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10/06/07
(37)True Practice o The Awakened One-At the End of One’s Rope
Filed under: General
Posted by: site admin @ 5:33 pm

2690 Mon 23 Jul LESSON (37) LESSON Mon Aug 1 2007

Kindada Sutta

A Giver of What
in 29) Classical English,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,45) Classical Hindi-शास्त्रीय हिंदी,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
72) Classical Marathi-
क्लासिकल माओरी,81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,100) Classical Telugu- క్లాసికల్ తెలుగు,
104) Classical Urdu-کلاسیکی اردو- کلاسیکی اردو

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ,
[A deva:]

A giver of what is a giver of strength?
A giver of what, a giver of beauty?
A giver of what, a giver of ease?
A giver of what, a giver of vision?
And who is a giver of everything?
Being asked, please explain this to me.
[The Buddha:]

Buddha

White Buddha

Statue of Buddha

A giver of food is a giver of strength.
A giver of clothes, a giver of beauty.
A giver of a vehicle, a giver of ease.
A giver of a lamp, a giver of vision.
And the one who gives a residence,
is the one who is a giver of everything.
But the one who teaches the Dhamma
is a giver of
the Deathless.
\”Thich
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
শিক্ষার্থী প্রস্তুত হলে, শিক্ষক আবির্ভূত হবে - বুদ্ধের আকাঙ্ক্ষিত এক ওয়াই

২690 সনের ২3 জুলাই লেস্টন (37) পাঠান সোম 1 আগস্ট ২007
কিন্ডা সুতার
একটি দাতা এর কি

[একটি deva:]

শক্তি সরবরাহকারী কি দাতা?
কি একটি সৌন্দর্য, একটি দাতা সৌন্দর্য?
কি একটি আতিথেয়তার একটি দাতা, একটি সরবরাহকারী?
কি একটি উপহার, একটি দানকারী দাতা?
এবং সবকিছু সরবরাহকারী কে?
জিজ্ঞাসা করা হচ্ছে, আমার সম্পর্কে এই ব্যাখ্যা করুন।

[বুদ্ধ:]

খাদ্য সরবরাহকারী একটি শক্তি সরবরাহকারী।
জামাকাপড়, গার্ল
একটি গাড়ির একটি প্রদায়ক, সহজে একটি সরবরাহকারী।
একটি প্রদীপ দাতা, দৃষ্টি দানকারী।
এবং যারা একটি বাসস্থান দেয়,
তিনিই সবকিছুর দান করেন।
কিন্তু ধম্মকে শিক্ষা দেয় এমন একজন
একটি দাতা এর
মৃত্যুহীন

বিশ্লেষণাত্মক
ইনসাইট নেটের রেক্টর হিসাবে - বিনামূল্যে অনলাইন টিপিকা রিসার্চ অ্যান্ড
প্র্যাকটিস ইউনিভার্সিটি এবং সম্পর্কিত 11 টি ক্লাসিক্যাল ল্যাংগুয়েজে
http://sarvajan.ambedkar.org।

পঁসাঁঝিদা
জলা-আধাঁ প্যারিফ্যান্ট টিপিকাঠ অনুভানা সা পারাইয়াখা নিখিলভিজাল্য়া
স্রত্হহুৎ পভতী নিসায়য়া http://svajan.ambedkar.org এ 112 টি ধর্মগ্রন্থ
ভাসা

সব
সমাজে টিপিতাকা প্রচারের প্রচেষ্টা করে তাদের গবেষণালব্ধ ও ফেলোশিপের জন্য
পাঠের মাধ্যমে চূড়ান্ত লক্ষ্য হিসাবে অনন্ত সুখ অর্জন করতে সক্ষম করে। 7 ডি / 3 ডি লেজারের হোলিগ্রাম এবং Circarama সিনেমা সহ মেডিটেশন হল সহ সর্বশেষ ভিজ্যুয়াল ফরম্যাটে তাদের শিক্ষাগুলি উপস্থাপন করুন।

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
જ્યારે વિદ્યાર્થી તૈયાર થાય, ત્યારે શિક્ષક દેખાશે - બુદ્ધ એ જાગૃત એક વાઈ

2690 સોમ 23 જુલાઈ લેસસન (37) લેશન મોન ઑગસ્ટ 1 2007

કિંડદા સુત્ત
શું આપનાર?

[એક દેવ]:

તાકાત આપનાર એટલે શું?
સુંદરતા આપનાર, શું આપે છે?
શું આપનાર, સરળતા આપનાર?
દ્રષ્ટિ આપનાર, શું આપે છે?
અને બધું જ આપનાર કોણ છે?
પૂછવામાં આવી, મને આ સમજાવો

[બુદ્ધ:]

ખોરાક આપનાર વ્યક્તિ તાકાત આપનાર છે.
કપડાં આપનાર, સૌંદર્ય આપનાર.
વાહનનો આપનાર, સરળતા આપનાર
દીવો આપનાર, દ્રષ્ટિ આપનાર
અને જે નિવાસસ્થાન આપે છે,
તે બધું જ આપનાર છે.
પરંતુ તે જે ધમ્મા શીખવે છે
એક આપનાર છે
મૃત્યુદંડ.

વિશ્લેષણાત્મક
ઇનસાઇટ નેટના રેકટર તરીકે - મફત ઓનલાઇન ટીપિકાક સંશોધન અને પ્રેક્ટિસ
યુનિવર્સિટી અને 1100 ક્લાસિક ભાષાઓમાં http://sarvajan.ambedkar.org
દ્વારા સંબંધિત સારા સમાચાર.

પૅસિમભદા
જલા-અઢ્ઢા પેરિપન્ટી ટીપિકાક અવેન્સા સીએ પરિિકાયા નિખિલવિજ્જલાઇયા
સ્યાતિભોત પવિટ્ટી નિસિયા http://svajan.ambedkar.org એ 112 શાહેગનાથિત
ભાસા

તમામ
સમાજોમાં Tipitaka પ્રચાર કરવાનો પ્રયાસ કરવા માટે તેમને તેમના સંશોધન અને
ફેલોશિપ માટે પાઠ કરીને અંતિમ ગોલ તરીકે શાશ્વત આનંદ પ્રાપ્ત કરવા માટે
સક્રિય કરે છે. તેમને 7 ડી / 3 ડી લેસર હોલોગ્રામ્સ અને સિરકારામા સિનેમા કમ મેડિટેશન હોલ સહિતના તાજેતરની વિઝ્યુઅલ ફોર્મેટમાં ઉપદેશો પ્રસ્તુત કરો.

45) Classical Hindi-शास्त्रीय हिंदी,
जब छात्र तैयार होता है, तो शिक्षक दिखाई देगा - बुद्ध जागृत एक वाई
26 9 0 सोम 23 जुलाई लेसन (37) लेसन सोम अगस्त 1 2007

Kindada Sutta
क्या एक देने वाला

[एक देव:]

ताकत देने वाला क्या है?
सौंदर्य का दाता क्या है?
क्या एक दाता, आसानी से एक दाता?
क्या एक दाता, दृष्टि का दाता?
और सब कुछ देने वाला कौन है?
पूछे जाने पर, कृपया मुझे यह समझाएं।

[बुद्ध:]

भोजन का दाता शक्ति का दाता है।
कपड़ों का एक दाता, सौंदर्य का दाता।
एक वाहन का एक दाता, आसानी से एक दाता।
दीपक का एक दाता, दृष्टि का दाता।
और वह जो निवास देता है,
वह सब है जो सब कुछ देने वाला है।
लेकिन वह जो धम्म सिखाता है
एक दाता है
मौत रहित

विश्लेषणात्मक
अंतर्दृष्टि नेट के रेक्टर के रूप में - नि: शुल्क ऑनलाइन Tipiṭaka
अनुसंधान और अभ्यास विश्वविद्यालय और 112 क्लासिकल भाषाओं में
http://sarvajan.ambedkar.org के माध्यम से संबंधित अच्छे समाचार

पायिसंबिधा
जला-अभधा परििपतिति टिपियाका अंवेना सी पारिकाया निखिलविजजला सी एनतिभाता
पावती निशाया http://sarvajan.ambedkar.org एंटो 112 सेगगंथयट्टा भासा

सभी
समाजों को टिपितका को प्रचारित करने का प्रयास करने के लिए उन्हें अपने
शोध और फैलोशिप के लिए सबक लेकर अंतिम लक्ष्य के रूप में अनंत आनंद प्राप्त
करने में सक्षम बनाया गया। उन्हें 7 डी / 3 डी लेजर होलोग्राम और सर्करामा सिनेमा सह ध्यान हॉल सहित नवीनतम विजुअल प्रारूप में शिक्षाएं प्रस्तुत करें।

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
ವಿದ್ಯಾರ್ಥಿ ಸಿದ್ಧವಾದಾಗ, ಶಿಕ್ಷಕನು ಕಾಣಿಸಿಕೊಳ್ಳುತ್ತಾನೆ - ಬುದ್ಧ ಅವೇಕನ್ಡ್ ಒನ್ ವೈ

2690 ಸೋಮವಾರ 23 ಜುಲೈ ಲೆಸನ್ (37) ಲೆಸನ್ ಮಾನ್ ಆಗಸ್ಟ್ 1 2007

ಕಿಂಡದ ಸುಟ್ಟ
ಏನು ನೀಡುವವನು

[ಎ ದೇವಾ:]

ಶಕ್ತಿಯನ್ನು ಕೊಡುವವರು ಏನು ನೀಡುತ್ತಾರೆ?
ಸೌಂದರ್ಯದ ಕೊಡುಗೆಯನ್ನು ಕೊಡುವವರು ಯಾರು?
ಸುಲಭವಾಗಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
ದೃಷ್ಟಿ ನೀಡುವವನು ಏನು ಕೊಡುತ್ತಾನೆ?
ಮತ್ತು ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಯಾರು?
ಕೇಳಲಾಗುತ್ತಿದೆ, ದಯವಿಟ್ಟು ಇದನ್ನು ನನಗೆ ವಿವರಿಸಿ.

[ಬುದ್ಧ:]

ಆಹಾರವನ್ನು ನೀಡುವವರು ಶಕ್ತಿ ನೀಡುವವರು.
ಸೌಂದರ್ಯವನ್ನು ಕೊಡುವ ಬಟ್ಟೆ ನೀಡುವವನು.
ವಾಹನವನ್ನು ನೀಡುವವರು, ಸುಲಭವಾಗಿ ನೀಡುವವರು.
ದೀಪ ನೀಡುವವನು, ದೃಷ್ಟಿ ನೀಡುವವನು.
ಮತ್ತು ನಿವಾಸವನ್ನು ಕೊಡುವವನು,
ಎಲ್ಲವನ್ನೂ ನೀಡುವವನು ಒಬ್ಬನೇ.
ಆದರೆ ಧರ್ಮವನ್ನು ಕಲಿಸುವವನು
ನೀಡುವವನು
ದಿ ಡೆತ್ಲೆಸ್.

ವಿಶ್ಲೇಷಣಾತ್ಮಕ
ಒಳನೋಟ ನಿವ್ವಳ - ಉಚಿತ ಆನ್ಲೈನ್ ​​ಟಿಪಿತಾಖಾ ಸಂಶೋಧನೆ ಮತ್ತು ಪ್ರಾಕ್ಟೀಸ್
ವಿಶ್ವವಿದ್ಯಾಲಯ ಮತ್ತು ಸಂಬಂಧಿತ ಒಳ್ಳೆಯ ಸುದ್ದಿಗಳು
http://sarvajan.ambedkar.org ಮೂಲಕ 112 ಕ್ಲಾಸ್ಷಲ್ ಭಾಷೆಗಳಲ್ಲಿ

ಪಾಟಿಂಬಾಹಿಯಾ
ಜಾಲಾ-ಅಬಾದ ಪಾರಿಪಂತಿ ಟಿಪ್ಪತ್ತಕ ಅನ್ವೆನಾನಾ ಕಾ ಪರಿಕಯಾ ನಿಖಿವಿವಿಜಲೈಯಾ ಕಾ
ನಾನ್ತಿಭುತಾ ಪವತ್ತಿ ನಿಸ್ಸಾಯ http://sarvajan.ambedkar.org ಆಂಟೋ 112
ಸೀಟಗಾಂಧ್ಯತ್ತ ಭಾಸ

ತಮ್ಮ
ಸಂಶೋಧನೆ ಮತ್ತು ಫೆಲೋಶಿಪ್ಗಾಗಿ ಪಾಠಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳುವ ಮೂಲಕ ಅಂತಿಮ ಗುರಿಯಂತೆ
ಎಟರ್ನಲ್ ಬ್ಲಿಸ್ ಅನ್ನು ಸಾಧಿಸಲು ಅವುಗಳನ್ನು ಸಕ್ರಿಯಗೊಳಿಸಲು ಟಿಪಿಟಾಕವನ್ನು ಎಲ್ಲ
ಸಮಾಜಗಳಿಗೆ ಪ್ರಚಾರ ಮಾಡುವ ಪ್ರಯತ್ನ. 7D
/ 3D ಲೇಸರ್ ಹೊಲೋಗ್ರಾಮ್ಗಳು ಮತ್ತು ಸರ್ಕಾರ್ಮಾ ಸಿನೆಮಾ ಮೆಡಿಟೇಷನ್ ಹಾಲ್ ಸೇರಿದಂತೆ
ಇತ್ತೀಚಿನ ವಿಷುಯಲ್ ಫಾರ್ಮ್ಯಾಟ್ನಲ್ಲಿ ಬೋಧನೆಗಳನ್ನು ಪ್ರಸ್ತುತಪಡಿಸಿ.

69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
വിദ്യാർത്ഥി ഒരുങ്ങിയിരിക്കുമ്പോൾ, അധ്യാപകൻ പ്രത്യക്ഷപ്പെടും - ബുദ്ധ വിദഗ്ദ്ധനായ ഒരു വൈ
2690 മണി 23 Jul LESSON (37) ലെസ് നോൺ ഓഗസ്റ്റ് 1 2007

കിൻഡഡ സുട്ട
എന്താണ് ഉപദേശം

[ഒരു ദേവാ

ശക്തി നൽകുന്നവനാണ് എന്താണ്?
സൗന്ദര്യം നൽകുന്ന ഒരുദാതാവ് എന്താണ്?
എങ്ങിനെയെങ്കിലും അനായാസേന
ദർശകനായ ദാനീയേതാവിന്റെ ഉറവിടം?
ആരാണ് എല്ലാറ്റിനും പ്രാധാന്യം നൽകുന്നത്?
എന്നോട് ഇങ്ങനെ പറയുക.

[ബുദ്ധൻ:]

ഭക്ഷണം കൊടുക്കുന്നയാൾ ശക്തി നൽകുന്നവനാണ്.
സൗന്ദര്യം നൽകുന്ന ഒരു ദമ്പതിമാർ.
ഒരു വാഹകനായൊരു ഗൈവർ, എളുപ്പമുള്ള ഒരാൾ.
ദർശന ദർശകൻ, ദർശന ദർശകൻ.
ആർക്കെങ്കിലും അടിമയെ കിട്ടുന്നവനെയും (സ്വന്തം)
എല്ലാം നൽകുന്നവനാണ് അവൻ.
എന്നാൽ ധർമ്മത്തെ പഠിപ്പിക്കുന്നവൻ
ഒരു ദാതാവാണ്
മരണമില്ലാത്ത.

റക്റ്റർ
ഓഫ് അനലിറ്റിക് ഇൻസൈറ്റ് നെറ്റ് - സൗജന്യ ഓൺലൈൻ ടിപിറ്റാക്കാ റിസർച്ച്
ആൻറ് പ്രാക്ടീസ് യൂണിവേഴ്സിറ്റിയും ബന്ധപ്പെട്ട ഗൂഡമായ വാർത്തകളും
http://sarvajan.ambedkar.org ൽ 112 ക്ലാസിക്കൽ ഭാഷകളിലായി

പാട്ടിസ്ഭൂദി ജാലാ -അബ്ദ പാരിപന്തിന്തി ടിപ്പിറ്റക്കാ അൻസാനാന കാ പാരിസയ നിഖിലവിജജായായ സി നന്തിപൗ പാവട്ടി നിസ്സിയ 112 സതഥാനന്ത ഭട്ട

അവരുടെ
ഗവേഷണത്തിനും കൂട്ടായ്മക്കും പാഠങ്ങൾ പഠിച്ചുകൊണ്ട് അന്തിമ ലക്ഷ്യമായി
നിത്യ ബാഹുല്യം നേടിയെടുക്കാൻ അവരെ പ്രാപ്തരാക്കുന്നതിന് ടിപിറ്റക്ക
പ്രോത്സാഹിപ്പിക്കുന്നതിന് ശ്രമിക്കുന്നു. 7 ഡി / 3 ഡി ലേസർ ഹോളോഗ്രാം, സർക്കറാമ ന്യൂയോണി മെഡിറ്റേഷൻ ഹാൾ എന്നിവയുൾപ്പെടെ പുതിയ വിഷ്വൽ ഫോർമാറ്റിൽ പഠിപ്പിക്കുക.

72) Classical Marathi-
क्लासिकल माओरी,
जेव्हा विद्यार्थी तयार असेल तेव्हा शिक्षक दिसेल - बुद्ध द जागृत वन वाई
26 9 9 सोम 23 जुलै लेसन (37) वाचन सोम 1 ऑगस्ट 2007

Kindada सुत्ता
काय एक देणारा

[देवा:]

शक्ती देणारा देव आहे का?
सौख्य देणारा, देणारा आहे काय?
एक दाता, जो सोयीचा दाता आहे?
दृष्टीक्षेप करणारा, कशाचा दाता आहे?
आणि सर्वकाही देणारा कोण आहे?
विचारले जाणे, मला हे स्पष्ट करा.

[बुद्ध:]

अन्न मिळवणारे दान हा शक्तीचा दाता आहे.
कपडे देणारा, सौंदर्य देणारा
एका वाहनाचा दाता, सहजपणे देणारा
दिवाचे हवन करणारा, दृष्टीकोन देणारा.
आणि जो निवास देतो,
सर्वकाही देणारा आहे.
पण जो धम्म शिकवतो तो
हा एक दाता आहे
मरणोत्तर

अॅलेलिटिक
इनसाइट नेटचे रेक्टर म्हणून - विनामूल्य ऑनलाइन टिपिका रिसर्च अँड
प्रॅक्टिस युनिव्हर्सिटी आणि संबंधित गुड न्यूजच्या माध्यमातून
http://svajan.ambedkar.org या 112 क्लासिक भाषांमध्ये

पिसिम्भदा
जाल-अबपा पिपांती टिपिका अनावेसाना सीए परिकया निखिलविजलया सी नताविभूता
पवत्ती निसाया http://svajan.ambedkar.org एट 112 सेवग्ंथ्याट्ट भास्सा

सर्व
समाजांना टिपितकाचा प्रचार करण्याचा प्रयत्न करणे जेणेकरून त्यांना अंतिम
संशोधन म्हणून चिरंतन आनंद प्राप्त करण्यास मदत होते आणि त्यांनी त्यांच्या
संशोधन आणि शिष्यवृत्तीसाठी धडे घेतले आहेत. त्यांना 7D / 3D लेझर होलोग्राम आणि Circarama सिनेमा सह ध्यान हॉलसह नवीनतम व्हिज्युअल स्वरूपात शिकवण्या सादर करा.

81) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਜਦੋਂ ਵਿਦਿਆਰਥੀ ਤਿਆਰ ਹੁੰਦਾ ਹੈ, ਤਾਂ ਅਧਿਆਪਕ ਵਿਖਾਈ ਦੇਵੇਗਾ - ਬੁੱਧ ਅਵਾਸੀਨ ਇਕ ਵਾਈ
2690 ਸੋਮਵਾਰ 23 ਜੁਲਾਈ ਪਾਠਕ (37) ਪਾਠਨ ਸੋਮ ਅਗਸਤ 1 2007

ਕਿਦਾਂਦ ਸੂਟਾ
ਕੀ ਦੇਣ ਵਾਲਾ?

[ਇੱਕ ਦੇਵ:]

ਤਾਕਤ ਦੇਣ ਵਾਲਾ ਕੀ ਹੈ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਆਸਾਨੀ ਨਾਲ ਦੇਣ ਵਾਲਾ?
ਕੀ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦੇਣ ਵਾਲਾ?
ਅਤੇ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਕੌਣ ਹੈ?
ਪੁੱਛੇ ਜਾਣ ‘ਤੇ, ਕਿਰਪਾ ਕਰਕੇ ਮੈਨੂੰ ਇਸ ਬਾਰੇ ਦੱਸੋ.

[ਬੁੱਧ:]

ਭੋਜਨ ਦੇਣ ਵਾਲਾ ਦੇਣ ਵਾਲਾ ਤਾਕਤ ਦਿੰਦਾ ਹੈ.
ਕੱਪੜੇ ਦੇਣ ਵਾਲਾ, ਸੁੰਦਰਤਾ ਦੇਣ ਵਾਲਾ
ਵਾਹਨ ਦਾ ਦੇਣ ਵਾਲਾ, ਸੌਖਿਆਂ ਹੀ ਦੇਣ ਵਾਲਾ
ਇਕ ਦੀਵਾ ਦੇ ਦੇਣ ਵਾਲਾ, ਦਰਸ਼ਣ ਦਾ ਦਾਤਾ.
ਅਤੇ ਉਹ ਇੱਕ ਜੋ ਨਿਵਾਸ ਕਰਦਾ ਹੈ,
ਉਹ ਹੈ ਜੋ ਸਭ ਕੁਝ ਦੇਣ ਵਾਲਾ ਹੈ.
ਪਰ ਉਹ ਜਿਹੜਾ ਧਮ ਨੂੰ ਸਿਖਾਉਂਦਾ ਹੈ
ਦਾ ਇੱਕ ਦੇਣਦਾਰ ਹੈ
ਮੌਤ ਤੋਂ ਪਹਿਲਾਂ

ਵਿਸ਼ਲੇਸ਼ਣਾਤਮਕ
ਇਨਸਾਈਟ ਨੈਟ ਦੇ ਰੀੈਕਟਰ ਦੇ ਰੂਪ ਵਿੱਚ - ਮੁਫਤ ਆਨਲਾਈਨ ਟਾਇਕੂਕਾ ਰਿਸਰਚ ਐਂਡ
ਪ੍ਰੈਕਟਿਸ ਯੂਨੀਵਰਸਿਟੀ ਅਤੇ ਸਬੰਧਤ ਚੰਗੀਆਂ ਪੁਸਤਕਾਂ ਦੁਆਰਾ
http://svajan.ambedkar.org ਦੁਆਰਾ 112 ਕਲਾਸੀਕਲ ਭਾਸ਼ਾਵਾਂ ਵਿਚ

ਪਸੀਸੰਭਿਧਾ
ਜਾਲਾ-ਅੱਲ੍ਹਾ ਪਰਪੰਤੀ ਟਿਪਕਾਕ ਅਨਵੇਸਨਾ ਸੀਏ ਪਾਰਿਕਿਆ ਨਿਖਲਾਵਜਜਾਲਿਆ ਕੇ ਨਿਆਤਭੁਤ
ਪਾਵਤੀ ਨਿਸਾਇਆ http://svajan.ambedkar.org ਐਂਟੀ 112 ਸੰਧਿਆ ਗਿਆਤ ਭਾਸਾ

ਸਾਰੇ
ਸੁਸਾਇਟੀਆਂ ਨੂੰ ਟਿੱਪਟਕਾ ਨੂੰ ਪ੍ਰਚਾਰ ਕਰਨ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦਿਆਂ ਉਹ ਆਪਣੇ ਖੋਜ ਅਤੇ
ਫੈਲੋਸ਼ਿਪ ਲਈ ਸਬਕ ਲੈ ਕੇ ਅਖੀਰਲੀ ਟੀਚੇ ਵਜੋਂ ਅਨਾਦਿ ਅਨੰਦ ਪ੍ਰਾਪਤ ਕਰਨ ਦੇ ਯੋਗ
ਬਣਾਉਂਦੇ ਹਨ. ਉਹਨਾਂ
ਨੂੰ ਨਵੀਨਤਮ ਵਿਜ਼ੁਅਲ ਫਾਰਮੈਟ ਵਿੱਚ ਪੇਸ਼ ਕਰਨਾ ਜਿਨ੍ਹਾਂ ਵਿੱਚ 7 ​​ਡੀ / 3 ਡੀ
ਲੇਜ਼ਰ ਹੋਲੋਗ੍ਰਾਮ ਅਤੇ Circarama Cinema cum Meditation Hall ਸ਼ਾਮਿਲ ਹਨ.

99) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
மாணவர் தயாராக இருக்கும்போது, ஆசிரியர் தோன்றுவார் - விழிப்புணர்வுடன் விழித்தெழுந்த புத்தர்!
2690 Mon 23 ஜூலை லெசன் (37) லெசன் Mon Aug 1 2007

குன்டாடா சுட்டா
என்ன ஒரு கொடுப்பவர்

[ஒரு தேவா:]

பலம் கொடுப்பவர் என்ன?
அழகுக்கு அழகு சேர்ப்பது என்ன?
எளிதில் கொடுப்பவர் என்ன, கொடுப்பவர் யார்?
பார்வை அளிப்பவர் என்ன?
எல்லாவற்றையும் கொடுப்பவர் யார்?
கேட்டால், தயவுசெய்து எனக்கு விளக்கவும்.

[புத்தர்:]

உணவு அளிப்பவர் வலிமை கொடுப்பவர்.
துணிகளைக் கொடுப்பவர், அழகிய அழகுமிக்கவர்.
ஒரு வாகனம் கொடுப்பவர், எளிதில் கொடுப்பவர்.
விளக்கு ஒரு கொடுப்பவர், பார்வை ஒரு கொடுப்பவர்.
மற்றும் ஒரு குடியிருப்பு கொடுக்கிறது யார்,
எல்லாவற்றையும் கொடுப்பவர் ஒருவர்.
ஆனால் தர்மம் கற்பிக்கிறவன்
ஒரு கொடுப்பவர்
மரணமற்ற.

ரெக்டர்
ஆஃப் அனலிட்டிக் இன்சைட் நிக்ட் - இலவச ஆன்லைன் Tipiṭaka ஆராய்ச்சி
மற்றும் பயிற்சி பல்கலைக்கழகம் மற்றும் தொடர்புடைய செய்திகள் மூலம்
http://sarvajan.ambedkar.org 112 கிளாசிக் மொழிகளில்

பாத்திஸ்ம்பதி
ஜலா - அப்தா பரிபந்தி திபீத்தா அன்சாண கே பாரிகா நிக்கிலவிஜஜயாயா கான்
னிதிபூடா பவட்டி நிஸ்யா http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyata Bhāāā

நிஜமான
பேரின்பத்தை அவர்களின் ஆராய்ச்சி மற்றும் பெல்லோஷிப்பிற்கான பாடங்களை
எடுத்து இறுதி இலக்குகளாக அடைய அவர்களுக்கு அனைத்து சமூகங்களுக்கும்
Tipitaka பிரச்சாரம் செய்ய முயற்சி. 7D
/ 3D லேசர் ஹாலோகிராம் மற்றும் சர்கரமா சினிமா கம்யூனிட்டி தியானம் ஹால்
உள்ளிட்ட புதிய விஷுவல் ஃபார்மாட்டிற்கான போதனைகளை அவர்களுக்கு வழங்கவும்.

100) Classical Telugu- క్లాసికల్ తెలుగు,
విద్యార్థి సిద్ధంగా ఉన్నప్పుడు, గురువు కనిపిస్తుంది - బుద్ధుడు జాగృతం ఒక వ
2690 Mon 23 Jul LESSON (37) లెసన్ Mon Aug 1 2007
కండ్డా సూటా
ఏమి ఇచ్చేవాడు

[ఒక డెవా:]

బలం ఇచ్చేవాడు ఏమి ఇస్తాడు?
సౌందర్య గ్రహీత ఏది?
ఏది ఇచ్చేవాడు, సౌలభ్యం ఇచ్చేవాడు?
దానికి బట్వాడా ఇచ్చేవాటిని ఇచ్చేవా?
మరియు ప్రతి ఒక్కరికి ఎవరు ఇచ్చేవాడు?
అడిగినప్పుడు, దయచేసి నాకు ఇది వివరించండి.

[ది బుద్ధ:]

ఆహారం ఇచ్చేవాడు బలం ఇచ్చేవాడు.
బట్టలు ఇచ్చేవాడు, అందాన్ని ఇచ్చేవాడు.
వాహనం ఇచ్చేవాడు, సులభంగా అందించేవాడు.
దీపమును ఇచ్చేవాడు, దానికి దర్శకుడు.
మరియు ఒక నివాసం ఇస్తుంది ఎవరు,
ప్రతి ఒక్కరికి ఇచ్చేవాడు.
కానీ ధర్మ బోధించేవాడు
ఇచ్చేవాడు
మరణం.

రెక్టార్
ఆఫ్ ఇన్ఫర్మేటివ్ ఇన్సైట్ నెట్ - ఉచిత ఆన్లైన్ టిపిటాచా రీసెర్చ్ అండ్
ప్రాక్టీస్ యూనివర్శిటీ మరియు సంబంధిత న్యూస్ ద్వారా
http://sarvajan.ambedkar.org లో 112 CLASSICAL LANGUAGES

పాతిసంభిదా
జాలా-అబ్ద్దా పరపతితి టిపిఠాచాకు ఆంశానా ca పరిసయ నిఖిలివిజజయ ca
ñātibhūta పవట్టి నిసాయ http://sarvajan.ambedkar.org anto 112
Seṭṭhaganthāyatta Bhāāā

వారి
పరిశోధన మరియు ఫెలోషిప్ కోసం పాఠాలు తీసుకొని ఫైనల్ గోల్ గా ఎటర్నల్
బ్లిస్ను సాధించడానికి వారికి అన్ని సంఘాలకు టిపిటాకాను ప్రచారం చేయడానికి
ప్రయత్నిస్తున్నారు. వాటిని 7D / 3D లేజర్ హోలోగ్రామ్స్ మరియు సర్రారామా సినిమా కం ధ్యానం హాల్ సహా తాజా విజువల్ ఫార్మాట్ లో బోధనలు అందించండి.

104) کلاسیکی اردو- کلاسیکی اردو
جب طالب علم تیار ہو، تو استاد ظاہر ہو جائے گا - بدھ کی بیدار ایک والا

2690 من 23 جولائی سبق (37) سبق सोम اگست 2007

Kindada Sutta
کیا کا مالک ہے

[ایک دیوا:]

طاقت کا مالک کیا ہے؟
کس کے مالک، خوبصورتی کا ایک مددگار؟
کس کا ایک مددگار، آسانی کا ایک مددگار؟
نقطہ نظر کا کیا خیال ہے؟
اور جو ہر چیز کا مالک ہے
پوچھا جا رہا ہے، براہ کرم اس سے میری وضاحت کرو.

[بدھ:]

خوراک کا ایک گروہ طاقتور ہے.
کپڑے کا ایک مالک، خوبصورتی کا ایک مالک.
ایک گاڑی کا ایک آسان، آسانی کا مددگار.
چراغ کا ایک گروہ، بصیرت کا مالک.
اور جو رہائش گاہ دیتا ہے،
وہی ہے جو ہر چیز کا مالک ہے.
لیکن وہ جو ڈھما سکھاتا ہے
ایک مددگار ہے
مردہ

ریسرچک
انوائٹ نیٹ کے رییکٹر کے طور پر - مفت آن لائن ٹپتاٹکا ریسرچ اینڈ پریکٹس
یونیورسٹی اور متعلقہ اچھی خبریں 112 کلاسیکی زبانوں میں
http://sarvajan.ambedkar.org کے ذریعے

پاٹیسبھیجا
جلا-آبھا پرپتی ٹپتاٹکا انیسانہ پیرایکیا نخلویججلیا سی ںٹھتاؤ پاٹیٹی
نسیہ http://sarvajan.ambedkar.org 112 طبقہھاتھاتھہھاٹا بھسا

ٹیوٹکا
کو تمام معاشرے پر تبلیغ کرنے کی کوشش کی جا رہی ہے تاکہ انہیں انفرادی
بلس کو اپنے ریسرچ اور فیلوشپ کے لۓ سبق لینے کے لۓ حتمی مقصد حاصل ہو. انہیں 7 ڈی / 3D لیزر ہولوگرام اور سرکارما سنیما کے ساتھ مراقبہ ہال سمیت تازہ ترین بصری شکل میں تعلیمات پیش کرتے ہیں.

112) Classical Oriya- ସର୍ବତ୍କୃଷ୍ଟ ଓଡ଼ିଆ
ଚାଟ ନଗଦ
ଶିକ୍ଷକ ଦେଖାଇବା-ବୁଦ୍ଧ
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True Practice o The Awakened One



At the End of One’s Rope


Wherever there’s the religion, it’s cool and peaceful. Wherever a person practicing the religion is lacking, it’s hot and troubled. If there’s no religion, the mind is as hot as fire. Whenever there’s the religion — mindfulness and discernment — investigating, looking after the mind, the mind is cool.


When we first begin suppressing the rebels in the mind, we suffer — because for the most part we’re defeated by them — but at least we still have the strength to fight with them. Even though we may lose out to them sometimes, it’s better than groveling before them in abject surrender with no way of putting up a fight at all.


The practice in the area of the mind falls into stages — and there are bound to be stages where it’s complicated and difficult. Especially at the beginning: It’s difficult in that we can’t see beginnings or ends, causes or effects. We don’t understand anything at all. When we take the rudiments of Dhamma we have gained from the texts or our teachers and put them into practice, sometimes right, sometimes wrong, this is when it’s very difficult. The desire to know and see is very strong, but the mind isn’t willing to comply.


This is one kind of anxiety I’ve been through myself. It overflowed the mind. To put it simply, it was as if the desire to see and know the Dhamma in the mind was ready to overflow its banks. But when practicing, the mind didn’t comply with the desire to know and see — and that had me upset and disappointed. Sometimes I’d be sitting and the tears would flow because of my self-recriminations: ‘You don’t have any potential to speak of. You’ve ordained simply to be a dead weight on the religion. Here you are sitting in meditation and can’t find a way in or a way out. You’re just sitting buried in a heap of suffering.’ The mind would think in all sorts of ways out of self-pity — that I was a hopeless case, that I didn’t have any potential to speak of, didn’t have the potential for the extraordinary levels of Dhamma, didn’t have any potential at all — total confusion!


Actually, my practice wasn’t yet right. I was aiming at the results — the income — without paying attention to whether I was doing the work right or wrong. The desire was strong, but when it wasn’t fulfilled, it caused suffering. Had I paid some attention to whether my practice was right or wrong, I might have come to my senses enough to have evaluated things, to have abandoned some of my bullheaded attachments, or to have cut back on my desires so that the suffering would have become lighter.


But whenever I’d meditate, whatever I’d focus on, all I wanted was to know and see the paths, the fruitions, and nibbana in line with what I imagined them to be — heaven was like this, the Brahma worlds were like that, nibbana was like this. I’d imagine. Speculate. The desire was fierce. I wanted to know, to see, to gain release from suffering, but my practice wasn’t making any headway. All there was, was simple desire: I would simply sit wanting, lie down wanting, walk wanting, stand wanting. I’d sit in meditation — wanting — but the mind wasn’t working at its meditation. It just wanted. I’d be doing walking meditation, but the mind simply wanted — so much so that I’d forget what I was doing. I wasn’t getting any results because there weren’t enough of the causes that would bring about the things I aimed for, so how could I have reached the goal I aimed for? This is something I’ve been through. The work of meditation struck me as being more difficult than any other work.


I’d be meditating, ‘buddho, buddho, buddho,’ but the desire would always be getting in the way — because I wanted to know, I wanted the mind to be like this or that, and so I’d get engrossed in my desires and forget my work of meditation until I didn’t know where ‘buddho’ had gone. As a result, I didn’t get anywhere at all. I was constantly feeling dreary and disappointed. This is the way things always were in the mind.


But even so, this wasn’t anything compared to the stage at which the mind regressed. When the mind regresses, it’s really upsetting because you used to see results. You used to gain a sense of ease, mental stillness, and peace appearing clearly as a solid foundation in the mind, but now it’s deteriorated. This makes the mind really agitated — so much so that there is nothing to hold it in check. Luckily, though, in spite of my agitation, I didn’t retreat. I was simply determined to see things through. I wasn’t willing to retreat or to slacken my efforts.


The reason why the mind regressed and couldn’t make a comeback was the same sort of thing: desire, nothing mysterious. The mind wanted to know and see as it had before, but its work wasn’t coordinated or continuous. All there was, was desire. No matter how much you desire, it doesn’t give any results, because that would go against the principle of causality. If you don’t make the causes as complete as they should be, how can you expect to know as you want? You can’t. Sitting, I’d be agitated. Lying down, I’d be agitated. I’d go into the forest, into the mountains, when the mind had regressed, and nothing was any good at all. I couldn’t figure it out.


Of the anxieties I’ve felt in my life as a monk, the anxiety I felt during that period was the worst. I was agitated because of my desire to attain. I was upset because the mind had regressed and nothing I could do would bring it back. At first it had regressed just a little bit and then it kept regressing, regressing until it was all gone. Nothing was left, not one red cent. It was as if I had never meditated at all.


When I’d sit in this state, I was as agitated as if I were on fire — because of the desire. The disappointment that my attainments had floated away and disappeared, plus the desire to get them back: These two things came thronging in at the same time and so were really strong. Wherever I stayed was unsatisfactory and no help at all. Even though I was suffering, I would simply keep suffering. I didn’t know any way out. Even though I wanted, I would simply keep wanting. I didn’t know how to get my concentration back. All there was, was desire — regret for the things that had once appeared to my surprise and amazement but now were gone. There was nothing but disappointment filling the mind, nothing but simple desire, and it couldn’t bring back the Dhamma that had disappeared. Finally I came to feel despair — for everything. This was when the mind gave up on its desire.


As for the results I had wanted, well, I had wanted them for a long time. As for the suffering, I had suffered immensely because of the desires, but hadn’t gained anything from them. So now I wouldn’t have anything to do with them. I’d throw them all out. If I was going to know, I’d know. If not, so be it. All I was after was ‘buddho.’ Whatever the mind was going to think, I wouldn’t be willing to let mindfulness lapse. ‘Get with it, then. Can it really be that I’m not going to know? Whatever’s going to happen, I’m ready for it.’


As soon as I gave up on my desires, they were no longer so fierce, and so the suffering gradually lessened. I set my mind on my work. Wherever I was, I’d keep repeating, ‘buddho, buddho, buddho.’ It had always been a trait with me to be earnest: Whatever I’d do, I would really do it and wouldn’t just play around. Now I got to see this trait in action. I didn’t let up in my repetition of ‘buddho.’ Whether walking or doing my chores, I wouldn’t be willing to let it lapse. I’d keep making the effort. While sweeping the monastery compound, I would try to keep up my guard — until the mind let its work lapse for a moment. I was alert to the fact, and the mind got right back to work. ‘There. Now that’s the way it should be.’


After giving up its desires, the mind was no longer involved with the past. It stayed in the circle of the present and would do nothing but repeat or meditate on ‘buddho.’ Whether or not it would get any results would depend on what ‘buddho’ would grant. Finally the mind became still, and ‘buddho’ was no longer necessary, so I could let go of the meditation word at that moment — and at that point the mind was willing to settle down. Before, it hadn’t been willing.


When the mind had settled down in stillness, there was no need to repeat the word ‘buddho.’ All that remained was simple awareness — clear and conspicuous — so the mind stayed with that simple awareness. As soon as it withdrew, I would start pumping ‘buddho’ back in. I had no hopes, because I had already hoped in the past. I had no hopes for what would happen, no hopes for what the results would be. I had already hoped in the past, and it hadn’t given me any decent results at all. I had seen the harm of hopes — the sort of hollow, unreasonable hopes that won’t do the work and look only for the results.


So, now I was going to do nothing but work, nothing but work: repeating ‘buddho’ without letting up even for a moment. Once the mind had received proper nourishment and care, it became still — gradually more and more still, more and more steady, until it reached the level it had been before it had visibly regressed.


What was strange was that when it reached its old level, I still abandoned my hopes. ‘If it’s going to regress, let it regress. I’ve had enough of trying to resist it by using desire, which hasn’t served any purpose, not the least little bit. So, however the mind is going to regress, let it regress, but I won’t abandon “buddho.” I’m always going to keep at it.’


When it reached the day when it would normally regress, it didn’t regress! That made me a lot more sure of the causes. So I stepped up the causes — the repetition of ‘buddho’ — even more, without stopping. I would stop only when the mind gathered in stillness. The mind became progressively more and more firm. Wherever I’d sit, it would be bright. Light. Completely clear. I was sure of myself: ‘Now it’s not going to regress.’ After one day, two days, one month, two months, it still didn’t regress.


Before, the mind would regress after two or three days. After two or three days it would come down with a crash, with nothing left to show for itself. I’d have to keep trying to care for it for 14 or 15 days before it would reach its old level, and once it got there it would stay just a day or two and then collapse in a flash, with nothing left at all. All that was left was dreariness and disappointment.


Now: ‘If it’s going to regress, let it regress. I’ve hoped in the past, and it hasn’t served any purpose. All I’m after is this, just this one thing: “buddho.”‘


(Speaking of the suffering when the mind regresses, you really feel a lot of anguish, so much so that you’re ready to surrender. But I was lucky in one way, that the mind didn’t retreat. It was determined to see things through, which was why I was able to bear with it, able to stay. Had the mind become discouraged — ‘It’d be better to stop’ — that would have been the end of me. There would have been nothing more to tell.)


From then on, the mind kept progressing. Month after month, it became more and more stable, more and more firm. As for my meditation word, I wasn’t willing to let up on it. This kept up until the mind was always prominent.


That was when I let the meditation word go. In other words, the awareness of the mind was pronounced, and that was enough for the mind to depend on, so there was no need to rely on any meditation word for further support. The mind fully knew itself and could sustain itself. At this point I didn’t have to repeat any meditation word because the mind was prominent at all times. I would focus right there. Wherever I went, I focused right there. I knew right there, just as I had focused on ‘buddho.’ It could form a fine foundation for the mind. I was sure of myself that:


(1) This foundation had become progressively more and more stable until it was more stable than it had been the first time it had progressed and then regressed.


(2) As for focusing on awareness, when awareness was fully pronounced, I should focus on that without let-up, in the same way I had focused on repeating ‘buddho’ until the mind became more and more refined. This was a foundation for the mind on which I could depend.


From that point on, I really stepped up my efforts. The time I started sitting in meditation all night until dawn came from this point. I started to sit one night, focusing on in, focusing on in, and at first the mind had settled down because it was used to settling down. It settled down easily because it ‘had a good foundation.’ I kept focusing on in, and as long as no enormous pains arose, the meditation went quietly. But when I withdrew, a number of hours had passed, and a huge pain arose, to the point where I almost couldn’t bear it. The mind that had been quiet was totally overturned. Its ‘good foundation’ had collapsed completely. All that was left was pain filling the body — but the mind wasn’t agitated. Strange!


The body was so pained that it was quivering all over. This was the beginning of the hand-to-hand combat in which I was to obtain an important approach — when really severe pain arose unexpectedly that night. I hadn’t yet made up my mind to sit until dawn, you know. I hadn’t made any resolutions or anything at all. I was simply sitting in meditation as usual, as usual, but when the pain arose in full force: ‘Eh? What’s going on here? I’ll have to tackle this feeling so as to see results tonight!’ So I made a resolution in that very moment: ‘Okay, if the time doesn’t come to get up, I won’t get up. I’ll fight until the dawn of the new day. Tonight for once I’m going to investigate pain so as to understand it clearly and distinctly. If I don’t understand it, then even if I die, let me die. Let me find out. So dig down!’ This is when discernment really began to work in earnest.


I had never known, never imagined, never dreamed that discernment would become so sharp when it was at the end of its rope, when it was really cornered with no way out. Discernment really started spinning away. It went out digging, exploring, fighting, determined not to withdraw its troops in retreat. When I was at the end of my rope, discernment arose. This made me realize, ‘We human beings aren’t fated to be stupid forever. When we’re at the end of our rope, we’re sure to manage to find a way to help ourselves.’ So it was then: When I was cornered, overwhelmed by severe pain, mindfulness and discernment probed into the pain.


When pain arises in full force like this, it fills the entire body. At first it started in hot flashes along the backs of my hands and feet, which wasn’t much to speak of, but then when it really flared up into something big, the entire body was ablaze. All the bones, as they were connected, were fuel feeding the fire in every part of the body. It was as if the body were going to fall apart right then and there. The neck bones were going to come apart. Every bone was going to come apart from its connections. My head was going to fall off and hit the floor. When it’s pained, everything is on a par throughout the body. You don’t know where to hold it back enough so that you can breathe, because everywhere there’s nothing but a mass of fire — pain in full force.


When I couldn’t find a safe spot in which to place the mind, mindfulness and discernment dug down into the pain, searching for the spot where the pain was greatest. Wherever the pain was greatest, mindfulness and discernment would investigate and explore right there by ferreting out the pain so as to see clearly, ‘Where does this feeling come from? Who is pained?’ When they asked each part of the body, each of them remained in keeping with its nature. The skin was skin, the flesh was flesh, the tendons were tendons, and so forth. They had been that way from the day of birth, but they hadn’t been painful all along from the day of birth in the same way that they had been flesh and skin from the day of birth. ‘The pain has been arising and vanishing at intervals. It hasn’t been lasting like these parts of the body.’


I focused on down. ‘Each part of the body that’s a physical form is a reality. Whatever is a reality stays that way. Right now where is the feeling arising? If we say that all these things are painful, why is there one point where it’s really severe?’ So I separated things out. At this point, mindfulness and discernment couldn’t slip away anywhere else. They had to run along the areas that hurt, whirling around themselves, separating the feeling from the body, observing the body, observing the feeling, and observing the mind: These three are the important principles.


The mind seemed comfortable. No matter how much pain was arising, the mind wasn’t writhing or suffering or anything. But the pain in the body was clearly very strong. The nature of pain and of whatever defilements we have is that they join together. Otherwise the mind won’t be troubled or affected by the physical pain that’s really severe at that moment. So discernment kept digging down until the body, the feeling, and the mind were all clear, each in line with its individual truth.


The mind was what labeled the feeling as being this or that: This I could see clearly. As soon as this was really clear in this way, the feeling disappeared in a flash. At that moment, the body was simply the body in line with its reality. The feeling was simply a feeling and it disappeared in a flash into the mind. It didn’t go anywhere else. As soon as the feeling disappeared into the mind, the mind knew that the pain had vanished. The pain had vanished as if it had been snapped off and thrown away.


In addition, the body disappeared from my sense of awareness. At that moment, the body didn’t exist in my awareness at all. All that was left was simple awareness, because there was only one thing — awareness — and it was simply aware. That’s all. The mind was so refined that you could hardly describe it. It simply knew, because it was extremely delicate and refined within itself. The body had completely disappeared. Feelings had disappeared. No physical feelings were left at all. The body sitting right there in meditation had disappeared from my awareness.


All that was left was ’simple knowingness,’ without any thoughts being fashioned about this or that. At that point, the mind wasn’t forming any thoughts at all. When it doesn’t form thoughts, we say that nothing at all makes the slightest move. The mind is fixed — firmly fixed in its own solitude. It’s a mind in its simple form, on the level of a mind centered in stillness — but mind you, this doesn’t mean that there was no unawareness.


Unawareness had infiltrated right there, because the mind hadn’t withdrawn from unawareness. The mind and unawareness were quiet together because unawareness didn’t get out to work. When discernment has it surrounded, unawareness shrinks in and hides out, quiet in the heart, like the sediment in the bottom of a water jar.


At that point, I began to feel amazed. There was no pain left. The body had disappeared. Only one thing hadn’t disappeared: an awareness so refined I couldn’t describe it. It simply appeared there. You couldn’t say anything else about it. The thing that simply appeared there: That was the great marvel at that moment. There was no motion in the mind, no rippling, nothing of anything at all. It stayed fixed and still like that until enough time had elapsed and then it moved. The mind began to withdraw and rippled — blip — and then was quiet.


This rippling happens on its own, you know. We can’t intend it. If we intend it, the mind withdraws. What happens is that the mind has had enough, of its own accord. When it ripples in a ‘blip’ like this, it’s aware of the fact. As soon as the ‘blip’ appears, it vanishes. After a moment it ripples — blip — again, and disappears in the same instant. Then

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