Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊♂️ to Attain NIBBĀNA the Eternal Bliss.
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11/10/22
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:38 am
Posted by: site admin @ 4:38 am
LESSON 4613 Fri 11 Nov 2022
IT through Social Media propagates December 3rd as Major religions in the world grows Dwarf fruits 
& vegetables 
Plants 
in pots 
To live like free birds 
for Hunger along with Meditative Mindful Swimming 
to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES 
from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind.
& vegetables Plants in pots To live like free birds for Hunger along with Meditative Mindful Swimming to Attain Eternal Bliss by Eternal,Glorified,Friendly,Benevolent,Compassionate AWAKENED ONES from Christianity,Islam, Buddhism,Judaism,Hinduism,Taoism,Atheism,Sikhism,Mormonism for Body & Mind. Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s UNIVERSE IS WITHIN YOU.
Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE Buddha Vacana
— The words of the Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE Buddha —
Learn Pali online for free and the easy way.
Kum J PRIYADARSHINI’s
Bharatanatyam Arangetram
“And
why do you call it ‘form’? Because it is afflicted, thus it is called
‘form.’ Afflicted with what? With cold & heat & hunger &
thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles.
Because it is afflicted, it is called form.
why do you call it ‘form’? Because it is afflicted, thus it is called
‘form.’ Afflicted with what? With cold & heat & hunger &
thirst, with the touch of flies, mosquitoes, wind, sun, & reptiles.
Because it is afflicted, it is called form.
“And
why do you call it ‘feeling’? Because it feels, thus it is called
‘feeling.’ What does it feel? It feels pleasure, it feels pain, it feels
neither-pleasure-nor-pain. Because it feels, it is called feeling.
why do you call it ‘feeling’? Because it feels, thus it is called
‘feeling.’ What does it feel? It feels pleasure, it feels pain, it feels
neither-pleasure-nor-pain. Because it feels, it is called feeling.
“And why do you call it ‘perception’?
Because it perceives, thus it is called ‘perception.’ What does it
perceive? It perceives blue, it perceives yellow, it perceives red, it
perceives white. Because it perceives, it is called perception.
Because it perceives, thus it is called ‘perception.’ What does it
perceive? It perceives blue, it perceives yellow, it perceives red, it
perceives white. Because it perceives, it is called perception.
“And
why do you call them ‘fabrications’? Because they fabricate fabricated
things, thus they are called ‘fabrications.’ What do they fabricate as a
fabricated thing? For the sake of form-ness, they fabricate form as a
fabricated thing. For the sake of feeling-ness, they fabricate feeling
as a fabricated thing. For the sake of perception-hood… For the sake
of fabrication-hood… For the sake of consciousness-hood, they
fabricate consciousness as a fabricated thing. Because they fabricate
fabricated things, they are called fabrications.
why do you call them ‘fabrications’? Because they fabricate fabricated
things, thus they are called ‘fabrications.’ What do they fabricate as a
fabricated thing? For the sake of form-ness, they fabricate form as a
fabricated thing. For the sake of feeling-ness, they fabricate feeling
as a fabricated thing. For the sake of perception-hood… For the sake
of fabrication-hood… For the sake of consciousness-hood, they
fabricate consciousness as a fabricated thing. Because they fabricate
fabricated things, they are called fabrications.
“And
why do you call it ‘consciousness’? Because it cognizes, thus it is
called consciousness. What does it cognize? It cognizes what is sour,
bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty.
Because it cognizes, it is called consciousness.”
why do you call it ‘consciousness’? Because it cognizes, thus it is
called consciousness. What does it cognize? It cognizes what is sour,
bitter, pungent, sweet, alkaline, non-alkaline, salty, & unsalty.
Because it cognizes, it is called consciousness.”
- SN 22.79 Khajjaniya Sutta
I see in the world of gods and humans
a brahmin travelling with nothing.
Therefore I bow to you, all-seer:
release me, Sakyan, from my doubts.”
“I am not able to release anyone
in the world who has doubts, Dhotaka.
But when you understand the best of teachings,
you shall cross this flood.”
“Teach me, brahmin, out of compassion,
the principle of seclusion so that I may understand.
I wish to practice right here, peaceful, independent,
as unimpeded as space.”
“I shall extol that peace for you,”
replied the Buddha,
“that is apparent in the present, not relying on tradition.
Having understood it, one who lives mindfully
may cross over clinging in the world.”
“And I rejoice, great hermit,
in that supreme peace,
having understood which, one who lives mindfully
may cross over clinging in the world.”
“Once you have understood that everything,”
replied the Buddha,
“you are aware of in the world—
above, below, all round, between—
is a snare, don’t crave for life after life.”
- Sn 5.6
In Buddhism, the Seven Factors of Enlightenment (Pali: satta bojjhaṅgā or satta sambojjhaṅgā;) are:
* Mindfulness (sati) i.e. to be aware and mindful in all activities and movements both physical and mental
* Investigation (dhamma vicaya) into the nature of dhamma
* Energy (viriya)
* Joy or rapture (piti)
* Relaxation or tranquility (passaddhi) of both body and mind
* Concentration (samadhi)
* Equanimity (upekkha), to be able to face life in all its
vicissitudes with calm of mind and tranquillity, without disturbance.
The Pali word bojjhanga is a compound of bodhi (”enlightenment”) and anga (”factor”).
Source: Wikipedia
bojjhaṅga: [bodhi+aṅga]
factor of awakening, of enlightenment. There are seven of them, and they are also often called sambojjhaṅgas. These seven are:
1. sati
2. dhamma·vicaya
3. vīriya
4. pīti
5. passaddhi
6. samādhi
7. upekkhā
The term bojjhaṅga is explained in the Bojjhaṅga Saṃyutta, which is rich in similes and explanations about the term:
SN 46.5 & SN 46.21
atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … so
bhikkhu bhagavantaṃ etadavoca: “‘bojjhaṅgā, bojjhaṅgā’ti, bhante,
vuccanti. kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?
Then
a certain bhikkhu went up to the Buddha … and said to him: “Sir, they
speak of the ‘awakening factors’. How are the awakening factors
defined?”
a certain bhikkhu went up to the Buddha … and said to him: “Sir, they
speak of the ‘awakening factors’. How are the awakening factors
defined?”
“bodhāya saṃvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti.”
“They lead to awakening, bhikkhu, therefore they’re called ‘awakening factors’.”
Since
the bojjhaṅgas lead to bodha/i, it could be said that the stated
purpose in their name is to emulate the Buddha by also aiming for bodhi.
the bojjhaṅgas lead to bodha/i, it could be said that the stated
purpose in their name is to emulate the Buddha by also aiming for bodhi.
The bojjhaṅgas are always enumerated in the same order, because then each is said to lead to the next:MN 118
ānāpānassati,
bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. cattāro
satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. satta
bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.
bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. cattāro
satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. satta
bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.
. Mindfulness of breathing, when developed and cultivated, fulfills the
four kinds of mindfulness meditation. The four kinds of mindfulness
meditation, when developed and cultivated, fulfill the seven awakening
factors. And the seven awakening factors, when developed and cultivated,
fulfill knowledge and freedom.
“kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā
satta bojjhaṅge paripūrenti? yasmiṃ samaye, bhikkhave, bhikkhu kāye
kāyānupassī viharati… vedanāsu … citte… dhammesu dhammānupassī
ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, upaṭṭhitāssa
tasmiṃ samaye sati hoti asammuṭṭhā. yasmiṃ samaye, bhikkhave, bhikkhuno
upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti. satisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
satisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
And
how are the four kinds of mindfulness meditation developed and
cultivated so as to fulfill the seven awakening factors? Whenever a
bhikkhu meditates by observing an aspect of the body… feelings … mind …
principles, at that time their mindfulness is established and lucid. At
such a time, a bhikkhu has activated the awakening factor of
mindfulness; they develop it and perfect it.
how are the four kinds of mindfulness meditation developed and
cultivated so as to fulfill the seven awakening factors? Whenever a
bhikkhu meditates by observing an aspect of the body… feelings … mind …
principles, at that time their mindfulness is established and lucid. At
such a time, a bhikkhu has activated the awakening factor of
mindfulness; they develop it and perfect it.
“so
tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati
parivīmaṃsaṃ āpajjati. yasmiṃ samaye, bhikkhave, bhikkhu tathāsato
viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ
āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,
dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ
gacchati.
tathāsato viharanto taṃ dhammaṃ paññāya pavicinati pavicayati
parivīmaṃsaṃ āpajjati. yasmiṃ samaye, bhikkhave, bhikkhu tathāsato
viharanto taṃ dhammaṃ paññāya pavicinati pavicayati parivīmaṃsaṃ
āpajjati, dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,
dhammavicayasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
dhammavicayasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ
gacchati.
As
they live mindfully in this way they investigate, explore, and inquire
into that principle with wisdom. When they live mindfully in this way,
investigate, explore, and inquire into that principle with wisdom, a
bhikkhu has activated the awakening factor of investigation of
principles; they develop the awakening factor of investigation of
principles, they perfect the awakening factor of investigation of
principles.
they live mindfully in this way they investigate, explore, and inquire
into that principle with wisdom. When they live mindfully in this way,
investigate, explore, and inquire into that principle with wisdom, a
bhikkhu has activated the awakening factor of investigation of
principles; they develop the awakening factor of investigation of
principles, they perfect the awakening factor of investigation of
principles.
“tassa
taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato
āraddhaṃ hoti vīriyaṃ asallīnaṃ. yasmiṃ samaye, bhikkhave, bhikkhuno taṃ
dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ
hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
taṃ dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato
āraddhaṃ hoti vīriyaṃ asallīnaṃ. yasmiṃ samaye, bhikkhave, bhikkhuno taṃ
dhammaṃ paññāya pavicinato pavicayato parivīmaṃsaṃ āpajjato āraddhaṃ
hoti vīriyaṃ asallīnaṃ, vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno
āraddho hoti, vīriyasambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
vīriyasambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati.
As
they investigate principles with wisdom in this way their energy is
roused up and unflagging. At such a time, a bhikkhu has activated the
awakening factor of energy; they develop it and perfect it.
they investigate principles with wisdom in this way their energy is
roused up and unflagging. At such a time, a bhikkhu has activated the
awakening factor of energy; they develop it and perfect it.
“āraddhavīriyassa
uppajjati pīti nirāmisā. yasmiṃ samaye, bhikkhave, bhikkhuno
āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ
gacchati.
uppajjati pīti nirāmisā. yasmiṃ samaye, bhikkhave, bhikkhuno
āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṃ samaye
bhikkhuno āraddho hoti, pītisambojjhaṅgaṃ tasmiṃ samaye bhikkhu
bhāveti, pītisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ
gacchati.
When they’re energetic, spiritual rapture arises. At such a time, a
bhikkhu has activated the awakening factor of rapture; they develop it
and perfect it.
“pītimanassa
kāyopi passambhati, cittampi passambhati. yasmiṃ samaye, bhikkhave,
bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,
kāyopi passambhati, cittampi passambhati. yasmiṃ samaye, bhikkhave,
bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati,
passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,
passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati
passaddhisambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti,
passaddhisambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati
When
the mind is full of rapture, the body and mind become tranquil. At such
a time, a bhikkhu has activated the awakening factor of tranquility;
they develop it and perfect it.
the mind is full of rapture, the body and mind become tranquil. At such
a time, a bhikkhu has activated the awakening factor of tranquility;
they develop it and perfect it.
“passaddhakāyassa
sukhino cittaṃ samādhiyati. yasmiṃ samaye, bhikkhave, bhikkhuno
passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ
samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanāpāripūriṃ gacchati
sukhino cittaṃ samādhiyati. yasmiṃ samaye, bhikkhave, bhikkhuno
passaddhakāyassa sukhino cittaṃ samādhiyati, samādhisambojjhaṅgo tasmiṃ
samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṃ tasmiṃ samaye
bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṃ samaye bhikkhuno
bhāvanāpāripūriṃ gacchati
When
the body is tranquil and they feel bliss, the mind becomes immersed in
concentration. At such a time, a bhikkhu has activated the awakening
factor of concentration; they develop it and perfect it.
the body is tranquil and they feel bliss, the mind becomes immersed in
concentration. At such a time, a bhikkhu has activated the awakening
factor of concentration; they develop it and perfect it.
“so tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. yasmiṃ samaye,
bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,
upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,
upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati
bhikkhave, bhikkhu tathāsamāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti,
upekkhāsambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti,
upekkhāsambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo
tasmiṃ samaye bhikkhuno bhāvanāpāripūriṃ gacchati
They closely watch over that mind immersed in samādhi. At such a time, a
bhikkhu has activated the awakening factor of equanimity; they develop
it and perfect it.
bhikkhu has activated the awakening factor of equanimity; they develop
it and perfect it.
The bojjhaṅgas are once considered to be numbered as fourteen:SN 46.52
youtube.com
Bojjhaṅga Paritta ( The Seven Factors Of Enlightenment)
In
Buddhism, the Seven Factors of Enlightenment (Pali: satta bojjhaṅgā or
satta sambojjhaṅgā;) are:* Mindfulness (sati) i.e. to be aware and
mindful in all a…
Buddhism, the Seven Factors of Enlightenment (Pali: satta bojjhaṅgā or
satta sambojjhaṅgā;) are:* Mindfulness (sati) i.e. to be aware and
mindful in all a…
SN 46.52
“katamo
ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa
honti? yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi
satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.
‘satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ
pariyāyena dvayaṃ hoti.
ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa
honti? yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi
satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.
‘satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ
pariyāyena dvayaṃ hoti.
And
what is the way in which the seven awakening factors become fourteen?
Mindfulness of internal things is the awakening factor of mindfulness;
and mindfulness of external things is also the awakening
factor of mindfulness. That’s how what is concisely referred to as ‘the
awakening factor of mindfulness’ becomes twofold.
what is the way in which the seven awakening factors become fourteen?
Mindfulness of internal things is the awakening factor of mindfulness;
and mindfulness of external things is also the awakening
factor of mindfulness. That’s how what is concisely referred to as ‘the
awakening factor of mindfulness’ becomes twofold.
“yadapi,
bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati
parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā
dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi
dhammavicayasambojjhaṅgo. ‘dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ
gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati
parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā
dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi
dhammavicayasambojjhaṅgo. ‘dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ
gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
Investigating, exploring, and inquiring into internal things with
wisdom is the awakening factor of investigation of principles; and
investigating, exploring, and inquiring into external things with wisdom
is also the awakening factor of investigation of principles. That’s how
what is concisely referred to as ‘the awakening factor of investigation
of principles’ becomes twofold.
“yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi
cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo. ‘vīriyasambojjhaṅgo’ti iti
hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
Physical
energy is the awakening factor of energy; and mental energy is also the
awakening factor of energy. That’s how what is concisely referred to as
‘the awakening factor of energy’ becomes twofold.
energy is the awakening factor of energy; and mental energy is also the
awakening factor of energy. That’s how what is concisely referred to as
‘the awakening factor of energy’ becomes twofold.
“yadapi,
bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi
avitakkāvicārā pīti tadapi pītisambojjhaṅgo. ‘pītisambojjhaṅgo’ti iti
hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi
avitakkāvicārā pīti tadapi pītisambojjhaṅgo. ‘pītisambojjhaṅgo’ti iti
hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
“yadapi,
bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi
cittappassaddhi tadapi passaddhisambojjhaṅgo. ‘passaddhisambojjhaṅgo’ti
iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi
cittappassaddhi tadapi passaddhisambojjhaṅgo. ‘passaddhisambojjhaṅgo’ti
iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ pariyāyena dvayaṃ hoti.
Physical tranquility is the awakening factor of tranquility; and mental
tranquility is also the awakening factor of tranquility. In this way
what is concisely referred to as ‘the awakening factor of tranquility’
becomes twofold.
“yadapi, bhikkhave, savitakko savicāro samādhi tadapi
samādhisambojjhaṅgo, yadapi avitakkāvicāro samādhi tadapi
samādhisambojjhaṅgo. ‘samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati.
tadamināpetaṃ pariyāyena dvayaṃ hoti.
Concentration with initial and sustained thoughts is the awakening
factor of concentration; and concentration without initial and sustained
thoughts is also the awakening factor of concentration. In this way
what is concisely referred to as ‘the awakening factor of concentration’
becomes twofold.
“yadapi,
bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo,
yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.
‘upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ
pariyāyena dvayaṃ hoti.
bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo,
yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.
‘upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. tadamināpetaṃ
pariyāyena dvayaṃ hoti.
Equanimity
for internal things is the awakening factor of equanimity; and
equanimity for external things is also the awakening factor of
equanimity. In this way what is concisely referred to as ‘the awakening
factor of equanimity’ becomes twofold.
for internal things is the awakening factor of equanimity; and
equanimity for external things is also the awakening factor of
equanimity. In this way what is concisely referred to as ‘the awakening
factor of equanimity’ becomes twofold.
In the Aggi Sutta, it is explained that when the mind is sluggish
(līnaṃ), it is the wrong time to cultivate passaddhi, samādhi and
upekkhā, but it’s the right time to cultivate dhamma·vicaya, vīriya and
pīti. In contrast, when the mind is restless (uddhattaṃ), it is the
wrong time to cultivate dhamma·vicaya, vīriya and pīti, but it’s the
right time to cultivate passaddhi, samādhi and upekkhā:
SN 46.53
“yasmiṃ,
bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye
passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa
bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti
bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye
passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa
bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti
When
the mind is sluggish, it’s the wrong time to develop the awakening
factors of tranquility, concentration, and equanimity. Why is that?
Because it’s hard to stimulate a sluggish mind with these things.
the mind is sluggish, it’s the wrong time to develop the awakening
factors of tranquility, concentration, and equanimity. Why is that?
Because it’s hard to stimulate a sluggish mind with these things.
“seyyathāpi,
bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. so tattha allāni
ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca
kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitun”ti? “no hetaṃ, bhante”.
“evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ
samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa
bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti
bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. so tattha allāni
ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca
kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitun”ti? “no hetaṃ, bhante”.
“evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ
samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa
bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti
Suppose
someone wanted to make a small fire flare up. If they toss wet grass,
cow-dung, and timber on it, spray it with water, and scatter dirt on it,
could they make it flare up?” “No, sir.” “In the same way, when the
mind is sluggish, it’s the wrong time to develop the awakening factors
of tranquility, concentration, and equanimity. Why is that? Because it’s
hard to stimulate a sluggish mind with these things.
someone wanted to make a small fire flare up. If they toss wet grass,
cow-dung, and timber on it, spray it with water, and scatter dirt on it,
could they make it flare up?” “No, sir.” “In the same way, when the
mind is sluggish, it’s the wrong time to develop the awakening factors
of tranquility, concentration, and equanimity. Why is that? Because it’s
hard to stimulate a sluggish mind with these things.
“yasmiñca
kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye
dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa
bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. taṃ kissa hetu? līnaṃ,
bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye
dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa
bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. taṃ kissa hetu? līnaṃ,
bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
When
the mind is sluggish, it’s the right time to develop the awakening
factors of investigation of principles, energy, and rapture. Why is
that? Because it’s easy to stimulate a sluggish mind with these things.
the mind is sluggish, it’s the right time to develop the awakening
factors of investigation of principles, energy, and rapture. Why is
that? Because it’s easy to stimulate a sluggish mind with these things.
“seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. so
tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya,
sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena
okireyya; bhabbo nu kho so puriso parittaṃ aggiṃ ujjālitun”ti? “evaṃ,
bhante”. “evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo
tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo
vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. taṃ
kissa hetu? līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ
hoti
Suppose
someone wanted to make a small fire flare up. If they toss dry grass,
cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
could they make it flare up?” “Yes, sir.” “In the same way, when the
mind is sluggish, it’s the right time to develop the awakening factors
of investigation of principles, energy, and rapture. Why is that?
Because it’s easy to stimulate a sluggish mind with these things.
someone wanted to make a small fire flare up. If they toss dry grass,
cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
could they make it flare up?” “Yes, sir.” “In the same way, when the
mind is sluggish, it’s the right time to develop the awakening factors
of investigation of principles, energy, and rapture. Why is that?
Because it’s easy to stimulate a sluggish mind with these things.
“yasmiṃ, bhikkhave, samaye uddhattaṃ cittaṃ hoti, akālo tasmiṃ samaye
dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa
bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.
When
the mind is restless, it’s the wrong time to develop the awakening
factors of investigation of principles, energy, and rapture. Why is
that? Because it’s hard to settle a restless mind with these things.
the mind is restless, it’s the wrong time to develop the awakening
factors of investigation of principles, energy, and rapture. Why is
that? Because it’s hard to settle a restless mind with these things.
“seyyathāpi,
bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. so tattha
sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya,
sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena
okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
“no hetaṃ, bhante”. “evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ
cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,
akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa
bhāvanāya. taṃ kissa hetu? uddhataṃ, bhikkhave, cittaṃ taṃ etehi
dhammehi duvūpasamayaṃ hoti.
bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa. so tattha
sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya,
sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena
okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
“no hetaṃ, bhante”. “evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ
cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya,
akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa
bhāvanāya. taṃ kissa hetu? uddhataṃ, bhikkhave, cittaṃ taṃ etehi
dhammehi duvūpasamayaṃ hoti.
Suppose
someone wanted to extinguish a bonfire. If they toss dry grass,
cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
could they extinguish it?” “No, sir.” “In the same way, when the mind is
restless, it’s the wrong time to develop the awakening factors of
investigation of principles, energy, and rapture. Why is that? Because
it’s hard to settle a restless mind with these things.
someone wanted to extinguish a bonfire. If they toss dry grass,
cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
could they extinguish it?” “No, sir.” “In the same way, when the mind is
restless, it’s the wrong time to develop the awakening factors of
investigation of principles, energy, and rapture. Why is that? Because
it’s hard to settle a restless mind with these things.
“yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ
samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa
bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu?
uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti
When
the mind is restless, it’s the right time to develop the awakening
factors of tranquility, concentration, and equanimity. Why is that?
Because it’s easy to settle a restless mind with these things.
the mind is restless, it’s the right time to develop the awakening
factors of tranquility, concentration, and equanimity. Why is that?
Because it’s easy to settle a restless mind with these things.
“seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo
assa. so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni
pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya,
paṃsukena ca okireyya; bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ
nibbāpetun”ti? “evaṃ, bhante”. “evameva kho, bhikkhave, yasmiṃ samaye
uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa
bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo
upekkhāsambojjhaṅgassa bhāvanāya. taṃ kissa hetu? uddhataṃ, bhikkhave,
cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti
Suppose
someone wanted to extinguish a bonfire. If they toss wet grass,
cow-dung, and timber on it, spray it with water, and scatter dirt on it,
could they extinguish it?” “Yes, sir.” “In the same way, when the mind
is restless, it’s the right time to develop the awakening factors of
tranquility, concentration, and equanimity. Why is that? Because it’s
easy to settle a restless mind with these things.
someone wanted to extinguish a bonfire. If they toss wet grass,
cow-dung, and timber on it, spray it with water, and scatter dirt on it,
could they extinguish it?” “Yes, sir.” “In the same way, when the mind
is restless, it’s the right time to develop the awakening factors of
tranquility, concentration, and equanimity. Why is that? Because it’s
easy to settle a restless mind with these things.
satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.
But mindfulness is always useful, I say.”
Certain things develop the bojjhaṅgas, such as good friendship
(kalyāṇa·mittatā), fruitful attention (yoniso·manasi·kāra), diligence
(appamāda):
SN 46.12
“sūriyassa,
bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ
aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ
uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ kalyāṇamittatā.
kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta bojjhaṅge
bhāvessati, satta bojjhaṅge bahulīkarissati.
bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ
aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ
uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ kalyāṇamittatā.
kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta bojjhaṅge
bhāvessati, satta bojjhaṅge bahulīkarissati.
Bhikkhus,
the dawn is the forerunner and precursor of the sunrise. In the same
way, for a bhikkhu good friendship is the forerunner and precursor
of the arising of the seven awakening factors. A bhikkhu with good
friends can expect to develop and cultivate the seven awakening factors.
the dawn is the forerunner and precursor of the sunrise. In the same
way, for a bhikkhu good friendship is the forerunner and precursor
of the arising of the seven awakening factors. A bhikkhu with good
friends can expect to develop and cultivate the seven awakening factors.
SN 46.13
“sūriyassa,
bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ
aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ
uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ yonisomanasikāro.
yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta
bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati
bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ
aruṇuggaṃ; evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ
uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ yonisomanasikāro.
yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta
bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati
Bhikkhus,
the dawn is the forerunner and precursor of the sunrise. In the same
way, for a bhikkhu fruitful attention is the forerunner and precursor of
the arising of the seven awakening factors. A bhikkhu accomplished in
fruitful attention can expect to develop and cultivate the seven
awakening factors.
the dawn is the forerunner and precursor of the sunrise. In the same
way, for a bhikkhu fruitful attention is the forerunner and precursor of
the arising of the seven awakening factors. A bhikkhu accomplished in
fruitful attention can expect to develop and cultivate the seven
awakening factors.
SN 46.31
“ye
keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te
appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ
aggamakkhāyati. appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta
bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te
appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ
aggamakkhāyati. appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ satta
bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
Bhikkhus,
whatever qualities are skillful, part of the skillful, on the side of
the skillful, all of them are rooted in diligence and meet at diligence,
and diligence is said to be the best of them. A bhikkhu who is diligent
can expect to develop and cultivate the seven awakening factors.
whatever qualities are skillful, part of the skillful, on the side of
the skillful, all of them are rooted in diligence and meet at diligence,
and diligence is said to be the best of them. A bhikkhu who is diligent
can expect to develop and cultivate the seven awakening factors.
Listening carefully to the Dhamma also develops the bojjhaṅgas:
SN 46.38
“yasmiṃ,
bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso
samannāharitvā ohitasoto dhammaṃ suṇāti… satta bojjhaṅgā tasmiṃ samaye
bhāvanāpāripūriṃ gacchanti.
bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso
samannāharitvā ohitasoto dhammaṃ suṇāti… satta bojjhaṅgā tasmiṃ samaye
bhāvanāpāripūriṃ gacchanti.
Bhikkhus,
sometimes a bhikkhu pays heed, pays attention, engages wholeheartedly,
and lends an ear to the teaching. At such a time… the seven awakening
factors are developed to perfection.
sometimes a bhikkhu pays heed, pays attention, engages wholeheartedly,
and lends an ear to the teaching. At such a time… the seven awakening
factors are developed to perfection.
In the Pāṇa Sutta, the bojjhaṅgas are grounded in sīla:
SN 46.11
seyyathāpi,
bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti, kālena gamanaṃ,
kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya
pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho,
bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge
bhāveti, satta bojjhaṅge bahulīkaroti.
bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti, kālena gamanaṃ,
kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya
pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti; evameva kho,
bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge
bhāveti, satta bojjhaṅge bahulīkaroti.
The
four satipaṭṭhānas fulfill the bojjhaṅgas (cattāro satipaṭṭhānā bhāvitā
bahulīkatā satta bojjhaṅge paripūrenti, MN 118), and the ariya
aṭṭh·aṅgika magga fulfills them too (ariyaṃ aṭṭhaṅgikaṃ maggaṃ
bhāvayato… sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti, MN 149).
four satipaṭṭhānas fulfill the bojjhaṅgas (cattāro satipaṭṭhānā bhāvitā
bahulīkatā satta bojjhaṅge paripūrenti, MN 118), and the ariya
aṭṭh·aṅgika magga fulfills them too (ariyaṃ aṭṭhaṅgikaṃ maggaṃ
bhāvayato… sattapi bojjhaṅgā bhāvanāpāripūriṃ gacchanti, MN 149).
The bojjhaṅgas can be developped in correlation with other practices.
For example, in the dhammānupassanā part of the satipaṭṭhānas, a section
is dedicated to their observation:
DN 22
puna
caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu
bojjhaṅgesu. kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati sattasu bojjhaṅgesu?
caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu
bojjhaṅgesu. kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī
viharati sattasu bojjhaṅgesu?
Furthermore, a bhikkhu meditates by observing an aspect of principles
with respect to the seven awakening factors. And how does a bhikkhu
meditate observing an aspect of principles with respect to the seven
awakening factors?
idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi
me ajjhattaṃ satisambojjhaṅgo’’ti pajānāti, asantaṃ vā ajjhattaṃ
satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’’ti pajānāti,
yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti,
yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca
pajānāti.
etc.
It’s
when a bhikkhu who has the awakening factor of mindfulness in them
understands: ‘I have the awakening factor of mindfulness in me.’ When
they don’t have the awakening factor of mindfulness in them, they
understand: ‘I don’t have the awakening factor of mindfulness in me.’
They understand how the awakening factor of mindfulness that has not
arisen comes to arise; and how the awakening factor of mindfulness that
has arisen becomes fulfilled by development.
when a bhikkhu who has the awakening factor of mindfulness in them
understands: ‘I have the awakening factor of mindfulness in me.’ When
they don’t have the awakening factor of mindfulness in them, they
understand: ‘I don’t have the awakening factor of mindfulness in me.’
They understand how the awakening factor of mindfulness that has not
arisen comes to arise; and how the awakening factor of mindfulness that
has arisen becomes fulfilled by development.
etc.
The bojjhaṅgas are part of a set of 37 dhammas which are often listed
together (e.g. at AN 10.90, SN 22.81) and are sometimes called the
bodhi·pakkhiyā dhammā in popular culture.
The
bojjhaṅgas can be developped in correlation with various perceptions:
the perception of a skeleton (aṭṭhika·saññā, SN 46.57), the perception
of a worm-infested corpse (puḷavaka·saññā, SN 46.63), of a livid corpse
(vinīlaka·saññā, SN 46.64), of a split open corpse (vicchiddaka·saññā,
SN 46.65), of a bloated corpse (uddhumātaka·saññā, SN 46.66), the
perception of the unattractive (asubha·saññā, SN 46.72), of death
(maraṇa·saññā, SN 46.73), of loathsomeness in food (āhāre
paṭikūla·saññā, SN 46.74), of distaste for the entire world (sabbaloke
anabhirati·saññā, SN 46.75), of impermanence (anicca·saññā, SN 46.76),
of unsatisfactoriness in what is impermanent (anicce dukkha·saññā, SN
46.77), of non-self in what is unsatisfactory (dukkhe anatta·saññā, SN
46.78), of abandoning (pahāna·saññā, SN 46.79), of dispassion
(virāga·saññā, SN 46.80), of cessation (nirodha·saññā, SN 46.81).
bojjhaṅgas can be developped in correlation with various perceptions:
the perception of a skeleton (aṭṭhika·saññā, SN 46.57), the perception
of a worm-infested corpse (puḷavaka·saññā, SN 46.63), of a livid corpse
(vinīlaka·saññā, SN 46.64), of a split open corpse (vicchiddaka·saññā,
SN 46.65), of a bloated corpse (uddhumātaka·saññā, SN 46.66), the
perception of the unattractive (asubha·saññā, SN 46.72), of death
(maraṇa·saññā, SN 46.73), of loathsomeness in food (āhāre
paṭikūla·saññā, SN 46.74), of distaste for the entire world (sabbaloke
anabhirati·saññā, SN 46.75), of impermanence (anicca·saññā, SN 46.76),
of unsatisfactoriness in what is impermanent (anicce dukkha·saññā, SN
46.77), of non-self in what is unsatisfactory (dukkhe anatta·saññā, SN
46.78), of abandoning (pahāna·saññā, SN 46.79), of dispassion
(virāga·saññā, SN 46.80), of cessation (nirodha·saññā, SN 46.81).
The
bojjhaṅgas can also be developped in correlation with mettā (SN 46.67),
karuṇa (SN 46.68), muditā (SN 46.69), upekkhā (SN 46.70) and
ānāpānassati (SN 46.71).
bojjhaṅgas can also be developped in correlation with mettā (SN 46.67),
karuṇa (SN 46.68), muditā (SN 46.69), upekkhā (SN 46.70) and
ānāpānassati (SN 46.71).
The bojjhaṅgas, if unarisen, do not arise apart from the appearance of a
Buddha (n·āññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa, SN
46.9) or the Discipline of a Sublime one (n·āññatra sugata·vinaya, SN
46.10).
As long as the bhikkhus keep developing the bojjhaṅgas, they will
experience growth and not loss (yāvakīvañca, bhikkhave, bhikkhu
satisambojjhaṅgaṃ bhāvessanti… upekkhāsambojjhaṅgaṃ bhāvessanti,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni, DN 16).
When a person hasn’t developed and cultivated the seven awakening
factors, they are called ‘a witless idiot’ (duppañño eḷamūgo, SN 46.44)
or ‘poor’ (daliddo, SN 46.46). When a person has developed and
cultivated the seven awakening factors, they are called ‘wise, no idiot’
(paññavā aneḷamūgo, SN 46.45) or ‘rich’ (adaliddo, SN 46.47)
The bojjhaṅgas constitute the power of development (bhāvanā·bala, AN
2.12), the effort for development (bhāvanā·ppadhāna, AN 4.14) and at AN
4.238 they are said to be ‘neither dark nor bright action with neither
dark nor bright results, which lead to the destruction of action’
(kammaṃ akaṇhāsukkaṃ akaṇhāsukka·vipākaṃ kamma·kkhayāya saṃvattati).
The bojjhaṅgas fulfill true knowledge and liberation (vijjā-vimutti),
when they are ‘based upon seclusion, dispassion, and cessation, maturing
in release’ (viveka·nissita virāga·nissita nirodha·nissita
vossagga·pariṇāmi):
satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrenti.
When the seven awakening factors are developed and cultivated, they fulfill true knowledge and liberation.
…
“kathaṃ
bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ
paripūrenti? idha, bhikkhave, bhikkhu sati-sambojjhaṅgaṃ…
dhammavicaya-sambojjhaṅgaṃ… vīriya-sambojjhaṅgaṃ…
pīti-sambojjhaṅgaṃ… passaddhi-sambojjhaṅgaṃ…
samādhi-sambojjhaṅgaṃ… upekkhā-sambojjhaṅgaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. evaṃ bhāvitā kho,
bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ
paripūrenti? idha, bhikkhave, bhikkhu sati-sambojjhaṅgaṃ…
dhammavicaya-sambojjhaṅgaṃ… vīriya-sambojjhaṅgaṃ…
pīti-sambojjhaṅgaṃ… passaddhi-sambojjhaṅgaṃ…
samādhi-sambojjhaṅgaṃ… upekkhā-sambojjhaṅgaṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. evaṃ bhāvitā kho,
bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
And
how are the seven awakening factors developed and cultivated so as to
fulfill true knowledge and liberation? It’s when a bhikkhu develops the
awakening factors of mindfulness, investigation of principles, energy,
rapture, tranquility, immersion, and equanimity, which are based upon
seclusion, dispassion, and cessation, maturing in release. That’s how
the seven awakening factors, when developed and cultivated, fulfill true
knowledge and liberation
how are the seven awakening factors developed and cultivated so as to
fulfill true knowledge and liberation? It’s when a bhikkhu develops the
awakening factors of mindfulness, investigation of principles, energy,
rapture, tranquility, immersion, and equanimity, which are based upon
seclusion, dispassion, and cessation, maturing in release. That’s how
the seven awakening factors, when developed and cultivated, fulfill true
knowledge and liberation
At
AN 10.102, it is further said that the bojjhaṅgas fulfill the three
vijjās (sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā
paripūrenti). Among other states that the bojjhaṅgas lead to when they
are strongly developped, there is ‘utter revulsion, dispassion,
cessation, peace, insight, awakening, and nibbāna’ (ekantanibbidāya
virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya
saṃvattantī”ti, SN 46.20). They lead to ñāṇa·dassana (so
satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati. ayampi
kho hetu, ayaṃ paccayo ñāṇāya dassanāya, SN 46.56). They lead to ‘growth
and progress’ (buddhiyā aparihānāya, SN 46.37). They are ‘noble and
emancipating, and bring one who practices them to the complete ending of
suffering’ (ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya, SN
46.19). They are ‘creators of sight, vision, and knowledge, they grow
wisdom, they’re on the side of solace, and they lead to nibbāna’
(cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā
nibbānasaṃvattanikā, SN 46.40).
AN 10.102, it is further said that the bojjhaṅgas fulfill the three
vijjās (sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā tisso vijjā
paripūrenti). Among other states that the bojjhaṅgas lead to when they
are strongly developped, there is ‘utter revulsion, dispassion,
cessation, peace, insight, awakening, and nibbāna’ (ekantanibbidāya
virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya
saṃvattantī”ti, SN 46.20). They lead to ñāṇa·dassana (so
satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati. ayampi
kho hetu, ayaṃ paccayo ñāṇāya dassanāya, SN 46.56). They lead to ‘growth
and progress’ (buddhiyā aparihānāya, SN 46.37). They are ‘noble and
emancipating, and bring one who practices them to the complete ending of
suffering’ (ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya, SN
46.19). They are ‘creators of sight, vision, and knowledge, they grow
wisdom, they’re on the side of solace, and they lead to nibbāna’
(cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā
nibbānasaṃvattanikā, SN 46.40).
MN 151
sace,
sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘abhāvitā kho me satta
bojjhaṅgā’’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ
bhāvanāya vāyamitabbaṃ.
sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘abhāvitā kho me satta
bojjhaṅgā’’ti, tena, sāriputta, bhikkhunā sattannaṃ bojjhaṅgānaṃ
bhāvanāya vāyamitabbaṃ.
If,
Sariputta, while examining himself a bhikkhu knows: ‘I haven’t
developed the seven awakening factors’, then he should exert himself to
develop the seven awakening factors.
Sariputta, while examining himself a bhikkhu knows: ‘I haven’t
developed the seven awakening factors’, then he should exert himself to
develop the seven awakening factors.
sace pana, sāriputta, bhikkhu paccavekkhamāno evaṃ jānāti: ‘bhāvitā kho
me satta bojjhaṅgā’’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena
vihātabbaṃ ahorattānusikkhinā kusalesu dhammesu
But if, Sariputta, while examining himself a bhikkhu knows: ‘I have
developed the seven awakening factors’, then he should meditate with
rapture and joy, training day and night in skillful qualities.
At SN 46.82, the bojjhaṅgas lead to nibbāna just as the river Ganges
slants, slopes, and inclines towards the east (seyyathāpi gaṅgā nadī
pācīna·ninnā pācīna·poṇā pācīna·pabbhārā). At SN 46.88, the bojjhaṅgas
are like a tree slanting, sloping and inclining towards the east
(seyyathāpi rukkho pācīna·ninno pācīna·poṇo pācīna·pabbhāro) and that
could only fall towards that direction if it were to be cut at the foot.
The bojjhaṅgas are also said to be the way leading to the unconditioned
(a·saṅkhata·gāmi·maggo, SN 43.10).
Enumerations of the bojjhaṅgas is sometimes punctuated by four
different formulas. The first one is found for example at SN 46.1:
‘based upon seclusion, dispassion, and cessation, maturing in release’
(viveka·nissita virāga·nissita nirodha·nissita vossagga·pariṇāmi).
The
second formula can be found at SN 46.87 and says: ‘which has the
removal of avidity as its final goal, the removal of hatred as its final
goal, the removal of delusion as its final goal’
(rāga·vinaya·pariyosāna dosa·vinaya·pariyosāna moha·vinaya·pariyosāna).
second formula can be found at SN 46.87 and says: ‘which has the
removal of avidity as its final goal, the removal of hatred as its final
goal, the removal of delusion as its final goal’
(rāga·vinaya·pariyosāna dosa·vinaya·pariyosāna moha·vinaya·pariyosāna).
The
third one is also found at SN 46.87 and says: ‘which has the Deathless
as its ground, the Deathless as its destination, the Deathless as its
final goal’ (amat·ogadha amata·parāyana amata·pariyosāna).
third one is also found at SN 46.87 and says: ‘which has the Deathless
as its ground, the Deathless as its destination, the Deathless as its
final goal’ (amat·ogadha amata·parāyana amata·pariyosāna).
The
fourth is also found at SN 46.87 and says: ‘which slants towards
Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna’
(nibbāna·ninna nibbāna·poṇa nibbāna·pabbhāra).
fourth is also found at SN 46.87 and says: ‘which slants towards
Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna’
(nibbāna·ninna nibbāna·poṇa nibbāna·pabbhāra).
brāhmaṇa: a member of the Brahman caste - also used for a man leading a pure & ascetic life, often even syn. with arahant.
Brahmā:
is the supreme divinity of ancient brahmanism, considered as the
creator of the universe and worshiped by brahmins through sacrifices and
rituals. The Buddha gives this appellation to the Brahmakāyika, devas
living in rūpa-loka the form realm and a-rūpa-loka the formless realm,
which are situated beyond the lower worlds and the lower paradises of
kāma-loka, and which are also known as Brahmā-loka, the Brahmā world.
Traditionally, Brahmā-loka is subdivided in various planes corresponding
to various stages of mastery of the four jhānas. The life-span of the
Brahmās is specified at AN 4.123. As all other beings, brahmas are
subject to the round of rebirth, old age and death. Some of them are
brave protectors of the Buddha’s teaching, while others are still
deluded and conceited. Mahābrahmā is sometimes depicted as wrongly
believing he is the creator of the universe.
is the supreme divinity of ancient brahmanism, considered as the
creator of the universe and worshiped by brahmins through sacrifices and
rituals. The Buddha gives this appellation to the Brahmakāyika, devas
living in rūpa-loka the form realm and a-rūpa-loka the formless realm,
which are situated beyond the lower worlds and the lower paradises of
kāma-loka, and which are also known as Brahmā-loka, the Brahmā world.
Traditionally, Brahmā-loka is subdivided in various planes corresponding
to various stages of mastery of the four jhānas. The life-span of the
Brahmās is specified at AN 4.123. As all other beings, brahmas are
subject to the round of rebirth, old age and death. Some of them are
brave protectors of the Buddha’s teaching, while others are still
deluded and conceited. Mahābrahmā is sometimes depicted as wrongly
believing he is the creator of the universe.
brahmacariya:
[brahmā+cariya] brahmic life, life of renunciation, pure life of the
bhikkhus, or any disciple having undertaken complete celibacy. More
generally, it is an upright life, in which morality plays a fundamental
role, a life of renunciation to kāma and of practice of meditation,
leading among other things to the mastery of the jhānas. It is so called
because it is the only way to reach the Brahmā world.
[brahmā+cariya] brahmic life, life of renunciation, pure life of the
bhikkhus, or any disciple having undertaken complete celibacy. More
generally, it is an upright life, in which morality plays a fundamental
role, a life of renunciation to kāma and of practice of meditation,
leading among other things to the mastery of the jhānas. It is so called
because it is the only way to reach the Brahmā world.
brahmakāyika:
[brahmā+kāya+ka] those who are the company of Brahmā. It designates the
three lower realms of rūpa-loka, which are associated with the first
jhāna. Their higest rulers is known as Mahābrahmā, of whom it is said,
in DN 1, that he believes to be the highest of all living beings, an
omniscient and omnipotent creator (in that way very similar to the
christian god).
[brahmā+kāya+ka] those who are the company of Brahmā. It designates the
three lower realms of rūpa-loka, which are associated with the first
jhāna. Their higest rulers is known as Mahābrahmā, of whom it is said,
in DN 1, that he believes to be the highest of all living beings, an
omniscient and omnipotent creator (in that way very similar to the
christian god).
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
போஜ்ஜாகாக்கள் வளர்ச்சியின் சக்தியாகும் (பவானா · பாலா, ஒரு 2.12),
வளர்ச்சிக்கான முயற்சி (பவானா · பபாதானா, 4.14) மற்றும் 4.238 இல் அவை
‘இருண்ட அல்லது பிரகாசமான நடவடிக்கை அல்ல என்று கூறப்படுகிறது அல்லது
இருண்ட அல்லது பிரகாசமான நடவடிக்கைகள் இல்லை அல்லது பிரகாசமான முடிவுகள்
இல்லை அல்லது பிரகாசமான முடிவுகள் இல்லை , இது செயலின் அழிவுக்கு
வழிவகுக்கிறது ‘(கம்மா அக்காசுக்கா அக்காசுகா
போஜ்ஜாகாக்கள்
உண்மையான அறிவையும் விடுதலையையும் (விஜ்ஜே-விமுட்டி) நிறைவேற்றுகின்றன, அவை
‘தனிமை, உணர்வை மற்றும் இடைநிறுத்தத்தை அடிப்படையாகக் கொண்டவை,
வெளியீட்டில் முதிர்ச்சியடையும்’
எம்.என் 118
ஏழு விழிப்புணர்வு காரணிகள் உருவாக்கப்பட்டு பயிரிடப்படும்போது, அவை உண்மையான அறிவையும் விடுதலையையும் நிறைவேற்றுகின்றன.
உண்மையான
அறிவையும் விடுதலையையும் நிறைவேற்றுவதற்காக ஏழு விழிப்புணர்வு காரணிகள்
எவ்வாறு உருவாக்கப்பட்டு வளர்க்கப்படுகின்றன? ஒரு பிக்கு நினைவாற்றல்,
கொள்கைகள், ஆற்றல், பேரானந்தம், அமைதி, மூழ்கியது மற்றும் சமநிலை
ஆகியவற்றின் விழிப்புணர்வு காரணிகளை உருவாக்கும் போது, அவை தனிமை, உணர்வை
மற்றும் இடைநிறுத்தத்தை அடிப்படையாகக் கொண்டவை, வெளியீட்டில்
முதிர்ச்சியடைகின்றன. ஏழு விழிப்புணர்வு காரணிகள், வளர்ந்த மற்றும்
பயிரிடும்போது, உண்மையான அறிவு மற்றும் விடுதலையை நிறைவேற்றுவது
அப்படித்தான்
10.102 இல், போஜ்ஜாகாக்கள் மூன்று விஜ்ஜாக்களை
(சட்டைம், பிக்காவே, போஜ்ஜாகேஹேவிதே பஹுலகாதே வாஸ்ஸோ விஜ்ஜே பரிபரெண்டி)
நிறைவேற்றுகிறார்கள் என்று மேலும் கூறப்படுகிறது. போஜ்ஜாகாக்கள் வலுவாக
வளர்க்கப்படும்போது வழிவகுக்கும் மற்ற மாநிலங்களுக்கிடையில், ‘முழு
விரக்தியும், உணர்வையும், அவதூறு, இடைநிறுத்தம், அமைதி, நுண்ணறிவு,
விழிப்புணர்வு, மற்றும் நிபானா’ (எகந்தனிபிதையா விரோதாவா அபாசயா அப்யாசயா
சம்போத்ஹயா சொத்தேஹயா சொத்தே. அவர்கள் ñaṇa · dassana (எனவே
சதிசம்போஜ்காஜாகா பவிதேனா சிட்டெனா யதப்தா ஜான்தி பாஸதி. அவை ‘வளர்ச்சி
மற்றும் முன்னேற்றத்திற்கு’ வழிவகுக்கும் (புத்தயே அபரிஹானா, எஸ்.என்
46.37). அவர்கள் ‘உன்னதமான மற்றும் விடுதலையானவர்கள், அவர்களைப் பயிற்சி
செய்யும் ஒருவரை துன்பத்தின் முழுமையான முடிவுக்கு கொண்டு வருகிறார்கள்’
(அரியா நியான்நிகா நயனந்தி துக்கராசா சம்மா துக்கக்காயா, எஸ்.என் 46.19).
அவர்கள் ‘பார்வை, பார்வை மற்றும் அறிவை உருவாக்கியவர்கள், அவர்கள் ஞானத்தை
வளர்க்கிறார்கள், அவர்கள் ஆறுதலின் பக்கத்தில் இருக்கிறார்கள், அவை
நிப்பனாவுக்கு வழிவகுக்கும்’ (குக்குகாரா ñṇaṇakaraṇā banābuddhiayā
avighātapakhiaā nibānasaṃvathanikā, sn 46.40).
எம்.என் 151
சரிபுட்டா,
தன்னை ஒரு பிக்குவுக்கு ஆராய்ந்தபோது அறிந்திருந்தால்: ‘நான் ஏழு
விழிப்புணர்வு காரணிகளை உருவாக்கவில்லை’, பின்னர் ஏழு விழிப்புணர்வு
காரணிகளை உருவாக்க அவர் தன்னை ஈடுபடுத்திக் கொள்ள வேண்டும்.
ஆனால்,
சரிபுட்டா, தன்னை ஒரு பிக்குவுக்கு ஆராய்ந்தபோது அறிந்திருந்தால்: ‘நான்
ஏழு விழிப்புணர்வு காரணிகளை உருவாக்கியுள்ளேன்’, பின்னர் அவர் பேரானந்தம்
மற்றும் மகிழ்ச்சியுடன் தியானிக்க வேண்டும், திறமையான குணங்களில் இரவும்
பகலும் பயிற்சி பெற வேண்டும்.
Sn Sn 46.82 இல், போஜ்ஜாகாக்கள்
நிப்பனாவுக்கு வழிவகுக்கிறது, கங்கை நதி சாய்ந்தது, சரிவுகள் மற்றும்
கிழக்கை நோக்கி சாய்ந்து போகிறது (சீயாத்பி காசாகா நாத் பெக்கனா · நின்னா
பெக்கனா · போஸா பெக்கனா · பபுரா). எஸ்.என். போஜ்ஜாகாக்கள் நிபந்தனையற்ற (A ·
Saṅkhata · Gāmi · Maggo, Sn 43.10) வழிவகுக்கும் வழி என்றும்
கூறப்படுகிறது.
To போஜ்ஜாகாக்களின் கணக்கீடுகள் சில நேரங்களில்
நான்கு வெவ்வேறு சூத்திரங்களால் நிறுத்தப்படுகின்றன. முதலாவது உதாரணமாக
எஸ்.என் 46.1 இல் காணப்படுகிறது: ‘வெளியீட்டில் முதிர்ச்சியடையும்,
திசைதிருப்பல், உணர்வை மற்றும் இடைநிறுத்தம் ஆகியவற்றின் அடிப்படையில்’
(விவேகா · நிசிதா விர்கா · நிசிதா நிரோதா · நிசிதா வோசகா · பரைமி).
இரண்டாவது
சூத்திரத்தை எஸ்.என் 46.87 இல் காணலாம் மற்றும் கூறுகிறது: ‘இது அதன்
இறுதி இலக்காக ஆர்வத்தை அகற்றுவதோடு, வெறுப்பை அதன் இறுதி இலக்காக
நீக்குவதும், மாயையை அதன் இறுதி இலக்காக நீக்குவதும்’ (ராகா · வினயா ·
பரையோசனா தோசை · வினயா · பரியோசனா மொஹா · வினயா · பரியோசனா).
மூன்றாவது எஸ்.என்.
நான்காவது
எஸ்.என் 46.87 இல் காணப்படுகிறது, மேலும் கூறுகிறது: ‘இது நிப்பனாவை
நோக்கி சாய்ந்தது, நிபானாவை நோக்கி சாய்ந்தது, நிப்பனாவை நோக்கி சாய்வது’
(நிபானா · நின்னா நிப்பனா · போனா நிப்பனா · பப்பரா).
பிரஹ்மியா:
பிரம்ம சாதியின் உறுப்பினர் - தூய்மையான மற்றும் சந்நியாசி வாழ்க்கையை
வழிநடத்தும் ஒரு மனிதனுக்கும் பயன்படுத்தப்படுகிறது, பெரும்பாலும்
ஒத்திசைவு கூட. அரஹந்துடன்.
பிரம்மம்:
பண்டைய பிராமணியத்தின் உயர்ந்த தெய்வீகத்தன்மை, பிரபஞ்சத்தின்
படைப்பாளராகக் கருதப்படுகிறது மற்றும் தியாகங்கள் மற்றும் சடங்குகள் மூலம்
பிராமணர்களால் வணங்கப்படுகிறது. புத்தர் இந்த முறையீட்டை பிரம்மகாயிகா,
ரபா-லோகாவில் வசிக்கும் தேவர்கள், அர்-ரபா-லோகா உருவமற்ற சாம்ராஜ்யம், அவை
கீழ் உலகங்களுக்கும் காமா-லோகாவின் கீழ் சொர்க்கங்களுக்கும் அப்பால்
அமைந்துள்ளன, மேலும் அவை என்றும் அழைக்கப்படுகின்றன பிரம்ம-லோகா, பிரம்ம
உலகம். பாரம்பரியமாக, பிரம்ம-லோகா நான்கு ஜானாக்களின் தேர்ச்சியின் பல்வேறு
கட்டங்களுடன் தொடர்புடைய பல்வேறு விமானங்களில் பிரிக்கப்பட்டுள்ளது.
பிரம்மங்களின் ஆயுட்காலம் 4.123 இல் குறிப்பிடப்பட்டுள்ளது. மற்ற எல்லா
உயிரினங்களாகவும், பிராம்கள் மறுபிறப்பு, வயதான மற்றும் மரணத்திற்கு
உட்பட்டவர்கள். அவர்களில் சிலர் புத்தரின் போதனையின் துணிச்சலான
பாதுகாவலர்கள், மற்றவர்கள் இன்னும் ஏமாற்றப்படுகிறார்கள், மேலும்
கருதப்படுகிறார்கள். மஹபிரஹ்மா சில சமயங்களில் அவர் பிரபஞ்சத்தை
உருவாக்கியவர் என்று தவறாக நம்புகிறார்.
பண்டைய பிராமணியத்தின் உயர்ந்த தெய்வீகத்தன்மை, பிரபஞ்சத்தின்
படைப்பாளராகக் கருதப்படுகிறது மற்றும் தியாகங்கள் மற்றும் சடங்குகள் மூலம்
பிராமணர்களால் வணங்கப்படுகிறது. புத்தர் இந்த முறையீட்டை பிரம்மகாயிகா,
ரபா-லோகாவில் வசிக்கும் தேவர்கள், அர்-ரபா-லோகா உருவமற்ற சாம்ராஜ்யம், அவை
கீழ் உலகங்களுக்கும் காமா-லோகாவின் கீழ் சொர்க்கங்களுக்கும் அப்பால்
அமைந்துள்ளன, மேலும் அவை என்றும் அழைக்கப்படுகின்றன பிரம்ம-லோகா, பிரம்ம
உலகம். பாரம்பரியமாக, பிரம்ம-லோகா நான்கு ஜானாக்களின் தேர்ச்சியின் பல்வேறு
கட்டங்களுடன் தொடர்புடைய பல்வேறு விமானங்களில் பிரிக்கப்பட்டுள்ளது.
பிரம்மங்களின் ஆயுட்காலம் 4.123 இல் குறிப்பிடப்பட்டுள்ளது. மற்ற எல்லா
உயிரினங்களாகவும், பிராம்கள் மறுபிறப்பு, வயதான மற்றும் மரணத்திற்கு
உட்பட்டவர்கள். அவர்களில் சிலர் புத்தரின் போதனையின் துணிச்சலான
பாதுகாவலர்கள், மற்றவர்கள் இன்னும் ஏமாற்றப்படுகிறார்கள், மேலும்
கருதப்படுகிறார்கள். மஹபிரஹ்மா சில சமயங்களில் அவர் பிரபஞ்சத்தை
உருவாக்கியவர் என்று தவறாக நம்புகிறார்.
பிரம்மகாரியா:
[பிரம்மம்+கரியா] பிரம்ம வாழ்க்கை, மறுப்பு வாழ்க்கை, பிக்கஸின் தூய
வாழ்க்கை, அல்லது எந்தவொரு சீடரும் முழுமையான பிரம்மச்சரியத்தை
மேற்கொண்டது. மிகவும் பொதுவாக, இது ஒரு நேர்மையான வாழ்க்கை, இதில் அறநெறி
ஒரு அடிப்படை பாத்திரத்தை வகிக்கிறது, கமாவுக்கு மறுப்பு மற்றும் தியானம்
செய்யும் வாழ்க்கை, ஜானாக்களின் தேர்ச்சிக்கு மற்றவற்றுடன் வழிவகுக்கிறது.
இது பிரம்ம உலகத்தை அடைய ஒரே வழி என்பதால் இது மிகவும் அழைக்கப்படுகிறது.
பிரம்மகாயிகா:
[பிரம்மம்+கோயா+கா] பிரம்மத்தின் நிறுவனமாக இருப்பவர்கள். இது
ரபா-லோகாவின் மூன்று குறைந்த பகுதிகளை நியமிக்கிறது, அவை முதல் ஜானாவுடன்
தொடர்புடையவை. அவர்களின் ஹிஜெஸ்ட் ஆட்சியாளர்கள் மஹபிரஹ்மா என்று
அழைக்கப்படுகிறார்கள், அவர்களில் டி.என் 1 இல், அவர் அனைத்து
உயிரினங்களிலும் மிக உயர்ந்தவர் என்று நம்புகிறார், ஒரு சர்வ வல்லமையுள்ள
மற்றும் சர்வ வல்லமையுள்ள படைப்பாளி (அந்த வகையில் கிறிஸ்தவ கடவுளுக்கு
மிகவும் ஒத்தவர்).
Om Sai Ram
Smt Renuka & Shri J Jayaprakash
Cordially invite you and your family to
their daughter
Kum J PRIYADARSHINI’s
(Grand Daughter of Smt J Dharani Bai & Late MS Janagarajan)
Bharatanatyam Arangetram (Indian Classical Solo Dance Debut)
Disciple of Guru Vidwan Shri Nagaraja Kanakapriya Natya Kala Kendra
Sunday, Nov 13th 2022
Time 10 am to 00:10pm followed by lunch
Venue
Ekadanta Pravachana Mandir, BEL Shri
Mahaganapathy Temple, BEL Colony Near BEL Circle, Jalahalli PO,
Bangalore - 560013
JC PURE INSPIRATION to Attain NIBBĀNA the Eternal Bliss and
for free birds to grow fruits
vegetables
I
am a Meditative Mindful Swimmer. Swimming Daily from 5AM to 6:15 AM.
Won may gold medals in State, National and International Swimming
Competitions. Swimming is not only Hydro theraphy but also helps to
practice All Jhanas.
Wish to be your working partner.
am a Meditative Mindful Swimmer. Swimming Daily from 5AM to 6:15 AM.
Won may gold medals in State, National and International Swimming
Competitions. Swimming is not only Hydro theraphy but also helps to
practice All Jhanas.
Wish to be your working partner.
7,117 languages are spoken today.
-
-
hat number is constantly in flux, because we’re learning more about the
world’s languages every day. And beyond that, the languages themselves
are in flux.
They’re living and dynamic, spoken by communities whose lives are
shaped by our rapidly changing world. This is a fragile time: Roughly 0%
of languages are now endangered, often with less than 1,000 speakers
remaining. Meanwhile, just 23 languages account for more than half the
world’s population.according to- https://gulfnews.com/…/census-more-than-19500-languages…
-
When a just born baby is kept isolated without anyone communicating with the baby, after a few days it will speak and human natural (Prakrit) language known as Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi/Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language/Magadhi Prakrit,Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hela Basa (Hela Language),Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pāḷi which are the same. ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE ONE Buddha spoke in
-
ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi. All the 7,139 languages and dialects are off shoot of Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi. Hence all of them are Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE in nature (Prakrit) of Human Beings, just like all other living speices have their own natural
languages for communication. 139 languages are translated by
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01) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magahi Magadhi,02) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chandaso language,03) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Magadhi Prakrit,04) Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEHela Basa (Hela Language),05) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Classical Pāḷi06) Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,07) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cyrillic08) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Afrikaans– Klassieke Afrikaans09) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Albanian-Shqiptare klasike,10) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Amharic-አንጋፋዊ አማርኛ,11) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Arabic-اللغة العربية الفصحى12) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Armenian-դասական հայերեն,13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া14) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Aymara 14) Aymara clásico15) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Azerbaijani- Klassik Azərbaycan,16) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Basque- Euskal klasikoa,16) Euskara klasikoa- Euskal klasikoa,17) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Belarusian-Класічная беларуская,17) Класічная беларуска-класічная беларуская,18) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস বাংলা19) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bhojpuri 19) शास्त्रीय भोजपुरी के बा
21)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Bulgarian
22) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Catalan-Català clàssic
23) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cebuano-Klase sa Sugbo,
24) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Chichewa-Chikale cha Chichewa,
25) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Simplified)-古典中文（简体）,
26) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEChinese (Traditional)-古典中文（繁體）,
27) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Corsican-Corsa Corsicana,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasična hrvatska,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasična hrvatska,
29)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Czech-Klasická čeština
30) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Danish-Klassisk dansk,Klassisk dansk,
31) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dhivehi,31) ކްލާސިކަލް ދިވެހި
32) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dogri, 32) शास्त्रीय डोगरी
33) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Dutch- Klassiek Nederlands,
34) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE English,Roman,
35) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Esperanto-Klasika Esperanto,
36) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Estonian- klassikaline eesti keel,
37) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ewe,37) Klasik Ewe
38) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Filipino klassikaline filipiinlane,
39) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Finnish- Klassinen suomalainen,
40) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE French- Français classique,
41) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Frisian- Klassike Frysk,
42) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Galician-Clásico galego,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-კლასიკური ქართული,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE German- Klassisches Deutsch,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEGreek-Κλασσικά Ελληνικά,
46) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Guarani,46) Guaraní clásico
47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી,
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyòl,
100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clásico
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyòl,
49) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hausa-Hausa Hausa,
50) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hawaiian-Hawaiian Hawaiian,
51) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hebrew- עברית קלאסית
52) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hmong- Lus Hmoob,
53) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hungarian-Klasszikus magyar,
54) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Icelandic-Klassísk íslensku,
55) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Igbo,Klassískt Igbo,
56) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ilocano,56) Klasiko nga Ilocano
57)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Indonesian-Bahasa Indonesia Klasik,
58) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Irish-Indinéisis Clasaiceach,
59) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Italian-Italiano classico,
60) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Japanese-古典的なイタリア語,
61) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Javanese-Klasik Jawa,
62) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
63) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kazakh-Классикалық қазақ,
64) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Khmer- ខ្មែរបុរាណ,
65) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kinyarwanda
66) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Konkani,66) शास्त्रीय कोंकणी
67) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Korean-고전 한국어,
68) Classical Krio,ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE 68) Krio we dɛn kɔl Krio
69) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kurdish (Kurmanji)-Kurdî (Kurmancî),
70) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Kyrgyz-Классикалык Кыргыз,
71) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lao-ຄລາສສິກລາວ,
72) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latin-LXII) Classical Latin,
73) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Latvian-Klasiskā latviešu valoda,
74) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lingala,74) Lingala ya kala,
75) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Lithuanian-Klasikinė lietuvių kalba,
76) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,76) Oluganda olw’edda
77) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luganda,77) Oluganda olw’edda
78) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Luxembourgish-Klassesch Lëtzebuergesch,
79)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Macedonian-Класичен македонски,
80)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maithili,80) शास्त्रीय मैथिली
81) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malagasy,класичен малгашки,
82) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malay-Melayu Klasik,
83) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Malayalam-ക്ലാസിക്കൽ മലയാളം,
84) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maltese-Klassiku Malti,
85) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Maori-Maori Maori,
86) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Marathi-क्लासिकल माओरी,
87) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Meiteilon (Manipuri),꯹꯰) ꯀ꯭ꯂꯥꯁꯤꯀꯦꯜ ꯃꯦꯏꯇꯦꯏꯂꯣꯟ (ꯃꯅꯤꯄꯨꯔꯤ) ꯴.
88) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mizo,88) Classical Mizo a ni
89) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Mongolian-Сонгодог Монгол,
90) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
91) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Nepali-शास्त्रीय म्यांमार (बर्मा),
92) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Norwegian-Klassisk norsk,
93) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Odia (Oriya)
94) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Oromo,94) Afaan Oromoo Kilaasikaa
95) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Pashto- ټولګی پښتو
96) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Persian-کلاسیک فارسی
97)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Polish-Język klasyczny polski,
98) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Portuguese-Português Clássico,
99) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clásico
101) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Romanian-Clasic românesc,
102) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Russian-Классический русский,
103) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Samoan-Samoan Samoa
104) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sanskrit छ्लस्सिचल् षन्स्क्रित्
105) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Scots Gaelic-Gàidhlig Albannach Clasaigeach,
106)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sepedi,106) Sepedi sa Kgale
107) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Serbian-Класични српски,
108) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sesotho-Seserbia ea boholo-holo,
109) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Shona-Shona Shona,
110) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sindhi,
111)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sinhala-සම්භාව්ය සිංහල,
112) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovak-Klasický slovenský,
113) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Slovenian-Klasična slovenska,
114) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Somali-Soomaali qowmiyadeed,
115) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Spanish-Español clásico,
116) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Sundanese-Sunda Klasik,
117) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Swahili,Kiswahili cha Classical,
118) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Swedish-Klassisk svensk,
119) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tajik-тоҷикӣ классикӣ,
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
121) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tatar
122) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Telugu- క్లాసికల్ తెలుగు,
123) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Thai-ภาษาไทยคลาสสิก,
124) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tigrinya,124) ክላሲካል ትግርኛ
125) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tsonga,125) Xitsonga xa xikhale
126) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkish-Klasik Türk,
127)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Turkmen
128) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Twi,128) Twi a wɔde di dwuma wɔ tete mmere mu
129)Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Ukrainian-Класичний український,
130) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Urdu- کلاسیکی اردو
131) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uyghur,
132) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Uzbek-Klassik o’z,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
134) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Welsh-Cymraeg Clasurol,
135) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEXhosa-IsiXhosa zesiXhosa,
136) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yiddish- קלאסישע ייִדיש
137) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Yoruba-Yoruba Yoruba,
138) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Zulu-I-Classical Zulu
Media Prabandhak
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