Fear What do Matteyya Awakened One with Awareness
quotes teach us about fear?
Trade your fear for freedom.
“Even death is
not to be feared by one who has lived wisely.”
“The whole secret of
existence is to have no fear.
Never fear what will become of you, depend
on no one. Only the moment you reject all help are you freed.”
“When one
has the feeling of dislike for evil, when one feels tranquil, one finds
pleasure in listening to good teachings; when one has these feelings and
appreciates them, one is free of fear.
”Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth
what is gained by practicing concentration.reply is, “Nothing!”
“However ,
what is lost is
Anger,Anxiety,Depression,
”The
right to life, meaningless without the right to livelihood, has been
suspended by invoking the Disaster Management Act which does not empower
the kind of sweeping restrictions now in place
perceiving of impermanence, bhikkhus, developed and frequently
practiced, removes all sensual passion, removes all passion for material
existence, removes all passion for becoming, removes all ignorance,
removes and abolishes all conceit of “I am.”
as in the autumn a farmer, plowing with a large plow, cuts through all
the spreading rootlets as he plows; in the same way, bhikkhus, the
perceiving of impermanence, developed and frequently practiced, removes
all sensual passion… removes and abolishes all conceit of “I am.”
would be better, bhikkhus, if an uninstructed ordinary person regarded
this body, made of the four great elements, as himself rather than the
mind. For what reason? This body is seen to continue for a year, for two
years, five years, ten years, twenty years, fifty years, a hundred
years, and even more. But of that which is called mind, is called
thought, is called consciousness, one moment arises and ceases as
another continually both day and night.
five aggregates, monks, are anicca, impermanent; whatever is
impermanent, that is dukkha, unsatisfactory; whatever is dukkha, that is
without attaa, self. What is without self, that is not mine, that I am
not, that is not my self. Thus should it be seen by perfect wisdom
(sammappa~n~naaya) as it really is. Who sees by perfect wisdom, as it
really is, his mind, not grasping, is detached from taints; he is
liberated.
Matteyya Awakened One with Awareness gives five very striking similes
to illustrate the ephemeral nature of the five aggregates. He compares
material form to a lump of foam, feeling to a bubble, perception to a
mirage, mental formations to a plantain trunk (which is pithless,
without heartwood), and consciousness to an illusion, and asks: “What
essence, monks, could there be in a lump of foam, in a bubble, in a
mirage, in a plantain trunk, in an illusion?”
material form there be: whether past, future, or present; internal or
external; gross or subtle; low or lofty; far or near; that material form
the monk sees, meditates upon, examines with systematic attention, he
thus seeing, meditating upon, and examining with systematic attention,
would find it empty, he would find it insubstantial and without essence.
What essence, monks, could there be in material form?
we see that a more advanced range of thought comes with the analysis of
the five aggregates. It is at this stage that right understanding known
as insight (vipassanaa) begins to work. It is through this insight that
the true nature of the aggregates is grasped and seen in the light of
the three characteristics (ti-lakkhana), namely: impermanence,
unsatisfactoriness, and no-self.
is not only the five aggregates that are impermanent, unsatisfactory,
and without self, but the causes and conditions that produce the
aggregates are also impermanent, unsatisfactory, and without self. This point the Matteyya Awakened One with Awareness makes very clear:
form, feeling, perception, mental formations and consciousness, monks,
are impermanent (anicca). Whatever causes and conditions there are for
the arising of these aggregates, they, too, are impermanent. How monks,
could aggregates arisen from what is impermanent, be permanent?
form… and consciousness, monks, are unsatisfactory (dukkha); whatever
causes and conditions there are for the arising of these aggregates,
they too are unsatisfactory. How, monks, could aggregates arise from
what is unsatisfactory be pleasant or pleasurable?
form… and consciousness, monks, are without a self (anattaa);
whatever causes and conditions there are for the arising of these
aggregates, they, too are without self. How, monks, could aggregates
arise from what is without self be self (attaa)?
instructed noble disciple (sutavaa ariyasaavako), monks, seeing thus
becomes dispassionate towards material form, feeling, perception, mental
formations and consciousness: Through dispassion he is detached;
through detachment he is liberated; in liberation the knowledge comes to
be that he is liberated, and he understands: Destroyed is birth, lived
is the life of purity, done is what was to be done, there is no more of
this to come [meaning that there is no more continuity of the
aggregates, that is, no more becoming or rebirth].
Matteyya Awakened One with Awareness speaks of three kinds of illusion
or perversions (vipallaasa, Skt. viparyaasa) that grip man’s mind,
namely: the illusions of perception, thought, and view (sa~n~naa
vipallaasa; citta vipallaasa; di.t.thi vipallaasa).[2] Now when a man is
caught up in these illusions he perceives, thinks, and views
incorrectly.
perceives permanence in the impermanent; satisfactoriness in the
unsatisfactory (ease and happiness in suffering); self in what is not
self (a soul in the soulless); beauty in the repulsive.
thinks and views in the same erroneous manner. Thus each illusion works
in four ways (AN 4.49), and leads man astray, clouds his vision, and
confuses him. This is due to unwise reflections, to unsystematic
attention (ayoniso manasikaara). Right understanding (or insight
meditation — vipassanaa) alone removes these illusions and helps man to
cognize the real nature that underlies all appearance. It is only when
man comes out of this cloud of illusions and perversions that he shines
with true wisdom like the full moon that emerges brilliant from behind a
black cloud.
aggregates of mind and body, being ever subject to cause and effect, as
we saw above, pass through the inconceivably rapid moments of arising,
presently existing, and ceasing (uppaada, .thiti, bha”nga), just as the
unending waves of the sea or as a river in flood sweeps to a climax and
subsides. Indeed, human life is compared to a mountain stream that flows
and rushes on, changing incessantly (AN 7.70) “nadisoto viya,” like a
flowing stream.
that renowned Greek philosopher, was the first Western writer to speak
about the fluid nature of things. He taught the Panta Rhei doctrine, the
flux theory, at Athens, and one wonders if that teaching was
transmitted to him from India.
is no static being,” says Heraclitus, “no unchanging substratum.
Change, movement, is Lord of the Universe. Everything is in a state of
becoming, of continual flux (Panta Rhei).”
continues: “You cannot step twice into the same river; for fresh waters
are ever flowing in upon you.” Nevertheless one who understands the
root of the Dhamma would go a step further and say: The same man cannot
step twice into the same river; for the so called man who is only a
conflux of mind and body, never remains the same for two consecutive
moments.”[3]
is said that through insight meditation (vipassanaa) one sees things as
they really are (yathaabhuutam) and not as they appear to be. Viewing
things as they really are implies, as we discussed above, seeing the
impermanent, unsatisfactory, and no-self nature of all conditioned and
component things. To such a meditative disciple of the Matteyya Awakened
One with Awareness the “world” is not the external or the empirical
world, but the human body with its consciousness. It is the world of the
five aggregates of clinging (pa~nca upaadaanakkhandaa). It is this that
he tries to understand as impermanent, unsatisfactory, and without self
or soul. It is to this world of body and mind that the Matteyya
Awakened One with Awareness referred to when he said to Mogharaaja,
“Ever mindful, Mogharaaja, see the world as void (su~n~na); having given
up the notion of a self [underlying it] — so may one overcome death
(Maara); The King of Death sees not one who thus knows the world” (Sutta
Nipaata).
not self, perception is not self, mental formations are not self,
consciousness is not self. Then what self do selfless deeds affect?”
Matteyya Awakened One with Awareness, reading the thought of the monk’s
mind, said, “The question was beside the point” and made the monk
understand the impermanent, unsatisfactory, and non-self nature of the
aggregates.
is wrong to say that the doer of the deed is the same as the one who
experiences its results. It is equally wrong to say that the doer of the
deed and the one who experiences its results are two different
persons,”[4] for the simple reason that what we call life is a flow of
psychic and physical processes or energies, arising and ceasing
constantly; it is not possible to say that the doer himself experiences
results because he is changing now, every moment of his life; but at the
same time you must not forget the fact that the continuity of life that
is the continuance of experience, the procession of events is not lost;
it continues without a gap. The child is not the same as an adolescent,
the adolescent is not the same as the adult, they are neither the same
nor totally different persons (na ca so na ca a~n~no, — Milinda Pa~nho).
There is only a flow of bodily and mental processes.
are three types of teachers, the first one teaches that the ego or the
self is real now as well as in the future (here and hereafter); the
second one teaches that the ego is real only in this life, not in the
future; the third one teaches that the concept of an ego is an illusion:
it is not real either in this life or in the hereafter.
first one is the eternalist (sassatavaadi); the second one is the
annihilationist (ucchedavaadi); the third one is the Matteyya Awakened
One with Awareness who teaches the middle way of avoiding the extremes
of eternalism and annihilationism. (Here the middle way is the doctrine
of dependent arising, or causal conditioning — Paticca Samuppaada).
then hears the Perfect One expounding the teaching for the removal of
all grounds for “views,” of all prejudices, obsessions, dogmas, and
biases, for the stilling of all processes, for the relinquishment of all
substrata of existence, for the extirpation of craving, for dispassion,
cessation, extinction. He then thinks, “I shall be annihilated, I shall
be destroyed! No longer shall I exist!” Hence he grieves, is depressed
and laments; beating his breast, he weeps, and dejection befalls him.
Thus, bhikkhus, is there anxiety about realities.
in this very life a tathaagata (in this case generally understood as a
human being in the widest sense) is not to be regarded as existing in
truth, in reality, is it proper for you to assert: “as I understand the
doctrine taught by the Exalted One, insofar as a bhikkhu has destroyed
the aasavas [life’s “intoxicants” or passions] he is broken up and
perishes when body is broken up, he exists not after death.”?
the categorical relation of mind and matter (or “name and form,” naamaa
ruupam, as implied in the foregoing formulation), the following
statement of the Matteyya Awakened One with Awareness is the most
adequate and also the best-known in connection with our subject:
would be better, bhikkhus, for the unlearned worldling to regard this
body, built up of the four elements, as his self rather than the mind.
For it is evident that this body may last for a year, for two years, for
three, four, five or ten years… or even for a hundred years and more.
But that which is called thought, or mind, or consciousness,
continuously, during day and night, arises as one thing, and passes away
as another thing.
to the Matteyya Awakened One with Awareness, the person reaping the
fruits of good and bad actions (in a future life) is neither the same
one who has committed these actions nor a different one. The same
principle applies to the structural identification of a person in any
other respect and circumstance, in the stream of one single physical
life.
Buddhist refutation of both these extremes finds classical expression in
the following words of the Matteyya Awakened One with Awareness:
world, O Kaccaayana, generally proceeds on a duality, of the “it is”
and the “it is not.” But, O Kaccaayana, whoever perceives in truth and
wisdom how things originate in the world, for him there is no “it is
not” in this world. Whoever, Kaccaayana, perceives in truth and wisdom
how things pass away in the world, for him there is no “it is” in this
world.
is that duality? It is eye, which is impermanent, changing,
becoming-other, and visible objects, which are impermanent, changing,
and becoming-other: such is the transient, fugitive duality [of
eye-cum-visible objects], which is impermanent, changing, and
becoming-other. Eye-consciousness too is impermanent. For how could
eye-consciousness arisen by depending on an impermanent condition be
permanent? The coincidence, concurrence, and confluence of these three
factors which is called contact and those other mental phenomena arising
as a result are also impermanent. (The same formula is applied to the
other sense-organs and the consciousnesses named after them.)
were it bhikkhus that the uneducated many-folk should conceive this
four-element-made body, rather than citta, to be soul. And why? The body
is seen to persist for a year, for two, three, four, five, ten or
twenty years, for a generation, even for a hundred years or even for
longer, while that which is called consciousness, that is mind, that is
intelligence, arises as one thing, ceases as another, both by day and
night.
you see, O bhikkhus, such a soul-theory in the acceptance of which,
there would not arise grief, lamentation, suffering, distress, and
tribulation?”
O bhikkhus, I too, O bhikkhus, do not see a soul-theory, in the
acceptance of which there would not arise grief, lamentation, suffering,
distress, and tribulation.”
is no single treatise on the characteristic of impermanence either in
the Tipi.taka or its commentaries, and so we shall have to bring
together passages from a number of sources. We may also bear in mind
that the Buddha does not confine descriptions of a general nature such
as this to the observed alone, but extends them to include the observer,
regarded as actively committed in the world he observes and acting on
it as it acts on him, so long as craving and ignorance remain
unabolished. “That in the world by which one perceives the world
[loka-sa~n~nii] and conceives concepts about the world [loka-maanii] is
called ‘the world’ in the Ariyas’s Discipline. And what is it in the
world with which one does that? It is with the eye, ear, nose, tongue,
body, and mind” (SN 35.116/vol. iv, 95). That same world “is being worn
away [lujjhati], that is why it is called ‘world’ [loka]” (SN 35.82/vol.
iv, 52). That impermanence is not only appropriate to all of any arisen
situation but also to the totality of all arisen situations:
there is no materiality whatever… feeling… perception…
formations… consciousness whatever that is permanent, everlasting,
eternal, not subject to change, that will last as long as eternity.”
the Blessed One took a small piece of cowdung in his hand he told the
bhikkhu: “Bhikkhu, if even that much of permanent, everlasting, eternal
individual selfhood [attabhaava], not subject to change could be found,
then this living of a life of purity [brahmacariya] could not be
described as for the complete exhaustion of suffering [dukkhakkhaya].”
I do not dispute with the world [the ‘world’ in the sense of other
people], the world disputes with me: no one who proclaims the True Idea
[dhamma] disputes with anyone in the world. What wise men in the world
say there is not [natthi], that I too say there is not; and what wise
men in the world say there is [atthi], that I too say there is… Wise
men in the world say there is no permanent, everlasting, eternal
materiality not subject to change, and I too say there is none. [And
likewise with the other four categories.] Wise men in the world say that
there is impermanent materiality that is unpleasant and the subject to
change, and I too say there is that.”
daani bhikkhave aamantayaami vo: vayadhammaa sa”nkhaaraa, appamaadena
sampaadetha — Indeed, bhikkhus, I declare to you: All formations are
subject to dissolution; attain perfection through diligence.
it not already been repeatedly said by me that there is separation,
division, and parting from all that is dear and beloved? How could it be
that what is born, come to being, formed and is liable to fall, should
not fall? That is not possible.
formations are impermanent, they are not lasting, they provide no real
comfort; so much so that that is enough for a man to become
dispassionate, for his lust to fade out, and for him to be liberated.
is perception of impermanence? Here, Aananda, a bhikkhu, gone to the
forest or to the root of a tree or to a room that is void, considers
thus: “Materiality is impermanent, feeling… perception…
formations… consciousness is impermanent.” He abides contemplating in
this way impermanence in the five “categories affected by clinging.”
is perception of impermanence in the world of all [all the world]?
Here, Aananda, a bhikkhu is humiliated, ashamed, and disgusted with
respect to all formations.
of impermanence should be maintained in being for the elimination of
the conceit “I am,” since perception of not-self becomes established in
one who perceives impermanence, and it is perception of not-self that
arrives at the elimination of the conceit “I am,” which is extinction
[nibbaana] here and now.
how is perception of impermanence maintained in being and developed so
that all lust for sensual desires [kaama], for materiality [ruupa], and
for being [bhava], and also all ignorance are ended and so that all
kinds of the conceit “I am” are abolished? “Such is materiality, such
its origin, such its disappearance; such is feeling,…, perception,…
formations,… consciousness, such its origin, such its disappearance.”
bhikkhus, feelings… perceptions… thoughts [vitakka] are known to
him as they arise, known as they appear present, known as they
disappear. Maintenance of this kind of concentration in being conduces
to mindfulness and full awareness… Here a bhikkhu abides contemplating
rise and fall in the five categories affected by clinging thus: “Such
is materiality, such its origin, such its disappearance, [and so with
the other four].” Maintenance of this kind of concentration conduces to
the exhaustion of taints [aasava].
a man abides thus mindful and fully aware, diligent, ardent, and
self-controlled, then if a pleasant feeling arises in him, he
understands “This pleasant feeling has arisen in me; but that is
dependent not independent. Dependent on what? Dependent on this body.
But this body is impermanent, formed, and dependently originated. Now
how could pleasant feeling, arisen dependent on an impermanent, formed,
dependently arisen body, be permanent? In the body and in feeling he
abides contemplating impermanence and fall and fading and cessation and
relinquishment. As he does so, his underlying tendency to lust for the
body and for pleasant feeling is abandoned.” Similarly, when he
contemplates unpleasant feeling, his underlying tendency to resistance
[pa.tigha] to the body and unpleasant feeling is abandoned; and when he
contemplates neither-unpleasant-nor-
a bhikkhu abides much with his mind fortified by perception of
impermanence, his mind retreats, retracts, and recoils from gain, honor,
and renown, and does not reach out to it, just as a cock’s feather or
strip of sinew thrown on a fire retreats, retracts, and recoils and does
not reach out to it.
a bhikkhu sees six rewards it should be enough for him to establish
unlimitedly perception of impermanence in all formations. What six? “All
formations will seem to me insubstantial; and my mind will find no
relish in the world of all [all the world]; and my mind will emerge from
the world of all [from all the world]; and my mind will incline towards
extinction; and my fetters will come to be abandoned; and I shall be
endowed with the supreme state of a recluse.”
a man abides contemplating impermanence in the bases for contact [the
eye and the rest], the outcome is that awareness of repulsiveness in
contact is established in him; and when he abides contemplating rise and
fall in the five categories affected by clinging, the outcome is that
awareness of repulsiveness in clinging is established in him.
as the act of giving is… yet it is still more fruitful to go with
confident heart for refuge to the Buddha, the Dhamma and of the Sa”ngha
and undertake the five precepts of virtue… Fruitful as that is… yet
it is still more fruitful to maintain loving-kindness in being for only
as long as the milking of a cow… Fruitful as that is… yet it is
still more fruitful to maintain perception of impermanence in being for
only as long as the snapping of a finger.
[and the rest] is impermanent, changing, becoming other. Whoever
decides about, places his faith in, these dhammas in this way is called
mature in faith [saddhaanusaari]. He has alighted upon the certainty of
rightness… Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
Whoever has a liking to meditate by test of experiment with
understanding upon these dhammas is called mature in the true idea
[dhammaanusaari]. He has alighted upon the certainty of rightness…
work while staying indoors, have to do our work and we have to take
care of the society. Sleep and get up early morning. Follow the curfew
then the work of All Aboriginal Awakened Societies can be done. Train
the parents to teach their children to wash their clothes, take bath and
iron their clothes. We
We
have to remember Voice of All Aboriginal Awakened Societies in spirit.
Educate them in English and own mother tongue and also all the 116
classical languages of the world using https://translate.google.com.
“Chaos is inherent in all compounded things. Strive on with diligence.”
“To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.”
“I never see what has been done; I only see what remains to be done.”
“Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”
“It
is better to conquer yourself than to win a thousand battles. Then the
victory is yours. It cannot be taken from you, not by angels or by
demons, heaven or hell.”
“It is better to travel well than to arrive.”
“Peace comes from within. Do not seek it without.”
“The only real failure in life is not to be true to the best one knows.”
“There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.”
“Thousands
of candles can be lighted from a single candle, and the life of the
candle will not be shortened. Happiness never decreases by being
shared.”
“We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”
“What we think, we become.“
Thoughts and ideas go further through action.
“A jug fills drop by drop.”
“An idea that is developed and put into action is more important than an idea that exists only as an idea.”
“Hatred does not cease through hatred at any time. Hatred ceases through compassion.
This is an unalterable law.”
“Have compassion for all beings, rich and poor alike; each has their suffering. Some suffer too much, others too little.”
“Holding on to anger is
like grasping a hot coal with the intent of throwing it at someone else;
you are the one who gets burned.”
“In a controversy the
instant we feel anger we have already ceased striving for the truth, and
have begun striving for ourselves.”
“Teach
this triple truth to all: A generous mind, kind speech, and a life of
service and compassion are the things which renew humanity.”
“To understand everything is to forgive everything.”
“You will not be punished for your anger, you will be punished by your anger.”
Health
A healthy mind and body empower us for life.
“Every human being is the author of his own health or disease.”
“Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship.”
“The secret of health for both mind and body is not to mourn for the
past, worry about the future, or anticipate troubles, but to live in
the present moment wisely and earnestly.”
“To enjoy good health, to bring true happiness to one’s family, to
bring peace to all, one must first discipline and control one’s own
mind. If a man can control his mind he can find the way to Awakenment
with Awareness and all wisdom and virtue will naturally come to him.”
“To keep the body in good health is a duty … otherwise we shall not be able to keep our mind strong and clear.”
“Without health life is not life; it is only a state of languor and suffering an image of death.”
Life and Living
Life is a journey and wisdom is the North Star.
“He
who experiences the unity of life sees his own Self in all beings, and
all beings in his own Self, and looks on everything with an impartial
eye.”
“Just as a candle cannot burn without fire, men cannot live without a spiritual life.”
“Just as treasures are
uncovered from the earth, so virtue appears from good deeds, and wisdom
appears from a pure and peaceful mind. To walk safely through the maze
of human life, one needs the light of wisdom and the guidance of
virtue.”
“Life is suffering.”
“The foot feels the foot when it feels the ground with bare foot.”
“There has to be evil so that good can prove its purity above it.”
“To live a pure unselfish life, one must count nothing as one’s own in the midst of abundance.”
“When you realize how perfect everything is you will tilt your head back and laugh at the sky.”
“You cannot travel the path until you have become the path itself.”
“Your work is to discover your work and then with all your mind to give yourself to it.”
Compassion,Connection, and Unity
We have an impact, and we’re worth it.
“All
things appear and disappear because of the concurrence of causes and
conditions. Nothing ever exists entirely alone; everything is in
relation to everything else.”
“Ambition is like compassion, impatient both of delays and rivals.”
“Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.”
“You
can search throughout the entire universe for someone who is more
deserving of your compassion and affection than you are yourself, and
that person is not to be found anywhere. You yourself, as much as
anybody in the entire universe deserve your love and affection.”
Mind, Thought, and Thinking
Our thoughts shape us, and the world around us.
“All wrong-doing arises because of mind. If mind is transformed can wrong-doing remain?”
“An
insincere and evil friend is more to be feared than a wild beast; a
wild beast may wound your body, but an evil friend will wound your
mind.”
“Believe nothing, no matter where you read it, or who said it, no
matter if I have said it, unless it agrees with your own reason and your
own common sense.”
“He is able who thinks he is able.”
“It is a man’s own mind, not his enemy or foe, that lures him to evil ways.”
“The mind is everything. What you think you become.”
“Those who are free of resentful thoughts surely find peace.”
“We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.”
Master yourself.
“Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.”
“The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.”
“To conquer oneself is a greater task than conquering others.”
“Virtue is persecuted more by the wicked than it is loved by the good.”
“We are shaped by our thoughts; we become what we think. When the mind is pure, joy follows like a shadow that never leaves.”
Self-Reliance
Don’t let yourself down.
“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.”
“Work out your own salvation. Do not depend on others.”
Speech
Choose your words carefully.
“A
dog is not considered a good dog because he is a good barker. A man is
not considered a good man because he is a good talker.”
“Better than a thousand hollow words, is one word that brings peace.”
“The tongue like a sharp knife … Kills without drawing blood.”
“The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.”
“Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.”
Truth
It’s all around us.
“In
the sky, there is no distinction of east and west; people create
distinctions out of their own minds and then believe them to be true.”
“There are only two mistakes one can make along the road to truth; not going all the way, and not starting.”
“Three things cannot be long hidden: the sun, the moon, and the truth.”
Coronavirus Cases:5,792,253 Deaths 357,467
with a clear understanding that everything is changing!
Countries and territories without any cases of COVID-19
- 1. Comoros,
- 2. North Korea,
- 3. Yemen,
- 4. The Federated States of Micronesia,
- 5. Kiribati,
- 6. Solomon Islands,
- 7. The Cook Islands,
- 8. Micronesia,
- 9. Tonga,
- 10. The Marshall Islands Palau,
- 11. American Samoa,
- 12. South Georgia
- 13. South Sandwich Islands.
- 14.Saint Helena.
Europe
15. Aland Islands
16.Svalbard -
17. Jan Mayen Islands
-
18. Latin America
19.Africa
20.British Indian Ocean Territory
21.French Southern Territories
22.Lesotho -
23.Oceania
-
24.Christmas Island
25. Cocos (Keeling) Islands -
26. Heard Island
-
27. McDonald Islands
28. Niue
29. Norfolk Island
30. Pitcairn
31. Solomon Islands
Tokelau
United States Minor Outlying Islands
Wallis and Futuna Islands - Tajikistan,
- Turkmenistan,
- Tuvalu,
- Vanuatu
3. Kuutadanta Sutta dana
4. priyavacana
5. artha cariya
Ambattha Sutta in Digha Nikaya
Assamedha
Sassamedha
Naramedha
Purisamedha
Sammapasa
Vajapeyya
Niraggala
Sila
Samadhi
Panna
Samma-sankappa
Sigalovada Sutta
Brahmajala Sutta
Digha Nikaya (Mahaparinibbana-sutta
dhammamahamatras