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LESSON 3411 Tue 11 Aug 2020 Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. KUSHINARA NIBBANA BHUMI PAGODA-It is a 18 feet Dia All White Pagoda with may be a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make India Buddhist) All Aboriginal Awakened Societies Thunder ā€ Hum Prapanch Prabuddha Bharatmay karunge.ā€ (We will make world Prabuddha Prapanch The Buddha died at the age of 80 by the banks of a river at Kusinari in Prabuddha Bharat. Lying on his side with his head propped up by his hand and a serene expression, the Buddha passed into Nibbana. This moment is captured in the image of the Reclining Buddha which can be seen in many statues throughout Thailand, most famously at Wat Po in Bangkok. Nibbana is a blissful state with no suffering and no reincarnation. Mahāparinibbāna Sutta in 27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,29) Classical English,Roman,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,33) Classical Finnish- Klassinen suomalainen,34) Classical French- FranƧais classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-ClĆ”sico galego,37) Classical Georgian-įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜,38) Classical German- Klassisches Deutsch,39) Classical Greek-ĪšĪ»Ī±ĻƒĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬,
Filed under: General
Posted by: site admin @ 6:57 am
LESSON 3411 Tue 11 Aug 2020

Discovery of  Awakened One with Awareness Universe (DAOAU) 


    For



The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.


KUSHINARA NIBBANA BHUMI PAGODA-It
is a 18 feet Dia All White Pagoda with may be a table or, but be sure
to having above head level based on the usual use of the room.
in 116 CLASSICAL LANGUAGES

 Through


http://sarvajan.ambedkar.org

At

WHITE HOME

 668, 5A main Road, 8th Cross, HAL III Stage,


Prabuddha Bharat Puniya Bhumi Bengaluru


Magadhi Karnataka State


PRABUDDHA BHARAT



Dr B.R.Ambedkar thundered ā€œMain Bharat Baudhmay karunga.ā€ (I will make India Buddhist)


All Aboriginal  Awakened Societies Thunder ā€ Hum Prapanch Prabuddha Bharatmay karunge.ā€ (We will make world Prabuddha Prapanch

The
Buddha died at the age of 80 by the banks of a river at Kusinari in
Prabuddha Bharat. Lying on his side with his head propped up by his hand
and a serene expression, the Buddha passed into Nibbana. This moment is
captured in the image of the Reclining Buddha which can be seen in many
statues throughout Thailand, most famously at Wat Po in Bangkok.
Nibbana is a blissful state with no suffering and no reincarnation
.



Mahāparinibbāna Sutta in 27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,29) Classical English,Roman,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,33) Classical Finnish- Klassinen suomalainen,34) Classical French- FranƧais classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-ClĆ”sico galego,37) Classical Georgian-įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜,38) Classical German- Klassisches Deutsch,39) Classical Greek-ĪšĪ»Ī±ĻƒĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬,



27) Klassisk dansk-klassisk dansk, Klassisk dansk,

Opdagelse af Awakenened One med Awareness Universe (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta i 05) Klassisk Pāįø·i, 29) Klassisk engelsk, romersk,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{uddrag}
- De sidste instruktioner -
[Maha-Parinibbana]
Denne
sutta samler forskellige instruktioner, Buddha gav for sine tilhƦngers
skyld efter hans bortgang, hvilket gĆør det til et meget vigtigt sƦt
instruktioner for os i dag.
BemƦrk: infobubbles pĆ„ alle Pali-ord undtagen i sektion med lysegrĆøn baggrundsfarve05)

(Spejlet af Dhamma)
Jeg
vil forklare diskursen om Dhammaen, der kaldes Dhammādāsa, besat af
hvilken ariyasāvaka, hvis han Ćønsker det, kan erklƦre sig selv: ‘For mig
er der ikke mere niraya, ikke mere tiracchāna-yoni, ikke mere
pettivisaya, ingen mere tilstand af ulykke, ulykke, elendighed, jeg er
en sotāpanna, af naturen fri for elendighedsstater, sikker pƄ at vƦre
bestemt til sambodhi.

Og hvad, andananda, er den diskurs om
Dhammaen, der kaldes Dhammādāsa, besiddet af hvilken ariyasāvaka, hvis
han Ćønsker det, kan erklƦre sig selv: ‘For mig er der ikke mere niraya,
ikke mere tiracchāna-yoni, ikke mere pettivisaya, ikke mere tilstand af
ulykke, ulykke, elendighed, jeg er en sotāpanna, i naturen fri for
elendighedsstater, sikker pƄ at vƦre bestemt til sambodhi?

Her, andananda, er en ariyasāvaka udstyret med Buddhe aveccappasāda:

Han er udstyret med Dhamme aveccappasāda:

Han er udstyret med Saį¹…ghe aveccappasāda:

Han er udstyret med en sila, der er behagelig for ariyas,

Dette,
Ānanda, er diskursen om Dhammaen, der kaldes Dhammādāsa, besiddet af
hvilken ariyasāvaka, hvis han Ćønsker det, kan erklƦre sig selv: ‘For mig
er der ikke mere niraya, ikke mere tiracchāna-yoni, ikke mere
pettivisaya , ikke mere tilstand af ulykke, ulykke, elendighed, jeg er
en sotāpanna, i naturen fri for elendighedsstater, sikker pƄ at vƦre
bestemt til sambodhi.

Sato skulle du forblive, bhikkhus og sampajānos. Dette er vores indtrƦngen til dig.

Her, bhikkhus, en bhikkhu

SƄledes er bhikkhus en bhikkhu sato. Og hvordan, bhikkhus, er en bhikkhu sampajāno? Her, bhikkhus,

Dette er vores indtrƦngen til dig.

Ananda,
de to salatrƦer er i fuld blomst, selvom det ikke er sƦsonen med
blomstring. Og blomsterne regner over Tathagatas krop og falder og
spreder sig og strĆøes over det i tilbedelse af Tathagata. Og himmelsk
koralblomster og himmelsk sandeltrƦpulver fra himlen regner ned pƄ
kroppen af ā€‹ā€‹Tathagata, og falder og spreder og er strĆødd over det i
tilbedelse af Tathagata. Og lyden af ā€‹ā€‹himmelske stemmer og himmelske
instrumenter skaber musik i luften ud af ƦrbĆødighed for Tathagata.

Det
er ikke her, andananda, at Tathāgata respekteres, respekteres,
vƦrdsƦttes, hyldes og hƦdres. Men, Ananda, enhver bhikkhu eller
bhikkhuni, lƦgmand eller lƦgmand, resterende
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, der lever i
overensstemmelse med Dhamma, at man respekterer, Ʀres, respekterer,
hylder og hƦder Tathāgata med det mest fremragende
hyldest. Derfor,
andananda, bĆør du trƦne jer sĆ„ledes: ‘Vi vil forblive
dhammā€™Änudhammaā€™p’paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, leve i overensstemmelse
med Dhamma’.

‘For nogle af jer, andananda, kan det forekomme
sĆ„ledes:’ LƦrernes ord er afsluttet, der er ikke lƦngere en lƦrer ‘. Men
dette, Ānanda, bĆør ikke overvejes sĆ„. Det, andananda, som jeg har lƦrt
og gjort dig kendt som Dhamma og Vinaya


Animated Buddha

28) Classical  Dutch- Klassiek Nederlands,

28) Klassiek Nederlands - Klassiek Nederlands,

Ontdekking van Awakened One met Awareness Universe (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta in 05) Classical Pāįø·i, 29) Klassiek Engels, Romeins,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{fragmenten}
- De laatste instructies -
[mahā-parinibbāna]
Deze
sutta verzamelt verschillende instructies die de Boeddha gaf in het
belang van zijn volgelingen na zijn overlijden, waardoor het
tegenwoordig een zeer belangrijke reeks instructies voor ons is.
Opmerking: infobellen op alle Pali-woorden behalve in sectie met lichtgroene achtergrondkleur05)

(De spiegel van de Dhamma)
Ik
zal de verhandeling uiteenzetten over de Dhamma die Dhammādāsa wordt
genoemd, waarvan de ariyasāvaka, als hij dat wenst, over zichzelf kan
verklaren: ‘Voor mij is er geen niraya meer, geen tiracchāna-yoni meer,
geen pettivisaya meer, nee meer staat van ongeluk, ongeluk, ellende, ik
ben een sotāpanna, van nature vrij van staten van ellende, zeker van
voorbestemd te zijn voor sambodhi.

En wat, Ānanda, is die
verhandeling over de Dhamma die Dhammādāsa wordt genoemd en waarvan de
ariyasāvaka, als hij dat wenst, over zichzelf kan zeggen: ‘Voor mij is
er geen niraya meer, geen tiracchāna-yoni meer, niet meer pettivisaya,
geen staat van ongeluk, ongeluk, ellende meer, ik ben een sotāpanna, van
nature vrij van staten van ellende, zeker dat ik voorbestemd ben tot
sambodhi?

Hier, Ānanda, wordt een ariyasāvaka begiftigd met Buddhe aveccappasāda:

Hij is begiftigd met Dhamme aveccappasāda:

Hij is begiftigd met Saį¹…ghe aveccappasāda:

Hij is begiftigd met een sÄ«la die aangenaam is voor de ariya’s,

Dit,
Ānanda, is de verhandeling over de Dhamma die Dhammādāsa wordt genoemd
en waarvan de ariyasāvaka, als hij dat wenst, over zichzelf kan zeggen:
‘Voor mij is er geen niraya meer, geen tiracchāna-yoni meer, geen
pettivisaya meer , geen staat van ongeluk, ongeluk, ellende meer, ik ben
een sotāpanna, van nature vrij van staten van ellende, zeker van
voorbestemd te zijn voor sambodhi.

Sato moet je blijven, monniken en sampajānos. Dit is onze instructie aan jou.

Hier, monniken, een monnik

Dus monniken zijn een monniken sato. En hoe, monniken, is een monnik sampajāno? Hier, monniken,

Dit is onze instructie aan jou.

Ananda,
de tweeling salabomen staan ā€‹ā€‹in volle bloei, hoewel het niet het
bloeiseizoen is. En de bloesems regenen op het lichaam van de Tathagata
en vallen en verspreiden zich en worden erop uitgestrooid ter aanbidding
van de Tathagata. En hemelse koraalbloemen en hemels sandelhoutpoeder
uit de lucht regenen neer op het lichaam van de Tathagata, en vallen en
verspreiden zich en worden erop uitgestrooid ter aanbidding van de
Tathagata. En het geluid van hemelse stemmen en hemelse instrumenten
maakt muziek in de lucht uit eerbied voor de Tathagata.

Het is
niet hierdoor, Ānanda, dat de Tathāgata wordt gerespecteerd, vereerd,
gerespecteerd, hulde gebracht en geƫerd. Maar, Ananda, elke monnik of
monnik, leek of leek, die dhamm’ānudhamma’p'paį¹­ipanna,
sāmÄ«ci’p'paį¹­ipanna blijft, leeft in overeenstemming met de Dhamma, die
men respecteert, vereert, acht, eer betuigt en de Tathāgata eert met de
meest uitstekende
hulde. Daarom, Ānanda, zou je jezelf als volgt
moeten trainen: ā€˜We zullen dhammā€™Änudhammaā€™p’paį¹­ipanna,
sāmÄ«ciā€™p’paį¹­ipanna blijven, levend in overeenstemming met de Dhammaā€™.

ā€˜Voor
sommigen van jullie, Ānanda, kan het als volgt gebeuren:ā€˜ De woorden
van de leraar zijn geĆ«indigd, er is niet langer een leraar ā€™. Maar dit,
Ananda, moet niet zo worden overwogen. Dat, Ananda, dat ik heb
onderwezen en jullie bekend heb gemaakt als de Dhamma en de Vinaya


Animated Buddha
29) Classical English,Roman

Mahāparinibbāna Sutta
{excerpts}
ā€” The last instructions ā€”
[mahā-parinibbāna]
This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.
Note: infobubbles on all Pali words except in section with light green background color05)

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

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

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

He is endowed with Dhamme aveccappasāda:

He is endowed with Saį¹…ghe aveccappasāda:

He is endowed with a sīla which is agreeable to the ariyas,

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

Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.

Here, bhikkhus, a bhikkhu

Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

This is our intruction to you.

Ananda,
the twin sala trees are in full bloom, though it is not the season of
flowering. And the blossoms rain upon the body of the Tathagata and drop
and scatter and are strewn upon it in worship of the Tathagata. And
celestial coral flowers and heavenly sandalwood powder from the sky rain
down upon the body of the Tathagata, and drop and scatter and are
strewn upon it in worship of the Tathagata. And the sound of heavenly
voices and heavenly instruments makes music in the air out of reverence
for the Tathagata.

It is not by this, Ānanda, that the Tathāgata
is respected, venerated, esteemed, paid homage and honored. But,
Ananda, any bhikkhu or bhikkhuni, layman or laywoman, remaining
dhammā€™Änudhammaā€™p’paį¹­ipanna, sāmÄ«ciā€™p’paį¹­ipanna, living in accordance
with the Dhamma, that one respects, venerates, esteems, pays homage, and
honors the Tathāgata with the most excellent
homage. Therefore,
Ānanda, you should train yourselves thus: ā€˜We will remain
dhammā€™Änudhammaā€™p’paį¹­ipanna, sāmÄ«ciā€™p’paį¹­ipanna, living in accordance
with the Dhammaā€™.

ā€˜To some of you, Ānanda, it may occur thus:
ā€˜The words of the Teacher have ended, there is no longer a Teacherā€™. But
this, Ānanda, should not, be so considered. That, Ānanda, which I have
taught and made known to you as the Dhamma and the Vinaya, that will be
your Teacher after my passing away. ā€Ø

Animated Buddha

30) Classical Esperanto-Klasika Esperanto,


30) Klasika Esperanto-Klasika Esperanto,

Malkovro de Vekita Unu per Konscia Universo (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta en 05) Klasika Pāįø·i, 29) Klasika angla, roma,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{eltiraĵoj}
- La lastaj instrukcioj -
[mahaa-parinibbāna]
Ĉi
tiu sutta kolektas diversajn instrukciojn, kiujn Budho donis por la
favoro de siaj sekvantoj post sia forpaso, kio faras ĝin tre grava aro
de instrukcioj por ni nuntempe.
Noto: informoj pri ĉiuj Pali-vortoj krom en sekcio kun helverda fonkoloro05)

(La Spegulo de la Dhamma)
Mi
elmontros la diskurson pri la Dhamma nomata Dhammādāsa, posedata de kiu
la ariyasāvaka, se li tiel volas, povas deklari sin: ‘Por mi ne plu
estas niraya, ne plu tiracchāna-yoni, ne plu pettivisaya, ne pli da
stato de malfeliĉo, de malfeliĉo, de mizero, mi estas sotāpanna, nature,
libera de ŝtatoj de mizero, certaj de esti destinita al sambodhi.

Kaj
kio, andananda, estas tiu diskurso pri la Dhamma nomata Dhammādāsa,
posedata de kiu la ariyasāvaka, se li tiel deziras, povas deklari sin:
‘Por mi ne plu estas niraya, ne plu tiracchāna-yoni, ne pli pettivisaya,
ne plu stato de malfeliĉo, de malfeliĉo, de mizero, mi estas sotāpanna,
laŭ naturo libera de ŝtatoj de mizero, certaj destinitaj al sambodhi?

Jen, Ānanda, ariyasāvaka estas dotita de Buda aveccappasāda:

Li estas dotita per Dhamme aveccappasāda:

Li estas dotita per Saį¹…ghe aveccappasāda:

Li estas dotita per sīla plaĉa al la ariyas,

Ĉi
tio, andananda, estas la diskurso pri la Dhamma nomata Dhammādāsa,
posedata de kiu la ariyasāvaka, se li tiel deziras, povas deklari sin:
‘Por mi ne plu estas niraya, ne plu tiracchāna-yoni, ne plu pettivisaya
Mi ne havas staton de malfeliĉo, de malfeliĉo, de mizero, mi estas
sotāpanna, nature ne libera de ŝtatoj de mizero, certaj de esti
destinitaj al sambodhi.

Sato devus resti, bhikkhus, kaj sampajānos. Jen nia alogo al vi.

Jen, bhikkhus, bhikkhu

Tiel, bhikkhus, estas bhikkhu sato. Kaj kiel, bhikkhus, estas bhikkhu sampajāno? Jen, bhikkhus,

Jen nia alogo al vi.

Ananda,
la ĝemelaj salaj arboj estas en plena florado, kvankam ĝi ne estas la
sezono de florado. Kaj la floroj pluvas sur la korpon de Tathagata,
falas kaj disiĝas kaj disvastiĝas sur ĝi adorkliniĝante al Tathagata.
Kaj ĉielaj koralaj floroj kaj ĉiela sandalverko el la ĉielo pluvas sur
la korpon de Tathagata, kaj falas kaj disiĝas kaj disverŝiĝas sur ĝin en
adoron al Tathagata. Kaj la sono de ĉielaj voĉoj kaj ĉielaj
instrumentoj igas muzikon en la aero respekte al la tathagata.

Ne,
ĉi tio, Tathāgata estas respektata, venerada, estimata, omaĝita kaj
honorita. Sed, Ananda, iu ajn bhikkhu aÅ­ bhikkhuni, laiko aÅ­ laikino,
restanta dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, vivanta
konforme al la Dhamma, ke oni respektas, veneras, estimas, omaĝas kaj
honoras la Tathāgata kun la plej bonega
omaĝo. Tial, Anglujo, vi
devas tre bone formi vin tiel: “Ni restos dhammāānudhamma’sp’paį¹­ipanna,
sāmÄ«ci’p'paį¹­ipanna, vivante konforme al la Dhamma”.

“Al iuj el
vi, Nederlando, ĝi povas okazi tiel:” La vortoj de la Majstro finiĝis,
ne plu estas Instruisto “. Sed ĉi tio, Nederlando, ne devus esti tiel
pripensita. Tio, andananda, kiun mi instruis kaj konigis al vi kiel la
Dhamma kaj la Vinaya


31) Classical Estonian- klassikaline eesti keel,

31) klassikaline eesti keel - klassikaline eesti keel,

Ƅrkatu avastamine teadlikkuse universumiga (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta aastal 05) Klassikaline Pāįø·i, 29) Klassikaline inglise, rooma,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{katkendid}
- viimased juhised -
[mahā-parinibbāna]
See
sutta koondab erinevaid juhiseid, mida Buddha pƤrast lahkumist oma
jƤrgijatele andis, mis teeb sellest tƤnapƤeval vƤga olulise juhiste
kogumi.
MƤrkus: infomullid kƵigil Pali sƵnadel, vƤlja arvatud helerohelise taustavƤrviga osa05)

(Dhamma peegel)
Selgitan
Dhamma, mida nimetatakse Dhammādāsaks, diskursust, millest ariyasāvaka
saab soovi korral iseennast kuulutada: ā€žMinu jaoks pole enam niraya,
enam tiracchāna-yoni, enam pettivisaya, ei rohkem Ƶnnetuse, ebaƵnne,
viletsuse seisundit, olen sotāpanna, olemuselt vaba kannatuste
seisunditest, kindel, et olen mƵeldud sambodhiks.

Ja mis, Ānanda,
on see Dhammādāsaks kutsutud Dhamma-teemaline diskursus, mille
ariyasāvaka saab soovi korral iseendast kuulutada: ‘Minu jaoks pole enam
nirajat, enam tiracchāna-yoni ega enam pettivisaya, pole enam Ƶnnetu,
ebaƵnne, viletsuse seisundit, ma olen sotāpanna, olemuselt vaba
viletsuse seisunditest, kindel, et olen mƤƤratud sambodhisse?

Siin, Ānanda, antakse ariyasāvakale Buddhe aveccappasāda:

Talle on antud Dhamme aveccappasāda:

Talle on antud Saį¹…ghe aveccappasāda:

Ta on Ƶnnistatud pislaga, mis on ariyadele meeldiv,

See,
Ānanda, on Dhamma, mida nimetatakse Dhammādāsa, diskursus, mida
ariyasāvaka soovi korral saab iseendaks kuulutada: ā€žMinu jaoks pole enam
nirajat, enam tiracchāna-yoni ega enam pettivisajat. , pole enam
Ƶnnetu, ebaƵnne vƵi viletsuse seisundit, olen sotāpanna, olemuselt vaba
kannatuste seisunditest, olles kindel, et on mƵeldud sambodhiks.

Sato peaksid jƤƤma, bhikkhus ja sampajānos. See on meie sissetung teile.

Siin, bhikkhus, bhikkhu

Seega, bhikkhus, on bhikkhu sato. Ja kuidas, bhikkhus, on bhikkhu sampajāno? Siin, bhikkhus,

See on meie sissetung teile.

Ananda,
kaksiksalad on tƤies Ƶites, kuigi see pole Ƶitsemise aastaaeg. Ja Ƶied
vihmuvad Tathagata kehale ja langevad ning hajuvad laiali ja neid
valatakse Tathagata kummardamisel. Ja taevaseid koralllilli ja taevast
taevast sandlipuu pulbrit vihmab Tathagata keha alla ning need langevad
ja hajuvad ning on selle peale Tathagata kummardamisel. Ja taevaste
hƤƤlte ning taevainstrumentide kƵla teeb muusikat Ƶhus Tathagata jaoks
aupaklikuks.

Mitte see, Ānanda, austab Tathāgatat, austatakse,
austatakse, austatakse ja austatakse. Kuid Ananda, iga bhikkhu vƵi
bhikkhuni, vƵhik vƵi vƵhik, kes on Dhamm’ānudhamma’p'paį¹­ipanna,
sāmÄ«ci’p'paį¹­ipanna ja elab kooskƵlas Dhammaga ja keda austatakse,
austab, hindab, avaldab austust ja austab Tathāgatat kƵige
suurepƤrasemaga
austus. SeetƵttu, Ānanda, peaksite ennast koolitama
nii: ‘Me jƤƤme dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, elades
vastavalt Dhamma’le.

‘MƵnele teist, Ānanda, vƵib see juhtuda
nii:’ ƕpetaja sƵnad on lƵppenud, ƕpetajat pole enam ‘. Kuid seda,
Ānanda, ei tohiks nii kaaluda. See, Ānanda, mida ma olen teile Ƶpetanud
ja teile teada andnud kui Dhamma ja Vinaya


Animated Picture

32) Classical Filipino klassikaline filipiinlane,
32) Classical Filipino klassikaline filipiinlane,

Pagtuklas ng Nagising na Isa sa Awtomatikong Unibersidad (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta noong 05) Classical Pāįø·i, 29) Classical English, Roman,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{mga sipi}
- Ang huling tagubilin -
[mahā-parinibbāna]
Ang
sutta na ito ay nagtitipon ng iba’t ibang mga tagubilin na ibinigay ng
Buddha para sa kapakanan ng kanyang mga tagasunod pagkatapos ng kanyang
pag-alis, na ginagawang isang napakahalagang hanay ng mga tagubilin para
sa atin ngayon.
Tandaan: mga infobubbles sa lahat ng mga salita ng Pali maliban sa seksyon na may ilaw na kulay berde na background05)

(Ang Mirror ng Dhamma)
Ipapaliwanag
ko ang diskurso sa Dhamma na tinatawag na Dhammādāsa, na nagmamay-ari
kung saan ang ariyasāvaka, kung gusto niya, ay maaaring magpahayag ng
sarili: ‘Para sa akin, wala nang niraya, wala nang tiracchana-yoni, wala
nang pettivisaya, wala nang higit pang estado ng kalungkutan, ng
kasawian, ng kalungkutan, ako ay isang sotāpanna, sa pamamagitan ng
kalikasan na walang mga estado ng kalungkutan, na tiyak na nakalaan sa
sambodhi.

At kung ano, Ānanda, ay ang diskurso sa Dhamma na
tinawag na Dhammādāsa, na nagmamay-ari kung saan ang ariyasāvaka, kung
gusto niya, ay maaaring magpahayag ng kanyang sarili: ‘Para sa akin,
wala nang niraya, wala nang tiracchana-yoni, hindi na pettivisaya, wala
nang estado ng kalungkutan, ng kasawian, ng paghihirap, Ako ay isang
sotāpanna, sa likas na kalikasan mula sa mga estado ng pagdurusa, na
tiyak na nakalaan sa sambodhi?

Dito, ang Ānanda, isang ariyasāvaka ay pinagkalooban ng Buddhhe aveccappasāda:

Siya ay pinagkalooban ng Dhamme aveccappasāda:

Siya ay pinagkalooban ng Saį¹…ghe aveccappasāda:

Siya ay pinagkalooban ng isang sīla na kung saan ay sang-ayon sa mga ariyas,

Ito,
ang Sinanda, ay ang diskurso sa Dhamma na tinawag na Dhammādāsa, na
nagmamay-ari kung saan ang ariyasāvaka, kung gusto niya, ay maaaring
magpahayag ng kanyang sarili: ‘Para sa akin, wala nang niraya, wala nang
tiracchana-yoni, wala nang pettivisaya , walang higit na kalagayan ng
kalungkutan, ng kasawian, ng kalungkutan, ako ay isang sotāpanna, sa
pamamagitan ng kalikasan na wala sa mga estado ng kalungkutan, na tiyak
na nakalaan sa sambodhi.

Sato dapat kang manatili, bhikkhus, at sampajānos. Ito ang aming panghihimasok sa iyo.

Dito, ang bhikkhus, isang bhikkhu

Sa gayon, ang bhikkhus, ay isang hayop ng bhikkhu. At paano, bhikkhus, ay isang bhikkhu sampajāno? Dito, bhikkhus,

Ito ang aming panghihimasok sa iyo.

Ananda,
ang mga twin sala puno ay nasa buong pamumulaklak, kahit na hindi ito
panahon ng pamumulaklak. At ang mga bulaklak ay umuulan sa katawan ng
Tathagata at bumababa at nagkalat at nagkalat sa pagsamba sa Tathagata.
At ang mga bulaklak na coral ng coral at langit na sandalwood na pulbos
mula sa langit ay bumagsak sa katawan ng Tathagata, at bumagsak at
nagkalat at nagkalat sa pagsamba sa Tathagata. At ang tunog ng mga tinig
ng langit at makalangit na mga instrumento ay gumagawa ng musika sa
hangin dahil sa paggalang sa Tathagata.

Hindi sa pamamagitan
nito, ang Ānanda, na ang Tathāgata ay iginagalang, pinarangalan,
iginagalang, pinarangalan at pinarangalan. Ngunit, Ananda, ang anumang
bhikkhu o bhikkhuni, layman o laywoman, ang natitirang
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, nabubuhay alinsunod sa
Dhamma, na iginagalang ng isang tao, venerates, esteems, nagbabayad ng
paggalang, at pinarangalan ang Tathāgata sa pinaka mahusay
paggalang.
Samakatuwid, si Ānanda, dapat mong sanayin ang iyong sarili sa ganito:
‘Mananatili kami dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna,
nabubuhay alinsunod sa Dhamma’.

‘Sa ilan sa iyo, Ānanda, maaaring
mangyari ito:’ Natapos na ang mga salita ng Guro, wala na isang Guro ‘.
Ngunit ito, si Ānanda, ay hindi dapat, dapat isaalang-alang. Iyon, ang
Ānanda, na itinuro ko at ipinakilala sa iyo bilang Dhamma at Vinaya

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33) Classical Finnish- Klassinen suomalainen,
33) Klassinen suomi - Klassinen suomalainen,

HerƤtyn lƶytƤminen tietoisuuden maailmankaikkeuden kanssa (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta vuonna 05) Klassinen Pāįø·i, 29) Klassinen englanti, rooma,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{Otteita}
- Viimeiset ohjeet -
[Maha-Parinibbana]
TƤmƤ
sutta kokoaa erilaisia ā€‹ā€‹ohjeita, jotka Buddha antoi seuraajilleen
poistumisensa jƤlkeen, mikƤ tekee siitƤ meille nykyƤƤn erittƤin tƤrkeƤn
ohjeen.
Huomaa: infobubbles kaikissa pali-sanoissa paitsi osassa, jonka vaaleanvihreƤ taustavƤri on05)

(Dhamman peili)
SelitƤn
Dhammasta, jota kutsutaan Dhammādāsaksi, josta ariyasāvaka voi
halutessaan ilmoittaa itsestƤƤn: ‘Minulle ei ole enƤƤ nirayaa, enƤƤ
tiracchāna-yoni’ta, ei enƤƤ pettivisaya’a, ei enemmƤn onnettomuuden,
onnettomuuden, kurjuuden tilaa, olen sotāpanna, luonteeltaan vapaa
kurjuuden tiloista, varmasti sambodhille tarkoitettu.

Ja mikƤ,
Ānanda, on se keskustelu Dhammasta, jota kutsutaan Dhammādāsaksi, jonka
hallussa olevat ariyasāvaka voivat halutessaan ilmoittaa itsestƤƤn:
‘Minulle ei ole enƤƤ nirayaa, ei enƤƤ tiracchāna-yoni’ta, enempƤƤ
pettivisaya, ei enƤƤ onnettomuuden, onnettomuuden, kurjuuden tilaa, olen
sotāpanna, luonteeltaan vapaa kurjuuden tiloista, varmasti sambodhille
tarkoitettu?

TƤssƤ, Ānanda, ariyasāvaka on saanut Buddhe aveccappasāda:

HƤnellƤ on Dhamme aveccappasāda:

HƤnelle on annettu Saį¹…ghe aveccappasāda:

HƤnelle on annettu sīla, joka on miellyttƤvƤ ariyas,

TƤmƤ,
Ānanda, on keskustelu Dhammasta, jota kutsutaan Dhammādāsaksi, jonka
omistama ariyasāvaka voi halutessaan julistaa itsensƤ: ‘Minulle ei ole
enƤƤ nirayaa, enƤƤ tiracchāna-yoni’ta, ei enƤƤ pettivisayaa. , ei enƤƤ
onnettomuuden, onnettomuuden, kurjuuden tilaa, olen sotāpanna,
luonteeltaan vapaa kurjuuden tiloista, varmasti sambodhille tarkoitettu.

Sato jos pysyt, bhikkhus ja sampajānos. TƤmƤ on meidƤn tunkeutumisemme sinulle.

TƤƤllƤ, bhikkhus, bhikkhu

Siksi bhikkhus on bhikkhu-sato. Ja miten, bhikkhus, on bhikkhu sampajāno? TƤƤllƤ, bhikkhus,

TƤmƤ on meidƤn tunkeutumisemme sinulle.

Ananda,
kaksoisalapuut ovat tƤydessƤ kukassa, tosin se ei ole kukinnan kausi.
Ja kukkii sataa Tathagatan kehon pƤƤlle ja putoaa ja hajoaa ja
levitetƤƤn sen pƤƤlle Tathagata-palvonnassa. Taivaalliset korallikukat
ja taivaallinen santelipuujauhe taivaalta sataavat Tathagatan ruumiin
pƤƤlle. Pudottavat ja siruttavat ja ovat tƤynnƤ sitƤ Tathagatan
palvonnassa. Ja taivaallisten ƤƤnien ja taivaallisten soittimien ƤƤni
tekee musiikista ilmassa Tathagataa kunnioittaen.

Se ei ole,
Ānanda, sillƤ, ettƤ Tathāgataa kunnioitetaan, kunnioitetaan,
arvostetaan, kunnioitetaan ja kunnioitetaan. Mutta Ananda, mikƤ tahansa
bhikkhu tai bhikkhuni, maallikko tai maallikko, jƤljelle jƤƤvƤ
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, asuu Dhamman mukaisesti
ja jota kunnioitetaan, kunnioitetaan, arvostetaan, kunnioitetaan ja
kunnioitetaan Tathāgataa. kaikkein erinomainen
kunnianosoitus. Siksi,
Ānanda, sinun tulisi kouluttaa itsesi nƤin: ‘Me pysymme
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, elƤmme Dhamman
mukaisesti’.

‘Joillekin teistƤ, Ānanda, se voi tapahtua nƤin:’
Opettajan sanat ovat pƤƤttyneet, Opettajaa ei ole enƤƤ ‘. Mutta tƤtƤ,
Ānandaa, ei pitƤisi pitƤƤ niin. Se, Ānanda, jonka olen opettanut ja
ilmoittanut sinulle nimellƤ Dhamma ja Vinaya


34) Classical French- FranƧais classique,
34) FranƧais classique - FranƧais classique,

DĆ©couverte de l’ƉveillĆ© avec l’Univers de la Conscience (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta en 05) Pāįø·i classique, 29) Anglais classique, romain,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{extraits}
- Les derniĆØres instructions -
[mahā-parinibbāna]
Ce
sutta rassemble diverses instructions que le Bouddha a donnƩes pour le
bien de ses disciples aprĆØs sa mort, ce qui en fait un ensemble
d’instructions trĆØs important pour nous aujourd’hui.
Remarque: infobulles sur tous les mots Pali sauf dans la section avec la couleur de fond vert clair05)

(Le miroir du Dhamma)
J’exposerai
le discours sur le Dhamma qui s’appelle Dhammādāsa, dont l’ariyasāvaka,
s’il le dĆ©sire, peut dĆ©clarer de lui-mĆŖme: “ Pour moi, il n’y a plus
de niraya, plus de tiracchāna-yoni, plus de pettivisaya, non plus Ʃtat
de malheur, de malheur, de misĆØre, je suis un sotāpanna, par nature
libre d’Ć©tats de misĆØre, certain d’ĆŖtre destinĆ© au sambodhi.

Et
qu’est, nanda, ce discours sur le Dhamma qui s’appelle Dhammādāsa, dont
l’ariyasāvaka, s’il le dĆ©sire, peut dĆ©clarer de lui-mĆŖme: “ Pour moi,
il n’y a plus de niraya, plus de tiracchāna-yoni, plus pettivisaya, plus
d’Ć©tat de malheur, de malheur, de misĆØre, je suis un sotāpanna, par
nature libre d’Ć©tats de misĆØre, certain d’ĆŖtre destinĆ© au sambodhi?

Ici, Ānanda, un ariyasāvaka est dotĆ© de Buddhe aveccappasāda:

Il est dotƩ de Dhamme aveccappasāda:

Il est dotĆ© de Saį¹…ghe aveccappasāda:

Il est dotĆ© d’un sÄ«la agrĆ©able aux ariyas,

Tel
est, Ānanda, le discours sur le Dhamma qui s’appelle Dhammādāsa, dont
l’ariyasāvaka, s’il le dĆ©sire, peut dĆ©clarer de lui-mĆŖme: “ Pour moi,
il n’y a plus de niraya, plus de tiracchāna-yoni, plus de pettivisaya ,
plus d’Ć©tat de malheur, de malheur, de misĆØre, je suis un sotāpanna, par
nature libre d’Ć©tats de misĆØre, certain d’ĆŖtre destinĆ© au sambodhi.

Sato devriez-vous rester, bhikkhus et sampajānos. Ceci est notre intruction pour vous.

Ici, bhikkhus, un bhikkhu

Ainsi, bhikkhus, est un bhikkhu sato. Et comment, bhikkhus, un bhikkhu sampajāno? Ici, bhikkhus,

Ceci est notre intruction pour vous.

Ananda,
les arbres jumeaux sala sont en pleine floraison, bien que ce ne soit
pas la saison de la floraison. Et les fleurs pleuvent sur le corps du
Tathagata et tombent et se dispersent et sont rƩpandues dessus dans
l’adoration du Tathagata. Et les fleurs de corail cĆ©leste et la poudre
cƩleste de bois de santal du ciel pleuvent sur le corps du Tathagata,
tombent, se dispersent et sont rĆ©pandues dessus dans l’adoration du
Tathagata. Et le son des voix cƩlestes et des instruments cƩlestes fait
de la musique dans l’air par rĆ©vĆ©rence pour le Tathagata.

Ce
n’est pas par cela, Ānanda, que le Tathāgata est respectĆ©, vĆ©nĆ©rĆ©,
estimƩ, rendu hommage et honorƩ. Mais, Ananda, tout bhikkhu ou
bhikkhuni, laĆÆque ou laĆÆque, restant dhamm’ānudhamma’p'paį¹­ipanna,
sāmÄ«ci’p'paį¹­ipanna, vivant conformĆ©ment au Dhamma, que l’on respecte,
vĆ©nĆØre, estime, rend hommage et honore le Tathāgata avec le plus
excellent
hommage. Par consĆ©quent, Ānanda, vous devriez vous
entraĆ®ner ainsi: Ā«Nous resterons dhammā€™Änudhammaā€™p’paį¹­ipanna,
sāmÄ«ciā€™p’paį¹­ipanna, vivant conformĆ©ment au DhammaĀ».

Ā«Pour
certains dā€™entre vous, Ānanda, cela peut se produire ainsi:Ā« Les paroles
du MaĆ®tre sont terminĆ©es, il nā€™ya plus dā€™enseignant Ā». Mais cela,
Ānanda, ne devrait pas, ĆŖtre ainsi considĆ©rĆ©. Cela, Ānanda, que je vous
ai enseignƩ et fait connaƮtre comme le Dhamma et le Vinaya


35) Classical Frisian- Klassike Frysk,
35) Klassyk Frysk- Klassike Frysk,

Untdekking fan Awakened One with Awareness Universe (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta yn 05) Klassyk Pāįø·i, 29) Klassyk Ingelsk, Romaansk,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{uittreksels}
- De lĆŖste ynstruksjes -
[mahā-parinibbāna]
Dizze
sutta sammelet ferskate ynstruksjes dy’t de Boeddha joech foar de wille
fan syn folgelingen nei syn ferstjerren, wat makket dat it hjoed in
heul wichtige set fan ynstruksjes foar Ćŗs wurdt.
Opmerking: ynfoegje op alle Pali-wurden Ćŗtsein yn seksje mei ljochtgriene eftergrĆ»nkleur05)

(De spegel fan ‘e Dhamma)
Ik
sil it petear Ćŗtlizze oer de Dhamma dy’t Dhammādāsa hjit, besit wĆŖrfan
de ariyasāvaka, as hy dat winsket, fan himsels kin ferklearje: ‘Foar my
is d’r gjin niraya mear, gjin tiracchāna-yoni mear, gjin pettivisaya
mear, nee mear steat fan ƻngelokkichens, fan ƻngelok, fan ellinde, ik
bin in sotāpanna, fan natuere frij fan steaten fan ellinde, wis fan dat
ik bestemmt wurdt ta sambodhi.

En wat, Ānanda, is dat petear oer
de Dhamma, dat Dhammādāsa hjit, besit, wĆŖrfan de ariyasāvaka, as hy dat
winsket, fan himsels kin ferklearje: ‘Foar my is der gjin mear niraya,
gjin tiracchāna-yoni mear, net mear pettivisaya, gjin steat mear fan
ƻngelokkichens, fan ƻngelok, fan ellinde, ik bin in sotāpanna, fan
natuere frij fan steaten fan ellinde, wis fan dat ik bestimd binne ta
sambodhi?

Hjir, Ānanda, wurdt in ariyasāvaka Ćŗtrikt mei Buddhe aveccappasāda:

Hy wurdt begiftigd mei Dhamme aveccappasāda:

Hy is begiftigd mei Saį¹…ghe aveccappasāda:

Hy is begiftigd mei in syla dy’t goed is foar de ariya’s,

Dit,
Ānanda, is it petear oer de Dhamma dy’t Dhammādāsa hjit, besit wĆŖrfan
de ariyasāvaka, as hy dat wol, kin ferklearje fan himsels: ‘Foar my is
der gjin mear niraya, gjin tiracchāna-yoni mear, gjin pettivisaya mear ,
gjin steat mear fan ƻngelokkichens, fan ƻngelok, fan ellinde, ik bin in
sotāpanna, fan natuere frij fan steaten fan ellinde, wis fan dat ik
bestimd bin ta sambodhi.

Sato soene jo bliuwe moatte, bhikkhus, en sampajānos. Dit is Ćŗs yntinsje foar jo.

Hjir, bhikkhus, in bhikkhu

Sa is bhikkhus in bhikkhu-sato. En hoe, bhikkhus, is in bhikkhu sampajāno? Hjir, bhikkhus,

Dit is Ćŗs yntinsje foar jo.

Ananda,
de twilling sala beammen binne yn folle bloei, hoewol it net it seizoen
fan bloei is. En de bloei reint oer it lichem fan ‘e Tathagata en sakje
en ferspriede en wurde der op strĆŗnd yn oanbidding fan’ e Tathagata. En
himelske koraalblommen en himelsk sandelhoutpoeder Ćŗt ‘e himel reine
del op it lichem fan’ e Tathagata, en sakje en ferspriede en wurde der
struid yn oanbidding fan ‘e Tathagata. En it lĆ»d fan himelske stimmen en
himelske ynstruminten makket muzyk yn ‘e loft Ćŗt earbied foar de
Tathagata.

It is net troch dit, Ānanda, dat de Tathāgata wurdt
respekteare, earbiedige, wurdearre, huldigjen en earet. Mar, Ananda,
elke bhikkhu of bhikkhuni, lekeman of lekeman, oerbleaune
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, dy’t libbet yn
oerienstimming mei de Dhamma, dat men respekteart, ferearet, achtsjocht,
huldeart en de Tathāgata earet mei de meast treflike
huldiging.
DĆŖrom, andananda, soene jo josels sa opliede moatte: ‘Wy sille
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna bliuwe, libje yn
oerienstimming mei de Dhamma’.

‘Foar guon fan jo, Ānanda, kin it
sa foarkomme:’ De wurden fan ‘e learaar binne Ć“frĆ»n, d’r is net mear in
learaar’. Mar dit, Ānanda, soe net moatte wurde sa beskĆ“ge. Dat, Ānanda,
dy’t ik jo learde en bekend makke haw as de Dhamma en de Vinaya


36) Classical Galician-ClƔsico galego,
36) Galego clƔsico-galego clƔsico,

Descubrimento dun espertado co universo de conciencia (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta en 05) Pāįø·i clĆ”sico, 29) InglĆ©s clĆ”sico, romano,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{fragmentos}
- As Ćŗltimas instruciĆ³ns -
[mahā-parinibbāna]
Esta
sutta recolle diversas instruciĆ³ns que Buda deu por amor dos seus
seguidores despois do seu falecemento, o que fai que hoxe en dĆ­a sexa un
conxunto de instruciĆ³ns moi importante.
Nota: infobrables en todas as palabras de Pali, excepto na secciĆ³n cunha cor verde claro de fondo05)

(O espello do Dhamma)
ExpoƱerei
o discurso sobre o Dhamma que se chama Dhammādāsa, do que o
ariyasāvaka, se asĆ­ o desexa, pode declarar de si mesmo: ‘Para min, non
hai mƔis niraya, non hai mƔis tiracchāna-yoni, non hai mƔis pettivisaya,
non mƔis estado de infelicidade, de desgraza, de miseria, son un
sotāpanna, por natureza libre de estados de miseria, certo de estar
destinado a sambodhi.

E o que, Ānanda, Ć© ese discurso sobre o
Dhamma que se chama Dhammādāsa, do que o ariyasāvaka, se asƭ o desexa,
pode declararse de si mesmo: ‘Para min, non hai mĆ”is niraya, non hai
mƔis tiracchāna-yoni, non mƔis pettivisaya, non hai mƔis estado de
infelicidade, de desgraza, de miseria, son un sotāpanna, por natureza
libre de estados de miseria, certo de estar destinado a sambodhi?

Aquƭ, andananda, un ariyasāvaka estƔ dotado de Buda aveccappasāda:

EstƔ dotado de Dhamme aveccappasāda:

EstĆ” dotado de Saį¹…ghe aveccappasāda:

EstƔ dotado dunha sīla agradable para os ariyas,

Este,
Ānanda, Ć© o discurso sobre o Dhamma que se chama Dhammādāsa, do que o
ariyasāvaka, se asĆ­ o desexa, pode declararse de si mesmo: ‘Para min,
non hai mƔis niraya, non hai mƔis tiracchāna-yoni, non hai mƔis
pettivisaya Non hai mƔis estado de infelicidade, de desgraza, de
miseria, son un sotāpanna, por natureza libre de estados de miseria,
certos destinados a sambodhi.

Sato deberĆ­as quedar, bhikkhus e sampajānos. Esta Ć© a nosa intrusiĆ³n para ti.

AquĆ­, bhikkhus, un bhikkhu

Asƭ, bhikkhus, Ʃ un bhikkhu sato. E como, bhikkhus, Ʃ un bhikkhu sampajāno? Aquƭ, bhikkhus,

Esta Ć© a nosa intrusiĆ³n para ti.

Ananda,
as Ć”rbores xemelgas estĆ”n en plena floraciĆ³n, aĆ­nda que non Ć© a
estaciĆ³n da floraciĆ³n. E as flores choveu sobre o corpo de Tathagata,
caen e espĆ”llanse e estĆ”n espalladas sobre el en adoraciĆ³n ao Tathagata.
E as flores celestes de coral e o po de madeira de sƔndalo do ceo
choven sobre o corpo de Tathagata, e caen e espƔllanse e son espalladas
sobre el en adoraciĆ³n ao Tathagata. E o son das voces celestiais e dos
instrumentos celestiais fai que a mĆŗsica no aire sexa reverenciada polos
Tathagata.

Non por iso, andananda, o Tathāgata Ʃ respectado,
venerado, estimado, homenaxeado e honrado. Pero, Ananda, calquera
bhikkhu ou bhikkhuni, laico ou laicista, quedando
dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, vivindo de acordo co
Dhamma, que se respecta, venera, estima, rende homenaxe e honra a
Tathāgata cos mƔis excelentes
homenaxe. Polo tanto, andananda, debes
adestrarvos asĆ­: “Restaremos dhammāānudhammaĀ“p’paį¹­ipanna,
sāmÄ«ciĀ“pĀ“paį¹­ipanna, vivindo de acordo co Dhamma”.

“Para algĆŗns de
vĆ³s, andananda, pode ocorrer asĆ­: ‘As palabras do profesor remataron,
xa non hai mestre’. Pero isto, andananda, non deberĆ­a ser considerado.
Iso, andananda, que eu teƱo ensinado e coƱecido como o Dhamma e o Vinaya


37) Classical Georgian-įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜,
37) įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜ - įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ„įƒįƒ įƒ—įƒ£įƒšįƒ˜,

įƒ’įƒįƒ¦įƒ•įƒ˜įƒ«įƒ”įƒ‘įƒ£įƒšįƒ˜ įƒ”įƒįƒ›įƒ§įƒįƒ įƒįƒ” įƒįƒ¦įƒ›įƒįƒ©įƒ”įƒœįƒ įƒŖįƒœįƒįƒ‘įƒ˜įƒ”įƒ įƒ”įƒ‘įƒ˜įƒ” įƒ”įƒįƒ›įƒ§įƒįƒ įƒįƒ”įƒ—įƒįƒœ (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta in 05) Classical Pāįø·i, 29) įƒ™įƒšįƒįƒ”įƒ˜įƒ™įƒ£įƒ įƒ˜ įƒ˜įƒœįƒ’įƒšįƒ˜įƒ”įƒ£įƒ įƒ˜, įƒ įƒįƒ›įƒįƒœ,

DN 16 - (D II 137)
Mahāparinibbāna Sutta
{įƒœįƒįƒ¬įƒ§įƒ•įƒ”įƒ¢įƒ”įƒ‘įƒ˜
- įƒ‘įƒįƒšįƒ įƒ˜įƒœįƒ”įƒ¢įƒ įƒ£įƒ„įƒŖįƒ˜įƒ”įƒ‘įƒ˜ -
[mahā-parinibbāna]
įƒ”įƒ”
įƒ”įƒ£įƒ¢įƒ įƒįƒ’įƒ įƒįƒ•įƒ”įƒ‘įƒ” įƒ”įƒ®įƒ•įƒįƒ“įƒįƒ”įƒ®įƒ•įƒ įƒ›įƒ˜įƒ—įƒ˜įƒ—įƒ”įƒ‘įƒįƒ”, įƒ įƒįƒ›įƒ”įƒšįƒ”įƒįƒŖ įƒ‘įƒ£įƒ“įƒ įƒ›įƒ˜įƒ”įƒŖįƒ įƒ›įƒ˜įƒ”įƒ˜
įƒ›įƒ˜įƒ›įƒ“įƒ”įƒ•įƒ įƒ”įƒ‘įƒ˜įƒ” įƒ’įƒ£įƒšįƒ˜įƒ”įƒ—įƒ•įƒ˜įƒ”, įƒ›įƒ˜įƒ”įƒ˜ įƒ’įƒįƒ įƒ“įƒįƒŖįƒ•įƒįƒšįƒ”įƒ‘įƒ˜įƒ” įƒØįƒ”įƒ›įƒ“įƒ”įƒ’, įƒ įƒįƒŖ įƒįƒ› įƒ“įƒ¦įƒ”įƒ” įƒ©įƒ•įƒ”įƒœįƒ—įƒ•įƒ˜įƒ”
įƒ«įƒįƒšįƒ˜įƒįƒœ įƒ›įƒœįƒ˜įƒØįƒ•įƒœįƒ”įƒšįƒįƒ•įƒįƒœ įƒ›įƒ˜įƒ—įƒ˜įƒ—įƒ”įƒ‘įƒ”įƒ‘įƒ” įƒ¬įƒįƒ įƒ›įƒįƒįƒ“įƒ’įƒ”įƒœįƒ”.
įƒØįƒ”įƒœįƒ˜įƒØįƒ•įƒœįƒ: įƒ§įƒ•įƒ”įƒšįƒ Pali įƒ”įƒ˜įƒ¢įƒ§įƒ•įƒ˜įƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘ įƒ˜įƒœįƒ¤įƒįƒ įƒ›įƒįƒŖįƒ˜įƒ˜įƒ” įƒ’įƒįƒ įƒ“įƒ, įƒ¦įƒ˜įƒ įƒ›įƒ¬įƒ•įƒįƒœįƒ” įƒ¤įƒįƒœįƒ˜įƒ” įƒ¤įƒ”įƒ įƒ˜įƒ” įƒ›įƒįƒœįƒįƒ™įƒ•įƒ”įƒ—įƒ˜įƒ” įƒ’įƒįƒ įƒ“įƒ (05)

(įƒ“įƒ°įƒ›įƒįƒ” įƒ”įƒįƒ įƒ™įƒ”)
įƒ›įƒ”
įƒ’įƒįƒœįƒ•įƒ›įƒįƒ įƒ¢įƒįƒ• įƒ“įƒ˜įƒ”įƒ™įƒ£įƒ įƒ”įƒ˜įƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘ įƒ“įƒ°įƒ›įƒįƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘, įƒ įƒįƒ›įƒ”įƒšįƒ”įƒįƒŖ įƒ“įƒįƒ°įƒ›įƒįƒ“įƒ˜įƒØįƒ įƒ°įƒ„įƒ•įƒ˜įƒ,
įƒ įƒįƒ›įƒšįƒ˜įƒ” įƒ¤įƒ”įƒįƒœįƒ˜ įƒįƒ„įƒ•įƒ” įƒ›įƒįƒ”, įƒ—įƒ£įƒ™įƒ˜ įƒ›įƒįƒ” įƒįƒ”įƒ” įƒ”įƒ£įƒ įƒ”, įƒ—įƒ£įƒ™įƒ˜ įƒ›įƒįƒ” įƒįƒ”įƒ” įƒ”įƒ£įƒ įƒ”, įƒØįƒ”įƒ£įƒ«įƒšįƒ˜įƒ
įƒ’įƒįƒ›įƒįƒįƒŖįƒ®įƒįƒ“įƒįƒ” įƒ”įƒįƒ™įƒ£įƒ—įƒįƒ įƒ˜ įƒ—įƒįƒ•įƒ˜įƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘: ā€įƒ©įƒ”įƒ›įƒ—įƒ•įƒ˜įƒ”, įƒįƒ¦įƒįƒ  įƒįƒ įƒ”įƒ”įƒ‘įƒįƒ‘įƒ” įƒœįƒ˜įƒ įƒįƒ įƒ˜įƒ,
įƒįƒ¦įƒįƒ  įƒįƒ įƒ˜įƒ” įƒ¢įƒ˜įƒ įƒ©įƒįƒœįƒœįƒ-įƒ˜įƒįƒœįƒ˜, įƒįƒ¦įƒįƒ  įƒįƒ įƒ˜įƒ” įƒ¬įƒ•įƒ įƒ˜įƒšįƒ›įƒįƒœįƒ˜, įƒįƒ įƒ įƒ£įƒ¤įƒ įƒ įƒ›įƒ”įƒ¢įƒ˜ įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜
įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ, įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ”įƒ‘įƒ įƒ“įƒ įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ”įƒ‘įƒ, įƒ›įƒ” įƒ•įƒįƒ  įƒ“įƒ¦įƒ”įƒ•įƒįƒœįƒ“įƒ”įƒšįƒ˜, įƒ‘įƒ£įƒœįƒ”įƒ‘įƒ˜įƒ—, įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜
įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ”įƒ‘įƒ˜įƒ”įƒ’įƒįƒœ įƒ—įƒįƒ•įƒ˜įƒ”įƒ£įƒ¤įƒįƒšįƒ˜, įƒ’įƒįƒ įƒ™įƒ•įƒ”įƒ£įƒšįƒ˜, įƒ įƒįƒ› įƒ’įƒįƒ›įƒ˜įƒ–įƒœįƒ£įƒšįƒ˜įƒ įƒ”įƒįƒ“įƒ‘įƒįƒ“įƒØįƒ˜.

įƒ“įƒ
įƒ įƒ, andananda, įƒįƒ įƒ˜įƒ” įƒ˜įƒ” įƒ“įƒ˜įƒ”įƒ™įƒ£įƒ”įƒ˜įƒ įƒ“įƒ°įƒ›įƒįƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘, įƒ įƒįƒ›įƒ”įƒšįƒ”įƒįƒŖ Dhammādāsa
įƒ”įƒ¬įƒįƒ“įƒ”įƒ‘įƒ, įƒ įƒįƒ›įƒšįƒ˜įƒ” įƒ”įƒįƒ™įƒ£įƒ—įƒ įƒ”įƒ‘įƒįƒ ariyasāvaka, įƒ—įƒ£ įƒ˜įƒ” įƒįƒ”įƒ” įƒ”įƒ£įƒ įƒ”, įƒØįƒ”įƒ£įƒ«įƒšįƒ˜įƒ įƒ”įƒįƒ™įƒ£įƒ—įƒįƒ įƒ˜
įƒ—įƒįƒ•įƒ˜įƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘ įƒ’įƒįƒ›įƒįƒįƒŖįƒ®įƒįƒ“įƒįƒ”: ā€žįƒ©įƒ”įƒ›įƒ—įƒ•įƒ˜įƒ”, įƒįƒ¦įƒįƒ  įƒįƒ įƒ”įƒ”įƒ‘įƒįƒ‘įƒ” niraya, įƒįƒ¦įƒįƒ  įƒįƒ įƒ˜įƒ”
tiracchāna-yoni įƒ“įƒ įƒįƒ įƒ pettivisaya, įƒįƒ¦įƒįƒ  įƒįƒ įƒ”įƒ”įƒ‘įƒįƒ‘įƒ” įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜ įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ,
įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ”įƒ‘įƒ, įƒ”įƒ˜įƒ“įƒ£įƒ®įƒ­įƒ˜įƒ įƒ”, įƒ›įƒ” įƒ•įƒįƒ  įƒ“įƒ¦įƒ”įƒ•įƒįƒœįƒ“įƒ”įƒšįƒ˜, įƒ‘įƒ£įƒœįƒ”įƒ‘įƒ˜įƒ—, įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜
įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ˜įƒ”įƒ’įƒįƒœ įƒ—įƒįƒ•įƒ˜įƒ”įƒ£įƒ¤įƒįƒšįƒ˜, įƒ įƒįƒ›įƒ” įƒ’įƒįƒœįƒ–įƒ įƒįƒ®įƒ£įƒšįƒ˜ įƒ›įƒįƒ„įƒ•įƒ”, įƒ įƒįƒ› įƒ’įƒįƒ›įƒ˜įƒ–įƒœįƒ£įƒšįƒ˜įƒ§įƒ?

įƒįƒ„, andananda, ariyasāvaka įƒįƒ įƒ˜įƒ” įƒ“įƒįƒÆįƒ˜įƒšįƒ“įƒįƒ”įƒ‘įƒ£įƒšįƒ˜ Buddhe aveccappasāda:

įƒ›įƒįƒ” įƒ”įƒ¬įƒ•įƒ˜įƒ Dhamme aveccappasāda:

įƒ›įƒįƒ” įƒ”įƒ¬įƒ•įƒ˜įƒ Saį¹…ghe aveccappasāda:

įƒ›įƒįƒ” įƒ”įƒ«įƒšįƒ”įƒ•įƒ įƒ”įƒ£įƒšįƒ, įƒ įƒįƒ›įƒ”įƒšįƒ˜įƒŖ įƒįƒ įƒ˜įƒ”įƒšįƒ”įƒ‘įƒ” įƒ”įƒ—įƒįƒœįƒ®įƒ›įƒ”įƒ‘įƒ,

įƒ”įƒ”,
andananda, įƒįƒ įƒ˜įƒ” įƒ“įƒ˜įƒ”įƒ™įƒ£įƒ”įƒ˜įƒ įƒ“įƒ°įƒ›įƒįƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘, įƒ įƒįƒ›įƒ”įƒšįƒ”įƒįƒŖ įƒ“įƒįƒ°įƒ›įƒįƒ“įƒ˜įƒØįƒ įƒ°įƒ„įƒ•įƒ˜įƒ,
įƒ įƒįƒ›įƒšįƒ˜įƒ” įƒ¤įƒ£įƒ«įƒ”įƒ” įƒįƒ„įƒ•įƒ” ariyasāvaka, įƒ—įƒ£ įƒ˜įƒ” įƒįƒ”įƒ” įƒ”įƒ£įƒ įƒ”, įƒØįƒ”įƒ£įƒ«įƒšįƒ˜įƒ įƒ—įƒįƒ•įƒ˜įƒ” įƒØįƒ”įƒ”įƒįƒ®įƒ”įƒ‘
įƒ’įƒįƒœįƒįƒŖįƒ®įƒįƒ“įƒįƒ”: ā€įƒ©įƒ”įƒ›įƒ—įƒ•įƒ˜įƒ”, įƒįƒ¦įƒįƒ  įƒįƒ įƒ”įƒ”įƒ‘įƒįƒ‘įƒ” įƒœįƒ˜įƒ įƒįƒ˜įƒ, įƒįƒ¦įƒįƒ  įƒįƒ įƒ˜įƒ” įƒ¢įƒ˜įƒ įƒ©įƒįƒœįƒœįƒ-įƒ˜įƒįƒœįƒ˜,
įƒįƒ¦įƒįƒ įƒŖ įƒ¬įƒ•įƒ įƒ˜įƒšįƒ›įƒįƒœįƒ˜. , įƒįƒ¦įƒįƒ  įƒįƒ įƒ”įƒ”įƒ‘įƒįƒ‘įƒ” įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜ įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ, įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ”įƒ‘įƒ įƒ“įƒ
įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ”įƒ‘įƒ, įƒ›įƒ” įƒ•įƒįƒ  įƒ“įƒ¦įƒ”įƒ•įƒįƒœįƒ“įƒ”įƒšįƒ˜ įƒ‘įƒ£įƒœįƒ”įƒ‘įƒ, įƒ£įƒ‘įƒ”įƒ“įƒ£įƒ įƒ˜ įƒ›įƒ“įƒ’įƒįƒ›įƒįƒ įƒ”įƒįƒ‘įƒ˜įƒ”įƒ’įƒįƒœ įƒ—įƒįƒ•įƒ˜įƒ”įƒ£įƒ¤įƒįƒšįƒ˜,
įƒ‘įƒ£įƒœįƒ”įƒ‘įƒ˜įƒ—, įƒ£įƒ‘įƒ˜įƒ¬įƒįƒ”įƒ‘įƒ˜įƒ”įƒ—įƒ•įƒ˜įƒ”.

įƒ”įƒįƒ¢įƒ įƒØįƒ”įƒœ įƒ£įƒœįƒ“įƒ įƒ“įƒįƒ įƒ©įƒ”, įƒ‘įƒįƒ˜įƒ™įƒ£įƒ”įƒ˜ įƒ“įƒ įƒ”įƒįƒ›įƒ”įƒÆįƒ”įƒšįƒ. įƒ”įƒ” įƒįƒ įƒ˜įƒ” įƒ©įƒ•įƒ”įƒœįƒ˜ įƒØįƒ”įƒ¢įƒ”įƒ•įƒ įƒ—įƒ„įƒ•įƒ”įƒœįƒ—įƒ•įƒ˜įƒ”.

įƒįƒ„, bhikkhus, bhikkhu

įƒįƒ›įƒ įƒ˜įƒ’įƒįƒ“, bhikkhus, įƒįƒ įƒ˜įƒ” bhikkhu sato. įƒ“įƒ įƒ įƒįƒ’įƒįƒ , bhikkhus, įƒįƒ įƒ˜įƒ” bhikkhu sampajāno? įƒįƒ„, bhikkhus,

įƒ”įƒ” įƒįƒ įƒ˜įƒ” įƒ©įƒ•įƒ”įƒœįƒ˜ įƒØįƒ”įƒ¢įƒ”įƒ•įƒ įƒ—įƒ„įƒ•įƒ”įƒœįƒ—įƒ•įƒ˜įƒ”.

įƒįƒœįƒįƒœįƒ“įƒ,
įƒ¢įƒ§įƒ£įƒžįƒ˜įƒ”įƒŖįƒįƒšįƒ˜ įƒ®įƒ”įƒ”įƒ‘įƒ˜ įƒ”įƒįƒ•įƒ”įƒ” įƒ§įƒ•įƒįƒ•įƒ˜įƒšįƒØįƒ˜įƒ, įƒ—įƒ£įƒ›įƒŖįƒ įƒ”įƒ” įƒįƒ  įƒįƒ įƒ˜įƒ” įƒ§įƒ•įƒįƒ•įƒ˜įƒšįƒįƒ‘įƒ˜įƒ” įƒ”įƒ”įƒ–įƒįƒœįƒ˜.
įƒ“įƒ įƒ§įƒ•įƒįƒ•įƒ˜įƒšįƒ”įƒ‘įƒ˜ įƒ¬įƒ•įƒ˜įƒ›įƒ“įƒ įƒ¢įƒįƒ¢įƒįƒ’įƒįƒ¢įƒįƒ” įƒ”įƒ®įƒ”įƒ£įƒšįƒ–įƒ” įƒ“įƒ įƒ©įƒįƒ›įƒįƒ˜įƒØįƒšįƒ”įƒ‘įƒ įƒ“įƒ įƒ˜įƒ¤įƒįƒœįƒ¢įƒ”įƒ‘įƒ įƒ“įƒ įƒ›įƒįƒ”įƒ–įƒ”
įƒ¢įƒįƒ¢įƒįƒ’įƒįƒ¢įƒįƒ” įƒ—įƒįƒ§įƒ•įƒįƒœįƒ˜įƒ”įƒŖįƒ”įƒ›įƒ˜įƒ— įƒ˜įƒ¤įƒįƒœįƒ¢įƒ”įƒ‘įƒ. įƒ“įƒ įƒŖįƒ˜įƒ£įƒ įƒ˜ įƒ›įƒįƒ įƒÆįƒœįƒ˜įƒ” įƒ§įƒ•įƒįƒ•įƒ˜įƒšįƒ”įƒ‘įƒ˜ įƒ“įƒ įƒ–įƒ”įƒŖįƒ˜įƒ£įƒ įƒ˜
įƒ”įƒįƒœįƒ“įƒšįƒ˜įƒ” įƒ®įƒ˜įƒ” įƒ¤įƒ®įƒ•įƒœįƒ˜įƒšįƒ˜ įƒŖįƒ˜įƒ”įƒ’įƒįƒœ įƒ¬įƒ•įƒ˜įƒ›įƒ” įƒ¢įƒįƒ¢įƒįƒ’įƒįƒ¢įƒįƒ” įƒ”įƒ®įƒ”įƒ£įƒšįƒ–įƒ”, įƒ©įƒįƒ›įƒįƒ˜įƒØįƒšįƒ”įƒ‘įƒ įƒ“įƒ
įƒ˜įƒ¤įƒįƒœįƒ¢įƒ”įƒ‘įƒ įƒ“įƒ įƒ›įƒįƒ”įƒ–įƒ” įƒ¢įƒ įƒ˜įƒįƒšįƒįƒ’įƒįƒ” įƒ—įƒįƒ§įƒ•įƒįƒœįƒ˜įƒ”įƒŖįƒ”įƒ›įƒ˜įƒ— įƒ˜įƒ¤įƒįƒœįƒ¢įƒ”įƒ‘įƒ. įƒ–įƒ”įƒŖįƒ˜įƒ£įƒ įƒ˜ įƒ®įƒ›įƒ”įƒ‘įƒ˜ įƒ“įƒ
įƒ–įƒ”įƒŖįƒ˜įƒ£įƒ įƒ˜ įƒ˜įƒœįƒ”įƒ¢įƒ įƒ£įƒ›įƒ”įƒœįƒ¢įƒ”įƒ‘įƒ˜įƒ” įƒ®įƒ›įƒ įƒ°įƒįƒ”įƒ įƒØįƒ˜ įƒ›įƒ£įƒ”įƒ˜įƒ™įƒįƒ” įƒįƒ„įƒŖįƒ”įƒ•įƒ” įƒ—įƒįƒ—įƒįƒ’įƒįƒ¢įƒįƒ” įƒžįƒįƒ¢įƒ˜įƒ•įƒ˜įƒ”įƒŖįƒ”įƒ›įƒ˜įƒ—.

įƒ”įƒ”
įƒįƒ  įƒįƒ įƒ˜įƒ”, įƒįƒœįƒįƒœįƒ“įƒ, įƒ įƒįƒ› Tathāgata įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ”, įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ”, įƒįƒ¤įƒįƒ”įƒ”įƒ‘įƒ”
įƒžįƒįƒ¢įƒ˜įƒ•įƒ”, įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ” įƒ“įƒ įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ”. įƒ›įƒįƒ’įƒ įƒįƒ›, įƒįƒœįƒįƒœįƒ“įƒ, įƒœįƒ”įƒ‘įƒ˜įƒ”įƒ›įƒ˜įƒ”įƒ įƒ˜ įƒ‘įƒįƒ˜įƒ®įƒ£įƒ®įƒ˜
įƒįƒœ įƒ‘įƒįƒ˜įƒ®įƒ£įƒ®įƒ£įƒœįƒ˜, įƒįƒ“įƒįƒ›įƒ˜įƒįƒœįƒ˜ įƒ“įƒ įƒįƒ“įƒįƒ›įƒ˜įƒįƒœįƒ˜, įƒ“įƒįƒ įƒ©įƒ”įƒœįƒ˜įƒš įƒ“įƒ”įƒ“įƒ›įƒįƒ›įƒ˜įƒØįƒ•įƒ˜įƒšįƒ”įƒ’įƒž’įƒžįƒįƒœįƒ˜įƒžįƒįƒœįƒ,
įƒ”įƒ”įƒ›įƒ”įƒ˜įƒ™įƒ˜’įƒž’įƒ˜įƒ¤įƒįƒœįƒ˜įƒžįƒįƒœįƒ, įƒŖįƒ®įƒįƒ•įƒ įƒįƒ‘įƒ” įƒ“įƒ°įƒ›įƒįƒ” įƒØįƒ”įƒ”įƒįƒ‘įƒįƒ›įƒ˜įƒ”įƒįƒ“, įƒ įƒįƒ› įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ”,
įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ”, įƒįƒ¤įƒįƒ”įƒ”įƒ‘įƒ”, įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ” įƒ“įƒ įƒžįƒįƒ¢įƒ˜įƒ•įƒ” įƒ”įƒŖįƒ”įƒ›įƒ” įƒ—įƒįƒ—įƒ’įƒįƒ¢įƒįƒ” įƒ§įƒ•įƒ”įƒšįƒįƒ–įƒ”
įƒØįƒ”įƒ”įƒįƒœįƒ˜įƒØįƒœįƒįƒ•įƒ˜
įƒžįƒįƒ¢įƒ˜įƒ•įƒ˜. įƒ›įƒįƒØįƒįƒ”įƒįƒ“įƒįƒ›įƒ”, įƒ—įƒ„įƒ•įƒ”įƒœ įƒ£įƒœįƒ“įƒ įƒ’įƒįƒ¬įƒ•įƒ įƒ—įƒœįƒįƒ— įƒįƒ”įƒ”:: įƒ©įƒ•įƒ”įƒœ
įƒ“įƒįƒ•įƒ įƒ©įƒ”įƒ‘įƒ˜įƒ— įƒ“įƒ°įƒįƒ›ā€™Änudhammaā€™pā€™paį¹­ipanna, sāmÄ«ciā€™p’paį¹­ipanna, įƒ įƒįƒ›įƒ”įƒšįƒ˜įƒŖ
įƒŖįƒ®įƒįƒ•įƒ įƒįƒ‘įƒ” įƒ“įƒ°įƒ›įƒįƒ” įƒØįƒ”įƒ”įƒįƒ‘įƒįƒ›įƒ˜įƒ”įƒįƒ“ ā€™.

`įƒ–įƒįƒ’įƒ˜įƒ”įƒ įƒ— įƒ—įƒ„įƒ•įƒ”įƒœįƒ’įƒįƒœįƒ”, įƒįƒœįƒįƒœįƒ“įƒ, įƒ”įƒ”
įƒØįƒ”įƒ˜įƒ«įƒšįƒ”įƒ‘įƒ įƒįƒ”įƒ” įƒ›įƒįƒ®įƒ“įƒ”įƒ”:` įƒ›įƒįƒ”įƒ¬įƒįƒ•įƒšįƒ”įƒ‘įƒšįƒ˜įƒ” įƒ”įƒ˜įƒ¢įƒ§įƒ•įƒ”įƒ‘įƒ˜ įƒ“įƒįƒ”įƒ įƒ£įƒšįƒ“įƒ, įƒ›įƒįƒ”įƒ¬įƒįƒ•įƒšįƒ”įƒ‘įƒ”įƒšįƒ˜ įƒįƒ¦įƒįƒ 
įƒįƒ įƒ˜įƒ”. įƒ›įƒįƒ’įƒ įƒįƒ› įƒ”įƒ”, įƒįƒœįƒįƒœįƒ“įƒ, įƒįƒ”įƒ” įƒįƒ  įƒ£įƒœįƒ“įƒ įƒ’įƒįƒœįƒ˜įƒ®įƒ˜įƒšįƒ”įƒ‘įƒįƒ“įƒ”įƒ”. įƒ”įƒ”, andananda,
įƒ įƒįƒ›įƒ”įƒšįƒ”įƒįƒŖ įƒ›įƒ” įƒ•įƒįƒ”įƒ¬įƒįƒ•įƒšįƒ˜ įƒ“įƒ įƒ•įƒįƒŖįƒœįƒįƒ‘įƒ” įƒØįƒ”įƒœ įƒ įƒįƒ’įƒįƒ įƒŖ Dhamma įƒ“įƒ Vinaya


38) Classical German- Klassisches Deutsch,
38) Klassisches Deutsch-Klassisches Deutsch,

Entdeckung des Erwachten mit dem Bewusstseinsuniversum (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta in 05) Klassisches Pāįø·i, 29) Klassisches Englisch, Rƶmisch,

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{AuszĆ¼ge}
- Die letzten Anweisungen -
[mahā-parinibbāna]
Dieses
Sutta sammelt verschiedene Anweisungen, die der Buddha nach seinem Tod
fĆ¼r seine AnhƤnger gegeben hat, was es heutzutage zu einem sehr
wichtigen Satz von Anweisungen fĆ¼r uns macht.
Hinweis: Infobubbles auf allen Pali-Wƶrtern auƟer im Abschnitt mit hellgrĆ¼ner Hintergrundfarbe05)

(Der Spiegel des Dhamma)
Ich
werde den Diskurs Ć¼ber das Dhamma erlƤutern, das Dhammādāsa genannt
wird und von dem der Ariyasāvaka, wenn er dies wĆ¼nscht, von sich selbst
erklƤren kann: ā€žFĆ¼r mich gibt es kein Niraya mehr, kein Tiracchāna-Yoni
mehr, kein Pettivisaya mehr, nein mehr Zustand des UnglĆ¼cks, des
UnglĆ¼cks, des Elends, ich bin ein Sotāpanna, von Natur aus frei von
ZustƤnden des Elends, sicher, fĆ¼r Sambodhi bestimmt zu sein.

Und
was, andananda, ist dieser Diskurs Ć¼ber das Dhamma, der Dhammādāsa
genannt wird und von dem der Ariyasāvaka, wenn er dies wĆ¼nscht, von sich
selbst erklƤren kann: ā€žFĆ¼r mich gibt es kein Niraya mehr, kein
Tiracchāna-Yoni mehr pettivisaya, kein Zustand des UnglĆ¼cks, des
UnglĆ¼cks, des Elends mehr, ich bin eine Sotāpanna, von Natur aus frei
von ZustƤnden des Elends, sicher, fĆ¼r Sambodhi bestimmt zu sein?

Hier, Ānanda, ist ein Ariyasāvaka mit Buddhe aveccappasāda ausgestattet:

Er ist mit Dhamme aveccappasāda ausgestattet:

Er ist mit Saį¹…ghe aveccappasāda ausgestattet:

Er ist mit einer SÄ«la ausgestattet, die den Ariyas angenehm ist.

Dies,
Ānanda, ist der Diskurs Ć¼ber das Dhamma, das Dhammādāsa genannt wird
und von dem der Ariyasāvaka, wenn er dies wĆ¼nscht, von sich selbst
erklƤren kann: ā€žFĆ¼r mich gibt es kein Niraya mehr, kein Tiracchāna-Yoni
mehr, kein Pettivisaya mehr , kein Zustand des UnglĆ¼cks, des UnglĆ¼cks,
des Elends mehr, ich bin ein Sotāpanna, von Natur aus frei von ZustƤnden
des Elends, sicher, fĆ¼r Sambodhi bestimmt zu sein.

Sato solltest du bleiben, Bhikkhus und Sampajānos. Dies ist unsere Anweisung an Sie.

Hier Bhikkhus, ein Bhikkhu

Somit ist Bhikkhus ein Bhikkhu Sato. Und wie, Bhikkhus, ist ein Bhikkhu Sampajāno? Hier, Bhikkhus,

Dies ist unsere Anweisung an Sie.

Ananda,
die ZwillingsbƤume sind in voller BlĆ¼te, obwohl es nicht die BlĆ¼tezeit
ist. Und die BlĆ¼ten regnen auf den Kƶrper des Tathagata und fallen und
zerstreuen sich und werden in Anbetung des Tathagata darauf gestreut.
Und himmlische Korallenblumen und himmlisches Sandelholzpulver vom
Himmel regnen auf den Kƶrper des Tathagata herab und fallen und
zerstreuen sich und werden darauf gestreut, um den Tathagata anzubeten.
Und der Klang himmlischer Stimmen und himmlischer Instrumente lƤsst aus
Ehrfurcht vor dem Tathagata Musik in der Luft machen.

Nicht
dadurch, Ānanda, wird der Tathāgata respektiert, verehrt, geschƤtzt,
gewĆ¼rdigt und geehrt. Aber Ananda, jeder Bhikkhu oder Bhikkhuni, Laie
oder Laie, bleibt dhamm’ānudhamma’p'paį¹­ipanna, sāmÄ«ci’p'paį¹­ipanna, lebt
in Ɯbereinstimmung mit dem Dhamma, dass man die Tathāgata respektiert,
verehrt, schƤtzt, huldigt und ehrt mit den besten
Huldigung. Deshalb,
Ānanda, solltest du dich so ausbilden: “Wir werden
dhammā€™Änudhammaā€™p’paį¹­ipanna bleiben, sāmÄ«ciā€™p’paį¹­ipanna, in
Ɯbereinstimmung mit dem Dhamma leben”.

“FĆ¼r einige von Ihnen,
andananda, kann es so vorkommen:” Die Worte des Lehrers sind beendet, es
gibt keinen Lehrer mehr. ” Aber dies, andananda, sollte nicht so
berĆ¼cksichtigt werden. Das, Ānanda, das ich dir als Dhamma und Vinaya
beigebracht und bekannt gemacht habe


39) Classical Greek-ĪšĪ»Ī±ĻƒĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬,
39) ĪšĪ»Ī±ĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬-ĪšĪ»Ī±ĻƒĻƒĪ¹ĪŗĪ¬ Ī•Ī»Ī»Ī·Ī½Ī¹ĪŗĪ¬,

Discovery of Awakened One with Awareness Universe (DAOAU)

https://www.youtube.com/watch?v=zYylP1SozJ8
Mahāparinibbāna Sutta ĻƒĪµ 05) Classical Pāįø·i, 29) Classical English, Roman,

DN 16 - (Ī” ii 137)
Mahāparinibbāna Sutta
{Ī±Ļ€ĪæĻƒĻ€Ī¬ĻƒĪ¼Ī±Ļ„Ī±}
- ĪŸĪ¹ Ļ„ĪµĪ»ĪµĻ…Ļ„Ī±ĪÆĪµĻ‚ ĪæĪ“Ī·Ī³ĪÆĪµĻ‚ -
[mahā-parinibbāna]
Ī‘Ļ…Ļ„ĻŒ
Ļ„Īæ sutta ĻƒĻ…Ī³ĪŗĪµĪ½Ļ„ĻĻŽĪ½ĪµĪ¹ Ī“Ī¹Ī¬Ļ†ĪæĻĪµĻ‚ ĪæĪ“Ī·Ī³ĪÆĪµĻ‚ Ļ€ĪæĻ… Ī­Ī“Ļ‰ĻƒĪµ Īæ Ī’ĪæĻĪ“Ī±Ļ‚ Ī³Ī¹Ī± Ļ‡Ī¬ĻĪ· Ļ„Ļ‰Ī½
ĪæĻ€Ī±Ī“ĻŽĪ½ Ļ„ĪæĻ… Ī¼ĪµĻ„Ī¬ Ļ„Īæ ĪøĪ¬Ī½Ī±Ļ„ĻŒ Ļ„ĪæĻ…, Ī³ĪµĪ³ĪæĪ½ĻŒĻ‚ Ļ€ĪæĻ… Ļ„Īæ ĪŗĪ±ĪøĪ¹ĻƒĻ„Ī¬ Ī­Ī½Ī± Ļ€ĪæĪ»Ļ ĻƒĪ·Ī¼Ī±Ī½Ļ„Ī¹ĪŗĻŒ
ĻƒĻĪ½ĪæĪ»Īæ ĪæĪ“Ī·Ī³Ī¹ĻŽĪ½ Ī³Ī¹Ī± ĪµĪ¼Ī¬Ļ‚ ĻƒĪ®Ī¼ĪµĻĪ±.
Ī£Ī·Ī¼ĪµĪÆĻ‰ĻƒĪ·: infobubbles ĻƒĪµ ĻŒĪ»ĪµĻ‚ Ļ„Ī¹Ļ‚ Ī»Ī­Ī¾ĪµĪ¹Ļ‚ Pali ĪµĪŗĻ„ĻŒĻ‚ Ī±Ļ€ĻŒ Ļ„Ī·Ī½ ĪµĪ½ĻŒĻ„Ī·Ļ„Ī± Ī¼Īµ Ī±Ī½ĪæĪ¹Ļ‡Ļ„ĻŒ Ļ€ĻĪ¬ĻƒĪ¹Ī½Īæ Ļ†ĻŒĪ½Ļ„Īæ Ļ‡ĻĻŽĪ¼Ī±05)

(ĪŸ ĪŗĪ±ĪøĻĪ­Ļ†Ļ„Ī·Ļ‚ Ļ„ĪæĻ… ĪĻ„Ī¬Ī¼Ī¼Ī±)
Ī˜Ī±
ĪµĪŗĪøĪ­ĻƒĻ‰ Ļ„ĪæĪ½ Ī»ĻŒĪ³Īæ Ī³Ī¹Ī± Ļ„Īæ Dhamma, Ļ„Īæ ĪæĻ€ĪæĪÆĪæ ĪæĪ½ĪæĪ¼Ī¬Ī¶ĪµĻ„Ī±Ī¹ Dhammādāsa, Ļ„Īæ ĪæĻ€ĪæĪÆĪæ
ĪŗĪ±Ļ„Ī­Ļ‡ĪµĪ¹ Īæ ariyasāvaka, Ī±Ī½ Ļ„Īæ ĪµĻ€Ī¹ĪøĻ…Ī¼ĪµĪÆ, Ī¼Ļ€ĪæĻĪµĪÆ Ī½Ī± Ī“Ī·Ī»ĻŽĻƒĪµĪ¹: Ā«Ī“Ī¹Ī± Ī¼Ī­Ī½Ī±,
Ī“ĪµĪ½ Ļ…Ļ€Ī¬ĻĻ‡ĪµĪ¹ Ļ€Ī¹Ī± niraya, Ļ„ĪÆĻ€ĪæĻ„Ī± Ī¬Ī»Ī»Īæ tiracchāna-yoni, ĻŒĻ‡Ī¹ Ī¬Ī»Ī»Īæ
pettivisaya, ĻŒĻ‡Ī¹ Ļ€ĪµĻĪ¹ĻƒĻƒĻŒĻ„ĪµĻĪ· ĪŗĪ±Ļ„Ī¬ĻƒĻ„Ī±ĻƒĪ· Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī±Ļ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚,
ĪµĪÆĪ¼Ī±Ī¹ Ī¼Ī¹Ī± ĻƒĪæĻ„Ī±Ļ€Ī¬Ī½Ī½Ī±, Ī±Ļ€ĻŒ Ļ„Ī· Ļ†ĻĻƒĪ· Ī¼ĪæĻ… Ī±Ļ€Ī±Ī»Ī»Ī±Ī³Ī¼Ī­Ī½Ī· Ī±Ļ€ĻŒ ĪŗĪ±Ļ„Ī±ĻƒĻ„Ī¬ĻƒĪµĪ¹Ļ‚
Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ļ€ĪæĻ… ĪµĪÆĪ¼Ī±Ī¹ ĻƒĪÆĪ³ĪæĻ…ĻĪæĻ‚ ĻŒĻ„Ī¹ Ļ€ĻĪæĪæĻĪÆĪ¶ĪæĪ¼Ī±Ī¹ Ī³Ī¹Ī± sambodhi.

ĪšĪ±Ī¹
Ļ„Ī¹, Ānanda, ĪµĪÆĪ½Ī±Ī¹ Ī±Ļ…Ļ„ĻŒĻ‚ Īæ Ī»ĻŒĪ³ĪæĻ‚ Ī³Ī¹Ī± Ļ„Īæ Dhamma, Ļ€ĪæĻ… ĪæĪ½ĪæĪ¼Ī¬Ī¶ĪµĻ„Ī±Ī¹
Dhammādāsa, Īæ ĪæĻ€ĪæĪÆĪæĻ‚ Ī“Ī¹Ī±ĪøĪ­Ļ„ĪµĪ¹ Ļ„ĪæĪ½ ĪæĻ€ĪæĪÆĪæ Īæ ariyasāvaka, Ī±Ī½ Ļ„Īæ ĪµĻ€Ī¹ĪøĻ…Ī¼ĪµĪÆ,
Ī¼Ļ€ĪæĻĪµĪÆ Ī½Ī± Ī“Ī·Ī»ĻŽĻƒĪµĪ¹ Ī³Ī¹Ī± Ļ„ĪæĪ½ ĪµĪ±Ļ…Ļ„ĻŒ Ļ„ĪæĻ…: Ā«Ī“Ī¹Ī± Ī¼Ī­Ī½Ī±, Ī“ĪµĪ½ Ļ…Ļ€Ī¬ĻĻ‡ĪµĪ¹ Ī¬Ī»Ī»Īæ niraya,
ĻŒĻ‡Ī¹ Ī¬Ī»Ī»Īæ tiracchāna-yoni, ĻŒĻ‡Ī¹ Ļ€ĪµĻĪ¹ĻƒĻƒĻŒĻ„ĪµĻĪæ pettivisaya, ĻŒĻ‡Ī¹ Ļ€Ī¹Ī±
ĪŗĪ±Ļ„Ī¬ĻƒĻ„Ī±ĻƒĪ· Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī±Ļ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, ĪµĪÆĪ¼Ī±Ī¹ Ī¼Ī¹Ī± ĻƒĪæĻ„Ī¬Ļ€Ī½Ī±, Ī±Ļ€ĻŒ Ļ„Ī· Ļ†ĻĻƒĪ·
Ī¼ĪæĻ… Ī±Ļ€Ī±Ī»Ī»Ī±Ī³Ī¼Ī­Ī½Ī· Ī±Ļ€ĻŒ ĪŗĪ±Ļ„Ī±ĻƒĻ„Ī¬ĻƒĪµĪ¹Ļ‚ Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ļ€ĪæĻ… ĪµĪÆĪ¼Ī±Ī¹ Ī²Ī­Ī²Ī±Ī¹ĪæĻ‚ ĻŒĻ„Ī¹
Ļ€ĻĪæĪæĻĪÆĪ¶ĪæĪ¼Ī±Ī¹ Ī³Ī¹Ī± sambodhi;

Ī•Ī“ĻŽ, andananda, Ī¼Ī¹Ī± ariyasāvaka ĪµĪÆĪ½Ī±Ī¹ Ļ€ĻĪæĪ¹ĪŗĪ¹ĻƒĪ¼Ī­Ī½Ī· Ī¼Īµ Ļ„ĪæĪ½ Buddhe aveccappasāda:

Ī•ĪÆĪ½Ī±Ī¹ Ļ€ĻĪæĪ¹ĪŗĪ¹ĻƒĪ¼Ī­Ī½ĪæĻ‚ Ī¼Īµ Ļ„ĪæĪ½ Dhamme aveccappasāda:

Ī•ĪÆĪ½Ī±Ī¹ Ļ€ĻĪæĪ¹ĪŗĪ¹ĻƒĪ¼Ī­Ī½ĪæĻ‚ Ī¼Īµ Ļ„ĪæĪ½ Saį¹…ghe aveccappasāda:

Ī•ĪÆĪ½Ī±Ī¹ Ļ€ĻĪæĪ¹ĪŗĪ¹ĻƒĪ¼Ī­Ī½Īæ Ī¼Īµ Ī­Ī½Ī± ĻƒĪ¹Ī»Ī¬ Ļ€ĪæĻ… ĪµĪÆĪ½Ī±Ī¹ ĪµĻ…Ļ‡Ī¬ĻĪ¹ĻƒĻ„Īæ Ī³Ī¹Ī± Ļ„ĪæĻ…Ļ‚ Ī†ĻĪ¹ĪµĻ‚,

Ī‘Ļ…Ļ„Ī®,
Ī· Ānanda, ĪµĪÆĪ½Ī±Ī¹ Īæ Ī»ĻŒĪ³ĪæĻ‚ Ī³Ī¹Ī± Ļ„Īæ Dhamma Ļ€ĪæĻ… ĪæĪ½ĪæĪ¼Ī¬Ī¶ĪµĻ„Ī±Ī¹ Dhammādāsa, Ļ„ĪæĻ…
ĪæĻ€ĪæĪÆĪæĻ… Īæ ariyasāvaka, Ī±Ī½ Ļ„Īæ ĪµĻ€Ī¹ĪøĻ…Ī¼ĪµĪÆ, Ī¼Ļ€ĪæĻĪµĪÆ Ī½Ī± Ī“Ī·Ī»ĻŽĻƒĪµĪ¹ Ļ„ĪæĪ½ ĪµĪ±Ļ…Ļ„ĻŒ Ļ„ĪæĻ…:
Ā«Ī“Ī¹Ī± Ī¼Ī­Ī½Ī±, Ī“ĪµĪ½ Ļ…Ļ€Ī¬ĻĻ‡ĪµĪ¹ Ļ€Ī¹Ī± niraya, Ļ„ĪÆĻ€ĪæĻ„Ī± Ī¬Ī»Ī»Īæ tiracchāna-yoni, ĻŒĻ‡Ī¹ Ī¬Ī»Ī»Īæ
pettivisaya , ĻŒĻ‡Ī¹ Ļ€Ī¹Ī± ĪŗĪ±Ļ„Ī¬ĻƒĻ„Ī±ĻƒĪ· Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī±Ļ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, ĪµĪÆĪ¼Ī±Ī¹
Ī¼Ī¹Ī± ĻƒĪæĻ„Ī¬Ļ€Ī½Ī±, Ī±Ļ€ĻŒ Ļ„Ī· Ļ†ĻĻƒĪ· Ī¼ĪæĻ… Ī±Ļ€Ī±Ī»Ī»Ī±Ī³Ī¼Ī­Ī½Ī· Ī±Ļ€ĻŒ ĪŗĪ±Ļ„Ī±ĻƒĻ„Ī¬ĻƒĪµĪ¹Ļ‚ Ī“Ļ…ĻƒĻ„Ļ…Ļ‡ĪÆĪ±Ļ‚, Ļ€ĪæĻ…
ĪµĪÆĪ¼Ī±Ī¹ Ī²Ī­Ī²Ī±Ī¹ĪæĻ‚ ĻŒĻ„Ī¹ Ļ€ĻĪæĪæĻĪÆĪ¶ĪæĪ¼Ī±Ī¹ Ī³Ī¹Ī± sambodhi.

Ī£Ī¬Ļ„Īæ Ī±Ī½ Ļ€Ī±ĻĪ±Ī¼ĪµĪÆĪ½ĪµĪ¹Ļ‚, Ī¼Ļ€Ī¹ĪŗĪÆĪŗĪæĻ…Ļ‚ ĪŗĪ±Ī¹ ĻƒĪ±Ī¼Ļ€Ī¬Ī½Ī±. Ī‘Ļ…Ļ„Ī® ĪµĪÆĪ½Ī±Ī¹ Ī· Ļ€Ī±ĻĪ­Ī¼Ī²Ī±ĻƒĪ® Ī¼Ī±Ļ‚ ĻƒĪµ ĪµĻƒĪ¬Ļ‚.

Ī•Ī“ĻŽ, bhikkhus, bhikkhu

ĪˆĻ„ĻƒĪ¹, Īæ bhikkhus, ĪµĪÆĪ½Ī±Ī¹ Ī­Ī½Ī±Ļ‚ bhikkhu sato. ĪšĪ±Ī¹ Ļ€ĻŽĻ‚, bhikkhus, ĪµĪÆĪ½Ī±Ī¹ bhikkhu sampajāno; Ī•Ī“ĻŽ, bhikkhus,

Ī‘Ļ…Ļ„Ī® ĪµĪÆĪ½Ī±Ī¹ Ī· Ļ€Ī±ĻĪ­Ī¼Ī²Ī±ĻƒĪ® Ī¼Ī±Ļ‚ ĻƒĪµ ĪµĻƒĪ¬Ļ‚.

Ananda,
Ļ„Ī± Ī“Ī­Ī½Ļ„ĻĪ± Ī“ĪÆĪ“Ļ…Ī¼ĪæĻ… sala ĪµĪÆĪ½Ī±Ī¹ ĻƒĪµ Ļ€Ī»Ī®ĻĪ· Ī¬Ī½ĪøĪ·ĻƒĪ·, Ī±Ī½ ĪŗĪ±Ī¹ Ī“ĪµĪ½ ĪµĪÆĪ½Ī±Ī¹ Ī· ĪµĻ€ĪæĻ‡Ī®
Ļ„Ī·Ļ‚ Ī±Ī½ĪøĪæĻ†ĪæĻĪÆĪ±Ļ‚. ĪšĪ±Ī¹ Ļ„Ī± Ī¬Ī½ĪøĪ· Ī²ĻĪ­Ļ‡ĪæĪ½Ļ„Ī±Ī¹ Ļ€Ī¬Ī½Ļ‰ ĻƒĻ„Īæ ĻƒĻŽĪ¼Ī± Ļ„ĪæĻ… Ī¤Ī±ĪøĪ±Ī³ĪŗĪ¬Ļ„Ī± ĪŗĪ±Ī¹
Ļ€Ī­Ļ†Ļ„ĪæĻ…Ī½ ĪŗĪ±Ī¹ Ī“Ī¹Ī±ĻƒĪŗĪæĻĻ€ĪÆĪ¶ĪæĪ½Ļ„Ī±Ī¹ ĪŗĪ±Ī¹ ĪµĪÆĪ½Ī±Ī¹ ĻƒĪŗĪæĻĻ€Ī¹ĻƒĪ¼Ī­Ī½Ī± Ļ€Ī¬Ī½Ļ‰ Ļ„ĪæĻ… ĻƒĻ„Ī· Ī»Ī±Ļ„ĻĪµĪÆĪ±
Ļ„ĪæĻ… Ī¤Ī±ĪøĪ±Ī³ĪŗĪ¬Ļ„Ī±. ĪšĪ±Ī¹ ĪæĻ…ĻĪ¬Ī½Ī¹Ī± ĪŗĪæĻĪ±Ī»Ī»Ī¹ĪæĪ³ĪµĪ½Ī® Ī»ĪæĻ…Ī»ĪæĻĪ“Ī¹Ī± ĪŗĪ±Ī¹ ĪæĻ…ĻĪ¬Ī½Ī¹Ī±
ĻƒĪ±Ī½Ī“Ī±Ī»ĻŒĪ¾Ļ…Ī»Ī· Ī±Ļ€ĻŒ Ļ„ĪæĪ½ ĪæĻ…ĻĪ±Ī½ĻŒ Ī²ĻĪ­Ļ‡ĪæĪ½Ļ„Ī±Ī¹ Ļ€Ī¬Ī½Ļ‰ ĻƒĻ„Īæ ĻƒĻŽĪ¼Ī± Ļ„ĪæĻ… Ī¤Ī±ĪøĪ±Ī³ĪŗĪ¬Ļ„Ī±, ĪŗĪ±Ī¹
Ļ€Ī­Ļ†Ļ„ĪæĻ…Ī½ ĪŗĪ±Ī¹ Ī“Ī¹Ī±ĻƒĪŗĪæĻĻ€ĪÆĪ¶ĪæĪ½Ļ„Ī±Ī¹ ĪŗĪ±Ī¹ ĪµĪÆĪ½Ī±Ī¹ ĻƒĪŗĪæĻĻ€Ī¹ĻƒĪ¼Ī­Ī½Ī± Ļ€Ī¬Ī½Ļ‰ Ļ„ĪæĻ… ĻƒĻ„Ī· Ī»Ī±Ļ„ĻĪµĪÆĪ±
Ļ„ĪæĻ… Ī¤Ī±ĪøĪ±Ī³ĪŗĪ¬Ļ„Ī±. ĪšĪ±Ī¹ Īæ Ī®Ļ‡ĪæĻ‚ Ļ„Ļ‰Ī½ ĪæĻ…ĻĪ¬Ī½Ī¹Ļ‰Ī½ Ļ†Ļ‰Ī½ĻŽĪ½ ĪŗĪ±Ī¹ Ļ„Ļ‰Ī½ ĪæĻ…ĻĪ¬Ī½Ī¹Ļ‰Ī½ ĪæĻĪ³Ī¬Ī½Ļ‰Ī½
ĪŗĪ¬Ī½ĪµĪ¹ Ļ„Ī· Ī¼ĪæĻ…ĻƒĪ¹ĪŗĪ® ĻƒĻ„ĪæĪ½ Ī±Ī­ĻĪ± Ī±Ļ€ĻŒ ĻƒĪµĪ²Ī±ĻƒĪ¼ĻŒ Ī³Ī¹Ī± Ļ„ĪæĪ½ Ī¤Ī±ĪøĪ±Ī³ĪŗĪ¬Ļ„Ī±.

Ī”ĪµĪ½
ĪµĪÆĪ½Ī±Ī¹ Ī±Ļ€ĻŒ Ī±Ļ…Ļ„ĻŒ, Ānanda, ĻŒĻ„Ī¹ Ī· Ī¤Ī±ĪøĪ±Ī³Ī¬Ļ„Ī± Ī³ĪÆĪ½ĪµĻ„Ī±Ī¹ ĻƒĪµĪ²Ī±ĻƒĻ„Ī®, ĻƒĪµĪ²Ī±ĻƒĻ„Ī®,
ĻƒĪµĪ²Ī±ĻƒĻ„Ī®, Ļ„Ī¹Ī¼Ī¬ ĪŗĪ±Ī¹ Ļ„Ī¹Ī¼Ī¬Ļ„Ī±Ī¹. Ī‘Ī»Ī»Ī¬, Ananda, ĪæĻ€ĪæĪ¹ĪæĻƒĪ“Ī®Ļ€ĪæĻ„Īµ bhikkhu Ī®
bhikkhuni, Ī±Ļ€Ī»ĻŒĻ‚ Ī® Ī»Ī±ĻŠĪŗĻŒĻ‚, Ļ€Ī±ĻĪ±Ī¼Ī­Ī½ĪµĪ¹ dhamm’ānudhamma’p'paį¹­ipanna,
sāmÄ«ci’p'paį¹­ipanna, Ļ€ĪæĻ… Ī¶ĪµĪ¹ ĻƒĻĪ¼Ļ†Ļ‰Ī½Ī± Ī¼Īµ Ļ„Īæ Dhamma, Ļ€ĪæĻ… ĪŗĪ¬Ļ€ĪæĪ¹ĪæĻ‚ ĻƒĪ­Ī²ĪµĻ„Ī±Ī¹,
Ļ„Ī¹Ī¼Ī¬, ĪµĪŗĻ„Ī¹Ī¼Ī¬, Ļ„Ī¹Ī¼Ī¬, ĪŗĪ±Ī¹ Ļ„Ī¹Ī¼Ī¬ Ļ„ĪæĪ½ Ī¤Ī±ĪøĪ±Ļ„Ī¶Ī¬Ļ„Ī± Ī¼Īµ Ļ„Īæ Ļ€Ī¹Īæ ĪµĪ¾Ī±Ī¹ĻĪµĻ„Ī¹ĪŗĻŒ
Ļ†ĻŒĻĪæĻ‚
Ļ„Ī¹Ī¼Ī®Ļ‚. Ī•Ļ€ĪæĪ¼Ī­Ī½Ļ‰Ļ‚, andananda, Ļ€ĻĪ­Ļ€ĪµĪ¹ Ī½Ī± ĪµĪŗĻ€Ī±Ī¹Ī“ĪµĻĪµĻƒĪ±Ī¹ Ī­Ļ„ĻƒĪ¹: Ā«Ī˜Ī±
Ļ€Ī±ĻĪ±Ī¼ĪµĪÆĪ½ĪæĻ…Ī¼Īµ dhammā€™Änudhammaā€™pā€™paį¹­ipanna, sāmÄ«ciā€™pā€™paį¹­ipanna, Ī¶ĻŽĪ½Ļ„Ī±Ļ‚
ĻƒĻĪ¼Ļ†Ļ‰Ī½Ī± Ī¼Īµ Ļ„Īæ DhammaĀ».

Ā«Ī£Īµ Ī¼ĪµĻĪ¹ĪŗĪæĻĻ‚ Ī±Ļ€ĻŒ ĪµĻƒĪ¬Ļ‚, andananda, Ī¼Ļ€ĪæĻĪµĪÆ
Ī½Ī± ĻƒĻ…Ī¼Ī²ĪµĪÆ Ī­Ļ„ĻƒĪ¹:Ā« Ī¤Ī± Ī»ĻŒĪ³Ī¹Ī± Ļ„ĪæĻ… Ī”Ī±ĻƒĪŗĪ¬Ī»ĪæĻ… Ī­Ļ‡ĪæĻ…Ī½ Ļ„ĪµĪ»ĪµĪ¹ĻŽĻƒĪµĪ¹, Ī“ĪµĪ½ Ļ…Ļ€Ī¬ĻĻ‡ĪµĪ¹
Ļ€Ī»Ī­ĪæĪ½ Ī”Ī¬ĻƒĪŗĪ±Ī»ĪæĻ‚ Ā». Ī‘Ī»Ī»Ī¬ Ī±Ļ…Ļ„ĻŒ, Ānanda, Ī“ĪµĪ½ Ļ€ĻĪ­Ļ€ĪµĪ¹, Ī½Ī± Ļ„Īæ ĪµĪ¾ĪµĻ„Ī¬ĻƒĪæĻ…Ī¼Īµ. Ī‘Ļ…Ļ„ĻŒ,
andananda, Ļ„Īæ ĪæĻ€ĪæĪÆĪæ Ī­Ļ‡Ļ‰ Ī“Ī¹Ī“Ī¬Ī¾ĪµĪ¹ ĪŗĪ±Ī¹ ĻƒĪ±Ļ‚ Ī³Ī½Ļ‰ĻƒĻ„ĪæĻ€ĪæĪ¹Ī®ĻƒĪµĪ¹ Ļ‰Ļ‚ Dhamma ĪŗĪ±Ī¹
Vinaya


http://pilgrimage.asiasociety.org/map/

Please visit this site:
http://pilgrimage.asiasociety.org/?gclid=CIK03eqrr7QCFU576wodyHMA5Q
for



Pilgrimage, a journey to a sacred place as an act of
religious devotion, is important to many faiths. In Buddhism, the
practice is especially significant. Pilgrimage and Buddhist Art is the
first major exhibition to explore the relationship between Buddhist
pilgrimage and Asian art.  Read More Ā»

WhyMeditate.JPGWhatIsAnapana.JPGTermAnapanaSati.JPG

How meditation helps the mind




Q1. What is the mind?


The mind is what thinks! The mind can be helpful or harmful. If
the mind has poor habits, it will have negative feelings towards others.
If we make the effort to train the mind to improve itself, the thoughts
will be more good-natured and loving towards others and ourselves.

Q1.gif


Q2. How can the mind improve?


The mind can purify itself. A part of the mind is always
observing what is happening and it can do the task of improving the
mind. If it learns to observe things as they are, then it will
understand that when there are negative thoughts or emotions, the mind
is distressed. As this observing part of the mind becomes stronger, the
reacting parts of the mind become weaker. The mind becomes more pure and
the suffering is removed.

Q2.gif




Q3. How can Anapana meditation help?


You observe the breath coming in and going out, without allowing
any other thoughts. Usually when pleasant thoughts come in the mind, we
want something, and with unpleasant thoughts, there is dislike. But when
we are simply observing the breath, even for a few moments, there is
no negativity polluting the mind. As these moments of purity become
longer, the mind gradually becomes cleaner. It is initially at the
surface level, but this prepares you to later practice Vipassana
meditation, which will clean down to the roots.

 Q3.jpg Q3_002.jpg

Q4. How can we keep focused when the mind is full of thoughts?


That is exactly why we meditate. If the mind was already able to
stay focused, you would not need to meditate. The mind keeps wandering ā€“
this is its habit. All kinds of thoughts come, mostly about the past or
the future. The important thing is how soon we become aware the mind
has wandered. Our job is to keep bringing the mind back to observing the
breath.

q9.jpg




Q5. What is pure breath?


Pure breath is when there is only breath. The moment something
else, like a word or an image, is added to the breath it becomes impure.
In Anapana meditation, we work only with pure breath, nothing else
added.

q6.gif

Q6. What is natural breath?


The flow of breath that happens naturally, without making any
extra effort. It may be soft or hard, slow or fast, but we never try to
change how it is. The natural breath comes in and goes out without any
effort on our part. Our job is just to observe it.

q6.gif




Q7. Why do we observe only the breath?


Because we want to know the truth about ourselves. By meditating
with only pure breath, and nothing else, we start to experience this
truth. Our breath is related to our body and also to our mind. We are
observing the breath, and in the process, we begin to know our mind.
When thoughts come in the mind, the mind reacts to these thoughts, and
the breath changes. When we get angry or upset, we notice that the
breath becomes harder and faster. As the mind calms down, the breath
returns to normal. As we understand the mind through observing the
breath, we are able to strengthen our good qualities.


q8.jpg




Q8. What are the qualities of a pure mind?


A pure mind is full of love, goodwill and compassion for
everyone. It does not generate anger, ill-will, hatred or greed. With a
pure mind, our thoughts and actions are kind and helpful to ourselves
and others.


Q13.jpg


 
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