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02/04/22
š“›š“”š“¢š“¢š“žš“ 4336 Sat 5 Feb 2022 Samādhi Sutta ā€” Concentration Path for All Societies to Attain Eternal Bliss Do Good! Grow Vegetable & Fruit Food! Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org White Home An 18ft Dia Mindful Meditation Lab 668, 5A Main Road, 8th Cross, HAL III Stage, Punya Bhumi Bengaluru Magadhi Karnataka Prabuddha Bharat Vishwa
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š“›š“”š“¢š“¢š“žš“ 4336 Sat 5 Feb 2022

Samādhi Sutta
ā€” Concentration
Path for All Societies to Attain Eternal Bliss

Do Good!

Grow Vegetable & Fruit Food!
Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org
White Home
An 18ft Dia Mindful Meditation Lab
668, 5A Main Road, 8th Cross, HAL III Stage,
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabuddha Bharat Vishwa

Tree >> Sutta Piį¹­aka >> Saį¹ƒyutta Nikāya >> Khandha Saį¹ƒyutta
English
SN 22.5 (S iii 13)
Samādhi Sutta
ā€” Concentration ā€”
[samādhi]

The
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.

I
have heard that on one occasion the Blessed One was staying near
Savatthi in Jeta’s Grove, Anathapindika’s monastery.{n} There he
addressed the monks:
ā€“ Monks!

ā€“ Yes, lord, the monks responded. The Blessed One said:

ā€“
Develop concentration, monks. A concentrated monk discerns in line with
what has come into being. And what does he discern in line with what
has come into being? The origination & disappearance of Form. The
origination & disappearance of Feeling. The origination &
disappearance of Perception. The origination & disappearance of
Fabrications. The origination & disappearance of Consciousness.

And
what is the origination of Form? What is the origination of Feeling?
What is the origination of Perception? What is the origination of
Fabrications? What is the origination of Consciousness? There is the
case where one enjoys, welcomes, & remains fastened.

And
what does one enjoy & welcome, to what does one remain fastened?
One enjoys, welcomes, & remains fastened to Form. As one enjoys,
welcomes, & remains fastened to Form, there arises delight. Any
delight in Form is clinging. From clinging/sustenance as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, then aging & death,
sorrow, lamentation, pain, distress, & despair come into play. Such
is the origination of this entire mass of stress & suffering.

One
enjoys, welcomes, & remains fastened to Feeling. As one enjoys,
welcomes, & remains fastened to Feeling, there arises delight. Any
delight in Feeling is clinging. From clinging/sustenance as a requisite
condition comes becoming. From becoming as a requisite condition comes
birth. From birth as a requisite condition, then aging & death,
sorrow, lamentation, pain, distress, & despair come into play. Such
is the origination of this entire mass of stress & suffering.

One
enjoys, welcomes, & remains fastened to Perception. As one enjoys,
welcomes, & remains fastened to Perception, there arises delight.
Any delight in Perception is clinging. From clinging/sustenance as a
requisite condition comes becoming. From becoming as a requisite
condition comes birth. From birth as a requisite condition, then aging
& death, sorrow, lamentation, pain, distress, & despair come
into play. Such is the origination of this entire mass of stress &
suffering.

One
enjoys, welcomes, & remains fastened to Fabrications. As one
enjoys, welcomes, & remains fastened to Fabrications, there arises
delight. Any delight in Fabrications is clinging. From
clinging/sustenance as a requisite condition comes becoming. From
becoming as a requisite condition comes birth. From birth as a requisite
condition, then aging & death, sorrow, lamentation, pain, distress,
& despair come into play. Such is the origination of this entire
mass of stress & suffering.

One
enjoys, welcomes, & remains fastened to Consciousness. As one
enjoys, welcomes, & remains fastened to Consciousness, there arises
delight. Any delight in Consciousness is clinging. From
clinging/sustenance as a requisite condition comes becoming. From
becoming as a requisite condition comes birth. From birth as a requisite
condition, then aging & death, sorrow, lamentation, pain, distress,
& despair come into play. Such is the origination of this entire
mass of stress & suffering.

This,
monks, is the origination of Form. This is the origination of Feeling.
This is the origination of Perception. This is the origination of
Fabrications. This is the origination of Consciousness.

And
what is the disappearance of Form? What is the disappearance of
Feeling? What is the disappearance of Perception? What is the
disappearance of Fabrications? What is the disappearance of
Consciousness? There is the case where one doesn’t enjoy, welcome, or
remain fastened.

And
what does one not enjoy or welcome, to what does one not remain
fastened? One doesn’t enjoy, welcome, or remain fastened to Form. As one
doesn’t enjoy, welcome, or remain fastened to Form, any delight in Form
ceases. From the cessation of delight comes the cessation of clinging.
From the cessation of clinging/sustenance, the cessation of becoming.
From the cessation of becoming, the cessation of birth. From the
cessation of birth, then aging & death, sorrow, lamentation, pain,
distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering.

One
doesn’t enjoy, welcome, or remain fastened to Feeling. As one doesn’t
enjoy, welcome, or remain fastened to Feeling, any delight in Feeling
ceases. From the cessation of delight comes the cessation of clinging.
From the cessation of clinging/sustenance, the cessation of becoming.
From the cessation of becoming, the cessation of birth. From the
cessation of birth, then aging & death, sorrow, lamentation, pain,
distress, & despair all cease. Such is the cessation of this entire
mass of stress & suffering.

One
doesn’t enjoy, welcome, or remain fastened to Perception. As one
doesn’t enjoy, welcome, or remain fastened to Perception, any delight in
Perception ceases. From the cessation of delight comes the cessation of
clinging. From the cessation of clinging/sustenance, the cessation of
becoming. From the cessation of becoming, the cessation of birth. From
the cessation of birth, then aging & death, sorrow, lamentation,
pain, distress, & despair all cease. Such is the cessation of this
entire mass of stress & suffering.

One
doesn’t enjoy, welcome, or remain fastened to Fabrications. As one
doesn’t enjoy, welcome, or remain fastened to Fabrications, any delight
in Fabrications ceases. From the cessation of delight comes the
cessation of clinging. From the cessation of clinging/sustenance, the
cessation of becoming. From the cessation of becoming, the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress & suffering.

One
doesn’t enjoy, welcome, or remain fastened to Consciousness. As one
doesn’t enjoy, welcome, or remain fastened to Consciousness, any delight
in Consciousness ceases. From the cessation of delight comes the
cessation of clinging. From the cessation of clinging/sustenance, the
cessation of becoming. From the cessation of becoming, the cessation of
birth. From the cessation of birth, then aging & death, sorrow,
lamentation, pain, distress, & despair all cease. Such is the
cessation of this entire mass of stress & suffering.

This,
monks, is the disappearance of Form. This is the disappearance of
Feeling. This is the disappearance of Perception. This is the
disappearance of Fabrications. This is the disappearance of
Consciousness.

Pāįø·i

evaį¹ƒ me sutaį¹ƒ: ekaį¹ƒ samayaį¹ƒ bhagavā sāvatthiyaį¹ƒ viharati jetavane anāthapiį¹‡įøikassa ārāme. tatra kho bhagavā bhikkhÅ« āmantesi:
ā€“ bhikkhavo ti.
ā€“ bhadante ti te bhikkhÅ« bhagavato paccassosuį¹ƒ. bhagavā etadĀ·avoca:
ā€“
samādhiį¹ƒ, bhikkhave, bhāvetha; samāhito, bhikkhave, bhikkhu yathābhÅ«taį¹ƒ
pajānāti. kiƱĀ·ca yathābhÅ«taį¹ƒ pajānāti? rÅ«passa samudayaƱĀ·ca
atthaį¹…gamaƱĀ·ca, vedanāya samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca, saƱƱāya
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca, saį¹…khārānaį¹ƒ samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca,
viƱƱāį¹‡assa samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca.
ko
ca, bhikkhave, rÅ«passa samudayo? ko vedanāya samudayo? ko saƱƱāya
samudayo? ko saį¹…khārānaį¹ƒ samudayo? ko viƱƱāį¹‡assa samudayo? idha,
bhikkhave, bhikkhu abhinandati abhivadati ajjhosāya tiį¹­į¹­hati.
kiƱĀ·ca
abhinandati abhivadati ajjhosāya tiį¹­į¹­hati? rÅ«paį¹ƒ abhinandati abhivadati
ajjhosāya tiį¹­į¹­hati. tassa rÅ«paį¹ƒ abhinandato abhivadato ajjhosāya
tiį¹­į¹­hato uppajjati nandÄ«. yā rÅ«pe nandÄ« tadĀ·upādānaį¹ƒ.
tassĀ·upādānaĀ·paccayā bhavo; bhavaĀ·paccayā jāti; jātiĀ·paccayā
jarāĀ·maraį¹‡aį¹ƒ sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upāyāsā sambhavanti.
evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa samudayo hoti.
vedanaį¹ƒ
abhinandati abhivadati ajjhosāya tiį¹­į¹­hati. tassa vedanaį¹ƒ abhinandato
abhivadato ajjhosāya tiį¹­į¹­hato uppajjati nandÄ«. yā vedanāya nandÄ«
tadĀ·upādānaį¹ƒ. tassĀ·upādānaĀ·paccayā bhavo; bhavaĀ·paccayā jāti;
jātiĀ·paccayā jarāĀ·maraį¹‡aį¹ƒ sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upāyāsā
sambhavanti. evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa samudayo hoti.
saƱƱaį¹ƒ
abhinandati abhivadati ajjhosāya tiį¹­į¹­hati. tassa saƱƱaį¹ƒ abhinandato
abhivadato ajjhosāya tiį¹­į¹­hato uppajjati nandÄ«. yā saƱƱāya nandÄ«
tadĀ·upādānaį¹ƒ. tassĀ·upādānaĀ·paccayā bhavo; bhavaĀ·paccayā jāti;
jātiĀ·paccayā jarāĀ·maraį¹‡aį¹ƒ sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upāyāsā
sambhavanti. evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa samudayo hoti.
saį¹…khāre
abhinandati abhivadati ajjhosāya tiį¹­į¹­hati. tassa saį¹…khāre abhinandato
abhivadato ajjhosāya tiį¹­į¹­hato uppajjati nandÄ«. yā saį¹…khāresu nandÄ«
tadĀ·upādānaį¹ƒ. tassĀ·upādānaĀ·paccayā bhavo; bhavaĀ·paccayā jāti;
jātiĀ·paccayā jarāĀ·maraį¹‡aį¹ƒ sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upāyāsā
sambhavanti. evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa samudayo hoti.
viƱƱāį¹‡aį¹ƒ
abhinandati abhivadati ajjhosāya tiį¹­į¹­hati. tassa viƱƱāį¹‡aį¹ƒ abhinandato
abhivadato ajjhosāya tiį¹­į¹­hato uppajjati nandÄ«. yā viƱƱāį¹‡e nandÄ«
tadĀ·upādānaį¹ƒ. tassĀ·upādānaĀ·paccayā bhavo; bhavaĀ·paccayā jāti;
jātiĀ·paccayā jarāĀ·maraį¹‡aį¹ƒ sokaĀ·paridevaĀ·dukkhaĀ·domanassĀ·upāyāsā
sambhavanti. evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa samudayo hoti.
ayaį¹ƒ,
bhikkhave, rÅ«passa samudayo; ayaį¹ƒ vedanāya samudayo; ayaį¹ƒ saƱƱāya
samudayo; ayaį¹ƒ saį¹…khārānaį¹ƒ samudayo; ayaį¹ƒ viƱƱāį¹‡assa samudayo.
ko
ca, bhikkhave, rÅ«passa atthaį¹…gamo? ko vedanāya atthaį¹…gamo? ko saƱƱāya
atthaį¹…gamo? ko saį¹…khārānaį¹ƒ atthaį¹…gamo? ko viƱƱāį¹‡assa atthaį¹…gamo? idha,
bhikkhave, nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati.
kiƱĀ·ca
nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati? rÅ«paį¹ƒ nĀ·Äbhinandati
nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati. tassa rÅ«paį¹ƒ anĀ·abhinandato
anĀ·abhivadato anĀ·ajjhosāya tiį¹­į¹­hato yā rÅ«pe nandÄ« sā nirujjhati. tassa
nandÄ«Ā·nirodhā upādānaĀ·nirodho; upādānaĀ·nirodhā bhavaĀ·nirodho;
bhavaĀ·nirodhā jātiĀ·nirodho; jātiĀ·nirodhā jarāĀ·maraį¹‡aį¹ƒ soka parideva
dukkha domanassĀ·upāyāsā nirujjhanti evamĀ·etassa kevalassa
dukkhaĀ·kkhandhassa nirodho hoti.
vedanaį¹ƒ
nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati. tassa vedanaį¹ƒ
anĀ·abhinandato anĀ·abhivadato anĀ·ajjhosā tiį¹­į¹­hato yā vedanāya nandÄ« sā
nirujjhati. tassa nandÄ«Ā·nirodhā upādānaĀ·nirodho; upādānaĀ·nirodhā
bhavaĀ·nirodho; bhavaĀ·nirodhā jātiĀ·nirodho; jātiĀ·nirodhā jarāĀ·maraį¹‡aį¹ƒ
soka parideva dukkha domanassĀ·upāyāsā nirujjhanti evamĀ·etassa kevalassa
dukkhaĀ·kkhandhassa nirodho hoti.
saƱƱaį¹ƒ
nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati. tassa saƱƱaį¹ƒ
anĀ·abhinandato anĀ·abhivadato anĀ·ajjhosāya tiį¹­į¹­hato yā saƱƱāya nandÄ« sā
nirujjhati. tassa nandÄ«Ā·nirodhā upādānaĀ·nirodho; upādānaĀ·nirodhā
bhavaĀ·nirodho; bhavaĀ·nirodhā jātiĀ·nirodho; jātiĀ·nirodhā jarāĀ·maraį¹‡aį¹ƒ
soka parideva dukkha domanassĀ·upāyāsā nirujjhanti evamĀ·etassa kevalassa
dukkhaĀ·kkhandhassa nirodho hoti.
saį¹…khāre
nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati. tassa saį¹…khāre
anĀ·abhinandato anĀ·abhivadato anĀ·ajjhosāya tiį¹­į¹­hato yā saį¹…khāresu nandÄ«
sā nirujjhati. tassa nandÄ«Ā·nirodhā upādānaĀ·nirodho; upādānaĀ·nirodhā
bhavaĀ·nirodho; bhavaĀ·nirodhā jātiĀ·nirodho; jātiĀ·nirodhā jarāĀ·maraį¹‡aį¹ƒ
soka parideva dukkha domanassĀ·upāyāsā nirujjhanti evamĀ·etassa kevalassa
dukkhaĀ·kkhandhassa nirodho hoti.
viƱƱāį¹‡aį¹ƒ
nĀ·Äbhinandati nĀ·Äbhivadati nĀ·Äjjhosāya tiį¹­į¹­hati. tassa viƱƱāį¹‡aį¹ƒ
anĀ·abhinandato anĀ·abhivadato anĀ·ajjhosāya tiį¹­į¹­hato yā viƱƱāį¹‡e nandÄ« sā
nirujjhati. tassa nandÄ«Ā·nirodhā upādānaĀ·nirodho; bhavaĀ·nirodhā
jātiĀ·nirodho; jātiĀ·nirodhā jarāĀ·maraį¹‡aį¹ƒ soka parideva dukkha
domanassĀ·upāyāsā nirujjhanti evamĀ·etassa kevalassa dukkhaĀ·kkhandhassa
nirodho hoti.
ayaį¹ƒ,
bhikkhave, rÅ«passa atthaį¹…gamo, ayaį¹ƒ vedanāya atthaį¹…gamo, ayaį¹ƒ saƱƱāya
atthaį¹…gamo, ayaį¹ƒ saį¹…khārānaį¹ƒ atthaį¹…gamo, ayaį¹ƒ viƱƱāį¹‡assa atthaį¹…gamo ti.

youtube.com
SN 22.5: Samadhi Sutta ā€” Concentration
When
the concentration is developed, the origination & cessation of five
clinging aggregates are understood.http://myanmarsutta.net/

youtube.com/watch?v=WC3u0U

The Buddha exhorts followers to develop concentration so that they can
practice insight into the arising &passing away of the five
aggregates,after which he defines what he means by arising & passing
away of the aggregates,in terms of dependent origination
youtube.com
SN 22.5: Samadhi Sutta ā€” Concentration
When
the concentration is developed, the origination & cessation of five
clinging aggregates are understood.http://myanmarsutta.net/

06) ClassicalDevanagari,Classical Hindi-Devanagari- ą¤¶ą¤¾ą¤øą„ą¤¤ą„ą¤°ą„€ą¤Æ ą¤¹ą¤æą¤‚ą¤¦ą„€,
https://www.youtube.com/watch?v=Im66rtoRw3c&t=206s
ą¤¬ą„ą¤¦ą„ą¤§
ą¤ą¤•ą¤¾ą¤—ą„ą¤°ą¤¤ą¤¾ ą¤•ą„‹ ą¤µą¤æą¤•ą¤øą¤æą¤¤ ą¤•ą¤°ą¤Øą„‡ ą¤•ą„‡ ą¤²ą¤æą¤ ą¤Ŗą„ą¤°ą„‹ą¤¤ą„ą¤øą¤¾ą¤¹ą¤æą¤¤ ą¤•ą¤°ą¤¤ą„‡ ą¤¹ą„ˆą¤‚ ą¤¤ą¤¾ą¤•ą¤æ ą¤µą„‡ ą¤‰ą¤¤ą„ą¤Ŗą¤Øą„ą¤Ø
ą¤¹ą„‹ą¤Øą„‡ ą¤”ą¤° 5 ą¤øą¤®ą„‡ą¤•ą¤Ø ą¤øą„‡ ą¤—ą„ą¤œą¤°ą¤Øą„‡ ą¤®ą„‡ą¤‚ ą¤…ą¤‚ą¤¤ą¤°ą„ą¤¦ą„ƒą¤·ą„ą¤Ÿą¤æ ą¤•ą¤¾ ą¤…ą¤­ą„ą¤Æą¤¾ą¤ø ą¤•ą¤° ą¤øą¤•ą„‡ą¤‚, ą¤œą¤æą¤øą¤•ą„‡ ą¤¬ą¤¾ą¤¦
ą¤µą¤¹ ą¤Ŗą¤°ą¤æą¤­ą¤¾ą¤·ą¤æą¤¤ ą¤•ą¤°ą¤¤ą¤¾ ą¤¹ą„ˆ ą¤•ą¤æ ą¤‰ą¤øą¤•ą¤¾ ą¤…ą¤°ą„ą¤„ ą¤•ą„ą¤Æą¤¾ ą¤¹ą„ˆ ą¤”ą¤°
form.feeling.peperception.fabrications.consciencyą„¤ ą¤†ą¤¶ą„ą¤°ą¤æą¤¤ ą¤‰ą¤¤ą„ą¤Ŗą¤¤ą„ą¤¤ą¤æ ą¤•ą„‡ ą¤øą¤‚ą¤¦ą¤°ą„ą¤­ ą¤®ą„‡ą¤‚

  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- ą¤¶ą¤¾ą¤øą„ą¤¤ą„ą¤°ą„€ą¤Æ ą¤¹ą¤æą¤‚ą¤¦ą„€,




  • 08) Classical Afrikaansā€“ Klassieke Afrikaans
    https://www.youtube.com/watch?v=EyRIHPQPShg
    Die
    Boeddha vermaan om konsentrasie te ontwikkel sodat hulle insig kan
    oefen in die ontstaan ā€‹ā€‹en afsterwe van 5 aggregate, waarna hy definieer
    wat hy bedoel deur voortspruit & Verdwyning van
    Form.Feeling.Perception.Fabrications.Consciousness. in terme van     afhanklike ontstaan


  • 09) Classical Albanian-Shqiptare klasike,
    https://www.youtube.com/watch?v=Wwm1DD-Knng
    Buda
    nxit pƫr tƫ zhvilluar pƫrqendrim nƫ mƫnyrƫ qƫ ata tƫ mund tƫ
    praktikojnƫ njohuri nƫ daljen dhe kalimin e 5 agregateve, pas sƫ cilƫs
    ai e definon atƫ qƫ ai do tƫ thotƫ duke dalƫ dhe zhdukjen e
    formularit.Feeling.Perception.fabrications.Conizmi. Sa i pƫ    rket origjinƫs sƫ varur


  • 10) Classical Amharic-įŠ įŠ•įŒ‹į‹į‹Š įŠ įˆ›įˆ­įŠ›,
    https://www.youtube.com/watch?v=5n4U2yXPVHg
    į‰”į‹µįˆƒ įˆ›į‰°į‰£į‰ įˆ­įŠ• įˆˆįˆ›į‹³į‰ įˆ­ įŠ„įŠ“ 5 į‹“įˆ˜į‰±įŠ• įˆ›įˆˆį įŠ„įŠ•į‹²į‰½įˆ‰ į‰µįŠ©įˆØį‰µ įŠ„įŠ•į‹²įˆ°įŒ” įˆ˜įˆį‰³į‰µ įˆˆįˆ›į‹³į‰ įˆ­ į‹­įˆ˜įŠ­įˆ«įˆ, įŠØį‹šį‹« į‰ įŠ‹įˆ‹ įŠ„įˆ± į‹Øįˆ˜įŠįˆ³į‰µ įŠ„įŠ“ į‹Øį‰…į… ..į’.į’.į’.į’. įŒ„įŒˆįŠ› įŠØįˆ˜įŠįˆ³į‰± įŠ įŠ•įƒįˆ­


  • 11) Classical Arabic-Ų§Ł„Ł„ŲŗŲ© Ų§Ł„Ų¹Ų±ŲØŁŠŲ© Ų§Ł„ŁŲµŲ­Ł‰
  • https://www.youtube.com/watch?v=ZwvH665_7os
    Ų§Ł„ŁŲ¶Ų§Ł„
    ŲØŁˆŲ°Ų§ Ł„ŲŖŲ·ŁˆŁŠŲ± Ų§Ł„ŲŖŲ±ŁƒŁŠŲ² Ų­ŲŖŁ‰ ŁŠŲŖŁ…ŁƒŁ†ŁˆŲ§ Ł…Ł† Ł…Ł…Ų§Ų±Ų³Ų© Ł†ŲøŲ±Ų© Ų«Ų§Ł‚ŲØŲ© Ų¹Ł„Ł‰ Ų§Ł„Ł†Ų§Ų“Ų¦Ų© Ų¹Ł† 5
    Ł…Ų¬Ų§Ł…ŁŠŲ¹ŲŒ ŁˆŲØŲ¹ŲÆ Ų°Ł„Łƒ ŁŠŲ¹Ų±Ł Ł…Ų§ ŁŠŲ¹Ł†ŁŠŁ‡ Ł…Ł† Ų®Ł„Ų§Ł„ Ų§Ł„Ł†Ų§Ų“Ų¦Ų© ŁˆŲ§Ų®ŲŖŁŲ§Ų” Ų§Ł„Ų“ŁƒŁ„. Ł…Ł† Ų­ŁŠŲ«
    Ų§Ł„Ł†Ų“Ų§Ų” Ų§Ł„Ł…Ų¹Ų§Ł„



    • 14) Classical Azerbaijani- Klassik Azərbaycan,

    https://www.youtube.com/watch?v=6I3HGd4iFHU

    Budda
    konsentrasiyanı inkişaf etdirmək Ć¼Ć§Ć¼n konsentrasiyanı inkişaf etdirməyə
    və 5 aqreqatdan uzaqlaşmaları ilə tanış ola bilsinlər, bundan sonra
    meydana gəlməsi və yoxa Ƨıxan şeyləri mĆ¼É™yyənləşdirir. Asılı mənşə
    baxımından
    15) Classical Basque- Euskal klasikoa,
    https://www.youtube.com/watch?v=hT4tKtPdYFo
    Buda
    exhorts kontzentrazioa garatzea, beraz, ikuspegi landu ahal izango dute
    sortutako & 5 agregatu, horren ondoren, zer esan nahi du sortutako
    & Form.Feeling.Perception.Fabrications.Consciousness desagerpena by
    zuen definitzen zuen iragan sartu. Menpeko j    atorriari dagokionez
    16) Classical Belarusian-ŠšŠ»Š°ŃŃ–чŠ½Š°Ń Š±ŠµŠ»Š°Ń€ŃƒŃŠŗŠ°Ń,
    https://www.youtube.com/watch?v=bA62gbE1SuM
    Š£
    Š‘ŃƒŠ“ы Š½Š°ŃŃ‚Š¾Š¹Š»Ń–Š²Š° рэŠŗŠ°Š¼ŠµŠ½Š“ую рŠ°Š·Š²Ń–Š²Š°Ń†ŃŒ ŠŗŠ°Š½Ń†ŃŠ½Ń‚Ń€Š°Ń†Ń‹ŃŽ, тŠ°Šŗ штŠ¾ яŠ½Ń‹ Š¼Š¾Š³ŃƒŃ†ŃŒ
    ŠæрŠ°ŠŗтыŠŗŠ°Š²Š°Ń†ŃŒ рŠ°Š·ŃƒŠ¼ŠµŠ½Š½Šµ ўŠ·Š½Ń–ŠŗŠ½ŠµŠ½Š½Ń і сŠŗŠ¾Š½ 5 Š°Š³Ń€ŃŠ³Š°Ń‚Š°Ńž, ŠæŠ°ŃŠ»Ń чŠ°Š³Š¾ ёŠ½
    Š²Ń‹Š·Š½Š°Ń‡Š°Šµ, штŠ¾ ёŠ½ Š¼ŠµŃž Š½Š° ўŠ²Š°Š·Šµ, штŠ¾ ўŠ·Š½Ń–ŠŗŠ°ŃŽŃ†ŃŒ і Š—Š½Ń–ŠŗŠ½ŠµŠ½Š½Šµ
    Form.Feeling.Perception.Fabrications.Consciousness. Š· ŠæуŠ½Šŗт    у Š³Š»ŠµŠ“Š¶Š°Š½Š½Ń Š·Š°Š»ŠµŠ¶Š½Š°Š³Š° ŠæŠ°Ń…Š¾Š“Š¶Š°Š½Š½Ń
    17) Classical Bengali-ą¦•ą§ą¦²ą¦¾ą¦øą¦æą¦•ą§ą¦Æą¦¾ą¦² ą¦¬ą¦¾ą¦‚ą¦²ą¦¾,
    https://www.youtube.com/watch?v=i6TW2Rh7WE4

    ą¦¬ą§ą¦¦ą§ą¦§
    ą¦˜ą¦Øą¦¤ą§ą¦¬ ą¦¬ą¦æą¦•ą¦¾ą¦¶ą§‡ą¦° ą¦œą¦Øą§ą¦Æ ą¦Ŗą¦°ą¦¾ą¦®ą¦°ą§ą¦¶ ą¦¦ą§‡ą¦Æą¦¼ ą¦Æą¦¾ą¦¤ą§‡ ą¦¤ą¦¾ą¦°ą¦¾ 5 ą¦Ÿą¦æ ą¦øą¦®ą¦·ą§ą¦Ÿą¦æ ą¦„ą§‡ą¦•ą§‡ ą¦‰ą¦¤ą§ą¦„ą¦¾ą¦Ŗą¦Ø ą¦“
    ą¦Ŗą¦¾ą¦øą§‡ą¦° ą¦…ą¦Øą§ą¦¤ą¦°ą§ą¦¦ą§ƒą¦·ą§ą¦Ÿą¦æ ą¦…ą¦Øą§ą¦¶ą§€ą¦²ą¦Ø ą¦•ą¦°ą¦¤ą§‡ ą¦Ŗą¦¾ą¦°ą§‡, ą¦¤ą¦¾ą¦°ą¦Ŗą¦°ą§‡ ą¦¤ą¦æą¦Øą¦æ ą¦«ą¦°ą§ą¦®ą§‡ą¦° ą¦‰ą¦¤ą§ą¦„ą¦¾ą¦Ø ą¦ą¦¬ą¦‚
    ą¦…ą¦Øą§ą¦¤ą¦°ą§ą¦§ą¦¾ą¦Ø ą¦ą¦¬ą¦‚ ą¦…ą¦Øą§ą¦¤ą¦°ą§ą¦§ą¦¾ą¦Øą§‡ą¦° ą¦®ą¦¾ą¦§ą§ą¦Æą¦®ą§‡ ą¦¤ą¦¾ą¦° ą¦…ą¦°ą§ą¦„ ą¦•ą§€ ą¦¬ą¦²ą§‡ą„¤ ą¦Øą¦æą¦°ą§ą¦­ą¦°ą¦¶ą§€ą¦² ą¦‰ą¦¤ą§ą¦„ą¦¾ą¦Ø
    ą¦¶ą¦°ą§ą¦¤ą¦¾ą¦¬ą¦²ą§€
    18) Classical Bosnian-Klasični bosanski,
    https://www.youtube.com/watch?v=PnaNyq4MoAE
    Buda
    potiče da bi razvio koncentraciju tako da mogu vježbati uvid u
    nastanjene i prolazak 5 agregata, nakon čega on definira Ŕta on znači
    nastajanje i nestankom forme.feeling.perice.Specije. u smislu ovisnog
    porijekla
    19) Classical Bulgaria- ŠšŠ»Š°ŃŠøчŠµŃŠŗŠø Š±ŃŠŠ»Š³Š°Ń€ŃŠŗ,
    https://www.youtube.com/watch?v=nKa4LnSUxmk
    Š‘ŃƒŠ“Š°
    уŠ²ŠµŃ‰Š°Š²Š° Š“Š° рŠ°Š·Š²ŠøŠ²Š° ŠŗŠ¾Š½Ń†ŠµŠ½Ń‚Ń€Š°Ń†Šøя, тŠ°ŠŗŠ° чŠµ тŠµ Š“Š° Š¼Š¾Š³Š°Ń‚ Š“Š° ŠæрŠ°ŠŗтŠøŠŗуŠ²Š°Ń‚
    ŠæрŠµŠ“стŠ°Š²Š° Š·Š° Š²ŃŠŠ·Š½ŠøŠŗŠ²Š°Š½ŠµŃ‚Š¾ Šø ŠæрŠµŠ¼ŠøŠ½Š°Š²Š°Š½ŠµŃ‚Š¾ Š½Š° 5 Š°Š³Ń€ŠµŠ³Š°Ń‚Šø, сŠ»ŠµŠ“ ŠŗŠ¾ŠµŃ‚Š¾ тŠ¾Š¹
    Š¾ŠæрŠµŠ“ŠµŠ»Ń ŠŗŠ°ŠŗŠ²Š¾ Š¾Š·Š½Š°Ń‡Š°Š²Š°, ŠŗŠ°Ń‚Š¾ Š²ŃŠŠ·Š½ŠøŠŗŠ½Šµ Šø ŠøŠ·Ń‡ŠµŠ·Š²Š°Š½Šµ Š½Š° фŠ¾Ń€Š¼Š°. ŠŸŠ¾
    Š¾Ń‚Š½Š¾ŃˆŠµŠ½ŠøŠµ Š½Š° Š·Š°Š²ŠøсŠøŠ¼Šøя ŠæрŠ¾ŠøŠ·Ń…Š¾Š“

    • 20) Classical Catalan-CatalĆ  clĆ ssic
      https://www.youtube.com/watch?v=K8or567ZSB4

      El
      Buda exhorta per desenvolupar la concentraciĆ³ de manera que puguin
      practicar la comprensiĆ³ de la sorra de 5 agregats, desprĆ©s de la qual
      cosa defineix el que significa derivats i desaparicions de forma. en
      termes d’origen dependent

    • 21) Classical Cebuano-Klase sa Sugbo,
      https://www.youtube.com/watch?v=w_nhT0LnVNE&t=85s
      Ang
      Buddha awhag sa pagpalambo sa konsentrasyon aron nga sila nagabuhat ug
      pagsabot sa motumaw & mahanaw sa 5 aggregates, sa tapus nga siya
      nagbatbat kon unsay kahulogan siya pinaagi sa motumaw & Pagkawala sa
      Form.Feeling.Perception.Fabrications.Consciousn      ess. sa mga termino sa nagsalig origination

    • 22) Classical Chichewa-Chikale cha Chichewa,
      https://www.youtube.com/watch?v=NKCuvoaduic
      The
      Buddha amalimbikitsa kukulitsa chidwi kuti azitha kuzindikira kuti athe
      kuwuka ndikuthamangitsa zomwe akutanthauza kuti akubwera & kutha.
      Pankhani yodalirika




    • 23) Classical Chinese (Simplified)-古å…øäø­ę–‡ļ¼ˆē®€ä½“ļ¼‰,
      https://www.youtube.com/watch?v=aoaBim5KZmU
      佛陀劝告发展集äø­ļ¼Œä»„ä¾æä»–ä»¬čƒ½å¤Ÿä»‹ē»čæ›å…„5äøŖ걇集ēš„ę“žåƟ力ļ¼Œä¹‹åŽä»–通čæ‡å½¢ęˆå’Œę¶ˆå¤±ēš„å½¢å¼ę„定义他ēš„ę„ę€.Feelception.fabrications.Coxiemenctionć€‚å°±ä¾čµ–ēš„čµ·ęŗč€Œč؀


    • 24) Classical Chinese (Traditional)-古å…øäø­ę–‡ļ¼ˆē¹é«”ļ¼‰,
      https://www.youtube.com/watch?v=E2yJHcuV-uY
      佛陀å‹ø告ē™¼å±•é›†äø­ļ¼Œä»„ä¾æä»–å€‘čƒ½å¤ ä»‹ē“¹é€²å…„5個åŒÆ集ēš„ę“žåƟ力ļ¼Œä¹‹å¾Œä»–é€šéŽå½¢ęˆå’Œę¶ˆå¤±ēš„形式來定ē¾©ä»–ēš„ę„ę€.Feelception.fabrications.Coxiemenctionć€‚å°±ä¾č³“ēš„čµ·ęŗč€Œč؀


    • 25) Classical Corsican-Corsa Corsicana,
      https://www.youtube.com/results?search_query=U+exhorts+Buddha+di+svilupp%C3%A0+cuncintrazzioni+cus%C3%AC+ch%27elli+ponu+praticari+un%27immersioni+in+u+arisen+%26+passava+luntanu+di+5+aggregates%2C+doppu+chi+si+definisce+ci%C3%B2+ch%27ellu+significheghja+da+arisen+%26+A+sparizzioni+d%C3%A2+Form.Feeling.Perception.Fabrications.Consciousness.+in+termini+di+origination+dipindenti
      U
      exhorts Buddha di sviluppĆ  cuncintrazzioni cusƬ ch’elli ponu praticari
      un’immersioni in u arisen & passava luntanu di 5 aggregates, doppu
      chi si definisce ciĆ² ch’ellu significheghja da arisen & A
      sparizzioni dĆ¢ Form.Feeling.Perception.Fabrications.Consci      ousness. in termini di origination dipindenti


    • 26) Classical Croatian-Klasična hrvatska,
      https://www.youtube.com/watch?v=y89oEA2l8Bc
      Buddha
      potiče razvoj koncentracije tako da mogu prakticirati uvid u nastanak i
      prolazak 5 agregata, nakon čega definira ono Ŕto on znači tako Ŕto
      znači i nestanka oblika. u smislu ovisno o nastalim

    • 27) Classical Czech-KlasickĆ” čeÅ”tina
      https://www.youtube.com/watch?v=fLpxfUIVPSM
      Buddhovi
      exhortÅÆ k rozvoji koncentrace tak, aby mohli praktikovat vhled do
      vzniku a absolvovĆ”nĆ­ 5 agregĆ”tÅÆ, po kterĆ½ch definuje to, co znamenĆ”
      vznikat a zmizenƭm formy. Z hlediska zƔvislƩho vzniku


  •


    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    https://www.youtube.com/watch?v=w_nhT0LnVNE
    Buddha
    opmuntrer til at udvikle koncentration, sĆ„ de kan Ćøve indsigt i den
    opstƄede og passere af 5 aggregater, hvorefter han definerer, hvad han
    betyder ved at opstƄ og forsvinder for form
    .Foder.Perception.fabrications. Konbevidsthed. Med hensyn til afhƦ    ngig oprindelse
  • 29) Classical Dutch- Klassiek Nederlands,
    https://www.youtube.com/watch?v=94_kn2fYOUo&t=22s
    De
    Boeddha spoort zich te ontwikkelen om concentratie te ontwikkelen,
    zodat ze inzicht kunnen uitoefenen in het ontstaan ā€‹ā€‹en overlijden van 5
    aggregaten, waarna hij definieert wat hij bedoelt door te ontstaan ā€‹ā€‹en
    te verdwijnen van vorm.Feeling.Perception    . In termen van afhankelijke oorsprong
  • 30) Classical English,Roman,
    https://www.youtube.com/watch?v=nOO5Y6HZvlU&t=622s
    The
    Buddha Exhorts to Develop Concentration So That They Can Practice
    Insight Into The Arising & Practice Away of 5 Aggregates,After Which
    HE Defines What He Means by Arising & Disappearance of
    Form.Feeling.Perception.Fabrications.consciousness. in Terms


  • 31) Classical Esperanto-Klasika Esperanto,
    https://www.youtube.com/watch?v=Wwm1DD-Knng&t=116s
    La
    Budho admonas evoluigi koncentriĝon por ke ili povu praktiki komprenon
    pri la ŝprucanta kaj praktiko de 5 agregaĵoj, post kio li difinas tion,
    kion li signifas, ke li ŝprucas kaj malaperu formulon. En terminoj aŭ
    dependa origino


  • 32) Classical Estonian- klassikaline eesti keel,
    https://www.youtube.com/watch?v=v2yl64UOPLE
    Buddha
    viitab kontsentratsiooni arendamiseks nii, et nad saaksid praktiseerida
    Ć¼levaate 5 agregaate tekkivatest ja praktikatest, pƤrast mida ta
    mƤƤratleb, mida ta tƤhendab vormi tekkimist ja kadumist. SƵltuvalt vƵi
    Ć¼lalpeetav algatamine






    •

    Jhanas

     Non-returner

    Bhikkhu Pesala

    Where Have You Come From?

     

    The
    Buddhaā€™s daily routine was extraordinary, he slept for only a few hours
    in the early hours of the morning. We divide the night into three
    watches: from 6pm to 10pm, from 10pm to 2am, and from 2am to 6am. In the
    first watch, after bathing, the Buddha taught the community of monks.
    At the end of the first watch, the monks would return to their quarters.
    Then celestial beings approached the Buddha to ask questions. The
    Buddha spent the middle watch answering their questions.

    During
    the first part of the last watch the Buddha practised walking
    meditation to relieve the stiffness caused by sitting since the morning.
    In the second part, the Buddha lay down mindfully and slept. In the
    third part, he enjoyed the bliss of nibbāna. After abiding in the
    absorption of great compassion in the fourth part, at dawn he considered
    who was ready to be taught the Dhamma.

    Question Mark

    The Weaverā€™s Daughter

    One
    morning he perceived in his divine eye the daughter of a poor weaver
    whose wife had just died. Realising that the young girl needed to hear
    his teaching, the Buddha went on foot to the village where she was
    staying. Seeing the Buddha arrive, the villagers invited him for the
    meal, and the Buddha gave a discourse after the meal to all the
    villagers, including the young girl. The essence of his teaching was as
    follows: ā€œDeath is certain, life is uncertain. Contemplate death
    constantly to overcome the fear of death. As one who enters the jungle
    armed with a stick is not afraid on seeing a snake, one who contemplates
    death constantly is not afraid if death comes suddenly.ā€ The villagers
    all appreciated the Buddhaā€™s discourse, and for several days meditated
    seriously on death. However, after a week or so every one of them had
    forgotten the Buddhaā€™s advice, and was carrying on just as heedlessly as
    before ā€” except, that is, for the young girl. Because her mother had
    recently died, she could not forget the Buddhaā€™s words. She meditated
    constantly on death, for months and years afterwards.

    Three
    years later the Buddha reconsidered the situation of the weaverā€™s
    daughter and, seeing that she now had mature insight, he went to her
    village to teach her again. She was now sixteen, and had to work hard to
    help her father, who had no other children. On the day that the Buddha
    arrived, the weaver had been working all night to finish an urgent job,
    and his daughter was busy spinning more thread for her father. Hearing
    that the Buddha had arrived she considered what she should do. She
    decided to go to see the Buddha as soon as she had finished her
    spinning, then she would take the newly spun thread to her father.

    The
    villagers offered the meal to the Buddha, but as the girl was not
    present, the Buddha sat in silence after the meal waiting for her to
    arrive. The villagers were obliged to wait in silence too, out of
    respect for the Buddha. Finally, the young girl arrived, and the Buddha
    asked her the following four questions:

      ā€œYoung girl, where have you come from?ā€
      ā€œI do not know, Lordā€ she replied.

      ā€œYoung girl, where are you going to?ā€
      ā€œI do not know, Lordā€ she replied.

      ā€œDo you not know?ā€
      ā€œI know, Lordā€ she replied.

      ā€œDo you know?ā€
      ā€œI do not know, Lordā€ she replied.

    The
    villagers were baffled by her answers. Some thought she was being
    cheeky, and started scolding her, ā€œWhy donā€™t you tell the Buddha that
    you came from the spinning-shed, and are going to your fatherā€™s house?ā€

    The Buddha silenced them and asked the girl to explain her answers. The girl replied:

      ā€œWhen
      you asked, ā€˜Where have you come from?ā€™ you didnā€™t want to know that I
      came from the spinning-shed; you meant to ask from which existence I
      came to this one. So I replied that I do not know.ā€

      ā€œWhen
      you asked, ā€˜Where are you going to?ā€™ you meant to ask to which
      existence I am going after this one, so I again replied that I do not
      know.ā€

      ā€œWhen you asked, ā€˜Do you not know?ā€™ you meant to ask, ā€˜Do you not know that you will die?ā€™ so I replied that I know I will die.ā€

      ā€œWhen
      you asked, ā€˜Do you know?ā€™ you meant to ask, ā€˜Do you know when you will
      die?ā€™ so I replied that I do not know when I will die.ā€

    The
    Buddha praised the girl for her intelligent answers, and the villagers
    were amazed. The Buddha then spoke the following verse:

      ā€œBlind is this world, only a few can see clearly.
      Like birds that escape from a net, only a few go to a blissful state.ā€

    The girl realised nibbāna and became a Stream-winner on hearing this verse.

    The
    young girl then went to her fatherā€™s house and put the newly spun skein
    of thread down by the loom. After working the whole night, her father
    had fallen asleep at the loom. When his daughter came in, he woke up
    with a start, and accidentally swung a heavy beam on the loom. The beam
    struck the girl hard, and she died on the spot. The father was totally
    distraught, and hurried to the Buddha to seek consolation. The Buddha
    explained the truth of suffering to him, and the weaver asked for
    ordination, later attaining Arahantship.

    The
    Buddhaā€™s love and compassion was unlimited. For the benefit of one poor
    girl and her father, he twice went on a long journey to teach the
    Dhamma, and he did not forget about the girl after the first visit, but
    returned as soon as he knew that she needed his help. Though he had many
    thousands of disciples including kings and ministers, and also taught
    celestial beings, the Buddha always had time for anyone who would
    benefit from his teaching, even including beggars and slaves.

    This
    story is very interesting for the Buddhist because it shows that
    although we do believe in rebirth we do not need to remember our
    previous lives to gain nibbāna, the goal of Buddhism. The weaverā€™s
    daughter could not tell the Buddha from which existence she had come to
    be reborn as a weaverā€™s daughter, but the Buddha was pleased with her
    answers. She had understood about the uncertainty of life and the
    certainty of death after three years of meditation. That understanding
    enabled her to attain nibbāna while listening to the verse.

    One
    who has attained nibbāna no longer has any doubts such as ā€œAm I?ā€ ā€œAm I
    not?ā€ ā€œWhat am I?ā€ ā€œHow am I?ā€ since the egocentric way of thinking has
    been removed by insight. It is not unlike the case of someone who has
    grown up and lost interest in football. He is no longer disappointed
    when his football team loses, or elated when they win. Even if he hears
    that his former football team has been relegated to the second division,
    it no longer matters since he doesnā€™t follow the team avidly any more.

    Self-view
    is hard to remove entirely. We identify with our family, our school,
    our neighbourhood, our local football team, our country, or our racial
    group. If we hear any good or bad news about anything that we regard as
    ours then we feel elated or depressed. If we hear someone say something
    critical about us personally, then we may feel terrible. However, we
    should not take it too much to heart. There is a saying in the
    Dhammapada:

      ā€œThey blame those who speak too much,
      They blame those who speak too little,
      They blame those who remain silent.
      No one escapes blame in this world.ā€

    Similarly,
    if someone praises us we should not become conceited because of that.
    If we work hard we will get a good result, that is only natural, but
    there is always someone who can do better than us, at least in other
    ways. It is hard to remove pride and conceit, but we must do it if we
    want to gain the highest happiness. The Buddha described how his pride
    and intoxication vanished, when he was still an unenlightened
    bodhisatta. ā€œOn seeing an old man, all pride and intoxication in youth
    vanished. On seeing a sick man, all pride and intoxication in health
    vanished. On seeing a dead man, all pride and intoxication in life
    vanished.ā€

    How
    can we remove self-view, pride, and conceit? We must develop
    mindfulness or awareness. Whatever thoughts or feelings arise within us
    should be observed as they occur from moment to moment. We should not
    allow ourselves to be heedless even for an instant. Heedlessness allows
    defilements like self-view, pride, and conceit to enter the mind and
    dominate it. Perhaps you have enjoyed watching a cartoon like Tom and
    Jerry. How did the ideas ā€œTomā€ and ā€œJerryā€ arise? When one watches a
    cartoon, one become absorbed in the story and soon begins to believe and
    feel what one imagines Tom and Jerry are feeling. Actually, Tom and
    Jerry exist only in our imaginations. A cartoon is only drawings that
    are displayed on the screen in rapid succession. However, the mind
    arises and passes away much more rapidly than the cartoon pictures, so
    it can put together the dialogue, sound effects, and pictures to create
    the illusion that Tom really is bashing Jerry over the head with a
    frying-pan, so we are emotionally affected by what we see.

    Real
    life is like this too. We see and hear things so rapidly that our mind
    constructs a mental picture, which we regard as real. If someone abuses
    us, we may feel like they are bashing us over the head, they are making
    bad kamma, but we suffer. Why is this? It is due to the mental
    formations that we create. We cannot easily stop this natural process
    because it is the result of previous kamma. Having abused others in the
    past, we have to suffer abuse in the present. However, we can sharpen
    our awareness of the process to the point where we can separate the
    mental impressions from the experience of hearing. Eventually, we will
    realise that all these impressions do not happen to anyone, they just
    happen. Then we will realise that the idea of a self, a person, a ā€˜meā€™,
    or a ā€˜youā€™, is just an illusion.

    Self-view
    is deeply rooted and cannot be removed by the unmindful person. The
    average, unmindful person dwells with self-view dominating his or her
    mind for the entire life. The mindful meditator can disrupt it
    temporarily while engaged in meditation, but after stopping meditation
    it will gradually reassert itself unless the meditator has gained deep
    insight. If a meditator gains deep insight and attains the first path of
    a Stream-winner, self-view is completely destroyed, and will never
    arise again. Such a person may be heedless to some extent, but can never
    be careless enough to break any of the five precepts. He or she is
    absolutely free from rebirth in the four lower realms of hell, hungry
    ghosts, demons, and animals, and will attain final nibbāna (Arahantship)
    within seven lives at the most. Having seen nibbāna personally, he or
    she has unshakeable confidence in the Buddha, Dhamma, and Sangha, and is
    truly worthy of offerings and homage. The weaverā€™s daughter was a
    Stream-winner.

    After
    attaining nibbāna, the Dhamma becomes central to the life of a
    Stream-winner. They are not yet free from sensual desire and anger, so
    they can lead a fairly normal family life. Whenever they wish to enjoy
    the peace of nibbāna they can meditate again, developing concentration,
    and attaining the fruition of the first path. If their concentration is
    strong, they may remain in the attainment of fruition for quite long
    periods, say, an hour or two. If they wish to attain the higher path,
    they should go into retreat for meditation and resolve not to attain the
    fruition of the first path during that period, and strive to attain the
    higher path. If they are successful and attain the second path of a
    Once-returner, they will be reborn on this earth only once more at the
    most before attaining the final liberation of Arahantship.

    The
    second path destroys strong forms of lust and anger, but some of these
    deep-rooted defilements remain, so they still have some sensual
    attachment and ill-will. If the Once-returner strives again in
    meditation and attains the third path of a Non-returner, all traces of
    lust and anger are uprooted. Since they have no sensual attachment at
    all they will not be born in the womb again, and will take rebirth only
    in the Suddhāvāsa Brahmā realms. These realms are the Theravāda ā€˜Pure
    Landā€™ because only Non-returners are reborn there. The bodhisattas are
    not reborn there either, because they are still worldlings who have not
    yet gained even the first path of a Stream-winner.

    Non-returners
    seem to be extremely rare these days. Saya Thetgyi, a Burmese lay
    meditation teacher, who taught U Ba Khin (Goenkajiā€™s teacher), was
    reputed to be a Non-returner. The Venerable Ledi Sayādaw praised him and
    asked him to teach meditation to his own monk disciples. A Non-returner
    will be naturally inclined to lead a monastic life, having no sexual
    desire at all, but may be obliged to remain as a lay person to support
    relatives. The potter honoured by Buddha Kassapa in the Ghatīkāra Sutta
    (Majjhimanikāya, Sutta 81) was a Non-returner. Though he was a humble
    potter, he was the chief supporter of Buddha Kassapa, and looked after
    his own blind and aged parents. He did not use money, but let people
    take his pots, leaving whatever goods they wished to in exchange.
    Knowing that he was a good supporter of the Buddha, they donated
    generously so he didnā€™t need any other source of income. Refusing to dig
    the earth himself, he gathered clay from river banks or that had been
    dug up by animals. Thus, though a layman, he lived on ten precepts like
    one gone forth.

    The
    Non-returner has to strive again in meditation to attain the final goal
    of Arahantship. Only then is all rebirth and suffering finally
    destroyed. Not even the subtlest defilements remain, so the Arahant is
    worthy of the highest honour. The word ā€˜Arahamā€™ means ā€˜worthyā€™. There
    have been a few monks in Burma and Thailand in recent years who are
    reputed to have attained the final path. Venerable Ledi Sayādaw was
    thought to be one, but it is hard to be sure, since Arahants are
    extremely modest about their attainments.

    A
    certain monk was living in dependence on an elder who was an Arahant.
    Living in dependence meant in those days that the pupil shared a cell
    with his teacher, looked after his robes, studied at his feet, and
    accompanied him on the daily almsround. Teacher and pupil lived liked a
    good father and devoted son. One day, while walking for alms, the pupil
    asked his teacher, ā€œVenerable Sir, how can one know an Arahant?ā€ The
    elder, who was an Arahant, replied, ā€œIt is not easy friend, to know an
    Arahant. Even if one were to live in dependence on an Arahant, doing all
    the duties for him, and accompany him on his daily almsround, one might
    not know that he was an Arahant.ā€ Yet even when given such a broad hint
    by his teacher, the pupil did not realise that the elder was an
    Arahant.

    Due
    to excessive devotion, pious people are inclined to elevate their
    revered teacher to the status of an Arahant, though he may still be a
    worldling or Stream-winner at best. To eradicate all lust, anger,
    conceit, and attachment to life is no easy task. First one should aim to
    attain the stage of Stream-winning in this very life. If one succeeds
    in doing that, one may perhaps then be able to distinguish between a
    worldly person and a saint, since one will be free from doubt and
    superstition.

    It
    is my belief that most intelligent people could attain Stream-winning
    in this very life if they really tried hard. However, very few really
    strive hard in meditation. Since confidence and effort are lacking, the
    goal cannot be attained. Though she was only thirteen years old, the
    weaverā€™s daughter practised meditation relentlessly for three years to
    attain the path. These days, people think that a ten-day intensive
    vipassanā course is really a bit over the top, but striving in
    meditation throughout the whole day and late into the night is not
    self-mortification. It is the minimum amount of effort required to
    attain deep insight or nibbāna. If we want to sleep at least six or
    seven hours, the goal is still far away.

    To
    motivate oneself, one should meditate seriously on death. There is no
    guarantee that one will not die today. Perhaps one can avoid paying
    taxes if one lives like a monk, but no one can avoid death. Each breath
    brings death nearer. Please think seriously about this ā€” do not imagine
    for one minute that it will never happen to you. If you postpone
    meditation until you are old ā€” assuming that you live to old age ā€” your
    attachment will have grown stronger, and your health and vitality will
    have grown weaker. It is best to meditate in the prime of youth, before
    the clutter of household life traps you in its vice-like grip. In
    Burmese, the expression for getting married means, literally, ā€œto fall
    into house prison.ā€ The Burmese have the right attitude. Married life is
    a comfortable prison from which it is hard to escape. Even if one
    partner freely permits the other to go to meditate for a few weeks, or
    to ordain permanently, most will not want to go.

    When
    the bodhisatta heard that his son had been born he murmured ā€œA fetter
    has arisenā€ so his father Suddhodana named his new grandson ā€˜Rāhulaā€™
    meaning fetter, hoping that the baby would prove an impediment to the
    bodhisattaā€™s renunciation of household life. Fortunately for us, the
    bodhisattaā€™s mind was already made up, and the news of Rahulaā€™s birth
    was the final spur to make him decide, ā€œIt must be done at once, before I
    get attached.ā€ So he left the palace on the same night without even
    setting eyes on his newborn son.

    Attachment
    is very sticky stuff. Many monks who fall back to household life do so
    because of sexual desire. To get free from sensual attachment, one must
    meditate either on death or on the repulsive aspects of the body. One
    should consider what all human bodies contain. If we opened one up and
    took a look inside, it would be hard to become lustful. It is just a
    foul smelling carcase of meat, blood, and bones that we have to carry
    around the whole day and night. If there was no skin or clothes to cover
    it up, what a horrible sight it would be. One would need to carry a
    stick to drive off the dogs and crows that would come sniffing around
    looking for something to eat. Yet people think very highly of their own
    bodies, and those of others. What folly it is to lust after another
    personā€™s body, but delusion fools us completely when we are heedless.

    At
    one time a certain nun fell in love with the Venerable Ānanda and,
    pretending to be ill, she arranged for him to visit her in her quarters.
    Venerable Ānanda was then still only a Stream-winner, so he was not yet
    free from lust, but he was wise enough not to allow desire to arise. He
    did not get angry with her either, but admonished her, ā€œSister, sexual
    intercourse is the cause of birth. From birth, old age, disease, and
    death arise.ā€ Realising that Venerable Ānanda knew about her ulterior
    motives, she confessed her offence to him, and regained her sense of
    shame.

    To
    gain liberation from suffering, there has to be renunciation at some
    point. Desire and attachment will not just disappear of their own
    accord. We have to pluck them out as we remove a splinter or thorn stuck
    under the skin. It is painful, but when it is done we can dwell at ease
    again. The most effective way to remove desire is to practise
    mindfulness meditation relentlessly throughout the whole day without a
    break until insight knowledge arises. On seeing things as they really
    are, desire and attachment will vanish.


    Kindly visit:

    http://www.webupon.com/Web-Talk/25-Useful-and-Entertaining-Websites.54156

    http://youtube.com/watch?v=YVc-i9XfBn0

    http://youtube.com/watch?v=q3hcuVg2MHA

    http://www.youtube.com/watch?v=m3pATKNuk6I&NR=1



    Reason Behind your Birth- A buddhist song

    http://www.youtube.com/watch?v=HSOPcHoNNXc&feature=related



    Ambedkar , Jai Bhim

    http://www.youtube.com/watch?v=d3Hegaqigzc&feature=related



    Bhima Tuzya janma Mule,

    http://www.youtube.com/watch?v=Wzn8h0RtDvg&feature=related



    DR B R AMBEDKAR FROM JABAR PATEL’S MOVIE

    http://youtube.com/watch?v=ZJQiiormJUk



    Dalit icon

    http://youtube.com/watch?v=vLECDjJQB4w



    Ambedkar , Jai Bhim

    http://youtube.com/watch?v=EaNpqG58270



    Ambedkar , Jai Bhim

    http://youtube.com/watch?v=vaK4cJLSpcA



    Ambedkar , Jai Bhim

    http://youtube.com/watch?v=1SJDU1obQJM



    Dr. bhimrao ambedkar - hajar pacshe chya notavar

    http://youtube.com/watch?v=wWkBt6ufFO0



    Dr. Bhimrao Ambedkar-kahe suchena mala(patankar)

    http://youtube.com/watch?v=1X1jTy4E3Cw



    AMBEDKAR JAINTI 2007

    http://youtube.com/watch?v=QKB_-dORLlU



    Babasaheb Ambedkar (yougyatra)

    http://youtube.com/watch?v=WvQ67njr5z0



    Dr B R Ambedkar Memorial Lecture 2007, TISS, Mumbai

    http://youtube.com/watch?v=ocwTHbYXqng



    Ambedkar , Jai Bhim

    http://youtube.com/watch?v=zB1R3fgVJeY



    2006-December-6 Dr. Babasaheb Ambedkar Mahaparinirwan Din

    http://youtube.com/watch?v=caj-CoAReLA

    Ambedkar , Jai Bhim {Majya jati che jaati che}


    When
    Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
    Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
    Now if they ask them to Grow vegetables šŸ„•fruit šŸ‰plants šŸŖ“& be proud šŸ„² like elephant šŸ˜that path will help for their Eternal Bliss.

    youtube.com
    BSP supremo Mayawati raises EVM issue in Rajya Sabha
    https://www.youtube.com/watch?v=JP4jQBo8_SM&t=493s


    God sitting on National Flower šŸŒŗ lotus the election šŸ—³ symbol of BJP which has to be draped by CEC like it draped elephant šŸ˜ symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,
    When
    BSP as ruling party went for polls the CEC draped elephant symbol for
    level playing ground. Now BJP ruling party will go for polls. All the
    National flower lotus symbol which is found in public places by
    different gods on them must be draped by the CEC & the EVMs banned.
    CEC & CJI must order for draping National Flower šŸŒ¹ lotus symbol of BJP as done to elephant šŸ˜symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world šŸŒ level playing ground.

    Public


    CEC & CJI must order for draping National Flower šŸŒ¹ lotus symbol of BJP as done to elephant šŸ˜symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world šŸŒ level playing ground.

    Hide BJP's lotus, says Congress leader; what about your hand, counters BJP

    youtube.com
    Hide BJP’s lotus, says Congress leader; what about your hand, counters BJP
    A
    Congress leader in poll-bound Madhya Pradesh has made a baffling demand
    for all lotus ponds to be covered as the flower, a BJP symbol, could
    influence vote…



    God sitting on National Flower šŸŒŗ lotus the election šŸ—³ symbol of BJP which has to be draped by CEC like it draped elephant šŸ˜ symbol of BSP for level playing ground. Also the EVMs must be replaced by Ballot papers,
    When
    Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
    Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
    Now if they ask them to Grow vegetables šŸ„•fruit šŸ‰plants šŸŖ“& be proud šŸ„² like elephant šŸ˜that path will help for their Eternal Bliss.
    When
    Maha Mayawati ji & Satish Chandra Mishra Ji raised their voice in
    Parliament about the fraud EVMs entire Sarva Samaj is talking about it.
    Now if they ask them to Grow vegetables šŸ„•fruit šŸ‰plants šŸŖ“& be proud šŸ„²like elephant šŸ˜that path will help them.
    CEC & CJI must order for draping National Flower šŸŒ¹ lotus symbol of BJP as done to elephant šŸ˜symbol of BSP & also replace EVMs with Ballot papers as followed by majority of democracies of the world šŸŒ level playing ground.

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