頭發白貝殼認為這卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

8此外比丘這位比丘就好像他看到一具屍體藏屍拋棄堆積骨頭一歲多認為這卡亞“這卡亞也是這樣的性質它將會變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

9此外比丘這位比丘就好像他看到一具屍體藏屍拋棄,爛骨頭磨成粉認為這卡亞“這卡亞也是這樣的性質就是變成這個樣子不是免費的,從這樣的條件。

因此,他的觀測卡亞卡亞內部或者他觀察卡亞卡亞還是在內部和外部觀察卡亞卡亞;觀察現象卡亞samudaya或者他觀察逝世現象卡亞或者他觀察samudaya,並卡亞現象逝去;否則[實現]“這是卡亞殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察卡亞卡亞

Vedanā觀察

怎麼現在比丘做了比丘住在vedanā觀察vedanā

在這裡,比丘這位比丘經歷了sukhavedanāundersands“我經歷了sukhavedanā;經歷了vedanāundersands“我遇到了vedanā;經歷一場adukkham-asukhāvedanāundersands“我經歷了adukkham-asukhāvedanā;經歷了sukhavedanāsāmisaundersands“我經歷了sukhavedanāsāmisa;經歷了sukhavedanānirāmisaundersands“我經歷了sukhavedanānirāmisa;經歷了vedanāsāmisaundersands“我遇到了vedanāsāmisa;經歷了vedanānirāmisaundersands“我遇到了vedanānirāmisa;經歷一場adukkham-asukhāvedanāsāmisaundersands“我經歷了adukkham-asukhāvedanāsāmisa;經歷一場adukkham-asukhāvedanānirāmisaundersands“我經歷了adukkham-asukhāvedanānirāmisa

因此,他的觀測vedanāvedanā內部或者他觀察vedanāvedanā還是他常觀察vedanāvedanā內部和外部;觀察現象vedanāsamudaya或者他觀察逝世現象vedanā或者他觀察samudaya,並vedanā現象逝去;否則[實現]“這是vedanā殉夫存在於他,只是單純的娜娜和光paṭissati的程度超脫,不固守世界上任何東西因此比丘這位比丘觀察vedanāvedanā

1,atthi加代TI VA·亞薩paccupaṭṭhitāHOTIyāvadeva娜娜·mattāyapaṭissati·mattāya這可能是經文最棘手的部分這是非常重要的,因為會被重複了20次,並且因為它的中央部分說明實際上如何作出這裡有一些替代效果圖

VRI現在他的意識正在建立”這是身體“因此,他發展了他的認識到這樣的程度,有單純的理解單純的意識。

尊者Analayo要不然正念有一個身體是建立在裸露的知識和記憶的程度

Thanissaro比丘還是他留心有一個身體保持知識記憶的程度

比丘Nanamoli菩提比丘要不然正念是有身體只是建立需要的裸露知識和正念的程度。

Nyanasatta尊者還是他正念建立與思考”身體的存在只是知識和正念必要的範圍內

索瑪尊者“還是確實是他的正念是建立了與思:”身體的存在在必要的範圍只是知識和記憶

莫里斯·沃爾什要不正念,”有一個機構目前只是在必要知識和認識的程度。

翻譯站長建議
Thanissaro比丘翻譯支持。

OOO
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techniques visit - http://anmolmehta.com/meditation-trai…

http://anmolmehta.com/blog/2007/04/18…
(free article with full details). The incredible meditation of Lord
Buddha, Zazen or Zen Meditation Technique is explored in this video. A
clear demonstration of Cosmic Mudra (hand position), as well as details
on the posture and practice are taught


http://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php?action=edit&post=2807

17) Klasična Hrvatska

Besplatne Online E-Nalanda istraživanja i praksa SVEUČILIŠTE

Ljubazno pružiti točan prijevod na svom materinskom jeziku od ovog Google prijevod i postati Stream unosi podatke

Prakticirati meditaciju kako je učio Buddha

Mahāsatipaṭṭhāna Sutta
- Sudjelovanje na svijesti -
[Maha + satipaṭṭhāna]

Mahāparinibbāna Sutta
{izvatke}
- Posljednjih uporabu -
[Maha-parinibbāna]

(Ogledalo od Dhammi)

Ovaj Sutta okuplja razne upute Buda dao za dobrobit svojih sljedbenika nakon njegova preseljenja, što je čini se vrlo važan skup uputa za nas danas.

Ja ću izložiti diskurs o Dhammi koji se zove Dhammādāsa, opsjednuta od kojih ariyasāvaka, ako on tako želi, može proglasiti od sebe: Za mene, nema više niraya, nema više tiracchāna-Yoni, nema više pettivisaya, nema više stanje nesreće, nevolje, jada, ja sam sotāpanna, po prirodi slobodni od stanja bijede, određenih da budu osuđeni na sambodhi.

A ono, Ananda, da diskurs o Dhammi koja se zove Dhammādāsa, opsjednuta od kojih ariyasāvaka, ako on tako želi, može proglasiti sebe: Za mene, nema više niraya, nema više tiracchāna-Yoni, nema više pettivisaya, nema više stanje nesreće, nevolje, jada, ja sam sotāpanna, po prirodi slobodni od stanja bijede, izvjesno da budu osuđeni na sambodhi?

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Sudjelovanje na svijesti -
[Maha + satipaṭṭhāna]

Ovaj Sutta naširoko smatra kao glavnu referencu za meditaciju prakse.

Napomena: infobubbles na svim Pali riječi

Pali

Uddesa

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

II. Vedanānupassanā

Engleski

Uvod

I. Promatranje Kaya
    A. Sekcija za ānāpāna
    B. Poglavlje o pozama
    C. Sekcija za sampajañña
    D. Odjeljak o repulsiveness
    E. Odjeljak o elementima
    Odjeljak F. na devet Charnel osnovi

II. Promatranje Vedanā

Uvod

Tako sam čuo:

Jednom prilikom, Bhagavā boravio među Kurus na Kammāsadhamma, na tržištu grada na Kurus. Tu, on se obratio Bhikkhui:

- Bhikkhui.

- Bhaddante odgovorio na Bhikkhui.Bhagavā rekao:

- Ovaj, Bhikkhui, je put koji vodi do ništa drugo nego pročišćavanje bića, prevladavanje tuge i jadikovanja, nestanak dukkha-domanassa, postizanje na pravi način, realizacija Nibbana, to jest na četiri satipaṭṭhānas.

Koji četiri? Evo, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya, ATAPI sampajāno, satimā, nakon što je odustao abhijjhā-domanassa prema svijetu. On prebiva promatranje vedanā u vedanā, ATAPI sampajāno, satimā, nakon što je odustao abhijjhā-domanassa prema svijetu. On prebiva promatranje Citta u citta, ATAPI sampajāno, satimā, nakon što je odustao abhijjhā-domanassa prema svijetu. On prebiva promatranje Dharmu · S u Dhammi · s, ATAPI sampajāno, satimā, nakon što je odustao abhijjhā-domanassa prema svijetu.

I. Kāyānupassanā

A. Sekcija za ānāpāna

A kako, Bhikkhui, ne bhikkhu prebiva promatranje Kaya u Kaya? Evo, Bhikkhui, bhikkhu, nakon što je otišao u šumu ili su otišli u korijenu stabla ili su otišli u praznoj sobi, sjeda sklopivi noge unakrsno, postavljanje Kaya uspravno, i postavljanje Sati parimukhaṃ. Budući da je na taj način Sato je udahne, da tako Sato je on diše van. Disanje u dugo on razumije: Ja sam udisao dugo; izdišete dok je on razumije: Ja sam izdišete dugo; disanja u Short on razumije: Ja sam disanje u kratkom; izdišete kratki on razumije: Ja sam izdišete kratki; on se trenira: osjećaj cijelu Kaya, ja ću disati u; on se trenira: osjećaj cijelu Kaya, ja ću disanje; on se trenira: smiruje Kaya-saṅkhāras, ja ću udahnite; on se trenira: smiruje Kaya-saṅkhāras, ja ću izdahnite.

Baš kao što je, Bhikkhui, vješti Turner ili Turnerov šegrt, čini dugu zaokret, razumije: Ja sam stvaranje dugo zaokret ; čineći kratki okret, on razumije: Ja sam stvaranje kratko skretanje ; na isti način, Bhikkhui, bhikkhu, udišući dugo, razumije: Ja sam udisao dugo; izdišete dok je on razumije: Ja sam izdišete dugo; disanja u Short on razumije: Ja sam disanje u kratkom; izdišete kratki on razumije: Ja sam izdišete kratki; on se trenira: osjećaj cijelu Kaya, ja ću disati u; on se trenira: osjećaj cijelu Kaya, ja ću disanje; on se trenira: smiruje Kaya-saṅkhāras, ja ću udahnite; on se trenira: smiruje Kaya-saṅkhāras, ja ću izdahnite.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

B. Poglavlje o pozama

Nadalje, Bhikkhui, bhikkhu, dok hodate, razumije: Hodam, ili dok stoji on razumije: Stojim, ili dok sjedi on razumije: Sjedim, ili dok ležite on razumije: ja sam u ležećem položaju . Inače, u koji god položaj njegova Kaya se odlagati, on to razumije u skladu s tim.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

C. Sekcija za sampajañña

Nadalje, Bhikkhui, bhikkhu, dok se približava i dok odlasku, djeluje s sampajañña, dok gleda naprijed i dok gleda okolo, on djeluje s sampajañña, dok je savijanje i dok istezanje, on djeluje s sampajañña, dok se nosi haljine i gornji ogrtač i dok je nosio zdjelu, on djeluje s sampajañña, dok jede, dok je pio, a žvakanje, dok degustacija, on djeluje s sampajañña, dok pohađaju na posao defecating i uriniranjem, on djeluje s sampajañña, dok hodate, dok stoji, dok sjedi , dok spava, dok su budni, dok pričaju i dok se šuti, on djeluje s sampajañña.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

D. Odjeljak o Repulsiveness

Nadalje, Bhikkhui, bhikkhu smatra ovaj vrlo tijelu, od stopala prema gore i od kose na glavi prema dolje, koja je omeđena svojoj koži i pun raznih vrsta nečistoća: U ovom Kaya, tu su dlačice glave, dlake na tijelu, nokti, zubi, koža, meso, tetive, kosti, koštane srži, bubrega, srca, jetre, plućna maramica, slezena, pluća, crijeva, mezenterij, želudac s njegovim sadržajem, izmet, žuči, sluzi , gnoj, krv, znoj, salo, suze, masti, slina, sluz nosni, sinovijalne tekućine i urina.

Baš kao da je, Bhikkhui, došlo je torba ima dva otvora i puna različitih vrsta žitarica, kao što su brda Paddy, Paddy, Mungo grah, kravlji grašak, sjemenke sezama i oljuštene riže.Čovjek s dobrim vidom, što je otkopčao je, da će razmotriti [njegov sadržaj]: To je brdo-Paddy, ovo je Paddy, to su Mungo grah, to su kravlji grašak, to su sjemenke sezama, a to je oljuštene riže; na isti način, Bhikkhui, bhikkhu smatra ovaj vrlo tijelu, od stopala prema gore i od kose na glavi prema dolje, što je omeđena svojoj koži i pun raznih vrsta nečistoća: U ovom Kaya, postoji su i vlasi na glavi, dlake na tijelu, nokte, zube, kožu, meso, tetive, kosti, koštane srži, bubrega, srca, jetre, pleura, slezena, pluća, crijeva, mezenterija, želudac s njegovim sadržajem, izmet, žuči, sluzi, gnoj, krv, znoj, salo, suze, masti, slina, sluz nosni, sinovijalne tekućine i urina.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

E. Odjeljak o elementima

Nadalje, Bhikkhui, bhikkhu odražava na to vrlo Kaya, no ona se nalazi, no to se odlagati: . U tom Kaya, ne postoji zemlja elementa, elementa vode, element vatre i Element zraka

Baš kao što je, Bhikkhui, vješti mesar ili mesar šegrt, nakon što je ubio kravu, će sjediti na raskrižju izrežete na komade; na isti način, Bhikkhui, bhikkhu odražava na to vrlo Kaya, no ona se nalazi, no to se odlagati: U ovom Kaya, ne postoji zemlja elementa, elementa vode, element vatre i elementa zraka.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

Odjeljak F. na devet Charnel osnovi

(1) Osim toga, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, jedan dan mrtvih, dan ili dva mrtva ili tri dana mrtva, natečene, plavkaste i festering, on smatra da je to vrlo Kaya: to Kaya također je takve prirode, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(2) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, da pojede vrane, pojede jastrebovi, pojede lešinara, pojede čaplje, pojede psi, pojede tigrova, pojede pantere, pojede raznih vrsta bića, on smatra da je to vrlo Kaya: to Kaya također je takve prirode, to će postati kao što je ovaj, i nije slobodan od takvihstanje.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(3) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, squeleton s tijelom i krvlju, drže zajedno tetiva, on smatra da je to vrlo Kaya: To Kaya također je takve naravi, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(4) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, a squeleton bez mesa i premazana krvi, drže zajedno tetiva, on smatra da je ova vrlo Kaya: Ova Kaya također je takve prirode, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(5) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, squeleton bez mesa niti krvi, drže zajedno tetiva, on smatra da je to vrlo Kaya: To Kaya također je takve naravi, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(6) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, nepovezane kosti razbacane tu i tamo, ovdje ruka kostiju, postoji noga kost, ovdje gležanj kosti, postojeShin kosti, ovdje bedrene kosti, postoji kuka, ovdje rebra, tamo natrag kosti, ovdje kralježnice kosti, postoje vrat kosti, ovdje čeljusti, postoji zuba kost, ili ima lubanja, on smatra Ovo je vrlo Kaya: to Kaya također je takve prirode, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(7) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, kosti izblajhane poput školjke, on smatra da je to vrlo Kaya: To Kaya također je takve prirode, to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(8) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, nagomilala kosti više od godinu dana star, on smatra da je to vrlo Kaya: To Kaya također je takve prirode , to će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(9) Nadalje, Bhikkhui, bhikkhu, baš kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, trule kosti smanjen u prah, on smatra da je to vrlo Kaya: To Kaya također je takve naravi, da će postati kao što je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; živjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inače, [shvativši:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

II. Promatranje Vedanā

I kako sad, Bhikkhui, ne bhikkhu prebiva promatranje vedanā u vedanā?

Evo, Bhikkhui, bhikkhu, doživljava sukha vedanā, undersands: Ja sam doživljava sukha vedanā; doživljava dukkha vedanā, undersands: Ja sam doživljava dukkha vedanā; doživljava adukkham-asukhā vedanā, undersands: Ja sam doživljava adukkham-asukhā vedanā; doživljava sukha vedanā sāmisa, undersands: Ja sam doživljava sukha vedanā sāmisa; doživljava sukha vedanā nirāmisa, undersands: Ja sam doživljava sukha vedanā nirāmisa; doživljava dukkha vedanā sāmisa, undersands: Ja sam doživljava dukkha vedanā sāmisa; doživljava dukkha vedanā nirāmisa, undersands: Ja sam doživljava dukkha vedanā nirāmisa; doživljava adukkham-asukhā vedanā sāmisa, undersands: Ja sam doživljava adukkham-asukhā vedanā sāmisa; doživljava adukkham-asukhā vedanā nirāmisa, undersands: Ja sam doživljava adukkham-asukhā vedanā nirāmisa.

Tako je on prebiva promatranje vedanā u vedanā interno, ili je on prebiva promatranje vedanā u vedanā izvana, ili je on prebiva promatranje vedanā u vedanā iznutra i izvana; živjet promatranje samudaya pojava u vedanā, ili je on prebiva promatranje prolazi pojava u vedanā, ili je on prebiva promatranje samudaya i prolazi pojava u vedanā; inače, [shvativši:] “Ovo je vedanā! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paṭissati, on prebiva individualna, a ne držati se što na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje vedanā u vedanā.

Napomena

1. atthi Kayo TI VA Pan · Assa Sati paccupaṭṭhitā Hoti, yāvadeva Nana · mattāya paṭissati · mattāya: ovo je vjerojatno najzahtjevnijim dio Sutta. To je vrlo važno, jer će se ponavljati više od 20 puta, a također i zato što je središnji dio objašnjavajući kako Sati je zapravo napravio prisutni. Evo nekoliko Alternativna vizualizacije:

VRI: Sada je njegova svijest je utvrđeno:” Ovo je tijelo “Tako on razvija svoju svijest u tolikoj mjeri da postoji samo razumijevanje zajedno s pukom svijesti.!

Bhante Analayo: Ili pomnost da postoji tijelo je osnovana u njega u toj mjeri golom znanja i sjećanja na njega

Thanissaro Bhikkhu: Ili mu pomnost da postoji tijelo održava se u mjeri u kojoj znanja i sjećanja

Bhikkhu Nanamoli & Bhikkhu Bodhi: . Inače pomnost da postoji tijelo je jednostavno osnovana njega u mjeri potrebnoj za goli znanja i pažnje

Nyanasatta Thera: Ili mu pomnost je osnovana s mišlju:” Tijelo postoji “, u mjeri potrebnoj samo za znanja i pažnje.

Soma Thera: Ili doista njegov pomnost je osnovana s mišlju: tijelo postoji, u mjeri potrebnoj samo za znanje i sjećanja

Maurice walshe: Inače, pomnost da” postoji tijelo je prisutan na njega samo u mjeri potrebnoj za znanjem i svjesnosti.

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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -1: 09: 59 Hr

Preneseno na 13. kolovoz 2011
Maha Sathipattana Sutta pjevali su Ven. Dr. Omalpe Sobhita
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18) Classical Czech

18) Klasická česká
 
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Sayadaw U Tejaniya in Czech Republic, April 2011__English - Czech version 1:12:55 hr
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This meditation instruction was recorded in Sayadaw U Tejaniya ´s mindfulness meditation (vipassana) retreat in Czech Republic, Europe in April 2011. Sayadaw speaks in English and then translated into Czech. More free-download audios available at www.Bhavana.cz (then click on English flag in right upper corner) and also at www.dharmaseed.org/teachers/246.
Sayadaw U Tejaniya´s FREE DHAMMA BOOKS available at http://www.bhavana.cz/en/knihy and Czech translations at http://www.bhavana.cz/cs/knihy

ONLINE E-Nalanda výzkum a praxi univerzit

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Meditovat jak učil Buddha

Mahāsatipaṭṭhāna Sutta
- Účast na vědomí -
[Mahā + Satipatthána]

Mahāparinibbāna Sutta
{výňatky}
- Poslední instrukce -
[mahā- parinibbāna]

(Zrcadlo Dhammy)

Tento Sutta shromažďuje různé pokyny Buddha dal kvůli jeho následovníků po jeho odchodu, který dělá to velmi důležitým souborem instrukcí pro nás v dnešní době.

Budu vykládat diskurz na Dhammy, která se nazývá Dhammādāsa, mající které ariyasāvaka, pokud si to přeje, může prohlásit sebe: Pro mě není nic víc niraya, nic víc tiracchāna-joni, nic víc pettivisaya ne více stát neštěstí, neštěstí, utrpení, jsem sotāpanna, povahy prosté stavů utrpení jistotě, že jsou určeny k sambodhi.

A co, Ānanda, je to, že pojednání o Dhammy, který se nazývá Dhammādāsa, mající které ariyasāvaka, pokud si to přeje, může prohlásit, že ze sebe: Pro mě není nic víc niraya, nic víc tiracchāna-joni, nic víc pettivisaya, nic víc stát neštěstí, neštěstí, utrpení, jsem sotāpanna, od přírody bez stavů utrpení, některé jsou určeny pro sambodhi?

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Účast na vědomí -
[Mahā + Satipatthána]

Tento Sutta je široce považován za hlavní odkaz pro meditační praxi.

Poznámka: infobubbles na všech Pali slov

Pali

Uddesa

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

II. Vedanānupassanā

angličtina

Úvod

I. Pozorování Kaya
    A. oddíl na ānāpāna
    B. Část na držení těla
    C. oddíl na sampajañña
    D. Část na repulsiveness
    E. Oddíl týkající se prvků
    F. Část z devíti hřbitovech důvodů

II. Pozorování védaná

Úvod

Tak jsem slyšel:

Při jedné příležitosti, Bhagavā pobýval mezi Kuruovců na Kammāsadhamma, městys Kuruovců. Tam, on oslovil bhikkhus:

- Bhikkhus.

- Bhaddante odpověděl bhikkhus.Bhagavā řekl:

- To bhikkhus, je cesta, která vede jen k čištění bytostí, překonání smutku a nářku, k zániku dukkha-domanassa, dosažení správné cestě, realizace Nibbana, tedy o čtyři satipaṭṭhānas.

Které čtyři? Zde bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya, ATAPI sampajāno, satimā poté, co vzdala abhijjhā-domanassa ke světu. Přebývá pozorování védaná v védaná ATAPI sampajāno, satimā poté, co vzdala abhijjhā-domanassa ke světu. Přebývá pozorování Citta v Città ATAPI sampajāno, satimā poté, co vzdala abhijjhā-domanassa ke světu. Přebývá pozorování Dhamma · ů v Dhammy · s ATAPI sampajāno, satimā poté, co vzdala abhijjhā-domanassa ke světu.

I. Kāyānupassanā

A. oddíl na ānāpāna

A jak, bhikkhus, se bhikkhu bydlí pozorování Kaya Kaya v? Zde bhikkhus, bhikkhu poté, co odešel do lesa, nebo když na kořeni stromu nebo co se odebrala do prázdné místnosti, sedne skládací nohy křížem, nastavení Kaya vzpřímeně a nastavení sati parimukhaṃ. Být tak Sato mu vdechuje, a je tak Sato se vydechuje. Vdechování dlouho chápe: Já jsem dýchal dlouhé; vydechuje dlouho chápe: Já jsem výdech dlouhý ‘; dýchání ve zkratu chápe: Já jsem dýchat ve zkratce; dýchání z krátké chápe: Jsem výdechu short ‘; trénuje sám sebe: cítit celý Kaya, budu dýchat; trénuje sám sebe: cítit celý Kaya, budu vydechovat ‘; trénuje sám sebe: zklidnění Kaya-saṅkhāras, budu dýchat; trénuje sám sebe: zklidnění Kaya-saṅkhāras, budu vydechovat .

Stejně jako, bhikkhus, zručný soustružník nebo soustružník učeň, takže dlouhou zatáčku, chápe: Dělám dlouhou zatáčku; dělat krátké zatáčky, chápe: Dělám krátký obrat ‘; stejným způsobem, bhikkhus, bhikkhu, dýchání v dlouhých, chápe: Já jsem dýchal dlouhé; vydechuje dlouho chápe: Já jsem výdech dlouhý ‘; dýchání ve zkratu chápe: Já jsem dýchat ve zkratce; dýchání z krátké chápe: Jsem výdechu short ‘; trénuje sám sebe: cítit celý Kaya, budu dýchat; trénuje sám sebe: cítit celý Kaya, budu vydechovat ‘; trénuje sám sebe: zklidnění Kaya-saṅkhāras, budu dýchat; trénuje sám sebe: zklidnění Kaya-saṅkhāras, budu vydechovat .

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

B. Část na držení těla

Dále bhikkhus, bhikkhu, při chůzi, chápe: Jdu, nebo ve stoje, že chápe: Stojím, nebo vsedě, že chápe: Sedím, nebo vleže, že chápe: ležím dole . Nebo jinak, v jakékoliv poloze jeho Kaya likvidaci, se mu to tedy chápe.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

C. oddíl na sampajañña

Dále bhikkhus, bhikkhu, zatímco se blíží a zatímco odletem, jedná se sampajañña, při pohledu dopředu a při pohledu kolem sebe, jedná se sampajañña při ohýbání a při protahování, jedná se sampajañña, zatímco na sobě šaty a horní plášť a při přenášení misku, jedná se sampajañña, při jídle, při pití, zatímco žvýkání, zatímco si budete pochutnávat, jedná se sampajañña, když jsem se účastnil na podnikání čeření a močení, jedná se sampajañña, při chůzi, ve stoje, v sedě , zatímco spí, zatímco je vzhůru, když mluví a přitom mlčet, když jedná s sampajañña.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

D. Část na Repulsiveness

Dále bhikkhus, bhikkhu považuje právě tento orgán, od chodidel nahoru a ze srsti na hlavě dolů, který je vymezen jeho kůži a plné různých druhů nečistot: “V tomto Kaya, jsou vlasy hlavy, vlasy těla, nehty, zuby, kůže, maso, šlachy, kosti, kostní dřeň, ledviny, srdce, játra, pohrudnice, slezina, plíce, střeva, okruží, žaludku s jeho obsahem, výkaly, žluči, hlenu , hnis, krev, pot, tuk, slzy, tuk, sliny, nosní hlen, synoviální tekutině a moč.

Stejně jako v případě, bhikkhus, tam byl pytel s dvěma otvory a naplní různými druhy obilí, jako je kopec-Paddy, Paddy, mungo fazole, hovězí hrášek, sezamová semínka a loupané rýže.Muž s dobrým zrakem, co rozvázal ho, bude uvažovat o [jeho obsah]: To je kopec, neloupaná rýže, to je Paddy, ty jsou fazole mungo, to jsou krávy-hrášek, to jsou sezamová semínka, a to je pro loupanou rýži;” stejným způsobem, bhikkhus, bhikkhu považuje právě tento orgán, od chodidel nahoru a ze srsti na hlavě dolů, který je vymezen jeho kůži a plné různých druhů nečistot: “V tomto Kaya zde jsou vlasy z hlavy, vlasy těla, nehty, zuby, kůže, maso, šlachy, kosti, kostní dřeně, ledvin, srdce, jater, pohrudnice, sleziny, plic, střev, okruží, žaludku s jeho obsahem, výkaly, žluč, hlen, hnis, krev, pot, tuk, slzy, tuk, sliny, nosní hlen, synoviální tekutině a moč.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

E. Oddíl týkající se prvků

Dále bhikkhus, bhikkhu odráží právě na toto Kaya, ale je umístěna, ale jsou odstraněny . V tomto Kaya, tam je element země, voda element, element ohně a vzduchu element”

Stejně jako, bhikkhus, zručný řezník nebo řeznický učeň, že zabil krávu, bude sedět na křižovatce řezání na kousky; stejným způsobem, bhikkhus, bhikkhu odráží na toto velmi Kaya, nicméně to je umístěna, nicméně to je uspořádán: V tomto Kaya, je element země, vody prvek, protipožární prvek a prvek vzduchu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

F. Část z devíti hřbitovech důvodů

(1) Dále bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, jeden den mrtvých, nebo po dvou dnech mrtvá nebo tři dny mrtvé, oteklé, namodralé a hnisavé, to považuje za velmi Kaya: “Tato Kaya také je takové povahy, že se stane takhle, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(2) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, být jeden vrány, být jeden jestřábů, být jeden supi, být jeden volavky, být jeden psi, sežrán tygry, být jeden panteři, sežrán různými druhy bytostí, se domnívá, že tento velmi Kaya: “Toto Kaya také je takové povahy, že se stane takhle, a není bez takovéstav.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(3) Kromě toho bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, squeleton s tělem a krví, drží pohromadě šlachami, se domnívá, že tento velmi Kaya: “Toto Kaya je také takové povahy, že se stane takto, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(4) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, je squeleton bez masa a potřísněné krví, drží pohromadě šlachami, se domnívá, že tento velmi Kaya: “Tento Kaya také je takové povahy, že se stane takto, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(5) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, squeleton bez těla, ani krev, drží pohromadě šlachami, se domnívá, že tento velmi Kaya: “Toto Kaya je také takové povahy, že se stane takto, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(6) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, odpojené kosti tady rozptýlené a tam, tu ruka kost, tam noha kost, zde kotník kost, tamholenní kost, tu stehenní kost, tam kyčelní kost, tady žebro, je páteř, zde páteře kost, tam krku kost, zde čelistní kosti, tam zub kost, nebo tam lebka se domnívá, Jedná se o velmi Kaya: “Toto Kaya také je takové povahy, že se stane takhle, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(7) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, kosti zbělely jako mušle, to považuje za velmi Kaya: “Toto Kaya také je takové povahy, to se stane takhle, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(8) Kromě toho, bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, nashromáždil kosti přes rok starý, se domnívá, že tento velmi Kaya: “Toto Kaya je také takové povahy, , je to stane takhle, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

(9) Dále bhikkhus, bhikkhu, stejně jako v případě, že vidí mrtvé tělo, Trosečník na pohřebišti, shnilé kosti redukovaných na prášek, to považuje za velmi Kaya: “Toto Kaya také je takové povahy, že se stane takhle, a není bez takového stavu.

Tak přebývá pozorování Kaya Kaya v interně nebo přebývá pozorování Kaya Kaya v externě, nebo přebývá pozorování Kaya Kaya v interně a externě; přebývá pozorování Samudaya jevů v Kaya, nebo přebývá pozorování pomíjí jevů v Kaya, nebo přebývá pozorování Samudaya a zanikání jevů v Kaya; jinak, [uvědomil:] To je Kaya!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování Kaya v Kaya.

II. Pozorování védaná

A jak teď, bhikkhus, se bhikkhu bydlí pozorování védaná v védaná?

Zde bhikkhus, bhikkhu, zažívá sukha védaná, undersands: “Jsem zažívá sukha védaná; zažívá Dukkha védaná, undersands: “Jsem zažívá Dukkha védaná; zažívá adukkham-asukhā védaná, undersands: “Jsem zažívá adukkham-asukhā védaná; zažívá Sukha védaná sāmisa, undersands: “Jsem zažívá sukha védaná sāmisa; zažívá Sukha védaná nirāmisa, undersands: “Jsem zažívá sukha védaná nirāmisa; zažívá Dukkha védaná sāmisa, undersands: “Jsem zažívá dukkha védaná sāmisa; zažívá Dukkha védaná nirāmisa, undersands: “Jsem zažívá dukkha védaná nirāmisa; zažívá adukkham-asukhā védaná sāmisa, undersands: “Jsem zažívá adukkham-asukhā védaná sāmisa; zažívá adukkham-asukhā védaná nirāmisa, undersands: “Jsem zažívá adukkham-asukhā védaná nirāmisa“.

Tak přebývá pozorování védaná v védaná interně, nebo přebývá pozorování védaná v védaná externě, nebo přebývá pozorování védaná v védaná interně a externě; přebývá pozorování Samudaya jevů v védaná, nebo přebývá pozorování pomíjí jevů v védaná, nebo přebývá pozorování Samudaya a zanikání jevů v védaná; jinak, [uvědomil:] To je védaná!” sati je přítomen v něm, jen do té míry, pouhé Nana a pouhé paṭissati, přebývá oddělit, a nebude lpět na ničem na světě. Tak bhikkhus, bhikkhu přebývá pozorování védaná v védaná.

Poznámka

1. “atthi Kayo ti pan · assa sati paccupaṭṭhitā hóti, yāvadeva Nana · mattāya paṭissati · mattāya: to je asi nejsložitější část Sutta. To je velmi důležité, protože to se opakuje více než 20-krát, a také proto, že je střední část vysvětluje, jak sati je ve skutečnosti vyroben přítomen. Zde je několik alternativní omítky:

VRI: Nyní je jeho vědomí je založena:” Toto je tělo tak, že rozvíjí své vědomí do té míry, že je pouhé porozumění spolu s pouhým vědomím.!

Bhante Analayo: Jinak všímavost, že” Tam je tělo “je stanovena v něm do té míry, holé znalostí a vzpomínání na to

Thanissaro Bhikkhu: Nebo jeho všímavost, že” Tam je tělo je udržována v rozsahu znalostí a vzpomínky

Bhikkhu Nanamoli a Bhikkhu Bodhi . Jinak všímavost, že” tam je tělo je prostě založena v něm v rozsahu nezbytném pro holé znalosti a všímavosti

Nyanasatta Thera: Nebo jeho všímavost je založena s myšlenkou:” Tělo existuje, v míře nezbytné jen pro poznání a všímavosti.

Soma Thera: “Nebo opravdu jeho všímavost je založena s myšlenkou:” Tělo existuje, v míře nezbytné právě pro znalosti a vzpomínky

Maurice Walshe: Nebo jinak, všímavost, že” je subjekt “je přítomen na něj jen v rozsahu nezbytném pro poznání a uvědomění.

Překlad navrhoval webmaster,
s podporou Thanissaro Bhikkhu překladu.

OOo
Vydáno jako dar Dhammy, který bude distribuován zdarma.
Veškeré kopie nebo deriváty těchto prací musí uvést jejich zdroj.

Najdete na adrese:

https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -1: 09: 59 Hr

Nahrál na 13.srpna 2011
Maha Sathipattana Sutta zpívá Ven. Dr. Omalpe Sobhita
Thero

http://www.hindustantimes.com/india-news/mayawati-re-elected-bsp-national-president/article1-1258261.aspx



Mayawati re-elected BSP national president

Former chief minister Mayawati was unanimously re-elected
national president of the Bahujan Samaj Party (BSP) at the party’s
central executive committee (CEC) meeting here on Saturday.


Senior BSP leaders from various states participated in the
central executive committee  meeting. Rajya Sabha member Ambeth Rajan
proposed the name of Mayawati for the party president’s post and it was
passed unanimously.

The party’s national general secretary, SC Mishra announced that
Mayawati had been re-elected national president for the third term. He
called upon the party workers to spread the ideology of the BSP all over
the country and ensure the victory of the party in the assembly
elections.

After the re-election, Mayawati asked party leaders to gear up
for the assembly elections in four states — Maharashtra, Haryana,
Jharkhand and Jammu and Kashmir. The leaders of the state units of the
four states were present at the meeting. Mayawati made it clear that the
BSP would go it alone in these elections.

Talking to journalists before the meeting, Mayawati took dig at the
Jan Dhan Yojana launched by Prime Minister Narendra Modi on Thursday.
Mayawati said merely opening of a bank account for the poor people would
not serve much purpose.

“The have-nots should get direct monetary benefits. The government has promised Rs. 1
lakh insurance money to the account holders but getting the insurance
amount would be an arduous task for the poor people,” she said.

The scheme will not assist the common people in meeting their daily
needs and there was a need to give them direct economic benefits, she
added. “My government had launched the ‘UP Mukhyamantri Mahamaya Garib
Arthik Madad Yojana’ to give direct economic benefits to the poor
masses,” she added.

Mayawati hit out at the NDA government for withdrawing the schemes
launched by the UPA government for the welfare of the scheduled castes
and scheduled tribes. BSP is keeping a close watch over the move made by
the NDA government regarding the old schemes. Majority of the schemes
are being put in cold, she said.

The BSP chief raised question over the trip of chief minister
Akhilesh Yadav to the Netherlands. UP has lots of potential to grow as
an industrial state without external assistance, she said and added
there was need to promote the local entrepreneurs and small scale
industries. I did not visit foreign countries to woo the investors or
study their development model. If the state government creates
atmosphere, the industrialists would invest in UP, she said.

In reply to a question, Mayawati said establishment of fast track
courts would not check crime against women. Rather than making castles
in the air, the chief minister should do some groundwork, she opined.

Concrete steps should be taken to improve law and order, she said,
adding that holding cabinet meetings and making announcements would not
help the harassed lot. The state government was making announcements for
the sake of publicity, she said.

Reacting to the allegations against Union home minister Rajnath
Singh’s son, Mayawati said one could well understand the fate of the
party when the senior leaders were targeting each other.

She also demanded that state government clear the arrear of the sugarcane farmers.

http://indianexpress.com/article/cities/lucknow/maya-re-elected-bsp-president-slams-up-nda-govts/


cities

Maya re-elected BSP president; slams UP, NDA govts


BSP chief Mayawati being welcomed by party senior leaders at a meeting held at the party head office in Lucknow on Saturday.  (Source: Express photo by Vishal Srivastav)
BSP chief Mayawati being welcomed by party senior leaders at a meeting
held at the party head office in Lucknow on Saturday. (Source: Express
photo by Vishal Srivastav)

Summary

Mayawati alleged that cane farmers were suffering in the state as the SP govt is hand-in-glove with the sugar mill owners.

Mayawati was unanimously re-elected as BSP national president at a
meeting of party’s central executive committee and state office-bearers
from all state units held at her residence here on Saturday.

A party statement said the former UP chief minister was elected as
national president after the elections were held according to the
formalities of the BSP constitution.

Mayawati thanked all party office-bearers after her re-election and
“promised to carry on the struggle to lead the movement towards its
destination”, the statement added.

Mayawati has been the national president of the BSP since September
18, 2003, when she replaced the party’s founder-president Kanshi Ram.

Ahead of the meeting, she hit out at the Samajwadi Party government,
saying most of its decisions were only in paper and did not result in
any improvement in law and order or development.

“It is the habit of this government to get a decision cleared by the
Cabinet and then publicise it. These decisions hardly help anyone on the
ground,” she said while talking about the state government’s decision
to set up fast-track courts for crimes against women.

Mayawati alleged cane farmers were suffering in the state as the SP government is hand-in-glove with the sugar mill owners.

She said Chief Minister Akhilesh Yadav’s visit to the Netherlands to
attract investment will not bring any change as there are many small and
middle industries in UP that need to be promoted.

Mayawati also attacked the NDA government and Prime Minister Narendra Modi.

She claimed the Centre’s new Pradhanmantri Jan Dhan Yojana, which
provides for a free zero balance bank account with a debit card, Rs 1
lakh accidental insurance and Rs 30,000 medical insurance, will not help
the poor because it is very difficult to get the insurance claims
processed, and alleged that the NDA government has continued schemes
started by previous governments for financial assistance of poor.
Responding to the allegations against Home Minister Rajnath Singh’s son,
Mayawati said: “With this type of incident you can yourself predict
what is going to happen to the BJP.”

She said she will hold a meeting of party’s office-bearers and
workers Sunday where the rise in incidents of communal violence ever
since BJP came to power and the law and order situation in UP will be
discussed.

http://economictimes.indiatimes.com/news/politics-and-nation/prime-minister-jan-dhan-yojna-will-not-serve-much-purpose-for-the-poor-mayawati/articleshow/41265079.cms

The Economic Times

http://www.newindianexpress.com/nation/Jan-Dhan-Yojna-Will-not-Benefit-the-Poor-Mayawati/2014/08/30/article2406107.ece
The New Indian Express

LUCKNOW: Bahujan Samaj Party (BSP) supremo Mayawati Saturday trashed
the Pradhan Mantri Jan Dhan Yojna and said that it was not going to
benefit the poor and the weaker sections.

Talking to reporters in
the state capital the Dalit leader said her party did not approve of
the scheme as it will never benefit the ‘real beneficiaries’.

She also said there was nothing to write home about the 100 days of the NDA government at the centre led by Narendra Modi.

“They had made many promises in the run up to the Lok Sabha polls but in
the past three months this government has disappointed every one,” she
said adding that the insurance dole in the PM Jan Dhan Yojna was never
going to benefit the people as the insurance claims were never honoured
in the country.

“Insurance sector has a poor record, the least said the better,” she said.

The
58-year-old leader also lashed out at the Samajwadi Party (SP)
government in the state and said Chief Minister Akhilesh Yadav was
presiding over anarchy in the state as there was no law and order.

Taking
pot shots at SP chief and arch-rival Mulayam Singh Yadav, she said the
world knows his views on women. “It is no wonder that under his party’s
government in the state atrocities against women have skyrocketed,” she
added.

http://www.asianage.com/india/jan-dhan-won-t-serve-purpose-mayawati-656

Jan Dhan won’t serve purpose: Mayawati




Mayawati is garlanded after she was unanimously elected as BSP president for a third term in Lucknow on Saturday.  	— PTI

Mayawati is garlanded after she was unanimously elected as BSP president for a third term in Lucknow on Saturday. — PTI

BSP president Mayawati said on Saturday that the newly-launched
Prime Minister Jan Dhan Yojana will not serve much purpose and merely
opening bank accounts for the poor will not change their future.

“It will not be very easy for the poor to claim the `one lakh
insurance money either as we all know how the system works. There is a
need to give direct monetary benefits to the poor and downtrodden and
not merely open bank accounts for them,” she said while talking to
reporters here before being unanimously re-elected the party’s president
for the third consecutive term. She said that as UP CM, she had
provided benefits to the poor through the Mukhyamantri Maha-maya Arthik
Madad Yojana.

She said that schemes launched by different governments at the Centre
since independence for the benefit of SC/STs, OBCs, religious
minorities, specially Muslims for their monetary uplift and making them
self-reliant, have “either been stopped or put in the cold storage”.

“In any case they did not yield the desired results or else the
status of the poor would have changed by now,” she added. Ms Mayawati
stated that she and her party were keeping a sharp eye on the Central
government regarding their welfare schemes.

Asked to comment on the recent controversy involving Union home
minister Rajnath Singh’s son, Ms Mayawati said: “You can imagine what is
going to be the future of the BJP.”

She also lashed out at the Akhilesh Yadav government and said that
the UP CM had mastered the art of taking hasty decision and then
forgetting to implement them “Whether it is on the law and order front
or any other issue, the chief minister makes announces but never follows
up with the implementation work,’ she added.

http://timesofindia.indiatimes.com/India/Mayawati-re-elected-BSP-president/articleshow/41264268.cms


The Times of India


Mayawati re-elected BSP president

Mayawati re-elected BSP president
Mayawati urged party workers to work hard so that the party wins back power in UP  in the 2017 assembly polls.
RELATED

LUCKNOW: Former Uttar Pradesh chief minister Mayawati was on Saturday
unanimously re-elected Bahujan Samaj Party (BSP) president at the
two-day national executive meeting of the party here. Amid thunderous
applause by members of the executive, she was garlanded by senior party
leaders Swamy Prasad Maurya and SC Mishra as her name was announced.

The executive soon after electing her, got down to deliberating on the
party’s position in various poll-bound states, specially Haryana and
Maharashtra. The party has already announced that it will go it alone in
the Maharashtra assembly polls and will not tie up with any other
regional or national outfit.

The three-time UP chief minister
soon after her re-election asked party leaders and workers to go out and
expose the “corrupt and failed” government of the Samajwadi Party (SP)
headed by Akhilesh Yadav. She also urged them to work hard so that the
party wins back power in the state in the 2017 assembly polls.

http://www.firstpost.com/politics/mayawati-unanimously-re-elected-bsp-president-1688695.html


Mayawati unanimously re-elected BSP president

Lucknow: Former Uttar Pradesh chief minister Mayawati
was on Saturday unanimously re-elected Bahujan Samaj Party (BSP)
president at the two-day national executive meeting of the party in
Lucknow. Amid thunderous applause by members of the executive, she was
garlanded by senior party leaders Swamy Prasad Maurya and SC Mishra as
her name was announced.

Mayawati was unanimously elected BSP president. PTI

Mayawati was unanimously elected BSP president. PTI

The executive soon after electing her, got down to deliberating on
the party’s position in various poll-bound states, specially Haryana and
Maharashtra. The party has already announced that it will go it alone
in the Maharashtra assembly polls and will not tie up with any other
regional or national outfit.

The three-time UP chief minister soon after her re-election asked
party leaders and workers to go out and expose the “corrupt and failed”
government of the Samajwadi Party (SP) headed by Akhilesh Yadav. She also urged them to work hard so that the party wins back power in the state in the 2017 assembly polls.

IANS

http://www.outlookindia.com/news/article/Jan-Dhan-Yojna-Doesnt-Serve-Much-Purpose-for-Poor-BSP/857705

 


Jan Dhan Yojna Doesn’t Serve Much Purpose for Poor: BSP

BSP supremo Mayawati today claimed that the newly-launched ‘Prime
Minister Jan Dhan Yojna’ will “not serve” much purpose, as there was a
need to give direct monetary benefit to the poor and downtrodden and not
merely open bank accounts for them.


“By merely getting the bank accounts opened for the poor would not serve
much purpose and not provide any monetary benefit to the poor. They
would also not get the Rs one lakh of insurance money easily,” Mayawati
told reporters here.


“There is a need to provide direct monetary benefit to the poor, who cannot meet their daily requirements,” she said.


She claimed that in her tenure as the chief minister of the state, such
benefits had been provided through the Mukhyamantri Mahamaya Arthik
Madad Yojna.


The BSP chief said that schemes launched by different governments at the
Centre since Independence for the benefit of SC/STs, OBCs, religious
minorities, specially Muslims for their monetary uplift and making them
self-reliant, have “either been stopped or put in the cold storage”.


“We have a sharp eye on the central government as to what their view is
on the welfare schemes for the weaker sections,” Mayawati said.


To a question on the recent controversy involving home minister Rajnath
Singh’s son and subsequent clarifications on it, Mayawati taking a dig
at the rival party said, “You can imagine through this incident what the
future of BJP would be.”

http://www.ptinews.com/news/5087281_-Jan-Dhan–will-not-serve-much-purpose-for-the-poor–Mayawati-.html



  • Photograph Photograph  (1)
  • ‘Jan Dhan’ will not serve much purpose for the poor: Mayawati


Lucknow, Aug 30 (PTI) BSP supremo Mayawati today claimed
that the newly-launched ‘Prime Minister Jan Dhan Yojna’ will
“not serve” much purpose, as there was a need to give
direct monetary benefit to the poor and downtrodden and not
merely open bank accounts for them.

“By merely getting the bank accounts opened for the poor
would not serve much purpose and not provide any monetary
benefit to the poor….


NEW INITIATIVE: Chief Minister Mayawati distributing bank passbook at
the inaugural function of “Mahamaya Garib Arthik Madad Yojana” in
Lucknow on Monday. – Photo: Subir Roy

To empower the poorest of the poor, Uttar Pradesh Chief Minister
Mayawati on Monday launched a new welfare scheme whose basic objective
is to enable the beneficiaries to meet their daily needs. Named “Uttar
Pradesh Mukhya Mantri Mahamaya Garib Arthik Madad Yojana”, the scheme
was launched by Ms. Mayawati at her 5 Kalidas Marg official residence.

The scheme was announced by the Chief Minister on her 54th birthday on January 15.

About 31 lakh people belonging to Below Poverty Line
families stood to benefit from the measure. Around 50 per cent of the
beneficiaries will belong to the Scheduled Castes and Scheduled Tribes.

Under the scheme, the beneficiaries are entitled to a monthly financial assistance of Rs.300.

The money would be deposited in two half-yearly
instalments in the bank account of the beneficiaries. To mark the launch
of the measure, the Chief Minister handed over acceptance certificates
and bank passbooks with the first six-monthly instalment of Rs.1,800 to
ten women beneficiaries from Lucknow district.

They are Ram Kali, Asha Devi, Rani Devi, Sumirta,
Rameshwari, Zahirun Nisa, Phoolmati, Kanti, Jagrani and Shashi. In the
current financial year one six-monthly instalment of Rs.1,800 from
October 2010 to March 2011 has been given to the beneficiaries. Two
half-yearly instalments would be given from the 2011-12 financial year.
Addressing the function, Ms. Mayawati said the welfare scheme has been
launched simultaneously in all 72 districts of the State. She said the
programme would benefit those people living below the poverty line who
were not getting the benefits of the Central Government’s scheme of
cheap foodgrains for BPL card holders, old age pension and widow
pension. The Central Government, she said, had identified 1.7 crore BPL
families in Uttar Pradesh but as a matter of fact the number of BPL
families in the State exceeded that number.

Ms. Mayawati said that according to a survey conducted
by the State Government in 2007-08, lakhs of poor had not been included
in the BPL list. The Chief Minister regretted that her pleas to the
Centre for extending the benefits to more BPL families fell on deaf
ears. The “Mahamaya Gharib Arthik Madad Yojana” was launched
notwithstanding the limited financial resources available with the
State. About Rs.535 crore would be spent on the implementation of the
scheme in the first phase.

The Chief Minister emphasised that bank accounts have
been opened in the name of the woman head of each BPL family to deter
the possibility of the money being squandered by the male members.

“This is the most important occasion for crores of party supporters in
the state,” BSP’s Deoria in-charge Sriram Babu said. Alongside the
revelry runs the concurrent agenda of garnering support for next year’s
state elections. Hardoi MLA Nitin Agrawal revealed that he would hold a
rally at Maharaja Singh Park. “We want to tell the people about
Mayawati’s three-and-a-half years of successful social work,” Agrawal
said.

Rural engineering services minister Thakur Jayveer Singh will
distribute cheques to over 10,000 beneficiaries of the UP Mukhya Mantri
Mahamaya Garib Arthik Madad Yojana in Aligarh. Under this, an
underprivileged person who is not getting the benefit of any BPL scheme
is entitled to Rs.300 per month.
Over 3,000 minor girls in the city will receive fixed deposit
certificates under the Mahamaya Garib Balika Ashirwad Yojana. On
attaining maturity, they will get Rs.1 lakh.

Deoria district magistrate Zuhair Bin Saghir said: “About 300
students who cleared their matriculation last year will receive a
bicycle and Rs.15,000 under the Savitri Bai Phule Shiksha Madad Yojana.” The scheme envisages the handing over of Rs.25,000 in two instalments to girl students between class XI and XII.

Agra chief development (CDO) officer Raj Kumar Srivastava said
special stalls of each government department would be erected at the
Ramlila Ground to inform the people about the government schemes.

Gonda CDO Vivek Pandey said they had decided to hand over title deeds
of houses to BPL families under the Kanshi Ram Shahri Awas Yojana.


http://www.orissadiary.com/CurrentNews.asp?id=22104

http://archive.indianexpress.com/news/arthik-madad-yojna-list-beneficiaries-by-july-31-cm-tells-officials/647776/

Arthik madad yojna: List beneficiaries by July 31, CM tells officials

Chief minister Mayawati directed on Friday that the selection of
beneficiaries for the ‘UP mukhyamantri mahamaya garib arthik madad
yojna’ be completed before the July 31 deadline.

Mayawati had announced the scheme on her last birthday. Its implementation began from April 1.

The state had fixed June 30 as the last date for selection of
beneficiaries, which was later extended by a month. The scheme aims to
cover those under the BPL category who are not covered under any
state-run welfare scheme.

Under the scheme, each beneficiary will be given Rs 300 per month. The money will be disbursed twice a year.

The scheme aims to cover 30 lakh people in the current fiscal. The number is likely to be increased in the next financial year.

Friday’s directives were issued after Mayawati was apprised of
the conclusions of the monthly review meeting of the ongoing development
schemes by cabinet secretary Sashank Shekhar Singh. The meeting, held
earlier on Friday, was attended by all secretaries and principal
secretaries. Mayawati also issued directives for other issues discussed
in the review meeting.

Regarding the Special Component Plan for the welfare of the
Scheduled Caste population, she said the implementation of any scheme
under this should not be affected by a lack of funds. Making a special
mention of scholarships for SC community students, she said no laxity
in this regard will be tolerated. In case of irregularities, she asked
that legal action be taken against the guilty.

The CM also directed officials to ensure the easy availability of seed and fertilisers for kharief crops.

http://www.aajkikhabar.com/en/News/National/Now-Mayawati-s-Mahamaya-Gareeb-Aarthik-Madad-Yojana-would-benefit-poor-people/677715.html

Now Mayawati’s “Mahamaya Gareeb Aarthik Madad Yojana” would benefit poor people

Now Mayawati’s  “Mahamaya Gareeb Aarthik Madad Yojana

New
Delhi: Uttar Pradesh Chief Minister Mayawati come with the scheme that
would b beneficial for every poor person, as they get Rs.300 per month,
who is no benefiting from any other poverty alleviation scheme.The
Scheme would be known as “Uttar Pradesh Mukhya Mantri Mahamaya Gareeb
Aarthik Madad Yojana” (UP chief minister’s financial assistance scheme
for the poor), that benefit those who still haven’t avail any other
welfare or social security scheme, the state government said.Launching
the scheme at her residence, Mayawati said: “The new scheme envisages
to provide a subsistence assistance of Rs.300 per month to crores of
poor people who, for various reasons, could not get the benefits under
other poverty alleviation schemes.”"To begin with, we have taken up as
many as 31 lakh beneficiaries; the remaining would be covered during
the next phase in 2011, ” she said.A symbolic launch of the scheme was
made through handing over of certificates to 10 beneficiaries by the
chief minister.Around 2.56 crore people has been finalized after after a
state-wide survey of 2.56 crore people, of which 31 lakh were
eventually found to be eligible for the scheme.The survey followed a
similar exercise carried out in 2002 to identify those living below the
poverty line.While an annual income of Rs.19, 884 was fixed as the upper
limit for identifying eligible families in the rural areas, in case of
urban areas the income level was raised to Rs.25, 548.”Despite schemes
like old-age pension, widow pension, pension for the handicapped and
other social security schemes for the poor, a number of poor were still
left behind. We worked out this new scheme for their benefit, ” the
chief minister said.Admitting that more than 50 percent of the
beneficiaries under this scheme belonged to the Scheduled Castes and
Scheduled Tribes, she said: “The scheme is unique as it covers the poor
belonging to upper caste and other religions as well.”The scheme
essentially intends to pick up women as beneficiaries but men too could
avail of the benefit if the family has no woman.The monthly financial
assistance of Rs.300 would be provided to the beneficiaries in a lump
sum every six months. “District magistrates have been asked to ensure
that each of the beneficiaries gets a savings bank account opened in a
nationalised bank, where the six-monthly payments would be deposited in
advance, ” Mayawati said.

‘Prime Minister Jan Dhan Yojna’ will not serve much purpose for the poor: Mayawati


Read more at:
http://economictimes.indiatimes.com/articleshow/41265079.cms?utm_source=contentofinterest&utm_medium=text&utm_campaign=cppst

http://news.vikatan.com/article.php?aid=31886#rss

பிரதமரின் ஜன் தன் திட்டம் ஏழைகளுக்கு பலனளிக்காது: மாயாவதி கருத்து!

லக்னோ:
பிரதமரின் ‘ஜன் தன் திட்டம்’ ஏழைகளுக்கு பெரிய அளவில் பலனளிக்காது என
பகுஜன் சமாஜ் கட்சி தலைவரும், உத்தர பிரதேச முன்னாள் முதல்வருமான மாயாவதி
கூறியுள்ளார்.


இதுகுறித்து அவர் கூறுகையில், ‘’பொருளாதாரத்தில் நலிவடைந்த பிரிவினருக்காக
தற்போதைய மத்திய அரசு என்ன திட்டத்தைக் கொண்டு வருகிறது என்பதை நாங்கள்
கூர்மையாக கவனித்து வருகிறோம்.



தற்போது ஏழைகளுக்காக பிரதமரின் ‘ஜன் தன’ திட்டம்’ தொடங்கப்பட்டுள்ளது.



இந்த திட்டத்தின்படி, வெறும் வங்கிக் கணக்குகளை
தொடங்குவதால் மட்டும் ஏழைகளுக்கு எவ்வித பொருளாதார பலன்களும் பெரிய அளவில்
கிடைக்கப்போவதில்லை. மேலும், இந்த திட்டத்தில் அறிவிக்கப்பட்டுள்ள
இன்சூரன்ஸ் பணமான ஒரு லட்சம் ரூபாயையும் ஏழை மக்கள் அவ்வளவு எளிதில்
பெற்றுவிட முடியாது.


நாடு சுதந்திரம் பெற்றதிலிருந்து மத்திய அரசுகள் தீட்டிய எந்த திட்டங்களும்
தாழ்த்தப்பட்டவர்கள், பிற்படுத்தப்பட்டவர்கள் மற்றும் சிறுபான்மை
மக்களுக்கு குறிப்பாக இஸ்லாமிய மக்களுக்கு எவ்வித பெரிய பலனையும் தரவில்லை.
ஒன்று அந்த திட்டங்கள் கிடப்பில் போடப்பட்டன அல்லது அவை நீர்த்துப்போகச்
செய்யப்பட்டன.


எழைகள் தங்களது அன்றாடத் தேவைகளை நிறைவேற்றிக் கொள்ளும் வகையில் நேரடியாக
பணப்பலன்களை அளிக்க வேண்டிய அவசியம் உள்ளது. எனது முந்தைய ஆட்சியில்
‘முக்கிய மந்திரி மகாமய அர்த்திக் மதத் யோஜனா’ என்ற திட்டத்தின் மூலம்
இவ்வாறான பணப்பலன்களை ஏழை மக்கள் பெற்றனர்'’ என்றார்.

முதலில் அனைத்து டுபாகூர் EVM களை  ‘ஸ்மார்ட்’ EVM களாக  மாற்றி ஜனநாயக படுகொலையை  தடுக்க  வேண்டும்.



Comments


TRUTH YOU UTTER!
NUMBERS DONT




TRUTH YOU UTTER!
NUMBERS DONT MATTER !


Dubakor fraud EVMs the CEC dubakor Sampath tamper!
Voters the CJI Dubakor Sadasivam did not care!
Hence the Dubakor BJP snatched power!
Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder!
Democracy now in gutter!


NEW INITIATIVE: Chief Minister Mayawati distributing bank passbook at the inaugural function of


Every policy of Mayawati’s government was based on ‘Sarvajan Hitaye
Sarvajan Sukhaye’ i.e., for the welfare and happiness of all societies.


Since the formation, in 1995 of the first government of Hon’ble Chief
Minister Ms. Mayawati Ji in Uttar Pradesh, its priority has been the
total development of the poor and the backward SC/ST, other backward
classes,Religious minorities and disables persons-who had remained
neglected for centuries and during earlier governments. By separately
creating Uttar Pradesh Welfare Department and other ministries, there
has been considerable improvements in their condition at every level
and\ every sphere.


Elephant-01-june


1. This government in the last four years has undertaken several
activities at a total cost of Rs. 37,000 crore (Rs. 36,795 crore),
outlay of 21.21 and 100% expenditure on the development of “SC/ST” under
special component plan which are chiefly – increase in the rate of post
matric for (Scheduled Castes), eligibility level of income increased
from 1lakh to Rs.2 lakh,, scholarships fora all students (girls and
boys) from class 1 to 8, establishment of ‘bhagidari bhavan’ at Lucknow
and Agra, including Training institutes at Aligarh and Rae Bareli to
coach SC/ST youth for recruitment to high-level services like I.A.S and
P.C.S; recruitment in Government posts through a drive to clear the
backlog; for the first time Reservation in contracts upto Rs.25 lakh for
SC/ST, so far, contracts worth Rs.1,623 crore allotted; about 4 lakh
S/C families allotted more Than 3,500 hectares of land.; 16 Mahamaya
Polytechnics for Information Technology set up for these categories of
students; regularisation of Landless SC/ST people in possession of gram
sabah land upto13May, 2007; formal right of possession letters (pattas)
awarded to 9,431 persons; about 3000 genuine lease-holders benefited by
removing illegal usurpers from their land; creation of employment
totalling 5,945 lakh man- days for men and 2,089 lakh for women
belonging to SC/ST classes created in rural areas; about 8 lakh S/C
families benefited by writing-off debts amounting to Rs.120.28 crore of
Uttar Pradesh SC/ST Development Corporation; electrification on
large-scale of SC/ST bustees /majras and appointment of 23% from these
classes only of SOs in police stations; provision of reservation also in
state government-aided private enterprises; allotment of more than
4,000 fair price shops; together with the establishment of a Rs.100
crore “leather park and shoe mandi”: in Agra, exemption from VAT of Agra
Footwear Industry.
2. “Other Backward Classes” – in the last four years 2 lakh landless
people allotted lease of about 50,000 hectares of agricultural land;
effective implementation of 27% reservation for OBSc in the allotment of
fair price shops in the urban and rural areas under the public
distribution system; computerisation of the entire procedure of
scholarship under the backward classes Welfare department; more than 50
lakh students (girls and boys) benefites by scholarships under the
scheme of aid to the poor families of backward classes on account of
marriage and illness about Rs.50 crore spent every year; apart from
increasing the “creamy layer” annual income limit of these classes from
Rs.3 lakh Rs.5lakh, about Rs.250 crore spent to reimburse the admission
fees of students studying in post matric classes
3. In the matter of Religious Minorities especially the Muslim
community, mention may be made of the establishment of Manyawar Shri
Kanshiram Ji Urdu, Arabic-Persian University; inclusion of 10 new
Arabic-Persian Madrasas in the grant-in-aid list; as much as 486.73
crore approx, on account of scholarships to 1,28,35,824 minority
students (girls and boys); elegibilty income limit for scholarships
increased to Rs.1 lakh in respect of, minority students; grant of Rs.
3,745 lakh for the marriage of 37,445 daughters from minority BPL
families; reimbursement of fees amounting to Rs.2,049 lakh of 49,166
post matric students; construction of well-equipped “Haj Houses” at
Ghaziabad and Lucknow for the convenience of the Hajis; “direct Haj
flight” from Varanasi to Jeddah; abolition of the pre-condition of
police verification in the appointment of “Mutawallis”; arrangement of
advance coaching to prepare for competitive recruitment examinations;
the amount of grant for Uttar Pradesh Urdu Academy more than doubled to
Rs.3 crore; establishment of 58 government secondary schools in
minority-dominated areas of 22 selected districts as well as mformation
of a commission to provide the atatus of minority institution to
‘taleemi idaar’ (educational institutions) besides, the distribution of
Manyawar Shri Kanshiram Ji Handloom Weavers awards.
4. “Disabled” – establishment of ‘Uttar Pradeesh Dr. Shakuntala Misra
Rehabilation University’ at a cost of Rs.400 crore to provide quality
education to the differently-abled students; with 1% reservation for the
visually impaired and 2% other disabled, so far, 677 and 1320fair shops
allotted, respectively; disabled pension rate increased to Rs.300 per
month from Rs.150- the total number of disabled pensioner during 2009-10
increased to 708077.
5. Several welfare schemes implemented for Sarv-Samaj “women” also,
notable being amendment of the zamindari kanoon to ensure equitable
share of women in patriarchal landed property; the amount of dole for
destitute women increased to Rs.300 per month from Rs.150 apart from
construction of shelter homes etc for them in Mathurs and Vrindavan;
“alertness and sensitivity” on the part of government has resulted in
considerable “decline” of criminal cases against “women”.


In addition, many significant and historic steps wre taken for the
uplift of the poor and the helpless belonging to sarv-samaj besides,
Farmers, labourers, lawyers, employees, traders and people engaged in
other professions, with all government departments also contributing to
the development of the people of the state viz.:
1. Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad Yojna
benefits about 31 lakh families in Uttar Pradeshwhich have not been able
to avail of the benefits of the BPL list or antyodaya, by providing an
assistance of Rs.400 per month.
2. Savitribai Phule Shiksha Madad Yojna benefitted a total of 6,86,953
girl students, so far, with Rs.15,000 and a bicycle given to class 10
students and an additional assistance of Rs.10,000 on promotion to class
12.
3. Mahamaya Gharib Balika Ashirwad Yojna provides for Rs.1lakh to be
given to the girl child immediately on birth, which has benefitted about
3,25,000 girl children.
4. Dr. Ambedkar Gram Sabha Samagra Vikas Yojna benefitted abount 5,598 gram sabhas.
5. Manyawar Shri Kanshiram Ji Sheri Gharib Awas Yojna provides for free housing facilities, benefiting about 1lakh families.
6. Sarvjan Hitay Gharib Awas (Slum Area) Maliqana Haq Yojna benefited about 7,232 families.
7. BPL card-holders of Sarv-samaj and beneficiaries of Mahamaya Gharib
Arthik Madad Yojna being provided free of charge legal aid by government
lawyers to plead their cases in courts.
8. Under Manyawar Shri Kanshiram Ji Sheri SC/ST Bssti Samagra Vikas Yojna, 250 bustees selected for development.
9. Lease-hold of 55,000 hectares of agricultural land for about 2.5 lakh poor and unemployed landless people.
10. About “3.5 lakh families” allotted residential plots measuring 3,500 hectares.
11. Allotment of 30,000 hectares of land to about 36,000 agriculturists.
12. 16,000 sites allotted to 19,000 people engaged in the pottery craft.
13. Allotment of 12,000 hectares of land for free plantation to 42,000 farmers.
14. Insurance provided to 18,67,835 heads of families under the General Public Insurance Scheme.
15. Under the enforced Uttar Oradesh Janhit Guarantee Quanoon 13
essential services relating to revenue, urban development, medical and
food and supply guaranteed within a specified time limit.
16. Brilliant BPL students (girls and boys) of the newly established
Gautam Buddha University belonging to sarv-samaj sent to Europe for
higher studies on state expenses.
17. The maximum sickness allowance increased from Rs.2,000 to 5,000 in
the case of S/S and those eligible from the general category.
18. The amount of grant-in-aid doubled in the event of marriage/sickness in Bundelkhand.
19. As many as 897 child development projects under operation.
20. Daily wages of “labourers/wage earners” of unorganised sector increased to Rs.100 from Rs.58.
21. More than 18 lakh government employees in the state provided benefit
of the sixth pay commission, causing an additional financial burden of
Rs.21,000 crore.
22. As many as 35,000 daily wage employees, appointed till 29 June, 1991 regularised.
23. Generation of 10,586 lakh man days in the rural areas at a cost of Rs. 16,995 crore.
24. Self-employment made available to 13.58 lakh families with a grant of Rs.800 crore.
25. Recruitment of 1.9 lakh ‘safai-workers (Aroghya Rakshaks)” in the
state in one go besides, 88,000 primary school teachers, 5,000 Urdu
teachers and massive recruitment in other departments together with
employment opportunities provided to “lakhs” of people in
non-governmental sectors as well.
26. Infrastructural Development: construction of 165 Km long, 6-lane
Yamuna express-way at a cost of Rs. 9,935 crore between Noida and Agra.
27. Rs.30,000 crore –construction project of 1,047 Km long, 8-lane entry controlled express-way from Greater Noida to Ballia.
28. Costing Rs. 8,911 crore, 148-km long Sanauta-Purkazi Express-way project along the upper Ganga canal bank.
29. In the Taj city, Agra, construction of a 20.5 km long 6-lane ring road at a cost of Rs.1,100 crore.
30. Delhi-Noida-Greater Noida Metro Rail Link, first phase, from Delhi to Noida completed.
31. PPP process activated to establish ab international airport at Kushinagar for the development of Buddhist circuit.
32. Energy development; with an amount of Rs. 28,796 crore incurred by
the government led by the Hon’ble Chief Minister Ms. Mayawati Ji, a “new
trust” born among the general public to meet its electricity needs,
during its four-year term,; the government seriously engaged at the
ground level about its promise to offer 24-hourelectricity by 2014,
Begining of about 30,000 MW new projects. Investment of Rs. 1,20,000
crore. In the field of transmission, thye largest ever investment of
Rs.10,000 crore through PPP in the country.
33. Road construction – construction/reconstruction of more than 50,000
km long roads with an expenditure of about Rs.9000 crore.
34. About 13,000 km long CC roads and KC drains constructed in 5,480 gram sabhas/villages at a cost of Rs. 3,569 crore.
35. Construction of 319 bridges at a cost of Rs.1,369 crore as well as 16 over-bridges, entailinf an expenditure of Rs.363crore.
36. Irrigation – Strengthening of irrigation works/activities at a cost of Rs.22,097 crore.
37. Additional irrigation capacity of about 1.5 lakh hectares generated with the construction of 2,975 tube wells.
38. Tail-feeding of more than 9,000 canals ensured.
39. Irrigation arrangement of 32 lakh hectares of land.
40. Agriculture and Allied services – about Rs. 19,50 crore spent in the last four years.
41. Drive to bouble the income of the farmers.
42. Weather-based crop insurance scheme started.
43. Rain water storage project in Bundelkhand.
44. Unprecedented increase in sugarcane price (SAP).
45. Uttar Pradesh tops the country in milk production.
46. Dr.Ambedkar Agricultural Improvement Scheme of feeder separation for uninterrupted power supply to farmers.
47. Establishment of new agricultural university in Banda.
48. Education and Sports Development – about 65,000 crore (Rs.64,997
Crore) were spent on account of education in the last four years.
49. As many as 12,160 new senior primary schools and 4,654 new primary schools established
50. 13 private universities established.
51. Manyawar Shri Kanshiram Ji Research Chair established in 6 universities.
52. As many as 41 new government polytechnics set up.
53. In Gautambuddha Nagar, a second technical university established under the name of Mahamaya Technical University.
54. Commencement of ‘Manyawar Shri Kanshiram Ji Kala Samman Puraskar’ and Sant Ravidas Kala Samman Puraskar’.
55. Medical and Health services – About 22,000 crore (Rs 22,190 crore) spent in the last four years.
56. Decision to operate medical colleges in Kannauj, Jalaun and Saharanpur districts as wellas a para-medical college in Jhansi.
57. Decision to open state of the art super specialty 500-bed hospital
with participation of private sector, costing around 140-150 crore each
in Lucknow, Agra, Jalaun, Bijnur, Azamgarh, Ambedkar Nagar. And
Saharanpur.
58. For the first time in the country a separate unani directorate established by Uttar Pradesh.
59. Urban Development – About Rs.13,156 crore spent on account of
housing and urban development as wellas Rs. 4,090 crore spent on hygene
and cleanliness schemes.
60. Projects worth about Rs.8,000 crore completed in Kanpur, Lucknow,
Agra, Varanasi, Meerut, Allahabad and Mathura on development of urban
infrastructural facilities and providing housing to the poor besides,
fulfilling their basic needs.
61. Provision of about Rs.1,000 crore for drinking water projects in 7
metropolitan towns. Completion of projects of Rs.400 crore in other 37
towns and plying of 1,310 modern buses started.
62. Implementation of solid waste management schemes in 26 cities.
In additionto the above, the government has, through other departments ,
taken several important and notable decisions, a detailed account of
which is given in a government published listing its achievements of
four years.
In order to see for herself the ground reality of the activities stated
in the booklet, the Hon’ble Chief Minister, Ms Mayawati Ji, from 1st
February, 2011 to 2nd March 2011 i.e., for full one month, made surprise
inspections to take stock of law and order situation and creime control
in all the 72 districts, together with development and public welfare
activities, with strict action taken against authorities, if anything
wanting was detected. Necessary directions and guidance for improvement
were also given.
In a nutshell, the four years of the Uttar Pradesh Chief Minister
Hon’ble Ms Mayawati Ji led government has been “ highly promising and
the best” in the area of “development and public welfare”.

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