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21 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4320 Fri 21 Jan 2022 Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to Do Good Purify Mind said the Awakened One Upādāparitassanā Sutta — Agitation through clinging — Who Owns Big Pharma + Big Media? You’ll Never Guess. Should we not start swimming 🏊‍♀️ pools every where and for the disabled people as suggested by our late Sri Jagadhale ji hey arnold nicksplat GIF Plant vegetables 🥗 and dwarf fruit 🍎 bearing plants like Ashoka the Great did and 🪴 in pots to overcome Hunger the greatest ill,the greatest suffering-conditionedness, said Awakened One knowing this reality at it is: Ultimate Happiness supreme that is the end of suffering. Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space Combine to make this food. Numberless sentient and non sentient beings give their life & labor that we may eat. May we be nourished that we may nourish life! throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ? Let’s be calm, quiet, alert,attentive & have equanimity mind with a clear understanding that everything is changing. “Even fear is frightened by the bodhisattva’s fearlessness.” Then Awakened Universe is created.
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Posted by: site admin @ 6:31 am
21 Buddha’s Own Words
𝓛𝓔𝓢𝓢𝓞𝓝 4320  Fri  21 Jan 2022


Kushinara Nibbana Bhumi Pagoda
http://sarvajan.ambedkar.org
wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to
Do Good Purify Mind said the Awakened One
Upādāparitassanā Sutta
— Agitation through clinging —


Who Owns Big Pharma + Big Media? You’ll Never Guess.


Should we not start swimming 🏊‍♀️ pools every where and for the disabled people as suggested by our late Sri Jagadhale ji
hey arnold nicksplat GIF
Plant vegetables 🥗 and dwarf fruit 🍎 bearing plants like Ashoka the Great did and 🪴 in pots to overcome Hunger the greatest ill,the greatest
suffering-conditionedness, said Awakened One knowing this reality at it
is:
Ultimate Happiness supreme that is the end of suffering.
Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space
Combine to make this food.
Numberless sentient and non sentient beings give their life & labor that we may eat.
May we be nourished that we may nourish life! throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final
Goal ?

Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.
“Even fear is frightened by the bodhisattva’s fearlessness.”
Then Awakened Universe is created.



30) Classical English,Roman,



མདོ་དྲན་པ་ཉེར་བཞག། Satipaṭṭhāna Sutta: Theory & Practice in Theravada & Mahayana | Inaugural Session
Tibet House, Cultural Centre of His Holiness the Dalai Lama, New Delhi


མདོ་དྲན་པ་ཉེར་བཞག།
Satipaṭṭhāna
Sutta: Theory and Practice in Theravada and Mahayana | Inaugural
Session | 28Dec2019 | Gulmohar, India Habitat Centre
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Khandha Saṃyutta
SN 22.8 (S iii 18)
Upādāparitassanā Sutta
— Agitation through clinging —
[upāda+paritassana]




Public


Do Good Purify Mind said the Awakened One

Regarding
Form,Feeling,Perception,Fabrications,Consciousness,as ‘This is not
mine,I am not this,this is not my self.’ For him,that Form changes and
varies.With the change and variation of that Form,no
sorrow,lamentation,pain, affliction nor despair arise.

The arising and cessation of suffering takes place in the five aggregates.

I
will expound you what is agitation through clinging and non-agitation
through non-clinging. Listen to this and pay close attention, I shall
speak

Non-agitation
through non-clinging.Here, an instructed noble disciple regards
Form,Feeling,Perception,Fabrications,Consciousness,as ‘This is not mine,
I am not this, this is not my self.’ For him, that Form changes and
varies. With the change and variation of that Form, no sorrow,
lamentation, pain, affliction nor despair arise in him.

An
uninstructed ordinary individual regards Form,
Feeling,Perception,Fabrications,Consciousness, as ‘This is mine, I am
this, this is my self.’ For him, that Form changes and varies. With the
change and variation of that Form, there arise in him sorrow,
lamentation, pain, affliction and despair.

The Sāvatthi opening.


I will expound you, bhikkhus, what is agitation through clinging and
non-agitation through non-clinging. Listen to this and pay close
attention, I shall speak

– Yes, Bhante, answered the bhikkhus to the Bhagavā. The Bhagavā spoke thus:


And how, bhikkhus, is there agitation through clinging? Here, bhikkhus,
an uninstructed ordinary individual regards Form as ‘This is mine, I am
this, this is my self.’ For him, that Form changes and varies. With the
change and variation of that Form, there arise in him sorrow,
lamentation, pain, affliction and despair.

He
regards Feeling as ‘This is mine, I am this, this is my self.’ For him,
that Feeling changes and varies. With the change and variation of that
Feeling, there arise in him sorrow, lamentation, pain, affliction and
despair.

He
regards Perception as ‘This is mine, I am this, this is my self.’ For
him, that Perception changes and varies. With the change and variation
of that Perception, there arise in him sorrow, lamentation, pain,
affliction and despair

He
regards Fabrications as ‘This is mine, I am this, this is my self.’ For
him, these Fabrications change and vary. With the change and variation
of these Fabrications, there arise in him sorrow, lamentation, pain,
affliction and despair.

He
regards Consciousness as ‘This is mine, I am this, this is my self.’
For him, that Consciousness changes and varies. With the change and
variation of that Consciousness, there arise in him sorrow, lamentation,
pain, affliction and despair. This, bhikkhus, is how there is agitation
through clinging.

And
how, bhikkhus, is there non-agitation through non-clinging? Here,
bhikkhus, an instructed noble disciple regards Form as ‘This is not
mine, I am not this, this is not my self.’ For him, that Form changes
and varies. With the change and variation of that Form, no sorrow,
lamentation, pain, affliction nor despair arise in him.

He
regards Feeling as ‘This is not mine, I am not this, this is not my
self.’ For him, that Feeling changes and varies. With the change and
variation of that Feeling, no sorrow, lamentation, pain, affliction nor
despair arise in him.

He
regards Perception as ‘This is not mine, I am not this, this is not my
self.’ For him, that Perception changes and varies. With the change and
variation of that Perception, no sorrow, lamentation, pain, affliction
nor despair arise in him.

He
regards Fabrications as ‘This is not mine, I am not this, this is not
my self.’ For him, these Fabrications change and vary. With the change
and variation of these Fabrications, no sorrow, lamentation, pain,
affliction nor despair arise in him.

He
regards Consciousness as ‘This is not mine, I am not this, this is not
my self.’ For him, that Consciousness changes and varies. With the
change and variation of that Consciousness, no sorrow, lamentation,
pain, affliction nor despair arise in him. This, bhikkhus, is how there
is non-agitation through non-clinging.
Five Skandhas of Buddhism Explained | Five aggregates of Buddhism


sāvatthi·nidānaṃ.


upādā·paritassanañ·ca vo, bhikkhave, desessāmi
an·upādā·a·paritassanañ·ca. taṃ suṇātha, sādhukaṃ manasi karotha,
bhāsissāmī ti.

– ‘evaṃ, Bhante’ ti kho te bhikkhū bhagavato paccassosuṃ. bhagavā etad·avoca:


kathañ·ca, bhikkhave, upādā·paritassanā hoti? idha, bhikkhave, assutavā
puthujjano rūpaṃ ‘etaṃ mama, eso·ham·asmi, eso me attā’ ti
samanupassati. tassa taṃ rūpaṃ vipariṇamati aññathā hoti. tassa
rūpa·vipariṇām·aññathā·bhāvā uppajjanti
soka·parideva·dukkha·domanass·upāyāsā.

vedanaṃ
‘etaṃ mama, eso·ham·asmi, eso me attā’ ti samanupassati. tassa sā
vedanā vipariṇamati aññathā hoti. tassa vedanā·vipariṇām·aññathā·bhāvā
uppajjanti soka·parideva·dukkha·domanass·upāyāsā.

saññaṃ
‘etaṃ mama, eso·ham·asmi, eso me attā’ ti samanupassati. tassa sā saññā
vipariṇamati aññathā hoti. tassa saññā·vipariṇām·aññathā·bhāvā
uppajjanti soka·parideva·dukkha·domanass·upāyāsā.

saṅkhāre
‘etaṃ mama, eso·ham·asmi, eso me attā’ ti samanupassati. tassa te
saṅkhārā vipariṇamanti aññathā honti. tassa
saṅkhārā·vipariṇām·aññathā·bhāvā uppajjanti
soka·parideva·dukkha·domanass·upāyāsā.

viññāṇaṃ
‘etaṃ mama, eso·ham·asmi, eso me attā’ ti samanupassati. tassa taṃ
viññāṇaṃ vipariṇamati aññathā hoti. tassa
viññāṇa·vipariṇām·aññathā·bhāvā uppajjanti
soka·parideva·dukkha·domanass·upāyāsā. evaṃ kho, bhikkhave,
upādā·paritassanā hoti.

kathañ·ca,
bhikkhave, an·upādā·a·paritassanā hoti? idha, bhikkhave, sutavā
ariya·sāvako rūpaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ ti
samanupassati. tassa taṃ rūpaṃ vipariṇamati aññathā hoti. tassa
rūpa·vipariṇām·aññathā·bhāvā na·uppajjanti
soka·parideva·dukkha·domanass·upāyāsā.

vedanaṃ
‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ ti samanupassati. tassa sā
vedanā vipariṇamati aññathā hoti. tassa vedanā·vipariṇām·aññathā·bhāvā
na·uppajjanti soka·parideva·dukkha·domanass·upāyāsā.

saññaṃ
‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ ti samanupassati. tassa sā
saññā vipariṇamati aññathā hoti. tassa saññā·vipariṇām·aññathā·bhāvā
na·uppajjanti soka·parideva·dukkha·domanass·upāyāsā.

saṅkhāre
‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ ti samanupassati. tassa te
saṅkhārā vipariṇamati aññathā hoti. tassa
saṅkhārā·vipariṇām·aññathā·bhāvā na·uppajjanti
soka·parideva·dukkha·domanass·upāyāsā.

viññāṇaṃ
‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ ti samanupassati. tassa
taṃ viññāṇaṃ vipariṇamati aññathā hoti. tassa
viññāṇa·vipariṇām·aññathā·bhāvā na·uppajjanti
soka·parideva·dukkha·domanass·upāyāsā. evaṃ kho, bhikkhave,
an·upādā·a·paritassanā hotī ti.
མདོ་དྲན་པ་ཉེར་བཞག། Satipaṭṭhāna Sutta: Theory & Practice in Theravada & Mahayana | Inaugural Session
མདོ་དྲན་པ་ཉེར་བཞག།
Satipaṭṭhāna Sutta: Theory and Practice in Theravada and Mahayana |
Inaugural Session | 28Dec2019 | Gulmohar, India Habitat Centre


Big pharma’s greed is prolonging the pandemic. It’s inexcusable

Some
like to claim that we only have COVID-19 vaccines because greed is what
drives technological progress. But mRNA vaccines came from a long-term,
publicly funded collaborative effort that undermines this logic.
Big pharma’s greed is prolonging the pandemic. It’s inexcusable

[Source images: greenaperture/iStock; ~UserGI15632523/iStock]

By Jag Bhalla 8 minute Read

Did
greed just save the day? That’s what British Prime Minister Boris
Johnson claimed recently. “The reason we have the vaccine success,” he
said in a private call to Conservative members of Parliament, “is
because of capitalism, because of greed.”

Despite
later backpedaling, Johnson’s remark reflects a widely influential but
wildly incoherent view of innovation: that greed—the unfettered pursuit
of profit above all else—is a necessary driver of technological
progress. Call it the need-greed theory.

Among
the pandemic’s many lessons, however, is that greed can easily work
against the common good. We rightly celebrate the near-miraculous
development of effective vaccines, which have been widely deployed in
rich nations. But the global picture reveals not even a semblance of
justice: As of May, low-income nations received just 0.3 percent of the
global vaccine supply. At this rate it would take 57 years for them to
achieve full vaccination.

This
disparity has been dubbed “vaccine apartheid,” and it’s exacerbated by
greed. A year after the launch of the World Health Organization’s
COVID-19 Technology Access Pool—a program aimed at encouraging the
collaborative exchange of intellectual property, knowledge, and
data—”not a single company has donated its technical knowhow,” wrote
politicians from India, Kenya, and Bolivia in a June essay for The
Guardian. As of that month, the U.N.-backed COVAX initiative, a vaccine
sharing scheme established to provide developing countries equitable
access, had delivered only about 90 million out of a promised 2 billion
doses. Currently, pharmaceutical companies, lobbyists, and conservative
lawmakers continue to oppose proposals for patent waivers that would
allow local drug makers to manufacture the vaccines without legal
jeopardy. They claim the waivers would slow down existing production,
“foster the proliferation of counterfeit vaccines,” and, as North
Carolina Republican Sen. Richard Burr said, “undermine the very
innovation we are relying on to bring this pandemic to an end.”

All
these views echo the idea that patents and high drug prices are
necessary motivators for biomedical innovation. But examine that logic
closely, and it quickly begins to fall apart.

A
great deal of difficult, innovative work is done in industries and
fields that lack patents. Has the lack of patent protections for recipes
led to any dearth of innovation in restaurants? An irritating irony
here is that economists who espouse the need-greed theory themselves
innovate for comparative peanuts. For instance, in 2018, the median
compensation for economists was about $104,000. The typical
pharmaceutical CEO, meanwhile, earned a whopping $5.7 million in total
compensation that year. (The hands-on innovators aren’t the
need-greeders here; the median compensation for pharmaceutical
employees—including benefits—was about $177,000 in 2018.) Even in
Silicon Valley, writes ever-astute technology insider Tim O’Reilly, “the
notion that entrepreneurs will stop innovating if they aren’t rewarded
with billions is a pernicious fantasy.”

To
be sure, it was not greed but rather a vast collaborative effort—funded
largely with public dollars—that generated effective coronavirus
vaccines. The technology behind mRNA vaccines such as those produced by
Pfizer and Moderna took decades of work by University of Pennsylvania
scientists you’ve likely never heard of. According to The New York
Times, one of those scientists, Katalin Kariko, “never made more than
$60,000 a year” while doing her innovative foundational research. The
researchers at Oxford University who developed the technology behind
AstraZeneca’s vaccine, which was mostly publicly funded, initially set
out with the intention of “non-exclusive, royalty-free” licensing for
their vaccine. Only after pressure to work with a multinational
pharmaceutical company from the Bill and Melinda Gates Foundation, among
others, did they renege and license the technology solely to

AstraZeneca.

It
was astonishing, then, when Pascal Soriot, AstraZeneca’s CEO, said that
intellectual property, or IP, “is a fundamental part of our industry
and if you don’t protect IP, then essentially there is no incentive for
anybody to innovate.” The Oxford scientists whose work AstraZeneca
licensed literally just innovated without the incentives Soriot claimed
are essential. Why do journalists present need-greeder claims, such as
Soriot’s, without holding the specific role of profit seeking to
account?

It’s
no secret that innovators (and people generally) often aren’t
necessarily greed-driven. For instance, as Walter Isaacson notes in his
book about superstar biochemist Jennifer Doudna’s work on Crispr gene
manipulation technology, she was never motivated primarily by money. In
fact, he reports that corporate maneuvering over her work made her
“physically ill.” Countless cases like hers show that innovations in
science and technology typically aren’t the result of genius lightning
strikes but rather of field-wide efforts with multiple teams circling
the same goal. If anyone withdraws for lack of greed-gratifying
incentives, no problem: They’re welcome to write themselves out of
history. Others will gladly grasp the glory. And we, the public, lose
nothing.

Perhaps
Soriot meant, more generally, that reduced revenues would cut
AstraZeneca’s overall research and development (R&D) spending. But
even that claim is detectably dubious. When drug makers claim that high
prices are essential for innovation, they are “flat out lying” financial
expert Yves Smith wrote in 2019. Smith cited data published with the
Institute for New Economic Thinking showing that, between 2009 and 2018,
18 drug makers listed in the S&P 500 spent 14 percent more on stock
buybacks and dividends than they did on R&D. These companies could
easily ramp up investments in innovative drugs, the authors wrote,
simply by reining in distributions to shareholders. (Don’t forget that
share buybacks were effectively classified as illegal market
manipulation until the Securities and Exchange Commission, under Reagan,
relaxed the rules in 1982.)

Of
the money that drug companies do invest in R&D, a significant
amount for many goes not toward innovative research but to “finding ways
to suppress generic and biosimilar competition while continuing to
raise prices,” according to a recent report from the U.S. House
Committee on Oversight and Reform. In these cases, executive and
investor greed demonstrably impede innovation. A recent Congressional
hearing dramatized this issue when Rep. Katie Porter, a California
Democrat, grilled the CEO of AbbVie, a biopharmaceutical company which
she said spent $2.45 billion on research and development, $4.71 billion a
year on marketing and advertising, and $50 billion on shareholder
payouts between 2013 and 2018. She characterized the idea that R&D
justified astronomical prices as “the Big Pharma fairy tale.”

Even
if greed makes sense for some for-profit ventures, it would be unwise
for us to rely only on for-profit enterprise to harness innovation for
social goals. There are many things that we must do whether they are
profitable or not, and the horrific fiasco over vaccine patents has
shown us that biotech executives and other members of the “thinkerati”
are not above putting profits ahead of saving lives. As White House
adviser Anthony Fauci noted to The Hill earlier this year, America has a
“moral obligation” to “make sure that the rest of the world does not
suffer and die” from something that we can help to prevent. Our
government is failing in its duty to act in the public interest if it
allows “your money or your life” to pass as an acceptable business
model.

As
an open letter signed by more than a hundred intellectual property
scholars recently stated, IP rights (which includes patents) “are not,
and have never been, absolute rights and are granted and recognized
under the condition that they serve the public interest.” The scholars
noted precedents like last year’s use of the Defense Production Act to
increase production of medical supplies, and the U.S.’s commandeering of
penicillin production during World War II. If COVID-19 vaccine makers
refuse to make life-saving technology publicly available, governments
should enact mandatory licensing or similar measures.

There
are also compelling reasons to develop a standing, publicly operated
rapid-response vaccine manufacturing capability. Pfizer’s CFO suggested
that prices on vaccines will go up once we are out of the
“pandemic-pricing environment,” noting that the company can charge
nearly nine times more than they have been (“$150, $175 per dose,” the
CFO said, versus the $19.50 Pfizer is charging the U.S. in one supply
deal). Even if those who haven’t received a single dose of the vaccine
never do, that could mean roughly a $30 billion bonanza from U.S.
booster shots alone. Patient advocates estimate that it would cost just
$4 billion for the U.S. to set up a public-private operation capable of
manufacturing enough mRNA vaccines to immunize the whole planet, with
each shot costing $2. This would be a great way for America to show
global leadership, and would surely be way cheaper, both individually
and collectively, than being annually “Pfizered.” Plus, the usefulness
of such a facility would long outlast the current pandemic, with climate
change making zoonotic spillover events more likely (not to mention the
risks of weaponized viruses). COVID-19 was our “starter pandemic,” as
Ed Yong usefully dubbed it.

If
greed-driven companies fail to exercise their powers responsibly, they
should face competition from the public sector. President Biden let the
cat out of the bag when he said that “capitalism without competition
isn’t capitalism; it’s exploitation.” While many people applauded his
sentiment, stop and think about the implication: The president was, in
essence, saying that we expect corporations to exploit us if given half a
chance.
We
pay a huge price in blood and treasure when we give the need-greeders
free rein to lie to and exploit the public with impunity. We must be
clear-eyed about exactly when greed can help our collective interests
and when it hinders them. During a crisis as dire as a global pandemic,
greed won’t save us.

UPDATE:
A previous version of this piece suggested that the Gates Foundation
pressured Oxford University to license its vaccine to AstraZeneca. The
foundation clarified that it advised the university to work with a
multinational pharmaceutical company, not specifically AstraZeneca.
Jag Bhalla is a writer and entrepreneur.
This article was originally published on Undark. Read the original article.

The only best solution is
Fearlessness
“Even fear is frightened by the bodhisattva’s fearlessness.”
We must & Should plant vegetables 🥗 and dwarf fruit 🍎 bearing plants like Ashoka the Great did and 🪴 in pots throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ?
🦅 🦢 🐦 Birds, animals, insects and non humans don’t depend on any HELL GATES but they KILL GATES.
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual
Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients.
The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.
Coetzee, has a private practice in South Africa’s capital, Pretoria,
The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).
Coetzee talks about odd symptoms in patients with new COVID-19 virus variant.
The
odd symptoms that she spotted include extreme fatigue and a very high
pulse rate. However, a loss of sense of taste and smell, a usual marker
for the virus, was not present in those patients.
On
November 18, she reached out to South Africa’s vaccine advisory
committee after four family members tested positive for the virus with
the new symptoms.
In
an interview with The Telegraph, Coetzee revealed: “Their symptoms were
so different and so mild from those I had treated before.”
Since
that initial contact with the committee, close to 30 of her patients
tested positive and showed symptoms linked to the Omicron variant. Most
of those patients are young men.
Coetzee
elaborated: “It presents mild disease with symptoms being sore muscles
and tiredness for a day or two not feeling well. So far, we have
detected that those infected do not suffer the loss of taste or smell.
They might have a slight cough. There are no prominent symptoms. Of
those infected, some are currently being treated at home.”
The
doctor brought up the case of a six-year-old girl that had her doing
some thinking. She explained: “[the girl] had a temperature and a very
high pulse rate, and I wondered if I should admit her. But when I
followed up two days later, she was so much better.”
According to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exact.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.
Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.
Places Without Reported COVID-19 Cases
Tuvalu,Turkmenistan,Tonga,Tokelau,Saint
Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated
States of Micronesia,Cook Islands all in a single video
Birds,
animals example vultures & pigs & greedy HELL GATES are not
affected by these viruses but only enslaven the masses.
Live
upto 150 years for the price of coffee Nicotinamide Adenine
Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating
energy in the human body available ‘for the price of a coffee a day’ a
Stunning anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.New process has been found by Harvard Professor David
Sinclair and researchers from the University of New South Wales,
involving cell reprogramming.
Then Awakened Universe is created.
Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily
Report
Big Pharma greed ‘literally killing Americans,’ Sanders says outside drug lobby HQ - NationofChange
“We cannot continue to allow the drug companies to charge us any price they want. We are saying enough is enough.”

Opinion | The simple reason Americans keep paying sky-high drug prices
Bottom line: The status quo is unhealthy for anyone except pharmaceutical company executives.


Public


BlackRock - The company that owns the world?

#BlackRock.
There’s a good chance you have never heard of them. In less than 30
years, this American financial firm has grown from nothing to becoming
the wo…




https://www.theburningplatform.com//2021/06/20/who-owns-big-pharma-big-media-youll-never-guess/




Who Owns Big Pharma + Big Media? You’ll Never Guess.


Guest Post by Dr. Mercola

BlackRock and the Vanguard Group, the two largest asset
management firms in the world, combined own The New York Times and other
legacy media, along with Big Pharma.


Big Pharma and mainstream media are largely owned by two asset management firms: BlackRock and Vanguard.

Story at-a-glance:

  • Big Pharma and mainstream media are largely owned by two asset management firms: BlackRock and Vanguard.
  • Drug companies are driving COVID-19
    responses — all of which, so far, have endangered rather than optimized
    public health — and mainstream media have been willing accomplices in
    spreading their propaganda, a false official narrative that leads the
    public astray and fosters fear based on lies.
  • Vanguard and BlackRock are the top two owners of Time Warner,
    Comcast, Disney and News Corp, four of the six media companies that
    control more than 90% of the U.S. media landscape.
  • BlackRock and Vanguard form a secret monopoly that own just about
    everything else you can think of too. In all, they have ownership in
    1,600 American firms, which in 2015 had combined revenues of $9.1
    trillion. When you add in the third-largest global owner, State Street,
    their combined ownership encompasses nearly 90% of all S&P 500
    firms.
  • Vanguard is the largest shareholder of BlackRock. Vanguard itself,
    on the other hand, has a unique structure that makes its ownership more
    difficult to discern, but many of the oldest, richest families in the
    world can be linked to Vanguard funds.

What does The New York Times and a majority of other legacy media have in common with Big Pharma? Answer: They’re largely owned by BlackRock and the Vanguard Group,
the two largest asset management firms in the world. Moreover, it turns
out these two companies form a secret monopoly that owns just about
everything else you can think of too. As reported in the featured video:

“The stock of the world’s largest corporations are owned by the same
institutional investors. They all own each other. This means that
‘competing’ brands, like Coke and Pepsi aren’t really competitors, at
all, since their stock is owned by exactly the same investment
companies, investment funds, insurance companies, banks and in some
cases, governments.

“The smaller investors are owned by larger investors. Those are owned
by even bigger investors. The visible top of this pyramid shows only
two companies whose names we have often seen …They are Vanguard and
BlackRock.

“The power of these two companies is beyond your imagination. Not
only do they own a large part of the stocks of nearly all big companies
but also the stocks of the investors in those companies. This gives them
a complete monopoly.

“A Bloomberg report states that both these companies in the year
2028, together will have investments in the amount of 20 trillion
dollars. That means that they will own almost everything.’”

Who are the Vanguard?

The word “vanguard” means “the foremost position in an army or fleet
advancing into battle,” and/or “the leading position in a trend or
movement.” Both are fitting descriptions of this global behemoth, owned
by globalists pushing for a Great Reset, the core of which is the transfer of wealth and ownership from the hands of the many into the hands of the very few.

Interestingly, Vanguard is the largest shareholder of BlackRock,
as of March 2021. Vanguard itself, on the other hand, has a “unique”
corporate structure that makes its ownership more difficult to discern.
It’s owned by its various funds, which in turn are owned by the
shareholders. Aside from these shareholders, it has no outside investors and is not publicly traded. As reported in the featured video:

“The elite who own Vanguard apparently do not like being in the
spotlight but of course they cannot hide from who is willing to dig.
Reports from Oxfam and Bloomberg say that 1% of the world, together owns
more money than the other 99%. Even worse, Oxfam says that 82% of all
earned money in 2017 went to this 1%.

“In other words, these two investment companies, Vanguard and
BlackRock hold a monopoly in all industries in the world and they, in
turn, are owned by the richest families in the world, some of whom are
royalty and who have been very rich since before the Industrial
Revolution.”

While it would take time to sift through all of Vanguard’s funds to
identify individual shareholders, and therefore owners of Vanguard, a
quick look-see suggests Rothschild Investment Corp. and the Edmond De Rothschild Holding are two such stakeholders. Keep the name Rothschild in your mind as you read on, as it will feature again later.

The video above also identifies the Italian Orsini family, the
American Bush family, the British Royal family, the du Pont family, the
Morgans, Vanderbilts and Rockefellers, as Vanguard owners.

BlackRock/Vanguard own Big Pharma

According to Simply Wall Street,
in February 2020, BlackRock and Vanguard were the two largest
shareholders of GlaxoSmithKline, at 7% and 3.5% of shares respectively.
At Pfizer, the ownership is reversed, with Vanguard being the top investor and BlackRock the second-largest stockholder.

Top owners of Pfizer Inc.

Keep in mind that stock ownership ratios can change at any time,
since companies buy and sell on a regular basis, so don’t get hung up on
percentages. The bottom line is that BlackRock and Vanguard,
individually and combined, own enough shares at any given time that we
can say they easily control both Big Pharma and the centralized legacy media — and then some

Why does this matter? It matters because drug companies are driving COVID-19
responses — all of which, so far, have endangered rather than optimized
public health — and mainstream media have been willing accomplices in
spreading their propaganda, a false official narrative that has, and still is, leading the public astray and fosters fear based on lies.

 To
have any chance of righting this situation, we must understand who the
central players are, where the harmful dictates are coming from, and why
these false narratives are being created in the first place.

As noted in Global Justice Now’s
December 2020 report “The Horrible History of Big Pharma,” we simply
cannot allow drug companies — “which have a long track record of
prioritizing corporate profit over people’s health” — to continue to
dictate COVID-19 responses.

In it, they review the shameful history of the top seven drug
companies in the world that are now developing and manufacturing drugs
and gene-based “vaccines” against COVID-19, while mainstream media have
helped suppress information about readily available older drugs that
have been shown to have a high degree of efficacy against the infection.

BlackRock/Vanguard own the media

When it comes to The New York Times, as of May 2021, BlackRock is the second-largest stockholder at 7.43% of total shares, just after The Vanguard Group, which owns the largest portion (8.11%).

In addition to The New York Times, Vanguard and BlackRock are also
the top two owners of Time Warner, Comcast, Disney and News Corp, four
of the six media companies that control more than 90% of the U.S. media landscape.

Needless to say, if you have control of this many news outlets, you
can control entire nations by way of carefully orchestrated and
organized centralized propaganda disguised as journalism.

BlackRock-and-Vanguard own the media.

If your head is spinning already, you’re not alone. It’s difficult to
describe circular and tightly interwoven relationships in a linear
fashion. The world of corporate ownership is labyrinthine, where
everyone seems to own everyone, to some degree.

However, the key take-home message is that two companies stand out
head and neck above all others, and those are BlackRock and Vanguard.
Together, they form a hidden monopoly on global asset holdings, and
through their influence over our centralized media, they have the power
to manipulate and control a great deal of the world’s economy and
events, and how the world views it all.

Considering BlackRock in 2018 announced
that it has “social expectations” from the companies it invests in, its
potential role as a central hub in the Great Reset and the “build back
better” plan cannot be overlooked.

Add to this information showing it “undermines competition through
owning shares in competing companies” and “blurs boundaries between
private capital and government affairs by working closely with
regulators,” and one would be hard-pressed to not see how
BlackRock/Vanguard and their globalist owners might be able to
facilitate the Great Reset and the so-called “green” revolution, both of
which are part of the same wealth-theft scheme.

BlackRock and Vanguard own the world

That assertion will become even clearer once you realize that this
duo’s influence is not limited to Big Pharma and the media. Importantly,
BlackRock also works closely with central banks around the world, including
the U.S. Federal Reserve, which is a private entity, not a federal one.
It lends money to the central bank, acts as an adviser to it, and develops the central bank’s software.

BlackRock/Vanguard also own shares of a long list of other companies, including Microsoft, Apple, Amazon, Facebook
and Alphabet Inc. As illustrated in the graphic of BlackRock and
Vanguard’s ownership network below, featured in the 2017 article “These
Three Firms Own Corporate America” in The Conversation, it would be near-impossible to list them all.

In all, BlackRock and Vanguard have ownership in some 1,600 American
firms, which in 2015 had combined revenues of $9.1 trillion. When you
add in the third-largest global owner, State Street, their combined ownership encompasses nearly 90% of all S&P 500 firms.

Blackrock and Vanguard ownership





A global monopoly few know anything about

To tease out the overarching influence of BlackRock and Vanguard in
the global marketplace, be sure to watch the 45-minute-long video
featured at the top of this article. It provides a wide-view summary of
the hidden monopoly network of Vanguard- and BlackRock-owned
corporations, and their role in the Great Reset. A second much shorter
video (above) offers an additional review of this information.

How can we tie BlackRock/Vanguard — and the globalist families that
own them — to the Great Reset? Barring a public confession, we have to
look at the relationships between these behemoth globalist-owned
corporations and consider the influence they can wield through those
relationships. As noted by Lew Rockwell:

“When Lynn Forester de Rothschild wants the United States to be a
one-party country (like China) and doesn’t want voter ID laws passed in
the U.S., so that more election fraud can be perpetrated to achieve that
end, what does she do?

“She holds a conference call with the world’s top 100 CEOs and tells
them to publicly decry as ‘Jim Crow’ Georgia’s passing of an
anti-corruption law and she orders her dutiful CEOs to boycott the State
of Georgia, like we saw with Coca-Cola and Major League Baseball and
even Hollywood star, Will Smith.

“In this conference call, we see shades of the Great Reset, Agenda
2030, the New World Order. The UN wants to make sure, as does [World
Economic Forum founder and executive chairman Klaus] Schwab that in
2030, poverty, hunger, pollution and disease no longer plague the Earth.

“To achieve this, the UN wants taxes from Western countries to be
split by the mega corporations of the elite to create a brand-new
society. For this project, the UN says we need a world government —
namely the UN, itself.”

As I’ve reviewed in many previous articles, it seems quite clear that the COVID-19 pandemic was orchestrated to bring about this New World Order
— the Great Reset — and the 45-minute video featured at the top of the
article does a good job of explaining how this was done. And at the
heart of it all, the “heart” toward which all global wealth streams
flow, we find BlackRock and Vanguard.

Originally published by Mercola.



Big pharma’s greed is prolonging the pandemic. It’s inexcusable

Some
like to claim that we only have COVID-19 vaccines because greed is what
drives technological progress. But mRNA vaccines came from a long-term,
publicly funded collaborative effort that undermines this logic.

Big pharma’s greed is prolonging the pandemic. It’s inexcusable

[Source images: greenaperture/iStock; ~UserGI15632523/iStock]

By Jag Bhalla 8 minute Read

Did
greed just save the day? That’s what British Prime Minister Boris
Johnson claimed recently. “The reason we have the vaccine success,” he
said in a private call to Conservative members of Parliament, “is
because of capitalism, because of greed.”

Despite
later backpedaling, Johnson’s remark reflects a widely influential but
wildly incoherent view of innovation: that greed—the unfettered pursuit
of profit above all else—is a necessary driver of technological
progress. Call it the need-greed theory.

Among
the pandemic’s many lessons, however, is that greed can easily work
against the common good. We rightly celebrate the near-miraculous
development of effective vaccines, which have been widely deployed in
rich nations. But the global picture reveals not even a semblance of
justice: As of May, low-income nations received just 0.3 percent of the
global vaccine supply. At this rate it would take 57 years for them to
achieve full vaccination.

This
disparity has been dubbed “vaccine apartheid,” and it’s exacerbated by
greed. A year after the launch of the World Health Organization’s
COVID-19 Technology Access Pool—a program aimed at encouraging the
collaborative exchange of intellectual property, knowledge, and
data—”not a single company has donated its technical knowhow,” wrote
politicians from India, Kenya, and Bolivia in a June essay for The
Guardian. As of that month, the U.N.-backed COVAX initiative, a vaccine
sharing scheme established to provide developing countries equitable
access, had delivered only about 90 million out of a promised 2 billion
doses. Currently, pharmaceutical companies, lobbyists, and conservative
lawmakers continue to oppose proposals for patent waivers that would
allow local drug makers to manufacture the vaccines without legal
jeopardy. They claim the waivers would slow down existing production,
“foster the proliferation of counterfeit vaccines,” and, as North
Carolina Republican Sen. Richard Burr said, “undermine the very
innovation we are relying on to bring this pandemic to an end.”



All
these views echo the idea that patents and high drug prices are
necessary motivators for biomedical innovation. But examine that logic
closely, and it quickly begins to fall apart.

A
great deal of difficult, innovative work is done in industries and
fields that lack patents. Has the lack of patent protections for recipes
led to any dearth of innovation in restaurants? An irritating irony
here is that economists who espouse the need-greed theory themselves
innovate for comparative peanuts. For instance, in 2018, the median
compensation for economists was about $104,000. The typical
pharmaceutical CEO, meanwhile, earned a whopping $5.7 million in total
compensation that year. (The hands-on innovators aren’t the
need-greeders here; the median compensation for pharmaceutical
employees—including benefits—was about $177,000 in 2018.) Even in
Silicon Valley, writes ever-astute technology insider Tim O’Reilly, “the
notion that entrepreneurs will stop innovating if they aren’t rewarded
with billions is a pernicious fantasy.”

To
be sure, it was not greed but rather a vast collaborative effort—funded
largely with public dollars—that generated effective coronavirus
vaccines. The technology behind mRNA vaccines such as those produced by
Pfizer and Moderna took decades of work by University of Pennsylvania
scientists you’ve likely never heard of. According to The New York
Times, one of those scientists, Katalin Kariko, “never made more than
$60,000 a year” while doing her innovative foundational research. The
researchers at Oxford University who developed the technology behind
AstraZeneca’s vaccine, which was mostly publicly funded, initially set
out with the intention of “non-exclusive, royalty-free” licensing for
their vaccine. Only after pressure to work with a multinational
pharmaceutical company from the Bill and Melinda Gates Foundation, among
others, did they renege and license the technology solely to
AstraZeneca.

It
was astonishing, then, when Pascal Soriot, AstraZeneca’s CEO, said that
intellectual property, or IP, “is a fundamental part of our industry
and if you don’t protect IP, then essentially there is no incentive for
anybody to innovate.” The Oxford scientists whose work AstraZeneca
licensed literally just innovated without the incentives Soriot claimed
are essential. Why do journalists present need-greeder claims, such as
Soriot’s, without holding the specific role of profit seeking to
account?

It’s
no secret that innovators (and people generally) often aren’t
necessarily greed-driven. For instance, as Walter Isaacson notes in his
book about superstar biochemist Jennifer Doudna’s work on Crispr gene
manipulation technology, she was never motivated primarily by money. In
fact, he reports that corporate maneuvering over her work made her
“physically ill.” Countless cases like hers show that innovations in
science and technology typically aren’t the result of genius lightning
strikes but rather of field-wide efforts with multiple teams circling
the same goal. If anyone withdraws for lack of greed-gratifying
incentives, no problem: They’re welcome to write themselves out of
history. Others will gladly grasp the glory. And we, the public, lose
nothing.

Perhaps
Soriot meant, more generally, that reduced revenues would cut
AstraZeneca’s overall research and development (R&D) spending. But
even that claim is detectably dubious. When drug makers claim that high
prices are essential for innovation, they are “flat out lying” financial
expert Yves Smith wrote in 2019. Smith cited data published with the
Institute for New Economic Thinking showing that, between 2009 and 2018,
18 drug makers listed in the S&P 500 spent 14 percent more on stock
buybacks and dividends than they did on R&D. These companies could
easily ramp up investments in innovative drugs, the authors wrote,
simply by reining in distributions to shareholders. (Don’t forget that
share buybacks were effectively classified as illegal market
manipulation until the Securities and Exchange Commission, under Reagan,
relaxed the rules in 1982.)

Of
the money that drug companies do invest in R&D, a significant
amount for many goes not toward innovative research but to “finding ways
to suppress generic and biosimilar competition while continuing to
raise prices,” according to a recent report from the U.S. House
Committee on Oversight and Reform. In these cases, executive and
investor greed demonstrably impede innovation. A recent Congressional
hearing dramatized this issue when Rep. Katie Porter, a California
Democrat, grilled the CEO of AbbVie, a biopharmaceutical company which
she said spent $2.45 billion on research and development, $4.71 billion a
year on marketing and advertising, and $50 billion on shareholder
payouts between 2013 and 2018. She characterized the idea that R&D
justified astronomical prices as “the Big Pharma fairy tale.”

Even
if greed makes sense for some for-profit ventures, it would be unwise
for us to rely only on for-profit enterprise to harness innovation for
social goals. There are many things that we must do whether they are
profitable or not, and the horrific fiasco over vaccine patents has
shown us that biotech executives and other members of the “thinkerati”
are not above putting profits ahead of saving lives. As White House
adviser Anthony Fauci noted to The Hill earlier this year, America has a
“moral obligation” to “make sure that the rest of the world does not
suffer and die” from something that we can help to prevent. Our
government is failing in its duty to act in the public interest if it
allows “your money or your life” to pass as an acceptable business
model.

As
an open letter signed by more than a hundred intellectual property
scholars recently stated, IP rights (which includes patents) “are not,
and have never been, absolute rights and are granted and recognized
under the condition that they serve the public interest.” The scholars
noted precedents like last year’s use of the Defense Production Act to
increase production of medical supplies, and the U.S.’s commandeering of
penicillin production during World War II. If COVID-19 vaccine makers
refuse to make life-saving technology publicly available, governments
should enact mandatory licensing or similar measures.

There
are also compelling reasons to develop a standing, publicly operated
rapid-response vaccine manufacturing capability. Pfizer’s CFO suggested
that prices on vaccines will go up once we are out of the
“pandemic-pricing environment,” noting that the company can charge
nearly nine times more than they have been (“$150, $175 per dose,” the
CFO said, versus the $19.50 Pfizer is charging the U.S. in one supply
deal). Even if those who haven’t received a single dose of the vaccine
never do, that could mean roughly a $30 billion bonanza from U.S.
booster shots alone. Patient advocates estimate that it would cost just
$4 billion for the U.S. to set up a public-private operation capable of
manufacturing enough mRNA vaccines to immunize the whole planet, with
each shot costing $2. This would be a great way for America to show
global leadership, and would surely be way cheaper, both individually
and collectively, than being annually “Pfizered.” Plus, the usefulness
of such a facility would long outlast the current pandemic, with climate
change making zoonotic spillover events more likely (not to mention the
risks of weaponized viruses). COVID-19 was our “starter pandemic,” as
Ed Yong usefully dubbed it.

If
greed-driven companies fail to exercise their powers responsibly, they
should face competition from the public sector. President Biden let the
cat out of the bag when he said that “capitalism without competition
isn’t capitalism; it’s exploitation.” While many people applauded his
sentiment, stop and think about the implication: The president was, in
essence, saying that we expect corporations to exploit us if given half a
chance.

We
pay a huge price in blood and treasure when we give the need-greeders
free rein to lie to and exploit the public with impunity. We must be
clear-eyed about exactly when greed can help our collective interests
and when it hinders them. During a crisis as dire as a global pandemic,
greed won’t save us.

UPDATE:
A previous version of this piece suggested that the Gates Foundation
pressured Oxford University to license its vaccine to AstraZeneca. The
foundation clarified that it advised the university to work with a
multinational pharmaceutical company, not specifically AstraZeneca.

Jag Bhalla is a writer and entrepreneur.

This article was originally published on Undark. Read the original article.
The only best solution is

Fearlessness

“Even fear is frightened by the bodhisattva’s fearlessness.”

We must & Should plant vegetables 🥗 and dwarf fruit 🍎 bearing plants like Ashoka the Great did and 🪴 in pots throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ?

🦅 🦢 🐦 Birds, animals, insects and non humans don’t depend on any HELL GATES but they KILL GATES.

Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual

Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients.

The health expert believes that it is not time to panic as some have questioned the need to put travel bans in place.
Coetzee, has a private practice in South Africa’s capital, Pretoria,

The health expert has practiced medicine for 30 years and is the chair of the South African Medical Association (SAMA).

Coetzee talks about odd symptoms in patients with new COVID-19 virus variant.

The
odd symptoms that she spotted include extreme fatigue and a very high
pulse rate. However, a loss of sense of taste and smell, a usual marker
for the virus, was not present in those patients.

On
November 18, she reached out to South Africa’s vaccine advisory
committee after four family members tested positive for the virus with
the new symptoms.

In
an interview with The Telegraph, Coetzee revealed: “Their symptoms were
so different and so mild from those I had treated before.”

Since
that initial contact with the committee, close to 30 of her patients
tested positive and showed symptoms linked to the Omicron variant. Most
of those patients are young men.

Coetzee
elaborated: “It presents mild disease with symptoms being sore muscles
and tiredness for a day or two not feeling well. So far, we have
detected that those infected do not suffer the loss of taste or smell.
They might have a slight cough. There are no prominent symptoms. Of
those infected, some are currently being treated at home.”
The
doctor brought up the case of a six-year-old girl that had her doing
some thinking. She explained: “[the girl] had a temperature and a very
high pulse rate, and I wondered if I should admit her. But when I
followed up two days later, she was so much better.”

According to the University of Singapore survey/review based on 131 countries.

From June 18, world will be 100% free and happy from December 8th. Their predictions about Italy and Spain fit exact.
Maker of COVID Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is
like a blind man searching for a black cat in a dark room which is not there.

Let’s be calm, quiet, alert,attentive & have equanimity mind
with a clear understanding that everything is changing.

Places Without Reported COVID-19 Cases

Tuvalu,Turkmenistan,Tonga,Tokelau,Saint
Helena,Pitcairn Islands,North Korea,Niue,Nauru,Kiribati,Federated
States of Micronesia,Cook Islands all in a single video

Birds,
animals example vultures & pigs & greedy HELL GATES are not
affected by these viruses but only enslave the masses.

Live
upto 150 years for the price of coffee Nicotinamide Adenine
Dinucleotide (NAD)15 Grams at $62.00 which plays a role in generating
energy in the human body available ‘for the price of a coffee a day’ a
Stunning anti-ageing breakthrough could see humans live to 150 years and
regenerate organ.New process has been found by Harvard Professor David
Sinclair and researchers from the University of New South Wales,
involving cell reprogramming.
Then Awakened Universe is created.

Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily
Report

Angelique
Coetzee, Doctor, Who Discovered COVID-19 Variant Omicron, Says
Panicking Is Unecessary And Symptoms Are Mild But Unusual - US Daily
Report

Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients. The health expert believes that it is not
time to panic as some have questioned the need to put travel bans in
place. Dr. Ange…

usdailyreport.com

Dr.
Angelique Coetzee, the person who first brought attention to a new
COVID-19 variant, Omicron, says the symptoms are “unusual but mild” in
otherwise healthy patients. The health expert believes that it is not
time to panic as some have questioned the need to put travel bans in
place. Dr. Ange…


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

Public


अच्छा शुद्ध करें मन ने कहा कि जागृत एक
फॉर्म,
भावना, धारणा, फैब्रिकेशंस, चेतना के बारे में, जैसा कि ‘यह मेरा नहीं है,
मैं यह नहीं हूं, यह मेरा आत्म नहीं है।’ उनके लिए, वह परिवर्तन होता है
और बदलता है। उस रूप के परिवर्तन और भिन्नता, कोई दुःख, विलाद, दर्द, दुःख
और न ही निराशा उत्पन्न होती है।
पीड़ा के उत्पन्न होने और समापन पांच समुच्चय में होता है।
मैं
आपको विस्तारित करूंगा कि गैर-चिपकने के माध्यम से चिपकने और गैर-आंदोलन
के माध्यम से आंदोलन क्या है। इसे सुनें और करीबी ध्यान दें, मैं बोलूंगा
गैर-आंदोलन
के माध्यम से गैर-आंदोलन उसके लिए, वह परिवर्तन बदलता है और भिन्न होता
है। उस रूप के परिवर्तन और भिन्नता के साथ, कोई दुख, विलाप, दर्द, दुःख और न
ही निराशा उत्पन्न होती है।
एक
अनइंस्टक्ट किया गया सामान्य व्यक्ति फॉर्म, भावना, धारणा, फैब्रिकेशन,
चेतना, जैसा कि ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके लिए, वह
परिवर्तन बदलता है और भिन्न होता है। उस रूप की परिवर्तन और भिन्नता के
साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न हुआ।
SAVATTHI उद्घाटन।
-
मैं आपको विस्तारित करूंगा, भिक्खस, गैर-चिपकने के माध्यम से चिपकने और
गैर-आंदोलन के माध्यम से आंदोलन क्या है। इसे सुनें और करीबी ध्यान दें,
मैं बोलूंगा
- हां, भंत ने भगत को भगावा को जवाब दिया। भगो ने इस प्रकार बात की:
-
और कैसे, भिक्खस, वहां चिपकने के माध्यम से आंदोलन है? यहां, भिक्खस, एक
अनजाने सामान्य व्यक्ति के रूप में मानते हैं ‘यह मेरा है, मैं यह हूं, यह
मेरा आत्म है।’ उसके लिए, वह परिवर्तन बदलता है और भिन्न होता है। उस रूप
की परिवर्तन और भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा
में उत्पन्न हुआ।
वह
महसूस करता है कि ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके लिए,
यह महसूस कर रहा है और बदलता है। उस भावना के परिवर्तन और भिन्नता के साथ,
उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न हुआ।
वह
धारणा के रूप में मानता है ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’
उसके लिए, वह धारणा बदलती है और भिन्न होती है। उस धारणा के परिवर्तन और
भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में उत्पन्न होता
है
उन्होंने
फैब्रिकेशन के रूप में ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’ उसके
लिए, ये फैब्रिकेशंस बदलते हैं और भिन्न होते हैं। इन फैब्रिकेशंस के
परिवर्तन और भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा में
उत्पन्न हुआ।
वह
चेतना के रूप में मानता है ‘यह मेरा है, मैं यह हूं, यह मेरा आत्म है।’
उसके लिए, वह चेतना बदलती है और भिन्न होती है। उस चेतना के परिवर्तन और
भिन्नता के साथ, उसके दुःख, विलाप, दर्द, दुःख और निराशा हुई। यह, भिक्खस,
क्लिंगिंग के माध्यम से आंदोलन कैसे है।
और
कैसे, भिक्खस, गैर-चिपकने के माध्यम से गैर-आंदोलन है? यहां, भिक्खस, एक
निर्देशित नोबल शिष्य के रूप में मानते हैं ‘यह मेरा नहीं है, मैं यह नहीं
हूं, यह मेरा आत्म नहीं है।’ उसके लिए, वह परिवर्तन बदलता है और भिन्न होता
है। उस रूप के परिवर्तन और भिन्नता के साथ, कोई दुख, विलाप, दर्द, दुःख और
न ही निराशा उत्पन्न होती है।
वह
महसूस करता है कि ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा आत्म नहीं
है।’ उसके लिए, यह महसूस कर रहा है और बदलता है। उस भावना के परिवर्तन और
भिन्नता के साथ, कोई दुःख, विलाप, दर्द, दुःख और न ही निराशा उत्पन्न होती
है।
वह
धारणा के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा
आत्म नहीं है।’ उसके लिए, वह धारणा बदलती है और भिन्न होती है। उस धारणा के
परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाद, दर्द, दुःख और न ही निराशा
उसके साथ उत्पन्न होती है।
वह
प्रशंसकों के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह
मेरा आत्म नहीं है।’ उसके लिए, ये फैब्रिकेशंस बदलते हैं और भिन्न होते
हैं। इन फैब्रिकेशंस के परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाप,
दर्द, दुःख और न ही निराशा पैदा होती है।
वह
चेतना के रूप में मानता है ‘यह मेरा नहीं है, मैं यह नहीं हूं, यह मेरा
आत्म नहीं है।’ उसके लिए, वह चेतना बदलती है और भिन्न होती है। उस चेतना के
परिवर्तन और भिन्नता के साथ, कोई दुःख, विलाप, दर्द, दुःख और न ही निराशा
उसके साथ उत्पन्न होती है। यह, भिक्खस, गैर-चिपकने के माध्यम से गैर-आंदोलन
कैसे होता है।



13)
Classical Assamese-ধ্ৰুপদী অসমীয়া

প্ৰপত্ৰ,
অনুভৱ, ধাৰণা, ফেব্ৰিকেচন, চেতনাৰ বিষয়ে, কিয়নো ‘এয়া মোৰ নহয়, মই এয়া
নহয়, এয়া মোৰ আত্মা নহয়।’ তেওঁৰ বাবে, সেই প্ৰপত্ৰসলনি হয় আৰু পৃথক
হয়। সেই ৰূপৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে, কোনো দুখ, বিলাপ, বেদনা, দুখ বা
নিৰাশা উদ্ভৱ নহয়।
দুখ-কষ্টৰ
উদ্ভৱ আৰু সমাপ্তি পাঁচটা সমষ্টিত হয়। মই আপোনাক আকৰ্ষণীয় আৰু
অ-আন্দোলনৰ জৰিয়তে কি আন্দোলন কৰিম তাক বৰ্ণনা কৰিম। এইটো শুনিব আৰু
মনোযোগ দিম, মই ক’ম অ-আঁকোৱালি ৰখাৰ জৰিয়তে আন্দোলন নকৰা। ইয়াত এজন
নিৰ্দেশিত অভিজাত শিষ্যই ৰূপ, অনুভৱ, ধাৰণা, মনগড়া, চেতনাক ‘এয়া মোৰ
নহয়, মই এয়া নহয়, এয়া মোৰ আত্মা নহয়’ বুলি বিবেচনা কৰে। তেওঁৰ বাবে,
সেই প্ৰপত্ৰসলনি হয় আৰু পৃথক হয়। সেই ৰূপৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে,
তেওঁৰ মাজত কোনো দুখ, বিলাপ, বেদনা, দুখ বা হতাশা উদ্ভৱ নহয়।
এজন
নিৰ্দেশিত সাধাৰণ ব্যক্তিয়ে প্ৰপত্ৰ, অনুভৱ, ধাৰণা, ফেব্ৰিকেচন, চেতনাক
‘এইটো মোৰ, মই এইটো, এয়া মোৰ আত্মা’ বুলি গণ্য কৰে। তেওঁৰ বাবে, সেই
প্ৰপত্ৰসলনি হয় আৰু পৃথক হয়। সেই ৰূপৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে, তেওঁৰ
মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু নিৰাশা উদ্ভৱ হয়। Sāvatthi আৰম্ভণি। মই
আপোনালোকক বৰ্ণনা কৰিম, ভিখখুচ, আঁকোৱালি লোৱা আৰু অ-আন্দোলনৰ জৰিয়তে কি
আন্দোলন কৰা হৈছে। এইটো শুনিব আৰু মনোযোগ দিম, মই ক’ম – হয়, ভাণ্টে,
Bhagavā ভিখখুসকলৰ উত্তৰ দিছিল। Bhagavā এনেদৰে কৈছিল: – আৰু ভিখখুচ,
কেনেকৈ আঁকোৱালি লোৱাৰ জৰিয়তে আন্দোলন হৈছে? ইয়াত, ভিখখুছ নামৰ এজন
নিৰ্দেশিত সাধাৰণ ব্যক্তিয়ে প্ৰপত্ৰক ‘এয়া মোৰ, মই এইটো, এয়া মোৰ আত্মা’
বুলি গণ্য কৰে। তেওঁৰ বাবে, সেই প্ৰপত্ৰসলনি হয় আৰু পৃথক হয়। সেই ৰূপৰ
পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে, তেওঁৰ মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু নিৰাশা
উদ্ভৱ হয়।
তেওঁ
অনুভৱক ‘এয়াই মোৰ, মই এয়াই, এয়া ই মোৰ আত্মা’ বুলি গণ্য কৰে। তেওঁৰ
বাবে, সেই অনুভৱ সলনি হয় আৰু পৃথক হয়। সেই অনুভৱৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ
সৈতে, তেওঁৰ মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু নিৰাশা উদ্ভৱ হয়। তেওঁ
ধাৰণাক ‘এয়া মোৰ, মই এয়াই, এয়া ই মোৰ আত্মা’ বুলি গণ্য কৰে। তেওঁৰ বাবে,
সেই ধাৰণা সলনি হয় আৰু পৃথক হয়। সেই ধাৰণাটোৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ
সৈতে, তেওঁৰ মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু হতাশাউদ্ভৱ হয় তেওঁ
ফেব্ৰিকেচনক ‘এয়াই মোৰ, মই এয়াই, এয়াই মোৰ আত্মা’ বুলি গণ্য কৰে। তেওঁৰ
বাবে, এই ফেব্ৰিকেচনবোৰ সলনি হয় আৰু পৃথক হয়। এই ফেব্ৰিকেচনবোৰৰ পৰিৱৰ্তন
আৰু তাৰতম্যৰ সৈতে, তেওঁৰ মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু নিৰাশা উদ্ভৱ
হয়।
তেওঁ
চেতনাক ‘এয়ামোৰ, মই এয়াই, এয়া ই মোৰ আত্মা’ বুলি গণ্য কৰে। তেওঁৰ বাবে,
সেই চেতনা সলনি হয় আৰু পৃথক হয়। সেই চেতনাৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে,
তেওঁৰ মাজত দুখ, বিলাপ, বেদনা, দুখ আৰু হতাশাৰ উদ্ভৱ হয়। ভিখখুচ, এনেদৰে
আঁকোৱালি লোৱাৰ জৰিয়তে আন্দোলন হয়। আৰু কেনেকৈ, ভিখখুচ, আঁকোৱালি
নোলোৱাকৈ আন্দোলন নহয় নেকি? ইয়াত, এজন নিৰ্দেশিত মহৎ শিষ্য ভিখখুছে ৰূপক
‘এয়া মোৰ নহয়, মই এয়া নহয়, এয়া মোৰ আত্মা নহয়’ বুলি গণ্য কৰে। তেওঁৰ
বাবে, সেই প্ৰপত্ৰসলনি হয় আৰু পৃথক হয়। সেই ৰূপৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ
সৈতে, তেওঁৰ মাজত কোনো দুখ, বিলাপ, বেদনা, দুখ বা হতাশা উদ্ভৱ নহয়। তেওঁ
অনুভৱক ‘এয়া মোৰ নহয়, মই এয়া নহয়, এয়া মোৰ আত্মা নহয়’ বুলি গণ্য কৰে।
তেওঁৰ বাবে, সেই অনুভৱ সলনি হয় আৰু পৃথক হয়। সেই অনুভৱৰ পৰিৱৰ্তন আৰু
তাৰতম্যৰ সৈতে, তেওঁৰ মাজত কোনো দুখ, বিলাপ, বেদনা, দুখ বা নিৰাশা উদ্ভৱ
নহয়।
তেওঁ
ধাৰণাক ‘এয়া মোৰ নহয়, মই এয়া নহয়, এয়া মোৰ আত্মা নহয়’ বুলি গণ্য
কৰে। তেওঁৰ বাবে, সেই ধাৰণা সলনি হয় আৰু পৃথক হয়। সেই ধাৰণাটোৰ পৰিৱৰ্তন
আৰু তাৰতম্যৰ সৈতে, তেওঁৰ মাজত কোনো দুখ, বিলাপ, বেদনা, দুখ বা হতাশা উদ্ভৱ
নহয়। তেওঁ ফেব্ৰিকেচনক ‘এয়া মোৰ নহয়, মই এয়া নহয়, এয়া মোৰ আত্মা
নহয়’ বুলি গণ্য কৰে। তেওঁৰ বাবে, এই ফেব্ৰিকেচনবোৰ সলনি হয় আৰু পৃথক হয়।
এই মনগড়া কথাবোৰৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে, তেওঁৰ মাজত কোনো দুখ,
বিলাপ, বেদনা, দুখ বা হতাশা উদ্ভৱ নহয়। তেওঁ চেতনাক ‘এয়া মোৰ নহয়, মই
এয়া নহয়, এয়া মোৰ আত্মা নহয়’ বুলি গণ্য কৰে। তেওঁৰ বাবে, সেই চেতনা
সলনি হয় আৰু পৃথক হয়। সেই চেতনাৰ পৰিৱৰ্তন আৰু তাৰতম্যৰ সৈতে, তেওঁৰ মাজত
কোনো দুখ, বিলাপ, বেদনা, দুখ বা হতাশা উদ্ভৱ নহয়। এইটো, ভিখখুচ, এনেদৰে
অ-আঁকোৱালি লোৱাৰ জৰিয়তে আন্দোলন কৰা হয়।
ধর্মীয় গৌরবতা মর্যাদায় ভিক্ষুসঙ্ঘের ফুলের বরণ নিয়ে উপগুপ্ত ভান্তের পুণ্যানুষ্ঠান




17)
Classical Bengali-ক্লাসিক্যাল বাংলা,


ভালো শুদ্ধ মাইন্ড বুদ্ধ বললেন
ফরম,
অনুভূতি, উপলব্ধি, Fabrications, চেতনা, সংক্রান্ত হিসাবে ‘এই আমার নয়,
আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, ফরম পরিবর্তন এবং varies.With
পরিবর্তন এবং যে প্রকরণ ফরম কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা উঠা
পারে।
যাতনার উদ্ভূত এবং শম পাঁচটি দলা মধ্যে সঞ্চালিত হয়।
আমি তোমাদের শুনিয়ে দিন কি অ আঁটসাঁট মাধ্যমে আঁটসাঁট এবং অ চাগাড় মাধ্যমে আন্দোলন হয়। এই শুনুন এবং বন্ধ অবধান, আমি কথা বলব
non-clinging.Here
মাধ্যমে অ চাগাড়, একটি নির্দেশ উন্নতচরিত্র শিষ্য ফরম, অনুভূতি, উপলব্ধি,
Fabrications, চেতনা, শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব
নয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয় যে। পরিবর্তন এবং যে ফর্ম
প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
একটি
অনুপদিষ্ট সাধারণ পৃথক শুভেচ্ছা ফরম, অনুভূতি, উপলব্ধি, Fabrications,
চেতনা, যেমন ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, ফরম
পরিবর্তন এবং পরিবর্তিত হয় যে। পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, তার
মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা।
Sāvatthi খোলার।
-
আমি আপনি, bhikkhus শুনিয়ে দিন হবে, অ-আঁটসাঁট মাধ্যমে আঁটসাঁট এবং অ
চাগাড় মাধ্যমে আন্দোলন কি। এই শুনুন এবং বন্ধ অবধান, আমি কথা বলব
- হ্যা, ভান্তে, Bhagavā করার bhikkhus উত্তর। Bhagavā এইভাবে বললেন,
-
আর কিভাবে, bhikkhus, আঁটসাঁট মাধ্যমে সেখানে আন্দোলন হয়? এখানে,
bhikkhus, একটি অনুপদিষ্ট সাধারণ পৃথক শুভেচ্ছা হিসেবে ‘এটা আমার, আমি এই
আছি, এই আমার স্ব হয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয় যে।
পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, তার মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা,
দুঃখ ও হতাশা।
তিনি
অনুভূতি শুভেচ্ছা ‘এটা আমার, আমি এই am, এই আমার স্ব হয়।’ তাকে, সেই
অনুভূতি পরিবর্তন এবং পরিবর্তনশীল জন্য। পরিবর্তন এবং যে অনুভূতি প্রকরণ
সঙ্গে, তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা উঠা।
তিনি
উপলব্ধি শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, যে
উপলব্ধ পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে উপলব্ধি প্রকরণ সঙ্গে,
তার মধ্যে আছে উঠা দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা
তিনি
Fabrications শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার
জন্য, এই Fabrications পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং এই
Fabrications এর প্রকরণ সঙ্গে, তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা
উঠা।
তিনি
চেতনা শুভেচ্ছা ‘এটা আমার, আমি এই আছি, এই আমার স্ব হয়।’ তার জন্য, যে
চেতনা পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে চেতনা প্রকরণ সঙ্গে,
তার মধ্যে দুঃখ, বিলাপ, ব্যথা, দুঃখ ও হতাশা উঠা। এই bhikkhus, কিভাবে
সেখানে আঁটসাঁট মাধ্যমে আন্দোলন হয়।
এবং
কিভাবে, bhikkhus, সেখানে অ আঁটসাঁট মাধ্যমে অ চাগাড় হয়? এখানে,
bhikkhus, একটি নির্দেশ উন্নতচরিত্র শিষ্য হিসেবে শুভেচ্ছা ‘এই আমার নয়,
আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, ফরম পরিবর্তন এবং পরিবর্তিত হয়
যে। পরিবর্তন এবং যে ফর্ম প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট
কিংবা হতাশা তার মধ্যে উঠা।
তিনি
অনুভূতি শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তাকে, সেই
অনুভূতি পরিবর্তন এবং পরিবর্তনশীল জন্য। পরিবর্তন এবং যে অনুভূতি প্রকরণ
সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
তিনি
উপলব্ধ শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য,
যে উপলব্ধ পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে উপলব্ধি প্রকরণ
সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা।
তিনি
Fabrications শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার
জন্য, এই Fabrications পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং এই
Fabrications এর প্রকরণ সঙ্গে, কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা
তার মধ্যে উঠা।
তিনি
চেতনা শুভেচ্ছা ‘এই আমার নয়, আমি এই নই, এটা আমার স্ব নয়।’ তার জন্য, যে
চেতনা পরিবর্তন এবং পরিবর্তিত হয়। পরিবর্তন এবং যে চেতনা প্রকরণ সঙ্গে,
কোন দুঃখে বিলাপ, ব্যথা, কষ্ট কিংবা হতাশা তার মধ্যে উঠা। এই bhikkhus,
কিভাবে আছে অ আঁটসাঁট মাধ্যমে অ চাগাড় হয়।
বুদ্ধ পূর্ণিমা/বুদ্ধ জয়ন্তী/বৌদ্ধ কীর্তন/Anamika Sarkar
Voice-Me……Anamika Sarkar🤷‍♀️Video Edit-Gourab BalaGourab Bala’s you tube link👉https://youtu.be/aIVtzyNHoB0নমষ্কার বন্ধুরা🙏🏻…সকলকে আমার #ANAMIKASARK…

















关于形式,感觉,知觉,胡编乱造,意识,因为“这不是我,我不是这个,这不是我自己。”对他来说,那形态变迁与varies.With的变化和的变异形式,没有悲伤,悔恨,痛苦,痛苦也不绝望出现。
痛苦的产生和终止发生在五蕴。
我会阐述你什么是搅动通过执着和非搅动通过非执着。听这并密切关注,我会说
非搅动通过non-clinging.Here,所指示的高贵弟子认为的形式,感觉,知觉,胡编乱造,意识,因为“这不是我,我不是这个,这不是我自己。”对他来说,那形态变迁与变化。与形成的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。
一个uninstructed普通个人的问候形式,感觉,知觉,胡编乱造,意识,因为“这是我的,我是这样,这是我自己。”对他来说,那形态变迁与变化。与形成的变化和变异,在那里他产生悲伤,悔恨,痛苦,痛苦和绝望。
在舍卫城开幕。
- 我会阐述你,比丘,什么是搅动通过执着和非搅动通过非执着。听这并密切关注,我会说
- 是的,尊者,回答了比丘到Bhagavā。该Bhagavā这样谈到:
- 怎么样,比丘,是通过执着有躁动?在这里,比丘,一个普通uninstructed个人问候形式,“这是我的,我是这样,这是我自己。”对他来说,那形态变迁与变化。与形成的变化和变异,在那里他产生悲伤,悔恨,痛苦,痛苦和绝望。
他认为感觉是“这是我的,我是这样,这是我自己。”对他来说,这样的感觉的变化和变化。随着这种感觉的变化和变异,出现在他的悲伤,悔恨,痛苦,痛苦和绝望。
他认为感知为“这是我的,我是这样,这是我自己。”对他来说,这种观念的变化和变化。随着这种观念的变化和变异,出现在他的悲伤,悔恨,痛苦,痛苦和绝望
他认为花纱布为“这是我的,我是这样,这是我自己。”对他来说,这些改变花纱布和变化。有了这些捏造的变化和变异,出现在他的悲伤,悔恨,痛苦,痛苦和绝望。
他认为意识是“这是我的,我是这样,这是我自己。”对他来说,是意识的变化和变化。与意识的变化和变异,出现在他的悲伤,悔恨,痛苦,痛苦和绝望。这比丘,是怎么也搅动通过执着。
又如何,比丘,有没有非搅动通过非执着?在这里,比丘,所指示的高贵弟子视形式,“这不是我的,我不是这个,这不是我自己。”对他来说,那形态变迁与变化。与形成的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。
他认为感觉是“这不是我的,我不是这个,这不是我自己。”对他来说,这样的感觉的变化和变化。随着这种感觉的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。
他认为感知为“这不是我的,我不是这个,这不是我自己。”对他来说,这种观念的变化和变化。随着这种观念的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。
他认为花纱布为“这不是我的,我不是这个,这不是我自己。”对他来说,这些改变花纱布和变化。有了这些捏造的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。
他认为意识是“这不是我的,我不是这个,这不是我自己。”对他来说,是意识的变化和变化。与意识的变化和变异,没有悲伤,悔恨,痛苦,痛苦,也不绝望中他出现。这比丘,是怎么也非搅动通过非执着。
卢台长原音【师父说的那些佛教故事】佛有四件做不到的事 2020年3月4日——卢台长 盧台長 Jun Hong Lu 盧軍宏







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


關於形式,感覺,感知,捏造,意識,因為’這不是我的,我不是這樣,這不是我的自我。對於他而言,這種形式的變化和變化。與這種形式的變化和變化,沒有悲傷,哀嘆,痛苦,痛苦也不是絕望。
在五個匯集中產生和停止的痛苦發生。
我將闡述您通過非粘接而通過緊貼和非激動來攪動。聽到這個並密切關注,我會說話
非激動通過非騷動。:指示的貴族弟子方面的形式,感覺,感知,捏造,意識,因為’這不是我的,我不是這樣,這不是我的自我。對他來說,這種形式的變化和各種各樣的變化。隨著這種形式的變化和變化,他沒有悲傷,哀嘆,痛苦,痛苦,痛苦和絕望。
一個無人物的普通個人問候表格,感覺,感知,捏造,意識,因為’這是我的,我是這,這是我的自我。對他來說,這種形式的變化和各種各樣的變化。隨著這種形式的變化和變化,他在他身上悲傷,哀嘆,痛苦,痛苦和絕望。
Sāvatthi開放。
- 我將闡述您,Bhikkhus,通過無粘連抓住和非攪動是什麼騷動。聽到這個並密切關注,我會說話
- 是的,Bhante,回答了Bhagavā的Bhikkhus。 Bhagavā因此說:
- 以及如何,Bhikkhus,通過緊貼攪動?在這裡,Bhikkhus,一個毫無管制的普通個人問候表明,“這是我的,我是這,這是我的自我。”對他來說,這種形式的變化和各種各樣的變化。隨著這種形式的變化和變化,他在他身上悲傷,哀嘆,痛苦,痛苦和絕望。
他認為的感覺是“這是我的,我是這一點,這是我的自我。”對他來說,感覺變化和變化。隨著這種感覺的變化和變化,他悲傷,哀嘆,痛苦,痛苦和絕望都會出現。
他認為認為是’這是我的,我是這,這是我的自我。對他來說,這種感知變化和變化。隨著這種感知的變化和變化,他悲傷,哀嘆,痛苦,痛苦和絕望都會出現
他認為偽裝為“這是我的,我是這,這是我的自我。”對他來說,這些面料變化和變化。隨著這些製造的變化和變化,他在他悲傷,哀嘆,痛苦,痛苦和絕望中出現。
他將意識視為“這是我的,我是這,這是我的自我。”對他來說,這種意識變化和各種各樣。隨著這種意識的變化和變化,他在他身上悲傷,哀嘆,痛苦,痛苦和絕望。這是Bhikkhus,是如何通過緊緻的騷動。
如何,Bhikkhus,通過非粘貼存在非激動?在這裡,Bhikkhus,一個指示的貴族弟子問候表明,“這不是我的,我不是這樣,這不是我的自我。”對他來說,這種形式的變化和各種各樣的變化。隨著這種形式的變化和變化,他沒有悲傷,哀嘆,痛苦,痛苦,痛苦和絕望。
他認為“這不是我的,我不是這樣,這不是我的自己。”對他來說,感覺變化和變化。隨著這種感覺的變化和變化,沒有悲傷,哀嘆,痛苦,痛苦和絕望。
他認為認為’這不是我的,我不是這樣,這不是我的自我。對他來說,這種感知變化和變化。隨著這種感知的變化和變化,沒有悲傷,哀嘆,痛苦,痛苦,痛苦和絕望。
他認為偽裝為“這不是我的,我不是這樣,這不是我的自我。”對他來說,這些面料變化和變化。隨著這些製造的變化和變化,在他身上沒有悲傷,哀嘆,痛苦,痛苦和絕望。
他認為意識是“這不是我的,我不是這樣,這不是我的自我。”對他來說,這種意識變化和各種各樣。隨著這種意識的變化和變化,沒有悲傷,哀嘆,痛苦,痛苦和絕望。這是Bhikkhus,是通過非粘接的非激動。

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41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
Public


શું ગુડ શુદ્ધ મન બુદ્ધ જણાવ્યું હતું કે
ફોર્મ,
લાગણી, પરસેપ્શન, બનાવટી, ચેતના, અંગે કારણ કે ‘આ ખાણ નથી, મને આ નથી છું,
આ મારી સ્વ નથી.’ તેને માટે, ફોર્મ ફેરફારો અને varies.With ફેરફાર અને તે
વિવિધતા ફોર્મ, કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા ઊભી
કરે છે.
વેદના ના થતા અને અંત પાંચ મિશ્રણો માં ઉજવાય છે.
હું તમને પ્રગટ કરશે શું બિન-શ્ર્લેષી દ્વારા શ્ર્લેષી અને બિન-ઉશ્કેરાટ મારફતે ચળવળ છે. આ સાંભળો અને બંધ ધ્યાન ચૂકવવા, હું વાત નહિ
non-clinging.Here
મારફતે નોન-ઉશ્કેરાટ, એક સૂચના ઉમદા શિષ્ય ફોર્મ, લાગણી, પરસેપ્શન,
બનાવટી, ચેતના, માને કે ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને
માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ ની વિવિધતા સાથે કોઈ
દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
એક
uninstructed સામાન્ય વ્યક્તિગત સાદર ફોર્મ, લાગણી, પરસેપ્શન, બનાવટી,
ચેતના, કારણ કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, ફોર્મ
બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ ની વિવિધતા સાથે, તેને ત્યાં ઊભી
દુ: ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા.
Sāvatthi ઉદઘાટન.
-
હું તમે bhikkhus પ્રગટ કરશે, બિન-શ્ર્લેષી દ્વારા શ્ર્લેષી અને
બિન-ઉશ્કેરાટ મારફતે ચળવળ શું છે. આ સાંભળો અને બંધ ધ્યાન ચૂકવવા, હું વાત
નહિ
- હા, Bhante, Bhagavā માટે bhikkhus જવાબ આપ્યો. Bhagavā આમ બોલ્યા:
-
અને કેવી રીતે bhikkhus, શ્ર્લેષી દ્વારા ત્યાં ચળવળ છે? અહીં, bhikkhus,
એક uninstructed સામાન્ય વ્યક્તિગત સાદર સ્વરૂપ તરીકે ‘આ મારું છે, હું આ
છું, આ મારી સ્વ છે.’ તેને માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે
ફોર્મ ની વિવિધતા સાથે, તેને ત્યાં ઊભી દુ: ખ, શોકમાંથી, પીડા વ્યથાનું
અને નિરાશા.
તેમણે
ફીલીંગ માને ‘આ ખાણ, હું આ છું, આ મારી સ્વ છે.’ તેને, કે લાગણી ફેરફારો
અને અલગ-અલગ હોય. ફેરફાર અને તે લાગણી વિવિધતા સાથે, ત્યાં તેને દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે.
તેમણે
પર્સેપ્શન માને કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, કે
અભિગમ બદલાય છે અને બદલાતી રહે છે. ફેરફાર અને તે પર્સેપ્શન વિવિધતા સાથે,
તેને ત્યાં ઊભી દુ: ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા
તેમણે
બનાવટી માને ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને માટે, આ બનાવટી
બદલવા અને અલગ અલગ છે. ફેરફાર અને આ બનાવટી વિવિધતા સાથે, ત્યાં તેને દુ:
ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે.
તેમણે
ચેતના માને કે ‘આ મારું છે, હું આ છું, આ મારી સ્વ છે.’ તેને એ ચેતનાની
બદલે અને બદલાય છે. પરિવર્તન અને એ ચેતનાની વિવિધતા સાથે, ત્યાં તેને દુ:
ખ, શોકમાંથી, પીડા વ્યથાનું અને નિરાશા પેદા થાય છે. આ bhikkhus, કેવી રીતે
ત્યાં શ્ર્લેષી દ્વારા ચળવળ છે.
અને
કેવી રીતે bhikkhus, ત્યાં બિન-શ્ર્લેષી દ્વારા બિન-ઉશ્કેરાટ છે? અહીં,
bhikkhus, એક સૂચના ઉમદા શિષ્ય ફોર્મ માને ‘આ ખાણ નથી, મને આ નથી છું, આ
મારી સ્વ નથી.’ તેને માટે, ફોર્મ બદલે અને બદલાય છે. પરિવર્તન અને તે ફોર્મ
ની વિવિધતા સાથે કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને
પેદા થાય છે.
તેમણે
ફીલીંગ માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને, કે લાગણી
ફેરફારો અને અલગ-અલગ હોય. ફેરફાર અને તે લાગણી વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
પર્સેપ્શન માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને માટે,
કે અભિગમ બદલાય છે અને બદલાતી રહે છે. ફેરફાર અને તે પર્સેપ્શન વિવિધતા
સાથે કોઈ દુ: ખ, શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
બનાવટી માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને માટે, આ
બનાવટી બદલવા અને અલગ અલગ છે. ફેરફાર અને આ બનાવટી વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે.
તેમણે
ચેતના માને ‘આ ખાણ નથી, મને આ નથી છું, આ મારી સ્વ નથી.’ તેને એ ચેતનાની
બદલે અને બદલાય છે. પરિવર્તન અને એ ચેતનાની વિવિધતા સાથે કોઈ દુ: ખ,
શોકમાંથી, પીડા વ્યથાનું કારણ કે નિરાશા તેને પેદા થાય છે. આ bhikkhus,
કેવી રીતે ત્યાં છે નોન-શ્ર્લેષી દ્વારા બિન-ઉશ્કેરાટ છે.
સિદ્ધાર્થ કેવી રીતે બન્યો ગૌતમ બુદ્ધ?[Gujarati] કેટલું મુશ્કેલ હતું? પ્રેરણાત્મક વાર્તા Gautam Buddh







53) Classical Japanese-古典的なイタリア語,

仏教を純粋にしてください
フォーム、感情、知覚、製作、意識、意識、「これは私のものではありません、私はこれではありません、これは私の自己ではありません。」彼のために、それは変化して変化する。その形の変化と変動、悲しみ、嘆き、痛み、苦痛や絶望も生じませんでした。
苦しみの発生と停止は5つの骨材で起こります。
かなりがしっかりされていないことを通して攪拌していることをあなたに展開します。これを聞いて綿密な注意を払う、私は話します
非洗浄を通して非撹拌。彼のために、それは変わって変化する。その形の変化と変動、悲しみ、嘆き、痛み、苦痛も絶望も生じませんでした。
普通の個人は、「これが私のものである」ように、形態、感情、知覚、製作、意識、意識を尊重します、私はこれです、これは私の自己です。」彼のために、それは変わって変化する。その形の変化と変化をもって、彼の悲しみ、嘆き、痛み、苦痛、絶望に発生します。
Sāvatthi開口部。
- 私はあなたを推奨しますこれを聞いて綿密な注意を払う、私は話します
- はい、バンテ、BhikkhusにBhagavýに回答しました。 Bhagavýはしたがって話しました:
-
そして、Bhikkhusはしがみつくことを通して興奮していますか?ここでは、Bhikkhus、普通の普通の個人は「これは私のものです、私はこれです、これは私の自己です」。彼のために、それは変わって変化する。その形の変化と変化をもって、彼の悲しみ、嘆き、痛み、苦痛、絶望に発生します。
彼は「これが私のものであると感じていると見なします、私はこれです、これは私の自己です。彼のために、その気持ちが変わって変化する。その感触の変化と変化に伴い、彼の悲しみ、嘆き、痛み、苦痛、そして絶望の中で発生します。
彼は「これが私のものである」と認識を考慮しています、私はこれです、これは私の自己です。彼のために、その知覚が変わって変化する。その知覚の変化と変動により、彼の悲しみ、嘆き、痛み、苦痛、絶望に生じる
彼は「これは私のものです、私はこれです、これは私の自己です」と尊重します。彼のために、これらの製作は変わって変化します。これらの製造の変化と変化により、彼の悲しみ、嘆き、痛み、苦痛、絶望に生じる。
彼は「これは私のものである」と意識を考慮して、私はこれです、これは私の自己です。彼のために、その意識が変わって変化します。その意識の変化と変化に伴い、彼の悲しみ、嘆き、痛み、苦痛、そして絶望の中で発生します。これ、Bhikkhusは、しがみつくことによって攪拌があるかです。
そして、Bhikkhusは、しっかりされていないことを通して非興奮していますか?ここでは、「これは私のものではなく、私はこれではない、これは私の自己ではありません。」彼のために、それは変わって変化する。その形の変化と変動、悲しみ、嘆き、痛み、苦痛も絶望も生じませんでした。
彼は「これは私のものではない、私はこれではありません、これは私の自己ではありません」と感じます。彼のために、その気持ちが変わって変化する。その感触の変化と変化は、悲しみ、嘆き、痛み、苦痛や絶望も生じませんでした。
彼は「これは私のものではない、私はこれではなく、これは私の自己ではない」というように知覚を尊重します。彼のために、その知覚が変わって変化する。その知覚の変化と変動により、悲しみ、嘆き、痛み、苦痛や絶望も生じませんでした。
彼は「これは私のものではない、私はこれではなく、これは私の自己ではない」と見なしています。彼のために、これらの製作は変わって変化します。これらの製造の変化と変化、悲しみ、嘆き、痛み、苦痛や絶望も生じませんでした。
「これは私のものではない、私はこれではない、これは私の自己ではない」と見なします。彼のために、その意識が変わって変化します。その意識の変化と変化、悲しみ、嘆き、痛み、苦痛や絶望は彼に発生しませんでした。これ、Bhikkhusは、しっかりされていないことを通して非攪拌があるかです。
仏教の教えと歴史を簡単にわかりやすく10分で解説!日本人が知っておくべき宗教のルーツを学ぼう!

55)
Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,


ಡು ಗುಡ್ ಶುದ್ಧೀಕರಣಕ್ಕೆ ಮೈಂಡ್ ಬುದ್ಧ ಹೇಳಿದರು
ಮಾಹಿತಿ
ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ, ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಬಗ್ಗೆ ‘ಈ
ನನ್ನದಲ್ಲ, ನಾನು ಈ am, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾವಣೆಗಳು ಮತ್ತು
varies.With ಬದಲಾವಣೆ ಮತ್ತು ವ್ಯತ್ಯಾಸವು ಫಾರ್ಮ್, ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು,
ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಉದ್ಭವಿಸುವ.
ವೇದನೆಗೆ ಹುಟ್ಟುವ ಮತ್ತು ತ್ಯಜಿಸುವಿಕೆ ಐದು ಸ್ಕಂಧಗಳ ನಡೆಯುತ್ತದೆ.
ನಾನು
ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು
ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮತ್ತು ಅಲ್ಲದ ಚಳವಳಿ ತಳಮಳ ಆಗಿದೆ ನೀವು ನಿರೂಪಿಸುವ
ಕಾಣಿಸುತ್ತದೆ. ಈ ಕೇಳಲು ಹತ್ತಿರ ಗಮನ ಪಾವತಿ ನಾನು ಮಾತನಾಡುತ್ತೇನೆ
non-clinging.Here
ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ, ಒಂದು ಸೂಚನೆ ಉದಾತ್ತ ಶಿಷ್ಯ ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ,
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ನನ್ನದಲ್ಲ; ನಾನು ಈ ನನ್ನ ಆತ್ಮ
ಅಲ್ಲ ಈ am.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು
ಫಾರ್ಮ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ
ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಒಂದು
ಅಜ್ಞಾನಿ ಸಾಮಾನ್ಯ ವೈಯಕ್ತಿಕ ಸಂಬಂಧಿಸಿದಂತೆ ಫಾರ್ಮ್, ಫೀಲಿಂಗ್, ಗ್ರಹಿಕೆ,
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್, ಪ್ರಜ್ಞೆ, ಮಾಹಿತಿ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’
ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು
ಹತಾಶೆ.
Sāvatthi ಆರಂಭಿಕ.
-
ನಾನು ನೀವು bhikkhus ನಿರೂಪಿಸುವ ಯಾವ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ
ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮತ್ತು
ಅಲ್ಲದ ಚಳವಳಿ ತಳಮಳ ಆಗಿದೆ. ಈ ಕೇಳಲು ಹತ್ತಿರ ಗಮನ ಪಾವತಿ ನಾನು ಮಾತನಾಡುತ್ತೇನೆ
- ಹೌದು, ಭಂಟೆ, Bhagavā ಗೆ bhikkhus ಉತ್ತರಿಸಿದ. Bhagavā ಹೀಗೆ ಹೇಳಿದ:
-
ಹೇಗೆ, bhikkhus, clinging ಮಾಡಲಾಗುತ್ತದೆ ಮೂಲಕ ಅಲ್ಲಿ ತಳಮಳ ಆಗಿದೆ? ಇಲ್ಲಿ,
bhikkhus, ಒಂದು ಅಜ್ಞಾನಿ ಸಾಮಾನ್ಯ ವೈಯಕ್ತಿಕ ಸಂಬಂಧಿಸಿದಂತೆ ಫಾರ್ಮ್ ‘ಈ ಗಣಿ,
ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು.
ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್,
ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ.
ಅವರು
ಫೀಲಿಂಗ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವನನ್ನು, ಫೀಲಿಂಗ್
ಬದಲಾವಣೆಗಳು ಮತ್ತು ಬದಲಾಗುತ್ತದೆ ಫಾರ್. ಬದಲಾವಣೆ ಮತ್ತು ಫೀಲಿಂಗ್ ಆಫ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು
ಹತಾಶೆ.
ಅವರು
ಗ್ರಹಿಕೆ ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಆ ಗ್ರಹಿಕೆ
ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಗ್ರಹಿಕೆಗಳ ಮಾರ್ಪಾಟುಗಳನ್ನು
ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ
ಅವರು
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಈ
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಬದಲಾಯಿಸಲು ಮತ್ತು ಬದಲಾಗುತ್ತವೆ. ಬದಲಾವಣೆ ಮತ್ತು ಈ
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ವ್ಯತ್ಯಾಸವು ಕಾರಣ, ಅವನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್,
ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ.
ಅವರು
ಪ್ರಜ್ಞೆ ಸಂಬಂಧಿಸಿದಂತೆ ‘ಈ ಗಣಿ, ನಾನು ಈ am, ಈ ನನ್ನ ಸ್ವ.’ ಅವರಿಗೆ, ಆ ಪ್ರಜ್ಞೆ
ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರಜ್ಞೆ ಮಾರ್ಪಾಟುಗಳನ್ನು
ಆತನಲ್ಲಿ ಎದ್ದು ದುಃಖದ, ಲೇಮೆಂಟೇಷನ್, ನೋವು, ಹಿಂಸೆ ಮತ್ತು ಹತಾಶೆ. ಈ
bhikkhus, ಹೇಗೆ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ತಳಮಳ
ಇಲ್ಲ.
ಮತ್ತು
ಹೇಗೆ, bhikkhus, ಅಲ್ಲಿ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ ಕಾಣಿಸಿಕೊಳ್ಳುವ
ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ ಆಗಿದೆ? ಇಲ್ಲಿ, bhikkhus, ಒಂದು ಸೂಚನೆ ಉದಾತ್ತ ಶಿಷ್ಯ ಫಾರ್ಮ್
ತಿಳಿದದ್ದಕ್ಕಿಂತ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಫಾರ್ಮ್ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಗಾಯಗಳನ್ನು. ಬದಲಾವಣೆ ಮತ್ತು ಫಾರ್ಮ್
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ.
ಅವರು
ಫೀಲಿಂಗ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’
ಅವನನ್ನು, ಫೀಲಿಂಗ್ ಬದಲಾವಣೆಗಳು ಮತ್ತು ಬದಲಾಗುತ್ತದೆ ಫಾರ್. ಬದಲಾವಣೆ ಮತ್ತು
ಫೀಲಿಂಗ್ ಆಫ್ ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ
ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಅವರು
ಗ್ರಹಿಕೆ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಆ ಗ್ರಹಿಕೆ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಗ್ರಹಿಕೆಗಳ
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ.
ಅವರು
ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ
ಅಲ್ಲ.’ ಅವರಿಗೆ, ಈ ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ಬದಲಾಯಿಸಲು ಮತ್ತು ಬದಲಾಗುತ್ತವೆ. ಬದಲಾವಣೆ
ಮತ್ತು ಈ ಫ್ಯಾಬ್ರಿಕೇಷನ್ಸ್ ವ್ಯತ್ಯಾಸವು ಕಾರಣ, ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು,
ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು ಏಳುತ್ತವೆ.
ಅವರು
ಪ್ರಜ್ಞೆ ಪರಿಗಣಿಸಿದೆ ‘ಈ ಗಣಿ ಅಲ್ಲ, ನಾನು ಈ ಇಲ್ಲ, ಈ ನನ್ನ ಆತ್ಮ ಅಲ್ಲ.’ ಅವರಿಗೆ,
ಆ ಪ್ರಜ್ಞೆ ಬದಲಾಯಿಸುತ್ತದೆ ಮತ್ತು ಬದಲಾಗುತ್ತದೆ. ಬದಲಾವಣೆ ಮತ್ತು ಪ್ರಜ್ಞೆ
ಮಾರ್ಪಾಟುಗಳನ್ನು ಯಾವುದೇ ದುಃಖ, ಅಳು, ನೋವು, ಹಿಂಸೆ ಅಥವಾ ಹತಾಶೆ ಅವರನ್ನು
ಏಳುತ್ತವೆ. ಈ bhikkhus, ಹೇಗೆ ಅಲ್ಲದ ನೆಲಕ್ಕೆ ಅಂಟಿಕೊಂಡು ಮೆಲಕ್ಕೆ
ಕಾಣಿಸಿಕೊಳ್ಳುವ ಮೂಲಕ ಅಲ್ಲದ ತಳಮಳ ಇಲ್ಲ.
Buddha | ನಾವೇಕೆ ಬದಲಾಗುತ್ತಿಲ್ಲ, ಬೆಳೆಯುತ್ತಿಲ್ಲ, ಗೆಲ್ಲುತ್ತಿಲ್ಲ | ಬುದ್ಧ ಮತ್ತು ಕಾಲನೇಮಿ ಕಥೆ | ಕೇಳಿ ಬದಲಾಗಿ






59) Classical Korean-고전 한국어,
Public


좋은 정화 마음을 말하면 부처님이 말했습니다
형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이 아니라, 나는 이것이 아니며, 이것은 내 자아가 아니라는 것입니다. 그를 위해, 그러한 형태의 변화와 변화와 변화, 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
고통의 발생과 중단은 5 개의 집계에서 발생합니다.
나는 어긋나지 않는 곳에 집착하고 비 동생을 통해 교반하는 것을 당신에게 고려할 것입니다. 이걸 듣고 세심한주의를 기울이십시오.
non-clinginging을
통한 비 동생. 지시 된 고귀한 제자는 형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이 아니라, 나는 이것이 아닙니다.
이것은 내 자신이 아닙니다. 그를 위해, 그 양식은 변화하고 다릅니다. 그 형태의 변화와 변화로 슬픔, 애도, 통증, 고통이나
절망이 아닙니다.
강체되지
않은 평범한 개인은 형태, 느낌, 인식, 제작, 의식, ‘이것은 내 것이고, 나는 이것이 나의이게이다.’ 그를 위해, 그 양식은
변화하고 다릅니다. 그 형태의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
sāvatthi 개방.
- 나는 당신을 설명 할 것입니다, Bhikkhus, 비 클로잉을 통해 집착 및 비 교반을 통한 교반은 무엇인가? 이걸 듣고 세심한주의를 기울이십시오.
- 예, Bhante는 Bhikkhus에 Bhagavā에 답했습니다. Bhagavā는 다음과 같이 말했습니다.
-
그리고 어떻게, Bhikkhus는 집착을 통한 교반이 있습니까? 여기, Bhikkhus는 “이것은 내 것입니다. 그를 위해, 그
양식은 변화하고 다릅니다. 그 형태의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는 ‘이것은 내 것이라고 느끼는 느낌을줍니다. 나는 이것이 내 자신입니다.’ 그를 위해, 그것은 변화를 느끼고 다릅니다. 그 느낌의 변화와 변화로 슬픔, 애도, 고통, 고통 및 절망에도 있습니다.
그는 ‘이것은 내 것이고, 나는 이것이 나의이게이다. 그를 위해, 그 지각은 변화하고 다릅니다. 그 지각의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는 ‘이것은 내 것이고, 나는 이것이 이것이 나의이게이다. 그를 위해 이러한 제조는 변화하고 다양합니다. 이러한 제조의 변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다.
그는
‘이것은 내 것이라고, 나는 이것이이게이기 때문에 이것은 내 자아입니다.’ 그를 위해, 그 의식이 변하고 다릅니다. 그 의식의
변화와 변화에 따라 슬픔, 애도, 통증, 고통 및 절망에서 발생합니다. 이, Bhikkhus는 Clinging을 통한 교반이있는
방법입니다.
그리고
어떻게, Bhikkhus는 비 클랜 빙을 통해 비방직이 있습니까? 여기, Bhikkhus, 지시 된 고귀한 제자는 ‘이것은 내
것이 아니라, 나는 이것이 아닙니다, 이것은 내 자신이 아닙니다.’ 그를 위해, 그 양식은 변화하고 다릅니다. 그 형태의 변화와
변화로 슬픔, 애도, 통증, 고통이나 절망이 아닙니다.
그는
‘이것은 내 것이 아니라, 나는 이것이 아닙니다. 이것은 내 자신이 아니라는 것처럼 느낌을 감추고 있습니다. 그를 위해, 그것은
변화를 느끼고 다릅니다. 그 느낌의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
그는 ‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자아가 아닙니다.’ 그를 위해, 그 지각은 변화하고 다릅니다. 그 지각의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 발생하지 않습니다.
그는 ‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자아가 아닙니다.’ 그를 위해 이러한 제조는 변화하고 다양합니다. 이러한 제작의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망도 발생하지 않습니다.
그는
‘이것은 내 것이 아니라, 나는 이것이 아니다, 이것은 내 자신이 아닙니다.’ 그를 위해, 그 의식이 변하고 다릅니다. 그
의식의 변화와 변화로 슬픔, 애도, 통증, 고통이나 절망이 아닙니다. Bhikkhus는 비 윤곽을 통한 비극성이있는 방법입니다.
☯ 하루 한번만 들어라! 되지 않던 일들도 술술 풀린다. 모든일들이 잘 해결된다. ‘안 되는 일에 마음 쓰지마라’ 그 즉시 마음을 다스리고 마음이 편안해지는 명상의 말씀
#마음다스리기
#마음이편안해지는영상 #마음이편안해지는음악 [ 삶을 바꾸는 명상의 말씀 / 하루 1번 듣는 방법 ]1세트 하루에 1번 들으시면
됩니다~3시간으로 만든 이유는 긴 영상을 원하는 분들을 위한 영상입니다세트별로 광…..





62) Classical Lao-ຄລາສສິກລາວ,

ເຮັດແນວໃດດີຢາຊໍາລະລ້າງຈິດໃຈພຣະພຸດທະເຈົ້າເວົ້າວ່າ
ກ່ຽວກັບແບບຟອມ,
ຄວາມຮູ້ສຶກ, ຮັບຮູ້, Fabrications, ສະຕິ, ເປັນ ‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່,
ຂ້າພະເຈົ້າບໍ່ເຈົ້ານີ້, ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບພຣະອົງ,
ວ່າການປ່ຽນແປງໃນແບບຟອມແລະ varies.With
ການປ່ຽນແປງແລະການປ່ຽນແປງຂອງທີ່ແບບຟອມ, ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນ.
ການຢຸດເຊົາການທີ່ເກີດຂຶ້ນແລະທຸກທໍລະມານໃຊ້ເວລາສະຖານທີ່ໃນຫ້າລວມ.
ຂ້າພະເຈົ້າຈະອະທິບາຍສິ່ງທີ່ທ່ານເປັນການກໍ່ກວນໂດຍຜ່ານ
clinging ແລະບໍ່ແມ່ນການກໍ່ກວນໂດຍຜ່ານທີ່ບໍ່ແມ່ນ clinging.
ຟັງນີ້ແລະຈ່າຍເອົາໃຈໃສ່ຢ່າງໃກ້ຊິດ, ຂ້າພະເຈົ້າຈະເວົ້າ
ທີ່ບໍ່ແມ່ນການກໍ່ກວນໂດຍຜ່ານ
non-clinging.Here, ເປັນໄດ້ແນະນໍາພວກສາວົກ noble ດ້ານການແບບຟອມ,
ຄວາມຮູ້ສຶກ, ຮັບຮູ້, Fabrications, ສະຕິ, ເປັນ ‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່,
ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້, ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’
ສໍາລັບພຣະອົງ, ວ່າການປ່ຽນແປງຮູບແບບແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງແບບຟອມທີ່ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ.
ເປັນ
uninstructed ນັບຖືບຸກຄົນທໍາມະດາແບບຟອມ, ຄວາມຮູ້ສຶກ, ຮັບຮູ້,
Fabrications, ສະຕິ, ເປັນ ‘ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້,
ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບພຣະອົງ,
ວ່າການປ່ຽນແປງຮູບແບບແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງແບບຟອມທີ່, ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ,
ຈົ່ມ, ອາການເຈັບປວດ, ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ.
The Sāvatthiເປີດ.
-
ຂ້າພະເຈົ້າຈະອະທິບາຍທ່ານ, bhikkhus, ສິ່ງທີ່ເປັນການກໍ່ກວນໂດຍຜ່ານ clinging
ແລະບໍ່ແມ່ນການກໍ່ກວນໂດຍຜ່ານທີ່ບໍ່ແມ່ນ clinging.
ຟັງນີ້ແລະຈ່າຍເອົາໃຈໃສ່ຢ່າງໃກ້ຊິດ, ຂ້າພະເຈົ້າຈະເວົ້າ
- ແມ່ນແລ້ວ, Bhante, ຕອບ bhikkhus ໄປBhagavā. The Bhagavāໄດ້ໂອ້ລົມດັ່ງນັ້ນຈຶ່ງ:
-
ແລະວິທີການ, bhikkhus, ແມ່ນມີຄວາມຍຸ່ງຍາກໂດຍຜ່ານການ clinging? ທີ່ນີ້,
bhikkhus, ເປັນ uninstructed ນັບຖືບຸກຄົນທໍາມະດາແບບຟອມເປັນ
‘ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້, ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’
ສໍາລັບພຣະອົງ, ວ່າການປ່ຽນແປງຮູບແບບແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງແບບຟອມທີ່, ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ,
ຈົ່ມ, ອາການເຈັບປວດ, ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ.
ພຣະອົງໄດ້
regards Feeling as ‘ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້,
ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບພຣະອົງ,
ວ່າການປ່ຽນແປງຄວາມຮູ້ສຶກແລະແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງຄວາມຮູ້ສຶກນັ້ນ,
ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ, ຈົ່ມ, ອາການເຈັບປວດ,
ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ.
ພຣະອົງໄດ້
regards ຮັບຮູ້ເປັນ “ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້,
ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ. ‘ ສໍາລັບເຂົາ,
ຄວາມຮັບຮູ້ຂອງທີ່ປ່ຽນແປງແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງຄວາມຮັບຮູ້ຂອງທີ່,
ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ, ຈົ່ມ, ອາການເຈັບປວດ,
ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ
ພຣະອົງໄດ້
regards Fabrications ເປັນ ‘ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້,
ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບເຂົາ, Fabrications
ເຫຼົ່ານີ້ມີການປ່ຽນແປງແລະແຕກຕ່າງກັນ. ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງ
Fabrications ເຫຼົ່ານີ້, ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ.
ພຣະອົງໄດ້
regards ສະຕິເປັນ “ນີ້ແມ່ນລະເບີດຝັງດິນ, ຂ້າພະເຈົ້ານີ້,
ນີ້ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ. ‘ ສໍາລັບເຂົາ,
ສະຕິວ່າການປ່ຽນແປງແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງສະຕິນັ້ນ, ມີການເກີດຂຶ້ນໃນພຣະອົງໂສກເສົ້າ,
ຈົ່ມ, ອາການເຈັບປວດ, ທຸກທໍລະມານແລະຄວາມສິ້ນຫວັງ. ດັ່ງກ່າວນີ້, bhikkhus,
ແມ່ນວິທີການມີຄວາມຍຸ່ງຍາກໂດຍຜ່ານການ clinging.
ແລະວິທີການ,
bhikkhus, ແມ່ນມີທີ່ບໍ່ແມ່ນການກໍ່ກວນໂດຍຜ່ານທີ່ບໍ່ແມ່ນ clinging? ທີ່ນີ້,
bhikkhus, ການແນະນໍາສານຸສິດທີ່ສູງສົ່ງກ່ຽວກັບການແບບຟອມເປັນ
‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່, ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້,
ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບພຣະອົງ,
ວ່າການປ່ຽນແປງຮູບແບບແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງແບບຟອມທີ່ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ.
ພຣະອົງໄດ້
regards Feeling as ‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່, ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້,
ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບພຣະອົງ,
ວ່າການປ່ຽນແປງຄວາມຮູ້ສຶກແລະແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງຄວາມຮູ້ສຶກວ່າ, ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ.
ພຣະອົງໄດ້
regards ຮັບຮູ້ເປັນ ‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່, ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້,
ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບເຂົາ,
ຄວາມຮັບຮູ້ຂອງທີ່ປ່ຽນແປງແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງຄວາມຮັບຮູ້ຂອງທີ່, ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ.
ພຣະອົງໄດ້
regards Fabrications ເປັນ ‘ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່,
ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້, ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ.’ ສໍາລັບເຂົາ,
Fabrications ເຫຼົ່ານີ້ມີການປ່ຽນແປງແລະແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງ Fabrications ເຫຼົ່ານີ້, ບໍ່ມີຄວາມໂສກເສົ້າ,
ຈົ່ມ, ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ.
ພຣະອົງໄດ້
regards ສະຕິເປັນ “ນີ້ແມ່ນຂຸດຄົ້ນບໍ່ແຮ່, ຂ້າພະເຈົ້າບໍ່ໄດ້ດັ່ງກ່າວນີ້,
ນີ້ບໍ່ແມ່ນຕົນເອງຂອງຂ້າພະເຈົ້າ. ‘ ສໍາລັບເຂົາ,
ສະຕິວ່າການປ່ຽນແປງແລະຄວາມແຕກຕ່າງກັນ.
ມີການປ່ຽນແປງແລະການປ່ຽນແປງຂອງສະຕິນັ້ນ, ບໍ່ມີຄວາມໂສກເສົ້າ, ຈົ່ມ,
ອາການເຈັບປວດ, ຄວາມທຸກຫຼືຄວາມສິ້ນຫວັງເກີດຂຶ້ນໃນພຣະອົງ. ດັ່ງກ່າວນີ້,
bhikkhus, ແມ່ນວິທີການມີບໍ່ແມ່ນກໍ່ກວນໂດຍຜ່ານທີ່ບໍ່ແມ່ນ clinging.







69) Classical Malay-Melayu Klasik,

Berbuat baik dengan minda berkata Buddha
Mengenai
bentuk, perasaan, persepsi, fabrikasi, kesedaran, seperti ‘ini bukan
saya, saya bukan ini, ini bukan diri saya.’ Baginya, bentuk itu berubah
dan berbeza-beza. Dengan perubahan dan variasi bentuk itu, tidak ada
kesedihan, meratap, sakit, penderitaan atau keputusasaan timbul.
Yang timbul dan berhenti penderitaan berlaku dalam lima agregat.
Saya
akan menerangkan anda apa yang berlaku melalui berpaut dan bukan
agitasi melalui tidak berpaut. Dengarkan ini dan perhatikan, saya akan
bercakap
Bukan
Agititasi Melalui Non-clinging.Here, seorang pengikut yang diarahkan
oleh murid, perasaan, persepsi, fabrikasi, kesedaran, sebagai ‘ini bukan
saya, saya bukan ini, ini bukan diri saya.’ Bagi dia, yang membentuk
perubahan dan berbeza-beza. Dengan perubahan dan variasi bentuk itu,
tidak ada kesedihan, meratap, sakit, penderitaan atau keputusasaan yang
timbul di dalamnya.
Bentuk
individu biasa yang tidak dirasmikan, perasaan, persepsi, fabrikasi,
kesedaran, sebagai ‘ini adalah saya, saya ini, ini adalah diri saya.’
Bagi dia, yang membentuk perubahan dan berbeza-beza. Dengan perubahan
dan perubahan bentuk itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan.
Pembukaan Sāvatthi.
-
Saya akan menerangkan anda, Bhikkhu, apakah kegelisahan melalui berpaut
dan bukan agitasi melalui tidak berpaut. Dengarkan ini dan perhatikan,
saya akan bercakap
- Ya, Bhante, menjawab Bhikkhus kepada Bhagavā. Bhagavā bercakap dengan itu:
-
Dan bagaimana, Bhikkhu, ada agitasi melalui Clinging? Di sini, Bhikkhu,
individu yang tidak diasingkan membayangkan bentuk ‘Ini adalah saya,
saya ini, ini adalah diri saya.’ Bagi dia, yang membentuk perubahan dan
berbeza-beza. Dengan perubahan dan perubahan bentuk itu, terdapat dalam
kesedihan, kesunyian, kesakitan, penderitaan dan keputusasaan.
Dia
menganggap perasaan seperti ‘Ini adalah saya, saya ini, ini adalah diri
saya.’ Baginya, perasaan itu berubah dan berbeza-beza. Dengan perubahan
dan variasi perasaan itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan.
Dia
menganggap persepsi sebagai ‘ini adalah saya, saya ini, ini adalah diri
saya.’ Baginya, persepsi itu berubah dan berbeza-beza. Dengan perubahan
dan variasi persepsi itu, terdapat dalam kesedihan, kesunyian,
kesakitan, penderitaan dan keputusasaan
Dia
menganggap fabrikasi sebagai ‘ini adalah saya, saya ini, ini adalah
diri saya.’ Baginya, fabrikasi ini berubah dan berbeza-beza. Dengan
perubahan dan variasi fabrikasi ini, terdapat dalam kesedihan,
kesunyian, kesakitan, penderitaan dan keputusasaan.
Dia
menganggap kesedaran seperti ‘Ini adalah saya, saya ini, ini adalah
diri saya.’ Baginya, kesedaran itu berubah dan berbeza-beza. Dengan
perubahan dan variasi kesedaran itu, terdapat dalam kesedihan,
kesunyian, kesakitan, penderitaan dan keputusasaan. Ini, Bhikkhu, adalah
bagaimana ada pergolakan melalui berpaut.
Dan
bagaimana, Bhikkhu, adakah tidak ada pergolakan melalui tidak berpaut?
Di sini, Bhikkhu, pengikut murid yang diarahkan menganggap bentuk ‘ini
bukan milik saya, saya bukan ini, ini bukan diri saya.’ Bagi dia, yang
membentuk perubahan dan berbeza-beza. Dengan perubahan dan variasi
bentuk itu, tidak ada kesedihan, meratap, sakit, penderitaan atau
keputusasaan yang timbul di dalamnya.
Dia
menganggap perasaan seperti ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Baginya, perasaan itu berubah dan berbeza-beza. Dengan
perubahan dan perubahan perasaan itu, tidak ada kesedihan, meratap,
sakit, penderitaan atau keputusasaan yang timbul di dalamnya.
Dia
menganggap persepsi sebagai ‘ini bukan milik saya, saya bukan ini, ini
bukan diri saya.’ Baginya, persepsi itu berubah dan berbeza-beza. Dengan
perubahan dan variasi persepsi itu, tidak ada kesedihan, meratap,
kesakitan, penderitaan atau keputusasaan yang timbul dalam dirinya.
Dia
menganggap fabrikasi sebagai ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Baginya, fabrikasi ini berubah dan berbeza-beza. Dengan
perubahan dan variasi fabrikasi ini, tidak ada kesedihan, rasa lapang,
kesakitan, penderitaan atau keputusasaan yang timbul dalam dirinya.
Dia
menganggap kesedaran kerana ‘ini bukan saya, saya bukan ini, ini bukan
diri saya.’ Bagi beliau, Kesedaran yang berubah dan pelbagai. Dengan
perubahan dan variasi Kesedaran itu, tiada kesedihan, ratapan,
kesakitan, penderitaan dan tidak putus asa timbul di dalam dia. Ini,
para bhikkhu, adalah bagaimana terdapat ketidakpatuhan pergolakan
melalui bukan berpaut.
KARMA: 05 Alasan, Banyak Berbuat Baik, Tapi Masih Banyak Menderita | Bhikkhu Santacitto #hukumkarma
Hukum
kamma / karma menunjukkan bahwa setiap perbuatan membuahkan hasil.
Perbuatan buruk berbuah penderitaan, sedangkan perbuatan baik membawa
kebahagiaan. N…




70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

നല്ല ശുദ്ധീകരണ മനസ്സ് വയ്ക്കുക
ഫോം,
വികാരം, ധാരണ, കെട്ടിച്ചമച്ചകൾ, ബോധം, ‘ഇത് എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത്
എന്റെ സ്വയമല്ല.’ അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു.
ആ രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ
നിരാശ എന്നിവ ഉണ്ടാകുന്നില്ല.
കഷ്ടപ്പാടുകൾ ഉണ്ടാകുന്നതും അമ്പരപ്പിക്കുന്നതും അഞ്ച് അഗ്രഗേറ്റുകളിൽ നടക്കുന്നു.
പറ്റിപ്പിടിക്കുന്നതും
പറ്റിപ്പിടിക്കാത്തതും പറ്റിപ്പിടിക്കാത്തതും പ്രക്ഷോഭവുമായത് ഞാൻ നിങ്ങളെ
വിശദീകരിക്കും. ഇത് ശ്രദ്ധിക്കുകയും ശ്രദ്ധിക്കുകയും ചെയ്യുക, ഞാൻ
സംസാരിക്കും
നോൺ-നോൺ-പ്രക്ഷോഭം,
ഒരു നിർദ്ദേശം, ധാരണ, ഗർഭധാരണം, ബോധം, ‘ഇത് എന്റേതല്ല, ഇത് എന്റെ
സ്വയമല്ല’ എന്ന് നിർദ്ദേശിച്ച ശ്രേഷ്ഠമായ ശിഷ്യൻ അവനുവേണ്ടി, അത് മാറുകയും
വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും, ദു
orrow ഖം, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നത്.
ഒരു
തടസ്സമില്ലാത്ത സാധാരണ വ്യക്തി ഫോമിനെ പരിഗണിക്കുന്നു, വികാരം, ധാരണ,
കെട്ടിച്ചമച്ചകൾ, ‘ഇതാണ് എന്റേത്, ഞാൻ ഇത് എന്റെ തന്നെയാണ്.’ അവനുവേണ്ടി,
അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ മാറ്റവും
വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന, കഷ്ടത, നിരാശ എന്നിവ അവനിൽ
എഴുന്നേൽക്കുന്നു.
സാവതിത്ത് തുറക്കൽ.
- ഞാൻ നിങ്ങളെ വിശദീകരിക്കും. ഇത് ശ്രദ്ധിക്കുകയും ശ്രദ്ധിക്കുകയും ചെയ്യുക, ഞാൻ സംസാരിക്കും
- അതെ, ഭാന്തെ, ഭെക്ഹസിനോട് ഭഗവസിന് മറുപടി നൽകി. ഭഗവ ഇപ്രകാരം സംസാരിച്ചു:
-
ഭീഖിനെ എങ്ങനെ പറ്റിപ്പിടിച്ചുകൊണ്ട് പ്രക്ഷോഭം ഉണ്ടോ? ഇവിടെ, ഭീഖുസ്, ഒരു
നിർജ്ജീവമല്ലാത്ത സാധാരണ വ്യക്തിയെ ‘ഇതാണ് എന്റേത്, ഞാൻ ഇതാണ്, ഇത് എന്റെ
സ്വയമാണ്’ അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ
രൂപത്തിന്റെ മാറ്റവും വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന, കഷ്ടത, നിരാശ
എന്നിവ അവനിൽ എഴുന്നേൽക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ സ്വഭാവം’ എന്ന് തോന്നുന്നു.
അവനുവേണ്ടി, ആ ശബ്ദം വ്യത്യാസപ്പെടുന്നു. ആ തോന്നലിന്റെ മാറ്റവും
വ്യത്യാസത്തോടെ, വിലാപം, വേദന, കഷ്ടത, നിരാശ എന്നിവ അവനിൽ
എഴുന്നേൽക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ സ്വഭാവം’ എന്ന് അദ്ദേഹം ധാരണയെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ഗർഭധാരണം മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ധാരണയുടെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത, നിരാശ
എന്നിവ അവനിൽ എഴുന്നേൽക്കുന്നു
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇത് എന്റെ സ്വയമാണെന്ന് അദ്ദേഹം
കെട്ടിച്ചമച്ചതുമായി കാണുന്നു. അവനുവേണ്ടി, ഈ കെട്ടിച്ചമച്ചതും
വ്യത്യാസവും. ഈ കെട്ടിച്ചമച്ചതുകളുടെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന,
കഷ്ടത, നിരാശ എന്നിവ അവനിൽ ഉടലെടുക്കുന്നു.
‘ഇത്
എന്റേതാണ്, ഞാൻ ഇതാണ്, ഇതാണ് എന്റെ അവയവനാണ് അദ്ദേഹം ബോധത്തെ
പരിഗണിക്കുന്നത്. അവനുവേണ്ടി, ആ ബോധത്തെ മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ബോക്സിന്റെ മാറ്റവും വ്യത്യാസവും ഉപയോഗിച്ച്, വിലാപം, വേദന,
കഷ്ടത, നിരാശ എന്നിവ അവനിൽ ഉടലെടുക്കുന്നു. ഇത്, ഭീഖുസ്,
പറ്റിപ്പിടിച്ചുകൊണ്ട് പ്രക്ഷോഭം എങ്ങനെയുണ്ട് എന്നതാണ്.
ഭീഖിനോട്
എങ്ങനെ പ്രക്ഷോഭമുണ്ടാക്കുന്നില്ല? ഇവിടെ, ഭിക്ഷസ്, നിർദ്ദേശിച്ച
ശ്രേഷ്ഠമായ ശിഷ്യനെ ‘ഇത് എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല.’
അവനുവേണ്ടി, അത് മാറുകയും വ്യത്യാസപ്പെടുകയും ചെയ്യുന്നു. ആ രൂപത്തിന്റെ
മാറ്റവും വ്യത്യാസവും, ദു orrow ഖം, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ
അവനിൽ ഉണ്ടാകുന്നത്.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്നെന്ന് അദ്ദേഹം കരുതുന്നു.
അവനുവേണ്ടി, ആ ശബ്ദം വ്യത്യാസപ്പെടുന്നു. ആ വികാരത്തിന്റെ മാറ്റവും
വ്യത്യാസവും, വിലാപം, വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അദ്ദേഹം ധാരണയെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ഗർഭധാരണം മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ധാരണയുടെ മാറ്റവും വ്യത്യാസവും, സങ്കടമില്ല, വിലാപം, വേദന,
കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നു.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അദ്ദേഹം
കെട്ടിച്ചമച്ചതുമായി കാണുന്നു. അവനുവേണ്ടി, ഈ കെട്ടിച്ചമച്ചതും
വ്യത്യാസവും. ഈ കെട്ടിച്ചമച്ചതിന്റെ മാറ്റവും വ്യത്യാസവും, വിലാപം, വേദന,
കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല.
‘ഇത്
എന്റേതല്ല, ഞാൻ ഇതല്ല, ഇത് എന്റെ സ്വയമല്ല’ എന്ന് അവൻ ബോധത്തെ
പരിഗണിക്കുന്നു. അവനുവേണ്ടി, ആ ബോധത്തെ മാറുകയും വ്യത്യാസപ്പെടുകയും
ചെയ്യുന്നു. ആ ബോധത്തിന്റെ മാറ്റവും വ്യത്യാസവും, ദു orrow ഖം, വിലാപം,
വേദന, കഷ്ടത അല്ലെങ്കിൽ നിരാശ അവനിൽ ഉണ്ടാകുന്നില്ല. ഇത്, ബില്ലിംഗ്
ചെയ്യുന്നതിലൂടെ പ്രക്ഷോഭം നടക്കാത്തതെങ്ങനെയെന്ന് ഭിക്ഹസ്.
A Short Buddha Story To Calm Your Mind | This Story will Change Your Life | Mindfulness





73) Classical Marathi-क्लासिकल माओरी,

का चांगले: ला शुद्ध मन म्हणाले बुद्ध
संबंधित
फॉर्म, भावना, समज, fabrications, चेतना म्हणून ‘हे माझे नाही, मी नाही
हे, हे माझे स्वत: ची नाही आहे.’ त्याला फॉर्म बदल आणि varies.With बदल आणि
त्या फरक फॉर्म, दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा निर्माण.
दु: ख सहन होणारे आणि समाप्ती पाच एकूणात मध्ये स्थान घेते.
मी अंगालगतचे आणि गैर-आंदोलन माध्यमातून आंदोलन नॉन-अंगालगतचे आहे काय आपण स्पष्ट होईल. या ऐका आणि लक्ष द्या मी बोलू
non-clinging.Here
माध्यमातून नॉन आंदोलन, एक सूचना थोर शिष्य फॉर्म, भावना, समज,
fabrications, चेतना या बाबत ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत:
ची नाही.’ त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
एक
uninstructed सामान्य व्यक्ती संबंधित फॉर्म, भावना, समज, fabrications,
चेतना म्हणून ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक, त्याला दु: ख, शोक, दु: ख, दु:
ख आणि निराशा उदयास.
Sāvatthi उघडणे.
-
मी अंगालगतचे आणि गैर-आंदोलन माध्यमातून आंदोलन नॉन-अंगालगतचे माध्यमातून
काय आहे, आपण bhikkhus स्पष्ट होईल. या ऐका आणि लक्ष द्या मी बोलू
- होय, भंते, Bhagavā करण्यासाठी bhikkhus उत्तर दिले. Bhagavā अशा प्रकारे बोलला:
-
आणि अंगालगतचे तेथे आंदोलन कसे, bhikkhus आहे? येथे, bhikkhus, एक
uninstructed सामान्य व्यक्ती संबंधित फॉर्म म्हणून ‘हे माझे आहे, मी हे
आहे, हे माझे स्वत: ची आहे.’ त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि
फरक, त्याला दु: ख, शोक, दु: ख, दु: ख आणि निराशा उदयास.
तो
वाटणे विनम्र ‘, या माझ्या स्वत: ची आहे माझे, मी हे आहे हे आहे.’ त्याला,
की वाटणे बदल आणि बदलते आहे. की वाटणे बदल आणि फरक, त्याला मध्ये उदयास
दु: ख, शोक, दु: ख, दु: ख आणि निराशा.
तो
समज या बाबत ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
यासाठी की, समज बदलते आणि बदलते. की समज बदल आणि फरक, त्याला मध्ये उदयास
दु: ख, शोक, दु: ख, दु: ख आणि निराशा
तो
fabrications विनम्र ‘मी या आहे, हे माझे आहे, हे माझे स्वत: ची आहे.’
त्याला, या fabrications बदला आणि असतात. या fabrications बदल आणि फरक,
त्याला मध्ये उदयास दु: ख, शोक, दु: ख, दु: ख आणि निराशा.
तो
चेतना या बाबत ‘हे माझे आहे, मी हे आहे, हे माझे स्वत: ची आहे.’ त्याला
यासाठी की, चेतना बदल आणि बदलते. की देहभान बदल आणि फरक, त्याला मध्ये
उदयास दु: ख, शोक, दु: ख, दु: ख आणि निराशा. हे bhikkhus, कसे आंदोलन
अंगालगतचे तेथे आहे.
आणि
कसे, bhikkhus, नॉन-अंगालगतचे माध्यमातून नॉन आंदोलन आहे? येथे, bhikkhus,
एक सूचना थोर शिष्य फॉर्म म्हणून ‘हे माझे नाही, मी हे नाही आहे, हा माझा
स्वत: ची नाही.’ विनम्र त्याला फॉर्म बदल आणि बदलते. की फॉर्म बदल आणि फरक,
दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
वाटणे विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला, की वाटणे बदल आणि बदलते आहे. की वाटणे बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
समज विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला यासाठी की, समज बदलते आणि बदलते. की समज बदल आणि फरक, दु: ख नाही,
शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
fabrications विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची
नाही.’ त्याला, या fabrications बदला आणि असतात. या fabrications बदल आणि
फरक, दु: ख नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण.
तो
चेतना विनम्र ‘हे माझे नाही, मी हे नाही आहे, हा माझा स्वत: ची नाही.’
त्याला यासाठी की, चेतना बदल आणि बदलते. की देहभान बदल आणि फरक, दु: ख
नाही, शोक, दु: ख, दु: ख किंवा निराशा त्याला निर्माण. हे bhikkhus, कसे
नॉन-अंगालगतचे माध्यमातून नॉन आंदोलन तेथे आहे.
Tathagatha Buddha | Full Hindi Movie | Sunil Sharma, Kausha Rach, Suman | Part - 07






75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
Public


ကောင်းသောစင်ကြယ်သောစိတ်ကိုဗုဒ္ဓကပြောသည်
ပုံစံ,
ခံစားမှု, ရှုမြင်ခြင်း, မြင်ကွင်းများနှင့်စပ်လျဉ်း။ သတိသည်ဝိညာဏ်သည်
‘ဤအရာသည်ငါ့မဟုတ်, ဤအရာမဟုတ်ပါ, ဤအရာသည်ကျွန်ုပ်ကိုယ်တိုင်မဟုတ်ပါ’
သူအတွက်လည်းပြောင်းလဲသွားသည်။ ထိုပုံစံသည်ပြောင်းလဲခြင်းနှင့်ကွဲပြားခြင်း,
0 မ်းနည်းခြင်း, မြည်တမ်းခြင်း, နာကျင်ခြင်း,
ဆင်းရဲဒုက္ခများဖြစ်ပေါ်လာခြင်းနှင့်ချုပ်ရာချုပ်ခြင်းသည်စုစုပေါင်းငါးမျိုးတို့ဖြင့်ပြုလုပ်သည်။
တွေးတောဆင်ခြင်ခြင်းနှင့်မတွယ်ကပ်နေခြင်းမှတွယ်ကပ်နေခြင်းနှင့်လှုံ့ဆော်မှုများမှတဆင့်လှုံ့ဆော်မှုသည်လှုံ့ဆော်မှုနှင့်လှုံ့ဆော်မှုကိုကျွန်ုပ်ပြင်စေမည်။
ဤစကားကိုနားထောင်ပြီးအနီးကပ်ဂရုပြုပါ,
Non-or-cling.here
မှတစ်ဆင့်လှုံ့ဆော်မှုမဟုတ်သည့်မိတ်ဖက်တပည့်တော်သည်ပုံစံ, ခံစားမှု, သညာ,
မြင်ခြင်း, သူအဘို့,
ကြောင်းပြောင်းလဲမှုများဖြစ်ပေါ်စေခြင်းနှင့်ကွဲပြားခြားနားသော။
ပြောင်းလဲခြင်းနှင့်ကွဲပြားခြင်းတို့ဖြင့်ဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း,
အကာအကွယ်မဲ့သာမန်ပုဂ္ဂိုလ်တစ်
ဦး သည်ပုံစံ, ခံစားမှု, အမြင်များ, မြင်ကွင်းများ, သတိရှိခြင်း, သူအဘို့,
ကြောင်းပြောင်းလဲမှုများဖြစ်ပေါ်စေခြင်းနှင့်ကွဲပြားခြားနားသော။
ထိုသို့သောပုံစံ၏ပြောင်းလဲမှုနှင့်အပြောင်းအလဲများနှင့်အတူသူသည်ဝမ်းနည်းခြင်း,
မြည်တမ်းခြင်း, နာကျင်မှု,
အဆိုပါsāvatthiဖွင့်လှစ်။
ရဟန်းတို့သင်တို့၌စွဲလမ်းမှုနှင့်တုန်လှုပ်ခြင်းနှင့်မတွယ်တာခြင်းမှတစ်ဆင့်လှုံ့ဆော်ခြင်း, ဤစကားကိုနားထောင်ပြီးအနီးကပ်ဂရုပြုပါ,
- ဟုတ်တယ်, အသျှင်ဘုရားရဟန်းကိုဗိသုကာကိုအဖြေပေးတယ်။ အဆိုပါBhagavāပြောတယ်:
ရဟန်းတို့အဘယ်သို့လျှင်စွဲလမ်းမှုမှတစ်ဆင့်တုန်လှုပ်ချောက်ခနြေနှောက်ရှိသနည်း။
ရဟန်းတို့ဤသာသနာတော်၌ရှိသောရဟန်းတို့ဤတွင်, သူအဘို့,
ကြောင်းပြောင်းလဲမှုများဖြစ်ပေါ်စေခြင်းနှင့်ကွဲပြားခြားနားသော။
ထိုသို့သောပုံစံ၏ပြောင်းလဲမှုနှင့်အပြောင်းအလဲများနှင့်အတူသူသည်ဝမ်းနည်းခြင်း,
မြည်တမ်းခြင်း, နာကျင်မှု,
သူကခံစားချက်ကို
‘ဤသူကားငါဖြစ်၏, ငါဖြစ်၏။ သူအဘို့,
ထိုအပြောင်းအလဲများနှင့်ကွဲပြားခြားနားသော။
ထိုခံစားမှုသည်ပြောင်းလဲခြင်းနှင့်ကွဲပြားမှုကြောင့်ဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း,
သူသည်သညာကို
‘ဤအရာသည်ငါဖြစ်၏, ငါဖြစ်၏။ သူအဘို့, ထိုအမြင်အပြောင်းအလဲများပြောင်းလဲ။
ထိုသို့သောအမြင်အာပြုချက်နှင့်အပြောင်းအလဲများဖြင့်သူသည်ဝမ်းနည်းခြင်း,
မြည်တမ်းခြင်း, နာကျင်ခြင်း,
သူကလုပ်ကြံဖန်တီးမှုကို
‘ဒီဟာကငါပဲ, သူအတွက်,
ဤရွေ့ကားဖန်ဆင်းသစ်ကိုပြောင်းလဲပြီးကွဲပြားခြားနားသည်။
ဤရွေ့ကားသင်္ကေတများပြောင်းလဲခြင်းနှင့်အပြောင်းအလဲများနှင့်အတူသူ၌ဝမ်းနည်းခြင်း,
မြည်တမ်းခြင်း, နာကျင်မှု,
သူသည်သတိနှင့်ပြည့်စုံကြောင်းကို
‘ဤသူကားငါဖြစ်၏, ငါဖြစ်၏။ သူ့အဘို့,
ထိုဝိညာဏ်သည်ကွဲပြားခြားနားသောပြောင်းလဲမှုများ။
ထိုသို့သောဝိညာဏ်၏အပြောင်းအလဲနှင့်အပြောင်းအလဲများဖြင့်ဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း,
ရဟန်းတို့ဤသည်ကားတွေးတောဆင်ခြင်ခြင်းမှတစ်ဆင့်လှုံ့ဆော်မှုသည်မည်သို့ရှိသနည်း,
ရဟန်းတို့အဘယ်သို့လျှင်စွဲလမ်းမှုကင်းမဲ့ခြင်းမှတစ်ဆင့်လှုံ့ဆော်မှုမဟုတ်သူရှိသနည်း။
ရဟန်းတို့ဤသာသနာတော်၌ရှိသောရဟန်းတို့ဤတွင်သွန်သင်ထားသည့်အရိယာတပည့်တော်သည်
‘ဤအရာသည်ငါ့မဟုတ်, ဤသို့မဟုတ်ပါ, သူအဘို့,
ကြောင်းပြောင်းလဲမှုများဖြစ်ပေါ်စေခြင်းနှင့်ကွဲပြားခြားနားသော။
ပြောင်းလဲခြင်းနှင့်ကွဲပြားခြင်းတို့ဖြင့်ဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း,
သူကခံစားချက်ကို
‘ဒီဟာကငါ့ရဲ့မဟုတ်ဘူး, ငါမဟုတ်ဘူး, ဒါကငါ့ရဲ့ကိုယ့်ကိုယ်ကိုမဟုတ်ဘူး’
သူအဘို့, ထိုအပြောင်းအလဲများနှင့်ကွဲပြားခြားနားသော။
ပြောင်းလဲခြင်းနှင့်ကွဲပြားမှုနှင့်အတူထိုခံစားချက်နှင့်အတူဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း, ဒုက္ခဆင်းရဲခြင်း,
သူကသိတာပြုချက်ကို
‘ဒီဟာကငါ့ရဲ့မဟုတ်ဘူး, ငါမဟုတ်ဘူး, ဒါကကိုယ့်ကိုယ်ကိုမဟုတ်ဘူး’
လို့ထင်မှတ်တယ်။ သူအဘို့, ထိုအမြင်အပြောင်းအလဲများပြောင်းလဲ။
ထိုသို့သောအမြင်နှင့်ကွဲပြားမှုနှင့်ကွဲပြားမှုနှင့်အတူဝမ်းနည်းခြင်း,
ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်မှု, ဒုက္ခနှင့်စိတ်ပျက်အားလျော့
သူကလုပ်ကြံဖန်တီးမှုကို
‘ဒါကငါ့မဟုတ်ဘူး, ငါမဟုတ်ဘူး, ဒါကငါ့ရဲ့ကိုယ့်ကိုယ်ကိုမဟုတ်ဘူး’ သူအတွက်,
ဤရွေ့ကားဖန်ဆင်းသစ်ကိုပြောင်းလဲပြီးကွဲပြားခြားနားသည်။
ဤရွေ့ကားလုပ်သောသူတို့၏ပြောင်းလဲမှုများနှင့်အပြောင်းအလဲများနှင့်အတူ,
ဝမ်းနည်းခြင်း, ငိုကြွေးမြည်တမ်းခြင်း, နာကျင်ခြင်း, ဒုက္ခမခံစားခြင်း,
စိတ်ပျက်ခြင်းတို့သည်သူ့၌ပေါ်ပေါက်လာသည်။
သူကဝိညာဏ်ကို
‘ဤအရာသည်ငါ့မဟုတ်, ဤအရာမဟုတ်, ဤပုဂ္ဂိုလ်မဟုတ် “ဟုမှတ်ယူသည်။
သိစိတ်ကိုအပြောင်းအလဲများနှင့်ကွဲပြားမှုများအကြောင်း, သူ့အဘို့။
ကြောင်းသိစိတ်ကို၏ပြောင်းလဲမှုနှင့်အပြောင်းအလဲနှင့်အတူအဘယ်သူမျှမစိုးရိမ်မှုငိုကြွေးနာကျင်မှု,
ဒုက္ခမဟုတ်သလိုစိတ်ပျက်အားငယ်ကိုယ်တော်၌ပေါ်ထွန်း။ ဤရဟန်းတို့သည်
non-လှုံ့ဆော်မှု Non-စွဲလမ်းမှုကတဆင့်လည်းမရှိပုံဖြစ်ပါသည်။
ပင်လယ်ရေဘယ်မခန်း ၊ Pin Lae yay bal ma kann ၊ ဗေလုဝ ၊ ကင်းကောင် ၊ Myanmarmovies ၊ မြန်မာဇာတ်ကား





76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

राम्रो शुद्ध मन राम्रो छ बुद्ध
फारम,
अनुभूति, धारणा, धारणा, चेतना, यो मेरो होइन, म यो होइन, यो मेरो
स्वामित्व हो। ‘ उसको लागि, त्यो परिवर्तन गर्दछ र फरक पार्दछ। कुनै
किसिमको रूपको परिवर्तन र भिन्नता, कुनै शोक, विलाप, पीडा र निराशा, खडा
छैन।
पीडित र पीडितको पालनपोषण पाँच समग्र हुन्छ।

तपाईंलाई अव्यवस्थितता र गैर-आवेग मार्फत अजीब र अविश्वासको माध्यमबाट
आन्दोलन गर्ने छु। यो कुरा सुन्नुहोस् र ध्यान दिएर ध्यान दिनुहोस्, म
बोल्नेछु
गैर-विज्ञलाई
गैर -तना। एक निर्देशनमूलक चेलाहरूले अनुभूति, भावना, चेतनाहरू सम्झन्छ,
यो मेरो होइन, यो मेरो हो। ‘ उसको लागि, त्यो परिवर्तन गठन र फरक हुन्छ।
त्यो फारमको परिवर्तन र भिन्नताका साथ, कुनै शोक, विलाप, कष्ट, दु: ख,
पीडित हुनसक्दछ।
एक
अन्नकोर्न केन्द्रित साधारण व्यक्ति बनाउनुहोस् फारम, भावना, धारणा,
अभिव्यक्ति, गर्भधारण, म यो हुँ, यो मेरो स्वयं हुन्। ‘ उसको लागि, त्यो
परिवर्तन गठन र फरक हुन्छ। यस प्रकारको प्रकारको भिन्नताका साथ, उहाँ दु:
ख, विलाप, पीडा, निराशा र निराशामा उठ्नुभयो।
Svvatshthi खुल्दै।
-
म तपाईंलाई निकाल्नेछु, भरिककस, गैर-टाँसिएको माध्यमबाट टाँसिंग र
गैर-आन्दोलनको माध्यमबाट के आन्दोलन हो। यो कुरा सुन्नुहोस् र ध्यान दिएर
ध्यान दिनुहोस्, म बोल्नेछु
- हो, भ्यानन्टले भगभाहलाई भकखहलाई उत्तर दिए। भाभाभाले बोले:
-
र कसरी, भरिकस, त्यहाँ टाँसिएको मार्फत आन्दोलन छ? यहाँ, भक्वस, एक
अन्जिंकस्ट गरिएको साधारण व्यक्तित्वको सम्मान ‘यो मेरो हो, म यो हुँ, यो
मेरो हो।’ उसको लागि, त्यो परिवर्तन गठन र फरक हुन्छ। यस प्रकारको प्रकारको
भिन्नताका साथ, उहाँ दु: ख, विलाप, पीडा, निराशा र निराशामा उठ्नुभयो।
उसले
‘यो मेरो हो भनेर महसुस गर्छिन्’ को लागी म यो हुँ, यो मेरो आत्म। ‘ उसको
लागि, त्यो परिवर्तन महसुस र फरक लाग्छ। यस भावनालाई परिवर्तन र भिन्नता
संग, त्यहाँ दु: ख, विलाप, पीडा, पीडा र निराशा र निराशा उठाउँछन्।
उसले
यो प्रमाणित ‘’ को रूपमा लिन्छ, म यो हुँ, यो मेरो आत्म। ‘ उसको लागि,
त्यो धारणा परिवर्तन गर्दछ र फरक हुन्छ। धारणा र भिन्नतासँगको साथ,
उहाँमाथि शोक, विलाप, पीडा, निराश हुँदै जान्छौं
उसले
बनानीहरूको रूपमा ‘यो मेरो हो भनेर ठान्छ, म यो हुँ, यो मेरो आत्म।’ उसको
लागि, यी पोशाकहरू परिवर्तन हुन्छन् र फरक हुन्छन्। यी बडनहरूका परिवर्तन र
विविधताहरूको भिन्नताबाट, उहाँमाथि शोक, विलाप, पीडा, निराशा र निराशा
उत्पन्न हुन्छ।
उनले
चेतनालाई ‘यो मेरो हो भनेर झन्झिन्छन्’, म यो हुँ, यो मेरो आत्म। ‘ उसको
लागि हो यो चेतना परिवर्तन हुन्छ र फरक हुन्छ। यस सचेतपको परिवर्तनको साथ,
दु: ख, शोक, पीडा, पीडा र निराशा मा उठ्न। यो, भिकक्खास, कसरी आन्दोलन
मार्फत आन्दोलन छ।

कसरी, भरिकस, गैर-टाँसिंग मार्फत गैर-आन्दोलन हो? यहाँ, भकखूस, एक
निर्देशनमूत्र चेला ‘यो मेरो होइन, म यो मेरो होइन, यो मेरो हो।’ उसको
लागि, त्यो परिवर्तन गठन र फरक हुन्छ। त्यो फारमको परिवर्तन र भिन्नताका
साथ, कुनै शोक, विलाप, कष्ट, दु: ख, पीडित हुनसक्दछ।
उहाँ
यो महसुस गर्नुहुन्छ ‘यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ होइन।’
उसको लागि, त्यो परिवर्तन महसुस र फरक लाग्छ। यस भावनाको परिवर्तन र
भिन्नता भएर, कुनै शोक, विलाप, पीडा, दु: ख, निराश हुन सक्छ।
उसले
बुझ्छ किनकि यो मेरो होइन, ‘यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ
होईन।’ उसको लागि, त्यो धारणा परिवर्तन गर्दछ र फरक हुन्छ। त्यस धारणाको
परिवर्तन र भिन्नताका साथ, कुनै शोक, विलाप, कष्ट, दु: ख, कष्ट, निराश
रहनुहोस् र उहाँमा।
उसले
बनावटीहरूको रूपमा लिन्छ किनकि यो मेरो होइन, म यो होइन, यो मेरो स्वार्थ
होईन। ‘ उसको लागि, यी पोशाकहरू परिवर्तन हुन्छन् र फरक हुन्छन्। यी
पोशाकहरूको परिवर्तन र भिन्नताका साथ कुनै शोक, विलाप, पीडा, दमन,
उठ्नुहोस् उठ्नुहोस् खडा हुनुहोस्।
उहाँले
‘यो मेरो आत्म छैन, यो मेरो छैन म यो छैन।’ रूपमा चेतना सन्दर्भमा उसको
लागि हो यो चेतना परिवर्तन हुन्छ र फरक हुन्छ। कि चेतना को परिवर्तन र
विभिन्नता संग, कुनै कष्ट विलाप, दुखाइ, कष्ट न त निराश उहाँमा उत्पन्न।
यो, bhikkhus, त्यहाँ गैर-clinging मार्फत गैर-आन्दोलन कसरी छ।
बुद्ध गीत से मन को शांति मिलती है, करले अब ध्या न ,कुछ जिंदगी के पल,273ase


78)
Classical Odia (Oriya)


ଚାହୁଁଛନ୍ତି ଉତ୍ତମ ପରିଷ୍କାର ମନ ବୁଦ୍ଧ କହିଲେ
ଫର୍ମ,
ଅନୁଭବ, ଅନୁଭୂତି, Fabrications, ଚେତନା, ବିଷୟରେ ଭାବରେ ‘ଏହା େମାର ନୁହେଁ, ମୁଁ,
ଏହା ମୋ ସ୍ୱୟଂ ନୁହେଁ ଏହା ନୁେହଁ।’ ତାଙ୍କୁ ପାଇଁ, ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ
varies.With ପରିବର୍ତ୍ତନ ଏବଂ ଯାହା ପରିବତ୍ର୍ତନ ଫର୍ମ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ,
ଦୁଃଖ ନାହିଁ ହତାଶ ଉଠ ଯେ।
ଯାତନା ର ଅବସାନ ସାନ୍ତା ଏବଂ ପାଞ୍ଚ aggregates ରେ ସ୍ଥାନ ନିଏ।
ମୁଁ
ଯଦି expound କରିବା clinging ଏବଂ ଅଣ-agitation ମାଧ୍ୟମରେ agitation
ଅଣ-clinging ମାଧ୍ୟମରେ କ’ଣ। ଏହା ଶୁଣ ଏବଂ ବନ୍ଦ ଧ୍ୟାନ ଦେବାକୁ, ମୁଁ କହିବା କରିବ
non-clinging.Here
ମାଧ୍ୟମରେ ଅଣ-agitation, ଏକ ନିର୍ଦ୍ଦେଶ ମହାତ୍ମା ଶିଷ୍ଯ ସମ୍ମାନର ସହ ଫର୍ମ,
ଅନୁଭବ, ଅନୁଭୂତି, Fabrications, ଚେତନା, ଭାବରେ ‘ଏହା େମାର ନୁହେଁ, ମୁଁ ଏହା ନ,
ଏହା ମୋର ସ୍ୱୟଂ ନୁହେଁ am।’ ତାଙ୍କୁ ପାଇଁ, ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ହୋଇଥାଏ ଯେ। ଯେ
ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ, ଦୁଃଖ ନାହିଁ ହତାଶ
ତାଙ୍କୁ ରେ ଉଠ।
ଏକ
uninstructed ସାଧାରଣ ବ୍ୟକ୍ତିଗତ ସମ୍ମାନର ସହ ଫର୍ମ, ଅନୁଭବ, ଅନୁଭୂତି,
Fabrications, ଚେତନା, ଭାବରେ ‘ଏହା େମାର, ମୁଁ ଏହା am, ଏହା ମୋର ସ୍ୱୟଂ ଅଟେ।’
ତାଙ୍କୁ ପାଇଁ, ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ହୋଇଥାଏ ଯେ। ସେହି ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ
ପରିବତ୍ର୍ତନ ସହିତ, ତାଙ୍କୁ ସେଠାରେ ଦୁଃଖ, େକାଳାହଳ ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ ଉଠ।
Sāvatthi ଖୋଲୁଛି।
-
ମୁଁ ଯଦି, bhikkhus expound କରିବା, clinging ଏବଂ ଅଣ-agitation ମାଧ୍ୟମରେ
agitation ଅଣ-clinging ମାଧ୍ୟମରେ କ’ଣ ଅଟେ। ଏହା ଶୁଣ ଏବଂ ବନ୍ଦ ଧ୍ୟାନ ଦେବାକୁ,
ମୁଁ କହିବା କରିବ
- ହଁ, Bhante, Bhagavā କୁ bhikkhus ଉତ୍ତର। Bhagavā କଥା କହିେଲ:
-
ଏବଂ କିପରି, bhikkhus clinging ମାଧ୍ୟମରେ ସେଠାରେ agitation, ଅଛି? ଏଠାରେ,
bhikkhus, ଏକ uninstructed ସାଧାରଣ ବ୍ୟକ୍ତି ସମ୍ମାନର ସହ ଗଠନ ଭାବରେ ‘ଏହା େମାର,
ମୁଁ ଏହା am, ଏହା ମୋର ସ୍ୱୟଂ ଅଟେ।’ ତାଙ୍କୁ ପାଇଁ, ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ହୋଇଥାଏ
ଯେ। ସେହି ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ତାଙ୍କୁ ସେଠାରେ ଦୁଃଖ,
େକାଳାହଳ ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ ଉଠ।
ସେ
ଯେପରି ଅନୁଭବ ସମ୍ମାନର ‘ଏହି େମାର, ମୁଁ ଏହା am ଅଟେ, ଏହା ମୋର ସ୍ୱୟଂ ଅଟେ।’
ତାଙ୍କୁ, ତେବେ ଅନୁଭବ ପରିବର୍ତ୍ତନ ଏବଂ ହୋଇଥାଏ ପାଇଁ। ସେହି ଅନୁଭବ ପରିବର୍ତ୍ତନ ଏବଂ
ପରିବତ୍ର୍ତନ ସହିତ, ତାଙ୍କୁ ସେଠାରେ ଦୁଃଖ, େକାଳାହଳ ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ ଉଠ।
ସେ
ଅନୁଭବ କରିବାର ଶକ୍ତି ସମ୍ମାନର ଭାବରେ ‘ଏହା େମାର, ମୁଁ ଏହା am, ଏହା ମୋର ସ୍ୱୟଂ
ଅଟେ।’ ତାଙ୍କୁ ପାଇଁ, ସେହି ଅନୁଭୂତି ପରିବର୍ତ୍ତନ ଏବଂ ବଦଳିଥାଏ। ସେହି ଅନୁଭବ
କରିବାର ଶକ୍ତି ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ତାହାଙ୍କଠାରେ ମହତ୍ ଦୁଃଖ,
େକାଳାହଳ ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ
ସେ
ଯେପରି Fabrications ସମ୍ମାନର ‘, ଏହି େମାର ମୁଁ ଏହା am, ଏହା ମୋର ସ୍ୱୟଂ ଅଟେ।’
ତାଙ୍କୁ ପାଇଁ, ଏହି Fabrications ପରିବର୍ତ୍ତନ ଏବଂ ଭିନ୍ନ ଭିନ୍ନ। ଏହି
Fabrications ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ତାଙ୍କୁ ସେଠାରେ ଦୁଃଖ, େକାଳାହଳ
ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ ଉଠ।
ସେ
ଜାଗରଣ ସମ୍ମାନର ଭାବରେ ‘ଏହା େମାର, ମୁଁ ଏହା am, ଏହା ମୋର ସ୍ୱୟଂ ଅଟେ।’ ତାଙ୍କୁ
ପାଇଁ, ସେହି ଚେତନା ପରିବର୍ତ୍ତନ ଏବଂ ବଦଳିଥାଏ। ସେହି ଚେତନା ପରିବର୍ତ୍ତନ ଏବଂ
ପରିବତ୍ର୍ତନ ସହିତ, ତାଙ୍କୁ ସେଠାରେ ଦୁଃଖ, େକାଳାହଳ ଯନ୍ତ୍ରଣା, ଦୁଃଖ ଓ ହତାଶ ଉଠ।
ଏହି, bhikkhus, clinging ମାଧ୍ୟମରେ agitation ଥାଏ କିପରି ଅଛନ୍ତି।
ଏବଂ
କିପରି, bhikkhus, ଅଣ-clinging ମାଧ୍ୟମରେ ଅଣ-agitation ସେଠାରେ ଅଛି? ଏଠାରେ,
bhikkhus, ଏକ ନିର୍ଦ୍ଦେଶ ମହାତ୍ମା ଶିଷ୍ଯ ଫର୍ମ ଭାବରେ ସମ୍ମାନର ‘ଏହା େମାର ନୁହେଁ,
ମୁଁ ଏହା ନୁେହଁ, ଏହା ମୋର ସ୍ୱୟଂ ନୁହେଁ।’ ତାଙ୍କୁ ପାଇଁ, ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ
ହୋଇଥାଏ ଯେ। ଯେ ଫର୍ମ ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ,
ଦୁଃଖ ନାହିଁ ହତାଶ ତାଙ୍କୁ ରେ ଉଠ।
ସେ
ଯେପରି ଅନୁଭବ ସମ୍ମାନର ‘ଏହି େମାର ନୁହେଁ, ମୁଁ ଏହା ନୁେହଁ, ଏହା ମୋର ସ୍ୱୟଂ
ନୁହେଁ।’ ତାଙ୍କୁ, ତେବେ ଅନୁଭବ ପରିବର୍ତ୍ତନ ଏବଂ ହୋଇଥାଏ ପାଇଁ। ସେହି ଅନୁଭବ
ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ, ଦୁଃଖ ନାହିଁ ହତାଶ
ତାଙ୍କୁ ରେ ଉଠ।
ସେ
ଯେପରି ଅନୁଭବ କରିବାର ଶକ୍ତି ସମ୍ମାନର ‘ଏହି େମାର ନୁହେଁ, ମୁଁ ଏହା ନୁେହଁ, ଏହା
ମୋର ସ୍ୱୟଂ ନୁହେଁ।’ ତାଙ୍କୁ ପାଇଁ, ସେହି ଅନୁଭୂତି ପରିବର୍ତ୍ତନ ଏବଂ ବଦଳିଥାଏ। ସେହି
ଅନୁଭବ କରିବାର ଶକ୍ତି ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ,
ଦୁଃଖ ନାହିଁ ହତାଶ ତାଙ୍କୁ ରେ ଉଠ।
ସେ
Fabrications ଭାବରେ ସମ୍ମାନର ‘ଏହା େମାର ନୁହେଁ, ମୁଁ ଏହା ନୁେହଁ, ଏହା ମୋର
ସ୍ୱୟଂ ନୁହେଁ।’ ତାଙ୍କୁ ପାଇଁ, ଏହି Fabrications ପରିବର୍ତ୍ତନ ଏବଂ ଭିନ୍ନ ଭିନ୍ନ।
ଏହି Fabrications ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ,
ଦୁଃଖ ନାହିଁ ହତାଶ ତାଙ୍କୁ ରେ ଉଠ।
ସେ
ଯେପରି ଜାଗରଣ ସମ୍ମାନର ‘ଏହି େମାର ନୁହେଁ, ମୁଁ ଏହା ନୁେହଁ, ଏହା ମୋର ସ୍ୱୟଂ
ନୁହେଁ।’ ତାଙ୍କୁ ପାଇଁ, ସେହି ଚେତନା ପରିବର୍ତ୍ତନ ଏବଂ ବଦଳିଥାଏ। ସେହି ଚେତନା
ପରିବର୍ତ୍ତନ ଏବଂ ପରିବତ୍ର୍ତନ ସହିତ, ଦୁଃଖ, େକାଳାହଳ କଷ୍ଟ, ଦୁଃଖ ନାହିଁ ହତାଶ
ତାଙ୍କୁ ରେ ଉଠ। ଏହି, bhikkhus, ସେଠାରେ ଅଣ-clinging ମାଧ୍ୟମରେ ଅଣ-agitation
କିପରି ଅଛନ୍ତି।



83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਚੰਗਾ ਨੂੰ ਪਵਿੱਤਰ ਮਨ ਬੁੱਧ ਨੇ ਕਿਹਾ
ਫਾਰਮ,
ਭਾਵਨਾ, ਧਾਰਨਾ, fabrications, ਚੇਤਨਾ, ਬਾਰੇ ਤੌਰ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ
ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’ ਉਸ ਲਈ, ਫਾਰਮ ਬਦਲਾਅ ਅਤੇ varies.With
ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਇਸ ਦੇ ਭੇਦ ਫਾਰਮ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ
ਨਿਰਾਸ਼ਾ ਪੈਦਾ ਹੈ, ਜੋ ਕਿ.
ਦੁੱਖ ਦੀ ਪੈਦਾ ਹੈ ਅਤੇ ਛੁਡਾਊ ਪੰਜ ਨੂੰ ਜੋਡ਼ਦਾ ਹੈ ਵਿੱਚ ਵਾਪਰਦਾ ਹੈ.
ਮੈਨੂੰ
ਤੁਹਾਡੇ ਵਿਆਖਿਆ ਕਰਦਾ ਹੈ ਕਿ ਕੀ ਗ਼ੈਰ-ਚਿੰਬੜੇ ਦੁਆਰਾ ਚਿੰਬੜੇ ਅਤੇ ਗੈਰ-ਅੰਦੋਲਨ ਦੇ
ਜ਼ਰੀਏ ਅੰਦੋਲਨ ਹੈ. ਇਸ ਨੂੰ ਸੁਣੋ ਅਤੇ ਧਿਆਨ ਦਾ ਭੁਗਤਾਨ, ਮੈਨੂੰ ਬੋਲਣਾ ਚਾਹੀਦਾ ਹੈ
non-clinging.Here
ਦੁਆਰਾ ਗੈਰ-ਅੰਦੋਲਨ, ਇੱਕ ਦੀ ਹਦਾਇਤ ਚੰਗੇ ਚੇਲਾ ਫਾਰਮ, ਭਾਵਨਾ, ਧਾਰਨਾ,
fabrications, ਚੇਤਨਾ, ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ ਨੂੰ ਨਾ am, ਇਸ ਲਈ
ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’ ਉਸ ਲਈ, ਫਾਰਮ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ, ਜੋ ਕਿ. ਤਬਦੀਲੀ ਅਤੇ
ਇਹ ਹੈ ਜੋ ਫਾਰਮ ਦੇ ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ
ਵਿੱਚ ਪੈਦਾ.
ਇੱਕ
uninstructed ਆਮ ਵਿਅਕਤੀ ਦੇ ਸਿਲਸਿਲੇ ਫਾਰਮ, ਭਾਵਨਾ, ਧਾਰਨਾ, fabrications,
ਚੇਤਨਾ, ਦੇ ਰੂਪ ਵਿੱਚ ‘ਇਹ ਮੇਰਾ ਹੈ, ਮੈਨੂੰ ਇਸ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਹੈ.’ ਉਸ ਲਈ,
ਫਾਰਮ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ, ਜੋ ਕਿ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਫਾਰਮ ਦੇ ਭੇਦ ਨਾਲ,
ਉਸ ਵਿੱਚ ਉਥੇ ਪੈਦਾ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ ਨਿਰਾਸ਼ਾ.
Sāvatthi ਉਦਘਾਟਨੀ.
-
ਮੈਨੂੰ, bhikkhus ਵਿਆਖਿਆ ਕਰਦਾ ਹੈ, ਗੈਰ-ਚਿੰਬੜੇ ਦੁਆਰਾ ਚਿੰਬੜੇ ਅਤੇ ਗੈਰ-ਅੰਦੋਲਨ
ਨੂੰ ਦੁਆਰਾ ਅੰਦੋਲਨ ਕੀ ਹੈ. ਇਸ ਨੂੰ ਸੁਣੋ ਅਤੇ ਧਿਆਨ ਦਾ ਭੁਗਤਾਨ, ਮੈਨੂੰ ਬੋਲਣਾ
ਚਾਹੀਦਾ ਹੈ
- ਜੀ, Bhante, Bhagavā ਨੂੰ bhikkhus ਜਵਾਬ ਦਿੱਤਾ. Bhagavā ਇਸ ਗੱਲ ਕੀਤੀ:
-
ਅਤੇ, bhikkhus, ਚਿੰਬੜੇ ਦੁਆਰਾ ਉਥੇ ਅੰਦੋਲਨ ਹੈ? ਇੱਥੇ, bhikkhus, ਇੱਕ
uninstructed ਆਮ ਵਿਅਕਤੀ ਦੇ ਸਿਲਸਿਲੇ ਰੂਪ ਦੇ ਤੌਰ ‘ਇਹ ਮੇਰਾ ਹੈ, ਮੈਨੂੰ ਇਸ am,
ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਹੈ.’ ਉਸ ਲਈ, ਫਾਰਮ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ, ਜੋ ਕਿ. ਤਬਦੀਲੀ ਅਤੇ
ਇਹ ਹੈ ਜੋ ਫਾਰਮ ਦੇ ਭੇਦ ਨਾਲ, ਉਸ ਵਿੱਚ ਉਥੇ ਪੈਦਾ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ
ਨਿਰਾਸ਼ਾ.
ਉਹ
ਜਤਾਓ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ, ਮੈਨੂੰ ਇਸ am ਹੈ, ਇਸ ਨੂੰ ਆਪਣੀ ਸਵੈ ਹੈ.’ ਉਸ ਨੂੰ, ਜੋ ਕਿ
ਭਾਵਨਾ ਬਦਲਾਅ ਅਤੇ ਵੱਖਰੀ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਜੋ ਕਿ ਭਾਵਨਾ ਦੇ ਭੇਦ ਨਾਲ, ਉਸ
ਵਿੱਚ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ ਨਿਰਾਸ਼ਾ ਪੈਦਾ.
ਉਸ
ਨੇ ਧਾਰਨਾ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਹੈ, ਮੈਨੂੰ ਇਸ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਹੈ.’ ਉਸ ਲਈ ਹੈ,
ਜੋ ਕਿ ਧਾਰਨਾ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਧਾਰਨਾ ਦੇ ਭੇਦ ਨਾਲ,
ਉਸ ਵਿੱਚ ਉਥੇ ਪੈਦਾ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ ਨਿਰਾਸ਼ਾ
ਉਹ
fabrications ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਹੈ, ਮੈਨੂੰ ਇਸ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਹੈ.’ ਉਸ ਲਈ,
ਇਹ fabrications ਨੂੰ ਬਦਲਣ ਅਤੇ ਵੱਖ ਵੱਖ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ fabrications ਦੇ ਭੇਦ
ਨਾਲ, ਉਸ ਵਿੱਚ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ ਨਿਰਾਸ਼ਾ ਪੈਦਾ.
ਉਸ
ਨੇ ਚੇਤਨਾ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਹੈ, ਮੈਨੂੰ ਇਸ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਹੈ.’ ਉਸ ਲਈ ਹੈ,
ਜੋ ਕਿ ਚੇਤਨਾ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਚੇਤਨਾ ਦੇ ਭੇਦ ਨਾਲ,
ਉਸ ਵਿੱਚ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਅਤੇ ਨਿਰਾਸ਼ਾ ਪੈਦਾ. ਇਹ, bhikkhus, ਨੂੰ ਉੱਥੇ
ਚਿੰਬੜੇ ਦੁਆਰਾ ਅੰਦੋਲਨ ਹੈ.
ਅਤੇ
ਕਿਸ ਨੂੰ, bhikkhus, ਉਥੇ ਗੈਰ-ਚਿੰਬੜੇ ਦੁਆਰਾ ਗੈਰ-ਅੰਦੋਲਨ ਹੈ? ਇੱਥੇ, bhikkhus,
ਇੱਕ ਦੀ ਹਦਾਇਤ ਚੰਗੇ ਚੇਲਾ ਫਾਰਮ ਦੇ ਤੌਰ ਤੇ ਦੇ ਸੰਬੰਧ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ
ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’ ਉਸ ਲਈ, ਫਾਰਮ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ,
ਜੋ ਕਿ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਫਾਰਮ ਦੇ ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ
ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ ਵਿੱਚ ਪੈਦਾ.
ਉਹ
ਜਤਾਓ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’
ਉਸ ਨੂੰ, ਜੋ ਕਿ ਭਾਵਨਾ ਬਦਲਾਅ ਅਤੇ ਵੱਖਰੀ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਜੋ ਕਿ ਭਾਵਨਾ ਦੇ
ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ ਵਿੱਚ ਪੈਦਾ.
ਉਹ
ਧਾਰਨਾ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’
ਉਸ ਲਈ ਹੈ, ਜੋ ਕਿ ਧਾਰਨਾ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਧਾਰਨਾ
ਦੇ ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ ਵਿੱਚ ਪੈਦਾ.
ਉਹ
fabrications ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ
ਨਹੀ ਹੈ.’ ਉਸ ਲਈ, ਇਹ fabrications ਨੂੰ ਬਦਲਣ ਅਤੇ ਵੱਖ ਵੱਖ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ
fabrications ਦੇ ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ ਵਿੱਚ
ਪੈਦਾ.
ਉਹ
ਚੇਤਨਾ ਬਾਰੇ ‘ਇਹ ਮੇਰਾ ਨਹੀ ਹੈ, ਮੈਨੂੰ ਇਸ ਨੂੰ ਨਾ am, ਇਸ ਲਈ ਮੇਰੇ ਸਵੈ ਨਹੀ ਹੈ.’
ਉਸ ਲਈ ਹੈ, ਜੋ ਕਿ ਚੇਤਨਾ ਬਦਲਦਾ ਹੈ ਅਤੇ ਹੁੰਦੀ ਹੈ. ਤਬਦੀਲੀ ਅਤੇ ਇਹ ਹੈ ਜੋ ਚੇਤਨਾ
ਦੇ ਭੇਦ ਨਾਲ, ਕੋਈ ਦੁੱਖ, ਵਿਰਲਾਪ, ਦਰਦ, ਦੁਖ ਨਾ ਹੀ ਨਿਰਾਸ਼ ਉਸ ਵਿੱਚ ਪੈਦਾ. ਇਹ,
bhikkhus, ਨੂੰ ਹੁੰਦਾ ਹੈ, ਗੈਰ-ਚਿੰਬੜੇ ਦੁਆਰਾ ਗੈਰ-ਅੰਦੋਲਨ ਹੈ.
Ani Choying Drolma - Namo Ratna (Great Compassion Mantra)
This
is the official video for ‘Namo Ratna Mantra” by Ani Choying Drolma
from the album ‘Inner Peace I’. Matra is the essence of prayer that
assures the rec…





  • 87)
    Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्



    ढो ङूड् Pउरिफ़्य् ंइन्ड् सैड् भुड्द
    ऱेगर्डिन्ग्
    Fओर्म्,Fईलिन्ग्,Pएर्cएप्टिओन्,Fअब्रिcअटिओन्स्,Cओन्स्cइओउस्नेस्स्,अस्
    ‘थिस् इस् नोट् मिने,ई अम् नोट् तिस्,तिस् इस् नोट् म्य् सेल्फ़्.’ Fओर्
    हिम्,तट् Fओर्म् चन्गेस् अन्ड् वरिएस्.Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़्
    तट् Fओर्म्,नो सोर्रोw,लमेन्टटिओन्,पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर्
    अरिसे.
    थे अरिसिन्ग् अन्ड् cएस्सटिओन् ओफ़् सुफ़्फ़ेरिन्ग् टकेस् प्लcए इन् ते फ़िवे अग्ग्रेगटेस्.

    wइल्ल् एxपोउन्ड् योउ wहट् इस् अगिटटिओन् त्रोउघ् cलिन्गिन्ग् अन्ड्
    नोन्-अगिटटिओन् त्रोउघ् नोन्-cलिन्गिन्ग्. ळिस्टेन् टो तिस् अन्ड् पय्
    cलोसे अट्टेन्टिओन्, ई शल्ल् स्पेअक्
    णोन्-अगिटटिओन्
    त्रोउघ् नोन्-cलिन्गिन्ग्.ःएरे, अन् इन्स्ट्रुcटेड् नोब्ले डिस्cइप्ले
    रेगर्ड्स्
    Fओर्म्,Fईलिन्ग्,Pएर्cएप्टिओन्,Fअब्रिcअटिओन्स्,Cओन्स्cइओउस्नेस्स्,अस्
    ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्, तिस् इस् नोट् म्य् सेल्फ़्.’ Fओर्
    हिम्, तट् Fओर्म् चन्गेस् अन्ड् वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़्
    तट् Fओर्म्, नो सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर्
    अरिसे इन् हिम्.
    आन्
    उनिन्स्ट्रुcटेड् ओर्डिनर्य् इन्डिविडुअल् रेगर्ड्स् Fओर्म्,
    Fईलिन्ग्,Pएर्cएप्टिओन्,Fअब्रिcअटिओन्स्,Cओन्स्cइओउस्नेस्स्, अस् ‘थिस्
    इस् मिने, ई अम् तिस्, तिस् इस् म्य् सेल्फ़्.’ Fओर् हिम्, तट् Fओर्म्
    चन्गेस् अन्ड् वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Fओर्म्, तेरे
    अरिसे इन् हिम् सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् अन्ड्
    डेस्पैर्.
    थे Sāवट्ति ओपेनिन्ग्.

    ई wइल्ल् एxपोउन्ड् योउ, भिक्खुस्, wहट् इस् अगिटटिओन् त्रोउघ्
    cलिन्गिन्ग् अन्ड् नोन्-अगिटटिओन् त्रोउघ् नोन्-cलिन्गिन्ग्. ळिस्टेन् टो
    तिस् अन्ड् पय् cलोसे अट्टेन्टिओन्, ई शल्ल् स्पेअक्
    – य़ेस्, भन्टे, अन्स्wएरेड् ते भिक्खुस् टो ते भगव्ā. थे भगव्ā स्पोके तुसः

    आन्ड् होw, भिक्खुस्, इस् तेरे अगिटटिओन् त्रोउघ् cलिन्गिन्ग्? ःएरे,
    भिक्खुस्, अन् उनिन्स्ट्रुcटेड् ओर्डिनर्य् इन्डिविडुअल् रेगर्ड्स् Fओर्म्
    अस् ‘थिस् इस् मिने, ई अम् तिस्, तिस् इस् म्य् सेल्फ़्.’ Fओर् हिम्, तट्
    Fओर्म् चन्गेस् अन्ड् वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तट्
    Fओर्म्, तेरे अरिसे इन् हिम् सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन्
    अन्ड् डेस्पैर्.
    ःए
    रेगर्ड्स् Fईलिन्ग् अस् ‘थिस् इस् मिने, ई अम् तिस्, तिस् इस् म्य्
    सेल्फ़्.’ Fओर् हिम्, तट् Fईलिन्ग् चन्गेस् अन्ड् वरिएस्. Wइत् ते चन्गे
    अन्ड् वरिअटिओन् ओफ़् तट् Fईलिन्ग्, तेरे अरिसे इन् हिम् सोर्रोw,
    लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् अन्ड् डेस्पैर्.
    ःए
    रेगर्ड्स् Pएर्cएप्टिओन् अस् ‘थिस् इस् मिने, ई अम् तिस्, तिस् इस् म्य्
    सेल्फ़्.’ Fओर् हिम्, तट् Pएर्cएप्टिओन् चन्गेस् अन्ड् वरिएस्. Wइत् ते
    चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Pएर्cएप्टिओन्, तेरे अरिसे इन् हिम्
    सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् अन्ड् डेस्पैर्
    ःए
    रेगर्ड्स् Fअब्रिcअटिओन्स् अस् ‘थिस् इस् मिने, ई अम् तिस्, तिस् इस् म्य्
    सेल्फ़्.’ Fओर् हिम्, तेसे Fअब्रिcअटिओन्स् चन्गे अन्ड् वर्य्. Wइत् ते
    चन्गे अन्ड् वरिअटिओन् ओफ़् तेसे Fअब्रिcअटिओन्स्, तेरे अरिसे इन् हिम्
    सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् अन्ड् डेस्पैर्.
    ःए
    रेगर्ड्स् Cओन्स्cइओउस्नेस्स् अस् ‘थिस् इस् मिने, ई अम् तिस्, तिस् इस्
    म्य् सेल्फ़्.’ Fओर् हिम्, तट् Cओन्स्cइओउस्नेस्स् चन्गेस् अन्ड् वरिएस्.
    Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Cओन्स्cइओउस्नेस्स्, तेरे अरिसे इन्
    हिम् सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् अन्ड् डेस्पैर्. थिस्,
    भिक्खुस्, इस् होw तेरे इस् अगिटटिओन् त्रोउघ् cलिन्गिन्ग्.
    आन्ड्
    होw, भिक्खुस्, इस् तेरे नोन्-अगिटटिओन् त्रोउघ् नोन्-cलिन्गिन्ग्? ःएरे,
    भिक्खुस्, अन् इन्स्ट्रुcटेड् नोब्ले डिस्cइप्ले रेगर्ड्स् Fओर्म् अस्
    ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्, तिस् इस् नोट् म्य् सेल्फ़्.’ Fओर्
    हिम्, तट् Fओर्म् चन्गेस् अन्ड् वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़्
    तट् Fओर्म्, नो सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर्
    अरिसे इन् हिम्.
    ःए
    रेगर्ड्स् Fईलिन्ग् अस् ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्, तिस् इस्
    नोट् म्य् सेल्फ़्.’ Fओर् हिम्, तट् Fईलिन्ग् चन्गेस् अन्ड् वरिएस्. Wइत् ते
    चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Fईलिन्ग्, नो सोर्रोw, लमेन्टटिओन्, पैन्,
    अफ़्फ़्लिcटिओन् नोर् डेस्पैर् अरिसे इन् हिम्.
    ःए
    रेगर्ड्स् Pएर्cएप्टिओन् अस् ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्, तिस्
    इस् नोट् म्य् सेल्फ़्.’ Fओर् हिम्, तट् Pएर्cएप्टिओन् चन्गेस् अन्ड्
    वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Pएर्cएप्टिओन्, नो सोर्रोw,
    लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर् अरिसे इन् हिम्.
    ःए
    रेगर्ड्स् Fअब्रिcअटिओन्स् अस् ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्,
    तिस् इस् नोट् म्य् सेल्फ़्.’ Fओर् हिम्, तेसे Fअब्रिcअटिओन्स् चन्गे अन्ड्
    वर्य्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तेसे Fअब्रिcअटिओन्स्, नो
    सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर् अरिसे इन् हिम्.
    ःए
    रेगर्ड्स् Cओन्स्cइओउस्नेस्स् अस् ‘थिस् इस् नोट् मिने, ई अम् नोट् तिस्,
    तिस् इस् नोट् म्य् सेल्फ़्.’ Fओर् हिम्, तट् Cओन्स्cइओउस्नेस्स् चन्गेस्
    अन्ड् वरिएस्. Wइत् ते चन्गे अन्ड् वरिअटिओन् ओफ़् तट् Cओन्स्cइओउस्नेस्स्,
    नो सोर्रोw, लमेन्टटिओन्, पैन्, अफ़्फ़्लिcटिओन् नोर् डेस्पैर् अरिसे इन्
    हिम्. थिस्, भिक्खुस्, इस् होw तेरे इस् नोन्-अगिटटिओन् त्रोउघ्
    नोन्-cलिन्गिन्ग्.





    92) Classical Sindhi,

    چڱا پاڪ ذهن ٻڌ چيو ته
    جي
    حوالي سان فارم، آمهون سامهون، تاثر، ٺاہ، شعور، جيئن ‘هي منهنجو نه آهي،
    مون کي هن نه آهيان، هي منهنجي خود نه آهي.’ ان لاء، ته فارم ۾ تبديليون ۽
    varies.With جي تبديلي ۽ ان فارم جي قسمين قسمين، ڪو ڏک، lamentation، درد،
    ڪا اوکائي ۽ نڪي نا اميد طالع.
    هن جي متعلق ۽ سهڻ جي cessation جي پنجن aggregates ۾ جاء وٺندو آهي.
    آء
    اوھان کي طرح آيتون بيان ڪندو وڳوڙ غير ۾ وڪوڙيل هئا ذريعي ۾ وڪوڙيل هئا ۽
    غير وڳوڙ جي ذريعي ڇا آهي. هن کي ٻڌڻ ۽ بند ڌيان ادا، مون کي ڳالهائڻ وارا
    non-clinging.Here
    ذريعي غير وڳوڙ، هڪ خاص هدايتون جاري سڳوري شاگرد فارم، آمهون سامهون،
    تاثر، ٺاہ، شعور، جيئن حوالي ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي
    منهنجي خود نه آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي
    تبديلي ۽ ان فارم جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽
    نڪي نا اميد کيس ۾ طالع.
    هڪ
    uninstructed عام فرد بڻجو فارم، آمهون سامهون، تاثر، ٺاہ، شعور، جيئن ‘هي
    منهنجو آهي، مون کي هن آهيان، هي منهنجي خود آهي.’ ان لاء، ته فارم ۾
    تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان فارم جي قسمين قسمين سان، کيس ۾
    موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد.
    هن Sāvatthi کلڻ.
    -
    آء اوھان طرح آيتون بيان ڪندو، bhikkhus، ۾ وڪوڙيل هئا ۽ غير ۾ وڪوڙيل هئا
    ذريعي غير وڳوڙ ذريعي وڳوڙ ڇا آهي. هن کي ٻڌڻ ۽ بند ڌيان ادا، مون کي
    ڳالهائڻ وارا
    - ها، Bhante، جي bhikkhus جي Bhagavā کي جواب ڏنو. هن Bhagavā اهڙيء طرح گفتگو:
    -
    ۽ ڪيئن، bhikkhus، وڪوڙيل هئا ذريعي احتجاج نه آهي؟ هتي، bhikkhus، هڪ
    uninstructed عام فرد بڻجو فارم جيئن ‘هي منهنجو آهي، مون کي هن آهيان، هي
    منهنجي خود آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽
    ان فارم جي قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد،
    مصيبت ۽ نا اميد.
    هن
    چيو ته خوشقسمت جيئن حوالي ‘هي منهنجو آهي، مون کي هن آهيان، هي منهنجي
    خود آهي.’ ان لاء، خوشقسمت تبديليون ۽ برقرار آهي. سنڌ جي تبديلي ۽ ته
    احساس جي قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽
    نا اميد.
    هن
    چيو ته چين حوالي ڪري ‘هي منهنجو آهي، مون کي هن آهيان، هي منهنجي خود
    آهي.’ ان لاء، ته تاثر تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان تاثر جي
    قسمين قسمين سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد
    هن
    چيو ته جيئن ٺاہ حوالي ‘هي منهنجو آهي، آء هن کي، هن منهنجي خود آهي.’ ان
    لاء، انهن ٺاہ تبديلي ۽ ناهيون. سنڌ جي تبديلي ۽ انهن ٺاہ جو قسمين قسمين
    سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد.
    هن
    چيو ته شعور حوالي ڪري ‘هي منهنجو آهي، آء هن کي، هن منهنجي خود آهي.’ ان
    لاء، ته شعور تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ شعور جي قسمين قسمين
    سان، کيس ۾ موجود طالع ڏک، lamentation، درد، مصيبت ۽ نا اميد. هن،
    bhikkhus، ڪيئن نه وڪوڙيل هئا ذريعي احتجاج آهي.
    ۽
    ڪيئن، bhikkhus، اتي غير ۾ وڪوڙيل هئا ذريعي غير وڳوڙ آهي؟ هتي، bhikkhus،
    هڪ خاص هدايتون جاري سڳوري شاگرد حوالي فارم جيئن ‘هي منهنجو نه آهي، مون
    کي هن نه آهيان، هن نه منهنجي خود آهي.’ ان لاء، ته فارم ۾ تبديليون ۽ ڪئڊٽ
    کنيا. سنڌ جي تبديلي ۽ ان فارم جي قسمين قسمين سان، ڪو ڏک، lamentation،
    درد، ڪا اوکائي ۽ نڪي نا اميد کيس ۾ طالع.
    هن
    چيو ته خوشقسمت جيئن حوالي ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي
    منهنجي خود نه آهي.’ ان لاء، خوشقسمت تبديليون ۽ برقرار آهي. سنڌ جي تبديلي
    ۽ ته احساس جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي
    نا اميد کيس ۾ طالع.
    هن
    چيو ته چين حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
    خود نه آهي.’ ان لاء، ته تاثر تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ ان
    تاثر جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا
    اميد کيس ۾ طالع.
    هن
    چيو ته ٺاہ حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
    خود نه آهي.’ ان لاء، انهن ٺاہ تبديلي ۽ ناهيون. سنڌ جي تبديلي ۽ انهن ٺاہ
    جو قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا اميد کيس
    ۾ طالع.
    هن
    چيو ته شعور حوالي ڪري ‘هي منهنجو نه آهي، مون کي هن نه آهيان، هي منهنجي
    خود نه آهي.’ ان لاء، ته شعور تبديليون ۽ ڪئڊٽ کنيا. سنڌ جي تبديلي ۽ شعور
    جي قسمين قسمين سان، ڪو ڏک، lamentation، درد، ڪا اوکائي ۽ نڪي نا اميد کيس
    ۾ طالع. هن، bhikkhus، ڪيئن نه غير ۾ وڪوڙيل هئا ذريعي آهي غير وڳوڙ آهي.
    Teaching on Emptiness and Compassion (13th of 14 Parts)



    93) Classical Sinhala-සම්භාව්ය සිංහල,

    යහපත කරන්න පවිත්ර මනස බුද්ධ පවසයි
    සම්බන්ධයෙන්
    ආකෘතිය, වේදනා, අවබෝධය, ගෙතීම, විඥානය, ලෙස ‘මේ මාගේ නොව, මම මේ නෑ, මේ
    මගේ ස්වයං නොවේ.’ ‘ ඔහු වෙනුවෙන් ආකෘතිය බව ආකෘතිය වෙනස් සහ විචලනය වෙනස්
    හා varies.With, කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් පැන.
    මෙම උද්ගත වූ හා දුක් වේදනා, සෛලයේ ඇති සමස්තයන් පහක් සිදු වේ.
    මම-නිර්වාණය
    නොවන හරහා උද්ඝෝෂණ නිර්වාණය හා රාජ්ය නොවන උද්ඝෝෂණ හරහා දේ ඔබ විස්තාරනය
    කරනු ඇත. මෙම සවන් සමීප අවධානයට, මම කතා කළ යුතු ය
    non-clinging.Here
    හරහා නොවන උද්ඝෝෂණ, ක උපදෙස් උතුම් ශ්රාවකයා ආකෘතිය, වේදනා, අවබෝධය,
    ගෙතීම, විඥානය, සලකන ‘මේ මාගේ නොව, මම මේ නෑ, මේ මගේ ස්වයං නොවේ.’ ‘ ආකෘති
    පත්ර වෙනස් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව ආකෘතිය වෙනස් සහ විචලනය අතර
    කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් ඔහු මතු.

    uninstructed සාමාන්ය පුද්ගලයෙක් සම්බන්ධයෙන් ආකෘතිය, වේදනා, අවබෝධය,
    ගෙතීම, විඥානය, ලෙස ‘මේ මගේ, මම මේ මම, මේ මගේ ස්වයං වේ.’ ‘ ආකෘති පත්ර
    වෙනස් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව ආකෘතිය වෙනස් සහ විචලනය සමග, දුක,
    විලාප, වේදනාව, දුක් පීඩා හා බලාපොරොත්තු සුන් ඔහු එහි මතු වෙනවා.
    මෙම Sāvatthi විවෘත.
    -
    උද්ඝෝෂණ-නිර්වාණය නොවන හරහා උපාදාන නොවන උද්ඝෝෂණ හරහා දේ මම ඔබට විස්තාරනය
    කරනු ඇත, භික්ෂූන් වහන්සේලා,. මෙම සවන් සමීප අවධානයට, මම කතා කළ යුතු ය
    - ඔව්, හිමියෝ, විහාර ද Bhagavā පිළිතුරු දෙමින්. මෙම Bhagavā මෙසේ කතා කොට මෙසේ වදාළ සේක:
    -
    කොහොමද, භික්ෂූන් වහන්සේලා, නිර්වාණය හරහා උද්ඝෝෂණ තිබේද? මෙන්න, භික්ෂූන්
    වහන්සේලා, ලෙස uninstructed සාමාන්ය පුද්ගලයෙක් සම්බන්ධයෙන් පෝරමය ‘මේ
    මගේ, මම මේ මම, මේ මගේ ස්වයං වේ.’ ‘ ආකෘති පත්ර වෙනස් සහ වෙනස් වේ බව ඔහු
    වෙනුවෙන්. බව ආකෘතිය වෙනස් සහ විචලනය සමග, දුක, විලාප, වේදනාව, දුක් පීඩා
    හා බලාපොරොත්තු සුන් ඔහු එහි මතු වෙනවා.
    ඔහු
    හැඟීමෙන් සම්බන්ධයෙන් ‘, මේ මගේ මේ මම, මේ මගේ ස්වයං වේ.’ ‘ බවක් වෙනස්කම්
    සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව හොදින් වෙනස් සහ විචලනය සමග, දුක, විලාප,
    වේදනාව, දුක් පීඩා හා බලාපොරොත්තු සුන් ඔහු එහි මතු වෙනවා.
    ඔහු
    අවබෝධය සම්බන්ධයෙන් ‘මේ මගේ, මම මේ මම, මේ මගේ ස්වයං වේ.’ ලෙස අවබෝධය
    වෙනස්කම් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව අවබෝධය වෙනස් සහ විචලනය සමග,
    දුක, විලාප, වේදනාව, දුක් පීඩා හා බලාපොරොත්තු සුන් ඔහු එහි මතු
    ඔහු
    බොරු ගෙතීම සම්බන්ධයෙන් ‘මේ මගේ, මම මේ, මේ මගේ ස්වයං මම ය.’ ඔහු වෙනුවෙන්
    මේ ප්රබන්ධ, වෙනස් වීම හා වෙනස් වේ. මෙම ප්රබන්ධ, වෙනස් වීම හා විචලනය
    සමග, දුක, විලාප, වේදනාව, දුක් පීඩා හා බලාපොරොත්තු සුන් ඔහු එහි මතු
    වෙනවා.
    ඔහු
    විඥානය සම්බන්ධයෙන් ‘මේ මගේ, මම මේ, මේ මගේ ස්වයං මම ය.’ ලෙස විඥානය
    වෙනස්කම් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව විඥානය වෙනස් සහ විචලනය සමග,
    දුක, විලාප, වේදනාව, දුක් පීඩා හා බලාපොරොත්තු සුන් ඔහු එහි මතු වෙනවා. මෙම
    භික්ෂූන් වහන්සේලා, නිර්වාණය හරහා උද්ඝෝෂණ ඇති ආකාරය වේ.
    කොහොමද,
    භික්ෂූන් වහන්සේලා, එහි-නිර්වාණය නොවන හරහා-උද්ඝෝෂණයක් නොවන ඇයි? මෙන්න,
    භික්ෂූන් වහන්සේලා, ක උපදෙස් උතුම් ශ්රාවකයා පත්රය සම්බන්ධයෙන් ‘මේ මාගේ
    නොව, මා මෙම නැහැ, මේ මගේ ස්වයං වේ.’ ‘ ආකෘති පත්ර වෙනස් සහ වෙනස් වේ බව
    ඔහු වෙනුවෙන්. බව ආකෘතිය වෙනස් සහ විචලනය අතර කිසිදු දුක, විලාප, වේදනාව,
    දුක හෝ බලාපොරොත්තු සුන් ඔහු මතු.
    ඔහු
    හැඟීමෙන් සම්බන්ධයෙන් ‘මේ මාගේ නොව, මේ මම වෙමි, මේ මාගේ ස්වයං නොවේ.’ ‘
    බවක් වෙනස්කම් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව හොදින් වෙනස් සහ විචලනය අතර
    කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් ඔහු මතු.
    ඔහු
    අවබෝධය සම්බන්ධයෙන් ‘මේ මාගේ නොව, මා නැහැ, මේ මගේ ස්වයං නොවේ.’ ලෙස
    අවබෝධය වෙනස්කම් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව අවබෝධය වෙනස් සහ විචලනය
    අතර කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් ඔහු මතු.
    ඔහු
    බොරු ගෙතීම සම්බන්ධයෙන් ‘මේ මාගේ නොව, මා නැහැ, මේ මගේ ස්වයං නොවේ.’ ලෙස
    ඔහු වෙනුවෙන් මේ ප්රබන්ධ, වෙනස් වීම හා වෙනස් වේ. මෙම ප්රබන්ධ, වෙනස් වීම
    හා විචලනය අතර කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් ඔහු
    මතු.
    ඔහු
    විඥානය සම්බන්ධයෙන් ‘මේ මාගේ නොව, මා නැහැ, මේ මගේ ස්වයං නොවේ.’ ලෙස
    විඥානය වෙනස්කම් සහ වෙනස් වේ බව ඔහු වෙනුවෙන්. බව විඥානය වෙනස් සහ විචලනය
    අතර කිසිදු දුක, විලාප, වේදනාව, දුක හෝ බලාපොරොත්තු සුන් ඔහු මතු. මෙම
    භික්ෂූන් වහන්සේලා,-නිර්වාණය නොවන හරහා නොවන උද්ඝෝෂණ ඇති ආකාරය වේ.
    Buddha Vandana l Sinhala Chanting With English Subtitles

      • 102)
        Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,


        நல்ல சுத்திகரிப்பு மனதில் புத்தர் சொன்னேன்
        வடிவம்,
        உணர்வு, கருத்து, வடிவங்கள், நனவு ஆகியவற்றைப் பொறுத்தவரை, ‘இது
        என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு
        மாற்றங்கள் மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த வடிவத்தின் மாற்றம்
        மற்றும் மாறுபாடு, துக்கம், புலம்பெயர்வு, வலி, துன்பம் அல்லது விரோதம்
        எழும்.
        துன்பம் எழும் மற்றும் நிறுத்துதல் ஐந்து ஒருங்கிணைப்புகளில் நடைபெறுகிறது.
        க்ளிங்கிங்
        மற்றும் அல்லாத கிளர்ச்சி மூலம் எந்த கிளர்ச்சி மூலம் என்ன நான் உங்களை
        விரிவுபடுத்துவேன். இதை கேளுங்கள் மற்றும் கவனத்தை கவனியுங்கள், நான்
        பேசுவேன்
        அல்லாத
        கிளர்ச்சி மூலம் அல்லாத கிளர்ச்சி வடிவம், உணர்வு, கருத்து, வடிவங்கள்,
        நனவு, ‘இது என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’
        அவருக்கு, அந்த வடிவம் மாறும் மற்றும் மாறுபடுகிறது. அந்த வடிவத்தின்
        மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி, துன்பம்
        அல்லது விரக்தி அவரை எழுப்புகிறது.
        ஒரு
        நிராகரிக்கப்படாத சாதாரண தனிநபர் ஆட்சி, உணர்வு, கருத்து, வடிவங்கள்,
        நனவு, ‘இது என்னுடையது, இது என்னுடையது, இது என் சுயமாக இருக்கிறது.’
        அவருக்கு, அந்த வடிவம் மாறும் மற்றும் மாறுபடுகிறது. அந்த வடிவத்தின்
        மாற்றம் மற்றும் மாறுபாட்டுடன், அவருக்கு துக்கம், புலம்பெயர்வு, வலி,
        துன்பம் மற்றும் விரக்தியையும் ஏற்படுகிறது.
        சாத்தானி திறப்பு.
        -
        நான் உங்களை விரிவுபடுத்துவேன், பிக்ஹஸ், க்ளிங்கிங் மற்றும் அல்லாத
        கிளர்ச்சியின் மூலம் எந்த கிளர்ச்சி மற்றும் அல்லாத கிளர்ச்சி மூலம் என்ன.
        இதை கேளுங்கள் மற்றும் கவனத்தை கவனியுங்கள், நான் பேசுவேன்
        - ஆம், பந்தே, பிக்ஹஸ் பிகாவுக்கு பதிலளித்தார். பாகாவா பேசினார்:
        -
        மற்றும் பிக்ஹஸ், க்ளிங் மூலம் கிளர்ச்சி உள்ளதா? இங்கே, பிக்ஹஸ், ஒரு
        நிராகரிக்கப்படாத சாதாரண தனிநபர் குறிக்கோள் ‘இது என்னுடையது, நான்
        இதுதான், இது என் சுய.’ அவருக்கு, அந்த வடிவம் மாறும் மற்றும்
        மாறுபடுகிறது. அந்த வடிவத்தின் மாற்றம் மற்றும் மாறுபாட்டுடன், அவருக்கு
        துக்கம், புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியையும் ஏற்படுகிறது.
        அவர்
        ‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று அவர்
        கருதுகிறார். அவருக்கு மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த உணர்வு
        மாற்றம் மற்றும் மாறுபாடு கொண்டு, அவரை துக்கம், புலம்பல், வலி, துன்பம்
        மற்றும் விருந்து எழும்.
        ‘இது
        என்னுடையது என்று கருதுகிறது, நான் இதுதான், இது என் சுயமாக இருக்கிறது.’
        அவருக்கு, அந்த உணர்தல் மாற்றங்கள் மற்றும் மாறுபடும். அந்த கருத்தின்
        மாற்றம் மற்றும் மாறுபாடு ஆகியவற்றின் காரணமாக, அவருக்கு துக்கம்,
        புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியளிப்பு ஆகியவற்றில் எழுகிறது
        அவர்
        ‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று அவர்
        கருதுகிறார். அவருக்கு, இந்த கட்டடங்கள் மாறும் மற்றும் மாறுபடும். இந்த
        கட்டடங்களின் மாற்றம் மற்றும் மாறுபாடு ஆகியவற்றுடன், அவருக்கு துக்கம்,
        புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தியளவில் ஏற்படுகிறது.
        அவர்
        ‘இது என்னுடையது, நான் இதுதான், இது என் சுயமாக இருக்கிறது’ என்று நனவைப்
        பற்றி அவர் கருதுகிறார். அவருக்கு நனவு மாற்றங்கள் மற்றும் மாறுபடுகின்றன.
        அந்த நனவின் மாற்றத்தையும் மாறுபாட்டையும் கொண்டுவருவதன் மூலம், அவருக்கு
        துக்கம், புலம்பெயர்வு, வலி, துன்பம் மற்றும் விரக்தி ஆகியவற்றில்
        எழுகிறது. இந்த, பிக்ஹஸ், ஒட்டுதல் மூலம் கிளர்ச்சி எப்படி உள்ளது.
        மற்றும்
        எப்படி, பிக்ஹஸ், அல்லாத clinging மூலம் அல்லாத கிளர்ச்சி உள்ளது? இங்கே,
        பிக்ஹஸ், ஒரு அறிவுறுத்தப்பட்ட உன்னதமான சீசன் ‘இது என்னுடையது அல்ல, இது
        எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு, அந்த வடிவம் மாறும் மற்றும்
        மாறுபடுகிறது. அந்த வடிவத்தின் மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம்,
        புலம்பெயர்வு, வலி, துன்பம் அல்லது விரக்தி அவரை எழுப்புகிறது.
        ‘இது
        என்னுடையது அல்ல, இது அல்ல, இது எனக்கு இல்லை, இது என் சுயமாக இல்லை’
        என்று கருதுகிறார். அவருக்கு மாற்றங்கள் மற்றும் மாறுபடுகின்றன. அந்த
        உணர்வின் மாற்றம் மற்றும் மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி,
        துன்பம் அல்லது விரக்தி அவரை எழுப்புகிறது.
        ‘இது
        என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுயமாக இல்லை’ என்று
        கருதுகிறார். அவருக்கு, அந்த உணர்தல் மாற்றங்கள் மற்றும் மாறுபடும். அந்த
        உணர்வின் மாற்றம் மற்றும் மாறுபாடு, துக்கம், புலம்பெயர்வு, வலி, துன்பம்
        அல்லது விரக்தி ஆகியவை அவரை எழுகின்றன.
        ‘இது
        என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவருக்கு, இந்த
        கட்டடங்கள் மாறும் மற்றும் மாறுபடும். இந்த கட்டடங்களின் மாற்றம் மற்றும்
        மாறுபாடு, எந்த துக்கம், புலம்பெயர்வு, வலி, துன்பம் அல்லது விரக்தி அவரை
        எழுப்புகிறது.
        ‘இது
        என்னுடையது அல்ல, இது எனக்கு இல்லை, இது என் சுய அல்ல.’ அவரைப்
        பொறுத்தவரை என்று உணர்வு மாற்றுகிறது மற்றும் வேறுபடுகிறது. என்று உணர்வு
        மாற்றம் மற்றும் மாறுபாடும் இல்லை துக்கம் புலம்பலும் வலி, துன்பத்துடன்
        அல்லது விரக்தியிலும் அவரை எழுந்துள்ளன. இந்த bhikkhus, அல்லாத காக்கவும்
        மூலம் அல்லாத கிளர்ச்சி அங்கு எவ்வளவு உள்ளது.
        இது தான் புத்தர் ஞானம் அடைந்த போதி மரம்… | Bodhi Tree | Buddha | Thanthi TV



    104) Classical Telugu- క్లాసికల్ తెలుగు,
    Public


    మంచికోసం శుద్ధి మైండ్ బుద్ధ చెప్పారు
    ఫారం,
    ఫీలింగ్, పర్సెప్షన్, కట్టు, కాన్సియస్నెస్, గురించి వంటి ‘ఈ నాది, నేను
    ఈ, ఈ నా స్వీయ కాదు am.’ అతనికి, ఫారం మార్పులు మరియు varies.With మార్పు
    మరియు ఆ వైవిధ్యం ఫారం, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ
    ఉత్పన్నమయ్యే.
    బాధ తలెత్తే మరియు విరమణ ఐదు ఉద్రేకాలను జరుగుతుంది.
    నేను
    కాని తగులుకున్న ద్వారా తగులుకున్న మరియు కాని పోరాటాల ద్వారా ఆందోళన
    ఏమిటో వివరించు ఉంటుంది. ఈ వినండి మరియు ధ్యాస, నేను మాట్లాడటం కమిటీ
    non-clinging.Here
    ద్వారా కాని ఆందోళన, ఒక ఆదేశాలు నోబుల్ శిష్యుడు ఫారం, ఫీలింగ్,
    పర్సెప్షన్, కట్టు, కాన్సియస్నెస్, చా ‘ఈ నాది, నేను ఈ ఉన్నాను, ఈ నా స్వీయ
    కాదు.’ అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు మరియు
    వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
    ఎదురవుతాయి.
    ఒక
    uninstructed సామాన్య వ్యక్తి సంబంధించి ఫారం, ఫీలింగ్, పర్సెప్షన్,
    కట్టు, కాన్సియస్నెస్, వంటి ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’
    అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు మరియు వైవిధ్యం తో,
    దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
    Sāvatthi ప్రారంభ.
    -
    నేను మీరు bhikkhus వివరించు, నాన్-తగులుకున్న ద్వారా తగులుకున్న మరియు
    కాని పోరాటాల ద్వారా ఆందోళన ఏమిటి. ఈ వినండి మరియు ధ్యాస, నేను మాట్లాడటం
    కమిటీ
    - అవును, భంటే, Bhagavā వరకు bhikkhus సమాధానం. Bhagavā విధంగా మాట్లాడుతున్నారు:
    -
    ఎలా, bhikkhus, తగులుకున్న ద్వారా అక్కడ ఆందోళన ఉంది? ఇక్కడ, bhikkhus, ఒక
    uninstructed సామాన్య వ్యక్తి సంబంధించి రూపం ‘ఈ గని ఉంది, నేను ఈ
    ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క
    మార్పు మరియు వైవిధ్యం తో, దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ
    అతనికి అక్కడ ఎదురవుతాయి.
    అతను
    ఫీలింగ్ చా ‘ఈ గని, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఆ ఫీలింగ్
    మార్పులు మరియు విభిన్నంగా. అనుభూతుల మార్పు మరియు వైవిధ్యం తో, దుఃఖము,
    lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
    అతను
    పర్సెప్షన్ చా ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి
    కోసం, ఆ జ్ఞానము మార్చుకొని మారుతుంది. ఆ జ్ఞానము యొక్క మార్పు మరియు
    వైవిధ్యం తో, అతనికి అక్కడ ఉత్పన్నమయ్యే బాధ, lamentation, నొప్పి, బాధ
    మరియు నిరాశ
    అతను
    కట్టు చా ‘, ఈ గని ఉంది నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఈ కట్టు
    మార్చడానికి మరియు మారుతూ ఉంటాయి. ఈ కట్టు మార్పు మరియు వైవిధ్యం తో,
    దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ ఎదురవుతాయి.
    అతను
    స్పృహ విషయంలో ‘ఈ గని ఉంది, నేను ఈ ఉన్నాను, ఈ నా నేనే ఉంది.’ అతనికి, ఆ
    కాన్షియస్నెస్ మార్చుకొని మారుతుంది. ఆ కాన్షియస్నెస్ మార్పు మరియు
    వైవిధ్యం తో, దుఃఖము, lamentation, నొప్పి, బాధ మరియు నిరాశ అతనికి అక్కడ
    ఎదురవుతాయి. ఈ bhikkhus, తగులుకున్న ద్వారా ఆందోళన ఉంది ఎలా ఉంది.
    ఎలా,
    bhikkhus, అక్కడ కాని తగులుకున్న ద్వారా కాని ఆందోళన ఉంది? ఇక్కడ,
    bhikkhus, ఒక ఆదేశాలు నోబుల్ శిష్యుడు ఫారం ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా
    స్వీయ కాదు.’ చా అతనికి, ఫారం మార్చుకొని అప్పడు. ఆ రూపం యొక్క మార్పు
    మరియు వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
    ఎదురవుతాయి.
    అతను
    ఫీలింగ్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఆ
    ఫీలింగ్ మార్పులు మరియు విభిన్నంగా. అనుభూతుల మార్పు మరియు వైవిధ్యం తో, ఏ
    బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
    అతను
    పర్సెప్షన్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి కోసం, ఆ
    జ్ఞానము మార్చుకొని మారుతుంది. ఆ జ్ఞానము యొక్క మార్పు మరియు వైవిధ్యం
    తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
    అతను
    కట్టు చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఈ కట్టు
    మార్చడానికి మరియు మారుతూ ఉంటాయి. ఈ కట్టు మార్పు మరియు వైవిధ్యం తో, ఏ
    బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని ఎదురవుతాయి.
    అతను
    కాన్సియస్నెస్ చా ‘ఈ గని కాదు, నేను ఈ కాను, ఈ నా స్వీయ కాదు.’ అతనికి, ఆ
    కాన్షియస్నెస్ మార్చుకొని మారుతుంది. ఆ కాన్షియస్నెస్ మార్పు మరియు
    వైవిధ్యం తో, ఏ బాధా, lamentation, నొప్పి, బాధ లేదా నిరాశ అతని
    ఎదురవుతాయి. ఈ bhikkhus, కాని తగులుకున్న ద్వారా కాని ఆందోళన ఉంది ఎలా
    ఉంది.







  • 地獄のミサワ イェス オッケー はいー GIF - Jigoku No Misawa GIFs



  • 105) Classical Thai-ภาษาไทยคลาสสิก,

    ทำดีใจใจที่ดีกล่าวว่าพระพุทธเจ้า
    เกี่ยวกับรูปแบบความรู้สึกการรับรู้การประดิษฐ์จิตสำนึกตามที่
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉัน’
    สำหรับเขาแบบฟอร์มการเปลี่ยนแปลงและแตกต่างกันไปด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของรูปแบบนั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์หรือสิ้นหวังเกิดขึ้น
    สิ่งที่เกิดขึ้นและหยุดชะงักของความทุกข์เกิดขึ้นในห้ามวลรวม
    ฉันจะอธิบายถึงคุณว่าอะไรคือความปั่นป่วนผ่านการยึดเกาะและไม่ปั่นป่วนผ่านการไม่ยึดเกาะ ฟังสิ่งนี้และใส่ใจอย่างใกล้ชิดฉันจะพูด
    ไม่ใช่ความปั่นป่วนผ่านการไม่จัดรูปแบบที่ไม่ใช่ศิษย์โนเบิลที่ได้รับคำแนะนำจากรูปแบบความรู้สึกการรับรู้การประดิษฐ์จิตสำนึกในฐานะที่เป็น
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉันเอง’
    สำหรับเขาแบบฟอร์มการเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของรูปแบบนั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    ส่วนบุคคลสามัญที่ไม่มีสิ่งกีดขวางความรู้สึก,
    ความรู้สึก, การรับรู้, การผลิต, จิตสำนึก, เป็น
    ‘นี่คือของฉันฉันเป็นแบบนี้เป็นตัวของฉันเอง’
    สำหรับเขาแบบฟอร์มการเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของรูปแบบนั้นมีความเศร้าโศกเสียใจความเจ็บปวดความเจ็บปวดและสิ้นหวัง
    การเปิดSāvatthi
    - ฉันจะอธิบายคุณ Bhikkhus ความปั่นป่วนผ่านการยึดเกาะและไม่ปั่นป่วนผ่านการไม่ยึดเกาะ ฟังสิ่งนี้และใส่ใจอย่างใกล้ชิดฉันจะพูด
    - ใช่ Bhante ตอบ Bhikkhus ไปยังBhagavā Bhagavāพูดว่า:
    -
    และอย่างไร Bhikkhus มีความปั่นป่วนผ่านการยึดเกาะ? ที่นี่ Bhikkhus
    ซึ่งเป็นส่วนหนึ่งของบุคคลธรรมดาในรูปแบบที่เป็นสิ่งกีดขวางเป็น
    ‘นี่คือของฉันฉันเป็นแบบนี้นี่เป็นตัวของฉันเอง’
    สำหรับเขาแบบฟอร์มการเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของรูปแบบนั้นมีความเศร้าโศกเสียใจความเจ็บปวดความเจ็บปวดและสิ้นหวัง
    เขาเคารพความรู้สึกเป็น
    ‘นี่คือของฉันฉันเป็นแบบนี้นี่เป็นตัวของฉัน’
    สำหรับเขาความรู้สึกที่เปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและความแปรปรวนของความรู้สึกนั้นมีความเศร้าโศกเสียใจความเจ็บปวดความเจ็บปวดและความสิ้นหวัง
    เขาขอแสดงความนับถือการรับรู้ว่า
    ‘นี่คือของฉันฉันเป็นแบบนี้นี่เป็นตัวของฉัน’
    สำหรับเขาการรับรู้การเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของการรับรู้นั้นเกิดขึ้นในพระองค์เสียใจที่คร่ำครวญความเจ็บปวดความทุกข์ทรมานและสิ้นหวัง
    เขาขอแสดงความนับถือการผลิตเป็น
    ‘นี่คือของฉันฉันเป็นอย่างนี้นี่เป็นตัวของฉัน’
    สำหรับเขาการประดิษฐ์เหล่านี้เปลี่ยนไปและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของการผลิตเหล่านี้มีความเศร้าโศกเศร้าโศกเจ็บปวดความเจ็บปวดความทุกข์ทรมานและสิ้นหวัง
    เขานึกถึงจิตสำนึกในฐานะ
    ‘นี่คือของฉันฉันเป็นอย่างนี้นี่เป็นตัวของฉัน’
    สำหรับเขาการเปลี่ยนแปลงที่มีสติและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของจิตสำนึกนั้นเกิดขึ้นในความเศร้าโศกเศร้าโศกเจ็บปวดความเจ็บปวดและสิ้นหวัง
    สิ่งนี้ Bhikkhus เป็นวิธีที่มีความปั่นป่วนผ่านการยึดเกาะ
    และวิธีการที่
    Bhikkhus ไม่มีความปั่นป่วนผ่านการไม่ยึดเกาะ? ที่นี่ Bhikkhus
    หัวหน้าลูกศิษย์ที่มีเกียรติเคารพในรูปแบบที่
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉัน’
    สำหรับเขาแบบฟอร์มการเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของรูปแบบนั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    เขาเคารพความรู้สึกว่า
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉัน’
    สำหรับเขาความรู้สึกที่เปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของความรู้สึกนั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    เขาขอแสดงความนับถือการรับรู้ว่า
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่เรื่องนี้นี่ไม่ใช่ตัวของฉันเอง’
    สำหรับเขาการรับรู้การเปลี่ยนแปลงและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของการรับรู้นั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    เขาขอแสดงความนับถือการผลิตเป็น
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉันเอง’
    สำหรับเขาการประดิษฐ์เหล่านี้เปลี่ยนไปและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของการผลิตเหล่านี้ไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    เขาขอแสดงความนับถือในฐานะที่เป็น
    ‘นี่ไม่ใช่ของฉันฉันไม่ใช่สิ่งนี้นี่ไม่ใช่ตัวของฉัน’
    สำหรับเขาการเปลี่ยนแปลงที่มีสติและแตกต่างกันไป
    ด้วยการเปลี่ยนแปลงและการเปลี่ยนแปลงของจิตสำนึกนั้นไม่มีความเศร้าโศกคร่ำครวญความเจ็บปวดความทุกข์ทรมานและความสิ้นหวังเกิดขึ้นในตัวเขา
    สิ่งนี้ Bhikkhus เป็นวิธีที่ไม่มีความปั่นป่วนผ่านการไม่ยึดติด
    กว่าจะรัก | สบายดีหรือเปล่า | วง XYZ | We Kid Thailand เด็กร้องก้องโลก

  • اچھا صاف کرو دماغ نے کہا کہ بدھ
    فارم،
    احساس، خیال، تشکیل، شعور، شعور کے بارے میں، جیسا کہ یہ میرا نہیں ہے،
    میں یہ نہیں ہوں، یہ میرا خود نہیں ہے. ‘ اس کے لئے، اس کی شکل میں تبدیلی
    اور مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت،
    درد، تکلیف اور ناراضگی پیدا ہوتی ہے.
    پانچ مجموعوں میں درد کی بڑھتی ہوئی اور تکلیف ہوتی ہے.
    میں
    آپ کو بے نقاب کروں گا کہ غیر مسدود کرنے کے ذریعے گھومنے اور غیر طہارت
    کے ذریعے آتشبازی کیا ہے. اس کو سنیں اور توجہ دینا، میں بات کروں گا
    غیر
    طہارت کے ذریعے غیر طلاق، ایک ہدایت، احساس، تصور، تشکیل، شعور کے طور پر
    ایک ہدایت عظیم شاگرد، شعور کے طور پر ‘یہ میرا نہیں ہے، میں یہ نہیں ہے،
    یہ میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس فارم
    کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور ناراضگی اس
    میں پیدا ہوتی ہے.
    ایک
    غیر منظم شدہ عام انفرادی طور پر فارم، احساس، خیال، تخلیق، شعور، جیسا کہ
    ‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس کے لئے، وہ تبدیلیاں اور
    مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے ساتھ، اس میں غم، مادہ،
    درد، درد اور ناامیدی میں پیدا ہوتا ہے.
    سٹیتی افتتاحی.
    -
    میں آپ کو بے نقاب کروں گا، بھیکفس، غیر چڑھنے کے ذریعے گھومنے اور غیر
    جانبداری کے ذریعے آتشبازی کیا ہے. اس کو سنیں اور توجہ دینا، میں بات کروں
    گا
    جی ہاں، بھٹی نے بھگاہ کو بھگاہ کو جواب دیا. بھگوا نے اس طرح سے کہا:
    اور
    کس طرح، بھوکھس، وہاں گھومنے کے ذریعے تحریک ہے؟ یہاں، بھیکفس، ایک غیر
    منظم شدہ عام انفرادی طور پر ‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس
    کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس فارم کی تبدیلی اور تبدیلی کے
    ساتھ، اس میں غم، مادہ، درد، درد اور ناامیدی میں پیدا ہوتا ہے.
    وہ
    اس کے بارے میں محسوس کرتے ہیں کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود
    ہے. ‘ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس احساس کی تبدیلی اور
    تبدیلی کے ساتھ، وہاں اس میں غم، ماتحت، درد، مصیبت اور ناامیدگی پیدا ہوتی
    ہے.
    وہ
    اس بات کا یقین کرتا ہے کہ ‘یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے.’ اس
    کے لئے، اس تصور میں تبدیلی اور مختلف ہوتی ہے. اس تصور کی تبدیلی اور
    تبدیلی کے ساتھ، وہاں اس میں غم، ماتحت، درد، مصیبت اور ناامیدگی پیدا ہوتی
    ہے
    وہ
    اس طرح کے طور پر تیار ہیں جیسا کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود
    ہے. ‘ اس کے لئے، یہ تخلیق تبدیلیاں اور مختلف ہوتی ہیں. ان نظریات کی
    تبدیلی اور تبدیلی کے ساتھ، اس میں غم، مادہ، درد، مصیبت اور ناامیدی میں
    پیدا ہوتا ہے.
    وہ
    شعور کا احترام کرتا ہے جیسا کہ یہ میرا ہے، میں یہ ہوں، یہ میرا خود ہے. ‘
    اس کے لئے، شعور میں تبدیلی اور مختلف ہوتی ہے. اس شعور کی تبدیلی اور
    تبدیلی کے ساتھ، اس میں غم، مادہ، درد، درد اور ناامیدی میں پیدا ہوتا ہے.
    یہ، Bhikkhus، یہ ہے کہ کس طرح گھومنے کے ذریعے تحریک ہے.
    اور
    کس طرح، بھوکھس، غیر طلاق کے ذریعے غیر طہارت نہیں ہے؟ یہاں، بھیکفس، ایک
    ہدایت کے عظیم شاگرد کا تعلق فارم کے طور پر ‘یہ میرا نہیں ہے، میں یہ نہیں
    ہوں، یہ میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس
    فارم کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور
    ناراضگی اس میں پیدا ہوتی ہے.
    وہ
    اس کے بارے میں محسوس کرتے ہیں ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ
    میرا خود نہیں ہے.’ اس کے لئے، وہ تبدیلیاں اور مختلف ہوتی ہے. اس احساس کی
    تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، درد، اور ناراضگی اس میں
    پیدا ہوتا ہے.
    وہ
    اس بات کا یقین کرتا ہے کہ ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ میرا
    خود نہیں ہے.’ اس کے لئے، اس تصور میں تبدیلی اور مختلف ہوتی ہے. اس تصور
    کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، درد، اور ناراضگی اس
    میں پیدا ہوتا ہے.
    وہ
    اس طرح کے طور پر تیار ہیں ‘یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ میرا
    خود نہیں ہے.’ اس کے لئے، ان اورموضو تبدیل کرنے اور مختلف ہوتی ہیں. ان
    نظریات کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، مصیبت اور نہ
    ہی ناامیدی اس میں پیدا ہوتی ہے.
    وہ
    شعور کا احترام کرتا ہے جیسا کہ یہ میرا نہیں ہے، میں یہ نہیں ہوں، یہ
    میرا خود نہیں ہے. ‘ اس کے لئے، کہ شعور میں تبدیلی اور مختلف ہوتی ہے. اس
    شعور کی تبدیلی اور تبدیلی کے ساتھ، کوئی غم، ماتحت، درد، تکلیف اور
    ناراضگی اس میں پیدا ہوتی ہے. یہ bhikkhus، غیر معلق ذریعے غیر تحریک ہے کس
    طرح ہے.
    Is there GOD or not ? What did Buddha say ?
    For a long time mankind has been searching answer for answer of thi

    112) Classical Vietnamese-Tiếng Việ,

    Làm tốt tịnh hóa tâm thức nói Phật
    Về
    Mẫu, thọ, tưởng, Fabrications, ý thức, như ‘này không phải của tôi là,
    tôi không này, đây không phải là tự ngã của tôi.’ Đối với ông, rằng
    những thay đổi Form và varies.With sự thay đổi và sự thay đổi đó Form,
    không có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh.
    Sự chấm dứt phát sinh và đau khổ diễn ra trong năm uẩn.
    Tôi
    sẽ trình bày chi tiết các bạn là những gì kích động qua bám víu và
    không kích động qua không bám víu. Nghe này và chú ý, tôi sẽ nói
    Không
    kích động qua non-clinging.Here, một đệ tử cao quý chỉ coi Mẫu, thọ,
    tưởng, Fabrications, ý thức, như ‘này không phải của tôi là, tôi không
    này, đây không phải là tự ngã của tôi.’ Đối với ông, rằng Form thay đổi
    và thay đổi. Với sự thay đổi và sự thay đổi đó Form, không có nỗi buồn,
    bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
    Một
    uninstructed bình thường liên quan cá nhân Mẫu, thọ, tưởng,
    Fabrications, ý thức, như ‘Đây là của tôi, tôi này, đây là tự ngã của
    tôi.’ Đối với ông, rằng Form thay đổi và thay đổi. Với sự thay đổi và
    biến thể của mẫu đó, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền não
    và tuyệt vọng.
    Các Savatthi khai mạc.
    -
    Tôi sẽ trình bày chi tiết bạn, các Tỳ kheo, là những gì kích động qua
    bám víu và không kích động qua không bám víu. Nghe này và chú ý, tôi sẽ
    nói
    - Vâng, Bhante, trả lời các Tỳ kheo hãy các Bhagava. Các Bhagava nói như sau:
    -
    Và làm thế nào, các Tỳ kheo, là có kích động qua bám víu? Ở đây, các Tỳ
    kheo, một uninstructed bình thường cá nhân liên quan Mẫu như ‘Đây là
    của tôi, tôi này, đây là tự ngã của tôi.’ Đối với ông, rằng Form thay
    đổi và thay đổi. Với sự thay đổi và biến thể của mẫu đó, có nảy sinh
    trong ông nỗi buồn, bi, khổ, phiền não và tuyệt vọng.
    Ông
    coi cảm giác như ‘Đây là của tôi, tôi này, đây là tự ngã của tôi.’ Đối
    với ông, rằng những thay đổi cảm giác và thay đổi. Với sự thay đổi và
    biến thể của cảm giác đó, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền
    não và tuyệt vọng.
    Ông
    coi Perception là ‘này là của tôi, tôi này, đây là tự ngã của tôi.’ Đối
    với ông, Perception rằng những thay đổi và thay đổi. Với sự thay đổi và
    biến thể của Perception đó, có nảy sinh trong ông nỗi buồn, bi, khổ,
    phiền não và tuyệt vọng
    Ông
    coi Fabrications như ‘Đây là của tôi, tôi này, đây là tự ngã của tôi.’
    Đối với ông, những Fabrications thay đổi và thay đổi. Với sự thay đổi và
    biến thể của những Fabrications, có nảy sinh trong ông nỗi buồn, bi,
    khổ, phiền não và tuyệt vọng.
    Ông
    coi ý thức là ‘này là của tôi, tôi này, đây là tự ngã của tôi.’ Đối với
    ông, ý thức rằng những thay đổi và thay đổi. Với sự thay đổi và biến
    thể của ý thức rằng, có nảy sinh trong ông nỗi buồn, bi, khổ, phiền não
    và tuyệt vọng. , Tỳ kheo này, là làm thế nào có kích động qua bám víu.

    làm thế nào, các Tỳ kheo, là có phi kích động qua không bám víu? Ở đây,
    các Tỳ kheo, một đệ tử cao quý chỉ coi Biểu mẫu làm ‘Đây không phải là
    của tôi, tôi không này, đây không phải là tự ngã của tôi.’ Đối với ông,
    rằng Form thay đổi và thay đổi. Với sự thay đổi và sự thay đổi đó Form,
    không có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh
    trong hắn.
    Ông
    coi cảm giác như ‘Đây không phải là của tôi, tôi không này, đây không
    phải là tự ngã của tôi.’ Đối với ông, rằng những thay đổi cảm giác và
    thay đổi. Với sự thay đổi và biến thể của cảm giác rằng, không có nỗi
    buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
    Ông
    coi Perception là ‘Đây không phải là của tôi, tôi không này, đây không
    phải là tự ngã của tôi.’ Đối với ông, Perception rằng những thay đổi và
    thay đổi. Với sự thay đổi và biến thể của Perception rằng, không có nỗi
    buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn.
    Ông
    coi Fabrications như ‘Đây không phải là của tôi, tôi không này, đây
    không phải là tự ngã của tôi.’ Đối với ông, những Fabrications thay đổi
    và thay đổi. Với sự thay đổi và biến thể của những Fabrications, không
    có nỗi buồn, bi, khổ, phiền não cũng không tuyệt vọng nảy sinh trong
    hắn.
    Ông
    coi ý thức là ‘Đây không phải là của tôi, tôi không này, đây không phải
    là tự ngã của tôi.’ Đối với ông, ý thức rằng những thay đổi và thay
    đổi. Với sự thay đổi và biến thể của ý thức rằng, không có nỗi buồn, bi,
    khổ, phiền não cũng không tuyệt vọng nảy sinh trong hắn. , Tỳ kheo này,
    là làm thế nào có phi kích động qua không bám víu.
    Người càng tĩnh tâm thì trí tuệ càng cao và tầm nhìn càng xa
  • For The Gain of the Many and For the Welfare of the Many



     


     








    Uttar Pradesh Chief Minister and Bahujan Samaj Party (BSP) President Mayawati is optimistic that the BSP will, sooner or later, form a government in Maharashtra as, according to her, the people are fed up with the anti-Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath policies of both the Congress and the BJP.


    Throughout her hour-long address at Shivaji Park on Sunday, Mayawati kept harping on “when the BSP comes to power in Maharashtra” much to the amusement of the one lakh plus gathering at the venue.


    Mayawati, in her first-ever visit to Mumbai after becoming the chief minister, said that once the BSP wrests power in Maharashtra the policies implemented for the welfare of Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharath in Uttar Pradesh would be implemented here too as both the popular parties in the state have turned a blind eye to the issue.








    For many years now people have predicted megastar CHIRANJEEVI is going to follow his predecessors like NTR and RAJNIKANTH and enter politics but Chiru has proved these predictions wrong by staying away from politics. Looks like now they have shifted their focus to his kid brother PAWAN KALYAN. Tinsel town is rife with speculations about Pawan Kalyan throwing his hat into the ring, come next elections. The star has recently donated a crore to the Common Man Protection Force, an organization floated by him. According to the sources, some leaders of the state BSP (Bahujan Samaj Party) have met Pawan recently to discuss the idea. It will be interesting to see whether Pawan does what his megastar brother has not.





    veedini anchana veyalem

    Saturday, December 1, 2007

    Pawan Kalyan to enter politics?


    For many years now people have predicted megastar Chiranjeevi is going to follow his predecessors like NTR and Rajnikanth and enter politics but Chiru has proved these predictions wrong by staying away from politics.

    Looks like now they have shifted their focus to his kid brother Pawan Kalyan.

    Tinseltown is rife with speculations about Pawan Kalyan throwing his hat into the ring, come next elections.

    The star has recently donated a crore to the Common Man Protection Force, an organisation floated by him.

    According to the sources, some leaders of the state BSP (Bahujan Samaj Party) have met Pawan recently to discuss the idea. It will be interesting to see whether Pawan does what his megastar brother has not.



    Sunday, 2 December 2007





    The Indian Express Headlines : Monday, December 03, 2007







    Time for social brotherhood: Maya



    Express News Service


    Kolkata, December 2: After her landslide victory in the Uttar Pradesh polls early this year, Bahujan Samaj Party (BSP) chief Mayawati on Sunday whipped up support for her party in West Bengal.


    She called for the setting up of an egalitarian society by fostering brotherhood among all castes. The BSP leader said while there was need to uplift the Original Inhabitants of Jambudvipa that is the Great Prabuddha Bharth, the backward classes and the religious minorities, one could not usher in progress if one snaps all links with the upper classes.


    “We have to direct our efforts to improving the condition of the oppressed among the backward classes and minorities. But in the process, we should also work for the betterment of the economically weaker sections among the upper classes,” Mayawati said at a rally in the city. The efforts have to come from the state Government which must introduce the necessary amendments in the existing laws.


    Accusing the Congress and the BJP of launching a propaganda that the BSP was against the upper castes, she said: “If that is so, then why did the Congress ally with us in 1996? The BJP was also associated with us for some time.”


    Advocating reservations in the private sector, she accused the governments at the Centre — the UPA and the previous NDA Government — and the Left Front Government in West Bengal of gradually doing away with reservation. “They are privatising the PSUs on the pretext that they are loss-making units,” she said. Mayawati, however, clarified that her party was not against privatisation but said some jobs should be reserved for the oppressed classes .


    The BSP supremo also criticised the violence in Nandigram and said that if the BSP came to power, it will ensure that such incidences do not occur. She also called for replicating the UP“pattern” of development in Bengal.


    World-365



    Saturday, December 1, 2007





    Voters of karnataka be careful





    Voters of karnataka should be very careful. This serpent Mayawathi has plan across the borders of Uttar pradesh. She has plans to contest the election in Gujarath and Karnataka. Brahmins should be very careful about the plans of Bahujan samaj party .

    The party of Uttar pradesh have plan in the national level. It wants to capture the government at the centre also. People of karnataka should vote the BJP in huge numbers and teach Mayawathi a lesson so that she will keep quiet as CM of uttar pradesh. What else she wants? That itself is too much for her.


    Ahmedabad Info - Information, News, History, Guide about Ahmedabad, Gujarat India



    Nominees bring out Cong fissures
    By Newz(Mr. K)
    In Khadia, in the heart of Ahmedabad, the son of former party president Prabodh Rawal has been given the Congress ticket, but local worker Jagat Shukla is likely to contest as well. Some of them may well contest on Bahujan Samaj Party
    Ahmedabad Info - Information,… - http://ahmedabad-info.blogspot.com/




    Friday, November 30





    Nominees bring out Cong fissures





    When a party has been out of power for 12 years, overt signs of dissidence fade away on their own, as there are few spoils of office or patronage to fight over. Unlike the BJP dissidents, Congress faction leaders and their followers have not been vocal about their differences for some time now. But that does not mean the differences have ceased to exist.

    This fact was brought starkly home during ticket distribution in the past few days when supporters of aspirants who had been denied ransacked the Congress office in Ahmedabad, smashing window panes and chairs.

    “It only shows that Congress’s chances of winning are bright. That is why so many people want Congress tickets,” said Sriprakash Jaiswal, the Union Minister of State for Home, on a visit to the state.

    The main faultlines in the Congress lie between the original partymen and those who joined later — mainly followers of the late Chimanbhai Patel, who merged his Janata Dal (Gujarat) with the Congress in the early 1990s, as well as those of Union Textiles Minister Shankersinh Vaghela, formerly a top BJP leader, who quit to form the Rashtriya Janata Party (RJP) which also eventually merged with the Congress.

    The intense factionalism was evident in the repeated changes of the Gujarat Congress unit’s president in the past few years: CD Patel yielded place to Vaghela, who in turn gave way to BKGadvi, who was replaced by Amarsinh Chaudhury, till finally Bharatsinh Solanki took over.

    Thus in Meghraj constituency of Sabarkantha district, one of the ‘original’ Congressmen, Jasubhai Patel, has entered the electoral fray as a rebel after the Congress ticket went to Vaghela’s son.

    In Khadia, in the heart of Ahmedabad, the son of former party president Prabodh Rawal has been given the Congress ticket, but local worker Jagat Shukla is likely to contest as well. Some of them may well contest on Bahujan Samaj Party tickets too.

    Gujarat Pradesh Congress Committee spokesman Hashmukh Patel, however, insisted that none of the rebels posed a serious threat to the official candidates.

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