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Lesson 4677 Fri 13 Jan 2023 Happy Birthday to VINAY and all those who are born on 12 JanuaryMay all be happy well and secure May all live long at least for 150 years with NAD Pills May all have calm, quiet, alert, attentive and Equanimity Mind with a clear understanding that everything is changing! EMPOWERED JAMBUDIPA UNIVERSE NOW IS ALL THAT YOU HAV DO GOOD PURIFY MIND
Vinaya means Discipline
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Wise,Intelligent people of All Major religions in the world of ETERNAL,GLORIFIED,FRIENDLY,BENEVOLENT,COMPASSIONATE EMPOWERED JAMBUDIPA UNIVERSE say Jo Jamin Sarkari Hai Woh Jamin Mae Tharkari Ho growing vegetables & Fruits🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅 🧅 🍄 🥗 🥒🌽 🥥 🌵 🍈 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 Plants 🌱in pots 🪴 which tastes the same for all including haters
After getting up at 3:45 AM take bath🧼 and do Buddhists Patanjali Yogic Meditation inhaling and exhaling in all positions of the body. Do Meditative Mindful Swimming from 5 am to 6:30 AM
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image.pngimage.pngimage.pngimage.pnghttps://www.abuddhistlibrary.com/…/1_%20Understanding…
1
Understanding
the Law of Kamma
Kamma as a law of nature
Buddhism teaches that all things, both material and immaterial, are entirely subject to the direction of causes and are interdependent. This natural course of things is called in common terms “the law of nature,” and in the Pali language niyama, literally meaning “certainty” or “fixed way,” referring to the fact that specific determinants inevitably lead to corresponding results.
The laws of nature, although uniformly based on the principle of causal dependence, can nevertheless be sorted into different modes of relationship. The Buddhist commentaries describe five categories of natural law, or niyama. They are:
1. Utuniyama: the natural law pertaining to physical objects and changes in the natural environment, such as the weather; the way flowers bloom in the day and fold up at night; the way soil, water and nutrients help a tree to grow; and the way things disintegrate and decompose. This perspective emphasizes the changes brought about by heat or temperature.
2. Bijaniyama: the natural law pertaining to heredity, which is best described in the adage, “as the seed, so the fruit.”
3. Cittaniyama: the natural law pertaining to the workings of the mind, the process of cognition of sense objects and the mental reactions to them.
4. Kammaniyama: the natural law pertaining to human behavior, the process of the generation of action and its results. In essence, this is summarized in the words, “good deeds bring good results, bad deeds bring bad results.”
5. Dhammaniyama: the natural law governing the relationship and interdependence of all things: the way all things arise, exist and then cease. All conditions are subject to change, are in a state of affliction and are not self: this is the Norm.
The first four niyama are contained within, or based on, the fifth one, Dhammaniyama, the Law of Dhamma, or the Law of Nature. It may be questioned why Dhammaniyama, being as it were the totality, is also included within the subdivisions. This is because this fourfold categorization does not cover the entire extent of Dhammaniyama.
To illustrate: the population of Thailand can be sorted into different categories, such as the royalty, the government, public servants, merchants and the populace; or it may be categorized as the police, military, public servants, students and the populace; or it can be divided up in a number of other ways. Actually, the words “the populace” include all the other groupings in the country. Public servants, householders, police, the military, merchants and students are all equally members of the populace, but they are singled out because each of those groups has its own unique characteristics. Those people without any relevant feature particular to them are grouped under the general heading, “the populace.” Moreover, although those groupings may change according to their particular design, they will always include the word “the populace,” or “the people,” or a similar generic term. The inclusion of Dhammaniyama in the five niyama should be understood in this way.
Whether or not these five natural laws are complete and all-inclusive is not important. The commentators have detailed the five groupings relevant to their needs, and any other groupings can be included under the fifth one, Dhammaniyama, in the same way as in the example above. The important point to bear in mind is the commentators’ design in pointing out these five niyama. In this connection three points may be mentioned:
Firstly, this teaching highlights the Buddhist perspective, which sees the course of things as subject to causes and conditions. No matter how minutely this law is analyzed, we see only the workings of the Norm, or the state of interdependence. A knowledge of this truth allows us to learn, live and practice with a clear and firm understanding of the way things are. It conclusively eliminates the problem of trying to answer questions of a Creator God with the power to divert the flow of the Norm (unless that God becomes one of the determining factors within the flow). When challenged with such misleading questions as, “Without a being to create these laws, how can they come to be?” we need only reflect that if left to themselves, all things must function in some way or other, and this is the way they function. It is impossible for them to function any other way. Human beings, observing and studying this state of things, then proceed to call it a “law.” But whether it is called a law or not does not change its actual operation.
Secondly, when we analyze events, we must not reduce them entirely to single laws. In actual fact, one and the same event in nature may arise from any one of these laws, or a combination of them. For example, the blooming of the lotus in the day time and its folding up at night are not the effects of utuniyama (physical laws) alone, but are also subject to bijaniyama (heredity). When a person sheds tears it may be due largely to the effects of cittaniyama, as with happy or sad mental states, or it could be the workings of utuniyama, such as when smoke gets in the eyes.
Thirdly, and most importantly, here the commentators are showing us that the law of kamma is just one of a number of natural laws. The fact that it is given as only one among five different laws reminds us that not all events are the workings of kamma. We might say that kamma is that force which directs human society, or decides the values within it. Although it is simply one type of natural law, it is the most important one for us as human beings, because it is our particular responsibility. We are creators of kamma, and kamma in return shapes the fortunes and conditions of our lives.
Most people tend to perceive the world as partly in the control of nature, partly in the control of human beings. In this model, kammaniyama is the human responsibility, while the other niyama are entirely nature’s domain.
Within the workings of kammaniyama, the factor of intention or volition is crucial. Thus, the law of kamma is the law which governs the workings of volition, or the world of intentional human thought and action. Whether or not we deal with other niyama, we must deal with the law of kamma, and our dealings with other niyama are inevitably influenced by it. The law of kamma is thus of prime importance in regulating the extent to which we are able to create and control the things around us.
Correctly speaking, we could say that the human capacity to enter into and become a factor within the natural cause and effect process, which in turn gives rise to the impression that we are able to control and manipulate nature, is all due to this law of kamma. In scientific and technological areas, for example, we interact with the other niyama, or natural laws, by studying their truths and acting upon them in conformity with their nature, creating the impression that we are able to manipulate and control the natural world.
In addition to this, our volition or intention shapes our social and personal relationships, as well as our interactions with other things in the environment around us. Through volition, we shape our own personalities and our life-styles, social positions and fortunes. It is because the law of kamma governs our entire volitional and creative world that the Buddha’s teaching greatly stresses its importance in the phrase: Kammuna vattati loko: The world is directed by kamma.[1]*
The law of kamma and social preference
Apart from the five kinds of natural law mentioned above, there is another kind of law which is specifically man-made and is not directly concerned with nature. These are the codes of law fixed and agreed upon by society, consisting of social decrees, customs, and laws. They could be placed at the end of the above list as a sixth kind of law, but they do not have a Pali name. Let’s call them Social Preference.[a] These codes of social law are products of human thought, and as such are related to the law of kamma. They are not, however, the law of kamma as such. They are merely a supplement to it, and do not have the same relationship with natural truth as does the law of kamma, as will presently be shown. However, because they are related to the law of kamma they tend to become confused with it, and misunderstandings frequently arise as a result.
Because both kammaniyama and Social Preference are human concerns and are intimately related to human life, it is very important that the differences between them are clearly understood.
In general we might state that the law of kamma is the natural law which deals with human actions, whereas Social Preference, or social laws, are an entirely human creation, related to nature only insofar as they are a product of the natural human thought process. In essence, with the law of kamma, human beings receive the fruits of their actions according to the natural processes, whereas in social law, human beings take responsibility for their actions via a process established by themselves.
The meaning of kamma
Etymologically, kamma means “work” or “action.” But in the context of the Buddha’s teaching it is defined more specifically as “action based on intention” or “deeds willfully done.” Actions that are without intention are not considered to be kamma in the Buddha’s teaching.
This definition is, however, a very general one. If we wish to clarify the whole range of meaning for kamma, we must analyze it more thoroughly, dividing it up into different perspectives, or levels, thus:
a. Kamma as intention
Essentially, kamma is intention (cetana), and this word includes will, choice and decision, the mental impetus which leads to action. Intention is that which instigates and directs all human actions, both creative and destructive, and is therefore the essence of kamma, as is given in the Buddha’s words, Cetanaham bhikkhave kammam vadami: Monks! Intention, I say, is kamma. Having willed, we create kamma, through body, speech and mind.[2]
At this point we might take some time to broaden our understanding of this word “intention.” “Intention” in the context of Buddhism has a much subtler meaning than it has in common usage. In the English language, we tend to use the word when we want to provide a link between internal thought and its resultant external actions. For example, we might say, “I didn’t intend to do it,” “I didn’t mean to say it” or “she did it intentionally.”
But according to the teachings of Buddhism, all actions and speech, all thoughts, no matter how fleeting, and the responses of the mind to sensations received through eye, ear, nose, tongue, body, and mind, without exception, contain elements of intention. Intention is thus the mind’s volitional choosing of objects of awareness; it is the factor which leads the mind to turn towards, or be repelled from, various objects of awareness, or to proceed in any particular direction; it is the guide or the governor of how the mind responds to stimuli; it is the force which plans and organizes the movements of the mind, and ultimately it is that which determines the states experienced by the mind.
One instance of intention is one instance of kamma. When there is kamma there is immediate result. Even just one little thought, although not particularly important, is nevertheless not void of consequence. It will be at the least a “tiny speck” of kamma, added to the stream of conditions which shape mental activity. With repeated practice, through repeated proliferation by the mind, or through expression as external activity, the result becomes stronger in the form of character traits, physical features or repercussions from external sources.
A destructive intention does not have to be on a gross level. It may, for example, lead to the destruction of only a very small thing, such as when we angrily tear up a piece of paper. Even though that piece of paper has no importance in itself, the action still has some effect on the quality of the mind. The effect is very different from tearing up a piece of paper with a neutral state of mind, such as when throwing away scrap paper. If there is repeated implementation of such angry intention, the effects of accumulation will become clearer and clearer, and may develop to more significant levels.
Consider the specks of dust which come floating unnoticed into a room; there isn’t one speck which is void of consequence. It is the same for the mind. But the weight of that consequence, in addition to being dependent on the amount of mental “dust,” is also related to the quality of the mind. For instance, specks of dust which alight onto a road surface have to be of a very large quantity before the road will seem to be dirty. Specks of dust which alight onto a floor, although of a much smaller quantity, may make the floor seem dirtier than the road. A smaller amount of dust accumulating on a table top will seem dirty enough to cause irritation. An even smaller amount alighting on a mirror will seem dirty and will interfere with its functioning. A tiny speck of dust on a spectacle lens is perceptible and can impair vision. In the same way, volition or intention, no matter how small, is not void of fruit. As the Buddha said:
“All kamma, whether good or evil, bears fruit. There is no kamma, no matter how small, which is void of fruit.”[3]
In any case, the mental results of the law of kamma are usually overlooked, so another illustration might be helpful:
There are many kinds of water: the water in a sewer, the water in a canal, tap water, and distilled water for mixing a hypodermic injection. Sewer water is an acceptable habitat for many kinds of water animals, but is not suitable for bathing, drinking or medicinal use. Water in a canal may be used to bathe or to wash clothes but is not drinkable. Tap water is drinkable but cannot be used for mixing a hypodermic injection. If there is no special need, then tap water is sufficient for most purposes, but one would be ill-advised to use it to mix a hypodermic injection.
In the same way, the mind has varying levels of refinement or clarity, depending on accumulated kamma. As long as the mind is being used on a coarse level, no problem may be apparent, but if it is necessary to use the mind on a more refined level, previous unskillful kamma, even on a minor scale, may become an obstacle.
b. Kamma as conditioning factor
Expanding our perspective, we find kamma as a component within the whole life process, being the agent which fashions the direction of life. This is kamma in its sense of “sankhara,”[b] as it appears in the Wheel of Dependent Origination[c],where it is described as “the agent which fashions the mind.” This refers to the factors or qualities of the mind which, with intention at the lead, shape the mind into good, evil or neutral states, which in turn fashion the thought process and its effects through body and speech. In this context, kamma could be defined simply as volitional impulses. Even in this definition we still take intention as the essence, and that is why we sometimes see the word sankhara translated simply as intention.
c. Kamma as personal responsibility
Now let us look further outward, to the level of an individual’s relation to the world. Kamma in this sense refers to the expression of thoughts through speech and actions. This is behavior from an ethical perspective, either on a narrow, immediate level, or on a broader level, including the past and the future. Kamma in this sense corresponds to the very broad, general meaning given above. This is the meaning of kamma which is most often encountered in the scriptures, where it occurs as an inducement to encourage responsible and good actions, as in the Buddha’s words:
“Monks! These two things are a cause of remorse. What are the two? Some people in this world have not made good kamma, have not been skillful, have not made merit as a safeguard against fear. They have committed only bad kamma, only coarse kamma, only harmful kamma … They experience remorse as a result, thinking, ‘I have not made good kamma. I have made only bad kamma …’”[4]
It is worth noting that these days, not only is kamma almost exclusively taught from this perspective, but it is also treated largely from the perspective of past lives.
d. Kamma as social activity or career
From an even broader radius, that is, from the perspective of social activity, we have kamma in its sense of work, labor or profession. This refers to the life-styles and social undertakings resulting from intention, which in turn affect society. As is stated in the Vasettha Sutta:
“Listen, Vasettha, you should understand it thus: One who depends on farming for a livelihood is a farmer, not a Brahmin; one who makes a living with the arts is an artist … one who makes a living by selling is a merchant … one who makes a living working for others is a servant … one who makes a living through stealing is a thief … one who makes a living by the knife and the sword is a soldier … one who makes a living by officiating at religious ceremonies is a priest, not a Brahmin … one who rules the land is a king, not a Brahmin … I say that he who has no defilements staining his mind, who is free of clinging, is a Brahmin … One does not become a Brahmin simply by birth, but by kamma is one a Brahmin, by kamma is one not a Brahmin. By kamma is one a farmer, an artist, a merchant, a servant, a thief, a soldier, a priest or even a king … it is all because of kamma. The wise person, seeing Dependent Origination, skilled in kamma and its results, sees kamma as it is in this way. The world is directed by kamma. Humanity is directed by kamma …”[5]
* * *
Having looked at these four different shades of meaning for the word “kamma,” still it must be stressed that any definition of kamma should always be based on intention. Intention is the factor which guides our relationships with other things. Whether we will act under the influence of unskillful tendencies, in the form of greed, hatred and delusion, or skillful tendencies, is all under the control of intention.
Any act which is without intention has no bearing on the law of kamma. That is, it does not come into the law of kamma, but one of the other niyama, such as utuniyama (physical laws). Such actions have the same significance as a pile of earth caving in, a rock falling from a mountain, or a dead branch falling from a tree.
Kinds of kamma
In terms of its qualities, or its roots, kamma can be divided into two main types. They are:
1. Akusala kamma: kamma which is unskillful, actions which are not good, or are evil; specifically, actions which are born from the akusala mula, the roots of unskillfulness, which are greed, hatred and delusion.
2. Kusala kamma: actions which are skillful or good; specifically, actions which are born from the three kusala mula, or roots of skill, which are non-greed, non-hatred and non-delusion.
Alternatively, kamma can be classified according to the paths or channels through which it occurs, of which there are three. They are:
1. Bodily kamma: intentional actions through the body.
2. Verbal kamma: intentional actions through speech.
3. Mental kamma: intentional actions through the mind.
Incorporating both of the classifications described above, we have altogether six kinds of kamma: bodily, verbal and mental kamma which is unskillful; and bodily, verbal and mental kamma which is skillful.
Another way of classifying kamma is according to its results. In this classification there are four categories:
1. Black kamma, black result: This refers to bodily actions, verbal actions and mental actions which are harmful. Simple examples are killing, stealing, sexual infidelity, lying and drinking intoxicants.[d]
2. White kamma, white result: These are bodily actions, verbal actions and mental actions which are not harmful, such as practicing in accordance with the ten bases for skillful action.[e]
3. Kamma that is both black and white, giving results both black and white: Bodily actions, verbal actions and mental actions which are partly harmful, partly not.
4. Kamma which is neither black nor white, with results neither black nor white, which leads to the cessation of kamma: This is the intention to transcend the three kinds of kamma mentioned above, or specifically, developing the Seven Enlightenment Factors or the Noble Eightfold Path.
Of the three channels of kamma — bodily, verbal and mental — it is mental kamma which is considered the most important and far-reaching in its effects, as is given in the Pali:
“Listen, Tapassi. Of these three types of kamma so distinguished by me, I say that mental kamma has the heaviest consequences for the committing of evil deeds and the existence of evil deeds, not bodily or verbal kamma.”[6]
Mental kamma is considered to be the most significant because it is the origin of all other kamma. Thought precedes action through body and speech. Bodily and verbal deeds are derived from mental kamma.
One of the most important influences of mental kamma is ditthi — beliefs, views and personal preferences. Views have an important bearing on individual behavior, life experiences and social ideals. Actions, speech and the manipulation of situations are based on views and preferences. If there is wrong view, it follows that any subsequent thinking, speech and actions will tend to flow in a wrong direction. If there is right view, then the resultant thoughts, speech and actions will tend to flow in a proper and good direction. This applies not only to the personal level, but to the social level as well. For example, a society which maintained the belief that material wealth is the most valuable and desirable goal in life would strive to attain material possessions, gauging progress, prestige and honor by abundance of these things. The life-style of such people and the development of such a society would assume one form. In contrast, a society which valued peace of mind and contentment as its goal would have a markedly different life-style and development.
There are many occasions where the Buddha described right view, wrong view, and their importance, such as:
“Monks! What is Right View? I say that there are two kinds of Right View: the Right View (of one) with outflows, which is good kamma and of beneficial result to body and mind; and the Right View (of one) without outflows, which is transcendent, and is a factor of the Noble Path.
“And what is the Right View which contains outflows, which is good and of beneficial result to body and mind? This is the belief that offerings bear fruit, the practice of giving bears fruit, reverence is of fruit, good and evil kamma give appropriate results; there is this world, there is an after-world; there is a mother, there is a father; there are spontaneously arisen beings; there are mendicants and religious who practice well and who proclaim clearly the truths of this world and the next. This I call the Right View which contains the outflows, which is good, and is of beneficial result to body and mind …”[7]
* * *
“Monks! I see no other condition which is so much a cause for the arising of as yet unarisen unskillful conditions, and for the development and fruition of unskillful conditions already arisen, as wrong view …”[8]
* * *
“Monks! I see no other condition which is so much a cause for the arising of as yet unarisen skillful conditions, and for the development and fruition of skillful conditions already arisen, as Right View …”[8]
* * *
“Monks! When there is wrong view, bodily kamma created as a result of that view, verbal kamma created as a result of that view, and mental kamma created as a result of that view, as well as intentions, aspirations, wishes and mental proliferations, are all productive of results that are undesirable, unpleasant, disagreeable, yielding no benefit, but conducive to suffering. On what account? On account of that pernicious view. It is like a margosa seed, or a seed of the bitter gourd, planted in moist earth. The soil and water taken in as nutriment are wholly converted into a bitter taste, an acrid taste, a foul taste. Why is that? Because the seed is not good.
“Monks! When there is Right View, bodily kamma created as a result of that view, verbal kamma created as a result of that view, and mental kamma created as a result of that view, as well as intentions, aspirations, wishes and mental proliferations, are all yielding of results that are desirable, pleasant, agreeable, producing benefit, conducive to happiness. On what account? On account of those good views. It is like a seed of the sugar cane, a seed of wheat, or a fruit seed which has been planted in moist earth. The water and soil taken in as nutriment are wholly converted into sweetness, into refreshment, into a delicious taste. On what account is that? On account of that good seed …”[9]
* * *
“Monks! There is one whose birth into this world is not for the benefit of the many, not for the happiness of the many, but for the ruin, for the harm of the manyfolk, for the suffering of both Devas and men. Who is that person? It is the person with wrong view, with distorted views. One with wrong view leads the many away from the truth and into falsehood …
“Monks! There is one whose birth into this world is for the benefit of the many, for the happiness of the many, for growth, for benefit, for the happiness of Devas and men. Who is that person? It is the person with Right View, who has undistorted views. One with Right View leads the many away from falsehood, and toward the truth …”
“Monks! I see no other condition which is so harmful as wrong view. Of harmful things, monks, wrong view is the greatest.”[10]
* * *
“All conditions have mind as forerunner, mind as master, are accomplished by mind. Whatever one says or does with a defective mind brings suffering in its wake, just as the cartwheel follows the ox’s hoof … Whatever one says or does with a clear mind brings happiness in its wake, just as the shadow follows its owner.”[11]
ABUDDHISTLIBRARY.COM
1. Understanding the Law of Kamma
Buddhism teaches that all things, both material and immaterial, are entirely subject to the direction of causes and are interdependent. This natural course of things is called in common terms “the law of nature,” and in the Pali language niyama, literally meaning “certainty” or “fixed way,” referrin…That’s Empowered Jambudīpa Universe
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धर्मेन्द्र कुमार
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Heartiest congratulations and best wishes on World Buddhist Dhamma (Panchsheel) Flag Day
· See original ·
35) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate English,Roman,
https://www.youtube.com/watch?v=gGRnuA-m9AMEmpowered Jambudīpa UNIVERSE wishes Happiness, welfare and peace for all 365 NEW DAYS for 365 NEW CHANCES
That’s Empowered Jambudīpa UNIVERSE
In Buddhism
The Buddhist cosmology divides the bhūmaṇḍala (circle of the earth) into three separate levels:
Kāmadhātu (Desire realm), Rūpadhātu (Form realm), and Ārūpyadhātu (Formless realm). In the Kāmadhātu is located Mount Sumeru which is said to be surrounded by four island-continents.
“The southernmost island is called Jambudīpa”. The other three continents of Buddhist accounts around Sumeru are not accessible to humans from Jambudīpa.
Jambudīpa is shaped like a triangle with a blunted point facing south, somewhat like the Prabuddha Bharatian subcontinent. In its center is a gigantic Jambu tree from which the continent takes its name, meaning “Jambu Island”.
Jambudipa, one of the four Mahādīpas, or great continents, which are included in the Cakkavāla and are ruled by a Cakkavatti. They are grouped round Mount Sumeru. In Jambudīpa is Himavā with its eighty-four thousand peaks, its lakes, mountain ranges, etc.
This continent derives its name from the Jambu-tree (also called Naga) which grows there, its trunk fifteen yojanas in girth, its outspreading branches fifty yojanas in length, its shade one hundred yojanas in extent and its height one hundred yojanas (Vin.i.30; SNA.ii.443; Vsm.i.205f; Sp.i.119, etc.)
On account of this tree, Jambudīpa is also known as Jambusanda (SN.vs.552; SNA.i.121). The continent is ten thousand yojanas in extent; of these ten thousand, four thousand are covered by the ocean, three thousand by the Himālaya mountains, while three thousand are inhabited by men (SNA.ii.437; UdA.300).
Jambudvīpa is the region where the humans live and is the only place where a being may become awakened by being born as a human being. It is in Jambudvīpa that one may receive the gift of Dhamma and come to understand the Four Noble Truths, the Noble Eightfold Path
and ultimately realize the liberation from the cycle of life and death.
Another reference is from the Buddhist text Mahavamsa, where the emperor Ashoka’s son Mahinda introduces himself to the Sri Lankan king Devanampiyatissa as from Jambudvipa, referring to
what is now the Prabuddha Bharatian subcontinent. This is Based In the Kṣitigarbha Sūtra in the Mahayana.
Jambudīpa in geopolitical sense
The term Jambudīpa is used by Ashoka perhaps to represent his realm in 3rd century BC, same terminology is then repeated in
subsequent inscriptions for instance Mysorean inscription from the tenth century AD which also describes the region, presumably Prabuddha Bharat , as Jambudīpa the Kuntala country (which included the north-western parts of Mysore and the southern parts of the Bombay Presidency)
was ruled by the nava-Nanda, Gupta-kula, Mauryya kings ; then the Rattas ruled it : after whom were the Chalukyas; then the Kalachuryya family; and after them the (Hoysala) Ballalas.’’
Another, at Kubatur, expressly states that Chandra Gupta ruled the Naga-khanda in the south of the Bharata-kshetra of Jambudīpa :
this is the Nagara-khanda Seventy of so many inscriptions, of which Bandanikke (Bandalike in Shimoga) seems to have been the chief town.
And further, a record to be noticed below says that the daughters of the Kadamba king were given in marriage to the Guptas.
—
Annual Report Of Mysore 1886 To 1903
Mount Meru (also Sumeru (Sanskrit)or Sineru (Pāli) or Kangrinboqe) is the name of the central world-mountain in Buddhist cosmology.
Etymologically, the proper name of the mountain is Meru (Pāli Meru), to which is added the approbatory prefix su-, resulting in the meaning “excellent Meru” or “wonderful Meru”.
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Wise,Intelligent people of All Major religions in the world of
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Fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 Plants 🌱in pots 🪴
which tastes the same for all including haters to live
like free birds 🦅 to overcome Hunger on Good Earth and SPACE.
After getting up at 3:45 AM take bath🧼 and do Buddhists Patanjali Yogic Meditation inhaling and exhaling in all positions of the body.
Do Meditative Mindful Swimming from 5 am to 6:30 AM
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https://en.m.wikipedia.org/wiki/Kannada_inscriptions
Kannada inscriptions
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About 25,000 inscriptions found in Karnataka and states near by belongs to Kannada rulers like Kadambas, Western Ganga Dynasty, Rashtrakuta, Chalukya, Hoysala and Vijayanagara Empire.
Many inscriptions related to Jainism are unearthed. The inscriptions generally found are on stone (Shilashasana) or copper plates (Tamarashasana).
The Kannada inscriptions (Old Kannada,Kadamba script) found on historical Hero Stone,coin & temple wall, piller,tablet & rock edict.
These Inscription have contributed towards Kannada literature and helped to classify as Proto Kannada, Pre Old Kannada, Old Kannada, Middle Kannada and New Kannada. Inscriptions depicts culture, tradition and prosperity of those era.
The world wide recognized literature Ramayana and Mahabharata are transferred through generation by these Inscription Hazara Rama Temple and Aranmula Parthasarathy Temple are the best
example.
578 CE Mangalesha Kannada inscription in Cave temple # 3 at Badami 634CE Aihole inscription of Ravi Kirti
Prabuddha Bharatian inscriptions, Prabuddha Bharatian copper plate inscriptions, Early Prabuddha Bharatian epigraphy, Epigraphia Carnatica, History of Karnataka, Timeline of Karnataka, Etymology of Karnataka, and Old Kannada § Origin
Kannada inscriptions -
About 25,000 inscriptions found in Karnataka and states near by belongs to Kannada rulers like Kadambas, Western Ganga Dynasty, Rashtrakuta, Chalukya, Hoysala and Vijayanagara Empire. Many inscriptions related to Jainism are unearthed.
The inscriptions generally found are on stone (Shilashasana)….
Earliest Kannada inscriptions
Halmidi inscription of 450 AD
9th century AD Old Kannada inscription on Hero Stone in Kalleshvara Temple at Aralaguppe.
The first written record in Kannada traced to Ashoka’s Brahmagiri edict dating back to around 250 BC, Tagarthi inscription dates back to 350 AD. The stone inscription (dated 370 CE) found at Talagunda near Shiralakoppa in the taluk during excavation
by the Archaeological Survey of Prabuddha Bharat in 2013-14 is now said to be the earliest Kannada inscription.
Nishadi Inscription of 400 AD of Chandragiri hill (Shravanabelagola), Halmidi inscription of 5th century AD and
Aihole inscriptions are very important in the history of
Kannada and Karnataka.
5th century Tamatekallu inscription of Chitradurga and 500 CE
Chikkamagaluru inscription.The earliest known Kannada inscription in Bengaluru region traced to the reign of Sripurusha was discovered in 2018 in Hebbal.
There are few Kannada words found in the edicts and inscriptions those are prior to the Christian era in places as far as
Egypt.
Brahmagiri rock inscription of Ashoka
Ashoka rock edict at Brahmagiri in Chitradurga district is the ancient site of Ishila. An inscription there contains this most ancient Kannada word.
The earliest recorded word of Kannada is Isila occurring in the Brahmagiri rock inscription of 252 BC (similar to many other inscriptions with Kannada
words).
Tagarthi inscription
A Dr. S. Shettar completed a detailed palaeographic study over 10 years, finding five to six inscriptions that are older than Halmidi inscription (in Poorvada Halegannada dialect).
The inscription is a mix of Brahmi, Kannada and Nagari scripts. One of those found at Tagarthi (within the Gangavadi region in Shimoga district) dates to 350 AD, during the Ganga dynasty.
This study pushed the date push back by at least a century. The
historian Suryanath Kamath also agree with the findings of Dr S.
Shettar.
Gunabhushitana Nishadi inscription
M. G. Manjunath an epigraphist Mysore based scholar discovered 400 AD Gunabhushitana Nishadi inscription of Jainism one of the 271 inscriptions on Chandragiri hill of Shravanabelagola found near Parshwanatha Basadi, which is 50 years older than Halmidi inscription.
It is mentioned in the Epigraphia Karnataka. There are Prakrit, Sanskrit and Purvada Halegannada (Old Kannada words. The four lined inscription has six words. The inscription is in Shatavahana Brahmi and Aadi Ganga script.
M. Chidananda Murthy also agree that Gunabhushitana Nishadi Shasana was a Kannada inscription (in Purvada Halegannada script).
Halmidi inscription
The 5th century AD Halmidi inscription 16-line earliest Kannada
inscription found at Halmidi in Belur taluk of Hassan district on
rectangular sandstone ( 2.5 ft height and 1 ft width) has a Vishnu
Chakra on its top.
The language of the inscription is in Poorvada Halegannada ( Proto-Kannada). Archaeologist M. H. Krishna found the Brahmi script in the inscription.
Shifted the inscription to Archaeological Museum, Mysore and later to Government Museum in Bangalore. Epigraphia Karnataka has dedicated a chapter to study of the inscription.
The linguists and writers Govinda Pai, M. Chidananda
Murthy, T. V. Venkatachala Sastry, Ram Sri Mugali, R.S. Panchamukhi, D.L. Narasimhachar, and M. M. Kalburgi studied the inscription and published papers.
Writers G. S. Gai,T. A.Gopinatha Rao,T. N. Srikantaiah, Shivarama Aithala,S. Nagaraju,S. Srikanta Sastri,M. Mariyappa Bhatta,M. B.Neginahal,K. V. Ramesh,Devarakondareddy and K. M.Hanumantha Rao have discussed the important issues raised by Halmidi inscription in their books.
Tamatakallu inscriptions
Chitradurga district is home for most ancient inscriptions written in archaic Kannada script.As per epigraphist Dr. B. Rajashekharappa the inscriptions known as Veeragallu at Tamatakal village written in Kannada script belongs mostly to
end of Fifth Century or beginning of Sixth Century, describes the nature and achievements of Gunamadhura who ruled Masikapura (ancient name of Tamatakal), he was frivolous, generous and kind person.
he was a favourite among women (Despite being of dark
complexion), because of his kind nature. In 1903 by the historian late B. L. Rice discovered the inscriptions, Dr. Rajashekharappa found new aspects.
9th century AD Old Kannada inscription on Hero Stone in Kalleshvara Temple at Aralaguppe
Karnataka inscriptions of Kannada dynasties
EV Ramasamy Naiker and Dr BR Ambedkar followers of Buddha and Ashoka through their succesful mission united the peope of Jambudipa to empoer the Universe for all people
Main
articles:
Kannada literature, Chalukya dynasty § Literature, Western
Chalukya literature in Kannada, Rashtrakuta literature, Hoysala
literature, Medieval Kannada literature, Vijayanagara literature in
Kannada, and Mysore literature in Kannada Yuan dynasty (1271–1368)
Chinese mandala depicting Mount Meru as an inverted pyramid topped by a lotus.
According to Vasubandhu’s Abhidharmakośabhāṣyam (philosophical writings), Sumeru is 80,000 yojanas tall. The exact measure of one yojana is uncertain, but some accounts put it at about 24,000 feet, or
approximately 4-1/2 miles, but other accounts put it at about 7-9 miles.
It also descends beneath the surface of the surrounding waters to a depth of 80,000 yojanas, being…
They contain
the followers of the Four Great Kings, namely nāgas, yakṣas,
gandharvas, and kumbhāṇḍas.
The names and dimensions of the terraces on the lower slopes of Sumeru are given below:
Name
Height above the sea
Breadth
Length (on one side)
Cāturmahārājika
40,000 yojanas
2,000 yojanas
24,000 yojanas
Sadāmada
30,000 yojanas
4,000 yojanas
32,000 yojanas
Mālādhara
20,000 yojanas
8,000 yojanas
48,000 yojanas
Karoṭapāni
10,000 yojanas
16,000 yojanas
80,000 yojanas
Below Sumeru, in the seas around it, is the abode of the Asuras who are at war with the Trāyastriṃśa gods.
Yuan dynasty (1271–1368) Chinese mandala depicting Mount Meru as an inverted pyramid topped by a Abandonment
Certain traditional Buddhist ideas about the world are incompatible with modern science and have been abandoned by numerous modern Buddhists.
One of the most well known of these ideas is Mount Meru. According to Donald S. Lopez Jr., “the human realm that Buddhist texts describe is a flat earth, or perhaps more accurately a flat ocean, its waters contained by a ring of iron mountains.
In that ocean is a great central mountain, surrounded in the four cardinal directions by island continents.”
As Lopez notes, as early as the 18th century, Buddhist scholars like
Tominaga Nakamoto (1715–1746) began to question this classical Buddhist cosmography, holding that they
were adopted by the Buddha from Prabuddha Bharatian theories, but that they were incidental and thus not at the heart of Buddha’s teaching.
While some traditional Buddhists did defend the traditional cosmology, others like Shimaji Mokurai (1838–1911) argued
that it was not
foundational to Buddhism and was merely an element of Prabuddha Bharatian mythology.
Others like Kimura Taiken (1881–1930), went further and argued that this traditional cosmography was not part of original Buddhism.
The issue of Mount Meru was also discussed by modern
Buddhist intellectuals like Gendün Chöphel and the 14th Dalai Lama.
According to Chöphel, the Meru cosmology is a provisional teaching
taught in accord with the ideas of ancient India, but not appropriate
for the modern era.
Similarly, the 14th Dalai Lama writes that “my own view is that Buddhism must abandon many aspects of the Abhidharma
cosmology”.
The Dalai Lama sees the falsehood of this traditional cosmology as not affecting the core of Buddhism (the teaching of the four noble truths and liberation) since it is “secondary to the account
of the nature and origins of sentient beings”
7,117 languages are spoken today.
That 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 & 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,Glorified,Friendly,Benevolent,CompassionateMagahi Magadhi/
Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Chandaso language/
Magadhi Prakrit,Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Hela Basa (Hela Language),
Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Pāḷi which are the same.
Eternal,Glorified,Friendly,Benevolent,Compassionate ONE Buddha spoke in
Eternal,Glorified,Friendly,Benevolent,Compassionate Magadhi. All
the 7,139 languages and dialects are off shoot of Classical ETERNAL AND
Eternal,Glorified,Friendly,Benevolent,Compassionate Magahi Magadhi. Hence all
of them are Classical Eternal,Glorified,Friendly,Benevolent,Compassionate in nature (Prakrit) of Human Beings, just like all other
living speices have their own natural
languages for communication. 138 languages are translated by
https://translate.google.comin
01) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Magahi Magadhi,
02) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Chandaso language,
03) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Magadhi Prakrit,
04) Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Hela Basa (Hela Language),
05) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Classical Pāḷi
06)Classical Classical Eternal,Glorified,Friendly,Benevolent,CompassionateDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Cyrillic
08) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Afrikaans– Klassieke Afrikaans
09) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Albanian-Shqiptare klasike,
10) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Amharic-አንጋፋዊ አማርኛ,
11) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Arabic-اللغة العربية الفصحى
12) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Armenian-դասական հայերեն,
13) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Assamese-ধ্ৰুপদী অসমীয়া
14) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Aymara 14) Aymara clásico
15) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Azerbaijani- Klassik Azərbaycan,
16)Classical Eternal,Glorified,Friendly,Benevolent,Compassionate
Basque- Euskal klasikoa,16) Euskara klasikoa- Euskal klasikoa,
17)Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Belarusian-Класічная беларуская,17) Класічная беларуска-класічная
беларуская,
18) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Bengali-ক্লাসিক্যাল বাংলা,18) ধ্রুপদী বাংলা-ক্লাস বাংলা
19) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Bhojpuri 19) शास्त्रीय भोजपुरी के बा
20) Classical Eternal,Glorified,Friendly,Benevolent,Compassionate शास्त्रीय भोजपुरी के बाBosnian-Klasični bosanski,20) Klasični bosanski-Klasični bosansk
21)Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Bulgarian
22) Classical Classical Eternal,Glorified,Friendly,Benevolent,CompassionateCatalan-Català clàssic
23) Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Cebuano-Klase sa Sugbo,
24) Classical Classical Eternal,Glorified,Friendly,Benevolent,CompassionateChichewa-Chikale cha Chichewa,
25) Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Chinese (Simplified)-古典中文（简体）,
26) Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Chinese (Traditional)-古典中文（繁體）,
27) Classical Classical Eternal,Glorified,Friendly,Benevolent,CompassionateCorsican-Corsa Corsicana,
28) Classical Classical Eternal,Glorified,Friendly,Benevolent,Compassionate Croatian-Klasična hrvatska,
29)Classical Classical Eternal,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,39) Klassinen iankaikkinen ja LOISTAVA YSTÄVÄLLINEN HYVÄKSYMÄÄRÄINEN suomalainen- Klassinen suomalainen,
40) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE French- Français classique,40) Classique ÉTERNEL ET GLORIFIÉ AMICAL BIENVEILLANT COMPATISSANT French- Français classiqu
41) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Frisian- Klassike Frysk,41) Klassike ivich en ferhearlike FREINLIK GEWYNDIG BINNE FERGESE Frysk- Klassike Frysk,
42) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Galician-Clásico galego,42) Clásico ETERNO E GLORIFICADO AMIGO BENEVOLENTE COMPASIONADO Galego-Clásico galego,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-კლასიკური ქართული,43) კლასიკური მარადიული და განდიდებული მეგობრული კეთილგანწყობილი თანამგრძნობი ქართული-კლასიკური ქართული,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE German- Klassisches Deutsch,45) Κλασικός ΑΙΩΝΙΟΣ ΚΑΙ ΔΟΞΑΜΕΝΟΣ ΦΙΛΙΚΟΣ ΕΥΘΥΜΕΝΟΣ ΕΛΛΗΝΙΚΟΣ-Κλασσικά Ελληνικά,
45) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEGreek-Κλασσικά Ελληνικά,45) Κλασικός ΑΙΩΝΙΟΣ ΚΑΙ ΔΟΞΑΜΕΝΟΣ ΦΙΛΙΚΟΣ ΕΥΘΥΜΕΝΟΣ ΕΛΛΗΝΙΚΟΣ-Κλασσικά Ελληνικά,
46) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Guarani,46) Guaraní clásico46) Clásico ETERNAL Y GLORIFICADO AMIGOS BENEVOLENTE COMPASINADO Guarani,46) Guaraní clásico
47) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Gujarati-ક્લાસિકલ ગુજરાતી,47) ક્લાસિકલ શાશ્વત અને ગૌરવપૂર્ણ મૈત્રીપૂર્ણ પરોપકારી દયાળુ ગુજરાતી- કલાસિકલ ગુજરા
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
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128) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Twi,128) Twi a wɔde di dwuma wɔ tete mmere mu
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135) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATEXhosa-IsiXhosa zesiXhosa,
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Lessons 4661 Wed 28 Dec 2022
We were in
ETERNAL,GLORIFIED,FRIENDLY,BEN
We are in
ETERNAL,GLORIFIED,FRIENDLY,BEN
We continue to be in
ETERNAL,GLORIFIED,FRIENDLY,BEN
Jambudipan civilisation can be traced back to thousands of years, and many
influences and peoples have entered it over the years, modifying and
enriching the cuisine.
subcontinent itself. To the uninitiated, there is Jambudipian food. For Jambudipians themselves, the region, state or city they belong to means a
different taste, texture and approach to food.
If there is any common marker of food in the subcontinent, it has to be
the use of an enormous variety of spices and the complex processes the
ingredients go through to achieve the finished product.
influences and peoples have entered it over the years, modifying and
enriching the cuisine. Food plants have travelled to Jambudipa across
continents and oceans. Greeks, Chinese, Arabs, Europeans; all have made
some contribution to Jambudipian cuisine. Some of the utensils used for
cooking such as the frying pan and tandoori ovens, kadhais etc., go back
thousands of years. The ethos of food preparation and the attention to
cleanliness and purity is again something that has come down through the
ages.
pungent. The preparations are a mix and match of ingredients with these
different flavors. Interestingly, at a broad level, western European
cuisine harmonises flavors while Jambudipian cuisine creates a unity of
opposites. The flavors “rub against each other” in different ways and
create “unique, negative food pairings.” It is also worth remembering
that, of the total unique ingredients observed across the world, almost
200 are used in Jambudipian cuisine. The variety is, therefore, staggering
and the palate to play with has a number of colours.
years and confine ourselves to a consideration of food for the period
before the advent of Islam or the Europeans. We will see how the
ingredients, methods of preparation, utensils and the basic philosophy
of food have an astonishing continuity from the past to the present.
Even after numerous admixtures from across land and sea, the underlying
continuities are more than discernible.
of subsistence, remains of stone implements and animal bones offer
pointers on the slaughtering and consumption of animals. Later, after
the Neolithic revolution, remains of agricultural implements and ancient
crop fields— of actual food consumed— of cooking and eating utensils
are all very significant. These are supplemented by cave paintings,
literary evidence and linguistic evidence of names of food products
borrowed from one language and evolving into another.
So what stories does this evidence tell us?
Early
humans lived off hunting animals and gathering or foraging from the
forests. Cave paintings from Bhimbetka, for instance, show men and women
hunting and the animals they hunted including deer, bison, gaur, tiger,
rhinoceros and even the giraffe and ostrich which are no longer found
in India. There are pictures of women gathering fruits with long baskets
on their backs or of women kneading dough.
With
the entry of agriculture and rudimentary animal husbandry, there is
more physical evidence. Cereals like barley and wheat begin to be found
as well as fruits such as ber 
and dates
. There are signs of the
domestication of sheep, goat and buffalo. Then came larger settlements
with much animal food, oats, more varieties of wheat and wine grapes
.
Perhaps the onager— an early form of the horse— or the horse itself was
domesticated too.
Moving on to the civilisation,
starting from around 10,000 years BP, the staple diet was still wheat
and barley. Some species of millets have been found at Surkotada— ragi,
sorghum and amaranth grains have also been found at other sites. Pulses
such as peas, channa, masur, mung and kulthi have been found before 1500
BCE. These people also knew of oilseeds such as sesame, rai and
linseed. Judging from a piece of jewelry and a bowl shaped like a
coconut found it appears that the coconut may also have been known.
Fruits such as dates, melon
, lemon
, pomegranate 
and banana
have left
some traces.
Meat was consumed in abundance— land , sea and river
animals. An interesting fact is that the Jambudipian jungle fowl, which the
Harappans knew of, is the progenitor of all domestic poultry in the
world.
Agriculture was known to these cities and settlements. Clay
models of ploughs have been found. Remains of perhaps the earliest
ploughed field in the world have been found at Kalibangan, around the
turn of the third millennium BCE. Widely spaced north-south furrows were
found with closer spaced east-west furrows at right angles to them.
Even today, channa dal is grown on wide furrows in Rajasthan so as not
to cast shadows on the shorter mustard plants at right angles to them— a
remarkable continuity of agricultural practice.
Water was
provided through flood irrigation and supplemented by seasonal rains.
Remains of clay pots, assumed to be fixed on water wheels.
There
were elaborate granaries and arrangements for the transport and storage
of food grains and evidence of this has been found across the cities of
this civilisation.
Moving on to what may be called the post
Harappan phase, what were the changes in the diet?
Agriculture became the
mainstay and source of the dietary staples. Ploughed, irrigated and even
fertilised fields provided much of the food. Barley, rice and wheat
remained the basic food grains. The seminal and most important trio of
masha (urad), masoor and and mudga (mung) became more significant than
ever.
Supplementary foods such as vegetables 
and food crops,
pepper
, grapes 
and sugarcane were raised on village outskirts and banks
of rivers.
It would be instructive to consider a few of the most important foods that are still eaten and see how they began.
Earliest
forms of barley are found in the Middle East. In the Jambudipian
subcontinent, it has been found more than 8000 years BP in Mehrgarh and
later in Kalibangan, Mohenjodaro, Chhanudaro etc. down
to 500 BCE, barley was the main staple grain. That position was lost as time went
by.
Wheat has a similar story. Originating in the Middle East, it
has been found first in Mehrgarh and then in many other towns on the
banks of the Sindhu. On an examination of the
varieties found in Jambudipa, in the early 20th century, four varieties were
found to have persisted for 3,500 years— again a remarkable continuity.
Oryza
Sativa or Asiatic Rice is native to the Jambudipian subcontinent and has
flowed out from here with the movement of people. From the Munda word
“jom” which means “to eat”, it is thought to have become “chom-la” and
then “chaval”, the Hindi word for rice. As for physical evidences of
rice cultivation, terraced fields perfect for rice cultivation have been
found in Kashmir dating to as long ago as 10,000 BCE. The earliest
finds are from northern and north-western Jambudipa and evidence suggests a
later arrival into the south of India. From the Tamil word “arise” which travelled to Europe and
became rice.
Ragi and jowar are known to have originated in
Africa. Ragi has been found in the Deccan in about 1800 BCE and jowar in
Rajasthan around the same time.
Of the aforementioned masha, mudga and masur— which recur in Sanskrit
literature— the first two are indigenous to Jambudipa. Masur is one of the
oldest of cultivated grains and may have originated in Turkey or Iran.
The
ubiquity of some of these grains gave rise to certain other uses also.
For instance, rati or gunja seeds are the basis of the system of weights
in the Harappan civilisation, both the binary series and the decimal
series.
This same gunja seed is the starting point of the famous
series of weights set down in the centuries later. The
masha bean, apart from being used as the name of the most prevalent coin
during the Mauryan period, was also used for this weight series.
In
this series, for all goods except precious metals and stones, the basic
weight was a dharana which was 320 gunja seeds or 640 masha beans or
14,080 white mustard seeds.
Measures of length were also based on natural objects like grain. Barley corn as the basic unit of length— eight yavas
are one angula, 24 angulas are one hasta, four hastas are one danda,
1000 dandas are one krosha and four kroshas are one yojana or 5.2 km in
the metric system.
Of the spices, turmeric is native to Jambudipa.
Ginger is native to south-east Asia but wild forms have grown very early
in Jambudipa, too. Garlic and onion are native to what is now Afghanistan
but are not mentioned in literature till the second century BCE
where they are forbidden to those seeking an austere life.
What were the ways of preparing and eating food?
The
Harappans definitely ground their grain. Remains of many large-scale
pounding platforms, probably used by the state, as well as domestic
grinding stones have been found. Mud plastered ovens with a side opening
resembling present-day tandoors have been found as well as mud chulhas.
Remains of metal and clay plates resembling tavas point to preparation
of baked chapatis. Clay vessels for boiling barley and rice have also
been found. Frying pans, serving dishes (with a fitted cover, too),
cups, dippers, ladles of shell and knives of chert have also been found.
The tandoors may well have roasted the domesticated fowl.
Remains from Farmana have recently been analysed to show that cooking
was done with the use of ginger garlic and turmeric; “proto-curry” as it
is called.
In the period, barley was the major grain eaten.
It was fried and consumed as cakes, called “apupa”, dipped in ghee and
honey. The modern eastern pua and malpua are direct descendants of
apupa. It was also boiled or parched and powdered and then mixed with
water, ghee, milk or curds to give “karambha”.
Rice was cooked
with water, the dish called “odana” or “bhataka” which was bath or the
modern bhath of the east. “Kshira” was rice cooked with milk. A
forerunner of khichdi existed as a mixture of rice and dal. Boiled rice
was eaten with many accompaniments like curds, ghee, mung, beans or meat
preparations. “Chipita” was flattened rice, the modern chivda.
The
dish “kulmasha”, masha with gud and oil, resembles the ghugri of today.
Thin and thick barley gruels were popular. Masha, mung, masur and
channa were eaten as a soup ( the vedic “sups” or “yusa” from where the
word soup originates).
The “vataka”, forerunner of the modern
vada, was made of soaked, coarsely ground and fermented dal shaped and
fried. Dals were also made into “purpatas” or papads.
A word must
be said about milk and milk products. Cattle were an integral part of
life and culture. The milk of the cow was most important though the milk
of the buffalo and goat also find mention. Milk was consumed fresh from
the udder or boiled, mixed with soma juice or as cream. Milk was
curdled with starters or various green materials and eaten with rice ,
barley or soma juice.
There were many ways of consuming curds.
After churning and dilution, when it carried butter globules, it was
called “parasadjya”. Two forms of “dadhanwat” may be what we call paneer
and ripened cheese today. “Ghrta” or ghee was a commodity of enormous
prestige made by melting down and desiccating butter. It was used for
frying, mixing with soma juice and dipping as relish. “Shikharini”, an
old form of the shrikhand, was prepared by mixing strained curds, sugar
and spices. The popularity of curds can be judged from the fact that
there were even professional curd sellers at “maithikas” or curd-shops
during the Mauryan period.
The palao or pulao is ascribed to
Arabic origins yet rice and meat dishes have a hoary ancestry in
Sanskrit literature. References are found as long ago as the Valmiki
Ramayan. The word itself is found in the Yagyavalkya Smriti as
“pallaomevach” and in early Tamil literature of the third century CE
too.
The kabab, too, could perhaps be traced to the tradition of roasting meats described in the epics.
Fruits
and vegetables
have been known in this landmass for a very long time
but during the period, they really came into their own.
The
date, bel
and ber
are the earliest fruits. The mango
is indigenous to
India and the first mention comes probably in the as “saha” for
the “sahakara” or mango; it is definitely there in the Shatpatha
Brahmana, dated about 1000 BCE. The “amlaka” or amla is mentioned in the same time. Fig, jamun, coconut, banana,
jackfruit, palm, tendu
, grapes
, phalsa
, karaunda
and ingudi
are all
mentioned in the Buddhist
corpus.
Vegetables first mentioned in are the lotus
stem and the cucumber
(urvaruka) and then the lotus root, bottle gourd
and the singhada and many flavoring materials such as methi, mahua
flowers, and maduga (the southern marugu). Yams, spinach and leafy
vegetables are mentioned in Buddhist and Jain literature. Kautilya has a
list of vegetables as does Panini. The Valmiki Ramyan is a veritable
treasure trove of the fruits and vegetables found at the time. The
ingudi is a prominent fruit, used by Lord Ram for the pind daan of his
father when he receives the news of his death while in exile.
Frying
was done using both ghrta and other vegetable oils such as sesame oil
and mustard oil. In fact, the oil of the sesame or til, known as “tail”
then, became the generic name for all vegetable oils. It may be noted
that both Sushruta and Charaka, the vaidyas of yore, cautioned against
daily and excessive consumption of fried foods.
In the early
Vedic period, salt was a rarity but later it was obtained from natural
sources such as rocks, rivers, seas, lakes etc. It was a state monopoly
under the Mauryans with a special Superintendent for Salt. It would have
been very expensive for the consumers; six taxes had to be paid on it.
The famous Khewra Salt mines, in the north- west, are said to have been
discovered when one of Alexander’s horses was found licking a rock which
turned out to be a lump of rock salt. It was a prolific and significant
salt mine for centuries.
Early spices and condiments include
mustard, sour citrus, turmeric (haridra or today’s haldi) and long
pepper apart from black pepper, hing, ginger, cumin, cloves, myrobalan
and vinegar. The Epic period has mentions of coriander, cardamom,
cinnamon, spikenard, nutmeg and aloes.
As far as sweet foods are
concerned, honey was the earliest sweetener and, later, sugarcane and
its extracts were used. “Sharkara” or shakkar is an original Indian
product made from sugarcane and there were many kinds of products and
sweets made by mixing this with other things like til, wheat , rice or
barley flour. “Mandaka” or mande was like the Maharashtrian puran poli.
“Gulalalavaniya” was a tiny puffed up puri eaten both sweet and salted,
the modern gol papadi perhaps? “Hayapunna” is the modern ghevara. Of
course, rice cooked in milk and sugar, “payasa” or kheer has never lost
its popularity.
What was the philosophy of food, the theory and practice?
The
Upanishads say that man consists of the essence of food, from food all
creatures are produced and by food they grow. Apart from nutrition, of
seminal importance are the spiritual qualities of food and its
connection with the higher purpose of living.
Connected to this is the concept of hospitality and the merit of sharing food.
Many
ancient practices are only now being understood for their nutritional
and health value. Parching and puffing of grains breaks down
carbohydrates and proteins and makes grains easily digestible. Another
early Indian concept of sprouting increases the vitamin content of the
grains and breaks down iron to make it easily available to the body.
Pickling conserves vitamins for use when fresh food is not available.
Another good practice is the use of plenty of green and leafy vegetables
for meals, and consumption of fruits. The blending of different types
of proteins by mixing cereals and dals together leads to a higher
quality of total proteins from both sources, more than if they are taken
separately. Khichdi, dosa, idli, dhokla and khaman are examples of such
foods.
Food was not merely for eating but had medicinal value and
the giants of medicine, Sushruta and Charaka , writing 2,700 years BP,
set down the principles and practice of Ayurveda which brings the
well-being of body, mind and spirit in harmony. Diet is said to be the
most important way of achieving this harmony. Charaka says that without a
proper diet, medicines are of no use.
Ayurveda’s principles
have long influenced the choice taste and texture of our food. A
balanced dietary regimen should include all six major tastes, namely
sweet, sour, salty, astringent, pungent and bitter. Traditional meals
for weddings, for instance, still follow this injunction.
Recent days have seen a revival of Indian so called “super foods”, many of which trace their origins to the ancient period.
In
conclusion, here is some food for thought: the Arthashastra describes a
balanced meal for a man as follows— 500 gms of rice, 125 gms of dal, 56
gms of oil and five gms of salt. This is the same as the essentials in
the recommended balanced diet that the Indian Council for Medical
Research laid down in 1987. Ancient food wisdom for today!
Posted by: site admin @ 8:48 pm
grows Dwarf fruits
& vegetables 
Plants 
in pots 
To live like free birds 
for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 
Eternal,Glorified,Friendly,
from Christianity,Islam, Buddhism,Judaism,Hinduism,Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s UNIVERSE IS WITHIN YOU.
Map of Jambudipa
Theravada (major branch of Buddhism)
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—
Jambudipa in Theravada glossary
Source: Pali Kanon: Pali Proper Names
One
of the four Mahadipas, or great
continents, which are included in the Cakkavala and are ruled by a
Cakkavatti. They are grouped round Mount
Sineru. In Jambudipa is Himava with its
eighty four thousand peaks, its lakes, mountain ranges, etc. This
continent derives its name from the Jambu tree (also called Naga)
which grows there, its trunk fifteen yojanas in girth, its outspreading
branches
fifty yojanas in length, its shade one hundred yojanas in extent and its
height
one hundred yojanas (Vin.i.30; SNA.ii.443; Vsm.i.205f; Sp.i.119, etc.).
On
account of this tree, Jambudipa is also known as Jambusanda (SN.vs.552;
SNA.i.121). The continent is ten thousand yojanas in extent; of these
ten
thousand, four thousand are covered by the ocean, three thousand by the
Himalaya
mountains, while three thousand are inhabited by men (SNA.ii.437;
UdA.300).
Sometimes in Jambudipa there are as many
as eighty four thousand cities; this number is sometimes reduced to sixty
thousand, forty thousand, or even twenty thousand, but never to less (SNA.i.59;
J.iv.84 says sixty three thousand; PvA.111). In the time of
Asoka there were
eighty four thousand cities, in each of which he built a monastery (Mhv.v.176;
Vsm.201). In the Anguttara Nikaya (i.35) it is said that, in Jambudipa, trifling
in number are the parks, groves, lakes, etc., more numerous the steep,
precipitous places, unfordable rivers, inaccessible mountains, etc.
At the time of Metteyya Buddhas
appearance on earth Jambudipa will be pervaded by mankind even as a jungle is by
reeds and rushes. There will be eighty four thousand cities with Ketumati
(Benares) at the head (D.iii.75).
The Buddha once declared that the people
of Jambudipa excel those of both Uttarakuru and
Tavatimsa in three respects -
courage, mindfulness and religious life (A.iv.396; Kvu.99).
Buddhas (and Cakkavattis) are born only
in Jambudipa (BuA.48; MA.ii.917).
There were four sounds heard throughout Jambudipa:
the shout uttered by Punnaka proclaiming his victory over
Dhananjaya
Koravya in a game of dice;
the bark of Vissakamma when taken about in the guise
of a dog by Sakka, threatening to devour all wicked beings after the decay of
Kassapas sasana;
the roar of Kusa, challenging to battle the seven kings who
sought the hand of Pabhavati;
the yell of Alavaka, proclaiming his name from
the top of Kelasa, on hearing that the Buddha had visited his abode (SA.i.248,
etc.).
When opposed to Sihaladipa or
Tambapannidipa, Jambudipa indicates the continent of India (E.g., Mhv.v.13;
xiv.8; Cv.xxxvii.216, 246).
For the purposes of carika, the monks
divided their tours in Jambudipa into three circuits or mandalas - the
Mahamandala which extended over nine hundred leagues, the Majjhima which
extended over six hundred, and the Antima over three hundred.
Theravāda
is a major branch of Buddhism having the the Pali canon (tipitaka) as
their canonical literature, which includes the vinaya-pitaka (monastic
rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka
(philosophy and psychology).
Discover the meaning of jambudipa in the context of Theravada from relevant books on Exotic India
https://www.youtube.com/watch?
Tasty dishes in Jambudipa
Free
online step-by-step guide to Grow Dwarf fruits & Vegetables in pots
practice in Christianity with animated pictures and videos
https://thelivelyplant.com/
Complete Step-by-step Guide to 10 Vegetables You Can Grow in Pots
People have this misconception that gardening is only for those
who have extra land in their area. Don’t let your small space stop you
from enjoying the benefits of growing your food.
With pots, you can grow vegetables even when you don’t have an ample
garden space. You can always plant your vegetables in pots even when
you only have a tiny garden deck, balcony, or terrace garden (you can check out our guide to setting up your own terrace garden).
In this guide, we will take a look at how to grow some of the most
widely used and loved vegetables in pots with step by step guide from
choosing the pots to how to care for them.
- Beans
- Beets
- Carrots
- Eggplants
- Leafy Greens
- Onions
- Pepper
- Potato
- Radish
- Tomato
Top Vegetables to plant in pots and containers
When choosing vegetables to plant on pots, choose bush or small
varieties of plants and ensure that you pick a plant that has ample time
to grow before winter comes.
Starting off the list of vegetable plants that grow well in containers with beans.
Beans
There are two types of beans that you can plant on pots. You can
choose a “bushy” variety of beans that simply grow in containers without
any trouble. Or you can choose the climbing variety, which is ideal for
optimizing your vertical space because you can run it up to walls and
fences.
How to Plant Beans in Pots
- Choose the variety of beans you want to plant.
- Select pot according to your bean type.
- Add soil 8-9′ for pole beans and 6-7′ for bushy beans.
- Add beans seeds about 3′ apart for variety and proper growth.
- Select the support according to beans kind you have planted.
Beets
Most beet varieties grow in pots. However, you need to have a
reasonably deep for the roots to develop. A container with a depth of 10
to 12 inches is ideal for proper root growth.
How to Plant Beets in Pots
- Choose the appropriate beets pot.
- 10-12′ deep pot is perfect for beets.
- Wider pots are also perfect for the beets, with which you can grow many plants collectively.
- Choose proper garden soil with a PH of 6.0-7.0; light soil is perfect for proper growth.
- Place the pots at a sun exposure place at least 6 hours UV rays.
- I inch of water is necessary for beets proper growth in a week.
- Support the plant if needed for perfect growth.
Carrots
Carrots, like beets, also require large deep pots to grow.
How to Plant carrots in Pots
- Choose the 12-15′ deep pots for carrots growth.
- Choose a fertilizer with less nitrogen and more potassium and phosphate.
- Dig and place seeds 1.25cm deep in the soil.
- Gently place the seeds in the soil and place the pot in complete sunlight.
- Proper water is necessary for proper growth.
- Fertilizer addition is also required once in a week.
- To thin out carrots is also necessary once the plant reaches to 1′
- Use the antifungal spray as well.
- Harvest the carrots, when they are ready and got the perfect color according to variety.
Eggplant
Eggplants can grow in containers, but you need to consider that they are vulnerable to cool temperatures.
How to Plant Eggplants in Pots
- Choose small plastic pots for seeds while 30cm pots for mature plants seedling.
- Choose
the mix potting soil like with perfect proportion of nitrogen,
phosphorus, and potassium that can be equal or 20-30-20 proportion is
also ideal. - Place the seeds or plant into the centre of the pot 1-inch deep soil hole.
- Place where it can get the direct sunlight for 8 hours.
- Thorough watering and care boost up the growth of the plant.
- Add a support system as well.
- Do not forget to add liquid fertilizer in 1-2 weeks.
- In the case of seeds planting, change the pot when the plant is mature for proper growth and support.
Leafy Greens
Leafy greens are the undisputed kings of the edible potted plants.
They are fast-growing and hardly need any space to thrive. They also
have a low root system and don’t need plenty of sunshine, so it is easy
to grow them on pots.
How to Plant Leafy Greens in Pots
- They can grow at any space as they face no restriction in roots growth.
- Leafy greens flourish and grow rapidly, so need just proper care and watering.
- Select the perfect place like container, pot, or plastic bottles for your plant’s growth.
- Take the fertilizer for perfect growth.
- Seedling is necessary and most beneficial for them.
- Take it when they are ready.
P
Onions
Onions are always in recipes, so it is a good idea to grow your own. They grow well in pots, especially the green onions.
How to Plant Onions in Pots
- For a good start, prefer the large pot or container with slow fertilizer in it.
- Slow-release fertilizer effect helps the roots to grow perfectly.
- Plant onion at 60-degree temperature.
- Onion needs about 2-3′ deepness to plant.
- Their distance of one onion must be 1-2′, and rows must be 12′ apart from each other.
- 8-10 inches deep pot will work for spring green onions.
- For large bulbs they need nitrogen.
- Usage of ammonium sulfate is best in the fertilizer mix.
- Though they need full sun, the partial shade will also work best.
- They need adequate water for the proper growth
Peppers
You can quickly grow chili peppers and sweet peppers in container pots, most of the varieties of peppers grow smoothly.
How to Plant Pepper in Pots
- Choose the plant or variety of pepper you want to plant.
- Choose a large pot or container for the growth of the wide roots of peppers.
- Pot with drainage holes and 10-12′ deep-toned is perfect for peppers.
- Use organic potting soil or mixture for it.
- Place it on the sunny spot.
- Apply the cage or sticks supports if needed in the pot.
- Proper watering is necessary, like at 65F water is necessary once in a day.
- Proper care boosts the growth of peppers. Harvest when you find peppers are ready.
Potatoes
Look for a potato variety that grows quickly. Other types grow for 120 days, so choose the fastest growing potatoes.
How to Plant Potatoes in Pots
- Buy the seed potatoes, and place them in a dark but cool place.
- Cut them with more eyes for more and proper growth.
- A plastic pot of 38l is the best one for 2-3 potatoes growth.
- Make the schedule of growth according to the kind of seed potato.
- There needs to be 4-6′ fertilizing material of soil in the pot for proper growth.
- Place the bulb potatoes in a way that eyes face upward.
- Also, add about 6 inches more fertilizing material and water it properly.
- Keep the care and addition of fertilizer according to the growth of the plant.
Radishes
Radishes don’t require very large or deep containers, and they are perfect for growing in springtime.
How to Plant Radish in Pots
- Choose at least 8′ deep pot for the radish growth. 10-12′ pot is necessary for the cylindrical type of radish.
- Select the kind of radish you want to plant.
- Prefer all-purpose fertilizer for the radish planting.
- Radish seeds to get planted about 1/2 inches deep in the pot.
- Seeds need to be moist so can grow within the perfect period of 5-10 days.
- Place container or pot where it can get the 6 hours direct sunlight.
- Thorough 4-5 times watering in a week is necessary for radishes growth.
- Take out ready redishes.
Tomatoes
Tomatoes are fruits, yes, but we are so used to them being labeled as
a vegetable, so they are part of this list. Tomatoes are always the
favorite when it comes to pot gardening, always put support when growing
tomatoes to avoid the stem from breaking once the fruits have grown.
How to Plant Tomatoes in Pots
- Choose an 18-inch pot for tomatoes growth at home.
- Choose a pot with a drainage hole and place a pebble at the bottom.
- Add 1/3 of soil in your pot.
- Add 2 seeds to increase the chances of growth (i case you are growing from seeds)
- Set a plant (if you are not planting seeds) in the middle of the pot.
- You can add a cage or support if needed.
- Thorough watering will help you to grow your plant successfully.
Now that you have an idea of the vegetables that you can grow in pots, its time to look around your space and plan.
Look Around and Plan
You need to decide where to place your vegetable garden. You can
scatter around the vegetable in the front porch or allocate a specific
space for your garden; the latter is the best option for beginners.
Start small if you are a beginner. It is better to be happy and
delighted about what you make in a small garden than to be frustrated
with the time required in maintaining a large area of a vegetable
garden. Therefore, before you spend lots of money and time in this new
hobby, it makes sense to learn garden fundamentals.
A decent size is 10×10 feet for a garden for beginners. Choose up to
five vegetable types to be grown, and you’ll soon find yourself planting
more and more as you get better. For your summer meals, you get a lot
of fresh produce, and keeping up with work is easy.
The good thing about planting in containers is you can start with
only one pot of tomatoes. You don’t need a patio for potted plants, a
sunny deck or balcony works well.
Choose Pots for Container Garden
Choosing the perfect container might be a daunting task. There are just so many choices!
You can use almost anything as long as it’s large enough, has
adequate ventilation, and is made of food-safe material. But note, the
larger the container, the easier it is to maintain. The more soil the
container contains, the more moisture the container holds. Don’t bother
containers smaller than 12 inches across the board. Remember, bigger is better when growing vegetables in containers.
- Wooden containers look good when growing
vegetables, and they are typically not too costly. You can also DIY your
own wooden vegetable growing box. - Self-watering containers
are also good options for growing vegetables at home. They are usually
large, easy to use, and extremely durable. They make watering plants
very easy; you only need to keep the tank full. You can also find
self-watering planting systems that you can make yourself online. - Containers of plastic or glazed ceramic
may also be used. Terra cotta pots can be used as well, but it is
harder to keep moist of the vegetations inside. This is because the clay
draws the water from the earth. However, if you like the look of terra
cotta pots, you can line it with plastic to avoid the clay from
absorbing water. - You can also DIY your container
from a 5-gallon plastic bucket that you can buy from the hardware
store. As long as it is large enough and well-drained, you can make
unique containers from an old laundry basket or a toy basket or anything
that you can find at home.
You can also use hanging planters to save space and to add character
to your garden. There are also a variety of ways to plan vegetables on
walls. There are unlimited options out there. Your choice should depend
on the space you have, the type of vegetables you want to plant, your
budget, and whatever is more suited to your needs.
Planting and Growing Plants in Container Garden
Now, you have plants and containers; there are still other things you need to consider in your vegetable plating journey.
You need to check the amount of sunlight the plants receive, the
quality of the soil, fertilizers, your watering routine, and the
drainage system.
Sunlight
Most vegetables require at least six hours of sunlight every day. Do
not overestimate how much sun an area gets or underestimate the heat of
the sun. You need to assess the soil by checking the place every 30
minutes to see how long the sun hits the spot where you put your plants.
If you live in a hot area, you need to put some kind of shade to avoid
too much sun and burn the plants.
Soil or compost you need to use
The use of high-quality soil potting is essential
for vegetables. You shouldn’t use your garden soil as it compacts into
the containers and doesn’t properly drain water. One of the significant
advantages when planting in containers is to avoid weeds from growing.
Still, you can import weeds into your containers if you use garden soil.
Studies have shown that good soil produces better-tasting vegetables
and a higher percentage of antioxidants. Organic soil, whose nutrients
are higher than conventional potting mixes, is produced in different pH
levels and blends in a variety of crops.
You can make your potting soil using peat, sphagnum mouse, perlite or
vemiculite in the mixture. The leaf mold and compost, which have a wide
range of nutrients, are two more organic materials to add to your
potting mix.
Fertilizers
Another thing you should also remember is adding nutrients to the soil using fertilizers.
You can blend organic, granular fertilizer from top to bottom in
containers before planting on the container. Then add the diluted
emulsion of liquid fish or liquid seaweed every few weeks to give the
plants the food they need. Compost is also a way to incorporate
fertilizer.
Fertilizers are necessities for vegetables in a pot because nutrients
in containers are really small, even non-existent. The plants are
dependent on you to supply nutrients through fertilizers. Also, potted
vegetables are watered a lot, so nutrients are washed away.
Watering of Plants
Vegetable plants, like tomatoes, need a lot of water. However,
you should not drown the plant with water. Watering aims to keep the
soil uniformly moist but not too wet.
You can check the moisture of your plants by sticking your finger in
the dirt about an inch. If the soil is dry, add water; if you are not
sure, wait and test later that day. You may have to water the plants at least once or twice a day during the summer.
Watering the plants in just the right amount is one of the most critical parts of growing vegetables in pots.
Drainage
Aside from watering the plants, you should also have proper drainage
to prevent the plant from drowning. Plants should not sit too weakly on
the ground and succumb to root rot, that’s why your container should
release excess water. There should be a large or several smaller
openings at the base of your container to drain water out. You should
dig holes and cover a large gap before adding coffee or plastic filters
to the soil to keep the dirt from falling away.
Conclusion
In a nutshell, to grow your vegetable garden successful, but the
proper plans, place, pots, method, watering and drainage also play their
part in it. This article will help you to plan everything perfectly and
to manage a garden at the confined place you have. You can enjoy fresh,
healthy, and tasty vegetables at your home!
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. 138 languages are translated by
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 Pāḷi
06)
Classical Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT
COMPASSIONATE Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cyrillic
08) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Afrikaans– Klassieke Afrikaans
09) 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 الفصحى
12) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Armenian-դասական հայերեն,
13) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Assamese-ধ্ৰুপদী অসমীয়া
14) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Aymara 14) Aymara clásico
15) 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
20) शास्त्रीय भोजपुरी के बाBosnian-Klasični bosanski,20) Klasični bosanski-Klasični bosansk
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,
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,
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
,the people who spoke Kannada language were spread across different
provinces. Coming under the influence of different languages in those
provinces, the pronunciation and grammar of Kannada language started to
differ across provinces. This led to a gap in communication across the
people in these provinces though they spoke the same language of
Kannada.
Vishweshwaraiah, who was the Diwan of the Mysore Kingdom felt the need
to conserve and promote the Kannada language and literature. In this
direction, he started the Mysore Economic Conference and created a study
circle under the responsibility of H. V. Nanjundaiah. A sub-committee
formed under the study circle came up with five different topics on
which suggestions were invited:
sub-committee received good responses from the public and it decided to
organise a conference in Bangalore on 3 May 1915 to act upon these
suggestions. The conference was held on the grounds of the Government
High School and was attended by littérateurs, newspaper editors and
other dignitaries from different regions. The conference came up with a
proposal to create the Karnataka Sahitya Parishat with a mandate to
conserve and promote Kannada language and literature. H. V. Nanjundaiah
was unanimously elected to be the President of the Parishat.
from the Mysore province, the Karnataka Sahitya Parishat was
simultaneously started in the Madras, Mumbai, Hyderabad and Kodagu
provinces.
structure and institution here was so primitive that you could at once
refer it to its source; but our buildings commonly suggest neither their
origin nor their purpose.”
real, then, is that which, sooner or later, information and reasoning
would finally result in, and which is therefore independent of the
vagaries of me and you. Thus, the very origin of the conception of
reality shows that this conception essentially involves the notion of a
COMMUNITY, without definite limits, and capable of a definite increase
of knowledge.”
cucumber,
Beans in Pots,
Ashoka planted fruit bearing trees all over the world and in space.
Mayawati wants that rule.
Prapanchmay karunge.” (We will make the whole world Eternal Glorified Friendly Benevolent CompassionatePrabuddha Prapanch
generating energy in the human body available ‘for the price of a coffee
a day’ a Stunning anti-ageing breakthrough could see humans live to 150
years and regenerate organ.New process has been found by Harvard
Professor David Sinclair and researchers from the University of New
South Wales, involving cell reprogramming.
to the University of Singapore survey/review based on 131 countries.
From June 18, world will be 100% free and happy from December 8th. Their
predictions about Italy and Spain fit exactly.
Maker of COVID
Tests Says Pandemic is Biggest Hoax Ever Perpetrated It is like a blind
man searching for a black cat in a dark room which is not there.
WORLD WILL BE FREE FROM HOAX - STRENGTHENING THE TRUST FOR BEST OF HEALTH -SINGAPORE UNIVERSITY SURVEY
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Posted by: site admin @ 8:33 pm
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa,Jambudīpa,Jambu-dipa:
Lesson 4623 Mon 21 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 on Good Earth and SPACE along with Meditative Mindful Swimming 🏊♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam 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 JAMBDIPA UNIVERSE IS WITHIN YOU.
https://youtu.be/BTemK2fgTzM
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ඇති මෙත්තෙය්ය බුදුරදුන් මිහිමත පහළ වන කාලයෙහි, සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී සහගත ජම්බුදීපය මනුෂ්ය වර්ගයා විසින් බට ගස්වලින් හා රළුවලින් වැසී යන්නේය. සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත කේතුමතී (සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, කාරුණික බරණැස්) ප්රධානත්වයෙන් අසූහාර දහසක් නගර ඇත (D.iii.75).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුන් වහන්සේ වරක් ප්රකාශ කළේ සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපයේ මිනිසුන් සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත උත්තරකුරු සහ සදාකාලික, ප්රශංසනීය, මිත්රශීලී, මෛත්රී ධෛර්යය, සිහිය සහ ආගමික ජීවිතය (A.iv.396; Kvu.99) යන කරුණු තුනකින් දයානුකම්පිත තවතිංසය.
සදාකාලික, ප්රශංසනීය, මිත්රශීලී, කාරුණික, මෛත්රී බුදුවරු (සහ චක්කවත්ති) උපත ලබන්නේ ජම්බුදීපයේ පමණි (BuA.48; MA.ii.917).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපය පුරා ශබ්ද හතරක් ඇසුණි.
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කරුණාවන්ත, මෛත්රී පුණ්ණක විසින් සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී, මෛත්රී සහගත, කාරුණික, දයානුකම්පිත, දාදු කැට ක්රීඩාවකදී තමාගේ ජයග්රහණය ප්රකාශ කරමින් කළ මොරගැසීම; සදාකාලික, කීර්තිමත්, මිත්ර, මෛත්රී, මෛත්රී විස්සකම්මාගේ පොත්ත සදාකාලික, කීර්තිමත්, මිත්ර, මෛත්රී, මෛත්රී සක්කාය විසින් සුනඛ වේශයෙන් ගත් කල්හි, කස්සප සසුන ක්ෂය වීමෙන් පසු සියලු දුෂ්ට සත්වයන් ගිල දමන බවට තර්ජනය කරයි; සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, දයානුකම්පිත පභාවතිගේ හස්තය පැතූ රජවරුන් හත්දෙනා සමඟ සටන් කිරීමට අභියෝග කරමින් කුසගේ ගර්ජනාව; සදාකාලික, කීර්තිමත්, මිත්ර, කාරුණික, මෛත්රී ආලවක, සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුන් තම වාසස්ථානයට වැඩම කළ බව අසා, කෙලස මුදුනේ සිට තම නම ප්රකාශ කළේය. )
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සිහලදිපයට හෝ සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත තම්බපන්නිදීපයට විරුද්ධ වූ විට, සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපය, ප්රබුද්ධ මහාද්වීපය පෙන්නුම් කරයි. xiv.8;Cv.xxxvii.216, 246).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී කාරික අරමුණු සඳහා භික්ෂූන් වහන්සේලා සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී ජම්බුදීපයේ චාරිකාවන් තුන්සියයකට වැඩිය දිග්ගැසුණු මහාමණ්ඩලය, සදාකාලික, ප්රශංසාවට පත් කළා. ,මිත්රශීලී,කාරුණික,මෛත්රීය මජ්ඣිම හයසියයකට වඩා වැඩි වූ අතර අන්තීම තුන්සියයකට වැඩිය.
https://youtu.be/LBevmuJnuSw
When opposed to Eternal,Glorified,Friendly,Benevolent,Compassionate Sihaladipa or Eternal,Glorified,Friendly,Benevolent,Compassionate Tambapannidipa, Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa indicates the continent of Prabuddha Bharat (E.g., Mhv.v.13; xiv.8; Cv.xxxvii.216, 246).
For the purposes of Eternal,Glorified,Friendly,Benevolent,Compassionate carika, the monks divided their tours in Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa into three circuits or mandalas - the Mahamandala which extended over nine hundred leagues, the Eternal,Glorified,Friendly,Benevolent,Compassionate Majjhima which extended over six hundred, and the Antima over three hundred.
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa,Jambudīpa,Jambu-dipa:
Lesson 4623 Mon 21 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 on Good Earth and SPACE along with Meditative Mindful Swimming 🏊♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam 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 JAMBDIPA UNIVERSE IS WITHIN YOU.
In Eternal,Glorified,Friendly,Benevolent,Compassionate Buddhism
Eternal,Glorified,Friendly,Benevolent,Compassionate Theravada (major branch of Eternal,Glorified,Friendly,Benevolent,Compassionate Buddhism)
— Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa in Theravada glossary
Source: Pali Kanon: Pali Proper Names
One of the four Mahadipas, or great continents, which are included in the Cakkavala and are ruled by a Cakkavatti. They are grouped round Mount Sineru. In Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa is Eternal,Glorified,Friendly,Benevolent,Compassionate Himava with its eighty four thousand peaks, its lakes, mountain ranges, etc.This continent derives its name from the Jambu tree (also called Naga) which grows there, its trunk fifteen yojanas in girth, its outspreading branches fifty yojanas in length, its shade one hundred yojanas in extent and its height one hundred yojanas (Vin.i.30; SNA.ii.443; Vsm.i.205f; Sp.i.119, etc.). On account of this tree, Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa is also known as Eternal,Glorified,Friendly,Benevolent,Compassionate Jambusanda (SN.vs.552; SNA.i.121). The continent is ten thousand yojanas in extent; of these ten thousand, four thousand are covered by the ocean, three thousand by the Himalaya mountains, while three thousand are inhabited by men (SNA.ii.437; UdA.300).
Sometimes in Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa there are as many as eighty four thousand cities; this number is sometimes reduced to sixty thousand, forty thousand, or even twenty thousand, but never to less (SNA.i.59; J.iv.84 says sixty three thousand; PvA.111). In the time of Eternal,Glorified,Friendly,Benevolent,Compassionate Asoka there were eighty four thousand cities, in each of which he built a monastery (Mhv.v.176; Vsm.201). In the Eternal,Glorified,Friendly,Benevolent,Compassionate Anguttara Nikaya (i.35) it is said that, in Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa, trifling in number are the parks, groves, lakes, etc., more numerous the steep, precipitous places, unfordable rivers, inaccessible mountains, etc.
At the time of Eternal,Glorified,Friendly,Benevolent,Compassionate Metteyya Buddhas appearance on earth Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa will be pervaded by mankind even as a jungle is by reeds and rushes. There will be eighty four thousand cities with Eternal,Glorified,Friendly,Benevolent,Compassionate Ketumati (Eternal,Glorified,Friendly,Benevolent,Compassionate Benares) at the head (D.iii.75).
The Eternal,Glorified,Friendly,Benevolent,Compassionate Buddha once declared that the people of Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa excel those of both Eternal,Glorified,Friendly,Benevolent,Compassionate Uttarakuru and Eternal,Glorified,Friendly,Benevolent,Compassionate Tavatimsa in three respects - courage, mindfulness and religious life (A.iv.396; Kvu.99).
Eternal,Glorified,Friendly,Benevolent,Compassionate Buddhas (and Cakkavattis) are born only in Jambudipa (BuA.48; MA.ii.917).
There were four sounds heard throughout Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa:
the shout uttered by Eternal,Glorified,Friendly,Benevolent,Compassionate Punnaka proclaiming his victory over Eternal,Glorified,Friendly,Benevolent,Compassionate Dhananjaya Koravya in a game of dice; the bark of Eternal,Glorified,Friendly,Benevolent,Compassionate Vissakamma when taken about in the guise of a dog by Eternal,Glorified,Friendly,Benevolent,Compassionate Sakka, threatening to devour all wicked beings after the decay of Kassapas sasana; the roar of Kusa, challenging to battle the seven kings who sought the hand of Eternal,Glorified,Friendly,Benevolent,Compassionate Pabhavati; the yell of Eternal,Glorified,Friendly,Benevolent,Compassionate Alavaka, proclaiming his name from the top of Kelasa, on hearing that the Eternal,Glorified,Friendly,Benevolent,Compassionate Buddha had visited his abode (SA.i.248, etc.).
When opposed to Eternal,Glorified,Friendly,Benevolent,Compassionate Sihaladipa or Eternal,Glorified,Friendly,Benevolent,Compassionate Tambapannidipa, Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa indicates the continent of Prabuddha Bharat (E.g., Mhv.v.13; xiv.8; Cv.xxxvii.216, 246).
For the purposes of Eternal,Glorified,Friendly,Benevolent,Compassionate carika, the monks divided their tours in Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa into three circuits or mandalas - the Mahamandala which extended over nine hundred leagues, the Eternal,Glorified,Friendly,Benevolent,Compassionate Majjhima which extended over six hundred, and the Antima over three hundred.
நித்தியமான, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள ஜம்புதீபா, ஜம்புதீபா, ஜம்புதீப:
பாடம் 4623 திங்கள் 21 நவம்பர் 2022
உலகின் முக்கிய மதங்கள் குள்ள பழங்களை வளர்ப்பதால் சமூக ஊடகங்கள் டிசம்பர் 3 ஆம் தேதி பிரச்சாரம் செய்கின்றன 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🥝 🥝 🥝 🥝 🥝 🥝 🥔 🍆 🫑 🧅 🥒 🌽 🌽 🌽 🌽 🍏 🍏 🍏 🍏 🍏 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🫑 🍊 🥥 🥥 🌵 🍈 🍈 🌰 🇧🇧 🇧🇧 🫐 🍐 🍐 🍐 🫒plants 🌱in pots 🌱 in இலவச பறவைகளைப் போல வாழ 🪴 the the நல்ல பூமியிலும் இடத்திலும் தியான மனம் நீச்சல் மற்றும் விண்வெளி மற்றும் நித்திய, புகழ்பெற்ற, நட்பு, நன்மை, இரக்கமுள்ள ஜம்புதிபா கிறிஸ்தவம், இஸ்லாம், பௌத்தம், யூதம், இந்து, தாவோயிசம், நாத்திகம், சீக்கியம், உடல் மற்றும் மனதிற்கான மார்மோனிசம் ஆகியவற்றிலிருந்து நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்க உணர்வுள்ள விழித்தெழுந்தவர்களால் நித்திய பேரின்பத்தை அடைய நாட்டியம்.
நித்திய புகழும் நட்பும் அருளும் கருணையும் கொண்ட விழித்தெழுந்தவரின் ஜம்பதீபா பிரபஞ்சம் உங்களுக்குள் உள்ளது.
நித்திய, புகழப்பட்ட, நட்பு, கருணை, கருணை உள்ள புத்த மதத்தில்
நித்திய, மகிமைப்படுத்தப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள தேரவாடா (நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள பௌத்தத்தின் முக்கிய கிளை)
- தேரவாத சொற்களஞ்சியத்தில் நித்திய, புகழப்பட்ட, நட்பு, கருணையுள்ள, இரக்கமுள்ள ஜம்புதீபா
ஆதாரம்: பாலி கானோன்: பாலி சரியான பெயர்கள்
நான்கு மகாதீபாக்களில் ஒன்று, அல்லது பெரிய கண்டங்கள், அவை காக்காவாலாவில் சேர்க்கப்பட்டுள்ளன, மேலும் அவை காக்காவட்டியால் ஆளப்படுகின்றன. அவை சினேரு மலையைச் சுற்றி குழுவாக உள்ளன. நித்தியம், புகழும், நட்பும், கருணையும், கருணையும் நிறைந்த ஜம்புதீபா என்பது எண்பத்து நாலாயிரம் சிகரங்கள், ஏரிகள், மலைத்தொடர்கள் போன்றவற்றைக் கொண்ட நித்தியம், புகழும், நட்பும், கருணையும் உடையது. ) அங்கு வளரும், அதன் தண்டு பதினைந்து யோஜனை சுற்றளவு, அதன் பரந்த கிளைகள் ஐம்பது யோஜனை நீளம், அதன் நிழல் நூறு யோஜனை அளவு மற்றும் அதன் உயரம் நூறு யோஜனை (Vin.i.30; SNA.ii.443; Vsm.i. 205f; Sp.i.119, முதலியன). இந்த மரத்தின் காரணமாக, நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள ஜம்புதீபா நித்தியமான, புகழப்பட்ட, நட்பு, கருணையுள்ள, இரக்கமுள்ள ஜம்புசண்டா என்றும் அறியப்படுகிறது (SN.vs.552; SNA.i.121). கண்டம் பத்தாயிரம் யோஜனைகள்; இவற்றில் பத்தாயிரத்தில், நான்காயிரம் சமுத்திரத்தாலும், மூவாயிரம் இமய மலைகளாலும், மூவாயிரம் மனிதர்களால் மூடப்பட்டிருக்கும் (SNA.ii.437; UdA.300).
சில சமயங்களில் நித்தியமான, புகழப்பட்ட, நட்பு, கருணையுள்ள, இரக்கமுள்ள ஜம்புதீபாவில் எண்பத்து நான்காயிரம் நகரங்கள் உள்ளன; இந்த எண்ணிக்கை சில சமயங்களில் அறுபதாயிரம், நாற்பதாயிரம் அல்லது இருபதாயிரமாகக் குறைக்கப்படுகிறது, ஆனால் ஒருபோதும் குறையாது (SNA.i.59; J.iv.84 சொல்வது அறுபத்து மூவாயிரம்; PvA.111). நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள அசோகரின் காலத்தில் எண்பத்து நான்காயிரம் நகரங்கள் இருந்தன, அவை ஒவ்வொன்றிலும் அவர் ஒரு மடத்தைக் கட்டினார் (Mhv.v.176; Vsm.201). நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, கருணையுள்ள, அங்குத்தர நிகாயத்தில் (i.35) நித்திய, புகழப்பட்ட, நட்பு, கருணை, கருணையுள்ள ஜம்புதீபாவில், பூங்காக்கள், தோப்புகள், ஏரிகள் போன்றவை அற்பமானவை என்று கூறப்படுகிறது. ஏராளமான செங்குத்தான, செங்குத்தான இடங்கள், கடக்க முடியாத ஆறுகள், அணுக முடியாத மலைகள் போன்றவை.
நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, கருணையுள்ள, மெட்டேய்ய புத்தர்கள் பூமியில் தோன்றும் நேரத்தில், நித்தியமான, புகழப்பட்ட, நட்பு, கருணை, கருணையுள்ள ஜம்புதீபம் மனித குலத்தால் வியாபித்திருக்கும், ஒரு காடு நாணல் மற்றும் விரலால் பரவுகிறது. நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள கேதுமதி (நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள பெனாரஸ்) தலையில் எண்பத்து நான்காயிரம் நகரங்கள் இருக்கும் (தி.iii.75).
நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள புத்தர் ஒருமுறை, நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள ஜம்புதீபாவின் மக்கள் நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள உத்தரகுரு மற்றும் நித்திய, புகழப்பட்ட, நட்பு, நன்மை, மூன்று விஷயங்களில் இரக்கமுள்ள தவதீம்சை - தைரியம், மனப்பக்குவம் மற்றும் மத வாழ்க்கை (A.iv.396; Kvu.99).
நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள புத்தர்கள் (மற்றும் காக்கவட்டிகள்) ஜம்புதீபாவில் மட்டுமே பிறக்கிறார்கள் (புஅ.48; MA.ii.917).
நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள ஜம்புதீபா முழுவதும் நான்கு ஒலிகள் கேட்டன:
பகடை விளையாட்டில் நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள புன்னக்கா தனது வெற்றியை நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள தனஞ்சய கோரவ்யாவின் வெற்றியைப் பறைசாற்றும் கூச்சல்; நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள விசாகம்மாவின் பட்டை, நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள சக்காவால் நாய் வேடத்தில் எடுக்கப்பட்டபோது, கஸ்ஸபஸ் சாசனத்தின் சிதைவுக்குப் பிறகு எல்லா பொல்லாத உயிரினங்களையும் விழுங்குவதாக அச்சுறுத்துகிறது; குசாவின் கர்ஜனை, நித்திய, புகழுடைய, நட்பான, கருணையுள்ள, இரக்கமுள்ள பாபாவதியின் கையை நாடி வந்த ஏழு அரசர்களை எதிர்த்துப் போரிடச் சவால் விடுகிறது; நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள ஆலவகாவின் கூச்சல், கெளசாவின் உச்சியில் இருந்து தனது பெயரைப் பிரகடனப்படுத்தியது, நித்திய, புகழப்பட்ட, நட்பு, கருணை, கருணையுள்ள புத்தர் தனது வாசஸ்தலத்திற்கு வருகை தந்ததைக் கேட்டதும் (SA.i.248, முதலியன). )
நித்தியமான, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள சிஹாலதிபா அல்லது நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள தம்பபன்னிதிபா, நித்திய, புகழப்பட்ட, நட்பான, கருணையுள்ள, இரக்கமுள்ள ஜம்பூதீபாவை எதிர்க்கும் போது, பிரபுத்தாவின் கண்டத்தைக் குறிக்கிறது. xiv.8; Cv.xxxvii.216, 246).
நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள காரிகாவின் நோக்கங்களுக்காக, துறவிகள் தங்கள் சுற்றுப்பயணங்களை நித்திய, புகழப்பட்ட, நட்பு, கருணை, இரக்கமுள்ள ஜம்புதீபா என மூன்று சுற்றுகள் அல்லது மண்டலங்களாகப் பிரித்தனர் - மகாமண்டலம் தொன்னூறு லீக்குகளுக்கு மேல் நீட்டிக்கப்பட்ட, நித்திய, மகிமைப்படுத்தப்பட்டது. ,நட்பு, கருணை, இரக்க மஜ்ஜிமா இது அறுநூறுக்கும் மேலாகவும், ஆண்டிமா முந்நூறுக்கும் மேலாகவும் விரிவடைந்தது.
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯ ಜಂಬೂದೀಪ, ಜಂಬೂದೀಪ, ಜಂಬೂದೀಪ:
ಪಾಠ 4623 ಸೋಮ 21 ನವೆಂಬರ್ 2022
ವಿಶ್ವದ ಪ್ರಮುಖ ಧರ್ಮಗಳು ಕುಬ್ಜ ಹಣ್ಣುಗಳನ್ನು ಬೆಳೆಸುತ್ತಿರುವುದರಿಂದ ಇದು ಡಿಸೆಂಬರ್ 3 ರಂದು ಪ್ರಚಾರ ಮಾಡುತ್ತದೆ 🍍 🍊 🥑 🍇 🍇 🍌 🍎 🍒 🍑 🥝 🥝 🥦 🥦 🥕 🥗 🥗 🥬 🥔 🍆 🍆 🥜 🫑 🧅 🍝 🥗 🥗 🥒 🥒 🌽 🌽 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 🥒 ಉಚಿತ ಪಕ್ಷಿಗಳಂತೆ ಬದುಕಲು 🍊 🌵 🍈 🌰 🫐 🍅 🌱 🌱 🌱 ಇನ್ ಪಾಟ್ಸ್ 🪴 🪴 🪴 🪴 🐦 🐦 🐦 🐦 🐦 🐦 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 🦢 ಉತ್ತಮ ಭೂಮಿ ಮತ್ತು ಜಾಗದಲ್ಲಿ ಧ್ಯಾನಸ್ಥ ಬುದ್ದಿವಂತಿಕೆಯ ಈಜು 🏊♂ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಲ್ಪಟ್ಟ, ಸ್ನೇಹಪರ, ಕರುಣಾಮಯಿ, ಸಹಾನುಭೂತಿ ಜಂಬುಡಿಪಾ ಕ್ರಿಶ್ಚಿಯಾನಿಟಿ, ಇಸ್ಲಾಂ, ಬೌದ್ಧ ಧರ್ಮ, ಜುದಾಯಿಸಂ, ಹಿಂದೂ ಧರ್ಮ, ಟಾವೊಯಿಸಂ, ನಾಸ್ತಿಕತೆ, ಸಿಖ್ ಧರ್ಮ, ದೇಹ ಮತ್ತು ಮನಸ್ಸಿಗೆ ಮಾರ್ಮೊನಿಸಂನಿಂದ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಹಿತಚಿಂತಕ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಎಚ್ಚರಗೊಂಡವರಿಂದ ಶಾಶ್ವತ ಆನಂದವನ್ನು ಪಡೆಯಲು ನಾಟ್ಯಮ್.
ಶಾಶ್ವತ ವೈಭವೀಕರಿಸಿದ ಸೌಹಾರ್ದ ಪರೋಪಕಾರಿ ಸಹಾನುಭೂತಿಯು ಜಾಗೃತಗೊಂಡವನ ಜಂಬದೀಪ ವಿಶ್ವವು ನಿಮ್ಮಲ್ಲಿದೆ.
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- ಥೇರವಾಡ ಗ್ಲಾಸರಿಯಲ್ಲಿ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಜಂಬೂದೀಪ
ಮೂಲ: ಪಾಲಿ ಕಾನನ್: ಪಾಲಿ ಸರಿಯಾದ ಹೆಸರುಗಳು
ನಾಲ್ಕು ಮಹಾದೀಪಗಳಲ್ಲಿ ಒಂದು, ಅಥವಾ ದೊಡ್ಡ ಖಂಡಗಳು, ಇವುಗಳನ್ನು ಕ್ಯಾಕವಾಲಾದಲ್ಲಿ ಸೇರಿಸಲಾಗುತ್ತದೆ ಮತ್ತು ಚಕ್ಕವಟ್ಟಿಯಿಂದ ಆಳಲಾಗುತ್ತದೆ. ಅವುಗಳನ್ನು ಸಿನೆರು ಪರ್ವತದ ಸುತ್ತ ಗುಂಪು ಮಾಡಲಾಗಿದೆ. ಎಂಭತ್ನಾಲ್ಕು ಸಾವಿರ ಶಿಖರಗಳು, ಸರೋವರಗಳು, ಪರ್ವತ ಶ್ರೇಣಿಗಳು ಇತ್ಯಾದಿಗಳೊಂದಿಗೆ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯ ಜಂಬೂದೀಪವು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ ಹಿಮವವಾಗಿದೆ. ಈ ಖಂಡವು ಜಂಬೂ ಮರದಿಂದ ತನ್ನ ಹೆಸರನ್ನು ಪಡೆದುಕೊಂಡಿದೆ ) ಅದು ಅಲ್ಲಿ ಬೆಳೆಯುತ್ತದೆ, ಅದರ ಕಾಂಡವು ಹದಿನೈದು ಯೋಜನ ಸುತ್ತಳತೆ, ಅದರ ಚಾಚಿಕೊಂಡಿರುವ ಶಾಖೆಗಳು ಐವತ್ತು ಯೋಜನ ಉದ್ದ, ಅದರ ನೆರಳು ನೂರು ಯೋಜನ ವಿಸ್ತಾರ ಮತ್ತು ಅದರ ಎತ್ತರ ನೂರು ಯೋಜನ (Vin.i.30; SNA.ii.443; Vsm.i. 205f; Sp.i.119, ಇತ್ಯಾದಿ). ಈ ಮರದ ಕಾರಣದಿಂದಾಗಿ, ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯವಾದ ಜಂಬೂದೀಪವನ್ನು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ ಜಂಬೂಸಂದಾ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ (SN.vs.552; SNA.i.121). ಖಂಡವು ಹತ್ತು ಸಾವಿರ ಯೋಜನಗಳಷ್ಟು ವಿಸ್ತಾರವಾಗಿದೆ; ಇವುಗಳಲ್ಲಿ ಹತ್ತು ಸಾವಿರ, ನಾಲ್ಕು ಸಾವಿರ ಸಾಗರದಿಂದ ಆವರಿಸಲ್ಪಟ್ಟಿದೆ, ಮೂರು ಸಾವಿರ ಹಿಮಾಲಯ ಪರ್ವತಗಳು, ಮೂರು ಸಾವಿರ ಪುರುಷರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ (SNA.ii.437; UdA.300).
ಕೆಲವೊಮ್ಮೆ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯ ಜಂಬೂದೀಪದಲ್ಲಿ ಎಂಭತ್ನಾಲ್ಕು ಸಾವಿರ ನಗರಗಳಿವೆ; ಈ ಸಂಖ್ಯೆಯನ್ನು ಕೆಲವೊಮ್ಮೆ ಅರವತ್ತು ಸಾವಿರ, ನಲವತ್ತು ಸಾವಿರ ಅಥವಾ ಇಪ್ಪತ್ತು ಸಾವಿರಕ್ಕೆ ಇಳಿಸಲಾಗುತ್ತದೆ, ಆದರೆ ಎಂದಿಗೂ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ (SNA.i.59; J.iv.84 ಅರವತ್ತು ಮೂರು ಸಾವಿರ; PvA.111). ಎಟರ್ನಲ್, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ ಅಶೋಕನ ಕಾಲದಲ್ಲಿ ಎಂಬತ್ತನಾಲ್ಕು ಸಾವಿರ ನಗರಗಳಿದ್ದವು, ಪ್ರತಿಯೊಂದರಲ್ಲೂ ಅವನು ಮಠವನ್ನು ನಿರ್ಮಿಸಿದನು (Mhv.v.176; Vsm.201). ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯವಾದ ಅಂಗುತ್ತರ ನಿಕಾಯದಲ್ಲಿ (i.35) ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಉಪಕಾರ, ಕರುಣಾಮಯ ಜಂಬೂದೀಪದಲ್ಲಿ ಉದ್ಯಾನವನಗಳು, ತೋಪುಗಳು, ಸರೋವರಗಳು ಇತ್ಯಾದಿಗಳ ಸಂಖ್ಯೆ ಕ್ಷುಲ್ಲಕವಾಗಿದೆ ಎಂದು ಹೇಳಲಾಗಿದೆ. ಹಲವಾರು ಕಡಿದಾದ, ಪ್ರಪಾತದ ಸ್ಥಳಗಳು, ಭರಿಸಲಾಗದ ನದಿಗಳು, ಪ್ರವೇಶಿಸಲಾಗದ ಪರ್ವತಗಳು, ಇತ್ಯಾದಿ.
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯವಾದ ಮೆಟ್ಟೆಯ್ಯ ಬುದ್ಧರು ಭೂಮಿಯಲ್ಲಿ ಕಾಣಿಸಿಕೊಳ್ಳುವ ಸಮಯದಲ್ಲಿ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯವಾದ ಜಂಬೂದೀಪವು ಮನುಕುಲದಿಂದ ಜೊಂಡು ಮತ್ತು ರಶ್ಗಳಿಂದ ವ್ಯಾಪಿಸಲ್ಪಡುತ್ತದೆ. ಎಂಭತ್ನಾಲ್ಕು ಸಾವಿರ ನಗರಗಳು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ ಕೇತುಮತಿ (ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಬನಾರಸ್) ಮುಖ್ಯಸ್ಥರಾಗಿರುತ್ತವೆ (D.iii.75).
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಬುದ್ಧನು ಒಮ್ಮೆ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಉಪಕಾರ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಜಂಬೂದೀಪದ ಜನರು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಹಿತಚಿಂತಕ, ಕರುಣಾಮಯಿ ಉತ್ತರಕುರು ಮತ್ತು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಉಪಕಾರಿ ಮೂರು ವಿಷಯಗಳಲ್ಲಿ ಸಹಾನುಭೂತಿಯ ತವತಿಂಸ - ಧೈರ್ಯ, ಸಾವಧಾನತೆ ಮತ್ತು ಧಾರ್ಮಿಕ ಜೀವನ (A.iv.396; Kvu.99).
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಬುದ್ಧರು (ಮತ್ತು ಕ್ಯಾಕ್ಕವಟ್ಟಿಗಳು) ಜಂಬೂದೀಪದಲ್ಲಿ ಮಾತ್ರ ಜನಿಸುತ್ತಾರೆ (ಬುಎ.48; MA.ii.917).
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯಿ ಜಂಬೂದೀಪದಲ್ಲಿ ನಾಲ್ಕು ಶಬ್ದಗಳು ಕೇಳಿಬಂದವು:
ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಪುನ್ನಕನು ಪಗಡೆಯ ಆಟದಲ್ಲಿ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಧನಂಜಯ ಕೊರವ್ಯನ ಮೇಲೆ ತನ್ನ ವಿಜಯವನ್ನು ಘೋಷಿಸುವ ಘೋಷಣೆ; ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ವಿಸ್ಸಕಮ್ಮನ ತೊಗಟೆಯು ನಾಯಿಯ ವೇಷದಲ್ಲಿ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ ಸಕ್ಕನಿಂದ ತೆಗೆದುಕೊಳ್ಳಲ್ಪಟ್ಟಾಗ, ಕಸ್ಸಪಸ್ ಶಾಸನದ ಕ್ಷಯದ ನಂತರ ಎಲ್ಲಾ ದುಷ್ಟ ಜೀವಿಗಳನ್ನು ಕಬಳಿಸುವ ಬೆದರಿಕೆಯನ್ನು; ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಪಭವತಿಯ ಕೈಯನ್ನು ಬಯಸಿದ ಏಳು ರಾಜರ ವಿರುದ್ಧ ಯುದ್ಧಕ್ಕೆ ಸವಾಲು ಹಾಕುವ ಕೂಸನ ಘರ್ಜನೆ; ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಅಳವಕನ ಕೂಗು, ಕೆಲಸದ ಮೇಲಿಂದ ತನ್ನ ಹೆಸರನ್ನು ಘೋಷಿಸುತ್ತದೆ, ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಸಹಾನುಭೂತಿಯುಳ್ಳ ಬುದ್ಧನು ತನ್ನ ನಿವಾಸಕ್ಕೆ ಭೇಟಿ ನೀಡಿದನೆಂದು ಕೇಳಿದ (SA.i.248, ಇತ್ಯಾದಿ. )
ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿ ಸಿಹಲಾದಿಪ ಅಥವಾ ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಹಿತಚಿಂತಕ, ಕರುಣಾಮಯವಾದ ತಂಬಪನ್ನಿದೀಪ, ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಕರುಣಾಮಯವಾದ ಜಂಬೂದೀಪವು ಪ್ರಬುದ್ಧ.1 ಭಾರತ ಖಂಡವನ್ನು ಸೂಚಿಸುತ್ತದೆ. xiv.8; Cv.xxxvii.216, 246).
ಸನಾತನ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿ ಕಾರಿಗಳ ಉದ್ದೇಶಗಳಿಗಾಗಿ, ಸನ್ಯಾಸಿಗಳು ತಮ್ಮ ಪ್ರವಾಸಗಳನ್ನು ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ, ಸೌಹಾರ್ದ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯಿ, ಕರುಣಾಮಯ ಜಂಬೂದೀಪದಲ್ಲಿ ಮೂರು ಸುತ್ತುಗಳು ಅಥವಾ ಮಂಡಲಗಳಾಗಿ ವಿಂಗಡಿಸಿದರು - ಮಹಾಮಂಡಲವು ಒಂಬೈನೂರು ಲೀಗ್ಗಳನ್ನು ವಿಸ್ತರಿಸಿತು, ಶಾಶ್ವತ, ವೈಭವೀಕರಿಸಿದ. ,ಸೌಹಾರ್ದ, ಪರೋಪಕಾರಿ, ಸಹಾನುಭೂತಿಯ ಮಜ್ಜಿಮಾ ಇದು ಆರು ನೂರಕ್ಕೂ ಹೆಚ್ಚು, ಮತ್ತು ಆಂಟಿಮಾ ಮುನ್ನೂರಕ್ಕೂ ಹೆಚ್ಚು.
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීප, ජම්බුදීප, ජම්බු දීප:
පාඩම 4623 සඳු 21 නොවැම්බර් 2022
ලෝකයේ මේජර් ආගම්වල ප්රධාන ආගම්වල නියවද්දී සමාජ මාධ්ය විසින් දෙසැම්බර් 3 වන දින වර්ධනය වන විට එය 🍍 🍍 🍍🍊 🍍 🍍 🍊 🍉 🥝 🎃 🎃 🍄 🍝 🥗 🥒 🥒 🍝 🍅🍜 🍝 🥗 🥗 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 🪴 To live like free birds 🐦 🦢 🦅 for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming 🏊♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa සදාකාලික, මහිමාන්විත, මිත්රශීලී, කරුණාවන්ත, දයානුකම්පිත පිබිදුණු අය විසින් සදාකාලික සතුට ලබා ගැනීමට Natyam ☝️ක්රිස්තියානි ධර්මය, ඉස්ලාම්, බෞද්ධ, යුදෙව් ආගම, හින්දු, තාඕවාදය, අදේවවාදය, සික් ආගම, ශරීරය සහ මනස සඳහා මෝමන්වාදය.
සදාතනික උත්කර්ෂවත් මිත්ර කාරුණික දයානුකම්පිත පිබිදුණු කෙනෙකුගේ ජම්බදීප විශ්වය ඔබ තුළය.
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුදහම තුළ
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කරුණාවන්ත, මෛත්රී ථෙරවාදය (සදාකාලික, උත්කර්ෂවත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුදහමේ ප්රධාන ශාඛාව)
- ථෙරවාද පාරිභාෂික ශබ්ද කෝෂයේ සදාකාලික, කීර්තිමත්, මිත්රශීලී, කරුණාවන්ත, මෛත්රී ජම්බුදීපය
මූලාශ්රය: පාලි කානොන්: පාලි නියම නම්
චක්කවාලයට ඇතුළත් වන සහ චක්කවත්තිවරයෙකු විසින් පාලනය කරනු ලබන මහාදීප හතරෙන් එකක් හෝ මහාද්වීපයක්. ඔවුන් සිනේරු කන්ද වටා කාණ්ඩගත කර ඇත. සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත ජම්බුදීපය අසූහාරදහසක් කඳු මුදුන්, විල්, කඳු වැටි ආදියෙන් යුත් සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී හිමවා වේ. මෙම මහාද්වීපයට එහි නම ලැබුණේ ජම්බු ගසෙන් (නාග ලෙසද හැඳින්වේ. ) එහි වැඩෙන, එහි කඳ වට ප්රමාණයෙන් යොදුන් පහළොවක්, එහි විහිදුණු අතු යොදුන් පනහක් දිග, සෙවන යොදුන් සියයක් ප්රමාණයෙන් සහ උස යොදුන් සියයක් (Vin.i.30; SNA.ii.443; Vsm.i. 205f; Sp.i.119, ආදිය). මෙම වෘක්ෂය නිසා සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී ජම්බුදීපය සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුසඳ (SN.vs.552; SNA.i.121) ලෙසද හැඳින්වේ. මහාද්වීපය යොදුන් දස දහසක් විශාල ය; මෙයින් දසදහසක්, හාරදහසක් සාගරයෙන් ද, තුන්දහසක් හිමාල කඳුවැටියෙන් ද, තුන්දහසක් මිනිසුන් වාසය කරති (SNA.ii.437; UdA.300).
ඇතැම් විට සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත ජම්බුදීපයේ අසූහාරදහසක් තරම් නගර ඇත. මෙම සංඛ්යාව සමහර විට හැට දහසක්, හතළිස් දහසක් හෝ විසි දහසක් දක්වා අඩු වේ, නමුත් කිසි විටෙකත් අඩු නොවේ (SNA.i.59; J.iv.84 පවසන්නේ හැට තුන්දහසක්; PvA.111). සදාකාලික, ප්රශංසනීය, මිත්රශීලී, මෛත්රී, මෛත්රී ඇති අශෝකගේ කාලයේ අසූහාරදහසක් නගර ඇති අතර, ඒ සෑම නගරයකම ඔහු ආරාමයක් ඉදි කළේය (Mhv.v.176; Vsm.201). නිත්ය, කීර්තිමත්, මිත්ර, මෛත්රී, මෛත්රී අංගුත්තර නිකායේ (i.35) ශාස්ත්රීය, කීර්තිමත්, මිත්ර, කාරුණික, මෛත්රී ජම්බුදීපයේ, වනෝද්යාන, වෘක්ෂ, වැව්, ආදිය සුළුපටු බව සඳහන් වේ. බොහෝ කඳු බෑවුම් සහිත ස්ථාන, දරාගත නොහැකි ගංගා, ප්රවේශ විය නොහැකි කඳු යනාදිය.
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ඇති මෙත්තෙය්ය බුදුරදුන් මිහිමත පහළ වන කාලයෙහි, සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී සහගත ජම්බුදීපය මනුෂ්ය වර්ගයා විසින් බට ගස්වලින් හා රළුවලින් වැසී යන්නේය. සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත කේතුමතී (සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, කාරුණික බරණැස්) ප්රධානත්වයෙන් අසූහාර දහසක් නගර ඇත (D.iii.75).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුන් වහන්සේ වරක් ප්රකාශ කළේ සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපයේ මිනිසුන් සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත උත්තරකුරු සහ සදාකාලික, ප්රශංසනීය, මිත්රශීලී, මෛත්රී ධෛර්යය, සිහිය සහ ආගමික ජීවිතය (A.iv.396; Kvu.99) යන කරුණු තුනකින් දයානුකම්පිත තවතිංසය.
සදාකාලික, ප්රශංසනීය, මිත්රශීලී, කාරුණික, මෛත්රී බුදුවරු (සහ චක්කවත්ති) උපත ලබන්නේ ජම්බුදීපයේ පමණි (BuA.48; MA.ii.917).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපය පුරා ශබ්ද හතරක් ඇසුණි.
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කරුණාවන්ත, මෛත්රී පුණ්ණක විසින් සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී, මෛත්රී සහගත, කාරුණික, දයානුකම්පිත, දාදු කැට ක්රීඩාවකදී තමාගේ ජයග්රහණය ප්රකාශ කරමින් කළ මොරගැසීම; සදාකාලික, කීර්තිමත්, මිත්ර, මෛත්රී, මෛත්රී විස්සකම්මාගේ පොත්ත සදාකාලික, කීර්තිමත්, මිත්ර, මෛත්රී, මෛත්රී සක්කාය විසින් සුනඛ වේශයෙන් ගත් කල්හි, කස්සප සසුන ක්ෂය වීමෙන් පසු සියලු දුෂ්ට සත්වයන් ගිල දමන බවට තර්ජනය කරයි; සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, දයානුකම්පිත පභාවතිගේ හස්තය පැතූ රජවරුන් හත්දෙනා සමඟ සටන් කිරීමට අභියෝග කරමින් කුසගේ ගර්ජනාව; සදාකාලික, කීර්තිමත්, මිත්ර, කාරුණික, මෛත්රී ආලවක, සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී බුදුන් තම වාසස්ථානයට වැඩම කළ බව අසා, කෙලස මුදුනේ සිට තම නම ප්රකාශ කළේය. )
සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සිහලදිපයට හෝ සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී සහගත තම්බපන්නිදීපයට විරුද්ධ වූ විට, සදාකාලික, කීර්තිමත්, මිත්රශීලී, කාරුණික, මෛත්රී ජම්බුදීපය, ප්රබුද්ධ මහාද්වීපය පෙන්නුම් කරයි. xiv.8;Cv.xxxvii.216, 246).
සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී කාරික අරමුණු සඳහා භික්ෂූන් වහන්සේලා සදාකාලික, කීර්තිමත්, මිත්රශීලී, මෛත්රී සහගත, මෛත්රී ජම්බුදීපයේ චාරිකාවන් තුන්සියයකට වැඩිය දිග්ගැසුණු මහාමණ්ඩලය, සදාකාලික, ප්රශංසාවට පත් කළා. ,මිත්රශීලී,කාරුණික,මෛත්රීය මජ්ඣිම හයසියයකට වඩා වැඩි වූ අතර අන්තීම තුන්සියයකට වැඩිය.
Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa,Jambudīpa,Jambu-dipa:
Lesson 4623 Mon 21 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 on Good Earth and SPACE along with Meditative Mindful Swimming 🏊♂️ Eternal,Glorified,Friendly,Benevolent,Compassionate Jambudipa Natyam 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.
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Posted by: site admin @ 4:28 am
Eternal Glorified Friendly Benevolent Compassionate AWAKENED ONE’s UNIVERSE IS WITHIN YOU.
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grows Dwarf fruits & vegetables
Plants in pots To live like free birds 
for Hunger on Good Earth and SPACE along with Meditative Mindful Swimming to Attain Eternal Bliss by Eternal,Glorified,Friendly,from Christianity,Islam, Buddhism,Judaism,Hinduism,
Astronauts Grow Radishes in Second Advanced Plant Habitat Experiment
brings you the latest images, videos and news from America’s space
agency. Get the latest updates on NASA missions, watch NASA TV live, and
learn about our quest to reveal the unknown and benefit all humankind.
Astronauts Grow Radishes in Second Advanced Plant Habitat Experiment
On Nov. 11, 2020, NASA astronaut Kate Rubins photographs the first major milestone of the Plant Habitat-02 (PH-02) experiment aboard the International Space Station.
The investigation studies the growth of radishes in a microgravity
environment. NASA chose the radish because it’s a model plant: both
nutritious and edible, having a short cultivation time, and being
genetically similar to Arabidopsis, a plant frequently studied in microgravity.
Growing inside its Advanced Plant Habitat
for 27 days, the plants require little maintenance from the crew. The
growth chamber contains LED lights, a porous clay material, and a
controlled system for releasing fertilizer to deliver water, nutrients,
and oxygen to the plant’s roots. Cameras and more than 180 sensors in
the chamber allow researchers at NASA’s Kennedy Space Center in Florida
to monitor plant growth as well as regulate conditions such as water
distribution, moisture levels, and temperature.
The crew aboard the orbiting laboratory is slated to harvest the
radishes later this month. Samples will then be returned to Earth for
researchers to better examine how well the radishes grew.
With plans to explore the Moon and someday Mars, NASA is gaining a
better understanding of how to grow fresh produce in space for crew on
long-duration missions farther from home. As part of the Artemis
program, NASA plans to establish sustainable exploration on and around
the Moon by the end of the decade, and will be able to send crew
supplies from Earth. Future astronauts bound for Mars will travel for
about two years before returning to Earth and will have to carry all the
supplies they need for the duration of the mission. Learning how to
grow food closer to home aboard the space station will help determine
which plants thrive the best in microgravity and offer the best variety
and nutritional balance for a Martian menu.
Photo credit: NASA/Kate Rubins
Tags:
International Space Station (ISS),
Kennedy Space Center
Radishes
are a great source of nutrition and have relatively short cultivation
period, hence the root vegetable was chosen as the ‘model plant’ for
space plantation.
Reel-life astronaut Mark Watney from The Martian
created history by growing potatoes on Mars, but our real-life
astronauts are not far behind. Astronauts of NASA are now experimenting
to grow radishes in the microgravity of space.
The
space-war is on and most countries are trying to be the first colony on
either Moon or Mars. But setting up a colony means supplementing the
astronauts with nutrition, and the dehydrated packaged meals taken from
Earth cannot be the permanent solution, especially when the proposed
Mars mission will likely be two-years long. Growing plants and farming
are the essence of civilisation, not only to provide fresh food,
minerals and nutrients but to have a semblance of home.
The
multiple researches conducted in the microgravity conditions of the
International Space Station (ISS) have greatly helped researchers down
on Earth to learn more about space-farming. They have managed to learn
how plants would react to different space stimuli, if they can survive
under red or blue light.
While at a distance of 408 kilometres from the Earth’s surface, NASA
astronaut Kate Rubins shared a milestone with photographs of Plant
Habitat-02 (PH-02) experiment aboard the International Space Station
with radish saplings growing on the floating space lab.
According to the official website,
the radish was chosen as it is a “model plant.” Radishes are a great
source of nutrition and have relatively short cultivation period.
Otherwise, the most studied plant in microgravity is Arabidopsis, a
plant similar to mustard and cabbage; but it’s not as widely consumed or
filling as a radish.
The plants
growing without gravity may have difficulty in rooting to the soil. So
the seeds there are sown into “pillows” and fertiliser, water is
distributed properly across the growing saplings. The plants have been
growing for 27 days now with little maintenance from the crew. There are
LED lights, like a disco, inside the chamber. Like a reality show,
these celebrity plants have more than 180 sensors and multiple cameras
tracking their every move as they grow. This data is delivered at NASA’s
Kennedy Space Center in Florida to monitor plant growth. There they
study how to regulate conditions like moisture levels, water
distribution, and temperature for optimum growth.
rāhula, bhāvanaṃ bhāvehi. ānāpānassati hi te, rāhula, bhāvitā
bahulīkatā mahapphalā hoti mahānisaṃsā. kathaṃ bhāvitā ca, rāhula,
ānāpānassati, kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā ? idha,
rāhula,..
mindfulness of breathing, Rahula. When mindfulness of breathing is
developed and cultivated it’s very fruitful and beneficial. And how is
mindfulness of breathing developed and cultivated to be very fruitful
and beneficial? It’s when..
assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti
sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati.
‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.
trains himself: ‘perceiving the mental formation, I will breathe in’.
He trains himself: ‘perceiving the mental formation, I will breathe
out’. He trains himself: ‘calming down the mental formation, I will
breathe in’. He trains himself: ‘calming down the mental formation, I
will breathe out’.
assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati.
‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ
passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati.
‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ
assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.
trains himself: ‘perceiving the mind, I will breathe in’. He trains
himself: ‘perceiving the mind, I will breathe out’. He trains himself:
‘gladdening the mind, I will breathe in’. He trains himself: ‘gladdening
the mind, I will breathe out’. He trains himself: ‘concentrating the
mind, I will breathe in’. He trains himself: ‘concentrating the mind, I
will breathe out’. He trains himself: ‘releasing the mind, I will
breathe in’. He trains himself: ‘releasing the mind, I will breathe
out’.
assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati.
‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’
ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī
passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti
sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.
trains himself: ‘contemplating impermanence, I will breathe in’. He
trains himself: ‘contemplating impermanence, I will breathe out’. He
trains himself: ‘contemplating fading away, I will breathe in’. He
trains himself: ‘contemplating fading away, I will breathe out’. He
trains himself: ‘contemplating cessation, I will breathe in’. He trains
himself: ‘contemplating cessation, I will breathe out’. He trains
himself: ‘contemplating relinquishment, I will breathe in’. He trains
himself: ‘contemplating relinquishment, I will breathe out’.
bhāvitā kho, rāhula, ānāpānassati, evaṃ bahulīkatā mahapphalā hoti
mahānisaṃsā. evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya
yepi te carimakā assāsā tepi viditāva nirujjhanti no aviditā”ti.
of breathing, when developed and cultivated in this way, is very
fruitful and beneficial. When mindfulness of breathing is developed and
cultivated in this way, even when the final breaths in and out cease,
they are known, not unknown.”
last statement is worthy of note: ‘When mindfulness of breathing is
developed and cultivated in this way, even when the final breaths
[before death] in and out cease, they are known, not unknown’.
According to the Padīpopama Sutta and the Icchānaṅgala Sutta, the Buddha himself had a predilection for ānāpānassati: bhāvito kho, bhikkhave, ānāpānassatisamādhi evaṃ bahulīkato mahapphalo
hoti mahānisaṃso. ahampi sudaṃ, bhikkhave, pubbeva sambodhā
anabhisambuddho bodhisattova samāno iminā vihārena bahulaṃ viharāmi.
tassa mayhaṃ, bhikkhave, iminā vihārena bahulaṃ viharato neva kāyo
kilamati na cakkhūni; anupādāya ca me āsavehi cittaṃ vimucci.
based on breath awareness, when developed and cultivated, is very
fruitful and beneficial. Before my awakening, when I was still
unawakened but an awakened-to-be, I too usually practiced this kind of
meditation. And while I was usually practicing this kind of meditation
neither my body nor my eyes became fatigued. And my mind was freed from
defilements by not grasping.
samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. tatra kho
bhagavā bhikkhū āmantesi — “icchāmahaṃ, bhikkhave, temāsaṃ
paṭisallīyituṃ. nāmhi kenaci upasaṅkamitabbo, aññatra ekena
piṇḍapātanīhārakenā”ti. “evaṃ, bhante”ti kho te bhikkhū bhagavato
paṭissutvā nāssudha koci bhagavantaṃ upasaṅkamati, aññatra ekena
piṇḍapātanīhārakena.
one time the Buddha was staying in a forest near Icchānaṅgala. There he
addressed the bhikkhus: “Bhikkhus, I wish to go on retreat for three
months. No-one should approach me, except for the one who brings my
alms-food.” “Yes, sir,” replied those bhikkhus. And no-one approached
him, except for the one who brought the alms-food.
kho bhagavā tassa temāsassa accayena paṭisallānā vuṭṭhito bhikkhū
āmantesi — “sace kho, bhikkhave, aññatitthiyā paribbājakā evaṃ
puccheyyuṃ — ‘katamenāvuso, vihārena samaṇo gotamo vassāvāsaṃ bahulaṃ
vihāsī’ti, evaṃ puṭṭhā tumhe, bhikkhave, tesaṃ aññatitthiyānaṃ
paribbājakānaṃ evaṃ byākareyyātha — ‘ānāpānassatisamādhinā kho, āvuso,
bhagavā vassāvāsaṃ bahulaṃ vihāsī’ti.
after three months had passed, the Buddha came out of retreat and
addressed the bhikkhus: “Bhikkhus, if wanderers who follow another path
were to ask you: ‘Reverends, what was the ascetic Gotama’s usual
meditation during the rainy season residence?’ You should answer them
like this. ‘Reverends, the ascetic Gotama’s usual meditation during the
rainy season residence was concentration based on breath awareness.’
The Buddha has high praise for a bhikkhu who practices ānāpānassati: ce, bhikkhave, bhikkhu ānāpānassatiṃ bhāveti bhāveti, ayaṃ vuccati,
bhikkhave — ‘bhikkhu arittajjhāno viharati, satthusāsanakaro
ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ
bahulīkarontī”ti!
bhikkhus, a bhikkhu develops breath awareness, even as long as a finger
snap, they are called a bhikkhu who does not lack concentration, who
follows the Teacher’s instructions, who responds to advice, and who does
not eat the country’s alms in vain. How much more so those who practice
it abundantly!”
As stated in the Mahākappina Sutta, ānāpānassati produces stability of the body and the mind:kho pana samayena āyasmā mahākappino bhagavato avidūre nisinno hoti
pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
addasā kho bhagavā āyasmantaṃ mahākappinaṃ avidūre nisinnaṃ pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. disvāna
bhikkhū āmantesi:
at that time Venerable Mahākappina was sitting not far from the Buddha
crosslegged, with his body straight, and mindfulness established between
the mouth and the nostrils. The Buddha saw him crosslegged, with his
body straight, and mindfulness established between the mouth and the
nostrils, and addressed the bhikkhus:
mayaṃ, bhante, taṃ āyasmantaṃ passāma saṅghamajjhe vā nisinnaṃ ekaṃ vā
raho nisinnaṃ, tadāpi mayaṃ tassa āyasmato na passāma kāyassa iñjitattaṃ
vā phanditattaṃ vā”ti.
whenever we see that bhikkhu meditating—whether in the middle of the
Community or alone in private—we never see any motion or trembling in
his body.”
bhikkhave, bhāvitattā bahulīkatattā neva kāyassa iñjitattaṃ vā hoti
phanditattaṃ vā, na cittassa iñjitattaṃ vā hoti phanditattaṃ vā.
when concentration through breath awareness has been developed and
cultivated, there’s no motion or trembling of the body, and there’s no
motion or trembling of the mind. trouble or difficulty.
The practice of ānāpānassati is recommended as a remede for mental upset:is also recommended to ‘cut off’ thoughts (vitakk·upacchedāya) and
remove distressing external thought-patterns (bāhirā vitakkāsayā
vighāta·pakkhikā)
breath awareness is well establish internally between the mouth and the
nostrils, there are no distressing external thoughts
The Ānāpānassati Sutta explains how the practice of ānāpānassati fulfills the practice of the four satipaṭṭhānas:bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro
satipaṭṭhāne paripūreti? yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā
assasanto ‘dīghaṃ assasāmī’ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ
passasāmī’ti pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ti pajānāti,
rassaṃ vā passasanto ‘rassaṃ passasāmī’ti pajānāti;
‘sabbakāyapaṭisaṃvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṃvedī
passasissāmī’ti sikkhati; ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ti
sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ti sikkhati; kāye
kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ. kāyesu kāyaññatarāhaṃ,
bhikkhave, evaṃ vadāmi yadidaṃ — assāsapassāsā. tasmātiha, bhikkhave,
kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ.
how is mindfulness of breathing developed and cultivated so as to
fulfill the four kinds of mindfulness meditation? Whenever a bhikkhu
knows that they breathe heavily, or lightly, or experiencing the whole
body, or stilling the body’s motion— at that time they’re meditating by
observing an aspect of the body—keen, aware, and mindful, rid of desire
and aversion for the world. For I say that the inbreaths and out-breaths
are an aspect of the body. That’s why at that time a bhikkhu is
meditating by observing an aspect of the body—keen, aware, and mindful,
rid of desire and aversion for the world.
samaye, bhikkhave, bhikkhu ‘pītipaṭisaṃvedī assasissāmī’ti sikkhati,
‘pītipaṭisaṃvedī passasissāmī’ti sikkhati; ‘sukhapaṭisaṃvedī
assasissāmī’ti sikkhati, ‘sukhapaṭisaṃvedī passasissāmī’ti sikkhati;
‘cittasaṅkhārapaṭisaṃvedī assasissāmī’ti sikkhati,
‘cittasaṅkhārapaṭisaṃvedī passasissāmī’ti sikkhati; ‘passambhayaṃ
cittasaṅkhāraṃ assasissāmī’ti sikkhati, ‘passambhayaṃ cittasaṅkhāraṃ
passasissāmī’ti sikkhati; vedanāsu vedanānupassī, bhikkhave, tasmiṃ
samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ. vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi
yadidaṃ — assāsapassāsānaṃ sādhukaṃ manasikāraṃ. tasmātiha, bhikkhave,
vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno
satimā vineyya loke abhijjhādomanassaṃ.
a bhikkhu practices breathing while experiencing rapture, or
experiencing bliss, or experiencing these emotions, or stilling these
emotions— at that time they meditate observing an aspect of
feelings—keen, aware, and mindful, rid of desire and aversion for the
world. For I say that close attention to the in-breaths and out-breaths
is an aspect of feelings. That’s why at that time a bhikkhu is
meditating by observing an aspect of feelings—keen, aware, and mindful,
rid of desire and aversion for the world.
samaye, bhikkhave, bhikkhu ‘cittapaṭisaṃvedī assasissāmī’ti sikkhati,
‘cittapaṭisaṃvedī passasissāmī’ti sikkhati; ‘abhippamodayaṃ cittaṃ
assasissāmī’ti sikkhati, ‘abhippamodayaṃ cittaṃ passasissāmī’ti
sikkhati; ‘samādahaṃ cittaṃ assasissāmī’ti sikkhati, ‘samādahaṃ cittaṃ
passasissāmī’ti sikkhati; ‘vimocayaṃ cittaṃ assasissāmī’ti sikkhati,
‘vimocayaṃ cittaṃ passasissāmī’ti sikkhati; citte cittānupassī,
bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya
loke abhijjhādomanassaṃ. nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa
ānāpānassatiṃ vadāmi. tasmātiha, bhikkhave, citte cittānupassī tasmiṃ
samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ.
a bhikkhu practices breathing while experiencing the mind, or
gladdening the mind, or immersing the mind in samādhi, or freeing the
mind— at that time they meditate observing an aspect of the mind—keen,
aware, and mindful, rid of desire and aversion for the world. There is
no development of mindfulness of breathing for someone who is unmindful
and lacks awareness, I say. That’s why at that time a bhikkhu is
meditating by observing an aspect of the mind—keen, aware, and mindful,
rid of desire and aversion for the world.
samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati,
‘aniccānupassī passasissāmī’ti sikkhati; ‘virāgānupassī assasissāmī’ti
sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati; ‘nirodhānupassī
assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;
‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī
passasissāmī’ti sikkhati; dhammesu dhammānupassī, bhikkhave, tasmiṃ
samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke
abhijjhādomanassaṃ. so yaṃ taṃ abhijjhādomanassānaṃ pahānaṃ taṃ paññāya
disvā sādhukaṃ ajjhupekkhitā hoti. tasmātiha, bhikkhave, dhammesu
dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā
vineyya loke abhijjhādomanassaṃ.
a bhikkhu practices breathing while observing impermanence, or
observing fading away, or observing cessation, or observing letting go—
at that time they meditate observing an aspect of principles—keen,
aware, and mindful, rid of desire and aversion for the world. Having
seen with wisdom the giving up of desire and aversion, they watch over
closely with equanimity. That’s why at that time a bhikkhu is meditating
by observing an aspect of principles—keen, aware, and mindful, rid of
desire and aversion for the world.
Many other benefits of practicing ānāpānassati are given in the suttas.
It leads to great comfort (mahato phāsuvihārāya saṃvattati, SN 46.71),
to freedom from fatigue for the body and the eyes and a mind freed from
grasping without defilements (‘neva me kāyo kilameyya na cakkhūni,
anupādāya ca me āsavehi cittaṃ vimucceyyā’ti, SN 54.
, to giving up memories and thoughts of the lay life (‘ye me gehasitā sarasaṅkappā te pahīyeyyu’ti, SN 54.,to success in the various repulsiveness practices (‘appaṭikūle
paṭikūlasaññī vihareyyan’ti… ‘appaṭikūlañca paṭikūlañca tadubhayaṃ
abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, SN 54.
, to attaining all the eight jhānas (SN 54..bhāvite kho, bhikkhave, ānāpānassatisamādhimhi evaṃ bahulīkate, sukhaṃ
ce vedanaṃ vedayati, sā ‘aniccā’ti pajānāti, ‘anajjhositā’ti pajānāti,
‘anabhinanditā’ti pajānāti; dukkhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti
pajānāti, ‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti;
adukkhamasukhaṃ ce vedanaṃ vedayati, ‘sā aniccā’ti pajānāti,
‘anajjhositā’ti pajānāti, ‘anabhinanditā’ti pajānāti”.
mindfulness of breathing has been developed and cultivated in this way,
if they feel a pleasant feeling, they understand that it’s impermanent,
that they’re not attached to it, and that they don’t delight in it. If
they feel a painful feeling, they understand that it’s impermanent, that
they’re not attached to it, and that they don’t delight in it. If they
feel a neutral feeling, they understand that it’s impermanent, that
they’re not attached to it, and that they don’t delight in it.
ce vedanaṃ vedayati, visaṃyutto naṃ vedayati; dukkhaṃ ce vedanaṃ
vedayati, visaṃyutto naṃ vedayati; adukkhamasukhaṃ ce vedanaṃ vedayati,
visaṃyutto naṃ vedayati.
they feel a pleasant feeling, they feel it detached. If they feel a
painful feeling, they feel it detached. If they feel a neutral feeling,
they feel it detached.
bhikkhave, telañca paṭicca, vaṭṭiñca paṭicca telappadīpo jhāyeyya,
tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva
kho, bhikkhave, bhikkhu kāyapariyantikaṃ vedanaṃ vedayamāno
‘kāyapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti, jīvitapariyantikaṃ
vedanaṃ vedayamāno ‘jīvitapariyantikaṃ vedanaṃ vedayāmī’ti pajānāti,
‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni
anabhinanditāni sītībhavissantī’ti pajānātī”ti.
an oil lamp depended on oil and a wick to burn. As the oil and the wick
are used up, it would be extinguished due to lack of fuel. In the same
way, feeling the end of the body approaching, they understand: ‘I feel
the end of the body approaching.’ Feeling the end of life approaching,
they understand: ‘I feel the end of life approaching.’ They understand:
‘When my body breaks up and my life has come to an end, everything
that’s felt, since I no longer delight in it, will become cool right
here.’”
ānāpānassati can also lead to either (an arahant’s) knowledge, or
anāgāmitā (diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti, SN
54.4), or alternatively, at SN 54.5, to final knowledge (paṭikacca
aññaṃ) at the time of death (maraṇakāle), or to becoming an attainer of
Nibbāna in the interval [between lives] (antarāparinibbāyī), or to
becoming an attainer of Nibbāna upon landing [in a new existence]
(upahaccaparinibbāyī), or to becoming an attainer of Nibbāna without
exertion (asaṅkhāraparinibbāyī), or to becoming an attainer of Nibbāna
with exertion (sasaṅkhāraparinibbāyī), or to be bound upstream, heading
towards the Akaniṭṭha realm (uddhaṃsoto hoti akaniṭṭhagāmī).
ānāpānassati is also said to lead to fully attaining virāga, nirodha,
upasama, abhiññā, sambodhi and nibbāna (ekantanibbidāya virāgāya
nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati, AN
1.297).
Concentration based on breath awareness (ānāpānassati·samādhi) is
called at SN 54.12 “the dwelling of a noble one” (ariya·vihāro), “the
dwelling of (a) Brahmā” (brahma·vihāro), “the dwelling of the Tathāgata”
(tathāgata·vihāro).
bhikkhave, gimhānaṃ pacchime māse ūhataṃ rajojallaṃ, tamenaṃ
mahāakālamegho ṭhānaso antaradhāpeti vūpasameti; evameva kho, bhikkhave,
ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako
ca sukho ca vihāro uppannuppanne ca pāpake akusale dhamme ṭhānaso
antaradhāpeti vūpasameti.
as, bhikkhus, in the last month of summer, when the dust and dirt is
stirred up, a large sudden storm disperses and settles it on the spot,
in the same way, when this concentration based on breath awareness is
developed and cultivated it’s peaceful and sublime, a deliciously
pleasant meditation. And it disperses and settles unskillful qualities
on the spot whenever they arise.
te, bhikkhave, bhikkhū sekhā appattamānasā anuttaraṃ yogakkhemaṃ
patthayamānā viharanti, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato
āsavānaṃ khayāya saṃvattati.
those bhikkhus who are trainees—who haven’t achieved their heart’s
desire, but live aspiring for the supreme sanctuary—the development and
cultivation of concentration due to mindfulness of breathing leads to
the ending of defilements.
ca kho te, bhikkhave, bhikkhū arahanto khīṇāsavā vusitavanto
katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṃyojanā
sammadaññā vimuttā, tesaṃ ānāpānassatisamādhi bhāvito bahulīkato
diṭṭheva dhamme sukhavihārāya ceva saṃvattati satisampajaññāya ca.
those bhikkhus who are perfected—who have ended the defilements,
completed the spiritual journey, done what had to be done, laid down the
burden, achieved their own goal, utterly ended the fetters of rebirth,
and are rightly freed through enlightenment—the development and
cultivation of concentration based on breath awareness leads to blissful
abiding in the present life, and to mindfulness and thorough
understanding.
ānāpānassati·samādhi leads to giving up the fetters (saṃyojanappahānāya
saṃvattati, SN 54.17), uprooting the underlying tendencies
(anusayasamugghātāya, 54.18), full understanding of the course
(addhānapariññāya, 54.19), and the ending of defilements (āsavānaṃ
khayāya, 54.20).
bhikkhave, dhammehi samannāgato bhikkhu ānāpānassatiṃ āsevanto
nacirasseva akuppaṃ paṭivijjhati. katamehi pañcahi? idha, bhikkhave,
bhikkhu appaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu;
appāhāro hoti anodarikattaṃ anuyutto; appamiddho hoti jāgariyaṃ
anuyutto; bahussuto hoti sutadharo sutasannicayo, ye te dhammā
ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ
kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa
dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā
suppaṭividdhā; yathāvimuttaṃ cittaṃ paccavekkhati.
a bhikkhu cultivating mindfulness of breathing who has five things will
soon penetrate the unshakable. What five? It’s when a bhikkhu has few
requirements and duties, and is easily looked after and contented with
life’s necessities. They eat little, not devoted to filling their
stomach. They are rarely drowsy, and are dedicated to wakefulness.
They’re very learned, remembering and keeping what they’ve learned.
These teachings are good in the beginning, good in the middle, and good
in the end, meaningful and well-phrased, describing a spiritual practice
that’s entirely full and pure. They are very learned in such teachings,
remembering them, reinforcing them by recitation, mentally scrutinizing
them, and comprehending them theoretically. They review the extent of
their mind’s freedom.
hoti jāgariyaṃ anuyutto; yāyaṃ kathā ābhisallekhikā
cetovivaraṇasappāyā, seyyathidaṃ — appicchakathā santuṭṭhikathā
pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā samādhikathā
paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya
nikāmalābhī hoti akicchalābhī akasiralābhī; yathāvimuttaṃ cittaṃ
paccavekkhati.
get to take part in talk about self-effacement that helps open the
heart, when they want, without trouble or difficulty. That is, talk
about fewness of wishes, contentment, seclusion, keeping your distance,
arousing energy, ethics, concentration, wisdom, freedom, and the
knowledge and vision of freedom. They review the extent of their mind’s
freedom.
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
சுவாசிக்கும் மற்றும் வெளியே நினைவாற்றல்.தன்னைப் பயிற்றுவிக்கிறார்: ‘மன உருவாக்கத்தை உணர்ந்து, நான்
சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்: ‘மன உருவாக்கத்தை
உணர்ந்து, நான் சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்: ‘மன
உருவாக்கத்தை அமைதிப்படுத்துவது, நான் சுவாசிப்பேன்’. அவர் தன்னைப்
பயிற்றுவிக்கிறார்: ‘மன உருவாக்கத்தை அமைதிப்படுத்துவது, நான்
சுவாசிப்பேன்’.
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை உணர்ந்து, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை உணர்ந்து, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதில் மகிழ்ச்சி, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதில் மகிழ்ச்சி, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை குவித்து, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை குவித்து, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை விடுவிப்பது, நான் சுவாசிப்பேன்’. அவர்
தன்னைப் பயிற்றுவிக்கிறார்: ‘மனதை விடுவிப்பது, நான் சுவாசிப்பேன்’.
தன்னைப் பயிற்றுவிக்கிறார்: ‘அசாத்தியத்தைப் பற்றி சிந்தித்துப்
பார்க்கிறேன், நான் சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்:
‘அசாத்தியத்தைப் பற்றி சிந்தித்து, நான் சுவாசிப்பேன்’. அவர் தன்னைப்
பயிற்றுவிக்கிறார்: ‘மறைந்து போவதைப் பற்றி சிந்தித்துப் பார்க்கிறேன்,
நான் சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்: ‘மறைந்து போவதைப்
பற்றி சிந்தித்து, நான் சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்:
‘நிறுத்தப்படுவதைப் பற்றி சிந்தித்து, நான் சுவாசிப்பேன்’. அவர் தன்னைப்
பயிற்றுவிக்கிறார்: ‘நிறுத்தப்படுவதைப் பற்றி சிந்தித்து, நான்
சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்: ‘கைவிடுவதைப் பற்றி
சிந்தித்து, நான் சுவாசிப்பேன்’. அவர் தன்னைப் பயிற்றுவிக்கிறார்:
‘விலகுவதைப் பற்றி சிந்தித்து, நான் சுவாசிப்பேன்’.
வழியில் உருவாக்கப்பட்டு வளர்க்கப்படும் போது, சுவாசத்தின் மனம்,
மிகவும் பலனளிக்கும் மற்றும் நன்மை பயக்கும். சுவாசத்தின் நினைவாற்றல் இந்த
வழியில் உருவாக்கப்பட்டு பயிரிடப்படும்போது, இறுதி சுவாசம்
நிறுத்தப்படும்போது கூட, அவை அறியப்படவில்லை, தெரியவில்லை. ”
கடைசி அறிக்கை கவனிக்கத்தக்கது: ‘சுவாசத்தின் நினைவாற்றல் இந்த வழியில்
உருவாக்கப்பட்டு பயிரிடப்படும் போது, இறுதி சுவாசம் [மரணத்திற்கு முன்]
நிறுத்தப்படும்போது கூட, அவை அறியப்படவில்லை, தெரியவில்லை’.
விழிப்புணர்வை அடிப்படையாகக் கொண்ட செறிவு, உருவாக்கப்பட்டு பயிரிடப்படும்
போது, மிகவும் பலனளிக்கும் மற்றும் நன்மை பயக்கும். எனது
விழிப்புணர்வுக்கு முன்பு, நான் இன்னும் அறியப்படாதபோது, ஆனால்
விழித்தெழுந்தபோது, நானும் வழக்கமாக இந்த வகையான தியானத்தை
கடைப்பிடித்தேன். நான் வழக்கமாக இந்த வகையான தியானத்தை
கடைப்பிடிக்கும்போது, என் உடலோ கண்களோ சோர்வடையவில்லை. என் மனம் புரிந்து
கொள்ளாமல் தீட்டுகளிலிருந்து விடுவிக்கப்பட்டது.
காலத்தில் புத்தர் ஐச்சானகலாவுக்கு அருகிலுள்ள காட்டில் தங்கியிருந்தார்.
அங்கு அவர் பிக்கஸை உரையாற்றினார்: “பிக்கஸ், நான் மூன்று மாதங்களுக்கு
பின்வாங்க விரும்புகிறேன். எனது பிச்சை உணவைக் கொண்டுவருவதைத் தவிர வேறு
யாரும் என்னை அணுகக்கூடாது. ” “ஆம், ஐயா,” என்று அந்த பிக்கஸ்
பதிலளித்தார். பிச்சை உணவைக் கொண்டுவந்தவரைத் தவிர வேறு யாரும் அவரை
அணுகவில்லை.
மாதங்கள் கடந்துவிட்ட பிறகு, புத்தர் பின்வாங்குவதில் இருந்து வெளியே
வந்து பிக்கஸை உரையாற்றினார்: “பிக்கஸ், மற்றொரு பாதையைப் பின்பற்றும்
அலைந்து திரிபவர்கள் உங்களிடம் கேட்க வேண்டுமானால்: ‘மரியாதைக்குரியவர்கள்,
மழைக்காலங்களில் சந்நியாசி கோட்டாமாவின் வழக்கமான தியானம் என்ன?’ நீங்கள்?
அவர்களுக்கு இப்படி பதிலளிக்க வேண்டும். ‘ரெவரெண்ட்ஸ், மழைக்காலத்தில்
உள்ள கோட்டாமாவின் வழக்கமான தியானம் சுவாச விழிப்புணர்வை அடிப்படையாகக்
கொண்ட செறிவு ஆகும்.’
விரல் நொறுங்கும் வரை கூட, பிக்கு, பிக்கு சுவாச விழிப்புணர்வை
ஏற்படுத்தினால், அவர்கள் செறிவு இல்லாத ஒரு பிக்கு என்று
அழைக்கப்படுகிறார்கள், ஆசிரியரின் அறிவுறுத்தல்களைப் பின்பற்றுகிறார்கள்,
ஆலோசனைக்கு பதிலளிப்பவர்கள், நாட்டின் பிச்சையை யார் சாப்பிடுவதில்லை வீண்.
இன்னும் எவ்வளவு அதிகமாக இதைப் பயிற்சி செய்பவர்கள்! ”
அந்த நேரத்தில், மரியாதைக்குரிய மஹகப்பினா புத்தரிடமிருந்து வெகு
தொலைவில் அமர்ந்திருந்தார், அவரது உடலை நேராக வைத்திருந்தார், மேலும்
வாய்க்கும் நாசிக்கும் இடையில் நினைவாற்றல் நிறுவப்பட்டது. புத்தர் அவனது
உடலை நேராக, மற்றும் வாய்க்கும் நாசிக்கு இடையில் மனப்பான்மை கொண்டதாகக்
கண்டார், மேலும் பிக்கஸை உரையாற்றினார்:
பிக்கு தியானம் செய்வதை நாம் காணும்போதெல்லாம் -சமூகத்தின் நடுவில் அல்லது
தனியாக இருந்தாலும் - நாங்கள் ஒருபோதும் அவரது உடலில் எந்த இயக்கத்தையும்
அல்லது நடுங்குவதையும் காணவில்லை.”
சுவாச விழிப்புணர்வு மூலம் செறிவு உருவாக்கப்பட்டு பயிரிடப்பட்டால்,
உடலின் இயக்கம் அல்லது நடுக்கம் எதுவும் இல்லை, மேலும் மனதின் இயக்கம்
அல்லது நடுங்குதல் இல்லை. சிக்கல் அல்லது சிரமம்.
‘துண்டிக்க’ (விட்டாக் · உபசெடேயா) மற்றும் துன்பகரமான வெளிப்புற
சிந்தனை-பேட்டர்ன்களை அகற்றவும் பரிந்துரைக்கப்படுகிறது (பஹிர்
விட்டக்கசாயா விக்தா · பாக்கிகா)
வகையான நினைவாற்றல் தியானத்தை நிறைவேற்றுவதற்காக சுவாசத்தின் நினைவாற்றல்
எவ்வாறு வளர்ந்தது மற்றும் வளர்க்கப்படுகிறது? ஒரு பிக்கு அவர்கள்
பெரிதும், லேசாக, அல்லது முழு உடலையும் அனுபவிக்கிறார்கள், அல்லது உடலின்
இயக்கத்தை நிலைநிறுத்துகிறார்கள் என்பதை அறிந்த போதெல்லாம், அந்த நேரத்தில்
அவர்கள் உடலின் ஒரு அம்சத்தைக் கவனிப்பதன் மூலம் தியானிக்கிறார்கள் -
கீன், விழிப்புணர்வு, மனம் கொண்டவர்கள், விருப்பத்திலிருந்து
விடுபடுகிறார்கள் உலகிற்கு வெறுப்பு. ஏனென்றால், உள் மற்றும் அவுட்-மூவரும்
உடலின் ஒரு அம்சம் என்று நான் சொல்கிறேன். அதனால்தான், அந்த நேரத்தில் ஒரு
பிக்கு உடலின் ஒரு அம்சத்தைக் கவனிப்பதன் மூலம் தியானிக்கிறார் - கீன்,
விழிப்புணர்வு மற்றும் கவனத்துடன், ஆசை மற்றும் உலகத்திற்கான
வெறுப்பிலிருந்து விடுபடுகிறார்.
பிக்கு பேரானந்தத்தை அனுபவிக்கும் போது, அல்லது ஆனந்தத்தை அனுபவிக்கும்
போது, அல்லது இந்த உணர்ச்சிகளை அனுபவிக்கும் போது, அல்லது இந்த
உணர்ச்சிகளைத் தக்கவைத்துக்கொள்ளும்போதெல்லாம்
உணர்வுகளின் ஒரு அம்சத்தைக் கவனிப்பதை தியானிக்கிறார்கள் - கீன்,
விழிப்புணர்வு மற்றும் கவனத்துடன், உலகத்திற்கான ஆசை மற்றும்
வெறுப்பிலிருந்து விடுபடுகிறார்கள். ஏனென்றால், சுவாசங்கள் மற்றும்
அவுட்-மூவ்தான் ஆகியவற்றில் நெருக்கமான கவனம் உணர்வுகளின் ஒரு அம்சமாகும்.
அதனால்தான், அந்த நேரத்தில் ஒரு பிக்கு உணர்வுகளின் ஒரு அம்சத்தைக்
கவனிப்பதன் மூலம் தியானிக்கிறார் - கீன், விழிப்புணர்வு மற்றும்
கவனத்துடன், ஆசை மற்றும் உலகத்திற்கான வெறுப்பு.
பிக்கு மனதை அனுபவிக்கும் போது, அல்லது மனதை மகிழ்விக்கும் போது,
அல்லது மனதில் மனதை மூழ்கடிக்கும் போது, அல்லது மனதை விடுவிக்கும்
போதெல்லாம், அந்த நேரத்தில் அவர்கள் மனதின் ஒரு அம்சத்தைக் கவனித்து
தியானிக்கிறார்கள் உலகிற்கு வெறுப்பு. அசாதாரணமான மற்றும் விழிப்புணர்வு
இல்லாத ஒருவருக்கு சுவாசிப்பதற்கான நினைவாற்றலின் வளர்ச்சி இல்லை, நான்
சொல்கிறேன். அதனால்தான், அந்த நேரத்தில் ஒரு பிக்கு மனதின் ஒரு அம்சத்தைக்
கவனிப்பதன் மூலம் தியானிக்கிறார் - கீன், விழிப்புணர்வு மற்றும்
கவனத்துடன், ஆசை மற்றும் உலகத்திற்கான வெறுப்பிலிருந்து விடுபடுகிறார்.
பிக்கு, அசாதாரணத்தை கவனிக்கும்போது, அல்லது மங்கிப்பதை கவனிக்கும்போது,
அல்லது நிறுத்தப்படுவதைக் கவனிப்பதைக் கவனிக்கும்போது, அல்லது அந்த
நேரத்தில் அவர்கள் தியானிப்பதை தியானித்தால், அவர்கள், விழிப்புணர்வு
மற்றும் கவனத்துடன், ஆசை மற்றும் உலகத்திற்கான வெறுப்பிலிருந்து
விடுபடுகிறார்கள். ஆசை மற்றும் வெறுப்பை விட்டுக்கொடுப்பதை ஞானத்துடன்
பார்த்த அவர்கள், சமநிலையுடன் நெருக்கமாக கவனிக்கிறார்கள். அதனால்தான்,
அந்த நேரத்தில் ஒரு பிக்கு கொள்கைகளின் ஒரு அம்சத்தைக் கவனிப்பதன் மூலம்
தியானிக்கிறார் - கீன், விழிப்புணர்வு மற்றும் கவனத்துடன், ஆசை மற்றும்
உலகத்திற்கான வெறுப்பு.
ஐப் பயிற்சி செய்வதன் பல நன்மைகள் சுட்டாக்களில் கொடுக்கப்பட்டுள்ளன. இது
மிகுந்த ஆறுதலுக்கு வழிவகுக்கிறது (மகாடோ ஃபாசுவிஹாராய சாதததி, எஸ்.என்
46.71), உடலுக்கும் கண்களுக்கும் சோர்வு மற்றும் ஒரு மனம் அவதூறுகள்
இல்லாமல் பிடிப்பதில் இருந்து விடுவிக்கப்பட்ட மனம் (’நெவா மீ கியோ கிலமேயா
நா Sn 54.
, லே வாழ்க்கையின் நினைவுகளையும் எண்ணங்களையும் விட்டுக்கொடுப்பதற்கு (’நீங்கள் என்னை கெஹசிதா சரசாகப்பே தே பஹேயுவுடி, எஸ்.என் 54.,பல்வேறு மீறுதல் நடைமுறைகளில் வெற்றிகரமாக (’ அப்பாவலேல்
ஜானாக்களையும் (எஸ்.என் 54.
அடைவதற்கு அபினிவாஜ்ஜெட்வ் அபேககோ விஹரேய்யா சாடோ சம்பஜானோடி, எஸ்.என் 54..வழியில் சுவாசிப்பதற்கான நினைவாற்றல் உருவாக்கப்பட்டு பயிரிடப்படும்போது,
அவர்கள் ஒரு இனிமையான உணர்வை உணர்ந்தால், அது அசாதாரணமானது, அவர்கள்
அதனுடன் இணைக்கப்படவில்லை என்பதையும், அதில் அவர்கள் மகிழ்ச்சியடைய
மாட்டார்கள் என்பதையும் அவர்கள் புரிந்துகொள்கிறார்கள். அவர்கள் ஒரு
வேதனையான உணர்வை உணர்ந்தால், அது அசாதாரணமானது, அவர்கள் அதனுடன்
இணைக்கப்படவில்லை என்பதையும், அதில் அவர்கள் மகிழ்ச்சியடைய மாட்டார்கள்
என்பதையும் அவர்கள் புரிந்துகொள்கிறார்கள். அவர்கள் ஒரு நடுநிலை உணர்வை
உணர்ந்தால், அது அசாதாரணமானது, அவர்கள் அதனுடன் இணைக்கப்படவில்லை
என்பதையும், அதில் அவர்கள் மகிழ்ச்சியடைய மாட்டார்கள் என்பதையும் அவர்கள்
புரிந்துகொள்கிறார்கள்.
ஒரு இனிமையான உணர்வை உணர்ந்தால், அது பிரிக்கப்பட்டதாக அவர்கள்
உணர்கிறார்கள். அவர்கள் ஒரு வேதனையான உணர்வை உணர்ந்தால், அது
பிரிக்கப்பட்டதாக அவர்கள் உணர்கிறார்கள். அவர்கள் ஒரு நடுநிலை உணர்வை
உணர்ந்தால், அது பிரிக்கப்பட்டதாக அவர்கள் உணர்கிறார்கள்.
எண்ணெய் விளக்கு எண்ணெய் மற்றும் எரிக்க ஒரு விக்கைப் பொறுத்தது என்று
வைத்துக்கொள்வோம். எண்ணெய் மற்றும் விக் பயன்படுத்தப்படுவதால், எரிபொருள்
இல்லாததால் அது அணைக்கப்படும். அதேபோல், உடலின் முடிவை நெருங்கி வருவதை
உணர்ந்த அவர்கள் புரிந்துகொள்கிறார்கள்: ‘உடலின் முடிவை நெருங்கி வருவதை
நான் உணர்கிறேன்.’ வாழ்க்கையின் முடிவை நெருங்கி வருவதால், அவர்கள்
புரிந்துகொள்கிறார்கள்: ‘வாழ்க்கையின் முடிவை நெருங்கி வருவதை நான்
உணர்கிறேன்.’ அவர்கள் புரிந்துகொள்கிறார்கள்: ‘என் உடல் உடைந்து என்
வாழ்க்கை முடிவுக்கு வந்ததும், உணர்ந்த அனைத்தும், நான் இனி அதில்
மகிழ்ச்சியடையாததால், இங்கேயே குளிர்ச்சியாக மாறும். “”
ஐப் பயிற்சி செய்வது (ஒரு அராஹந்தின்) அறிவு, அல்லது அனகமிதா (தீஹேவா
தம்மே அனா, சதி Vādisese Anāmitā ”ti, sn 54.4) அல்லது மாற்றாக, SN 54.5
இல், இறுதி அறிவுக்கு வழிவகுக்கும் . .
பயிற்சி செய்வது விராகா, நிரோதா, உபசாமா, அபீனா, சம்போதி மற்றும் நிபானா
(எகந்தனிபிதேய விர்ஜாயா அபாசயா அப்ஹயா சம்போதாநிபோதாமாயா சம்போதாநிபோதா
மூச்சு விழிப்புணர்வை அடிப்படையாகக் கொண்ட செறிவு (ānāpānassati ·
samādhi) Sn 54.12 இல் அழைக்கப்படுகிறது “ஒரு உன்னதமானவரின் குடியிருப்பு”
(அரியா · vihāro), “(அ) பிரம்மா” (பிரம்மா · விஹோ) வசிக்கும் குடியிருப்பு
Tathāgata ”(tathāgata · vihāro).
கடைசி மாதத்தில், பிக்கஸைப் போலவே, தூசி மற்றும் அழுக்கு அசைக்கப்படும்
போது, ஒரு பெரிய திடீர் புயல் சிதறடிக்கப்பட்டு அந்த இடத்திலேயே அதைத்
தீர்த்துக் கொள்கிறது, அதேபோல், சுவாச விழிப்புணர்வின் அடிப்படையில் இந்த
செறிவு உருவாக்கப்பட்டு வளர்க்கப்படும் போது அது தான் அமைதியான மற்றும்
விழுமிய, ஒரு சுவையான இனிமையான தியானம். மேலும் அவை எழும் போதெல்லாம் அந்த
இடத்திலேயே திறமையற்ற குணங்களை கலைத்து தீர்த்து வைக்கின்றன.
(சேகா), இது அசவாக்களின் அழிவுக்கு வழிவகுக்கிறது. அரஹந்த் கள், இது ஒரு
இனிமையான நிலத்தை வாங்குகிறது, மற்றும் சதி · சம்பஜானா.
இருக்கும் பிக்குக்களுக்கு - அவர்கள் இதயத்தின் விருப்பத்தை அடையவில்லை,
ஆனால் உயர்ந்த சரணாலயத்தை விரும்புவோர் -சுவாசத்தின் நினைவாற்றல் காரணமாக
செறிவின் வளர்ச்சியும் வளர்ப்பும் தீட்டுதலின் முடிவுக்கு வழிவகுக்கிறது.
· samādhi பயிற்சி அளிப்பது ஃபெட்டர்களை (சயோஜனப்பாஅய்யா சாதததி, எஸ்.என்
54.17) விட்டுக்கொடுப்பதற்கு வழிவகுக்கிறது, அடிப்படை போக்குகளை
(அனுயாசமுக்தா, 54.18), முழு புரிதல் (நிச்சயமாக .
விஷயங்களை வைத்திருக்கும் சுவாசத்தின் நினைவாற்றலை வளர்த்துக் கொள்ளும்
பிக்கு மென்டிகண்ட்ஸ், விரைவில் அசைக்க முடியாதவர்களுக்கு ஊடுருவிவிடும்.
என்ன ஐந்து? ஒரு பிக்குவுக்கு சில தேவைகள் மற்றும் கடமைகள் இருக்கும்போது,
எளிதில் கவனிக்கப்பட்டு வாழ்க்கையின் தேவைகளில் திருப்தி அடையும் போது.
அவர்கள் சிறிது சாப்பிடுகிறார்கள், வயிற்றை நிரப்ப அர்ப்பணித்தவர்கள் அல்ல.
அவை அரிதாகவே மயக்கமடைகின்றன, மேலும் விழித்தெழுந்தன. அவர்கள் மிகவும்
கற்றுக் கொண்டவர்கள், நினைவில் வைத்திருக்கிறார்கள், அவர்கள்
கற்றுக்கொண்டதை வைத்திருக்கிறார்கள். இந்த போதனைகள் ஆரம்பத்தில் நல்லவை,
நடுவில் நல்லது, இறுதியில் நல்லது, அர்த்தமுள்ள மற்றும் நன்கு
வடிவமைக்கப்பட்டவை, ஆன்மீக நடைமுறையை முழுமையாகவும் தூய்மையானதாகவும்
விவரிக்கின்றன. அத்தகைய போதனைகளில் அவர்கள் மிகவும் கற்றுக்
கொள்ளப்படுகிறார்கள், அவற்றை நினைவில் வைத்திருக்கிறார்கள், பாராயணம்
செய்வதன் மூலம் அவற்றை வலுப்படுத்துகிறார்கள், மனதளவில் அவற்றை ஆராய்ந்து,
கோட்பாட்டளவில் புரிந்துகொள்கிறார்கள். அவர்கள் மனதின் சுதந்திரத்தின் அளவை
மதிப்பாய்வு செய்கிறார்கள்.
விரும்பும் போது, அவர்கள் விரும்பும் போது, சிரமமின்றி, இதயத்தைத்
திறக்க உதவும் சுய செயல்திறன் பற்றி பேசுவதில் அவர்கள் பங்கேற்க வேண்டும்.
அதாவது, விருப்பங்கள், மனநிறைவு, தனிமைப்படுத்தல், உங்கள் தூரத்தை
வைத்திருத்தல், ஆற்றலைத் தூண்டுவது, நெறிமுறைகள், செறிவு, ஞானம்,
சுதந்திரம் மற்றும் சுதந்திரத்தின் அறிவு மற்றும் பார்வை பற்றி பேசுங்கள்.
அவர்கள் மனதின் சுதந்திரத்தின் அளவை மதிப்பாய்வு செய்கிறார்கள்.
மாற்ற உதவும் புத்தரின் 25 வாழ்வியல் கருத்துக்கள்! ,Buddha quotes in
tamil, gautama buddha inspiring quotes, gautama buddha 25 main quotes in
tamil...
[Rādha:] “‘A being,’ lord. ‘A being,’ it’s said. To what extent is one said to be ‘a being’?”
[The
Buddha:] “Any desire, passion, delight, or craving for form, Rādha:
when one is caught up [satta] there, tied up [visatta] there, one is
said to be ‘a being [satta].’
“Any desire, passion, delight, or craving for feeling… perception… fabrications…
“Any
desire, passion, delight, or craving for consciousness, Rādha: when one
is caught up there, tied up there, one is said to be ‘a being.’”
— SN 23.2
for free birds to grow fruits
vegetables
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.
-
-
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
-
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
22) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Catalan-Català clàssic
23) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Cebuano-Klase sa Sugbo,
28) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Croatian-Klasična hrvatska,
38) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Filipino klassikaline filipiinlane,
43) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Georgian-კლასიკური ქართული,
48) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Haitian Creole-Klasik kreyòl,
50) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hawaiian-Hawaiian Hawaiian,
53) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Hungarian-Klasszikus magyar,
55) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Igbo,Klassískt Igbo,
100) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Quechua,100) Quechua clásico
120) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
133) Classical ETERNAL AND GLORIFIED FRIENDLY BENEVOLENT COMPASSIONATE Vietnamese-Tiếng Việ,
.
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MAHABODHI MAITRI MANDALA
#14, Kalidasa Road, Gandhinagar, Bengaluru-560009
91-80-22250684
mmm@mahabodhi.info
www.Mahabodhi.info
From
Kushinara NIBBĀNA Bhumi Pagoda
White Home
Benevolent Mindful Meditative Lab
668, 5A main road,
HAL III Stage,
Punya Bhumi Bengaluru
Magadhi Karnataka
Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One 
Hunger is the worst kind of illness said by Him
To
live like free Birds 
Grow vegetables 
fruits 
plants 
in
pots 
along with Patanjali Yogic Mindful Meditative Swimming 
.
May all religious institutions be requested to propagate this.
APD Horticulture Training Centre
08025288672
3, 9th B Main Road, LIC Colony, HAL 3rd Stage,
Jeevanbheema Nagar,
Bangalore -
560075, Karnataka
Near Jeevanbheema Nagar Petrol Pump
Buy products from APD
Horticulture Department
Name And Telephone Number Of Contactable Officers
| Sl. No | Name Of Officer | Designation | Zone | Mobile number |
|---|---|---|---|---|
| 1 | Sri. Gangadharswamy.S | Deputy Director (Horticulture) |
Head Office | 9480685647 |
| 2 | Sri. Mohamed Ali Pinjar | Superintendent of Horticulture | West | 9480684846 |
| 3 | Sri. C. Santosh Kumar | Superintendent of Horticulture | East | 9480685559 |
| 4 | Sri. Hanumantha Naik | Superintendent of Horticulture | Mahadevapura | 9480685225 |
| 5 | Sri. Niranjan D.N | Superintendent of Horticulture | South | 9480685103 |
| 6 | Smt. VijayaLakshmi Sanganala | Superintendent of Horticulture | R R Nagar | 9741747395 |
| 7 | Smt. N.S. Rashmi | Superintendent of Horticulture | Yelahanka | 9742298800 |
| 8 | Sri. H.R Chandra Shekhar | Superintendent of Horticulture | Bomanahalli | 9845014293 |
| 9 | Sri. S.S. Nishantha | Superintendent of Horticulture | Dasarahalli | 9844169772 |
Contact Information
BBMP Office
- Phone: 080-22660000
- Address:
Head Office Bruhat Bengaluru Mahanagara Palike 2nd Floor,N.R Square, Bengaluru-560002
- Email: comm@bbmp.gov.in
livelihoods — through diversified, nutrient-rich
diets — is a major goal of the Horticulture Innovation Lab’s research
efforts around the world.
can enrich diets, but it needs gender equity, technological innovation
and access to information and research capacity. These are important
themes and goals of the Horticulture Innovation Lab’s research.
diets: Horticulture—growing fruits and vegetables— provides critical
nutrients for a balanced diet. Diets low in fruits and vegetables
contribute significantly to some of the world’s most widespread and
debilitating nutrient-related disorders.
equity: Vegetables, fruits and cut flowers are often grown and marketed
by women, but women often have less access to markets, land, inputs and
education. Addressing these constraints places women growers on the
path to increasing productivity and expanding horticultural markets.
innovation: Given the complexity of horticulture, innovative “leapfrog”
technologies can reduce constraints and input costs that limit the
ability of smallholder farmers.
to information and research capacity: Commercial success in
horticulture depends on improved cultivars, management tools, market
knowledge and effective post harvest practices. Sustained horticultural
growth requires access to reliable information, a well trained workforce
and local capacity to conduct both original and adaptive research.
recommend swimming as one of the best exercises around, and for good
reason. When we swim, the main muscle groups all go to work in a way
that doesn’t put undue stress on the body. This makes it a wholesome
aerobic exercise for young and old alike. The health benefits of this
kind of workout include:
people enjoy swimming because it’s so refreshing and good for you. But
you could go the extra lap and practice mindful swimming – and get the
best of both worlds. With mindful swimming, instead of just focusing on
reaching a certain goal, you pay full attention to the exercise and the
sensations experienced as you swim. Extending your mindfulness practice
into swimming is a great way to break up the routine of sitting
meditation.
answer depends on the swimmer! Meditation is about awareness, and it
might be argued that awareness is possible in every situation, including
swimming. With mindful swimming, you can enjoy the current moment
without worrying about any stressful issues at work, home or elsewhere.
of mindlessly plunging into the water and doing your laps, take a few
moments to formulate the intention of being entirely present in the
water. Once you’ve begun swimming, see if you can maintain awareness of
the here and now. Enjoy the feeling of buoyancy as you glide across the
pool and take note of other physical sensations – wetness, scent, sound,
etc. Remain present as your arms enter and leave the water, your legs
propel your body forward and your head follows the rhythm of the
movement. How does it feel? Acknowledging sensations that you don’t
usually notice is part of what makes swimming as meditation so
enjoyable. Alternatively, when swimming laps or floating, you may also
choose to focus on your breath.
you meditate, the mind is no longer bound by the anxieties and stresses
that usually take up so much mental space. Instead, the mind is
spacious and refreshed, and you feel rejuvenated. This naturally
inspires you to work on bettering yourself and improving the lives of
others. By incorporating the exercise of swimming as meditation into
your mindfulness regime, you train in extending your “on-the-cushion”
practice into your everyday life.
swimmers tend to repeat the same movements every time they train. It’s
easy for them to give their minds free rein to wander as they swim
instead of being mindfully aware of their breath and physical
sensations. In her article “Mindful Swimming” in Swimming World
Magazine, former competitive swimmer Tonya Nascimento believes that
mindfulness can help athletes while training as well as while competing.
“At all levels, swim meets can have a multitude of distractions that
capture your mind and direct your attention away from your races. [ …]
The goal of mindfulness is to develop a sense of calm in the midst of
the storm; it is to gain control over one’s own thoughts. By becoming
aware of your thoughts, you can decide to let go of those thoughts that
hinder your performance, and decide to concentrate on only those
thoughts that help you improve,” she writes.
number of national swimming teams (including the U.S. Olympic team)
have incorporated mindfulness in their training sessions. The feedback
has been positive: athletes have reported improved performances when
they focus on being fully present rather than focusing on the goal
(winning!) alone. Mindful presence helps swimmers maintain balance, and
balance fosters peak performance.
trying mindful swimming, make sure your swimming level is good enough.
Once you get the groove of it, you’ll realize that swimming and
meditation are an awesome match. Most importantly, remember that
swimming – and meditating – should be enjoyable!
you’ve read this far, you must be interested in the practice of
meditation and its result: the experience of enduring joy and
well-being. You’ve come to the right place.
meditation practices nurture our innate potential for happiness and
awareness. Clear and progressive instructions are essential for
successful practice. Mindworks created its 9-level Journey to Well-Being
and other inspiring courses so you can enjoy the full potential of a
regular meditation practice.
so sure you’ll benefit we offer you Mindworks Journey Level 1:
Fundamentals course for Free. Click the link below to learn more.
recommend swimming as one of the best exercises around, and for good
reason. When we swim, the main muscle groups all go to work in a way
that doesn’t put undue stress on the body. This makes it a wholesome
aerobic exercise for young and old alike. The health benefits of this
kind of
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வளர்ந்துள்ளதாகப் பெருமைப்படும் ஆட்சியாளர்கள், தீண்டாமை - சாதி ஒழிப்பில்
தோல்வியடைந்து விட்டனரா? ஓர் ஆழமான அலசல்.
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free grow fruite 
pepelakan 
dina Pots 
along kalayan ngojay meditatif lulanatif 
ically ICANIC.mangrupikeun kaayaan meditoratif kawéntar sareng konsentrasi dimana
kapikiran parantos dikaluarkeun sareng nyerep dina tujuan perhatian anu
dipilih. Éta mangrupikeun jagung dina kamekaran konsentrasi katuhu.
hal dimana miskat - cukup mundur ti hiji damel, ditugaskeun tina
kualitas anu henteu jelasir - asup sareng écisi. Anjeunna ngusir sareng
pervades, kakurangan sareng ngeusi awak ieu kalayan suka bungah sareng
pikaresepeun ti ditarikna. Henteu aya nanaon tina awakna henteu
kéngingkeun ku suka bungah sareng pikaresepeun tina ditarikna.
upami magang anu terampil atanapi magang sambel moal tapi henteu
ngeclak; Sanaos, permios mono, kakurangan sareng ngeusian awak ieu
sareng diperpahir sareng kesang lahir sareng kesang lahir sareng
ditarikna. Teu aya nanaon tina awakna henteu kéngingkeun ku suka bungah
sareng pelesir lahir ti ditarikna …
lami, kalayan kénging nurunkeun pikir sareng evaluasi di dibahas,
anjeunna asup sareng tegang sareng tegang di Kabeh Sartana: Leupeun
sareng kesangna kasualianasi sareng hak kasadaran. Anjeunna ngusir
sareng pervades, kakurangan sareng ngeusian awak ieu kalayan suka bungah
sareng senang kasabaran. Henteu aya nanaon tina awakna henteu
pikaresepeun ku suka bungah sareng senang kasabaran.
sapertos tasir sareng cai spring undurna ti jero, henteu aya masalah
tilu wétan, kulon, kalér, sareng sareng langit alus teuing tina jero
cai. Permeate sareng pervade, nyiksa sareng eusian cai anu urut, teu aya
bagian tina tomus anu teu pikaresepeun ku cai anu tiis; Sanaos, mono
bajeate sareng pervades, kakurangan sareng ngeusian awak ieu kalayan
dipikumbiraeun sareng kesaraan Lahireun kasapa. Henteu aya nanaon tina
awakna teu kéngingkeun ku suka bungah sareng senang kalahiran …
langkung bungah, sareng para buntuhan, anjeunna tetep langkung sarua
sareng gelar, sareng pikasieuneun, sareng senéwuhan, sareng indéks
senang. Anjeunna atos sareng tetep dina Jhana Manaro, Tina Anu Anu Anu
Anu Satalana Dikalarkan, ku equarimous sareng utang pisan, anjeunna
ngagaduhan anu pikaresepeun pisan. Henteu aya seueur awakna teu kénging
sareng karep divested.
sapertos warna biru-bodas, bodas-, atanapi panggedih ka-Ngahempéna
sacara bébas, bodas, atanapi murag cai, lahir sareng ngembang dina cai
sareng ngembang dina cai sareng ngembang dina cai sareng ngembang dina
cai sareng ngembang dina cai sareng ngembang dina cai sareng ngembang
dina cai sareng ngembang dina cai sareng ngembang dina cai sareng
ngembang dina cai sareng musim sareng tumbuh tina cai, dugi aranjeunna
diporaed sareng divaded, leuleus sareng ngeusi cai tiis tina akar pikeun
tipur na, sareng teu aya anu dispuper. Sanaos, monk permeate sareng
pervadeseses, kakurangan awak ieu sareng kepalaikan divestinal
sateuacana. Henteu aya nanaon tina awakna henteu kéngingkeun sareng
karep divested
Salajengna, kalayan ngantunkeun kesenangan sareng setrés - sareng
cilaka unsur sareng marabahaya - anjeunna asup sareng cicing sacara
equipity, urang Anjeunna calik, meresembes awak sareng kasadaran murni,
anu terang, supados teu aya nanaon seueur awakna anu unperperian
ngahémat ku murni, kasadaran caang.
upami lalaki calik dibungkus ti sirah ka sampéan sareng lawon bodas
supados moal aya bagian awakna bakal aya bagian awakna anu mana bidana
bodas henteu manjangan; Sanaos, para monek calik, pimeating awakna ku
kasadaran murni. Teu aya nanaon tina awakna henteu kéngingkeun ku murni,
kasadaran anu terang. “
anu calik dibungkus ti sirah ka sampéan sareng lawon bodas supados moal
aya bagian awakna dimana lawon bodas henteu manjangan; Sanaos, para
monek calik, pimeating awakna ku kasadaran murni. Teu aya nanaon tina
awakna henteu kéngingkeun ku murni, kasadaran anu terang. “
Base, Brahman, dimana anjeunna pikeun karaharjoman sareng kabagjel
ngeunaan seueur jalma sareng parantos ngadegkeun seueur jalma dina rupa
anu teu resep.
mikir naon waé anu badé mikir, sareng henteu masihan panginten anjeunna
henteu daék mikir. Anjeunna bakal ngabéréskeun anjeunna hoyong, sareng
henteu bakal ngabéréskeun kuring henteu hoyong. Anjeunna parantos
ngahontal penguasaan tina pikiran kalayan patal-patalang.
ngahontal aranjeunna - iraha waé hoyong, tanpa galur, tanpa kasusah -
opat jHanas anu dieusian nagara méntal, jiwa anu pikaresepeun di dieu.
pamaké ieu tenang sareng tenang visualisasi dimana anjeun bakal ngagoga
deui ka sagara, ngojay dina cai laut laut anu kerang. Idamaana dibagi
mangrupikeun kanggo rélaxasi sareng ngantepkeun setrés, kahariwang
sareng kasalahan anu baheula sareng nyeri, ku kituna anjeun tiasa
nangkeup masa depan sareng sagala hal anu aya anu ngabéréskeun sareng
sagala hal anu aya. Janten épék émosional négatip ngaleutkeun cara anu
positif ngalir sareng nyangking kaséhatan sareng penyembuhan. Kuring sok
mendakan sora alam ku cai santai pisan sareng kuring nyaéta salah
sahiji alat anu lepat setrés anu pangsaéna, sakumaha cai, naha gelombang
atanapi hujan, ngan ngagaduhan rélaxment ieu karapihan internal. Kitu
ngadangukeun pamilarian ieu memitasi ieu, anjeun peryogi cara pikeun
reureuhan sareng nyabarkeun pikiran anjeun sareng awak émosi sareng
énergi négatip
sareng wisata ngalaman jalan jantung anu nyababkeun personin
bersih-murid ka sakuliah dunya pikeun ngembangkeun manah-kahadean sareng
pamisahan pikiran awak-awak. Ngawengku suku éndah tina relics sorangan.
dunya kedah ngamekarkeun tina katengtreman batin. Katenangan henteu
ngan ukur kekerasan. Peace nyaéta manifestasi manusa. “.
Atikan kanggo murangkalih Désa ti kulawarga Guguh, anu ngamangpaatkeun
koperulum unik anu nolak meunteun étika ogé prestasi akudik; Ngawangun
primér, tradisional atanapi vokasional.
Payun damel sareng dagang anu bakal bakal masihan padamelan langkung ti
sababaraha rébu urang salami kabebibah ogé sareng ngabebaskeun rébuan
padamelan pikeun daérah.
panarat, sareng gedong-gedong sareng taman-taman, bakal rahyahan
sapanjang ku sadetik sadetik nyaéta tradisional sareng modern.
duanana jangka panjang sareng jangka, proyék Mitreya bakal nyumbang
sacara sawaséhat sacara signifikan sacara signaksi, didamel ngadukung
1.000 taun.
ayeuna, ati pisan proyék Mitreya, kahadean anu ecinta, dibawa ka jalma
di sapanjang dunya ngalangkungan jantung Proyék Malinya. Tinbina
nyangking jalma sadaya regabina manusa sareng spiritual pikeun
nyiptakeun panyerahan dunya ku cara ngabagi kolom Budud anu unik.
sadayana hudang jalma dunya anu hoyong masang breataken anu paling
jangkung Ogé pusat semital pikeun sadaya jalma anu hoyong ngahontal
Bliss Abadi sareng Palanggung Pelosium modern.
sareng Anagattavamya duanana masihan petunjuk ngeunaan naon anu kedah
dilakukeun upami aranjeunna nyumponan Buddha Meteyya. Ieu penting pisan
pikeun sadaya jalma anu henteu ngahontal sahenteuna pikeun tahap
munggaran kajantenan salami salami disarankeun Buah, sakumaha anu kami
parantos ningali, nalika kami parantos aya anu ngasah budak anu terakhir
bakal janten sugur di timbul di hiji siklus. Upami jalma henteu
ngahontal remuking di dunya ieu, éta bakal hésé pisan pikeun meunangkeun
kasempetan anu sanés.
Dasabhodhisattta-uddesa, [142] Buddha Fasama nyarios ka Ven. Sariputta,
“Henteu sadayana lalaki bakal ningali awak fisik kuring. Upami
aranjeunna mendakan ajaran kuring (Sasana), masihan hadiah (Bana),
ngalangkungan pamekaran aréa, aranjeunna bakal dibéréskeun dina waktos
breakened breakened wegebuddha ariya meteyya. “
lampah ieu mangrupikeun dasar tindakan ramalan (punna). [143]
Ngaliwatan tindakan ieu jalma tiasa yakin dina rebirth dina pesawat anu
langkung luhur. Ngembangkeun pikiran ngakibatkeun sebaran samentawis
ngahontal ngaliwatan Amérika Jhana. Tapi éta ogé tiasa ngakibatkeun
wawasan (vipassa) sareng liberal leres.
[144] méré langkung rinci. Dina raraga pendak jagat awakenes salah
sahiji buddha Mettyya, jalma kedah nempatkeun upaya (virtiya) sareng
teguh (Dalha). Urang tiasa surmise yén “pikiran agit” Sadaya jalma anu
ngalaksanakeun perbuatan anu alus sareng anu waspada - naha aranjeunna
berikkhun, peralihan, atanapi Wegah-timbomen - bakal tiasa sapophir
Buevolén salajengna. Sadaya jalma anu mayar anu paling hadé pikeun
Buddha bakal ningali rajana anu pikaresepeun Kahirupan suci
(brahma-caryaya) kedah diprakték. Kado (Dana) kedah dipasihkeun. Dinten
anu diawaskeun (UPosatha) kedah dijaga. Asih asih (Metta) kedah
dikembangkeun sacara saksama. Ku pikaresepeun dina wanci sareng tindakan
pikasieuneun, éta bakal aya pamustunganana pikeun tungtungna ngadamel
pamangsangan (Dukkha).
Ledi Sayādaw [145] nunjuk yén peryogi pasamara waktos saimbang tina hal
ngalaksanakeun hadé (carana) sareng pengetahuan katuhu (vij’ja bova.
anu leres hartosna ngembangkeun moralitas (silama) sareng konsentrasi
(samadhi). Kanyaho hartosna ngembangkeun hikmah (panna). Kalakuan anu
leres tiasa dibandingkeun gaduh anggota sisina. Pangetahuan katuhu tiasa
dibandingkeun sareng tiasa ningali. Upami salah sahiji atanapi anu
sanés leungit, jalma bakal henteu berhasil. Hiji jalma tiasa berumunaan
sareng ngajaga aturan moral permanén permata lima precepts sareng
dalapan kasaksian dina dinten anu obserita, tapi upami bibit ilmu henteu
dipelak, henteu tiasa dianggo. Upami ngan pengetahuanaan dikembangkeun,
salah sahiji anu salah bakal hartosna yén kasempetan pikeun patepung
Brorevolent sabuk anu rada aya sakedik, kusabab periode campur Rangkul
sareng anu sanés.
kalakuan salah disebatkeun ku ven. Ledi Shernādaw nyaéta: henteu
langkung bérah, sakur anu ngahaja dijaga dina tindakan fisik, panginten
teu kalunggian dina pidato, sareng Neslin. Laku lampahkeun anu bakal
hartosna bedir dina realms handap, boh dina kahirupan salajengna atanapi
dina kahirupan anu hareup. Upami jalma anu utamina ku cara kieu
nyarioskeun nyaéta dibengkok di dunya anu langkung luhur, kurangna
pertahananana bakal aranjeunna bakal kawin, coba, sareng tribations dina
ngalakukeun hirup. Ngaliwatan henteu ngajaga samentawis, aranjeunna
kamungkinan patepang sareng sengketa, amarah, sareng kasawat; Sareng
aranjeunna bakal rentan kana panyakit sareng panyakit. Ieu bakal
ngajantenkeun langkung hésé pikeun nyegah tindakan ngarah ka alam
handap.
mungkin, kitu, éta jalma ayeuna parantos siap dina jaman baheula pikeun
ngahontal kebawa. Upami usaha anu leres dilakukeun dina kahirupan ieu,
éta jalma tiasa ngahontal sahenteuna sahenteuna pendangkang pengikat
sareng janten sot pamitanna. Lajeng, éta moal mungkin pikeun ngalakukeun
tindakan anu nyababkeun rebirth dina référ handap.
henteu terang hartosna jalmi sapertos kitu bakal sono kana kasempetan
ningali Breevolent Breaene Breedened salah sahiji Buddha. Antukna,
salaku anu henteu wangsul, anjeunna atanapi anjeunna tiasa dipugus di
suddhhavasa Brahma, sareng kahirupan di alam ieu tiasa ngalibatkeun
buga. [146]
hiji jalma anu ngagaduhan seriel anu cukup (Parami) ngahontal
awakianting dina hirup ieu henteu ngajantenkeun usaha anu diperyogikeun,
éta mungkin janten paling diperyogikeun dina kahirupan sakaligus dina
alam alam. Upami jalma sapertos kitu moal ngalaksanakeun faktor anu
ngarahangkan ka awak, anjeunna bakal misal kaluar dina waktuna Buddha
Bébas ieu sareng bakal tiasa ngahontal sun’at Buddha.
Pitunjuk ledi syukur ngeunaan karya anu diperyogikeun pikeun dilakukeun
dina kahirupan ieu kalebet naon anu kudu dilakukeun ku jalma anu
prakték anu nyababkeun semedi. [147] Hiji kedah nedunan ka sawelas tina
lima belas tindakan anu hadé (Cara-Doham-dhma), [148] anu disarioskeun,
sadayana sanaos sadayana jhana negatna nagara. Opat pangheulana nyaéta:
(1) janten moral, [149] (2) Ngagaduhan akal, (3) sedeng sedeng dina
tuang, sareng (4) bangun.
next seven qualities are the seven good states (saddhamma) which the
Benevolent Awakened One Buddha compared to the various protections for
the citizens of a royal border town:[150]
salah ti ngalakukeun salah (Ottappa) sapertos anu luhur, jalan-jalan
anu dikurilingan ku kota sareng hartosna disimplibusi
jari kaki hébat (Bahu-Sacca) nyaéta sapertos senjata anu saé sareng
pedang. Hiji jalma anu parantos uninga, saha anu émut naon anu didangu,
sareng saha harta hartos jalma anu terang jalma bakat beku
(Virtiya) sapertos Angka ageung ngajagi kota, pikeun jalma kedah
ngalayang énergi pikeun ngaleungitkeun nagara kawinsat anu henteu
kabeungkeut, sareng bantahan terampil, sareng pantes dina nagara-nagara
méntal.
(SiD) sapertos Terus Wijaksana, cikal anu cerakan anu nolak lawang anu
teu aya anu teu dipikanyaho ku jalma anu teu dipikanyaho sareng ngan
dikenal dina jalma anu dipikanyaho. Hiji jalma kedah gaduh gelar anu
paling luhur sareng diskriminasi.
(panna) sapertos rampar anu luhur, lebar ramparte ditutupan sareng
moyok. Hiji jalma kedah ngagaduhan hikmah anu ngarah (motong tina) naék
sareng ragrag, sareng panci anu mulya ngarah kana karusakan lengkep.
tujuh nagara anu saé ieu ngamungkinkeun jalma pikeun ngantunkeun
tindakan anu salah sareng ngokolakeun tindakan anu saé, pikeun
ngaleutikan naon anu teu jelas sareng ngamekarkeun blowness. Ku sabab
kitu anjeunna ngembangkeun kasucian.
teu kedah hariwang ngeunaan naha urang bakal tiasa ngahontal tujuan
Nibbana dina kahirupan ieu atanapi naha urang bakal tiasa ngalakukeunana
hudang daya tegangan. Upami urang ngadamel usaha pangsaéna urang tiasa,
patarosan sapertos anu bakal diurus diri. Urang kedah tumuwuh saloba
mungkin dina jaa, Samadihi, sareng Pan SamA, yakin yén ku cara kieu kami
bakal tiasa sumping ka tungtung sadaya sangsara.
lokasi di sakumna Bangalore sareng ngarencanakeun pikeun dilegakeun ka
di antawis ka nagara, ieu gancang janten karesep pikeun seueur kota.
Burger, Pizu dibungkus és krim nyaéta sadaya barang anu saé ditawalakeun
harga pisan. Ieu tempat anu cocog pikeun ngumpul ka babaturan, anggota
kulawarga atanapi mung nyalira. Anjeun tiasa diajar deui di dieu.
Quight ieu di Indélagar nyarioskeun kana menu anu kalebet jéntran
Jepang, Italia, Afrika sareng Asia. Naha anjeun nenun anyar pikeun
kulawarga anu didasarkeun tutuwuhan atanapi raos cekap pikeun
nanaon-nanaon ngan ukur mimiti di Vegan Vegan! Ieu tempat anu sampurna
pikeun tuangeun ulang taun. Anjeun tiasa diajar deui di dieu. (https://www.happyckow.net/riviews/vevoge-vogue-Bangali
langkung seueur pilihan vegan di sekalore, pariksa pituduh pamunduran
Pula SamAchner India (https nyaéta:/onegood.Ange- Sumberrehensifanti
épéktip ieu nyayogikeun sadaya anu anjeun kedah terang ngeunaan waktos
dumasar pepelakan di India.
mangrupikeun hiji-hijina tempat di Bangalore anu ngagaduhan asakan
Méksiko otentik. Teu ngan ukur pisan, anjeun tiasa resep ngintip tina
menu anu urir kaasup Churn, imah kéju vegan sareng Nitrizo sareng
Nachos! Upami aya anu milarian barang anu bénten ti mode India biasa
(sareng bahkan langkung seueur tempat anu sadaya babaturan anjeun bakal
mendakan hiji hal!), Ieu mangrupikeun tempatna! Anjeun tiasa diajar deui
di dieu. (https://www.chinita.in/)
anjeun atos vegan di bangalore, maka anjeun sigana anjeun ngémutan
réstoran ieu bakal dina pituduh kami. Ieu ranté falafetaris anu lengkep
vegetarian anu ramah ka arah vegans! Kéngingkeun Beungkeutan Falaagel
Seplorest, Burger, roti lapis, sareng tabungan dina harga anu
berpatutan. Salaku tambahan, juragan damel saé pisan kana ngarawat
bungkusan dahareun sareng lempih. Anjeun tiasa diajar deui di dieu. (https://Habibalfel.com/)
kebon vagualsi organik ieu nawiskeun piring India kidul, pizza, sareng
és krim! Éta ngagaduhan suasana anu saé pikeun rapat sareng babaturan
pikeun mikaresep tuangeun di royop. Anjeun tiasa diajar deui di dieu. (https://gonative.in/pates/farm-t-Table)
anjeun nyobian masakan Burmese? Ayeuna anjeun tiasa nganggo seueur
pilihan vegan. Éta sakedik mahal tibatan kalolobaan réstoran di kota,
janten pakéan kanggo kaléng khusus sapertos tuangeun lulusan! Aranjeunna
nawiskeun daging mock leock, tahu sareng protéin anu tiasa dilakukeun
kana piring haté. Anjeun tiasa diajar langkung (https://www.burmaburma.in/ (HTTPS://www.burmaburma.in/) (HTTPS://www.burmaburma.in/)
vegetarian réstoran ngagaduhan sababaraha pilihan vegan. Masakan
buanaana, spésial Italia, sareng inuman anu enak, pasti ngamungkinkeun
palat naon waé. Anjeun tiasa diajar deui di dieu. (https://www.greatheor.in/)
jalma anu maot bari ngabersihkeun sauran di Cirebon, sabaraha lami
bakal Aborss Aboriginal Abogssiginal tina sadaya makhluk hirup terus
disumputkeun dina talang? #Stopkillusus
hiji nagara Arogeya Rakshakas sadaya makhluk hirup anu maot dina liang
hiji lake. Teu seueur biaya kanggo mésér treuk nyeuseup pikeun
ngalakukeun nagara démo droxomatik pikeun kalibatan aranjeunna. Masta
Manguvadi Chitpavan Brahmy Angpl dibalikeun gratis pikeun sadaya kacang
nyingkahan. Aranjeunna henteu nganggur nyandak lothus buddha, sapu
bukaan aboriginal sc / st hungkul.
sapertos i
Vegan mesek, 
in of pariung kusabab kabeungharan, kabébu, sasurus non matak dikirim sareng nonjime. sapertos vegan sayuran 
& buah
ayeuna, bhikkhus, kuring ngahambat anjeun!” Pasihan ringkesan maknman
“Sadaya hal-hal anu digentos ku subjek. Narékahan sareng pangurus! “
bourattas, Mahasars Kalmpang, kedah saklayuneun haté na sareng sumpah
éta - disahir ku transformasi anu aya diangkut; Jalma anu ageung, jalma
tanpa ngabentuk, wartoskeun, anu teu panginten, anu teu jelasna aya dina
dipik di harisi, sareng lebet Nibbtion sareng bakal diingetkeun
tangtosna. Bahkan teu tiasa diasupan, sajumlah beungkeut mah kedah
janten punah pikeun kapunahan, aya leresna henteu aya hirup anu
diperhatoskeun pawon. Sareng naha? Subhuti, upami bodhisathattva gaduh
tanda diri, tanda batur, tanda wiat anu hirup, atanapi tanda hirup,
anjeunna sanés bodhistattva. “
anjeun tuang buah beuteung kosong, éta bakal maén peran utama pikeun
detoks anjeun, nyayogikeun anjeun kalayan énergi kahirupan anu sanés.
abu, ngaleupaskeun kaluarna saraf sareng bunderan poék handapeun
panonna sadayana bakal * henteu * kajadian upami anjeun nyandak
buah-buahan kosong.
aya hal sapertos sababaraha buah, sapertos jeruk sareng lemon kalebet
asam, sabab sadaya buah janten alkali dina awak urang, nurutkeun R.
Rumah-Duit Mana Natal ngeunaan masalah ieu.
hiji apel ngagaduhan tambahan sora anu rendah, éta anti ahlioxdenss
& Favonoid anu ningkatkeun kagiatan vitamin C Ukro ogé nyerep
responsi.
ngagaduhan kakuatan antookiantran pangluhurna diantara buah utama &
nangtayungan awak ti kanker-kanker getih-clogges.
2-4 jeruk sadinten tiasa ngabantosan ngajaga tiris, koléstérol handap,
nyegah & ngabuang batu ginjal ogé ngirangan résiko kanker.
sadayana anu ngagaduhan serat ieu ngirim dugi ka 10 urang, anjeun tiasa
mastikeun yén ieu bakal nyalametkeun sahenteuna hiji kahirupan.
salaku ukuranna, bau, sareng penampilan spiky, buah Fianum biasana
tumuwuh di daérah tropis, Indonesia, sareng Tailand. Anjeun tiasa tumbuh
tangkal durian anjeun upami lingkungan anu leres, atanapi upami anjeun
ngirangan lingkungan tropis tangkal durian. Tumuwuh Durian, anjeun kedah
ngagaduhan cai tangkal sering sareng ngajaga suhu luhur.
to visit Ladakh|Biggest Buddha staute in ladakh|Maitreya Buddha show in
video 4k|buddha
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grow mboga Matunda Mimea Katika sufuria along na Patanjali Yogic Akili ya kutafakari ya Kuogelea 
.ni hali ya kutafakari ya utulivu mkubwa na mkusanyiko ambao akili
huingizwa kikamilifu na kufyonzwa katika kitu kilichochaguliwa cha
umakini. Ni jiwe la msingi katika maendeleo ya mkusanyiko wa kulia.
kesi ambapo mtawa - aliyeondolewa kabisa kutoka kwa hisia, akaondolewa
kutoka kwa sifa zisizo na ujuzi - huingia na anabaki katika Jhana ya
kwanza: unyakuo na raha iliyozaliwa kutoka kwa kujiondoa, ikifuatana na
mawazo na tathmini iliyoelekezwa. Yeye hujitokeza na kuenea, hutoshea na
kujaza mwili huu na unyakuo na raha iliyozaliwa kutoka kwa kujiondoa.
Hakuna kitu cha mwili wake wote ambao haujasababishwa na unyakuo na raha
iliyozaliwa kutoka kwa kujiondoa.
tu mtu mwenye ujuzi wa kuoga au mwanafunzi wa bafu angemwaga poda ya
kuoga ndani ya bonde la shaba na kuikanda pamoja, akiinyunyiza tena na
tena na maji, ili mpira wake wa poda ya kuoga-ulijaa, wenye unyevu,
uliojaa ndani na bila- hata hivyo haitaweza kumwaga; Hata hivyo, mtawa
hujitokeza, hutoshea na kujaza mwili huu na unyakuo na raha ya kuzaliwa
kwa kujiondoa. Hakuna kitu cha mwili wake wote ambao haujasababishwa na
unyakuo na raha iliyozaliwa kutoka kwa kujiondoa…
kuongezea, pamoja na mawazo na tathmini zilizoelekezwa, anaingia na
anabaki katika Jhana ya pili: unyakuo na raha iliyozaliwa kwa utulivu,
umoja wa ufahamu huru kutoka kwa mawazo na tathmini iliyoelekezwa -
uhakikisho wa ndani. Yeye hujitokeza na kuenea, anatosha na kujaza mwili
huu na unyakuo na raha ya kuzaliwa kwa utulivu. Hakuna kitu cha mwili
wake wote ambao haujasababishwa na unyakuo na raha iliyozaliwa na
utulivu.
ziwa lenye maji ya chemchemi kutoka ndani, bila kuingia kutoka
mashariki, magharibi, kaskazini, au kusini, na angani mara kwa mara
kusambaza maji mengi, ili chemchemi ya maji ikijaa kutoka ndani ya ziwa
iweze inaingia na kueneza, inakamilisha na kuijaza na maji baridi,
hakuna sehemu ya ziwa ambalo halijafungwa na maji baridi; Hata hivyo,
mtawa hujitokeza na kuenea, hutoshea na kujaza mwili huu na unyakuo na
raha ya kuzaliwa kwa utulivu. Hakuna kitu cha mwili wake wote ambao
haujasababishwa na unyakuo na raha kuzaliwa kwa utulivu…
zaidi ya hayo, pamoja na kufifia kwa unyakuo, anabaki sawa, mwenye
akili, na macho, na anahisi raha na mwili. Anaingia na anabaki katika
jhana ya tatu, ambayo wale mashuhuri hutangaza, ’sawa na mwenye akili,
ana ya kupendeza. Hakuna kitu cha mwili wake wote bila kufurahishwa na
raha iliyovutwa.
tu kwenye bwawa la bluu-, nyeupe-, au nyekundu-nyekundu, kunaweza kuwa
na baadhi ya bluu, nyeupe, au nyekundu nyekundu ambazo, zilizozaliwa na
zinazokua ndani ya maji, hukaa ndani ya maji na kustawi bila kusimama
nje ya maji, ili iweze kupeperushwa na kuenea, kutumiwa na kujazwa na
maji baridi kutoka kwa mizizi yao hadi vidokezo vyao, na hakuna chochote
cha bluu, nyeupe, au nyekundu nyekundu zingekuwa zisizo na maji baridi;
Hata hivyo, mtawa hujitokeza na kuenea, hutoshea na kujaza mwili huu na
raha iliyovutwa kwa unyakuo. Hakuna kitu cha mwili wake wote ambao
haujasababishwa na raha iliyovutwa kwa unyakuo…
zaidi ya hayo, na kuachana na raha na mafadhaiko-kama ilivyo kwa
kutoweka kwa uchungu na shida-anaingia na anabaki katika Jhana ya nne:
usafi wa usawa na akili, sio ya kufurahisha-au-uchungu. Yeye hukaa,
akiingiza mwili na ufahamu safi, mkali, ili hakuna kitu cha mwili wake
wote ambao haujasababishwa na ufahamu safi, mkali.
kwamba mtu alikuwa ameketi kutoka kichwa hadi kwa miguu na kitambaa
nyeupe ili kusiwe na sehemu ya mwili wake ambao kitambaa cheupe
hakikuenea; Hata hivyo, mtawa anakaa, akiingiza mwili wake na ufahamu
safi, mkali. Hakuna kitu cha mwili wake wote ambao haujasababishwa na
ufahamu safi, mkali. “
kwamba mtu alikuwa ameketi kutoka kichwa hadi miguu na kitambaa nyeupe
ili hakutakuwa na sehemu ya mwili wake ambao kitambaa nyeupe
haikuongeza; Hata hivyo, mtawa anakaa, akiingiza mwili wake na ufahamu
safi, mkali. Hakuna kitu cha mwili wake wote ambao haujasababishwa na
ufahamu safi, mkali. “
kesi hiyo, Brahman, ambapo anafanya mazoezi ya ustawi na furaha ya watu
wengi na amewaanzisha watu wengi kwa njia nzuri, ambayo ni, haki ya ya
kupendeza, haki ya yale yenye ustadi.
wazo lolote anataka kufikiria, na hafikirii wazo lolote hataki
kufikiria. Anataka azimio lolote ambalo anataka kufanya, na hataki
azimio lolote ambalo hataki kufanya. Amepata akili ya akili kuhusu njia
za mawazo.
hupata-wakati wowote anataka, bila shida, bila ugumu-Jhanas nne ambazo
zimeinuliwa majimbo ya akili, makazi mazuri katika hapa na sasa.
kwa Fermentation-bure na kutolewa kwa utambuzi, baada ya kujulikana
moja kwa moja na kugundua kwa ajili yake mwenyewe katika hapa-na-sasa.
hii iliyoongozwa ni kutafakari kwa utulivu na kupumzika ambapo utajiona
kwenye bahari, kuogelea kwenye maji baridi ya bahari, wakati
ukisikiliza sauti laini za bahari ya maji ya maji. Picha hii
iliyoongozwa ni ya kupumzika na kuacha mafadhaiko, wasiwasi na makosa ya
zamani na maumivu, ili uweze kukumbatia siku zijazo na vitu vyote
vizuri ambavyo viko mbele. Kwa hivyo acha hisia hasi zinazozuia njia ya
nguvu nzuri kupita na kukuletea afya na uponyaji. Mimi hupata kila
wakati sauti ya maji ya kupumzika sana na kwangu ni moja ya zana bora za
misaada huko nje, kama maji, iwe ni kwa mto unaovuma, mawimbi ya bahari
au mvua, ina wimbo huu wa kusisimua ambao huamsha kupumzika na Amani ya
ndani ya kweli. Kwa hivyo sikiliza kutafakari kwa picha hii ikiwa
unahitaji njia ya kupumzika na kuponya akili yako na mwili wa hisia hasi
na nguvu.
na ziara hiyo kupata uzoefu wa njia za mioyo ya moyo kuhamasisha watu
kote ulimwenguni kukuza moyo wa fadhili-upendo na kusafisha mwendelezo
wa mwili wa akili. Ni pamoja na picha nzuri za nakala zenyewe.
ya amani ya Matireya juu ya fadhili-upendo inasomwa na sauti ya upole
ili msikilizaji aweze kuzingatia uzoefu wa kutoa sababu ya amani, ndani
yao na katika ulimwengu wa nje.
ya ulimwengu lazima iendelee kutoka kwa amani ya ndani. Amani sio tu
kukosekana kwa vurugu. Amani ni dhihirisho la huruma ya wanadamu. “.
ni vya chini sana na mamilioni ya watu wanaishi katika umaskini
uliokithiri, wanategemea kilimo cha kujikimu na kazi ya chini.
Elimu kwa watoto wa vijijini kutoka kwa familia masikini, kutumia
mtaala wa kipekee ambao unasisitiza maendeleo ya maadili na mafanikio ya
kitaaluma; kufunika elimu ya msingi, sekondari na ufundi.
Ajira na biashara ambayo itatoa kazi kwa zaidi ya watu elfu wakati wa
ujenzi na kuunda kazi endelevu kwa siku zijazo na kuleta maelfu ya fursa
zinazohusiana na ajira katika mkoa huo.
zote mbili, pamoja na majengo yao ya kiti cha enzi na mbuga,
zitabarikiwa kwa sanaa takatifu ambayo ni ya jadi na ya kisasa.
muda mrefu na mfupi, Mradi wa Maitreya utachangia kwa kiasi kikubwa
katika ustawi wa mkoa huo na unakusudia kuwa mfano wa maendeleo ya
uwajibikaji wa kijamii-mazingira endelevu, iliyoundwa na kujengwa ili
kudumu angalau miaka 1,000.
hata sasa, moyo wa Mradi wa Maitreya, fadhili-upendo, huletwa kwa watu
ulimwenguni kote kupitia safari ya Maitreya Project Heart Shrine Relic.
Ziara ya Relic inakusanya pamoja watu wa mila zote za kibinadamu na za
kiroho kuunda sababu za amani ya ulimwengu kwa kushiriki baraka za
mkusanyiko wa kipekee na wa thamani wa zaidi ya nakala 1,000 za Wabudhi.
watu wote walioamka wa ulimwengu walitaka kufunga sanamu ndefu zaidi
iliyoamsha sanamu huko Kushinara kwa kutoa dhehebu ndogo. Pia kituo cha
kutafakari kwa wale wote wanaotaka kupata neema ya milele na crematorium
ya kisasa.
na Anagatavamsa wote hutoa maagizo juu ya kile watu lazima wafanye
ikiwa watakutana na Buddha Metteyya. Hii ni muhimu sana kwa wale wote
ambao hawafiki angalau hatua ya kwanza ya kuamka wakati wa utaftaji huu
wa Buddha, kwa kuwa, kama tulivyoona, mzuri akaamsha Buddha Metteyya
atakuwa mtu mzuri wa mwisho aliyeamka Buddha mmoja kutokea katika
mzunguko huu wa ulimwengu. Ikiwa mtu hajapata kuamka katika mzunguko huu
wa ulimwengu, itakuwa ngumu sana kupata fursa nyingine.
Dasabodhisatta-Uddesa, [142] Buddha Gotama anasema kwa Ven. Sariputta,
“Sio watu wote wataona mwili wangu wa mwili. Ikiwa watakutana na
mafundisho yangu (Sasana), wape zawadi (Dana), angalia maadili (Sila),
na kukuza maendeleo ya akili (Bhavana), kupitia matunda ya hiyo, wao,
wao, wao, wao, na kukuza maendeleo ya akili (bhavana), kupitia matunda
ya hiyo, wao, wao Atazaliwa upya wakati wa Amakenent Onebuddha Ariya
Metteyya. “
hivi vitatu ni msingi wa hatua ya sifa (punna). [143] Kupitia vitendo
hivi mtu anaweza kuwa na uhakika wa kuzaliwa upya katika ndege za juu za
uwepo. Kuendeleza akili husababisha usafi wa muda uliopatikana kupitia
majimbo ya Jhana. Lakini pia inaweza kusababisha ufahamu (Vipassana) na
ukombozi wa kweli.
[144] inatoa maelezo zaidi. Ili kukutana na mzuri aliyeamsha Buddha
Metteyya, watu wanapaswa kuweka juhudi (Viriya) na kuwa thabiti (Dalha),
na akili iliyokasirika (Ubbigga-manasa). Tunaweza kufikiria kuwa “akili
iliyokasirika” inamaanisha kuchochea kwa akili au hisia za uharaka
(Samvega) ambayo hutokana na kutambua hitaji la haraka la kufanya kazi
kwa ukombozi. Wote ambao hufanya matendo mema na ambao ni macho - iwe ni
Bhikkhus, Bhikkhunis, Laymen, au Laywomen - wataweza kukutana na Buddha
mmoja mzuri. Wale wote ambao wanalipa heshima kubwa kwa Buddha wataona
mkutano mzuri wa waliamka Buddha Metteyya mmoja. Maisha matakatifu
(Brahma-cariya) yanapaswa kufanywa. Zawadi (Dana) inapaswa kutolewa.
Siku za utunzaji (Uposatha) zinapaswa kutunzwa. Fadhili za kupenda
(Metta) zinapaswa kuendelezwa kwa uangalifu. Kwa kufurahisha katika
umakini na vitendo vya sifa, itawezekana hatimaye kumaliza shida
(Dukkha).
Ledi Sayādaw [145] anasema kwamba ni muhimu kufanya juhudi za usawa
katika suala la mwenendo mzuri (Carana) na maarifa sahihi (Vijja) ikiwa
mtu atakutana na Buddha mmoja mzuri.
ya kulia inamaanisha kukuza maadili (Sila) na mkusanyiko (Samadhi).
Ujuzi unamaanisha kukuza hekima (panna). Tabia ya kulia inaweza
kulinganishwa na kuwa na miguu ya sauti. Ujuzi sahihi unaweza
kulinganishwa na kuweza kuona. Ikiwa moja au nyingine haipo, mtu atakuwa
hajafanikiwa. Mtu anaweza kuwa mkarimu na kuweka sheria za maadili za
kudumu za maagizo matano na maagizo nane kwa siku za utunzaji, lakini
ikiwa mbegu za maarifa hazijapandwa, mtu huyo anaweza kukutana na Buddha
Metteyya mmoja lakini asiweze kuamshwa. Ikiwa tu maarifa
yametengenezwa, mwenendo mbaya utamaanisha kuwa nafasi za kukutana na
Buddha mmoja mzuri aliyeamka atakuwa kidogo, kwa sababu ya kipindi cha
kuingilia kati (Antara-kappa) kati ya hii nzuri iliyoamka ya Buddha na
inayofuata.
wa mwenendo mbaya uliotajwa na Ven. Ledi Sayādaw ni: kutokuwa mkarimu,
kuwa na kinga duni katika vitendo vya mwili, kuwa visivyozuiliwa katika
hotuba, na mchafu katika mawazo. Tabia kama hiyo itamaanisha kuzaliwa
upya katika maeneo ya chini, iwe katika maisha yanayofuata au katika
maisha ya baadaye. Ikiwa watu ambao hutenda kwa njia hii wataweza
kuzaliwa upya katika ulimwengu wa hali ya juu, ukosefu wao wa ukarimu
utamaanisha watakutana na ugumu, majaribio, na dhiki katika kupata
riziki. Kupitia kutotunza maagizo, wanaweza kukutana na mizozo, ugomvi,
hasira, na chuki; na watahusika na magonjwa na magonjwa. Hii itafanya
kuwa ngumu zaidi kuzuia vitendo vinavyoongoza kwa walimwengu wa chini.
hata hivyo, kwamba mtu leo tayari ameandaa hapo zamani kwa kupata
kuamka. Ikiwa juhudi sahihi imefanywa katika maisha haya, mtu huyo
anaweza kufikia angalau hatua ya kwanza ya kuamka na kuwa Sotapanna.
Halafu, haitawezekana kufanya hatua yoyote ambayo husababisha kuzaliwa
upya katika maeneo ya chini.
haimaanishi kuwa mtu kama huyo atakosa fursa ya kuona Buddha mmoja
aliyefuata. Mwishowe, kama mtu ambaye sio wa kurudi tena, anaweza
kuzaliwa tena katika ulimwengu wa Suddhavasa Brahma, na maisha katika
ulimwengu huu yanaweza kuchukua kazi za Wabudhi kadhaa. [146]
mtu ambaye ana ukamilifu wa kutosha (parami) kufikia kuamka katika
maisha haya haifanyi juhudi muhimu, inawezekana kuwa Sotapanna katika
maisha ijayo katika ulimwengu wa Deva. Ikiwa mtu kama huyo hafanyi
mazoezi ya kusababisha kuamka, atakosa kabisa wakati wa utaftaji huu wa
Buddha na ataweza tu kupata kutolewa wakati wa utaftaji mzuri wa Buddha.
Maagizo ya Ledi Sayādaw kuhusu kazi inayofaa kufanywa katika maisha
haya ni pamoja na kile kifanyike na mtu anayefanya mazoezi ya kutafakari
kwa ufahamu. [147] Mtu anapaswa kutimiza kumi na moja ya vitendo kumi
na tano nzuri (Carana-Dhamma), [148] ambayo ni kusema, yote isipokuwa
majimbo ya Jhana. Vitendo vinne vya kwanza ni: (1) kuwa na maadili,
[149] (2) kulinda milango ya akili, (3) kuwa wastani katika kula, na (4)
kuamka.
saba zifuatazo ni majimbo saba mazuri (Saddhamma) ambayo Mzuri aliamsha
Buddha moja ikilinganishwa na kinga mbali mbali kwa raia wa mji wa
mpaka wa kifalme: [150]
(Hiri) ni kama moat ya kina, pana na inamaanisha kuwa mwanafunzi ana
aibu juu ya mwenendo mbaya katika mwili, hotuba, na akili.
kufanya vibaya (Ottappa) ni kama barabara ya juu, pana inayozunguka
jiji na inamaanisha kuwa mwanafunzi anahusika na kuzuia mwenendo mbaya
katika mwili, hotuba, na akili.
wa kujifunza sana (Bahu-sacca) ni kama silaha kubwa ya mikuki na panga.
Mtu ambaye amesikia mengi, ambaye anakumbuka kile kilichosikika, na
ambaye huona hazina inamaanisha mtu anayejua mafundisho mazuri ya
Buddha.
ni kama jeshi kubwa linalolinda mji, kwa mtu anapaswa kuamsha nishati
ili kuondoa majimbo ya akili yasiyokuwa na ujuzi, kupata majimbo ya
akili, kuwa thabiti, thabiti mapema, na uvumilivu na majimbo yenye
akili.
(Sati) ni kama mtunzi wa busara, mwenye akili ambaye anakataa kuingia
kwa watu wasiojulikana na huwaruhusu tu wale ambao wanajulikana. Mtu
anapaswa kuwa na kiwango cha juu cha kuzingatia na ubaguzi.
(panna) ni kama njia ya juu, pana iliyofunikwa na plaster. Mtu anapaswa
kuwa na hekima inayoongoza kwa (kukatwa kwa) kupanda na kuanguka, na
kupenya kwa mtukufu na kusababisha uharibifu kamili wa shida.
haya yote saba yanamwezesha mtu kuachana na vitendo vibaya na kukuza
vitendo vizuri, kuachana na kile kinachoshutumiwa na kuendeleza kutokuwa
na lawama. Kwa hivyo yeye huendeleza usafi.
kuwa na wasiwasi kuhusu ikiwa tutaweza kufikia lengo la Nibbana katika
maisha haya au ikiwa tutaweza tu kufanya hivyo chini ya Mzuri wa Buddha
Ari Metteyya. Ikiwa tutafanya bidii tunaweza, maswali kama haya
yatajitunza. Lazima tukue iwezekanavyo katika Sila, Samadhi, na Panna,
tukiwa na hakika kwamba kwa njia hii tutaweza kufikia mwisho wa mateso
yote.
maeneo pande zote za Bangalore na mipango ya kupanua nchi nzima, hii
imekuwa ya kupendeza kwa vegans nyingi za jiji. Burger, Pizzas hufunika
mafuta ya barafu ni vitu vyote vya kupendeza vinavyotolewa kwa bei nafuu
sana. Ni mahali pazuri kukusanyika na marafiki, wanafamilia au wewe
mwenyewe. Unaweza kujifunza zaidi hapa.
huu wa kawaida huko Indiranagar una menyu ambayo inajumuisha vyombo vya
Kijapani, Kiitaliano, Kiafrika na Asia. Ikiwa wewe ni mpya kwa
ulimwengu wa vyakula vyenye msingi wa mmea au unahisi adventurous vya
kutosha kwa kitu chochote-raha ni kuanza tu huko Vegan Vogue! Ni mahali
pazuri kwa chakula cha jioni cha kuzaliwa. Unaweza kujifunza zaidi hapa.
(https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
ndio mahali pekee katika Bangalore ambayo hutumikia vyakula halisi vya
Mexico. Sio tu kuwa ya bei nafuu, unaweza kufurahiya kupitia menyu ya
vegan pamoja na churros, jibini la vegan iliyotengenezwa na nyumba na
Soyrizo-pamoja na tacos, enchiladas, burritos na nachos! Ikiwa unatafuta
kitu tofauti na nauli yako ya kawaida ya India (na labda hata mahali
ambapo marafiki wako wote wataweza kupata kitu!), Hapa ndio mahali pa
kwenda! Unaweza kujifunza zaidi hapa. (https://www.chinita.in/)
wewe ni vegan aliye na uzoefu huko Bangalore, basi labda ulidhani
mgahawa huu ungekuwa kwenye mwongozo wetu. Ni mnyororo wa mboga kabisa
wa mboga ambao ni wa kirafiki sana kuelekea vegans! Pata vifuniko vya
fresest vegan falafel, burger, sandwiches, na sahani kwa bei nafuu. Kwa
kuongezea, wamiliki wanafanya hatua kubwa kuelekea kupunguza ufungaji wa
chakula na taka. Unaweza kujifunza zaidi hapa. (https://habibifalafel.com/)
huu wa mboga hai hutoa Vegan South Hindi sahani, pizza, na ice cream!
Inayo mazingira mazuri ya kukutana na marafiki kufurahiya chakula cha
jioni kwenye paa la nyumba. Unaweza kujifunza zaidi hapa. (https://gonative.in/pages/farm-to-table)
vyakula vya Burmese? Sasa unaweza na chaguzi nyingi za kupendeza za
vegan. Ni ghali zaidi kuliko mikahawa mingi jijini, kwa hivyo valia kwa
hafla maalum kama chakula cha jioni cha kuhitimu! Wanatoa nyama ya
kejeli ya kucheka, protini za tofu na falafel ambazo zinaweza kufanywa
kuwa sahani za moyo. Unaweza kujifunza zaidi (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
ya mboga ya mgahawa ina chaguzi kadhaa za vegan. Sahani zao za bara,
utaalam wa Italia, na vinywaji vyenye kupendeza vina hakika kufurahisha
palate yoyote. Unaweza kujifunza zaidi hapa. (https://www.greentheory.in/)
wawili walikufa wakati wa kusafisha maji taka huko Delhi, arogys
aboriginal arogys ya viumbe vyote hai itaendelea kutupwa kwenye gutter? #Stopkillingus
nchi ya Arogya rakshakas ya viumbe vyote wanaokufa ndani ya shimo la
maji taka. Haina gharama kubwa kununua malori ya kufanya kazi hiyo. Nchi
zote za kidemokrasia zinawashirikisha. Manuvadi Chitpavan Brahmins kwa
mbali kudhibiti bure kwa karanga zote epuka kutamani. Wamechukua aibu
kwa Buddha, fimbo ya ufagio ya Aboriginal SC/STS tu kuwadanganya.
kama vegan mboga kama vegan mboga for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.sasa, Bhikkhus, nakuhimiza!” Toa muundo wa uzembe na hitaji la msingi
la utambuzi katika bidii ili kuitambua? “Vitu vyote vilivyojumuishwa
viko chini ya kutoweka. Jitahidi kwa bidii! “
wote, Mahàsattvas, kwa hivyo wanapaswa kushinda mioyo yao na kiapo,”
Lazima nisababishe viumbe vyote - wale waliozaliwa kutoka kwa mayai,
waliozaliwa kutoka kwa tumbo, aliyezaliwa kutoka kwa unyevu, aliyezaliwa
na mabadiliko; Wale walio na fomu, wale wasio na fomu, wale walio na
mawazo, wale ambao hawafikirii, wale ambao hawakuwa na mawazo kabisa, na
wale ambao hawakufikiria kabisa - kuingia Nibbàna bila mabaki na
kuchukuliwa kutoweka. Bado idadi kubwa, isiyo na mipaka ya viumbe hai
kwa hivyo kuchukuliwa kwa kutoweka, kwa kweli hakuna hai inayochukuliwa
kutoweka. Na kwanini? Subhuti, ikiwa Bodhisattva ana alama ya kibinafsi,
alama ya wengine, alama ya viumbe hai, au alama ya maisha, yeye sio
Bodhisattva. “
unakula matunda kwenye tumbo tupu, itachukua jukumu kubwa la kuondoa
mfumo wako, kukupa nguvu nyingi kwa kupunguza uzito na shughuli zingine
za maisha.
wakati ninapokula watermelon mimi burp, wakati mimi kula durian tumbo
langu bloats up, wakati mimi kula ndizi nahisi kama kukimbilia choo, nk
.. nk ..
za kijivu, balding, outburst ya neva na duru za giza chini ya macho
haya yote hayatatokea ikiwa utachukua matunda kwenye tumbo tupu.
kitu kama matunda kadhaa, kama machungwa na limao ni asidi, kwa sababu
matunda yote huwa alkali katika miili yetu, kulingana na Dk. Herbert
Shelton ambaye alifanya utafiti juu ya suala hili.
apple ina maudhui ya chini ya vitamini C, ina antioxidants &
flavonoids ambayo huongeza shughuli ya vitamini C na hivyo kusaidia
kupunguza hatari za saratani ya koloni, mshtuko wa moyo na kiharusi.
ina nguvu ya juu kabisa ya antioxidant kati ya matunda makubwa na
kulinda mwili kutokana na kusababisha saratani, mishipa ya damu-damu na
radicals za bure.
machungwa 2-4 kwa siku kunaweza kusaidia kuweka homa mbali, cholesterol
ya chini, kuzuia na kufuta mawe ya figo na pia kupunguza hatari ya
saratani ya koloni.
cha kiu cha baridi zaidi. Iliyoundwa na maji 92%, pia imejaa kipimo
kikubwa cha glutathione, ambayo husaidia kukuza mfumo wetu wa kinga.
kwa ukubwa wake, harufu, na muonekano wa spiky, matunda ya durian
kawaida hupandwa katika maeneo ya kitropiki karibu na Malaysia,
Indonesia, na Thailand. Unaweza kukuza mti wako mwenyewe wa durian ikiwa
mazingira ni sawa, au ikiwa unaiga mazingira ya kitropiki ya mti wa
ndani. Ili kukuza durian, itabidi kumwagilia mti mara nyingi na kuweka
joto juu.
Växt grönsaker Frukt Växter i krukor allong med Patanjali yogiska medvetna meditativa simning 
ù.är ett meditativt tillstånd av djup stillhet och koncentration där
sinnet blir helt nedsänkt och absorberat i det valda
uppmärksamhetsobjektet. Det är hörnstenen i utvecklingen av rätt
koncentration.
finns fallet där en munk - ganska återkallad från sensualitet, som dras
tillbaka från oskäliga egenskaper - kommer in och förblir i den första
Jhana: Rapture och nöje född från tillbakadragande, åtföljd av riktad
tanke och utvärdering. Han genomsyrar och genomsyrar, räcker och fyller
just denna kropp med rapturen och nöjet född från tillbakadragande. Det
finns inget av hela kroppen som är oöverträffad av rapture och nöje född
från tillbakadragande.
som om en skicklig Bathman eller Bathmans lärling skulle hälla
badpulver i en mässingsbassäng och knåda det ihop, strö det igen och
igen med vatten, så att hans boll av badpulver-mättad, fuktbelastad,
genomsyrad inom och utan- skulle ändå inte droppa; Trots det genomsyrar
munken, rensar och fyller just denna kropp med rapturen och nöjet som är
född av tillbakadragande. Det finns inget av hela kroppen som är
oöverträffad av rapture och nöje född från tillbakadragande …
med stilling av riktade tankar och utvärderingar, kommer han in och
förblir i den andra Jhana: Rapture och nöje född av lugn, förening av
medvetenhet fri från riktad tanke och utvärdering - intern försäkring.
Han genomsyrar och genomsyrar, räcker och fyller just denna kropp med
rapturen och nöjet född av lugn. Det finns inget av hela kroppen som är
oöverträffad av rapture och nöje född av lugn.
som en sjö med vårvattnet som är väl uppifrån, har inget inflöde från
öst, väst, norr eller söder och med himlen som regelbundet levererar
rikliga duschar, så att den svala vattenbrunnen som väljer inifrån sjön
skulle göra det Permeat och genomsida, rusar och fyll den med svala
vatten, det finns ingen del av sjön som inte har utflykts av det svala
vattnet; Trots detta genomsyrar och genomför munken och fyller och
fyller just denna kropp med rapturen och nöjet som är född av lugn. Det
finns inget av hela kroppen som är oöverträffad av rapture och nöje född
av lugn …
dessutom, med rapturens blekning, förblir han likvärdig, medveten och
vaken och känner nöje med kroppen. Han kommer in och förblir i den
tredje Jhana, av vilka de ädla förklarar: ”Equanimous och Mindful, han
har en trevlig ständig.” Han genomsyrar och genomsyrar, räcker och
fyller just denna kropp med nöjet avyttrad av rapture, så att det finns
det är det Ingenting av hela kroppen som är oöverträffad med nöje
avyttrad av rapture.
som i ett blått, vitt- eller rött-lotus-damm kan det finnas några av de
blå, vita eller röda lotusen som, födda och växande i vattnet, förblir
nedsänkt i vattnet och blomstrar utan att stå upp ute av vattnet, så att
de genomsyras och genomsyras, drabbas och fylls med svalt vatten från
sina rötter till sina spetsar, och ingenting av de blå, vita eller röda
lotuserna skulle vara oöverträffade med svalt vatten; Trots detta
genomsyrar och genomför munken och fyller och fyller just denna kropp
med det nöje som avyttrats av Rapture. Det finns inget av hela kroppen
som är oöverträffad med nöje avyttrad av rapture …
dessutom, med övergivande av nöje och stress-som med det tidigare
försvinnandet av upphetsning och nöd-kommer han in och förblir i den
fjärde Jhana: renhet av jämlikhet och mindfulness, varken-norra-smärt.
Han sitter och genomsyrar kroppen med en ren, ljus medvetenhet, så att
det inte finns något av hela kroppen som är oöverträffad av ren, ljus
medvetenhet.
som om en man satt lindad från huvud till fot med en vit trasa så att
det inte skulle finnas någon del av hans kropp till vilken den vita
duken inte sträckte sig; Trots det sitter munken och genomsyrar kroppen
med en ren, ljus medvetenhet. Det finns inget av hela kroppen som är
oöverträffad av ren, ljus medvetenhet. ”
om en man satt lindad från huvud till fot med en vit trasa så att det
inte skulle finnas någon del av hans kropp till vilken den vita duken
inte sträckte sig; Trots det sitter munken och genomsyrar kroppen med en
ren, ljus medvetenhet. Det finns inget av hela kroppen som är
oöverträffad av ren, ljus medvetenhet. ”
finns fallet, Brahman, där han utövar för många människors välfärd och
lycka och har etablerat många människor i den ädla metoden, det vill
säga rätten till det som är beundransvärt, rätten till det som är
skickligt.
tror att någon tanke han vill tänka och inte tror att någon tanke han
inte vill tänka. Han vill alla beslut som han vill vilja, och kommer
inte att lösa att han inte vill vilja. Han har uppnått behärskning av
sinnet när det gäller tankevägarna.
uppnår-när han vill, utan belastning, utan svårigheter-de fyra Jhanas
som är ökade mentala tillstånd, trevliga abideringar i här och nu.
guidade bilder är en lugn och avkopplande visualiseringsmeditation där
du kommer att föreställa dig själv i havet, simma i det svala
havsvattnet, samtidigt som du lyssnar på de mjuka rytmiska havsljuden av
stänkande vatten. Detta guidade bilder är för avkoppling och släpp av
stress, ångest och tidigare misstag och smärta, så att du kan omfamna
framtiden och alla goda saker som ligger framöver. Så släpp negativa
känslor som blockerar vägen för positiva energier att flyta genom och ge
dig hälsa och läkning. Jag tycker alltid naturljudet av vatten så
väldigt avslappnande och för mig är det ett av de bästa
stressavlastningsverktygen där ute, som vatten, oavsett om det av en
krusande flod, havsvågor eller regn, bara har denna fascinerande rytm
som framkallar avkoppling och Sann inre fred. Så lyssna på denna guidade
bildmeditation om du behöver ett sätt att koppla av och läka ditt sinne
och kropp av negativa känslor och energier.
med turnén för att uppleva hur Heart Shrine Relics inspirerar människor
över hela världen att utveckla ett hjärta av kärleksfull vänlighet och
rena sinnet-kroppskontinuumet. Inkluderar vackra bilder av själva
relikerna.
Peace Meditation om kärleksfull vänlighet läses av en mild röst så att
lyssnaren kan koncentrera sig på upplevelsen av att skapa orsaken till
fred, inom sig själva och i den yttre världen.
måste utvecklas från inre fred. Fred är inte bara frånvaron av våld.
Fred är manifestationen av mänsklig medkänsla. ”.
är mycket låga och miljoner människor lever i extrem fattigdom och
förlitar sig på uppehällsodling och menial arbetskraft.
Utbildning för bybarn från fattiga familjer, med en unik läroplan som
betonar etisk utveckling och akademisk prestation; Täcker primär-,
sekundär- och yrkesutbildning.
Anställning och handel som kommer att ge arbete för mer än tusen
människor under byggandet samt skapa hållbara jobb för framtiden och
föra tusentals relaterade anställningsmöjligheter till regionen.
statyerna, tillsammans med deras tronbyggnader och parker, kommer att
välsignas genom helig konst som är både traditionell och modern.
både långsiktigt kommer Maitreya-projektet att bidra väsentligt till
regionens välbefinnande och syftar till att bli en modell för socialt
ansvarsfull utveckling-miljömässigt hållbart, designad och byggt för att
pågå minst 1 000 år.
till och med nu föras hjärtat av Maitreya-projektet, kärleksfullt till
människor över hela världen genom Maitreya Project Heart Shrine Relic
Tour. Relic Tour samlar människor av alla humanitära och andliga
traditioner för att skapa orsakerna till världsfred genom att dela
välsignelserna från en unik och värdefull samling av mer än 1 000 heliga
buddhistiska reliker.
ville alla väckta människor i världen installera den högsta välvilliga
väckta statyn på Kushinara genom att donera minsta valör. Även
meditationscenter för alla som vill uppnå evig lycka med det mest
moderna krematoriet.
och Anagatavamsa ger båda instruktioner om vad folk måste göra om de
ska träffa Buddha Metteyya. Detta är mycket viktigt för alla de som inte
uppnår åtminstone det första steget av uppvaknande under denna Buddha
-dispensation, för, som vi har sett, välvilligt väckt en Buddha Metteyya
kommer att vara den sista välvilliga Awakened One Buddha som uppstår i
denna världscykel. Om en person inte uppnår uppvaknande i denna
världscykel kommer det att vara extremt svårt att få en ny möjlighet.
Dasabodhisatta-uddesa säger [142] Buddha Gotama till Ven. Sariputta,
“Inte alla män kommer att se min fysiska kropp. Om de stöter på mina
läror (Sasana), ge gåvor (Dana), observera moral (SILA) och odla
utvecklingen av sinnet (Bhavana), genom frukten av det, de de, de kommer
att återfödas i tiden för välvillig väckt OneBuddha Ariya Metteyya. “
tre åtgärder är grunden för meriterande handling (Punna). [143] Genom
dessa handlingar kan en person vara säker på återfödelse i de högre
existensplanen. Att utveckla sinnet leder till den tillfälliga renheten
som uppnås genom Jhana -staterna. Men det kan också leda till insikt
(Vipassana) och verklig befrielse.
[144] ger mer information. För att möta välvilliga väckta en Buddha
Metteyya, bör människor anstränga sig (Viriya) och vara fast (Dalha),
med upprörd sinne (Ubbigga-Manasa). Vi kan anta att “upprörda sinne”
betyder den djupa omrörningen av sinnet eller känslan av brådskande
(Samvega) som kommer från att förverkliga det brådskande behovet av att
arbeta för befrielse. Alla som gör goda gärningar och som är vaksamma -
oavsett om de är Bhikkhus, Bhikkhunis, lekmän eller lekkvinnor - kommer
att kunna möta nästa välvilliga Awakened One Buddha. Alla de som betalar
stor ära till Buddha kommer att se den lyckosamma församlingen av
välvilliga väckta en Buddha Metteyya. Det heliga livet (Brahma-Cariya)
bör utövas. Gåvor (Dana) bör ges. Observationsdagarna (uposatha) bör
hållas. Kärleksfull vänlighet (METTA) bör utvecklas noggrant. Genom att
glädja sig över vaksamhet och meriterande handlingar kommer det att vara
möjligt att så småningom göra slut på elände (dukkha).
Ledi Sayādaw [145] påpekar att det är nödvändigt att göra balanserad
ansträngning när det gäller gott beteende (Carana) och rätt kunskap
(Vijja) om man ska möta nästa välvilliga Awakened One Buddha.
uppförande betyder att utveckla moral (SILA) och koncentration
(Samadhi). Kunskap betyder att utveckla visdom (Panna). Höger uppförande
kan jämföras med att ha ljudben. Rätt kunskap kan jämföras med att
kunna se. Om det ena eller det andra saknas kommer en person att lyckas.
En person kan vara generös och behålla de permanenta moraliska reglerna
för de fem föreskrifterna och de åtta föreskrifterna på
observationsdagar, men om kunskapsfrön inte planteras, kan personen möta
välvilliga väckta en Buddha Metteyya men inte kunna väckas. Om endast
kunskap utvecklas kommer felaktigt att innebära att chansen att möta
nästa välvilliga väckta en Buddha kommer att vara liten, på grund av den
mellanliggande perioden (Antara-kappa) mellan denna välvilliga väckta
en Buddha-dispensation och nästa.
på fel uppförande som nämns av Ven. Ledi Sayādaw är: är inte generös,
är dåligt bevakad i fysiska handlingar, är obegränsade i tal och oren i
tanken. Sådant beteende kommer att innebära återfödelse i de lägre
områdena, antingen i nästa liv eller i ett framtida liv. Om människor
som agerar på detta sätt lyckas återfödas i en högre värld, kommer deras
brist på generositet att innebära att de kommer att möta svårigheter,
prövningar och förödelser för att tjäna sitt liv. Genom att inte hålla
föreskrifterna kommer de sannolikt att möta tvister, gräl, ilska och
hat; Och de kommer att vara mottagliga för sjukdomar och sjukdomar.
Detta kommer att göra det ännu svårare att undvika åtgärder som leder
till de lägre världarna.
kan dock vara möjligt att en person idag redan har förberett tidigare
för att uppnå uppvaknande. Om rätt ansträngning görs i detta liv kan den
personen nå åtminstone det första steget av uppvaknande och bli en
sotapanna. Då kommer det att vara omöjligt att göra några åtgärder som
resulterar i återfödelse i de lägre områdena.
kommer inte nödvändigtvis att innebära att en sådan person kommer att
missa möjligheten att se nästa välvilliga väckta en Buddha. Så
småningom, som en icke-returner, kan han eller hon återfödas i
Suddhavasa Brahma Worlds, och livet i dessa världar kan sträcka sig över
karriärerna för flera buddhas. [146]
en person som har tillräckligt med perfektioner (parami) för att nå
uppvaknande under denna livstid inte gör den nödvändiga ansträngningen,
kan det vara möjligt att bli en sotapanna i nästa liv i Deva Worlds. Om
en sådan person inte utövar de faktorer som leder till uppvaknande,
kommer han eller hon att missa helt under denna Buddhas dispensation och
kommer bara att kunna uppnå frisläppande under nästa välvilliga
Awakened One Buddhas dispens.
Ledi Sayādaws instruktioner om nödvändigt arbete som ska göras i detta
liv inkluderar vad som bör göras av en person som utövar naken
insiktmeditation. [147] Man bör uppfylla de första elva av de femton
goda handlingarna (Carana-dhamma), [148], det vill säga alla utom
Jhana-staterna. De första fyra åtgärderna är: (1) att vara moraliska,
[149] (2) som skyddar sinnedörrarna, (3) är måttliga i att äta och (4)
vakenhet.
nästa sju egenskaperna är de sju goda staterna (Saddhamma) som den
välvilliga väckte en Buddha jämfört med de olika skydd för medborgarna i
en kunglig gränsstad: [150]
krympa från att göra fel (Ottappa) är som en hög, bred väg som omger
staden och innebär att lärjungen är bekymrad över att undvika fel
uppförande i kropp, tal och sinne.
vara av stort lärande (Bahu-Sacca) är som en stor armé av spjut och
svärd. En person som har hört mycket, som kommer ihåg vad som hördes,
och som skatter det betyder en person som känner den välvilliga väckta
en Buddhas doktrin.
(Viriya) är som en stor armé som skyddar staden, för en person bör
väcka energi för att bli av med okvalificerade mentala tillstånd,
förvärva skickliga mentala tillstånd, vara stadiga, fast i förväg och
fortsätta med skickliga mentala tillstånd.
(SATI) är som en klok, intelligent grindhållare som vägrar inträde till
okända människor och bara släpper in dem som är kända. En person bör ha
den högsta graden av mindfulness och diskriminering.
(panna) är som en hög, bred rampart täckt med gips. En person bör ha
visdom som leder till (avbrottet av) stigning och fall, med den ädla
penetrationen som leder till fullständig förstörelse av elände.
sju av dessa goda stater gör det möjligt för en person att överge
felaktiga handlingar och odla goda handlingar, att överge det som är
skylt och utveckla oskyldighet. Således utvecklar han renhet.
behöver inte oroa oss för om vi kommer att kunna uppnå målet för
Nibbana i detta liv eller om vi bara kommer att kunna göra det under
välvilliga väckta en Buddha Ari Metteyya. Om vi gör den bästa
ansträngningen vi kan, kommer sådana frågor att ta hand om sig själva.
Vi måste växa så mycket som möjligt i Sila, Samadhi och Panna,
övertygade om att vi på detta sätt kommer att kunna komma till slutet av
allt lidande.
runt om i Bangalore och planerar att expandera över hela landet har
detta snabbt blivit en favorit för många stadsveganer. Hamburgarna,
pizzor wraps glass är alla läckra föremål som erbjuds till mycket
överkomliga priser. Det är den perfekta platsen att samla med vänner,
familjemedlemmar eller bara dig själv. Du kan lära dig mer här.
pittoreska restaurang i Indiranagar har en meny som innehåller vegan
japanska, italienska, afrikanska och asiatiska rätter. Oavsett om du är
ny i världen av växtbaserade köket eller känner mig äventyrlig för
någonting-rolan börjar bara på Vegan Vogue! Det är den perfekta platsen
för en födelsedagsmiddag. Du kan lära dig mer här. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
är den enda platsen i Bangalore som serverar autentisk mexikansk mat.
Det är inte bara prisvärt, du kan njuta av att vända igenom en helt
vegansk meny inklusive churros, husgjord veganskost och Soyrizo-plus
tacos, enchiladas, burritos och nachos! Om du letar efter något annat än
din vanliga indiska biljettpris (och kanske till och med en plats där
alla dina vänner kommer att kunna hitta något!) Är det här platsen att
gå! Du kan lära dig mer här. (https://www.chinita.in/)
du är en erfaren vegan i Bangalore, gissade du förmodligen att denna
restaurang skulle vara på vår guide. Det är en helt vegetarisk
falafelkedja som är mycket vänlig mot veganer! Få de färskaste veganiska
falafelomslag, hamburgare, smörgåsar och plattor till ett överkomligt
pris. Dessutom gör ägarna stora framsteg mot att minska matförpackningar
och avfall. Du kan lära dig mer här. (https://habibifalafel.com/)
ekologiska vegetariska restaurang erbjuder vegan sydindiska rätter,
pizza och glass! Det har en fantastisk atmosfär för att träffa vänner
för att njuta av middag på taket. Du kan lära dig mer här. (https://gonative.in/pages/farm-to-table)
du provat burmesiska köket? Nu kan du med massor av spännande
veganalternativ. Det är lite dyrare än de flesta restauranger i stan, så
klä upp dig för ett speciellt tillfälle som en examensmiddag! De
erbjuder läckra håliga kött, tofu och falafelproteiner som kan göras
till hjärtliga rätter. Du kan lära dig mer (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
vegetariska meny har ett antal veganalternativ. Deras kontinentala
rätter, italienska specialiteter och läckra drycker kommer säkert att
behaga alla smak. Du kan lära dig mer här. (https://www.greentheory.in/)
personer dog när de städade avloppet i Delhi, hur länge kommer
Aboriginal Arogys rakshakas av alla levande varelser att dumpas i
rännan? #Stopkillingus
ute dör landet Arogya Rakshakas av alla levande varelser inuti
avloppshål. Det kostar inte mycket att köpa sugbilar för att göra det
jobbet. Alla demokratiska länder engagerar dem. Manuvadi Chitpavan
Brahmins som fjärrkontrollerar fritt för alla nötter undviker vilt. De
har skamlöst tagit lotus av Buddha, kvastpinnen av aboriginal SC/STS
bara för att fuska dem.
som Vegan Grönsaker & frukter i krukor för att leva som fria fåglar för välfärd, lycka, fred, frihet, frihet, jämlikhet mellan alla känsliga och icke -känsliga varelser. som Vegan Grönsaker & frukter för välfärd, lycka, fred, frihet, frihet, jämlikhet mellan alla känsliga och icke -känsliga varelser.nu, Bhikkhus, jag uppmanar dig!” Ge sammanfattningen av oförmåga och
det grundläggande kravet för förverkligande i iver att inse det? ”Alla
sammansatta saker är föremål för försvinnande. Sträva med allvar! ”
Bodhisattvas, Mahàsattvas, bör därmed dämpa sina hjärtan med löften,”
Jag måste orsaka alla levande varelser - de som är födda från ägg, födda
från livmoder, födda från fukt, född av transformation; De med form, de
utan form, de med tanke, de utan tanke, de som inte är helt med tanke
och de som inte är helt utan tanke - att komma in i Nibbàna utan rest
och tas över till utrotning. Ändå av det oändliga, gränslösa antalet
levande varelser som således tas över till utrotning, finns det faktiskt
inget levande över till utrotning. Och varför? Subhuti, om en
bodhisattva har ett märke av själv, ett märke av andra, ett märke av
levande varelser eller ett märke av ett liv, är han inte en bodhisattva.
”
du äter frukt på tom mage kommer det att spela en viktig roll för att
avgifta ditt system, vilket ger dig en hel del energi för viktminskning
och andra livsaktiviteter.
gång jag äter vattenmelon burp, när jag äter durian min mage uppblåsar
upp, när jag äter en banan känner jag mig för att springa på toaletten
osv.
hår, balding, nervöst utbrott och mörka cirklar under ögonen kommer
alla dessa * inte * att hända om du tar frukt på tom mage.
finns inget sådant som vissa frukter, som orange och citron är sura,
eftersom alla frukter blir alkaliska i vår kropp, enligt Dr. Herbert
Shelton som forskade i denna fråga.
om ett äpple har ett lågt C -vitamininnehåll, har det antioxidanter och
flavonoider som förbättrar aktiviteten hos C -vitamin därigenom hjälper
till att sänka riskerna för koloncancer, hjärtattack och stroke.
har den högsta totala antioxidantkraften bland stora frukter och
skyddar kroppen från cancerframkallande, blodkärlstoppning och fria
radikaler.
ta 2-4 apelsiner om dagen kan hjälpa till att hålla förkylningar borta,
sänka kolesterolet, förhindra och lösa njursten och minska risken för
koloncancer.
törstkylaren. Sammansatt av 92% vatten är det också packat med en
gigantisk dos glutation, vilket hjälper till att öka vårt immunsystem.
frukt odlas i tropiska områden runt Malaysia, Indonesien och Thailand.
Du kan odla ditt eget duriansträd om miljön har rätt, eller om du
efterliknar Durian -trädets tropiska miljö inomhus. För att odla durian
måste du vattna trädet ofta och hålla temperaturen högt.
Posted by: site admin @ 5:01 pm
Grow vegetables 
fruits 
plants 
in pots 
with Patanjali Yogic Mindful Meditative Swimming 
.Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
ready for a peaceful and relaxing journey of your life with this video.
For our next video, we will feature Healing Music for The Body and
Soul. Relaxing..
MP3(Complete Yoga Sutra Chant with Narrated Meaning of Each Sutra): https://www.patreon.com/posts/38438746/
MP3(Complete Yoga Sutra Chant-Uninterrupted): https://www.patreon.com/posts/38438747/
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RazorPay/PayPal Vegetales de crecimiento Frutas plantas en macetas con patanjali yogico yogico natación meditativa consciente ️.es un estado meditativo de profunda quietud y concentración en el que
la mente se sumerge y absorbe completamente en el objeto de atención
elegido. Es la piedra angular en el desarrollo de la concentración
correcta.
el caso en el que un monje, bastante retirado de la sensualidad,
retirado de cualidades sin habilidad, entra y permanece en el primer
jhana: el rapto y el placer nacidos de la retirada, acompañados de
pensamiento y evaluación dirigidos. Él impregna y se impregna, se
refiere y llena este cuerpo con el rapto y el placer nacido de la
retirada. No hay nada de todo su cuerpo sin ser beneficiado por el rapto
y el placer nacido de la retirada.
igual que un aprendiz experto en bañero o bañero vertía en polvo de
baño en una cuenca de latón y lo amasaría, rociándolo una y otra vez con
agua, de modo que su bola de bañera en polvo, saturada, cargada de
humedad, permeada dentro y sin-sin- Sin embargo, no gotearía; Aun así,
el monje impregna, se refiere y llena este cuerpo con el rapto y el
placer nacido de la retirada. No hay nada de todo su cuerpo sin ser
beneficiado por el rapto y el placer nacido de la retirada …
con la calma de pensamientos y evaluaciones dirigidas, entra y
permanece en la segunda jhana: rapto y placer nacido de la compostura,
unificación de conciencia libre de pensamiento dirigido y evaluación -
garantía interna. Él impregna y se impregna, se refiere y llena este
cuerpo con el rapto y el placer nacido de la compostura. No hay nada de
todo su cuerpo sin ser beneficiado por el rapto y el placer nacido de la
compostura.
igual que un lago con agua de primavera que brota desde adentro, sin
tener entrada de este, oeste, norte o sur, y con los cielos
suministrando periódicamente duchas abundantes, de modo que la fuente
fría de agua brotando desde el lago Pregéntele y impregnen, suministre y
llénelo con aguas frías, que no hay parte del lago sin ser ganado por
las aguas frías; Aun así, el monje impregna y se impregna, se refiere y
llena este cuerpo con el rapto y el placer nacido de la compostura. No
hay nada de todo su cuerpo sin ser beneficiado por el rapto y el placer
nacido de la compostura …
además, con el desvanecimiento del rapto, sigue siendo ecuánimo,
consciente y alerta, y siente placer con el cuerpo. Entra y permanece en
la tercera jhana, de la cual los nobles declaran: ‘Equánimes y
conscientes, tiene una permanencia agradable. Nada de todo su cuerpo no
es ganado de placer desinvertido de éxtasis.
igual que en un estanque azul, blanco o rojo-lotus, puede haber algunos
lotos azules, blancos o rojos que, nacidos y cultivados en el agua,
permanecen inmersos en el agua y florecen sin ponerse de pie. del agua,
para que estén perjudicados y impregnados, abundantes y llenos de agua
fría desde sus raíces hasta sus puntas, y nada de esos lotos azules,
blancos o rojos no tendrían ganas de agua fría; Aun así, el monje
impregna y impregna, se refiere y llena este cuerpo con el placer
desinvertido de éxtasis. No hay nada de todo su cuerpo sin merecer el
placer de ser despojado de éxtasis …
además, con el abandono del placer y el estrés, como con la
desaparición anterior de la euforia de la euforia, entra y permanece en
la cuarta jhana: pureza de ecuanimidad y atención plena, ni el
complicado norado. Se sienta, impregnando el cuerpo con una conciencia
pura y brillante, de modo que no hay nada de todo su cuerpo sin
beneficio de una conciencia pura y brillante.
como si un hombre estuviera sentado envuelto de cabeza a pie con una
tela blanca para que no hubiera parte de su cuerpo al que la tela blanca
no se extendiera; Aun así, el monje se sienta, impregnando su cuerpo
con una conciencia pura y brillante. No hay nada de todo su cuerpo sin
ser beneficiado por la conciencia pura y brillante “.
si un hombre estuviera sentado envuelto de cabeza a pie con un paño
blanco para que no hubiera parte de su cuerpo al que la tela blanca no
se extendiera; Aun así, el monje se sienta, impregnando su cuerpo con
una conciencia pura y brillante. No hay nada de todo su cuerpo sin ser
beneficiado por la conciencia pura y brillante “.
el caso, Brahman, donde practica para el bienestar y la felicidad de
muchas personas y ha establecido a muchas personas en el noble método,
es decir, la correcta de lo que es admirable, la rectitud de lo que es
hábil.
piensa que cualquier pensamiento que quiere pensar, y no cree que
ningún pensamiento no quiera pensar”. Él quiere cualquier resolución que
quiera que lo hará, y no se resolverá que no quiera que lo hará. Ha
alcanzado el dominio de la mente con respecto a los caminos del
pensamiento.
alcanza, cada vez que quiera, sin tensión, sin dificultad, las cuatro
jhanas que son elevadas estados mentales, capaces agradables en el aquí y
ahora.
de conciencia libre de fermentación y liberación de discernimiento,
habiéndolos conocido directamente y realizado por sí mismo por sí mismo
en el aquí y ahora.
imagen guiada es una meditación de visualización tranquila y relajante
donde te imaginarás en el océano, nadando en el agua fría del océano,
mientras escuchas los suaves sonidos del océano rítmico de agua
salpicantes. Estas imágenes guiadas son para relajarse y dejar de lado
el estrés, la ansiedad y los errores pasados y el dolor, para que
pueda abrazar el futuro y todas las cosas buenas que se avecinan. Así
que deje de lado las emociones negativas que bloquean el camino para que
fluyan las energías positivas y le brindan salud y curación. Siempre
encuentro el sonido de la naturaleza del agua tan relajante y para mí es
una de las mejores herramientas de alivio del estrés, ya que el agua,
ya sea por un río ondulante, olas oceánicas o lluvia, solo tiene este
ritmo fascinante que evoca la relajación y verdadera paz interior. Así
que escuche esta meditación de imágenes guiadas si necesita una forma de
relajarse y sanar su mente y cuerpo de emociones y energías negativas.
con el recorrido para experimentar la forma en que las reliquias del
santuario del corazón inspiran a las personas de todo el mundo a
desarrollar un corazón de bondad amorosa y purificar el continuo de la
mente-cuerpo. Incluye hermosas imágenes de las reliquias mismas.
meditación de la paz de Matireya sobre la bondad amorosa es leída por
una voz suave para que el oyente pueda concentrarse en la experiencia de
generar la causa de la paz, dentro de sí mismos y en el mundo exterior.
paz mundial debe desarrollarse a partir de la paz interior. La paz no
es solo la ausencia de violencia. La paz es la manifestación de la
compasión humana “.
tarifas son muy bajas y millones de personas viven en la pobreza
extrema, dependiendo de la agricultura de subsistencia y el trabajo
servil.
Educación para niños de la aldea de familias pobres, utilizando un plan
de estudios único que enfatiza el desarrollo ético y el logro
académico; cubriendo educación primaria, secundaria y vocacional.
Empleo y comercio que proporcionarán trabajo para más de mil personas
durante la construcción, así como para crear empleos sostenibles para el
futuro y llevar miles de oportunidades de empleo relacionadas a la
región.
a largo como a corto plazo, el proyecto Maitreya contribuirá
significativamente al bienestar de la región y tiene como objetivo
convertirse en un modelo de desarrollo socialmente responsable,
ambientalmente sostenible, diseñado y construido para durar al menos
1,000 años.
incluso ahora, el corazón del Proyecto Maitreya, Amor-Kindness, es
llevado a las personas de todo el mundo a través de la gira de Relic de
Maitreya Project Heart Shrine. El Relic Tour reúne a personas de todas
las tradiciones humanitarias y espirituales para crear las causas de la
paz mundial al compartir las bendiciones de una colección única y
preciosa de más de 1,000 reliquias budistas sagradas.
todas las personas despiertas del mundo querían instalar el benevolente
más alto despertaron la estatua de uno en Kushinara donando la
denominación más pequeña. También centro de meditación para todos
aquellos que desean alcanzar la felicidad eterna con la mayoría de los
crematorios modernos.
Dasabodhisatta-uddesa y Anagatavamsa dan instrucciones sobre lo que las
personas deben hacer si van a conocer a Buda Metteyya. Esto es muy
importante para todos aquellos que no alcanzan al menos la primera etapa
de despertar durante esta dispensación de Buda, ya que, como hemos
visto, benevolente despertar a un Buda Metteyya, será el último
benevolente despierto a un Buda que surgirá en este ciclo mundial. Si
una persona no alcanza el despertar en este ciclo mundial, será
extremadamente difícil tener otra oportunidad.
el Dasabodhisatta-uddesa, [142] Buda Gotama le dice a Ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they
renacerá en la época de Benevolent Awakened OneBuddha Ariya Metteyya “.
tres acciones son la base de la acción meritoria (Punna). [143] A
través de estas acciones, una persona puede estar segura de renacimiento
en los planos superiores de existencia. El desarrollo de la mente
conduce a la pureza temporal alcanzada a través de los estados de Jhana.
Pero también puede conducir a una visión (vipassana) y una verdadera
liberación.
Anagatavamsa [144] da más detalles. Para conocer a Benevolent Awakened
One Buda Metteyya, la gente debe hacer un esfuerzo (viriya) y ser firme
(Dalha), con la mente agitada (Ubbigga-Manasa). Podemos suponer que la
“mente agitada” significa la profunda agitación de la mente o el sentido
de urgencia (samvega) que proviene de darse cuenta de la necesidad
urgente de trabajar para la liberación. Todos los que hacen buenas obras
y que están atentos, ya sean Bhikkhus, Bhikkhunis, laicos o las mujeres
laicos, podrán encontrarse con el próximo benevolente despierto un
Buda. Todos los que pagan un gran honor con el Buda verán la auspiciosa
asamblea de benevolente despertar un Buda Metteyya. La vida santa
(Brahma-Cariya) debe practicarse. Se deben dar regalos (Dana). Se deben
mantener los días de observancia (Uposatha). La bondad amorosa (Metta)
debe desarrollarse cuidadosamente. Al deleitar en vigilancia y acciones
meritorias, será posible finalmente llegar a la miseria (dukkha).
Ledi Sayādaw [145] señala que es necesario hacer un esfuerzo
equilibrado en términos de buena conducta (Carana) y conocimiento
correcto (Vijja) si se encuentra con el próximo benevolente despierto un
Buda.
correcta significa desarrollar moralidad (SILA) y concentración
(Samadhi). El conocimiento significa desarrollar sabiduría (panna). La
conducta correcta se puede comparar con tener extremidades sólidas. El
conocimiento correcto se puede comparar con poder ver. Si falta uno u
otro, una persona no tendrá éxito. Una persona puede ser generosa y
mantener las reglas morales permanentes de los cinco preceptos y los
ocho preceptos en los días de observancia, pero si no se plantan las
semillas de conocimiento, esa persona puede encontrarse con benevolente
despertar a un Buda Metteyya pero no poder ser despertados. Si solo se
desarrolla el conocimiento, la conducta incorrecta significará que las
posibilidades de encontrarse con el próximo benevolente despierto un
Buda serán leves, debido al período intermedio (Antara-Kappa) entre esta
benevolente dispensación de un Buda y el siguiente.
de conducta incorrecta mencionada por Ven. Ledi Sayādaw es: no ser
generoso, estar mal vigilado en acciones físicas, sin restricciones en
el habla y inmerso en el pensamiento. Dicha conducta significará
renacimiento en los reinos inferiores, ya sea en la próxima vida o en
una vida futura. Si las personas que actúan de esta manera logran
renacer en un mundo superior, su falta de generosidad significará que
encontrarán dificultades, pruebas y tribulaciones para ganarse la vida.
Al no mantener los preceptos, es probable que se encuentren con
disputas, disputas, ira y odio; y serán susceptibles a enfermedades y
dolencias. Esto hará que sea aún más difícil evitar acciones que
conduzcan a los mundos inferiores.
embargo, puede ser posible que una persona de hoy ya haya preparado en
el pasado para lograr el despertar. Si el esfuerzo correcto se hace en
esta vida, esa persona puede alcanzar al menos la primera etapa de
despertar y convertirse en una sotapanna. Entonces, será imposible hacer
cualquier acción que resulte en el renacimiento en los reinos
inferiores.
no necesariamente significará que tal persona perderá la oportunidad de
ver al próximo benevolente despertar a un Buda. Finalmente, como no
retorno, él o ella puede renacer en los mundos de Suddhavasa Brahma, y
la vida en estos mundos puede abarcar las carreras de varios budas.
[146]
una persona que tiene suficientes perfecciones (parami) para alcanzar
el despertar en esta vida no hace el esfuerzo necesario, puede ser
posible convertirse en una sotapanna en la próxima vida en los mundos
deva. Si tal persona no practica los factores que conducen al despertar,
se perderá por completo durante la dispensación de este Buda y solo
podrá lograr la liberación durante el próximo benevolente despertó la
dispensación de un Buda.
Las instrucciones de Ledi Sayādaw con respecto al trabajo necesario a
hacer en esta vida incluyen lo que debe hacer una persona que practica
la meditación de información desnuda. [147] Uno debe cumplir con las
primeras once de las quince buenas acciones (Carana-Dhamma), [148] es
decir, todos excepto los estados de Jhana. Las primeras cuatro acciones
son: (1) ser moral, [149] (2) proteger las puertas sensoriales, (3) ser
moderados en la alimentación y (4) vigilia.
siguientes siete cualidades son los siete buenos estados (Saddhamma)
que el benevolente despertó a un Buda en comparación con las diversas
protecciones para los ciudadanos de una ciudad fronteriza real: [150]
modestia (Hiri) es como un foso profundo y amplio y significa que el
discípulo se avergüenza de una conducta equivocada en el cuerpo, el
habla y la mente.
de hacer mal (Ottappa) es como un camino alto y ancho que rodea la
ciudad y significa que el discípulo está preocupado por evitar la
conducta equivocada en el cuerpo, el habla y la mente.
de gran aprendizaje (Bahu-Sacca) es como una gran arsenal de lanzas y
espadas. Una persona que ha escuchado mucho, que recuerda lo que se
escuchó y que lo atesora significa una persona que sabe que el
benevolente despertó la doctrina de un Buda.
energía (Viriya) es como un gran ejército que protege a la ciudad, ya
que una persona debe despertar la energía para deshacerse de los estados
mentales no calificados, adquirir estados mentales calificados, ser
firme, firme de antemano y perseverar con estados mentales calificados.
atención plena (sati) es como un sabio e inteligente guardián de la
puerta que rechaza la entrada a personas desconocidas y solo deja en los
conocidos. Una persona debe tener el mayor grado de atención plena y
discriminación.
sabiduría (panna) es como una ramticarte alta y ancha cubierta de yeso.
Una persona debe poseer sabiduría que conduce al aumento y la caída del
aumento y la caída, con la noble penetración que conduce a la
destrucción completa de la miseria.
siete de estos buenos estados permiten a una persona abandonar las
acciones incorrectas y cultivar buenas acciones, abandonar lo que es
culpable y desarrollar la falta de culpa. Así desarrolla pureza.
necesitamos preocuparnos si podremos alcanzar el objetivo de Nibbana en
esta vida o si solo podremos hacerlo bajo Benevolent Awakened One
Buddha Ari Metteyya. Si hacemos el mejor esfuerzo que podemos, tales
preguntas se cuidarán a sí mismas. Debemos crecer tanto como sea posible
en Sila, Samadhi y Panna, seguros de que de esta manera podremos llegar
al final de todo sufrimiento.
¡Una cadena vegana de comida rápida global ha llegado a la India! Con
ubicaciones en todo Bangalore y planea expandirse en todo el país, esto
se ha convertido rápidamente en un favorito para muchos veganos
municipales. Las hamburguesas, las pizzas envuelven los helados son
deliciosos artículos que se ofrecen a precios muy asequibles. Es el
lugar ideal para reunirse con amigos, familiares o simplemente usted
mismo. Puedes aprender más aqui.
pintoresco restaurante en Indiranagar cuenta con un menú que incluye
platos veganos japoneses, italianos, africanos y asiáticos. Ya sea que
seas nuevo en el mundo de la cocina a base de plantas o te sientas lo
suficientemente aventurero para cualquier cosa, ¡la diversión está
comenzando en Vegan Vogue! Es el lugar perfecto para una cena de
cumpleaños. Puedes aprender más aqui. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
es el único lugar en Bangalore que sirve auténtica cocina mexicana. No
solo es asequible, sino que puede disfrutar de un menú completamente
vegano que incluye churros, queso vegano casero y soirizo, ¡más tacos,
enchiladas, burritos y nachos! Si está buscando algo diferente de su
tarifa india habitual (¡y tal vez incluso un lugar donde todos sus
amigos podrán encontrar algo!), ¡Este es el lugar para ir! Puedes
aprender más aqui. (https://www.chinita.in/)
eres un vegano experimentado en Bangalore, entonces probablemente
adivinas que este restaurante estaría en nuestra guía. ¡Es una cadena de
falafel completamente vegetariana que es muy amigable para los veganos!
Obtenga las envolturas, hamburguesas, sándwiches y platos de falafel
veganos más frescos a un precio asequible. Además, los propietarios
están dando grandes pasos hacia la reducción de los envases de alimentos
y los desechos. Puedes aprender más aqui. (https://habibifalafel.com/)
restaurante vegetariano orgánico ofrece platos veganos del sur de la
India, pizza y helado! Tiene un gran ambiente para reunirse con amigos
para disfrutar de la cena en la azotea. Puedes aprender más aqui. (https://gonative.in/pages/farm-to-table)
probado la cocina birmana? Ahora puedes con muchas opciones veganas
emocionantes. Es un poco más caro que la mayoría de los restaurantes de
la ciudad, ¡así que vístete para una ocasión especial como una cena de
graduación! Ofrecen deliciosas carnes simuladas, tofu y proteínas de
falafel que se pueden convertir en platos abundantes. Puede obtener más
información (https://www.burmaburma.in/)Here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
menú vegetariano del restaurante tiene una serie de opciones veganas.
Sus platos continentales, especialidades italianas y deliciosas bebidas
seguramente complacerán a cualquier paladar. Puedes aprender más aqui. (https://www.greentheory.in/)
personas murieron mientras limpiaban el alcantarillado en Delhi,
¿cuánto tiempo seguirá siendo arrojados los argys aborígenes de todos
los seres vivos? #StopKillingus
lo largo del país, Aragya Rakshakas de todos los seres vivos se están
muriendo dentro de los agujeros de las aguas residuales. No cuesta mucho
comprar camiones de succión para hacer ese trabajo. Todos los países
democráticos los involucran. Los brahmanes de Chitpavan manvenados que
controlan remotamente gratis para todas las nueces evitan sin sentido.
Han tomado descaradamente el loto de Buda, Broom Stick of Aboriginal
SC/STS solo para engañarlos.
Veganos Vegetales eléctrica eléctrica eléctrica eléctrica electrónico eléctricos
eléctricos eléctricos eléctricos electrónico sobre el bien) para el
bien?
vegano vegetales aquí ahora, Bhikkhus, te exhorto!” ¿Dar la suma de la impermanencia y
el requisito fundamental para la realización en el celo para realizarlo?
“Todas las cosas compuestas están sujetas a desaparecer. ¡Esforzarse
por la seriedad! “
los bodhisattvas, Mahàsattvas, deberían someter a sus corazones con el
voto:“ Debo causar a todos los seres vivos: los nacidos de los huevos,
nacidos de úteros, nacidos de la humedad, nacidos por la transformación;
Aquellos con forma, aquellos sin forma, aquellos con pensamiento,
aquellos sin pensamiento, aquellos que no son totalmente con pensamiento
y aquellos que no son totalmente sin pensamiento, entrar en nibbàna sin
residuos y ser llevados a la extinción. Sin embargo, del número
inconmensurable e ilimitado de seres vivos, así que se llevan a la
extinción, en realidad no se lleva a la vida a la extinción. ¿Y por qué?
Subhuti, si un bodhisattva tiene una marca de sí mismo, una marca de
otros, una marca de seres vivos o una marca de vida, no es un
bodhisattva “.
Dr. Stephen Mak trata a los pacientes con cáncer de enfermedad terminal
por una forma “no ortodoxa” y muchos pacientes se recuperaron.
come frutas con el estómago vacío, desempeñará un papel importante para
desintoxicar su sistema, proporcionándole una gran energía para la
pérdida de peso y otras actividades de vida.
el momento en que la fruta entra en contacto con la comida en el
estómago y los jugos digestivos, toda la masa de comida comienza a
estropear.
vez que como sandía, eructo, cuando como durian, mi estómago se hincha,
cuando como un plátano tengo ganas de correr hacia el baño, etc. etc ..
aturdido, calvicie, arrebato nervioso y círculos oscuros debajo de los
ojos, todo esto * no * sucederá si toma frutas con el estómago vacío.
hay tal cosa como algunas frutas, como el naranja y el limón son
ácidos, porque todas las frutas se vuelven alcalinas en nuestro cuerpo,
según el Dr. Herbert Shelton, quien investigó sobre este asunto.
una manzana tiene un bajo contenido de vitamina C, tiene antioxidantes y
flavonoides, lo que mejora la actividad de la vitamina C, lo que ayuda a
reducir los riesgos del cáncer de colon, el ataque cardíaco y el
accidente cerebrovascular.
fresas tienen el mayor poder antioxidante total entre las principales
frutas y protegen el cuerpo de la causa del cáncer, el obstrucciones de
los vasos sanguíneos y los radicales libres.
2-4 naranjas al día puede ayudar a mantener alejados los resfriados,
reducir el colesterol, prevenir y disolver los cálculos renales, así
como disminuir el riesgo de cáncer de colon.
apagador de sed más genial. Compuesto por 92% de agua, también está
lleno de una dosis gigante de glutatión, lo que ayuda a aumentar nuestro
sistema inmune.
vez que este ‘lodo’ reacciona con el ácido, se descompondrá y será
absorbido por el intestino más rápido que el alimento sólido.
por su tamaño, olor y apariencia puntiaguda, la fruta duria típicamente
se cultiva en áreas tropicales alrededor de Malasia, Indonesia y
Tailandia. Puede cultivar su propio árbol durian si el medio ambiente es
correcto, o si imita el entorno tropical del árbol de duria en
interiores. Para cultivar durian, tendrá que regar el árbol con
frecuencia y mantener la temperatura alta.
MP3(Complete Yoga Sutra Chant with Narrated Meaning of Each Sutra): https://www.patreon.com/posts/38438746/M…
How to Balance Effort & Effortlessness in Meditation
Effortless Meditation
Recently
I clicked on an advertisement on Facebook that was promoting effortless
mindfulness. I’ve seen plenty of these ads recently, so I wanted to
check out what other meditation teachers were calling ‘effortless’. I
was disappointed to learn that they didn’t really mean effortless in the
same way I understand it, and were using the term effortless as more of
a buzz word than literally. A mindfulness system re-branded as
effortless perhaps.
The word effortless in meditation usually
has a specific meaning and is often related to non-dual traditions that
teach the perfection of awareness is already present and therefore any
effort to achieve something you already are is misguided and misleading.
Effortless meditation is called non-meditation in Tantric Tibetan
Buddhist lineages and is often related to the just sitting of Zazen
meditation found in Soto Zen Buddhism.
Effortless
meditation requires no adjustments, no manipulation, no expectations
and no goals. As the instructions go – there is nothing to remove and
nothing to add, there’s literally nothing to do and therefore it’s
called effortless. It’s also called the natural state of meditation
because you don’t create it you simply recognise the open presence of
awareness already available and present.
These days it seems people are using the term effortless to mean easy
or even fun but it can muddy the waters of meditation and is not really
effortless at all. What I described above as effortless is known as the
highest perspective in meditation wisdom traditions, but you can start
to experience effortless meditation in simple mindfulness practices too,
in fact it’s important you do.
The Right Amount of Effort in Meditation
Firstly
effort in meditation is not a dirty word. Diligence, patience, and
persistence have long been a stable backbone of meditation training and
have their place. Also, to start meditation it’s vitally important to
know what to do and what not to do. It takes skill that becomes
increasingly more subtle to become self-aware of the processes of the
mind.
You can read my instructions for essential meditation practice
HERE where I balance the effort of mindfulness with the non-effort of just being in meditation.
The
key element and effort required in mindfulness meditation is to know
when you are focusing on your object of meditation, usually your breath,
and when you’re distracted. When you notice you’re distracted, you use
effort to guide the mind back to the task at hand.
In
classical Buddhism there is a meta cognition at work diligently
watching and making sure you’re performing your task of not getting
distracted. This internal ‘watchdog’ also ensures that you’re not too
sleepy and you’re not too excited even when you’re not distracted and
your paying attention to your object of meditation.
All
this requires effort and diligence and becomes the familiar playground
of the meditator. Watching your attention and making big and subtle
adjustments. If you’re too sleepy you need to adjust yourself to awaken
more and if you’re too excited, you need to adjust yourself to calm
down.
So
essentially it takes effort to keep watch and make adjustments to your
attention. However, if you don’t discover the effortless part of this
process you can remain in this effortful practice of meditation for
years without ever realizing a calm mind. It can make you hyper vigilant
and meditation can even turn into a stressful practice.
Getting the Balance Right
The
actual effortlessness in mindfulness meditation is learning when to do
nothing. When you’re distracted that’s not the time to do nothing,
that’s when you need effort to bring the mind home to the present
object. But once you’re attention is settled on the breath you can start
to do less and less until you’re doing nothing at all. The reason this
works is because clear non-distracted presence is actually a natural
part of the nature of mind. The effort of mindfulness is to clear away
distraction to uncover the potential of your natural calm presence.
Once
you’ve caught distraction and guided your attention back home to the
present moment and you’ve caught and adjusted to the subtle dullness and
over excitement that muddy your clarity, you can now relax and do
nothing. This is the effortless part of mindfulness; to abide on your
object of meditation simply and calmly without making any adjustments or
modifications at all.
This
is the real effortlessness of mindfulness meditation. Tibetan masters
would instruct that at this point there’s nothing to do, nothing to add
and nothing to remove. I usually call it ‘just being’ in my
instructions.
To
continually make adjustments and to think about whether your meditation
is working or not just becomes another obstacle in an endless game of
cat and mouse. This is called over applying effort which implies there
needs to be a balance or at least the correct amount of effort before
you let go.
It
can be difficult to let go of the effort to adjust and modify your
meditation but a good way to monitor progress is noticing your ability
to watch the breath without controlling it. This is the key to doing
nothing and letting go of effort to become the naturally calm observer.
When you watch the breath the tendency is to control it. But when you
can observe your breath ‘breathing itself’ you are well on the way to
finding effortlessness.
To
simply rest on the breath, doing nothing but paying attention, a
certain calm presence of mind emerges. It’s becoming familiar with this
calm presence that constitutes genuine meditation practice. The more
familiar you become with this natural calm presence within formal
meditation then you can begin to integrate this effortless wisdom into
every aspect of your life. The art of doing nothing is the integrated
‘non-action’ into your everyday behaviour. You can read more about it
HERE.
In
conclusion I’d like to leave you with a very powerful and simple
meditation instruction from Tantric Buddhism which includes effort and
non-effort, it says “there’s absolutely nothing to meditate on but don’t
get distracted.” Here we have the effortless way to meditate which is
not to focus on anything or strive for anything in particular but making
effort to not get distracted from your natural effortless awareness.
Written by Chad Foreman
Chad
is the founder of The Way of Meditation and has been teaching
meditation since 2003 and is determined to bring authentic meditation
practices into the lives of millions of people in the modern world. Chad
is a former Buddhist monk who spent 6 years living in a retreat hut
studying and practicing meditation full time. Chad now offers Online Meditation Coaching and has also developed an incredible course called The 21 Day Meditation Challenge to
help guide people gradually from the basics of mindfulness and
relaxation to profound states of awareness. And now you can read Chad’s
free e-book Insights Along the Way.
who begin taking yoga or meditation classes often hear about Buddhism.
Buddhism, Meditation, and Yoga are similar to one another, because they
can be used to complement each other. By learning one or two
disciplines such as yoga or meditation, you are often learning
principles and practices of Buddhism and vice versa.
teaches us that life is suffering. Buddhism first seeks to bring our
focus inward, and then to direct our awareness away from ourselves.
When we practice meditation, we begin by sitting still and calming our
mind. From the lightness of spirit that arises during this practice of
gentle acceptance, we eventually begin to feel our heart. The mental
shift to loving-kindness that we get when meditating cultivates the
habits of compassion for ourselves and others. We are asked to stay with
our emotions in an observant, yet, non-judgmental way. Eventually, we
begin to accept who we are, blemishes and all.
on this habit of self-acceptance, we come to recognize other people’s
inner-selves, too, and feel encouraged to be kind to them as well. Once
we have reached this state of being, in which we consciously and
compassionately no longer seek to hold on to people and things, we are
in possession of powerful benevolent energy. This enables us to relate
wisely, passionately, and unconsciously with ourselves, each other, our
family and friends, and the world around us.
Buddhist teachings encourage us to embrace ourselves as we are, rather
than blindly seeking false connections outside of ourselves. As human
beings, we naturally possess this ‘awakened heart,’ but we lose it as we
leave childhood. With adulthood come a number of emotions that cloud
our awareness: jealousy, anger, greed, and hatred.
done in the Buddhist manner teaches techniques that make known to us
that none of these emotions are fixed. As we continue to practice, we
learn how to watch our varied emotions come and go while we remain as a
calm observer of them. Through the practice of meditation, we learn how
to remain in the present, to keep our awareness on what is in the now,
for example, rather than on what we are thinking about that may or may
not come to pass. When we have learned to be accepting of the present,
we begin to see it without the lens of grouchiness and begin to radiate
loving-kindness to all things around us.
focus on the present eventually overrides our concern that the agenda
we have may not be met. We are no longer attached to the outcome of
situations. Rather we are focused on the experience of life as it
happens to us. Once we have achieved this goal, we are in a position to
experience true equanimity. In a state of true equanimity, we have
balance of body and mind, heart and mind, inner vision and outer
awareness, giving and receiving, without losing our inner focus as the
world races in its frenetic pace around us.
to the annals of history, we know that Buddha engaged in extreme
asceticism and yoga practices. He experienced both sleep and food
deprivation, lengthy breath retention, and he was known to stand on one
leg for hours. In the end he found all of these practices
unsatisfactory.
realization was that by denying yourself, you end up creating an even
stronger craving for whatever it is that you are denying. In a way, he
reasoned that by acting as if he didn’t have a body or that having a
body at all was ultimately a bad thing. He decided that it was somehow
equivalent to indulging in the bodies desires.
Buddha also realized that no matter how hard you may try to ignore your
body, it will still work very hard to make itself known to you. He and
his cohorts went to great lengths to try to escape all forms of desire.
In that process they locked out the possibility of any genuine emotions
or feelings. Because they were evading desire by blocking out feelings,
they inadvertently blocked any potential avenue for happiness. In
addition, they were so sick from malnutrition that it was hard to find
joy.
becoming aware of this, the Buddha no longer believed that denial was
the answer, and that we must come to terms with the state of our
existence. In this vein of thought, he decided to quit denying and to
begin accepting. He understood that to open up to the true nature of
human experience, one must replace punishing asceticism with compassion.
In going against the grain of his peers, he began to eat a little and
began to become healthier. It was through this action of eating that he
found the “Goldilocks effect” – not too little, not too much.
with his new-found truth, he seated himself under a tree and waited and
watched. While he sat waiting under this tree, attractive women tried
to seduce him, and army appeared from over the horizon and fired arrows
at him. As if that were not enough, storms blew up suddenly and rained
only over him but not those around him. Somehow, during all of these
trials, the Buddha realized that these things were happening only in his
own mind. The realization that the mind can create its own world and
its own problems was what brought him to a new level of awareness. In
this moment, he became the Buddha, or Bodhi, which means “awake.”
this awakened state, the Buddha was able to develop a mindfulness
practice that led him to observe his own thoughts and how they
constantly fluctuate. Emotions transform into other emotions, and this
is absolutely normal. The shifting of emotions is neither bad, nor good.
the Buddha learned to implement compassion in his mindfulness practice,
he found he was able utilize his body as a mechanism not just for
getting past the mental desire and craving, but also for propagating
helpful states such as being gracious, sincere, and content. After he
had seen forty nights sitting under the tree, the Buddha got up and
began interacting with the world again.
150 years after the Buddha achieved this state of awakening, Patanjali
wrote down the Buddha’s Yoga Sutra. Many people think that yoga is most
affiliated with Hinduism, but it is more closely associated with
Sankhya, which is one of the ancient Indian darsanas, or “ways to see.”
tries to describe the nature of existence by separating it into things
which are unchanging (Purusha), and matter (Prakriti). Sankhya teaches
that the disassociation of these two states is the source of suffering
and that we may be delivered from suffering by thought repression,
withdrawal of our senses, and being in command of our body. This allows
us to know our “true Self” and is known as the state of yoga.
Yoga Sutra of Patanjali is an eight-limbed path: yamas (restraints),
niyamas (observances), asana (postures), pranayama (breathing),
pratyahara (withdrawal of senses), dharana (concentration), dhyana
(meditation), and samadhi (absorption).
it is practiced today in Western countries, yoga focuses predominately
on asanas, or postures. These asanas are physical postures that are
intended to purify the body and develop physical stability. They also
help to develop stamina in order to remain immobile for long durations.
Sanskrit word “yuj,” means to bind together or to yoke. Yuj is often
translated to mean the word “union,” and it is the origin of our word
“yoga.” Yoga is a form of a relationship between body and self.
Asanas, or postures in yoga are a reminder to us that nothing stands on
its own. There is always more.
very common practice in the west is Hatha yoga, which is a physically
challenging form of yoga that is intended to align bones, muscles, and
skin. The word “hatha” means forceful, and this assertive form of yoga
asanas is designed to realign the body so that energy is no longer
stuck. It focuses on breath & energy and is designed to create a
sort of flow that will soothe and strengthen you while redirecting the
mind to feel soothed and be quiet.
seeks to reach a form of balance which is noticeable by the end of a
practice. When people feel this balance they become more aware while
remaining relaxed. This potentially explains the popularity of yoga in
the West where everything constantly seems out of balance.
the mind or the body becomes clear first is immaterial. The focus is
on the process and the experience rather than the end goal. By focusing
on process, which is a moving target, we end up finding our end goal of
balance without ever having pursued or reached for it.
provides us with specific techniques to ground ourselves to the earth.
Asana means “ground,” or “seat” and it refers to how we are connected
to the earth at all times. An alternative translation of “asana” can be
“to sit with” – as in the meditation practice of “sitting with one’s
self.” This refers to the idea that one can be aware of what is
happening at an emotional and physical level without engaging with it.
By observing our physical body, we then begin to see how the body
reflects the mind. We may notice, for example, tightness in a shoulder,
or an uncomfortableness with being still.
meditation, and yoga are very closely intertwined. Certainly you can
practice yoga or meditation without subscribing to the philosophy of
Buddhism. However, in order to practice either of the two, you also
exercise many parts of the philosophy of Buddhism.
Aqua Plant Food Lazygardener.in
—————
Detailed Patanjali Yoga Sutras with Pictures - Chapter 1 - States of Meditativeness
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Detailed Patanjali Yoga Sutras with Pictures - Chapter 1 - States of Meditativeness
Downloadable
Resources(Patanjali Yoga Sutras):
MP3(Complete Yoga Sutra Chant withNarrated Meaning of Each Sutra):
https://www.patreon.com/posts/38438746/
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Jagatheesan Chandrasekharan
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https://youtu.be/DvPshpC7djU
Top 10 Houses and Caves where Buddha has lived: Places where Buddha has lived
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Top 10 Houses and Caves where Buddha has lived: Places where Buddha has lived
How Does Buddhism Relate to Meditation and Yoga?
Buddhism is Found in Meditation and Yoga
People
who begin taking yoga or meditation classes often hear about Buddhism.
Buddhism, Meditation, and Yoga are similar to one another, because they
can be used to complement each other. By learning one or two
disciplines such as yoga or meditation, you are often learning
principles and practices of Buddhism and vice versa.
Buddhism
Buddhism
teaches us that life is suffering. Buddhism first seeks to bring our
focus inward, and then to direct our awareness away from ourselves.
When we practice meditation, we begin by sitting still and calming our
mind. From the lightness of spirit that arises during this practice of
gentle acceptance, we eventually begin to feel our heart. The mental
shift to loving-kindness that we get when meditating cultivates the
habits of compassion for ourselves and others. We are asked to stay with
our emotions in an observant, yet, non-judgmental way. Eventually, we
begin to accept who we are, blemishes and all.
Building on this habit
of self-acceptance, we come to recognize other people’s inner-selves,
too, and feel encouraged to be kind to them as well. Once we have
reached this state of being, in which we consciously and compassionately
no longer seek to hold on to people and things, we are in possession of
powerful benevolent energy. This enables us to relate wisely,
passionately, and unconsciously with ourselves, each other, our family
and friends, and the world around us.
The Buddhist teachings
encourage us to embrace ourselves as we are, rather than blindly seeking
false connections outside of ourselves. As human beings, we naturally
possess this ‘awakened heart,’ but we lose it as we leave childhood.
With adulthood come a number of emotions that cloud our awareness:
jealousy, anger, greed, and hatred.
Buddhist Meditation
Meditation
done in the Buddhist manner (https://amzn.to/2RNoaka) teaches
techniques that make known to us that none of these emotions are fixed.
As we continue to practice, we learn how to watch our varied emotions
come and go while we remain as a calm observer of them. Through the
practice of meditation, we learn how to remain in the present, to keep
our awareness on what is in the now, for example, rather than on what we
are thinking about that may or may not come to pass. When we have
learned to be accepting of the present, we begin to see it without the
lens of grouchiness and begin to radiate loving-kindness to all things
around us.
Our focus on the present eventually overrides our concern
that the agenda we have may not be met. We are no longer attached to
the outcome of situations. Rather we are focused on the experience of
life as it happens to us. Once we have achieved this goal, we are in a
position to experience true equanimity. In a state of true equanimity,
we have balance of body and mind, heart and mind, inner vision and outer
awareness, giving and receiving, without losing our inner focus as the
world races in its frenetic pace around us.
A Brief Story about the Journey of the Buddha
According
to the annals of history (https://amzn.to/2srGwcl), we know that Buddha
engaged in extreme asceticism and yoga practices. He experienced both
sleep and food deprivation, lengthy breath retention, and he was known
to stand on one leg for hours. In the end he found all of these
practices unsatisfactory.
His realization was that by denying
yourself, you end up creating an even stronger craving for whatever it
is that you are denying. In a way, he reasoned that by acting as if he
didn’t have a body or that having a body at all was ultimately a bad
thing. He decided that it was somehow equivalent to indulging in the
bodies desires.
The Buddha also realized that no matter how hard you
may try to ignore your body, it will still work very hard to make itself
known to you. He and his cohorts went to great lengths to try to
escape all forms of desire. In that process they locked out the
possibility of any genuine emotions or feelings.
they were evading desire by blocking out feelings, they inadvertently
blocked any potential avenue for happiness. In addition, they were so
sick from malnutrition that it was hard to find joy.
Upon becoming
aware of this, the Buddha no longer believed that denial was the answer,
and that we must come to terms with the state of our existence. In
this vein of thought, he decided to quit denying and to begin accepting.
He understood that to open up to the true nature of human experience,
one must replace punishing asceticism with compassion. In going against
the grain of his peers, he began to eat a little and began to become
healthier. It was through this action of eating that he found the
“Goldilocks effect” – not too little, not too much.
Content with his
new-found truth, he seated himself under a tree and waited and watched.
While he sat waiting under this tree, attractive women tried to seduce
him, and army appeared from over the horizon and fired arrows at him. As
if that were not enough, storms blew up suddenly and rained only over
him but not those around him. Somehow, during all of these trials, the
Buddha realized that these things were happening only in his own mind.
The realization that the mind can create its own world and its own
problems was what brought him to a new level of awareness. In this
moment, he became the Buddha, or Bodhi, which means “awake.”
In this
awakened state, the Buddha was able to develop a mindfulness practice
that led him to observe his own thoughts and how they constantly
fluctuate. Emotions transform into other emotions, and this is
absolutely normal. The shifting of emotions is neither bad, nor good.
When
the Buddha learned to implement compassion in his mindfulness practice,
he found he was able utilize his body as a mechanism not just for
getting past the mental desire and craving, but also for propagating
helpful states such as being gracious, sincere, and content. After he
had seen forty nights sitting under the tree, the Buddha got up and
began interacting with the world again.
Yoga as Practiced by the Buddha
About
150 years after the Buddha achieved this state of awakening, Patanjali
wrote down the Buddha’s Yoga Sutra (https://amzn.to/2AIcAgu). Many
people think that yoga is most affiliated with Hinduism, but it is more
closely associated with Sankhya, which is one of the ancient Indian
darsanas, or “ways to see.”
Sankhya tries to describe the nature of
existence by separating it into things which are unchanging (Purusha),
and matter (Prakriti). Sankhya teaches that the disassociation of these
two states is the source of suffering and that we may be delivered from
suffering by thought repression, withdrawal of our senses, and being in
command of our body. This allows us to know our “true Self” and is
known as the state of yoga.
The Yoga Sutra of Patanjali is an
eight-limbed path: yamas (restraints), niyamas (observances), asana
(postures), pranayama (breathing), pratyahara (withdrawal of senses),
dharana (concentration), dhyana (meditation), and samadhi (absorption).
As
it is practiced today in Western countries, yoga focuses predominately
on asanas, or postures. These asanas are physical postures that are
intended to purify the body and develop physical stability. They also
help to develop stamina in order to remain immobile for long durations.
Yoga Asanas
The
Sanskrit word “yuj,” means to bind together or to yoke. Yuj is often
translated to mean the word “union,” and it is the origin of our word
“yoga.” Yoga is a form of a relationship between body and self.
Asanas, or postures in yoga are a reminder to us that nothing stands on
its own. There is always more.
A very common practice in the west
is Hatha yoga, which is a physically challenging form of yoga that is
intended to align bones, muscles, and skin. The word “hatha” means
forceful, and this assertive form of yoga asanas is designed to realign
the body so that energy is no longer stuck.
focuses on breath & energy and is designed to create a sort of flow
that will soothe and strengthen you while redirecting the mind to feel
soothed and be quiet.
Yoga seeks to reach a form of balance which is
noticeable by the end of a practice. When people feel this balance they
become more aware while remaining relaxed. This potentially explains
the popularity of yoga in the West where everything constantly seems out
of balance.
Whether the mind or the body becomes clear first is
immaterial. The focus is on the process and the experience rather than
the end goal. By focusing on process, which is a moving target, we end
up finding our end goal of balance without ever having pursued or
reached for it.
Yoga provides us with specific techniques to ground
ourselves to the earth. Asana means “ground,” or “seat” and it refers
to how we are connected to the earth at all times. An alternative
translation of “asana” can be “to sit with” – as in the meditation
practice of “sitting with one’s self.” This refers to the idea that one
can be aware of what is happening at an emotional and physical level
without engaging with it. By observing our physical body, we then begin
to see how the body reflects the mind. We may notice, for example,
tightness in a shoulder, or an uncomfortableness with being still.
Interconnectedness of
Buddhism, Meditation, and Yoga
Buddhism
(https://amzn.to/2RPHj4Y), meditation (https://amzn.to/2RGAqTJ), and
yoga (https://amzn.to/2VOKetX) are very closely intertwined. Certainly
you can practice yoga or meditation without subscribing to the
philosophy of Buddhism. However, in order to practice either of the
two, you also exercise many parts of the philosophy of Buddhism.
Posted by: site admin @ 7:23 am
Grow vegetables fruits plants in pots with Patanjali Yogic Mindful Meditative Swimming .Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
Bhante Bhikku Buddharakkhita is the first ever Ugandan Buddhist monk
and he is one of only a handful on the entire African continent. In fact
he is the only African born monk from his particular school of Buddhism
known as Therevada Buddhism. NTV’s Suhail Mugabi recently caught up
with the man formerly known as Steven Kabogoza, who narrated his journey to Buddhism and how he intends to spread the religion in Uganda.
rastie zelenina ovocie Rastliny V kvetináčoch s patanjali jogínskym vedomím meditatívneho plávania .je meditatívny stav hlbokého pokoja a koncentrácie, v ktorom sa myseľ
stáva úplne ponorenou a absorbovanou do vybraného predmetu pozornosti.
Je to základný kameň vo vývoji správnej koncentrácie.
prípad, keď mních - celkom stiahnutý z zmyselnosti, stiahnutý z
nekvalitných vlastností - vstupuje a zostáva v prvej jhane: vytrhnutie a
potešenie z narodenia z stiahnutia, sprevádzané riadeným myslením a
hodnotením. Prenikne a prechádza, rukuje a napĺňa toto telo vytrvalosťou
a potešením narodeným z stiahnutia. Neexistuje nič z celého jeho tela,
ktoré nedosahuje Rapture a potešenie z príchodu z stiahnutia.
ako keby kvalifikovaný Bathman alebo Bathmanov učeň nalial prášok v
kúpeľni do mosadznej kotliny a spojil ho, posypal ho znova a znova
vodou, takže jeho guľa s práškom v kúpeľni-nasýtená, vlhkosť, ktorá je
preniknutá vo vnútri a bez. Napriek tomu by som nekvapal; Napriek tomu
mních prenikne, ruší a napĺňa toto telo vytrvalosťou a potešením
zrodeným z stiahnutia. Nie je nič z celého jeho tela, ktoré nedosiahlo
Rapture a potešenie z príchodu z stiahnutia…
toho so stĺpikom zameraných myšlienok a hodnotení vstupuje a zostáva v
druhej JHANA: vytrhnutie a potešenie zrodené z pokoja, zjednotenie
povedomia bez riadeného myslenia a hodnotenia - vnútorné zabezpečenie.
Prenikne a prechádza, podáva a napĺňa toto telo vytrvalosťou a potešením
zrodeným z pokoja. Neexistuje nič z celého jeho tela, ktoré nedosiahlo
Rapture a potešenie zrodené z pokoja.
ako jazero s jarnou vodou, ktorá sa zväčšila zvnútra, bez príletu z
východu, západu, severu alebo na juh a s oblohou pravidelne dodávajúc
hojné sprchy, aby sa chladné pranie vody, ktoré sa upútalo zvnútra
jazera.” Permeate a Pervade, pustí ho a naplňte chladnými vodami, pričom
žiadna časť jazera nezvracia chladnými vodami; Napriek tomu mních
prenikne a prenikne, navrhuje a napĺňa toto telo vytrvalosťou a
potešením zrodeným z pokoja. Nie je nič z celého jeho tela, ktoré by
nedotklo Rapture a potešením zrodeným z pokoja…
navyše, s vyblednutím Rapture, zostáva vyrovnaný, vedomý a výstražný a
cíti potešenie z tela.” Vstúpi a zostáva v tretej jhane, z ktorej
vznešení vyhlasujú, „vyrovnané a vedomé, má príjemné dodržiavanie.“
Prechádza a prechádza, podriadi a napĺňa toto telo potešením, ktoré sa
odpojí Rapture, takže existuje Nič z celého jeho tela nezvratné s
potešením odpredalo z Rapture.
ako v modrom, bielom alebo červenom rybníku, môže existovať niektoré z
modrých, bielych alebo červených lotosov, ktoré sa narodili a rastú vo
vode z vody, takže sú preniknuté a preniknuté, nedosiahnuté a naplnené
chladnou vodou od svojich koreňov až po svoje špičky a nič z tých
modrých, bielych alebo červených lotohov by nebolo nevykonané studenou
vodou; Napriek tomu mních prenikne a prepadá, predkladá a napĺňa toto
telo potešením, ktoré sa odpočúva z vytrhnutia. Nie je nič z celého jeho
tela, ktoré sa nedá potešiť s potešením z Rapture…
navyše, s opustením potešenia a stresu-ako s predchádzajúcim zmiznutím
nadšenia a úzkosti-vstúpi a zostáva v štvrtej Jhane: čistota vyrovnania a
všímavosti, ani ani príjemca. Sedí a prechádza telom čistým, jasným
vedomím, takže nie je nič z celého jeho tela, ktoré by nebolo
nevyrovnané čistým, jasným vedomím.
ako keby muž sedel zabalený od hlavy k nohe s bielym handričkou, takže
by neexistovala žiadna časť jeho tela, na ktorú sa biela látka
nerozširovala; Napriek tomu mních sedí a preniká jeho telo čistým,
jasným vedomím. Neexistuje nič z celého jeho tela, ktoré nie je v
poriadku, čistým, jasným vedomím. “
ako keby muž sedel zabalený od hlavy k nohe s bielym handričkou, takže
by neexistovala žiadna časť jeho tela, na ktorú sa biela látka
nerozširovala; Napriek tomu mních sedí a preniká jeho telo čistým,
jasným vedomím. Neexistuje nič z celého jeho tela, ktoré nie je v
poriadku, čistým, jasným vedomím. “
to tak, Brahman, kde praktizuje blahobyt a šťastie mnohých ľudí a
založil veľa ľudí v šľachtickej metóde, to znamená správnosť toho, čo je
obdivuhodné, správnosť toho, čo je zručné.
si, že si myslí, že chce premýšľať, a nemyslí si, že by si myslel, že
nechce myslieť. Bude mať akékoľvek odhodlanie, ktoré chce, a nebude sa
snažiť, čo nechce. Dosiahol majstrovstvo mysle s ohľadom na cesty
myslenia.
chce, bez napätia, bez problémov-štyri Jhany, ktoré sú zvýšené duševné
stavy, príjemné zdržania sa tu a vtedy.
ukončením mentálnych fermentácií-zostáva v bezdovnivom uvedenom
uvedenom uvedení a uvoľňovaní rozlíšenia, ktorý ich priamo poznal a
uvedomil si ich priamo v tu a vtedy.
sprievodná snímka je pokojnou a relaxačnou vizualizačnou meditáciou,
kde si budete predstavovať v oceáne, plávať v chladnej oceánskej vode,
zatiaľ čo počúvate zvuky mäkkých rytmických oceánov striekajúcej vody.
Tento riadený snímok je určený na relaxáciu a prepustenie stresu,
úzkosti a minulých chýb a bolesti, aby ste mohli prijať budúcnosť a
všetky dobré veci, ktoré ležia pred nami. Takže pustite negatívne
emócie, ktoré blokujú cestu pre pozitívne energie, cez ktoré môžu
pretekať a priniesť vám zdravie a uzdravenie. Vždy považujem prírodný
zvuk vody tak veľmi relaxačný a pre mňa je to jeden z najlepších
nástrojov na zmiernenie stresu, ako voda, či už ide o vlniace sa rieka,
oceánske vlny alebo dážď, má tento fascinujúci rytmus, ktorý evokuje
relaxáciu a relaxáciu a Skutočný vnútorný mier. Takže si vypočujte túto
meditáciu so sprievodcom, ak potrebujete spôsob, ako relaxovať a
uzdraviť svoju myseľ a telo negatívnych emócií a energií.
je inšpiratívny pohľad na víziu, architektúru a charitatívne programy
projektu. S príspevkami z jeho svätosti Dalajláma, Lama Zopa Rinpočhe a
mnohých ďalších duchovných vodcov.
s turné, aby ste zažili spôsob, akým pamiatky srdca inšpirujú ľudí na
celom svete, aby rozvíjali srdce láskyplnosti a očistili kontinuum mysle
a tela. Zahŕňa krásne zábery samotných relikvie.
meditácia Matireya o milujúcej láskavosti sa číta jemným hlasom, aby sa
poslucháč mohol sústrediť na skúsenosti s vytváraním príčiny mieru, v
sebe a vo vonkajšom svete.
severnej Indii sú Kushinagar a Bodhgaya regióny, v ktorých sú miera
gramotnosti veľmi nízka a milióny ľudí žijú v extrémnej chudobe a
spoliehajú sa na poľnohospodárstvo na obživy a podradnú prácu.
vzdelávanie pre dedinské deti z chudobných rodín, využívajúce jedinečné
učebné osnovy, ktoré zdôrazňujú etický rozvoj, ako aj akademické
výsledky; pokrývajúce primárne, stredné a odborné vzdelávanie.
Zamestnanosť a obchod, ktorý počas výstavby poskytne prácu pre viac ako
tisíc ľudí, ako aj vytvorenie udržateľných pracovných miest pre
budúcnosť a prinesie do regiónu tisíce súvisiacich pracovných
príležitostí.
dlhodobom aj krátkodobom horizonte projekt Maitreya významne prispieva k
blahobytu regiónu a jeho cieľom je stať sa vzorom sociálne zodpovedného
rozvoja-environmentálne udržateľného, navrhnutého a postaveného tak,
aby trvalo najmenej 1 000 rokov.
dokonca aj teraz, samotné srdce projektu Maitreya, milujúca láskavosť,
sa privádza ľuďom na celom svete cez prehliadku svätyne Maitreya Project
Heart Svätyňa. Relic Tour spája ľudí všetkých humanitárnych a
duchovných tradícií, aby vytvorili príčiny svetového mieru zdieľaním
požehnaní jedinečnej a vzácnej zbierky viac ako 1 000 posvätných
budhistických pamiatok.
všetci prebudení ľudia na svete chceli nainštalovať najvyššiu
benevolentnú prebudenú sochu v Kushinare darovaním najmenšej
denominácie. Tiež meditačné centrum pre všetkých, ktorí chcú dosiahnuť
večnú blaženosť s najmodernejším krematoriom.
a Anagatavamsa poskytujú pokyny o tom, čo ľudia musia urobiť, ak sa
majú stretnúť s Buddha Metteyya. Je to veľmi dôležité pre všetkých,
ktorí nedosahujú aspoň prvú fázu prebudenia počas tejto dispenzácie
Budhu, pretože, ako sme videli, benevolentný prebudený Buddha Metteyya
bude posledným dobročinným prebudením jedného Budhu, ktorý v tomto
svetovom cykle vznikol. Ak človek nedosiahne prebudenie v tomto svetovom
cykle, bude mimoriadne ťažké získať ďalšiu príležitosť.
Dasabodhisatta-uddesa [142] Buddha Gottama hovorí Ven. Sariputta, „Nie
všetci muži uvidia moje fyzické telo. Ak sa stretnú s mojimi učeniami
(Sasana), dávajú dary (dana), pozorujú morálku (SILA) a kultivujú vývoj
mysle (bhavana) bude znovuzrodený v čase benevolentného prebudenia
OneBuddha Ariya Metteyya. ““
tri kroky sú základom záslužného konania (Punna). [143] Prostredníctvom
týchto akcií si môže byť človek istota zabezpečený znovuzrodením vo
vyšších rovinách existencie. Rozvíjanie mysle vedie k dočasnej čistote
dosiahnutej prostredníctvom štátov Jhana. Môže to však viesť aj k
Insight (Vipassana) a skutočnému oslobodeniu.
[144] poskytuje viac podrobností. S cieľom stretnúť sa s dobročinným
prebudením jedného Budhu Metteyy, ľudia by mali vynaložiť úsilie
(viriya) a byť pevní (Dalha), s rozrušenou mysľou (Ubbigga-Manasa).
Môžeme predpokladať, že „rozrušená myseľ“ znamená hlboké miešanie mysle
alebo pocit naliehavosti (Samvega), ktoré pochádza z realizácie
naliehavej potreby pracovať na oslobodení. Všetci, ktorí robia dobré
skutky a ktorí sú ostražití - či už sú to Bhikkhus, Bhikkhunis, laici
alebo laici - sa budú môcť stretnúť s ďalším dobročinným prebudením
jedného Budhu. Všetci, ktorí platia veľkú česť Budhu, uvidia priaznivé
zhromaždenie dobročinných prebudení jedného Budhu Metteyya. Mal by sa
praktizovať svätý život (Brahma-Cariya). Mali by sa dať dary (Dana). Dni
dodržiavania (Uposatha) by sa mali uchovávať. Mali by sa starostlivo
rozvíjať milujúca láskavosť (Metta). Po potešení z ostražitosti a
záslužných akcií bude možné nakoniec ukončiť biedu (Dukkha).
Ledi Sayādaw [145] poukazuje na to, že je potrebné vyvinúť vyvážené
úsilie z hľadiska dobrého správania (Carana) a správnych vedomostí
(Vijja), ak sa má stretnúť s ďalším benevolentným prebudeným Budhom.
správanie znamená rozvoj morálky (SILA) a koncentráciu (Samadhi).
Znalosti znamená rozvoj múdrosti (panna). Správne správanie je možné
porovnávať so zvukovými končatinami. Správne znalosti možno porovnávať s
schopnosťou vidieť. Ak jeden alebo druhý chýba, osoba bude neúspešná.
Osoba môže byť veľkorysá a udržiavať trvalé morálne pravidlá piatich
predpisov a ôsmich predpisov o dňoch dodržiavania, ale ak sa semená
vedomostí nezasadia, táto osoba sa môže stretnúť s dobročinným
prebudením jedného Budhu Metteyya, ale nie je možné prebudiť. Ak sa
vyvíjajú iba znalosti, nesprávne správanie bude znamenať, že šanca na
stretnutie s ďalším benevolentným prebudeným Buddhom bude malá, v
dôsledku intervenčného obdobia (Antara-kappa) medzi týmto dobročinným
prebudeným výborom a ďalším dispenzáciou Budhu a ďalším.
nesprávneho správania uvedeného Ven. Ledi Sayādaw sú: nie sú veľkorysí,
sú slabo strážení fyzickými činmi, sú v reči neobmedzení a nečistí v
myslení. Takéto správanie bude znamenať znovuzrodenie v dolných ríšach,
buď v nasledujúcom živote alebo v budúcom živote. Ak sa ľuďom, ktorí
takto konajú, dokážu znovuzrodiť vo vyššom svete, ich nedostatok
štedrosti bude znamenať, že sa stretnú s ťažkosťami, skúškami a
trápeniami pri živobytí. Nedržaním pravidiel sa pravdepodobne stretnú s
spormi, hádkami, hnevom a nenávisťou; a budú náchylné na choroby a
choroby. Tým sa ešte viac sťažuje vyhnúť sa činnostiam vedúcim k nižším
svetom.
však možné, že osoba, ktorá sa dnes v minulosti dnes pripravila na
dosiahnutie prebudenia. Ak sa v tomto živote vynaloží správne úsilie,
táto osoba môže dosiahnuť aspoň prvú fázu prebudenia a stať sa
Sotapanna. Potom nebude možné podniknúť akékoľvek kroky, ktoré vedie k
znovuzrodeniu v dolných ríšach.
nevyhnutne neznamená, že takáto osoba bude chýbať príležitosť vidieť
ďalší benevolentný prebudený Buddha. Nakoniec, ako bez návratu, môže byť
znovuzrodený vo svetoch Suddhavasa Brahma a život v týchto svetoch môže
pokrývať kariéru niekoľkých Budhov. [146]
osoba, ktorá má dostatok dokonalosti (parami) na dosiahnutie prebudenia
v tomto živote, nevynakladá potrebné úsilie, je možné stať sa Sotapanna
v ďalšom živote v Deva Worls. Ak takáto osoba nevykonáva faktory vedúce
k prebudeniu, počas tejto Buddhovej dispenzácie mu bude chýbať úplne a
bude schopná dosiahnuť prepustenie iba počas nasledujúceho dobročinného
prebudenia jedného Buddhovho výdaju.
Medzi pokyny Ledi Sayādaw týkajúce sa potrebnej práce, ktorá sa má
vykonať v tomto živote Človek by mal splniť prvých jedenásť z pätnástich
dobrých akcií (Carana-Dhamma) [148], to znamená, že všetci okrem štátov
Jhana. Prvé štyri akcie sú: (1) Morálne, [149] (2) stráženie zmyslových
dverí, (3) mierne pri jedle a (4) bdelosť.
sedem vlastností je sedem dobrých štátov (Saddhamma), ktoré
benevolentný prebudil jedného Budhu v porovnaní s rôznymi ochranou
občanov kráľovského pohraničného mesta: [150]
z nesprávneho (Ottappa) je ako vysoká, široká cesta okolo mesta a
znamená, že sa učeník zaoberá vyhýbaním sa nesprávnym správaním v tele,
reči a mysli.
skvelým učením (Bahu-sacca) je ako veľká zbrojnica oštepov a mečov.
Osoba, ktorá veľa počula, ktorá si pamätá, čo bolo počuté a kto si to
váži, znamená osobu, ktorá pozná dobročinnú prebudenú Budhovu doktrínu.
(Viriya) je ako veľká armáda, ktorá chráni mesto, pretože človek by mal
prebudiť energiu, aby sa zbavila nekvalifikovaných duševných stavov,
aby získala kvalifikované duševné stavy, aby bola vytrvalá, pevná vopred
a vytrvala so skúsenými duševnými stavmi.
(sati) je ako múdra inteligentná brána brány, ktorá odmieta vstup
neznámych ľudí a necháva sa iba u tých, ktorí sú známi. Osoba by mala
mať najvyšší stupeň všímavosti a diskriminácie.
(panna) je ako vysoká, široká hradba pokrytá omietkou. Človek by mal
mať múdrosť vedúcu k (odrezaniu) vzostupu a pádu, pričom ušľachtilý
penetrácia vedie k úplnému zničeniu utrpenia.
sedem z týchto dobrých štátov umožňuje človeku opustiť nesprávne kroky a
kultivovať dobré kroky, opustiť to, čo je viny a rozvíjať bezúhonnosť.
Takto sa rozvíja čistota.
sa obávať, či budeme schopní dosiahnuť cieľ Nibbany v tomto živote,
alebo či to dokážeme iba pod dobročinným prebudeným Buddha Ari Metteyya.
Ak vynaložíme najlepšie úsilie, ktoré môžeme, takéto otázky sa o seba
postarajú. V Sila, Samadhi a Panna musíme rásť čo najviac, sme si istí,
že týmto spôsobom budeme schopní prísť na koniec všetkého utrpenia.
miestami po celom Bangalore a plánujúcich rozšírenie po celej krajine sa
to rýchlo stalo obľúbeným pre mnohých vegánov z mesta. Hamburgery,
pizze zabaľujú zmrzliny, sú vynikajúce predmety ponúkané za veľmi
prijateľné ceny. Je to ideálne miesto na zhromaždenie s priateľmi,
rodinnými príslušníkmi alebo len sami. Viac sa dozviete tu.
malebná reštaurácia v Indiranagar sa môže pochváliť menu, ktoré
obsahuje vegánsky japonský, taliansky, africký a ázijský jedlá. Či už
ste novým vo svete rastlinnej kuchyne alebo sa cítite dostatočne
dobrodružný pre čokoľvek-zábava sa len začína vo Vegan Vogue! Je to
ideálne miesto na narodeninovú večeru. Viac sa dozviete tu. (https://www.happycow.net/reviews/vegan-ogue-bagalore-274457)
je jediným miestom v Bangalore, ktoré slúži autentickej mexickej
kuchyni. Nielenže je cenovo dostupné, ale môžete si vychutnať
preklopenie cez úplne vegánske menu vrátane churros, domáceho vegánskeho
syra a Soyrizo-plus tacos, enchiladas, burritos a nachos! Ak hľadáte
niečo iné ako vaše obvyklé indické cestovné (a možno aj miesto, kde
všetci vaši priatelia niečo nájde!), Toto je miesto, kam ísť! Viac sa
dozviete tu. (https://www.chinita.in/)
ste skúsený vegán v Bangalore, pravdepodobne ste uhádli, že táto
reštaurácia bude na našom sprievodcovi. Je to úplne vegetariánsky
reťazec falafel, ktorý je voči vegánom veľmi priateľský! Získajte
najčerstvejšie vegánske falafelové zábaly, hamburgery, sendviče a
taniere za prijateľnú cenu. Okrem toho majitelia robia veľké pokroky
smerom k zníženiu obalov a odpadu potravín. Viac sa dozviete tu. (https://habibifalafel.com/)
ekologická vegetariánska reštaurácia ponúka vegánske juhoindické jedlá,
pizzu a zmrzlinu! Má skvelú atmosféru na stretnutie s priateľmi, aby
ste si mohli vychutnať večeru na streche. Viac sa dozviete tu. (https://gonative.in/pages/farm-to-table)
ste barmskú kuchyňu? Teraz môžete s množstvom vzrušujúcich vegánskych
možností. Je to o niečo drahšie ako väčšina reštaurácií v meste, takže
sa obliekajte na špeciálnu príležitosť ako promócia! Ponúkajú vynikajúce
falošné mäso, tofu a falafel proteíny, ktoré je možné vyrobiť do
výdatných jedál. Môžete sa dozvedieť viac (https://www.burmaburma.in/) kde. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
menu reštaurácie má množstvo vegánskych možností. Ich kontinentálne
jedlá, talianske špeciality a chutné nápoje určite potešia akékoľvek
podnebie. Viac sa dozviete tu. (https://www.greentheory.in/)
ľudia zomreli pri čistení kanalizácie v Dillí, ako dlho budú domorodý
Arogys Rakshakas všetkých živých bytostí naďalej vyhodený do odkvapu? #Stopkillingus
krajinu Arogya Rakshakas všetkých živých bytostí umierajú vo vnútri
jamiek na kanalizáciu. Na nákup sacích nákladných vozidiel na vykonanie
tejto práce nestojí veľa. Všetky demokratické krajiny ich zapájajú.
Manuvadi Chitpavan Brahmins na diaľku ovládajú voľne pre všetky orechy,
vyhýbajte sa bezohľadným. Nehanebne vzali lotos Buddha, metlu tyčinky
domorodých SC/STS, len aby ich podviedli.
Rovnako ako Vegan Zelenina INÁCIÍ V POTKÁVANÍ, ŽE ŽIVIŤ ako slobodné vtáky pre blahobyt, šťastie, mier, slobodu, slobodu, rovnosť všetkých vnímajúcich a nestávajúcich bytostí. ako Vegan zelenina pre blahobyt, šťastie, mier, slobodu, slobodu, rovnosť všetkých vnímajúcich a necítiacich bytostí.teraz, Bhikkhus, nabádam ťa!” Uveďte zhrnutie nestálosti a základnú
požiadavku na realizáciu horlivosti, aby ste si ju uvedomili? „Všetky
zložené veci sú predmetom zmiznutia. Snažte sa s vážnosťou! “
Bodhisattvovia, Mahàsattvas, by tak mali podmaniť svoje srdcia sľubom:„
Musím spôsobiť všetky živé bytosti - tých, ktorí sa narodili z vajíčok,
narodených z Wombs, narodených z vlhkosti, narodenej transformáciou;
Tí, ktorí majú formu, tí, ktorí nemajú formu, tí, ktorí majú myslenie,
bez premýšľania, tí, ktorí nie sú úplne s myšlienkou, a tí, ktorí nie sú
úplne bez premýšľania - vstúpiť do Nibbàna bez zvyškov a byť prevezení
do vyhynutia. Napriek tomu, že sa takto nezmeraných, neobmedzených počtu
živých bytostí, ktoré boli preberané na vyhynutie, v skutočnosti nežije
život, ktorý by sa vymieňal. A prečo? Subhuti, ak má Bodhisattva známku
seba, známky ostatných, známku živých bytostí alebo známku života, nie
je Bodhisattvou. “
jete ovocie na prázdnom žalúdku, bude hrať hlavnú úlohu pri detoxikácii
vášho systému a dodá vám veľkú energiu na chudnutie a iné životné
činnosti.
nič také, ako by niektoré ovocie, ako napríklad oranžové a citrón, sú
kyslé, pretože podľa Dr. Herberta Sheltona, ktorý v tejto veci skúmal,
sa všetky ovocie v našom tele stávajú zásaditými v našom tele.
keď Apple má nízky obsah vitamínu C, má antioxidanty a flavonoidy,
ktoré zvyšujú aktivitu vitamínu C, čím pomáha znižovať riziká rakoviny
hrubého čreva, srdcového infarktu a mozgovej príhody.
majú najvyššiu celkovú antioxidačnú silu medzi hlavnými ovocím a
chránia telo pred rakovinou, upchávanie krvných ciev a voľných
radikálov.
vezmite 2-4 pomaranče denne, môže pomôcť udržať prechladnutie preč,
nižší cholesterol, prevencia a rozpustenie obličkových kameňov a tiež
znížiť riziko rakoviny hrubého čreva.
ochladzovač smädu. Skladá sa z 92% vody a je tiež plná obrovskej dávky
glutatiónu, ktorá pomáha zvyšovať náš imunitný systém.
ovocie, ktoré je známe svojou veľkosťou, vôňou a špičkovým vzhľadom, sa
zvyčajne pestuje v tropických oblastiach okolo Malajzie, Indonézie a
Thajska. Ak je prostredie správne, môžete pestovať svoj vlastný
durianský strom, alebo ak napodobňujete tropické prostredie Durian Tree v
interiéri. Aby ste pestovali Duriana, budete musieť strom často
zalievať a udržať teplotu vysokú.
Bhante Bhikku Buddharakkhita is the first ever Ugandan Buddhist monk
and he is one of only a handful on the entire African continent. In fact
he is…
grow zelenjava sadje Rastline v loncih z patanjali jogijsko premišljeno meditativno plavanje .je meditativno stanje globoke miru in koncentracije, v kateri se um
popolnoma potopi in absorbira v izbrani predmet pozornosti. To je temelj
pri razvoju prave koncentracije.
primer, ko menih - precej umaknjen iz čutnosti, umaknjen iz nesebkih
lastnosti - vstopi in ostane v prvi Jhani: Rapture in užitek, rojen iz
umika, ki ga spremlja usmerjena misel in ocenjevanje. Prežema in
prežema, zadira in napolni to telo z vzbujanjem in užitkom, rojenim iz
umika. Ničesar njegovega celotnega telesa ne moremo prežeti z vzbujanjem
in užitkom, rojenim iz umika.
kot da bi usposobljeni Bathman ali Bathmanov vajenec kopal kopalni prah
v medeninasti bazen in ga gnil skupaj, ga vedno znova in znova škropil z
vodo, tako da je njegova kroglica kopalnega prahu-nasičena, prežeta z
vlago, prežeta znotraj in brez-brez-brez-brez-brez-zunaj- Kljub temu ne
bi kapljal; Kljub temu menih prežema, zadiha in napolni to telo z
vzbujanjem in užitkom, rojenim od umika. Ničesar njegovega celotnega
telesa ne moremo prežeti z vzbujanjem in užitkom, rojenim iz umika …
tega, ko se usmeri usmerjene misli in ocene, vstopi in ostaja v drugi
Jhani: Vzgajanje in užitek, rojen iz zbranosti, združitev zavedanja brez
usmerjene misli in ocenjevanja - notranje zagotovilo. Prežema in
prežema, zadira in napolni to telo z vzbujanjem in užitkom, rojenim iz
zbranosti. Ničesar njegovega celotnega telesa ni odpeljano z vzbujanjem
in užitkom, rojenim iz zbranosti.
kot jezero z vzmetno vodjo, ki se je vodil od znotraj, ki nima priliva z
vzhoda, zahoda, severa ali juga, in nebo, ki občasno oskrbuje obilne
tuše, tako da bi se hladna vod vodnega počutja iz jezera zgodila
prežemajo in prežemajo, zadušijo in napolnijo s hladnimi vodami, pri
čemer ni del jezera, ki bi ga neživele hladne vode; Kljub temu menih
prežema in prežema, zadira in napolni to telo z vzbujanjem in užitkom,
rojenim iz zbranosti. Ničesar njegovega celotnega telesa ne moremo
prežeti z vzbujanjem in užitkom, rojenim iz zbranosti …
poleg tega z bledenjem vhujčenosti ostaja enakomerno, premišljen in
pozoren ter čuti užitek s telesom. Vstopi in ostane v tretji Jhani, od
katerih plemiči izjavijo: “Encaonimous in Pame, prijetno se drži.”
Prežema in prežema, zadiha in napolni to telo z užitkom, ki ga je odvzel
odvzem, tako da je, tako da je, tako da obstaja Nič od njegovega
celotnega telesa ni bilo razvito z užitkom, ki je bil odvzet od
Raptureja.
kot v modrem, belem ali rdečem lotusu je lahko tudi modri, beli ali
rdeči lotusi, ki se rodijo in rastejo v vodi Voda, tako da so prežemani
in prežeta, prežeta in napolnjena s hladno vodo iz svojih korenin do
nasvetov, in nič od teh modrih, belih ali rdečih lotosov ne bi bilo
nerazločenih s hladno vodo; Kljub temu menih prežema in prežema, zadiha
in napolni to telo z užitkom, ki ga je odvzel vdrti. Ničesar njegovega
celotnega telesa ni nerazločeno od užitka, ki je bil odvzet od Rapture
…
nadalje, z opuščanjem užitka in stresa-kot pri prejšnjem izginotju
elacije in stiske-vstopi in ostaja v četrti Jhani: čistost enakomernosti
in pozornosti, niti ne-tok-nor-nor-pain. Sedi in prežema telo s čisto,
svetlo zavestjo, tako da ni ničesar njegovega telesa, ki ga ne bi motilo
čisto, svetlo zavedanje.
kot da bi moški sedel od glave do stopala z belo krpo, da ne bi bilo
dela njegovega telesa, na katerega se bela krpa ni podaljšala; Kljub
temu menih sedi in prežema svoje telo s čisto, svetlo zavestjo. Ničesar
njegovega celotnega telesa ne more prežeti čistega, svetlega zavedanja. “
da bi moški sedel od glave do noge z belo krpo, tako da ne bi bilo dela
njegovega telesa, na katerega se bela krpa ne iztegne; Kljub temu menih
sedi in prežema svoje telo s čisto, svetlo zavestjo. Ničesar njegovega
celotnega telesa ne more prežeti čistega, svetlega zavedanja. “
primer, Brahman, kjer vadi dobrobit in srečo mnogih ljudi in je v
plemeniti metodi vzpostavil veliko ljudi, to je pravilnost tistega, kar
je občudovanja vredno, pravilnost tega, kar je spretno.
da bi si mislil, da bi rad razmišljal, in ne misli, da bi mislil, da
noče razmišljati. Kadar koli želi, da bo volja, in ne bo odločil, da ne
želi. Dosegel je mojstrstvo uma glede poti misli.
vodeni posnetki so mirna in sproščujoča vizualizacijska meditacija,
kjer se boste zamislili v oceanu in plavali v hladni oceanski vodi,
medtem ko poslušate mehke ritmične oceanske zvoke brizgajoče vode. Ta
vodeni posnetki so namenjeni sprostitvi in spuščanju stresa, tesnobe
in preteklih napak in bolečin, tako da lahko sprejmete prihodnost in vse
dobre stvari, ki jih čaka. Torej spustite negativna čustva, ki
blokirajo pot, da se pozitivne energije pretakajo skozi in vam prinašajo
zdravje in ozdravitev. Vedno se mi zdi naravni zvok vode tako zelo
sproščujoč in zame je to eno najboljših orodij za lajšanje stresa, kot
voda, ne glede na to, ali je z reko, ki se raztrga, oceanski valovi ali
dež, samo ta očarljiv ritem, ki vzbuja sprostitev in sprostitev in Pravi
notranji mir. Zato poslušajte to vodeno meditacijo, če potrebujete
način, da se sprostite in zdravite svoj um in telo negativnih čustev in
energije.
z ogledom, da doživite način, kako srčna svetišča navdihujejo ljudi po
vsem svetu, da razvijejo srce ljubezenske značilnosti in očistijo
kontinuum uma in telesa. Vključuje čudovite posnetke samih relikvij.
miru Matireya o ljubezni bere nežen glas, tako da se lahko poslušalec
osredotoči na izkušnjo ustvarjanja vzroka miru, znotraj sebe in v
zunanjem svetu.
Education for village children from poor families, utilizing a unique
curriculum that emphasizes ethical development as well as academic
achievement; covering primary, secondary and vocational education.
Employment and commerce that will provide work for more than a thousand
people during construction as well as creating sustainable jobs for the
future and bringing thousands of related employment opportunities to
the region.
statues, along with their throne buildings and parks, will be blessed
throughout by sacred art that is both traditional and modern.
both the long and short term, Maitreya Project will contribute
significantly to the well-being of the region and aims to become a model
of socially responsible development — environmentally sustainable,
designed and built to last at least 1,000 years.
even now, the very heart of Maitreya Project, loving-kindness, is
brought to people all over the world through the Maitreya Project Heart
Shrine Relic Tour. The Relic Tour brings together people of all
humanitarian and spiritual traditions to create the causes for world
peace by sharing the blessings of a unique and precious collection of
more than 1,000 sacred Buddhist relics.
all Awakened People of the world wanted to install the tallest
Benevolent Awakened One’s statue at Kushinara by donating smallest
denomination. Also Meditation Center for all those who wish to attain
Eternal Bliss with most modern Crematorium.
Dasabodhisatta-uddesa and Anagatavamsa both give instructions on what
people must do if they are to meet Buddha Metteyya. This is very
important for all those who do not attain at least the first stage of
Awakening during this Buddha Dispensation, for, as we have seen,
Benevolent Awakened One Buddha Metteyya will be the last Benevolent
Awakened One Buddha to arise in this world cycle. If a person does not
attain Awakening in this world cycle, it will be extremely difficult to
get another opportunity.
the Dasabodhisatta-uddesa,[142] Buddha Gotama says to Ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they will
be reborn in the time of Benevolent Awakened OneBuddha Ariya Metteyya.”
three actions are the basis of meritorious action (punna).[143] Through
these actions a person can be assured of rebirth in the higher planes
of existence. Developing the mind leads to the temporary purity attained
through the Jhana states. But it can also lead to insight (Vipassana)
and true liberation.
Anagatavamsa[144] gives more details. In order to meet Benevolent
Awakened One Buddha Metteyya, people should put forth effort (viriya)
and be firm (dalha), with agitated mind (ubbigga-manasa). We can surmise
that “agitated mind” means the profound stirring of the mind or sense
of urgency (samvega) that comes from realizing the urgent need to work
for liberation. All those who do good deeds and who are vigilant -
whether they are bhikkhus, bhikkhunis, laymen, or laywomen - will be
able to encounter the next Benevolent Awakened One Buddha. All those who
pay great honour to the Buddha will see the auspicious assembly of
Benevolent Awakened One Buddha Metteyya. The holy life (brahma-cariya)
should be practised. Gifts (dana) should be given. The Observance days
(Uposatha) should be kept. Loving kindness (metta) should be carefully
developed. By delighting in vigilance and meritorious actions, it will
be possible to eventually make an end to misery (dukkha).
Ledi Sayādaw[145] points out that it is necessary to make balanced
effort in terms of good conduct (carana) and right knowledge (vijja) if
one is to meet the next Benevolent Awakened One Buddha.
Izobraževanje za vaške otroke iz revnih družin, ki uporablja edinstven
učni načrt, ki poudarja etični razvoj in tudi akademske dosežke; zajema
primarno, srednje in poklicno izobraževanje.
Zaposlitev in trgovina, ki bo med gradnjo zagotovila delo za več kot
tisoč ljudi, pa tudi ustvarjanje trajnostnih delovnih mest za prihodnost
in v regijo prinesla na tisoče povezanih zaposlitvenih možnosti.
kipa, skupaj s svojimi prestolnimi zgradbami in parki, bosta po vsem
svetu blagoslovila sveta umetnost, ki je tako tradicionalna in moderna.
Maitreya bo tako v dolgem kot kratkem času znatno prispeval k blaginji
regije in želi postati model družbeno odgovoren razvoj-okoljsko
trajnosten, zasnovan in zgrajen tako, da traja vsaj 1000 let.
tudi zdaj je sam projekt Heart Maitreya, ljubeča vrsta, ki je ljudem po
vsem svetu pripeljan prek turneje Maitreya Project Heart Shrine Relic.
Relikvija turneja združuje ljudi vseh humanitarnih in duhovnih tradicij,
da ustvari vzroke za svetovni mir z deljenjem blagoslova edinstvene in
dragocene zbirke več kot 1000 svetih budističnih relikvij.
so vsi prebujeni ljudje na svetu želeli v Kushinari namestiti najvišji
dobronamerni kip v Kushinari z darovanjem najmanjšega poimenovanja. Tudi
meditacijski center za vse tiste, ki želijo doseči večno blaženost z
večino sodobnega krematorija.
in Anagatavamsa dajeta navodila o tem, kaj morajo ljudje storiti, če se
srečata z Buddho Metteyya. To je zelo pomembno za vse tiste, ki med to
disponzacijo Bude ne dosežejo vsaj prve faze prebujanja, saj bo, kot smo
videli, dobronamerni prebujeni en Buda Metteyya zadnji dobronamerni
prebujeni, ki se bo pojavil v tem svetovnem ciklu. Če človek v tem
svetovnem ciklu ne bo dosegel prebujanja, bo izjemno težko dobiti še eno
priložnost.
Dasabodhisatta-uddesa [142] Buddha Gotama reče Ven. Sariputta, “Vsi
moški ne bodo videli mojega fizičnega telesa. Če naletijo se bo prerodil
v času dobronamerne prebujene Onebuddha Ariya Metteyya. “
tri dejanja so osnova zaslužka (Punna). [143] S temi dejanji lahko
osebo zagotovimo ponovno rojstvo v višjih ravninah obstoja. Razvoj uma
vodi do začasne čistosti, dosežene skozi države Jhana. Lahko pa privede
tudi do vpogleda (Vipassana) in resnične osvoboditve.
[144] daje več podrobnosti. Da bi se srečali z dobronamernim
prebujanjem, bi se morali ljudje truditi (Viriya) in biti trdni (Dalha) z
vznemirjenim umom (Ubbigga-Manasa). Lahko domnevamo, da “vznemirjen um”
pomeni globoko mešanje uma ali občutka nujnosti (Samvega), ki izhaja iz
uresničevanja nujne potrebe po osvoboditvi. Vsi, ki delajo dobra
dejanja in so pozorni - naj bodo to Bhikkhus, Bhikkhunis, Laymen ali
Laywomen - bodo lahko naleteli na naslednjo dobronamerno prebujeno en
Buddho. Vsi, ki izplačajo v veliko čast Budi, bodo videli ugodno
skupščino dobronamerne prebujene ene Bude Metteyya. Vaditi je treba
sveto življenje (Brahma-Cariya). Darila (dana) je treba dati. Dneve
spoštovanja (Uposatha) je treba hraniti. Ljubeča prijaznost (metta) je
treba skrbno razviti. Z navdušenjem nad budnostjo in zaslužnimi dejanji
bo mogoče sčasoma prenehati z bedo (Dukkha).
Ledi Sayādaw [145] poudarja, da se je treba v smislu dobrega vedenja
(Carana) in pravega znanja (Vijja), če želimo srečati z naslednjim
dobronamernim prebujenim Budom, ustvariti uravnoteženo.
vedenje pomeni razvijanje morale (SILA) in koncentracije (Samadhi).
Znanje pomeni razvijanje modrosti (panna). Pravilno vedenje je mogoče
primerjati z zvočnimi okončinami. Pravo znanje je mogoče primerjati z
vidika. Če manjka ena ali drugega, bo oseba neuspešna. Človek je lahko
velikodušen in hrani stalna moralna pravila petih predpisov in osem
predpisov ob dnevih spoštovanja, če pa semena znanja niso posajena, se
lahko ta oseba sreča z dobronamernim prebujenim Buddho Metteyya, vendar
ga ne bo mogla prebuditi. Če se razvije le znanje, bo napačno ravnanje
pomenilo, da bodo možnosti, da bi se srečali z naslednjim dobronamernim
prebujenim, en Buda zaradi vmesnega obdobja (Antara-Kappa) med to
dobronamerno prebujeno eno odpustitev Bude in naslednjo.
napačnega ravnanja, ki ga je omenjal Ven. Ledi Sayādaw so: niso
velikodušni, slabo varovani v fizičnih dejanjih, bili neomejeni v govoru
in nečisti v misli. Takšno ravnanje bo pomenilo ponovno rojstvo v
spodnjih področjih, bodisi v naslednjem življenju bodisi v prihodnjem
življenju. Če se ljudem, ki delujejo na ta način, uspejo preroditi v
višjem svetu, bo njihovo pomanjkanje velikodušnosti pomenilo, da bodo
naleteli na stiske, preizkušnje in stiske pri preživljanju. Če ne bodo
ohranili predpisov, se bodo verjetno srečali s spori, prepiri, jezo in
sovraštvom; in bodo dovzetni za bolezni in težave. To se bo še težje
izognilo dejanjem, ki vodijo v nižje svetove.
pa je mogoče, da se je človek danes v preteklosti že pripravil za
dosego prebujanja. Če se v tem življenju potrudi pravi, lahko ta oseba
doseže vsaj prvo stopnjo prebujanja in postane Sotapanna. Potem bo
nemogoče narediti kakršno koli dejanje, ki bi povzročil ponovno rojstvo v
spodnjih področjih.
ne bo nujno pomenilo, da bo taka oseba zamudila priložnost, da vidi
naslednje dobronamerne prebujene Bude. Sčasoma se kot ne-return lahko
ponovno rodi v svetovnih svetih Suddhavasa, in življenje v teh svetovih
lahko zajame kariero več Buddha. [146]
človek, ki ima dovolj popolnosti (Parami), da bi v tem življenju
dosegel prebujanje, se ne potrudi, bo morda v naslednjem življenju v
Deva Worlds postal Sotapanna. Če taka oseba ne izvaja dejavnikov, ki
vodijo do prebujanja, bo med tem Buddhom izpustom v celoti izpustil in
bo lahko izpustil le med naslednjim dobronamernim prebujenim izpustom En
Buddha.
LEDI SOCEADOVA NAVODILA O potrebnem delu, ki ga je treba opraviti v tem
življenju, vključujejo tisto, kar bi morala storiti oseba, ki
prakticira goli vpogled. [147] Izpolniti bi morali prvih enajst od
petnajstih dobrih dejanj (Carana-Dhamma), [148], torej vsi, razen držav
Jhana. Prva štiri dejanja so: (1) biti moralna, [149] (2) varovanje
čutnih vrat, (3) zmerna pri prehranjevanju in (4) budnost.
sedem lastnosti je sedem dobrih držav (Saddhamma), ki jih je
dobronamerni prebudil en Buda v primerjavi z različnimi zaščitami za
državljane kraljevega mejnega mesta: [150]
da bi se zmotilo (Ottappa), je kot visoka, široka cesta, ki obdaja
mesto, in pomeni, da se učenec ukvarja z izogibanjem napačnemu ravnanju v
telesu, govoru in umu.
odličnega učenja (Bahu-Sacca) je kot velika oborožitev sulic in mečev.
Oseba, ki se je veliko slišala, ki se spominja, kar se je slišalo, in ki
zakladi pomeni, da je oseba, ki pozna dobrohotno prebujen nauk o eni
Budi.
je kot velika vojska, ki ščiti mesto, saj bi se človek moral znebiti
energije, da se znebi nekvalificiranih duševnih držav, pridobi
kvalificirane duševne države, da bi bila trdna, trdna vnaprej in
vztrajala s kvalificiranimi duševnimi stanji.
(SATI) je kot modri, inteligentni skrbnik vrat, ki zavrne vstop v
neznane ljudi in ga pusti le pri tistih, ki so znani. Človek bi moral
imeti najvišjo stopnjo pozornosti in diskriminacije.
(Panna) je kot visok, širok stena, prekrit z ometom. Oseba bi morala
imeti modrost, ki vodi do (odrezanja) dviga in padca, plemenita
penetracija pa vodi v popolno uničenje bede.
sedem teh dobrih držav omogoča človeku, da opusti napačna dejanja in
goji dobra dejanja, opusti, kaj je kriv in razvije brezhibnost. Tako
razvije čistost.
moramo skrbeti, ali bomo v tem življenju lahko dosegli cilj Nibbane ali
bomo to lahko storili le pod dobronamernim prebujenim enim Buddha Ari
Metteyya. Če se najbolje potrudimo, bodo takšna vprašanja poskrbela
zase. Moramo čim več gojiti v Sila, Samadhi in Panna, prepričani, da
bomo na ta način lahko prišli do konca vsega trpljenja.
lokacijami po vsej Bangalore in namerava širiti po vsej državi, je to
hitro postalo najljubše za številne mestne vegane. Burgerji, Pizzas
Wraps Ice Creams so vsi okusni predmeti, ki so na voljo po zelo
dostopnih cenah. To je idealen kraj za zbiranje s prijatelji,
družinskimi člani ali samo sebi. Več lahko izveš tukaj.
čudovita restavracija v Indiranagarju se ponaša z jedilnikom, ki
vključuje veganske japonske, italijanske, afriške in azijske jedi. Ne
glede na to, ali ste novi v svetu rastlinske kuhinje ali se počutite
dovolj avanturistično za karkoli-zabava se šele začenja pri Veganskem
Vogueu! To je idealen kraj za rojstnodnevno večerjo. Več lahko izveš
tukaj. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
je edino mesto v Bangaloreju, ki streže pristno mehiško kuhinjo. Ne
samo, da je cenovno ugodno, lahko uživate v povsem veganskem jedilniku,
vključno s churros, domačim veganskim sirom in sorizom-plus tacos,
enchiladas, burritos in nachos! Če iščete nekaj drugačnega od običajne
indijske vozovnice (in morda celo na mestu, kjer bodo vsi vaši
prijatelji lahko kaj našli!), Je to mesto! Več lahko izveš tukaj. (https://www.chinita.in/)
ste sezonski vegan v Bangaloreju, potem ste verjetno uganili, da bo ta
restavracija na našem vodniku. To je popolnoma vegetarijanska veriga
falafela, ki je zelo prijazna do veganov! Pridobite sveže veganske
falafelske ovoje, burgerje, sendviče in krožnike po dostopni ceni. Poleg
tega lastniki močno napredujejo pri zmanjšanju embalaže s hrano in
odpadkov. Več lahko izveš tukaj. (https://habibifalafel.com/)
ekološka vegetarijanska restavracija ponuja veganske južnoindijske
jedi, pico in sladoled! Ima odlično vzdušje za srečanje s prijatelji, da
uživate v večerji na strehi. Več lahko izveš tukaj. (https://gonative.in/pages/farm-to-table)
že poskusili burmansko kuhinjo? Zdaj lahko z veliko vznemirljivih
veganskih možnosti. Je nekoliko dražja od večine restavracij v mestu,
zato se oblecite za posebno priložnost, kot je maturantska večerja!
Ponujajo okusno posmehljivo meso, tofu in falafel beljakovine, ki jih je
mogoče narediti v srčne jedi. Lahko se naučite več (https://www.burmaburma.in/) tu. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
meni restavracije ima številne veganske možnosti. Njihove celinske
jedi, italijanske specialitete in okusne pijače bodo zagotovo ugajale
kakršnemu koli nepcu. Več lahko izveš tukaj. (https://www.greentheory.in/)
osebi sta umrli med čiščenjem kanalizacije v Delhiju, kako dolgo bodo
Aboridžini Arogys Rakshakas vseh živih bitij še naprej odmetavali v
žlebu? #Stopkillingus
državo Arogya Rakshakas vseh živih bitij umira v luknjah za
kanalizacijo. Za to delo ne stane veliko za nakup sesalnih tovornjakov.
Vse demokratične države jih angažirajo. Brahmini Manuvadi Chitpavan na
daljavo, ki se brezplačno nadzoruje za vse oreščke, se izogibajo nehote.
Brezsramno so vzeli lotos Buddha, metlo palice aboridžinskega SC/STS,
da bi jih varali.
kot veganska zelenjava & sadje v loncih živeti kot proste ptice za dobrobit, srečo, mir, svobodo, svobodo, enakost vseh čutečih in ne čutečih bitij. kot vegansko zelenjava & sadje za dobrobit, srečo, mir, svobodo, svobodo, enakost vseh čutečih in ne čutečih bitij.zdaj, Bhikkhus, izgovarjam te!” Navedite povzetek stalnosti in temeljne
zahteve po realizaciji v vnema? “Vse sestavljene stvari so podvržene
izginotju. Prizadevajte z resnostjo! “
Bodhisattve, Mahàsattvas, bi morale tako s zaobljubo pokoriti svoja
srca:” Moram povzročiti vsa živa bitja - rojena iz jajc, rojenih iz
maternic, rojenih iz vlage, rojene s preobrazbo; Tisti z obliko, tistimi
brez oblike, tisti z misli, tistimi brez misli, tisti, ki niso
popolnoma z mislijo, in tisti, ki niso popolnoma brez misli - vstopiti v
Nibbàno brez ostankov in jih odpeljati v izumrtje. Kljub temu, da je
neizmerno, brezmejno število živih bitij, ki so jih tako vzeli za
izumrtje, v resnici ni nobenega življenja, ki bi ga bilo treba vzeti za
izumrtje. In zakaj? Subhuti, če ima bodhisattva znak sebe, znak drugih,
znak živih bitij ali znamenje življenja, ni Bodhisattva. “
jeste sadje na praznem želodcu, bo igrala glavno vlogo za
razstrupljanje vašega sistema in vam priskrbela veliko energije za
hujšanje in druge življenjske dejavnosti.
besedah dr. Herbert Sheltona, ki je raziskal o tej zadevi, ni
nobenega sadja, kot sta oranžna in limona, saj vse sadje postanejo
alkalne v našem telesu.
ima jabolko nizko vsebnost vitamina C, ima antioksidante in flavonoide,
ki povečujejo aktivnost vitamina C in s tem pomagajo zmanjšati tveganja
raka debelega črevesa, srčnega infarkta in možganske kapi.
imajo najvišjo skupno antioksidativno moč med večjimi sadji in
zaščitijo telo pred rakom, krvnimi žilami in prostimi radikali.
vzamete 2-4 pomaranče na dan, lahko pomagate, da se prehladi, nižji
holesterol, preprečuje in raztopi ledvične kamne, pa tudi zmanjšuje
tveganje za raka debelega črevesa.
kul potešitev žeje. Sestavljen je iz 92% vode, je pakiran tudi z
velikanskim odmerkom glutationa, ki pomaga povečati naš imunski sistem.
sadje, znano po svoji velikosti, vonju in špičastem videzu, običajno
goji na tropskih območjih po Maleziji, Indoneziji in na Tajskem. Če je
okolje pravilno, lahko gojite svoje duriansko drevo ali če posnemate
tropsko okolje durijanskega drevesa v zaprtih prostorih. Če želite
gojiti durian, boste morali drevo pogosto zalivati in ohraniti
temperaturo visoko.
114) Classical Benevolent Somali-Soomaali qowmiyadeed,
attained supreme enlightenment in Bodhgaya at the age of 35 years on
the full moon night of Vesak month. It was morning now and Buddha was
still sitting on the Diamond throne or Vajrasana on which he sat while
he attained enlightenment. He remained silent and it was only during the
fifth week after enlightenment that he started speaking again when he
declared the qualities of a Brahmin while answering the question of an
arrogant Brahmin. He had his first meal only after the seventh week of
enlightenment. He remained in Bodhgaya for the next few weeks after the
enlightenment.
grow qudaarta miraha dhirta ee dheryaha wit wit wit wic yogic yogic-ka maskaxda .waa xaalad u suurtagasho oo ah xasilloonida qotodheer oo xoog badan oo
maskaxdu ay si buuxda u dhimayso oo uu ka nuugo tusaalaha loo doortay.
Waa rukunka rukunka horumarka ku saabsan feejignaanta saxda ah.
jira kiis ay tahay daanyeer - aad ugala baxday dareenka, laga soo
baxayo tayada aan xirfad lahayn - oo ku jira oo weli ku jira jaranjarada
Jaana: Rayrayn iyo farxadda dhalatay ka bixitaan, oo ay weheliso
fikirka fikirka iyo qiimeynta. Isaguna wuu ku dhacaa wuuna ku
dhibtoodaa, wuu ku filan yahay wuxuuna ka buuxiyaa jirkan aadka u ah
rayrayn iyo farxadda ka dhalatay ka bixitaanka. Ma jiraan wax jidhkiisa
oo dhami oo aan ka koobnayn rayrayn iyo farxad ku dhalatay ka
bixitaanka.
haddii xirfadle xirfad leh ama tababbaro qubays ah ay ku shubto budada
musqusha oo cajiin, si ay kubaddiisu tahay budada qubayska - oo ay
qoyaan, qoyaan, hase yeeshee ha dhibi lahaa; Xitaa sidaas oo kale,
daanyeerka isku-darka, waa kuftami oo ka buuxiya jirkan aad u badan
rayrayn iyo farxadda dhasha ka noqoshada. Ma jiraan wax jidhkiisa oo
dhan oo aan ka koobnayn rayrayn iyo farxad ku dhalatay ka bixitaanka …
waxaa sii dheer, oo ay weli ku jiraan wali fikirka fikradaha iyo
qiimeynta, wuxuu galayaa oo weli ku jira jaranjarada: rayrayn iyo
farxadda ku dhalatay xasilloonida, mideynta wacyi gelinta ee fikirka iyo
qiimeynta gudaha. Isaguna wuu ku dhacaa wuuna ku dhibtoodaa, wuuna ka
buuxiyaa jirkan aad u sarreeya rayrayn iyo farxadda dhashaysa ee ku
dhalatay isku dhafka. Ma jiraan wax jidhkiisa oo dhami oo aan ka hadlin
rayrayn iyo rayrayn ku dhalatay xasilloonida.
harood oo la mid ah biyo guga ah oo ka socda gudaha, oo aan ka soo
kicin bari, galbeedka, waqooyiga, iyo koonfurta, iyo sacabbada xilliyo
ay biyo qabow ka soo baxaan harada dhexdeeda Eremeat iyo qalcad, oo ka
buuxso oo ku buuxi biyo qabow, oo aan lahayn qayb ka mid ah harada oo
aan lahayn biyaha qabow; Xitaa sidaas oo ay tahay, monk-ka oo qalloocan
oo qalloocan, waa ku filan yahay oo ka buuxiyaa jirkan aad u sarreeya
iyo farxadda ku dhalatay xasilloonida. Ma jiraan wax jidhkiisa oo dhan
oo aan ka koobnayn rayrayn iyo rayrayn ku dhashay isku-dhafka …
waliba, iyadoo la soo baxda rayrayn, isagu weli wuu sii jiraa, maanka,
iyo feejignaanta, oo uu ku farxo jidhka. Wuxuu ku sii jirayaa oo ku sii
jiraya Jhana saddexaad, kuwaas oo kuwa sharafta leh muujinaya,
‘nijaashu, wuxuu leeyahay qof raacsan oo ku habboon oo ka buuxiya jirkan
rayrayn, si ay u jiraan Ma jiraan wax jirkiisa oo dhami oo aan la soo
koobi karin farxad rayrayn.
balli buluug ah, caddaan ah, ama casaan casaan ah, waxaa laga yaabaa
inay jiraan qaar ka mid ah buluugga, cad, ama dhaxalka cadaanka ah oo ku
dhashay biyaha, ku dhexjiraan biyaha oo aad ku soo baxaan oo ka mid ah
biyaha, si ay u noqdaan kuwo si joogto ah oo qalloocan, oo ay ka buuxaan
oo ka buuxaan biyo qabow xididdadooda, iyo wax aan ahayn kuwa buluugga
ah, ama dhaxalka, ama casaanka casaanka ah ayaa biyo qabow lagu ridayaa;
Xitaa sidaas oo kale, daanyeerka oo khaldan oo qalqallooca, waa uu ku
filan yahay oo ka buuxiyaa jirkan aad u badan oo raalli ka ah rayrayn.
Ma jiraan wax jirka oo dhan oo dhan oo aan la soo koobi karin farxad
rayrayn …
weliba, iyadoo la raacayo raaxeysiga iyo walaaca - sida kubaddii hore
ee la waayey ee dhalaashaha iyo cidhiidhiga - wuxuu ku sii jirayaa
wuxuuna ku sii jirayaa naaska, daahirnimada, la’aanna raaxo la’aan.
Wuxuu fadhiyaa, oo jidhka ku fadhiya wacyigelin saafi ah, oo ah in uusan
jirin wax jidhkiisa oo dhami oo aan ka helin wacyi gelin saafi ah oo
nadiif ah.
nin ku duudduubay madaxa cagta oo uu maro cad ah oo aanu jirin qayb ka
mid ah jidhkiisa oo aan dhar cad u fidin karin; Xitaa sidaas oo kale,
monk wuxuu fadhiyaa, oo jirkiisa ku sifeeyaa sicir daahir, oo
dhalaalaya. Ma jiraan wax jidhkiisa oo dhami oo aan ka hadlin wacyigelin
saafi ah, oo dhalaalaya. “
nin ku fadhiyey madaxa cagaha oo dhar cagta ah oo dhar cad oo ay
jidhkiisa oo kale u dhici doonin, Xitaa sidaas oo kale, monk wuxuu
fadhiyaa, oo jirkiisa ku sifeeyaa sicir daahir, oo dhalaalaya. Ma jiraan
wax jidhkiisa oo dhami oo aan ka hadlin wacyigelin saafi ah, oo
dhalaalaya. “
jira kiis, Brahman, halkaas oo uu ku dhaqangalo daryeelka iyo farxadda
dad badan, wuxuuna dad badan ku dhisay qaabkii qurxoonaa, taas oo ah
xaqdarrada waxa la samafalayo, xaqdarrada waxa ku habboon.
uu qabaa inuu wax ka fekero inuu doonayo inuu ka fikiro, mana u
maleynayo inuu wax uun u maleynayo inuusan dooneynin inuu ka fikiro.
Wuxuu doonayaa wax xallin ah oo uu doonayo inuu doonayo inuu doonayo,
mana xallin doono inuusan dooneynin inuu doonayo. Wuxuu ku gaadhay
maskax maskaxeed ee marka loo eego wadiiqooyinka fikirka.
gaaraa - markasta oo uu doonayo, iyada oo aan laheyn culeys, oo aan
dhib lahayn - afarta sano jir ee aad u sii kordhaysa, oo kaashanaad ku
jirta halkan - iyo hadda.
wacyigelinta ee bilaashka ah iyo siidaynta garsoorka iyo
wax-sheegashada, oo si toos ah u yaqaan oo ay u xaqiijisay iyaga
laftiisa si sax ah ugu jira halkan - iyo hadda.
gogalaya ayaa ah mid deggan oo nasiiya fikirka aragga halkaas oo aad ku
sawiri doontid naftaada badda dhexdeeda, kubaxa biyaha qabow ee badda,
adoo dhageysanaya dhawaaqa badda ee jilicsan ee biyo-mareenka. Sawiradan
hagitaanku waa is-raacsan yahay oo uu iska sii daayo walbahaarka,
welwelka iyo khaladaadka iyo khaladaadka iyo xanuunka, si aad u aqbali
karto mustaqbalka iyo waxyaalaha wanaagsan ee soo socda. Marka si xun u
sii daaya shucuur xun oo xanibaada jidka siinta tamar wanaagsan oo lagu
soo qulqulayo oo ay kuu keenayaan caafimaad iyo bogsasho. Waxaan had iyo
jeer ka helaa dhawaqa dabiiciga ah si aad u nasto oo aniga ayaa ah mid
ka mid ah aaladaha gargaarka ee ugu sarreeya, oo biyo ah, ha ahaado
wabiga ama roobka, kaliya waxay leedahay laxankan messherm-ka oo
istaagaya nasashada iyo nabadda gudaha gudaha. Marka dhagayso xishood
sawirkan hagaya haddii aad u baahan tahay hab aad ku nasato oo aad u
bogsato maskaxdaada iyo jirkaaga shucuurta taban iyo tamar.
sadaqada. Iyada oo tabaruc laga keenay quduusnaantiisa Dalai Lama, Lama
Zopa Rinpoche, iyo hoggaamiyeyaal kale oo ruuxiga ah.
safro socdaalka si aad u aragto sida loogu dhiirrigeliyo dadka wadnaha
ee xisbigu u dhiirrigeliyo dadka adduunka oo dhan si ay u horumariyaan
qalbi naxariis badan oo naxariis leh oo nadiifiya jidka-maskaxda. Waxaa
ku jira muuqaal qurux badan oo naftooda laftooda.
nabada ee Matireya ee naxariis darada ah waxaa akhrinta cod dabacsan
sidaa darteed dhagaystaha wuxuu diirada saari karaa khibradda arimaha
nabadda, naftooda iyo adduunka dibaddaba.
adduunka waa inay ka soo baxdaa nabad gudaha. Nabadda kaliya maahan
maqnaanshaha rabshado. Nabaddu waa muujinta kelyimaha ee aadanaha. “.
aad ayey u yar yihiin malaayiin dad ahna waxay ku nool yihiin
saboolnimo aad u daran, oo ku tiirsan beeraha buluuga ah iyo foosha
miraha.
Waxbarashada carruurta tuulada ka haysta qoysaska saboolka ah, ka
faa’iideysiga manhaj gaar ah oo carrabka ku adkeeyay horumarka anshaxa
iyo sidoo kale guusha waxbarashada; daboolaya waxbarashada aasaasiga ah,
dugsiga sare iyo midhaha xirfadeed.
Shaqo iyo ganacsi oo shaqo siin doona in ka badan kun qof inta lagu
jiro dhismaha iyo sidoo kale abuurista shaqooyin waarta mustaqbalka iyo
keenista fursado shaqo oo la xiriira gobolka.
saldhig, oo ay weheliso dhismahooda carshigooda iyo jardiinooyinkooda,
waxaa lagu barayaa farxadda guud ee farshaxanka xurmada leh oo casri ah
oo casri ah.
iyo gaaban ee Maitreyya ayaa si weyn gacan uga geysan doonta wanaagga
gobolka waxayna ujeedadeedu tahay inay noqoto tusaale u ah horumarka
mas’uul ka ah horumarka bulshada - bey’ad ahaan waa waara, oo loogu
talagalay oo loo dhisay ugu yaraan 1,000 sano.
xitaa hadda, wadnaha aad u fiican ee mashruuca Maitreyya, naxariis,
waxaa loo keenaa dadka adduunka oo dhan oo socdaal isku dayaya in
Mashruuca Maitreya. Safarka isku-darka ah wuxuu isu keenayaa dadka ka
mid ah dhammaan bini’aadamaha gargaarka iyo dhaqan ahaan si ay u
abuuraan sababaha nabadda adduunka iyagoo la wadaagaya aruurinta
uruurinta gaarka ah iyo kuwa qaaliga ah ee buddhist-ka muqadas ah.
oo dhan dadka dunida ku soo kacay waxay doonayeen inay ku rakibeen kuwa
ugu dheer ee aan ka toosanayn sumcadda qofka ee kushinara iyada oo ku
deeqaya burburka ugu yar. Sidoo kale xarunta ka fiirsashada ee dhammaan
kuwa doonaya inay ku guuleystaan jahwareerka weligeed ah
iyo Anatavavamsa labaduba waxay bixiyaan tilmaamo ku saabsan waxa ay
tahay inay dadka sameeyaan haddii ay la kulmaan Buddha Mettayya. Tani
aad ayey muhiim ugu tahay dhammaan kuwa aan gaarin ugu yaraan marxaladda
ugu horreysa ee laxiriira inta lagu gudajiray hamiga Buddha, sida aan u
aragnay, mid naxariisdarro ah ayaa toobad keenay oo ay ka toosay hal
Buddha oo ka soo baxa baaskiilka adduunka. Haddii qofku uusan ku
guuleysan ka soo kicinta wareegga adduunka, aad ayey u adkaan doontaa in
la helo fursad kale.
Dadabodisatta-Uddesa, [142] Buddha Hemama ayaa ku tidhi Ven. Sariputa,
“Ragga oo dhami ma arki doonaan jidhkayga jir ahaaneed. Haddii ay la
kulmaan waxbaristeyda (SASA), sii hadiyado (Dana), oo aan ilaalino
akhlaaqda (Sila), iyo beerta), bedkaas, iyaga oo ah midhahaas Waa la soo
dhaliyaa waqtiga aan fiicnayn ee midbuddda Ariya Ariya Mettanya. “
ficilkan ayaa ah aasaaska Filimka Firenate (PENNA). [143]
Tallaabooyinkaas oo loo maro ficiladan qof ayaa lagu hubin karaa
dhalashada dib-u-dhalista ee jira ee jiritaanka. Kobcinta maanka waxay
horseedaa in si ku meelgaar ah loo gaaro iyada oo loo marayo dowladaha
JMHAN. Laakiin waxay sidoo kale horseedi kartaa faham (vipassana) iyo
xoreynta runta ah.
[144] waxay bixisaa faahfaahin dheeraad ah. Si loo haqabtiro hal Buddha
Methereyya, dadku waa inay soo bandhigaan dadaalka (Viriya) oo ay
noqdaan kuwo adag (Dalha), oo leh maskax maskaxeed (ubbigga-manasa).
Waxaan kicin karnaa in “maskax maskaxeed” ay ka dhigan tahay kareyda
weyn ee maskaxda ama dareenka degdegga (samvega) oo ka timaada inay
ogaadaan baahida degdegga ah ee ka shaqeynta xoreynta. Dhamaan kuwa
camal wanaagsan sameeya iyo kuwa feejignaada, ha ahaadeen bhikkkhus,
Bhikkhunis, Bhikkhunis, Lamen, ama Imaatinka - ayaa awood u yeelan doona
inuu la kulmo kuwan soo socda ee soo socda Buddha. Dhamaan kuwa sharaf
weyn u bixiya Buddha waxay arki doonaan golaha hungurifka leh ee aan ka
toosineynin hal Buddha Mettayya. Nolosha Quduuska ah (Brahma-Carriya)
waa in lagu dhaqmaa. Hadiyadaha (Dana) waa in la siiyaa. Maalmaha
dhawrista (cassosatha) waa in la hayaa. Naxariista jacaylka (Metta) waa
in si taxaddar leh loo horumariyo. Markii ay ku farxaan feejignaanta iyo
ficillada rajo xumada, waxay suuragal noqon doontaa in ugu dambeyntiina
dhammaado murugada (Dukkha).
LEDI Sayādaw [145] wuxuu tilmaamay in ay lagama maarmaan tahay in la
sameeyo dadaal dheellitiran marka loo eego dhaqanka wanaagsan ee
anshaxeed iyo aqoon sax ah (VIJJJJJJA) haddii mid la kulmo mid ka mid ah
kuwan soo socda ee uu soo toosay mid ka mid ah kuwan soo socda ee soo
socda.
sax ah macnaheedu waa in la horumariyo akhlaaqda (Siladaha) iyo
feejignaanta (Samabad). Aqoontu waxay ka dhigan tahay in ay horumariso
xigmad (panna). Dhaqanka saxda ah waxaa loo barbardhigi karaa
lahaanshaha addimada dhawaqa. Aqoonta saxda ah waa la barbar dhigi karaa
in la awoodo in la arko. Haddii mid ama mid kale ka maqan yahay, qofku
wuu ku guuleysan doonaa. Qofku waa laga yaabaa inuu deeqsi yahay oo uu
ku hayo qawaaniinta akhlaaqda joogtada ah ee shanta amarrada ah iyo
sideeda amar ee arrimaha la beeninayo maalmaha shaqada, qofkaas ayaa
laga yaabaa inuu la kulmo mid naxariis leh Buddha Mettayya laakiin lama
kici karo. Haddii aqoonta kaliya la horumariyo, dhaqan qaldan ayaa
macnaheedu noqon doonaa in fursadaha la kulma kan soo socda ee buddha ku
soo dhacay, sababtuna tahay muddada dhexgalka (Antora-Kappa) oo ka
dhexeysa mid kacsan ee Buddha this iyo midka ku xiga.
ficil qaldan oo ay xuseen Ven. LEDI Sayādaw waa: Aan Noqonin
deeqsinimo, oo si liidata loo ilaaliyo ficillada jirka, oo aan si xad
dhaaf ah hadalka looga fikiro, oo aan nijaas ka ahayn fikirkaas.
Dhaqanka noocan oo kale ah wuxuu macnaheedu yahay inuu dhalaasho ku
dhalata dawooyinka hoose, ha ahaato nolosha soo socota ama nolosha
mustaqbalka. Haddii dadka sidan u dhaqma sidan ay u maareeyaan in lagu
dhajiyo aduun sare, deeqsinimadooda deeqsinimada waxay la macno tahay
inay la kulmi doonaan dhibaatooyinka, tijaabooyinka, iyo dhibaatooyinka
ku nool nolol. Iyada oo aan la hayn amarrada, waxay u badan tahay inay
ku kulmaan muranno, muran, caro, iyo nacayb; oo waxay u nugul yihiin
cudurada iyo xanuunnada. Tani waxay ka dhigeysaa xitaa inay ka fogaadaan
ficillada u horseedaya adduunka hoose.
suurto gal, si kastaba ha noqotee, in qof maanta uu hore u diyaariyey
waagii hore ee helitaanka soo kicidda. Haddii dadaalka saxda ah lagu
sameeyo noloshan, qofkaasi wuxuu gaari karaa ugu yaraan marxaladda
koowaad ee baraaruga wuxuuna noqon karaa soticna. Markaa, ma noqon
doonto wax aan macquul aheyn in la sameeyo wax talaabo ah oo keenta
dhalashada dib-u-dhalista ee dib-u-dhigga hoose.
macnaheedu maahan in qofka noocaas ah uu seegi doono fursadda uu ku
arko mid ka soo horjeedda soo socda ee soo socda Buddha. Ugu
dambayntiina, mid aan soo laaban, isaga ama iyada ayaa lagu soo celin
karaa adduunka Wordhavavasa Brahma Caalamka, iyo nolosha adduunyadan
ayaa ku kicin kara xirfadaha qaar Bud Budds ah. [146]
qof haysta kaamil ku filan (paramun) inuu gaaro baraarujinta noloska oo
kale ma sameyn karto dadaalka lagama maarmaanka ah, waxaa suuragal ah
in la noqdo Sotapanna nolosha soo socota ee adduunka. Haddii qofka
noocaas ahi uusan ku celcelin qodobbada keenaya soo kicidda, isaga ama
iyadu gebi ahaanba waayi doontaa inta lagu gudajiro bixitaankii Buddha
waxayna awoodi doonaan oo keliya in la sii daayo inta lagu gudajiro
mudada xigta ee Buddha.
LEDI Sayādaw ee ku saabsan shaqada lagama maarmaanka ah ee lagu qaban
doono noloshan waxaa ku jira waxa uu sameeyo qof ku tababbara. [147] Mid
waa inuu buuxiyaa kow iyo tobankan ee ugu horreeyey ee shan iyo toban
ficil oo wanaagsan (carana-Dhoma), dhammaantoodna maahmaahda,
dhammaantood marka laga reebo dowladaha Jxana. Afarta ficil ee ugu
horreeya waa: (1) Ahaanshaha akhlaaqda, [2) (2) Ilaalinta albaabada
macnaha leh, (3) inuu yahay dhexdhexaad ah cunidda, iyo (4) xanaaq.
tayada ee soo socota waa toddobada gobol ee wanaagsan (Saddhammamma) oo
aan ka toosin hal Buddha isbarbardhiga ee loogu talagalay dadka kala
duwan ee muwaadiniinta magaalada roobaalka: [150]
(Hiri) waa sida moot qoto dheer oo ballaaran oo macnaheedu yahay in
xernimadu ay ka xishoon tahay dhaqan xumo jir ah, hadalka, iyo maskaxda.
sameynta qalad (Otttaca) waa sida wado sare oo ballaaran oo ku xeeran
magaalada waxaana loola jeedaa xeryaha uu ka walaacsan yahay in laga
fogaadaa ficil qaldan oo jidhka, hadalka, iyo maskaxda.
la barto barashada weyn (Bahu-sacu-sacca) waa sida hub weyn oo
warbiyada iyo seef. Qofka wax badan maqlay, kaasoo xusuusiya waxa la
maqlay, oo khasnadaha khasnadda ah waxaa loola jeedaa qof og in
garsooridda uu ka toosay caqiidada Buddha.
(viriya) waa sida ciidan ballaaran oo ilaaliya magaalada, maxaa yeelay
qofku waa inuu kiciyaa tamar si uu uga takhaluso dowladaha maskaxda ee
aan xirfad lahayn, si uu u sii fiicnaado, si adag u sii adkaysata, oo
sii adkaanshaha dowladaha maskaxda ee xirfad leh.
(SI) waa sida nin caqli leh oo caqli leh oo diida gelitaanka dadka aan
la garanaynin oo keliya ayaa u oggolaanaya kuwa la yaqaan. Qofku waa
inuu lahaadaa heerka ugu sareeya ee maskaxda iyo takoorka.
(panna) waa sida saqafka sare, oo ballaaran oo lagu daboolay malaas.
Qofku waa inuu lahaadaa xigmad u horseedaya (goynta) kor u kacaya oo
hoos u dhaca, iyada oo iftiinka sharafta leh ee horseeda burburka buuxda
ee mushkiladda.
toddobada gobolladaas wanaagsan waxay u saamaxeen qof inuu ka tago
ficillo qaldan oo uu beero falal wanaagsan, inuu ka tago waxa loo yaqaan
oo uu cillado u yeesho. Sidaas darteed wuxuu ku sii daayaa daahirnimo.
need not worry about whether we will be able to attain the goal of
Nibbana in this life or whether we will only be able to do so under
Benevolent Awakened One Buddha Ari Metteyya. If we make the best effort
we can, such questions will take care of themselves. We must grow as
much as possible in sila, samadhi, and panna, confident that in this way
we will be able to come to the end of all suffering.
around Bangalore and plans to expand across the country, this has
quickly become a favourite for many city vegans. The burgers, pizzas
wraps ice creams are all delicious items offered at very affordable
prices. It’s the ideal place to gather with friends, family members or
just yourself. You can learn more here.
quaint restaurant in Indiranagar boasts a menu that includes vegan
Japanese, Italian, African and Asian dishes. Whether you’re new to the
world of plant-based cuisine or feeling adventurous enough for
anything—the fun is just beginning at Vegan Vogue! It’s the perfect
place for a birthday dinner. You can learn more here. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
is the only place in Bangalore that serves authentic Mexican cuisine.
Not only is it affordable, you can enjoy flipping through an entirely
vegan menu including churros, house-made vegan cheese and soyrizo—plus
tacos, enchiladas, burritos and nachos! If you’re looking for something
different from your usual Indian fare (and maybe even a spot where all
of your friends will be able to find something!), this is the place to
go! You can learn more here. (https://www.chinita.in/)
you’re a seasoned vegan in Bangalore, then you probably guessed this
restaurant would be on our guide. It’s a completely vegetarian falafel
chain that is very friendly towards vegans! Get the freshest vegan
falafel wraps, burgers, sandwiches, and platters at an affordable price.
In addition, the owners are making great strides toward reducing food
packaging and waste. You can learn more here. (https://habibifalafel.com/)
organic vegetarian restaurant offers vegan south indian dishes, pizza,
and ice cream! It has a great atmosphere for meeting with friends to
enjoy dinner on the rooftop. You can learn more here. (https://gonative.in/pages/farm-to-table)
you tried Burmese cuisine? Now you can with lots of exciting vegan
options. It’s a little more expensive than most restaurants in town, so
dress up for a special occasion like a graduation dinner! They offer
delicious mock meats, tofu and falafel proteins that can be made into
hearty dishes. You can learn more (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
restaurant’s vegetarian menu has a number of vegan options. Their
continental dishes, Italian specialties, and delicious drinks are sure
to please any palate. You can learn more here. (https://www.greentheory.in/)
people died while cleaning the sewerage in Delhi, how long will the
aboriginal Arogys Rakshakas of all living beings continue to be dumped
in the gutter? #STOPKILLINGUS
out the country Arogya Rakshakas of all living beings are dying inside
sewage man holes. It doesn’t cost much to buy suction trucks to do that
job.All democratic countries engage them. The Manuvadi chitpavan
brahmins remotely controlling Free For All nuts avoid wantonly. They
have shamelessly taken the Lotus of Buddha, Broom stick of Aboriginal
SC/STs only to cheat them.
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.u baahanahay inaan ka walwalo in aan awoodno inaan gaarinno hadafka
Nibbana noloshan ama inaan awood u yeelan karno oo keliya sida hoos
imanaya mid ka hooseysa BudDha Ari Mettoreyya. Haddii aan sameyno
dadaalka ugu wanaagsan ee aan kari karno, su’aalaha noocaas ah ayaa is
daryeeli doona naftooda. Waa inaan koraan intii suurtagal ah ee Sila,
Samabad, iyo Panna, oo ku kalsoon inaan sidan oo kale aan u imaan karno
dhamaadka silica oo dhan.
ay la socoto dhammaan agagaarka Bangalore iyo qorshayaasha in lagu
ballaariyo dalka oo dhan, tani waxay si dhakhso ah ugu noqotay kuwa ugu
jecel dad badan oo magaalada ah. Burgers, pizza creaps jalaato waa
dhammaan waxyaabaha macaan ee lagu bixiyo qiime aad loo awoodi karo. Waa
meesha ugu fiican ee lagu soo ururiyo asxaabta, xubnaha qoyska ama
naftaada kaliya. Halkan ayaad ku baran kartaa halkan.
qumman ee ku taal Indirtagar ayaa ku yaal liiska ay ku jiraan vegan
Japan, talyaaniga, afrikaanka iyo suxuunta Aasiya. Haddii aad ku cusub
tahay dunida cunnada ku saleysan dhirta ama aad dareento soo-gaadhsiin
ku filan wax kasta - madadaalo ayaa ka bilaabmaya kaliya vegan vogue!
Waa meesha ugufiican ee casho dhalasho. Halkan ayaad ku baran kartaa
halkan. (https://www.happycow.net/…/vegan-vogue-bangalore…)
vegan oo dhan oo ku yaal Bangalore oo dhan, ka eeg Tilmaanta bilowga ah
ee Hindida ee Tilmaamaha ‘Bilowga Tilmaanta Tilmaanta
(httpood./ppages/pages-ka/indianerners-oude-venaide-venaide-venaide-vunide-venaise)
Kheyraadkan aasaasiga ah wuxuu bixiyaa wax kasta oo aad u baahan tahay
inaad ka ogaato ku saabsan ku-saleysan dhirta ku yaal India.
waa meesha kaliya ee Bangalore u adeegta cunnooyin reer Mexico ah oo
dhab ah. Kaliya maahan waa la awoodi karo, waxaad ku raaxeysan kartaa
inaad ku duubto luuqada vegan oo ay ka mid yihiin cheese, gera-cheese
farmaajo iyo soyyrizo iyo tacos, enchilados, burritos iyo nachos! Haddii
aad raadineyso wax ka duwan kharashkaaga caadiga ah ee caadiga ah (oo
laga yaabee xitaa meel ay dhammaan asxaabtaada ay heli karaan wax!),
Tani waa meesha lagu tago! Halkan ayaad ku baran kartaa halkan. (https://www.chinita.in/)
aad tahay vegan xawaash ah oo ku yaal Bangalore, markaa waxaad u badan
tahay inaad ku tihiin makhaayaddan waxay ku jiri doontaa hagidayada. Waa
silsilad falanta oo gabi ahaanba khudradda ah oo aad u saaxiibtinimo u
leh vegas! Hel duufaanka flagan-ka ugu sarreeya ee vegan, burgers,
ismaris, iyo tuulado qiimo jaban. Intaas waxaa sii dheer, milkiileyaashu
waxay ku jiraan guryo waaweyn oo ku saabsan yareynta baakadaha cuntada
iyo qashinka. Halkan ayaad ku baran kartaa halkan. (https://xabbififalafel.com/)
khudradda ee dabiiciga ah waxay bixisaa suxuunta Hindida Koonfurta ee
Vegan, Pizza, iyo jalaatada! Waxay leedahay jawi wanaagsan oo lala kulmo
asxaabta si ay ugu raaxaystaan casho dusha sare. Halkan ayaad ku
baran kartaa halkan. (https://gonitive.in/pages/farm-table)
isku dayday cunnooyinka Burmese? Hadda waxaad ku heli kartaa
xulashooyin badan oo xiiq badan oo vegan ah. Waa wax yar oo ka qaalisan
inta badan maqaayadaha magaalada, sidaa darteed u labiso munaasabad gaar
ah oo ah cashada qalin-jabinta! Waxay bixiyaan hilibka jeebka ah ee
jeebka ah, tofu iyo borotiinnada falafel ee lagu samayn karo saxamada
dhawaqeeda. Waxaad baran kartaa waxbadan (https://www.burmaburma.in/). (https:urm.burmaburma.in/) (https://www.burmaburma.in/)
khudradda ee makhaayadda makhaayadda ayaa leh dhowr ikhtiyaar oo vegan
ah. Suxuunta qareenka, takhasuska tareenka ee Talyaani, iyo cabitaannada
macaan ayaa hubaal ah inay ka farxiyaan wax kasta. Halkan ayaad ku
baran kartaa halkan. (https://www.greasthery.in/)
qof ayaa ku dhintey inta ay ku nadiifinayaan bulaacadaha ku yaal Delhi,
intee la’eg ayaa Rakshakas Aborkis-ka Aborkys ee dhammaan dadka nool ay
ku sii wadaan in lagu daadiyo gutter-ka? #Stopkilles
oo loo marayo dalka arogya Rakshakas dhammaan noloshiisa ku nool ayaa
ku dhimanaya gudaha bullaacadda bullaacadda. Wax badan kuma kacayso in
la iibsado gawaarida gawaarida nuugista si ay u sameeyaan shaqadaas.all
ee dalalka dimoqraadiyadda ku dhex jira. Braxpan-ka Manuvavan
Brahmins-ka ayaa si joogto ah u xakameeya lacag la’aan dhammaan nuts-ka
ka fogaada. Waxay si xishood la’aan ah ka qaateen hilib doofaar, ku
dheji sc / sts oo keliya oo keliya inay khiyaameeyaan.
vergan Khudaarta & miraha dheriyada si ay ugu noolaadaan sida shimbiraha bilaashka ah sida vegan khudradda & miraha samafalka, farxadda, nabada, xorriyadda, xorriyadda, sinnaanta dhammaan dadka galka ah iyo kuwa aan hamiga ahayn.eeg, hadda, bhikkkhus, waan idiin baryayaaye. Sii koobka saboolka ah
iyo sahaminta aasaasiga ah ee lagu xaqiijinayo cibaadada si loo ogaado?
“Dhammaan waxyaabaha isku-darka leh waa ay ku qasban yihiin. Ku dadaal
dadaal dadaalka! “
Bodisattvas, Mahàsattvas, sidaas awgeed waa inay qalbigoodu hoos u
dhigtaa nidarka,” Waa inaan keenaa dhammaan noloshiisa ku dhalata uthes,
oo ka dhashay dhallaanka, kuna dhashey qoyaan, oo ku dhashay isbadal;
Kuwaasi, kuwa aan sameysnayn, kuwa fikirka ah, kuwa aan loo malaynin,
kuwa aan gabi ahaanba la fikirin, kuwa aan gabi ahaanba ka fikirin - si
aan u soo galin oo aan hadhin oo aan laga hadlin baabi’inta. Laakiin
kuwa aan la qaadan karin, tirooyinka aan xad-gaar ahayn ee nool ee
nolosha ayaa sidaas loo qaaday in la baabi’iyo, dhab ahaan ma jiro wax
nool oo la soo gudbin karo. Oo waa maxay sababta? Subhuti, haddii
bodshattva uu leeyahay sumad iskiis, calaamad dadka kale, astaan u ah
nolol, ama calaamad nolosha, ma ahan bodhitisattva. “
aad cuntid miraha caloosha madhan, waxay door weyn ka ciyaari doontaa
inaad tilmaanto nidaamkaaga, adigoo ku siinaya tamar aad u badan oo ku
saabsan miisaanka oo yaraada iyo nashaadaadka kale ee nolosha.
xaadirka ah cunnada oo dhan ee rootida iyo rootiga khudradda iyo
waxyaabaha loo yaqaan ‘cots iyo sheekooyin iyo isugeyn aashitada.
miraha waxay la xiriiraan cuntada caloosha iyo cabitaan dheefshiidka,
tirada cuntadu oo dhan waxay bilaabeysaa inay wax dhacaan.
oo aan cuno qaraha waan gubaa, markaan cuno durian caloosha caloosha,
markaan cuno mooska waxaan dareemayaa inaan u ordo musqusha, iwm ..
cawlan, baloog, qallooc cabsi iyo wareegyo mugdi ah indhaha hoostooda
oo dhan ma dhacaan * ma dhacaan haddii aad miraha ka qaadatid calool
madhan.
jiraan wax la mid ah oo miraha qaar, sida oranji iyo liin waa
aashitada, maxaa yeelay miraha oo dhami waxay ku jiraan alkaline
jirkeena, sida laga soo xigtay Dr. Herbert Shelton oo cilmi baaris ku
sameeyay arrintan.
aad u baahatid inaad cabto casiirka khudradda - cab kaliya * cusub *
miraha miraha, ka soo baxa gasacadaha, xirmooyinka ama dhalooyinka ama
dhalooyinka.
kasta oo Apple C uu leeyahay oo ay ka kooban tahay fitamiin C, waxay
leedahay antioxidants & flavonoids oo kor u qaadaya waxqabadka
fitamiin-ka C.1
waxay leeyihiin guud ahaan awoodda antioxidant ee miraha waaweyn
waxayna jirka ka ilaalisaa jirka kansarka, xididdada dhiigga ee
xididdada kansarka iyo xag-jirka.
2-4 orange maalinti ayaa laga yaabaa inay ka caawiso qaboojiyaha,
kolestaroolka hoose, kolestaroolka hoose, waxay ka hortagtaa oo kala
diri kartaa dhagxaan kelyaha iyo sidoo kale waxay yareysaa halista
kansarka xiidanka.
jilicsan. Waxay ka kooban tahay 92% biyo, waxaa sidoo kale lagu
buuxiyaa qaddarka weyn ee Glutathione, kaas oo gacan ka geysta xoojinta
nidaamkayaga difaaca.
haddii ’scdeedgege’ wuxuu ka falceliyaa aashitada, way burburin doontaa
oo ka nuugi doontaa xiidmaha ka dhakhso badan cuntada adag.
loo yaqaanaa cabirkiisa, ur, iyo muuqaalka caqabadda, miraha durianku
caadi ahaan waxaa ku koray meelaha kuleylaha ah ee Malaysiya, Indonesia,
iyo Thailand. Waad kori kartaa geedkaaga durian haddii deegaanku sax
yahay, ama haddii aad u yareyso jawiga geedka geedka ee geedka durian.
Si aad u koriso durian, waa inaad waraabisaa geedka badanaa oo heerkulka
kor u qaad.
Posted by: site admin @ 12:00 am
Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
like 
vegan vegetables 
& fruits
for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.http://www.accesstoinsight.org/tipitaka/an/an04/an04.067.than.html
AN 4.67
PTS: A ii 72
Ahina Sutta: By a Snake
translated from the Pali by
Thanissaro Bhikkhu
Alternate translation: Piyadassi
Translator’s note: This
is one of the few protective charms mentioned in the Pali canon and
specifically allowed by the Buddha for monks to use (another charm, also
allowed to the monks, is contained in DN 32).
Note that the power of the charm is said to come, not from the words,
but from the mind of good will with which they are said. It thus differs
from charms taught in later forms of Buddhism, where the words
themselves are said to contain power.
On one occasion the Blessed One was staying near Savatthi in Jeta’s Grove, Anathapindika’s
monastery. Now, at that time in Savatthi a certain monk had died after
having been bitten by a snake. Then a large number of monks went to the
Blessed One and, on arrival, having bowed down to him, sat to one side.
As they were sitting there they said to him, “Lord, just now in Savatthi
a certain monk died after having been bitten by a snake.”
“Then
it’s certain, monks, that that monk didn’t suffuse the four royal snake
lineages with a mind of good will. For if he had suffused the four
royal snake lineages with a mind of good will, he would not have died
after having been bitten by a snake. Which four? The Virupakkharoyal snake lineage,[1] the Erapatha royal snake lineage, the Chabyaputta royal snake lineage, the Dark Gotamaka royal
snake lineage. It’s certain that that monk didn’t suffuse these four
royal snake lineages with a mind of good will. For if he had suffused
these four royal snake lineages with a mind of good will, he would not
have died after having been bitten by a snake. I allow you, monks, to
suffuse these four royal snake lineages with a mind of good will for the
sake of self-protection, self-guarding, self-preservation.”
I have good will for the Virupakkhas,
good will for the Erapathas,
good will for the Chabyaputtas,
good will for the Dark Gotamakas.
I have good will for footless beings,
good will for two-footed beings,
good will for four-footed beings,
good will for many-footed beings.
May footless beings do me no harm.
May two-footed beings do me no harm.
May four-footed beings do me no harm.
May many-footed beings do me no harm.
May all creatures,
all breathing things,
all beings
— each & every one —
meet with good fortune.
May none of them come to any evil.
Limitless is the Buddha,
limitless the Dhamma,
limitless the Sangha.
There is a limit to creeping things:
snakes, scorpions, centipedes,
spiders, lizards, & rats.
I have made this safeguard,
I have made this protection.
May the beings depart.
I pay homage
to the Blessed One,
homage
to the seven
rightly self-awakened ones.[2]
Notes
1.
The Virupakkhas are the chiefs of the nagas, associated with the western quarter (see DN 20).
The other royal lineages of snakes are nowhere else mentioned in the
Pali canon. The commentary to this discourse does not identify them.
2.
The seven most recent Buddhas, including “our” Buddha, are mentioned in DN 14 & DN 32:
Vipassi, Sikhi, Vessabhu, Kakusandha, Konagamana, Kassapa, and Gotama.
It’s noteworthy that the concept of the seven Buddhas is associated with
protective charms. For example, the heart of the charm given in DN 32
is this:
Homage to Vipassi, possessed of vision & splendor.
Homage to Sikhi, sympathetic to all beings.
Homage to Vessabhu, cleansed, austere.
Homage to Kakusandha, crusher of Mara’s host.
Homage to Konagamana, the Brahman who lived
the life perfected.
Homage to Kassapa, entirely released.
Homage to Angirasa [Gotama],
splendid son of the Sakyans,
who taught this Dhamma:
the dispelling of all stress & pain.
Those unbound in the world,
who have seen things as they are,
great ones of gentle speech,
thoroughly mature,
even they pay homage to Gotama,
the benefit of human & heavenly beings,
consummate in knowledge & conduct,
the great one, thoroughly mature.
We revere the Buddha Gotama,
consummate in knowledge & conduct.
Veganism - Vegan Diet - The only Video you need to watch to understand Veganism.
Kote’s Medical Animations
16.9K subscribers
The main difference between a vegan and vegetarian diet is that vegans exclude dairy products and eggs.
While both, vegetarians and vegans do not eat meat (including beef, pork, poultry, fowl, game, animal seafood).
Dietary
vegans, also known as “strict vegetarians”, refrain from consuming
meat, eggs, dairy products, and any other animal-derived substances.
About
3% of Americans follow a vegan diet. Their reasons for veganism is
different. Some vegans do it to improve their health, some of them do
it because of ethical issues about animal cruelty and environment.
What vegans eat?
Vegans eat fruits and vegetables: for example: peas, beans, lentils, nuts and seeds.
Bread, rice and pasta, soymilk, almond milk and coconut milk.
Any kind of fruit, apple, banana, pear, oranges and others.
Vegans do not eat any kind of animal products including:
Sea animals, Cheese, butter, Milk, cream, ice cream, and other dairy products
Mayonnaise (because it includes egg yolks) and honey,
There
is inconsistent evidence for vegan diets providing a protective effect
against metabolic syndrome; some evidence suggests that a vegan diet can
help with weight loss, especially in the short term.
Vegan
diets tend to be higher in dietary fiber, magnesium, folic acid,
vitamin C, vitamin E, iron, and phytochemicals, and lower in dietary
energy, saturated fat, cholesterol, omega-3 fatty acid, vitamin D,
calcium, zinc, and vitamin B12 and proteins.
That’s
why, well balanced vegan diet is important to achieving and
maintaining an optimal state of health. However, this nutritional
approach, if not well-balanced, can cause deficiencies in proteins, ω-3
fatty acids, iron, vitamin D and calcium, zinc, iodine and vitamin B12.
Oral food supplements especially fortified foods are recommended in these cases to restore the nutritional deficiencies.
Vitamin
B12 supplementation is important because its deficiency can cause blood
disorders and potentially irreversible neurological damage; this danger
is also one of the most common in poorly-planned non-vegan diets
Health effects:
studies show that vegans have better heart health.
Low body mass index, so most vegans are less obese then general population.
Low cholesterol, and less likely to have high blood pressure.
Vegans
have lowered chance of getting diabetes diabetes and some kinds of
cancer, especially cancers of the GI tract and the breast, ovaries, and
uterus in women.
If veganism affects life expectancy its
controversial. According to some studies it can lower any kind of
mortality and vegans live longer, but according to some studies this
results are not confirmed.
https://buddhist-sndheity.org/meditation-Practhiction/jhana
Yemahara Online Organder zuva nezuva (chikafu)
For
Yakanaka Inomutsa United Iniverse (Bauu) iri kuenda kuve vegans
Gadzira yako chikafu
Isu takatendeka vakamutswa
Isu tese takazvikura
Isu tinoramba tichimutswa zvakanaka
Zvekumutswa uye nibbāna muna 109) Classical zvine mutsindo weShona-shona Shona,
Chetatu chakanakisa
Jhana
JHANA
ISANGANO YEMAHARA YEMAHARA YEMAHARA uye YEMAHARA IYO Pfungwa
Dzakanyudzwa Dzakanyatsobvunzwa uye dzakanyudzwa muchinhu chakasarudzwa
chekutarisirwa. Iyo ndiyo dombo repakona mukuvandudzwa kwekusungwa
kwakaringana.
Tsanangudzo (ine similes)
[Yekutanga Jhana]
“Pane
nyaya iyo monk - yakabviswa zvachose, yakabviswa nekuda kwehunhu husina
rudo - vanopinda uye vanoramba vachisaririra muJhana yekutanga Anopera
uye anoparadza, anokwana uye anozadza muviri uyu kwazvo nekubvutwa uye
nekunakidzwa akazvarwa kubva pakureba. Iko hakuna chinhu chemuviri wake
wese usina kukwana nekubvutwa uye mafaro akazvarwa kubva pakubviswa.
“Sokunge
kuti kana mudzidzi webhati kana wekushambidza webhashi aendeswa
kugeza.” Kunyange zvakadaro kwete kudonha; Kunyangwe zvakadaro, monki
anokwana, anokwana uye anozadza muviri uyu kwazvo nekubvutwa uye
nemafaro akazvarwa pakubvisa. Iko hakuna chinhu chemuviri wake wose
zvisina kukodzera nekubvutwa uye mafaro akazvarwa kubva pakubviswa …
[Wechipiri Jhana]
“Uyezve,
nekunyarara kwemifungo uye kuongororwa kwakarairwa, anopinda uye
anoramba ari muJhana: Kubviswa uye Kuunganidzwa Kwekuzivisa, Kuzivisa
Kwahara Pfungwa uye Kuongorora - Kuvimbiswa Kwemukati - Vimbiso
Yemukati. Iye anoparadza uye anokwana, anokwana uye anozadza muviri uyu
kwazvo nekubvutwa uye nekunakidzwa akazvarwa kwekuumbwa. Iko hakuna
chinhu chemuviri wake wese usina kukwana nekubvutwa uye mafaro akazvarwa
nekuumbwa.
“Kungofanana nedziva rine mvura-mvura
inosvika mukati, isina kana kuyerera kubva kumabvazuva, kuchamhembe, uye
nedenga remvura nekumhanya kwemvura kusvika mukati megungwa entmeate
uye muripo, urware, uzadze uye muzadze mvura inotonhorera, pasina
chikamu chegungwa chisina kugadzirwa nemvura inotonhorera; Kunyangwe
zvakadaro, monki anopinda uye pervades, anokwana uye anozadza muviri uyu
kwazvo nekubvutwa uye nemafaro anozvarwa nekuumbwa. Iko hakuna chinhu
chemuviri wake wese usina kukwana nekubvutwa uye mafaro akazvarwa
zvekuumbwa …
[Wechitatu Jhana]
“Uyezve,
nekupedza kubviswa, anoramba akaenzana, ane moyo, uye akasvinura, uye
anonzwa kufara nemuviri. Anopinda uye anoramba ari muJhanana rechitatu,
anokudzwa kwazvo, ‘ane moyo wakanaka, ane moyo wakanaka.’ Iye anokwana
uye anozadza muviri uyu, kuti aripo. Hapana chero chinhu chemuviri wake
wese chisina kugadzirwa nemafaro madhiri ekubviswa.
“Sekuita
sebhuruu-, chena-, kana red-lotus padziva, panogona kunge paine zvimwe
zvebhuruu, kana machena, aberekerwa mumvura, gara wakanyudzwa mumvura
uye nekubudirira pasina kumira kunze yemvura, kuti vazungunuswe uye
vakapararira, vakazara nemvura inotonhorera kubva pamidzi yavo, uye
chero chinhu chena chebhuruu, kana kuti matsvuku, kana kuti matsvuku,
kana kuti marara arege kuve isina mvura nemvura inotonhorera; Kunyangwe
zvakadaro, monki anopinda uye pervades, anokwana uye anozadza muviri uyu
chaizvo nemafaro akasungwa ekubvutwa. Iko hakuna chinhu chemuviri wake
wese usina kukwana pamwe nekunakidzwa kwekubviswa kwekubvutwa …
[Yechina Jhana]
“Uyezve,
nekurehwa kwemafaro uye kushushikana - sekushatirwa kwekunyangarirwa
kwelation uye kutambudzika. Anogara, achifarisisa muviri nehunhu
hwakachena, hwakajeka, kuti kuti hapana chinhu chemuviri wake wese
chisina kuwanikwa neakachena, kujeka kuziva.
“Sokunge
murume akagara pasi kubva mumusoro kusvika kutsoka nejira jena kuti
rirege kuve remuviri wake waasina kutambanudza jira chena; Kunyangwe
zvakadaro, monaki anogara, anoparadza muviri wake nehunyanzvi
hwakachena, hwakajeka. Hakuna chinhu chemuviri wake wose hauna
kuzadziswa nehungwaru hwakachena, hwakajeka. “
(Anguttara Nikaya, 5.28)
———–
“Sokunge
murume akagara pasi kubva mumusoro kusvika kutsoka nejira jena kuti
rirege kuve remuviri wake waasina kutambanudza jira chena; Kunyangwe
zvakadaro, monaki anogara, anoparadza muviri wake nehunyanzvi
hwakachena, hwakajeka. Hakuna chinhu chemuviri wake wose hauna
kuzadziswa nehungwaru hwakachena, hwakajeka. “
(Anguttara Nikaya, 5.28)
Mastery weJhana chiratidzo cheUchenjeri
“Ini ndinoparidza munhu akaiswa nehunhu hwina kuti ave mumwe wekunzwisisa kukuru, murume mukuru. Ndeapi mana?
“Pane
nyaya yacho, Brehman, kwaanoita rugare uye mufaro wevanhu vazhinji uye
akasimbisa vanhu vazhinji munzira yakanaka, ndiko kuti, iko kurongeka
kweanonyanya kufarirwa, iko kurongeka kweanoshamisa.
“Iye
anofunga chero kufunga kwaanoda kufunga, uye haafunge chero kufunga
kuti haadi kufunga. Anoda chero fungidziro yaanoda kuda, uye hapana
chimwe chisinga tsunga kuita kuti haadi kuda kuda. Akashanda masimba
epfungwa maererano nenzira dzekufunga.
“Anowana -
chero nguva yaanoda, pasina kunetseka, pasina kuoma - iyo Janas ina
yakawedzera nyika, kusuwa kunofadza mune pano-uye-ikozvino.
“Nekuguma
kwezvivakwa zvepfungwa - anoramba ari
mukukudzwa-kusununguka-kusunungurwa uye kusunungurwa-kusunungurwa,
azivikanwa zvakananga uye akazviziva zvakananga mukati make
pano-uye-ikozvino.
“… Ini ndinoparidza munhu akazivisa izvi zvina hunhu kuti uve mumwe wekunzwisisa kukuru, murume mukuru.”
(Anguttara Nikaya, 4.35)
Jhana uye Insight, Ruoko-Ruoko
Iko hakuna Jhana
Nekuti imwe isina nzwisiso,
Hapana ungwaru
kune imwe isina JHANA.
Asi mumwe ane mese jhana
Uye Kunzwisisa:
Ari pane verge
yekusaziva.
(Dhammapada, 372)
kubva
Kutungamira mifananidzo yekufungisisa yekushambira mumvura yekuzorora uye rugare rwemukati (ruzha rwemvura)
Iyi
mifananidzo inotungamirwa yakadzikama uye kuzorora kufungisisa
kwekufunga kuti iwe unozozvifungidzira uri mugungwa, kushambira mumvura
inotonhorera yegungwa, uchiteerera kune nyoro nyoro yegungwa
dzinonzwika. Iyi mifananidzo inotungamirwa ndeyekuzorora uye kurega
kushushikana, kusagadzikana uye zvikanganiso zvakapfuura uye kurwadziwa,
kuitira kuti iwe ugone kugamuchira ramangwana uye zvese zvakanaka
zvinhu zviri mberi. Saka regai kuenda kwemanzwiro asina kunaka kuvhara
nzira yekunetswa kwakanaka kuyerera kuburikidza nekukuunzira hutano uye
kupora. Ini ndinogara ndichiwana iwo mamiriro emvura akanyanya kuzorora
uye kwandiri ndewokunetseka zvakanyanya zvekuyamura Runyararo Romukati
Mukati. Saka teerera kune iyi inotungamirwa mifananidzo yekufungisisa
kana iwe uchida nzira yekuzorora uye kuporesa pfungwa dzako nemuviri
zvisina kunaka uye masimba.
https://www.youutube.com/watch?v=hi2Guababs_0m
Inonaka yakamutswa one maitreya buddha 109) classical yakanakira Shona-shona Shona,
Chikamu 1 - Maitreya Project, Kushinagar, Uttar Pradesh, India.
Uku
kutarisisa kunofadza chiratidzo chechirongwa, kuvaka, uye zvirongwa
zvinobatsira. Nemipiro kubva kuhutsvene hwake iyo Dalai Lama, Lama Zopa
Rinpoche, nevamwe vatungamiriri vazhinji vemweya.
Chikamu 2 - Maitreya Project Mwoyo Shrine Ric Tour.
Famba
neRwendo Kuti Unzwe Nzira iyo Mamiriro Ekudzora Mwoyo anokurudzira
vanhu pasi rese kuti vazive mutsa worudo uye kunatsa pfungwa-muviri
kuenderera. Inosanganisira yakanaka tsoka dzevanozvitsaurira ivo
pachavo.
Chikamu 3 - Maitreya Runyararo Kufungisisa.
Kufungisisa
kwehunyoro mutsa pamusoro pomutsa worudo kunoverengwa nezwi nyoro, saka
muteereri anogona kutarisisa pane zvakaitika kune zvinounza chikonzero
cherunyararo, mukati mavo uye nepanyika yekunze.
“Runyararo
Runyararo runofanira kuva nerugare rwomukati. Runyararo harusi
kungovapo kwechisimba. Rugare kuratidzwa kwetsitsi dzevanhu.”.
- Hutsvene hwake The Dalai Lama.
Chinangwa cheMaitreya chirongwa ndechekuuya:
- Long-term zveruzhinji uye hupfumi kubatsirwa kumamirioni evanhu kuchamhembe kweIndia.
- Betsero yemweya yakasimba kune yenyika yenyika.
Iko kutarisa kweMitreya zviitiko zvemuviri zvivakwa chiri kuvaka:
- A 500ft / 152m Bronze Chifananidzo cheZuva Ramangwana Buddha Maitreya muKusinagar, Uttar Pradesh State.
- A 150ft / 45m Statue of Maitreya muBodhgaya, Bihar State.
MuNorth
India, Kushinagar naBodhgaya matunhu uko marongero ekunyora akaderera
uye mamirioni avanhu vari kurarama muhurombo hwakanyanya, vachivimba
nekuvapo kwevanhu.
———
Maitreya Project ichabatsirwa nematunhu aya kuburikidza:
-
Dzidzo yevatadzi vemumusha kubva kumhuri dzevarombo, kushandisa iyo
yakasarudzika yakaunganidzwa inosimbisa kukura kwetsika pamwe
nekubudirira kwedzidzo; kufukidza kutanga, sekondari uye yedzidzo
yekudzidza.
- Hutano hwehutano hwenyika.
-
Basa uye kutengeserana izvo zvinopa basa kune vanopfuura chiuru vanhu
panguva yekuvaka pamwe nekugadzira mabasa akaomesesa kwenguva yemberi
uye kuunza zviuru zvemikana yebasa yakabatana mudunhu iri.
- Kutsigira kushanya zvine chekuita nenzvimbo yakapfuma yemweya.
-Kuita sechairisa uye kusimbisa kukurudzira kune kumwe kudzidziswa kwakawanda kwekuvhiringidza.
Zvifananidzo
zvive zvese, pamwe nezvivakwa zvavo zvechigaro zvadzo uye zvikamu
zvavo, zvicharopafadzwa mukati mehunhu hutsvene izvo zvese zvetsika uye
zvazvino.
Muchirongwa chehurefu uye chipfupi,
maitreya chirongwa chichabatsira zvakanyanya kune hutano hwedunhu uye
chinangwa kuti uve muenzaniso wekuvandudza mango - zvakatemerwa,
zvakagadzirwa uye zvakavakwa kuti uve nemakore chiuru.
Uye
kunyange iye zvino, moyo chaiwo waMaitreya Project, mutsa une rudo,
unounzwa kuvanhu pasi rese kuburikidza neMitreya Project Mwoyo
Muchinjiro weRely Rel Colic Rel Tol Tour. Runyararo rwekunyorera
runounza pamwe chete nevanhu vezvemweya uye zvekunamata tsika kuti
vagadzire rugare rwepasi rose nekugovana makomborero okuunganidzwa
kwakasiyana uye kwakakosha zvinopfuura chiuru chechiBuddhist chiBhudha.
http: //www.maitreyaproject.org/en/ind …
Mumhanzi
Rwiyo
Simba remuviri
Artist
Chris Hinze
Album
Tibet Zvinoratidzira
Marezinesi
Tora Youtube Premium
Mumhanzi
Maha MayaWati ji se cm yakaedzwa kupedzisa iyo yakanaka yakamutswa yakamutswa imwe maitreya chirongwa.
Iye
zvino vese vakamutsa nyika zhinji vaida kuisa mutsindo wekuregererwa
wakamutswa paKushinara nekupa dhinya diki. Zvakare nzvimbo yekufungisisa
kune vese vanoshuvira kuwana bhuru risingaperi nevazhinji
vekuratidzira.
Akafunga kuti boka raizoda izvi.
* Unosangana neNeyentevents yakamutswa imwe Buddha Metteyya *
Namo Tassa Bhagavato Araucto SammasambardDhasssa
Iyo
DASABODHISTTA-UDDEDA uye Anagavavamsa zvese zvinopa mirairo pane izvo
vanhu vanofanirwa kuita kana vachizoita Buddhayya. Izvi zvakakosha kune
vese vasina mukana wekumuka panguva ino yeBuddha, nekuti sezvataona,
zvakanaka, zvakanaka Kana munhu asina kuwana kumutsa mune ino
kutenderera kwenyika, ichave yakaoma kwazvo kuwana imwe mukana.
MuDasabodhisatta-Uddessa, [142] Buddha Gotama anoti kune velven. Sariputta, “havazi vese varume vachaona muviri wangu wenyama “
Izvi
zviito zvitatu ndezveshuwa hwekutaurirana chiito (punna). [143]
Kuburikidza nezviito izvi munhu anogona kuvimbiswa kuberekwa mune
yakakwirira ndege dzekuvapo. Kukudziridza pfungwa kunotungamira kune
kuchena kwechinguvana kunowanikwa kuburikidza neJhana States. Asi
zvinogona zvakare kukonzera kunzwisisika (vipassana) uye rusununguko
rwechokwadi.
Iyo Anagavavam [144] inopa zvimwe
zvinhu. Kuti tisangane neruvengo rakamutswa mumwe Metteyya, vanhu
vanofanirwa kushanda nesimba Tinogona kuwongorora kuti “kushungurudzika
kwepfungwa” zvinoreva kusimuka kwakadzama kwepfungwa kana pfungwa
yekukurumidzira (SAMVEGA) iyo inouya kubva pakuziva kuti inoda
kukurumidza kushanda kuti ishandise kusunungurwa. Vese vanoita zvakanaka
vanoita zvakanaka uye vakasvinura Ivo vese vanobhadhara rukudzo rukuru
kuna Buddha vachaona gungano retsitsi retsitsi dzakatemerwa one
Budteyya. Hupenyu Hwatsvene (Brhma-Cariya) anofanira kuitwa. Zvipo
(Dana) anofanira kupihwa. Mazuva ekucherechedzwa (Uposatha) anofanira
kuchengetwa. Kuda mutsa (metta) kunofanirwa kuvandudzwa nokungwarira.
Nekunakidzwa nekusvinura uye maitiro ekunyepedzera, zvichaita kuti
pakupedzisira kupedza kusuwa (Dukkha).
Ven.
Lelsi akati lodaw [145] anonongedzera kuti zvakafanira kuita basa
rakaringana maererano nemafambiro akanaka (Carana) uye kurudyi ruzivo
(vijja) kana munhu achinge asangana neinotevera yakamutswa yakamutsa
imwe Buddha.
————–
Mufambiro
chaiwo unoreva kukura kwetsika (sila) uye kusunganidzwa (Samadhi). Zivo
inoreva kukudziridza huchenjeri (panna). Mufambiro chaiwo unogona
kufananidzwa nekuve nemakumbo anorira. Ruzivo rwakakodzera runogona
kufananidzwa nekukwanisa kuona. Kana mumwe kana mumwe aripo, munhu
haazombobudirira. Munhu anogona kunge ane rupo uye achengete tsika
isingaperi yezviga zvishanu uye zviga zvisere pamazuva anochengetwa, asi
kana mhodzi dzezivo dzisingadyarwa, munhu iyeye ungasangana neyendo
imwe metteyya asi isingakwanise kumutswa. Kana zivo chete
yakagadziriswa, maitiro asiri iwo achareva kuti mikana yekusangana
neyekutangira Buddha ichave zvishoma, nekuda kwekupindira nguva
(Antara-kappa) pakati peiyi yakanaka yakamutsa imwe Buddha prepensation
uye inotevera.
Mienzaniso yemufambiro asiri iwo
unotaurwa nelven. LALSI Sayādaw ndeiyi: Asiri ane rupo, kuve
wakachengetedzwa zvisina kufanira mukuita zvemuviri, kusava nemhosva
mukutaura, uye kusava nehanya mukufunga. Mufambiro wakadaro uchareva
kuberekwa munzvimbo dzakadzika, kungave muhupenyu rinotevera kana
muhupenyu hweramangwana. Kana vanhu vanoita nenzira iyi vanokwanisa
kuita zvekuzvarwa patsva munyika yakakwirira, kushaiwa kwavo rupo
kuchareva kuti vanozosangana nematambudziko, miedzo, uye nematambudziko
mukurarama. Kurega kusingachengete zviga, ivo vanogona kusangana
nematambudziko, makakatanwa, kutsamwa, uye kuvenga; uye vachakupindirwa
nezvirwere uye kurwara. Izvi zvichaita kuti zviome kudzivirira zviito
zvinotungamira kune yakadzika nyika.
Zvinogona
kuitika, zvisinei, kuti munhu nhasi akatogadzirira kare kare kuti asvike
kumutswa. Kana kuedza kwakakodzera kwakaita muhupenyu huno, munhu iyeye
anogona kusvika padanho rekutanga rekumuka uye ave sotapana. Zvadaro,
hazvigoneke kuita chero chiitiko chinoguma nekuzvarwa munzvimbo
dzakadzika.
Izvi hazvireve kuti munhu akadaro
acharasikirwa nemukana wekuona anotevera kubatsirwa kwakamutswa mumwe
Buddha. Pakupedzisira, somudzimu, anogona kuberekwa patsva mukuzvarwa
kweSudhma nyika, uye hupenyu munyika idzi tinogona kumhanyirazve mabasa
mazhinji eBuddhas. [146]
Kana munhu ane kukwana
zvakakwana (palami) kuti asvike mumhepo iyi hupenyu haaite kuedza
kwakakodzera, zvinogona kuita kuti uve sotapana muhupenyu hunotevera
muDeva nyika. Kana munhu akadaro asingaitire zvinhu zvinotungamira
kumutsa, iye achapotsa zvachose panguva iyi yekuparadzira kwaBuddha uye
achangogona kusunungurwa panguva inotevera yakanaka yakamutsa mumwe
muripo wechiBuddha.
Ven. Mirayiridzo yaLedsi yeLeldi
Mumwe anofanira kuzadzisa gumi nerimwe chete zviito zvegumi neshanu
zviito zvakanaka (Carana-dhamma), [148] ndiko kuti, zvese kunze kweJhana
States. Zviito zvina zvekutanga ndezvekuti: (1) Kuva mutsika, [149] (2)
kuchengetedza magonhi ekuziva, (3) kuve pakati nepakati mukudya, uye
(4) wake unomuka.
Unhu nomwe hunotevera ndidzo nomwe dzakanaka.
Kutenda (Sadha) muvanakidzirwa wakamutswa Buddha imwe yakafanana neyakavimbika mbiru.
Kuzvininipisa
(Hiri) kwakafanana neyakadzika, yakakura moat uye zvinoreva kuti
mudzidzi anyara nemaitiro asiri iwo mumuviri, kutaura, uye pfungwa.
Kuzeya
kubva pakuita zvisiri izvo (OtotAppa) kwakafanana neyakawandisa,
mugwagwa wakakura wakakomberedza guta uye zvinoreva kuti mudzidzi
akakomberedzwa neanonetseka nekudzivirira maitiro asiri iwo mumuviri,
kutaura, uye pfungwa.
Kuve wekudzidza kukuru
(Bahu-Sacca) kwakafanana neukuru hwakakura hwemapfumo nemapfumo. Munhu
anonzwa zvakawanda, anoyeuka izvo zvakanzwika, uye anochengetera izvo
zvinoreva munhu anoziva avo vakanaka vakataura nedzidziso imwe yeBuddha.
Energy
(Viriya) yakafanana nehondo hombe ichidzivirira guta, nekuti munhu
anofanirwa kumutsa simba rekubvisa nyika isina ruzivo, kuwana nyika
dzine hunyanzvi, kuti tisiriyo, uye takasimba takasimba, uye
kutsungirira nenyika dzakanaka.
Pfungwa (Sati)
yakafanana neakachenjera, akachenjera Gedhi Muchengeti uyo anoramba
kupinda kwevanhu vasingazivikanwe uye vanorega mune avo vanozivikanwa.
Munhu anofanira kuve neakanyanya kukosha kwepfungwa uye rusarura.
Uchenjeri
(panna) yakafanana neakakwirira, wide rampart yakafukidzwa ne plaster.
Munhu anofanira kunge aine huchenjeri anotungamira ku (kutemwa kwe)
kusimuka uye kuwa uye nekuputika kwakanaka kunotungamira mukuparadzwa
kwakazara kwekusuwa kwekusuwa kwekusuwa.
Zvese
zvinomwe zveaya matunhu akanaka anogonesa munhu kuti asiyane zviito
zvisina kunaka uye iviriridze zvakanaka, kusiya izvo zvinopihwa mhosva.
Saka anokudzirisa kuchena.
———-
Hatifanire
kunetseka nezvekuti tichakwanisa kuwana chinangwa cheNibbana muhupenyu
huno kana kuti tichangokwanisa kuzviita zvakaringana ikamutswa ari
metteyya. Kana isu tikashanda nesimba zvakanyanya tinogona, mibvunzo
yakadaro ichazvitarisira. Tinofanira kukura zvakanyanya sezvinobvira
muSila, Samadhi, neAnna, vasingavimbi kuti nenzira iyi tichakwanisa
kusvika pakuguma kwekutambura kwese.
Chokwadi chichakunda!
Charlie Chaplin Lavegana
A Vegan Global Fast Food Chain yasvika muIndia! Nenzvimbo dzese
dzakapoteredza dzimba uye urongwa hwekuwedzera nyika, izvi nekukurumidza
kuve unodiwa kune vazhinji vegoma vegoma. Iyo burger, pizzas inoputira
ice creams zvese zvinonakidza zvinhu zvinopihwa pamitengo inodhura
kwazvo. Inzvimbo yakakodzera yekuungana neshamwari, nhengo dzemhuri kana
chete. Unogona kudzidza zvakawanda pano.
(https://www.rapina.com
Vegan Vogue
Iyi
denderedzwa rekudyira muIndiranagar inozvirumbidza menyu inosanganisira
vegan Japanese, Italian, Africa neAsia ndiro. Kunyangwe iwe uri matsva
kune nyika yezvidyarwa-based cuisine kana kunzwa kushamisika zvakakwana
kune chero chinhu - zvinonakidza zviri kutanga ku vegan vogue! Inzvimbo
yakakwana yekudya kwemanheru rekuzvarwa. Unogona kudzidza zvakawanda
pano. (https://www.revarcow.net/veganews-veve-vgulue-bangilore-274457.
Kune
mamwe vegan Sarudzo dzinopfuura Bangalore, tarisa iyo Bumbai
yekutandarira inotangira kuVananiism
(https//onegod.in/Indian-bede-Tovide-Toude-Tovide-Tovide- Izvi zvakazara
zviwanikwa zvinopa zvese zvaunoda kuti uzive nezvekuenda
chirimwa-chakavakirwa muIndia.
Chinita chaicho mexico chikafu
Chinita
ndiyo chete nzvimbo muBangalore inobatira yechokwadi yeMexico Cuisine.
Haisi chete inokwanisika, iwe unogona kunakidzwa nekubhururuka
kuburikidza neyese vegan menyu inosanganisira cherros, imba-yakagadzirwa
vegan chegino uye soysari-plus, enchiladas, enchiladas, burritos uye
nachoros! Kana iwe uchitsvaga chimwe chinhu chakasiyana kubva kune yako
yepaIndia mari (uye pamwe kunyange iyo nzvimbo kune shamwari dzako dzese
dzichakwanisa kuwana chimwe chinhu!), Ino ndiyo nzvimbo yekuenda!
Unogona kudzidza zvakawanda pano. (https://www.chinita.in/)
Habibi falafel
Kana
iwe uri mwaka une mwaka wegan muBangalore, ipapo iwe ungangodaro
waifungidzira kuti restaurate iyi raizove patiratidziro yedu. Icho
chidimbu cheMari yeFalafel Falafel Chioni chine hushamwari kune vegans!
Tora iyo Freshest Vegan Falafel Wrish, Burger, Sandwich, uye Platters
pamutengo unodhura. Uye zvakare, varidzi vari kuita nhanho huru
yekudzikisa kurongedza chikafu nekuparadza. Unogona kudzidza zvakawanda
pano. (https://habigalaf.com/)
Enda Native
Iyi
organic yemiriwo yekudyira inopa vegan South indian ndiro, pizza, uye
ice cream! Iyo ine mamiriro makuru ekusangana neshamwari kuti afarire
kudya kwemanheru padenga reimba. Unogona kudzidza zvakawanda pano.
(https://gonative.in/Pages/frar-to-To-Table)
Burma Burma
Wakaedza
chibvumirano cheBurmese? Iye zvino iwe unogona pamwe nezvakawanda
zvinonakidza vegan sarudzo. Izvo zvishoma zvinodhura kupfuura
maresitorendi mazhinji mutaundi, saka kupfeka kwenguva inokosha
seyakaedza kudya kwemanheru! Ivo vanopa zvinonaka zvekunyomba nyama,
tofu naFalafel mapuroteni anogona kuitwa mumidziyo yemwoyo wose. Unogona
kudzidza zvimwe (https://www.burbhikma.in/ .
Green theory
Iyo
Resitorendi’s Mentour Menyu menyu ine nhamba yeye vegan sarudzo.
Midziyo yavo yemakondinendi, hunyanzvi hweItaly, uye zvinwiwa zvinonaka
zvine chokwadi chekufadza chero mukanwa. Unogona kudzidza zvakawanda
pano. (https://wwwwwwtheoring.in/)
————
Vanhu vaviri vakafa vachichenesa misodzi muDelhi, vaAborigine vacharamba vachiramba nguva dzose #Stopkillingus
Kubudikidza
kunze kwenyika Arogya Rakshakas yezvinhu zvese zvipenyu zviri kufa
mukati menyeredzi murume magaro emunhu. Izvo hazvibhadhare zvakawanda
kutenga marori ekushora kuti uite iyo Jobho.Zvese nyika dzouramocrac
dzinovaita. Iyo Manuvadi Chitpaavan Brahmins Kuregererwa Kuroora Kwahara
Mahara Yese Nuts Dzinodzivirira Asingachenese. Ivo havana kunyara
vakatora lotus yeBuddha, mutsvairo wetsvairo weAboriginal SC / STS chete
kuvabiridzira.
——————-
Yemahara Online Organder zuva nezuva (chikafu)
For
Zvakanaka Inomutsa United Iniverse (Bauu)
Gadzira yako pachako chikafu
Mune mapoto kuti ugare seshiri dzemahara 
“Tarira zvino, Bikkhusi, ndinokukurudzirai, zvinhu zvese zvakavezwa zvinopera. Edza kushingairira! “
“Tarira
zvino, Bikkhusi, ndinokukurudzira!” Ipa kupatsanurana kwekusimbisa uye
kukosha kwakakosha kwekuziva mukushingaira kuti uzive? “Zvese zvinhu
zvakawedzera zvinoiswa pasi pekunyangarika. Edza kushingairira! “
“Zvinonakidza sei kuti ini nezvizere zvakamutswa panguva imwe chete.”
“Saka
vese vaBodhisattvas, vaMahàdvas, vanofanira kukonzera zvese zvipenyu,
vakazvarwa kubva pamazai, vakaberekerwa kubva mumakungwa, vakazvarwa
kubva mukunyorova, Avo vane fomu, avo vasina fomu, avo vasina kufunga,
avo vasina kumbofunga nezvakafunga, uye vasina kunyatsofunga, uye vasina
kunyatsofunga - kupinda nibbàna vasina kusara pasi. Kunyange zvakadaro
zvezvinhu zvisingaverengeke, zvisingaverengeki zviviri zvendarira
zvemberi zvakatorwa pakutsakatika, hakuna kungoraramisa kutsakatika. Uye
nei? Subfuta, kana muBodhisatta ane chiratidzo chekuzvifunga,
chiratidzo chevamwe, mucherechedzo wezvipenyu, kana chiratidzo
chehupenyu, haasi weimba yeupenyu. “
Ndokumbirawo ugovane izvi post sezvazvinogona.
Kudya michero padumbu risina chinhu
Izvi zvichavhura maziso ako! Verenga kusvika kumagumo uye wozozvitumira kune zvese pane yako e-rondedzero. Ndangoita!
Dr Stefan Mak Blication Terminal Varwere ne “UN-Orthodox nzira uye varwere vazhinji vakadzoserwa.
Zvisati zvaitika
Akashandisa simba rekusuwa kujekesa hurwere hwevarwere vake, iye
anotenda pakurapa kwechisikigo mumuviri kurwisa chirwere. Ona ake
chinyorwa pazasi.
Iyo ndeimwe yemhando dzekuporesa cancer.
Ndononoka, chiyero changu chebudiriro mukuporesa kenza inenge 80%.
Varwere vechanza havafanire kufa. Iko kurapa kwegomarara kwatowanikwa - ayo munzira yatinodya michero.
Ikoko kuti unozvitenda here kana kuti kwete.
Ndine urombo nemazana emaronda kenza anofa pasi pehuremu hwakajairika.
Kudya michero
Tese tinofunga kudya michero zvinoreva kungotenga michero, kuchicheka uye kungoitisa mumiromo yedu.
Hazvisi nyore sezvaunofunga. Izvo zvakakosha kuti uzive uye * kana uchidya michero.
Ndeipi nzira chaiyo yekudya michero?
Zvinoreva kusadya michero mushure mekudya kwako!
Zvibereko zvinofanirwa kudyiwa padumbu risina chinhu
Kana
iwe ukadya michero pamudumbu usina chinhu, ichatamba chikamu chikuru
kuti udzikise hurongwa hwako, kukupa iwe uine simba rakakura rekurema
kwehuremu nemamwe mabasa ehupenyu.
Michero ndicho chikafu chakakosha.
Ngatiti iwe unodya zvidimbu zviviri zvechingwa uye ipapo chidimbu chemichero.
Chidimbu chemichero chakagadzirira kuenda zvakananga kuburikidza nedumbu mu
matumbo, asi zvinodzivirirwa kubva pakuita nekuda kwechingwa chakatorwa
pamberi pemichero.
Munguva iyi iyo yese yekudya kwese kwechingwa & michero yemichero uye ferments uye inotendeukira kuAcid.
Miniti iyo michero inouya mukubatana nechikafu mudumbu uye yekugaya juisi, iyo yakazara yezvikafu inotanga kupambadza.
Saka tapota idya michero yako padumbu risina chinhu * kana usati wadya!
Iwe wanzwa vanhu vachinyunyuta:
Pese
pandinodya watermelon i burp, pandinodya durian dumbu rangu ruva
kumusoro, pandinodya bhanana ndinonzwa kunge ndichimhanya kuchimbuzi,
etc .. etc ..
Chaizvoizvo izvi hazvizomukire kana iwe ukadya muchero padumbu risina chinhu.
Iyo michero inosanganisa neyakagadziriswa yezvimwe chikafu uye inoburitsa gasi uye saka iwe uchabhururuka!
Graying
bvudzi, mhanza, dzimba dzemutengo uye dzerima dzinotenderera pasi
pemaziso izvi zvese izvi hazvisi * zvikaitika kana ukatora michero
padumbu risina chinhu.
Hakuna chinhu chakadai
semamwe michero, kunge orange uye mandimu ndeye acdic, nekuti michero
yese inova alkaline mumuviri wedu, maererano naDr. Herbert Shelton uyo
akatsvaga nyaya iyi.
Kana iwe wakadzidza nzira chaiyo yekudya michero, iwe une iyo *
Chakavanzika * cherunako, hupenyu hurefu, hutano, simba, mufaro uye zvakajairika
uremu.
Paunofanirwa kunwa muto wemichero - chinwiwa chete * nyowani * yemichero muto, kwete kubva kumakoni, mapaketi kana mabhodhoro.
Usatombonwa muto wakapiswa.
Usadya michero yakabikwa nekuti iwe hautore zvinovaka muviri zvachose.
Iwe unongowana kuravira kwayo.
Kubheka kunoparadza zvese mavitamini.
Asi kudya michero yese iri nani pane kunwa muto.
Kana iwe uchinwa iyo mitsva yemichero yemichero, inwa inomiririrwa nemurwere
Zvishoma nezvishoma, nekuti iwe unofanirwa kutendera iyo inosanganisa nemazita ako usati wamedza.
Iwe unogona kuenda pane ye3-mazuva emari nekukurumidza kuti unatse kana kubvisa muviri wako.
Ingo wadya michero uye unwe muto mutsva wemufudzi mumazuva matatu.
Uye iwe uchashamisika kana shamwari dzako dzichikuudza kuti unotaridzika sei!
——————–
Kiwi:
Zvidiki asi zvine simba.
Iyi ndiyo yakanaka sosi ye potassium, magnesium, vitamini e & fiber.
Vhitamini yayo C.CTI iine kaviri iyo yeorenji.
Apple:
Apuro pazuva rinochengeta chiremba kure?
Kunyangwe
apuro ine yakadzika vitamini c mencincy, ine antiooxidants &
flavonoids inosimudzira chiitiko che vhitamini c ipapo kubatsira
kudzikisa njodzi dze cancer, kurwiswa kwemoyo uye kurohwa.
Strawberry:
Chengetedza michero.
STRAWBERS
ine yakakwirira yeAsiaxidant Simba pakati pezvibereko zvikuru &
chengetedza muviri kubva kuComer-kukonzera, mutsipa weropa-clogging uye
yemahara radicals.
ORENJI :
Mushonga unotapira.
Kutora
maorenji maviri pazuva kunogona kubatsira kuchengeta kutonhora,
kuderera cholesterol, kudzivirira & kupaza matombo eitsvo uye
anoderedza njodzi yekanasi yekanza.
Watermelon:
Inotonhorera
quencher. Inoumbwa ne 92% mvura, inovharirwa zvakare neiyo hofori
dhiini yeGlutatione, iyo inobatsira kuwedzera immune system yedu.
Ivo zvakare ndiyo kiyi kiyi ye lycopene iyo cancer inorwisa odhiyo.
Zvimwe zvinovaka zvinowanikwa muVatermelon vhitamini C & Potassium.
Guava & papaya:
Pamusoro mubairo we vhitamini C. Ivo vakunda vakajeka ve vhitamini yavo yakakwira cvitamini.
Guava zvakare akapfuma mu fiber, iyo inobatsira kudzivirira kuputika.
Papaya akapfuma mu carenene; Izvi zvakanaka maziso ako.
# # 1 # 1 1 1 1
Kunwa mvura inotonhora kana zvinwiwa mushure mekudya = cancer
Unogona here kutenda izvi?
Kune avo vanofarira kumwa mvura inotonhora kana zvinwiwa zvinotonhora, chinyorwa ichi chinoshanda kwauri.
Izvo zvakanaka kuve nekapu yemvura inotonhora kana zvinwiwa zvinotonhora mushure mekudya.
Nekudaro, mvura inotonhora kana zvinwiwa zvichasimbisa zvinhu zvaunenge uchangobva kudya.
Ichanonoka kudzora kugaya.
Kamwe
izvi ’sludge’ inobata neiyo acid, ichaputsa uye kubatikana nemumindira
nekukurumidza kupfuura chikafu chakasimba kupfuura icho chakasimba
chikafu.
Inozotungamira mudumbu.
Munguva pfupi iri kutevera, izvi zvichachinja kuita mafuta uye kutungamira kukenza!
Zvakanaka kunwa mvura inopisa kana mvura inodziya mushure mekudya.
Chinyorwa chakakomba pamusoro pekurwisa kwemoyo.
Kurwisa Mwoyo Maitiro: (Ichi hachisi chinjo!)
Vakadzi vanofanira kuziva kuti kwete nemoyo wese kurwisa chiratidzo chiri kuzove kuruboshwe ruoko.
Ziva kurwadziwa kwakanyanya mumutsara wemahaya.
Iwe unogona kunge usingambove neyekutanga chipfuva kurwadziwa panguva yekurwara kwemoyo.
Kusvotwa uye kutsvaira kwakanyanya kuriwo zvimwe zviratidzo.
Makumi matanhatu muzana muzana vevanhu vane kurwiswa kwemoyo ivo vakarara vasingamuka.
Kurwadziwa mujaya kunogona kukumutsa kubva pakurara ruzha.
Ngationgororei uye tizive. Patinonyanya kuziva mukana uri nani watinogona kurarama.
Cardiologist anoti:
Kana munhu wese anowana iyi tsamba anotumira kune vanhu gumi, unogona kuva nechokwadi chekuti tichaponesa hupenyu humwe chete.
Saka ngatiitei !!!
Izvi zviri dukkha nirodha i.e., kupera kwekutambudzika
https://www.wikihowaw.com/plant-Durian-
Maitiro Ekudyara Mbeu Dzedhiti
Co-Akanyorwa naMaggie Moran
Yekupedzisira yakagadziriswa: June 4, 2021 yakatenderwa
Kuzivikanwa
kwehukuru hwayo, kunhuhwirira, uye spiky chitarisiko, chibereko
cheDurian chinowanzo kukura munzvimbo dzinopisa dzakatenderedza
Malaysia, Indonesia, neThailand. Iwe unogona kukura yako wega muti
weDurian kana nharaunda yacho iri chaiyo, kana kana iwe ukaita
kutevedzera miti yedhiri yemuti inopisa yemukati. Kukura Durian, iwe
unofanirwa kudiridza muti kazhinji uye chengetedza tembiricha yakakwira.
Zvezvirimwa zvinokura mumvura - for
Chidyara kucheka mumvura
Kukura Kwakawanda & Midzi Inogona Kuti Midzi Yesirango Inovira mumvura ine ane usimbe Gardener
Aqua chirimwa chekutanga chinyarner.in
—————
ائي وڏي پئماني تي ۽ تسلسل جي وچولي حالت آهي جنهن ۾ ذهن مڪمل طور تي ڌيان جي
چونڊ واري شيء ۾ جذب ٿي وڃي ٿو. اهو بنيادي توجه جي ترقي ۾ بنيادي آهي.
آهي جتي هڪ راکڪ - بي عزتي کان بي عزتي مان نڪري ويو، واپس اچڻ واري عهدي ۽
خوشيء کان ٻاهر، رپيٽر ۽ خوشيء سان. هن کي معزز ڪري ٿو ۽ پرڀا ڪري ٿو، اهو
تمام گهڻو جسم کي واپس وٺڻ ۽ خوشي مان پيدا ٿيندو آهي. هن جي سموري جسم جي
بغير ڪنهن به جسم کي نااهل ۽ خوشي کان فائدو وٺڻ کان ڪجهه به ناهي.
جيڪڏهن هڪ ماهر غسل خانو يا غسل خانو غسل خاني ۾ غسل خاني ۾ وجهو ۽ ان کي
گڏوگھل، نمي سان گڏ ۽ ان سان گڏ. ان جي باوجود ڊپ نه ٿيندو؛ ايستائين، مونڪ
کي ڀڙڪائڻ ۽ خوشامد ڪري ٿو ته هن تمام گهڻو جسم کي واپسي ۽ خوشيء جي پيدا
ٿيڻ جي ڪري. واپسي مان پيدا ٿيڻ ۽ خوشي مان پيدا ٿيندڙ هن جي سموري جسم جي
ڪا به شيء ناهي
جيئن ته خيالن ۽ جائزي جي ڪري، هو ٻئي جهانا ۾ داخل ٿيو ۽ جستجو جي سوچن
کان آزاد ۽ اتحاد کان آزاد. هن کي زهر ڏئي ٿو ۽ پرڀا ڪري ٿو، اهو تمام گهڻو
جسم کي چوٽين ۽ خوشيء جي پيدا ٿيڻ سان ڀريل آهي. هن جي پوري جسم جي ناجائز
۽ خوشيء جي پيدا ٿيڻ کان سواء نه آهي.
و fing ڻ سان گڏوگڏ پنهنجي بهتري، اولهه، اولهه، اولهه، اتر، اتر، اتر، ۽ س
whole و وحشي طور تي گهڻو ڪري نمايان طور تي پاڻي جي چشمي سان پرمٽ ۽
خراب، ٿڌو پاڻي سان ڀريو ۽ ٿڌو پاڻي جو ڪو به حصو نه ڪ a ڻ وارو ٿڌو پاڻي
جي ڪري؛ ايستائين، مونڪ کي گهمائڻ ۽ پرديز ڪري ٿو، اهو تمام گهڻو جسم آهي ۽
انهي کي سپلائي ۽ خوشيء جي پيدا ٿئي ٿو. هن جي س body ي جسم جي ناپسنديده ۽
خوشيء کان پيدا نه ٿي آهي
وڌيڪ، رطوبت جي ڀڃڪڙي سان، هو برابر، ذهني، ۽ خبردار، ۽ جسم سان خوشي رهي
ٿي. هي آهي ٿو ٿا ۽ ٽين مالينا ۾ آهي، جنهن کي به هڪ عظيم ۽ ذميدار، هن کي
هڪ خوشگوار، هن جي خوشحالي، هن کي خوشبو آهي. ‘ هن جي سموري جسم جي خوشيء
سان نااهل نه ڪيو.
هڪ نيري-، اڇي-، يا ڳاڙهي لٽ ۾، اڇا، اڇا، اڇا، يا ڳاڙهي لٽيل، پاڻي ۾،
پاڻي ۽ وڌندڙ پاڻي ۾، پاڻي ۾ وجهڻ، پاڻي ۾ وجهڻ پاڻي مان پاڻي، ته ته
اهي ذميوار آهن ۽ نهايا آهن، ٿڌو پاڻي انهن جي تجويزن سان ڀريل ۽ ٿڌو پاڻي
ٿڌو پاڻي ٿڌو پاڻي سان ڀريل هوندا. ايستائين، مونڪ کي گهمائڻ ۽ پرديز ڪري
ٿو، اهو تمام گهڻو جسم کي چاپپوريشن جي خوشيء سان خوش ڪندو آهي. هن جي س
body ي جسم جي خوشيء سان ناپسنديده نه آهي ته ناپسنديده،
وڌيڪ، خوشي ۽ دٻاء جي ڇڏڻ سان گڏ - جيئن ته هن جي مصيبت ۽ مصيبتن جي وچ ۾
داخل ٿيڻ سان گڏ، هو ۽ ذهني طور تي درد. هو بتن سان گڏ هڪ خالص، روشن شعور
سان گڏ، انهي جي پوري جسم کي آزاد، روشن شعور کان ڪجهه به ناهي.
جيڪڏهن هڪ شخص سر کان مٿي واهه تي ويٺو هو ته هن جي جسم جو حصو نه هجي ها؛
ايستائين، مونڪ بيٺي، هڪ خالص، روشن شعور سان هن جي جسم کي اڳتي وڌائي ٿو.
خالص، روشن شعور طرفان هن جي س body ي جسم کي پاڻمرادو نه آهي.
جيڪڏهن هڪ شخص سر کان مٿي واهه تي ويٺو هو ته هن جي جسم جو حصو نه هجي ها؛
ايستائين، مونڪ بيٺي، هڪ خالص، روشن شعور سان هن جي جسم کي اڳتي وڌائي ٿو.
خالص، روشن شعور طرفان هن جي س body ي جسم کي پاڻمرادو نه آهي.
مسئلو آھي، جتي ھو ڪيترن ماڻهن جي ڀلائي ۽ خوشين لاء عمل ڪيو ۽ ڪيترن ئي
ماڻهن کي معزز طور تي قابل قدر آھي، محبوب ڇا آھي جيڪو ذيلي مشڪوڪ آھي،
جيڪو سمجھڻ وارو آھي.
سوچيو ته ڪو به خيال آهي ته هو سوچڻ چاهي ٿو، ۽ نه سوچيو ته هو سوچڻ نه ٿو
چاهي. هو ڪنهن به عزم جو مرتب ٿي ويندو، هو به ڪرڻ چاهي ٿو، ۽ اهو ڪو به
حل نه ڪندو ته هو نه ڪرڻ چاهي ٿو. هن سوچ جي رستي جي حوالي سان ذهن جي
مهارت حاصل ڪئي آهي.
حاصل ڪري ٿو - جڏهن به هو چاهي ٿو، بغير ڪنهن مشڪل، چئن جيناس، جيڪي ذهني
رياستن کي روشن ڪري رهيا آهن، هتي ۽ هاڻي ۾ خوشگوار عقل.
رهنمائي ڪندڙ تصوير هڪ پرسکون آهي ۽ آرام واري استحڪام واري مراقبي آهي
جتي توهان پنهنجو پاڻ کي سمنڊ ۾ تصويري پاڻي ۾ ترڻ، جڏهن نرم سامونڊي رنگن
جي آواز ۾ ترڻ. هي رهنمائي ڪندڙ تصويري آرام لاء آهي، پريشاني، پريشاني ۽
ماضي جي غلطين ۽ ماضي جي غلطين ۽ درد کي ڇڏي ڏيڻ لاء آهي، انهي ڪري ته
توهان مستقبل ۽ سڀني سٺين شين کي گلا ڪيو. تنهن ڪري منفي جذبات کي توهان جي
صحت ۽ شفا ڏيڻ جي لاء مثبت توانائين جي رستي کي بلاڪ ڪرڻ ڇڏي ڏيو. مون کي
هميشه پاڻي جي ڳولا آهي ۽ منهنجي لاء تمام گهڻو آرامده رليفل اوزار، جيئن
ته پاڻي جي موج، انهي کي رليزنگ جي ڪري اهو آهي، اهو آرام ڪري ٿو صحيح
اندروني امن. تنهن ڪري هن هدايت واري تصويري مراقبي کي ٻڌو جيڪڏهن توهان کي
آرام ۽ منفي جذبات ۽ توانائي جي جسم ۽ توانائي کي شفا ڏيڻ جي ضرورت آهي.
جي مزار جي رليز جو تجربو ڪرڻ جي لاء سفر جو سفر ڪيو وڃي، س the ي دنيا ۾
ماڻهن کي پيار ڪرڻ جي دل جي س around ي دنيا ۾ دل جي تسلسل کي صاف ڪرڻ جي
لاء. رشتي جو خوبصورت فوٽيج شامل آهي.
کي سکي ڏيندي پنن - ازڪي واري شيء کان کڻڻ هڪ سست آواز آهي ته امن سبب ته
سادان جو سبب رکي ٿو، پنهنجو ۽ ٻاهر هيٺ ڏنل ۽ ٻاهر جي پاسي تي ڪنٽرول ڪري
سگهي ٿو.
هندستان ۾، ڪسنبري ۾ قScahgaggs اگتا هئا جيڪي بغاوتن جي تمام گھڻا ماڻهو
انتهائي گهٽ ۽ ماڻهو انتهائي گهٽ ۽ لکين ماڻهو هوندا آهن.
Education for village children from poor families, utilizing a unique
curriculum that emphasizes ethical development as well as academic
achievement; covering primary, secondary and vocational education.
Employment and commerce that will provide work for more than a thousand
people during construction as well as creating sustainable jobs for the
future and bringing thousands of related employment opportunities to
the region.
statues, along with their throne buildings and parks, will be blessed
throughout by sacred art that is both traditional and modern.
both the long and short term, Maitreya Project will contribute
significantly to the well-being of the region and aims to become a model
of socially responsible development — environmentally sustainable,
designed and built to last at least 1,000 years.
even now, the very heart of Maitreya Project, loving-kindness, is
brought to people all over the world through the Maitreya Project Heart
Shrine Relic Tour. The Relic Tour brings together people of all
humanitarian and spiritual traditions to create the causes for world
peace by sharing the blessings of a unique and precious collection of
more than 1,000 sacred Buddhist relics.
all Awakened People of the world wanted to install the tallest
Benevolent Awakened One’s statue at Kushinara by donating smallest
denomination. Also Meditation Center for all those who wish to attain
Eternal Bliss with most modern Crematorium.
Dasabodhisatta-uddesa and Anagatavamsa both give instructions on what
people must do if they are to meet Buddha Metteyya. This is very
important for all those who do not attain at least the first stage of
Awakening during this Buddha Dispensation, for, as we have seen,
Benevolent Awakened One Buddha Metteyya will be the last Benevolent
Awakened One Buddha to arise in this world cycle. If a person does not
attain Awakening in this world cycle, it will be extremely difficult to
get another opportunity.
the Dasabodhisatta-uddesa,[142] Buddha Gotama says to Ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they will
be reborn in the time of Benevolent Awakened OneBuddha Ariya Metteyya.”
three actions are the basis of meritorious action (punna).[143] Through
these actions a person can be assured of rebirth in the higher planes
of existence. Developing the mind leads to the temporary purity attained
through the Jhana states. But it can also lead to insight (Vipassana)
and true liberation.
Anagatavamsa[144] gives more details. In order to meet Benevolent
Awakened One Buddha Metteyya, people should put forth effort (viriya)
and be firm (dalha), with agitated mind (ubbigga-manasa). We can surmise
that “agitated mind” means the profound stirring of the mind or sense
of urgency (samvega) that comes from realizing the urgent need to work
for liberation. All those who do good deeds and who are vigilant -
whether they are bhikkhus, bhikkhunis, laymen, or laywomen - will be
able to encounter the next Benevolent Awakened One Buddha. All those who
pay great honour to the Buddha will see the auspicious assembly of
Benevolent Awakened One Buddha Metteyya. The holy life (brahma-cariya)
should be practised. Gifts (dana) should be given. The Observance days
(Uposatha) should be kept. Loving kindness (metta) should be carefully
developed. By delighting in vigilance and meritorious actions, it will
be possible to eventually make an end to misery (dukkha).
Ledi Sayādaw[145] points out that it is necessary to make balanced
effort in terms of good conduct (carana) and right knowledge (vijja) if
one is to meet the next Benevolent Awakened One Buddha.
ڳوٺاڻن خاندانن کان تعليم جي ٻارن لاء تعليم، هڪ منفرد نصاب کي استعمال
ڪندي جيڪو اخلاقي ترقياتي پاتين تي تي تي تي تي تي تي تي تي تي تي تي تي تي
تي تي تي تي تي تي تي تي تي تي لڳسي نموني تي زور ڏيندو آهي. پرائمري،
ثانوي ۽ حرفوي تعليم کي ڪڻ.
روزگار ۽ ڪاملٽ جيڪو ڪم فراهم ڪندو، هڪ هزار ماڻهن کان وڌيڪ ماڻهن کان
وڌيڪ ماڻهن لاء ڪم فراهم ڪندو ۽ علائقي لاء هزارين لاڳاپيل روزگار جا
موقعا.
۽ مختصر ماتين ۾، ميٽريا جو منصوبو خاص طور تي خطاب جي لحاظ کان بهتر طور
تي پيش ڪرڻ ۽ مقصد گهٽ ۾ گهٽ 1،000 سالن جو نمونو بڻجڻ جو مقصد آهي.
هينئر، ميٽريا پروجنيم، پيار ڪندڙ احسان جي تمام گهڻي دل سان گڏ، سڀني
دنيا جي مزار جي مزار جي ماتحت جي وچ ۾ تمام گهڻيون دنيا مان آنديون آهن.
بحالي جو دورو سڀني انسانن ۽ روحاني روايتن جي ماڻهن کي هڪ منفرد ۽ روحاني
روايتن جي برعڪس جي معنى جي نعمتن جي نعمتن جي نعمتن کي جنم ڏئي ٿو.
دنيا جا سڀ جاڳيل ماڻهو، نن smaller ا نن do ا معنى کي عطيو ڪرڻ سان گڏ
ڪنهن کي ڪشمينا کي اجاگر ڪرڻ چاهيندا هئا. انهن سڀني لاء متوازن مرڪز پڻ
جيڪي جديد ترين ڪاريگرم سان گڏ دائمي نعمت حاصل ڪرڻ چاهيندا آهن.
۽ اينگهاتاا ٻنهي کي هدايتون ٻنهي هدايتون ڏينديون آهن جيڪڏهن اهي ماڻهن
کي لازمي طور تي ملن ٿا. اهو سڀ سڀ ڪجهه اهم آهي جيڪي پنهنجي جاڳن کي
جانورن کي جاڳڻ دوران گهٽ ۾ ناخوش nike وڳ nvening هڪ! انڪار ڪري اهو صرف
دنيا جي چڪر جو سبب been وڪجي ويو. جيڪڏهن ڪو ماڻهو هن دنيا جي چڪر ۾
جاڳندو نه ٿو حاصل ڪري، اهو هڪ ٻئي موقعو حاصل ڪرڻ انتهائي مشڪل هوندو.
دمت ۾ دعاتا، [142] بدوما مڌڀت کي چيو ويو. سراؤافيٽا، “نه سڀئي ماڻهو
منهنجي تجربا (ساسانا)، تحفا (دانا) کي پنهنجي ذات جي ترقي يافته آهن بيزار
ٿي ويندو هو بيڪار ٿي ويندو هڪ بيڪار ٿي ويو هڪ بيبه آريا ميٽيا. “
ٽي ڪارروائي اخلاقي ايڪشن (قزاق) جو بنياد آهن. [143] انهن عملن جي ذريعي
هڪ شخص کي وجود جي اعلي جهازن ۾ ٻيهر جنم ڏئي سگهجي ٿو. ذهن ترقي ڪرڻ جهانا
رياستن جي ذريعي حاصل ڪئي وئي عارضي پاڪائي جي ڪري. پر اهو پڻ بصيرت
(VIPASAA) ۽ صحيح آزادي جو سبب بڻجي سگهي ٿو.
[144] وڌيڪ تفصيل ڏئي ٿو. هڪ نن end ڙي بيهي هڪ ٻڌمت کي ميٽاٽيا، ماڻهن کي
ڪوشش ڪرڻ گهرجي، ماڻهن کي ڪوشش ڪرڻ گهرجي (ويرايا) ۽ فرم (دالگا-مناسا).
اسان انهي کي ساراهيو ٿا ته “ڪاوڙيل ذهن” دماغ جي گستاخ ۽ تڪميل جو احساس
(ساموگا) جو احساس آهي جيڪو آزادي جي ضرورت آهي. نيڪينلين کي بلدا ۽ ڪير
آهن - ڇا اهي هڪ بليونز آهن. جيڪي بهادر کي وڏي عزت ڏين ٿا هڪ بدبودار
ميٽيٽيا جي خرابين کي جاڳايو ويندو. پاڪ زندگي (برهما ڪاريا) مشق ڪرڻ
گهرجي. تحفا (دانا) کي ڏنو وڃي. مشاهدو ڏينهن (uposatha) رکڻ گهرجي. پيار
ڪندڙ مهربان (ميٽا) کي احتياط سان ترقي ڪرڻ گهرجي. خوشگوار ۽ خطرناڪ عملن ۾
خوشيء سان، اهو آخرڪار مصيبت جو خاتمو ڪرڻ ممڪن آهي
رويي جو مطلب اخلاقيات (سلادي) ۽ تسلسل (سمادي). علم جو مطلب آهي حڪمت
(پينا). صحيح رويو آواز جا انگ اکر هجڻ جي ڪري. صحيح علم ڏسڻ جي قابل ٿي
سگهي ٿو. جيڪڏهن هڪ يا ٻيو غائب آهي، هڪ شخص ناڪام ٿي ويندو. هڪ فرد جو
سرداريت آهي ۽ جنهن جي لحاظ کان. صرف اٺ جي جانورن جي ٻڪريا مالن جي غير
قام وارا محفوظ رکندا، پر ماڻهو ماڻهو جي اچڻ وارا نه ٿي سگھندا. جيڪڏهن
فقط علم ترقي ڪئي وڃي، غلط فاشي جي معني آهي ته هڪ بطور بيدار ٿيڻ جو موقعو
آهي، هڪ بارود جي وچ ۾ هڪ بارود جي وچ ۾ هڪ بارود جي خرابي ۽ ايندڙ هڪ بدي
جي وچ ۾.
طرفان ذڪر ڪيل غلط اخلاق جا مثال. اي ڊي اي ڊي اي ڊي ايشا آهن: مدار ۽
خراب ڪمن جي حفاظت نهيت هجڻ، يا تهذيب ۾ ناپاڪ ٿيڻ جي قابل نه هئا. اهڙي
رويي جو مطلب آهي هيٺئين دورن ۾، يا ته ايندڙ زندگي ۾ يا مستقبل جي زندگي
۾. جيڪڏهن ماڻهو جيڪي انهي طريقي سان عمل ڪن ٿا، هڪ اعلي دنيا ۾ ٻيهر پيدا
ٿيڻ جو ارادو ڪيو ويندو، انهن جو سخاوت، آزمائش، آزمائشي، آزمائش، آزمائش،
آزمائش، آزمائش، آزمائش، آزمائش، آزمائش، آزمائش، آزمائش، آزمائش، آزمائش ۽
مشڪلات انهن کي ضمانت کي برقرار رکڻ جي ذريعي، اهي تڪرار سان ملڻ جا
امڪان، هيٺ تڪرار، ناقان، ڪاوڙ، ۽ نفرتون؛ ۽ اهي بيمارين ۽ بيماري جو شڪار
هوندا. اهو انهن کي نن the ن دنيا جي طرف عملن کان بچڻ کان به وڌيڪ ڏکيو
هوندو.
ممڪن ٿي سگهي ٿو، اهو هڪ شخص ا today اڳ ۾ ئي جاڳندي حاصل ڪرڻ لاء ماضي ۾
تيار ڪيو آهي. جيڪڏهن هن زندگي ۾ صحيح ڪوشش ڪئي وئي آهي، اهو ماڻهو جاڳڻ
واري پهرين اسٽيج تي پهچي سگهي ٿو ۽ هڪ سوٽپنا بڻجي وڃي ٿو. پوء، اهو ڪو
ايڪشن ڪرڻ ناممڪن هوندو جيڪو هيٺين علائقن ۾ ٻيهر پيدا ٿئي ٿو.
ضروري ناهي ته اهڙو ماڻهو ايندڙ ماڻهو کي ڏسي ٿو ته ايندڙ باهمي کي
جاڳايو. آخرڪار، هڪ ريڊراسا برشما جي دنيا ۾، ۽ هن دنيا ۾ زندگي جي ٻيهر
ورهايل آهي. [146]
ماڻهو آهي جيڪو ڪافي ڪمال آهي (پارو جو ڪم آهي هن حياتيء ۾ اچڻ جي لاء
ضروري ڪوشش نه آهي، مسمااج ۾ ايندڙ زندگي ۾ ايندڙ حاضر بڻجي سگهي ٿو، مسمن ۾
ايندڙ زندگي ۾ ايندڙ زندگي ۾ ضروري ڪوشش آهي. جيڪڏهن اهڙو ماڻهو جاڳندڙ ن
رهيا، هو يا ته هو ٻڌ ڌرم جي دوران مڪمل طور تي آزاد ڪري ڇڏيندو ۽ صرف هڪ
ٻڌ ڌرم جو خاتمو ڪري سگهندو.
هن زندگي ۾ ضروري ڪم جي باري ۾ ڪيو وڃي ته اي ڊي آئي آئي ڊي اي ڊي جي
هدايتن بابت هدايتون شامل آهن جيڪو هڪ شخص طرفان ڇا ڪيو وڃي جيڪو مشق ڪري
ٿو. [147] هڪ کي پندرهن سٺيون ڪارنامن جو پهريون يارهن کي پورو ڪرڻ گهرجي
(14.8] اهو چوڻ لاء اهو آهي سواء منهنجو ” پهرين چار ڪارناما آهن: (1) سچي
هجڻ (2) احساس دروازن جي حفاظت ڪرڻ، (3) جاڳي پيا.
سکيا جو هجڻ (بائو-sacca) سپيئرز ۽ تلوار جو هڪ عظيم هٿيار جهڙو آهي. هڪ
ماڻهو جيڪو گهڻو ٻڌو آهي، جيڪو اهو ياد ڪري ٿو، جيڪو ٻڌو ويو آهي، ۽ جيڪو
اهو هڪ شخص جو خزانو آهي جيڪو هڪ ٻڌ ڌرم جو ڊاڪٽرن کي جاڳندو آهي.
(ويرايا) آهي) هڪ وڏي فوجين جي ذهني حالتون سنڀالڻ لاء جنهن لاء ذهني
رياستن جي صبر لاء توانائي کي ڳولڻ گهرجي، ۽ مسلسل ذهني رياستن سان.
(سٽي) عقلمندي، عقلمندي واري دروازي جي حفاظت ڪندڙ آهي جيڪي نامعلوم ماڻهن
جي داخلا کان انڪار ڪن ٿا ۽ صرف انهن کي اجازت ڏين ٿا جيڪي known اٽي وڃن
ٿا. هڪ ماڻهو کي ذهنن ۽ تعصب جو اعلي درجو ڏيڻ گهرجي.
(پينا) هڪ اعلي، وسيع ريموٽ پلستر سان ڀريل آهي. هڪ ماڻهو کي عروج ڪرڻ جي
ضرورت آهي (ڪٽڻ ۽ گرائڻ واري، مصيبت جي مڪمل تباهي جي ڪري عظيم دخول سان.
سٺين جا ستر رياست کي غلط حالن کي غلط حضا ۽ غلط ڪمن کي ڇڏڻ جي قابل آهن ۽
انهن کي نااهل ۽ ترقي ڪرڻ لاء. اھڙيء طرح ھو پاڪ ترقي ڪندو آھي.
کي انهي جي باري ۾ نااهل نه هئڻ جي ضرورت آهي ته ڇا اسان هن زندگي ۾
نببانا جو مقصد حاصل ڪري سگهون ٿا يا ته اسان صرف هڪ بدي آري ميٽيٽيا کي
جاڳائي سگهندا. جيڪڏهن اسان بهترين ڪوشش ڪريون ٿا، اسان ڪري سگهون ٿا، اهڙا
سوال پنهنجو خيال رکندا. اسان کي سيلا، سلاد، ۽ پينا، اعتماد ۾ جيترو ممڪن
ٿيڻ گهرجي ها ته اسان انهي طريقي سان اسان سڀني مصيبتن جي خاتمي تي ايندا.
۽ ملڪ جي وچ ۾ وڌڻ جي لاء، اهو جلدي ڪيترن ئي شهر جي ويگن لاء هڪ پسنديده
آهي. برگرز، پيزا لفافس برفاني ڪريمز تمام مزيدار قيمتون تمام سستي قيمتن
تي پيش ڪيون وينديون آهن. اهو مثالي جڳهه آهي، دوستن، گهريلو ميمبرن سان گڏ
يا صرف پنهنجو پاڻ کي گڏ ڪرڻ لاء مثالي جڳهه آهي. توهان هتي وڌيڪ سکي سگهو
ٿا.
انڊينگرار ۾ اهو هڪ مينيو ريسٽورنٽ هڪ مينيو تي فخر ڪري ٿو جنهن ۾ ويگن
جاپاني، افريقي ۽ ايشيائي ڊش شامل آهن. چاهي توهان ٻوٽي تي ٻڌل کاڌن جي
دنيا ۾ يا ڪنهن به شيء لاء ڪافي دلچسپ آهي - مزو صرف ويگن ووگ تي شروع ٿي
آهي! اهو سالگره جي رات جي ماني لاء بهترين جڳهه آهي. توهان هتي وڌيڪ سکي
سگهو ٿا. (HTTPS://www.happycow.net/vevanse/vegan-van-vanglore-bange-bange-274457)
لاء وڌيڪ ويگن جي اختيارن لاء، ويگنزمزم کي Viganism ڏانهن
(HTTPSESTERSIS.SENES/PAGEST-SENE-SON-TON-SOSISIS) هي جامع ذريعن هر شي کي
مهيا ڪري ٿي جيڪا توهان کي پوک جي بنياد تي پوک جي بنياد تي to اڻڻ گهرجي.
بنگلور ۾ واحد جڳهه آهي جيڪو مستند ميڪسيڪو جي کاڌن جي خدمت ڪندو آهي. نه
صرف اهو سستي آهي، توهان مڪمل طور تي ويگن مينيو ذريعي لطف اندادي، گهر
ٺاهيل ويگن پنير ۽ سويائيزوسوس، اينچليسس، اينچيلاسس، اينچلاسس، اينچيلاسس!
جيڪڏهن توهان پنهنجي معمولي انڊين فيئر کان مختلف ڳولي رهيا آهيو (۽ شايد
هڪ جڳهه به هڪ جڳهه جتي توهان جا سڀئي دوست ڪجهه ڳولڻ جي قابل هوندا!)، هي
وڃڻ جي جڳهه آهي! توهان هتي وڌيڪ سکي سگهو ٿا. (https://www.chinita.in/)
توهان بنگلور ۾ هڪ موسمي ويگن آهيو، ته پوء توهان شايد اهو ريسٽورنٽ اسان
جي گائيڊ تي هوندو. اهو هڪ مڪمل سبزياتي فالفيل زنجير آهي جيڪو ويگنين
ڏانهن تمام گهڻو دوست آهي! وڌندڙ مگرن فلوفيل لفافي، برگر، سینڈوچز، ۽
پليٽونز تي پليٽون حاصل ڪريو. ان کان علاوه، مالڪ خوراڪ پيڪنگنگ ۽ فضول کي
گهٽائڻ لاء بهترين ترقي ڪري رهيا آهن. توهان هتي وڌيڪ سکي سگهو ٿا. (https://awbibififalalalalfale.com/)
نامياتي ڀا ve ي ريسٽورنٽ ويگن ڏکڻ هندستاني برتن، پيزا، ۽ آئس ڪريم پيش
ڪري ٿو! ان کي هڪ عظيم ماحول آهي دوستن سان ملاقات لاء ميٽ ٽاپ تي رات جي
ماني مان لطف اندوز ٿيڻ لاء. توهان هتي وڌيڪ سکي سگهو ٿا. (https://gonive.in/perm/farm-to-
توهان برمز کاڌن جي ڪوشش ڪئي آهي؟ هاڻي توهان ڪيترن ئي دلچسپ ويگن اختيارن
سان ڪري سگهو ٿا. اهو شهر ۾ اڪثر ريسٽورنٽ کان ٿورو وڌيڪ مهانگو آهي،
تنهنڪري هڪ خاص موقعي لاء گريجوئيشن ڊنر وانگر لباس پائڻ! اهي مزيدار مذاق
گوشت، ٽوفو ۽ فالفيل پروٽينز پيش ڪن ٿا جيڪي دل جي ٿنڀن ۾ ٺاهي سگهجن ٿا.
توهان وڌيڪ سکي سگهو ٿا (htttps://www.burmaburma.in/ recrere. (https://www.burmmaburma.in/) (https://www.burmaburma.in/)
جي ڀا on ي مينيو جو مينيو جو تعداد آهي. انهن جي براعظم برتن، اطالوي
خاصيتون، ۽ مزيدار مشروبات کي پڪ سان پڪ ڪرڻ جي پڪ آهي. توهان هتي وڌيڪ سکي
سگهو ٿا. (https://www.grenthenty.in/)
جي اراگيا تي راڪا راڪشااس مان ٻاهر نڪتا انسان جي سوراخ جي سوراخ جي اندر
مري رهيا آهن. اهو ڪم ڪرڻ لاء سکشن ٽرڪ خريد ڪرڻ جي قيمت ناهي. سڀني
جمهوري ملڪ انهن کي مشغول ڪيو. منودي چيٽپون برنمينن کي سڀني نٽ کان بچڻ
کان بچڻ کان پاسو ڪيو. اهي بي شرما طور تي بي شرما طور تي لٺن کي همت
افزائي، بيروز جي اسٽيڪ صرف انهن کي ٺڳي ڪرڻ لاء بروم اسٽڪ وٺي ويو آهي.
) ] lدار، مهار، آزادي، آزادي، مهذاب ۽ غير عزت واريء، آزادي ۽ بي يقيني سمجهڻ وارو آهن. ڀا ve ين & ميوو to to to uly to uly to ڏسو، بيخبرس، مان توهان کي نصيحت ڪندو آهيان!” ان کي احساس ڪرڻ جي لاء عيب
۽ بنيادي ضرورت جو خلاصو ڏيو؟ “سڀ مرڪب شيون ختم ٿيڻ جي تابع آهن. سختي
سان ڪوشش ڪريو! “
باڊياتاتاس، امتاتاواس، ڇا انهن جي دلين کي وسوسن سان گڏ رهڻ گهرجي، اهي
سڀ جانبدار، پيدا ٿيندڙ ماڻهون کان پيدا ٿيا، پيدا ٿيندڙ ماڻهون کان پيدا
ٿيا؛ جن کي نمونا بغير شڪلين سان، جن سوچين ٿا، بغير سمجھن ٿا، ۽ ختم ٿيڻ
کانسواء ناتي ناياب ٿيڻ لاء، اھي ناخن ناياب ٿيڻ کان سواء ناباباينا داخل
ٿيڻ لاء) ۽ ناجائز کانسواء ناگزير ناياب ٿيا. اڃا تائين بي عيب، زنده رهڻ
جي بيخبر جو تعداد، ان جي ختم ٿيڻ جي حد تائين موجود آهي، اصل ۾ موجود نه
آهي. ۽ ڇو؟ صوفٽي، جيڪڏهن هڪ باڊياتا جو پنهنجو هڪ نشان آهي، ٻين جو هڪ
نشان، حسبي جو نشان، هوشياروا، هن جو نشان جو نشان، هو جو نشانو آهي. “
توهان خالي پيٽ تي مڇو کائيندا، اهو توهان جي نظام کي گهٽائڻ جو وڏو ڪردار
ادا ڪندو، توهان کي وڏي پئماني تي توانائي جي نقصان ۽ ٻين زندگيء جي
سرگرمين لاء توانائي فراهم ڪندو.
وقت آئون تربوز کي کائيندو آهيان، جڏهن آئون ڊورين منهنجو پيٽ کائيندو
آهيان، جڏهن آئون ڪيلي کائيندو آهيان ته مون کي ٽوائلٽ، وغيره.
هڪ ايپل ۾ گهٽ ويتامين سي آهي، ان کي اينٽيڊائيڊنٽ ۽ فلائيوڊينٽس آهن جيڪي
ويتامين سي جي سرگرمي، دل جي حملي جي خطري کي گهٽائڻ جي لاء مدد ڪري ٿو.
اڃ جو شوق. 92 سيڪڙو پاڻي سان گڏ، اهو پڻ گليٽاتيوين جي هڪ وشالين سان
ڀريل آهي، جيڪو اسان جي مدافعتي نظام کي وڌائڻ ۾ مدد ڪري ٿو.
هر ماڻهو جيڪو اهو ميل حاصل ڪري ٿو اهو 10 ماڻهن کي موڪلي ٿو، توهان اهو
يقين ڪري سگهو ٿا ته اسان گهٽ ۾ گهٽ هڪ زندگي بچائي سگهون.
جي ماپ، بو، ۽ چمڪندڙ شڪل، ڊورين ميوو ملائيشيا، انڊونيشيا جي چوڌاري
طوفاني علائقن ۾ عام طور تي وڌي ويندو آهي. توهان پنهنجو پنهنجو درين وڻ
وڌائي سگهو ٿا جيڪڏهن توهان جو ماحول صحيح آهي، يا جيڪڏهن توهان ڊوري جي وڻ
جي طوفاني ماحول کي گهرايو ٿا. درين کي وڌڻ لاء، توهان کي اڪثر وڻ کي پاڻي
ڏيڻو پوندو ۽ درجه حرارت کي برقرار رکڻ گهرجي.
Complete Story of Buddhism in Thailand: How Thailand became a Buddhist Country
Bodhisattva
15.9K subscribers
Thailand
is home to the second largest Buddhist population of more than 63
million, only after China which has the largest Buddhist population in
the world. The country is dotted with more than 41000 Buddhist temples
and monasteries which house around 350,000 monks. Buddhism has shaped
every aspect of the social and cultural life of the people for more than
1500 years.
People around the world benefited from
the different living Buddhist traditions of Thailand, including the
ascetic Forest Tradition. For Centuries Thailand has successfully
preserved a strong tradition of early Buddhism.
But how
did Buddhism reach Thailand? Did Buddhism first arrive during the third
century BC, through one of the missions sent by King Ashoka? Or does
Buddhism reach much later from Sri Lanka or Myanmar? We will explore
these questions and also explore the amazing journey of Buddhism in
Thailand.
#Buddhism #thailand #history
Chapters :
0:00 - Intro
0:51 - Ashoka and Thailand
1:29 - Kanishka and Buddhist Missions
2:22 - Dvaravati (Mon Kingdom)
3:03 – Myanmar and Thailand
3:25 - Khmer Empire
3:57 - Sukhothai Kingdom
6:47 - Ayutthaya Kingdom
10:06 - Chakri Dynasty
12:12 - Buddhism in Thailand
Credit:
Stock footage provided by Videvo, downloaded from videvo.net
Ddalbiez, CC BY-SA 3.0 https://creativecommons.org/licenses/…, via Wikimedia Commons
Preecha.MJ, CC BY-SA 4.0 https://creativecommons.org/licenses/…, via Wikimedia Commons
Disthan, CC BY-SA 4.0 https://creativecommons.org/licenses/…, via Wikimedia Commons
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දිනපතා නොමිලේ මාර්ගගත සංවිධායක (ආහාර)
සදහා
එක්සත් විශ්වයේ (බාසු) අවදි කළ අවදි විය (බාසු) සත්ත්ව ආහාර වලින් තොර වේ
සුභසාධන,
සතුට, සාමය, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස,
නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස,
නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස,
නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස,
නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස, නිදහස,
නිදහස, නිදහස, නිදහස, නිදහස, සියලු දෙනාගේ නොමිලේ කුරුල්ලන් මෙන් ඔබේම ආහාර
සාදන්න.
අපි කරුණාවන්ත ලෙස අවදි කළා
අපි කරුණාවන්ත ලෙස අවදි වෙමු
අපි දිගටම කරුණාවන්ත ලෙස අවදි වෙමු
111 දී පිබිදීම සහ නිබ්බානා සඳහා) සම්භාව්ය කරුණාවන්ත සිංහල-
තෙවන උතුම් සත්යය: දුක් වේදනා නැවැත්වීමේ යථාර්ථය - එය සත්ය වශයෙන්ම කළ යුතුය
Janahana
Janahana
යනු ගැඹුරු නිහාර හා සාන්ද්රණය පිළිබඳ භාවනා තත්වයක් වන අතර, එය තෝරාගත්
අවධානයට ලක්වූ වස්තුව තුළ මනස සම්පූර්ණයෙන්ම ගිලී අවශෝෂණය කර ගනී. නිවැරදි
සාන්ද්රණය වර්ධනය කිරීමේ මුල් ගල එයයි.
අර්ථ දැක්වීම (උපමාවන් සමඟ)
[පළමු jana ානාව]
“භික්ෂුවක්
- භික්ෂුවක් - සංවේදීතාවයෙන් මඳක් ඉවත් කර, නුසුදුසු ගුණාංගවලින් ඉවත් කර
ගැනීම - පළමු ජාන ගුණාංගවලින් ඉවත් කර ගැනීම - ඔසවා ගැනීම සහ ඉවත් වීමෙන්
උපත ලැබූවකි, උපදෙස් සහ ආපසු ලබා ගැනීමෙන් උපදෙස් සහ ඇගයීම. ඔහු විග්රහ හා
ඉවත් වීමෙන් උපත ලැබූ ඔසවා ගැනීම හා සතුට සහිතව මෙම ශරීරය ව්යාකූල වී
ව්යාකූල කරයි. ඉවත් වීමෙන් උපත ලැබූ ඔසවා ගැනීම සහ සතුටින් ඔහුගේ මුළු
ශරීරයේම අපූරු කිසිවක් නැත.
“දක්ෂ බාත්මන් හෝ
බාත්මාන්ගේ ආධුනිකයෙකු පිත්තල ද්රෝණියකට ස්නානය කර එය එකට ඇනූ විට, එය නැවත
ඇනමින් වතුරෙන් නැවත නැවතත් ඉසිය යුතු ය. කෙසේ වෙතත් බිංදු නොවේ; එසේ
වුවද, භික්ෂුව මෙම ශරීරය පුරා පැතිරී, ඉවත් වීමෙන් උපත ලැබූ ඔසවා ගැනීම හා
සතුටින් මෙම ශරීරය ව්යාකූල කරයි. ඇදගෙන යාමෙන් උපත ලැබූ ඔසවා ගැනීමෙන් හා
විනෝදයෙන් ඔහුගේ මුළු සිරුරම අපූරු කරදරයක් නැත …
[දෙවන ජානා]
“තවද,
සෘජු සිතුවිලි හා ඇගයීම් නිශ්චය කිරීමත් සමඟ ඔහු දෙවන ජානේෂන්හි නිරත වී
ඇති අතර, ඔසවා ගැනීම හා අපිරිසිදු හා සතුටින් උපත, යොමු කිරීම, දැනුවත්භාවය
පිළිබඳ අවබෝධය සහ ඇගයීමකින් තොරව දැනුවත් කිරීම. ඔහු විහිදෙන ඔසවන ඔසවා
ගැනීම හා සතුටින් ඇති ඔසවන ඔසවා ගැනීම හා සතුටින් මෙම ශරීරය ව්යාකූල වී
ව්යාකූල කරයි. අප ඔසවා ගැනීමෙන් සහ සංවේදනයෙන් උපත ලැබූ ඔසවා ගැනීමෙන්
ඔහුගේ මුළු ශරීරයම අනවශ්ය කිසිවක් නැත.
“නැගෙනහිර,
බටහිර, උතුර, උතුර, උතුර, හෝ දකුණින් නැගෙනහිර, බටහිර, උතුර, උතුර, හෝ
දකුණින් එළිමහනේ ගලා ඒම, වරින් වර ජලයෙන් ගුණ කිරීමත් සමඟ වසත්ව වගා
කිරීමත් සමඟ විශාල වැසි ඇතිවීමත් සමඟ වසත්ව වගා කිරීමත් සමඟ විශාල වැසි
ඇතිවීමත් සමඟ උන් වහන්සේගේ ගලා බසින අතර අහසින් බහුල වැසි ඇති වේ. පැතිරී,
පැතිරීම, පීඩා විඳිති, එය සිසිල් ජලයෙන් පීඩා විඳින අතර සිසිල් ජලය මගින්
වැපිරීමෙහි කොටසක් නොසිටිනු ඇත. එසේ වුවද, භික්ෂුව ව්යාකූල වී ව්යාකූල වී,
මෙම ශරීරය අප ඔසවා තැබීමෙන් හා ප්රීතියෙන් උපත ලැබූ ඔසවා ගැනීම හා සතුටින්
පිරී යයි. අප ඔසවා ගැනීමෙන් හා සංවේදනයෙන් උපත ලැබීම නිසා ඔහුගේ මුළු
සිරුරම අපූරු අපූරු කිසිවක් නැත …
[තෙවන ජාන]
“තවද,
ඔසවා ගැනීම මැකී යාමත් සමඟ ඔහු සමච්චල් සහගත, සිහියෙන් හා අවදියෙන් සිටින
අතර ශරීරය සමඟ විනෝදය සංවේදී කරයි. ඔහු තුන්වන ජානේෂන් හි ඇතුල් වන අතර,
වංශාධිපතියෝ ‘සමානිසාතුන්, ඔහු ප්රියමනාප ලෙස සලකති, ඔහු ප්රසන්න ලෙස රැඳී
සිටින බව ප්රකාශ කරයි. ඔහුගේ මුළු සිරුර ගැනම ඔසවා ගැනීමෙන් මිදුණු සතුට
ගැන කඩාකප්පල් නොකළ දෙයක්.
“නිල් - සුදු-, සුදු- හෝ
රතු-නෙළුම් පොකුණක් මෙන්, ජලයේ ඉපදුණු හා වැඩෙන නිල්, සුදු, රතු ඩ්රයිස්
සමහරක් ජලයේ ගිලී පිටතට නොගෙන වේගයෙන් ගමන් කරයි ජලයේ, ඔවුන් පාරගම්ය හා
පැති, ඒවායේ මුල්වල මුල් වලින් සිසිල් වතුරෙන් ඒවායේ ඉඟි වලට පිරී ඇති
පිණිස, එම නිල්, සුදු හෝ රතු නෙළුම් වලින් කිසිවක් සිසිල් ජලයෙන් තොරව
නොපෙන්වයි. එසේ වුවද, භික්ෂුව ව්යාප්ත වී ව්යාකූල වී, ඔසවා ගැනීමෙන් බැහැර
වූ සතුට සමඟ මෙම ශරීරය ව්යාකූල වී පුරවයි. ඔසවා ගැනීමෙන් මිදුණු සතුටින්
ඔහුගේ මුළු සිරුරම අපූරු කිසිවක් නැත …
[හතරවන ජන්න]
“තවද,
සතුට හා ආතතිය අතහැර දැමීමත් සමඟ - ඉවත්වීම හා පීඩාව මුළුමනින්ම අතුරුදහන්
වීමත් සමඟම - ඔහු සිව්වන ජානාහි ඇතුල් වී ජීවත් වේ: සමානය හා සිහියෙහි
පාරිශුද්ධභාවය, සතුට හා සිහිය හෝ වේදනාව නැත. ඔහු වාඩි වී, ශරීරය පිරිසිදු,
දීප්තිමත් දැනුමක් ලබාගෙන, එනම්, ඔහුගේ මුළු ශරීරයම නිර්මල, දීප්තිමත්
දැනුවත්භාවය නිසා ඇති නොවන බව අන් කිසිවක් නොමැති නිසා.
“මිනිසෙකු
හිස සිට පාමුල සිට පාදය දක්වා සුදු පැහැති රෙද්දකින් හිස සිටගෙන සුදු රෙදි
වලින් කොටසක් නොතිබෙනු ඇත. එවිට සුදු රෙදි විහිදුවන්නේ නැති නිසාය. එසේ
වුවද, භික්ෂුව තම සිරුර පිරිසිදු, දීප්තිමත් දැනුවත් කිරීමකින් වටහා ගනී.
නිර්මල, දීප්තිමත් දැනුවත්භාවය නිසා ඔහුගේ මුළු සිරුරම අපූරු කිසිවක් නැත. “
(ඇන්ගුටාරා නිකාය, 5.28)
————
“මිනිසෙකු
හිස සිට පාමුල සිට පාදය දක්වා සුදු පැහැති රෙද්දකින් හිස සිටගෙන සුදු රෙදි
වලින් කොටසක් නොතිබෙනු ඇත. එවිට සුදු රෙදි විහිදුවන්නේ නැති නිසාය. එසේ
වුවද, භික්ෂුව තම සිරුර පිරිසිදු, දීප්තිමත් දැනුවත් කිරීමකින් වටහා ගනී.
නිර්මල, දීප්තිමත් දැනුවත්භාවය නිසා ඔහුගේ මුළු සිරුරම අපූරු කිසිවක් නැත. “
(ඇන්ගුටාරා නිකාය, 5.28)
ජෙනාහා හි ප්රවීණත්වය ප්ර .ාවේ සලකුණකි
“ශ්රේෂ් any මිනිසෙකු වන විශාල විචාර බුද්ධියෙන් කෙනෙකු වීමට ගුණාංග හතරක් ඇති පුද්ගලයෙකු ප්රකාශ කරමි. මොන හතරද?
“බොහෝ
අයගේ සුභසාධනය හා සතුට වෙනුවෙන් ඔහු බොහෝ අය උතුම් ක්රමයේ බොහෝ මිනිසුන්
පිහිටුවා ඇති අවස්ථාව, එනම් දක්ෂ දේවල නිවැරදිභාවය, දක්ෂ දේවලම, දක්ෂ දේවල
නිවැරදිභාවයයි.
“ඔහු සිතන්නේ තමා සිතන්නැයි සිතන ඕනෑම
දෙයක් කියායි, ඔහු සිතීමට අකමැති යැයි සිතන්නේ නැත. ඔහු කැමති ඕනෑම අධිෂ්
was ානයකට ඔහු කැමති අධිෂ් was ාන කරගෙන සිටින අතර, ඔහුට කැමැත්තක් කිරීමට
අවශ්ය නැත. චින්තනයේ මාර්ග සම්බන්ධයෙන් ඔහු මනසෙහි ප්රවීණත්වය ලබා ඇත.
“ඔහු
ළඟා කර ගනී - ඔහු ළඟා වේ - ඔහුට අවශ්ය විටෙක, වික්රියා නොමැතිව,
අපහසුතාවයකින් තොරව - මානසික තත්වයන් ඉහළ නැංවූ ජානාමා හතර, මෙහි ප්රසන්න
ලෙස සලකයි.
“මානසික පැසවීම අවසන් කිරීමත් සමඟ - ඔහු
මෙහි දී කෙලින්ම දන්නා සහ අවබෝධ කරගත් හා අවබෝධ කර ගත් සහ අවබෝධ කරගත් හා
අවබෝධ කර ගත් පසු, විචාර බුද්ධියෙන් තොර, විචාර බුද්ධිය මුදා හැරීම හා
විචාර බුද්ධිය මුදා හැරීමේදී රැඳී සිටියි.
“… මෙම ගුණාංග සිව්දෙනා මහත් විචාරකයෙකු වන ශ්රේෂ් are මිනිසෙකු ලෙස මෙම ගුණාංග සිව්දෙනාගෙන් යුත් පුද්ගලයෙකු ප්රකාශ කළෙමි.”
(ඇන්ගුටාරා නිකාය, 4.35)
Janaha සහ තීක්ෂ්ණ බුද්ධිය, අතින්
ජන්නාවේ නැත
විචාර බුද්ධියක් නොමැති එකක් සඳහා,
විචාර බුද්ධියක් නැත
janahana නොමැතිව එකක් සඳහා.
නමුත් jana ාන යන දෙකම සමඟ
සහ විචාර බුද්ධිය:
ඔහු අද්දර සිටී
නොපැමිණීම.
(ධම්මපාද, 372)
සිට
ලිහිල් කිරීම සහ අභ්යන්තර සාමය සඳහා ජලයේ පිහිනීම හා අභ්යන්තර සාමය (ජල ශබ්ද) සඳහා ජලයේ පිහිනීම නිරූපණය කිරීම
මෙම
මඟ පෙන්වන නිරූපණය සන්සුන් හා සැහැල්ලුවෙන් යුක්ත වන භාවනාව ඔබ සාගරයේ,
සිසිල් සාගර වතුරේ පිහිනීම, ජලය විසුරුවා හැරීමේ මෘදු රිද්මයානුකූල සාගර
ශබ්දවලට සවන් දෙන අතරම මෙම මඟ පෙන්වන නිරූපණ යනු ලිහිල් කිරීම සහ ආතතිය,
කාංසාව සහ අතීත වැරදි සහ වේදනාව සහ වේදනාව වැලඳ ගැනීමයි. එවිට ඔබට අනාගතය
සහ ඉදිරියේ ඇති සියලු යහපත් දේ වැලඳ ගත හැකිය. එබැවින් ධනාත්මක ශක්තීන්
ගලායාම සහ සුව කිරීම ඔබට ගෙන ඒමට මාර්ගය අවහිර කරමින් නිෂේධාත්මක හැඟීම් මඟ
හරින්න. මම සෑම විටම ජලයේ ස්වභාවයේ ශබ්දය මෙතරම් විවේකීව සිටින අතර, එය මට
ඉතා සැහැල්ලුවෙන් සිටින අතර, ජලය මෙන්, ජලය මෙන්, සාගර තරංග හෝ වර්ෂාව,
ලිහිල් කිරීම සහ ලිහිල් කිරීම සහ සැබෑ අභ්යන්තර සාමය. එබැවින් ඔබට මඟ
පෙන්වන නිරූපණ භාවනාවට සවන් දෙන්න.
https://www.youtube.com/watch?v=i2guabs_0m
කරුණාවන්ත අවදි වූයේ එක් මේරෙයා බුදුරජාණන් වහන්සේ 111) සම්භාව්ය යහපත් සිංහල-
1 වන කොටස - මැරිටෙයා ව්යාපෘතිය, කුෂිනගර්, උත්තර් ප්රදේශ්, ඉන්දියාව.
මෙය
ව්යාපෘතියේ දැක්ම, ගෘහ නිර්මාණ ශිල්පය සහ පුණ්යායතන හා පුණ්ය වැඩසටහන් දෙස
ප්රබෝධමත් බැලීමකි. ඔහුගේ ශුද්ධකමේ දායකත්වය සමඟ දලයි ලාමා, ලාමා සකෝචේ සහ
තවත් බොහෝ අධ්යාත්මික නායකයින්.
2 වන කොටස - මෛත්රෙය ව්යාපෘතිය හෘද සිද්ධස්ථාන ධාතු සංචාරය.
හෘද සිදුරු ධාතු මගින් ලොව පුරා ජනයාට ලොව පුරා ජනයා පොළඹවන ආකාරය පිළිබඳ සංචාරය සමඟ සංචාරය කරන්න. ධාතුවල සුන්දර දර්ශන ඇතුළත් වේ.
3 වන කොටස - මෛත්රියා සාම භාවනාව.
මැෆෙයා
සාම භාවනාවෙන් ආදරණීය කරුණාව පිළිබඳ ප්රේමනීය හ voice ින් කියවනු ලැබේ.
එවිට මෘදු හ voice ින් කියවන්නාට කියවන්නාට, සවන්දෙන්නන්ට සාමයේ හේතුව සහ
පිටත ලෝකයේ සාමයට හේතුව සාමයේ හේතුව ජනනය කිරීමේ අත්දැකීම් කෙරෙහි අවධානය
යොමු කළ හැකිය.
“ලෝක සාමය අභ්යන්තර සාමයෙන් වර්ධනය විය යුතුය. සාමය යනු ප්රචණ්ඩත්වය නොමැතිකම පමණක් නොවේ. සාමය යනු මිනිස් අනුකම්පාවේ ප්රකාශනයයි.”
- ඔහුගේ ශුද්ධකම දලයි ලාමා.
මේරිටීරියා ව්යාපෘතියේ පරමාර්ථය වන්නේ ගෙන ඒම:
- උතුරු ඉන්දියාවේ මිලියන සංඛ්යාත ජනතාවට දිගුකාලීන සමාජ හා ආර්ථික ප්රතිලාභ.
- ලෝක ප්රජාවට ඇති අධ්යාත්මික ප්රතිලාභ ලබා දීම.
මේරිෙයා ව්යාපෘතියේ ක්රියාකාරකම්වල කේන්ද්රය ගොඩනැඟීමකි:
- උත්තර් ප්රදේශ් ප්රාන්තයේ කුෂිනගර් හි අනාගත බුද්ධ මෛත්රියා හි අඩි 500 ක මීටර් 1500 ක සාමාන්ය ලෝකඩ පිළිමයක්.
- බිහාර් ප්රාන්තයේ බඩ්ගයා හි මෛත්රියා හි මෙතිට්රියා මිලිමීටර් 35 ක් / මීටර් 45 කෑම්.
උතුරු
ඉන්දියාවේ කුෂිනගර් සහ බඩිගයා යනු සාක්ෂරතා අනුපාත ඉතා අඩු වන කලාප වන අතර
ඒවා මිලියන සංඛ්යාත ජනතාවක් දරුණු දරිද්රතාවයේ ජීවත් වන අතර, පරිමාව
ගොවිතැන සහ සුළු ශ්රමය මත රඳා සිටිති.
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මේරිෙරියා ව්යාපෘතිය මඟින් මෙම කලාපවලට ප්රතිලාභ සැලසෙනු ඇත:
-
ආචාරධාර්මික සංවර්ධනය මෙන්ම ශාස්ත්රීය ජයග්රහණය අවධාරණය කරන අද්විතීය විෂය
මාලාවක් උපයෝගී කරගනිමින් දුප්පත් පවුල්වල ගමේ ළමුන් සඳහා අධ්යාපනය;
ප්රාථමික, ද්විතීයික හා වෘත්තීය අධ්යාපනය ආවරණය කිරීම.
- ජාත්යන්තර ප්රමිතියේ සෞඛ්ය සේවා.
-
ඉදිකිරීම් වලදී දහසකට වඩා වැඩි පිරිසකට වැඩ කිරීම මෙන්ම අනාගතය සඳහා
තිරසාර රැකියා නිර්මාණය කිරීම සහ කලාපයට අදාළ රැකියා අවස්ථා දහස් ගණනක් ගෙන
ඒම.
- කලාපයේ පොහොසත් අධ්යාත්මික උරුමය සම්බන්ධ සංචාරක ව්යාපාරයට සහාය වීම.
- වෙනත් බොහෝ යටිතල පහසුකම් වැඩිදියුණු කිරීම් සඳහා උත්ප්රේරක හා තිරසාර බලපෑමක් ලෙස ක්රියා කිරීම.
පිළිම දෙකෙහිම, ඔවුන්ගේ සිංහාසනා ගොඩනැගිලි සහ උද්යාන සමඟ සාම්ප්රදායික හා නවීන පූජනීය කලාව මගින් ආශීර්වාද ලැබෙනු ඇත.
දිගු
හා කෙටිකාලීන දෙහි දෙකෙහිම, මෛත්රෙයා ව්යාපෘතිය කලාපයේ යහපැවැත්මට සැලකිය
යුතු දායකත්වයක් ලබා දෙන අතර අවම වශයෙන් අවුරුදු 1,000 ක් තුළ අවම වශයෙන්
පවතිනු ලබන පරිසර හා වගකිවයුතු සංවර්ධනයේ ආකෘතියක් බවට පත්වේ.
මේ
වන විටත්, මේරීරීයා ව්යාපෘතියේ හදවත, ප්රේමනීය කරුණාව, කරුණාව ලොව පුරා
මිනිසුන් වෙත ගෙන එනු ලැබේ. පූජනීය බෞද්ධ ධාතු වර්ග 1,000 කට වඩා අද්විතීය
හා වටිනා වටිනාකමක් ලබා දීමෙන් ලෝක සාමයට ඇති හේතු නිර්මාණය කිරීම සඳහා
ධාතු සංචාරය සියලු මානුෂීය හා අධ්යාත්මික සම්ප්රදායන්හි ජනතාව එක් කරයි.
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සංගීතය
සිංදුව
ශරීර ශක්තිය
කලාකරු
ක්රිස් හින්ස්
ඇල්බමය
ටිබෙට් හැඟීම්
බලපත්ර
යූ ටියුබ් වාරිකය ලබා ගන්න
සංගීතය
මහ මායාවතී ජි මහඇමතියෙකු ලෙස මහඇමති ධුරයෙන් නිම කිරීමට උත්සාහ කළ අතර එක් මේරෙයා ව්යාපෘතියක් අවදි කළේය.
ලෝකයේ
අවදි වූ ජනයාට ලෝකයේ අවදි වූ ජනයා උසම කරුණාවන්තව කපනය ස්ථාපනය කිරීමට
අවශ්ය වූහ. බොහෝ නූතන ආදාහනාගාරය සමඟ සදාකාලික ප්රීති සපුරා ගැනීමට කැමති
සියලු දෙනා සඳහා භාවනා මධ්යස්ථානය.
කණ්ඩායම මේකට කැමති යැයි සිතුවා.
* කරුණාවන්තව මුණගැසෙන ආකාරය බුදු පූජක මෙට්ටෙයියා අවදි කළේය
නමෝ ටැසා භගාවෝටෝ අරහටෝ සැමරූමරස්ඩියා
දසබඩයිසය
සහ අද්දත සහ අගමැටවම්සා යන දෙදෙනාම බුද්ධ මෙට්ටෙයියා හමුවීමට නම් මිනිසුන්
කළ යුතු දේ පිළිබඳව උපදෙස් ලබා දේ. මෙම බුද්ධ බෙදා හැරීමේදී අවම වශයෙන්
පිබිදීමේ පළමු අදියර ලබා නොගන්නා සියලු දෙනාටම මෙය ඉතා වැදගත් වේ. මෙම ලෝක
චක්රයේ යම් පුද්ගලයෙක් අවදි නොවන්නේ නම්, වෙනත් අවස්ථාවක් ලබා ගැනීම
අතිශයින් දුෂ්කර වනු ඇත.
දසබඩසට්ටය-නුඩ්ස් හි, [142]
බුද්ධ ගොතමා පූජ්යතුමා පවසයි. සාරිපුත්ත, “සෑම මනුෂ්යයෙක්ම මගේ භෞතික ශරීරය
දකින්නේ නැත. මගේ ඉගැන්වීම් (සසනා), තෑගි (දානා) හමු වුවහොත්, ඔවුන් එහි
fruit ල තුළින් (සිලා) ලබා දෙන්න වාදකයා වන අවස්ථාවේ නැවත ඉපදෙන්නේ
එක්බුද්දාරිය මෙට්ටියා අවදි වූ අවස්ථාවේදීය. “
මෙම
ක්රියාවන් තුන පුහිදීමේ ක්රියාවෙහි පදනම (පුණ). [143] මෙම ක්රියාවන් තුළින්
පුද්ගලයෙකුට වැඩි පැවැත්මේ ඉහළ ගුවන් යානා වල නැවත ඉපදීමක් බවට සහතික විය
හැකිය. මනස වර්ධනය කිරීම ජානි සභාව හරහා ලබා ඇති තාවකාලික පාරිශුද්ධභාවයට
හේතු වේ. නමුත් එය තීක්ෂ්ණ බුද්ධිය (විපස්සනා) සහ සැබෑ විමුක්තියට ද හේතු
වේ.
Anaagatavamsa [144] වැඩි විස්තර ලබා දෙයි.
කරුණාවන්තව මුණගැසීමට නම් බුද්ධ සටහනක් එක් බුදු දහතේ අවදි වූහ. “කලබලයට
පත් වූ මනස” යන්නෙන් අපට අනුමාන කළ හැකිය “යන්නෙන් අදහස් කරන්නේ විමුක්තිය
සඳහා වැඩ කිරීමේ හදිසි අවශ්යතාව අවබෝධ කර ගැනීමෙන් ලැබෙන මනස හෝ හදිසිතාවේ
හැඟීම (සැම්වීජී) ගැඹුරින් ඇවිස්සීමයි. යහපත් ක්රියා කරන සහ සුපරීක්ෂාකාරීව
සිටින සියල්ලන්ම - ඔවුන් භික්ෂූන් වහන්සේලා, භික්ෂුණීන්, ගිහියන් හෝ
ගිහියන් වේවා - ඊළඟ කරුණාවන්ත අවදි වූ බුදුන් වහන්සේව හමුවීමට හැකි වේ.
බුදුරජාණන් වහන්සේට මහත් ගෞරවයක් දෙන සියලු දෙනාටම සුබ සභාවට කරුණාවන්ත
එකලස් කිරීම බුද්ධ සටහනක් පරාජය කරනු ඇත. ශුද්ධ ජීවිතය (බ්රහ්ම-කාර්යා)
අනුගමනය කළ යුතුය. තෑගි (ඩනා) ලබා දිය යුතුය. සැමරීමේ දින දින (උපපතා) තබා
ගත යුතුය. ආදරණීය කරුණාව (මෙටා) ප්රවේශමෙන් සංවර්ධනය කළ යුතුය.
සුපරීක්ෂාකාරී හා පුණ්ය ක්රියාවන් ගැන සතුටු වීමෙන්, අවසානයේදී කාලකන්නිං
(ඩුඛා) ය.
Ven. LEDI SIDI SADAWAW [145] පෙන්වා
දෙන්නේ යහපත් හැසිරීම හා නිවැරදි දැනුම (විජේජා) විසින් නිවැරදි දැනුම
(විජේජා) විසින් ඊළඟ කරුණාවන්ත ලෙස හමුවීමට නම් එක් බුදුන් වහන්සේව අවදි කළ
යුතු බවයි.
—————–
නිවැරදි
හැසිරීම යනු සදාචාරය (සීලා) සහ සාන්ද්රණය (සමාධි) සංවර්ධනය කිරීමයි. දැනුම
යනු ප්ර wisdom ාව වර්ධනය කිරීමයි (පැනනාව). නිවැරදි හැසිරීම ශබ්ද අත් පා
සමඟ සැසඳිය හැකිය. නිවැරදි දැනුම දැකගත හැකි වීමට සැසඳිය හැකිය. එකක් හෝ
වෙනත් අයෙකු අතුරුදහන් වුවහොත්, පුද්ගලයෙකු අසාර්ථක වනු ඇත. පුද්ගලයෙකු
ත්යාගශීලී විය හැකි අතර ශික්ෂා පද පහේ ස්ථිර සදාචාරාත්මක නීති අටදෙනාට හා
සැමරීමේ දිනවල ස්ථිර සදාචාරාත්මක නීති රීති තබා ගත හැකි නමුත්, එම
පුද්ගලයාට පිපිරුම් මෙට්ටයාව අවදි විය හැකි නමුත් අවදි විය නොහැක. දැනුම
වර්ධනය වන්නේ නම්, වැරදි හැසිරීම යනු මැදිහත්වීමේ කාල සීමාව
(ඇන්ටාරා-කප්පා) ඇති වූ අවස්ථාවන් එක් බුදුන් වහන්සේ හමු වූ අවස්ථාවන්
නිසාය.
Ven විසින් සඳහන් කර ඇති වැරදි හැසිරීම පිළිබඳ
උදාහරණ. LEDII SIDADAW i: ශාරීරික ක්රියා වල දුර්වල ලෙස ආරක්ෂා වීම, කථනයේ
පාලනයකින් තොරව, අපවිත්ර යැයි අපවිත්ර වීම. එවැනි හැසිරීම යනු ඊළඟ ජීවිතයේ
හෝ අනාගත ජීවිතයේ පහළ රාජධානියේ නැවත ඉපදීමයි. මේ ආකාරයෙන් ක්රියා කරන
පුද්ගලයින් උසස් ලෝකයක නැවත ඉපදීමට සමත් වුවහොත්, ඔවුන්ගේ ත්යාගශීලීභාවය
නොමැතිකම නිසා එයින් අදහස් කරන්නේ ඔවුන්ට යම් දුෂ්කරතා, අත්හදා බැලීම් සහ
ජීවත්වීම තුළ පීඩා ඇති වනු ඇත. ශික්ෂා පද තබා නොගැනීමෙන් ඔවුන් ආරවුල්,
රණ්ඩු ආරවුල්, කෝපය සහ වෛරය හමුවීමට ඉඩ තිබේ. ඔවුන් රෝග හා රෝග වලට ගොදුරු
වේ. මෙය පහළ ලෝකවලට යන ක්රියා වළක්වා ගැනීම වඩාත් අපහසු වනු ඇත.
කෙසේවෙතත්,
අද දින පුද්ගලයෙකු මේ වන විටත් පිබිදීම සාක්ෂාත් කර ගැනීම සඳහා දැනටමත්
සූදානම් කර ඇති බව කළ හැකිය. මෙම ජීවිතයේ නිවැරදි උත්සාහයක් දරන්නේ නම්, එම
පුද්ගලයාට අවම වශයෙන් පිබිදීමේ පළමු අදියර කර සොතපන්නෙකු බවට පත්විය
හැකිය. ඉන්පසු, පහළ ආකාරවල නැවත ඉපදීමේ කිසිදු ක්රියාවක් කළ නොහැකි වනු ඇත.
මෙය
අනිවාර්යයෙන්ම එයින් අදහස් කරන්නේ එවැනි පුද්ගලයෙකුට ඊළඟ කරුණාවන්ත අවදි
වූ බුදුන් වහන්සේව දැකීමේ අවස්ථාව මග හැරිය හැකි බවයි. අවසානයේදී, ආපසු
නොපැමිණෙන අයෙකු ලෙස, ඔහු හෝ ඇය හෝ ඇය හෝ ඇය හෝ ඇය හෝ හෝල්වන් සමඟ නැවත
ඉපදීමට හැකි අතර, මේ ලෝකයේ ජීවිතය බුදුස් කිහිප දෙනෙකුගේ වෘත්තියන්ට
විහිදේ. [146]
මෙම ජීවිත කාලය තුළ පිබිදීම සඳහා
ප්රමාණවත් පරිපූර්ණත්වයක් ඇති පුද්ගලයෙකුට අවශ්ය උත්සාහයක් නොගන්නේ නම්,
දේවා ලෝකවල ඊළඟ ජීවිතයේ සොප්නානා බවට පත්විය හැකිය. එවැනි පුද්ගලයෙකු
පිබිදීමට තුඩු දෙන සාධක සිදු නොකරන්නේ නම්, මෙම බුදුන් වහන්සේගේ බෙදා හැරීම
අතරතුර ඔහුට හෝ ඇයට මුළුමනින්ම මග හැරෙනු ඇති අතර ඊළඟ කරුණාවන්තව මෙම
බුදුරජාණන් වහන්සේ විසින් බෙදා හැරීමකින් යුක්ත වේ.
Ven.
මේ ජීවිතයේ කළ යුතු වැඩ කටයුතු පිළිබඳ අවශ්ය වැඩ පිළිබඳ ලෙඩි සඩාවෝගේ
උපදෙස් අතරින් හිස් තීක්ෂ්ණ බුද්ධිය භාවනා කිරීම සිදු කළ යුතු දේ ඇතුළත්
විය යුතුය. [147] යමෙක් හොඳ ක්රියාවන් පහළොවක් (කැරානා-ධර්මය)
(අරානා-ධර්මය) (148] එනම් ජානි හැර වෙනසක් හැරෙන්නට එය පැවසිය යුතුය. පළමු
ක්රියා හතර: (1) සදාචාරය වීම, [149] (2) සංවේදක දොරවල් ආරක්ෂා කිරීම, (3)
ආහාර ගැනීමේදී මධ්යස්ථව සිටීම සහ (4) අවදි වීම.
රාජකීය
දේශසීමා නගරයක් වන පුරවැසියන්ගේ පුරවැසියන්ගේ පුරවැසියන් සඳහා විවිධ
ආරක්ෂාවට සාපේක්ෂව ඊළඟ ගුණාංග හත වන්නේ යහපත් ප්රාන්ත හතයි (සද්දම්මා):
[150]
කරුණාව (සද්ධ) කරුණාවන්ත අවදි වූ බුදුන් වහන්සේව ගැඹුරින් කාවැද්දූ කණුවක් මෙනි.
නිහතමානිකම (හිරි) ගැඹුරු, පුළුල් දිය අගලක් හා සමාන වන අතර, සිරුර, කථාව සහ මනසෙහි වැරදි හැසිරීම ගැන ගෝලයා ලැජ්ජාවට පත්වේ.
වැරැද්දක්
කිරීමෙන් හැකිලෙමින් තිබේ (ඔට්ටාවලිය) නගරය වටා ඇති ඉහළ, පුළුල් මාර්ගයක්
හා සමාන වන අතර, මෘත ශරීරාගාරය, කථාව සහ මනසෙහි වැරදි හැසිරීම වළක්වා ගැනීම
ගැන.
විශාල ඉගෙනුම් වීම (බාහු-සප්කා) හෙල්ල සහ කඩු විශාල
අවි ගබඩාවක් මෙනි. බොහෝ දේ අසා ඇති පුද්ගලයෙකු ඇසූ දේ සිහිපත් කරන
පුද්ගලයෙක්, එහි වංශාධිපති යන්නෙන් අදහස් කරන්නේ කරුණාවන්තව දන්නා
පුද්ගලයෙක් එක් බුදුන් වහන්සේගේ මූලධර්මයක් අවදි කළේය.
ශක්තිය (විජය) නගරය ආරක්ෂා කරන විශාල හමුදාවක් වැනි ය.
සිහිය
(සැටි) යනු නොදන්නා මිනිසුන්ට ඇතුළුවීම ප්රතික්ෂේප කරන බුද්ධිමත්,
බුද්ධිමත් ගේට්ටුවක් සේදුම්කරුවෙකු හා සමාන වන අතර දන්නා අයට පමණක් ඉඩ
දෙයි. පුද්ගලයෙකුට ඉහළම මට්ටමේ සිහිය හා වෙනස් කොට සැලකීම තිබිය යුතුය.
ප්ර
is ාව (පංච), ප්ලාස්ටර් වලින් ආවරණය වන ඉහළ පුළුල් බලකොටුවක් වැනි ය.
පුද්ගලයෙකුට ප්ර wisdom ාව තිබිය යුතුය (කප්පාදු කිරීම) ඉහළ ගොස් වැටීම සහ
වැටීම, උතුම් විනිවිද යාමත් සමඟ, අවාසනාවන්ත තත්ත්වය දක්වාම විනාශ වේ.
මෙම
යහපත් තත්වයන්ගෙන් හත්දෙනාම පුද්ගලයෙකුට හැකි වන්නේ දොස් පැවරීම හා
නිර්දෝෂම බව වර්ධනය වන දේ අතහැර දැමීම සඳහා පුද්ගලයෙකුට වැරදි ක්රියා අතහැර
හොඳ ක්රියාමාර්ගයක් ගැනීමයි. මේ අනුව ඔහු පාරිශුද්ධත්වය වර්ධනය කරයි.
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නිවැරදි
හැසිරීම යනු සදාචාරය (සීලා) සහ සාන්ද්රණය (සමාධි) සංවර්ධනය කිරීමයි. දැනුම
යනු ප්ර wisdom ාව වර්ධනය කිරීමයි (පැනනාව). නිවැරදි හැසිරීම ශබ්ද අත් පා
සමඟ සැසඳිය හැකිය. නිවැරදි දැනුම දැකගත හැකි වීමට සැසඳිය හැකිය. එකක් හෝ
වෙනත් අයෙකු අතුරුදහන් වුවහොත්, පුද්ගලයෙකු අසාර්ථක වනු ඇත. පුද්ගලයෙකු
ත්යාගශීලී විය හැකි අතර ශික්ෂා පද පහේ ස්ථිර සදාචාරාත්මක නීති අටදෙනාට හා
සැමරීමේ දිනවල ස්ථිර සදාචාරාත්මක නීති රීති තබා ගත හැකි නමුත්, එම
පුද්ගලයාට පිපිරුම් මෙට්ටයාව අවදි විය හැකි නමුත් අවදි විය නොහැක. දැනුම
වර්ධනය වන්නේ නම්, වැරදි හැසිරීම යනු මැදිහත්වීමේ කාල සීමාව
(ඇන්ටාරා-කප්පා) ඇති වූ අවස්ථාවන් එක් බුදුන් වහන්සේ හමු වූ අවස්ථාවන්
නිසාය.
Ven විසින් සඳහන් කර ඇති වැරදි හැසිරීම පිළිබඳ
උදාහරණ. LEDII SIDADAW i: ශාරීරික ක්රියා වල දුර්වල ලෙස ආරක්ෂා වීම, කථනයේ
පාලනයකින් තොරව, අපවිත්ර යැයි අපවිත්ර වීම. එවැනි හැසිරීම යනු ඊළඟ ජීවිතයේ
හෝ අනාගත ජීවිතයේ පහළ රාජධානියේ නැවත ඉපදීමයි. මේ ආකාරයෙන් ක්රියා කරන
පුද්ගලයින් උසස් ලෝකයක නැවත ඉපදීමට සමත් වුවහොත්, ඔවුන්ගේ ත්යාගශීලීභාවය
නොමැතිකම නිසා එයින් අදහස් කරන්නේ ඔවුන්ට යම් දුෂ්කරතා, අත්හදා බැලීම් සහ
ජීවත්වීම තුළ පීඩා ඇති වනු ඇත. ශික්ෂා පද තබා නොගැනීමෙන් ඔවුන් ආරවුල්,
රණ්ඩු ආරවුල්, කෝපය සහ වෛරය හමුවීමට ඉඩ තිබේ. ඔවුන් රෝග හා රෝග වලට ගොදුරු
වේ. මෙය පහළ ලෝකවලට යන ක්රියා වළක්වා ගැනීම වඩාත් අපහසු වනු ඇත.
කෙසේවෙතත්,
අද දින පුද්ගලයෙකු මේ වන විටත් පිබිදීම සාක්ෂාත් කර ගැනීම සඳහා දැනටමත්
සූදානම් කර ඇති බව කළ හැකිය. මෙම ජීවිතයේ නිවැරදි උත්සාහයක් දරන්නේ නම්, එම
පුද්ගලයාට අවම වශයෙන් පිබිදීමේ පළමු අදියර කර සොතපන්නෙකු බවට පත්විය
හැකිය. ඉන්පසු, පහළ ආකාරවල නැවත ඉපදීමේ කිසිදු ක්රියාවක් කළ නොහැකි වනු ඇත.
මෙය
අනිවාර්යයෙන්ම එයින් අදහස් කරන්නේ එවැනි පුද්ගලයෙකුට ඊළඟ කරුණාවන්ත අවදි
වූ බුදුන් වහන්සේව දැකීමේ අවස්ථාව මග හැරිය හැකි බවයි. අවසානයේදී, ආපසු
නොපැමිණෙන අයෙකු ලෙස, ඔහු හෝ ඇය හෝ ඇය හෝ ඇය හෝ ඇය හෝ හෝල්වන් සමඟ නැවත
ඉපදීමට හැකි අතර, මේ ලෝකයේ ජීවිතය බුදුස් කිහිප දෙනෙකුගේ වෘත්තියන්ට
විහිදේ. [146]
මෙම ජීවිත කාලය තුළ පිබිදීම සඳහා
ප්රමාණවත් පරිපූර්ණත්වයක් ඇති පුද්ගලයෙකුට අවශ්ය උත්සාහයක් නොගන්නේ නම්,
දේවා ලෝකවල ඊළඟ ජීවිතයේ සොප්නානා බවට පත්විය හැකිය. එවැනි පුද්ගලයෙකු
පිබිදීමට තුඩු දෙන සාධක සිදු නොකරන්නේ නම්, මෙම බුදුන් වහන්සේගේ බෙදා හැරීම
අතරතුර ඔහුට හෝ ඇයට මුළුමනින්ම මග හැරෙනු ඇති අතර ඊළඟ කරුණාවන්තව මෙම
බුදුරජාණන් වහන්සේ විසින් බෙදා හැරීමකින් යුක්ත වේ.
Ven.
මේ ජීවිතයේ කළ යුතු වැඩ කටයුතු පිළිබඳ අවශ්ය වැඩ පිළිබඳ ලෙඩි සඩාවෝගේ
උපදෙස් අතරින් හිස් තීක්ෂ්ණ බුද්ධිය භාවනා කිරීම සිදු කළ යුතු දේ ඇතුළත්
විය යුතුය. [147] යමෙක් හොඳ ක්රියාවන් පහළොවක් (කැරානා-ධර්මය)
(අරානා-ධර්මය) (148] එනම් ජානි හැර වෙනසක් හැරෙන්නට එය පැවසිය යුතුය. පළමු
ක්රියා හතර: (1) සදාචාරය වීම, [149] (2) සංවේදක දොරවල් ආරක්ෂා කිරීම, (3)
ආහාර ගැනීමේදී මධ්යස්ථව සිටීම සහ (4) අවදි වීම.
රාජකීය
දේශසීමා නගරයක් වන පුරවැසියන්ගේ පුරවැසියන්ගේ පුරවැසියන් සඳහා විවිධ
ආරක්ෂාවට සාපේක්ෂව ඊළඟ ගුණාංග හත වන්නේ යහපත් ප්රාන්ත හතයි (සද්දම්මා):
[150]
කරුණාව (සද්ධ) කරුණාවන්ත අවදි වූ බුදුන් වහන්සේව ගැඹුරින් කාවැද්දූ කණුවක් මෙනි.
නිහතමානිකම (හිරි) ගැඹුරු, පුළුල් දිය අගලක් හා සමාන වන අතර, සිරුර, කථාව සහ මනසෙහි වැරදි හැසිරීම ගැන ගෝලයා ලැජ්ජාවට පත්වේ.
වැරැද්දක්
කිරීමෙන් හැකිලෙමින් තිබේ (ඔට්ටාවලිය) නගරය වටා ඇති ඉහළ, පුළුල් මාර්ගයක්
හා සමාන වන අතර, මෘත ශරීරාගාරය, කථාව සහ මනසෙහි වැරදි හැසිරීම වළක්වා ගැනීම
ගැන.
විශාල ඉගෙනුම් වීම (බාහු-සප්කා) හෙල්ල සහ කඩු විශාල
අවි ගබඩාවක් මෙනි. බොහෝ දේ අසා ඇති පුද්ගලයෙකු ඇසූ දේ සිහිපත් කරන
පුද්ගලයෙක්, එහි වංශාධිපති යන්නෙන් අදහස් කරන්නේ කරුණාවන්තව දන්නා
පුද්ගලයෙක් එක් බුදුන් වහන්සේගේ මූලධර්මයක් අවදි කළේය.
ශක්තිය (විජය) නගරය ආරක්ෂා කරන විශාල හමුදාවක් වැනි ය.
සිහිය
(සැටි) යනු නොදන්නා මිනිසුන්ට ඇතුළුවීම ප්රතික්ෂේප කරන බුද්ධිමත්,
බුද්ධිමත් ගේට්ටුවක් සේදුම්කරුවෙකු හා සමාන වන අතර දන්නා අයට පමණක් ඉඩ
දෙයි. පුද්ගලයෙකුට ඉහළම මට්ටමේ සිහිය හා වෙනස් කොට සැලකීම තිබිය යුතුය.
ප්ර
is ාව (පංච), ප්ලාස්ටර් වලින් ආවරණය වන ඉහළ පුළුල් බලකොටුවක් වැනි ය.
පුද්ගලයෙකුට ප්ර wisdom ාව තිබිය යුතුය (කප්පාදු කිරීම) ඉහළ ගොස් වැටීම සහ
වැටීම, උතුම් විනිවිද යාමත් සමඟ, අවාසනාවන්ත තත්ත්වය දක්වාම විනාශ වේ.
මෙම
යහපත් තත්වයන්ගෙන් හත්දෙනාම පුද්ගලයෙකුට හැකි වන්නේ දොස් පැවරීම හා
නිර්දෝෂම බව වර්ධනය වන දේ අතහැර දැමීම සඳහා පුද්ගලයෙකුට වැරදි ක්රියා අතහැර
හොඳ ක්රියාමාර්ගයක් ගැනීමයි. මේ අනුව ඔහු පාරිශුද්ධත්වය වර්ධනය කරයි.
———–
මේ
ජීවිතයේ නිබබානාගේ ඉලක්කය සපුරා ගැනීමට අපට හැකි වේද යන්න ගැන අප කරදර විය
යුතු නැත. අප කළ හැකි උපරිම උත්සාහයක් දරන්නේ නම්, එවැනි ප්රශ්න තමන් ගැනම
සැලකිලිමත් වනු ඇත. සීලා, සමාධි සහ පන්න යන ප්රදේශවල අප හැකි තරම් වර්ධනය
විය යුතුය, මේ ආකාරයෙන් සියලු දුක් වේදනා වල අවසානය දක්වා අපට පැමිණිය
හැකිය.
සත්යය ජය ගනීවි!
චාලි චැප්ලින් ලෙවිගනියෝ
වීගන් ගෝලීය ක්ලාන්තික ආහාර දාමයක් ඉන්දියාවට පැමිණ තිබේ! බැංගලෝරය වටා
ඇති ස්ථාන සමඟ සහ රට පුරා ව්යාප්ත කිරීමට සැලසුම් කර ඇති අතර, මෙය බොහෝ නගර
සත්ත්ව ආහාර සඳහා ඉක්මනින් ප්රියතම එකක් බවට පත්ව ඇත. බර්ගර්, පීසා අයිස්
කේන්ට් ඔතා, සියලු රසවත් අයිතම ඉතා දැරිය හැකි මිලකට ලබා දෙනු ලැබේ.
මිතුරන්, පවුලේ සාමාජිකයන් හෝ ඔබම ඔබ සමඟ එකතු වීමට සුදුසුම ස්ථානය එයයි.
ඔබට තව දුරටත් මෙහි ඉගෙන ගත හැකිය.
(https://www.happycow.nee/revies/chariee-chie-cliin-laveganoo-bangaraore-267902)
වීගන් ප්රොගීස්
ඉන්දිරානගර්
හි මෙම රූටාන් අවන්හල පුරසාරම් දොඩන්නේ වීගන් ජපන්, ඉතාලි, අප්රිකානු සහ
ආසියානු කෑම වර්ග ඇතුළත් මෙනුවක් ය. ඔබ ශාක පදනම් කරගත් ආහාර වලින් තොර
වීමට හෝ ඕනෑම දෙයකට වික්රමාන්විත බවක් දැනෙනවාද යන්න හෝ ඕනෑම දෙයකට
වික්රමාන්විත බවක් දැනෙනවාද යන්න ඔබ සතුව තිබේද? එය උපන්දින රාත්රී භෝජන
සංග්රහයක් සඳහා සුදුසුම ස්ථානයයි. ඔබට තව දුරටත් මෙහි ඉගෙන ගත හැකිය.
(https://www.happycow.nee/reviews/revans-wegan-woogue-bangangore-bangangare-bangarote-274457)
බංගලෝරය
හරහා වැඩි සත්ත්ව ආහාර වලින් තොර විකල්ප සඳහා, වීගන්වාදයට ඉන්දියානු
ආරම්භක මාර්ගෝපදේශය බලන්න
(https://onegodood.in/pages/pindian-binian-Guide-ooke-oovewanism). මෙම
විස්තීර්ණ සම්පත ඉන්දියාවේ සිටුවීම ගැන ඔබ දැනගත යුතු සෑම දෙයක්ම සපයයි.
චිනිටා රියල් මෙක්සිකානු ආහාර
අව්යාජ
මෙක්සිකානු ආහාර සපයන බැංගලෝරයේ ඇති එකම ස්ථානය චිනිටා ය. චාර්රෝස්, ගෙවල්
සෑදී ඇති වීගන් චීස් සහ සොයිසෝ-ප්ලස් ටකෝස්, එන්චිලදාස්, බුරිටෝස් සහ
නැචෝස් ඇතුළු සම්පූර්ණයෙන්ම වීගන් මෙනුවක් හරහා ඔබට රස විඳිය හැකිය! ඔබ
සුපුරුදු ඉන්දියානු ගාස්තුවෙන් වෙනස් යමක් සොයන්නේ නම් (සහ සමහර විට ඔබේ
මිතුරන්ට යමක් සොයාගත හැකි ස්ථානයක් පවා!), මෙය යා යුතු ස්ථානයයි! ඔබට තව
දුරටත් මෙහි ඉගෙන ගත හැකිය. (https://www.chinitita.in/)
හබීබි ෆලෆෙල්
ඔබ
බැංගලෝරයේ පළපුරුදු වීගන් නම්, ඔබ බොහෝ විට අනුමාන කළේ මෙම අවන්හල අපගේ මඟ
පෙන්වන්නා මත වන බවයි. එය සිනිඳු ෆලෆෙල් දාමයක් වන අතර එය සත්ත්ව ආහාර
පිළිවෙලට ඉතා මිත්රශීලී ය! දැවැන්තම වීගන් ෆලෆෙල් ඔතා, බර්ගර්, සැන්ඩ්විච්
සහ තැටි දැරිය හැකි මිලකට ලබා ගන්න. ඊට අමතරව, ආහාර ඇසුරුම්කරණය සහ
අපද්රව්ය අවම කිරීම සඳහා අයිතිකරුවන් විශාල දියුණුවක් ලබා ඇත. ඔබට තව
දුරටත් මෙහි ඉගෙන ගත හැකිය. (https://abibfalafel.com/)
ස්වදේශිකයා
මෙම
කාබනික නිර්මාංශ අවන්හල වීගන් දකුණු ඉන්දියා කෑම, පීසා සහ අයිස්ක්රීම් ලබා
දෙයි! වහලය මත රාත්රී ආහාරය ගැනීම සඳහා මිතුරන් සමඟ හමුවීම සඳහා එය
විශිෂ්ට වාතාවරණයක් ඇත. ඔබට තව දුරටත් මෙහි ඉගෙන ගත හැකිය.
(https://goniry.in/paages/farm-to-table)
බුරුම බුරුමය
ඔබ බුරුම ආහාර ලබා ගැනීමට උත්සාහ කර තිබේද? දැන් ඔබට සිත් ඇදගන්නාසුළු
සත්ත්ව ආහාර වලින් තොර විකල්ප රාශියක් ඇත. නගරයේ බොහෝ අවන්හල්වලට වඩා එය
ටිකක් මිල අධිකයි, එබැවින් උපාධිධාරී රාත්රී භෝජන සංග්රහයක් වැනි විශේෂ
අවස්ථාවක් සඳහා ඇඳුම් ඇඳීම! හෘදයාංගම කෑම වර්ග බවට පත් කළ හැකි රසවත්
සමච්චල් මස්, ටෝෆු සහ ෆලෆෙල් ප්රෝටීන ඔවුන් ලබා දෙයි. ඔබට තවත් ඉගෙන ගත
හැකිය (https://www.burmomburama.in/). (https://www.burmmaburama.in/)
(https://www.burmmaburama.in/)
හරිත න්යාය
අවන්හලේ
නිර්මාංශ මෙනුවට සත්ත්ව ආහාර වලින් තොර විකල්ප ගණනාවක් ඇත. ඔවුන්ගේ
මහද්වීපික පිඟන්, ඉතාලි විශේෂතා සහ රසවත් බීම ඕනෑම තාලයක් සතුටු කිරීමට
විශ්වාසයි. ඔබට තව දුරටත් මෙහි ඉගෙන ගත හැකිය.
(https://www.greentheory.in/)
————-
දිල්ලියේ
මලාපවහන පිරිසිදු කිරීමේදී දෙදෙනෙකු මිය ගිය අතර, ආදිවාසීන් සියලු
ජීවීන්ගේ රක්ෂක ගණන කොපමණ කාලයක් බඩවැලේ දී කඩා දැමුවේ ද? #Stopkillingus
රට
පුරා සියලු ජීවීන්ගේ අරෝජියා රක්ෂාකාස් අපද්රව්ය මනුෂ්ය සිදුරු තුළ
මැරෙමින් තිබේ. එම රැකියාව කිරීමට චූෂණ ට්රක් රථ මිලදී ගැනීමට විශාල
වියදමක් දැරුවේ නැත. එය ප්රජාතන්ත්රවාදී රටවල් ඔවුන් සම්බන්ධ කර ගනී.
සියලුම ඇට වර්ග සඳහා දුරස්ථව පාලනය කිරීම නොමිලේ පාලනය කිරීම බුද්ධිමත් ලෙස
වළක්වයි. ඔවුන් නිර්ලජ්ජිතව බුදුන් වහන්සේගේ බුදුරජාණන් වහන්සේ, ආදිවාසී
SC / STS හි කොසු පොල්ල, ඒවා රවටා ගැනීම සඳහා පමණි.
විසඳුම
Grow your own food 
like 
vegan vegetables 
& fruits in pots to live like free birds 
for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
———————
දිනපතා නොමිලේ මාර්ගගත සංවිධායක (ආහාර)
සදහා
එක්සත් විශ්වයේ (බාූ) කරුණාවන්තව අවදි විය ven wanon එළවළු වැනි ඔබේම ආහාර සාදන්න & fruits
සුභසාධන, සතුට, සාමය, නිදහස, නිදහස, සියලු බුද්ධිමත් හා බුද්ධිමත් නොවන ජීවීන්ගේ නිදහස් කුරුල්ලන් මෙන් ජීවත් වීමට භාජන වල.
“මෙන්න,” දැන්, මම ඔබට අවවාද කරමි: සියලු සංයුක්ත දේවල් අතුරුදහන් වීමට යටත් වේ. උනන්දුවෙන් උත්සාහ කරන්න! “
“මෙන්න,”
මෙන්න, භික්ෂූන්, මම ඔබට අවවාද කරමි! ” එය සාක්ෂාත් කර ගැනීම සඳහා ජ්වලිතය
පිළිබඳ අවබෝධය සාක්ෂාත් කර ගැනීමේ අනිත්යය සහ මූලික අවශ්යතාවය ලබා දෙන්න?
“සියලු සංයුක්ත දේවල් අතුරුදහන් වීමට යටත් වේ. උනන්දුවෙන් උත්සාහ කරන්න! “
“මා සහ සියලු ජීවීන් එකවර අවදි වීම කොතරම් සිත්ගන්නාසුළුද?”
“සියලු
බෝධිසත්ව, මහසට්ටු වීස්, මේ අනුව ඔවුන්ගේ හදවත් ප්රීතියෙන් යටත් විය
යුතුය. පෝරමය, ස්වරූපයෙන් තොර අය, සිතුවිලි නැති අය, සිතා බැදී ඇති අය,
මුළුමනින්ම සිතා බැලිය යුතු, සහ මුළුමනින්ම නොසිතූ අය - අපද්රව්ය නොමැතිව
නිබ්බිනා ඇතුළු කර වඳවීම සඳහා රැගෙන යාම. වඳවීම සඳහා වඳ වැඩිවීම සඳහා ගතවන
ලද ජීවීන් පිළිබඳ අසීමිත, අසීමිත ජීවීන් සංඛ්යාවක්, වඳ වී යාමේ කිසිදු
ජීවියෙකු ගත නොවේ. සහ ඇයි? සුහූටි, බෝධිසත්වයක් තමාගේ ලකුණක්, ජීවමාන
ජීවීන් හෝ ජීවිතයක සලකුණක් හෝ ජීවිතයේ සලකුණක් නම්, ඔහු බෝධිසත්වයක් නොවේ. “
කරුණාකර මෙම ලිපිය හැකි තරම් බෙදා ගන්න.
හිස් බඩේ පලතුරු අනුභව කිරීම
මෙය ඔබේ ඇස් අරිනු ඇත! අවසානය දක්වා කියවා ඔබේ විද්යුත් ලැයිස්තුවේ සියල්ලන්ටම එය එවන්න. මම එය කළා විතරයි !
ආචාර්ය ස්ටීවන් මාක් ටර්මිනල් පිළිකා රෝගීන්ට “ඕතෝඩොක්ස්” මාර්ගයක් මගින් පර්යන්ත රෝගාතුර වූවන්ට සලකන අතර බොහෝ රෝගීන් සොයා ගත්හ.
කලින්
ඔහුගේ රෝගීන්ගේ රෝගාබාධ ඉවත් කිරීම සඳහා ඔහු සූර්ය ශක්තිය භාවිතා කළේය
අසනීපවලට එරෙහිව ශරීරයේ ස්වාභාවික සුව කිරීම ගැන විශ්වාස කරයි. ඔහුගේ බලන්න
පහත ලිපිය.
එය පිළිකා සුව කිරීමේ උපාය මාර්ගයකි.
පරක්කු වූ පිළිකා ඇතිවීමේදී මගේ සාර්ථකත්ව අනුපාතය 80% ක් පමණ වේ.
පිළිකා රෝගීන් මිය නොයා යුතුය. පිළිකා සඳහා ප්රතිකාරය දැනටමත් සොයාගෙන ඇත - එය අප පලතුරු අනුභව කරන ආකාරයට.
ඔබ එය විශ්වාස කරනවාද නැද්ද යන්න එයයි.
සාම්ප්රදායික ප්රතිකාර යටතේ මිය යන පිළිකා රෝගීන් සිය ගණන ගැන මට කණගාටුයි.
පළතුරු අනුභව කිරීම
අපි හැමෝම හිතන්නේ පලතුරු අනුභව කිරීම යනු පලතුරු මිලදී ගැනීම, කපා එය කටට දැමීම සහ එය කටට දැමීමයි.
ඔබ සිතන තරම් පහසු නොවේ. පලතුරු අනුභව කිරීමට කවදාද * කෙසේද සහ * කෙසේද යන්න දැන ගැනීම වැදගත්ය.
පලතුරු අනුභව කිරීමේ නිවැරදි ක්රමය කුමක්ද?
එයින් අදහස් කරන්නේ ඔබේ ආහාර වේලෙන් පසු පලතුරු අනුභව නොකිරීමයි!
පලතුරු හිස් බඩක් මත අනුභව කළ යුතුය
ඔබ
හිස් බඩේ පලතුරු අනුභව කරන්නේ නම්, එය ඔබේ පද්ධතිය විෂබීජහරණය කිරීම සඳහා
විශාල කාර්යභාරයක් ඉටු කරයි, බර අඩු කර ගැනීම සහ වෙනත් ජීවිත ක්රියාකාරකම්
සඳහා විශාල ශක්තියක් ලබා දීම සඳහා ඔබට විශාල ශක්තියක් ලබා දීම සඳහා විශාල
කාර්යභාරයක් ඉටු කරනු ඇත.
පලතුරු යනු වඩාත්ම වැදගත් ආහාරයයි.
අපි කියමු, ඔබ පාන් පෙති දෙකක් අනුභව කරන අතර පසුව පලතුරු පෙත්තක් අනුභව කරයි.
පලතුරු පෙත්තක් ආමාශය හරහා කෙළින්ම යාමට සූදානම්
බඩවැල්, නමුත් ගත් පාන් නිසා එය කිරීමෙන් එය වළක්වා ඇත
පලතුරු වලට පෙර.
මේ අතරතුර පාන් සහ පළතුරු රෝට්ස් සහ පැර්මීන් සහ අම්ලයට හැරේ.
මිනිත්තුවේ පලතුර ආමාශයේ හා ආහාර ජීර්ණ යුෂ වල ආහාර සමඟ සම්බන්ධ වේ, මුළු ආහාර ප්රමාණයම නරක් වීමට පටන් ගනී.
එබැවින් කරුණාකර ඔබේ පලතුරු * හිස් බඩක් මත හෝ ඔබේ ආහාර වේල ඉදිරිපිට අනුභව කරන්න!
මිනිසුන් පැමිණිලි කරන බව ඔබ අසා තිබේ:
මම කොමඩු කන සෑම අවස්ථාවකම මා බර්ප්ව, මගේ බඩ කන විට, මම කෙසෙල් ගෙඩියක් අනුභව කරන විට, මට කෙසෙල් ගෙඩියක් ආද තුළට දුවන බවක් දැනේ.
ඔබ හිස් බඩක් මත පලතුරු අනුභව කරන්නේ නම් මේ සියල්ල මතු නොවනු ඇත.
පලතුරු වෙනත් ආහාර ලබාගෙන ගෑස් නිපදවීම හා ගෑස් නිපදවන අතර එබැවින් ඔබ පිපෙන්නා!
හිසකෙස්,
තට්ටය, නොසන්සුන් පිපිරුම් සහ අඳුරු කවයන් අළු පැහැති රවුම් අළු පැහැති
කවයන් සහ අඳුරු බඩක් මත පලතුරු ගන්නේ නම් මේ සියල්ල * ඇස් යටින් * නොයනු
ඇත.
තැඹිලි සහ ලෙමන් මෙන් පලතුරු මෙන්, ආම්ලික මෙන්
සමහර පලතුරු ආම්ලික ය, මන්ද මේ කාරණය පිළිබඳ පර්යේෂණ සිදු කළ ආචාර්ය හර්බට්
ෂෙල්ටන් පවසන පරිදි ය.
පලතුරු අනුභව කිරීමේ නිවැරදි ක්රමය ඔබ ප්රගුණ කර ඇත්නම්, ඔබට *
සුන්දරත්වයේ රහස * අලංකාරය, දීර් onge ායුෂ, සෞඛ්යය, ශක්තිය, සතුට සහ සාමාන්යය
බර.
ඔබට පළතුරු යුෂ පානය කිරීමට අවශ්ය වූ විට - පානය කිරීම * නැවුම් * පළතුරු යුෂ පමණි, කෑන්, ඇසුරුම් හෝ බෝතල් වලින් නොවේ.
රත් වූ යුෂ පානය නොකරන්න.
පිසූ පලතුරු අනුභව නොකරන්න, ඔබට පෝෂ්ය පදාර්ථ කිසිසේත් නොලැබෙන නිසා.
ඔබට එහි රසය පමණි.
ඉවුම් පිහුම් සියලු විටමින් විනාශ කරයි.
නමුත් මුළු පලතුරක් අනුභව කිරීම යුෂ පානය කරනවාට වඩා හොඳයි.
ඔබ නැවුම් පලතුරු යුෂ පානය කළ යුතු නම්, කටින් කටින් බොන්න
සෙමින්, එය ගිල දැමීමට පෙර එය ඔබේ ලවණ සමඟ මිශ්ර කිරීමට ඉඩ දිය යුතු බැවිනි.
ඔබේ ශරීරය පිරිසිදු කිරීමට හෝ ඩෙටොක්සිකරණය කිරීමට ඔබට දින 3 ක පළතුරු වේගයෙන් ඉදිරියට යා හැකිය.
පලතුරු අනුභව කර දින 3 තුළ නැවුම් පළතුරු යුෂ පානය කරන්න.
ඔබේ මිතුරන් ඔබට කියන විට ඔබේ මිතුරන් ඔබට කියන විට ඔබ පුදුම වනු ඇත!
———————-කීවි:
ඉතා කුඩා නමුත් බලවත්.
මෙය පොටෑසියම්, මැග්නීසියම්, විටමින් ඊ ඇන්ඩ් කෙඳි වල හොඳ ප්රභවයකි.
එහි විටමින් සී අන්තර්ගතය තැඹිලි පාටට වඩා දෙගුණයක් වේ.
ඇපල්:
දිනකට ඇපල් ගෙඩියක් වෛද්යවරයාගෙන් keep ත් කරයිද?
ඇපල්
ගෙඩියක් අඩු විටමින් සී අන්තර්ගතයක් ඇතත්, එහි ප්රතිඔක්සිකාරක සහ
ෆ්ලේසික්කන්ට් සහ ෆ්ලේවනොනොයිඩ් ඇති අතර එමගින් බඩමින් පිළිකා, හෘදයාබාධ සහ
ආ roke ාතය අඩු කිරීමට උපකාරී වේ.
ස්ට්රෝබෙරි:
ආරක්ෂිත පලතුරු.
ස්ට්රෝබෙරි
ප්රධාන පලතුරු අතර ඉහළම ප්රතිඔක්සිකාරක බලය ඇති අතර ශරීරය පිළිකාවක් ඇති,
රුධිර නාල නවතා සහ නිදහස් රැඩිකලු වලින් ආරක්ෂා කරයි.
තැඹිලි :
මිහිරි .ෂධ.
දිනකට දොඩම් 2-4 ක් සීතල වීම, වකුගඩු ගල් වලක්වා ගැනීම සහ විසුරුවා හැරීම මෙන්ම මහා බඩවැලේ පිළිකා ඇතිවීමේ අවදානම අඩු කර ගැනීම.
පැණි කොමඩු:
සිසිල්
පිපාසය. 92% ක ජලය සමන්විත වන අතර, එය අපගේ ප්රතිශක්තිකරණ පද්ධතිය ඉහළ
නැංවීමට උපකාරී වන ග්ලූතතෝපියන්ගේ යෝධ මාත්රාවක් ද පිරී තිබේ.
ඒවා ද පිළිකා සමඟ ඔක්සිකාරක ලිහොපේන් හි ප්රධාන ප්රභවයකි.
කොමඩු වල ඇති වෙනත් පෝෂ්ය පදාර්ථ විටමින් සී ඇන්ඩ් පොටෑසියම් වේ.
ගුවා සහ පැපොල්:
විටමින් සී සඳහා ඉහළම සම්මාන. ඒවා ඔවුන්ගේ ඉහළ විටමින් සී අන්තර්ගතය සඳහා පැහැදිලි ජයග්රාහකයින් වේ.
ගුආවා ද තන්තු වලින් පොහොසත් වන අතර එය මල බද්ධය වළක්වා ගැනීමට උපකාරී වේ.
පැපොල් කැරොටින් වලින් පොහොසත් ය; මෙය ඔබේ ඇස්වලට හොඳයි.
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ආහාර වේලක් ගැනීමෙන් පසු සීතල ජලය හෝ බීම පානය කිරීම = පිළිකා
ඔබට මෙය විශ්වාස කළ හැකිද?
සීතල ජලය හෝ සිසිල් බීම පානය කිරීමට කැමති අයට මෙම ලිපිය ඔබට අදාළ වේ.
ආහාර වේලකින් පසු සීතල වතුර කෝප්පයක් හෝ සිසිල් බීම කෝප්පයක් තිබීම සතුටක්.
කෙසේ වෙතත්, සීතල ජලය හෝ බීම ඔබ සතුව ඇති තෙල් සහිත දේවල් ශක්තිමත් කරයි.
එය ආහාර ජීර්ණය මන්දගාමී කරයි.
මෙම ‘රොන්මඩ’ අම්ලය සමඟ ප්රතික්රියා කළ පසු, එය කඩා වැටී solid න ආහාරවලට වඩා වේගයෙන් බඩවැල් මගින් අවශෝෂණය වේ.
එය බඩවැල් රේඛා වනු ඇත.
ඉතා ඉක්මනින්, මෙය මේද බවට පත්ව පිළිකාවට තුඩු දෙනු ඇත!
ආහාර වේලක් පසුපස උණුසුම් සුප් හෝ උණුසුම් ජලය පානය කිරීම වඩාත් සුදුසුය.
හෘදයාබාධ පිළිබඳ බැරෑරුම් සටහනක්.
හෘදයාබාධ ක්රියා පටිපාටිය: (මෙය විහිළුවක් නොවේ!)
සෑම හෘදයාබාධ ලක්ෂණයක්ම වම් අත රිදවන බව කාන්තාවන් දැනගත යුතුය.
හකු රේඛාවේ දැඩි වේදනාව ගැන සැලකිලිමත් වන්න.
හෘදයාබාධයක් අතරතුර ඔබට කිසි විටෙකත් පළමු පපුවේ වේදනාව නොතිබිය හැකිය.
ඔක්කාරය සහ දැඩි දහඩිය ද පොදු රෝග ලක්ෂණ වේ.
ඔවුන් නිදා සිටියදී හෘදයාබාධයක් ඇති පුද්ගලයින්ගෙන් සියයට 60 ක් අවදි නොවන්න.
හකු වල වේදනාව ශබ්ද නින්දකින් ඔබව අවදි කළ හැකිය.
අපි ප්රවේශම් වී දැනුවත් වෙමු. අපට දිවි ගලවා ගත හැකි වඩා හොඳ අවස්ථාවක් අපි වැඩි වැඩියෙන් අපි දනිමු.
හෘද රෝග විශේෂ .යෙක් මෙසේ පවසයි
මෙම
තැපෑල ලැබූ සෑම කෙනෙකුම එය පුද්ගලයන් 10 දෙනෙකුට යවන්නේ නම්, අපි අවම
වශයෙන් එක් ජීවිතයක්වත් ඉතිරි කරනු ඇති බවට ඔබට සහතික විය හැකිය.
ඉතින් අපි කරන්න දෙන්න !!! අවම වශයෙන් මම අද හොඳ ඔප්පුවක් 1 ක් කර ඇත.
මෙය දුක්කා නිරාධායි I.e., දුක් විඳීමේ අවසානය
https://www.wikihhow.com/plant-durianes-ses-
දූරියන් බීජ සිටුවන්නේ කෙසේද?
මැගී මෝරන් විසින් සම-රචනා කරනු ලැබේ
අවසන් වරට යාවත්කාලීන කරන ලද්දේ: ජූනි 4, 2021 අනුමත
එහි
ප්රමාණය, සුවඳ සහ ස්පයික් පෙනුම සඳහා දන්නා දූරියන් පලතුරු සාමාන්යයෙන්
මැලේසියාව, ඉන්දුනීසියාව සහ තායිලන්තය අවට නිවර්තන කලාපීය ප්රදේශවල වගා
කෙරේ. පරිසරය නිවැරදි නම්, ඔබේම දූරියන් ගසක් වර්ධනය කළ හැකිය, නැතහොත් ඔබ
දූරියන් ගසෙහි නිවර්තන පරිසරය ගෘහස්ථව අනුකරණය කළහොත්. දූරියන් වගා කිරීම
සඳහා, ඔබට බොහෝ විට ගසට වතුර දැමිය යුතු අතර උෂ්ණත්වය ඉහළ මට්ටමක තබා ගත
යුතුය.
ජලයේ වැඩෙන ශාක සඳහා - සඳහා
ජලයේ පැලෑටි රෝපණය කරන්න
කම්මැලි උයන් සහිත වතුරේ සැරිසරන ලද ශාක වගා කිරීම සඳහා වැඩි වර්ධනයක් සහ වඩා හොඳ මූලයන්
ඇක්වා ශාක ආහාර ලැසිගර්ඩෙනර්.ඉන්
——————
Posted by: site admin @ 5:17 am
Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
like vegan vegetables & fruits for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
may just be a little sentence from It may just be a little sentence
from the little girl, but what matters is that she had done it; why
can’t I? — Low Kay Hwa
problem of Evil never really existed. So the problem of Evil never
really existed. To expect the universe to be benevolent was like
imagining one could always win at a game of pure chance. — Arthur C.
Clarke
we don’t get what we want … Sometimes, we don’t get what we want …
But this is a benevolent universe. And once in a while, we do. — Melody
Beattie
Early on, New York already had a national Early on, New York already
had a national and even international identity. — Ron Chernow
Everyone’s bad at relationships until you find the Everyone’s bad at
relationships until you find the relationship worth fighting for. —
Jennifer Ashley
more I learn about the universe, the The more I learn about the
universe, the less convinced I am that there’s any sort of benevolent
force that has anything to do with it, at all. — Neil DeGrasse Tyson
Man, for him to offer me the Method Man, for him to offer me the spot
as the first Jewish member of the Wu Tang Clan, you know, was an honor. —
Josh Peck
No matter what kind of diet you are No matter what kind of diet you are
on, you can usually eat as much as you want of anything you don’t like.
— Walter Slezak
is similarly just a catalyst at times Technology is similarly just a
catalyst at times for fundamental forces already present. — Scott Cook
finally beginning to realize that you can I’m finally beginning to
realize that you can only fight with someone over the same thing so many
times before you’re burned out. — Anna Todd
Every small business has to become a publisher Every small business has
to become a publisher - a publisher of marketing messages and customer
resources, and a publisher of stories. — Jim Blasingame
Like vegan Meroho Ho phela joaloka linonyana tsa mahala bakeng sa boiketlo,haptiness, khotso,tokoloho,freedom,boleng ba ba nang
le maikutlo le ba sa sepeleng ho ba se nang maikutlo a bohle.
ke boemo bja go naganišiša bja go homola mo go tseneletšego le go
tsepamiša kgopolo moo monagano o nwelelago ka mo go feletšego le go
monywa selong seo se kgethilwego sa tlhokomelo. Ke lefsika la sekhutlo
tlhabollong ya go tsepama ga le letona.
na le taba yeo go yona moitlami — yo a gogilwego kudu go tšwa go
maikutlo, a gogilwego morago dika tše di se nago bokgoni — a tsenago le
go dula a le ka go Jhana ya mathomo: go thopša le go thabela go belegwa
go tšwa go go gogela morago, go felegetšwa ke kgopolo ye e lebantšwego
le tshekatsheko. O aparetša le go aparetša, o a tlala le go tlatša wona
mmele wo ka go thopša le go thabela go belegwa go tšwa go go gogela
morago. Ga go na selo sa mmele wa gagwe ka moka seo se sa akilwego ke go
thopša le go thabela go belegwa ka baka la go gogela morago.
no swana le ge e le gore morutwana wa go hlapa yo a nago le bokgoni
goba morutwana wa go hlapa o be a tla tšhela lerole la go hlapa ka
beisineng ya mphiri gomme a e duba mmogo, a e gaša gape le gape ka
meetse, gore kgwele ya gagwe ya lerole la go hlapa — e kgotsofetše, yeo e
tletšego monola, e tsene ka gare le ka ntle — Le ge go le bjalo o be a
ka se rothe; Gaešita le ge go le bjalo, moitlami o a tsenelela, o a
tlala gomme o tlatša wona mmele wo ka go thopša le go thabela go belegwa
ga go gogela morago. Ga go selo sa mmele wa gagwe ka moka seo se sa
akilwego ke go thopša le go thabela go belegwa go tšwa go go gogela
morago…
feta fao, ka go homola ga dikgopolo le ditshekatsheko tše di
lebantšwego, o tsena gomme o dula a le ka go Jhana ya bobedi: go hlolwa
le go thabela go iketla, kopanyo ya temošo yeo e se nago kgopolo le
tshekatsheko ye e lebantšwego — kgonthišišo ya ka gare. O aparetša le go
aparetša, o a tlala le go tlatša wona mmele wo ka go thopša le go
thabiša tšeo di belegwego ke khutšo. Ga go na selo sa mmele wa gagwe ka
moka seo se sa akilwego ke go thopša le go ithabiša mo go belegwego ke
go iketla.
fo swana le letsha leo le nago le meetse a selemo ao a phagamego go
tšwa ka gare, le se nago go tsena go tšwa bohlabela, bodikela, leboa
goba borwa, le ka magodimo nako le nako a aba dišawaere tše dintši, e le
gore mobu o fodilego wa meetse o tšhologe go tšwa ka gare ga letsha o
be o tla . permeate le pervade, suffuse le tlatsa e pholile metsi, ho na
le ha ho karolo ea letša unprovaded ke metsi a pholileng; Gaešita le ge
go le bjalo, moitlami o a tsenelela gomme o aparetše, o a tšhologa
gomme o tlatša mmele wo ka wona ka go thopša le go thabiša tšeo di
belegwego ke khutšo. Ga go selo sa mmele wa gagwe ka moka seo se sa
akilwego ke go thopša le go thabiša tšeo di belegwego ka go iketla…
gona go feta moo, ka go fifala ga go thopša, o dula a leka-lekane, a
e-na le kgopolo le go phafoga, gomme a kwa mmele ka dikwi. O tsena gomme
o dula a le ka go Jhana ya boraro, yeo bahlomphegi ba yona ba
tsebatšago gore, ‘e leka-lekanego le e nago le kgopolo, o na le go dula
mo go kgahlišago.’ O aparetše le go aparetša, o a phaphamala gomme o
tlatša mmele wo ka wona lethabo leo le tloditšwego la go thopša, moo go
nago le . Ga go selo sa mmele wa gagwe ka moka seo se bego se sa aparwa
ka lethabo leo le tloditšwego la go thopša.
swana le ka letamong la mmala wo mopududu, wo mošweu, goba wo
mohwibidu, go ka ba le tše dingwe tša di-lotus tše talalerata, tše
tšhweu goba tše khubedu tšeo, tšeo di belegwego le go gola ka meetseng,
di dulago di nweletše ka meetseng gomme di atlega ntle le go ema ka ntle
. ya meetse, mo e lego gore di a tsenelela le go aparetšwa, di tletše
le go tlala meetse a fodilego go tšwa medung ya tšona go ya dintlheng
tša tšona, gomme ga go selo sa di- lotus tšeo tše talalerata, tše tšhweu
goba tše khubedu tšeo di bego di ka se aparelwe ke meetse a fodilego;
Gaešita le ge go le bjalo, moitlami o a tsenelela gomme o aparetše, o a
tšhologa gomme o tlatša wona mmele wo ka lethabo leo le tlogetšwego la
go thopša. Ga go selo sa mmele wa gagwe ka moka seo se sa a swarego ka
lethabo le le tloditšwego la go thopša…
go feta fao, ka go tlogelwa ga lethabo le kgateletšego — go swana le go
nyamelela ga peleng ga lethabo le tlalelo — o tsena gomme o dula a le
ka go Jhana ya bone: bohlweki bja go lekana le go tsepamiša kgopolo, ga
go na bohloko bjo bo kgahlišago goba bohloko. O dutše, a tsenelela
mmeleng ka temogo ye e hlwekilego, ye e phadimago, mo e lego gore go se
na selo sa mmele wa gagwe ka moka seo se sa aparwago ke temogo ye e
hlwekilego, ye e phadimago.
no swana le ge monna a be a dutše a phuthetšwe go tloga hlogong go ya
maotong ka lešela le lešweu gore go se be le karolo ya mmele wa gagwe
yeo lešela le lešweu le bego le sa e atološetše; Gaešita le ge go le
bjalo, moitlami o dutše, a tsenelela mmeleng wa gagwe ka temogo e
hlwekilego le e phadimago. Ga go na selo sa mmele wa gagwe ka moka seo
se sa a swarego ke temogo e sekilego le e phadimago.”
no swana le ge monna a be a dutše a phuthetšwe go tloga hlogong go ya
maotong ka lešela le lešweu gore go se be le karolo ya mmele wa gagwe
yeo lešela le lešweu le bego le sa e atološetše; Gaešita le ge go le
bjalo, moitlami o dutše, a tsenelela mmeleng wa gagwe ka temogo e
hlwekilego le e phadimago. Ga go na selo sa mmele wa gagwe ka moka seo
se sa a swarego ke temogo e sekilego le e phadimago.”
na le taba, Brahman, moo a šomago bakeng sa boiketlo le lethabo la
batho ba bantši gomme o hlomile batho ba bantši ka mokgwa wa go
hlomphega, ke gore go loka ga seo se kgahlišago, go nepagala ga seo se
nago le bokgoni.
nagana gore kgopolo efe goba efe yeo a nyakago go e nagana, gomme ga a
nagane gore kgopolo yeo a sa nyakego go e nagana. He wills any resolve
he wants to will, and doesn’t will resolve efe goba efe yeo a sa nyakego
go e rata. O fihleletše bokgoni bja monagano mabapi le ditsela tša
kgopolo.
fihlelela — neng le neng ge a nyaka, ntle le go gateletšega, ntle le
bothata — di-jhana tše nne tšeo e lego maemo a monagano ao a
phagamišitšwego, di dula di dula mo-le-bjale.
mafelelo a go bedišwa ga monagano — o dula a le ka gare ga tokollo ya
go se be le temogo le go lokollwa ga temogo, ka ge a di tsebile ka go
lebanya le go di lemoga thwi ka mo-le-bjale.
se se hlahlago ke go naganišiša ka pono ye e khutšitšego le ye e
lapološago moo o tlago go iponela ka leihlo la kgopolo ka lewatleng, go
sesa ka meetseng a fodilego a lewatle, mola o theeleditše medumo ye
boleta ya lewatle ya morethetho wa meetse a go gaša. Seswantšho se se
hlahlago ke sa go iketla le go tlogela kgateletšego, go tshwenyega le
diphošo tša nakong ye e fetilego le bohloko, gore o kgone go amogela
bokamoso le dilo ka moka tše botse tšeo di lego ka pele. Ka fao tlogela
maikutlo a mabe a thibela tsela ya gore maatla a mabotse a elela ka gare
le go go tlišetša maphelo le phodišo. Ka mehla ke hwetša modumo wa
tlhago wa meetse ka fao o lapološa kudu gomme go nna ke ye nngwe ya
didirišwa tše kaone tša go imolla kgateletšego ka ntle kua, bjalo ka
meetse, e ka ba ka noka ye e rippling, maphoto a lewatle goba pula, e no
ba le morethetho wo wa go kgahliša wo o tsošago boiketlo le . Khutšo ya
nnete ya ka gare. Ka gona theetša go naganišiša mo ga diswantšho mo go
hlahlago ge e ba o nyaka tsela ya go iketla le go fodiša monagano wa
gago le mmele wa maikwelo a fošagetšego le matla.
ke tebelelo ye e hlohleletšago ya pono ya projeke, meago le mananeo a
botho. Ka meneelo go tšwa go bokgethwa bja gagwe Dalai Lama, Lama Zopa
Rinpoche, le baetapele ba bangwe ba bantši ba semoya.
sepela le leeto go itemogela tsela yeo dilo tše kgethwa tša pelo di
hlohleletšago batho lefaseng ka bophara go hlabolla pelo ya botho bjo
lerato le go hlwekiša tšwelopele ya monagano le mmele. E akaretša
ditshwantšho tše dibotse tša dilo tšeo di sa šalago ka botšona.
naganišiša ka khutšo ya Matireya ka ga botho bjo lerato go balwa ke
lentšu le boleta gore motheetši a kgone go tsepamiša kgopolo phihlelong
ya go tšweletša morero wa khutšo, ka gare ga bona le lefaseng la ka
ntle.
ya lefase e swanetše go hlabolla go tšwa khutšong ya ka gare. Khutšo ga
se fela go se be gona ga dikgaruru. Khutšo ke ponagatšo ya kwelobohloko
ya motho.”.
leboa la India, Kushinagar le Bodhgaya ke dilete tšeo go tšona
ditekanyo tša go bala le go ngwala di lego fase kudu gomme dimilione tša
batho ba phela bodiiding bjo bo feteletšego, ba ithekgile ka temothuo
ya go iphediša le mošomo wa tlasana.
thuto ya bana ba motse go tšwa malapeng a ba diilago, go šomiša
kharikhulamo ya moswananoši yeo e gatelelago tlhabollo ya boitshwaro
gammogo le phihlelelo ya thuto; Go akaretša thuto ya mathomo, ya
magareng le ya mošomo wa diatla.
Mešomo le kgwebo tšeo di tlago fa mošomo go batho ba go feta sekete
nakong ya kago gammogo le go hlola mešomo ya go ya go ile ya bokamoso le
go tliša dikete tša dibaka tša mešomo tše di amanago le tšona ka
seleteng.
difikantswe, gotee le meago ya tšona ya terone le diphaka, di tla
šegofatšwa go ralala le bokgabo bjo bokgethwa bjo e lego bja setšo le
bja sebjalebjale.
bobedi ka nako ye telele le ye kopana, protšeke ya Maitreya e tla
tsenya letsogo kudu go boiketlo bja selete gomme e ikemišeditše go ba
mohlala wa tlhabollo ya maikarabelo a leago — yeo e swarelelago ka
tikologo, yeo e hlamilwego le go agwa go swarelela bonnyane mengwaga ye
1,000.
le bjale, pelo ya Maitreya Project, lerato-botho, e tlišwa go batho
lefaseng ka bophara ka Maitreya Project Heart Shrine Relic Tour. Leeto
la Relic le kopanya batho ba ditšo ka moka tša go thuša batho le tša
semoya go hlola dibaki tša khutšo ya lefase ka go abelana ka
ditšhegofatšo tša kgoboketšo ya moswananoši le ya bohlokwa ya dilo tše
di šetšego tše kgethwa tša Mabuddha tše fetago 1 000.
batho ka moka bao ba tsošitšwego ba lefase ba be ba nyaka go hloma
sehlwaseeme se se telele kudu sa botho seo se ilego sa tsoša kua
Kushinara ka go neela ka phuthego e nyenyane kudu. Gape go naganišiša
lefelo bakeng sa bohle bao ba nyakago go fihlelela lethabo le le sa
felego ka bontši bja ditopo tša sebjalebjale.
le Anagatavamsa ka bobedi ba fa ditaelo tša seo batho ba swanetšego go
se dira ge e ba ba tla kopana le Buddha Metteyya. Se se bohlokwa kudu
gore bohle bao ba sa fihlelelego bonyenyane kgato ya mathomo ya go
phafoga nakong ya lebaka le la Buddha, ka gobane, bjalo ka ge re bone,
Benevolent o tsošitše Buddha Metteyya e tla ba ya mafelelo yeo e
tsošitšwego ya botho yeo e tsošitšwego mo modikologong wo wa lefase. Ge
motho a sa fihlelele go tsoga modikologong wo wa lefase, go tla ba thata
kudu go hwetša sebaka se sengwe.
go Dasabodhisatta-uddesa,[142] Buddha Gotama o re go Ven. Sariputta,
“Ga se batho ka moka bao ba tlago go bona mmele wa ka wa nama. Ge ba ka
kopana le dithuto tša ka (sasana), ba fa dimpho (dana), ba lebelela
boitshwaro (sila), le go hlagolela tlhabollo ya monagano (bhavana), ka
seenywa sa seo, ba . e tla tswalwa lefsa nakong ya go tsošwa ga botho
onebuddha Ariya Meteyya.”
tše tše tharo ke motheo wa tiro ya go swanelega (punna).[143] Ka ditiro
tše motho a ka kgonthišetšwa go tswalwa gape ka difofaneng tše di
phagamego tša go ba gona. Go hlabolla monagano go lebiša go tlhwekišo ya
nakwana yeo e fihleletšwego ka dinaga tša Jhana. Eupša gape e ka lebiša
temogo (vipassana) le tokologo ya kgonthe.
e fa dintlha tše dingwe. E le gore ba kopane le Benevolent ba tsošitše
Buddha Metteyya e tee, batho ba swanetše go dira maiteko (Viriya) le go
ba yo a tiilego (Dalha), ka monagano wo o ferekanego (Ubbigga-Manasa).
Re ka akanya gore “monagano wo o lego gona” e ra go hlohleletša mo go
tseneletšego ga monagano goba maikutlo a go akgofa (samvega) ao a tšwago
go go lemoga tlhokego ya ka pela ya go šomela tokologo. Ka moka bao ba
dirago mediro ye mebotse le bao ba phafogilego - e ka ba ke Bhikkhus,
Bhikkhunis, Laymen, goba Laywomen - ba tla kgona go kopana le Benevolent
One Buddha ye e latelago. Bohle bao ba lefago tlhompho e kgolo go
Buddha ba tla bona Seboka se sebotse sa Benevolent se tsošitše Buddha
One Metteyya. Bophelo bjo bokgethwa (Brahma-cariya) bo swanetše go
dirišwa. Dimpho (Dana) di swanetše go fiwa. Matšatši a go boloka
(upatha) a swanetše go bolokwa. Botho bja lerato (metta) bo swanetše go
hlabollwa ka kelohloko. Ka go thabela go phafoga le ditiro tše di
swanetšego, go tla kgonega gore mafelelong o fediše masetla-pelo
(dukkha).
Ledi sayādaw[145] o bontšha gore go a nyakega go dira maiteko a
leka-lekanego go ya ka boitshwaro bjo bobotse (Carana) le tsebo e
nepagetšego (vijja) ge e ba motho a swanetše go kopana le Buddha e tee e
latelago yeo e tsošitšwego.
bjo bo nepagetšego bo bolela go hlabolla boitshwaro (sila) le go
tsepamiša kgopolo (samadhi). Tsebo e bolela go hlabolla bohlale (Panna).
Boitshwaro bja maleba bo ka bapetšwa le go ba le ditho tša modumo.
Tsebo e nepagetšego e ka bapetšwa le go kgona go bona. Ge e ba e nngwe
goba e nngwe e hlaela, motho o tla palelwa. Motho a ka ba le seatla se
bulegilego gomme a boloka melao ya go ya go ile ya boitshwaro ya ditaelo
tše hlano le ditaelo tše seswai ka matšatši a go boloka dilo, eupša ge e
ba dipeu tša tsebo di sa bjetšwe, motho yoo a ka kopana le Benevolent
awakened One Buddha Metteyya eupša a ka se kgone go tsošwa. Ge go
hlabollwa tsebo fela, boitshwaro bjo bo fošagetšego bo tla bolela gore
dibaka tša go kopana le Benevolent One Buddha ye e latelago e tla ba ye
nnyane, ka lebaka la nako ya go tsena gare (Antatara-kappa) magareng ga
nako ye ya Buddha ya botho yeo e tsošitšwego le ye e latelago.
ya boitshwaro bjo bo fošagetšego bjo bo boletšwego ke Ven. Ledi sayādaw
ke: go se be le seatla se se bulegilego, go se lebelelwe gabotse
ditirong tša mmele, go se thibelwe polelong, le go se hlweke ka kgopolo.
Boitshwaro bjo bjalo bo tla bolela go tswalwa gape mafelong a tlase, e
ka ba bophelong bjo bo latelago goba bophelong bja nakong e tlago. Ge
batho bao ba dirago ka tsela ye ba ka kgona go tswalwa gape lefaseng le
le phagamego, go hloka ga bona seatla se se bulegilego go tla bolela
gore ba tla kopana le mathata, diteko le ditlaišego tša go iphediša. Ka
go se boloke ditaelo, go na le kgonagalo ya gore ba kopane le
dingangišano, dingangišano, pefelo le lehloyo; gomme di tla ba le
bolwetši bjo bo hlaselegago gabonolo le malwetši. Se se tla dira gore go
be thata le go feta go efoga ditiro tšeo di išago mafaseng a tlase.
go le bjalo, go ka kgonega gore motho lehono o šetše a itokišeditše
nakong e fetilego bakeng sa go fihlelela go phafoga. Ge e ba maiteko a
nepagetšego a dirwa bophelong bjo, motho yoo a ka fihlelela bonyenyane
mogato wa pele wa go phafoga gomme a ba Sotapanna. Ke moka, go ka se
kgonege go dira tiro le ge e le efe yeo e feleletšago ka go tswalwa gape
mafelong a ka tlase.
se ka se bolele gore motho yo bjalo o tla fetwa ke sebaka sa go bona
Buddha e tee e latelago ya botho yeo e tsošitšwego. Mafelelong, bjalo ka
motho yo a sa bušetšego morago, a ka tswalwa gape mafaseng a Suddhavasa
Brahma, gomme bophelo mafaseng a bo ka tšea mešomo ya ma-Buddha a
mmalwa.[146]
e ba motho yo a nago le diphethego tše di lekanego (parami) go
fihlelela phafoga bophelong bjo a sa dire boiteko bjo bo nyakegago, go
ka kgonega go ba Sotapanna bophelong bjo bo latelago mafaseng a Deva. Ge
e ba motho yo bjalo a sa itlwaetše mabaka ao a lebišago go phafogeng, o
tla foša ka mo go feletšego nakong ya mohola wa Buddha yo gomme o tla
kgona feela go fihlelela go lokollwa nakong ya go tsošwa mo go latelago
ga Benevolent One Buddha.
Ledi sayādaw ditaelo mabapi le mošomo o nyakegago wo o swanetšego go
dirwa bophelong bjo di akaretša seo se swanetšego go dirwa ke motho yo a
dirago go naganišiša ka temogo ye e se nago temogo.[147] Motho o
swanetše go phethagatša tše lesometee tša mathomo go tše lesomehlano tše
botse (Carana-Dhamma),[148] ke gore, ka moka ntle le Jhana States.
Ditiro tše nne tša mathomo ke: (1) go ba boitshwaro,[149] (2) go diša
mejako ya dikwi, (3) go ba yo a lekanetšego go jeng, le (4) go phafoga.
tše šupago tše di latelago ke dinaga tše šupago tše botse (Saddhamma)
tšeo Mogale a tsošitšego Buddha o tee ge di bapetšwa le ditšhireletšo
tše di fapafapanego tša badudi ba toropo ya mollwane wa bogoši:[150]
(Hiri) bo swana le mokero wo o tseneletšego, wo o sephara gomme bo ra
gore morutiwa o hlabja ke dihlong tša boitshwaro bjo bo fošagetšego
mmeleng, polelong le monaganong.
fokotšega go tšwa go go dira phošo (Totappa) go swana le tsela ya
godimo, ye e nabilego yeo e dikologilego motse gomme go ra gore morutiwa
o tshwenyegile ka go efoga boitshwaro bjo bo fošagetšego mmeleng,
polelong le monaganong.
ba wa thuto ye kgolo (Bahu-sacca) go swana le lefelo le legolo la go
bolokela dibetša la marumo le ditšhoša. Motho yo a kwelego kudu, yo a
gopolago seo se bego se kwewa, gomme yo a se tšeelago godimo se bolela
gore motho yo a tsebago thuto ya go ba le botho o ile a tsoša thuto ya
Buddha o tee.
(Viriya) e swana le madira a magolo ao a šireletšago motse, gore motho a
homotše matla bakeng sa go tloša maemo a monagano ao a se nago bokgoni,
gore a hwetše maemo a monagano a nago le bokgoni, gore a be yo a
tiilego, yo a tiilego e sa le pele le go phegelela maemo a monagano a
nago le bokgoni.
(Sati) e swana le mohlokomedi yo bohlale, yo bohlale wa kgoro yo a
ganago go tsena bathong bao ba sa tsebjego gomme a let feela go bao ba
tsebjago. Motho o swanetše go ba le tekanyo e phagamego kudu ya go
tsepamiša kgopolo le kgethollo.
(Panna) bo swana le lera la godimo, le le sephara leo le khupeditšwego
ka polasetara. Motho o swanetše go ba le bohlale bjo bo išago go (go
kgaolwa ga) go tsoga le go wa, ka go tsenelela mo go hlomphegago mo go
lebišitšego go tshenyo ye e feletšego ya masetla-pelo.
tše ka moka tše šupago tše dibotse di kgontšha motho go tlogela ditiro
tše di fošagetšego le go hlagolela ditiro tše dibotse, go tlogela seo se
swanetšego go bewa molato le go hlagolela go hloka molato. Ka go rialo o
hlagolela go hlweka.
go nyakege gore re tshwenyege ka ge e ba re tla kgona go fihlelela
pakane ya Nibbana bophelong bjo goba ge e ba re tla kgona go dira bjalo
feela ka tlase ga Benevolent oned One Buddha Ari Metteyya. Ge e ba re
dira maiteko a mabotse kudu ao re ka kgonago go a dira, dipotšišo tše
bjalo di tla itlhokomela. Re swanetše go gola ka mo go kgonegago ka
Sila, Samadhi, le Panna, re kgodišegile gore ka tsela ye re tla kgona go
fihla mafelelong a tlaišego ka moka.
fihlile India! Ka mafelo go dikologa Bangalore ka moka gomme o rulaganya
go katološa go ralala le naga, se se fetogile mmamoratwa ka pela go
di-vegan tše dintši tša toropo. Di-burger, di-pizza di phuthela di-ice
cream ka moka ke dilo tše bose tšeo di newago ka ditheko tše di
kgonegago kudu. Ke lefelo le le swanetšego la go kgobokana le bagwera,
ditho tša lapa goba wena ka noši feela. O ka ithuta ka botlalo mo.
ena ea quaint indirananagar e ithorisa ka menu e kenyeletsang lijana
tsa vegan Japanese, Setaliana, Afrika le Asia. Go sa šetšwe gore o mofsa
lefaseng la dijo tše di theilwego dibjalong goba o ikwa o le yo a nago
le maikemišetšo a magolo ka mo go lekanego bakeng sa selo le ge e le
sefe—monate o sa tšwa go thoma go Vegan Vogue! Ke lefelo le le
phethagetšego la dijo tša mantšiboa tša letšatši la matswalo. O ka
ithuta ka botlalo mo. (https://www.Happycow.net/Dit…/Vegan-Vogue-Bangalore-274457)
ke lefelo le nnoši kua Bangalore leo le neago dijo tša kgonthe tša
Mexico. Ga se feela gore e a fihlelelwa, o ka thabela go flipping ka
menu ya vegan ka botlalo go akaretša churros, cheese ya vegan yeo e
dirilwego ka gae le soyrizo—gotee le di-taco, di-enchilada, di-burrito
le di-nacho! Ge e ba o nyaka selo se se fapanego le tefo ya gago ya ka
mehla ya ma-India (gomme mohlomongwe gaešita le lefelo leo bagwera ba
gago ka moka ba tlago go kgona go hwetša selo se itšego!), Le ke lefelo
leo o swanetšego go ya go lona! O ka ithuta ka botlalo mo. (https://www.chini. ka/) .
you’re a seasoned vegan in Bangalore, gona mohlomongwe o phopholeditše
lebenkele le la go jela le be le tla ba go mohlahli wa rena. Ke ketane
ya falafel ya go ja merogo ka botlalo yeo e nago le bogwera kudu go
di-vegan! Hwetša diphuthelwana tša falafel tša vegan tše foreše kudu,
di-burger, disangwetši, le diphaphathi ka theko ye e kgonegago. Go
tlaleletša, beng ba ba dira dikgato tše kgolo go ya go fokotša
diphuthelwana tša dijo le ditlakala. O ka ithuta ka botlalo mo. (https://habibifalafel.com/) .
ye ya organic ya go ja merogo e nea dijo tša vegan South Indian, pizza
le ice cream! E na le moya o mobotse wa go kopana le bagwera go thabela
dijo tša mantšiboa marulelong. O ka ithuta ka botlalo mo. (https://gonative.in/matlakala/lafole-go-tafola) .
o lekile dijo tša Burma? Bjale o ka kgona ka lotho ya dikgetho vegan e
thabisang. E bitša go se nene go feta bontši bja diresetšhurente
toropong, ka fao apara bakeng sa tiragalo ye e kgethegilego go swana le
dijo tša mantšiboa tša go aloga! Di fana ka dinama tše bose tša go
itira, tofu le diproteine tša falafel tšeo di ka dirwago dijo tša go
tšwa pelong. O ka ithuta go feta (https://www.burmaburma.in/)mo. (https://www.burmaburma.in/) (https://www.burmaburma.in/) .
ya reschorenteng ya go ja merogo e na le palo ya dikgetho tša vegan.
Dijo tša bona tša kontinente, dijo tše di kgethegilego tša Setaliana le
dino tše bose ruri di tla kgahliša magalagapa le ge e le afe. O ka
ithuta ka botlalo mo. (https://www.Threenory.in/) .
bjalo ka vegan merogo & dienywa bakeng sa boiketlo,lethabo, khutšo,tokologo,tokologo,tekatekano ya
diphedi ka moka tše di nago le maikutlo le tšeo di se nago maikutlo.
bjale, Bhikkhus, ke a go eletša: Dilo ka moka tše di kopantšwego di ka
ba di nyamelela. Katanela ka baka la go tšwa pelong!”
bjale, Bhikkhus, ke a go eletša!” Efa kakaretšo ya go se swarelele le
senyakwa sa motheo sa go lemoga ka phišego ya go e lemoga? “Dilo ka moka
tše di kopantšwego di ka ba di nyamelela. Katanela ka baka la go tšwa
pelong!”
ka moka, Mahàsattvas, ka go realo ba swanetše go kokobetša dipelo tša
bona ka keno, “Ke swanetše go hlola diphedi ka moka — tšeo di belegwego
go tšwa mae, tšeo di belegwego go tšwa dipopelong, tšeo di belegwego go
tšwa monoleng, tšeo di belegwego ke phetogo; Bao ba nago le sebopego,
bao ba se nago sebopego, bao ba nago le kgopolo, bao ba se nago kgopolo,
bao ba sego ba na le kgopolo ka mo go feletšego, le bao ba sego ka mo
go feletšego bao ba se nago kgopolo — go tsena Nibbàna ntle le mašaledi
le go tšewa go putla go fedišwa. Le ge go le bjalo go dipalo tše di sa
lekanywego, tše di se nago mellwane tša diphedi tšeo ka tsela yeo di
tšerwego go putla go hwelela, ge e le gabotse ga go na sephedi seo se
tšerwego go putla go fedišwa. Gomme ka lebaka la eng? Subhuti, ge e ba
bodhisattva e na le leswao la boithati, leswao la ba bangwe, leswao la
diphedi, goba leswao la bophelo, ga se bodhisattva.”
se tla bula mahlo a gago ! Bala go fihla mafelelong gomme ka morago o e
romele go bohle lenaneong la gago la e-list. Ke no dira !
Stephen Mak o alafa balwetši ba kankere ya bolwetši bjo bo bolayago ka
tsela ya “go se be le orthodox” gomme balwetši ba bantši ba fodile.
o ja dienywa ka mpeng ye e se nago selo, go tla kgatha tema ye kgolo go
ntšha mpholo tshepedišong ya gago, go go aba maatla a magolo a go
fokotša boima bja mmele le mediro ye mengwe ya bophelo.
time ke ja magapu ke burp, ge ke ja durian mpa ya ka e bloats up, ge ke
ja panana ke ikwa ke kitima ntlwaneng ya boithomelo, bj.bj.. bj.bj..
o moputswa, wa lefatla, wa go phatloga ga methapo le didiko tše
lefsifsi ka fase ga mahlo tše ka moka di ka *se * direga ge o ka tšea
dienywa ka mpeng ye e se nago selo.
go na selo seo se bitšwago dienywa tše dingwe, go swana le namune le
lemone di na le esiti, ka gobane dienywa ka moka di fetoga alkaline
mmeleng wa rena, go ya ka Dr. Herbert Shelton yo a dirilego nyakišišo ka
taba ye.
o hloka go nwa matutu a dienywa - nwa fela * foreše* matutu a dienywa, e
sego go tšwa go dithipa, diphuthelwana goba mabotlelo.
a tha susbaint ìosal vitimín ìosal ann an Apple, tha an treòrachadh
& flamaidhean aige a chuireas ri gnìomhachd bhiotamain C a
‘cuideachadh le bhith a’ lughdachadh chunnartan aillse coloin, ionnsaigh
cridhe & stròc.
an cumhachd antioxicant as àirde aig connlaich am measg nam prìomh
mheasan & dìon a ‘chuirp bho aillse aillse, radaigeach an-asgaidh.
bhith a ‘gabhail 2-4 oran de latha faodaidh latha òrd a chumail air
falbh, cholsterol as ìsle, casg & clachan dubhaig a bharrachd air a
bhith a’ lughdachadh aillse colon.
tart as fhuaire. Air a dhèanamh suas de dh ‘uisge, tha e cuideachd air a
phacadh le dòs mhòr de Gilutathione, a chuidicheas le ar siostam dìon.
uair ’s gu bheil am’ slrodh-cnoc ris an searbhag, a ‘briseadh sìos agus
a’ briseadh sìos agus a ‘gabhail a-steach a-steach leis an fhiosrachadh
nas luaithe na am biadh cruaidh.
sinn faiceallach agus a bhith mothachail. Mar as motha a tha fios
againn air an cothrom as fheàrr a b ‘urrainn dhuinn a bhith beò.
chuireas a h-uile duine a gheibh am post seo e gu 10 neach, faodaidh tu
a bhith cinnteach gun sàbhail sinn co-dhiù aon bheatha.
an ainmeachadh airson a mheud, fàileadh, agus coltas spiky, buillean
durian ann an sgìrean tropaigeach timcheall air Malaysia, Indonesia,
agus Thailand. Faodaidh tu do chraobh Durian fhèin fhàs ma tha an
àrainneachd ceart, no ma tha thu a ‘mimic Àite Tropaigeach Tree Durian
a-staigh. Gus Durian fhàs, feumaidh tu uisge a thoirt don chraoibh gu
tric agus an teòthachd a chumail gu math.
ba babedi ba hwile ge ba be ba hlwekiša sewerage kua Delhi, di-rakshaka
tša ma-Aboriginal Arogys tša diphedi ka moka di tla tšwela pele di
lahlelwa ka gare ga gutter? # Stopkilling ya go swana le yona.
ralala le naga arogya rakshakas ya diphedi ka moka e hwa ka gare ga
mekoti ya monna wa meetse a ditšhila. It doesn’t cost much go reka
dilori tša go monya go dira mošomo woo.Dinaga ka moka tša temokrasi di
di tsenya. Manuvadi Chitpavan Brahmins a laola ka kgole mahala bakeng sa
dinate ka moka di efoga ka go hloka tlhaologanyo. Ba tšere ka go hloka
dihlong lotus ya Buddha, lefielo la lefielo la ma-aboriginal SC/Sts
feela go ba fora.
bjalo ka vegan merogo & dienywa ka dipitša go phela bjalo ka dinonyana tša go se lefelwe bakeng sa boiketlo,khutšo,freedom,equality ya setumelo ka moka.
као веган поврће да бисте живели попут бесплатних птица, срећа, мира, слободе, слободе, једнакости свих живих и необичних бића.је медитативно стање дубоке мирноће и концентрације у којој ум постаје
потпуно уроњен и апсорбован у одабраном објекту пажње. То је камен
темељац у развоју праве концентрације.
случај у којем се монах - прилично повучен из сензуалности, повучен из
нетканих квалитета - улази и остаје у првој јхани: Узгојивање и
задовољство рођене од повлачења, праћене усмереном мишљу и оценом.
Прожима и прожима, суде и испуњава ово тело са рашетом и задовољством
рођеним од повлачења. Не постоји ништа од његовог целог тела незапажено
узвишење и задовољство рођеним од повлачења.
као што би стручњак за купање или купаоничар молио у прашак за купање у
месингани базен и заједно га прекршио, прскајући га поново и поново са
водом, тако да је његова лопта у праху за купање - засићена у праху,
тако да је то и без и без и без и без и без и без и без икаквих - ипак
се не капља; Упркос томе, монах прожима, суде и испуњава ово тело уз
усхићење и задовољство рођеним од повлачења. Не постоји ништа од његовог
целог тела незапажено узбојство и задовољство рођеним од повлачења …
тога, са Стилл-ом усмерених мисли и евалуација, он улази и остаје у
другом Јхану: Уништавање и задовољство рођене од смирености, уједињење
свести без усмерене мисли и процене - унутрашње осигурање. Он прожима и
прожима, сугује се и испуњава ово тело уз усхићење и задовољство рођеним
од смирености. Не постоји ништа од његовог целог тела незапажено
узбојством и задовољство рођеним од смирености.
као језеро са пролећном водом изливши, без прилика са истока, запада,
севера или југа, а с небу повремено испоручујући обилне тушеве, тако да
би цоол фаунта водних добробитација из језера прожимајте се и прожимати,
прогутати и напунити је хладним водама, нема делова језера незаштићене
хладним водама; Упркос томе, монах прожима и прожима, судује се и испуни
ово врло тело уз усхићење и задовољство рођеним од смирености. Не
постоји ништа од његовог целог тела незапажено узбој и задовољство
рођеним од смирености …
надаље, са бледењем унесења остаје једнак, примљено и будно и чује
задовољство телом. Улази и остаје у трећем јхани, од којих племенито
изјављују, “једнако је на уму, он има угодно самостално.” Он прожима и
прожима и прожимаје, суфли и испуњава ово тело са задовољством, тако да
постоји задовољство. Ништа од његовог целог тела неразумно је
незаштићено са задовољством одјечено од усхићења.
као и у плавом, белом, биљку, црвено-лотосус, могу бити неких плавих,
белих или црвених лотоса који, рођени и расту у води, останите уроњени у
воду и процвјетујте без стајања воде, тако да су прожете и прожете,
препуне и напуњене хладном водом из корена до њихових врхова, а ништа од
оних плавих, белих, белих или црвених лотоса не би била неупадљива
хладном водом; Упркос томе, монах прожима и прожима, судује и испуњава
ово тело са задовољством одјепљено од усхићења. Не постоји ништа од
његовог целог тела незапажено са задовољством дијевеним од ране …
надаље, са напуштањем задовољства и стреса - као и код ранијег нестанка
изласка и невоље - улази и остаје у четвртој Јхани: чистоћа једнакимита
и пажљивости, нити без задовољства - нити болни. Он седи, прожима тело
чистом, светлошћу свести, тако да не постоји ништа од његовог целог тела
неупадљиво чистом, светлошћу свести.
као што је човек сједио умотано из главе до ноге белом крпом, тако да
не би било дела његовог тела на које се бела тканина није проширила;
Упркос томе, монах седи, прожима своје тело чистом светлом свешћу. Не
постоји ништа од његовог целог тела необиљеног чистом, светлошћу свести.
“
као што је човек сједио умотано из главе до ноге белом крпом, тако да
не би било дела његовог тела на које се бела тканина није проширила;
Упркос томе, монах седи, прожима своје тело чистом светлом свешћу. Не
постоји ништа од његовог целог тела необиљеног чистом, светлошћу свести.
“
случај, Брахман, где је практикује за добробит и срећу многих људи и
успоставио многе људе у племенитој методи, односно да је, та права онога
што је дивно, исправност онога што је вешт.
мисли да је свака мисао коју жели да размисли и не мисли ни на коју
мисао да не жели да размишља. Да ли ће се одлучити да жели да вољи, и
неће решити да не жели да воља. Достигао је овладавање ума у вези са
путевима мисли.
постиже - кад год жели, без напрезања, без потешкоћа - четири Јхане
које су појачане менталне државе, угодне сусрете овде и сада.
завршетком менталних ферментација - остаје у ферментацијско-ослобађање
свести и ослобађање свести, који је директно познат и схватио је за себе
право у овде и сада.
вођена слика је мирна и опуштајућа медитација визуелизације у којој
ћете се замислити у океану, пливати у хладном океанској води, док
слушате меки ритмички океан звукови прскања воде. Ова вођена слика је за
опуштање и препуштање стреса, анксиозности и прошлих грешака и бол,
тако да можете да пригрлите будућност и све добре ствари које предстоје
пред нама. Дакле, пустите негативне емоције које блокирају пут да се
позитивне енергије тече и доносе вам здравље и исцељење. Увек проналазим
звук природе воде толико опуштајуће и за мене је то један од најбољих
алата за спречавање напоље, као воде, било да је то река, било да је то
река, океански таласи или киша, само има овај месамеризирајући ритам
који евоцира опуштање и Прави унутрашњи мир. Зато слушајте ову вођену
медитацију слике ако вам је потребан начин да се опустите и излечите
свој ум и тело негативних емоција и енергија.
је надахњујући поглед на визију пројекта, архитектуру и добротворним
програмима. Са доприносима његове светости, Далаи Лама, Лама Зопа
Ринпоцхе и многи други духовни лидери.
са обиласком да доживите начин на који је мошти са срчаним светом
надахњују људе широм света да развију срце љубавне љубазности и
прочишћавање континуума за тело ума. Укључује прелепе снимке самих
мошти.
МИР МЕМИАЦИЈА НА ЉУБАВНОСТИЧКОМ КОЈЕ се чита благим гласом, тако да
слушалац може да се концентрише на искуство стварања узрока мира, у себи
и у спољном свету.
северној Индији, Кусхинагар и Бодхгаиа су региони у којима су стопе
писмености врло ниске, а милиони људи живе у екстремном сиромаштву,
ослањајући се на пољопривредну снагу и суздржан рад.
Образовање сеоске деце од сиромашних породица, користећи јединствен
наставни план и програм који наглашава етички развој као и академско
достигнуће; Покривајући основно, средње и стручно образовање.
Запошљавање и трговина које ће пружити рад више од хиљаду људи током
изградње, као и стварање одрживих радних места за будућност и доношење
хиљада повезаних могућности запошљавања у регион.
статуе, заједно са својим престолним зградама и парковима, биће
благословљена током свете уметности која је и традиционална и модерна.
у дугом и кратком року, Маитреја пројекат ће значајно допринијети
добробити региона и за циљ да постане модел друштвено одговорног развоја
- еколошки одржив, дизајниран и изграђен да траје најмање 1.000 година.
и сада, само срце пројекта Маитреја, љубавне љубазности, доведено је
људима широм света преко маитреја пројеката на срцу са светиштем
реликвије. Релић турнеја окупља људе свих хуманитарних и духовних
традиција да би створили узроке светских мира дељењем благослова
јединствене и драгоцене колекције више од 1.000 светих будистичких
мошти.
су сви пробуђени људи света желели да инсталирају највиши доброхтјев
пробудио је нечију статуу у Кушини давањем најмања деноминација. Такође
медитациони центар за све оне који желе да постигну вечно блаженство са
најсавременијим крематоријумом.
и анагатавамса дају упутства о томе шта људи морају учинити ако треба
да упознају Буддха Меттеииа. Ово је веома важно за све оне који не
достигну барем прву фазу буђења током ове Будине дизензе, јер је
доброћудан, будан је будило Буддха Меттеииа, биће последњи доброћудан
будан да се појави у овом светском циклусу. Ако особа не постигне буђење
у овом светском циклусу, биће изузетно тешко добити још једну прилику.
дасабодхисатта-уддеса, [142] Буда Готама каже Вен. Сарипутта, “Нису сви
људи видели моје физичко тело. Ако се сусрећу са мојим учењима
(САСАНА), дају поклоне (Дана), посматрајући морал (силу) и негују развој
ума (БХАВАНА), кроз плод тога ће се преродити у време доброношеног
пробуђеног Онебуддха Арииа Меттеииа. “
три акције су основа заслужне акције (пунна). [143] Кроз ове акције,
особа се може осигурати поновно рођење у вишим авионима постојања.
Развој ума доводи до привремене чистоће постигнуто преко држава Јхане.
Али то такође може довести до увида (Випассана) и истинско ослобођење.
[144] даје више детаља. Да би се испунио доброхтјев пробудио је један
Буддха Меттеииа, људи би требали да поставе напор (Вирииа) и да буду
чврсти (Далха), са узнемиреним умом (Уббигга-Манаса). Можемо преварити
да “узнемирени ум” значи дубоко мешање ума или осећаја хитности
(самвега) који потиче од реализације хитне потребе за слободи. Сви они
који чине добра дела и који су будни - да ли су Бхиккхус, Бхиккхунис,
Лаимен или Лаивомен - моћи ће да се сусрећу са следећим добротвором
пробуђеним једном Будом. Сви они који имају велику част Буди видеће да
је повољно склапање доброхтала пробуђено једног Буддха Меттеииа. Свети
живот (Брахма-Царииа) треба да се практикује. Поклони (Дана) треба дати.
Треба да се чувају дани поштовања (упосатха). Љубав љубазност (метта)
треба пажљиво развијати. Одушевљењем будности и меритоиских акција, биће
могуће на крају завршити биједима (Дуккха).
Леди Саиадав [145] истиче да је потребно уравнотежени напор у погледу
доброг понашања (каране) и правог знања (Вијја) ако треба да се састане
са следећим добротвором пробуђен је један Буддха.
Образовање сеоске деце од сиромашних породица, користећи јединствен
наставни план и програм који наглашава етички развој као и академско
достигнуће; Покривајући основно, средње и стручно образовање.
Запошљавање и трговина које ће пружити рад више од хиљаду људи током
изградње, као и стварање одрживих радних места за будућност и доношење
хиљада повезаних могућности запошљавања у регион.
статуе, заједно са својим престолним зградама и парковима, биће
благословљена током свете уметности која је и традиционална и модерна.
у дугом и кратком року, Маитреја пројекат ће значајно допринијети
добробити региона и за циљ да постане модел друштвено одговорног развоја
- еколошки одржив, дизајниран и изграђен да траје најмање 1.000 година.
и сада, само срце пројекта Маитреја, љубавне љубазности, доведено је
људима широм света преко маитреја пројеката на срцу са светиштем
реликвије. Релић турнеја окупља људе свих хуманитарних и духовних
традиција да би створили узроке светских мира дељењем благослова
јединствене и драгоцене колекције више од 1.000 светих будистичких
мошти.
су сви пробуђени људи света желели да инсталирају највиши доброхтјев
пробудио је нечију статуу у Кушини давањем најмања деноминација. Такође
медитациони центар за све оне који желе да постигну вечно блаженство са
најсавременијим крематоријумом.
и анагатавамса дају упутства о томе шта људи морају учинити ако треба
да упознају Буддха Меттеииа. Ово је веома важно за све оне који не
достигну барем прву фазу буђења током ове Будине дизензе, јер је
доброћудан, будан је будило Буддха Меттеииа, биће последњи доброћудан
будан да се појави у овом светском циклусу. Ако особа не постигне буђење
у овом светском циклусу, биће изузетно тешко добити још једну прилику.
дасабодхисатта-уддеса, [142] Буда Готама каже Вен. Сарипутта, “Нису сви
људи видели моје физичко тело. Ако се сусрећу са мојим учењима
(САСАНА), дају поклоне (Дана), посматрајући морал (силу) и негују развој
ума (БХАВАНА), кроз плод тога ће се преродити у време доброношеног
пробуђеног Онебуддха Арииа Меттеииа. “
три акције су основа заслужне акције (пунна). [143] Кроз ове акције,
особа се може осигурати поновно рођење у вишим авионима постојања.
Развој ума доводи до привремене чистоће постигнуто преко држава Јхане.
Али то такође може довести до увида (Випассана) и истинско ослобођење.
[144] даје више детаља. Да би се испунио доброхтјев пробудио је један
Буддха Меттеииа, људи би требали да поставе напор (Вирииа) и да буду
чврсти (Далха), са узнемиреним умом (Уббигга-Манаса). Можемо преварити
да “узнемирени ум” значи дубоко мешање ума или осећаја хитности
(самвега) који потиче од реализације хитне потребе за слободи. Сви они
који чине добра дела и који су будни - да ли су Бхиккхус, Бхиккхунис,
Лаимен или Лаивомен - моћи ће да се сусрећу са следећим добротвором
пробуђеним једном Будом. Сви они који имају велику част Буди видеће да
је повољно склапање доброхтала пробуђено једног Буддха Меттеииа. Свети
живот (Брахма-Царииа) треба да се практикује. Поклони (Дана) треба дати.
Треба да се чувају дани поштовања (упосатха). Љубав љубазност (метта)
треба пажљиво развијати. Одушевљењем будности и меритоиских акција, биће
могуће на крају завршити биједима (Дуккха).
Леди Саиадав [145] истиче да је потребно уравнотежени напор у погледу
доброг понашања (каране) и правог знања (Вијја) ако треба да се састане
са следећим добротвором пробуђен је један Буддха.
понашање значи развијање морала (сила) и концентрације (Самадхи). Знање
значи развијање мудрости (Панна). Право понашање се може упоредити са
удовима звука. Право знање се може упоредити са могућностима да се види.
Ако недостаје један или други, особа ће бити неуспешна. Особа може бити
великодушна и задржава стална морална правила пет прописа и осам
прописа о посматраним данима, али ако се семе знања не посаде, да се
особа може сусрести са добром будином будином меттеијом, али не може се
пробудити. Ако је развијено само знање, погрешно понашање ће значити да
ће се шансе да се сусрећу са следећем добротворном будином биле благо,
због интервентног периода (Антара-Каппа) између овог добронамјерног
пробудила је један будни диспензација и следећег.
погрешног понашања које је поменуо Вен. Леди Саиадав су: нису
великодушни, слабо чувани у физичким радњама, без обзира на говор и
нечисти у мислима. Такво понашање ће значити поновно рођење у доњим
областима, било у наредном животу или у будућем животу. Ако људи који
делују на овај начин успевају да се рађају у вишем свету, њихов
недостатак великодушности ће значити да ће се сусрести са тешкоћама,
суђења и невољама у зарађивању живота. Кроз не чувајући студије,
вероватно ће се састати са споровима, свађама, љутњом и мржњом; И они ће
бити подложни болестима и болестима. Ово ће учинити још теже да се
избегну акције које воде доњим световима.
је могуће, међутим, да је особа данас већ припремила у прошлости за
постизање буђења. Ако се у овом животу направи прави напори, та особа
може достићи барем прву фазу буђења и постати сотапанна. Затим ће то
бити немогуће учинити било какву радњу која резултира поновном роковима у
доњим областима.
неће нужно значило да ће таква особа пропустити прилику да види да је
следећи доброхтјев пробудио један Буддха. На крају, као повратници, он
или она се може преродити у свјетовима Суддхаваса Брахма, а живот у овим
световима може да обухвати каријеру неколико Буда. [146]
особа која има довољно савршенства (парами) да се постигне буђење у
овом животу не даје неопходни напор, можда ће бити могуће постати
сотапанна у следећем животу у свету деве. Ако такво лице не практикује
факторе који воде да се пробуде, он ће у потпуности пропустити током ове
Будине дизензе и моћи ће да постигне пуштање на слободу током следећег
добронамјерног буданог буданог будиног диспензације.
ЛЕДИ Саиадав-ова упутства која се тичу потребног посла који ће се
обављати у овом животу укључују оно што треба да уради особа која
практикује боју медитацију у увида. [147] Треба да испуни прва једанаест
добрих добрих акција (карана-дхамма), [148] то је за рећи, све осим
држава Јхане. Прве четири акције су: (1) бити морални, [149] (2) чување
врата осећаја, (3) умјерен у јелу и (4) будности.
седам квалитета су седам добрих држава (Саддхамма) које је доброћудан
пробудио један Буда у поређењу са разним заштитама за грађане краљевског
границе: [150]
погрешног (Оттаппа) је попут високог, широког пута око града и значи да
је ученик забринут за избегавање погрешног понашања у телу, говору и
уму.
(Баху-Сацца) је попут великог оружаног оружаног оружја и мачева. Особа
која је много чула, која се сећа онога што је чуло и с ким благо значи
особу која зна доброћудан је пробудио један Будину доктрину.
(Вирииа) је попут велике армије која штити град, јер особа треба да се
ослободи енергије да се ослободи неквалификованих менталних стања, да
стекне квалификоване менталне државе, да буде стадно, непосредно, чврст
унапред и истраје се са квалификованим менталним државама.
(Сати) је попут мудрих, интелигентна чувара врата који одбија улаз
непознатим људима и само да пусти у оне који су познати. Особа треба да
има највиши степен пажљивости и дискриминације.
(Панна) је попут високе, широког бедема прекривеног малтером. Особа
треба да поседује мудрост која води до (одсецање) пораста и пада, са
племенитом пенетрацијом која води до потпуног уништавања биједе.
седам ових добрих држава омогућава особи да напусти погрешне акције и
негују добре акције, да одустане од онога што је крив је уплетено и
развијати неправду. Тако развија чистоћу.
требамо бринути да ли ћемо моћи да постигнемо циљ Ниббане у овом животу
или ћемо моћи да то учинимо само да је то само у реду пробуђен је
буддха Ари Меттеииа. Ако можемо да направимо најбоље труд, таква питања
ће се побринути за себе. Морамо расти што је више могуће у Сили,
Самадхију и Панни, уверен да ћемо на овај начин моћи да дођемо до краја
све патње.
Бангалоре и планира да се прошири широм земље, то је брзо постало
омиљено за многе градске вегене. Бургери, пице омотају сладолед су све
укусне предмете који се нуде по веома повољним ценама. То је идеално
место за окупљање са пријатељима, члановима породице или само сам. Овде
можете научити више.
чудан ресторан у Индиранагару има могућност у менију који укључује
веганске јапанске, италијанске, афричке и азијске посуде. Без обзира да
ли сте нови у свету биљне кухиње или се осећате довољно авантуристички
за било шта - забава тек почиње у вегангу! То је савршено место за
рођенданску вечеру. Овде можете научити више. (хттпс:
//ввв.хаппицов.нет/ревиевс/вез анган-вогу-бангалоре-274457)
више веганских опција широм Бангалоре, погледајте Водич за индијанске
почетнике у веганство (хттпс:
//онегоод.ин/пагес/индиан-бегиннерс-гуиде-то-веганизам). Овај
свеобухватни ресурс пружа све што је потребно да знате о постројењу на
бази у Индији.
је једино место у Бангалору која служи аутентичну мексичку кухињу. Не
само да је то приступачно, можете уживати у преврнути се кроз потпуно
веганског менија, укључујући курросе, у кућним веганским сиром и
соиризо-плус тацос, енцхиладас, буритос и нацхос! Ако тражите нешто
другачије од ваше уобичајене индијске карте (и можда чак и место где ће
сви ваши пријатељи моћи нешто да пронађу!), Ово је место за одлазак!
Овде можете научити више. (хттпс: //ввв.цхинита.ин/)
сте сезонски веган у Бангалору, вероватно сте погодили овај ресторан би
био на нашем водичу. То је потпуно вегетаријански ланац фалафела који
је веома љубазан према веганима! Набавите свежа вегетарна фалафел
омотач, хамбургере, сендвиче и плочице по приступачној цени. Поред тога,
власници праве велике кораке ка смањењу амбалаже за храну и отпад. Овде
можете научити више. (хттпс: //хабибифалафел.цом/)
органски вегетаријански ресторан нуди веганска индијска јела, пиззу и
сладолед! Има сјајну атмосферу за састанак са пријатељима да ужива у
вечери на крову. Овде можете научити више. (хттпс:
//гонативе.ин/пагес/фарм-то-табле)
ли пробали Бурменску кухињу? Сада можете са пуно узбудљивих веганских
опција. То је мало скупље од већине ресторана у граду, па се облачите за
посебну прилику попут дипломиране вечере! Они нуде укусне месо ругање,
тофу и фалафелове протеине који се могу направити у срдачно јела. Можете
да научите више (хттпс: //ввв.бурмабурма.ин / црере. (хттпс:
//ввв.бурмабурма.ин/) (хттпс: //ввв.бурмабурма.ин/)
мени ресторана има низ веганских опција. Њихова континентална јела,
италијански специјалитети и укусна пића сигурно ће удовољити било којем
непцу. Овде можете научити више. (хттпс: //ввв.греенсеори.ин/)
људи су умрле током чишћења канализације у Делхију, колико ће се дуго
арогији раксхаке свих живих бића настављати у олуку? # Стопкиллингус
земљу Арогиа Раксхакас свих живих бића умиру унутар отвора за
канализацију. То не кошта много за куповину усисних камиона да то ураде
посао. Све их се демократске земље баве. МАНУВАДИ ЦХИТПАВАН БРАХМИНС
даљински контролишу бесплатно за све орахе избегавају безобзирно.
Бесрамно су узели Лотус Буде, метленке Абориџинал СЦ / СТС само да их
превари.
као веган поврће & воће у саксији да живе као бесплатне птице, среће, мир, слободу, слободу, једнакост свих живих и необичних бића. као веган поврће & воће за благостање, срећу, мир, слободу, слободу, једнакост свих живих и необичних бића.сада, Бхиккхус, изузев те!” дајте сумирању неморнеранције и основног
захтева за реализацију у ревности да то схватите? “Све сложене ствари
подлежу нестативци. Тежите озбиљношћу! “
Бодхисаттвас, Махасаттвас, на тај начин треба да подмиће своје срце са
заветама,” Морам изазвати сва жива бића - оне рођене од јаја, рођених из
материје, рођених од влаге, рођена трансформацијом; Они са обликом, они
без форми, они са размишљањем, они без размишљања, они који нису у
потпуности са мисао, а они који нису у потпуности без размишљања - да
уђу у Ниббану без остатака и да се преузму у изумирање. Ипак, немерљив,
безграничан број живих бића тако достигнутог изумирања, заправо не
постоји живот који се не достигне изумирање. И зашто? Субхути, ако
Бодхисаттва има марку себе, трага других, живих бића или знак живота, он
није бодхисаттва. “
једете плодове на празном стомаку, играће велику улогу да се
детоксификује ваш систем, снабдевајући вас великом енергијом за
мршављење и друге животне активности.
пут када једем лубеницу, бурп, кад једем Дуриан, мој стомак, кад једем
банану, осећам се као да трчим до тоалета итд. .. итд.
постоји нешто као неко воће, попут наранџе и лимуна кисели, јер све
воће постају алкални у нашем телу, према др. Херберт Схелтон који је
истраживао о овом питању.
Аппле има низак садржај витамина Ц, има антиоксиданте и флавоноиде који
повећавају активност витамина Ц-а, помаже у смањењу ризика од рака
дебелог црева, срчаног удара и удара.
имају највећу укупну антиоксидантну снагу међу главним плодовима и
штите тело од проузроке рака, зачепљења крвних судова и слободних
радикала.
2-4 наранџе дневно може помоћи да задржите прехладе, доњи холестерол,
спречавање и растварање бубрежних камења као и умањује ризик од рака
дебелог црева.
жедна удови. Састоји се од 92% воде, такође се препуна са џиновском
дозом глутатион, која помаже да појача наш имуни систем.
по својој величини, мирису и шиљку, Дуриан Воће је обично порастао у
тропским областима око Малезије, Индонезије и Тајланда. Можете узгајати
своје дуриан стабло ако је околина у праву, или ако опонашате тропско
окружење Дуриан Трее-а у затвореном простору. Да бисте узгајали Дуриан,
мораћете често да воде дрво и држите температуру високу.
Meroho ho phela joalo ka linonyana tse sa lefelloeng, tokoloho, tokoloho,
tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho.
ke boemo bo lekanyelitsoeng ba ho lieha ho tebileng le ho tsepamisa
mohopolo boo kelello e botsitsoang ka botlalo ‘me e kenelletse nthong e
khethiloeng ka botlalo. Ke sekhutlo se nts’etsopele ea ho tsepamisa
maikutlo.
na le nyeoe moo moitlami O atoloha le marako a lekanang ‘me a tlatsa’
mele ona o nang le ‘mele ona ka mokhoa oo le thabo e hlahang ho ntšiso.
Ha ho na letho la ‘mele oa hae lohle le se nang matla le thabo e
tsoetsoeng ho tsoa ho ho tlohela.
ka ha eka mothetsi oa bashebelli kapa thuto ea bathe o ne a tšela phofo
ea benman le ho e fafatsa hape ka metsi, e tletse ka hare ebile ntle le
- leha ho le joalo, leha ho le joalo se ke ke sa otla; Leha ho le
joalo, moholi o na le mohloa, o lekane ‘me o tlatsa’ mele ona ka mokhoa
oo le thabo e tsoetsoeng ke ho tlohela. Ha ho na letho la ‘mele oa hae
lohle le se nang pherekano le thabo e hlahileng ke ho tlohela …
le moo, ka ho thella ha mehopolo le liteboho tsa meharo le tlhahlobo, o
ntse a kena ka Jhana: ho hlahlojoa ha mohopolo le tiiso e ka morao. O
atoloha le marako a bolelele, a lekane ‘me o tlatsa’ mele ona ka
pherekano e fihliletsoeng ke ho khopisitše. Ha ho na letho la sehlopha
sa hae sohle se ke keng la senyeha ka pherekano le thabo e tsoetsoeng ke
khutso.
ka letšeng le nang le metsi a selemo a hantle ho tloha ka bochabela, e
le hore maholimo a be libaka tse ngata tsa metsi a ho tla tsoa ka
letšeng Permate le ho qhalana, ho lekane le ho e tlatsa ka metsi a
pholileng, ha ho karolo ea letša e pholileng ke metsi a pholileng; Leha
ho le joalo, moholi o na le mobu le marako, o lekane ‘me o tlatsa’ mele
ona o nang le ‘mele ona o nang le pherekano ena e tsoetsoeng ke ho
khutsa. Ha ho na letho la ‘mele oa hae kaofela o se nang mohopollo le
thabo e hlahileng ke ho etsa boipiletso …
feta moo, ho fella ka ho theoha ha lekopano, o lula a le monate, a be a
seli ebile a ikemiselitse ho ithabisa ka ‘mele. Oa kena ho Jhana ea
boraro, ea hore ‘ona a khomphehang a bolelang, oo ba o nahanang le ho
tlala’ mele ona o monate. ‘ Ha ho na letho la ‘mele oa hae eohle u se
nang thabo le menyako e metle ea bolaoli.
feela ka letamong le leputsoa - kapa le lesoeu kapa le khubelu, ho ka
ba le lotus e tšoeu e tšoeu, e tšoeu e ntseng e hola le ho atleha ha le
eme ka metsing ebe e atleha ntle le ho ema ka metsing ebe e atleha ntle
le ho ema ea metsi, e le hore li huletsoe ‘me li entsoe,’ me li tletse
ka metsi a pholileng a metso e metšo, tse tšoeu kapa tse khubelu li ka
sireletsoa ka metsi a pholileng; Leha ho le joalo, moholi o emeloa ke
mobu le marako, o lekane ‘me o tlatsa’ mele ona o nang le mokhoa o
khethiloeng oa bo-rapture. Ha ho na letho la ‘mele oa hae kaofela o se
nang thabo e entsoeng ka thabo e entsoeng ka letamo …
feta moo, ha a siama ka thabo le khatello ea maikutlo - joalo ka ho
nyamela ha liketsahalo le mahlomola a mangata, leha e le kelello. O
lula, a kopanya ‘mele ka ho hlokomela’ mele oa hae kaofela ba se nang
tšusumetso ke tlhokomeliso e hloekileng, e khanyang.
ka ha eka monna a ne a lutse a phuthehile ho tloha maotong ho ea leoto
le lesela le lesoeu e le hore ho se ke ha e-ba le lesela le lesoeu moo
lesela le lesoeu. Leha ho le joalo, moitlami oa lula, a ile a bolella
‘mele oa hae kotsing ka mokhoa o hloekileng, o khanyang. Ha ho na letho
la ‘mele oa hae lohle le se nang tšabo e hloekileng, e khanyang. “
ka ha eka monna a ne a lutse a phuthehile ho tloha maotong ho ea leoto
le lesela le lesoeu e le hore ho se ke ha e-ba le lesela le lesoeu moo
lesela le lesoeu. Leha ho le joalo, moitlami oa lula, a ile a bolella
‘mele oa hae kotsing ka mokhoa o hloekileng, o khanyang. Ha ho na letho
la ‘mele oa hae lohle le se nang tšabo e hloekileng, e khanyang. “
na le taba, Brahman, moo a etsang mekhoa ea batho ba bangata mme o
thehile batho ba bangata ka mokhoa o motle, ho nepahala ha se nang le
tsebo.
nahana hore o nahana hore o batla ho nahana, mme ha a nahane hore ha a
batle ho nahana. O tla etsa qeto efe kapa ofe eo a batlang ho mo
qobella, ‘me ha a na ho ikemisetsa ho sa khone ho tla batla ho etsa
thato. O fihlile kelellong ea kelello mabapi le litsela tsa monahano.
li fihlela - neng a batla, ntle le mathata - likhutsana tse ‘ne tse
nang le linaha tse matla tsa kelello, tseo joale li bileng teng.
ho ba le mehato ea kelello - o lula a fumana tlhokomeliso e ntle ea ho
fumana tokelo ea ho fumana chelete le temoho le ho ba lemoha ka ho toba
le joale.
sena se tataisoang ke ho thuisa ka matšoafo le ho re etsa hore ho
thuisa ka leoatleng, ha u ntse u mametse melumo e pholileng ea leoatle
ea metsi a bonolo a metsi a ho putlama. Setšoantšo sena se tataisoang ke
ho phomola le ho tlohella khatello ea maikutlo, matšoenyeho le liphoso
tsa nakong e fetileng, tse tla hlahlamang. Kahoo, tlohela maikutlo a
nyahamisang a thibelang tsela ea ho iphetetsa hampe ho phalla le ho u
tlisetsa bophelo bo botle le ho fola. Kamehla ke fumana molumo oa metsi a
phomolo haholo ‘me bakeng sa’ na ke e ‘ngoe ea lisebelisoa tsa
liphallelo tse hatisitsoeng ka ntle, ebang ke ebang ke morethetho ona o
tsosang takatso ea ho phomola le Khotso ea ‘nete ea kelello. Kahoo
mamela ka ho thuisa ka sepheo sena haeba u hloka mokhoa oa ho phomola le
ho folisa maikutlo le matla a hau a fosahetseng.
ke ho sheba pono ea morero, meralo le mananeo a liphallelo. Ha menehelo
e tsoang ho khalalelo ea hae ea tolpul ea Dalai Lama, le baeta-pele ba
bang ba bangata ba moea.
le leeto ho ea utloa tsela eo pelo ea pelo ea pelo ka eona e khothatsa
batho lefatšeng ka bophara ho tsosa pelo ea mosa o lerato le ho hloekisa
mohopolo oa ‘mele. E kenyeletsa bolo ea maoto a leshano.
thuisa khotso ka mosa o lerato ho baloa ka lentsoe le bonolo joalo ka
moloi enoa ea nang le tsebo le boiphihlelo la ho etsa sesosa sa lebaka
la khotso, kahare ho bona le lefatšeng ka bophara.
leboea India, Kumanagar le Bodhgaya ke libaka tseo litheko tsa ho bala
le ho ngola li tlaase haholo le tsa batho ba limilione ba phelang ho
iphelisa le ho iphelisa.
Thuto bakeng sa bana ba litoropo ba tsoang malapeng ba bangata, ba
sebelisa thuto e ikhethang e totobatsang ho hola ka taolo hammoho le
katleho ea thuto; ho koahela thuto ea mantlha, ea bobeli le ea matsoho.
Mosebetsi le khoebo e tla fana ka mosebetsi ho feta batho ba fetang
sekete nakong ea ho ahoa le ho etsa mesebetsi e tsitsitseng bakeng sa
bokamoso le ho tlosa likete tse amanang le mesebetsi sebakeng seo.
tsa bona, hammoho le meaho ea lefatše le liratsoana, li tla
hlohonolofatsoa ho koana-hloko ho tsohle tse setso tsa setso le tsa
sejoale-joale.
nako e telele le e khuts’oane, morero oa Maiteya o tla kenya letsoho
hantle oa nts’etsopele ea sechaba mme e ikemiselitse ho ba mohlala oa ho
qetela lilemo tse sekete.
hona joale, pelo ea morero o lerato, mosa o lerato, o tlisoa ho batho
lefatšeng ka bophara ka ‘lefa la projene ea Projection ea Maitrea Shrine
tour. Leeto la litsamaisong tsa Porto li bontša batho ba litloaelo
tsohle tsa moea le tsa moea ho theha lisosa tsa khotso ea lefats’e ka
pokello ea bohlokoa ea li-buddha tse fetang sekete.
joale bohle ba tsosane batho ba lefatše ba neng ba batla ho kenya
semelo se setle haholo ho Seemahale sa motho e leng Kushinara ka ho fana
ka bolumeli bo fokolang. Hape le setsi sa ho thuisa bakeng sa bohle ba
lakatsang ho fumana thabo e sa feleng e nang le setopo se ngata sa
sejoale-joale.
sa Dasabodhisatta-Udatavamsa ka bobeli li fana ka litaelo ho seo batho
ba lokelang ho se etsa haeba ba ka kopana le Buddha Meteyya. Sena se
bohlokoa haholo ho bohle ba sa fumaneng bonyane karolo ea pele ea Buddha
MetudDoned, joalo ka ha re tsosetsoa ho hlaha bukeng ena ea lefatše.
Haeba motho a sa fumane ho tsosoa nakong ea lefatše lena, ho tla ba
thata haholo ho fumana monyetla o mong.
sa Dasadudta-Udsa, [142] Buddha Gobama o re ho Veni. Saruputta, “ha se
batho bohle ba tla bona lithuto tsa ka tsa ‘mele. Haeba ba kopana le
lithuto tsa ka (Sasana), e tla tsoaloa ka nako ea ho busoa ka mosa
tsena tse tharo ke motheo oa ketso ea (Consitic). [143] Ka liketso
tsena motho a ka tiisetsoa ho tsoaloa ha lipalesa tse phahameng haholo.
Ho nts’etsa kelello ho lebisa bohloetheng ba nakoana bo tsoang ho Jhana
States. Empa e ka boela ea lebisa ho temohisiso (Viasnana) le tokollo ea
‘nete.
[144] e fana ka lintlha tse ling. Bakeng sa ho khahlapetsa ho mosa,
batho ba lokela ho etsa boiteko (VIAHA) ‘me u tiisetse (Dalha), u behile
kelello). Re ka etsa hore “kelello e tsitsitseng” e bolela ho
hlohlelletsa kelello kapa mohopolo oa ho potlaka (samvega) se tlisoang
ke ho sebeletsa ho boloka tokollo. Bohle ba etsang liketso tse ntle le
hore na ba falimehile - hore na ba fa bhkkaus, bhikkhenis, bashwonis -
ba tla khona ho kopana le Buddha e latelang e bululetseng. Bohle ba
fuoeng Buddha tlotla ho Buddha ba tla bona kopano e sa reng letho ea
mosa oa mosa o mosa oa mosa o mosa oa mosa o mosa oa mosa oa mosa o mosa
oa mosa oa mosa Bophelo bo Halalelang (brahma-cariya) li lokela ho
etsoa. Limpho (Dana) li lokela ho fanoa. Matsatsi a phomolo (Uposatha) e
lokela ho bolokoa. Mosa o lerato (metata) o lokela ho ntlafatsoa ka
hloko. Ka ho khahlisa liketso tse falimehang le tse hloahloa, ho tla
etsahala hore qetellong e felise mahlomola (Dukkha).
bo nepahetseng bo bolela ho ntlafatsa boitšoaro (Sila. le tsepamiso
(Samadhi). Tsebo e bolela bohlale bo tsoelang pele (pana). Boitšoaro bo
nepahetseng bo ka bapisoa le ho ba le maoto le matsoho. Tsebo e
nepahetseng e ka tšoantšoa le ho khona ho bona. Haeba e mong kapa e mong
o lahlehile, motho a ke ke a atleha. Motho a ka ba seatla se bulehileng
‘me a boloke melao e mehlano ea boitšoaro bo sa feleng le melao e
robeli ka matsatsi a robeli ka matsatsi a boneng, empa motho eo a ka’ na
a tsosoa ka mosa empa a sa khone ho tsosoa. Haeba feela tsebo e ntse e
ntlafatsoa, boitšoaro bo fosahetseng bo tla bolela hore menyetla ea ho
kopana le eena e mosa (Attara-kappa
ea boits’oaro bo fosahetseng bo boletsoeng ke VEN. LEDI KITBIDAWE ke:
Ho se be le seatla se bulehileng, ha a lebeletsoe hampe ka liketso tsa
‘mele, ho se tsotelle ha puo, le ho se hloeka. Boitšoaro bo joalo bo tla
bolela ho kenngoa hape libakeng tse tlaase, leha e le joalo ka bophelo
bo tlang kapa bophelong ba kamoso. Haeba batho ba etsang lintho ka tsela
ena ba khona ho tsoaloa lefatšeng le leholo, ho haelloa ha bona ho tla
bolela hore ba tla sebetsana le mathata, liteko le matšoenyeho ka ho
iphelisa. Ka ho se boloke litemoso, ho ka etsahala hore ba kopane le
likhakano, likhanyetsano, khalefo le lehloeo; ‘Me ba tla angoa ke
maloetse le maloetse. Sena se tla etsa hore ho be thata ho qoba liketso
tse lebisang liketsong tse tlase.
ho le joalo, ho ka ‘na ha khonahala hore motho kajeno o se a itokisitse
nakong e fetileng bakeng sa ho tsosa. Haeba boiteko bo tiileng bo etsoa
bophelong bona, motho eo a ka fihlela bonyane nakoana ea pele ea ho
tsoha ebe o ba sotapanna. Ebe, ho ke ke ha khoneha ho etsa ketso efe
kapa efe e tlisoang ke ho tsoaloa hape libakeng tse tlase.
se ke ke sa bolela hore motho ea joalo o tla fetoa ke monyetla oa ho
bona se molemo se busang. Qetellong, kaha e ne e le motho eo e seng
mouti, o ka tsoaloa ka bradhavasa lefatšeng la Suddhavasa. [146]
motho ea nang le litšila tse lekaneng (parami) ho fihlela a fafatse
boiteko bo hlokahalang, ho ka khoneha ho ba sotapanna ea lefatšeng le
tlang. Haeba motho ea joalo ha a sebelise mabaka a le le leotsang ka ho
tsosa, o tla fetolela ka botlalo nakong ea khanyetso ea Buddha ‘me o tla
khona ho lokolla khafetsa nakong ea khanyetso ea Buddha.
Litaelo tsa Leddiokādad mabapi le mosebetsi o hlokahalang hore o etsoe
bophelong bona o lokela ho etsoa ke motho ea neng a tloaetse ho thuisa
ka temo. [147] E mong o lokela ho phethahatsa motsotsoana oa liketso tse
leshome le metso e mehlano (Katsena-dhamma), [148] ka mantsoe a mang
ntle le, kaofela ntle le Jhana e bolelang. Ketso tse ‘ne tsa pele ke:
(1) ho ba boitšoaro, [149] (2) ho emela mamati, (3) ho ja le (4) ho
tloha ka mokhoa o itekanetseng.
(Hiri) bo tšoana le mohoeko o tebileng, o moholo ‘me ho bolela hore
morutuoa o lihlong ka boitšoaro bo fosahetseng ka’ mele, lipuo le
kelello.
etsa se fosahetseng (Ottappa) e joaloka ‘mila o phahameng o
pota-potileng toropo mme ho bolela hore ho qoba boitšoaro bo fosahetseng
ka har’a’ mele, lipuo le kelello.
ba sa ho ithuta haholo (Bahu-Sacca) ho tšoana le ‘momori o moholo oa
marulelo le lisabole. Motho ea utloileng haholo, ea hopotsoeng ke seo a
se utloileng, ‘me a bolelang ho ba jarela ho bolela hore motho ea
tsebang thuto e haufi ea Buddha e tsosolosetsang
hopola lintho (Sati) ho tšoana le mohlokomeli ea bohlale ea sa bohlale
ea hanang monyako oa batho ba sa tsejoeng mme o bahelle batho ba
tsejoang feela ho ba tsebahalang. Motho o lokela ho ba le maemo a
phahameng ka ho fetisisa a kelello le khethollo.
(Panna) bo tšoana le rastar ea phahameng e koahetsoeng ka polasetiki.
Motho a lokela ho ba le bohlale bo lebisang ho (ho senyeha hoa) ho
theoha le ho oa, ka ho kenella linthong tse ntle tse lebisang ho tšenyo
ea mahlomola a felletseng.
ho tsebisi tsena tse ntle li nolofalletsa motho ea ka tlohelang diketso
tse fosahetseng le ho hlaolela liketso tse fosahetseng, ho tlohela se
beha molato le ho tšoasa phoso. Kahoo o hooa a hloekile.
rea lokela ho tšoenyeha ka hore na re tla khona ho fihlela sepheo sa
NBBANA bophelong bona kapa hore na re tla etsa joalo tlas’a Buddha ari
motteyya. Haeba re etsa boiteko bo matla, lipotso tse joalo li tla
itlhokomela. Re tlameha ho hola ka hohle kamoo nka khonang Sila, le
Panna, ba kholisehile hore ka tsela ena re tla khona ho fihla pheletsong
ea mahlomola ‘ohle.
libaka li pota-pota ka hohle-li-na le ho hola naheng, sena se ratoa
haholo naheng ea li-vegans tse ngata kapele. Li-Burgers, li-pizzas tsa
li-pizzas tsa iceps ke lintho tsohle tse monate tse fanoang ka theko e
theko e tlaase haholo. Ke sebaka se loketseng ho bokana le metsoalle,
litho tsa lelapa kapa uena feela. U ka ithuta ho eketsehileng mona.
tsena tsa quaint ho Indiranagar li na le menyu ea kenyelletsang menyu
ea kenyelletsang menyu ea Majapane, lijana tsa Setaliana le Asia. Hore
na u mocha ho lefatše la cuisine e thehiloeng semeleng kapa u ikutloa u
le mahlahahlaha bakeng sa eng kapa eng - thabo e sa tsoa qala ho etsa
vegan poltugue! Ke sebaka se phethahetseng sa lijo tsa mantsiboea tsa
letsatsi la tsoalo. U ka ithuta ho eketsehileng mona. .
sa litšenyehelo tse ling tsa vegan likhetho tsa li-degan Bangalore,
sheba tataiso ea lengolo la proganned ho Vegancism
(https://onegoods/pages /-puigans). Sesebelisoa sena se felletseng se
fana ka sohle se o hlokang ho tseba ka ho itsamaela semela India.
ke eona feela sebaka feela sa Bangalore se sebeletsang lijo tsa Mexico
tsa Mexico ea Mexico. Ha e na chelete e ngata, o ka natefeloa ke ho
phumula meno ka botlalo ho kenyelletsa lenane, ntlo e entsoeng ka lapeng
le lithako tsa Burgan! Haeba u batla ho hong ho fapaneng le sethaleng
sa India se tloaelehileng (mme mohlomong le moo metsoalle ea hau eohle e
tla khona ho fumana ho hong!), Ena ke sebaka seo u lokelang ho se
fumana!) U ka ithuta ho eketsehileng mona. (https://ww.chita.in/)
u na le vegan e nang le chefo ea Bangalore, mohlomong u ne u nahana
hore lijo tsena li ka ba tseleng ea rona. Ke chanka ea meroho e ntle
haholo ea limela tse mosa haholo ho li-vegans! Fumana li-sweps tsa Van
Falfel ka ho fetisisa tsa Van Falfel, Burger, sandwich le lihlooho tse
theko e tlaase. Ntle le moo, beng ba thepa ba ntse ba retelletsa ho
fokotsa sephutheloana le litšila. U ka ithuta ho eketsehileng mona. (https://hahabigalafel.com/)
tsa ho rekisa tsa machabeng tsa machabeng li fana ka Vegan South Lijana
tsa India, Pizza le ice cream! E na le moea o motle oa ho kopana le
metsoalle ho thabela lijo tsa mantsiboea marulelong. U ka ithuta ho
eketsehileng mona. (https://gonation.in/parm-To-Table)
u lekile ho baka Cuisine? Joale o ka khona ho khetha likhetho tse ngata
tse monate. E theko e tlaase haholo ho feta lireschorente tse ngata
toropong, kahoo apara ketsahalong e khethehileng joaloka lijo tsa
mantsiboea! Ba fana ka namaats e monate, e nang le liprotheine tse ka
fokotsoang lijana tse khopo. O ka ithuta haholoanyane (hdPS
//www.burmaburma.in/)De. (https://ww.burmaburma.in/) (https //www.burmaburma.in/)
ea meroho ea jere ea lijo e na le likhetho tse ‘maloa tsa vegan. Lijana
tsa bona tsa Continental, lintho tse ikhethang le lino tse monate li
tla khahlisa mahalapa. U ka ithuta ho eketsehileng mona. (https
xww.greentheortheor.in/)
ba babeli ba ile ba hlokahala ha ba ntse ba hloekisa li-sokshaka tsa
mantsiboea tsa Delhi, li tla lakatsa ka sebata ka mpeng? #Stopkllingus
ho ea ka ntle ho naha Arogya Rakshakas ea libopuoa tsohle tse phelang
ka hare ho monna oa masoba. Ha ho theko e boima haholo ho reka literaka
tsa suction ho etsa joalo ho etsa mosebetsi oo oa ho li etsa. Mekhabiso
ea Manuvadi Chitpavan e laoloang hole le linate tsohle li qoba ka boomo.
Ha ba sa nka lothos of Buddha, lefielo la lefielo la SC / SCAM feela ho
ba qhekella.
Lipale tsa - thabo, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho, tokoloho. Vegan Meroho & litholoana bakeng sa boiketlo, thabo, khotso, tokoloho, tokoloho, tokoloho,
tokoloho, tokoloho, tokoloho, tokoloho, tokoloho ea batho bohle.
Joale, Bhikkhus, kea u khothatsa!” Fana ka kakaretso ea ho se
itšehlaneng le tlhokahalo ea mantlha bakeng sa ho hlokomela hore ho e
lemoha? “Lintho tsohle tse bitsitsoeng li ka ba lefeela. LOLA ka matla! “
ka lebaka leo, ba ile ba busa lipelo tsa bona, ba tla ba le ba tsoang
mahetleng, ba tsoetsoeng ke phetoho; Tsena tse nang le foromo, ba se
nang mofuta, ba sa nahaneleng, ba nahanang, ho kena ka ho felletseng,
‘me ba nkeloa sebaka sa bolulo. Kahoo, palo ea palo e sa
lekanyelitsoeng, e sa lekanyetsoang ea Lihono tse phelang, e sa hlokeng
ho felisoa, ha e hlile ha ho na ho phela ka lebaka la ho fela. Hobaneng?
Sumutui, haeba Bodhisattva e na le Matšoao a ba bang, letšoao la batho
ba phelang, le letšoao la bophelo, ha le phele, ha a motlhankattva. “
u ja litholoana ka mpeng e se nang letho, e tla bapala karolo e kholo
ea ho lelefatsa sistimi ea hau, e tla u fa matla a ho fokotsa boima ba
‘mele le mesebetsi e meng ea bophelo.
oa ho aha, ho bopa, ho bopa, ho tsoaloa ho tsoa ho mehole le mekoloha e
lefifi ka tlas’a mahlo tsena tsohle li ke ke tsa etsahala haeba u nka
litholoana tse se nang letho.
ho na ntho e kang litholoana tse ling tse kang tsa lamunu le line e ba
acidic, hobane litholoana tsohle li fetoha alkarine ea neng a ile a etsa
lipatlisiso mabapi le taba ena.
e na le matla a phahameng ka ho fetisisa har’a litholoana tsa bohlokoa
le ho sireletsa ‘mele ho tsoa ho mofets’e, ho khila ka seriti.
tyrst Quencher. Metsi a mangata a 92%, e boetse e tletse tekanyetso e
kholo ea ho bina, e leng se thusang ho matlafatsa sesole sa rona sa
‘mele.
motho e mong le e mong ea fumanang mangolo a e romelang ho batho ba 10,
u ka ba le bonnete ba hore re tla boloka bonyane bophelo bo le bong.
tsebahalang ka boholo ba tsona, monko, le tšimoloho ea Dubian hangata
li lengoa libakeng tsa li-churinisia tse potileng Malaysia, Indonesia le
Thailand. U ka lema sefate sa Curic sa hau haeba tikoloho e nepahetse,
kapa haeba u etsisa tikoloho ea sefate sa Duran ka tlung. Ho lema
li-durian, u tla tlameha ho nosetsa sefate khafetsa le ho boloka mocheso
o le holimo.
deep and soothing OM Mantra Chants recited 108 Times. Everything in
this world is a vibration!! And our physical health, our mental wellness
and even t…
Posted by: site admin @ 7:54 am
Do what is good; purify the mind—this is the teaching of the Benevolently Awakened One
like vegan vegetables & fruits for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.I die, I want to go peacefully like my grandfather did–in his sleep.
Not yelling and screaming like the passengers in his car.
therapist told me the way to achieve true inner peace is to finish what
I start. So far I’ve finished two bags of M&Ms and a chocolate
cake. I feel better already.
videos of Bada Bhanteji where bhanteji speaks about the Law of Kamma
please watch the full video to know further and part 2 will come soon.
o le Veogan Bookss Ina ia ola pei o le uelefea, fiafia, tutusa, tutusa, tutusa o tagata uma e mafai ona avea ma tagata.Jhana o se tulaga sili ona fautuaina o le loloto o le loloto ma le
mafaufau loloto o le mafaufau ua faamemelo atoa ma tosina i le
filifiliga filifilia. O le maatulimanu i le atinaʻeina o le saʻo
mataupu.
i ai le tulaga o le a le monk - ua toesea mai le lagona, aveʻese mai le
le lelei uiga - ulufale atu ma tumau i le muamua Jhana: o loʻo aumai ma
le manatu saʻo. Na ia faʻaaogaina ma le powead, ua lava ma faʻatumuina
lenei tino i le tele o le tino ma le faʻasolosolo ma fiafia e alu ese
mai le alu i tua. E leai se mea o lona tino atoa e le masani ai e le
saoasaoa ma fiafia e alu ese mai le aveeseina.
pei lava o le afu o le afu a le Breaking Baseman poʻo le apereni o le a
sasaa i le paʻu paʻu i totonu o le apamemea e le o sina fagu; E ui lava
i lea, o le monk ua afaina, e afaina ai ma faʻatumu le tele o le tino i
le faʻavave ma le fiafia na fanau mai o le tatalaina. E leai se mea o
lona tino atoa e le masani ai e ala i le saoasaoa ma fiafia e alu ese
mai le aveeseina …
le isi, o loʻo tuʻuina atu mafaufauga ma iloiloga o mafaufauga ma
suʻesuʻega ma tumau i le lona lua o Jhana: O le faʻailoga ma le fiafia o
loʻo fanau mai e faʻatonuina. Na ia faʻaaogaina ma le faigata, lava, ua
lava ma faʻatumuina lenei tino ma le faʻavave ma le fiafia na fanau mai
o le faʻamalieina. E leai se mea o lona tino atoa e le masani ai e ala i
le saoasaoa ma fiafia na fanau mai o le mafaufau loloto.
pei lava o se vaituloto ma le vaituloto o le vaitogo i totonu o le sami
mai Sasaʻe, West, North, poʻo saute, ma le utuʻu o le vaipuna Permetate
ma le faotoga, na maumau ma faʻatumu i vai malulu, e leai se vaega o le
vaituloto e le vai malulu; E ui lava i lea, o le monk ua ofa ma mamafa,
lava, ua lava ma faʻatumuina lenei tino ma le faʻavave ma le fiafia na
fanau mai o le faʻamalieina. E leai se mea o lona tino atoa e le masani
ai e ala i le saoasaoa ma fiafia na fanau mai o le mafaufau …
le isi, ma le a le mamao o le susulu o le valuga o ia, e tutusa lava o
ia, ma le mafaufau, ma mafaufau lelei ma le tino. Na te uuina ma tumau i
le lona tolu o Jhana, lea na talaʻi ia Elene, ‘tutusa ma ma le mama, o
ia o loʻo ia tumau pea.’ Ia e maua ai E leai se mea o lona tino atoa e
le masani ai ma le fiafia e faapogaia o le saoasaoa.
pei lava o se lanu samasama uliuli o le vai, ina ia e aoai ma
siosiomia, faamaoti ma tumu i le malu malu mai o latou tiga, paepae, po o
le mumu tele o le a le laga i le vai malulu; E ui lava i lea, o le monk
ua ofa ma mamafa, lava, ua lava ma tumu i le vaega o lenei tino ma le
fiafia e faamuina o le tui. E leai se mea o lona tino atoa e le masani
ai ma le fiafia e faʻaosofia ai le faʻailoga …
le mausali, ma le lafoaia o le fiafia ma le atuatuvale - pei o le taimi
muamua na mou ese atu o le ofi ma mafatiaga - o ia e tumau i le lona fa
Jhana: pe tiga
foi-malie-leai-le-fiafia-le-fiafia-fiafia-fiafia-fiafia-fiafia-fiafia-fiafia
Na nofo o ia i le itu i le olaga i le tino ma le mama, malamalama
malamalama, e leai se mea a lona tino atoa e leʻi sapasapaia.
pei lava ona i ai se tagata na nofo i le ulu i lona vae ma se ie, ina
ia aua nei faasalaina le ie paepae; E ui lava i lea, ua nofo le Monk, e
togi lona tino male mama ma malamalama malamalama. E leai se mea o Lona
tino ua le mautonu ile mama, susulu malamalama. “
pei lava ona i ai se tagata na nofo i le ulu i lona vae ma se ie, ina
ia aua nei faasalaina le ie paepae; E ui lava i lea, ua nofo le Monk, e
togi lona tino male mama ma malamalama malamalama. E leai se mea o Lona
tino ua le mautonu ile mama, susulu malamalama. “
i ai le mataupu, brahman, lea na ia pulea mo le lelei ma le fiafiaga a
le tele o tagata ma ua faʻatuina le toʻatele o tagata i le upu tolea, o
le saʻo o mea e sili ona poto i ai.
na ia manatu i soo se manatu na ia manaʻo e mafaufau, ma aua le
mafaufau i se manatu na te le manaʻo e mafaufau i ai. O le a ia foia o
ia e manaʻo e faʻatatau i le a ma le a le manaʻo foi e ia. Ua ia mauaina
le pulea o le mafaufau e tusa ai ma ala o mafaufauga.
ia mauaina - i soo se taimi e manaʻo ai, e aunoa ma le malosi, e aunoa
ma se faigata - o Jhanas e fiafia i le mafaufau mafaufau, lelei i le mea
nei-ma
le faʻaiʻuina o le mafaufau mafaufau - o loʻo nofo pea o ia i le
faʻaaliga-tatala ma le iloatinoina ma le faʻamaoni - tatala, e faʻaalia
saʻo ma iloa ai mo ia lava i le mea nei-ma-nei.
lenei ata faʻatautaia o se toʻafilemu ma le faʻamalieina o le mafaufau
loloto i le mea o le a e ata ai oe i le sami, aau i le vai malulu o le
sami o le sami. O lenei ata faʻamuamua o le malologa ma tuu le popolega,
popole ma le taimi nei ma le tiga o mea sese ma tiga, ina ia mafai ona
talia le lumanaʻi ma mea lelei uma o loʻo afio mai i luma. Lea
faʻatagaina le leaga o lagona polokaina le auala mo le malosi lelei e
tafe ma aumaia oe le soifua maloloina ma le faʻamaloloina. Ou te mauaina
i taimi uma le natura leo o le vai ina ia malolo tele ma mo aʻu o se
tasi o sili sili ona popole i ai i fafo atu, pe o le vai o le vaitafe, o
le kiona, na o le timu o le vaitafe, e naʻo le timu. moni filemu i
totonu. O lea ia faʻalogo i lenei ata taʻitaʻi mafaufau loloto pe a
manaʻomia se auala e malolo ai ma faʻamalolo lou mafaufau ma le tino o
lagona le lelei ma le malosi.
mea uma na o se vaʻaiga i le sailiga o le suʻega, o le tusiata ma
polokalame faʻamanuiaina. Faatasi ai ma lona sao mai Lona Tusi Paia
Lama, Lama Za Zama Zanepoche, ma le tele o isi taʻitaʻi o le lalolagi.
ma le tafafao mai i le poto masani o le fatu fatu e mafua ai ona
faʻamalosia tagata i le lalolagi atoa e atiaʻe le loto alofa ma
faʻamamaina le mafaufau-tino faʻaauau. E aofia ai le matagofie o vae o
le gasologa o latou lava.
le The Wireya Teremia mafaufau loloto i luga o le alofa, o loo
faitauina e ala i se leo tele ina ia mafai e le tagata faʻalogologo ona
mafaufau lelei i le mafuaʻaga o le filemu, i totonu lava ia latou i fafo
atu o le manuia.
le filemu o le lalolagi e tatau ona tupu mai i le filemu totonu. O le
filemu e le naʻo le leai o se vevesi. Le fiafia o le faʻaalia o le
agaalofa.”.
aʻoaʻoga mo tamaiti o le aiga i le lelei o aiga, faʻaaogaina ai se
aʻoaʻoga tulaga ese oe faʻaalia ai le atinaʻeina o aga a le aʻoaʻoga
faʻapea le aʻoaʻoga; Ufiufi Peraimeri, faʻalālā lona lua ma aʻoga
faʻapitoa.
Galuega ma Fesootai o mea o le a maua ai galuega mo le sili atu ma afe
tagata i le taimi o faia faʻapea foi ma le fausiaina o galuega tumau ma
le aumaia o le ono o avanoa faigaluega i le itulagi.
le taimi umi ma puʻupuʻu, na fesoasoani ai Maityya i le lelei o le
itulagi ma tauiviga e avea ma faʻataʻitaʻiga o atinaʻe faʻapitoa.
lenei foʻi, o le fatu o Maithya Worth, alofa agalelei-agalelei, na
faʻafoʻi mai i tagata i le lalolagi atoa e ala mai i le Moutreya Working
Hork Marked Trib O le Report Relicer e aumaia faʻatasi ai tagata o
tagata uma e fetaiaʻi ma mafuaʻaga mo le faʻateleina o le mamalu o le
lalolagi i le faʻasoaina atu o faʻamanuiaga o le 1,000 paʻia o
Kuredésion.
lea ua fafaguina tagata uma o le lalolagi e faʻatutuina le maualuga o
le sili aʻe o se tasi tulaga i Kushinara e ala i le foaʻi sili atu o
tagata. Faalogopati foi viʻiga fiafia mo i latou uma e fia maua le
fiafia e faʻavavau ma le tele o le tiapolo.
le Dasabodhistatta-Udtusa ma Avagatavamsa uma e tuuina atu faatonuga i
luga o tagata e tatau ona faia pe a latou feiloai i le Buddha metteyya. E
taua tele lenei mo i latou uma e le ausia le mea muamua o le vaega
muamua o le osofaʻiga i lenei taimi o ‘inoturi, e pei ona sa vaʻaia, o
le agalelei. Afai e le maua e se tagata le liua i lenei lalolagi
taamilosaga, e matua faigata tele ona maua se isi avanoa.
le Daasabodhista-Uddsasa, [142] Buddha Heatma Fai mai ia Ven. Sariptta,
“E le o tagata uma o le a vaʻai i oʻu tino faʻaletino. o le a toe
fanauina i le taimi o le sili atu o le limatulalo na fafagu ai se
tasibuddha Ariya Metteyya. “
nei gaioiga e tolu o le faʻavae o gaioiga faʻapitoa (Punna). [143] E
ala i nei gaioiga e mafai ai e se tagata ona mautinoa le toe fanauina i
le maualuga vaalele o le olaga. O le atiaʻeina o le mafaufau e oʻo ai i
le mama le tumau i le mama aʻiaʻi e ala i le Jhana aloaʻia. Ae e mafai
foʻi ona oʻo ai ma le malamalama (fofoga o Aloasa) ma le saʻolotoga
moni.
le Aiagavamissa [144] tuuina atu nisi auiliiliga. Ina ia mafai ona
faʻafetaiaʻi aʻe se tasi e fafagu ai se tasi Buddha meteyya, e tatau ona
faia e tagata le taumafaiga (Viruiya) ma le mafaufau (orha). E mafai
ona matou lafoina le “vevesi le mafaufau” o lona uiga o le manatu loloto
o le mafaufau poʻo le lagona faanatinati (Samavega) e sau mai le
mauaina o le faanatinati e tatau ona galueina mo le vave faia o le
faʻaupuga. O i latou uma e faia galuega lelei ma o loʻo mataala - pe o
latou o Bhikkhus, Bhikkhus, Laʻasaga, poʻo se mea e mafai ona fetaiaʻi i
le isi Buddha. O i latou uma e totogi sili le mamalu i le Buddha o le a
vaʻai i le lautele o le potopotoga o le soʻona vaʻaia e fafagu ai se
tasi Buddha metteyya. O le ola paʻia (Brahma-cariya) e tatau ona
faʻataʻitaʻi. Meaalofa (Dana) tatau ona tuuina atu. O aso e ono
(UToTatha) e tatau ona teuina. Alofa agalelei (Meta) e tatau ona atiaʻe
ma le faʻaeteete. I le fiafia i gaioiga i le mataala ma le
faʻafaigaluegaina gaioiga, o le a mafai ona iu ina ia iʻu ai i le iʻuga o
le malaia (Dukkha).
amioga saʻo o lona uiga o le atinaʻeina o le amio mama (Sila) ma le
mafaufau (Samadhi). O le poto o lona uiga o le atinaʻeina o le poto
(Panna). O amioga saʻo e mafai ona faʻatusatusa i le i ai o le leo o
vae. O le poto saʻo e mafai ona faʻatusatusa i le mafai ona vaʻaia. Afai
o le tasi pe o le isi ua misi, o le a le manuia se tagata. O le tagata
atonu ia fealofani ma tausi le tumau o tulafono a le lima ma le valu o
manatu i luga o fatu o le poto, e ono le mafai ona alagia. Afai e naʻo
le poto e atiaʻe, o amioga sese o le uiga o le avanoa o le fetaiaʻi i le
isi geovolent o le a ala i le va o le boddha
o amio sese na taʻua i Ven. Na tali atu Chadi GIDRAMS: Le alofa
mutimutivale, o le le lolofi i amioga faaletino, ma le le mautonu, ma le
mafaufau i mafaufauga. O ia amioga o lona uiga o le toe faaliliuina i
le pito i lalo moni, pe i le isi olaga pe i se olaga i le lumanai. Afai o
tagata e amio i lenei itu o lenei auala e gafa e toe fanaufouina i se
lalolagi maualuga, o le a latou o lona uiga o le a latou fetaiaʻi ma
faigata ma faigata. E leʻi faapea o mataupu, e ono feiloaʻi i
feeseeseaiga, misa, ita, ma le inoino; ma o le a latou fememeaʻi i
faʻamaʻi ma vaivaiga. Lenei o le a faigata tele ona ‘alofia le amio i le
lalolagi pito i lalo.
ono mafai, pei o le tagata na saunia lelei i aso ua mavae mo le mauaina
o le fafaguina. Afai e faia le taumafaiga saʻo i lenei olaga, e mafai e
le tagata ona oʻo atu i le muamua vaega o le fafag ma avea ma tagata
sulu. Ma, o le a le mafai ona faia soʻo se gaioiga e mafua ai le toe
aumaia i le pito i lalo o malo.
le a le taua o le a le mea o le a misia le avanoa o le tagata e vaʻai
ai i le isi ‘’ upvolent seʻi vagana ai le au Buddha. Mulimuli ane, o le
le-soso, e mafai ona ia toe fanaufouina i le lalolagi a Smudhavas, ma o
le ola i nei lalolagi e mafai ona vivii o le tele o buddha. [146]
a person who has enough perfections (parami) to reach Awakening in this
lifetime does not make the necessary effort, it may be possible to
become a Sotapanna in the next life in the Deva worlds. Afai e le
faʻataʻitaʻia e se tagata ia mea e fafagu ai, ia po o le a ia misia atoa
le tisipenisione a le Au Buddha.
E aofia ai i lenei olaga faʻatonuga faatonuga e uiga i lenei olaga i
lenei olaga e tatau ona faia e se tagata e faʻataʻitaʻiina malamalama.
[147] O le tasi e tatau ona faʻataunuʻuina le sefulutasi muamua o le
sefululima gaioiga gaioiga (Carana-Dhahama), [148] o le tala lea,. O mea
muamua e fa o le: (1) Ua mama, [29] (2) leoleoina le faitotoʻa
faitotoʻa, (3) O loʻo feololo ai, ma (4 vitinosina.
le isi fitu uiga o le fitu o le lelei o le mea e fitu (DadDhamama) na
fafaguina e le agalelei se tasi Buddha pe a faʻatusatusa i le tele o
puipuiga o le taulaga
le faia o mea sese (OttappA) pei o se maualuga maualuga, lautele o le
taulaga ma o lona uiga o le soʻo o loʻo i le tino i le tino, upu ma
mafaufau.
aʻoaʻoga tele (Bahu-sacca) e pei o se siosiomaga tele o tao ma pelu. Ose
tagata ua ia lagonaina tele mea, oe na manatua le mea na faʻalogoina,
ma o tagafua o lona uiga o se tagata o loʻo mauaina soʻoga o le Buddha.
(Viruiya) e pei o se ‘autau tele o puipuia le taulaga, mo se tagata e
tatau ona faʻaosoina le malosi e aveese ai le mafaufau mafaufau, ma
tumau i le mafaufau mafaufau.
(sati) pei o se poto, atamamai kate beeper o loʻo musu e ulufale ai i
tagata e le iloa tagata ma na o i latou ua lauiloa. E tatau i se tagata
ona i ai le maualuga o le mafaufau ma le faʻailoga tagata.
(pana) pei o se maualuga, lautele ramport ufiufi i le sima. E tatau ona
iai se poto e tatau ai i le (le tipi ese o) tulaʻi mai ma pa’ū, ma le
tamalii faatauaina e tau atu i le atoatoa faʻaleagaina o le malaia atoa o
le malaia.
le Mose uma o nei Malo e faʻafaigofie e le tagata ona tuʻua gaioiga
sese ma atiaʻe gaioiga lelei, ia lafoai le mea ua tupu. Ma na ia atiaʻe
le mama aʻiaʻi.
le tatau ona tatou popole pe o le a mafai ona tatou mauaina le sini o
Nibbana i lenei olaga pe o le a naʻo le mafai ona tatou faia i lalo ifo o
le agamalu ale boddha. Afai tatou te faia le taumafaiga sili matou te
mafaia, o fesili faapena o le a tausia latou lava. E tatau ona tatou
tupu aʻe i le tele o mea e mafai ona tatou maua i SAI, Samadhi, ma
Panna, talitonu o le a mafai ai ona tatou oʻo mai i le iʻuga o puapuaga
uma.
uma o loʻo i totonu o le Bangalore ma ua fuafua e faʻalautele i le
atunuʻu, ua vave ona avea ma mea e te fiafia i ai mo le tele o le
taulaga Vogas. O le Burgers, Pizzas afifi aisa kulimi o mea suamalie uma
na ofoina atu i taugofie tele. O le nofoaga lelei e faʻaputuputu ma uo,
tagata o lou aiga pe naʻo oe lava. E mafai ona e aʻoaʻo atili iinei.
lenei sailiga faleaiga i le Indirangar mitamita o se menu e aofia ai
Vegan Iapani, Italia, Aferika ma Allrian ma ipu Asian. Pe o oe fou i le
lalolagi o laʻau-faʻavaeina cuisiine poʻo le lagona fiafia i se mea - o
le malie ua amata ona amata i Vogan Palota! O le nofoaga atoatoa mo le
aso fanau aso fanau. E mafai ona e aʻoaʻo atili iinei. (https://www.happycow.net/revisews -Vogue-ougue-obungalore-274445457)
Chinata na o le pau lea o le nofoaga i Bangalore na tautua moni
Mekisiko Causine. E le gata o le a taugofie, e mafai ona e fiafia e
vaʻai i le atoa venen venen menu e aofia ai o le fale o le fale, fale o
le fale, bochitidas, o le tacoladas, o le tacolais! Afai o loʻo e sailia
se mea ese mai lau masani i le Initia pasese (ma atonu e oʻo foi i se
mea o le a mafai e au uo uma ona maua se mea!), O le nofoaga lea e alu
ai! E mafai ona e aʻoaʻo atili iinei. (https://www.chinita.in/)
o oe o se vaega o loʻo suʻesuʻeina i Bangalore, ona atonu e mateina lea
o le faleʻaiga o le a pule lava i la tatou taiala. O se mea atoa
vegetarian muflel filifili e matua agalelei i vegans! Maua le sili ona
tele stan stanf slafy, burgers, sanuisi, ma nofoaga tu i luga o le tau
tau gafatia. I se faʻaopopoga, o le au e ona sa tele ni faʻaopoopoga i
faʻaitiitia o meaʻai afifi ma otaota. E mafai ona e aʻoaʻo atili iinei. (https://bhababaalal.com/)
lenei okeni o le faleaiga o Great Vedianan ofoina Vogan Soun South
South Soun, pizza, ma le aisa kulimi! O loʻo i ai se siosiomaga tele mo
le feiloaʻi ma uo e fiafia i le ‘aiga o le afiafi i luga o le taualuga. E
mafai ona e aʻoaʻo atili iinei. (https://gotive.in/ppins/fartecto-tuble)
e taumafai e mumu cuisine? O lenei e mafai ona e fiafia tele i
filifiliga Vegan Vegan. E sili atu ona taugata nai lo le tele o
faleʻaiga i le taulaga, o le ofu e fai mo se faʻapitoa taimi e pei o se
‘aiga faʻauʻu! Latou te ofoina atu le suamalie mocks hasfats, tofu ma
elefale poptron e mafai ona faia i ipu loto tiga. E mafai ona e aʻoaʻo
atili (https://www.burmaburma.in/ youre. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
le menu o le menpaent o Great Vegetarian o loʻo i ai le numera o Vegan
filifiliga. O a latou ipu oneti konetineta, Italia faapitoa, ma e sili
ona leaga o meainu e mautinoa lava e faʻamalieina ai se mea lelei. E
mafai ona e aʻoaʻo atili iinei. (https://www.greouretery.in/)
toalua tagata na feoti a o faamamaina le randorage i Delhi, o le a le
umi o le Aborigean Dargys o Rowshakas o tagata ola uma o loo faaauau pea
ona lafoaia i le fale o ola? #Stopkillingus
ala i le atunuʻu argova Rakshakas o tagata ola uma o loʻo feoti i
totonu o le tamaloa o le fale o le tane. E le taugata tele e faʻatau ai
ni mea loli e fai ai lena galuega. O le Manuvda Chitapavan Brahmin na te
le mafai ona pulea fua mo nati uma e feoai. Ua latou le maasiasi i le
anoanoai o Buddha, Broom Sout o Aborigal SC / STOS na o le kopiina.
o le O fualaʻau ‘’ aina pei vegan fualaau faisua & fua mo le uelefea, fiafia, filemu, saʻolotoga, saʻolotoga, saʻo o tagata e nuu uma.o lenei, Blaikkhus, ou te apoapoai atu ia te outou!” Ave le aotelega o
le malamalama lelei ma le faʻavae taua mo le iloaina i le maoaʻe ia
iloa? “O mea uma na fausia e noatia. Taumafai ma le Faasalaga! “
Bodyman uma, Mahàstvas, e tatau ona totoina o latou loto i le tautoga,”
E tatau ona ou fuafuaina uma meaola - na fananau mai loggs; O i latou e
foliga mai, o e le fausia, o latou na i mafaufauga, e aunoa ma
mafaufauga, ma e le ofi ma ua ave i le faaeeina. Ae o le taimi nei, o le
faʻatapulaʻaina o numera o tagata ola na faia i le faʻamutaina, e leai
se ola e leai se ola na ave i le faʻaumaina. Ma aisea? Spohouti, pe a
fai o le bodhiattva se faʻailoga ia te ia lava, faʻailoga o isi, o se
faʻailoga o mea ola, poʻo se faʻailoga o le olaga, poʻo se faʻailoga o
le ola. “
te manatu uma i taumafa o fua o lona na o le leiloa o fualaʻau ‘ua’ ua
vavaeina, tipiina ma faʻatau ane foʻi i o tatou gutu.
e te ‘ai fua i le gaogao le manava, o le a e faia se sao tele e
faʻatino ai lau system, ma tuʻuina atu ia te oe ma le tele o malosi mo
le mamafa mamafa ma isi gaioiga.
le minute o le fualaau aina e fesoʻotaʻi ma meaʻai i le manava ma le
faʻamamaina o suavai, o le tele atoa o meaai amata ona vete.
taimi uma lava ou te ‘ai ai o le suavai, pe a ou’ ai durian o loʻu
manava e fuga mai, pe a ou ‘ai ai se faʻi ou te manaʻo i le faleuila,
etc. …
le ulufaʻaluga o lauulu, o le gaʻo, ua le mautonu ma le pouliuli o lio i
lalo o mata o mea uma o le a * e le * tupu pe a e inu fua i se gaogao
manava.
leai se mea e pei o ni fua mai ia, pei o moli ma lemon e fai pea a o
avea ma fua o lea tino, e tusa ma Dr. Herbert oe na suʻesuʻe i lenei
mataupu.
ui o le apu e i ai se vitamini C Anos, e iai le Atiopeyoxidants &
Flavonoids e faʻaleleia le gaioiga o le VITOGING CURY, HURT
SouwWberries e sili atu le maualuga o le paotiotababdant mana i totonu o
fua tele & puipuia le tino mai le kanesa - mafua ai, toto
toto-tapuni.
o le 2-4 moli o le aso e ono fesoasoani e malulu ese, under
cholesterol, puipuia & aveese fatuga fatuga faapea foi e mafua ai le
lamatia o le kanesa o le kanesa.
sili i le sailiga. Faʻaofi o le 92% vai, e faʻapupula solo ma se lapoa
lapoa o Glutathitone, lea e fesoasoani e faʻalautele ai lo tatou tino
umiaʻia.
le taimi lava na tali atu ai lenei ‘vaega o le’ stpiage ma le AcId, o
le a gagau ma faʻaaoga e le gaʻo sili atu nai lo meaʻai mautu.
o tagata uma e maua lenei meli lafo i 10 tagata, e mafai ona e mautinoa
o le a matou sefe le itiiti ifo ma le tasi le olaga.
mo lona lapoʻa, manogi, ma spiky foliga, o fualaʻau o le durin e masani
ona tupu i le ‘au i le atysia, Indonesia, ma Taialani. E mafai ona e
tupu lau lava laʻau o le Durina pe a fai o le siʻosiʻomaga e saʻo, pe
afai e te faʻamili le taʻaloga o le Dourinal Lima. Ia olaola le Durinan,
o le a e tuʻu le laʻau i taimi uma ma tausi le vevela maualuga.
Buddhaya.Old videos of Bada Bhanteji where bhanteji speaks about the
Law of Kamma please watch the full video to know further and part 2 will
come soon….
https://www.youtube.com/watch?v=FZ0w4B80uZA
Buddhist Heart Sutra in Sanskrit
Gaiea Sanskrit
522K subscribers
Click on CC at bottom of video for Sanskrit Subtitles (in roman script) for you to chant along to
Beautiful translation by Thich Nhat Hanh and more information here:
https://plumvillage.org/news/thich-nh…
First Part- Invocation 00:00- 06:20
Middle - Text itself 06:20- 11:00
Closing - Mahamantra 11:00 - end
Composed by Gaiea
Produced by Auburn Jam Music
https://www.instagram.com/gaieasanskrit
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https://buddhist-spirituality.org/meditation-practices/jhana
निःशुल्क ऑनलाइन आयोजक दैनिक (खाद्य) .
कृते
परोपकारी जागृत यूनाइटेड यूनिवर्स (बौउ) शाकाहारी होती है।
Grow your own food like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
वयं परोपकारीभिः जागृताः आसन्।
वयं परोपकारी जागृताः स्मः।
वयं निरन्तरं जागृताः भवेम ।
for Awakening and NIBBĀNA in 104) Classical Benevolent Sanskrit छ्लस्सिचल् षन्स्क्रित्104) शास्त्रीय परोपकारी संस्कृत
तृतीय उदात्त सत्यम् : दुःखस्य निवृत्तेः वास्तविकता — यस्य वास्तविकं कर्तव्यम्
झण 1 .
झाना एक ध्यानात्मक अवस्था गहन निश्चलता और एकाग्रता है जिसमे मन के रूप में मनः पूर्णतया निमज्जितं भवति तथा च चयनितस्य ध्यानवस्तुनः अवशोषितं भवति। सम्यक् सान्द्रतायाः विकासे कोणशिला अस्ति ।
परिभाषा (सिमाइल सहित) .
[प्रथम झान ] .
“अस्ति प्रकरणं यत्र एकः भिक्षवः — अत्यन्तं कामुकतातः निवृत्तः, अकुशलगुणात् निवृत्तः — प्रथमे झानादेशे प्रविशति, तिष्ठति च: रैप्चरः, निवृत्तितः जन्म प्राप्य, निर्देशितविचारेन मूल्याङ्कनेन च सह। सः व्याप्नोति, व्याप्नोति, सफूसयति, एतत् एव शरीरं निवृत्ति-जातस्य रैप्चर-सुखयोः सह पूरयति। तस्य समग्रस्य शरीरस्य किमपि नास्ति, निष्कासनात् जातं रैप्चर-सुखं च ।
“यथा एकः कुशलः स्नान-सदस्यः वा स्नान-सदस्यः वा स्नान-शिक्षिका ब्रास-बेसिन्-मध्ये स्नान-चूर्णं पातयिष्यति स्म, पुनः पुनः च सिञ्चति स्म, येन तस्य स्नान-गोले — संतृप्त-आर्द्र-लाडेन्, व्याप्तं, विना व्याप्तम् — तथापि न पातयिष्यति; तदपि भिक्षुः व्याप्नोति, सफूसः करोति, एतत् एव शरीरं निवृत्ति-जातस्य रैप्चर-सुखयोः सह व्याप्तं करोति, पूरयति च । तस्य सम्पूर्णस्य शरीरस्य किमपि नास्ति यत् rapture, refence from refitaral…
[द्वितीय झान ] .
“तथा, निर्देशितविचारानाम् मूल्याङ्कनानाञ्च मुद्देण सह, सः द्वितीयजहानायां प्रविशति, तिष्ठति च: रैप्चरः तथा च संयमेन जन्म प्राप्य, निर्देशितविचारात् मूल्याङ्कनात् मुक्तजागरूकतायाः एकीकरणं — आन्तरिकं आश्वासनं च। सः व्याप्नोति, व्याप्नोति, सफूसयति, एतत् एव शरीरं च संयमेन जातेन रैप्चरेन, आनन्देन च पूरयति। तस्य समग्रस्य शरीरस्य किमपि नास्ति यत् रैप्चर-प्रसन्नता-प्रसन्नता-प्रसन्नता-जन्यम् अस्ति ।
“यथा वसन्त-जलं युक्तं सरोवरं अन्तःतः, पूर्वतः, पश्चिमं, उत्तरं, दक्षिणं वा प्रवाहं नास्ति, तथा च आकाशैः सह समये समये प्रचुर-स्नानानि आपूर्तिं कुर्वन्ति, येन सरोवरस्य अन्तः जलस्य शीतलं फौण्टं भवति स्म permeate and prevade, suffuse and fill him with cool waters, शीतलजलेन अविश्वासयुक्तस्य सरोवरस्य कोऽपि भागः नास्ति; तदपि भिक्षुः व्याप्नोति, व्याप्नोति, सफसयति, अस्यैव शरीरं च संयमेन जातैः रैप्चरेन, सुखेन च पूरयति। तस्य सम्पूर्णशरीरस्य किमपि नास्ति यत् रैप्चर-प्रसन्नता-प्रसन्नता-जातिः अस्ति…
[तृतीय झान ] .
“तथा च, रैप्चर-क्षमीकरणेन सह सः समुच्चयः, मनःपूर्णः, सजगः च तिष्ठति, शरीरेण सह सुखं जनयति च। सः प्रविशति, तृतीये झान-मध्ये तिष्ठति, यस्य उदात्ताः वदन्ति, ‘समतुल्यम्, मनः च, तस्य सुखदं स्वामित्वं वर्तते। तस्य समग्रस्य शरीरस्य किमपि न व्याप्तं भोगं न्यस्तं किमपि ।
“यथा नील-, श्वेत-, वा रक्त-लातुस-तडागस्य, तत्र केचन नील-शुक्ल-लाल-पटाः भवेयुः ये जले जन्म प्राप्य जले निमग्नाः तिष्ठन्ति, बहिः न स्थित्वा प्रफुल्लिताः च तिष्ठन्ति जलस्य, यथा ते व्याप्ताः, व्याप्ताः, सफसिताः, तेषां मूलतः शीतलजलेन पूरिताः, तेषां नील-शुक्ल-लाल-पल्लेस-योः किमपि शीतलजलेन अविश्वासः न स्यात् तथापि, भिक्षुः व्याप्नोति, व्याप्नोति, सफसयति, अस्यैव शरीरं च व्याप्ति-सुखेन पूरयति । तस्य समग्रस्य शरीरस्य किमपि नास्ति यत् आनन्देन भोगेन विनष्टं भवति…
[चतुर्थं झान ] .
“तथा च, सुखस्य तनावस्य च परित्यागेन — यथा पूर्ववर्ती-दुःखयोः अन्तर्धानेन सह — सः चतुर्थ-जहान-मध्ये प्रविशति, तिष्ठति च: समता-मनसः शुद्धता, न तु-सुखद-नर्-पेन सः उपविशति, शुद्धेन, उज्ज्वलतया जागरूकतया शरीरं व्याप्य उपविशति, येन तस्य समग्रस्य शरीरस्य शुद्धेन, उज्ज्वलेन जागरूकताया: अप्रत्याशितस्य किमपि नास्ति।
“यथा कश्चन पुरुषः शुक्लवस्त्रेण शिरः पादयोः वेष्टितः यथा तस्य शरीरस्य भागः न स्यात् यत्र श्वेतवस्त्रं न प्रसृतं भवति; तदपि भिक्षुः उपविशति, शुद्धेन, उज्ज्वलतया जागरूकतया स्वशरीरं व्याप्नोति। शुद्धेन, उज्ज्वलतया जागरूकताया: अप्रत्याशितस्य तस्य समग्रस्य शरीरस्य किमपि नास्ति” इति ।
(अङ्गुतरा निकाला, ५.२८) २.
——————————————
“यथा कश्चन पुरुषः शुक्लवस्त्रेण शिरः पादयोः वेष्टितः यथा तस्य शरीरस्य भागः न स्यात् यत्र श्वेतवस्त्रं न प्रसृतं भवति; तदपि भिक्षुः उपविशति, शुद्धेन, उज्ज्वलतया जागरूकतया स्वशरीरं व्याप्नोति। शुद्धेन, उज्ज्वलतया जागरूकताया: अप्रत्याशितस्य तस्य समग्रस्य शरीरस्य किमपि नास्ति” इति ।
(अङ्गुतरा निकाला, ५.२८) २.
झान का स्वामी बुद्धि का चिह्न है।
“अहं चतुर्भिः गुणैः सहितः व्यक्तिः महाविवेकस्य, महापुरुषस्य, महान् पुरुषः इति घोषयामि। कः चतुः ?
“अस्ति, ब्राह्मणः, यत्र सः बहुजनानाम् कल्याणस्य सुखस्य च अभ्यासं करोति तथा च उदात्तपद्धत्या बहवः जनाः स्थापितवन्तः, अर्थात् यत् प्रशंसनीयं तस्य धर्मः, कुशलं तस्य धर्मः।
“सः चिन्तयति यत् सः चिन्तयितुम् इच्छति, न च मन्यते यत् सः किमपि विचारं न चिन्तयितुम् इच्छति इति । सः यत्किमपि संकल्पं इच्छति सः इच्छति, न च किमपि संकल्पं करिष्यति यत् सः इच्छां कर्तुम् न इच्छति । सः विचारमार्गस्य विषये मनसः स्वामित्वं प्राप्तवान् अस्ति।
“सः — यदा यदा इच्छति तदा यदा सः, तनावं विना, कठिनतां विना — प्राप्नोति — ते चत्वारः झानाः ये मानसिकदशा, ऊर्ध्व-अधुनासु सुखद-निवासिनः
“मानसिककिण्वनस्य समाप्तिः सह — सः किण्वन-रहित-जागरूकता-विमोचन-विमोचन-विमोचने तिष्ठति, यतः सः तान् प्रत्यक्षतया स्वस्य कृते स्वस्य कृते स्वस्य कृते सम्यक् जानाति स्म, साकारं च कृतवान्
“…अहं एतैः चतुर्गुणैः सहितः व्यक्तिः महाविवेकस्य, महापुरुषस्य, महान् पुरुषः इति घोषयामि।”
(अङ्गुतरा निकाला, ४.३५) २.
झान एवं अंतर्दृष्टि, हाथ-हस्त
तत्र कोऽपि झणः नास्ति .
एकस्य हि विवेकयुक्तस्य कृते, .
न तु विवेकम् .
एकस्य कृते झणः नास्ति।
किन्तु एकं झान् द्वयमपि सह .
तथा विवेक : १.
He’s on the curge .
अबाइण्डिंग के।
(धम्मपदा, ३७२) २.
इत्यस्मात्
विश्रामार्थं अन्तः शान्तिं च कर्तुं जले तरणस्य मार्गदर्शितप्रतिबिम्बस्य ध्यानम् (जलध्वनिः)
इदं मार्गदर्शितं बिम्बं शान्तं आरामदायकं च दृश्यीकरणध्यानम् अस्ति यत्र भवान् समुद्रे स्वयमेव चित्रं करिष्यति, शीतलसागरजलस्य अन्तः तरति, स्प्लैशिंगजलस्य मृदुतालसागरध्वनिं शृणोति। इदं मार्गदर्शितं बिम्बं विश्रामस्य, तनावस्य, चिन्तायाः, भूतकालस्य च कालस्य च विमोचनार्थं भवति, येन भवान् भविष्यं आलिंगयितुं शक्नोति तथा च सर्वाणि सद्विषयाणि आलिंगयितुं शक्नोति यत् अग्रे अस्ति। अतः सकारात्मक ऊर्जानां मार्गं अवरुद्ध्य नकारात्मकभावनाः प्रवाहयन्तु तथा च भवन्तं स्वास्थ्यं चिकित्सां च आनयन्ति। अहं सर्वदा जलस्य प्रकृतिध्वनिं एतावत् अतीव आरामदायकं पश्यामि तथा च मम कृते एतत् बहिः उत्तम-तनाव-राहत-उपकरणानाम् एकं, जलरूपेण, भवेत् तत् तरङ्ग-नद्याः, समुद्र-तरङ्गैः वा वर्षा वा, केवलं एतत् मन्त्रिणं लयं वर्तते यत् विश्रामं करोति सच्चा अन्तः शान्ति। अतः यदि भवन्तः आरामस्य उपायस्य आवश्यकतां अनुभवन्ति तर्हि एतत् मार्गदर्शितं चित्राध्यानं शृणुत तथा च नकारात्मकभावनानां ऊर्जानां च मनः शरीरं च स्वस्य मनः शरीरं च चिकित्सन्तु।
https://www.youtub.com/watch?v=hi2guabs_0m
Benevolent Awakened One Maitreya Buddha 104) Classical Benevolent Sanskrit छ्लस्सिचल् षन्स्क्रित्104) शास्त्रीय परोपकारी संस्कृत
भाग 1 — मैत्रेया परियोजना, कुशिनगार, उत्तर प्रदेश, भारत।
परियोजनायाः दृष्टिः, वास्तुकला, दानकार्यक्रमाः च इति विषये एतत् प्रेरणादायकं दृष्टिकोणम् अस्ति । तस्य पवित्रतायाः योगदानेन सह दलै लामा, लामा ज़ोपा रिन्पोचे, अन्ये च बहवः आध्यात्मिकनेतारः।
भाग 2 — Maitreya परियोजना हृदय तीर्थ अवशेष भ्रमण।
भ्रमणेन सह यात्रां कुर्वन्तु यत् हृदयस्य तीर्थ-अवशेषाः सम्पूर्णे विश्वे जनान् प्रेरयन्ति, प्रेम-प्रकारस्य हृदयं विकसितुं तथा च मनः-शरीरस्य निरन्तरताम् शुद्धयन्ति। अवशेषाणां स्वयं सुन्दरं दृश्यं समाविष्टम् अस्ति।
भाग 3 — मैत्रेया शान्ति ध्यान।
मेटिरेया शान्ति ध्यानम् प्रेम-प्रकारस्य विषये सौम्य-स्वरेण पठ्यते अतः श्रोता शान्ति-कारणं जनयितुं अनुभवं प्रति एकाग्रतां कर्तुं शक्नोति, स्वस्य अन्तः बाह्य-जगति च।
“विश्वशान्तिः आन्तरिकशान्तितः विकसितव्या। शान्तिः केवलं हिंसायाः अभावः एव नास्ति। शान्तिः मानवीयकरुणायाः प्रकटीकरणम् अस्ति।”.
— तस्य पवित्रता दलिया लामा।
Maitreya परियोजनायाः उद्देश्यं आनेतुं भवति:
- उत्तरभारते कोटिकोटिजनानाम् दीर्घकालीनसामाजिक-आर्थिक-लाभः।
- विश्व समुदाय को आध्यात्मिक लाभ रखे।
Maitrey Project इत्यस्य क्रियाकलापस्य केन्द्रबिन्दुः निर्माणं भवति:
- एक 500ft/152m कांस्य प्रतिमा भविष्ये बुद्धमैत्रेयं कुशिनगारस्य, उत्तरप्रदेशराज्यस्य।
- बिहारराज्यस्य बोधगयानगरे मैत्रेयायाः 150ft/45m प्रतिमा।
उत्तरी भारते कुशिनगारः बोध्गया च प्रदेशाः सन्ति यत्र साक्षरता दराः अतीव न्यूनाः सन्ति तथा च कोटिकोटिजनाः अत्यन्तं दरिद्रतायां जीवन्ति, जीवनयापनकृषिः, श्रमप्रश्रमः च उपरि अवलम्बन्ते।
————-
Maitreya परियोजना एतेषां क्षेत्राणां माध्यमेन लाभं करिष्यति:
- दरिद्रपरिवारेभ्यः ग्रामबालानां कृते शिक्षा, एकस्य अद्वितीयस्य पाठ्यक्रमस्य उपयोगं करोति यत् नैतिकविकासस्य अपि च शैक्षणिकसिद्धेः उपरि बलं ददाति; प्राथमिक, गौण एवं व्यावसायिक शिक्षा को कवर करता है।
- अन्तर्राष्ट्रीय मानक का स्वास्थ्यसेवा।
- रोजगारः वाणिज्यश्च यत् निर्माणकाले सहस्राधिकानां जनानां कृते कार्यं प्रदास्यति तथा च भविष्यस्य कृते स्थायिकार्यं सृज्य क्षेत्रं प्रति सहस्राणि सम्बद्धानि रोजगारस्य अवसरानि आनयिष्यति।
- क्षेत्रस्य समृद्धस्य आध्यात्मिकधरोहरस्य सन्दर्भे पर्यटनस्य समर्थनम्।
- अन्येषां बहूनां आधारभूतसुधारस्य उत्प्रेरकरूपेण निरन्तरं प्रभावरूपेण च कार्यं कुर्वन्।
उभौ मूर्तिः, स्वस्य सिंहासनभवनैः, उद्यानैः च सह, परम्परागतं आधुनिकं च द्वयमपि पवित्रकलाद्वारा आशीर्वादं दास्यति।
दीर्घकालं यावत् अल्पकालं यावत्, Maitreya परियोजना अस्य क्षेत्रस्य कल्याणे महत्त्वपूर्णतया योगदानं करिष्यति तथा च सामाजिकरूपेण उत्तरदायी विकासस्य आदर्शः भवितुम् अस्य उद्देश्यं भवति — पर्यावरणीयरूपेण स्थायित्वं, न्यूनातिन्यूनं 1,000 वर्षाणि यावत् स्थातुं निर्मितं निर्मितं च।
तथा च अधुना अपि, Maitreya परियोजनायाः अत्यन्तं हृदयं, प्रेम-प्रकारस्य, Maitreya Project Heart Srine Relic Tour इति भ्रमणस्य माध्यमेन सम्पूर्णे विश्वे जनानां कृते आनेयते। अवशेषभ्रमणः सर्वेषां मानवीय-आध्यात्मिक-परम्पराणां जनान् एकत्र आनयति यत् ते विश्व-शान्ति-कारणानि सृज्यन्ते, येन १,००० तः अधिक-पवित्र-बौद्ध-अवशेषाणां अद्वितीयस्य बहुमूल्यस्य च संग्रहस्य आशीर्वादः साझाः कृताः |.
http://www.maitreyproject.org/en/ind…
संगीतं
गीतं
शरीर ऊर्जा .
कलाकार
क्रिस हिंजे .
एल्बम 1 .
तिब्बत छापन 1 .
अनुज्ञापत्रम् २.
यूट्यूब प्रीमियम प्राप्त करें .
संगीतं
महामातातिजी यथा सी.एम.
अधुना सर्वे जागृताः जनाः जगतः जनाः लघुतमसंप्रदायं कृत्वा कुशिनारानगरे स्थितं ऊर्ध्वतमं परोपकारीं जागृतं स्थापनं कर्तुम् इच्छन्ति स्म। अपि च तेषां सर्वेषां कृते ध्यानकेन्द्रं ये अधिकांश आधुनिक क्रेमेटोरियम सह शाश्वत आनन्दं प्राप्तुं इच्छन्ति।
चिन्तितवान् यत् समूहः इदं रोचते।
*परोपकारी जागरूक एक बुद्ध को जागरूक होने का कैसे मिलना चाहिए*
नामो तस्सा भगत्वातो अरहत्तो सम्मासम्बुद्धस्सा .
दसबुधिसत्-उड्सेसा, अनागतावम्सा च उभौ अपि निर्देशं ददति यत् यदि जनाः बुद्धमेतेयया सह मिलितुं सन्ति तर्हि जनाः किं कुर्वन्ति इति। एतत् सर्वेषां कृते अतीव महत्त्वपूर्णं यत् ये अस्मिन् बुद्ध-विच्छेदे जागरणस्य न्यूनातिन्यूनं प्रथमं चरणं न प्राप्नुवन्ति, यतः, यथा वयं दृष्टवन्तः, उपद्रवपूर्णं जागृतं एकं बुद्धं तापीतेयं अन्तिम-पद्धतेः जागृतं भविष्यति यत् ते अस्मिन् संसार-चक्रे उत्पद्यन्ते |. यदि कश्चन व्यक्तिः अस्मिन् विश्वचक्रे जागरणं न प्राप्नोति तर्हि अन्यः अवसरः प्राप्तुं अत्यन्तं कठिनं भविष्यति ।
दसबुधिसत्-उड्सेसा-नगरे,[१४२] बुद्धः गोतामा वेन्-नगरं वदति । सरिपत्ता, “सर्वः मनुष्यः मम शारीरिकशरीरं न पश्यति। यदि ते मम शिक्षां (ससान), उपहारं ददति (दन), नैतिकता (सिला) अवलोकयन्ति, मनसः (भावना) विकासं च संवर्धयन्ति, तस्य फलद्वारा, ते परोपकारी जागृत ओनबुद्धध अरिया मेतेय्या के समय में पुनर्जन्म होगा।”
एतानि त्रीणि कर्माणि पुण्यकर्मस्य आधारः (पुन्ना) ।[१४३] एतेषां कर्मणां माध्यमेन एकः व्यक्तिः अस्तित्वस्य उच्चतरविमानेषु पुनर्जन्मस्य आश्वासनं दातुं शक्यते । मनः विकसितुं झानाराज्यानां माध्यमेन प्राप्ता अस्थायी शुद्धता भवति। परन्तु तत् अन्वेषणं (विपास) तथा सच्चिदानन्दमुक्तिं च जनयितुं शक्नोति।
अनागतावम्सा[१४४] अधिकविवरणं ददाति । उपवृतं उपकारं कर्तुं एकं बुद्धं बुद्धमेतेयं जागृत्य, जनाः प्रयासं (विरिया) तथा दृढं (दल्हा) भवितव्याः, उद्घाटितचित्तेन (उब्बिग्गा-मानसा) सह। वयं अनुमानं कर्तुं शक्नुमः यत् “अधिगतं मनः” इत्यस्य अर्थः अस्ति यत् मनः अथवा तात्कालिकता (Samvega) इत्यस्य गहनं प्रहारः अस्ति यत् मुक्तिं कर्तुं कार्यं कर्तुं तत्कालीन-आवश्यकतायाः साक्षात्कारात् आगच्छति। ये सर्वे सत्कर्म कुर्वन्ति ते च सतर्काः सन्ति - भवेत् ते भिक्खुनिस्, भिक्खुनिस्, लेयमेन्, वा लौकिकजनाः - अग्रिमस्य परोपकारी जागृतस्य जागृतस्य एकस्य बुद्धस्य सम्मुखीभवितुं शक्नुवन्ति। ये सर्वे बुद्धस्य कृते महत् मानं ददति ते सर्वे परोपकारी सभां द्रक्ष्यन्ति यत् परोपकारस्य शुभसभा जागृता जागृता एकं बुद्धं तिमेय्यम्। पवित्रजीवनं (ब्राह्म-करिया) अभ्यासं कर्तव्यम्। उपहार (दन) दानी चाहिए। पालनदिनानि (uposatha) स्थापनीयाः। प्रेमी दया (मेट्टा) सावधानीपूर्वक विकसित करना चाहिए। सतर्कता एवं पुण्यकर्मों में आनन्दित करके अंततः कुंड (दुक्खा) के लिए अंततः समाप्त करना संभव होगी।
वेन। लेडी सायादाव[145] दर्शयति यत् सद्-आचरणस्य (काराना) तथा दक्षिणज्ञानस्य (VIJJA) दृष्ट्या सन्तुलितप्रयत्नः आवश्यकः यदि अग्रिमः परोपकारी जागृतः जागृतः एकः बुद्धः मिलितुं भवति।
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दक्षिण आचरण का अर्थ नैतिकता (सिला) एकाग्रता (सामधी) का विकास है। ज्ञान का अर्थात् प्रज्ञा (पन्ना) का अर्थ है। ध्वनि अङ्गं कृत्वा सम्यक् आचरणस्य तुलना कर्तुं शक्यते। सम्यक् ज्ञानस्य तुलनां द्रष्टुं शक्यते इति कर्तुं शक्यते। यदि एकः अन्यः वा लुप्तः भवति तर्हि व्यक्तिः असफलः भविष्यति । एकः व्यक्तिः उदारः भवेत् तथा च पञ्चसु उपदेशानां, अष्टौ उपदेशानां च स्थायी नैतिकनियमान् पालनदिनेषु रक्षितुं शक्नोति, परन्तु यदि ज्ञानस्य बीजानि न रोपितानि सन्ति तर्हि सः व्यक्तिः परोपकारीं जागृतं एकं बुद्धं मिलितुं शक्नोति परन्तु जागृतः न भवति। यदि केवलं ज्ञानं विकसितं भवति तर्हि गलत आचरणस्य अर्थः भविष्यति यत् अग्रिमस्य परोपकारीयाः जागृतस्य एकस्य बुद्धस्य समागमस्य सम्भावना किञ्चित् भविष्यति, अस्य उपनामकस्य एकस्य बुद्धस्य वितरणस्य परस्य च मध्ये हस्तक्षेपकालः (अन्टारा-कप्पः) अस्ति।
वेन द्वारा उल्लिखित गलत आचरण के उदाहरण। लेडी सायादौः सन्ति: उदारता, शारीरिककर्मसु दुर्बलतया रक्षिता, वाक्ये अनिरुद्धा, विचारे अशुद्धा च भवति। एतादृशस्य आचरणस्य अर्थः स्यात् यत् अधः क्षेत्रेषु पुनर्जन्मस्य अर्थः भविष्यति, अग्रिमे जीवने वा भविष्ये वा जीवने वा पुनर्जन्मम्। यदि एतादृशरीत्या कार्यं कुर्वन्तः जनाः उच्चतरजगति पुनर्जन्मस्य सफलाः भवन्ति तर्हि तेषां उदारतायाः अभावः अर्थः भविष्यति यत् तेषां कृते जीवननिर्माणे कष्टानि, परीक्षणाः, क्लेशाः च भवन्ति उपदेशान् न रक्षित्वा ते विवादैः, कलहैः, क्रोधेन, द्वेषेन च सह मिलितुं शक्नुवन्ति; ते च रोग-व्याधि-प्रवणाः भविष्यन्ति। एतेन अधः लोकं प्रति गच्छन्तीनां कर्मणां परिहारः अपि कठिनतरः भविष्यति ।
परन्तु सम्भवति स्यात् यत् अद्यत्वे कश्चन व्यक्तिः पूर्वमेव जागरणस्य प्राप्त्यर्थं पूर्वमेव सज्जः अस्ति । यदि अस्मिन् जीवने सम्यक् प्रयासः क्रियते तर्हि सः व्यक्तिः न्यूनातिन्यूनं जागरणस्य न्यूनातिन्यूनं प्रथमं चरणं प्राप्तुं शक्नोति, सोटापन्ना च भवितुम् अर्हति । ततः, किमपि कार्यं कर्तुं असम्भवं भविष्यति यत् निम्नक्षेत्रेषु पुनर्जन्मस्य परिणामः भवति।
एतस्य अर्थः न भविष्यति यत् एतादृशः व्यक्तिः अग्रिमपरोपकारीं जागृतं द्रष्टुं अवसरं त्यक्ष्यति। अन्ततः, एकः अप्रत्यावर्तकः इति नाम्ना सः सूधावसब्राह्मलोकेषु पुनर्जन्मनि वा कर्तुं शक्नोति, एतेषु लोकेषु जीवनं च अनेकानाम् बुद्धानां करियरं व्याप्तुम् अर्हति ।[१४६]
यदि अस्मिन् जीवनकाले जागरणं प्राप्तुं पर्याप्ताः सिद्धयः (परामी) सन्ति, तर्हि आवश्यकं परिश्रमं न करोति, तर्हि देवालोकेषु अग्रिमजीवने सोतापन्ना भवितुं शक्यते यदि तादृशः व्यक्तिः जागरणं प्रति नेतुम् कारकं न अभ्यासयति तर्हि सः अस्मिन् बुद्धस्य वितरणकाले सम्पूर्णतया त्यक्ष्यति तथा च अग्रिमे परोपकारितायाः एकस्य बुद्धस्य वितरणस्य समये केवलं मुक्तिं प्राप्तुं समर्थः भविष्यति।
वेन। लेडी सायादावस्य अस्मिन् जीवने कर्तव्यस्य आवश्यकस्य कार्यस्य विषये निर्देशाः सन्ति यत् नग्न-अन्तर्दृष्टि-ध्यानस्य अभ्यासं कुर्वन् व्यक्तिः किं कर्तव्यः ।[१४७] पञ्चदशसु सद्कर्मणां (काराना-धम्म) प्रथमं एकादशं पूर्णं कर्तव्यम्,[148] अर्थात् सर्वे झाना-कथनं व्यतिरिक्तम्। प्रथमचतुर्णां क्रियाः सन्ति- (१) नैतिकत्वेन,[१४९] (२) इन्द्रियद्वाराणां रक्षणं, (३) भोजने मध्यमत्वं, (४) जागरणं च।
अग्रिमाः सप्तगुणाः सप्त गुड अवस्थाः (सद्धम्मा) सन्ति, येषां जागृतः परोपकारी एकं बुद्धं जागृतवान् यत् राजकीयसीमानगरस्य नागरिकानां कृते विविधसंरक्षणानाम् अपेक्षया:[१५०]
श्रद्धा (सद्धा) परोपकारी जागृतः एकः बुद्धः गहनतया निहितस्तम्भः इव अस्ति।
विनयः (हिरी) गहनः, विस्तृतः खात इव अस्ति तथा च शिष्यः शरीरे, भाषणे, मनसा च गलत आचरणस्य लज्जा भवति।
गलत करना संकुचना (ओटप्प) नगरस्य परितः उच्चः, विस्तृतः मार्गः इव अस्ति तथा च शिष्यः शरीरे, भाषणे, मनसा च गलत आचरणस्य परिहारस्य विषयः अस्ति
महान् शिक्षणस्य (बाहू-सैक्का) शूल-खड्गयोः महान् शस्त्रागारः इव भवति। यः श्रूयते स्म, यः श्रूयते स्म, तस्य निधिं करोति च, तस्य अर्थः अस्ति यः परोपकारीं जागृतः व्यक्तिः एकं बुद्धस्य सिद्धान्तं जागृतवान्।
ऊर्जा (विरिया) नगरस्य रक्षणं कुर्वन्ती विशाला सेना इव अस्ति, यतः कश्चन व्यक्तिः अकुशल-मानसिक-राज्येभ्यः मुक्तिं प्राप्तुं, कुशल-मानसिक-स्थितिं प्राप्तुं, स्थिरं, दृढं, पूर्वमेव दृढं, कुशल-मानसिक-स्थितिभिः सह च दण्डं प्राप्तुं ऊर्जां पालयेत्
मनःसन्तोषः (सति) बुद्धिमान्, बुद्धिमान् द्वारपालकः इव अस्ति यः अज्ञातजनानाम् प्रवेशं नकारयति तथा च ये ज्ञाताः सन्ति तेषु केवलं प्रविशति। कस्यचित् व्यक्तिस्य मनःसन्तोषस्य विवेकस्य च सर्वोच्चः भवेत् ।
बुद्धिः (पन्ना) उच्चः, विस्तृतः प्रभुः इव प्लास्टरेन आच्छादितः अस्ति। कस्यचित् व्यक्तिस्य बुद्धिः भवेत् यत् (कटनम्) उदय-पतनं भवति, उदात्त-प्रवेशः भवति, यत् दुःखस्य सम्पूर्णं विनाशं जनयति
एतेषु सप्तसु सद्राज्येषु व्यक्तिं गलतकर्माणि परित्यज्य सद्कर्माणि संवर्धयितुं, यत् दोषी अस्ति तत् परित्यज्य निर्दोषतां विकसितुं समर्थयन्ति एवं सः शुद्धिं विकसयति।
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अस्मिन् जीवने निब्बाना-नगरस्य लक्ष्यं प्राप्तुं शक्नुमः वा इति अस्माकं चिन्ता न भवति यत् वयं केवलं परोपकारी-जागृत-एक-बुद्ध-अरि-मेट्टेयया-अन्तर्गतं तत् कर्तुं शक्नुमः वा इति। यदि वयं सर्वोत्तमप्रयत्नं कुर्मः तर्हि तादृशाः प्रश्नाः स्वयमेव पालनं करिष्यन्ति। अस्माभिः सिला, समाधि, पन्ना च यथासम्भवं वर्धनीयं, विश्वासः अस्ति यत् एवं प्रकारेण वयं सर्वेषां दुःखानां अन्तम् आगन्तुं समर्थाः भविष्यामः।
सत्यं विजयं करिष्यति !
चार्ली चैपलिन लैवेगानो .
भारते एकः शाकाहारी वैश्विकः फास्ट फूड् श्रृङ्खला आगतः अस्ति! बेङ्गलूरु-नगरस्य परितः स्थानानि सन्ति, देशे सर्वत्र विस्तारस्य योजना च अस्ति, अतः एतत् शीघ्रमेव अनेकेषां नगरस्य शाकाहारिणां कृते प्रियं जातम् अस्ति । बर्गर, पिज्जा-वेष्टनानि आइसक्रीम-इत्यादीनि सर्वाणि स्वादिष्टानि वस्तूनि सन्ति यत् अत्यन्तं किफायती-मूल्येषु प्रस्तावितानि सन्ति । मित्रैः, परिवारस्य सदस्यैः वा केवलं स्वयमेव सङ्गृहीतुं आदर्शस्थानम् अस्ति। अत्र अधिकं ज्ञातुं शक्नुवन्ति।
(https://www.happycow.net/reviews/charlie-chaplin-lavegano-bangalore-267902)
शाकाहारी वोग .
इन्दिराराजस्य अयं विचित्रः भोजनालयः एकं मेनू-गर्भं धारयति यस्मिन् शाकाहारी जापानी, इटालियन, अफ्रीका, एशियाई व्यञ्जनानि च सन्ति । भवान् वनस्पति-आधारित-भोजनस्य जगति नूतनः अस्ति वा किमपि कृते पर्याप्तं साहसिकं अनुभवति वा—मजा एव शाकाहारी-वोग्-तः आरभ्यते! जन्मदिनस्य रात्रिभोजनस्य कृते इदं सम्यक् स्थानम् अस्ति । अत्र अधिकं ज्ञातुं शक्नुवन्ति। (https://www.happycow.net/समीक्षा/शाकाहारी-vogue-bangalore-27457)
बेङ्गलूरु-नगरे अधिक-शाकाहारी-विकल्पानां कृते, शाकाहारस्य भारतीय-प्रारम्भकस्य मार्गदर्शिकां पश्यन्तु (https://onegood://onegood.in/pages/indian-beginners-guide-to-veganism) अयं व्यापकः संसाधनः भारते वनस्पति-आधारितं गन्तुं विषये भवद्भिः सर्वं ज्ञातव्यं सर्वं प्रदाति ।
चिन्टा रियल मेक्सिकन भोजन .
चिन्टा-नगरं बेङ्गलूरु-नगरस्य एकमेव स्थानं यत्र प्रामाणिक-मेक्सिक-भोजनं परोक्ष्यते । न केवलं तत् किफायती अस्ति, भवान् चुरोस्, गृहनिर्मितः शाकाहारी चीजः, सोयारिजो च सहितं सम्पूर्णतया शाकाहारी मेनूद्वारा पलटयितुं आनन्दं प्राप्तुं शक्नोति-प्लस टैकोस्, एन्चिलाडास्, बुरिटोस्, नाचोस् च! यदि भवान् स्वस्य सामान्य-भारतीय-भाडायाः किञ्चित् भिन्नं अन्वेषयति (तथा च कदाचित् एकं स्थानं अपि यत्र भवतः सर्वे मित्राणि किमपि अन्वेष्टुं शक्नुवन्ति!), एतत् स्थानम् अस्ति! अत्र अधिकं ज्ञातुं शक्नुवन्ति। (https://www.chinita.in/) .
हबिबी फालाफेल 1 .
यदि भवान् बेङ्गलूरु-नगरस्य अनुभवी शाकाहारी अस्ति, तर्हि भवान् सम्भवतः अनुमानितवान् यत् एषः भोजनालयः अस्माकं मार्गदर्शके भविष्यति । इदं पूर्णतया शाकाहारी फालाफेल् श्रृङ्खला अस्ति या शाकाहारी प्रति अतीव मैत्रीपूर्णा अस्ति! ताजां शाकाहारी फलाफेल् लपेटं, बर्गर, सैण्डविच, तथा च सस्ती मूल्येन थालीं प्राप्नुवन्तु। तदतिरिक्तं स्वामिनः खाद्यपैकेजिंगं अपशिष्टं च न्यूनीकर्तुं महतीं प्रगतिम् कुर्वन्ति। अत्र अधिकं ज्ञातुं शक्नुवन्ति। (https://habifalafel.com/)
गच्छतु मूलनिवासी .
अस्मिन् जैविक-शाकाहारी-भोजनागारस्य भोजनालये शाकाहारी दक्षिण-भारतीय-व्यञ्जनानि, पिज्जा, आइसक्रीम च सन्ति! मित्रैः सह छतस्य उपरि रात्रिभोजनस्य आनन्दं प्राप्तुं मित्रैः सह मिलितुं महत् वातावरणम् अस्ति । अत्र अधिकं ज्ञातुं शक्नुवन्ति। (https://gonative.in/pages/farm-to-table)
बर्मा बर्मा .
किं भवता बर्मा-भोजनस्य प्रयोगः कृतः ? इदानीं भवन्तः बहु रोमाञ्चक-शाकाहारी-विकल्पैः सह शक्नुवन्ति । इदं नगरस्य अधिकांशभोजनागारात् किञ्चित् महत्तरं भवति, अतः स्नातकभोजनस्य रात्रिभोजनस्य इव विशेषस्य अवसरस्य कृते परिधानं कुर्वन्तु! ते स्वादिष्टं नकलीमांसम्, टोफू, फलाफेल् प्रोटीन् च प्रददति यत् हृदयस्पर्शीव्यञ्जनेषु कर्तुं शक्यते । अधिकं ज्ञातुं शक्नुवन्ति (https://www.burmaburma.in/)अत्र। (https://www.burmaburma.in/) (https://www.burmaburma.in/)
हरित सिद्धान्त 1 .
भोजनालयस्य शाकाहारी मेनू मध्ये शाकाहारी विकल्पाः सन्ति । तेषां महाद्वीपीयव्यञ्जनानि, इटालियनविशेषताः, स्वादिष्टानि पेयानि च कस्यापि तालुस्य प्रीतिं कर्तुं निश्चितानि सन्ति । अत्र अधिकं ज्ञातुं शक्नुवन्ति। (https://www.greenthery.in/)
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दिल्लीनगरे सीवरेजस्य शोधनकाले द्वौ जनाः मृतौ, सर्वेषां जीवानां आदिवासी-अरोगिक-रक्षकाः कियत्कालं यावत् नालिकायां पातिताः भविष्यन्ति? # स्टॉपकिलिङ्गस .
बहिः देशस्य माध्यमेन सर्वेषां जीवानां अरोग्य रक्षकाः सीवेज-मैन-छिद्राणाम् अन्तः म्रियन्ते। तत् कार्यं कर्तुं सक्शन-वाहनानि क्रेतुं बहु न व्ययः भवति।सर्वः लोकतान्त्रिक-देशाः तान् संलग्नं कुर्वन्ति | मनुवाडी चिट्पवान् ब्राह्मणाः सर्वेषां नट्स् कृते दूरतः मुक्तं नियन्त्रयन्ति ये मोटपवन् ब्राह्मणाः वेष्टनात्मकं परिहरन्ति। ते बुद्धस्य कमलं, आदिवासी SC/STS इत्यस्य झाडूयष्टिं केवलं तान् वञ्चयितुं निर्लज्जानि गृहीतवन्तः।
समाधानम् अस्ति .
Grow your own food like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
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निःशुल्क ऑनलाइन आयोजक दैनिक (खाद्य) .
कृते
परोपकारी उन्हें जागृत संयुक्त ब्रह्मांड (बौउ)
grow your food जैसे शाकाहारी शाक & फल
घटेषु मुक्तपक्षिणः इव जीवितुं कुण्डेषु कल्याणार्थं,स्फुरता, शान्तिः, स्वतन्त्रता,स्वतन्त्रता,सर्वः भावुक-नॉन-भावनात्मक-जीवानां कृते।
“पश्यतु, भिक्खुसः, अहं भवन्तं उपहृतं करोमि: सर्वाणि समाहितवस्तूनि विलुप्तप्रमाणानि सन्ति। गम्भीरतापूर्वकं प्रयत्नः !”
“अधुना भगवखुसः त्वां प्रक्षालयामि!” अनित्यतायाः समाहारं ददातु तथा च उत्साहस्य साकारीकरणार्थं मौलिकं आवश्यकतां ददातु? “सर्वं समासितं वस्तु विलुप्तप्रमाणं भवति। गम्भीरतापूर्वकं प्रयत्नः !”
“कियत् रोचकं यत् अहं सर्वे च सत्ताः च युगपत् जागृताः सन्ति।”
“सर्वं बोधिसत्वासं महलसात्तवासः एवं स्वहृदयं व्रतेन वशं कुर्यात्, “मया सर्वान् जीवान् भवितव्यः — ये अण्डाभ्यां जायन्ते, ये गर्भाद् जाताः, ते विकारात् जायन्ते ये रूपेण, ये रूपेण, विचारयुक्ताः, विचाररहिताः, ये न सर्वथा विचारेण न, ये च सर्वथा विचाररहिताः — ते नब्सेना-नगरं विना निब्बाना-प्रविष्टुं विलुप्ततां प्राप्तुं च व्याप्नुयुः |.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . तथापि अप्रत्ययपूर्णस्य, असीमजीवनसङ्ख्यायाः सङ्ख्यायाः, तथा च विलुप्ततां प्रति नेष्यति, वस्तुतः विलुप्ततां यावत् जीवितुं न शक्यते। किमर्थं च ? सुहूति, यदि बोधिसत्वा-नगरस्य आत्मनः चिह्नं, परस्य चिह्नं, जीवनचिह्नं, जीवनस्य चिह्नं वा भवति तर्हि सः बोधिसत्वा-न-न-न-न-न-बोधिसत्वा न भवति” इति ।
कृपया यथासम्भवं एतत् पदं साझां कुर्वन्तु।
रिक्त उदर पर फल खाना।
एतेन भवतः नेत्राणि उद्घाट्यन्ते ! अन्ते यावत् पठन्तु ततः स्वस्य ई-सूचौ सर्वं प्रेषयन्तु। अहं केवलं कृतवान् !
डॉ स्टीफन मेक टर्मिनल रोगी कैंसर रोगियों को एक “अ-रूढिवादी” मार्ग द्वारा उपचार करता है तथा कई रोगियों को पुनः प्राप्त किया।
पूर्वम्
सः स्वरोगिणां व्याधिं स्वच्छं कर्तुं सौरशक्तिं प्रयुज्य सः
रोगों के विरुद्ध शरीर में प्राकृतिक चिकित्सा पर विश्वास करता है। तस्य दर्शनं तस्य .
लेख नीचे।
कर्करोगस्य चिकित्सायाः रणनीतयः एकः अस्ति ।
अधुना यावत्, कर्करोगस्य चिकित्सायां मम सफलतायाः दरः प्रायः ८०% अस्ति ।
कर्करोगरोगिणः न म्रियन्ते । कर्करोगस्य चिकित्सा पूर्वमेव प्राप्यते - तस्य मार्गे वयं फलं खादामः।
भवन्तः तत् विश्वसन्ति वा न वा।
परम्परागतचिकित्सासु म्रियन्ते ये कर्करोगरोगिणः शतशः कर्करोगरोगिणः मम क्षमाम् अनुभवामि।
भोजनं फलं च .
वयं सर्वे चिन्तयामः यत् फलं खादित्वा केवलं फलानि क्रयणं, तत् छित्त्वा केवलं अस्माकं मुखयोः पोपिंगं कुरु।
यथा भवन्तः चिन्तयन्ति तथा सुलभं न भवति । फलं खादितुम्* कथं* कदा* इति ज्ञातुं महत्त्वपूर्णम् अस्ति ।
फलभोजनस्य सम्यक् मार्गः कः ?
भोजनानन्तरं फलानि न खादन्ति इति अर्थः!
फलानि शून्ये उदरे खादितव्यानि।
यदि भवान् रिक्त-उदर-उपरि फलानि खादति तर्हि भवतः तन्त्रस्य विषहरणं कर्तुं प्रमुखा भूमिका भविष्यति, यत् भवान् वजन-क्षय-आदि-जीवन-क्रियाकलापानाम् कृते महतीं ऊर्जां आपूर्तिं करोति
फलं सर्वाधिकं महत्त्वपूर्णं भोजनं भवति।
वदतु यत् त्वं द्वौ स्लाइस् स्लाइस् स्लाइस्, ततः फलस्य स्लाइस् खादसि ।
फलस्य खण्डः उदरं ऋजुं गन्तुं सज्जः अस्ति ।
आन्तरिकाः, परन्तु गृहीतस्य रोटिकायाः कारणात् तत् कर्तुं निवार्यते ।
फलात् पूर्वं ।
तावत्पर्यन्तं ब्रेड एण्ड फल सड़क एवं किण्वनों का सम्पूर्ण भोजन एवं अम्ल पर जाता है।
यस्मिन् निमेषे फलं उदरे पाचनरसेषु च भोजनेन सह सम्पर्कं करोति, तस्मिन् निमेषे एव भोजनस्य सम्पूर्णं द्रव्यमानं दूषयितुं आरभते ।
अतः कृपया * empty पेट* पर अपनी फलं खादन्तु अथवा भोजनस्य पूर्वं !
भवन्तः जनाः शिकायतुं श्रुतवन्तः : १.
प्रत्येकं समये अहं तरबूजं खादामि तदा अहं बर्पं करोमि, यदा अहं डुरियन् खादामि तदा मम उदरं bloats उपरि खादामि, यदा अहं कदलीफलं खादामि तदा अहं शौचालयं प्रति धावनं इव अनुभवामि, इत्यादि।.
वस्तुतः एतत् सर्वं न उद्भवति यदि भवान् रिक्तमेतुः फलं खादति।
फलं अन्यस्य भोजनस्य पुटरेफिंगेन सह मिश्रणं करोति तथा च वायुं उत्पादयति अतः भवन्तः ब्लोट् करिष्यन्ति !
धूसरवर्णीयाः केशाः, गण्डिताः, घबराहटाः, व्याकुलाः उद्घोषाः, कृष्णवृत्तानि च नेत्रयोः अधः सर्वे *न* भवन्ति यदि भवन्तः रिक्तपेटे फलानि गृह्णन्ति।
अत्र न किमपि फलं, यथा नारङ्गः, निम्बू च अम्लता, यतोहि अस्माकं शरीरे सर्वे फलानि क्षारीयाः भवन्ति इति डॉ. हर्बर्ट् शेल्टन इत्यस्य मते यः अस्मिन् विषये संशोधनं कृतवान्।
यदि त्वया फलभोजनस्य सम्यक् मार्गे निपुणतां प्राप्ता, तर्हि भवतः * अस्ति ।
Secret * of beauty, दीर्घायुष, स्वास्थ्य, ऊर्जा, सुख एवं सामान्य
भारः।
यदा भवन्तः फलस्य रसम् पिबन्ति - केवलं * ताजाः* फलस्य रसः पिबन्तु, न तु डब्बाभ्यः, पैकेभ्यः, पुटकेभ्यः वा।
न अपि पिबन्तु रसम् अपि न पिबन्तु यत् तापितम् अस्ति ।
न पक्वं फलं खादन्तु यतोहि त्वं पोषकान् सर्वथा न प्राप्नोषि ।
भवन्तः केवलं तस्य स्वादं प्राप्नुवन्ति।
पाकपाकः सर्वान् विटामिनान् नाशयति।
परन्तु सम्पूर्णं फलं भोजनं रसपानात् श्रेष्ठं भवति।
यदि त्वं नवफलस्य रसम् पिबसि तर्हि मुखेन मुखं पिबन्तु ।
शनैः शनैः, यतः भवता तत् निगलितुं पूर्वं स्वस्य लारस्य सह मिश्रणं कर्तव्यम्।
भवन्तः स्वस्य शरीरस्य शुद्धिं कर्तुं वा विषहरणं कर्तुं वा 3-दिवसीयं फलं गन्तुं शक्नुवन्ति।
केवलं फलानि खादन्तु, ३ दिवसेषु ताजानि फलानि च पिबन्तु।
तथा च भवन्तः आश्चर्यचकिताः भविष्यन्ति यदा भवतः मित्राणि भवन्तं वदन्ति यत् भवन्तः कियत् दीप्तिमन्तः दृश्यन्ते !
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किवी : २.
लघु परन्तु पराक्रमी।
इदं पोटेशियम, मैग्नीशियम, विटामिन ई & फाइबर इत्येतयोः उत्तमः स्रोतः अस्ति ।
तस्य विटामिन-सी-सामग्री नारङ्गस्य द्विगुणं भवति ।
सेवफल:
एकः एप्पल् दिवसः वैद्यं दूरं स्थापयति?
यद्यपि एप्पल् इत्यस्य विटामिन-सी-सामग्री न्यूना अस्ति, तथापि तस्य एण्टीऑक्सिडेण्ट् & फ्लेवोनोइड् अस्ति यत् विटामिन-सी इत्यस्य क्रियाकलापं वर्धयति येन तया बृहदान्त्रस्य कर्करोगस्य, हार्ट-आघातस्य & आघातस्य जोखिमानां न्यूनीकरणे सहायकं भवति
तृणबदर:
रक्षात्मकफलम् ।
स्ट्रॉबेरीज-वृक्षाणां प्रमुखफलानाम् मध्ये सर्वाधिकं कुल-एण्टीऑक्सिडेण्ट्-शक्तिः अस्ति & शरीरस्य कर्करोग-कारणात्, रक्त-वाहक-वस्त्र-क्लोग्गिंग-तः मुक्त-कट्टरपंथीभ्यः च शरीरस्य रक्षणं भवति ।.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .
नारङ्ग :
मधुरतम चिकित्सा।
प्रतिदिनं २-४ संतराणि गृहीत्वा शीतं दूरं स्थापयितुं, निम्नकोलेस्टेरोल्, निवारणं & वृक्कपाषाणानि निवारयन्तु & विलीनीकरणं च कर्तुं साहाय्यं कर्तुं शक्यते तथा च बृहदान्त्रकर्क्कटस्य जोखिमं न्यूनीकरोति।
कालिङ्ग:
शीतलतम तृष्णा quencher. 92% जलेन निर्मितं, एतत् ग्लूटाथियोनस्य विशालमात्रायाः सह अपि पैक् कृतम् अस्ति, यत् अस्माकं प्रतिरक्षाप्रणालीं वर्धयितुं सहायकं भवति ।
ते अपि लाइकोपेन्-इत्यस्य कर्करोगस्य आक्सीडेण्ट्-युद्धस्य प्रमुखः स्रोतः अस्ति ।
अन्ये पोषकाः तरबूजे दृश्यन्ते विटामिन-सी & पोटेशियमः ।
गुआवा एवं पपाया : 10।
विटामिन-सी कृते शीर्ष-पुरस्काराः ते स्वस्य उच्च-विटामिन-सी-सामग्रीणां स्पष्ट-विजेतारः सन्ति ।
गुआवा तन्तुयुक्ता अपि समृद्धा अस्ति, येन कब्जस्य निवारणे सहायकं भवति ।
पपायः कैरोटीन-समृद्धः अस्ति; एतत् भवतः नेत्रयोः कृते हितकरम् अस्ति।
#############################नेमीं
भोजनस्य अनन्तरं शीतजलं वा पेयं वा पिबन् = कर्करोगः
किं भवन्तः एतत् विश्वसितुम् अर्हन्ति ?
ये शीतलजलं वा शीतलपेयं वा पिबितुं रोचन्ते तेषां कृते अयं लेखः भवतः कृते प्रयोज्यः अस्ति ।
भोजनानन्तरं शीतलजलस्य वा शीतलपेयस्य वा चषकं भवति चेत् आनन्दः भवति ।
तथापि, शीतलजलं वा पेयं वा तैलयुक्तं द्रव्यं स्थिरं करिष्यति यत् भवता अधुना एव खादितम्।
पाचनं मन्दं करिष्यति।
एकदा एतत् ‘निवासः’ अम्लेन सह प्रतिक्रियां करोति तदा सः भग्नः भविष्यति, ठोसभोजनापेक्षया शीघ्रतया आन्तरेण अवशोषितः भविष्यति ।
आन्तरिकं रेखां करिष्यति।
अतीव शीघ्रमेव, एतत् मेदः परिवर्तयिष्यति तथा च कर्करोगं प्रति नेष्यति !
भोजनस्य अनन्तरं उष्णसूपं वा उष्णजलं वा पिबितुं सर्वोत्तमम्।
हृदयघातानां विषये गम्भीरं टिप्पणम्।
हृदयघातप्रक्रिया : ( एषा विनोदः नास्ति! )
स्त्रियः ज्ञातव्यं यत् प्रत्येकं हृदयघातस्य लक्षणं न वामबाहुः आहतः भविष्यति।
जबड़ रेखा में तीव्र वेदना के बारे में जागरूक रहें।
हृदयघातस्य क्रमेण भवतः प्रथमः वक्षःवेदना कदापि न स्यात् ।
उदकं, तीव्रस्वेदनं च सामान्यलक्षणम् अपि भवति ।
षष्टिः प्रतिशतं जनाः येषां सुप्तकाले हृदयघातः भवति तेषां षष्टिः प्रतिशतं जनाः न जागरन्ति।
जङ्घायाः वेदना भवन्तं ध्वनिनिद्रातः जागृतुं शक्नोति।
सावधानाः भवामः, जागरूकाः च भवामः। यथा यथा वयं जीवितुं शक्नुमः तथा तथा वयं यथा यथा अधिकं सम्भावनाः जानीमः तथा तथा अधिकः अवसरः।
एकः हृदयविशेषज्ञः वदति- १.
यदि सर्वे ये एतत् मेलम् प्राप्नुवन्ति ते 10 जनान् प्रति प्रेषयन्ति, तर्हि भवन्तः निश्चयं कर्तुं शक्नुवन्ति यत् वयं न्यूनातिन्यूनं एकं जीवनं रक्षिष्यामः इति।
अतः हम करें::: न्यूनातिन्यूनं मया अद्य 1 उत्तमं कृत्यं कृतम्।
इदं दुक्खा निरोधा इ.ई., दुःखस्य अन्तः .
https://www.wikihow.com/plant-durian-seeds
डुरियन बीजं कथं रोपयितव्यम् .
मैगी मोरन द्वारा सह-लेखित
अन्तिम अद्यतन: जून 4, 2021 अनुमोदित
आकारस्य, गन्धस्य, स्पाइक-रूपस्य च कृते प्रसिद्धः, डुरियन-फलं सामान्यतया मलेशिया, इन्डोनेशिया, थाईलैण्ड् च परितः उष्णकटिबंधीयक्षेत्रेषु उत्पाद्यते यदि वातावरणं सम्यक् अस्ति, अथवा यदि भवान् डुरियन् वृक्षस्य उष्णकटिबंधीयवातावरणस्य अन्तःगृहे एव अनुकरणं करोति तर्हि भवान् स्वस्य डुरियन् वृक्षस्य विकासं कर्तुं शक्नोति। डुरियन् वर्धयितुं भवन्तः वृक्षं प्रायः जलं कृत्वा तापमानं उच्चं स्थापयितुं प्रवृत्ताः भविष्यन्ति ।
जले वर्धमानानाम् वनस्पतयः कृते - कृते .
जले वनस्पतिकटनम् .
अधिक वृद्धि एवं उत्तम मूलों के लिए पौधों के लिए गोरविंग जल में आलसी माली के साथ
एक्वा पौधा खाद्य आलांगाडेनर.इन .
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on CC at bottom of video for Sanskrit Subtitles (in roman script) for
you to chant along to Beautiful translation by Thich Nhat Hanh and more
informati…
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characters in length. Please make it a little shorter and try again.
of wisdom story of a king and a young boy which will tell you the
importance of honesty. In this short motivational story you will find
one habit which can give you long lasting success in your life. This
Buddhist story will help you to find an easy way to health, wealth and
success. You will also get to learn some of the Buddha’s teachings in
this story. Kindly like share abd subscribe. Thanks
mar Glasraich Glasraich Glasraich, Sìth, Saor-co-ionannachd gach neach-fòirneart agus daoine neo-fhiostaichte.Jhana na staid mìneachaidh de bhuileachadh domhainn agus dùmhlachd anns
a bheil an inntinn a ‘fàs làn bogaidh agus air an glacadh a-steach don
rud a thagh e. Is e clach-oisinn a th ‘ann ann a bhith a’ leasachadh
dùmhlachd ceart.
a ‘chùis ann far a bheil manach - air a toirt a-mach à bith bho na
feartan neo-chùramach - a’ dol a-steach do fheartan neo-chùramach - anns
a ‘chiad Ihana: Rapture agus toileachas a rugadh bho tharraing a-mach,
còmhla ris an robh dùil agus luachadh. Bidh e a ‘dol roimhe agus
pervades, a’ giullachd agus a ‘lìonadh an fhìor chorp seo leis an
stèidheachd agus an toileachas a rugadh bhon toirt air ais. Chan eil dad
den bhodhaig aige gu lèir neo-fhaicsinneach le rapture agus toileachas a
rugadh bhon tharraing a-mach.
mar gum biodh preantasan-ionnlaid sgileil no preantas amar a ‘dòrtadh
pùdar amar a-steach do lawer pawder - a-rithist agus a’ dèanamh suas
taobh a-staigh agus às aonais - Ach a dh ‘aindeoin sin gun a bhith a’
dòrtadh; A dh ‘aindeoin sin, tha a’ Mhan Permeates, a ‘gàirdeachas agus
a’ lìonadh an fhìor chorp seo leis an stèidheachd agus an toileachas a
thàinig às ais. Chan eil dad den bhodhaig aige gu lèir neo-fhaicsinneach
le Rapture agus Tlachd a-mach às an toirt air falbh …
bharrachd air an sin, le bhith a ‘fuireach air smuaintean agus
measaidhean stiùiridh, bidh e a’ dol a-steach agus tha e fhathast ann an
an dàrna Jhana: Decuture agus a ‘faighinn eòlas air mothachadh bho
mheasadh agus luachadh taobh - Dearbhadh Taobh a-staigh. Bidh e a ‘dol
roimhe agus pervades, a’ giullachd agus a ‘lìonadh an fhìor chorp seo
leis an stèidheachd agus toileachas air a bhreith. Chan eil dad den
bhodhaig aige gu lèir neo-chreidsinneach le rapture agus toileachas air a
bhreith.
mar loch le uisge-beatha a ‘fàs os cionn, nach robh e a’ toirt a-steach
bhon taobh an ear, agus leis na speuran a ‘toirt seachad feur fionnar
uisge permeate agus pervade, a ‘ghuchd agus ga lìonadh le uisgeachan
fionnar neo-chunbhalach leis na h-uisgeachan fionnar; A dh ‘aindeoin
sin, bidh am manach a’ dol agus bidh a ‘mhanach a’ dol, a ‘pervades, a
bhith a’ giullachd agus a ‘lìonadh an fhìor chorp seo leis an
stèidheachd agus an toileachas air a bhreith. Chan eil dad de a bhodhaig
gu lèir neo-fhaicsinneach le rapture agus toileachas do bhreithneachadh
…
a bharrachd, le bhith a ‘lughdachadh Rapture, tha e fhathast
neo-àbhaisteach, mothachail, agus furachail, agus ciailean tlachd leis
a’ bhodhaig. Bidh e a ‘dol a-steach agus fuirichean anns an treas Ihana,
agus an fheadhainn uasal a tha an duine uasal a’ cur an cèill, ’s a tha
e a’ dol an-aghaidh agus a ‘lìonadh an toileachas seo agus a’ fileanta
seo gu bheil Chan eil dad de a chorp gu lèir neo-chreidsinneach le
toileachas air a thoirt a-steach do Rapture.
mar ann an lòn gorm-, geal, no lobh-phutan, is dòcha gu bheil cuid de
na h-àireamhan gorma, geal, no a ‘fàs agus a’ soirbheachadh gun sheasamh
às aonais seasamh a-mach às aonais seasamh a-mach às aonais seasamh
a-mach den uisge, gus am bi iad bogha agus a ‘dol an sàs, a bha iad air
an cleachdadh agus air an lìonadh le uisge fionnar bho na rudan aca,
agus cha bhiodh dad de na h-eòlaichean borb, geal, no dearg sin gun
fhionnar; A dh ‘aindeoin sin, bidh am manach a’ dol agus buidhnean,
gàirdeachas agus a ‘lìonadh an fhìor chorp seo leis an t-toileachas air
an toirt a-steach do stèidheachd. Chan eil dad ann de a bhodhaig gu lèir
neo-mhisneachd le toileachas air a thoirt a-steach do Rapture …
a bharrachd air an sin, le trèigsinn tlachd agus cuideam - mar le bhith
a ‘dol a-mach mar a bhios e a’ dol a-steach do cheathramh jhana:
purrachd co-ionannachd agus inntinn, cha do phian-socraiche. Tha e na
shuidhe, a ‘dol tron bhodhaig le mothachadh fìor-ghlan, gus nach bi a
chorp gu lèir neo-chunbhalach, mothachadh soilleir.
mar gum biodh duine nan suidhe bho cheann gu cas le clò geal gus nach
do leudaicheadh an clò geal a rinn am Cloth Gheal; A dh ‘aindeoin sin,
bidh am manach na aghaidh, a’ caoidh a chorp le mothachadh fìor-ghlan,
soilleir. Chan eil dad den bhodhaig aige gu lèir neo-chreidsinneach le
fìor mhothachadh, mothachadh soilleir. “
mar gum biodh duine nan suidhe bho cheann gu cas le clò geal gus nach
do leudaicheadh an clò geal a rinn am Cloth Gheal; A dh ‘aindeoin sin,
bidh am manach na aghaidh, a’ caoidh a chorp le mothachadh fìor-ghlan,
soilleir. Chan eil dad den bhodhaig aige gu lèir neo-chreidsinneach le
fìor mhothachadh, mothachadh soilleir. “
mi a ‘foillseachadh neach a chaidh a dhiùltadh le ceithir buadhan
airson a bhith mar aon de dh’ inntinn, duine mòr. Dè ceithir?
cùis ann, Brahman, far a bheil e ag obair airson sochair agus
toileachas mòran dhaoine agus tha sin, còir na tha ionmholta a
stèidheachadh.
e a ’smaoineachadh gun robh e airson smaoineachadh, agus chan eil e a’
smaoineachadh gun robh e airson smaoineachadh. Bidh e ag iarraidh
fuasgladh sam bith a tha e ag iarraidh, agus chan eil e a ‘fuasgladh sam
bith nach eil e airson a thoileachadh. Tha e air maighstireachd na
h-inntinn a dhèanamh a thaobh na slighean smaoineachaidh.
ruig e - uair sam bith a tha e ag iarraidh, às aonais cuideam, gun
duilgheadas - Na ceithir Ihanas a tha ag ràdh gu bheil stàitean inntinn
nas motha, a ‘cur thairis air a-nis.
crìoch air crìoch air aisecich inntinn - tha e fhathast ann an
sgaoileadh mothachaidh-ficidhe an aghaidh an aiseach agus a bhith a
‘faighinn a-mach às deidhte, le fios gu dìreach agus a’ tuigsinn iad dha
fhèin ceart anns an seo - agus - a-nis.
e meòrachadh treòraichte seo a th ‘ann an ìomhaighean treòraichte, far
an dealbh thu thu fhèin sa chuan, a’ snàmh ann an uisge a ‘chuain
fionnar, agus iad ag èisteachd ri fuaimean bog ruith ruitheamach bog.
Tha an ìomhaighean treòraichte seo airson fois agus leigeil le cuideam,
iomagain agus mearachdairean agus pian a tha thu a ‘gabhail ris an àm ri
teachd agus na rudan math a tha romhainn. Mar sin leig a dhol de
fhaireachdainnean àicheil a ‘cuir a-steach an t-slighe airson lùths
adhartach a bhith a’ sruthadh tro agus a ‘toirt leat slàinte agus
slànachadh. Bidh mi an-còmhnaidh a ‘lorg fuaim nàdur uisge cho socair
agus dhomhsa is e aon de na h-innealan faochaidh cuideam as fheàrr
a-muigh, mar uisge, ge bith dè an ruitheam meesmling seo a tha a’
nochdadh fois agus fìor shìth a-staigh. Mar sin èist ris a ‘bheachd
ìomhaighean treòraichte seo ma tha feum agad air dòigh gus d’ inntinn
agus leigheas de fhaireachdainnean àicheil agus lùths a leigheas.
e seo sealladh brosnachail a tha seo air lèirsinn, ailtireachd agus
prògraman carthannais a ‘phròiseict. Le tabhartasan bho shrèigeachd an
Dalai Lama, Laman Lampoche, agus mòran stiùirichean spioradail eile.
leis a ‘chuairt gus eòlas fhaighinn air an dòigh anns a bheil
luchd-ciùil a’ bualadh air feadh an t-saoghail gus cridhe de chostas a
leasachadh agus a bhith a ‘glanadh com-pàirteachadh na boise. A ‘toirt
a-steach fiolm breagha nan cuimhneachain fhèin.
guth sìthe Matireya air a bhith a ‘gràdhachadh-Kindness air a leughadh
le guth socair gus am faod guth a bhith a’ gineadh adhbhar na sìthe,
annta fhèin agus san t-saoghal a-muigh.
sìth na cruinne a leasachadh bho shìth a-staigh. Chan e sìth a th ‘ann
an sìth idir. Is e sìth a bhith a’ foillseachadh tròcair dhaoine.”.
an ceann a tuath na h-Innseachan, tha Kushinagar agus Bodhgaya nan
roinnean far a bheil ìrean litearrachd gu math ìosal agus tha milleanan
de dhaoine a ‘fuireach ann am fìor bhochdainn, an urra ri tuathanachas
bith-beò agus saothachas mentral.
Foghlam airson clann a tha bho theaghlaichean bochda, a ‘cleachdadh
curraicealam sònraichte a chuireas cuideam air leasachadh beusanta a
bharrachd air euchd acadaimigeach; a ‘còmhdach bun-sgoil, àrd-sgoil agus
foghlam dreuchdail.
Cosnadh agus malairt a bheir obair do bharrachd air mìle neach aig àm
togail a bharrachd air a bhith a ‘cruthachadh obraichean seasmhach
airson an ama ri teachd agus a’ toirt mìltean de chothroman cosnaidh
co-cheangailte ris an sgìre.
an dà ìomhaigh, còmhla ri na togalaichean agus na pàircean
throbhaidhean aca air feadh le ealain naomh a tha an dà chuid
traidiseanta agus ùr-nodha.
an dà chuid fad is geàrr-ùine, bidh pròiseact Maireya a ‘cur gu mòr ri
sunnd na sgìre agus ag amas air a bhith na mhodail de leasachadh
sòisealta - seasmhach, air a dhealbhadh agus air an togail gus co-dhiù
1,000 bliadhna.
eadhon a-nis, tha Pròiseact gràdhach Maireya, air a thoirt do dhaoine
air feadh an t-saoghail tro chuairt inntinneach Pròisir Charl. Bidh an
turas cuimhneachaidh a ‘toirt còmhla mu na traidiseanan a h-uile
traidisean daonnachd agus spioradail gus na h-adhbharan airson sìth a
chruthachadh le bhith a’ roinneadh beannachd de chòrr air 1,000
neach-lagha Bùdachail.
bha a h-uile dùsgadh dhaoine an t-saoghail airson gun do dh ‘fhàs e an
neach-obrach as àirde ann an Kushinara le bhith a’ toirt seachad ainm
nas lugha. Cuideachd Ionad Midhtleimitation airson na h-uile a tha
airson pasgan shreap a shireadh e a-mach crematorium an latha an-diugh.
an dusabotachatta-uddesa agus alagaatvamsa an dà chuid a ‘toirt
stiùireadh air na tha daoine a’ dèanamh ma tha iad gu bhith a
‘coinneachadh ri Buddha metteyya. Tha seo glè chudromach don h-uile
duine nach fhaigh co-dhiù a ‘chiad ìre de dhìleab seo, oir dh’ fhàs
sinn, mar a dh ‘fhàsas sinn, mar a dh’ fhàs sinn a-muigh aon Buddha
airson èirigh ann an cearcall san t-saoghal seo. Mura h-eil duine a
‘ruighinn a’ dùsgadh ann an cearcall san t-saoghal, bidh e air leth
duilich cothrom eile fhaighinn.
an duasabodthisatta-uddesa, [[2] Buddha Gotama tha iad a ‘dèanamh
fàinne. Sariputta, “chan eil a h-uile duine a ‘faicinn mo chorp
corporra. Mas e a’ chùis a dhèanamh, thoir sùil air tagraidhean (SILA),
tro thoradh air sin, iad thèid an ath-bhreith a dhùsgadh aig àm
aon-neach a dhùisg Onebudddha Arteyya. “
na trì gnìomhan sin mar bhunait air gnìomh airidh (Plenda). [143] Tro
na gnìomhan sin faodaidh neach a bhith a ‘dèanamh cinnteach gun tèid
ath-bhreithneachadh a dhèanamh air neo-riaghailt anns na plèanaichean as
àirde. Bha leasachadh na h-inntinn a ‘leantainn chun phurity sealach a
chaidh a chumail tro stàitean Jhana. Ach faodaidh e cuideachd leantainn
gu lèirsinn (Vipassaa) agus fìor shaor-thoileach.
an atagavaAvamsa [144] a ‘toirt barrachd fiosrachaidh. Gus coinneachadh
ri co-fhaireachdainn dùsgadh aon Buddha Metteyya, bu chòir do dhaoine
oidhirp a dhèanamh (Veiriya) agus a bhith companaidh (Dala),
impiga-maneasa). Faodaidh sinn slighean “inntinn iomlan” a ‘ciallachadh
gluasad mòr na h-inntinn no fuadain (Samvega) a thig bho bhith ag
adhartachadh an fheum air obair. A h-uile duine a tha a ‘dèanamh
gnìomhan math agus cò a tha fuainneach - ge bith a bheil Bhikkkhus,
Bhikkkhunis, Bhikkkhunis, BhikiKhunis, a’ tighinn a-mach an ath
chabhsair air falbh aon Budhdha. A h-uile duine a phàigheas urram mòr
don Buddha am faic am Buddha an t-seanadh neo-sheasmhach ann am
bothavely aon mhetterya a dhùisg. Bu chòir a ‘bheatha naomh
(Brahma-cariya) a bhith air a chleachdadh. Bu chòir tiodhlacan (Dana) a
thoirt seachad. Bu chòir na làithean cumail ris a ‘cumail an aghaidh
(Uostatha) a chumail. Bu chòir a bhith a ‘gràdhachadh coibhneas (metta)
air an leasachadh gu faiceallach. Le bhith a ‘toirt toileachas ann an
adhbharan agus gnìomhan ioma-fhiachach, bidh e comasach gus crìoch a
chuir air truaighe (dukkha).
Tha Ledi Sayādaw [145] a ‘comharrachadh gu bheil e riatanach oidhirp
mhath a dhèanamh a thaobh deagh ghiùlan (caraan) agus eòlas ceart) ma
dh’ fhàsas duine an ath chabharair air aon buddha.
a ‘ghiùlan cheart a’ ciallachadh a bhith a ‘leasachadh moraltachd
(Sila) agus cuimseachadh (Samadhi). Tha eòlas a ‘ciallachadh a bhith a’
leasachadh gliocas (Panna). Faodar giùlan ceart a dhèanamh suas ri bhith
a ‘faighinn buill math. Faodar an t-eòlas cheart a dhèanamh a rèir a
bhith comasach air faicinn. Ma tha aon no am fear eile a dhìth, cha do
shoirbhich le neach. Faodaidh neach a bhith fialaidh agus cùm sùil air
riaghailtean moralta maireannach nan còig prìsean agus na h-ochd
prìosanan a chuir air adhart, faodaidh an neach a bhith a ‘coinneachadh
ri neach-leantainn aon mhetteryya ach gun a bhith a’ dùsgadh. Mura h-eil
ach eòlas air a leasachadh, bidh giùlan ceàrr a ‘ciallachadh gum bi na
cothroman a thachair air an ath buadhan, mar thoradh air an ùine
eadar-mheasgaichte (mar an-còmhnaidh kampa) a dh’ fhàsas an ùine seo.
de ghiùlan ceàrr air an ainmeachadh le fèidh. Is iad na Ledi Sayāw: gun
a bhith fialaidh, air a dhìon gu dona ann an gnìomhan corporra, le
smaoineachadh ann an cainnt, agus neòghlan annasach. Bidh an leithid de
ghiùlan a ‘ciallachadh mearach-atharrachaidh anns na h-àiteachan as
ìsle, an dàrna cuid san ath bheatha no ann am beatha san àm ri teachd.
Ma bhios daoine a bhios ag obair san dòigh seo a ‘dèanamh deiseil air an
ath-bhreith ann an saoghal na b’ àirde, bidh an dìth fialaidheachd aca a
‘ciallachadh gun tig iad a-mach cruadal, deuchainnean agus trioblaidean
ann a bhith a’ dèanamh bith-beò. Tro Gun a bhith a ‘cumail na
prionnsapalan, tha coltas ann gun coinnich iad ri connspaidean,
cuaraidhean, fearg, agus fuath; Agus bidh iad buailteach dha galairean
agus tinneasan a th ‘annta. Nì seo e eadhon nas duilghe gnìomhan a
sheachnadh gu na saoghal as ìsle.
dòcha gu bheil e comasach, ge-tà, gu bheil neach an-diugh air ullachadh
a dhèanamh roimhe ron àm a dh ‘fhalbh airson dùsgadh a choileanadh. Ma
thèid an oidhirp cheart a dhèanamh sa bheatha seo, faodaidh an neach sin
a ruighinn co-dhiù a ‘chiad ìre de dhùsgadh agus a bhith na SOTAPNA. An
uairsin, bidh e do-dhèanta cùis sam bith a tha a ‘leantainn gu
ath-mhilleadh anns na h-àiteachan as ìsle.
fheum seo a bhith a ‘ciallachadh gum bi a leithid de neach ag
ionndrainn an cothrom an ath chabhsair a dhùsgadh aon buddha. Mu
dheireadh, mar neo-chlaidheach, faodaidh e no i no i a bhith air an
ath-bhreith ann an saoghal Suddavasa Brahma, agus faodaidh beatha anns
an t-saoghal sin a bhith a ‘rèis do ghnìomhaichean de ghrunn buddhas.
[146]
h-eil neach aig a bheil foirfeachdan gu leòr (paraimi) a bhith a
‘dùsgadh na dhì-chruthachadh seo, is dòcha gum bi e comasach a bhith na
Sotapanna anns an ath bheatha ann an saoghal devava. Ma tha an leithid
de dhuine a ‘cleachdadh na factaran a tha a’ dol a dhùisg, bidh e no i
no i a ‘call a-mach nuair a dh’ fhàsas e a-mach agus cha bhith e
comasach dha a bhith a ‘faighinn a-mach tron ath-thagradh Buddha.
Tha stiùireadh Ledi Sayādaw a thaobh na h-obrach riatanach a chaidh a
dhèanamh sa bheatha seo a ‘toirt a-steach dè a bu chòir a dhèanamh leis
am bu chòir a dhèanamh le bhith a’ cleachdadh meòrachadh casaid lom.
[147] Bu chòir aon a bhith a ’sgaoileadh a’ chiad aon-deug de na còig
gnìomhan math deug (Carna-dheinma), [148] Tha sin ri ràdh, a h-uile ach
The Jhanan Stàitean. Is e a ‘chiad ceithir gnìomhan: (1) a bhith
moralta, [149] (2) a’ dìon nan dorsan cèin, (3) meadhanach ann an ithe,
agus (4) waimhfeachd.
e na seachd feartan Seachd First (Saddhamma) a dh ‘fhàs an werdvoution
an coimeas ris na diofar cheanglaichean airson saoranaich baile crìche
rìoghail: [150]
modhachd (tha hiri) coltach ri casaid domhainn, farsaing agus a
‘ciallachadh gu bheil nàire air an deisciobal ann an giùlan ceàrr ann
am bodhaig, cainnt, agus inntinn.
crìonadh bho bhith a ‘dèanamh a bhith a’ dèanamh ceàrr (Ottapa) coltach
ri rathad àrd, farsaing timcheall air a ‘bhaile agus tha e a’
ciallachadh gu bheil an deisciobale co-cheangailte ri giùlan ceàrr ann
am bodhaig, cainnt.
bhith de ionnsachadh mòr (bahu-sacca) mar armachd math sleaghan agus
claidheamhan. Neach a chuala mòran, a tha a ‘cuimhneachadh dè a
chluinnear, agus a tha e a’ ciallachadh gu robh fios aig an robh fios
aig an fhaicsinneach.
lùth (Vithiya) coltach ri arm mòr a ‘dìon a’ bhaile, airson lùth a
bhith nan stàitean inntinn sgileil, gu bhith seasmhach ro làimh, agus
lean iad le stàitean inntinn sgileil.
inntinn (sati) coltach ri neach-gleidhidh geata glic, tèasach a tha a
‘diùltadh slighe a-steach do dhaoine neo-aithnichte agus dìreach leigidh
ach leis an fheadhainn a tha aithnichte. Bu chòir an ìre as àirde de dh
‘inntinn agus leth-bhreith aig neach a bhith aig neach.
WISDOM (Panna) coltach ri ramp structar àrd, farsaing air an còmhdach
le plàstair. Bu chòir do ghliocas a bhith aig neach a ‘leantainn gu (a’
gearradh dheth) àrdachadh agus tuiteam, leis an t-sealladh uasal a
‘leantainn gu sgrios iomlan de dh’ fhilleadh.
na seachd de na stàitean math sin a ‘toirt comas do dhuine gnìomhan
ceàrr a leigeil seachad agus ag àrach deagh ghnìomhan, gus na tha
samerworthy agus a’ leasachadh cianalas. Mar sin bidh e a ‘leasachadh
purrachd.
fheum sinn dragh a thaobh a bheil e comasach dhuinn amas Nibàna a
choileanadh anns a ‘bheatha seo no co-dhiù a dh’ fhaodas sinn ach fodha a
dh ‘ionnsaigh aon Buddha Arteyya. Ma nì sinn an oidhirp as fheàrr as
urrainn dhuinn, bheir ceistean mar sin aire dhaibh fhèin. Feumaidh sinn
fàs cho mòr ’s as urrainn ann an Silauld ann an Sila, Samadhi, agus
Panna, misneachail san dòigh seo gum bi e comasach dhuinn a thighinn gu
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a-mach a-mach a-mach a-mach a-mach às an dùthaich tha Arogya Raanshakas
de gach creutair beò a ‘bàsachadh ann an tuill fireannach òtrachais.
Cha chosg e mòran de làraidhean suidse a cheannach gus an obair seo a
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h-uile cnoc a’ seachnadh gu mì-mhodhail. Tha iad air a bhith gun nàire
air mòran de Buddha, bacadh broom de SC / Sts Tùsanach Tùsanach a-mhàin
airson a mhealladh.
mar Glasraich Glasraichteach & Fruits, Sìth, Saorsa, Co-ionannachd uile. mar vegan Glasraich glasraich & Fruits airson sochair, toileachas, sìth, saorsa, co-ionannachd gach fear neach-fìnealta agus neo-fhiosta.a-nis, Bhikkhus, tha mi gad ionnsaigh!” Thoir geàrr-chunntas
neo-fhighte agus an riatanas bunaiteach airson coileanadh anns an leth
gus a thoirt gu buil? “Tha a h-uile rud toinnte fo ùmhlachd falbh. Dèan
strì le dùrachdach! “
chòir “Alltdhisattvasvas, an cridheachan a thoirt don bhòidean aca,”
Feumaidh mi a h-uile creutair beò a thoirt bho uighean, a rugadh bho
chluinntinn, a rugadh le cruth-atharrachadh; an fheadhainn le cruth, an
fheadhainn às aonais an fheadhainn le smaoineachadh, an fheadhainn gun
smaoineachadh, an fheadhainn nach eil gu tur le smaoineachadh, an
fheadhainn nach eil gu tur a ’smaoineachadh - gus an fheadhainn nach
robh gu tur a-steach leotha fhèin gun a bhith a’ fuigheall agus a
‘gabhail a-null gu dol à bith. Ach de na h-àireamhan neo-sheasmhach, gun
chrìoch de chriathran beò gus a dhol a-null gu dol à bith, chan eil
beò-beò a-null gu dol à bith. Agus carson? Subdhuti, ma tha comharra
fèin-sgoile aig Bodhisattva, comharra de dhaoine beò, no comharra de
bheatha, chan eil e na bodhisattva. “
seo do shùilean! Leugh chun a ‘cheann agus an uairsin cuir air adhart e
uile air an liosta-d agad. Bha mi dìreach a ‘dèanamh!
an Dr Stephen Mak a ‘làimhseachadh euslaintich aillse air aillse le
implanties aillse le dòigh “Un-orthodox” agus fhuair mòran de dh’
euslaintich seachad air.
bu chòir gum biodh euslaintich aillse a ‘bàsachadh. Tha an leigheas
airson aillse air a lorg mar-thà - mar a bhios sinn ag ithe measan.
sinn uile den bheachd gu bheil ithe nam measan a ‘ciallachadh dìreach
measan a cheannach, ga ghearradh agus dìreach a chuir a-steach do ar
beul.
dh ‘itheas tu measan air stamag falamh, bidh pàirt mòr aige ann a bhith
a’ detoxify, a ‘toirt tòrr lùth dhut airson call cuideim agus gnìomhan
beatha eile.
‘mhionaid a’ cuir fios gu bhith a ‘conaltradh ris a’ bhiadh anns an
stamag agus sùgh cnàmhaidh, bidh tomad a ‘gheàrr-nodha a’ tòiseachadh a
‘milleadh.
h-uile uair a bhios mi ag ithe watermelon I burp, nuair a bhios mi ag
ithe Durian bhlogas mo stamag suas, nuair a bhios mi ag ithe banana tha
mi a ‘faireachdainn a’ ruith don taigh beag, msaa ..
liath, balding, outburst nearbhach agus cearcallan dorcha fo na sùilean
chan eil iad uile ag adhbhrachadh ma thachras tu nam bi thu a ‘gabhail
measan air stamag falamh.
eil an leithid de rud ann oir tha cuid de mheasan, mar orains agus
lemon searbhainn, oir tha a h-uile toradh a ‘fàs alcaline, a rèir an
Dotair Herberton a rinn rannsachadh air a’ chùis seo.
a tha susbaint ìosal vitimín ìosal ann an Apple, tha an treòrachadh
& flamaidhean aige a chuireas ri gnìomhachd bhiotamain C a
‘cuideachadh le bhith a’ lughdachadh chunnartan aillse coloin, ionnsaigh
cridhe & stròc.
an cumhachd antioxicant as àirde aig connlaich am measg nam prìomh
mheasan & dìon a ‘chuirp bho aillse aillse, radaigeach an-asgaidh.
bhith a ‘gabhail 2-4 oran de latha faodaidh latha òrd a chumail air
falbh, cholsterol as ìsle, casg & clachan dubhaig a bharrachd air a
bhith a’ lughdachadh aillse colon.
tart as fhuaire. Air a dhèanamh suas de dh ‘uisge, tha e cuideachd air a
phacadh le dòs mhòr de Gilutathione, a chuidicheas le ar siostam dìon.
uair ’s gu bheil am’ slrodh-cnoc ris an searbhag, a ‘briseadh sìos agus
a’ briseadh sìos agus a ‘gabhail a-steach a-steach leis an fhiosrachadh
nas luaithe na am biadh cruaidh.
sinn faiceallach agus a bhith mothachail. Mar as motha a tha fios
againn air an cothrom as fheàrr a b ‘urrainn dhuinn a bhith beò.
chuireas a h-uile duine a gheibh am post seo e gu 10 neach, faodaidh tu
a bhith cinnteach gun sàbhail sinn co-dhiù aon bheatha.
an ainmeachadh airson a mheud, fàileadh, agus coltas spiky, buillean
durian ann an sgìrean tropaigeach timcheall air Malaysia, Indonesia,
agus Thailand. Faodaidh tu do chraobh Durian fhèin fhàs ma tha an
àrainneachd ceart, no ma tha thu a ‘mimic Àite Tropaigeach Tree Durian
a-staigh. Gus Durian fhàs, feumaidh tu uisge a thoirt don chraoibh gu
tric agus an teòthachd a chumail gu math.
.
.
Makes 6
Base:
1 cup of almonds
1/2 cup of pitted dates
2 tbsp of coconut oil
Cheesecake:
1 cup of soaked cashews (overnight)
1 lemon juiced
4 tbsp of coconut oil
3 tbsp of maple syrup
1 cup of frozen or fresh blueberries
1)
To make the base, mix the almonds then add the dates in a food
processor until it forms a fine crumb then add the coconut oil and
combine.
2) Press the mixture down in silicon muffing moulds
using a glass or your fingers. Store in the freezer while you make the
next step.
3) For the cheesecake layer: soak your cashews - preferably overnight or for a few hours in hot/boiling water.
4) Blend in a food processor with the juice of 1 lemon, maple syrup and melted coconut oil. Blend until smooth.
5)
Get your base out of the freezer. Add a few fresh or frozen blueberries
on top of the bases then spoon the cheesecake mixture.
6) Top
with more blueberries and freeze for 2-3 hours to set. Take out of the
freezer for one hour before serving and store them in the fridge.
அண்ணலை சந்தித்த பத்திரிகையாளர்கள் பாபாசாகேப் பை பார்த்து கேட்டனர்
“நீங்கள் ஏன் 5 நட்சத்திர ஹோட்டலில் தங்கி, விலையுயர்ந்த ஆடைகளை
அணிந்திருக்கிறீர்கள்” என்று.
வார்த்தைகளில் பாபாசாகேப்பின் பதில், ‘நான் 5 நட்சத்திர ஹோட்டலில்
தங்கியிருக்கிறேன், ஏனென்றால் என் மக்கள் அதை செய்ய முடியும் என நம்பிக்கை
ஏற்படுத்துவதற்காக, நான் முழு சூட் அணிந்திருக்கிறேன், ஏனென்றால் என்
மக்கள் அதற்கு ஆசைப்பட வேண்டும், தங்களுக்கும் தகுதி இருக்கிறது என்று
உணர்த்துவதற்காக “‘.
மக்கள் ஏற்கனவே அணிந்திருக்கும் கிழிந்த வேட்டியை நான் அணிந்தால், அவர்கள்
மேல்நோக்கி பார்க்க முடியாது என்ற அவர்களின் அவநம்பிக்கையையே
வலுப்படுத்தும்.
ஜெய் பீம்
comes in our hand 
we will install Babasaheb Dr BR Ambedkar’s statue taller than Patel’s statue.
Posted by: site admin @ 5:27 am
like vegan vegetables & fruits for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
are some of the oldest structures of worship in India. Till a thousand
years ago the entire region in the Indian subcontinent from Afghanistan
to Bangladesh was dotted with thousands of Stupas, large and small. Now
only a few survive that are also in very bad shape.
why these stupas were made in the first place? What is the significance
of Stupa in Buddhism? What kind of role did it play in the spread of
Buddhism? Why this Stupa looks different from this one and this one and
this one? How are they different from each other besides the structural
difference? Why the abandoned stupas in India were targeted continuously
by treasure hunters for centuries? What was there in Stupas which was
of so much interest to the treasure hunters?
us know more about Stupas and understand their significance so that we
can appreciate and preserve them in a better way. We will talk about the
origin of Stupa, its different types, architecture, significance, and
the Global expansion and evolution of Stupa architecture. This is a
comprehensive video on Stupa.
como Vegano Verduras Libre pisqukuna hina kawsanapaq para el bienestar,seño, paz,libertad,libertad,edad de todo sponente y no sentiente.nisqaqa huk yuyaymanachiq estadom, ukhunchasqa ch’inlla kay,
concentración ima, chaypiqa yuyayqa tukuy imapi ch’unqasqa, ch’unqasqa
ima, akllasqa objeto de atención nisqapi ch’unqasqa. Chayqa chiqan
concentración nisqa wiñananpaq rumi k’uchu.
kan chay caso maypichus huk monje — allinta sensualidadmanta qichusqa,
mana yachayniyuq kayninmanta lluqsisqa — yaykun hinaspa qhipan ñawpaq
kaq Jhana: Raptura y placer nacido de retiro, acompañado de pensamiento y
evaluación dirigido. Payqa hunt’anmi hinaspa hunt’aykun, hunt’aykukun
hinaspa hunt’an kay kikin cuerpota rapturawan kusikuywan naceqmanta
naceqwan. Manan imapas kanchu llapan cuerpon mana pervadeado por raptura
y placer nacido de retiro.
huk yachaysapa bañakuq otaq bañoman riq runa bañakuna polvota lavabo
lavaboman hich’aq hinaspa kuska masajeman, sapa kutilla unuwan
ch’aqchuq, chhaynapi bañakuna polvo bola — saturado, humedad-cargado,
permeado ukhupi hinallataq mana — Chaywanpas manan ch’aqchuykunmanchu;
Chayna kaptinpas, monjeqa huntaykun, suffusan hinaspa huntachin kay
kikin cuerpota rapturawan hinaspa kusikuywan naceqmanta. Mana imapas
kanchu llapan cuerponmanta mana pervaded por raptura y placer nacido de
retiro…
dirigido yuyaykunata, chaninchaykunata ch’inlla churaspa, iskay kaq
Jhanapi yaykun, qhipakun ima: Raptura y placer nacido de compostura,
unificacin de conciencia libre de pensamiento y evaluacin dirigido —
seguridad interna. Payqa hunt’anmi hinaspa hunt’aykun, hunt’aykukun
hinaspa hunt’an kay kikin cuerpota rapturawan kusikuywan ima, chaymi
nacerqan composturamanta. Tukuy cuerponpiqa manan imapas kanchu mana
pervado rapturawan, kusikuywan naceq kusikuywan.
huk qocha hina primavera-agua pukyu ukhumanta, mana ima haykuspan inti
lloqsimuy ladomanta, inti haykuy ladomanta, wichay ladomanta, otaq sur
ladomanta, hinallataq hanaq pachakuna sapa kuti askha duchakunata
suministraq, chaymi qucha ukhumanta unu pukyumanta q’oñi pukyu . Permea y
pervade, suffuse y llenarlo con aguas frías, mana ima partenpas quchapa
parten kanchu chay quñi yakukunawan mana tupaq; Chayna kaptinpas,
monjeqa huntasqa hinaspa huntasqa, huntaykun hinaspa huntachin kay kikin
cuerpota rapturawan hinaspa kusikuywan naceqwan. Mana imapas kanchu
llapan cuerponmanta mana pervadida por raptura y placer nacido de
compostura…
rapturaq chinkasqanwanmi, payqa allin rikch’ayniyoq, yuyayniyoq, allin
rikch’ayniyoq ima qhepan, cuerpowanpas kusikuytan sentikun. Payqa kinsa
kaq jhanapin haykun, qhepantaqmi, chaykunamantan noblekuna declaranku,
‘equánimo y mentalmente, tiene un agradable performado.’ Payqa
hunt’aykukunmi, hunt’aykukun, hunt’aykukun, hunt’an kay kikin
cuerpotataq hunt’achin chay kusikuywan rapturamanta, chhaynapin kan.
Mana imapas llapan cuerponmanta mana pervadeado kusikuywan desinvertido
rapturamanta.
azul, yuraq-, otaq puka-loto estanquepi hina, kanmanmi wakin azul,
yuraq otaq puka lotokuna, chaykunan unupi nacenku, wiñanku ima, unupi
ch’unqasqa qhepakunku, manataq t’ikarinkuchu mana sayaspa . Yakumanta,
chay hinapi hunt’asqa hinaspa hunt’asqa kanankupaq, sapinmanta q’oñi
unuwan hunt’asqa, hunt’asqa kanankupaq puntankama, manataqmi imapas chay
azul, yuraq, puka lotokuna q’oñi unuwan mana allintachu ruwakunman;
Chayna kaptinpas, monjeqa huntasqa hinaspa huntasqa, huntaykun hinaspa
kay kikin cuerpota huntachin chay kusikuywan rapturamanta chinkaykuspa.
Mana imapas kanchu tukuy cuerpon mana pervadida kusikuywan desinvertido
de raptura…
aswanta, kusikuywan estréswan saqisqa kasqanwan — imaynan ñawpaq
chinkachiywan llakikuywan ima — tawa kaq jhanapi haykun hinaspa qhepan:
ch’uya kaymanta, yuyayniyoq kaymantawan, mana kusikuy-niq-nan. Payqa
tiyaykunmi, cuerpoman hunt’aykuspan ch’uya, k’anchariq concienciawan,
chaymi mana imapas kanchu llapan cuerpon mana pervado ch’uya, k’anchariq
concienciawan.
huk runa umamanta chakikama yuraq telawan p’istuykusqa tiyasqa hina,
mana cuerponpa parten kananpaq, chaymanmi yuraq tela mana
mast’arikurqanchu; Chayna kaptinpas, monjeqa tiyaykunmi, cuerpontapas
chuya, llimpiylla concienciawan huntaykuspan. Tukuy cuerponpiqa manan
imapas kanchu ch’uya, k’anchariq concienciawan mana hunt’asqa
kasqanmanta”, nispa.
huk runa umamanta chakikama yuraq telawan p’istuykusqa tiyasqa hina,
mana cuerponpa parten kananpaq, chaymanmi yuraq tela mana
mast’arikurqanchu; Chayna kaptinpas, monjeqa tiyaykunmi, cuerpontapas
chuya, llimpiylla concienciawan huntaykuspan. Tukuy cuerponpiqa manan
imapas kanchu ch’uya, k’anchariq concienciawan mana hunt’asqa
kasqanmanta”, nispa.
kan, Brahman, maypichus payqa practican allin kawsaypaq hinallataq
kusikuypaq askha runakunaq hinallataq churarqan askha runakunata noble
métodopi, chaymi, allin kayninpa allin kaynin, allin kayninpa allin
kaynin.
yuyaytapas yuyaykuyta munasqanmantan yuyaykun, manataqmi yuyaykunchu
ima yuyaykuytapas mana yuyayta munasqanmanta. Payqa munanmi ima
decidisqanpas munasqanman hina, manataqmi munanchu ima decidisqanpas
mana munasqanmanta. Payqa yuyaypa ñanninkunamanta yuyaypi yachayman
chayarqan.
chayanmi — maypachachus munan, mana sasachakuyniyuq, mana sasachakuspa —
tawa jhanakuna hatunchasqa yuyay estadokuna, sumaq wiñaypaq kay
kaypi-kunanpi.
fermentacionkuna tukukuyninwan — payqa qhipakuchkan mana
fermentacionniyuq conciencia-liberación y discernimiento-liberación
nisqapi, chiqanmanta yachaspa, pay kikinpaq reparaspa kaypi-kunanpi.
pusasqa siq’ikunaqa thak hinallataq samariq rikuchiy yuyaymanaymi,
chaypin mamaqochapi siq’inki, q’oñi mamaqocha unupi nadaspa, llamp’u
ritmico mamaqochaq t’oqyayninta uyarispa, ch’aqchuq unuq t’oqyayninta.
Kay pusasqa siq’ikunaqa samarinapaq chanta kacharinapaq estrés, llakikuy
chanta ñawpaq pantaykuna chanta nanay ima, chaymanta hamuq pachata
chanta tukuy allin kaqkunata ñawpaqpi kaqta jap’inaykipaq. Chaymi
kachariy mana allin sientekuykunata hark’aspa ñanta allin kallpakuna
purinanpaq hinallataq apamuspa saludta hinallataq hampiyta. Siempre
encuentro el sonido de la naturaleza de agua así que muy relajante y
para mí es uno de las mejores herramientas de alivio de estrés por ahí,
como agua, ya sea por un río ondulante, olas océano o lluvia, solo tiene
este ritmo hipnotizante que evoca relajación y Chiqap ukunpi hawkayay.
Chaymi uyariy kay guiada imagen yuyaymanayta sichus necesitanki huk
ñanta samarinaykipaq hinaspa hampinaykipaq yuyayniykita hinallataq
cuerpoykita mana allin emocionkunamanta hinallataq energíakunamanta.
huk kallpachaq qhawariymi chay proyectopa rikuynin, arquitectura,
hinallataq programakuna caritativo nisqakuna. Santidadninmanta
yanapakuykunawan Dalai Lama, Lama Zopa Rinpoche, achka huk espiritual
umalliqkunapas.
con el tour para experimentar la manera en que los reliquias del
santuario del corazón inspiran a las personas en todo el mundo para
desarrollar un corazón de amor-allinidad y chuyanchay yuyay-cuerpo
continuo. Incluye hermosa grabaciones de los reliquias mismos.
thak kay yuyaymanayqa munakuy-niraqpi llamp’u kunkawan ñawinchan,
chaymi uyariqqa yuyaymanayta atinman thak kaypa causanta, paykuna
ukhupi, hawa pachapipas paqarichiypi.
pacha hawka kawsayqa ukhu hawka kawsaymantam wiñanan. Hawka kawsayqa
manam maqanakuypa mana kayninllachu. Hawka kawsayqa runapa
kuyapayakuyninpa qawarichiyninmi”..
de la India nisqapiqa Kushinagarwan Bodhgayawanmi regionkuna kanku
maypichus alfabetización nisqa ancha pisi kanku, millonnintin
runakunataqmi sinchi wakcha kayninkupi kawsanku, chaymi kawsanku chakra
llamkaypi hinaspa mana allin llamkaypi.
Wakcha ayllukunamanta ayllu wawakunapaq yachachiy, huk sapalla
yachayniyuq yachaywan llamk’achispa, chaytaq ético wiñayninta, yachaypi
allin kayninta ima kallpachan; Educación primaria, secundaria y
profesional nisqakunata qawarispa.
Llank’aypas, qhatuypas, chaymi waranqamanta aswan runakunaq
llank’ayninta qonqa, wasi ruwaypi hinallataq hamuq pachapaq sustentable
llank’anakunata paqarichispa, waranqa waranqa llank’anakunata chay
suyuman apamuspa.
estatuakuna, kamachikuy tiyana wasikunawan, parquenkuwan kuska,
tukuyninpi saminchasqa kanqa sagrado artewan, ñawpaqmantapacha, kunan
pachapas.
tanto el largo y corto plazo, el proyecto de Maitreya contribuirá
significativamente al bienestar de la región y tiene como objetivo ser
un modelo de desarrollo socialmente responsable — ambientalmente
sostenible, diseñado y construido para durar al menos 1.000 watakuna.
kunanpas, chay kikin sunqun Maitreya proyecto, kuyakuy-hina, tukuy
pachantinpi runakunaman apamunku chay proyecto de Maitreya Heart
Santuario Relic Tour nisqawan. Reliquia puriyqa huñunmi llapa runa
yanapaymanta, espiritual tradicionkunamanta runakunata, kay pachantinpi
thak kaypaq causakunata paqarichinankupaq, huk sapalla hinallataq ancha
chaniyoq huñusqa 1.000 aswan sagrado budista reliquiakunaq
saminchayninta willaspa.
llapa rikch’arisqa runakunan kay pachapi aswan hatun allin sonqoyoq
rikch’arisqa estatuata Kushinarapi churayta munarqanku, aswan huch’uy
denominacionta qospa. Hinallataq yuyaymanay wasi llapan wiñaypaq
kusikuyta aypay munaqkunapaq, kunan pacha ruphachiywan.
anagatavamsawanqa iskayninkum kamachikuykunata qunku imakunatam
runakuna ruwananku Buda Metteyyawan tupanankupaq. Kayqa ancha allinmi
llapa mana chayaqkunapaq, kay Buda dispensacionpi mana ñawpaq kaq
rikch’ariy etapaman chayaqkunapaq, imaraykuchus, rikusqanchis hina,
allin sonqoyoq rikch’arichisqa huk Buda Metteyya qhepa kaq allin
sonqoyoq rikch’arisqa huk Buda kay pachantinpi rikhurinanpaq. Sichus huk
runa mana rikch’ariyman chayanchu kay pacha ciclopi chayqa, sinchi
sasan kanqa huk oportunidadta tariyqa.
nisqapi,[142] Buda Gotama Venman nin. Sariputta, “Manan llapa
qharikunachu rikunqaku cuerpoyta cuerpoyta. Sichus tupanqaku
yachachikuyniykunawan (Sasana), qoy regalokunata (dana), qhaway
moralidad (sila), hinallataq tarpuy yuyayta (Bhavana), chay ruruq a
través de la fruta. benevolente rikcharisqa Onebuddha Ariya Metteyyapa
pachanpi musuqmanta paqarimunqa”.
kimsa ruwaykunaqa ruwaypa sapinmi (Punna).[143] Kay ruwaykunawanmi huk
runaqa seguro kanman renacimiento nisqamanta aswan hatun planos de
existencia nisqapi. Yuyayta wiñachiyqa Jhana suyukunaq chawpinta
chayasqan ch’uya kay pachaman chayan. Ichaqa chay hinallataqmi apayta
atinman hamut’ayman (vipassana) hinallataq cheqaq kacharichiyman.
aswan sut’inchaykunata qun. Benevolente rikcharisqa huk Buda
Metteyyawan tupanapaqqa, runakunaqa kallpanchakunankum (Viriya) hinaspa
takyasqa kananku (Dalha), agitasqa yuyaywan (ubbigga-manasa).
Suponesunmanmi “agitada yuyay” niyta munan yuyaypa ukhunchasqa
kuyuriynin utaq sentido de urgencia (Samvega) chaymi hamun reparay
urgente necesidad llank’anapaq kacharichiypaq. Llapan allin ruwaykunata
ruwaqkuna hinallataq qhawaqkuna - Bhikkhus, Bhikkhunikuna, layqakuna,
otaq layqa warmikuna kaqtinkupas-, huk Buda rikch’arichisqa qatiqnin
allin sonqowan tupayta atinqa. Llapan Budaman hatun honorta pagaqkunan
rikunqaku allin sonqoyoq Asambleata Benevolent Awakened One Buda
Metteyya. Santo Kawsay (Brahma-Cariya) nisqaqa practicasqa kananmi.
Regalokunata (dana) qona. Chay hunt’ay p’unchaykuna (Uposatha)
waqaychasqa kanan. Munakuywan kuyakuywan (METTA) allinta wiñachina.
Vigilanciapi, meritorio ruwaykunapi kusichispaqa, qhipaman llakikuy
tukukuyta (Dukkha) qhipaman ruwayta atikunqa.
Ledi sayādaw[145] rikuchinmi, allin ruwaymanta (carana) allin yachaywan
(vijja) allinta kallpachakunanchis kasqanmanta, sichus huk Buda
rikch’arichisqa qatiqnin allin sonqowan tupananpaq chayqa.
ruwayqa, moralidad (Sila) nisqawan, concentración nisqawan ima
(samadhi) ima, wiñachiy niyta munan. Yachayqa yachay wiñayta (panna)
niyta munan. Allin puriyqa tupachiyta atikunmanmi t’uqyay makiyuq
kaywan. Allin yachayqa tupachiyta atikunmanmi rikuy atiywan. Huknin otaq
huknin mana kaptinqa, runaqa manam allinchu kanqa. Runaqa qoykukuqmi
kanman hinaspapas phisqa kamachikuykunapa wiñaypaq moral
kamachikuyninkunatan waqaychanman, hinallataq pusaq kamachikuykunata
hunt’ay p’unchaykunapi, ichaqa yachaypa muhun mana tarpusqa kaqtinqa,
chay runaqa huk Buda Metteyyata rikch’arichinanpaqmi tupanman ichaqa
manan rikch’ariyta atinmanchu. Yachaylla wiñachisqa kaptinqa, pantasqa
ruwayqa niyta munanqa, qatiqnin allin sunquyuq rikchariywan tupanapaq
chansakuna huk Buda pisilla kanqa, kay allin sunquyuq rikcharichisqa huk
Buda dispensacionwan qatiqninwan chawpipi kaq pacha kasqanrayku.
de conducta mal mencionadas por Ven. Ledi sayādaw nisqakunaqa: mana
qukuykuq kaymi, aychapi ruwaykunapi mana allin waqaychasqa kay, rimaypi
mana hark’asqa kay, yuyaypi qhelli. Chayna ruwayqa ura kaq suyukunapi
musuqmanta paqarimuytam munanqa, hamuq kawsaypi utaq hamuq kawsaypipas.
Sichus kay hinata ruwaq runakuna aswan hatun pachapi wakmanta naceyta
atinkuman chayqa, mana qoykukuq kayninkuqa, sasachakuykunawan,
pruebakunawan, ñak’ariykunawan ima tupanqaku, kawsay ruwaypi. Mana
kamachikuykunata mana hunt’aspa, yaqapaschá huñunakunkuman
ch’aqwaykunawan, ch’aqwaykunawan, phiñakuykunawan, cheqnikuywan ima;
Hinaspapas onqoykunaman, onqoykunamanpas hap’ichikunqakun. Chaynapim
aswan sasa kanqa mana allin ruwaykunamanta mana allin kananpaq.
atikunmanmi kunan tiempopi runaqa ñawpaq tiempopi preparasqaña
rikch’ariyman chayananpaq. Sichus kay kawsaypi allin kallpachakuy
ruwakun chayqa, chay runaqa chayayta atinmanmi ñawpaq kaq etapaman
rikch’ariyman, sotapannaman tukunman. Chaymanta, mana atikunqachu
ruwayta ima ruwaytapas, chaymi tukun wakmanta nacekuypi uray suyukunapi.
manan niyta munanqachu chay hina runaqa mana allin sonqoyoq
rikch’arisqa huk Budata rikunanpaq oportunidadta faltanqa. Qhipaman,
mana kutimuq hina, payqa Suddhavasa Brahma pachakunapi musuqmanta
paqarimunman, kay pachakunapi kawsayqa achka Budakunap llamk’aynintam
atin.[146]
huk runa kay kawsaypi rikch’ariyman chayananpaq suficiente
perfeccionkunata (parami) mana necesario kallpachakuyman ruwan chayqa,
atikunmanmi Sotapanna kayta qhipa kawsaypi Deva pachakunapi. Sichus chay
hina runa mana practicanchu chay factorkuna rikch’ariyman pusaq chayqa,
payqa llapantan faltanqa kay Budaq dispensacionninpi, hinallataqmi
atinqa kachariyta chayayta qhepa kaq allin sonqoyoq rikch’arichisqa huk
Budaq dispensacionninpi.
Ledi Sayādawpa kamachikuyninkuna kay kawsaypi ruwanapaq necesario
llamk’aymanta, ima ruwanan tiyan huk runa, q’ala hamut’ay yuyaymanayta
ruwaq.[147] Huk hunt’ananmi chunka phisqayoq allin ruwaykunata
(Canana-Dhamma),[148] chaymi nin, llapanmi Jhana suyukunalla. Ñawpaq
tawa ruwaykunan kanku: (1) moral kay,[149] (2) sentido punkukunata
waqaychaspa, (3) Mikhuypi chawpi kananpaq, (4) rikch’ariy.
qanchis sumaq kayninkunaqa qanchis allin suyukuna (Saddhamma)
mayqinkunatachus allin sunquyuq rikch’arichirqan huk Budawan tupachisqa
imaymana hark’akuykunawan huk Royal frontera llaqtayuq runakunapaq:[150]
(Hiri) nisqaqa ukhu, ancho foso hinam, chaymi nin discipuloqa cuerpopi,
rimaypi, yuyaypi mana allin ruwaymanta pinqakuqmi.
allin ruwaymanta pisiyayqa (Totppa) llaqtata muyuriq hatun, ancho ñan
hinam, chaymi nin discipuloqa cuerpopi, rimaypi, yuyaypi mana allin
ruwaykunata karunchakunanpaqmi.
yachayniyuq kayqa (Bahu-Sacca) hatun armario hinam lanzakunapa hinaspa
espadakunapa. Pipas askha uyariq, uyarisqa kaqta yuyariq, qhapaq kaytaq,
allin sonqoyoq rikch’ariq runata reqsiq runan, huk Budaq
yachachikuynintan reqsiq.
(Viriya) nisqaqa huk hatun ejercito llaqtata amachaq hinam, huk runam
mana yachayniyuq yuyaykunata chinkachinanpaq kallpata rikcharichinan,
yachaysapa yuyaykunata hapinanpaq, mana kuyurispa, ñawpaqmantaraq
takyasqa kananpaq, yachaysapa yuyayniyuq suyukunawan mana saqispa.
kay (Sati) nisqaqa yachaysapa, yuyaysapa punku waqaychaq hinam, mana
riqsisqa runakunaman yaykuyta mana munaq, riqsisqa kaq runakunallatam
saqin. Runaqa aswan hatun gradoyuqmi kanan yuyayniyuq, sapaqchayniyuq.
(Panna) nisqaqa yesowan qatasqa alto, ancho muralla hinam. Runaqa
yachayniyuqmi kanan (kutichiymanta) wicharinanpaq, urmananpaq ima, chay
noble penetración nisqa, llakikuypa hunt’asqa chinkachiyninman pusaq.
kay allin suyukunam runata yanapan mana allin ruwaykunata saqispa allin
ruwaykunata tarpunanpaq, imapas huchayoq kaqta saqinanpaq, mana
huchayoq kananpaq. Chay hinapin ch’uya kayta wiñachin.
llakikunanchischu kay kawsaypi Nibbanaq metanman chayayta atisunmanchu
icha manachu chayta ruwayta atisunmanchu allin sonqoyoq rikch’arisqa huk
Buda Ari Metteyyawan. Sichus allinta kallpachakusunman chayqa, chay
tapukuykunaqa cuidakunqan. Sila, Samadhi, Panna llaqtakunapi
atisqaykuman hinan wiñananchis, mana iskayrayaspa, chhaynapi llapa
ñak’ariykunaq tukukuyninman chayayta atisunman.
Bangalore muyuriqpi tarikuqkunawan chaymanta tukuy suyupi mast’ariyta
yuyaykuspa, kayqa usqhaylla achka llaqta veganokunapaq munasqaman
tukusqa. Chay hamburguesas, pizzas envolturas helados tukuy sumaq
imakuna qusqa ancha chaninniyuq preciokunapi. Es el lugar ideal para
reunir con amigos, miembros de la familia o solo kikiki. Kaypiqa astawan
yachayta atinki.
pintoresco mikhuy wasi Indiranagar llaqtapi hatunchakuchkan huk menú
nisqapi, chaypim kachkan vegano japonés, italiano, africano hinaspa
asiático nisqa mikuykuna. Ichapas musuq kanki kay pachaman yuramanta
ruwasqa mikhuymanta utaq imapaqpas aventurero hina sientekuspa
—kusikuyqa chayraqmi vegan modamanta qallarichkan! Chayqa allinpunim
cumpleaños cenapaq. Kaypiqa astawan yachayta atinki. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
nisqaqa Bangalore llaqtapi sapallanmi, chaymi chiqap mexicano
mikhuykunata haywan. No solo es asequible, puedes disfrutar de flipping a
través de un menú enteramente vegano incluyendo churros, queso vegano
casero y soyrizo —plus tacos, enchiladas, burritos y nachos! Sichus
maskanki imapas huknirayta costumbre indio tarifaykimanta (hinallataq
ichapas huk sitiopas maypichus llapa amigoykikuna imapas tariyta
atinqaku!), kaymi chay lugarman rinaykipaq! Kaypiqa astawan yachayta
atinki. (https://www.chinita.in/) .
huk sazonado vegano kanki Bangalore kaqpi, chaymanta ichapas
adivinarqanki kay mikhuy wasiykupi kanman. Es una cadena falafel
completamente vegetariana que es muy amable hacia veganos! Aswan musuq
vegano falafel wraps, hamburguesas, sándwiches, chaymanta platillokuna
huk chanin qullqiwan hapiy. Hinaspapas, dueñokunaqa hatun ñawpaqmanmi
puririnku mikhuykunata pisiyachinankupaq, q’opakunatapas
pisiyachinankupaq. Kaypiqa astawan yachayta atinki. (https://habibifalafel.com/)
orgánico vegetariano mikhuy wasiqa vegano sur indio mikhuykunata,
pizzata, heladota ima qun! Hatun pachayuqmi, masikunawan tupanapaq, wasi
pataman cenawan mikunankupaq. Kaypiqa astawan yachayta atinki. (https://gonative.in/pages/chakra-a-tabla)
probado birmese cocina? Kunanqa atiwaqmi achka kusikuypaq vegano
akllanakunawan. ¡Aswan chaninmi aswan chaninniyuq llaqtapi yaqa llapan
mikhuy wasikunamanta, chaymi huk especial ocasiónpaq p’achakuy huk
graduación cena hina! Paykunaqa sumaq burla aychakunata, tofuta, falafel
proteínas nisqakunata ima qunku, chaykunataqa sunqumanta mikhuykunaman
tukuchisunman. Astawan yachayta atinki (https://www.burmaburma.in/)kaypi. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
vegetariano nisqa menú nisqapiqa achka vegano nisqa akllanakunayuqmi.
Paykunapa continental platokuna, italiano especialidadkuna, sumaq
upyanakuna seguro kusichinqaku ima paladartapas. Kaypiqa astawan
yachayta atinki. (https://www.greentheory.in/) .
runakuna wañurqanku Delhi llaqtapi alcantarillado pichaspa,
¿hayk’aqkamataq kanqa aborígenes arogys rakshakas de todos los seres
vivos siguen siguen dumped en el canal? #StopKilliningus .
través del país arogya rakshakas de todos los seres vivos están muertos
dentro de la alcantarillado runa uchkukuna. Chay llank’ayta
ruwanankupaqqa manan anchatachu gastanku succión nisqa camionkunata
rantinankupaq.Llapan democrático suyukunan paykunawan llank’anku. Los
Manuvadi Chitpavan Brahmins remotamente controlando gratis para todas
las nueces evitan de lunamente. Paykunaqa mana p’enqakuspan Budaq
lotonta hap’inku, escoba stick de aborígenes SC/STs nisqakunallata
engañanankupaq.
como Vegano Verduras & Frutas en Potas para vivir como aves libres 🆢 como Vegano Verduras & Frutas . para el bienestar,fuego, paz,libertad,libertad,edad de todos los seres sentientes y no sentientes.Bhikkhus, qamta kallpachayki: tukuy imapis compuestos kaqkunaqa
chinkapunankupaq sujeto kanku. ¡Sersechawan kallpachakuy!”, nispa.
qhaway, Bhikkhus, ¡kaykipuni!”, nispa. ¿De sumación de la impermanencia
y el requisito fundamental de la realización en el celo para dar
cuenta? “Llapan aswan hatun kaqkunan chinkapun. ¡Sersechawan
kallpachakuy!”, nispa.
bodhisattvakuna, Mahàsattvas, chayhinam sunqunkutaqa promesawan
kamachinanku, “llapa kawsaqkunatam — uhumanta naceqkunata, wiksamanta,
humedadmanta naceq, tikrakuywan naceq; Pikunachus formayuq kanku, mana
formayuq kaqkuna, yuyayniyuq kaqkuna, mana yuyayniyuq kaqkuna, mana
totalmente yuyaywan, manataq totalmente mana yuyayniyuq kaqkuna —
Nibbàna mana residuoman yaykuspa chinkayman chimpaman apasqa kanku.
Chaywanpas mana tupuy atina, mana tukukuq kawsaqkuna chayhinata
chinkayman chimpapi apasqakunamantaqa, chiqaptaqa manam kawsakuyqa
chinkaymanchu chimpapurasqa kachkan. Hinaspa, ¿imaraykutaq? Subhuti,
sichus huk Bodhisattva huk marcayoq, hukkunaq marcan, kawsaqkunaq
marcan, otaq huk kawsaypa marcan kanman chayqa, manan bodhisattvachu”,
nispa.
Stephen Mak hampikun kay terminal unqusqa cáncer unqusqakunata huk
“mana ortodoxo” ñanwan chaymanta achka unqusqakuna allinyarqanku.
ch’usaq wiksallapi rurukunata mikhunki chayqa, hatun ruwaytan ruwanqa
sistemaykita desintoxicarpaq, askha kallpata suministrasunki llasaynin
pisiyachiypaq hinallataq huk kawsay ruwaykunapaqpas.
kuti sandíata mikhuspaymi qarqoni, wiksayta uchkuta mikuspay, platanota
mikhuspayqa bañoman phawayta munani, hukkunapas.. etc..
chukcha, calvo, nervioso phatay chanta ñawip uranpi yana muyukuna tukuy
kaykunaqa *mana* ch’usaq wiksa patapi rurukunata jap’inki chayqa.
kanchu wakin rurukuna, naranja hinallataq limón hina ácido,
imaraykuchus llapan rurukuna cuerponchispi alcalinoman tukupun, chaytan
nin doctor Herbert Shelton, paymi kay asuntomanta investigacionta
ruwarqan.
yakuta upyanayki kaptinqa - musuqmanta* ruru yakullata upyana, mana
latakunamantachu, paqukunamantachu nitaq botellakunamantachu.
huk manzana huk pisi vitamina C kaqwan kachkan, kay antioxidantes &
flavonoides kaqwan kachkan mayqinchus kay vitamina C ruwayninta
kallpachan chaywan yanapaspa kay riesgos kaqta kay cáncer de colon,
infarto & ataque cerebral kaqmanta pisiyachiyta.
aswan hatun tukuy antioxidante atiyniyuq kanku hatun rurukuna ukhupi
& kurkuta hark’anku kay cáncer unquymanta, yawar
ch’unchul-q’ipiymanta chanta radicales libres kaqmanta.
naranjakunata huk p’unchawpi hap’iyqa yanapanman chirikunata
karunchananpaq, aswan pisi colesterol, hark’anman & chulluchinman
riñon rumikunata hinallataq pisiyachin kay riesgota cáncer de colon
kaqmanta.
q’uñi yakunayaq apagador. Compuesto 92% yakumanta, chaymanta hunt’a
kachkan huk hatun dosis glutatión kaqwan, kaytaq yanapan kallpachayta
kay sistema inmunológico kaqmanta.
kutinmi kay ‘sludge’ nisqa ácido nisqawan reaccionan, chaymi
t’aqakunqa, chaymi ch’unchulqa aswan usqhaylla ch’unqasqa kanqa chay
sinchi mikhuymantaqa.
.hatun kayninwan, q’apayninwan, k’aspi hina rikch’ayninwan, Durian
ruruqa Malasia, Indonesia, Tailandia muyuriqpi tropical kitikunapim
wiñan. Kikin Durian sach’aykita wiñachiyta atinki sichus pachamama allin
kanman, utaq sichus Durian sach’ap tropical pachan wasi ukhupi
qatipanki. Durian wiñananpaqqa sapa kutinmi sach’ata qarpanayki kanqa,
q’oñitapas aswan hatunpi waqaychanki.
Temple at Thirumayyam in South India is hiding some insane carvings
about Advanced Medical Science. Are these carvings actually showing us a
magnified version of DNA and protein? What is the meaning of the lingam
inside these double helical strands? Why did ancient builders
accurately record the behavior of animals? Most importantly, are we
humans, natural beings? Or were we genetically engineered?
guys, here we can see a 1200-year-old carving. You can see a lingam in
the middle, that is surrounded by 2 intertwined Nagas. What is the real
meaning of this? What is the connection between the lingam and these
double helix strands?
the same temple, you can see this carving. A man wearing a weird hat,
his ears are gigantic, and his nose is also unusually large. You may
think he is just doing Namaste, but he is not. He is actually displaying
a cylindrical object in between his hands. The thing between his hands
is long enough, that he is unable to join both the hands. He is
definitely doing some important work, because look at these legs, he is
wearing very thick shoes. Look at his shoulder, he is not bare chested,
he is wearing a tight suit. And why have ancient builders highlighted
that thing specifically? What is this thin cylinder between his hands,
eerily reminding us of a test tube or a glass vial? What’s inside this?
be the answer is found right above the carving itself. Is this a single
cell, with a nucleus inside? I will be more specific, is it a human egg
cell or an Ovum? If you compare this carving to a human egg cell, the
similarity is striking. Is it possible that they were performing genetic
engineering in ancient times? But perhaps this is just one odd carving
that happens to be coincidentally carved here, right? No, the temple is
full of such carvings, oddly resembling egg cells. Once we start to
observe carefully, these carvings are found everywhere.
we know in many ancient Hindu temples, we can see carvings of sperms.
Sometimes the sperms are clearly shown swimming towards the egg cell and
fertilizing it. In other carvings, we can even see a group of sperms
swimming, racing against one another.
the answer lies in this temple itself. There is a specific corner in
this temple called the Naga corner. This is dedicated to the Nagas, the
Gods of fertility. When you look casually, it looks like a random array
of statues, but if you look carefully, at the back row, you will see
intertwined snakes, strongly resembling the double helix structure of
DNA, and in the front you will see human like figures emerging out of
these so called snakes. How can humans emerge out of actual snakes? Are
ancient builders telling us about Humans and their DNA? Why does this
ancient temple at Thirumayyam in South India have these strange
carvings? Of course, we have to go back to the very first question:
what’s the connection between DNA and lingam? In a previous video about
the same temple, I showed you the mystery of the Cosmic egg, and how
Lord Shiva may have landed here using this lingam as a pod. Is it
possible that Shiva, brought this advanced technology of DNA
manipulation and genetic engineering to our planet? When ancient texts
mention that Gods created many varieties of plants and animals, were
they actually talking about altering the DNA of various species?
ca vegan legume a trăi ca păsările libere pentru bunăstare, fericire, pace, libertate, libertate, egalitate a tuturor ființelor simțitoare și non -simțitoare.este o stare meditativă de profundă liniște și concentrare în care
mintea devine complet imersată și absorbită în obiectul ales al
atenției. Este piatra de temelie în dezvoltarea concentrării corecte.
cazul în care un călugăr - destul de retras din senzualitate, retras
din calități neclintite - intră și rămâne în primul Jhana: răpirea și
plăcerea născută din retragere, însoțite de gândirea și evaluarea
direcționată. El pătrunde și pătrunde, suferă și umple acest corp cu
răpirea și plăcerea născută din retragere. Nu există nimic din întregul
său corp nepervadat de răpire și plăcere născută din retragere.
fel ca și cum un băiețal priceput sau ucenicul băieliei ar turna praf
de baie într-un bazin de alamă și l-ar frământa împreună, stropind-o din
nou și din nou cu apă, astfel încât mingea lui de pulbere de
baie-saturată, încărcată de umiditate, pătrunsă în interior și fără- Cu
toate acestea, nu ar picura; Chiar și așa, călugărul pătrunde, suferă și
umple acest corp cu răpirea și plăcerea născută din retragere. Nu
există nimic din întregul său corp nepervadat de răpire și plăcere
născută din retragere …
mult, odată cu linișterea gândurilor și evaluărilor direcționate, el
intră și rămâne în a doua Jhana: răpirea și plăcerea născută din
compunere, unificarea conștientizării fără gândire și evaluare
direcționată - asigurare internă. El pătrunde și pătrunde, suferă și
umple acest corp cu răpirea și plăcerea născută din compunere. Nu există
nimic din întregul său corp nepervadat de răpire și plăcere născută din
compunere.
fel ca un lac cu apă de primăvară, care se ridică din interior, fără
flux de la est, vest, nord sau sud și cu cerul furnizând periodic dușuri
abundente, astfel încât frontul rece al apei care se ridică din
interiorul lacului ar fi pătrunde și pătrunde, suferă -l și umple -l cu
apele reci, nu există nicio parte a lacului nepervizat de apele reci;
Chiar și așa, călugărul pătrunde și pătrunde, suferă și umple acest corp
cu răpirea și plăcerea născută din compunere. Nu există nimic din
întregul său corp nepervadat de răpire și plăcere născută din compunere
…
în plus, odată cu decolorarea răpitelor, el rămâne echanim, atent și
alert și simte plăcerea cu trupul. El intră și rămâne în al treilea
Jhana, dintre care cei nobili declară: „echanim și atent, are o atenție
plăcută. Nimic din întregul său corp necorespunzător de plăcere
cesionată de răpire.
fel ca într-un iaz albastru, alb sau roșu-lotus, pot exista o parte din
lotusurile albastre, albe sau roșii care, născute și crescând în apă,
rămân cufundate în apă și înflorește fără să se ridice în picioare a
apei, astfel încât acestea sunt pătrunsate și pervertite, sufuzate și
umplute cu apă rece de la rădăcinile lor până la vârfurile lor, iar
nimic din acele lotusuri albastre, albe sau roșii nu ar fi nepervadat cu
apă rece; Chiar și așa, călugărul pătrunde și pătrunde, suferă și umple
acest corp cu plăcerea cesionată de răpire. Nu există nimic din
întregul său corp nepervadat de plăcere cesionată de răpire …
în plus, odată cu abandonarea plăcerii și stresului-ca și cu dispariția
anterioară a elatiei și a suferinței-el intră și rămâne în a patra
Jhana: puritatea echanimității și atenției, nici cu nefericire. El stă,
pătrundând corpul cu o conștientizare pură și strălucitoare, astfel
încât nu există nimic din întregul său corp nepervadat de conștientizare
pură și strălucitoare.
fel ca și cum un bărbat ar fi așezat înfășurat din cap până la picior
cu o cârpă albă, astfel încât să nu existe o parte din corpul său la
care pânza albă nu se extinde; Chiar și așa, călugărul stă, pătrunzându
-și corpul cu o conștientizare pură și strălucitoare. Nu există nimic
din întregul său corp nepervadat de conștientizarea pură și
strălucitoare. ”
fel ca și cum un bărbat ar fi așezat înfășurat din cap până la picior
cu o cârpă albă, astfel încât să nu existe o parte din corpul său la
care pânza albă nu se extinde; Chiar și așa, călugărul stă, pătrunzându
-și corpul cu o conștientizare pură și strălucitoare. Nu există nimic
din întregul său corp nepervadat de conștientizarea pură și
strălucitoare. ”
cazul, Brahman, unde practică pentru bunăstarea și fericirea multor
oameni și a înființat mulți oameni în metoda nobilă, adică corectitatea a
ceea ce este admirabil, corectitatea a ceea ce este priceput.
crede că vreun gând că vrea să gândească și nu crede că vreun gând nu
vrea să gândească. El va face orice rezolvare pe care vrea să o facă și
nu va rezolva nicio rezolvare pe care nu vrea să o facă. El a atins
stăpânirea minții în ceea ce privește căile gândirii.
atinge-ori de câte ori dorește, fără încordare, fără dificultăți-cele
patru jhanas care sunt stări mentale intensificate, abiduri plăcute în
aici și acum.
cu sfârșitul fermentațiilor mentale-el rămâne în eliberarea de
conștientizare fără fermentație și eliberarea discernământului, după ce
le-a cunoscut și realizat direct pentru sine chiar aici și acum.
imagine ghidată este o meditație de vizualizare calmă și relaxantă,
unde vă veți imagina în ocean, înotând în apa rece a oceanului, în timp
ce ascultați sunetele moale ale oceanului ritmic din apă stropind.
Această imagine ghidată este destinată relaxării și dă drumul la stres,
anxietate și greșeli și dureri din trecut, astfel încât să puteți
îmbrățișa viitorul și toate lucrurile bune care se află în față. Așa că
dați drumul emoțiilor negative care blochează calea pentru ca energiile
pozitive să curgă și să vă aducă sănătate și vindecare. Întotdeauna
găsesc natura naturii de apă atât de relaxantă și pentru mine este unul
dintre cele mai bune instrumente de ameliorare a stresului, ca apă, fie
că este vorba de un râu care se învârte, valuri oceanice sau ploaie, are
doar acest ritm fascinant care evocă relaxare și Adevărata pace
interioară. Așadar, ascultați această meditație de imagini ghidate dacă
aveți nevoie de o modalitate de a vă relaxa și de a vă vindeca mintea și
corpul de emoții și energii negative.
este o privire inspirată asupra viziunii, arhitecturii și programelor
caritabile ale proiectului. Cu contribuții din sfințenia sa, Dalai Lama,
Lama Zopa Rinpoche și mulți alți lideri spirituali.
cu turul pentru a experimenta modul în care molepurile de la Altain
inspiră oamenii din întreaga lume pentru a dezvolta o inimă de bunătate
iubitoare și a purifica continuul minții-corp. Include imagini frumoase
ale moaștelor în sine.
de pace Matireya privind bunătatea iubitoare este citită de o voce
blândă, astfel încât ascultătorul să se poată concentra asupra
experienței generarii cauzei păcii, în sine și în lumea exterioară.
mondială trebuie să se dezvolte din pacea interioară. Pacea nu este
doar absența violenței. Pacea este manifestarea compasiunii umane.”
nordul Indiei, Kushinagar și Bodhgaya sunt regiuni în care ratele de
alfabetizare sunt foarte mici și milioane de oameni trăiesc în sărăcie
extremă, bazându -se pe agricultura de subzistență și forța de muncă
menială.
Educație pentru copiii din sat din familii sărace, folosind un
curriculum unic care accentuează dezvoltarea etică, precum și realizarea
academică; Acoperirea educației primare, secundare și profesionale.
Ocuparea forței de muncă și comerțul care vor oferi muncă pentru mai
mult de o mie de oameni în timpul construcției, precum și pentru a crea
locuri de muncă durabile pentru viitor și a aduce mii de oportunități de
angajare aferente în regiune.
statui, împreună cu clădirile și parcurile tronului, vor fi
binecuvântate de arta sacră care este atât tradițională, cât și modernă.
pe termen lung, cât și pe termen scurt, proiectul Maitreya va contribui
semnificativ la bunăstarea regiunii și își propune să devină un model
de dezvoltare responsabilă social-durabil pentru mediu, conceput și
construit pentru a dura cel puțin 1.000 de ani.
chiar și acum, chiar inima proiectului Maitreya, iubire-bunătate, este
adusă oamenilor din întreaga lume prin turneul Maitreya Project Heart
Shrine Relic. Turul relicvei reunește oameni din toate tradițiile
umanitare și spirituale pentru a crea cauzele păcii mondiale,
împărtășind binecuvântările unei colecții unice și prețioase de peste
1.000 de moaște budiste sacre.
toți oamenii treziți ai lumii au vrut să instaleze cel mai înalt
binevoitor a trezit statuia cuiva la Kushinara, donând cea mai mică
denumire. De asemenea, centru de meditație pentru toți cei care doresc
să obțină binecuvântarea eternă cu majoritatea crematoriului modern.
și Anagatavamsa oferă instrucțiuni despre ceea ce trebuie să facă
oamenii dacă vor întâlni Buddha Metteyya. Acest lucru este foarte
important pentru toți cei care nu ajung cel puțin la prima etapă de
trezire în timpul acestei dispensări ale lui Buddha, pentru că, așa cum
am văzut, binevoitorul a trezit un Buddha Metteyya va fi ultimul
binevoitor trezit un Buddha care a apărut în acest ciclu mondial. Dacă o
persoană nu atinge trezirea în acest ciclu mondial, va fi extrem de
dificil să obții o altă oportunitate.
Dasabodhisatta-uddesa, [142] Buddha Gotama spune lui Ven. Sariputta,
„Nu toți bărbații îmi vor vedea corpul fizic. Dacă vor întâlni
învățăturile mele (sasana), vor da cadouri (Dana), observa moralitatea
(sila) și cultivă dezvoltarea minții (Bhavana), prin rodul acestui
lucru, ei, ei, ei va renaște pe vremea ca binevoirea trezită Onebuddha
Ariya Metteyya. “
trei acțiuni stau la baza unei acțiuni meritorii (Punna). [143] Prin
aceste acțiuni, o persoană poate fi asigurată de renaștere în planurile
superioare ale existenței. Dezvoltarea minții duce la puritatea
temporară atinsă prin statele Jhana. Dar poate duce și la perspectivă
(Vipassana) și la adevărata eliberare.
[144] oferă mai multe detalii. Pentru a întâlni un buddha metteyya,
trezit binevoitor, oamenii ar trebui să depună eforturi (viriya) și să
fie ferme (Dalha), cu minte agitată (Ubbigga-Manasa). Putem presupune că
„mintea agitată” înseamnă agitarea profundă a minții sau sentimentul de
urgență (samvega) care vine din realizarea nevoii urgente de a lucra
pentru eliberare. Toți cei care fac fapte bune și care sunt vigilenți -
indiferent dacă sunt Bhikkhus, Bhikkhunis, Laymen sau Laywomen - vor
putea întâlni următorul binevoitor trezit un Buddha. Toți cei care
plătesc mare onoare Buddha vor vedea adunarea de bun augur a binevoitor a
trezit un Buddha Metteyya. Viața sfântă (Brahma-Cariya) ar trebui să
fie practicată. Cadourile (Dana) ar trebui să fie date. Zilele de
respectare (uposatha) ar trebui păstrate. Bunătatea iubitoare (Metta) ar
trebui dezvoltată cu atenție. Prin încântarea de vigilență și acțiuni
meritorii, va fi posibil să se încheie în cele din urmă mizeriei
(Dukkha).
Ledi Sayādaw [145] subliniază că este necesar să se depună eforturi
echilibrate în ceea ce privește conduita bună (Carana) și cunoașterea
corectă (Vijja), dacă cineva trebuie să întâlnească următorul binevoitor
trezit.
corectă înseamnă dezvoltarea moralității (SILA) și a concentrației
(samadhi). Cunoașterea înseamnă dezvoltarea înțelepciunii (Panna).
Conducerea corectă poate fi comparată cu a avea membre sonore.
Cunoașterea corectă poate fi comparată cu posibilitatea de a vedea. Dacă
unul sau celălalt lipsește, o persoană nu va avea succes. O persoană
poate fi generoasă și să păstreze regulile morale permanente ale celor
cinci precepte și ale celor opt precepte în zilele de respectare, dar
dacă semințele cunoștințelor nu sunt plantate, acea persoană poate
întâlni binevoitor trezită un Buddha Metteyya, dar să nu poată fi
trezită. Dacă se dezvoltă doar cunoștințele, o conduită greșită va
însemna că șansele de a întâlni următorul binevoitor trezit va fi ușor,
din cauza perioadei intervenite (Antara-Kappa) dintre acest binevoitor,
trezit, o dispensare a lui Buddha și următoarea.
de conduită greșită menționată de Ven. Ledi Sayādaw sunt: să nu fie
generos, să fie prost păzit în acțiuni fizice, să fie nerestreate în
vorbire și necurat în gândire. O astfel de conduită va însemna
renașterea pe tărâmurile inferioare, fie în viața următoare, fie într -o
viață viitoare. Dacă oamenii care acționează în acest fel reușesc să
renaște într -o lume superioară, lipsa lor de generozitate va însemna că
vor întâmpina greutăți, încercări și necazuri pentru a -și câștiga
viața. Prin faptul că nu păstrează preceptele, este probabil să se
întâlnească cu dispute, certuri, furie și ură; Și vor fi susceptibili la
boli și boli. Acest lucru va face și mai greu să evite acțiunile care
duc la lumile inferioare.
toate acestea, poate fi posibil ca o persoană să se pregătească deja în
trecut pentru a obține trezirea. Dacă se depune efortul corect în
această viață, acea persoană poate ajunge cel puțin la prima etapă de
trezire și să devină sotapanna. Apoi, va fi imposibil să efectuați vreo
acțiune care să conducă la renaștere pe tărâmurile inferioare.
lucru nu va însemna neapărat că o astfel de persoană va rata ocazia de a
vedea următorul binevoitor trezit un Buddha. În cele din urmă, ca
non-retur, el sau ea poate renaște în lumile Suddhavasa Brahma, iar
viața în aceste lumi poate întinde cariera mai multor buddhas. [146]
o persoană care are suficiente perfecțiuni (Parami) pentru a ajunge la
trezire în această viață nu face efortul necesar, poate fi posibil să
devină o sotapanna în viața următoare în lumile Deva. Dacă o astfel de
persoană nu practică factorii care duc la trezire, el sau ea va lipsi în
întregime în timpul dispensării acestui Buddha și va putea să obțină
eliberarea în timpul următoarei binevoințe trezite de un Buddha.
Instrucțiunile lui Ledi Sayādaw cu privire la munca necesară pentru a
fi făcută în această viață includ ceea ce ar trebui să fie făcut de o
persoană care practică meditația de perspectivă goală. [147] Unul ar
trebui să îndeplinească primele unsprezece dintre cele cincisprezece
acțiuni bune (carana-dhamma), [148] adică toate, cu excepția statelor
Jhana. Primele patru acțiuni sunt: (1) a fi moral, [149] (2) păzirea
ușilor simțului, (3) a fi moderat în alimentație și (4) trezirea.
șapte calități sunt cele șapte state bune (Saddhamma) pe care
binevoitorul a trezit un Buddha în comparație cu diferitele protecții
pentru cetățenii unui oraș de frontieră regală: [150]
(hiri) este ca o groapă profundă, largă și înseamnă că discipolul îi
este rușine de o conduită greșită în corp, vorbire și minte.
de a face greșit (Ottappa) este ca un drum înalt, larg, care înconjoară
orașul și înseamnă că discipolul este preocupat de evitarea unei
conduite greșite în corp, vorbire și minte.
fi de mare învățare (Bahu-Sacca) este ca o mare armură de sulițe și
săbii. O persoană care a auzit mult, care își amintește ce s -a auzit și
care comori înseamnă o persoană care știe binevoitorul a trezit
doctrina unui Buddha.
(Viriya) este ca o armată mare care protejează orașul, pentru că o
persoană ar trebui să rămână energie pentru a scăpa de stări mentale
necalificate, pentru a dobândi stări mentale calificate, pentru a fi
statornică, fermă în avans și persevera cu stări mentale calificate.
(sati) este ca un portar înțelept, inteligent, care refuză intrarea în
oameni necunoscuți și permite doar celor cunoscuți. O persoană ar trebui
să aibă cel mai mare grad de atenție și discriminare.
(panna) este ca un metrou înalt, larg, acoperit cu tencuială. O
persoană ar trebui să posede înțelepciune care duce la (tăierea)
creșterii și căderii, cu nobilul penetrare care duce la distrugerea
completă a mizeriei.
cele șapte state bune permit unei persoane să abandoneze acțiuni
greșite și să cultive acțiuni bune, să abandoneze ceea ce este vinator
și să dezvolte lipsa de vină. Astfel, el dezvoltă puritate.
trebuie să ne facem griji dacă vom putea atinge obiectivul lui Nibbana
în această viață sau dacă vom putea face acest lucru doar sub un
binevoitor trezit Buddha Ari Metteyya. Dacă facem cel mai bun efort pe
care îl putem, astfel de întrebări vor avea grijă de ei înșiși. Trebuie
să creștem cât mai mult în Sila, Samadhi și Panna, încrezătoare că în
acest fel vom putea ajunge la sfârșitul întregii suferințe.
jurul Bangalore și intenționează să se extindă în toată țara, acest
lucru a devenit rapid un favorit pentru mulți Vegans City. Burgerii,
pizza înfășurarea înghețatelor sunt toate articole delicioase oferite la
prețuri foarte accesibile. Este locul ideal pentru a te aduna cu
prietenii, membrii familiei sau doar pe tine însuți. Puteți afla mai
multe aici.
restaurant ciudat din Indiranagar se mândrește cu un meniu care include
mâncăruri vegane japoneze, italiene, africane și asiatice. Indiferent
dacă sunteți nou în lumea bucătăriei bazate pe plante sau vă simțiți
suficient de aventuros pentru orice-distracția abia începe la Vegan
Vogue! Este locul perfect pentru o cină de naștere. Puteți afla mai
multe aici. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
este singurul loc din Bangalore care servește bucătărie autentică
mexicană. Nu numai că este accesibil, vă puteți bucura să treceți
printr-un meniu complet vegan, inclusiv churros, brânză vegană de casă
și soyrizo-tacosuri în plus, enchiladas, burritos și nachos! Dacă
sunteți în căutarea a ceva diferit de tariful dvs. obișnuit indian (și
poate chiar de un loc în care toți prietenii dvs. vor putea găsi ceva!),
Acesta este locul unde să mergeți! Puteți afla mai multe aici. (https://www.chinita.in/)
sunteți un vegan experimentat în Bangalore, atunci ați ghicit probabil
că acest restaurant va fi în ghidul nostru. Este un lanț Falafel complet
vegetarian, care este foarte prietenos față de vegani! Obțineți cele
mai proaspete înfășurări vegane falafel, burgeri, sandwich -uri și
platouri la un preț accesibil. În plus, proprietarii fac pași mari către
reducerea ambalajelor și deșeurilor alimentare. Puteți afla mai multe
aici. (https://habibifalafel.com/)
restaurant vegetarian organic oferă mâncăruri vegane din India de Sud,
pizza și înghețată! Are o atmosferă minunată pentru a se întâlni cu
prietenii pentru a se bucura de cină pe acoperiș. Puteți afla mai multe
aici. (https://gonative.in/pages/farm-to-table)
încercat bucătăria birmană? Acum puteți cu o mulțime de opțiuni vegane
interesante. Este puțin mai scump decât majoritatea restaurantelor din
oraș, așa că îmbrăcați -vă pentru o ocazie specială, cum ar fi o cină de
absolvire! Acestea oferă carne delicioasă, proteine delicioase, tofu
și falafel, care pot fi făcute în mâncăruri abundente. Puteți afla mai
multe (https://www.burmaburma.in/) Ceva. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
vegetarian al restaurantului are o serie de opțiuni vegane. Mâncărurile
lor continentale, specialitățile italiene și băuturile delicioase sunt
sigure că vor fi pe placul oricărui palat. Puteți afla mai multe aici. (https://www.greentheory.in/)
persoane au murit în timp ce curățau canalizarea din Delhi, cât timp
vor continua să fie aruncate în jgheab Rakshakas Arogys din toate
ființele vii? #Stopkillingus
afara țării Arogya Rakshakas a tuturor ființelor vii mor în găurile
omului de canalizare. Nu costă prea mult să cumpărați camioane de
aspirație pentru a face acest loc de muncă. Toate țările democratice le
angajează. Manuvadi Chitpavan Brahmins controlează de la distanță
gratuit pentru toate piulițele evită în mod dornic. Au luat fără rușine
lotusul lui Buddha, bățul de mătură de SC/ST -uri aborigene doar pentru a
-i înșela.
ca vegan legume și fructe în ghivece pentru a trăi ca păsări libere pentru bunăstare, fericire, pace, libertate, libertate, egalitate a tuturor ființelor simțitoare și non -simțitoare. ca vegan legume & fructe pentru bunăstare, fericire, pace, libertate, libertate, egalitate a tuturor ființelor simțitoare și non -simțitoare.acum, Bhikkhus, te îndemn!” Dă rezumarea impermanenței și a cerinței
fundamentale de realizare în râvnă pentru a -l realiza? „Toate lucrurile
compuse sunt supuse dispariției. Străduiți -vă cu seriozitate! ”
Bodhisattvas, Mahàsattvas, ar trebui astfel să -și supună inimile cu
jurământul:„ Trebuie să provoace toate ființele vii - cei născuți din
ouă, născuți din pântece, născuți din umiditate, născuți de
transformare; Cei cu formă, cei fără formă, cei cu gânduri, cei fără
gândire, cei care nu sunt în totalitate de gândire și cei care nu sunt
în totalitate fără gând - să intre în Nibbàna fără reziduuri și să fie
duși până la dispariție. Cu toate acestea, din numărul incomensurabil,
nelimitat de ființe vii, astfel luate până la dispariție, de fapt, nu
există nicio viață luată până la dispariție. Și de ce? Subhuti, dacă un
Bodhisattva are o marcă de sine, o marcă a altora, o marcă a ființelor
vii sau o marcă a unei vieți, el nu este un bodhisattva. ”
lucru vă va deschide ochii! Citiți până la capăt și apoi trimiteți-l pe
toate pe lista dvs. electronică. Tocmai ce am facut !
mâncați fructe pe stomacul gol, acesta va juca un rol major pentru a
detoxifica sistemul dvs., oferindu -vă o mare energie pentru pierderea
în greutate și alte activități de viață.
momentul în care fructele intră în contact cu mâncarea din stomac și
sucurile digestive, întreaga masă de alimente începe să se strice.
fiecare dată când mănânc pepene verde, când mănânc durian, stomacul meu
se blochează, când mănânc o banană, am chef să alerg la toaletă, etc.
etc ..
de culoare, chelie, izbucnire nervoasă și cercuri întunecate sub ochi,
toate acestea nu se vor întâmpla dacă luați fructe pe stomacul gol.
există niciun fel de fructe, cum ar fi portocaliu și lămâie sunt acide,
deoarece toate fructele devin alcaline în corpul nostru, potrivit Dr.
Herbert Shelton, care a făcut cercetări în această privință.
un măr are un conținut scăzut de vitamina C, acesta are antioxidanți și
flavonoide, ceea ce îmbunătățește activitatea vitaminei C, contribuind
astfel la scăderea riscurilor de cancer de colon, atac de cord și
accident vascular cerebral.
au cea mai mare putere antioxidantă totală printre fructele majore și
protejează organismul de cauza cauzatoare de cancer, a înfloririi
vaselor de sânge și a radicalilor liberi.
2-4 portocale pe zi poate ajuta la menținerea răcelilor, mai scăzută
colesterol, prevenirea și dizolvarea pietrelor la rinichi, precum și
reduce riscul de cancer de colon.
mai tare sete de sete. Compus din 92% apă, este, de asemenea, ambalat
cu o doză uriașă de glutation, ceea ce ajută la creșterea sistemului
nostru imunitar.
ce acest „nămol” reacționează cu acidul, acesta se va descompune și va
fi absorbit de intestin mai repede decât mâncarea solidă.
pentru dimensiunea, mirosul și aspectul său vârf, fructele duriene sunt
de obicei cultivate în zonele tropicale din Malaezia, Indonezia și
Thailanda. Îți poți crește propriul copac durian dacă mediul este corect
sau dacă imi imi mediul tropical al copacului durian în interior.
Pentru a crește durian, va trebui să udăm copacul des și să mențineți
temperatura ridicată.
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.- это медитативное состояние глубокой неподвижности и концентрации, в
которой разум полностью погружается и поглощается в выбранном объекте
внимания. Это краеугольный камень в развитии правой концентрации.
случай, когда монах - весьма отозванный от чувственности, отозванный от
неквалифицированных качеств - входит и остается в первой джхане:
восхищение и удовольствие, рожденные от отмены, сопровождаемые
направленными мыслью и оценкой. Он пронизывает и проникает, садится и
наполняет это тело восхищением и удовольствием, рожденным от отмены. Нет
ничего от всего его тела, не поднятого раствором и удовольствием,
рожденным от снятия.
будто квалифицированный ванн или ученик баниралила залил бы пудру для
ванны в латунный бассейн и замесил его вместе, снова и снова посыпая
водой, чтобы его шарик с порошком для ванны-насыщенный, насыщенный
влаги, пронизанный внутри и без них тем не менее не капает; Несмотря на
это, монах пронизывает, садится и наполняет это тело восхищением и
удовольствием, рожденным от снятия. Нет ничего из всего его тела,
непервидированного Восхищением и удовольствием, рожденным от ухода …
того, благодаря тому, что он вступает в действие направленных мыслей и
оценок, он входит и остается во второй джхане: восхищение и
удовольствие, рожденное от самообладания, объединение осознания,
свободного от направленной мысли и оценки - внутренней гарантии. Он
пронизывает и проникает, садится и наполняет это тело восхищением и
удовольствием, рожденным от самообладания. Нет ничего от всего его тела,
не поднятого растворием и удовольствием, рожденным от самообладания.
так же, как озеро с весенними водными водами изнутри, не имея притока с
востока, западного, севера или юга, и с небом, периодически
поставляющим обильные душевые Проницайте и проникаете, заливайте и
наполняйте его прохладными водами, не было части озера, непервиженного
прохладными водами; Несмотря на это, монах пронизывает и проникает,
придерживается и заполняет это тело восхищением и удовольствием,
рожденным от самообладания. Нет ничего из всего его тела, не поднятого
радужением и удовольствием, рожденным от самообладания …
кроме того, с увяданием Восхищения, он остается непревзойденным,
внимательным и бдительным, и чувствует удовольствие от тела. Он входит и
остается в третьей джхане, в которой Благородные заявляют: «Необычно и
внимательно, у него приятное пребывание». Он пронизывает и проникает,
придерживается и наполняет это само -тело с удовольствием, избавившим от
восторга, так что есть, чтобы было Ничто из всего его тела
непервидировано с удовольствием, избавленным от восторга.
же, как в пруду из синего, белого или красного цвета, могут быть
некоторые из синих, белых или красных лотосов, которые, рожденные и
растущие в воде, остаются погруженными в воду и процветайте, не стоя из
воды, так что они пронизываются и проникают, наполнены и наполнены
прохладной водой от своих корней до своих кончиков, и ничто из этих
синих, белых или красных лотосов не было бы непервитливым с прохладной
водой; Несмотря на это, монах пронизывает и проникает, придерживается и
заполняет это тело с удовольствием, избавленным от восторга. Нет ничего
из всего его тела, не поднятого удовольствием, отказанного от восторга
…
кроме того, с отказом от удовольствия и стресса-как и в раннем
исчезновении восторга и страданий-он входит и остается в четвертой
джхане: чистоту невозмутимости и осознанности, ни один из которых не
чувствует себя. Он сидит, пронизывая тело чистым, ярким осознанием, так
что нет ничего его тела, непервидированного чистым, ярким осознанием.
будто мужчина сидел, обернутый с головы до ноги белой тканью, чтобы не
было никакой части его тела, к которой белая ткань не распространялась;
Несмотря на это, монах сидит, пронизывая его тело чистым, ярким
осознанием. Нет ничего из всего его тела, не поднятого чистым, ярким
осознанием ».
будто мужчина сидел, обернутый с головы до ноги белой тканью, чтобы не
было никакой части его тела, к которой белая ткань не распространялась;
Несмотря на это, монах сидит, пронизывая его тело чистым, ярким
осознанием. Нет ничего из всего его тела, не поднятого чистым, ярким
осознанием ».
случай, Брахман, где он практикует благополучие и счастье многих людей и
создал много людей в благородном методе, то есть правильности того, что
восхитительно, правильности того, что умело.
думает, что любая мысль, которую он хочет думать, и не думает, что он
не хочет думать. Он желает любой решимости, которую он хочет, и не будет
решением, которую он не хочет. Он достиг мастерства ума в отношении
путей мышления.
достигает-всякий раз, когда хочет, без напряжения, без
затруднений-четыре джана, которые являются усиленными психическими
состояниями, приятными убиваниями в здесь и сейчас.
окончанием умственных ферментаций-он остается в безразличном выпуске и
выборе проницательности, непосредственно известно и реализовал их для
себя прямо в здесь и сейчас.
управляемые образы представляют собой спокойную и расслабляющую
медитация визуализации, где вы будете представлять себя в океане, плавая
в прохладной воде океана, прислушиваясь к мягким ритмическим звукам
океана, разбрызгивающей воду. Этот управляемый образы предназначены для
расслабления и отпускания стресса, беспокойства и прошлых ошибок и боли,
чтобы вы могли принять будущее и все хорошие вещи, которые находятся
впереди. Итак, отпустите негативные эмоции, блокирующие путь для того,
чтобы положительные энергии могли протекать и приносить вам здоровье и
исцеление. Я всегда нахожу природный звук воды настолько расслабляющим, и
для меня это один из лучших инструментов с снятиями стресса, как вода,
будь то на реке, океанские волны или дождь, просто завораживает ритм,
который вызывает расслабление и Истинный внутренний мир. Так что
послушайте эту медитацию с гидом, если вам нужен способ расслабиться и
исцелить свой разум и тело негативных эмоций и энергий.
вдохновляющий взгляд на видение, архитектуру и благотворительные
программы проекта. С вкладом его святости Далай -лама, Лама Зопа Ринпоче
и многие другие духовные лидеры.
с туром, чтобы испытать то, как реликвии Сердца вдохновляют людей по
всему миру развивать сердце любовью и очищать континуум разума и тела.
Включает красивые кадры самих реликвий.
медитация Матирея о любви к любви читается нежным голосом, чтобы
слушатель мог сосредоточиться на опыте создания причины мира, внутри
себя и во внешнем мире.
во всем мире должен развиваться от внутреннего мира. Мир - это не
просто отсутствие насилия. Мир - это проявление человеческого
сострадания».
северной Индии Кушинагар и Бодхгая - это регионы, где уровень
грамотности очень низкий, а миллионы людей живут в крайней нищете,
полагаясь на натуральное земледелие и чередующегося труда.
Образование для деревенских детей из бедных семей, используя уникальную
учебную программу, которая подчеркивает этическое развитие, а также
академические достижения; охватывание начального, второстепенного и
профессионального образования.
Занятость и торговля, которые обеспечат работу для более чем тысячи
человек во время строительства, а также создание устойчивых рабочих мест
на будущее и предоставление в регион тысячи связанных с ними
возможностей трудоустройства.
статуи, наряду с их тронными зданиями и парками, будут благословлены
всемирным искусством, которое является как традиционным, так и
современным.
в долгосрочной, так и в краткосрочной перспективе, проект Maitreya
внесет значительный вклад в благополучие региона и стремится стать
моделью социально ответственного развития-экологически устойчивого,
разработанного и созданного, чтобы продлить не менее 1000 лет.
даже сейчас, проект «Сердца Мейтрейи», любящая жизнь, приносится людям
по всему миру в рамках Tour Relic Shrine Project Project Maitreya.
Реликвия объединяет людей всех гуманитарных и духовных традиций, чтобы
создать причины мира во всем мире, разделяя благословения уникальной и
драгоценной коллекции из более чем 1000 священных буддийских реликвий.
все пробужденные люди мира хотели установить самую высокую
доброжелательную, пробуждающую статую в Кушинаре, пожертвовав наименьшее
деноминацию. Также медитационный центр для всех тех, кто хочет достичь
вечного блаженства с большинством современного крематория.
и Анагатавамса дают инструкции о том, что люди должны делать, если они
должны встретить Будду Меттию. Это очень важно для всех тех, кто не
достигает, по крайней мере, первой стадии пробуждения во время этого
устроения Будды, потому что, как мы видели, доброжелательный пробуждение
одного Будды Меттия станет последним доброжелательным пробужденным
одним Буддой, возникшим в этом мировом цикле. Если человек не достигнет
пробуждения в этом мировом цикле, будет чрезвычайно трудно получить
другую возможность.
Dasabodhisatta-uddesa [142] Будда Готама говорит VEN. Сарипутта, «Не
все мужчины увидят мое физическое тело. Если они сталкиваются с моими
учениями (сасаной), дадут дары (Дана), наблюдают Будет возродиться во
времена доброжелательного пробуждения Онебудды Ария Меттия ».
три действия являются основой заслуженного действия (Пенна). [143]
Благодаря этим действиям человек может быть уверен в возрождении в более
высоких плоскостях существования. Развитие ума приводит к временной
чистоте, достигнутой через штаты Джана. Но это также может привести к
пониманию (Vipassana) и истинному освобождению.
[144] дает более подробную информацию. Чтобы встретиться с
доброжелательным пробуждением одного Будды Меттия, люди должны приложить
усилия (Вирия) и быть твердыми (Далха), с взволнованным умом
(Ubbigga-Manasa). Мы можем предположить, что «взволнованный разум»
означает глубокое волнение ума или чувства срочности (Samvega), которое
происходит от реализации срочной необходимости работать для
освобождения. Все те, кто совершает добрые дела и которые являются
бдительными - будь то бхикхус, бхикхуни, миряне или миряны - смогут
встретиться с следующим доброжелательным пробужденным одним Буддой. Все
те, кто уплачивает большую честь Будде, увидят благоприятное собрание
доброжелательного пробуждения одного Будды Меттия. Святая жизнь
(Брахма-кария) должна практиковаться. Подарки (Дана) должны быть даны.
Дни соблюдения (Упосатха) должны быть сохранены. Любящая доброта (Metta)
должна быть тщательно развита. Учитывая бдительность и достойные
действия, можно в конечном итоге положить конец страданиям (дуккха).
Леди Саяда [145] отмечает, что необходимо приложить сбалансированные
усилия с точки зрения хорошего поведения (карана) и правильных знаний
(виджа), если кто -то должен встретить следующего доброжелательного
пробуждения одного Будды.
поведение означает развитие морали (SILA) и концентрации (самадхи).
Знание означает развитие мудрости (Панна). Правильное поведение можно
сравнить со звуковыми конечностями. Правильное знание можно сравнить с
возможностью видеть. Если один или другой отсутствует, человек будет
безуспешно. Человек может быть щедрым и сохранять постоянные моральные
правила пяти заповедей и восемь заповедей в дни соблюдения, но если
семена знаний не посажены, этот человек может встретить
доброжелательного пробуждения одного Будды Меттия, но не может быть в
состоянии разбудить. Если будут разработаны только знания, неправильное
поведение будет означать, что шансы встретиться с следующим
доброжелательным пробужденным одним Буддой будут незначительными из-за
промежуточного периода (антара-каппа) между этим доброжелательным
пробуждением, разбудившим один договоренности о Будде и следующим.
неправильного поведения, упомянутое Ven. Леди Сайдау: не быть щедрым,
быть плохо охраняемым в физических действиях, безудержно в речи и
нечистым в мышлении. Такое поведение будет означать возрождение в нижних
сферах, либо в следующей жизни, либо в будущей жизни. Если люди,
которые действуют таким образом, удастся возродиться в более высоком
мире, их отсутствие щедрости будет означать, что они столкнутся с
трудностями, испытаниями и невзгодами в зарабатывании. Не сохранив
заповеди, они, вероятно, встретятся с спорами, ссорами, гневом и
ненавистью; и они будут подвержены болезням и заболеваниям. Это заставит
еще труднее избежать действий, ведущих к нижним мирам.
однако, что сегодня в прошлом человек уже подготовился к достижению
пробуждения. Если в этой жизни предпринимаются правильные усилия, этот
человек может достичь хотя бы первой стадии пробуждения и стать
Сотапанна. Затем будет невозможно сделать какие -либо действия, которые
приведут к возрождению в нижних сферах.
не обязательно будет означать, что такой человек упустит возможность
увидеть следующего доброжелательного пробуждения одного Будды. В конце
концов, как невозврат, он или она может возродиться в мирах Суддхаваса
Брахма, и жизнь в этих мирах может охватывать карьеру нескольких будд.
[146]
человек, у которого достаточно совершенств (Parami) для достижения
пробуждения в этой жизни, не прилагает необходимых усилий, возможно,
можно стать сотапанной в следующей жизни в мирах Дева. Если такой
человек не практикует факторы, приводящие к пробуждению, он или она
полностью пропустит во время устроения этого Будды и сможет достичь
освобождения только во время следующего доброжелательного пробуждения
одного Будды.
Инструкции Леди Сайдау, касающиеся необходимой работы, которая
выполняется в этой жизни, включают то, что должно быть сделано
человеком, который практикует медитацию в области понимания. [147]
Следует выполнить первые одиннадцать из пятнадцати хороших действий
(карана-дхамма), [148], то есть все, кроме государств Джана. Первые
четыре действия: (1) быть моральным, [149] (2) охранять чувственные
двери, (3) быть умеренным в еде и (4) бодрствования.
семь качеств - это семь хороших штатов (Саддхамма), которые
доброжелательный пробудил один будду по сравнению с различными защитами
граждан королевского пограничного города: [150]
(Хири) похожа на глубокий, широкий ров и означает, что ученику стыдно
за неправильное поведение в теле, речи и разуме.
от совершения неправильного (Оттаппа) похоже на высокую, широкую
дорогу, окружающую город и означает, что ученик обеспокоен тем, чтобы
избежать неправильного поведения в теле, речи и разуме.
отличным обучением (Баху-сакка) похоже на великую арсенал копьев и
мечей. Человек, который много слышал, который помнит то, что было
услышано, и кто оценивает, что это означает человека, который знает
доброжелательного пробуждения, пробудил доктрину одного Будды.
(Viriya) похожа на крупную армию, защищающую город, чтобы человек
должен разбудить энергию, чтобы избавиться от неквалифицированных
психических состояний, приобретать квалифицированные психические
состояния, быть стойким, устойчивым и настойчивым с квалифицированными
психическими состояниями.
(сати) похожа на мудрый, умный хранитель ворот, который отказывается от
входа в неизвестных людей и впускает только тех, кто известен. Человек
должен иметь самую высокую степень осознанности и дискриминации.
(панна) похожа на высокий, широкий вал, покрытый штукатуркой. Человек
должен обладать мудростью, ведущей к (отрезанию) подъема и падению, с
благородным проникновением, что приводит к полному разрушению страданий.
семь из этих добрых государств позволяют человеку отказаться от
неправильных действий и развивать хорошие действия, отказаться от того,
что является виновным и развивать безупречность. Таким образом, он
развивает чистоту.
не нужно беспокоиться о том, смогут ли мы достичь цели Ниббаны в этой
жизни или мы сможем сделать это только под доброжелательным пробуждением
одного Будды Ари Меттия. Если мы приложим максимально возможные усилия,
такие вопросы позаботятся о себе. Мы должны как можно больше расти в
Сила, Самадхи и Панне, уверенно, что таким образом мы сможем дойти до
конца всех страданий.
по всему Бангалору и планирует расширяться по всей стране, это быстро
стало фаворитом для многих городских веганов. Бургеры, пицца обертывания
мороженого - все это вкусные предметы, предлагаемые по очень доступным
ценам. Это идеальное место, чтобы собраться с друзьями, членами семьи
или просто сами. Вы можете узнать больше здесь.
причудливый ресторан в Индиранагаре может похвастаться меню, которое
включает веганские японские, итальянские, африканские и азиатские блюда.
Независимо от того, новитите ли вы в мире кухни на основе растений или
чувствуете себя достаточно авантюрным для чего-либо-веселье только
начинается в Vegan Vogue! Это идеальное место для ужина на день
рождения. Вы можете узнать больше здесь. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
- единственное место в Бангалоре, которое обслуживает подлинную
мексиканскую кухню. Мало того, что это доступно, вы можете наслаждаться
пролистыванием полностью веганского меню, включая Чуррос, домашний
веганский сыр и соайризо-плюс тако, энчиладас, буррито и начос! Если вы
ищете что -то отличное от своего обычного индийского тарифа (и,
возможно, даже места, где все ваши друзья смогут что -то найти!), Это
место, куда пойти! Вы можете узнать больше здесь. (https://www.chinita.in/)
вы опытный веган в Бангалоре, то вы, вероятно, догадались, что этот
ресторан будет в нашем гиде. Это совершенно вегетарианская фалафельская
цепь, которая очень дружелюбна к веганам! Получите самые свежие
веганские обертки, гамбургеры, бутерброды и тарелки по доступной цене.
Кроме того, владельцы делают большие шаги к сокращению упаковки
продуктов питания и отходов. Вы можете узнать больше здесь. (https://abibifalafel.com/)
органический вегетарианский ресторан предлагает веганские южно
-индийские блюда, пиццу и мороженое! У него отличная атмосфера для
встречи с друзьями, чтобы насладиться ужином на крыше. Вы можете узнать
больше здесь. (https://gonative.in/pages/farm-to-table)
пробовали бирманскую кухню? Теперь вы можете с множеством захватывающих
веганских вариантов. Это немного дороже, чем большинство ресторанов в
городе, так что одевайтесь для особого случая, как выпускной ужин! Они
предлагают восхитительное издевательское мясо, тофу и белки фалафеля,
которые можно превратить в сытные блюда. Вы можете узнать больше (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
меню ресторана имеет несколько веганских вариантов. Их континентальные
блюда, итальянские специальности и вкусные напитки наверняка порадуют
любое небо. Вы можете узнать больше здесь. (https://www.greenteory.in/)
человека погибли во время чистки канализации в Дели, как долго арогины
Арогис Ракшаки всех живых существ по -прежнему будут сброшены в желобу? #Stopkillingus
страну Арогья Ракшаки из всех живых существ умирают внутри дыр в
канализации. Покупать всасывающие грузовики не стоит много. Манувади
-читпаван брахманов с дистанционным управлением бесплатно для всех
орехов избегают бессмысленно. Они бесстыдно взяли лотос Будды, метлу
аборигенов SC/ST, только чтобы обмануть их.
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings. как веганские овощи & фрукты for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.теперь, Бхикхус, я тебя призываю!» Дайте суммирование непостоянства и
фундаментальное требование для реализации в рвении, чтобы понять это?
«Все сложные вещи подвержены исчезновению. Старайтесь с серьезностью! »
бодхисаттвы, махасаттвы, должны, таким образом, подчинить их сердца
клятву:« Я должен вызвать всех живых существ - тех, кто родился от яиц,
рожденных от матков, рожденных от влаги, рожденной трансформацией; Те с
формой, те, без формы, те, у кого есть мысли, те, кто не думал, те, кто
не совсем с мыслью, и те, кто не совсем не думал, входить в Ниббану без
остатков и быть доведены до исчезновения. Тем не менее, из неизмеримого,
безграничного числа живых существ, переживших таким образом до
исчезновения, на самом деле нет жизни до исчезновения. И почему?
Субхути, если у бодхисаттвы есть знак себя, знак других, знак живых
существ или знак жизни, он не бодхисаттва ».
вы едите фрукты натощак, это будет играть важную роль в детоксикации
вашей системы, предоставив вам большую энергию для похудения и других
жизненных занятий.
раз, когда я ем арбуз, я отрыгиваю, когда я ем дуриана, мой живот
раздувается, когда я ем банан, я чувствую, как бегать в туалет и т. Д. и
т. Д.
словам доктора Герберта Шелтона, который провел исследования по этому
вопросу, не существует такой вещи, как фрукты, такие как апельсин и
лимон, потому что все фрукты становятся щелочными в нашем теле.
яблоко имеет низкое содержание витамина С, у него есть антиоксиданты и
флавоноиды, что усиливает активность витамина С, тем самым помогая
снизить риск рака толстой кишки, сердечного приступа и инсульта.
обладает самой высокой общей антиоксидантной мощностью среди основных
фруктов и защищает организм от вызывающих рак, кровеносных сосудов и
свободных радикалов.
2-4 апельсина в день, может помочь держать простуду подальше, снизить
уровень холестерина, предотвратить и растворить камни почек, а также
снизить риск развития рака толстой кишки.
прохладный утомитель. Составленный из 92% воды, он также упакован
гигантской дозой глутатиона, которая помогает повысить нашу иммунную
систему.
известные своими размерами, запахом и колючей внешностью, обычно
выращиваются в тропических районах вокруг Малайзии, Индонезии и
Таиланда. Вы можете выращивать свое собственное дерево Дуриана, если
окружающая среда правильная, или если вы имитируете тропическую среду
Дереана в помещении. Чтобы вырастить дуриана, вам придется часто
поливать дерево и сохранять высокую температуру.
Posted by: site admin @ 9:30 pm
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.https://www.learnreligions.com/maitreya-buddha-449794
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Maitreya Buddha
Buddha of a Future Age
Maitreya is a transcendent bodhisattva
named as the universal Buddha of a future time. The name is taken from
the Sanskrit maitri (in Pali, metta), which means “loving kindness.” In Mahayana Buddhism, Maitreya is the embodiment of all-encompassing love.
Maitreya is depicted in Buddhist art in many ways. “Classical”
portrayals often show him seated, as in a chair, with his feet on the
ground. He is also portrayed standing. As a bodhisattva he dresses as
royalty; as a Buddha, he dresses as a monk. He is said to reside in the
Tushita heaven, which is part of the Deva Realm of the Kamadhatu (Desire Realm, which is the world depicted in the Bhavachakra).
In China, Maitreya is identified as the “laughing Buddha,” Pu-tai, who is the fat, jolly portrayal of Buddha that emerged from 10th-century Chinese folklore.
Origins of Maitreya
Maitreya makes his first appearance in Buddhist scriptures in the Cakkavatti Sutta of the Pali Tipitika (Digha Nikaya 26). In this sutta, the Buddha spoke of a future time in which the dharma
is entirely forgotten. Eventually, “Another Buddha–Metteyya
(Maitreya)–will gain Awakening, his monastic Sangha numbering in the
thousands,” the Buddha said.
This is the only time the historical Buddha is recorded as mentioning
Maitreya. From this simple comment arose one of the most important
figures of Buddhist iconography.
In the early first millennium CE, Mahayana Buddhism developed Maitreya
further, giving him a history and specific attributes. The Indian
scholar Asanga (ca. 4th century CE), a co-founder of the Yogacara school of Buddhism, is particularly associated with Maitreya Teachings.
Note that some scholars think attributes assigned to Maitreya were borrowed from Mithra, the Persian god of light and truth.
Maitreya’s Story
The Cakkavatti Sutta speaks of a distant time in which all skillfulness
in dharma practice is lost and mankind will war with itself. A few
people will take shelter in the wilderness, and when all others are
slaughtered these few will emerge and seek to live virtuously. Then
Maitreya will be born among them.
After this, various Mahayana traditions weave a story that closely
resembles the life of the historical Buddha. Maitreya will leave the
Tushita heaven and be born in the human realm as a prince. As an adult,
he will leave his wives and palaces and seek enlightenment; he will sit
in meditation until he is fully awakened. He will teach the dharma
exactly as other Buddhas have taught it.
Before getting too caught up in anticipation, it’s important to understand that in most schools of Buddhism linear time
is an illusion. This makes speaking of a literal future a bit
problematic since “future” is an illusion. From this perspective, it
would be a huge mistake to think of Maitreya as a messianic figure who
will come in the future to save mankind.
Maitreya has rich metaphorical significance in several Mahayana sutras. For example, Nichiren interpreted Maitreya’s role in the Lotus Sutra to be a metaphor for stewardship of the dharma.
Cults of Maitreya
One of the central teachings of the Buddha is that there is no one “out
there” who will save us; we liberate ourselves by our own efforts. But
the human craving for someone to come along, fix our messes and make us
happy is powerfully strong. Over the centuries many have made Maitreya
into a messianic figure who will change the world. Here are just a few
examples:
A 6th-century Chinese monk named Faqing proclaimed himself to be the new
Buddha, Maitreya, and drew many followers. Unfortunately, Faqing
appears to have been a psychopath, persuading his followers to become
bodhisattvas by killing people.
A 19th-century spiritualist movement called Theosophy promoted the idea
that Maitreya, a world redeemer, would soon come to lead mankind out of
darkness. His failure to appear was a major setback for the movement.
The late L. Ron Hubbard, the founder of Scientology, claimed to be an
incarnation of Maitreya (using the Sanskrit spelling, Mettayya). Hubbard
even managed to patch together some bogus scripture to “prove” it.
An organization called Share International teaches that Maitreya, the
World Teacher, has been living in London since the 1970s and will
gradually make himself known. In 2010 Share’s founder, Benjamin Creme,
announced that Maitreya had been interviewed on American television and
had been seen by millions. Creme failed to reveal what channel hosted
the interview, however.
People picking up on Creme’s claim have decided Maitreya is the antichrist. Views differ as to whether this is a good or bad thing.
It must be emphasized that even if Maitreya is to appear in a literal
future, this is not supposed to happen until the dharma is completely
lost. And then Maitreya will teach the dharma exactly as it has been
taught before. Since the dharma is available in the world today, there’s
no literal reason for Maitreya to appear. There’s nothing he can give
us that we don’t have already.
Maitreya Buddha - The Future Buddha
Maitreya Buddha
is said to be Future Buddha. In various Buddhist sutra such as Amitabha
Sutra, as well as Lotus Sutra, Maitreya Buddha is believed to be called
as Ajita.
See here our Maitreya Buddha statues
Maitreya Buddha
In the world of Buddhist eschatology, Maitreya literally means the future Buddha. Maitreya Buddha is considered as the 5th Buddha that is believed to appear in this Kalpa or era. Thus, Maitreya Buddha is considered as the Future Buddha that is yet to appear in this age. In various Buddhist sutra such as Amitabha Sutra, as well as Lotus Sutra, Maitreya Buddha is believed to be called as Ajita.
According to Buddhist history and tradition, Maitreya Buddha is believed to be Bodhisattva who will appear in the Earth in the future, will achieve Nirvana and will teach the people of Earth the pure Dharma just like Shakyamuni Buddha did.
According to the Buddhist texts as well scriptures, Maitreya
Buddha will be considered as the successor of the living Buddha
i.e. Gautama Buddha. The Prophecy of Maitreya Buddha coming back to the
terrestrial world is written in most of the major Schools of Buddhism in
many Buddhist countries.
Attributes of Maitreya Buddha
Many Maitreya Buddha statues, Buddha images are shown with different attributes as well as Hand mudras as well as postures. The Maitreya Buddha statues are represented with all the attributes that must be in the attributes of Bodhisattva. Most of the Buddha statues of Maitreya Buddha are depicted with both hands using Dharmachakra Mudra.
Maitreya Buddha is also represented as holding lotus flower in each hand of the statues. Each hands also possessed a Wheel of Dharma as well a ritual base. Both Wheel of Dharma as well as ritual vase are shown on the top of lotus flower. The wheel of dharma on
the top of lotus shows that maitreya Buddha emphasize his mission to
spread and teach Dharma to all beings. While the Ritual vase on the top
of lotus shows that Maitreya Buddha will be born in the family of low
cast while Buddhist history shows that Shakyamuni Buddha was born in the family of high cast.
Laughing Buddha as Maitreya Buddha
Laughing Buddha is shown as the next Maitreya Buddha in the Chinese Buddhism. Laughing Buddha is also believed to be a Bodhisattva and will be the next Matreya Buddha.
There are various Buddha statues that represents Maitreya Buddha but
Laughing Buddha is one of the most popular known Buddha in the whole
world especially for his fat belly and smiling face.
Maitreya, the Future Buddha
luminous painting of the Future Buddha, Maitreya, shows him sitting on
his celestial throne in Tushita heaven radiating light. The Future
Buddha sits with his legs extended as if poised and ready to descend to
earth and take up his ministry as the buddha of the next eon. He is
adorned with the princely jewels and garb of a bodhisattva, having not
yet taken up his future role as the next buddha, when he would be
depicted in monk’s robes like the buddha of our current age, Shakyamuni.
In his left hand Maitreya holds the stem of a Nagakesara blossom
carrying a flask, his distinctive identifying attribute.
His throne is supported by a lotus emerging from a fenced pond, the
branches of which form the subtle scroll that frames all of the
secondary figures. The extensive teaching lineage it contains at the
sides indicates that this painting refers to the Five Treatises of
Maitreya, five commentaries on Buddha Shakyamuni’s teachings attributed
to Maitreya.
Exemplary for fifteenth-century art, this painting continues
organizational features from earlier styles but places the figures
against a uniform dark-blue sky background with stylized clouds. Typical
for the period are the large leaves and flowers branching off the
scrolling lotus throughout the painting. Thus, although there is no
landscape as such, the composition does create a sense of space around
the figures that is absent in earlier paintings. Compared with the
nearly contemporaneous Gyantse murals, the decorations here are
restrained and exemplify the stylistic possibilities shortly before the
landscape revolution of the mid-fifteenth century.
is dedicated to providing relaxing music and soothing ambient
background sounds for meditation, yoga, zen, spiritual healing,
studying, reading, deep sleep, deep focus, stress relief and more.
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.jest medytacyjnym stanem głębokiego bezruchu i koncentracji, w którym
umysł staje się w pełni zanurzony i pochłonięty wybranym przedmiotem
uwagi. Jest to kamień węgielny w rozwoju właściwego stężenia.
przypadek, w którym mnich - dość wycofany z zmysłowości, wycofany z
nieudanych cech - wchodzi i pozostaje w pierwszej Jhanie: zachwyt i
przyjemność zrodzone z wycofania, w towarzystwie ukierunkowanej myśli i
oceny. Przenika i przenika, sugeruje i wypełnia to ciało zachwytem i
przyjemnością zrodzoną z wycofania. Nie ma nic z całego jego ciała,
które nie są przeznaczone przez zachwycenie i przyjemność zrodzone z
wycofania.
jakby wykwalifikowany kąpiel lub praktykant kąpieli wlewa proszek do
kąpieli do mosiężnego basenu i ugniatał go razem, posypując go wodą, tak
że jego kulka z proszkiem do kąpieli-nasycona, obciążona wilgocią,
przeniknęła w środku i bez nich- Niemniej jednak nie kapał; Mimo to
mnich przenika, sugeruje i wypełnia to ciało zachwytem i przyjemnością
zrodzoną z wycofania. Nie ma nic z całego jego ciała, które nie są
przeznaczone przez zachwycenie i przyjemność zrodzone z wycofania…
wraz z ciągłym ukierunkowanym myślami i ocenami, wchodzi i pozostaje w
Drugiej Jhanie: Rapture i przyjemność zrodzona z opanowania,
zjednoczenie świadomości wolnej od ukierunkowanej myśli i oceny -
zapewnienie wewnętrzne. Przenika i przenika, sugeruje i wypełnia to
ciało zachwytem i przyjemnością zrodzoną z opanowania. Nie ma nic z
całego jego ciała, który nie jest w stanie zachwycić i przyjemność
zrodzoną z opanowania.
jak jezioro z wiosenną wodą od wewnątrz, nie mając napływu ze Wschodu,
Zachodu, Północnego lub Południcy, a z niebo okresowo dostarczając
obfite prysznice, tak że chłodna wierzchołka wody z jeziora byłaby
Permeate i przenikają, uprzecz i napełnij fajnymi wodami, nie ma części
jeziora niezdolnego przez chłodne wody; Mimo to mnich przenika i
przenika, sugeruje i wypełnia to ciało zachwytem i przyjemnością
zrodzoną z opanowania. Nie ma nic z całego jego ciała, które nie są
przeznaczone przez zachwycenie i przyjemność zrodzone z opanowania…
z blaknięciem zachwytu, pozostaje równoznaczny, uważny i czujny, i
wyczuwa przyjemność z ciała. Wchodzi i pozostaje w trzeciej Jhanie, o
której szlachetni deklarują: „Równomierne i uważne, ma przyjemne
przestrzeganie.” Przenika i przenika, sugeruje i wypełnia to ciało z
przyjemnością zbytą z zachwytu, tak że istnieje, że istnieje. Nic z
całego jego ciała nie byłoby niezadowolone z przyjemnością zgromadzonym z
zachwytu.
jak w stawie niebieskim, białym lub czerwonym, może być niektóre z
niebieskich, białych lub czerwonych lotosów, które urodziły się i rosną w
wodzie, pozostają zanurzone w wodzie i rozkwitają, nie wstając z wody,
aby były przenikane i przenikane, nasycone i wypełnione chłodną wodą od
ich korzeni do ich końcówek, a nic z tych niebieskich, białych lub
czerwonych lotosów nie byłoby niefiteczno z chłodną wodą; Mimo to mnich
przenika i przenika, sugeruje i wypełnia to ciało z przyjemnością
zgromadzoną z zachwytu. Nie ma nic z całego jego ciała, który nie byłby
niezdolny z przyjemnością zgromadzony z zachwytu…
z porzuceniem przyjemności i stresu-jak w przypadku wcześniejszego
zniknięcia uniesienia i niepokoju-wchodzi i pozostaje w czwartej jhanie:
czystość równości i uważności, żaden z nich. Siedzi, przenikając ciało z
czystą, jasną świadomością, aby nie ma nic z całego jego ciała bez
perspektywy czystej, jasnej świadomości.
jakby mężczyzna siedział z głowy do stopy białą szmatką, aby nie było
części jego ciała, na którą nie rozciągał się biały materiał; Mimo to
mnich siedzi, przenikając swoje ciało czystą, jasną świadomością. Nie ma
nic z całego jego ciała nieosiąganego przez czystą, jasną świadomość. ”
jakby mężczyzna siedział z głowy do stopy białą szmatką, aby nie było
części jego ciała, na którą nie rozciągał się biały materiał; Mimo to
mnich siedzi, przenikając swoje ciało czystą, jasną świadomością. Nie ma
nic z całego jego ciała nieosiąganego przez czystą, jasną świadomość. ”
przypadek, Brahman, w którym praktykuje dobrobyt i szczęście wielu
ludzi i ustanowił wiele osób w szlachetnej metodzie, to znaczy słuszność
tego, co jest godne podziwu, słuszność tego, co zręczne.
każdą myśl, którą chce myśleć, i nie uważa, że żadna myśl nie chce
myśleć. Będzie wszelkie determinację, którą chce, i nie zrobi żadnego
rozwiązania, którego nie chce. Osiągnął opanowanie umysłu w odniesieniu
do ścieżek myśli.
chce, bez obciążenia, bez trudności-cztery jhany, które są
podwyższonymi stanami psychicznymi, przyjemnymi naiwkami w tu i teraz.
zakończeniu fermentacji umysłowej-pozostaje on w pozbawionej
fermentacji świadomości i uwalnianiu rozeznania, poznając je
bezpośrednio i zrealizowałem je w toku.
obrazy z przewodnikiem jest spokojną i relaksującą medytacją
wizualizacyjną, w której pokonasz się w oceanie, pływając w chłodnej
wodzie oceanicznej, słuchając miękkich rytmicznych dźwięków oceanu
rozpryskującej się wody. To obrazy z przewodnikiem dotyczy relaksu i
odpuszczenia stresu, lęku i błędów przeszłych i bólu, abyś mógł przyjąć
przyszłość i wszystkie dobre rzeczy, które są przed nami. Puszczaj więc
negatywne emocje blokujące drogę do przepływu pozytywnych energii i
przynoszącego zdrowie i uzdrowienia. Zawsze uważam, że dźwięk wody
przyroda jest tak bardzo relaksujący, a dla mnie jest to jedno z
najlepszych narzędzi do pomocy stresowej, jak woda, czy to za falbaną
rzekę, fale oceaniczne, czy deszcz, po prostu ma ten hipnotyzujący rytm,
który przywołuje relaks i relaks i Prawdziwy wewnętrzny pokój. Więc
słuchaj tej medytacji z przewodnikiem, jeśli potrzebujesz sposobu na
relaks i uleczenie umysłu i ciała negatywnych emocji i energii.
to inspirujące spojrzenie na wizję projektu, architekturę i programy
charytatywne. Z wkładem jego świętości Dalajlamy, Lama Zopa Rinpocze i
wielu innych duchowych przywódców.
z trasą, aby doświadczyć sposobu, w jaki relikwia świątyni serca
inspirują ludzi na całym świecie do rozwijania serca miłosierności i
oczyszczania kontinuum ciała. Obejmuje piękny materiał z relikwii.
Pokoju Matireya na temat miłosierności jest czytana łagodnym głosem,
aby słuchacz mógł skoncentrować się na doświadczeniu generowania
przyczyny pokoju, w sobie i w świecie zewnętrznym.
świata musi rozwijać się z wewnętrznego pokoju. Pokój to nie tylko brak
przemocy. Pokój jest przejawem ludzkiego współczucia.”.
północnych Indiach Kushinagar i Bodhgaya to regiony, w których
wskaźniki umiejętności czytania i pisania są bardzo niskie, a miliony
ludzi żyją w skrajnym ubóstwie, opierając się na rolnictwie i pracy w
służbie własnej.
Edukacja dla dzieci wsi z biednych rodzin, wykorzystując unikalny
program nauczania, który podkreśla rozwój etyczny, a także osiągnięcia
akademickie; Obejmowanie edukacji podstawowej, średniej i zawodowej.
Zatrudnienie i handel, które zapewnią pracę ponad tysiąc osób podczas
budowy, a także tworzenie zrównoważonych miejsc pracy na przyszłość i
dostarczanie tysięcy powiązanych możliwości zatrudnienia w regionie.
posągi, wraz z ich budynkami tronowymi i parkami, zostaną
pobłogosławione przez świętą sztukę, która jest zarówno tradycyjna, jak i
nowoczesna.
w długim, jak i krótkoterminowym projekcie Maitreya znacząco przyczyni
się do dobrego samopoczucia regionu i ma na celu stać się modelem
społecznie odpowiedzialnego rozwoju-zrównoważonego środowiska,
zaprojektowanego i zbudowanego do co najmniej 1000 lat.
nawet teraz samo serce projektu Maitreya, Loving-Kindness, zostaje
wniesione do ludzi na całym świecie podczas trasy koncertowej Maitreya
Project Heart Shrine Relic. Relic Tour łączy ludzi ze wszystkich
tradycji humanitarnych i duchowych, aby stworzyć przyczyny pokoju na
świecie, dzieląc się błogosławieństwem wyjątkowej i cennej kolekcji
ponad 1000 świętych reliktów buddyjskich.
wszyscy obudzili ludzie na świecie, którzy chcieli zainstalować
najwyższą życzliwą przebudzoną posąg w Kushinara, przekazując
najmniejszą denominację. Również centrum medytacyjne dla wszystkich,
którzy chcą osiągnąć wieczną błogość dzięki większości nowoczesnej
krematorium.
i Anagatavamsa udzielają instrukcji na temat tego, co ludzie muszą
zrobić, jeśli mają spotkać Buddę Metteyya. Jest to bardzo ważne dla
wszystkich tych, którzy nie osiągają przynajmniej pierwszego etapu
przebudzenia podczas tej dyspensacji Buddy, ponieważ, jak widzieliśmy,
życzliwe przebudzone, jeden Buddha Metteyya będzie ostatnim życzliwym
przebudzonym jednym Buddą, który powstał w tym cyklu światowym. Jeśli
dana osoba nie osiągnie przebudzenia w tym cyklu światowym, niezwykle
trudno będzie uzyskać kolejną okazję.
Dasabodhisatta-Uddesa [142] Buddha Gotama mówi do Ven. Sariputta: „Nie
wszyscy ludzie zobaczą moje ciało fizyczne. Jeśli napotkają moje nauki
(sasana), dają prezenty (dana), obserwują moralność (sila) i uprawiają
rozwój umysłu (bhavana), poprzez owoce tego, oni oni oni oni oni oni oni
oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni
oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni oni odrodzi
się w czasach życzliwego obudzonego Onebuddha Ariya Metteyya. ”
trzy działania są podstawą zasługi (Punna). [143] Dzięki tym działaniom
osoba może być pewna odrodzenia w wyższych płaszczyznach istnienia.
Rozwijanie umysłu prowadzi do tymczasowej czystości osiągniętej przez
państwa Jhana. Ale może to również prowadzić do wglądu (Vipassana) i
prawdziwego wyzwolenia.
[144] podaje więcej szczegółów. Aby spotkać się z życzliwym
przebudzonym Buddy Metteyya, ludzie powinni włożyć wysiłek (viriya) i
być stanowczy (Dalha), z wzbudzonym umysłem (Ubbigga-Manasa). Możemy
przypuszczać, że „wzburzony umysł” oznacza głębokie poruszanie umysłu
lub poczucia pilności (samvega), które pochodzi z uświadomienia sobie
pilnej potrzeby pracy dla wyzwolenia. Wszyscy, którzy robią dobre
uczynki i są czujni - niezależnie od tego, czy są to Bhikkhus,
Bhikkhunis, Laymen lub Laywomen - będą w stanie spotkać następnego
życzliwego Buddy. Wszyscy ci, którzy płacą wielki zaszczyt Buddzie,
zobaczą pomyślne zgromadzenie życzliwego budzącego jednego Buddy
Metteyya. Należy praktykować święte życie (Brahma-Cariya). Należy podać
prezenty (Dana). Należy zachować dni przestrzegania (uposatha). Miłość
życzliwość (Metta) powinna zostać starannie rozwinięta. Zachwycając
czujność i zasłużone działania, możliwe będzie ostatecznie zakończyć
nędzę (Dukkha).
Ledi Sayādaw [145] zwraca uwagę, że konieczne jest podejmowanie
zrównoważonego wysiłku pod względem dobrego postępowania (Carana) i
właściwej wiedzy (Vijja), jeśli ma się spotkać następnego życzliwego
przebudzonego jednego Buddy.
postępowanie oznacza rozwijanie moralności (SILA) i stężenie (Samadhi).
Wiedza oznacza rozwijanie mądrości (panna). Prawe zachowanie można
porównać do posiadania kończyn dźwiękowych. Właściwą wiedzę można
porównać do możliwości zobaczenia. Jeśli brakuje jednego lub drugiego,
osoba nie powiedzie się. Osoba może być hojna i zachować trwałe zasady
moralne pięciu przykazań i osiem przykazań w dni przestrzegania, ale
jeśli nasiona wiedzy nie zostaną posadzone, osoba ta może spotkać się z
życzliwymi przebudzonymi Metteyya, ale nie być w stanie obudzić się.
Jeśli zostanie rozwinięta tylko wiedza, niewłaściwe zachowanie będzie
oznaczać, że szanse na spotkanie następnego życzliwego obudzonego
jednego Buddy będą niewielkie, z powodu okresu interwencyjnego
(Antara-kappa) między tym życzliwym przebudzonym jedną dyspensacją Buddy
a następną.
niewłaściwego zachowania wymienione przez Ven. Ledi Sayādaw są: nie
będąc hojnym, słabo strzeżonym w działaniach fizycznych, nieograniczonym
w mowie i nieczystej myśli. Takie postępowanie będzie oznaczać
odrodzenie w dolnych dziedzinach, w następnym życiu lub w przyszłym
życiu. Jeśli ludziom, którzy działają w ten sposób, uda im się odrodzić
się w wyższym świecie, ich brak hojności oznacza, że napotkają
trudności, próby i udręki w zarabianiu na życie. Nie zachowując
przykazań, prawdopodobnie spotykają się ze sporami, kłótniami, gniewem i
nienawiścią; I będą podatne na choroby i dolegliwości. To jeszcze
bardziej utrudni unikanie działań prowadzących do niższych światów.
jednak, że osoba dzisiaj przygotowała już w przeszłości do osiągnięcia
przebudzenia. Jeśli w tym życiu podejmuje się odpowiedni wysiłek, osoba
ta może dotrzeć przynajmniej na pierwszym etapie przebudzenia i zostać
sotapanną. Następnie nie będzie niemożliwe, aby wykonać jakiekolwiek
działanie, które powodują odrodzenie w dolnych dziedzinach.
oznacza to, że taka osoba będzie tęsknić za możliwością zobaczenia
następnego życzliwego obudzonego Buddy. Ostatecznie, jako nie-return,
można go odrodzić w światach Suddhavasa Brahma, a życie w tych światach
może obejmować karierę kilku Buddów [146].
osoba, która ma wystarczającą perfekcje (Pari), aby osiągnąć
przebudzenie w tym życiu, nie podejmuje niezbędnego wysiłku, może być
możliwe stać się sotapanną w następnym życiu w świecie Deva. Jeśli taka
osoba nie praktykuje czynników prowadzących do przebudzenia, będzie ona
całkowicie przegapić podczas dyspensacji tego Buddy i będzie mogła
osiągnąć zwolnienie tylko podczas następnej życzliwej przebudzonej
dyspensacji Buddy.
Instrukcje Ledi Sayādawa dotyczące niezbędnej pracy, które należy
wykonać w tym życiu, obejmują to, co powinna zrobić osoba, która
praktykuje gołe medytację wglądu [147] Należy wypełnić pierwsze
jedenaście z piętnastu dobrych działań (Carana-Dhamma) [148], to znaczy
wszyscy oprócz stanów Jhana. Pierwsze cztery działania to: (1) bycie
moralnym, [149] (2) pilnowanie drzwi zmysłowych, (3) umiarkowane w
jedzeniu i (4) czuwanie.
siedem cech to siedem dobrych państw (Saddhamma), które życzliwi
obudzili jeden Buddę w porównaniu z różnymi zabezpieczeniami dla
obywateli królewskiego miasta granicznego: [150]
się z robienia błędu (Ottappa) jest jak wysoka, szeroka droga
otaczająca miasto i oznacza, że uczeń zajmuje się unikaniem
niewłaściwego postępowania w ciele, mowie i umysłu.
wielkim uczeniem się (bahu-sacca) jest jak wielka zbrojownia włóczni i
mieczy. Osoba, która wiele słyszała, która pamięta to, co zostało
usłyszane, a która ją ceni, oznacza osobę, która zna życzliwą
przebudzoną doktrynę jednego Buddy.
(viriya) jest jak duża armia chroniąca miasto, ponieważ osoba powinna
wzbudzić energię, aby pozbyć się niewykwalifikowanych państw
psychicznych, zdobyć wykwalifikowane państwa psychiczne, być niezłomnym,
mocnym z góry i wytrwało z wykwalifikowanymi stanami mentalnymi.
(sati) jest jak mądry, inteligentny bramkarz, który odmawia wejścia do
nieznanych ludzi i pozwala tylko tym, którzy są znani. Osoba powinna
mieć najwyższy stopień uważności i dyskryminacji.
(panna) jest jak wysoki, szeroki wał pokryty tynkiem. Osoba powinna
posiadać mądrość prowadzącą do (odcinania) wzrostu i upadku, a
szlachetna penetracja prowadziła do całkowitego zniszczenia nędzy.
siedem tych dobrych stanów pozwala osobie porzucić złe działania i
kultywować dobre działania, porzucić to, co jest obwiniane i rozwinąć
nienaganność. W ten sposób rozwija czystość.
musimy się martwić, czy będziemy w stanie osiągnąć cel Nibbana w tym
życiu, czy też będziemy mogli to zrobić tylko pod życzliwym
przebudzeniem jednego Buddy Ari Metteyya. Jeśli dołożymy najlepszego
wysiłku, takie pytania zajmą się sobą. Musimy rosnąć jak najwięcej w
Sila, Samadhi i Pannie, przekonani, że w ten sposób będziemy mogli dojść
do końca wszystkich cierpień.
całym Bangalore i planuje rozszerzyć się w całym kraju, szybko stało
się to ulubieńcem dla wielu miejskich wegan. Burgery, pizze owijają lody
to pyszne przedmioty oferowane w bardzo przystępnych cenach. To idealne
miejsce do gromadzenia się z przyjaciółmi, członkami rodziny lub po
prostu siebie. Możesz dowiedzieć się więcej tutaj.
osobliwa restauracja w Indiranagar oferuje menu, które obejmuje dania
wegańskie japońskie, włoskie, afrykańskie i azjatyckie. Niezależnie od
tego, czy jesteś nowy w świecie kuchni roślinnej, czy czujesz się
wystarczająco ryzykowny na wszystko-zabawa dopiero zaczyna się w Vegan
Vogue! To idealne miejsce na urodzinowy obiad. Możesz dowiedzieć się
więcej tutaj. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
to jedyne miejsce w Bangalore, które służy autentycznej kuchni
meksykańskiej. Jest to nie tylko przystępne jest, ale możesz cieszyć się
przeglądaniem całkowicie wegańskiego menu, w tym churros, domowego sera
wegańskiego i soryzo-Plus Tacos, Enchiladas, Burritos i Nachos! Jeśli
szukasz czegoś innego niż zwykła indyjska taryfa (a może nawet z
miejsca, w którym wszyscy twoi przyjaciele będą mogli coś znaleźć!), To
jest miejsce! Możesz dowiedzieć się więcej tutaj. (https://www.chinita.in/)
jesteś doświadczonym weganinem w Bangalore, prawdopodobnie zgadłeś, że
ta restauracja będzie w naszym przewodniku. To całkowicie wegetariański
łańcuch falafelowy, który jest bardzo przyjazny dla wegan! Zdobądź
najświeższe wegańskie falafel, hamburgery, kanapki i talerze w
przystępnej cenie. Ponadto właściciele robią wielkie postępy w kierunku
zmniejszenia opakowania żywności i odpadów. Możesz dowiedzieć się więcej
tutaj. (https://habibifalafel.com/)
organiczna wegetariańska restauracja oferuje wegańskie
południowoindyjskie potrawy, pizzę i lody! Ma świetną atmosferę na
spotkanie z przyjaciółmi, aby cieszyć się obiadem na dachu. Możesz
dowiedzieć się więcej tutaj. (https://gonative.in/pages/farm-to-table)
próbowałeś kuchni birmańskiej? Teraz możesz z wieloma ekscytującymi
wegańskimi opcjami. Jest trochę droższy niż większość restauracji w
mieście, więc ubierz się na specjalną okazję, jak obiad ukończenia
studiów! Oferują pyszne próbne mięs, białka tofu i falafel, które można
przekształcić w obfite potrawy. Możesz dowiedzieć się więcej (https://www.burmaburma.in/) dalej. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
wegetariańskie restauracji ma wiele wegańskich opcji. Ich potrawy
kontynentalne, włoskie specjały i pyszne napoje z pewnością zadowolą
wszelkie podniebienie. Możesz dowiedzieć się więcej tutaj. (https://www.greentheory.in/)
osoby zmarły podczas czyszczenia kanalizacji w Delhi, jak długo
Aborygenowe Arogys Rakshakas wszystkich żywych istot będą nadal
wyrzucane w rynnie? #Stopkillingus
kraj Aroogya Rakshakas wszystkich żywych istot umierają w otworach
ścieków. Zakup ciężarówek ssących nie kosztuje dużo. Włączane przez nich
kraje demokratyczne ich angażują. Manuvadi Chitpavan Brahminowie
zdalnie kontrolują za darmo dla wszystkich orzechów unikają bezmyślnie.
Bezwstydnie wzięli lotos Buddy, Broom Stick of Aborygenów SC/STS tylko
po to, by je oszukiwać.
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
Hours] Beautiful Relaxing Flute Music for Meditation, Yoga, Zen,
Healing & Stress Relief | Inner Peace
Meditation#meditationmusic#relaxingmusic#flutemusic…
Series on Ancient Predictions about our Planet: Prophecy of the Golden
Age Part 44 - Lord Shakyamuni Buddha’s Prophecies about Maitreya Buddha
Buddha has devoted many past incarnations to helping sentient beings,
like Lord Shakyamuni Buddha did before Him. Supreme Master Ching Hai has
also graced our Earth with Her enlightening and uplifting presence over
many ages and lifetimes. “I have been in this planet, oh God, a long,
long time. Became kings and queens and founders of many religious monks’
and nuns’ orders…” The writings of Theosophy further support the
truth that Maitreya Buddha has manifested before in different forms. The
British Theosophist and clairvoyant Charles Leadbeater maintained that
Maitreya Buddha had also come as the Worshipped Master Lord Jesus
Christ.
have observed that Supreme Master Ching Hai has always been a step
ahead in giving Her guidance to leaders and world citizens, in addition
to Her spiritual support, so that such progress could be made and so
quickly. “Bodhisattva Maitreya…in time to come will adorn and make
this world all pure.” Based on our observations and inner knowing, it is
our conviction that Supreme Master Ching Hai is a manifestation of the
prophesied Maitreya Buddha, here to purify and improve our world as
never before. “Maitreya Buddha’s disciples…will all hear much [of the
Dharma], study and guard the Dharma store, and practice meditative
concentration.” “They will all succeed in abandoning desires, like a
bird leaving the eggshell.”
como vegan vegetais para viver como pássaros livres para bem -estar, felicidade, paz, liberdade, liberdade, igualdade de todos os seres sencientes e não sencientes.é um estado meditativo de profunda quietude e concentração em que a
mente se torna totalmente imersa e absorvida no objeto escolhido de
atenção. É a pedra angular no desenvolvimento da concentração correta.
o caso em que um monge - bastante retirado da sensualidade, retirado de
qualidades não quietas - entra e permanece no primeiro jhana:
arrebatamento e prazer nascidos da retirada, acompanhados pelo
pensamento e avaliação direcionados. Ele permeia e permeia, sobe e enche
esse corpo com o arrebatamento e o prazer nascidos da retirada. Não há
nada de todo o seu corpo não pervertido pelo arrebatamento e prazer
nascido da retirada.
se um espanhol Bathman ou o aprendiz de Bathman derramasse o banho em
pó em uma bacia de latão e amasse-o, borrifando-o repetidamente com
água, de modo que sua bola de banho em pó-saturada, carregada de
umidade, permeada dentro e fora- No entanto, não gozaria; Mesmo assim, o
monge permeia, sobe e enche esse mesmo corpo com o arrebatamento e o
prazer nascidos da retirada. Não há nada de todo o seu corpo não
pervertido pelo arrebatamento e prazer nascido da retirada…
disso, com o imóvel de pensamentos e avaliações direcionadas, ele entra
e permanece no segundo Jhana: arrebatamento e prazer nascidos da
compostura, unificação da consciência livre de pensamento e avaliação
direcionados - garantia interna. Ele permeia e permeia, sobe e enche
esse corpo com o arrebatamento e o prazer nascidos da compostura. Não há
nada de todo o seu corpo não pervertido pelo arrebatamento e prazer
nascidos da compostura.
como um lago com água da primavera brotando por dentro, sem entrada de
leste, oeste, norte ou sul, e com os céus fornecendo periodicamente
chuveiros abundantes, para que a fonte fria de água saindo de dentro do
lago faria permeado e permeado, sufu e encham -o com águas frias, não há
parte do lago não pervertido pelas águas frias; Mesmo assim, o monge
permeia e permeia, sobe e enche esse mesmo corpo com o arrebatamento e o
prazer nascidos da compostura. Não há nada de todo o seu corpo não
pervertido por arrebatamento e prazer nascido da compostura…
além disso, com o desbotamento do arrebatamento, ele permanece
equânime, consciente e alerta, e sente prazer com o corpo. Ele entra e
permanece no terceiro jhana, dos quais os nobres declaram: ‘Equanimidade
e consciente, ele tem uma agradável queda’. Nada de todo o seu corpo
não pervertido de prazer foi despojado de arrebatamento.
como em um lago azul, branco ou vermelho, pode haver alguns dos lótus
azul, branco ou vermelho que, nascidos e crescendo na água, ficam
imersos na água e florescem sem se levantar da água, para que sejam
permeados e permeados, impregnados e cheios de água fria de suas raízes
para suas pontas, e nada daqueles lótus azul, branco ou vermelho não
seriam supervidos com água fria; Mesmo assim, o monge permeia e permeia,
sobe e enche esse mesmo corpo com o prazer despojado de arrebatamento.
Não há nada de todo o seu corpo não pervertido de prazer despojado de
arrebatamento…
além disso, com o abandono do prazer e do estresse-como no
desaparecimento anterior de alegria e angústia-ele entra e permanece no
quarto Jhana: pureza de equanimidade e atenção plena, nenhum
prazer-nor-pain. Ele se senta, permeando o corpo com uma consciência
pura e brilhante, para que não haja nada de todo o seu corpo, desviado
pela pura e brilhante consciência.
se um homem estivesse sentado de cabeça a pé com um pano branco, para
que não houvesse parte do seu corpo ao qual o pano branco não se
estendesse; Mesmo assim, o monge senta, permeando seu corpo com uma
consciência pura e brilhante. Não há nada de todo o seu corpo não
pervertido pela pura e brilhante consciência. ”
se um homem estivesse sentado de cabeça a pé com um pano branco, para
que não houvesse parte do seu corpo ao qual o pano branco não se
estendesse; Mesmo assim, o monge senta, permeando seu corpo com uma
consciência pura e brilhante. Não há nada de todo o seu corpo não
pervertido pela pura e brilhante consciência. ”
o caso, Brahman, onde ele pratica o bem -estar e a felicidade de muitas
pessoas e estabeleceu muitas pessoas no método nobre, ou seja, a
correção do que é admirável, a direita do que é hábil.
pensa que pensa que quer pensar e não pensa que não pensa que não quer
pensar. Ele deseja qualquer resolução que desejar, e não vai resolver
que ele não queira o fará. Ele alcançou o domínio da mente em relação
aos caminhos do pensamento.
atinge-sempre que quer, sem tensão, sem dificuldade-os quatro jhanas
que são estados mentais aumentados, abides agradáveis no aqui e agora.
o fim das fermentações mentais-ele permanece no liberação de
consciência e liberação de discernimento sem fermentação, tendo
conhecido diretamente e percebido para si mesmo bem aqui e agora.
imagem guiada é uma meditação de visualização calma e relaxante, onde
você se imaginará no oceano, nadando na água fria do oceano, enquanto
ouve os sons macios do oceano rítmico da água espirrando. Esta imagem
guiada é para relaxar e deixar de lado o estresse, a ansiedade e os
erros passados e a dor, para que você possa abraçar o futuro e todas
as coisas boas que estão por vir. Portanto, deixe de lado as emoções
negativas bloqueando o caminho para que energias positivas fluam e
trazendo saúde e cura. Eu sempre acho o som da natureza da água tão
relaxante e para mim é uma das melhores ferramentas de alívio do
estresse por aí, como água, seja por um rio ondulado, ondas oceânicas ou
chuva, apenas tem esse ritmo hipnotizante que evoca relaxamento e
verdadeira paz interior. Portanto, ouça essa meditação de imagens
guiadas se precisar de uma maneira de relaxar e curar sua mente e corpo
de emoções e energias negativas.
é uma visão inspiradora da visão, arquitetura e programas de caridade
do projeto. Com contribuições de sua santidade, o Dalai Lama, Lama Zopa
Rinpoche e muitos outros líderes espirituais.
com a turnê para experimentar a maneira como as relíquias do Santuário
do Coração inspiram pessoas em todo o mundo a desenvolver um coração de
bondade de amor e purificar o continuum mente-corpo. Inclui belas
filmagens das próprias relíquias.
meditação da paz de Matireya sobre a bondade é lida por uma voz gentil,
para que o ouvinte possa se concentrar na experiência de gerar a causa
da paz, dentro de si e no mundo externo.
paz mundial deve se desenvolver a partir da paz interior. A paz não é
apenas a ausência de violência. A paz é a manifestação da compaixão
humana”.
norte da Índia, Kushinagar e Bodhgaya são regiões onde as taxas de
alfabetização são muito baixas e milhões de pessoas vivem em extrema
pobreza, dependendo da agricultura de subsistência e do trabalho servil.
Educação para crianças da aldeia de famílias pobres, utilizando um
currículo único que enfatiza o desenvolvimento ético e o desempenho
acadêmico; cobrindo educação primária, secundária e profissional.
Emprego e comércio que fornecerão trabalho para mais de mil pessoas
durante a construção, além de criar empregos sustentáveis para o
futuro e trazer milhares de oportunidades de emprego relacionadas à
região.
as estátuas, juntamente com seus edifícios e parques do trono, serão
abençoados por toda a arte sagrada que são tradicionais e modernos.
no longo quanto no curto prazo, o projeto Maitreya contribuirá
significativamente para o bem-estar da região e pretende se tornar um
modelo de desenvolvimento socialmente responsável-ambientalmente
sustentável, projetado e construído para durar pelo menos 1.000 anos.
mesmo agora, o próprio coração do projeto Maitreya, bondade amoroso, é
trazido para pessoas de todo o mundo através do Maitreya Project Heart
Shrine Sagric Relic Tour. O Relic Tour reúne pessoas de todas as
tradições humanitárias e espirituais para criar as causas da paz
mundial, compartilhando as bênçãos de uma coleção única e preciosa de
mais de 1.000 relíquias budistas sagradas.
todas as pessoas despertaram do mundo queriam instalar a mais alta
benevolente despertaram a estátua em Kushinara, doando a menor
denominação. Também Centro de Meditação para todos aqueles que desejam
atingir felicidade eterna com a maioria dos crematórios modernos.
Dasabodhisatta-uddesa e Anagatavamsa dão instruções sobre o que as
pessoas devem fazer se quiserem encontrar Buddha Metteyya. Isso é muito
importante para todos aqueles que não atingem pelo menos o primeiro
estágio de despertar durante essa dispensação de Buda, pois, como vimos,
o benevolente despertou um Buda Metteyya será o último benevolente
despertado um Buda a surgir neste ciclo mundial. Se uma pessoa não
atingir o despertar neste ciclo mundial, será extremamente difícil obter
outra oportunidade.
Dasabodhisatta-uddesa, [142] Buddha Gotama diz a Ven. Sariputta, “nem
todos os homens verem meu corpo físico. Se eles encontrarem meus
ensinamentos (sasana), dão presentes (dana), observe a moralidade (sila)
e cultivam o desenvolvimento da mente (bhavana), através do fruto
disso, eles renascerá no tempo do benevolente despertado Onebuddha Ariya
Metteyya. “
três ações são a base da ação meritória (Punna). [143] Através dessas
ações, uma pessoa pode ter certeza de renascimento nos planos superiores
da existência. O desenvolvimento da mente leva à pureza temporária
alcançada através dos estados de Jhana. Mas também pode levar a insights
(vipassana) e verdadeira libertação.
anagatavamsa [144] fornece mais detalhes. Para encontrar o benevolente
despertar um Buda Metteyya, as pessoas deveriam se esforçar (Viriya) e
ser firmes (Dalha), com mente agitada (Ubbigga-manasa). Podemos supor
que “mente agitada” significa a profunda agitação da mente ou senso de
urgência (Samvega) que vem da realização da necessidade urgente de
trabalhar para a libertação. Todos aqueles que fazem boas ações e que
são vigilantes - sejam eles bhikkhus, bhikkhunis, leigos ou leigos -
poderão encontrar o próximo benevolente despertar um Buda. Todos aqueles
que pagam grande honra ao Buda verão a assembléia auspiciosa de
benevolente despertaram um Buda Metteyya. A VIDA SANTA (Brahma-Cariya)
deve ser praticada. Presentes (Dana) devem ser dados. Os dias de
observância (UPOSATHA) devem ser mantidos. A bondade amorosa (Metta)
deve ser cuidadosamente desenvolvida. Ao se deliciar com vigilância e
ações meritórias, será possível acabar com a miséria (Dukkha).
Ledi Sayādaw [145] ressalta que é necessário fazer um esforço
equilibrado em termos de boa conduta (Carana) e conhecimento correto
(Vijja), se alguém encontrar o próximo benevolente despertar um Buda.
direita significa desenvolvimento de moralidade (sila) e concentração
(samadhi). Conhecimento significa desenvolver sabedoria (panna). A
conduta correta pode ser comparada a ter membros sólidos. O conhecimento
certo pode ser comparado a poder ver. Se um ou outro estiver faltando,
uma pessoa não terá sucesso. Uma pessoa pode ser generosa e manter as
regras morais permanentes dos cinco preceitos e os oito preceitos nos
dias de observância, mas se as sementes do conhecimento não forem
plantadas, essa pessoa pode atender aos benevolentes despertar um Buda
Metteyya, mas não pode ser despertado. Se apenas o conhecimento for
desenvolvido, a conduta errada significará que as chances de encontrar o
próximo benevolente despertaram um Buda serão leves, devido ao período
intermediário (Antara-kappa) entre esse benevolente despertar uma
dispensação de Buda e a próxima.
de conduta errada mencionada por Ven. Ledi Sayādaw são: não sendo
generosos, sendo mal guardados em ações físicas, sendo irrestritas na
fala e impura em pensamento. Essa conduta significará renascimento nos
reinos mais baixos, na próxima vida ou em uma vida futura. Se as pessoas
que agem dessa maneira conseguem renascer em um mundo superior, sua
falta de generosidade significará que encontrarão dificuldades,
provações e tribulações na vida. Ao não manter os preceitos, é provável
que eles se encontrem com disputas, brigas, raiva e ódio; E eles serão
suscetíveis a doenças e doenças. Isso tornará ainda mais difícil evitar
ações que levam aos mundos inferiores.
ser possível, no entanto, que uma pessoa hoje já tenha se preparado no
passado para alcançar o despertar. Se o esforço certo for feito nesta
vida, essa pessoa pode alcançar pelo menos o primeiro estágio do
despertar e se tornar uma Sotapanna. Então, será impossível fazer
qualquer ação que resulte em renascimento nos reinos mais baixos.
não significa necessariamente que essa pessoa perderá a oportunidade de
ver o próximo benevolente despertar um Buda. Eventualmente, como
não-retornador, ele ou ela pode renascer nos mundos de Suddhavasa
Brahma, e a vida nesses mundos pode abranger as carreiras de vários
Budas. [146]
uma pessoa que tem perfeições suficientes (Parami) para alcançar o
despertar nesta vida não faz o esforço necessário, pode ser possível se
tornar uma Sotapanna na próxima vida nos mundos deva. Se essa pessoa não
praticar os fatores que levam ao despertar, ela perderá inteiramente
durante a dispensação desse Buda e só será capaz de alcançar a liberação
durante o próximo benevolente despertaram a dispensação de um Buda.
As instruções de Ledi Sayādaw sobre o trabalho necessário a serem
feitas nesta vida incluem o que deve ser feito por uma pessoa que
pratica meditação de insight nua. [147] Deve-se cumprir os primeiros
onze das quinze boas ações (Carana-Dhamma), [148], ou seja, tudo, exceto
os Estados Jhana. As quatro primeiras ações são: (1) sendo moral, [149]
(2) guardando as portas dos sentidos, (3) sendo moderado em comer e (4)
vigília.
próximas sete qualidades são os sete bons estados (Saddhamma) que o
benevolente despertou um Buda em comparação com as várias proteções para
os cidadãos de uma cidade fronteiriça real: [150]
modéstia (Hiri) é como um fosso profundo e largo e significa que o
discípulo tem vergonha de conduta errada no corpo, na fala e na mente.
de fazer errado (Ottappa) é como uma estrada alta e larga ao redor da
cidade e significa que o discípulo está preocupado em evitar a conduta
errada no corpo, na fala e na mente.
de grande aprendizado (Bahu-Sacca) é como um grande arsenal de lanças e
espadas. Uma pessoa que ouviu muito, que se lembra do que foi ouvido, e
que o valoriza significa que uma pessoa que conhece o benevolente
despertou a doutrina de uma Buda.
energia (Viriya) é como um grande exército que protege a cidade, pois
uma pessoa deve despertar energia para se livrar de estados mentais não
qualificados, adquirir estados mentais qualificados, ser firme, firme e
perseverar com estados mentais qualificados.
atenção plena (Sati) é como um guardião sábio e inteligente que se
recusa a pessoas desconhecidas e só permite que aqueles que são
conhecidos. Uma pessoa deve ter o mais alto grau de atenção plena e
discriminação.
sabedoria (panna) é como uma grande e larga muralha coberta de gesso.
Uma pessoa deve possuir sabedoria levando a (o corte) a subir e cair,
com a nobre penetração levando à destruição completa da miséria.
os sete bons estados permitem que uma pessoa abandone as ações erradas e
cultive boas ações, abandone o que é culpado e desenvolver falta de
culpa. Assim, ele desenvolve pureza.
precisamos nos preocupar se seremos capazes de atingir o objetivo de
Nibbana nesta vida ou se só seremos capazes de fazê -lo sob o
benevolente despertaram um Buda Ari Metteyya. Se fizermos o melhor
esforço que pudermos, essas perguntas cuidarão de si mesmas. Devemos
crescer o máximo possível em Sila, Samadhi e Panna, confiantes de que,
dessa maneira, poderemos chegar ao fim de todo sofrimento.
Bangalore e planeja expandir em todo o país, isso rapidamente se tornou o
favorito para muitos veganos da cidade. Os hambúrgueres, pizzas
envolvem sorvetes são todos deliciosos itens oferecidos a preços muito
acessíveis. É o lugar ideal para se reunir com amigos, familiares ou
apenas você mesmo. Você pode aprender mais aqui.
restaurante pitoresco em Indiranagar possui um menu que inclui pratos
japoneses veganos, italianos, africanos e asiáticos. Se você é novo no
mundo da culinária à base de plantas ou se sentindo aventureiro o
suficiente para qualquer coisa-a diversão está apenas começando na Vegan
Vogue! É o lugar perfeito para um jantar de aniversário. Você pode
aprender mais aqui. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
é o único lugar em Bangalore que serve uma autêntica cozinha mexicana.
Além de ser acessível, você pode gostar de um menu totalmente vegano,
incluindo churros, queijo vegano caseiro e soyrizo-mais tacos,
enchiladas, burritos e nachos! Se você está procurando algo diferente da
sua tarifa indiana habitual (e talvez até um local onde todos os seus
amigos possam encontrar alguma coisa!), Este é o lugar para ir! Você
pode aprender mais aqui. (https://www.chinita.in/)
você é um vegano experiente em Bangalore, provavelmente adivinhou que
este restaurante estaria em nosso guia. É uma cadeia de falafel
completamente vegetariana que é muito amigável em relação aos veganos!
Pegue os mais frescos envoltórios veganos, hambúrgueres, sanduíches e
pratos a um preço acessível. Além disso, os proprietários estão fazendo
grandes progressos para reduzir a embalagem e o desperdício de
alimentos. Você pode aprender mais aqui. (https://habibifalafel.com/)
restaurante vegetariano orgânico oferece pratos veganos do sul da
Índia, pizza e sorvete! Tem uma ótima atmosfera para se encontrar com os
amigos para jantar no telhado. Você pode aprender mais aqui. (https://gonative.in/pages/farm-to-table)
já tentou cozinha birmanesa? Agora você pode com muitas opções veganas
emocionantes. É um pouco mais caro do que a maioria dos restaurantes da
cidade, então vista -se para uma ocasião especial como um jantar de
formatura! Eles oferecem deliciosos carnes simuladas, proteínas de tofu e
falafel que podem ser transformadas em pratos saudáveis. Você pode
aprender mais (https://www.burmaburma.in/)re. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
menu vegetariano do restaurante tem várias opções veganas. Seus pratos
continentais, especialidades italianas e bebidas deliciosas certamente
agradarão a qualquer paladar. Você pode aprender mais aqui. (https://www.grentheory.in/)
pessoas morreram enquanto limpavam o esgoto em Délhi, por quanto tempo
os aborígines arogys rakshakas de todos os seres vivos continuarão sendo
despejados na sarjeta? #Stopkillingus
longo do país, Arogya Rakshakas de todos os seres vivos está morrendo
dentro de buracos de esgoto. Não custa muito comprar caminhões de sucção
para fazer esse trabalho. Todos os países democráticos os envolvem. Os
brâmanes de Manuvadi Chitpavan controlam remotamente livres para todas
as nozes, evitam arbitrariamente. Eles descaradamente pegaram o lótus de
Buda, vassoura de SC/STs aborígines apenas para enganá -los.
como vegan vegetais e frutas em vasos para viver como pássaros livres para bem -estar, felicidade, paz, liberdade, liberdade, igualdade de todos os seres sencientes e não sencientes.
Posted by: site admin @ 8:29 pm
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.people died while cleaning the sewerage in Delhi, h
aboriginal Arogys Rakshakas of all living beings continue to be dumped
in the gutter? #STOPKILLINGUS
people died while cleaning the sewerage in Delhi, how long will the
aboriginal Arogys Rakshakas of all living beings continue to be dumped
in the gutter? #STOPKILLINGUS
out the country Arogya Rakshakas of all living beings are dying inside
sewage man holes. It doesn’t cost much to buy suction trucks to do that
job.All democratic countries engage them. The Manuvadi chitpavan
brahmins remotely controlling Free For All nuts avoid wantonly.
Who is the New Maitreya Buddha?
Baha’is believe that Baha’u’llah, the prophet and founder of their Faith, fulfills the prophecies of Buddhism.
Among Baha’u’llah’s messianic claims, the Baha’i International Community, in a statement “prepared at the request of the Universal House of Justice,” included the future Buddha:
He
[Baha’u’llah] is the one promised in all the scriptures of the past,
the “Desire of all nations,” the “King of Glory.” To Judaism He is “Lord
of Hosts”; to Christianity, the Return of Christ in the glory of the
Father; to Islam, the “Great Announcement”; to Buddhism,
the Maitreya Buddha; to Hinduism, the new incarnation of Krishna; to
Zoroastrianism, the advent of “Sháh-Bahrám.”—Baha’i International
Community, Baha’u’llah, p. 26.
Similarly, Shoghi Effendi stated that Baha’u’llah is “to the Buddhists the fifth Buddha” (God Passes By, p. 94) and, further:
He
[Baha’u’llah] alone is meant by the prophecy attributed to
Gautama Buddha Himself, that ’a Buddha named Maitreye, the Buddha of
universal fellowship’ should, in the fullness of time, arise and reveal
’His boundless glory’” – God Passes By, p. 95.
The
Sanskrit word, “Maitreya” (Pali: Metteya) which means, “The Benevolent
One,” simply refers to the future Buddha. Maitreya is the same as the
“fifth Buddha.”
There are a number of Buddhist texts foretelling Maitreya. Of these, the most important is the Anāgatavaṃsa (“The Chronicle of the Future [Buddha]”). Of this prophetic text, The Princeton Dictionary of Buddhism states:
Anāgatavaṃsa.
In Pāli, “Chronicle of Future Events”; a medieval Pāli work in verse
detailing the advent of Metteya (Maitreya) Buddha in the far distant
future of this auspicious eon. The current eon is deemed auspicious
because five buddhas—Maitreya being the fifth—appear during its
duration, the maximum number possible. … [T]he Anāgatavaṃsa
claims to have been preached to Śāriputra by the Buddha. The text
elaborates upon the prophecy of the coming of Maitreya found in the Cakkavattisīhanādasutta of the Dīghanikāya. – Donald S. Lopez, Jr., and Robert E. Buswell, Jr., “Anāgatavaṃsa,” in The Princeton Dictionary of Buddhism, pp. 251–252.
Scholar
K.R. Norman (Professor Emeritus of Indian Studies, Cambridge
University) published a new translation of this Buddhist apocalypse in
2006: “The Anāgatavaṃsa Revisited,” Journal of the Pali Text Society 28 (2006): 1–37. Here are a few excerpts to give the reader a fair impression of the nature of these Buddhist prophecies:
105. That Conqueror will be eighty-eight cubits in height. That Teacher’s chest will be twenty-five cubits in diameter.
106–107.
The Seer will have wide eyes, thick eyelashes, clear eyes. Not blinking
day or night, with his physical eye he will see things, small or large,
in all directions for twelve leagues without obstruction. His radiance
will stream forth as far as twenty-five [leagues].
133.
At that time a lifetime there will be 80,000 years. Remaining so long,
[the Buddha] will bring many people to the other shore.
134.
When the Perfect Buddha has attained Nibbāna, his Teaching will remain
for 180,000 years. After that, there will be a terrible disappearance in
the world.
135.
Thus, the constituent elements are impermanent, not firm, temporary;
existences are transitory, liable to destruction and old age, and empty.
138. Therefore, in order to see the Buddha Metteyya here, act rightly, energetically, firmly, with agitated mind.
139. Those who do good things here and dwell vigilant, monks and nuns, male and female lay followers,
140.
… who have performed great auspicious honour to the Buddha[s], they
together with the Devas will see the auspicious assembly at that time.
141. Practise the holy life. Give suitable gifts. Keep the observance day. Practise loving kindness carefully.
142.
Be those who delight always in being vigilant in meritorious actions.
Having done good here, you will make an end of misery. – Translated by K.R. Norman, “The Anāgatavaṃsa Revisited,” pp. 28, 30–32.
The
life of the future Buddha, Maitreya, as portrayed above, has many
similarities to the traditional life of the historical Buddha, except
that the circumstances seem comparatively more extravagant and exalted.
The Anāgatavaṃsa
is meant, in part, to inspire Buddhists to be “vigilant in meritorious
actions” in hope of being reborn in that auspicious future time and
place, when Maitreya will transform the world into a Buddhist paradise.
Obviously
this particular prophecy is highly unlikely: “At that time a lifetime
there will be 80,000 years.” Not humanly possible! Such prophecies tend
to use richly symbolic numbers, which operate by way of hyperbole, i.e.
figurative exaggeration, to make a point.
As stated in a
previous article on the return of Krishna, a prophecy such as this
Buddhist prophecy operates as a social mandate—a messianic “job
description,” as it were.
Baha’i scholar Moojan Momen has written an excellent article comparing Buddhist and Baha’i teachings. See “Buddhism and the Bahá’í Faith.” Here, Dr. Momen’s comparison of Buddhist and Baha’i teachings is favorable.
There
are some doctrinal differences between contemporary Buddhist and Baha’i
teachings, of course. That Buddhism today is atheistic—and holds that
the “self” or soul is impermanent and ultimately nonexistent—is quite
obvious.
Of course, Baha’i
teachings are anti-anthropomorphic, and represent God as an “Unknowable
Essence.” In other words, God is a Mystery with traces of the Creator
throughout creation.
As
for the self, Baha’is believe the self is always changing and evolving.
In this sense, there is no static “self,” because the self itself is a
flowing river of consciousness. In similar ways, later Buddhist texts
speak of the “Buddha nature self,” which is the potential in each of us
to achieve enlightenment.
For
all of its profound psychological teachings, early Buddhism lacked a
specific doctrine of social justice. This is not a criticism—it’s simply
an observation. In this respect, Baha’u’llah has complemented and supplemented the teachings of the Buddha by bringing clear teachings of social justice.
The
claim that Baha’u’llah is Maitreya, the fifth Buddha, is not a matter
of certain proof. Buddhists, after all, generally expect the future
Buddha to renew and reestablish Buddhism worldwide, in a new era in
which Buddhist teachings and practices prevail. Obviously Baha’u’llah
was not a Buddhist. The Baha’i teachings, moreover, are not specifically
Buddhist, either.
But the fact
remains that Baha’u’llah—and a number of essential Baha’i teachings—are
qualitatively or equivalently “Buddhist” in spirit and in nature. Absent
a similarly worthy candidate, a case can be made for regarding
Baha’u’llah as the fifth Buddha, as Buddhists who have embraced the
Baha’i Faith can attest, as a matter of personal faith and witness.
brings strength, happiness…./ the current Buddha is the fourth
Siddhartha Gautama (in Sanskrit Siddhārtha Gautama (सिद्धार्थ गौतम) or
in Pali Siddhattha Gotama, formerly in German Gotamo Buddho
ପନିପରିବା ପରି ବଞ୍ଚିବା ପରି ବଞ୍ଚିବା ପରି ବଞ୍ଚିବା ପରି ବଞ୍ଚିବା ପରି ବଞ୍ଚିବା ପରି ଜୀବନଯାପନ କରିବା ପରି ଜୀବନଶ wind ‘ପ୍ରତ୍ୟେକ କ୍ରମ ଏବଂ ପରିଚିତ ପ୍ରଣାଳୀମାନଙ୍କର ସମାନତା |ହୁଏ ଯେଉଁଠାରେ ଜଣେ ମାଙ୍କଡ - ସମ୍ବେଦନଶୀଳ ଗୁଣରୁ ପ୍ରତ୍ୟାହାର - ପ୍ରଥମ ଜିନାନ୍ରେ
ପ୍ରତ୍ୟାହାର ଏବଂ ରାପ୍ଟର ଏବଂ ପ୍ରଡଙ୍ଗୱାଲରୁ ଜନ୍ମଗ୍ରହଣ କରି | ସେ ଷାଠିଏ ଏବଂ
ଅହଭ୍ୟ ହୁଏ, ସୂକ୍ଷ୍ମ ଏବଂ ଆନନ୍ଦ ସହିତ ଜନ୍ମ ହୋଇଥିବାରୁ ଏହାକୁ ବିରାପ କରନ୍ତି ଏବଂ
ଭରିଦିଅନ୍ତି | ପ୍ରତ୍ୟାହାରରୁ ଜନ୍ମ ହୋଇଥିବା ରାପ୍ଟର ଏବଂ ଆନନ୍ଦ ଦ୍ୱାରା ତାଙ୍କର
ସମ୍ପୂର୍ଣ୍ଣ ଶରୀରକୁ କ not ଣସି କିଛି ନାହିଁ |
ଜଣେ କୁଶଳୀ ବାଣ୍ଟମ୍ୟାନ୍ କିମ୍ବା ବାଥମ୍ୟାନ୍ଙ୍କ ଆପ୍ରେଣ୍ଟସ୍ ଏକ ପିତ୍ତଳ ପାତ୍ରରେ
ବୁଲାଇ ଏକତ୍ର ବାଧା ସୃଷ୍ଟି କରିବ, ଯାହାଫଳରେ ଏହାକୁ ପାଣିରେ ଛିଣ୍ଡାଇ ଦିଆଯିବ,
ଯାହାଫଳରେ ଏହାକୁ ପାଣିରେ ଛିଞ୍ଚାଯିବ, ଯାହାଫଳରେ ଏହାକୁ ପାଣିରେ ଛିଞ୍ଚି ଦିଆଯିବ,
ଯାହାଫଳରେ ଏହାକୁ ପାଣିରେ ଛିଞ୍ଚାଯିବ, ଯାହାଫଳରେ ସେମାନଙ୍କର ବାଧା, ଆର୍ଦ୍ରତା ବାସନ,
ଭିତରେ ଏବଂ ବିନା - ତଥାପି ipp ନୁହେଁ; ଏପରିକି, ମକହୁଡ଼ୁ ବିସ୍ତାର କରେ, ଶଫ୍ ଏବଂ
ଏହାକୁ ପ୍ରତ୍ୟାହାରରୁ ଜନ୍ମଗ୍ରହଣ ସହିତ ଶ ur ରଗ୍ରହଣ ଏବଂ ଭରିଦିଏ | ପ୍ରତ୍ୟାହାରରୁ
ଜନ୍ମଗ୍ରହଣକାରୀଙ୍କ ଦ୍ by ାରା ତାଙ୍କ ଶରୀରର କ of ଣସି ଜିନିଷ ନାହିଁ ଏବଂ
ପ୍ରତ୍ୟାହାରରୁ ଜନ୍ମ ହୋଇଛି …
ନିର୍ଦ୍ଦେଶିତ ଚିନ୍ତାଧାରା ଏବଂ ମୂଲ୍ୟାଙ୍କନର ସ୍ଥିରତା ସହିତ ସେ ପ୍ରବେଶ କରିବେ ଏବଂ
ରାପିଟ ଏବଂ ନିରପେକ୍ଷତା, ନିର୍ଦ୍ଦେଶିତ ଚିନ୍ତାଧାରା ଏବଂ ମୂଲ୍ୟାଙ୍କନ ପାଇଁ
ବିଶେଷତାର ଏକୀକରଣ - ଆଭ୍ୟନ୍ତରୀଣ ନିଶ୍ଚିତତା | ସେ ଷାଠିଏ ଏବଂ ପେଭେଡ୍,
ଯୁକ୍ତିଯୁକ୍ତ ଏବଂ ଆନନ୍ଦରେ ଜନ୍ମଗ୍ରହଣକାରୀଙ୍କ ଉପରେ ଏହାକୁ ଛିଙ୍କନ୍ତି |
ସାନ୍ତ୍ୱନାଠାରୁ ଜନ୍ମ ହୋଇଥିବା ରାପ୍ଟର ଏବଂ ଆନନ୍ଦ ଦ୍ୱାରା ତାଙ୍କର ସମସ୍ତ ଶରୀରକୁ
ଅନାବୃତ ନୁହେଁ |
ସେହିପରି ବସନ୍ତ ଜଳ ପରି ଏକ ହ୍ରଦ ପରି, ପୂର୍ବ, ପଶ୍ଚିମ, ଉତ୍ତର, କିମ୍ବା ଦକ୍ଷିଣର କ
pro ଣସିତା ପ୍ରଚୁର ପରିମାଣରେ ଶୀତତଳ ଭୂମି ଯୋଗାଉ ନାହିଁ, ଯାହାଫଳରେ ହ୍ରଦ ଭିତରୁ
ସୁସ୍ଥ ହେଉଥିବା ଜଳର ଥଣ୍ଡା ବର୍ଷା ହେବ | ବିସ୍ତୃତ ଏବଂ ପ୍ରାନ୍ତ, suffuse ଏବଂ
ଏହାକୁ କୁଳ ଜଳ ସହିତ ପୂରଣ କର, ହ୍ରଦର କ part ଣସି ଶୀତଳ ଜଳ ଦ୍ୱାରା ପ୍ରବେଶ ନ ହୋଇ
ଶୀତଳ ଜଳ ଦ୍ୱାରା ପ୍ରବେଶ କରି; ତଥାପି, Monk ଷଷ୍ଠ ଏବଂ ପେଭେଡ୍, ଯୁକ୍ତିଯୁକ୍ତ ଏବଂ
ଆନନ୍ଦ ସହିତ ଜନ୍ମ ହୋଇଥିବା ଆନନ୍ଦ ସହିତ ଏହାକୁ ପୂର୍ଣ୍ଣ କର ଏବଂ ଭରିଥାଏ |
ସାନ୍ତ୍ୱନା ଆରମ୍ଭରୁ ଜନ୍ମଟି ରପ୍ଟ୍ୱେର୍ ଏବଂ ଆନନ୍ଦ ଦ୍ୱାରା ତାଙ୍କର ସମ୍ପୂର୍ଣ୍ଣ
ଶରୀରକୁ କ up ଣସି କିଛି ନାହିଁ …
ଅଧିକନ୍ତୁ, ରାପ୍ଟରର ମିଶ୍ରଣ ସହିତ, ସେ ସମାନ, ମନଜିମେ ଏବଂ ଆଲର୍ଟ ରହି ଶରୀରରେ
ଆନନ୍ଦିତ ହୁଅନ୍ତି | ସେ ତୃତୀୟ ଯୂେଶରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ରହନ୍ତି, ‘ଉତ୍ତମ ଏବଂ
ମନେର୍ଦ୍ଦ,’ ସେ ଏକ ସୁନ୍ଦରତା ଏବଂ ଅହ଼୍ୟଯାଆନ୍ତି, ତେବେ ସେଠାରେ ଅଛନ୍ତି | ତାଙ୍କ
ଶରୀରର କ body ଣସି ଶରୀର ରାପ୍ଟର ରାପ୍ଟର ରାପାଠର ଆନନ୍ଦରେ କ is ଣସି ଜିନିଷ ନାହିଁ |
ଏକ ନୀଳ-, ଧଳା-, କିମ୍ବା ରେଡ୍-ଲୋଟସ୍ ପୋଖରୀ ପରି, ସେଠାରେ କିଛି ନୀଳ, ଧଳା କିମ୍ବା
ଲାଲ ଲୋସର ଥାଇପାରେ, ଯାହା, ପାଣିରେ ଜନ୍ମ ଓ ବ growing ି ପାଣିରେ ବୁଡ଼ି ରହିଥାଏ
ଏବଂ ବ s ଼ି ପାଣିରେ ବୁଡ଼ି ରହିଥାଏ | ଜଳର, ଯାହାଫଳରେ ସେମାନେ ସେମାନଙ୍କର ମୂଳରୁ
ନିଜ ସ୍ତରରେ ଥଣ୍ଡା ଜଳରେ ପରିପୂର୍ଣ୍ଣ ଏବଂ ବିପଥରେ ପରିପୂର୍ଣ୍ଣ, ଏବଂ ସେହି ନୀଳ,
ଧଳା, ସାମୁଦ୍ରିକ ପରିସର ସହିତ କିଛି ନୁହେଁ; ତେଣୁ, ମକଦ୍ଦମୀ ଏବଂ ପେଭେଡ୍, ଯଥେଷ୍ଟ
ଶରୀରକୁ ବିରକ୍ତିକର ସହଥିବା ଆନନ୍ଦ ସହିତ ଏହି ଶରୀରକୁ ପ୍ରବଳ ଏବଂ ଭୋକସ୍ କରନ୍ତୁ |
ତାଙ୍କ ଶରୀରର କ body ଣସି ଜିନିଷର କ be ଣସି ଭୟରେ ରାପ୍ଟୁରରେ ବୁନ୍ଦାପରେ କ oth
ଣସି କିଛି ନାହିଁ …
ଅଧିକନ୍ତୁ, ଆନନ୍ଦ ଏବଂ ଚାପର ପରିତ୍ୟାଗ ଏବଂ ଦୁ distress ଖର ପୂର୍ବ ଅଦୃଶ୍ୟତା
ସହିତ: ସେ ଚତୁର୍ଥ ଜାନ୍ରେ ପ୍ରବେଶ କରି ନାରିବା - ପ୍ରଚୁର ଖାଦ୍ୟ କିମ୍ବା ଯନ୍ତ୍ରଣା
ମଧ୍ୟ | ସେ ବସିଥାଏ, ଶରୀରକୁ ଏକ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ ସଚେତନତା ଦ୍ୱାରା ବିସ୍ତାର କରେ,
ଯାହାଫଳରେ ତାଙ୍କର ନିଜ ଶରୀରରୁ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ ସଚେତନତା ଦ୍ୱାରା କିଛି ନାହିଁ |
ଜଣେ ବ୍ୟକ୍ତି ମୁଣ୍ଡରୁ ପାଦରୁ ପାଦକୁ ପାଦ ରଖିଥିଲେ ଯାହାକୁ ତାଙ୍କ ଶରୀରର କ part
ଣସି ଅଂଶ ନଷ୍ଟ କରିନଥିଲେ; ଏପରିକି, ମଙ୍କଳ ବସିଥାଏ, ତାଙ୍କ ଶରୀରକୁ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ
ସଚେତନତା ସହିତ ବିସ୍ତାର କରେ | ତାଙ୍କର ସମସ୍ତ ଶରୀରକୁ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ ସଚେତନତା
ଦ୍ୱାରା କ nothing ଣସି ଜିନିଷ ନାହିଁ। “
ଜଣେ ବ୍ୟକ୍ତି ମୁଣ୍ଡରୁ ପାଦରୁ ପାଦକୁ ପାଦ ରଖିଥିଲେ ଯାହାକୁ ତାଙ୍କ ଶରୀରର କ part
ଣସି ଅଂଶ ନଷ୍ଟ କରିନଥିଲେ; ଏପରିକି, ମଙ୍କଳ ବସିଥାଏ, ତାଙ୍କ ଶରୀରକୁ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ
ସଚେତନତା ସହିତ ବିସ୍ତାର କରେ | ତାଙ୍କର ସମସ୍ତ ଶରୀରକୁ ଶୁଦ୍ଧ, ଉଜ୍ଜ୍ୱଳ ସଚେତନତା
ଦ୍ୱାରା କ nothing ଣସି ଜିନିଷ ନାହିଁ। “
ମାମଲ, ଯେଉଁଠାରେ ସେ ଅନେକ ଲୋକଙ୍କ କଲ୍ୟାଣ ଏବଂ ସୁଖ ପାଇଁ ଅଭ୍ୟାସ କରନ୍ତି ଏବଂ
ସମ୍ଭ୍ରାନ୍ତ ପଦ୍ଧତିର ଅନେକ ଲୋକଙ୍କୁ ସ୍ଥାପନ କରିଛନ୍ତି, ଅର୍ଥାତ୍ କ’ଣ ପ୍ରଶାନ୍ତର,
ଯାହା ସାମାନ୍ୟ ଅଟେ, ଯାହା ସାମାନ୍ୟ ଅଟେ |
ଭାବନ୍ତି ଯେ ସେ ଭାବିବାକୁ ଚାହାଁନ୍ତି ଯେ ସେ ଭାବିବାକୁ ଚାହାଁନ୍ତି, ଏବଂ କ any
ଣସି ଚିନ୍ତା ଭାବନ୍ତି ନାହିଁ ବୋଲି ଭାବନ୍ତି ନାହିଁ | ସେ କ rec ଣସି ସମାଧାନ କରିବେ
ଯାହାକୁ ସେ ଇଚ୍ଛା କରିବାକୁ ଚାହାଁନ୍ତି, ଏବଂ ସେ କ regoes ଣସି ସମାଧାନ କରିବାକୁ
ଇଚ୍ଛା କରୁଥିବା କ do ଣସି ସମାଧାନ କରିବେ ନାହିଁ | ସେ ଚିନ୍ତାର ପଥ ବିଷୟରେ
ମନସ୍ଥଳରେ ମନ ସ୍ଥିର କରିଛନ୍ତି।
ଏଥିରେ ଚାହାଁନ୍ତି - ଯେତେବେଳେ ସେ ଚାହାଁନ୍ତି, ଅସୁବିଧାରେ, ଅସୁବିଧାରେ, ଚାରିଟି
ଜାନାସ ଯାହା ଆଭିମୁଖ୍ୟ ମାନସିକ ଅବସ୍ଥା, ଏଠାରେ ଏବଂ ବର୍ତ୍ତମାନ ଏଠାରେ |
ପ୍ରତିବନ୍ଧକ ସମାପ୍ତ ହେବା ସହିତ - ସେ ମୁହୂର୍ତ୍ତମୂଳକ-ମୁକ୍ତ ସଚେତନତା ପ୍ରକାଶନରେ
ରହିଥାଏ, ଏବଂ ବୁଦ୍ଧିମାନ-ପ୍ରକାଶନରେ ରହିଥାଏ, ସିଧାସଳଖ ଭାବରେ ନିଜେ ଏଠାରେ ଏବଂ
ବର୍ତ୍ତମାନ |
ଗାଇଡ୍ ଚିତ୍ର ହେଉଛି ଏକ ଶାନ୍ତ ଏବଂ ଆରାମଦାୟକ ଭିଜୁଆଲାଇଜେସନ୍ ଧ୍ୟାନ ଯେଉଁଠାରେ
ଆପଣ ନିଜକୁ ସମୁଦ୍ରରେ ଚିତ୍ର କରିବେ, ଚମକ ଜଳ ଛିଞ୍ଚିବା ସମୟରେ ଶୀତଳ ରିମ୍ ୱାଟର
ଶବ୍ଦ ଶୁଣିବା ସମୟରେ ଶୀତଳ ଗୀତରେ ପହଁରିବା | ଏହି ଗାଇଡ୍ ଚିତ୍ରଗୁଡ଼ିକ ଆରାମ ଏବଂ
ଚାପ ଏବଂ ଅତୀତର ଭୁଲ ଏବଂ ଯନ୍ତ୍ରଣା ଏବଂ ଅତୀତର ଭୁଲ ଏବଂ ଅତୀତର ଭୁଲ ଏବଂ ଅତୀତକୁ
ଛାଡିବା ପାଇଁ, ଯାହା ଦ୍ the ାରା ଆପଣ ଭବିଷ୍ୟତକୁ ଆଲିଙ୍ଗନ କରିପାରିବେ ଏବଂ ଆଗରୁ
ସମସ୍ତ ଭଲ ଜିନିଷ ଗ୍ରହଣ କରିପାରିବେ | ତେଣୁ ନକାରାତ୍ମକ ଭାବନାକୁ ଦୂର କରିବା ଏବଂ
ତୁମକୁ ସ୍ୱାସ୍ଥ୍ୟ ଏବଂ ଆରୋଗ୍ୟ ଆଣିବା ପାଇଁ ସକରାତ୍ମକ ଶକ୍ତି ପାଇଁ ରାସ୍ତା ଅବରୋଧ
କରିବା | ମୁଁ ସବୁବେଳେ ଜଳର ପ୍ରକୃତି ଶବ୍ଦ ପାଇଥାଏ ତେଣୁ ବହୁତ ଆରାମଦାୟକ ଏବଂ ମୋ
ପାଇଁ ସେଠାରେ ଥିବା ସର୍ବୋତ୍ତମ ଚାପରୁ ମୁଲିଏଫ୍ ସାଧନ, ସମୁଦ୍ରର ତରଙ୍ଗ କିମ୍ବା
ବର୍ଷା, ଆରାମରେ ସୃଷ୍ଟି କରେ ଏବଂ ପ୍ରକୃତ ଭିତର ଶାନ୍ତି | ତେଣୁ ଏହି ଗାଇଡ୍
ଚିତ୍ରଗୁଡ଼ିକ ଶୁଣନ୍ତୁ ଯଦି ତୁମର ମନ ଏବଂ ଶକ୍ତିର ମନ ଏବଂ ଶକ୍ତିର ଶରୀରକୁ ଆରାମ ଏବଂ
ସୁସ୍ଥ କରିବା ପାଇଁ ଏକ ଉପାୟ ଦରକାର |
ଦର୍ଶନ, ସ୍ଥାପତ୍ୟ ଏବଂ ଅଭିଳାଷଗତ ପ୍ରୋଗ୍ରାମରେ ଏହା ଏକ ପ୍ରେରଣାଦାୟକ ଦୃଶ୍ୟ |
ତାଙ୍କ ପବିତ୍ର ସ୍ଥାନରୁ ଡଲି ଲାମା, ଲାମା ସୋପା ରେପୋଚ୍, ଏବଂ ଅନ୍ୟାନ୍ୟ ଆଧ୍ୟାତ୍ମିକ
ନେତା |
ଶ୍ରୀକ୍ଷେତ୍ରର ଉପାୟକୁ ଅନୁଭବ କରିବାକୁ ଭ୍ରମଣକୁ ଭ୍ରମଣ କରିବାକୁ ଭ୍ରମଣ କରନ୍ତୁ,
ସ୍ନେହପୂର୍ଣ୍ଣ ଚିନ୍ତାଧାରାକୁ ସ୍ନେହପୂର୍ଣ୍ଣ କରିବା ଏବଂ ମନ-ଶରୀର କ୍ରମାଗତ ଭାବରେ
ଶୁଦ୍ଧ କରନ୍ତୁ | ନିଜେ ଭଲ ଜିନିଷଗୁଡ଼ିକର ସୁନ୍ଦର ଫୁଟେଜ୍ ଅନ୍ତର୍ଭୂକ୍ତ କରେ |
ଭାରତରେ, ସୁଶିନାଗର ଆଣ୍ଡ ରୋଡଗାୟାରେ ଅଞ୍ଚଳଗୁଡିକ ଯେଉଁଠାରେ ସାକ୍ଷରରା ହାର ହେଉଛି
ଅତ୍ୟଧିକ ଦାରିଦ୍ରରେ ପରିଣତ କଠିନ ପରିଶ୍ରମୀ ଏବଂ ମେନିକ ଶ୍ରମିକ ଶ୍ରମିକ ଶ୍ରମିକ
ଶ୍ରମିକ ଶ୍ରମିକ ଶ୍ରମିକ ଶ୍ରମରେ ନିର୍ଭର କରୁଛନ୍ତି |
ଗରିବ ପରିବାରର ଗାଁ ପିଲାମାନଙ୍କର ଶିକ୍ଷାଦାନ, ଏକ ଅନନ୍ୟ ପାଠ୍ୟକ୍ରମକୁ ବ୍ୟବହାର
କରୁଥିବା ଏକ ଅନନ୍ୟ ପାଠ୍ୟକ୍ରମ ମଧ୍ୟ ଏବଂ ଏକାଡେମିକ୍ ସଫଳତା ଉପରେ ଗୁରୁତ୍ୱାରୋପ
କରିଥାଏ; ପ୍ରାଥମିକ, ମାଧ୍ୟମିକ ଏବଂ ଧନ୍ଦାମୂଳକ ଶିକ୍ଷାକୁ ଆଚ୍ଛାଦନ କରିବା |
ନିଯୁକ୍ତି ଏବଂ ବାଣିଜ୍ୟ ଯାହା ନିର୍ମାଣ ସମୟରେ ଏକ ହଜାରରୁ ଅଧିକ ଲୋକଙ୍କ ପାଇଁ କାମ
ପ୍ରଦାନ କରିବ ଏବଂ ଭବିଷ୍ୟତ ପାଇଁ ସ୍ଥାୟୀ ଚାକିରି ସୃଷ୍ଟି କରିବା ଏବଂ ଏହି ଅଞ୍ଚଳର
ହଜାର ହଜାର ନିଯୁକ୍ତି ସୁଯୋଗ ଆଣିଥାଏ |
ସିଂହାସନ ଭବନ ଏବଂ ପାର୍କ ସହିତ ଉଭୟ ମୂର୍ତ୍ତି, ପବିତ୍ର କଳା ଦ୍ୱାରା ସମଗ୍ର ପବିତ୍ର
କଳା ଦ୍ୱାରା ଆଶୀର୍ବାଦ ପ୍ରାପ୍ତ ହେବ ଯାହା ଉଭୟ ପାରମ୍ପାରିକ ଏବଂ ଆଧୁନିକ |
ଦୀର୍ଘ ଏବଂ ସ୍ୱଳ୍ପ ସମୟ ମଧ୍ୟରେ ମାଟିସିଆ ପ୍ରୋଜେକ୍ଟ ଏହି ଅଞ୍ଚଳର ସହତ୍ତିକା ତଥା
ସାମାଜିକ ଭାବରେ ଦାୟିତ୍ oftal ର ମଡିଲ୍ୟ ହେବାକୁ ଲାଗିବ - ପରିବେଶରେ ସ୍ଥିତିର
ମଡ୍ୟୁଚିତ, ଡିଜାଇନ୍ ଏବଂ ସ୍ଥାୟୀ ଏବଂ ଗତ 1,000 ବର୍ଷ ପାଇଁ ଡିଜାଇନ୍ ଏବଂ ନିର୍ମିତ,
ପରଠିତ ଏବଂ ନିର୍ମାଣ ପାଇଁ ଡିଜାଇନ୍ ଏବଂ ନିର୍ମିତ |
ବର୍ତ୍ତମାନ ସୁଟ୍ରାୟା ପ୍ରକଳ୍ପ, ସ୍ନେହପୂର୍ଣ୍ଣ କରୁଣାର ହୃଦୟ ସହିତ ମିତ୍ରିଆ
ପ୍ରୋଜେକ୍ଟ ହେଲି ଶ୍ରୀନୀୟ ରିଲିଜ୍ ପର୍ଯ୍ୟଟନ ଭ୍ରମଣ ମାଧ୍ୟମରେ ସମଗ୍ର ବିଶ୍ୱରେ
ଲୋକଙ୍କ ନିକଟକୁ ଆଣିଥାଏ | ସମସ୍ତ ମାନବିକ ଯାତ୍ରା ସମସ୍ତ ମାନବିକ ଯାତ୍ରା ବିଶ୍ୱକୁ
ବିଶ୍ୱର ଆଶୀର୍ବାଦ ସୃଷ୍ଟି କରିବା ପାଇଁ ବିଶ୍ୱ ଏବଂ ଆଧୁନିକ ତଥା ଆଧୁନିକପତି
ଦୁନିଆର ସମସ୍ତ ଜାଗାକିଥିବା ଲୋକଙ୍କର ସବୁଠାରୁ ଜାଗା ବ could ାନ୍ତୁ ଯେ ସବୁଠାରୁ
ଛୋଟ ନାମ ଦାନ କରି କୁସୁଥିଲେ | ଅଧିକାଂଶ ଆଧୁନିକ କ୍ରେସମାଟୋରିୟମ୍ ସହିତ ଅନନ୍ତ ସୁଖ
ହାସଲ କରିବାକୁ ଇଚ୍ଛା କରୁଥିବା ସମସ୍ତଙ୍କ ପାଇଁ ମଧ୍ୟ ଧ୍ୟାନ କେନ୍ଦ୍ର ମଧ୍ୟ ଧ୍ୟାନ
କେନ୍ଦ୍ର |
ଏବଂ ଅନଗାଟାଭାମସା ଉଭୟ କିପରି ବୁଦ୍ଧୀଙ୍କୁ ଭେଟନ୍ତି ଯଦି ଲୋକମାନେ କିପରି କରିବା
ଉଚିତ୍ ତାହା ଜାରି ରଖନ୍ତି | ଯେଉଁମାନଙ୍କ ପାଇଁ ଏହା ଅତ୍ୟନ୍ତ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ,
କାରଣ ଆମେ ଦେଖୁ, ସେତେ ପରିମାଣରେ ଜାଗ୍ରତ ହୋଇ ତାଙ୍କ ବୁଦ୍ଧ ମେଟ ଟାଇମିଆକୁ ଜାଗ୍ରତ
ହେବେ | ଯଦି ଜଣେ ବ୍ୟକ୍ତି ଏହି ବିଶ୍ୱ ଚକ୍ରରେ ଜାଗ୍ରତ ହୁଅନ୍ତି ନାହିଁ, ତେବେ ଅନ୍ୟ
ଏକ ସୁଯୋଗ ପାଇବା ଅତ୍ୟନ୍ତ କଷ୍ଟକର ହେବ |
[142] ବୁଦ୍ଧ ଗୋଦାମାକୁ ବାଇଗଣ କହିଛନ୍ତି। ସାରିପୁଟ୍, “ସମସ୍ତ ପୁରୁଷ ମୋର ଶାରୀରିକ
ଶରୀର ଦେଖିବେ ନାହିଁ | ଯଦି ସେମାନେ ମୋର ଶିକ୍ଷାକୁ ଦେଖନ୍ତି, ତେବେ ସେମାନେ ସେହି
ଚୁକ୍ଷର ବିକାଶ (ଆଣ୍ଡ ଭିଲା) ପାଳନ କରନ୍ତି, ସେମାନେ ଏହାର ଫଳ ଦେଇ ନଜର ରଖିଛନ୍ତି,
ଉତ୍ତମ ବେକୋଡୋଲେଣ୍ଟର On ୁଲାଇଲା ଅରି ମହା ମେଟେୟିଆ ଜାଗ୍ରତ ହେବାର ହେବ। “
ତିନୋଟି କାର୍ଯ୍ୟ ହେଉଛି ଜ୍ଞାନୀ କାର୍ଯ୍ୟର ଆଧାର (ପୁନା) | [143] ଏହି
କାର୍ଯ୍ୟଗୁଡ଼ିକ ମାଧ୍ୟମରେ ଜଣେ ବ୍ୟକ୍ତି ଅସ୍ତିତ୍ୱର ଉଚ୍ଚ ପାଦରେ ପୁନରାବୃତ୍ତିରେ
ନିଶ୍ଚିତ ହୋଇପାରିବ | ମନ ବିକାଶର ବିକାଶର ବିକାଶର ଅସ୍ଥାୟୀ ଶୁଦ୍ଧତାକୁ ନେଇଥାଏ |
କିନ୍ତୁ ଏହା ଅନ୍ତର୍ନିହିତ (VIPSASA) ଏବଂ ପ୍ରକୃତ ମୁକ୍ତି |
[144] ଅଧିକ ବିବରଣୀ ଦେଇଥାଏ | ଏକ ବୁଦ୍ଧ ମେଟେଟିଆକୁ ଭେଟିବା ପାଇଁ, ଲୋକମାନେ
ପ୍ରଚଣ୍ଡ (କୁମାରୀ ମନ ସହିତ ଦୃ firm (ଡବା), ସ g ବାହାନା (ଡବିଗା-ମନାସା) | ଆମେ
ସରେମସ୍ କରିପାରିବା ଯେ “ଉତ୍ତେଜିତ ମନ” ଅର୍ଥର ଗଭୀରତା (ସାମୋଗା) ରିଷ୍ଟେନ୍ସିଙ୍ଗ୍
(ସାମୁଏଲାର ଅର୍ଥ ହେଉଛି ମୁକ୍ତି ପାଇବା ପାଇଁ ଜରୁରୀ ଆବଶ୍ୟକ | ଯେଉଁମାନେ ଭଲ କାମ
କରନ୍ତି ଏବଂ ଭଦ୍ର, ସେମାନେ ଭୁକୋହୁସ୍, ବର୍ଗୋକିସ୍, ସ୍ତର, ଲେଡିକୁକୁ ଗୋଟିଏ
ବୁଦ୍ଧକୁ ଏକ ବୁଦ୍ଧକୁ ସାମ୍ନା କରିବାକୁ ସକ୍ଷମ ହେବେ | ଯେଉଁମାନେ ବୁଦ୍ଧକୁ ସମ୍ମାନ
ଦିଅନ୍ତି, ସେମାନେ ଦେଖିବେ ଉତ୍କଣ୍ଠାର ଉତ୍କଣ୍ଠାର ସହିବାଦୀଙ୍କୁ ଜାଗ୍ରତ କରାଗଲା |
ପବିତ୍ର ଜୀବନ (ବ୍ରାହ୍ମା-କ୍ୟୁୟିଆ) ଅଭ୍ୟାସ କରିବା ଉଚିତ୍ | ଉପହାର (DANA) ଦିଆଯିବା
ଉଚିତ୍ | ପର୍ଯ୍ୟବେକ୍ଷଣ ଦିନ (usosatha) ରଖିବା ଉଚିତ୍ | ସ୍ନେହପୂର୍ଣ୍ଣ ଦୟା
(ମେଟା) ଯତ୍ନର ସହ ବିକଶିତ ହେବା ଉଚିତ୍ | ସଜାଗବତା ଏବଂ କମୋଟିଭୋଗ୍ କାର୍ଯ୍ୟକୁ ଖୁସି
କରି, ଶେଷରେ ଦୁ y ଖର ଅନ୍ତର ଭାବରେ ଶେଷ ହେବା ସମ୍ଭବ ହେବ |
Liedi Allaw [145] ପଏଣ୍ଟଗୁଡିକ ସୂଚିତ କରେ ଯେ ଭଲ ଆଚରଣ (କାରାନା) ଏବଂ ସଠିକ୍
ଜ୍ଞାନ (vija) ଏବଂ ପରବର୍ତ୍ତୀ ଉତ୍ତମ ବାଦାକୁ ଜାଗ୍ରତ କରିବା ପାଇଁ ଏହା ଆବଶ୍ୟକ |
ଆଚରଣ ଅର୍ଥ ନରିସ୍ତା (ସିଲା) ଏବଂ ଏକ ଆଜ୍ସନ୍ (ସାମାଡୀ) | ଜ୍ଞାନ ଅର୍ଥ ଜ୍ଞାନୀ
(ପ୍ୟାନନା) ର ବିକାଶ | ସଠିକ୍ ଆଚରଣ ଧ୍ୱନି ଅଙ୍ଗ ସହିତ ତୁଳନା କରାଯାଇପାରେ |
ଦେଖିବାକୁ ସକ୍ଷମ ତୁଳନାରେ ସଠିକ୍ ଜ୍ଞାନ ତୁଳନା କରାଯାଇପାରିବ | ଯଦି ଜଣେ କିମ୍ବା
ଅନ୍ୟଟି ନିଖୋଜ, ଜଣେ ବ୍ୟକ୍ତି ଅସଫଳ ହେବ | ଜଣେ ବ୍ୟକ୍ତି ଉଦାର ହୋଇପାରେ ଏବଂ ସ୍ଥାୟୀ
ନ moral ତିକ ନିୟମ ଏବଂ ସ୍ଥାୟୀ ନ mor ତିକ ନିୟମକୁ ଲଗାଯାଇ ନାହିଁ, କିନ୍ତୁ ଯଦି
ବ୍ୟକ୍ତି ଜ୍ଞାନର ଧାରଣା ଲଗାଯାଇ ନାହିଁ, ତେବେ ସେହି ବ୍ୟକ୍ତି ଏହି ବୁଦ୍ଧ ମେଟିଟିଆକୁ
ତାଙ୍କ ବୁଦ୍ଧ ମେଟିଟିଆ ତରଳିପାରେ କିନ୍ତୁ ଜାଗ୍ରତ ହେବାକୁ ସମର୍ଥ ହେବେ ନାହିଁ |
ଯଦି କେବଳ ଜ୍ଞାନକୁ ବିକଶିତ ହୁଏ, ତେବେ ଭୁଲ ଆଚରଣର ଅର୍ଥ ହେଉଛି ଯେ ପରବର୍ତ୍ତୀ
ଉତ୍ତମ ବୁଧବାର ଦିନ ହସ୍ତକ୍ଷେପ କରିବାର ସମ୍ଭାବନା, ଏହି ଦୟାଳୁ ବ hisାଦ ଭୋକର ଜଣେ
ବୁଦ୍ଧଙ୍କୁ ଜାଗ୍ରତ କରାଯାଇଛି, ପରବର୍ତ୍ତୀ ବ his ାମା ଭେଦ ଦେଇ ତଥା ପରବର୍ତ୍ତୀକୁ
ଜାଗ୍ରତ କରିଥିଲା।
ଆଚରଣର ଉଦାହରଣ | Neni nadew ଅଛି: ଶାରୀରିକ କାର୍ଯ୍ୟରେ ଖରାପ ଜଗି ରହିଥାଏ,
ଶାରୀରିକ କାର୍ଯ୍ୟରେ ଖରାପ ଜଗି ରହିଥାଏ, ବକ୍ତବ୍ୟରେ ଅବମାନନା କରାଯାଉ, ବକ୍ତବ୍ୟ ଏବଂ
ଅଶୁଚି ହେବ | ଏହିପରି ଆଚରଣର ଅର୍ଥ ହେଉଛି ପରବର୍ତ୍ତୀ ଜୀବନରେ କିମ୍ବା ଭବିଷ୍ୟତର
ଜୀବନରେ କିମ୍ବା ଭବିଷ୍ୟତ ଜୀବନରେ | ଯଦି ଯେଉଁମାନେ ଏହିପରି କାର୍ଯ୍ୟ କରନ୍ତି,
ସେମାନେ ଏକ ଉଚ୍ଚ ଦୁନିଆରେ ପୁନର୍ବାର ଜନ୍ମ ହେବାକୁ ଚାହାଁନ୍ତି, ତେବେ ସେମାନଙ୍କର
ଉଦାରତାର ଅଭାବରୁ ସେମାନେ କଠିନ, ପରୀକ୍ଷାର ଅଭାବ, ଜୀବିକା ନିର୍ଗତ କରିବାରେ ସେମାନେ
କଷ୍ଟଦାୟକ, ପରୀକ୍ଷଣ, ଏବଂ ଚର୍ଚ୍ଚ ଏବଂ ଜୀବିତ ଥିବାବେଳେ ସେମାନେ କଷ୍ଟଦାୟକ ହେବେ |
ନିର୍ଦ୍ଦେଶଗୁଡିକ ପାଳନ ନକରେ, ସେମାନେ ବିବାଦ, ous ଗଡା, କ୍ରୋଧ ଏବଂ ଘୃଣାରେ
ସାକ୍ଷାତ କରିବାର ସମ୍ଭାବନା ଅଛି; ଏବଂ ସେମାନେ ରୋଗ ଓ ଯନ୍ତ୍ରଣାରେ ପାରସ୍ପରିକ
କାଳାୟକ ହେବେ। ନିମ୍ନ ଜଗତକୁ ଯିବାର କାର୍ଯ୍ୟଗୁଡ଼ିକୁ ଏଡାଇବା ପାଇଁ ଏହା ଏହାକୁ କଠିନ
କରିବ |
ସମ୍ଭବତ।, ତଥାପି, ଜାଗ୍ରତ ହେବା ପାଇଁ ଅତୀତରେ ଜଣେ ବ୍ୟକ୍ତି ଅତୀତରେ ପୂର୍ବରୁ
ପ୍ରସ୍ତୁତ ହୋଇସାରିଛନ୍ତି | ଯଦି ଏହି ଜୀବନରେ ସଠିକ୍ ପ୍ରୟାସ କରାଯାଏ, ସେହି ବ୍ୟକ୍ତି
ପକ୍ଷୀଟି ଜାଗରଣର ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ ପହଞ୍ଚି ଏକ ସୋଟେପାନନା ହୋଇପାରନ୍ତି | ତାପରେ,
ଯେକ any ଣସି କାର୍ଯ୍ୟ କରିବା ଅସମ୍ଭବ ହେବ ଯାହା ନିମ୍ନ ଭାଗରେ ପୁନ berth ଣସି
କାର୍ଯ୍ୟ କରିବା ଅସମ୍ଭବ ହେବ |
ନିଶ୍ଚିତ ଭାବରେ ଏହାର ଅର୍ଥ ହେବ ଯେ ଏପରି ବ୍ୟକ୍ତି ପରବର୍ତ୍ତୀ ବ complut ଠକୁଆକୁ
ଜାଗ୍ରତ କରିବାକୁ ସୁଯୋଗ ହରାଇବେ | ପରିଶେଷରେ, ଅଣ-ପୂର୍ବବର୍ମୀ ଭାବରେ, ସେ ସବଡାଭାସା
ବ୍ରାହମା ଦୁନିଆରେ ପୁନର୍ବାର ଜନ୍ମ ହୋଇପାରିବେ, ଏବଂ ଏହି ଦୁନିଆରେ ଜୀବନ ଅନେକ
ବୁଶାର ସାମଗ୍ରୀ ବିସ୍ତାର କରିପାରେ | [146]
ଜଣେ ବ୍ୟକ୍ତି, ଯିଏ ଜୀବନକ୍ଷେତ୍ରରେ ଜାଗ୍ରତ ରହିବା ଆବଶ୍ୟକ, ତେବେ ପରବର୍ତ୍ତୀ
ଜୀବନରେ ଦ୍ୱିତୀୟ ପରିଶ୍ରମୀ ହେବା ସମ୍ଭବ ହୋଇପାରେ | ଯଦି ଏପରି ବ୍ୟକ୍ତି ଜାଗ୍ରତ
ହେବାକୁ ଯାଉଥିବା କାରଣଗୁଡ଼ିକ ଅଭ୍ୟାସ କରନ୍ତି ନାହିଁ, ତେବେ ଏହି ବୁଦ୍ଧ ଉପଦେଶ
ସମୟରେ ସେମାନେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ପ୍ରକାଶନ ଉପରେ ପ୍ରକାଶ କରିବେ ଏବଂ କେବଳ
ପରବର୍ତ୍ତୀ ଦୟାଳୁଙ୍କୁ ଜାଗ୍ରତ କରିବା ସମୟରେ କେବଳ ପ୍ରକାଶନ ହାସଲ କରିବାରେ ସମର୍ଥ
ହେବେ |
ଏହି ଜୀବନରେ କରାଯାଇଥିବା ଆବଶ୍ୟକ କାର୍ଯ୍ୟ ବିଷୟରେ ଏଲାଇ ସରସୱଙ୍କ ନିର୍ଦ୍ଦେଶ
ଅନୁଯାୟୀ ଏହି ଜୀବନରେ ଯାହା କରାଯିବା ଉଚିତ୍ ଯାହା ଖାଲି ବୁଦ୍ଧିମାନ ଧ୍ୟାନ ପ୍ରଦାନ
କରିଥାଏ | [147] ଜଣେ ପନ୍ଦରଟି ଭଲ କାର୍ଯ୍ୟ (କାରାନା-ଧାମମା), [148] ଏହାର ପ୍ରଥମ
ଏକାଦଶକୁ ପୂରଣ କରିବା ଉଚିତ୍ ଯାହା କହିବା ହେଉଛି, ଅନ୍ୟ ସମସ୍ତେ ଅନ୍ୟଥା ଅନ୍ୟଥାଠାରୁ
ମାତ୍ରାରେ | ପ୍ରଥମ ଚାରୋଟି କାର୍ଯ୍ୟ ହେଉଛି: (1) ନ moral ତିକତା, [149] (2)
ଅର୍ଥର ଅର୍ଥର କବାଟ ଜଗିଦିଅ, ()) ଫୁଅଁଶରେ ମଧ୍ୟମ ହେବା |
ସାତ ଗୁଣ (ସାଦଶ୍ୟାମା) ହେଉଛି ଏକ ରାଜକୀୟନର ନାଗରିକଙ୍କ ନାଗରିକଙ୍କ ନାଗରିକଙ୍କ
ନାଗରିକଙ୍କ ନାଗରିକଙ୍କ ତୁଳନାରେ ଉତ୍ତମ ଉତ୍ପତ୍ତି ତୁଳନାରେ ଅହଂକାରୀ ଜଣେ ବୁଦ୍ଧରୁ
ଏକ ବୁଦ୍ଧୁଖାୟୀ ହୋଇଛନ୍ତି: [150]
ଶିକ୍ଷା (BARU-SACACA) ହେବା ଦ୍ୱାରା ବର୍ଚ୍ଛା ଓ ଖଣ୍ଡା ଦ୍ୱାରା | ଜଣେ ବ୍ୟକ୍ତି
ଯାହା ଶୁଣିଛନ୍ତି, ଏବଂ କିଏ ଏହା ଭଣ୍ଡାର ଦେଇଥାଏ, ସେ ଜଣେ ବ୍ୟକ୍ତି ଯିଏ ବାତଭଙ୍କୁ
ଜାଗ୍ରତ କରିଥିଲେ |
(କୁମାରୀ) ସହରକୁ ସୁରକ୍ଷା ଦେଉଥିବା ଏକ ବଡ଼ ସ army ନ୍ୟ ପରି, କାରଣ ଦକ୍ଷ ମାନସିକ
ଅବସ୍ଥାରେ, ସ୍ଥିର ମାନସିକ ଅବସ୍ଥାରେ, ଆଗୁଆ, ଦୃ firm ମାନସିକ ଅବସ୍ଥାରେ ଏବଂ ସ୍ଥିର
ହେବା ପାଇଁ ଶକ୍ତି ଉଠାଇବା ପାଇଁ ଶକ୍ତି ସୃଷ୍ଟି କରିବା ଉଚିତ୍ |
(SATI) ଜଣେ ଜ୍ଞାନୀ, ବକ୍ତିଜ ପର୍ଯ୍ୟାପ୍ତ ବ୍ୟକ୍ତିଙ୍କ ପରି ଏବଂ ଯିଏ ଜଣାଶୁଣା
ସେମାନଙ୍କ ପାଇଁ କେବଳ ସେଠାରୁ ଦରମା ଦିଏ | ଜଣେ ବ୍ୟକ୍ତିଙ୍କର ସର୍ବୋଚ୍ଚତା ଏବଂ
ଭେଦଭାବର ସର୍ବୋଚ୍ଚ ଡିଗ୍ରୀ ରହିବା ଉଚିତ୍ |
(ପ୍ୟାନନା) ପ୍ଲାଷ୍ଟର ସହିତ ଆଚ୍ଛାଦିତ ଏକ ଉଚ୍ଚ, ବ୍ୟାପକ ରାମ୍ପାର୍ଟ ପରି | ଜଣେ
ବ୍ୟକ୍ତି (ବାଜିବା) ବ is ୁଥିବା ଜ୍ଞାନକୁ ବ and ାଇବା ଏବଂ ଦୁ y ଖର ସମ୍ପୂର୍ଣ୍ଣ
ବିନାଶରେ ଯାଉଥିବା ସମ୍ଭ୍ରାନ୍ତ କାଳ ଧରିଥାଏ |
ସମସ୍ତ ସାତୋଟି ଭୁଲ୍ ରାଜ୍ୟକୁ ଭୁଲ କାର୍ଯ୍ୟକୁ ପରିତ୍ୟାଗ କରିବାକୁ ଏବଂ ଭଲ
କାର୍ଯ୍ୟକୁ ପରିତ୍ୟାଗ କରିବାକୁ, ଯାହା ଦୋଷୀ ସାବ୍ୟସ୍ତ ହୁଏ ଏବଂ କ୍ଷତବିକ୍ଷତତା
ବିକାଶ କରେ | ଏହିପରି ସେ ଶୁଦ୍ଧତା ବିକାଶ କରନ୍ତି |
ଏହି ଜୀବନରେ ନିବବାନିଆର ଲକ୍ଷ୍ୟ ହାସଲ କରିବାରେ ସକ୍ଷମ କି କିୁ ଆମେ ଜାଣିବା ବିଷୟରେ
କି ନାହିଁ | ଯଦି ଆମେ ସର୍ବୋତ୍ତମ ପ୍ରୟାସ କରିବା ତେବେ ଆମେ କରିପାରିବା, ଏହିପରି
ପ୍ରଶ୍ନ ସେମାନଙ୍କର ଯତ୍ନ ନେବ | ଆମେ ସିଲା, ସାମାଦୀ, ପାରନା, ସଂପୂର୍ଣ୍ଣ ଭାବେ ଆମେ
ସମସ୍ତେ ସମସ୍ତ ଦୁ suffering ଖର ଶେଷକୁ ଆସିବାକୁ ସମର୍ଥ ହେବା |
ଏକ ଭେଗାନ୍ ଗ୍ଲୋବାଲ୍ ଫାଡ୍ ଫୁଡ୍ ଶେନ୍ ଭାରତରେ ପହଞ୍ଚିଛି! ବାଙ୍ଗାଲୋରର ପ୍ରାୟ
ଅବସ୍ଥାନ ସହିତ ଏବଂ ସମଗ୍ର ସହରରେ ବୃଦ୍ଧି କରିବାକୁ ଯୋଜନା କରିଛି, ଏହା ଶୀଘ୍ର ଅନେକ
ସହର ଭେଗାନ୍ଙ୍କ ପାଇଁ ଶୀଘ୍ର ଏକ ପ୍ରିୟ ହୋଇଗଲା | ବର୍ଜନ, ପିଜାସ୍ ଗୁଡ଼ିଏ
ଆଇସ୍କ୍ରିମ୍ ଗୁଡ଼ାଏ, ସମସ୍ତ ସୁଲଭ ସାମଗ୍ରୀ ଅତ୍ୟନ୍ତ ସୁଲଭ ମୂଲ୍ୟରେ ଦିଆଯାଏ |
ବନ୍ଧୁ, ପରିବାର ସଦସ୍ୟ କିମ୍ବା କେବଳ ନିଜେ ଏକାଠି ହେବା ପାଇଁ ଏହା ଏକ ଆଦର୍ଶ ସ୍ଥାନ |
ଆପଣ ଏଠାରେ ଅଧିକ ଜାଣିପାରିବେ |
ଥିବା ଏହି କ୍ୱେଣ୍ଟୋର ରେଷ୍ଟୁରାଣ୍ଟ ଏକ ମେନୁରେ ଗର୍ବ କରେ ଯେଉଁଥିରେ ଭେଜାନ୍
ଜାପାନିଜ୍, ଇଟାଲୀୟ, ଆଫ୍ରିକୀୟ ଏବଂ ଏସିଆନ୍ ଡିସ୍ ଅନ୍ତର୍ଭୁକ୍ତ କରେ | ଆପଣ ଯେକ
anything ଣସି ଜିନିଷ ପାଇଁ ଉଦ୍ଭିଦ ଭିତ୍ତିକ ରୋଷେଇ କିମ୍ବା କିଛି ପାଇଁ ଦୁ vent
ସାହସିକ ଅନୁଭବ କରୁଛନ୍ତି କି ନାହିଁ - ମଜା କେବଳ ଭେଜାନ୍ ଭଜା ଠାରୁ ଆରମ୍ଭ କରୁଛି!
ଜନ୍ମଦିନ ରାତ୍ରୀ ଭୋଜନ ପାଇଁ ଏହା ଏକ ଉପଯୁକ୍ତ ସ୍ଥାନ | ଆପଣ ଏଠାରେ ଅଧିକ
ଜାଣିପାରିବେ | (https://www.ppecow.net/reverse/vegan-vugala-banore-274457)
ହେଉଛି ବାଙ୍ଗାଲୋରର ଏକମାତ୍ର ସ୍ଥାନ ଯାହା ପ୍ରାମାଣିକ ମେକ୍ସିକାନ୍ ରୋଷେଇକୁ ସେବା
କରେ | କେବଳ ଏହା ସୁଲଭ ନୁହେଁ, ଆପଣ ଚାରିଟି ଭଣ୍ଡାର ପନିର ଏବଂ ସୋୟରିଜୋ ପ୍ଲସ୍
ଟାକୋ, ଇଚିଲାଡାଡା, ବୁରିଟାସ୍ ଏବଂ ନାଚୋସ! ଯଦି ତୁମେ ତୁମର ସାଧାରଣ ଭାରତୀୟ ଭଡାଠାରୁ
କିଛି ଯତ୍ନ ନେଉଛ (ଏବଂ ବୋଧହୁଏ ଏକ ସ୍ଥାନ ଯେଉଁଠାରେ ତୁମର ସମସ୍ତ ବନ୍ଧୁମାନେ କିଛି
ଖୋଜିବାକୁ ସକ୍ଷମ ହେବେ!), ଯିବା ହେଉଛି ଖେଳ! ଆପଣ ଏଠାରେ ଅଧିକ ଜାଣିପାରିବେ | (https://www.chinititit.in/)
ତୁମେ ବାଙ୍ଗାଲୋରରେ ଏକ ସୁମି ହୋଇଥିବା ଭେଗାନ୍, ତେବେ ତୁମେ ବୋଧହୁଏ ଅନୁମାନ କରିଛ
ଯେ ଏହି ରେଷ୍ଟୁରାଣ୍ଟ ଆମ ଗାଇଡ୍ ରେ ରହିବ | ଏହା ଏକ ଶାକାହାରୀ ଫାଲଫେଲ ଶୃଙ୍ଖଳା
ଯାହା ଭଙ୍ଗାଳିଆ ପ୍ରତି ଅତ୍ୟନ୍ତ ବନ୍ଧୁତ୍ୱପୂର୍ଣ୍ଣ! ଏକ ସୁଲଭ ମୂଲ୍ୟରେ ଚିତ୍ରିତ
ଭେଜାନ୍ ଫାଲଫେଲ ଗୁଡ଼ିଏ, ବରଗଡ, ସାଣ୍ଡୱିଚ୍ ଏବଂ ପ୍ଲାଟର୍ ପ୍ରାପ୍ତ କରନ୍ତୁ | ଏହା
ସହିତ, ମାଲିକମାନେ ଖାଦ୍ୟ ପ୍ୟାକେଜିଂକୁ ହ୍ରାସ କରିବା ଏବଂ ବର୍ଜ୍ୟବସ୍ତୁ ହ୍ରାସ
କରିବା ପାଇଁ ବହୁତ ବଡ ଷ୍ଟ୍ରିଡ୍ କରୁଛନ୍ତି | ଆପଣ ଏଠାରେ ଅଧିକ ଜାଣିପାରିବେ | (https://babibifalafel.com/)
ଜ gangangan ରାଟି ଶାକାହାରୀ ରେଷ୍ଟୁରାଣ୍ଟ ଭେଜାନ୍ ଦକ୍ଷିଣ ଭାରତୀୟ ଖାଦ୍ୟ, ପିଜା,
ଏବଂ ଆଇସ୍କ୍ରିମ୍ ପ୍ରଦାନ କରେ! ଛାତ ଉପରେ ରାତ୍ରୀ ଭୋଜନ କରିବାକୁ ସାଙ୍ଗମାନଙ୍କ
ସହିତ ବ meeting ଠକ ପାଇଁ ଏହାର ଏକ ମହାନ ପରିବେଶ ଅଛି | ଆପଣ ଏଠାରେ ଅଧିକ
ଜାଣିପାରିବେ | (https://gonative.in/pages/farm-tan—
ବର୍ମା ରୋଷେଇକୁ ଚେଷ୍ଟା କରିଛନ୍ତି କି? ବର୍ତ୍ତମାନ ଆପଣ ବହୁ ରୋମାଞ୍ଚକର ଭେଗାନ୍
ଅପ୍ସନ୍ ସହିତ ପାରିବେ | ସହରର ଅଧିକାଂଶ ରେଷ୍ଟୁରାଣ୍ଟ ଅପେକ୍ଷା ଏହା ଟିକିଏ ମହଙ୍ଗା,
ତେଣୁ ସ୍ନାତକୋତ୍ତର ରାତ୍ରୀ ଭୋଜନ ପରି ଏକ ବିଶେଷ ଉତ୍ସବ! ସେମାନେ ସୁସ୍ୱାଦୁ ପରିଶୋଧ,
ଟୋଫୁ ଏବଂ ଫାଲଫେଲ ପ୍ରୋଟିନ୍ ପ୍ରଦାନ କରନ୍ତି ଯାହା ହୃଦୟ ଧାରାରେ ତିଆରି ହୋଇପାରେ |
ଆପଣ ଅଧିକ ଜାଣିପାରିବେ (https://www.burmaburma.in/ keehere | (https://www.burmaburma.in/) (https://www.burmaburma.in/)
ମାଣ୍ଟେରିୟଙ୍କ ମେନୁରେ ଅନେକ ଭେଗାନ୍ ଅପ୍ସନ୍ ଅଛି | ସେମାନଙ୍କର କଣ୍ଟିନେଣ୍ଟାଲ୍
ଡିସ୍, ଇଟାଲୀ ବିଶେଷତା, ଏବଂ ସୁସ୍ୱାଦୁ ପାନୀୟଗୁଡିକ କ any ଣସି ଖାଲ ଦୟାକରି ଦୟାକରି
ନିଶ୍ଚିତ କରନ୍ତୁ | ଆପଣ ଏଠାରେ ଅଧିକ ଜାଣିପାରିବେ | (https://www.greentHyory.in/)
ଜୀବଜନ୍ତୁଙ୍କ ଦେଶ ଆରୋଗ୍ୟ ରାଙ୍କସାକା ବାହାରେ ଜଳୁଥିବା ମ୍ୟାନ୍ ଛିଦ୍ର ଭିତରେ
ମରୁଛି | ଏହି କାର୍ଯ୍ୟ କରିବା ପାଇଁ ଶୋଷଣ ଟ୍ରକ୍ କିଣିବା ପାଇଁ ଏହା ଅଧିକ ଖର୍ଚ୍ଚ
କରେ ନାହିଁ | ସମସ୍ତ ଗଣତାନ୍ତ୍ରିକ ଦେଶ ସେମାନଙ୍କୁ ନିୟୋଜିତ କରେ | ମନୁଭାଡିଟି
ଚିଟପା ବ୍ରାହମିନଗୁଡିକ ଆମୋଦିକମାନଙ୍କ ପାଇଁ ମୁକ୍ତ ଭାବରେ ନିୟନ୍ତ୍ରିତ ଭାବରେ
ନିୟନ୍ତ୍ରିତ |
Barnoota daa’imman gandaa maatii hiyyeeyyii irraa dhufaniif,
kaarikulamii addaa guddina naamusaa akkasumas bu’aa barnootaa cimsu
fayyadamuun; Barnoota sadarkaa tokkoffaa, lammaffaa fi ogummaa kan
uwwisu.
Qaxarrii fi daldala yeroo ijaarsaa namoota kuma tokkoo ol ta’aniif
hojii kennuu akkasumas carraa hojii itti fufiinsa qabu uumuu fi carraa
hojii walqabatee jiru kumaatamaan lakkaa’aman naannichatti fiduu
danda’a.
lamaan, gamoo teessoo isaanii fi paarkii isaanii waliin, guutummaatti
aartii qulqulluu aadaa fi ammayyaa ta’een eebbifamu.
dheeraa fi gabaabaa keessatti pirojektiin Maitreya fayyaa naannichaaf
gumaacha guddaa kan godhu yoo ta’u, moodeela misooma itti gaafatamummaa
hawaasummaa qabu ta’uuf kan kaayyeffatedha — naannoo itti fufiinsa
qabu, kan dizaayinii fi ijaarame yoo xiqqaate waggoota 1,000 akka turu.
onneen pirojektii Maitreya, jaalalaa-gosa, namoota addunyaa guutuutti
fidamee karaa daawwannaa Heart Heart Shrine Relic. Daawwannaan Hafteen
namoota duudhaa namoomaa fi afuuraa hunda walitti fiduun eebba kuusaa
addaa fi gatii guddaa qabu kan hambaalee qulqulluu Budiistotaa 1,000 ol
ta’an qooduudhaan nagaa addunyaa uumuuf sababa ta’a.
namoonni addunyaa dammaqanii jiran hundi siidaa dammaqinaan dammaqee
dheeraa Kushinaaraatti argamu kan waldaa xiqqaa arjoomuun kaa’uu
barbaadan. Akkasumas warra baay’ee crematorium ammayyaatiin gammachuu
bara baraa argachuu barbaadaniif wiirtuu xiinxala.
fi Anagatavamsaa lamaan isaanii iyyuu namoonni Buddha Metteyya yoo wal
argan maal gochuu akka qaban qajeelfama kennu. Kun warra yeroo bara
Buddha kanaa yoo xiqqaate sadarkaa dammaqiinsa jalqabaa hin arganne
hundaaf baay’ee barbaachisaa dha, sababiin isaas, akkuma ilaalle, tola
ooltummaan dammaqee Buddha Metteyya tokko kan yeroo dhumaaf tola
ooltummaa kan dammaqee Buddha marsaa addunyaa kana keessatti ka’u ta’a.
Namni tokko marsaa addunyaa kana keessatti dammaqiinsa yoo hin arganne
carraa biraa argachuun garmalee rakkisaa ta’a.
keessatti,[142] Buddha Gotama Ven jedha. Sariputta, “Dhiironni hundi
qaama koo isa foonii hin argan. Yoo barsiisa koo (saasanaa) qunnaman,
kennaa (dana) yoo kennan, safuu (sila) ilaaluu, guddina sammuu
(Bhavana), karaa firii sanaa, isaan. bara tola ooltummaa Onebuddha Ariya
Metteyya dammaqee deebi’ee ni dhalata.”
sadan kun bu’uura gocha mertorious (punna) ti.[143] Karaa gochoota
kanaan namni tokko xiyyaarota jiraachuu ol’aanoo keessatti deebi’anii
dhaloota isaanii mirkaneessuun ni danda’ama. Sammuu guddisuun gara
qulqullina yerootiin karaa mootummoota Jhana argatanitti nama geessa.
Garuu gara hubannoo (vipassana) fi bilisummaa dhugaatti geessuu danda’a.
bal’inaan kenna. Beenevolent dammaqee Buddha Metteyya tokko waliin wal
arguuf, namoonni carraaqqii (viriya) gochuu fi jabaa (dalha) ta’uu qabu,
sammuu jeeqame (ubbigga-manasa). “Sammuu guddaa” jechuun sammuu ykn
miira ariifannaa (Samvega) gadi fageenyaan sochoosuun barbaachisummaa
hatattamaa bilisummaaf hojjechuu dhugoomsuu irraa dhufu jechuu
dandeenya. Warri hojii gaarii hojjetan hundii fi dammaqinaan - Bhikkhus,
Bhikkhunis, Laymen, ykn Laywomen haa ta’an - budaa tokko dammaqee
dammaqee itti aanu qunnamuu danda’u. Warri Buddha’f kabaja guddaa kennan
hundi walga’ii gaarii tola ooltummaa Buddha Metteyya tokko dammaqee ni
argu. Jireenyi qulqulluun (Brahma-Cariya) shaakalamuu qaba. Kennaan
(Dana) kennamuu qaba. Guyyoonni kabajaa (uposatha) qabamuu qabu.
gaarummaan jaalalaa (metta) of eeggannoodhaan guddachuu qaba.
Dammaqiinsaa fi gocha gaarii ta’etti gammaduudhaan, dhuma irratti
gadadoo (Dukkha) xumuruun ni danda’ama.
jedhamuun beekama. Ledi Sayādaw[145] namni tokko budaa tokko dammaqee
dammaqee dammaqee itti aanu guutuu yoo ta’e, gama amala gaarii (carana)
fi beekumsa sirrii (vijja) tiin carraaqqii madaalawaa gochuun
barbaachisaa ta’uu akeeka.
tokko huccuu adiin mataa hanga miilaatti marfamee taa’ee qaama isaa kan
huccuun adiin itti hin dheeranne akka hin jirreef; Kanas ta’e sana,
monokseen taa’ee, dammaqina qulqulluu fi ifa ta’een qaama isaa keessa
seena. Hubannoo qulqulluu fi ifa ta’een kan hin dhaabbanne qaama isaa
guutuu hin jiru.”
kanatu jira, Brahman, bakka inni walgargaarsaa fi gammachuu namoota
hedduu shaakaluu fi mala kabajamaa keessatti namoota hedduu hundeesse,
jechuunis, sirrii ta’uu waan dinqisiifamuu, sirrii ta’uu waan ogummaa
qabu.
yaaduu barbaada jedhee yaada, yaada hin barbaadu jedhee hin yaadu.
Furmaata fedheef barbaada, furmaata hin barbaadus fedha hin barbaadu.
Karaa yaada ilaalchisee sammuu irratti dandeettii guddaa argateera.
ni argata — yeroo barbaadetti, dhiphina malee, rakkina malee — jhanas
afran haala sammuu olka’aa ta’an, asitti-fi-amma keessatti bakka
gammachiisaa ta’an.
sammuu daaku waliin — inni hubannoo-gadhiifamuu fi hubannoo-gadhiifamuu
farmentaa-malee keessa ta’ee hafe, kallattiin asitti-fi-amma keessatti
ofii isaatiif isaan beekee fi dhugoomsee ture.
qajeelfama qaban kun xiinxala mul’ataa tasgabbaa’aa fi boqonnaa namaaf
kennu yoo ta’u, galaana keessatti of fakkeessitee, bishaan galaanaa
qabbanaawaa ta’e keessatti dambali’aa, sagalee galaana lallaafaa bishaan
facaasu dhaggeeffattudha. Fakkiiwwan qajeelfama qaban kun boqonnaa fi
dhiphina, yaaddoo fi dogoggoraa fi dhukkubbii darbe gadi dhiisuuf, akka
ati gara fuulduraa fi wantoota gaarii fuuldura jiran hunda hammachuu
dandeessuuf. Kanaafuu miira gadhee anniisaan gaariin akka dhangala’uuf
karaa ugguruu fi fayyaa fi fayyina akka siif fidu gadi dhiisi. Ani yeroo
hundumaa sagalee uumamaa bishaanii baay’ee boqonnaa namaaf kenna fi
anaaf meeshaalee dhiphina hir’isuu keessaa isa gaarii ta’e keessaa
tokkodha, akka bishaanii, laga rippling, dambalii galaanaa ykn rooba,
just has mesmerizing rhythm that evokes relaxation and Nagaa keessaa
dhugaa. Kanaafuu, karaa itti boqochuu fi sammuu fi qaama miiraa fi humna
gadhee fayyisuu yoo barbaadde, xiinxala fakkii qajeelfama qabu kana
dhaggeeffadhu.
mul’ata pirojektichaa, arkitektuuraa fi sagantaalee tola ooltummaa
ilaalcha nama kakaasudha. Gumaacha qulqullummaa isaa irraa Dalai Lama,
Lama Zopa Rinpoche, fi geggeessitoota hafuuraa biroo hedduu wajjin.
waliin imaluun akkaataa hambaaleen garaa garaa namoota addunyaa
guutuutti kakaasan onnee gaarummaa-lubbuu akka guddifatanii fi itti
fufiinsa sammuu-qaama qulqulleessuu. Suuraa bareedaa hambaalee ofii
isaanii of keessaa qaba.
Peace Meditation on Loving-Kindness sagalee lallaafaadhaan dubbifama
kanaaf dhaggeeffataan muuxannoo sababa nagaa maddisiisuu irratti
xiyyeeffachuu danda’a, of keessaa fi addunyaa alaa keessatti.
Hindiitti Kushinaagaar fi Bodhgaya naannolee saffisi dubbisuu fi
barreessuu baay’ee gadi aanaa ta’ee fi namoonni miliyoonaan lakkaa’aman
hiyyummaa hamaa keessa jiraachaa kan jiran yoo ta’u, qonna jireenyaa fi
hojii gad aanaa irratti hirkatanii jiru.
Barnoota daa’imman gandaa maatii hiyyeeyyii irraa dhufaniif,
kaarikulamii addaa guddina naamusaa akkasumas bu’aa barnootaa cimsu
fayyadamuun; Barnoota sadarkaa tokkoffaa, lammaffaa fi ogummaa kan
uwwisu.
Qaxarrii fi daldala yeroo ijaarsaa namoota kuma tokkoo ol ta’aniif
hojii kennuu akkasumas carraa hojii itti fufiinsa qabu uumuu fi carraa
hojii walqabatee jiru kumaatamaan lakkaa’aman naannichatti fiduu
danda’a.
lamaan, gamoo teessoo isaanii fi paarkii isaanii waliin, guutummaatti
aartii qulqulluu aadaa fi ammayyaa ta’een eebbifamu.
dheeraa fi gabaabaa keessatti pirojektiin Maitreya fayyaa naannichaaf
gumaacha guddaa kan godhu yoo ta’u, moodeela misooma itti gaafatamummaa
hawaasummaa qabu ta’uuf kan kaayyeffatedha — naannoo itti fufiinsa
qabu, kan dizaayinii fi ijaarame yoo xiqqaate waggoota 1,000 akka turu.
onneen pirojektii Maitreya, jaalalaa-gosa, namoota addunyaa guutuutti
fidamee karaa daawwannaa Heart Heart Shrine Relic. Daawwannaan Hafteen
namoota duudhaa namoomaa fi afuuraa hunda walitti fiduun eebba kuusaa
addaa fi gatii guddaa qabu kan hambaalee qulqulluu Budiistotaa 1,000 ol
ta’an qooduudhaan nagaa addunyaa uumuuf sababa ta’a.
namoonni addunyaa dammaqanii jiran hundi siidaa dammaqinaan dammaqee
dheeraa Kushinaaraatti argamu kan waldaa xiqqaa arjoomuun kaa’uu
barbaadan. Akkasumas warra baay’ee crematorium ammayyaatiin gammachuu
bara baraa argachuu barbaadaniif wiirtuu xiinxala.
fi Anagatavamsaa lamaan isaanii iyyuu namoonni Buddha Metteyya yoo wal
argan maal gochuu akka qaban qajeelfama kennu. Kun warra yeroo bara
Buddha kanaa yoo xiqqaate sadarkaa dammaqiinsa jalqabaa hin arganne
hundaaf baay’ee barbaachisaa dha, sababiin isaas, akkuma ilaalle, tola
ooltummaan dammaqee Buddha Metteyya tokko kan yeroo dhumaaf tola
ooltummaa kan dammaqee Buddha marsaa addunyaa kana keessatti ka’u ta’a.
Namni tokko marsaa addunyaa kana keessatti dammaqiinsa yoo hin arganne
carraa biraa argachuun garmalee rakkisaa ta’a.
keessatti,[142] Buddha Gotama Ven jedha. Sariputta, “Dhiironni hundi
qaama koo isa foonii hin argan. Yoo barsiisa koo (saasanaa) qunnaman,
kennaa (dana) yoo kennan, safuu (sila) ilaaluu, guddina sammuu
(Bhavana), karaa firii sanaa, isaan. bara tola ooltummaa Onebuddha Ariya
Metteyya dammaqee deebi’ee ni dhalata.”
sadan kun bu’uura gocha mertorious (punna) ti.[143] Karaa gochoota
kanaan namni tokko xiyyaarota jiraachuu ol’aanoo keessatti deebi’anii
dhaloota isaanii mirkaneessuun ni danda’ama. Sammuu guddisuun gara
qulqullina yerootiin karaa mootummoota Jhana argatanitti nama geessa.
Garuu gara hubannoo (vipassana) fi bilisummaa dhugaatti geessuu danda’a.
bal’inaan kenna. Beenevolent dammaqee Buddha Metteyya tokko waliin wal
arguuf, namoonni carraaqqii (viriya) gochuu fi jabaa (dalha) ta’uu qabu,
sammuu jeeqame (ubbigga-manasa). “Sammuu guddaa” jechuun sammuu ykn
miira ariifannaa (Samvega) gadi fageenyaan sochoosuun barbaachisummaa
hatattamaa bilisummaaf hojjechuu dhugoomsuu irraa dhufu jechuu
dandeenya. Warri hojii gaarii hojjetan hundii fi dammaqinaan - Bhikkhus,
Bhikkhunis, Laymen, ykn Laywomen haa ta’an - budaa tokko dammaqee
dammaqee itti aanu qunnamuu danda’u. Warri Buddha’f kabaja guddaa kennan
hundi walga’ii gaarii tola ooltummaa Buddha Metteyya tokko dammaqee ni
argu. Jireenyi qulqulluun (Brahma-Cariya) shaakalamuu qaba. Kennaan
(Dana) kennamuu qaba. Guyyoonni kabajaa (uposatha) qabamuu qabu.
gaarummaan jaalalaa (metta) of eeggannoodhaan guddachuu qaba.
Dammaqiinsaa fi gocha gaarii ta’etti gammaduudhaan, dhuma irratti
gadadoo (Dukkha) xumuruun ni danda’ama.
jedhamuun beekama. Ledi Sayādaw[145] namni tokko budaa tokko dammaqee
dammaqee dammaqee itti aanu guutuu yoo ta’e, gama amala gaarii (carana)
fi beekumsa sirrii (vijja) tiin carraaqqii madaalawaa gochuun
barbaachisaa ta’uu akeeka.
sirrii jechuun safuu (sila) fi qindoomina (samadhi) guddisuu jechuudha.
Beekumsa jechuun ogummaa (PANNA) guddisuu jechuudha. Gochi sirrii ta’e
qaama sagalee qabaachuu wajjin wal bira qabamee ilaalamuu danda’a.
Beekumsi sirrii ta’e arguu danda’uu wajjin wal bira qabamee ilaalamuu
danda’a. Yoo tokko ykn inni kaan bade namni tokko hin milkoofne. Namni
tokko arjaa ta’ee seera naamusaa dhaabbataa seera shanan fi ajaja
saddeet guyyoota kabajaa eeguu danda’a, garuu sanyii beekumsaa yoo hin
dhaabne, namni sun tola ooltummaa Buddha Metteyya tokko dammaqee
dammaqee dammaquu hin danda’u. Yoo beekumsi guddate, gochi dogoggoraa
carraan tola ooltummaa itti aanuu dammaqee tokko dammaqee tokko xiqqaa
ta’a jechuudha, sababa yeroo gidduu (Antara-Kappa) tola ooltummaa kana
gidduutti dammaqee fi isa itti aanu dammaqee.
amala dogoggoraa Ven eerame. Ledi Sayādaw arjaa ta’uu, gocha qaamaa
keessatti haala gaarii hin taane eeguu, dubbii keessatti to’achuu
dhabuu, fi yaada keessatti xuraa’aa dha. Gochi akkanaa jireenya itti
aanu keessattis ta’e jireenya gara fuula duraa keessatti, dameewwan
gadii keessatti deebi’anii dhalachuu jechuudha. Namoonni haala kanaan
socho’an addunyaa ol’aanaa keessatti deebi’anii dhalachuu yoo danda’an,
arjummaa dhabuun isaanii rakkina, qormaataa fi rakkina jireenya isaanii
jiraachuu keessatti isaan mudatu jechuudha. Ajaja sana eeguu dhabuudhaan
falmii, waldhabdee, aarii fi jibba waliin wal arguu hin oolan;
Akkasumas dhukkubootaa fi dhukkubaaf ni saaxilamu. Kunis gocha gara
addunyaa gadii geessu irraa fagaachuun daran akka ulfaatu taasisa.
ta’u malee, namni har’aa tokko dammaqiinsa argachuuf yeroo darbe duraan
dursee qophaa’uu danda’a. Jireenya kana keessatti carraaqqiin sirrii
yoo godhame, namni sun yoo xiqqaate sadarkaa jalqabaa dammaqiinsaa bira
ga’ee sotapanna ta’uu danda’a. Sana booda, gocha bu’aan isaa kan
deebi’ee dhaloota naannoo gadii keessatti raawwatamu kamiyyuu
raawwachuun hin danda’amu ta’a.
namni akkasii carraa tola ooltummaa itti aanu Buddha tokko dammaqee
jiru arguuf argate dhabdi jechuu miti. Dhuma irratti akka nama hin
deebinetti, addunyaa Suddhavasa Brahma keessatti deebi’ee dhalachuu
danda’a, jireenyi addunyaalee kanneen keessa jirus hojii Buddha hedduu
kan hammatu ta’uu danda’a.[146]
jireenya kana keessatti dammaqiinsa irra ga’uuf mudaa hin qabne
(parami) yoo ta’e, carraaqqii barbaachisaa ta’e hin godhu ta’e, jireenya
itti aanu keessatti addunyaa Deva keessatti Sotapanna ta’uun ni
danda’ama ta’a. Namni akkasii wantoota dammaquutti geessan yoo hin
shaakalle, yeroo Buddha kana guutummaatti ni dhabna, yeroo tola
ooltummaa itti aanutti dammaqee bara Buddha tokko gadhiifamuu qofa
argachuu danda’a.
jedhamuun beekama. Qajeelfamni Ledi Sayādaw hojii barbaachisaa jireenya
kana keessatti hojjetamuu qabu ilaalchisee qabu, namni hubannoo qullaa
shaakalu waan hojjetamuu qabu dabalata.[147] Namni tokko gochoota gaarii
kudha shan (carana-dhamma),[148] keessaa kudha tokko jalqabaa
raawwachuu qaba, kunis, hundi isaanii jhana states malee. Gochoonni
afran jalqabaa: (1) safuu,[149] (2) balbala miiraa eeguu, (3) nyaata
keessatti giddu galeessa ta’uu, fi (4) dammaqiinsa.
torban itti aanan mootummoota gaarii torba (Saddhamma) kan tola
ooltummaan Buddha tokko dammaqse eegumsa adda addaa lammiilee magaalaa
daangaa mootii tokkoo wajjin wal bira qabamee yoo ilaalamu:[150]
(Hiri) akka boolla gadi fagoo, bal’aa ta’ee fi duuka bu’aan qaama,
dubbii fi sammuu keessatti amala dogoggoraatiin ni qaana’a jechuudha.
hojjechuu irraa xiqqaachuun (Ottappa) akka daandii olka’aa fi bal’aa
magaalattii marsee jiruu fi duuka bu’aan qaama, dubbii fi sammuu
keessatti amala dogoggoraa irraa fagaachuu kan ilaallatudha.
guddaa (Bahu-Sacca) ta’uun akka mana hidhaa guddaa eeboo fi billaa ti.
Nama waan baay’ee dhaga’e, waan dhaga’ame yaadatu, akka qabeenya isaatti
nama tola ooltuu beekee barumsa Buddha tokko dammaqse jechuudha.
(Viriya) akka waraana guddaa magaalattii eegu, sababiin isaas namni
tokko anniisaan haala sammuu ogummaa hin qabne ofirraa baasuu, haala
sammuu ogummaa qabu akka argatu, akka jabaatu, dursanii jabaatee, fi
haala sammuu ogummaa qabuun akka cimu.
(Sati) akka ogeessa karra eegduu nama hin beekamne seensa didee warra
beekaman qofa irratti lets dha. Namni tokko sammuu fi loogii sadarkaa
olaanaa qabaachuu qaba.
(Panna) akka raammoo olka’aa fi bal’aa pilaastaraan haguugameeti. Namni
tokko ogummaa gara ka’umsaa fi kufaatii (curraacha) geessu qabaachuu
qaba, seenuu kabajamaan guutummaatti gadadoo balleessuutti geessuu qaba.
gaariin kun torban hundi gocha dogoggoraa dhiisee gocha gaarii akka
horatu, waan komatamuu danda’u dhiisee komachuu dhabuu akka guddisu
dandeessisa. Akkasitti qulqullina guddisa.
kana keessatti galma Nibbana galmaan gahuu dandeenyaa moo tola
ooltummaa dammaqee Buddha Ari Metteyya tokko jalatti qofa gochuu
dandeenya jennee yaadda’uu hin qabnu. Yoo carraaqqii hunda dandeenyu
goone gaaffiiwwan akkasii of kunuunsa. Sila, Samadhi, fi Panna keessatti
hamma danda’ametti guddachuu qabna, haala kanaan gara dhuma gidiraa
hundumaatti dhufuu akka dandeenyu ofitti amanamummaa qaba.
Veegaan addunyaa nyaata saffisaa Hindii gahe! Bakkeewwan naannoo
Bangalore hunda kan qaban yoo ta’u, guutuu biyyattiitti babal’achuuf
karoorfateera, kun dafee veegaanota magaalaa hedduu biratti
jaallatamaadha. Burgers, pizzas wraps ayiskiriimii hunduu meeshaalee
mi’aawaa gatii baayyee madaalawaadhaan dhiyaataniidha. Hiriyyoota,
miseensota maatii ykn ofii kee qofa waliin walitti qabamuuf iddoo gaarii
dha. Asitti caalaatti baruu dandeessu.
nyaataa quuqama qabu kun Indiranagar keessatti nyaata vegan Jaappaan,
Xaaliyaanii, Afrikaa fi Eeshiyaa of keessaa qabu dhaadata. Addunyaa
nyaata biqiltuu irratti hundaa’eef haaraa yoo taatanis ta’e waan kamiif
iyyuu miira gammachuu gahaa ta’e yoo qabaattan-bashannanni Vegan Vogue
irraa jalqaba! Irbaata guyyaa dhalootaatiif bakka gaarii dha. Asitti
caalaatti baruu dandeessu. (https://www.happycow.net/…/veegaan-vogue-bangalore-274457)
keessatti bakka nyaata Meksikoo dhugaa tajaajilu Chinita qofaadha.
Gatiin isaa gatii madaalawaa qofa osoo hin taane, churros dabalatee
guutummaatti vegan menu, vegan cheese fi soyrizo dabalatee flipping
gochuu dandeessu—plus tacos, enchiladas, burritos fi nachos! Yoo waan
gatii Hindii barame irraa (tarii immoo bakka hiriyyoonni kee hundi waan
tokko argachuu danda’an illee barbaadaa jirta ta’e!), bakki itti deemtu
kana! Asitti caalaatti baruu dandeessu. (https://www.chinita.in/)
Bangalore keessatti vegan seasoned taate, egaa tarii mana nyaataa kun
qajeelfama keenya irratti akka ta’u tilmaamta ta’a. Guutumaan guututti
vegetarian falafel chain kan gara vegans baayyee michuu ta’eedha! Vegan
falafel wraps, burger, sandwiches, fi platters haaraa gatii
madaalawaadhaan argadhaa. Kana malees, abbootiin qabeenyaa paakeejii
nyaataa fi balfa hir’isuuf tarkaanfii guddaa fudhachaa jiru. Asitti
caalaatti baruu dandeessu. (https://habibifalafel.com/)
nyaataa vegetarian orgaanikii kun nyaata vegan South Indian, pizza, fi
ayiskiriimii ni dhiheessa! Hiriyyoota waliin wal arguun irbaata mana
gubbaa irratti nyaachuuf haala gaarii qaba. Asitti caalaatti baruu
dandeessu. (https://gonative.in/pages/farm-to-table)
Burmaa yaaltaniittuu? Amma filannoowwan veegaanii gammachiisaa
hedduudhaan ni dandeessu. Manneen nyaataa magaalaa keessa jiran irra
caalaan isaanii xiqqoo qaala’aa waan ta’eef, akka irbaata eebbaatti
yeroo addaaf uffadhu! Foon mock mi’aawaa, toofuu fi falafel pirootiinota
gara nyaata garaa namaatti hojjetamuu danda’u dhiyeessu. Kana caalaa
barachuu dandeessu (https://www.bumurmaburma.in/)Asitti. (https://www.bumurma.in/) (https://www.burmaburma.in/)
vegetarian mana nyaataa kanaa filannoowwan veegaanii hedduu qaba.
Nyaata isaanii kan ardii, nyaata addaa Xaaliyaanii, fi dhugaatii
mi’aawaa ta’e garaa kamiyyuu gammachiisuun isaa hin oolu. Asitti
caalaatti baruu dandeessu. (https://www.greentheory.in/)
keessatti bishaan boollaa osoo qulqulleessan namoonni lama du’an,
Aroginal Arogys Rakshakas lubbu qabeeyyii hunda yeroo hangamii gutter
keessatti gatamuu itti fufa? #StopKillingus .
biyyaa Arogya Rakshakas kan lubbu qabeeyyii hunda boolla nama bishaan
xuraa’aa keessaa du’aa jiru. Hojii sana hojjechuuf konkolaataa xuuxuu
bitachuuf baasii guddaa hin kaffalu.Biyyoonni dimokiraatawaa hundi isaan
bobbaasu. Manuvadi chitpavan brahmins fageenya irraa bilisaan
naatiiwwan hundaaf to’achuun wantonly irraa fagaadhaa.
سبزیجات سبزیجات د وړیا مرغیو په څیر ژوند کولو لپارهد پرافوډیو ناامني او غلظت یو منځنۍ حالت دی چې په هغه کې ذهن په بشپړ ډول
په بشپړ شوي اعتراض کې په بشپړ ډول ډوب او جذب کیږي. دا د سم غلظت په
پراختیا کې بنسټ ایښودونکی دی.
قضیه شتون لري چیرې چې یو مانک چیرته - د حسامیت څخه ډیر وتلی، په لومړي
جهن کې پاتې کیږي - راستنیدنه او خوښۍ یې له وتلو څخه لرې او د لارښود فکر
او ارزونه سره زیږیدلی. هغه لاز کوي او پلې کوي، دا د دې لاریون او خوښۍ
سره چې دا په لاره اچولو او خوښۍ سره مړه کوي. د هغه هیڅ ټول بدن شتون نلري
چې د راستنیدو څخه د راستنیدو او خوښۍ لخوا زیږیدلی.
څنګه چې یو مسلکي حمام یا د حمام جوړونکي به د خټک حوض کې د حمام پاؤډر ته
ورننوتل، نو بیا د هغه د حمام پوډر ته رسیدلې، ترڅو دننه دننه او پرته په
هرصورت به ورشي؛ حتی که څه هم، مانانک پټه کوي، دا د دې پاڅون او خوښۍ سره د
وتلو څخه د وتلو سره خورا مبهم او ډوبوي. د هغه هیڅ ټول بدن شتون نلري چې د
راستنیدو او خوښۍ لخوا د وتلو څخه پیدا شي …
پردې، د لارښود افکارو او ارزونو په برخه کې، هغه په دوهم سهضن کې دننه
او د کمپوز کولو، د پوهاوي جیدان نه دی وژونکي، د پوهاوي څخه پاک دی او د
پوهاوي څخه د پوهاوي څخه پاک کول - داخلي ډاډ. هغه وړاندې کوي او بشپړ شوي،
دا خورا بدن ته پام کوي او د کمپوز څخه پیدا کیږي. د هغه د ټول بدن هیڅ شی
شتون نلري چې د ترکیب او خوښۍ څخه د کمپوز څخه زیږیدلی.
د پسرلي اوبو سره لکه د دننه څخه د اوبو په څیر، له ختیځ، لویدیځ، شمال،
یا سویل څخه څه شی چې په جهيل کې د اوبو ښه والی ترلاسه نکړي فاضله کول او
درول، د یخ اوبو سره تسلیم کیږي، د جیل هیڅ برخه نشته چې د یخ اوبو لخوا د
غیر منظم بستر لخوا نه وي حتی تر دې دمه، د مانکیک پرسندې او تیروتونه، دا
خورا بدن ته مخه کوي او د کمپوز پیدان زیږیدلی. د هغه د ټول بدن هیڅ شی
شتون نلري چې د لاریون او د کمپوز زیږیدلي ژړل …
سربیره پردې، د راستنیدو په مینځلو سره، هغه پاتې دی، په ذهن کې، ذهن او
هوښیار دی، او د بدن سره یې خوښۍ احساسوي. هغه په فارياب کې ننوځي او په
فراه کې پاتې کیږي چې د نیکمرغۍ نزدې او ذهني بدن لري، چې دا پالونکي او
پروا لري چې دا پارسي او پروا لري چې دا پارسي او پروا لري چې د راتګ
اخیستو سره مخامخ کوي، نو دا به د راتګ له اخستلو سره مخامخ کړي او دا به د
دې ځای په ځای کولو سره مخامخ کړي، نو دا چې شتون لري د هغه د ټول بدن هیڅ
شی د راستنیدو له امله د خوښۍ سره نافذ شوی نه دی.
څنګه چې په نیلي، سپین - یا سور لیټس حوض کې، ممکن یو څه نیلي، سپین، یا
سره لیدونه وي، پرته له دې چې ودریږي او پرته له دې چې ودریږي. د اوبو،
ترڅو دوی له خپلو کورنیو لارښوونو څخه راوتلي او یخ شوي او د خپلو نیلي،
سپین یا سره چیلونو پرته د سوړ اوبو سره ناباوره شوي، یخ شوي او ډک شوي وي.
حتی که څه هم، د مانکیک پرسندې او ګرويرونه، چې دا د خوښۍ څخه د راتلو سره
خوند اخلي او ډوبيږي. د هغه د ټول بدن هیڅ شی شتون نلري چې د راستنیدو له
امله د خوښۍ سره نافذ شوي …
سربیره پردې، د خوښۍ او فشار له امله - لکه څنګه چې د خولې کیدو څخه عبارت
او اضطراب لري - هغه په څلورم محفایت او ذهن کې پاتې دی. هغه د خالص،
روښانه خبرتیا سره وښوده، ترڅو د هغه ټول بدن د خالص، روښانه پوهاوی لخوا
ناتوان پاتې وي.
څنګه چې یو سړی د سر څخه د سپین ټوکر سره ناست و ترڅو د هغه د بدن هیڅ
برخه ونلري چې سپینه ټوټه به پراخه نه وي؛ حتی که څه هم، راهب د خپل بدن په
خالص، روښانه پوهاوی سره بدلوي. د هغه د هر بدن هیڅ شی د خالص، روښانه
پوهاوی لخوا نه شتون لري. “
څنګه چې یو سړی د سر څخه د سپین ټوکر سره ناست و ترڅو د هغه د بدن هیڅ
برخه ونلري چې سپینه ټوټه به پراخه نه وي؛ حتی که څه هم، راهب د خپل بدن په
خالص، روښانه پوهاوی سره بدلوي. د هغه د هر بدن هیڅ شی د خالص، روښانه
پوهاوی لخوا نه شتون لري. “
چیرې هغه د ډیری خلکو د هوساینې او خوښۍ لپاره شتون ولري، نو دلته د خلکو
تمرین تمرین کوي او په نوبل میتود کې ډیری خلک رامینځته کړي، د هغه څه
لپاره چې د هغه څه په اړه رامینځته کیږي، د هغه څه چې د هغې مهارت لرونکي
حق دی.
فکر کوي چې هغه فکر کوي چې هغه غواړي فکر وکړي، او داسې فکر نه کوي چې هغه
یې نه غواړي. هغه به هر ډول هوډ وکړي چې هغه غواړي، او هیڅ ډول هوډ به نه
غواړي چې هغه به وغواړي. هغه د فکر کولو لارې په پام کې نیولو سره د ذهن
مهارت ترلاسه کړی دی.
رواني تخمونو پای سره - هغه د ماشوم څخه د وتلو په وخت کې پاتې دی - د
پوهاوي خوشې کول، مستقیم پیژندل شوي او دا د ځان څخه د ځان حق په حق کې
پیژندل شوي.
لارښود عکس العمل د ارامه او آرام لید لید لید دی چیرې چې تاسو به په بحر
کې ځان ته عکس العمل رامینځته کړئ، د نرم شعاه اوبو ته غوږ شئ، پداسې حال
کې چې نرم شعریک بحر ته د اوبو د اوبو غږونو ته غوږ نیسي. دا لارښود عکس
العمل د آرامۍ لپاره دی او فشار ته د فشار، اضطراب او تیرو غلطیو او درد
پرمخ ځي، نو تاسو ټول ښه شیان ومنئ چې مخکې وي. نو اجازه راکړئ منفي
احساساتو ته لاړشې د مثبت انرژي لپاره لاره منعکس کوي ترڅو تاسو له لارې
جریان او ستاسو روغتیا او شفا راوړل. زه تل د اوبو طبیعت غږونه لرم چې ډیر
آرام او زما لپاره دا د رپینګ سیند څخه بهر، لکه څنګه چې د اوبو څپې یا
باران دی، یوازې دا میسمینګ تال لري چې آرام یې کوي. ریښتینی داخلي سوله.
نو د دې لارښود سامان مراقبت ته غوږ شئ که تاسو د خپل ذهن او منفي احساساتو
او انرژیو بدن آرام او شفا ورکولو ته اړتیا لرئ.
سفر کولو لپاره د سفر لپاره سفر وکړئ د زړه زیارت آثار د نړۍ په کچه خلکو
ته هڅوي ترڅو د مینې مینه والې ودروي او د ذهن بدن دوام پاک کړي. پخپله د
آثارو ښکلي فوٹیج شامل دي.
matreieria د مرستیال سره د خوښولو په لیوالتیا سره د نرم غږ له مخې لوستل
کیږي نو اورونکی کولی شي د سولې د علاتو، پخپله په بهر کې او په بهرنۍ نړۍ
کې تمرکز وکړي.
شمالي هند کې، کوشینغیر او بویګیا هغه سیمې دي چیرې چې د سواد کچه خورا
ټیټه ده او ملیونونه خلک په خورا بې وزلۍ کې ژوند کوي او په زړه پورې کار
کې تکیه کوي.
د کلي د ماشومانو لپاره د بیوزلو کورنیو لپاره تعلیم، یو ځانګړی نصاب
کاروي چې د اخلاقي پرمختګ او همدارنګه د علمي لاسته راوړنې باندې ټینګار
کوي؛ د ابتدایی، ثانوي دواړو زده کړې پوښول.
دنده او سوداګري چې د ودانولو په جریان کې به د ودانیو په جریان کې کار
وکړي او د راتلونکي لپاره د دوامداره دندې رامینځته کول او سیمې ته د
زرګونو اړوند دندې فرصتونه راوړي.
حتی اوس، د میتریا پروژه، مینه وال د ماهیټیا د افغانستان د زړه د زړه د
زړه له لارې سفر د نړۍ په کچه راوړل کیږي. نوچل سفر د ټولو بشردوستانه او
معنوي دودونو خلکو سره د 1000 څخه ډیر د 1000 څخه د more 1،000 than څخه
ډیر د بوجۍ بوجۍ آثارو په شریکولو سره د نړیوال سولې لاملونو رامینځته کولو
لپاره.
ټول د نړۍ ټول راویښ شوي د نړۍ خلک غواړي د کوچني غاښونو په کاشیني کې د
یو چا تر ټولو محاصره ولګوي. همدارنګه د ټولو هغه چا لپاره د مراقبت مرکز
چې غواړي د خورا مدنکټوریم سره د ابدي شاعنو ترلاسه کول غواړي.
او انغاټایان دواړه لارښوونې ورکوي چې خلک یې باید څه وکړي که چیرې دوی د
بودټوهیایا سره وګوري که چیرې دوی د بودټه میټیسټیا سره وګوري. دا د ټولو
ټولو لپاره خورا مهم دی چې لږترلږه د دې بودا د توزیع په جریان کې د بیدار
کولو لومړی پړاو ترلاسه کړی، ځکه چې موږ لیدلي یو بودايي میټسټیا هغه یو
بودیا دی چې پدې نړۍ کې یو بودايي واوریږي. که یو څوک پدې نړۍ کې بیدار
کولو ته ترلاسه نه کړي، نو دا به خورا ستونزمن وي چې یو بل فرصت ترلاسه
کړئ.
Dasaabodhishisattaatta- Udda، [142] بودا ګودام وین ته وايي. سرپوټا،
“ټول سړي به زما فزیکي بدن وګوري. که چیرې دوی زما د تعلیماتو سره مخ شي،
ډالۍ وکړئ، او د دې میوو له لارې محتذت ورکړئ د خټکي بیدان ارمان آریا
میټټیا په وخت کې به زیږیدلی وي. “
درې کړنې د زړوري عمل اساس دي (پننا). [143] د دې کړنو له لارې یو څوک د
وجود په لوړو الوتکو کې د بیا زیږون څخه زیان رسیدلی شي. د ذهن رامینځته
کول د لنډمهاله خالصیت لامل کیږي د جهان ایالتونو له لارې ترلاسه کیږي. مګر
دا کولی شي د لیدو (ویسشنا) او ریښتیني آزادۍ لامل هم رامینځته کړي.
[144] نور جزئیات ورکوي. د دې لپاره چې د یو بلبل د راضي کولو لپاره د یو
بودايي میټسټیا سره د وتلو لپاره، خلک باید هڅې وکړي (ویرویا) او فرمح) موږ
کولی شو تیر شو چې “نا ارامه ذهن” معنی لري د ذهن ژور ټکان کول ټول هغه
څوک چې ښه عملونه کوي او څوک دي ټول هغه څوک چې بودا ته لوی عزت ورکوي به
به د شرطي زړه راښکونکي مجلس د یو بودایی میټسټیا راویښ کړي. مقدس ژوند
(برمه کاریه) باید عملي شی. ډالۍ (دانا ای) باید ورکړل شي. د څارنې ورځې
(USOSTAA) باید وساتل شي. مناظه (میټټا) باید په احتیاط سره رامینځته شي.
په عقلانه او زړو عملونو کې په خوښۍ سره، دا به امکان ولري چې په پای کې
بدبختي رامینځته شي (ډیوک ه).
چلند د اخلاق رامینځته کول (sailill) او غلظت (صمحیه). پوهه د عقل وده کول
دي. سم چلند د غږ غړو سره پرتله کیدی شي. سمه پوهه د لیدو وړ کیدو وړ کیدی
شي. که یو یا بل ورک دی، یو څوک به ناکامه وي. یو څوک ممکن د نظارت ورځو
په ورځو کې د شپږ تنو د اوسني اخلاقي اخلاقي قواعد وساتل شي، مګر که چیرې د
پوهې تخمونه کرل شوي وي، نو دا شخص له یو بلچې څخه وځړول شو مګر د بیدار
کیدو وړ نه وي. که یوازې پوهه وده شي، غلط چلند به پدې معنی وي چې د
راتلونکي ضعیف پاتې کیدلو امکانات د دې برخې څخه د یو بودايي کموالي او
راتلونکي لپاره.
وین لخوا ذکر شوي د غلط چلند مثالونه. لیلی سوادام په لاندې ډول نه وي، په
فزیکيو کړنو کې ساتل کیدل، په خپله فکر کې ناپاکه کیدل. دا ډول چلند به په
ټیټو حالتونو کې د بیا زیږون معنی ولري، یا په راتلونکي ژوند یا راتلونکي
ژوند کې. که چیرې داسې خلک چې پدې توګه عمل وکړي په لوړه نړۍ کې د دوی
سخاوت نشتون به پدې معنی وي چې دوی به د ژوند کولو په جوړولو کې د سختۍ،
محاکمو، محاکمو، محاکمو او لوښو سره مخ شي. د پام وړ ساتلو نه ساتلو له
لارې، دوی ممکن د شخړو، جنجالونو، قهر او نفرت سره وګوري؛ او دوی به د
ناروغیو او زغملو لپاره حساس وي. دا به دا خورا سخت کړي چې د ټیټ نړۍ په
لور د عمل څخه مخنیوی وکړي.
ممکن امکان ولري، په هرصورت، نن ورځ یو کس دمخه په تیرو وختونو کې چمتو
کړی ترڅو د بیدارۍ لپاره په تیرو وختونو کې چمتو کړي. که چیرې سمه هڅه په
دې ژوند کې شوې وي، نو دا شخص کولی شي لږترلږه لومړی د بیدار کولو لومړي
مرحلې ته ورسیږي او یو ډول ډول پروسوینا شي. بیا، دا به ناممکن وي چې هر
هغه عمل ترسره کړئ چې د ټیټې ناروغیو د بیا زیږون پایله وي.
به لازمي نه وي چې دا ډول سړی به فرصت له لاسه ورکړي چې د راتلونکي کارول
شوي یو بودا ویریږي. په نهایت کې، د نه راستنیدونکي په توګه، هغه یا هغه
کولی شي د سوډخاوA برحما نړۍ کې ژوندي وي، او پدې نړۍ کې ژوند کولی شي د څو
بودا مسلکي زده کړې کړي. [146]
چیرې یو څوک چې په دې ژوند کې ویښتو ته رسیدو لپاره کافي خطرات ولري نو
اړین هڅې نه کوي، نو ممکن د داغا نړۍ کې په راتلونکي ژوند کې د تناقض. که
چیرې دا ډول سړی د دې بودا د کمبود په جریان کې فاکتور تمرین نه کوي، نو
هغه به په بشپړ ډول له لاسه ورکړي او یوازې به وکولی شي د بودا څخه د خوشې
کیدو پاتې کیدو توان ولري.
د دې ژوند په اړه د اړین کار په اړه د LEDF سیدری لارښوونې په داسې حال کې
چې د هغه چا لخوا باید ترسره شي چې د مراقبتونو درملنه کوي. [147] یو څوک
باید لومړنی یوولس د پنځلو کړنو (کرانااتامه)، [8 148] کې د جهان ایالتونو
پرته ویل کیږي. لومړۍ څلور کړنې دا دي: (1) اخلاق، [2 149] ()) د احساس
دروازې ساتل، (3) په خوړلو کې اعتدال کول، (3) په خوړو کې اعتدال کول، (3)
په خوړلو کې اعتدال کول.
اوو نور خصوصیات دي اوه ښې دولتونه دي (صدام محمد) چې د شاهي سرحد ښار د
وګړو اوسیدونکو لپاره د بودا یو بیدار شوی دی: [150]
غلط کولو څخه کم شوی (OTTAPPA) د ښار شاوخوا شاوخوا، پراخه سړک په څیر دی
او د شاګرنۍ معنی دا ده چې د بدن، وینا او ذهن کې د غلط چلند مخنیوی سره
تړاو لري.
انرژي (ویرويیا) د ښار د خوندیتوب په څیر دی، ځکه چې یو څوک باید له غیر
مسلکي فنلیکي ایالتونو څخه د بې رحمه ذهني دولتونو څخه د خلاصون لپاره
انرژي ورکړل شي، چې دمخه قوي ذهني دولتونو ترلاسه کوي.
ذهن کې ذهنیت (SHI) د عقل، هوښيار دروازې ساتونکی په څیر دی څوک چې
نامعلومو خلکو ته ننوځي او یوازې په هغه چا کې چې پیژندل شوي. یو څوک باید د
خوراکي توکو او تبعیض ترټولو لوړه کچه ولري.
دې ټولو اوو هیوادونو ټولې اوه کسله د غلط عملونو پریښودل او د ښه
اقداماتو کښت کولو، پریښودلو لپاره ښه اقدامات کوي، پریښودل کیږي. پدې توګه
هغه پاک ته وده ورکوي.
اړتیا نلرو چې د دې په اړه اندیښنه ونلري چې ایا موږ به وکولی شو په دې
ژوند کې د نیب بلخا هدف ترلاسه کړو یا ایا موږ به وکولی شو چې د درې
میاشتني اري میټیا لاندې جوړ کړو. که موږ غوره هڅه وکړو چې موږ وکولی شو،
دا ډول پوښتنې به د ځان ساتنه وکړي. موږ باید په وللاحیه کې څومره چې امکان
ولرو هغه ډاډه شو چې باور لري چې پدې توګه به موږ وکولی شو د ټولو رنځ پای
ته ورسیږو.
شاوخوا کې د ځایونو په شاوخوا کې او پلان لري چې په ټول هیواد کې پراخه شي،
دا په چټکۍ سره د ډیری ښار رګونو لپاره غوره کیږي. بورجان، پیزازاس د آیس
کریمونو سره رنځونه دي ټول خوندور توکي په خورا ارزانه قیمتونو کې وړاندیز
شوي دي. دا یو مناسب ځای دی چې د ملګرو، کورنۍ غړو یا یوازې پخپله سره
راټول شي. تاسو کولی شئ دلته نور زده کړئ.
ارتن نانکار کې د ویناوو رستورانت په خپلو مینو کې مینو کې چې وندر
جاپاني، ایټالوي، افریشي او آسیایی بعن پکې شامل دي. که تاسو د بوټي میشته
غوښې نړۍ ته نوې یاست یا د هرڅه لپاره کافي احساس احساس کړئ - ساتیري یوازې
د وانګو غږ کې پیل کیږي! دا د زوکړې ډوډۍ لپاره مناسب ځای دی. تاسو کولی
شئ دلته نور زده کړئ. (https://www.hiphipow.net/rinouse )/vinglogurom/venglore-bvanlation-27457)
بنګلور په اوږدو کې د نورو واګن اختیارونو لپاره، د لیجریزم لپاره د هندي د
پیل لارښود وګورئ (https/ononegod.in/8ies/indian- انګلیسي- ژباړې). دا
هراړخیز سرچینه هرڅه چمتو کوي چې تاسو اړتیا لرئ په هندوستان کې میشته د
نبات پر بنسټ تګ لپاره پوه شئ.
په بنګلور کې یوازینی ځای دی چې د میکسیک میکسیکن کایسین خدمت کوي. نه
یوازې دا ارزانه ده، تاسو کولی شئ د هرډروروس، د کور جوړ شوي ویرن پنس،
اینرسیلاس، برنډاس او نچوس! که تاسو د خپل معمول هندي فیر فیر فیر سره د یو
څه په لټه کې یاست (او شاید حتی یو ځای چې ستاسو ټول ملګري به د دې لپاره
چې یو څه ومومي!) تاسو کولی شئ دلته نور زده کړئ. (https://www.chinitinita.in/)
تاسو په بنګلور کې فصل شوي وگن یاست، نو تاسو شاید دا رستورانت په خپلو
لارښود کې وي. دا یو په بشپړ سبزیجیا کې دی چې د سیوري په وړاندې خورا
دوستانه دی! د لوی رګونو فالفیل په ګوته کړئ، برېښونکي، سانډویچونه، او د
شګو بیولوونکو، او پلاټرې، او پلاټرې، او پلاټرې، او قرطاړي، او پلاټرې، او
د ارزانه نرخ په اړه پلاټرې ترلاسه کړئ. سربیره پردې، مالکین د خوراکي
توکو بسته بندي او ضایع کیدو په لور لوی ګامونه جوړوي. تاسو کولی شئ دلته
نور زده کړئ. (https:://abrifalfalfelfeld.com)
ارګانیک سبزلیایی رستورانت ویز سویلي هندي لوښي، پیزا او آیس کریم! دا د
ملګرو سره د لیدو لپاره عالي اتموسفیر لري ترڅو په بامټاپ کې د شپې څخه
خوند واخلي. تاسو کولی شئ دلته نور زده کړئ. (https://gurtyry.inin/parms/farm—–
تاسو د بوریز سیسین هڅه کړې؟ اوس تاسو کولی شئ د ډیری په زړه پورې وانګو
اختیارونو سره. دا په ښار کې د ډیری رستورانتونو په پرتله لږ ډیر ډیر ګران
دی، نو د فراغت ډوډۍ په څیر د یوې ځانګړې پیښې لپاره جامې واغوندئ! دوی د
خوندور خوله غوښې، توفو او فلیفل پروینز وړاندیز کوي چې د زړه ډوډۍ کې کیدی
شي. تاسو کولی شئ نور زده کړئ (https://www.burmurma.in / your] (https://www.burmaburm.in/) (https://www.burmurma.in/)
رستورانت د سبزیجاتو مینو یو څو د وين اختیاري اختیارونه لري. د دوی
کانټینټ لوښي، د ایټالیا ځانګړتیاوې او خوندور څښاک ډاډمن دي چې مهرباني
وکړئ کوم تالو ته ځواب ووایی. تاسو کولی شئ دلته نور زده کړئ. (https://www.greteenteeeey.in/)
کسان مړه شوي پداسې حال کې چې په ډیلي کې د بیرغ پاکولو پرمهال، د ټولو
ژوندي کیدو اصلي مخلوقاتو به څومره وخت ته دوام ورکړي چې په ګیټټر کې ډوب
کیږي؟ #sckoleleasingus
هیواد د ټولو ویل شوي ټول معدې دا د سکشن لاریو پیرودلو لپاره ډیر لګښت
نلري ترڅو دنده ترسره کړي .ل دیموکراتیک هیوادونه دوی بوخت ندي. مینوویالی
چیتان برامین د ټولو مغزونو لپاره وړیا کنټرول کوي. دوی بې صلی الله د بودا
لوټس لوټز نیولي، د خرابو سره د صندوق د صندوقونو سټایل
سبزیجات 
nothing like a 9 meter/30 foot tall Buddha along the Ladakh National
Highway to open your eyes! The Maitreya Buddha (Future Buddha) is
located in Mulbek/Mulbekh,, supposedly dating from the 11th century,
carved into the limestone.
a geologist staying at the J&K Bungalows/Guest House with us
disagrees on the Buddha’s age. He thinks the Buddha would have eroded
significantly over 1,000 years in soft limestone. Whatever century the
Maitreya Buddha was from, it is beautiful and imposing from all angles.
Monastery is built on top of a rock above the main road. Containing
precious relics, we had no time or desire to see yet another monastery
with at least an 8 hour drive ahead before arriving in Leh.
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.یک حالت مراقبه از سکون و تمرکز عمیق است که در آن ذهن کاملاً غوطه ور می
شود و در شیء مورد نظر انتخاب شده جذب می شود. این سنگ بنای توسعه غلظت
راست است.
گفت: “این مورد وجود دارد که یک راهب - که کاملاً از احساسات خارج شده است
، که از خصوصیات غیرقانونی خارج شده است - در اولین ژانا وارد و باقی می
ماند: ربوده و لذت متولد شده از عقب نشینی ، همراه با فکر و ارزیابی
کارگردانی. او نفوذ می کند و فرا می گیرد ، این بدن را با عصبانیت و لذت
متولد شده از عقب نشینی می کند. هیچ چیزی از کل بدن او که از تجاوز و لذت
ناشی از عقب نشینی خارج شده است ، وجود ندارد.
مثل اینکه یک کارآموز ماهر یا باتمن ماهر پودر حمام را درون یک حوضه برنجی
بریزد و آن را با هم خمیر کند ، دوباره و دوباره آن را با آب پاشیده شود ،
به طوری که توپ او از پودر حمام-اشباع ، رطوبت ، درون و بدون آن نفوذ کند-
با این وجود قطره نمی شود. با این وجود ، راهب این بدن را با ضرب و شتم و
لذت متولد شدن از عقب نشینی ، از آن استفاده می کند و آن را پر می کند. هیچ
چیزی از کل بدن او که از تجاوز و لذت ناشی از عقب نشینی خارج شده است وجود
ندارد …
گفت: “علاوه بر این ، با ادامه افکار و ارزیابی های کارگردانی ، او در
jhana دوم وارد و باقی می ماند: rapture و لذت متولد شدن از آرامش ، اتحاد
آگاهی عاری از فکر و ارزیابی کارگردانی - تضمین داخلی. او نفوذ می کند و
فرا می گیرد ، این بدن را با عصبانیت و لذت متولد شده از آرامش ، دچار درد
می کند و پر می کند. هیچ چیزی از کل بدن او که از تجاوز و لذت متولد شده از
آرامش خارج نشده است ، وجود ندارد.
گفت: “دقیقاً مانند دریاچه ای با آب بهاری که از درون آن بالا رفته است ،
هیچگونه ورود از شرق ، غرب ، شمال یا جنوب و با وجود آسمان به طور دوره ای
دوش های فراوان را تأمین نمی کند ، به طوری که چشمه خنک آب از درون دریاچه
بالا می رود نفوذ کرده و از آن استفاده می کند ، آن را از بین می برد و آن
را با آبهای خنک پر می کند ، و هیچ بخشی از دریاچه که توسط آبهای خنک و
بدون کنترل وجود ندارد ، وجود ندارد. با این وجود ، راهب نفوذ می کند و فرا
می گیرد ، این بدن را با عصبانیت و لذت متولد شده از آرامش ، درد و پر می
کند. هیچ چیزی از کل بدن او که از تجاوز و لذت ناشی از آرامش خارج نشده است
وجود ندارد …
علاوه بر این ، با محو شدن تجاوز ، او همچنان بی نظیر ، ذهن و هوشیار است و
از بدن لذت می برد. او وارد ژانا سوم می شود و باقی می ماند ، که افراد
نجیب اعلام می کنند ، “معتبر و ذهن آگاهانه ، او یک ماندگار و دلپذیر
دارد.” هیچ چیز از کل بدن او با لذت بردن از ربودن غافلگیر نشده است.
مانند یک حوضچه آبی ، سفید یا قرمز ، ممکن است برخی از لوتوس های آبی ،
سفید یا قرمز وجود داشته باشد که در آب متولد و در حال رشد هستند ، در آب
غوطه ور می شوند و بدون ایستادن شکوفا می شوند از آب ، به طوری که آنها
نفوذ کرده و فراگیر شوند ، از ریشه های خود تا نوک خود آب خنک و پر از آب
خنک شوند و هیچ چیز از آن لوتوس های آبی ، سفید یا قرمز با آب خنک غیرقابل
کنترل نخواهد بود. با این وجود ، راهب نفوذ می کند و فرا می گیرد ، این بدن
را با لذت بردن از طاغوت ، دچار درد و رنج می کند. هیچ چیزی از کل بدن او
که از لذت بردن از Rapture استفاده نشده است وجود ندارد …
علاوه بر این ، با رها کردن لذت و استرس-مانند ناپدید شدن زودرس و
پریشانی-او وارد جانا چهارم می شود و می ماند: خلوص برابری و ذهن آگاهی ،
نه-پرخاشگرانه. او نشسته است و بدن را با آگاهی خالص و روشن نفوذ می کند ،
به طوری که هیچ چیزی از کل بدن او که از آگاهی خالص و روشن خارج نشده است
وجود ندارد.
گفت: “درست مثل اینکه مردی با یک پارچه سفید از سر به پا پیچیده شده بود
تا بخشی از بدن او وجود نداشته باشد که پارچه سفید آن را گسترش نداده باشد.
با این وجود ، راهب نشسته است و بدن خود را با آگاهی خالص و روشن نفوذ می
کند. هیچ چیز از کل بدن او که از آگاهی خالص و روشن خارج نشده است وجود
ندارد. “
گفت: “درست مثل اینکه مردی با یک پارچه سفید از سر به پا پیچیده شده بود
تا بخشی از بدن او وجود نداشته باشد که پارچه سفید آن را گسترش نداده باشد.
با این وجود ، راهب نشسته است و بدن خود را با آگاهی خالص و روشن نفوذ می
کند. هیچ چیز از کل بدن او که از آگاهی خالص و روشن خارج نشده است وجود
ندارد. “
گفت: “این مورد ، برهمن وجود دارد ، جایی که او برای رفاه و خوشبختی
بسیاری از مردم تمرین می کند و بسیاری از افراد را به روش نجیب تأسیس کرده
است ، یعنی درست بودن آنچه تحسین برانگیز است ، درست بودن آنچه ماهرانه
است.
گفت: “او فکر می کند که هر فکر می خواهد فکر کند ، و فکر نمی کند که هیچ
فکری که نمی خواهد فکر کند. او هرگونه عزم و اراده ای را که می خواهد
بخواهد ، می خواهد ، و هیچ عزم و اراده ای را که نمی خواهد بخواهد نخواهد
داشت. او با توجه به مسیرهای اندیشه ، به تسلط بر ذهن رسیده است.
گفت: “او-هر زمان که می خواهد ، بدون فشار ، بدون مشکل-به دست می آورد ،
چهار ژانا که حالات روانی افزایش یافته اند ، در اینجا و اکنون ، آبشارهای
دلپذیر.
گفت: “با پایان تخمیر ذهنی-او همچنان در آگاهی از تخمیر و آگاهی از انتشار
باقی مانده است ، و مستقیماً آنها را برای خودش می شناسد و متوجه می شود.
تصاویر هدایت شده یک مراقبه تجسم آرام و آرامش بخش است که در آن خود را در
اقیانوس تصویر می کنید ، در آب خنک اقیانوس شنا می کنید ، در حالی که به
صداهای نرم اقیانوس ریتمیک آب پاشیده گوش می دهید. این تصاویر هدایت شده
برای آرامش و رها کردن استرس ، اضطراب و اشتباهات گذشته و درد است تا
بتوانید آینده و همه چیزهای خوبی را که در پیش است ، در آغوش بگیرید.
بنابراین احساسات منفی را مسدود می کند که باعث می شود انرژی مثبت از بین
برود و سلامتی و بهبودی را برای شما به ارمغان آورد. من همیشه صدای طبیعت
آب را بسیار آرامش بخش می دانم و برای من یکی از بهترین ابزارهای تسکین
استرس در آنجا است ، به عنوان آب ، خواه توسط یک رودخانه موج دار ، امواج
اقیانوس یا باران ، فقط این ریتم مسحور کننده را دارد که باعث ایجاد آرامش
می شود و باعث ایجاد آرامش می شود و صلح درونی واقعی. بنابراین اگر به راهی
برای آرامش و بهبود ذهن و بدن خود از احساسات و انرژی های منفی نیاز دارید
، به این مراقبه تصاویر هدایت شده گوش دهید.
یک نگاه الهام بخش به چشم انداز ، معماری و برنامه های خیرخواهانه پروژه
است. دالایی لاما ، لاما زوپا رینپوچه و بسیاری از رهبران معنوی دیگر با
کمک از حضرتش ، و بسیاری از رهبران معنوی.
با تور برای تجربه روشی که یادگارهای حرم قلب به مردم در سراسر جهان الهام
می بخشد تا قلب مهربانی را توسعه دهند و پیوستار ذهن و بدن را تصفیه کنند.
شامل فیلم های زیبا از خود یادگارها است.
صلح ماتیریا در مورد دوست داشتن با صدای ملایم خوانده می شود تا شنونده
بتواند بر تجربه ایجاد علت صلح ، در درون خود و دنیای بیرونی تمرکز کند.
شمال هند ، کوشیناگر و بدگاگیا مناطقی هستند که میزان سواد بسیار پایین
است و میلیون ها نفر در فقر شدید زندگی می کنند و با تکیه بر کشاورزی معیشت
و نیروی کار.
آموزش برای کودکان روستا از خانواده های فقیر ، با استفاده از یک برنامه
درسی منحصر به فرد که بر توسعه اخلاقی و همچنین پیشرفت تحصیلی تأکید دارد.
پوشش آموزش ابتدایی ، متوسطه و حرفه ای.
اشتغال و تجارت که بیش از هزار نفر در طول ساخت و ساز و همچنین ایجاد
مشاغل پایدار برای آینده و ایجاد هزاران فرصت شغلی مرتبط با آن به منطقه
فراهم می کند.
هر دو بلند مدت و کوتاه مدت ، پروژه Maitreya به طور قابل توجهی در
بهزیستی منطقه کمک خواهد کرد و هدف آن تبدیل شدن به الگویی از توسعه
مسئولانه اجتماعی-پایدار محیط زیست ، طراحی و ساخته شده برای حداقل 1000
سال است.
حتی در حال حاضر ، قلب بسیار مهم پروژه Maitreya ، دوست داشتنی ، از طریق
تور یادگار حرم حرم حرم قلب پروژه Maitreya به مردم در سراسر جهان آورده می
شود. تور یادگار با به اشتراک گذاشتن نعمت های یک مجموعه منحصر به فرد و
گرانبها از بیش از 1000 یادگار مقدس بودایی ، مردم را از همه سنت های
بشردوستانه و معنوی جمع می کند تا علل صلح جهانی را ایجاد کنند.
همه مردم بیدار شده جهان می خواستند با اهدای کوچکترین فرقه ، بلندترین
مجسمه خیرخواه را در کوشینارا نصب کنند. همچنین مرکز مدیتیشن برای همه
کسانی که مایل به دستیابی به سعادت ابدی با اکثر کرم های مدرن هستند.
و Anagatavamsa هر دو دستورالعمل هایی را در مورد آنچه مردم باید انجام
دهند در صورت ملاقات با بودا متتییا ارائه می دهند. این برای همه کسانی که
حداقل در مرحله اول بیداری در طی این توزیع بودا به دست نمی آورند ، بسیار
مهم است ، زیرا ، همانطور که دیدیم ، خیرخواهانه یک بودا متیتیا آخرین بادی
را بیدار می کند که یک بودا بیدار خواهد شد تا در این چرخه جهانی بوجود
بیاید. اگر شخصی در این چرخه جهانی به بیداری نرسد ، دستیابی به یک فرصت
دیگر بسیار دشوار خواهد بود.
Dasabodhisatta-uddesa ، [142] بودا گوتاما به ون می گوید. Sariputta ،
“همه مردان بدن جسمی من را نخواهند دید. اگر آنها با آموزه های من (ساسانا)
روبرو شوند ، هدیه دهید (دانا) ، اخلاق (سیلا) را رعایت کنید و رشد ذهن
(بهاوانا) را از طریق ثمره آن ، آنها پرورش دهید. در زمان بیداری
خیرخواهانه از بیدادا Ariya Metteya متولد می شود. “
سه عمل اساس اقدام شایسته (Punna) است. [143] از طریق این اقدامات ، شخص
می تواند از تولد دوباره در هواپیماهای بالاتر وجود اطمینان حاصل کند.
توسعه ذهن منجر به خلوص موقت حاصل از کشورهای ژانا می شود. اما همچنین می
تواند به بینش (ویپاسانا) و آزادی واقعی منجر شود.
[144] جزئیات بیشتری را ارائه می دهد. برای دیدار با یک بودا متییا ،
بومیا بومآمیز ، مردم باید تلاش کنند (ویریا) و محکم (Dalha) ، با ذهن
آشفته (Ubbigga-manasa). ما می توانیم تصور کنیم که “ذهن آشفته” به معنای
تحریک عمیق ذهن یا حس فوریت (Samvega) است که ناشی از تحقق نیاز فوری برای
کار برای رهایی است. همه کسانی که کارهای خوبی انجام می دهند و هوشیار
هستند - خواه آنها Bhikkhus ، Bhikkhunis ، Laymen یا Laywomen باشند -
قادر خواهند بود با یک بودا بیدا بیداری بیدند. همه کسانی که به بودا
افتخار زیادی می کنند ، مجمع فرخنده ای از خیرخواهان بیدار شده از یک بودا
متیایه را می بینند. زندگی مقدس (براهما-کاریا) باید عملی شود. هدایا
(دانا) باید داده شود. روزهای رعایت (Uposatha) باید نگهداری شود. مهربانی
محبت (متا) باید با دقت توسعه یابد. با لذت بردن از هوشیاری و اقدامات
شایسته ، در نهایت می توان پایان بدبختی (Dukkha) را پایان داد.
لدی سایداو [145] خاطرنشان می کند که در صورت ملاقات با یک بودا از بیدای
بیداری ، لازم است از نظر رفتار خوب (کارانا) و دانش درست (ویججا) تلاش
کنید.
درست به معنای توسعه اخلاق (سیلا) و غلظت (صمدی) است. دانش به معنای توسعه
خرد (panna) است. رفتار راست را می توان با داشتن اندام صدا مقایسه کرد.
دانش درست را می توان با توانایی دیدن مقایسه کرد. اگر یکی یا دیگری گم شود
، شخص ناموفق خواهد بود. یک شخص ممکن است سخاوتمندانه باشد و قوانین
اخلاقی دائمی پنج دستورالعمل و هشت دستورالعمل را در روزهای رعایت نگه دارد
، اما اگر بذر دانش کاشته نشود ، ممکن است آن شخص با یک متتیا بودا بیدا
بیدار شود اما قادر به بیدار شدن نیست. اگر فقط دانش ایجاد شود ، رفتار
نادرست به این معنی است که شانس مواجهه با خیرخواهانه بعدی که یک بودا
بیدار شده است ، اندک خواهد بود ، به دلیل دوره مداخله (آنتارا کاپا) بین
این خیرخواهانه یک بودا و یک دوره دیگر.
هایی از رفتار اشتباه ذکر شده توسط Ven. لدی سایاداو: سخاوتمند بودن ، عدم
محافظت در اقدامات جسمی ، بی حوصله بودن در گفتار و نجس در اندیشه است.
چنین رفتاری به معنای تولد دوباره در قلمروهای پایین ، چه در زندگی بعدی و
چه در زندگی آینده خواهد بود. اگر افرادی که از این طریق عمل می کنند ، در
دنیای بالاتر متولد شوند ، عدم سخاوت آنها به این معنی است که با سختی ها ،
محاکمات و مصائب در زندگی روبرو می شوند. از طریق عدم حفظ احکام ، آنها به
احتمال زیاد با اختلافات ، نزاع ها ، عصبانیت و نفرت روبرو می شوند. و
آنها مستعد ابتلا به بیماری ها و بیماری ها خواهند بود. این امر اجتناب از
اقدامات منتهی به جهان های پایین تر حتی سخت تر می شود.
این وجود ممکن است شخصی امروز در گذشته برای دستیابی به بیداری آماده شده
باشد. اگر تلاش صحیحی در این زندگی انجام شود ، آن شخص می تواند حداقل به
مرحله اول بیداری برسد و به یک سوتاپانا تبدیل شود. سپس ، انجام هر عملی که
منجر به تولد دوباره در قلمروهای پایین شود ، غیرممکن خواهد بود.
لزوماً به معنای این نخواهد بود که چنین شخصی فرصتی را برای دیدن یک بودا
بیدا از طرف خیرخواه بعدی از دست می دهد. سرانجام ، به عنوان یک غیرقانونی ،
او می تواند در جهان سوداواسا برهما متولد شود ، و زندگی در این جهان می
تواند مشاغل چندین بودا را به خود اختصاص دهد. [146]
شخصی که در این زندگی کمال کافی (پارامتری) برای رسیدن به بیداری داشته
باشد ، تلاش لازم را انجام نمی دهد ، ممکن است در زندگی بعدی در دنیای Deva
به یک سوتاپانا تبدیل شود. اگر چنین شخصی عواملی را که منجر به بیداری نمی
شود ، تمرین نکند ، در طی این توزیع بودا کاملاً از دست خواهد داد و فقط
می تواند در طول بیداری خیرخواهانه بعدی یک بودا به دست آورد.
دستورالعمل های لدی ساوداو در مورد کار لازم در این زندگی شامل کارهایی
است که باید توسط شخصی انجام شود که مراقبه بینش لخت را انجام می دهد.
[147] باید یازده نفر از پانزده عمل خوب (Carana-Dhamma) ، [148] را انجام
داد ، یعنی همه به جز ایالات ژانا. چهار عمل اول عبارتند از: (1) اخلاقی
بودن ، [149] (2) محافظت از درهای حس ، (3) در خوردن غذا متوسط و (4)
بیداری.
ویژگی بعدی هفت ایالت خوب (صدما) است که خیرخواهانه یک بودا را در مقایسه
با حمایت های مختلف برای شهروندان یک شهر مرزی سلطنتی بیدار کرد: [150]
شدن از انجام اشتباه (اوتاپا) مانند جاده ای بلند و گسترده در اطراف شهر
است و به این معنی است که شاگرد نگران اجتناب از رفتار اشتباه در بدن ،
گفتار و ذهن است.
یادگیری عالی (باهو-ساکا) مانند یک زرهی بزرگ نیزه ها و شمشیر است. شخصی
که چیزهای زیادی را شنیده است ، که به یاد آنچه شنیده شده است ، و چه کسی
را گنجینه می کند ، به معنای شخصی است که می داند خیرخواه یک آموزه بودا را
بیدار کرده است.
(VIRIYA) مانند ارتش بزرگی است که از شهر محافظت می کند ، زیرا یک شخص باید
انرژی خود را برای خلاص شدن از حالات روانی غیر ماهر ، به دست آوردن حالات
ذهنی ماهر ، ثابت ، محکم و محکم با حالتهای ذهنی ماهر.
آگاهی (ساتی) مانند یک دروازه بان باهوش و باهوش است که از ورود به افراد
ناشناس امتناع می ورزد و فقط در کسانی که شناخته شده اند ، اجازه می دهد.
فرد باید بالاترین درجه ذهن آگاهی و تبعیض را داشته باشد.
(Panna) مانند یک شیب دار بلند و گسترده است که با گچ پوشانده شده است. یک
شخص باید دارای خرد باشد که منجر به برخاستن و سقوط شود ، با نفوذ نجیب
منجر به نابودی کامل بدبختی می شود.
هفت این کشور خوب ، فرد را قادر می سازد تا اقدامات اشتباه را رها کند و
اقدامات خوبی را انجام دهد ، آنچه را که قابل سرزنش است ، رها کند و بی
شرمانه را توسعه دهد. بنابراین او پاکی را توسعه می دهد.
نیازی به نگرانی در مورد اینکه آیا ما قادر خواهیم بود در این زندگی به
هدف نیببانا برسیم یا اینکه آیا فقط می توانیم این کار را تحت خیرخواهانه
بیدار کنیم ، یک بودا آری متیایه را انجام خواهیم داد. اگر بهترین تلاش خود
را انجام دهیم ، چنین سؤالاتی از خود مراقبت می کند. ما باید تا حد امکان
در سیلا ، صمدحی و پانا رشد کنیم ، با اطمینان که از این طریق ما قادر
خواهیم بود به پایان همه رنج ها برسیم.
بنگلور و قصد دارد در سراسر کشور گسترش یابد ، این به سرعت مورد علاقه
بسیاری از گیاهخواران شهری قرار گرفته است. بستنی های همبرگر ، پیتزا بسته
بندی شده همه کالاهای خوشمزه ای هستند که با قیمت های بسیار مناسب ارائه می
شوند. این مکان ایده آل برای جمع آوری با دوستان ، اعضای خانواده یا فقط
خودتان است. شما می توانید اینجا بیشتر بیاموزید.
رستوران عجیب و غریب در ایندیراناگر دارای منویی است که شامل غذاهای ژاپنی
، ایتالیایی ، آفریقایی و آسیایی است. این که آیا شما تازه وارد دنیای
غذاهای گیاهی هستید یا به اندازه کافی برای هر چیزی احساس پرماجرا می
کنید-سرگرمی تازه در Vegan Vogue آغاز شده است! این مکان مناسب برای یک شام
تولد است. شما می توانید اینجا بیشتر بیاموزید. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
تنها مکانی در بنگلور است که غذاهای معتبر مکزیکی را سرو می کند. نه تنها
مقرون به صرفه است ، بلکه می توانید از منوی کاملاً وگان از جمله چروس ،
پنیر وگان خانگی و سویریزو-به علاوه تاکو ، enchiladas ، Burritos و Nachos
لذت ببرید! اگر به دنبال چیزی متفاوت از کرایه معمول هندی خود هستید (و
شاید حتی مکانی که همه دوستان شما قادر به یافتن چیزی خواهند بود!) ، این
مکان برای رفتن است! شما می توانید اینجا بیشتر بیاموزید. (https://www.chinita.in/)
شما یک وگان فصلی در بنگلور هستید ، احتمالاً حدس زده اید که این رستوران
در راهنمای ما باشد. این یک زنجیره فلافل کاملاً گیاهی است که نسبت به
گیاهخواران بسیار دوستانه است! تازه ترین بسته های فلافل وگان ، همبرگر ،
ساندویچ و پلاتر را با قیمت مناسب دریافت کنید. علاوه بر این ، صاحبان
اقدامات بزرگی در جهت کاهش بسته بندی مواد غذایی و زباله ها انجام می دهند.
شما می توانید اینجا بیشتر بیاموزید. (https://habibifalafel.com/)
رستوران گیاهی ارگانیک غذاهای وگان جنوبی هند ، پیتزا و بستنی را ارائه می
دهد! این فضای عالی برای ملاقات با دوستان برای لذت بردن از شام در پشت
بام است. شما می توانید اینجا بیشتر بیاموزید. (https://gonative.in/pages/farm-to-table)
غذاهای برمه ای را امتحان کرده اید؟ اکنون می توانید با بسیاری از گزینه
های وگان هیجان انگیز. این کمی گرانتر از اکثر رستوران های شهر است ،
بنابراین برای یک مناسبت خاص مانند یک شام فارغ التحصیلی لباس بپوشید! آنها
گوشت های مسخره ای خوشمزه ، پروتئین توفو و فلافل را ارائه می دهند که می
توانند در غذاهای دلچسب تهیه شوند. می توانید اطلاعات بیشتری کسب کنید (https://www.burmaburma.in/). (https://www.burmaburma.in/) (https://www.burmaburma.in/)
گیاهخواری رستوران دارای تعدادی گزینه وگان است. غذاهای قاره ای آنها ،
تخصص های ایتالیایی و نوشیدنی های خوشمزه مطمئناً هر کام را خوشحال می
کنند. شما می توانید اینجا بیشتر بیاموزید. (https://www.greentheory.in/)
نفر هنگام تمیز کردن فاضلاب در دهلی جان خود را از دست دادند ، چه مدت
Arogys Arogys rakshakas از همه موجودات زنده همچنان در رودخانه ریخته می
شود؟ #stopkillingus
خارج از کشور Arogya Rakshakas از همه موجودات زنده در داخل سوراخ های مرد
فاضلاب می میرند. خرید کامیون های مکش برای انجام این کار هزینه چندانی
ندارد. همه کشورهای دموکراتیک آنها را درگیر می کنند. Manuvadi Chitpavan
Brahmins که از راه دور کنترل رایگان برای همه آجیل ها را کنترل می کند.
آنها بی شرمانه از نیلوفر آبی بودا ، چوب جارو SC/ST را فقط برای تقلب در
آنها گرفته اند.
like vegan vegetables & fruits in pots to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
nothing like a 9 meter/30 foot tall Buddha along the Ladakh National
Highway to open your eyes! The Maitreya Buddha (…
Posted by: site admin @ 1:14 am
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
all women somehow, being repressed for so many millennia, they ended up
by developing this sixth sense and contemplation and love. And this is
something that we have a hard time to accept as part of our society.
Хүнсний ногоо, аз жаргал, энх тайван, энх тайван, эрх чөлөө,
бол сэтгэлийн хөдлөл, төвлөрлийг бүрэн дүр төрх, анхаарлын төвд байдаг.
Энэ бол зөв концентрацийг хөгжүүлэхэд эрдэнэ шишийн эзэн юм.
ноёноос нэлээд хэргийг үл тоомсорлож, үл тэвчих шинж чанаруудаас
хасагдсан тохиолдолд - Эхний Жахана руу орж, нэгдүгээр касса, үлгэр
жишээ, Тэр нэвч, первадест, наадам, хүч чадал, буулгахад хүргэдэг,
энэхүү биеийг нь буулгах, татахад хүргэдэг. Гэмт хэрэгтнээс төрсөн бүх
бие махбодь, сэтгэл хөдлөм, таашаалаас гардаггүй.
ванн эсвэл угаалгын өрөөний дагалдагч нь угаалгын нунтаг, усаар угааж,
усаар угааж, усанд нэвт шингэж, Гэсэн хэдий ч дуслахгүй байх; Монк, лам
монк нэвт шингэж, энэ их биеийг нь буулгах, татан буулгахад хүргэдэг.
Гэмт хэрэгтнээс төрсөн бүх бие махбодь, таашаалд нийцэхгүй бие
махбодийнх нь юу ч байдаггүй …
Зоррал, үнэлгээг нь зөвтгээлгэх болон үнэлэх талаар тэр хоёр дахь
JHANA-д орж, зөвтгөх, градаж, сэтгэл дундуур, үнэлгээг зоргоор нь
дарангуйлах, ёс суртахуунгүй, үнэлгээ, үнэлэх нь чиглүүлэлт, үнэлгээг
бусдад тооцдог. Тэр нэвт шингээдэг, хор хөнөөлийг нэвт шингэж, энэ
биеийг даван туулах, энэхүү биеийг тайвшруулж, таашаалаар дүүргэдэг.
Түүний бүх бие нь тайван бус, тайван байдалд ордоггүй.
Баруун, баруун, хойд, хойд, эсвэл хойд, эсвэл хойд, эсвэл өмнөд, эсвэл
өмнөд хэсгээс бүрдэх нуур нэвч, первад, нуур, хөргөх, хөргөх усаар
дүүргэх, хөргөх нь хөргөлтийн усаар дамждаггүй. Монк, лам нь нэвт
шингэж, нулимж, бие даасан, энэ биеийг тайвшруулж, сэтгэл хөдлөлд автах,
таашаалаар дамжуулж өгдөг. Түүний бүх биеийг сэргээж, тайван бус
төрөхөд таашаалгүйгээр бүх биеэ юу ч байхгүй …
Цаашилбал, everture-ийн бүдгэрч, тэр тэнцвэртэй, сэтгэлгээтэй,
сэтгэлгээтэй, сэрэмжтэй байдал хэвээр байгаа бөгөөд бие махбодид таашаал
үлдээдэг. Тэрбээр “тэнцвэртэй, оюун ухаан” гэж мэдэгдэж, гурав дахь
Жхана руу оров Түүний бүх биеийг бүхэлд нь бухимдалд өртөөгүй сайн зүйл
юу ч биш.
цагаан, улаан, эсвэл улаан өнгийн бадамлянхудаг цөөрөм, цэнхэр, цагаан,
улаан, улаан өнгийн бадамлянхуа, эсвэл улаан өнгөтэй, улаан өнгөтэй
байж болно усыг нэвт шингэж, нулимж, наалдаж, наалдаж, цэнхэр, цагаан,
цагаан, улаан өнгийн бадамлянхудагчид нь сэрүүн усаар дүүргэж, Монк, лам
монк нэвт шингээдэг, первадест, хорт хавдар, энэ нь маш их биеийг
эзэлдэг. Түүний бүх бие нь сэтгэл ханамжийг салгасан таашаалд нийцэхгүй
байна …
цааш нь таашаал, стрессийг орхисон, стрессийг орхисон - eviation нь
алга болох, түүний дөрөв дэхь Жахана, сэтгэл дундуур, оюун ухаан,
сэтгэлгээний байдал Тэрээр биеэ цэвэрлэж, цэвэр, тод мэдрэмжээр бие
махбодоо цэвэрлэж, цэвэр, тод, тод мэдрэмж төрүүлдэггүй.
л эр хүн толгойноосоо орооцолдсон шиг цагаан даавуугаараа цагаан
даавуугаар ороогүй юм шиг; Монк ч гэсэн бие махбодоо цэвэр, цэвэр, тод
ойлголттойгоор суудаг. Түүний бүх биеийг цэвэр, тод, тод ухамсаргүйгээр
юу ч байхгүй. “
л эр хүн толгойноосоо орооцолдсон шиг цагаан даавуугаараа цагаан
даавуугаар ороогүй юм шиг; Монк ч гэсэн бие махбодоо цэвэр, цэвэр, тод
ойлголттойгоор суудаг. Түүний бүх биеийг цэвэр, тод, тод ухамсаргүйгээр
юу ч байхгүй. “
тийм ээ, Брахман, олон хүний эелдэг хүн, аз жаргалд оролцдог бөгөөд
сайхан хүн үзэлт болсон, олон хүний амбицид байгаа гэж үзэж байсан,
олон төрлийн ариун ёслолын аргагчдыг үүсгэдэг.
бодохыг хүссэн гэж бодсон гэж бодож, тэр бодохыг хүсэхгүй гэж бодож
байгаагүй гэж бодож байна. Тэр хүссэн зүйлээ шийдэхийг хүсч байгаа
бөгөөд энэ нь хүсээгүй бөгөөд ямар ч шийдвэрлэхийг хүсэхгүй байна. Тэр
бодлын замыг бодитойгоор оюун ухааны ур чадвар эзэмшсэн.
исгэлэн төгсгөлтэй - тэрээр шууд ухамсартай, сул дорой байдал, сулралд
шууд мэдэгдэж, шууд мэдэгдэж, одоо эндээс өөрийгөө олж мэдсэн.
гарын авлага нь далайн ёроолд өөрийгөө харахад тайван, тайван бус
дүрслэл, далайн усанд сэлж, зөөлөн хэмнэлтэй далайн гүн рүү усанд сэлэх.
Энэхүү гарын авлагын зураглал нь амрах, сэтгэлийн хямрал, сэтгэлийн
хямрал, сэтгэлийн зовиур, өвдөлт, өвдөлтийг дагаж мөрдөх, ингэснээр та
ирээдүйг тэвчих болно. Тиймээс сөрөг сэтгэл хөдлөлийг дагаж, эерэг
энерги, эрүүл энх, эрүүл мэнд, эдгэрэлтийг авчрахын тулд сөрөг сэтгэл
хөдлөлийг дагаж мөрдөөрэй. Би үргэлж байгалийн шинж чанарыг олж, маш их
тайвширдаг бөгөөд миний хувьд маш тайван, далайн давалгаа, далайн
давалгаа, бороо ордог, жинхэнэ дотоод энх тайван. Тиймээс та тайвширч,
сөрөг сэтгэл хөдлөл, энерги, энерги, эрч хүчээ эдгээх арга зам хэрэгтэй
бол энэ чиглүүлсэн зураглалыг сонсоорой.
энэрэл энэрэл энэрэл амар амгаланг хайрлах нь зөөлөн дуу хоолойгоор
уншдаг тул сонсогч нь энх тайван, гадаад ертөнцөд энх амгалан, дэлхийн
өнцөг булан бүрт байдаг.
энх тайван. Энх тайван байх ёстой. Энх тайван нь хүчирхийлэл байхгүй
байх нь зөвхөн хүчирхийлэл биш юм. Энх тайван нь хүний энэрэл юм.”
Муу, эрдэм шинжилгээний амжилтыг онцолсон өвөрмөц бүлгийн хүүхдүүдийн
боловсролыг хөгжүүлэх, суралцлын амжилтыг ашигладаг. анхан шатны,
хоёрдогч, мэргэжлийн боловсрол эзэмших.
Ажиллаж, ирээдүйд ажиллах, ирээдүйд хүргэх ажил хийх, ирээдүйд
тогтвортой ажлын байрыг бий болгох, олон мянган ажил эрхэлдэг ажлын
байрыг бий болгох.
аль алиныг нь, цэцэрлэгт хүрээлэнгийн хамт, цэцэрлэгт хүрээлэнгийн аль
алинд нь уламжлалт, орчин үеийн аль алинд нь адислагдах болно.
болон богино хугацаанд провиз хувьд нягтнаараа, нийгмийн үнэлж буй
хөгжлийн бэрхшээлтэй бөгөөд нийгмийн хувьд 18000 жилийн туршид хамгийн
сүүлийн 1,000 жилийн туршид консулын ургуулгааж, зохион зохицуулсан.
МЭДЭЭЛЭЛ, МАТРРЕРИЙН ТУСЛАМЖ, ХАЙРТАЙ ХАЙРТАЙ ХАЙРТАЙ ХАЙРТАЙ, БИДНИЙ
ТУХАЙ ТӨХӨӨРӨМЖИЙН БИДНИЙ ЗОРИЛГО. Энэ нь Relic аялал нь бүх хүмүүнлэг,
ухаалаг, оюун ухааны хүмүүн цугларлыг бүрдүүлнэ.
бүх зүйлийн бүх хүмүүс хамгийн бага нигүүлсэлтэй хүмүүс Кушинара-г
хамгийн бага нэр төрд оруулав. Ихэнх орчин үеийн крематориумтай адилхан
бясалгалын төвд зориулсан бясалгалын төв.
ба ANAGATAVAAMSA хоёулаа хоёулаа Будда Меттейтэй уулзах ёстой зүйл дээр
гарын үсэг зурдаг. Энэ Буддагийн диспенсийн үеэр энэ нь хамгийн багадаа
сэрэхгүй байгаа бүх хүмүүст энэ нь маш чухал бөгөөд бидний үзсэн бүх
хүмүүст маш чухал юм. Хэрэв хүн энэ дэлхийн мөчлөгт сэрэхгүй бол өөр
боломжийг авах нь маш хэцүү байх болно.
[142] Будда Гоама нь вен хэлэв. Сарипутта, “Бүх эрчүүд миний бие
махбодийн биеийг харахгүй. Хэрэв тэд миний сургаал (Сана), оюун ухааныг
(Бхана), оюун санааг (Бхавана), энэ талаар (Сасана), оюун ухааныг
(Сана), сэтгэцийн (Бхавана), Ёс суртахууны хөгжил, Беневилийн сэрүүн
сэрэх үед дахин төрөх болно.
гурван үйлдэл нь гавьяа үйл ажиллагааны үндэс (Пунна). [143] Эдгээр
үйлдлээр дамжуулан тухайн хүний хийж чадах зүйл нь илүү өндөр онгоцонд
дахин төрөхийг баталгаажуулж болно. Оюун санааг хөгжүүлэх нь Жахана
мужуудаар дамжуулан түр зуурын цэвэршилтэд хүргэдэг. Гэхдээ энэ нь
ойлголт (Vipasasana) болон жинхэнэ чөлөөлөлтөд хүргэдэг.
[144] илүү дэлгэрэнгүй мэдээлэл өгдөг. Буддагийн нэг Буддевентийн нэг
Будда Меттейг сэрээхийн тулд хүмүүс хүчин чармайлт гаргах ёстой, хүмүүс
(Вирия) Бид “сэтгэл түгшсэн сэтгэлгээ” гэдэг нь яаралтай тусламж
үзүүлэх, яаралтай тусламж үзүүлэх нь эрч хүч, мэдрэмжийг төрүүлэх, эрч
хүчийг төрүүлэх явдал юм. Сайн үйл хийдэг хүмүүс, хэн бүхэн, сонор
сэрэмжтэй байдаг. Буддагийн төлөө маш их хүндэтгэлтэй ханддаг бүх хүмүүс
Буддевентийн нэг будильта-гийн буддена сэрүүн сэрүүн угсралтыг харах
болно. Ариун амьдрал (Брахма-кария) дадлага хийх ёстой. Бэлэг (Дана)
өгөх ёстой. Ажиглалтын өдрүүд (UPOSATHA) -ийг хадгалах ёстой. Хайртай
сайхан сэтгэл (метта) сайтар хөгжүүлэх хэрэгтэй. Сонор сэрэмжтэй,
буянтай үйлдлээр баярлах замаар эцэст нь эцэст нь төөрөлдөх болно
(Dukkha).
LEDI Sayādaw [145] сайн үйл ажиллагаа (Карана) ба зөв мэдлэгтэй
(VIJJA), зөв мэдлэгийг (VIJJA), зөв мэдлэгтэй байх нь дараагийн
нүгэлтэн (VIJJA) -ийн хувьд тэнцвэртэй хүчин чармайлт гаргах
шаардлагатай байна.
зан байдал нь ёс суртахууныг хөгжүүлэх гэсэн үг (Сила) ба концентраци
(Самадхи). Мэдлэг гэдэг нь мэргэн ухааныг хөгжүүлэх гэсэн утгатай
(Панна). Зөв зан үйлийг дууны хөлтэй харьцуулахад харьцуулж болно. Зөв
мэдлэгийг харж чаддагтай харьцуулж болно. Хэрэв нэг эсвэл нөгөө нь
байхгүй бол хүн амжилтгүй болно. Нэг хүн өгөөмөр, төдийт 5-р сарын
байнгын ёс суртахууны дүрмийг биеэ авч яваа, гэхдээ мэдлэгийн үр тарианы
байнгын дүрмийг хадгалж чаддаг боловч тэр хүн сюрполен меттейг
суулгацаар хангаж чаддаггүй, гэхдээ энэ нь нэг будрал меттей меттейг
суулгацаар хангаж магадгүй юм. Хэрэв зөвхөн мэдлэг боловсруулсан бол
буруу ёс суртахууны хөндлөн огтлолцох магадлал бага байх болно.
дурдсан буруу үйлдлүүдийн жишээ. LEDI Incadaw байна: өгөөмөр бус, бие
махбодийн үйл ажиллагаанд муу санаа зовдоггүй, ярианд саад болж, ярианы
талаар санаа зовдоггүй. Ийм зан байдал нь дараагийн амьдрал эсвэл
ирээдүйн амьдралдаа эсвэл ирээдүйн амьдралдаа Хэрэв ийм байдлаар
жүжиглэх хүмүүс илүү өндөр ертөнцөд дахин төрөхийг удирдаж, өгөөмөр
сэтгэл хангалуун байх болно. Сахилгаж чадахгүй байх замаар тэд маргаан,
хэрүүл, тараа, тарган, үзэн яддаг; мөн тэд өвчин, өвчинд өртөмтгий байх
болно. Энэ нь доод ертөнцөд хүргэдэг үйлдлээс зайлсхийхэд хэцүү байх
болно.
хэдий ч энэ нь магадгүй энэ хүн сэрэхэд урьд өмнө бэлтгэгдсэн хүн аль
хэдийн бэлтгэгдсэн байдаг. Хэрэв энэ амьдралд зөв хүчин чармайлт гаргаж
байгаа бол тэр хүн ядаж сэрэх эхний үе шатанд хүрч, Сотапанна болжээ.
Дараа нь, доод түвшний бодит байдалд хүргэдэг аливаа арга хэмжээ авах
боломжгүй.
хүн нэг хүн дараагийн бэлэглэгчийг сэрээх боломжийг алдах нь заавал
байх боломжгүй гэсэн үг биш юм. Эцэст нь Буцаан олгогч биш, тэр Suddhava
Morma ертөнцөд дахин төрөх боломжтой бөгөөд эдгээр дэлхийн амьдралд
дахин төрөх боломжтой. [146]
энэ насан туршдаа сэрэхэд хүрэх хангалттай төгс төгөлдөр (парами)
хангалттай хүчин чармайлт гаргахгүй бол Deva ертөнцөд Sotapanna болж
магадгүй юм. Хэрэв ийм хүн сэрэхэд хүргэдэг хүчин зүйлүүдийг дадаж
чадахгүй байгаа бөгөөд тэр энэ Буддагийн тархалтын үеэр бүхэлд нь
орхигдуулж, дараагийн нүгэлтэн диссений диссенсийг сэрээх болно.
LEDI Sayādaw-ийн хийх шаардлагатай ажлын зааврын дагуу нүцгэн бясалгал
хийхэд зориулж дадлага хийх ёстой. [147] Нэг нь арван таван сайн
үйлдлийн анхны арван нэгийг (Карана-Дхамма), [148], бүгдээрээ Жхана
мужаас бусад нь: Эхний дөрвөн арга хэмжээ нь: (1) ёс суртахуунтай байх
нь ёс суртахуунтай байх, [149] (2) (2) (2) мэдрэмжийг хамгаалж байна.
долоон шинж чанарууд нь хамгийн сайн сайхныг (SADDHALMA) Бутгаагаар
(SADDHANDMA) Бутгаагаар (SADDHAMMA) БАДРАМЕГИЙН НЭГДҮГЭЭР БУСАД: [150]
(OTTAPAPA) -ийг агшиж байна (Отаппра) нь хотын эргэн тойрон дахь өндөр,
өргөн зам нь бие махбодь, яриа, оюун ухаан, оюун ухаан, оюун ухаанаас
зайлсхийх явдал юм.
сайн суралцах (Баху-сахлал) нь жад, сэлэмний гайхалтай арматур шиг юм.
Сонссон зүйлийг санаж, хэн сонссоныг сонссон, хэнийг нь санаж байгаагаа
сонсдог, хэн нь эрч хүчийг мэддэг хүн бол нэг буддента-гийн сургаалыг
мэддэг хүн гэсэн үг юм.
хүч (Вирия) нь хот сууринас хамгаалах чадвартай, чадварлаг сэтгэцийн
мужуудтай болохын тулд чадварлаг, чадварлаг, тууштай, тууштай, тууштай,
чадварлаг сэтгэцийн мужуудтай байх ёстой.
санаа (SATI) нь үл мэдэгдэх хүмүүстэй нэвтрэхээс татгалздаг ухаалаг,
ухаалаг хаалгачин шиг бөгөөд зөвхөн мэдэгдэж байгаа хүмүүст зөвшөөрдөг.
Хүн хамгийн өндөр сэтгэлгээ, ялгаварлан гадуурхах түвшинтэй байх ёстой.
ухаан (Панна) нь гипсээр бүрхэгдсэн өндөр, өргөн хүрээтэй байдаг. Хүн
Муухай, уналтад хүргэж, уналтад хүргэж, зовлон зүдүүрийг бүрэн устгахад
хүргэдэг.
бүх сайн муж улсууд буруу үйлдлээс татгалзах, сайн үйлдлийг орхих,
буруу үйлдлээс татгалзах, буруу зүйл хийх, буруу зүйл хийхээс татгалзах
боломжийг олгодог. Тиймээс тэр цэвэр ариун байдлыг хөгжүүлдэг.
амьдралд Nibbana-ийн зорилгодоо хүрэх боломжтой эсэхээс үл хамааран бид
зөвхөн нигүүлсэлтэй байхын тулд санаа зовох эсэх талаар санаа зовох
хэрэггүй. Хэрэв бид чадах хамгийн сайн хүчин чармайлтаа хийж байгаа бол
ийм асуултууд өөрсдийгөө анхаарч үзэх болно. Самад, Самадхи, Панна,
Панна, Панна, Панна, Панна, Панна, энэ аргаар бид бүх зовлон зүдгүүрийн
төгсгөлд ирж чадна гэдэгт итгэлтэй байх ёстой.
Бангалорын эргэн тойронд Бангалын бүх эргэн тойронд, улс даяар өргөжиж,
энэ нь олон хотын веган хүмүүст дуртай байдаг. Бургерууд, пиццаны
зайрмаг зэргээр зайрмаг нь маш хямд үнээр санал болгож буй бүх амттай
зүйлс юм. Энэ бол найз нөхөд, гэр бүлийн гишүүдтэйгээ уулзах хамгийн
тохиромжтой газар юм. Та эндээс илүү ихийг сурч болно.
дахь энэхүү амттан ресторан нь веган Япон, Итали, Африк, Азийн хоолонд
багтдаг цэсийг сайрхдаг. Ургамал дээр суурилсан цогцолбор эсвэл ямар
нэгэн зүйл хийхэд хангалттай, ямар нэгэн зүйл хийхэд хангалттай, ямар
нэгэн зүйл хийхэд хангалттай. Энэ бол төрсөн өдрийн оройн хоолны хамгийн
тохиромжтой газар юм. Та эндээс илүү ихийг сурч болно.
(https://wwws://www.nappococe.net/revews/vevogiews/vevogue-vogue-274457)
дамжуулан Бангалын илүү олон Веган сонголтыг veganism-ийн удирдамжийг
шалгаж үзээрэй. Энэхүү дэлгэрэнгүй нөөц нь Энэтхэгт суурилсан ургамалд
суурилсан ургамлын талаар мэдэх шаардлагатай бүх зүйлийг өгдөг.
бол жинхэнэ Мексикийн хоол хүнсээр ажилладаг Бангалор дахь цорын ганц
газар юм. Зөвхөн боломжийн биш бөгөөд та churlos, гэрийн цэс, Хэрэв та
ердийн Энэтхэгийн тарифаас өөр зүйл хайж байгаа бол (магадгүй таны бүх
найзууд ямар нэг зүйл олох боломжтой болно!), Энэ бол явах газар юм! Та
эндээс илүү ихийг сурч болно. (https://www.chinita.in/)
та Бангалор дахь улирлын амтлагч веган, дараа нь энэ ресторан нь манай
гарын авлага дээр байх болно гэж таамаглаж магадгүй юм. Энэ бол Цагаан
хоолтон фалафелийн гинж юм. ШИНЭ ВЕГАН Фалан Фалафелийн боолт, бургер,
хачиртай талх, барьцаалагч, хямд үнээр Platters. Үүнээс гадна, өмчлөгчид
хүнсний сав баглаа боодол, хог хаягдлыг бууруулахад гайхалтай алхам
хийж байна. Та эндээс илүү ихийг сурч болно. (https://habibifafel.com/)
органик цагаан хоолтон хоолны ресторан нь Веган Пицца, пицца, пицца,
зайрмаг! Найз нөхөдтэйгээ уулзах сайхан уур амьсгалтай. Та эндээс илүү
ихийг сурч болно. (https://gonative.in/pages/fars/farm-table)
Burmey Cuisein-г туршиж үзсэн үү? Одоо та маш олон сонирхолтой веган
сонголтоор хийж болно. Хотын ихэнх зоогийн газруудаас арай илүү үнэтэй
байдаг тул төгсөлтийн оройн хоол гэх мэт онцгой тохиолдлыг хувцаслаарай!
Тэд амттай хуурамч мах, дүфү, фалафелийн уураг, фалафелийн уураг өгдөг.
Та илүү ихийг сурах боломжтой (https://www.bur.burmaburma.in/). (https://www.burmaburma.in/) (https://www.bur.burmurma.in/)
цагаан хоолны цэс нь хэд хэдэн веган сонголттой байдаг. Тэдний тивийн
аяга, итали хэлний онцлог, амттай ундаа, амттай ундаа нь ямар ч тагнайд
таалагдах болно. Та эндээс илүү ихийг сурч болно. (https://www.greseenthehe.in/)
Buddha Project video first screened at the Ashoka Hotel New Delhi on
the occasion of His Holiness Dalai Lama addressing Tushita Centre’s 21st
Dharma Celebration, December 11th 2016
။0
င်ခြင်းကနေထွက်ပြေးတိမ်းရှောင်နေတဲ့အလုပ်တွေကနေထွက်ပြေးတိမ်းရှောင်ခဲ့ရတယ်။
ပထမ ဦး ဆုံး Jhana ထဲမှ 0
င်ရောက်လာပြီးရုပ်သိမ်းခြင်းမှမွေးဖွားခြင်းနှင့်အကဲဖြတ်ခြင်းများဖြင့်မွေးဖွားခြင်းနှင့်အကဲဖြတ်ခြင်းတို့ဖြင့်
0 င်ရောက်လာသည်။ သူသည် permeates နှင့် pervades
များအနေဖြင့်ဆုတ်ယုတ်ကျဆင်းလာခြင်း,
သူ၏ခန္ဓာကိုယ်တစ်ခုလုံးကိုပြန်လည်ရုပ်သိမ်းခြင်းမှမွေးဖွားခြင်းမှမွေးဖွားခြင်းနှင့်ပျော်ရွှင်မှုဖြင့်အသုံးမ
0 င်ပါ။
သို့သော်လည်းမယို, ဒါတောင်မှဘုန်းတော်ကြီးတွေဟာ permeates တွေပွားခြင်း,
သူ့ခန္ဓာကိုယ်တစ်ခုလုံးကိုရုပ်သိမ်းခြင်းမှမွေးဖွားခြင်းမှမွေးဖွားခြင်းနှင့်ပျော်ရွှင်မှုဖြင့်အသုံးမ
0 င်ပါ။
Jhana တွင် 0
င်ရောက်ပြီးဆက်လက်တည်ရှိနေပြီးစိတ်ရှုပ်ခြင်းနှင့်အကဲဖြတ်ခြင်းမှကင်းဝေးမှုနှင့်အကဲဖြတ်ခြင်းမှကင်းဝေးခြင်း,
သူသည် permeates permeates နှင့် pervades များ,
သူ၏ကိုယ်ခန္ဓာတစ်ခုလုံးသည်စိတ် 0
င်စားမှုနှင့်ပျော်ရွှင်မှုဖြင့်မွေးဖွားခြင်းဖြင့်အသုံးမ 0 င်ပါ။
အနောက်, မြောက်, တောင်, တောင်ပိုင်းနှင့်ပတ် 0
န်းကျင်များနှင့်အတူရေကန်များနှင့်အတူရေကန်တစ်ခုကဲ့သို့ရေကန်တစ်ခုကဲ့သို့ရေကန်တစ်ခုကဲ့သို့ရေကန်ကဲ့သို့ပင်ရေကန်အတွင်းရှိရေအေးအေးဆေးဆေးနေရန်
permeate နှင့် pervade, စားရန်,
ရေပန်းစားနှင့်ရေကိုအေးမြသောရေနှင့်ဖြည့်ပါ,
ရေကန်၏အစိတ်အပိုင်းတစ်ခုအနေဖြင့်အေးမြသောရေဖြင့်မပါ 0 င်ပါ။
ဒါတောင်မှဘုန်းကြီးတွေဟာပျော့ပျောင်းမှုတွေ, အကျင့်ပျက်ခြစားမှုတွေ,
သူ၏ခန္ဓာကိုယ်တစ်ခုလုံးသည်စိတ် 0 င်စားခြင်းဖြင့်စိတ် 0
င်စားခြင်းနှင့်ပျော်ရွှင်မှုဖြင့်မွေးဖွားခြင်းဖြင့်အသုံးမ 0 င်ပါ။
တတိယ Jhana တွင်သူသည် 0
င်ရောက်ပြီးကျန်ရှိနေဆဲဖြစ်သောမြတ်စွာဘုရားသည်ဥာဏ်တိမ်သောသူ,
သူ့ခန္ဓာကိုယ်တစ်ခုလုံးအတွက်ဘာမျှမပျော်ရွှင်သောပျော်ရွှင်မှုကိုဝေမျှခြင်းဖြင့်အနှောင့်အယှက်မဖြစ်စေပါ။
အဖြူရောင်သို့မဟုတ်အနီရောင် lightus ရေကန်များကဲ့သို့ပင်အပြာရောင်,
အဖြူရောင်သို့မဟုတ်အနီရောင်များများရှိသကဲ့သို့ရေထဲ၌မွေးဖွားလာခြင်း, ရေထဲ 0
င်ရောက်ခြင်း,
ရေတွင်သူတို့အပျော့အပျော့ပျောင်းသောအရာများနှင့်အမြစ်များမှသူတို့၏အမြစ်များမှသူတို့၏အမြစ်များမှအေးမြသောရေနှင့်ပြည့်နေသောရေနှင့်ပြည့်နေသောရေများနှင့်ပြည့်နှက်နေသောရေအေးနှင့်အတူအရာ
0 မ်းနည်းသည့်ရေများနှင့်ဖြည့်ဆည်းပေးနိုင်သည်။
ဒါတောင်မှဘုန်းတော်ကြီးတွေဟာ permeates တွေနဲ့ပျော့ပျောင်းမှုတွေ,
သူ့ခန္ဓာကိုယ်တစ်ခုလုံးကိုမှားယွင်းစွာဖြည့်ဆည်းခြင်းဖြင့်အသုံးမ 0 င်ပါ။
- အစောပိုင်း Elations
နှင့်စိတ်သောကရောက်မှုပျောက်ဆုံးခြင်းနှင့်အတူသူသည်စတုတ္ထ Jhana တွင် 0
င်ရောက်ပြီးဆက်လက်ရှိနေဆဲဖြစ်သည်။ သူသည်ကိုယ်ခန္ဓာကိုစင်ကြယ်သော,
တောက်ပသောအသိအမြင်ဖြင့်ဖုံးအုပ်ခြင်း,
သူ့ခန္ဓာကိုယ်တစ်ခုလုံးကိုစင်ကြယ်သော,
သို့တိုင်ဘုန်းတော်ကြီးသည်မိမိ၏ကိုယ်ခန္ဓာကိုစင်ကြယ်သော,
သူ၏ကိုယ်ခန္ဓာတစ်ခုလုံးကိုစင်ကြယ်သော,
တောက်ပသောအသိအမြင်ဖြင့်အသုံးချခြင်းမရှိပါ။ “
သို့တိုင်ဘုန်းတော်ကြီးသည်မိမိ၏ကိုယ်ခန္ဓာကိုစင်ကြယ်သော,
သူ၏ကိုယ်ခန္ဓာတစ်ခုလုံးကိုစင်ကြယ်သော,
တောက်ပသောအသိအမြင်ဖြင့်အသုံးချခြင်းမရှိပါ။ “
သူမစဉ်းစားချင်တာမထင်ထားဘူးလို့မထင်ဘူး။
သူကသူဆန္ဒရှိသည့်မည်သည့်ဆုံးဖြတ်ချက်မျိုးကိုမဆိုသူဆန္ဒရှိမည်မဟုတ်ဟုသူအလိုမရှိလိုသောမည်သည့်ဆုံးဖြတ်ချက်မျှမဆိုပြုလုပ်နိုင်မည်မဟုတ်ပါ။
သူသည်အတွေးလမ်းကြောင်းများနှင့် ပတ်သက်. စိတ်၏ကျွမ်းကျင်မှုကိုရရှိခဲ့သည်။
- အခက်အခဲမရှိဘဲ - Jhanas လေးခုမြင့်မားတဲ့စိတ်ပိုင်းဆိုင်ရာအခြေအနေတွေ,
-
လွတ်မြောက်ခြင်းနှင့်ပိုင်းခြားသိမြင်မှုဖြင့်လွတ်မြောက်လာခြင်းတို့ဖြင့်ဆက်လက်ရှိနေဆဲဖြစ်သည်။
ဤလမ်းညွှန်ပုံရိပ်သည်အပန်းဖြေခြင်း,
ဒါကြောင့်အပြုသဘောဆောင်တဲ့စွမ်းအင်တွေစီးဆင်းနေပြီးသင့်ကိုကျန်းမာရေးနဲ့ကုသမှုတွေကိုသယ်ဆောင်လာအောင်လုပ်ပေးတဲ့အပျက်သဘောဆောင်သောစိတ်ခံစားမှုများကိုဖယ်ရှားပေးပါ။
ငါအမြဲတမ်းရေ၏သဘာဝအသံကိုအစဉ်အမြဲတွေ့နိုင်သည်။
ဒါကြောင့်ကျွန်တော့်အတွက်တော့အဲဒါကိုအရမ်းစိတ်အေးအေးထားတယ်,
အဲဒါကိုရေငွေ့မြစ်, သမုဒ္ဒရာလှိုင်းတွေ, မိုးရွာတာလား,
စစ်မှန်တဲ့အတွင်းစိတ်ငြိမ်းချမ်းရေး။
ထို့ကြောင့်သင်၏စိတ်နှင့်အနုတ်လက္ခဏာများနှင့်စွမ်းအင်များ၏ခန္ဓာကိုယ်ကိုအနားယူရန်နှင့်အနာရောဂါကိုငြိမ်းစေရန်နည်းလမ်းတစ်ခုလိုအပ်ပါကဤပဲ့ထိန်းပုံရိပ်ကိုတွေးတောဆင်ခြင်ပါ။
ဗိသုကာနှင့်ကုသိုလ်ဖြစ်အစီအစဉ်များကိုလှုံ့ဆော်ပေးသောအရာဖြစ်သည်။
သူ၏သန့်ရှင်းခြင်းမှအလှူငွေဒလိုင်းလားမား, Lama Zopa Rinpoche
နှင့်အခြားဝိညာဏခေါင်းဆောင်များ။
ရှေးဟောင်းပစ္စည်းများ၏လှပသောရိုက်ကူးမှုပါဝင်သည်။
ငြိမ်းချမ်းရေးသည်အကြမ်းဖက်မှုမရှိခြင်းသာမဟုတ်ပါ။
ငြိမ်းချမ်းရေးသည်လူ့သနားခြင်းကရုဏာပြခြင်း၏ထင်ရှားမှုဖြစ်သည်။
Bodhgaya
တို့သည်စာတတ်မြောက်မှုနှုန်းအလွန်နည်းပါးပြီးသန်းပေါင်းများစွာသောဆင်းရဲနွမ်းပါးမှုတွင်လူသန်းပေါင်းများစွာသည်ဆင်းရဲနွမ်းပါးမှုနှင့်လူသန်းပေါင်းများစွာကိုမှီခိုနေရသည်။
ကျေးရွာကျေးရွာကလေးများအတွက်ပညာရေးဆင်းရဲသောမိသားစုများမှကလေးများအတွက်ပညာရေးဆိုင်ရာဖွံ့ဖြိုးတိုးတက်မှုနှင့်ပညာရေးအောင်မြင်မှုကိုအလေးပေးသောထူးခြားသောသင်ရိုးညွှန်းတမ်းကို
အသုံးပြု. , မူလတန်း,
အလယ်တန်းနှင့်အသက်မွေးဝမ်းကျောင်းပညာရေးကိုဖုံးအုပ်ထားသည်။
Maitreya Project Heart Morrine Reletic Tour
မှတစ်ဆင့်ကမ္ဘာတစ်လွှားရှိလူများအားကမ္ဘာတစ်လွှားရှိလူများအားကမ္ဘာအနှံ့ရှိလူများအားယူဆောင်လာသည်။
Relic Tour သည်လူသားချင်းစာနာမှုနှင့် 0
ိညာဉ်ရေးရာရိုးရာအစဉ်အလာအားလုံးကိုထူးခြား။ 0
ိညာဉ်ရေးရာရိုးရာဓလေ့ထုံးတမ်းများကိုအတူတကွစည်းရုံးခြင်း၏ထူးခြား။
အဖိုးတန်သောဗုဒ္ဓဘာသာဝင်များကိုမြင့်မြတ်သောဗုဒ္ဓဘာသာဝင်များ 1000
ကျော်၏ကောင်းချီးများရရှိခြင်းအားဖြင့်ကမ္ဘာ့ငြိမ်းချမ်းရေးအတွက်ဖြစ်ပေါ်စေသည်။
Kushinara တွင်အမြင့်ဆုံးသောအကျိုးသက်ရောက်စေခဲ့သည်။ ခေတ်သစ် crematoium
နှင့်အတူထာဝရချမ်းသာရလိုသူများအတွက်တွေးတောဆင်ခြင်ခြင်းစင်တာလည်း။
နှင့် Anagatavamsa
တို့သည်ဗုဒ္ဓမက်ဆီသို့တွေ့ဆုံရန်ဆိုလျှင်လူများဘာလုပ်ရမလဲဆိုတာကိုညွှန်ကြားထားသည်။
ဤသည်မှာဤဗုဒ္ဓ၏တည်မြဲမှုကာလအတွင်းအနည်းဆုံးနိုးထခြင်း၏ပထမအဆင့်ကိုမရရှိသူများအတွက်၎င်းသည်အလွန်အရေးကြီးသည်,
ကျွန်ုပ်တို့မြင်တွေ့ခဲ့ရသည်။ အကယ်. လူတစ် ဦး
သည်ဤလောကသံသရာတွင်နိုးထခြင်းမပြုပါကအခြားအခွင့်အလမ်းရရန်အလွန်ခက်ခဲလိမ့်မည်။
တွင်ဗုဒ္ဓဂေါတမသည် Ven သို့ပြောခဲ့သည်။ Sariputta
“လူအားလုံးငါ့ကိုယ်အင်္ဂါကိုမမြင်ရပါကကျွန်ုပ်၏သွန်သင်ချက်များ (ဆာအရာ)
ကိုကြုံတွေ့ရပါကလက်ဆောင်များ (Dana), Beactolent Anguaked Onebuddha Ariya
Metteyya ကိုပြန်လည်မွေးဖွားလာလိမ့်မည်။ “
meritorious အရေးယူမှု (Punna) ၏အခြေခံဖြစ်သည်။ [143]
ဤလုပ်ရပ်များမှတစ်ဆင့်လူတစ် ဦး
သည်မြင့်မားသောတည်ရှိမှုလေယာဉ်များတွင်တစ်ဖန်ပြန်လည်မွေးဖွားခြင်းကိုစိတ်ချနိုင်သည်။
စိတ်ကိုဖွံ့ဖြိုးဆဲ Jhana ပြည်နယ်များမှတစ်ဆင့်ယာယီသန့်ရှင်းစင်ကြယ်မှုကို
ဦး တည်သည်။ သို့သော်၎င်းသည်ထိုးထွင်းသိမြင်မှု (ဝိပ unterana)
နှင့်စစ်မှန်တဲ့လွတ်မြောက်မှုကိုဖြစ်စေနိုင်သည်။
[144] သည်အသေးစိတ်အချက်အလက်များကိုပေးသည်။
အကျိုးကိုဖြေရှင်းရန်အတွက်စိတ်အေးညှိနှိုင်းမှုကိုဖြည့်ဆည်းပေးနိုင်ရန်အတွက်လူများသည်အပျိုကညာ
(Viriya) ကိုရှာဖွေသင့်သည်။ “စိတ်လှုပ်ရှားစေသောစိတ်” ဆိုသည်မှာ
“စိတ်ပိုင်းဆိုင်ရာ” ကိုဆိုလိုသည်, ကောင်းသောအကျင့်ကိုကျင့်သောသူမည်သည်ကား,
ရဟန်းတို့, လောဘ,
မြတ်စွာဘုရားအားဂုဏ်အသရေရှိသောသူသည်မြတ်စွာဘုရား၏ကျေးဇူးတော်ကိုထောက်ရှုတော်မူပါ။
သန့်ရှင်းသောအသက် (ဗြဟ္မာ - ကာဇီ) ကိုကျင့်သုံးသင့်သည်။ လက်ဆောင်များ
(Dana) ကိုပေးသင့်သည်။ ပွဲတော်များ (Uposatha) ကိုထိန်းသိမ်းထားသင့်သည်။
ချစ်ခင်ကြင်နာမှု (Metta) ကိုဂရုတစိုက်ဖွံ့ဖြိုးသင့်သည်။
နိုးနိုးကြားကြားရှိခြင်းနှင့်ကောင်းမှုပြုမှုများကိုနှစ်သက်ခြင်းအားဖြင့်နောက်ဆုံးတွင်စိတ်ဆင်းရဲမှုကိုအဆုံးသတ်ရန်ဖြစ်နိုင်ချေရှိလိမ့်မည်။
။ LEDI Sayādaw (145)] အမူအကျင့်ကောင်းများ (Carana)
နှင့်မှန်ကန်သောဗဟုသုတများနှင့်မှန်ကန်သောဗဟုသုတများ (Vijjja)
နှင့်မှန်ကန်သောဗဟုသုတ (Vijja) ကိုပြုလုပ်ရန်လိုအပ်ကြောင်းထောက်ပြသည်။
(sa) နှင့်အာရုံစူးစိုက်မှု (Samadhi) ကိုဆိုလိုသည်။
အသိပညာဆိုသည်မှာဉာဏ်ပညာကိုတီထွင်ခြင်း (Panna) ။
မှန်ကန်သောအမူအကျင့်များကိုအသံခြေလက်များနှင့်နှိုင်းယှဉ်နိုင်သည်။
မှန်ကန်သောအသိပညာကိုမြင်နိုင်ခြင်းနှင့်နှိုင်းယှဉ်နိုင်သည်။
တစ်ခုသို့မဟုတ်တစ်ခုမှာပျောက်ဆုံးနေပါကလူတစ် ဦး သည်မအောင်မြင်ပါ။ လူတစ် ဦး
သည်ရက်ရောခြင်းနှင့်အမြဲတမ်းကိုယ်ကျင့်တရားဆိုင်ရာစည်းမျဉ်းစည်းကမ်းများကိုစောင့်ကြည့်နေပြီးပွဲတော်များကိုစောင့်ကြည့်လေ့လာခြင်းကိုမစိုက်ပျိုးပါက,
အကယ်.
ဗဟုသုတများသာသိသာထင်ရှားပါကမှားယွင်းသောအမူအကျင့်သည်ဤအကျိုးသက်ရောက်သောကာလ
(Antara-Kappa) နှင့်လာမည့်တစ်ခုနှင့်နောက်တစ်ခုကြားတွင် (Antara-Kappa)
သည်အနည်းငယ်သာအကျိုးသက်ရောက်စေသည့်အခွင့်အလမ်းအနည်းငယ်သာဖြစ်လိမ့်မည်ဟုဆိုလိုသည်။
ဆိုတဲ့မှားယွင်းတဲ့အပြုအမူဥပမာ။ Ledi Sayādawသည်ရက်ရောခြင်း,
ထိုသို့သောအပြုအမူသည်အောက်ပိုင်းဘ 0
တွင်သို့မဟုတ်အနာဂတ်ဘဝ၌ဖြစ်စေပြန်လည်မွေးဖွားခြင်းကိုဆိုလိုသည်။
ဤနည်းဖြင့်လုပ်ဆောင်သူများသည်ပိုမိုမြင့်မားသောကမ္ဘာတွင်ပြန်လည်မွေးဖွားလာကြပါကသူတို့၏ရက်ရောမှုကင်းမဲ့ခြင်းသည်အခက်အခဲများ,
စမ်းသပ်မှုများနှင့်ဆင်းရဲဒုက္ခများကိုကြုံတွေ့ရလိမ့်မည်ဟုဆိုလိုသည်။
ပညတ်များကိုမစောင့်ရှောက်ခြင်းအားဖြင့်သူတို့သည်အငြင်းပွားမှုများ,
ရန်တွေ့ခြင်း, သူတို့သည်ရောဂါများနှင့်ရောဂါများကိုကူးစက်ခံရမည်။
၎င်းသည်အောက်ပိုင်းလောကသို့ ဦး တည်သောလုပ်ရပ်များမှရှောင်ရှားရန်၎င်းကို
ပို. ပင်ခက်ခဲစေသည်။
အကယ်.
ဤဘဝတွင်မှန်ကန်သောအားထုတ်မှုကိုပြုလုပ်ပါကထိုလူသည်အနည်းဆုံးနိုးထခြင်း၏ပထမအဆင့်သို့ရောက်ပြီး
Sotapanna ဖြစ်လာနိုင်သည်။
ထို့နောက်အောက်ပိုင်းဘုံတွင်ပြန်လည်မွေးဖွားခြင်းကိုဖြစ်ပေါ်စေသည့်မည်သည့်လုပ်ဆောင်မှုကိုမဆိုလုပ်ဆောင်ရန်မဖြစ်နိုင်ပါ။
ဦး
သည်လာမည့်အကျိုးသက်ရောက်သောဗုဒ္ဓနိုးလာကြောင်းကြည့်ရှုရန်အခွင့်အရေးကိုလက်လွတ်လိမ့်မည်ဟုမဆိုလိုပါ။
နောက်ဆုံးတွင်သူသို့မဟုတ်သူမသို့မဟုတ်သူမသို့မဟုတ်သူမသည် Suddhavasa
Brahma Brahma Brahma World
တွင်ပြန်လည်မွေးဖွားလာပြီးဤလောက၌နေထိုင်ခြင်းသည်ဗုဒ္ဓဘာသာဝင်များကိုအသက်မွေး
0 မ်းကျောင်းများရှိနိုင်သည်။
စုံလင်ခြင်းများရှိသောလူတစ် ဦး (ပါရမီ)
သည်ဤသက်တမ်းကိုနိုးထရန်လိုအပ်သောအားထုတ်မှုကိုမပြုလုပ်ပါက Deva Worlds ရှိ
Sotapanna ဖြစ်လာနိုင်သည်။ အကယ်. ထိုကဲ့သို့သောပုဂ္ဂိုလ်တစ် ဦး သည်နိုးထရန်
ဦး
တည်သည့်အချက်များမကျင့်သုံးပါကသူသို့မဟုတ်သူမသည်ဗုဒ္ဓ၏သာသနာပပတ်ပြားစဉ်အတွင်းလုံးလုံးလွဲချော်လိမ့်မည်။
။ Ledi Sayādaw၏ဤဘ 0
တွင်ပြုလုပ်ရန်လိုအပ်သောအလုပ်များနှင့်ပတ်သက်သောညွှန်ကြားချက်များပါ 0
င်သည်။ amhana ပြည်နယ်များ မှလွဲ. ကောင်းသောလုပ်ရပ်များ (Carana-Dhamma)
၏ပထမအချက်တကျိပ်တပါးသော Eleven ကိုဖြည့်ဆည်းပေးသင့်သည်။ ပထမလေးလုပ်ရပ်မှာ
(1) ကိုယ်ကျင့်တရားဖြစ်ခြင်း (1) ကိုယ်ကျင့်တရားဖြစ်ခြင်း (29] (2) (2) (2)
အစာစားခြင်းအတွက်အလယ်အလတ်အသင့်အတင့်နှင့် (4)
နိုးနိုးကြားကြားရှိခြင်းနှင့် (4) ။
(70)
သည်ဗုဒ္ဓဘာသာနယ်စပ်ရှိနိုင်ငံသားများအတွက်အကာအကွယ်ပေးမှုအမျိုးမျိုးနှင့်နှိုင်းယှဉ်ပါက,
(Bahu-SACCA) သည်လှံနှင့်ဓားများကြီးမားသောလက်နက်စုံနှင့်တူသည်။
ကြားဖူးသူ, ကြားခဲ့ရသောအရာများကိုမှတ်မိသူနှင့်ဘဏ္ tre
ာများကိုမည်သူရသနည်း,
(viriya) သည်မကျွမ်းကျင်သောစိတ်ပိုင်းဆိုင်ရာပြည်နယ်များကိုဆန်းစစ်ရန်,
ကျွမ်းကျင်သောစိတ်ပိုင်းဆိုင်ရာအခြေအနေများနှင့်ပိုမိုကျွမ်းကျင်မှုစိတ်ပိုင်းဆိုင်ရာအခြေအနေများရရှိရန်အတွက်ကျွမ်းကျင်မှုမရှိသောစိတ်ပိုင်းဆိုင်ရာပြည်နယ်များကိုဆည်းပူးရန်စွမ်းအင်ကိုဖယ်ရှားရန်အတွက်စွမ်းအင်ကိုကာကွယ်ရန်မြို့ကိုကာကွယ်သည့်ကြီးမားသောစစ်တပ်နှင့်တူသည်။
(SATI) သည်မသိသောလူတို့အား 0 င်ခွင့်မ 0 င်သောပညာရှိဂိုးသမားတစ် ဦး
နှင့်တူသည်။ လူတစ် ဦး သည်သတိနှင့်ခွဲခြားဆက်ဆံမှုအမြင့်ဆုံးဖြစ်သင့်သည်။
(Panna) သည်အင်္ဂတေနှင့်ဖုံးလွှမ်းနေသောမြင့်မားသော, လူတစ် ဦး
သည်ဉာဏ်ပညာကို (ဖြတ်တောက်ခြင်း၏ဖြတ်တောက်ခြင်း)
နှင့်အတူမြင့်တက်လာပြီးကျလိမ့်မည်။
(7) ခုစလုံးသည်လူတစ် ဦး
အားမှားယွင်းသောလုပ်ရပ်များစွန့်လွှတ်ပြီးကောင်းသောအပြုအမူများကိုစွန့်လွှတ်ရန်,
ထို့ကြောင့်သူသည်သန့်ရှင်းစင်ကြယ်စေသည်။
0 တွင်နိဗ္ဗာန်၏ရည်မှန်းချက်ကိုကျွန်ုပ်တို့ရနိုင်မည်လား,
ကျွန်ုပ်တို့တတ်နိုင်သမျှအကောင်းဆုံးကြိုးစားအားထုတ်မှုကိုပြုလုပ်ပါကထိုမေးခွန်းများသည်မိမိကိုယ်ကိုဂရုစိုက်လိမ့်မည်။
ကျွန်ုပ်တို့သည်စိမ့်, Samadhi နှင့် Panna
တို့တွင်တတ်နိုင်သမျှကြီးထွားလာရမည်။
ဤနည်းအားဖြင့်ကျွန်ုပ်တို့သည်ဆင်းရဲဒုက္ခအားလုံး၏အဆုံးတိုင်နိုင်လိမ့်မည်။
သက်သတ်လွတ်ကမ္ဘာလုံးဆိုင်ရာအလျင်မြန်သောအစားအစာကွင်းဆက်သည်အိန္ဒိယသို့ရောက်ရှိလာသည်။
ဘန်ဂလိုမြို့ပတ်လည်ရှိနေရာများနှင့်တစ်နိုင်ငံလုံးအနှံ့တိုးချဲ့ရန်အစီအစဉ်များနှင့်အတူဤသည်လျင်မြန်စွာမြို့အသားစားအများအပြားအတွက်အလျင်အမြန်အကြိုက်ဆုံးဖြစ်လာသည်။
ဘာဂါများ, ပီဇာများ, သူငယ်ချင်းများ, မိသားစု 0
င်များသို့မဟုတ်ကိုယ့်ဘာသာကိုယ်နှင့်အတူစုရုံးရန်အကောင်းဆုံးနေရာဖြစ်သည်။
သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။
ရှိဤ q quaint စားသောက်ဆိုင်သည်သက်သတ်လွတ်ဂျပန်, အီတလီ,
အာဖရိကနှင့်အာရှဟင်းလျာများပါ 0 င်သည့်မီနူးတစ်ခုရှိသည်။
သင်သည်အပင်၏အခြေခံအစားအစာလောလောကတွင်အသစ်သို့မဟုတ်မည်သည့်အရာအတွက်စွန့်စားမှုခံစားမှုရှိမရှိ,
မွေးနေ့ညစာအတွက်အကောင်းဆုံးနေရာတစ်ခုပါ။ သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။ (https://www.happycow.net/reviews/vegan-viewsbangalore-274457)
ဤပြည့်စုံသောအရင်းအမြစ်သည်အိန္ဒိယနိုင်ငံတွင်အပင်အခြေပြုစိုက်ပျိုးရန်သင်သိထားရန်လိုအပ်သည့်အရာအားလုံးကိုပေးသည်။
သည်မက္ကဆီကန်အစားအစာများကို 0
န်ဆောင်မှုပေးသောဘန်ဂလို၌တစ်ခုတည်းသောနေရာဖြစ်သည်။ ၎င်းသည်တတ်နိုင်သည်သာမက
Churros, House လုပ်သားသက်သတ်လွတ်ဒိန်ခဲနှင့် soxizo-plus tacos,
enchiladas, burritos နှင့် nachos တို့ပါဝင်သည်။ အကယ်.
သင်သည်သင်၏ပုံမှန်အိန္ဒိယခနှင့်ကွဲပြားသောအရာတစ်ခုခုကိုရှာဖွေနေပါက
(သင်၏သူငယ်ချင်းများအားလုံးတစ်ခုခုရှာတွေ့နိုင်မည့်အစက်အပြောက်တစ်ခုပင်ဖြစ်လိမ့်မည်။
) ၎င်းသည်သွားရန်နေရာဖြစ်သည်။ သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။ (https://www.chinita.in/)
ဦး ဖြစ်လျှင်,
ဒီစားသောက်ဆိုင်ကကျွန်တော်တို့ရဲ့လမ်းပြပေါ်မှာဖြစ်လိမ့်မယ်ထင်ကောင်းထင်လိမ့်မည်။
၎င်းသည်သက်သတ်လွတ်သမားများနှင့်အလွန်ဖော်ရွေသောသက်သတ်လွတ် falafel
ကွင်းဆက်တစ်ခုဖြစ်သည်။
စျေးနှုန်းချိုသာသောစျေးနှုန်းဖြင့်အသားညှပ်ပေါင်မုန့်များ,
ထို့အပြင်ပိုင်ရှင်များသည်အစားအစာထုပ်ပိုးခြင်းနှင့်စွန့်ပစ်ပစ္စည်းများကိုလျှော့ချရန်များစွာကြိုးပမ်းနေသည်။
သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။ (https://habifalafel.com/)
ပီဇာနှင့်ရေခဲမုန့်များကိုကမ်းလှမ်းသည်။
အိမ်ခေါင်မိုးပေါ်ရှိညစာစားပွဲတွင်ပျော်မွေ့ရန်သူငယ်ချင်းများနှင့်တွေ့ဆုံရန်ကောင်းမွန်သောဝန်းကျင်ရှိသည်။
သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။ (https://gonative.in/pages/farm-table)
ယခုတွင်သင်သည်စိတ်လှုပ်ရှားဖွယ်သက်သတ်လွတ်ရွေးချယ်စရာများစွာနှင့်အတူလုပ်နိုင်ပါပြီ။
၎င်းသည်မြို့တွင်စားသောက်ဆိုင်အများစုထက်အနည်းငယ်စျေးကြီးသည်။
သူတို့ကအရသာရှိသောလှောင်ပြောင်အသားများ, tofu နှင့် falafu နှင့် falafu
ပရိုတင်းများကိုလှည့်စားသောဟင်းလျာများကိုပြုလုပ်နိုင်သည်။
သင်ပိုမိုလေ့လာသင်ယူနိုင် (https://www.burmaburma.in/ esshere ။ (https://www.burmaburma.in/) (https://www.burmaburma.in/)
သူတို့၏တိုက်ကြီးဟင်းလျာများ,
အီတလီအထူးပစ္စည်းများနှင့်အရသာရှိသောအချိုရည်များသည်မည်သည့်အာခေါင်ကိုမဆိုနှစ်သက်သည်။
သင်ဒီမှာပိုမိုလေ့လာနိုင်သည်။ (https://www.greentheory.in/)
Buddha Project video first screened at the Ashoka Hotel New Delhi on
the occasion of His Holiness Dalai Lama addressing Tushita Centre’s 21st
Dharma…
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings. is a meditative state of profound stillness and concentration in which
the mind becomes fully immersed and absorbed in the chosen object of
attention. It is the cornerstone in the development of Right
Concentration.
is the case where a monk — quite withdrawn from sensuality, withdrawn
from unskillful qualities — enters and remains in the first jhana:
rapture and pleasure born from withdrawal, accompanied by directed
thought and evaluation. He permeates and pervades, suffuses and fills
this very body with the rapture and pleasure born from withdrawal. There
is nothing of his entire body unpervaded by rapture and pleasure born
from withdrawal.
as if a skilled bathman or bathman’s apprentice would pour bath powder
into a brass basin and knead it together, sprinkling it again and again
with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — would nevertheless not drip; even so,
the monk permeates, suffuses and fills this very body with the rapture
and pleasure born of withdrawal. There is nothing of his entire body
unpervaded by rapture and pleasure born from withdrawal…
with the stilling of directed thoughts and evaluations, he enters and
remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation —
internal assurance. He permeates and pervades, suffuses and fills this
very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure.
like a lake with spring-water welling up from within, having no inflow
from east, west, north, or south, and with the skies periodically
supplying abundant showers, so that the cool fount of water welling up
from within the lake would permeate and pervade, suffuse and fill it
with cool waters, there being no part of the lake unpervaded by the cool
waters; even so, the monk permeates and pervades, suffuses and fills
this very body with the rapture and pleasure born of composure. There is
nothing of his entire body unpervaded by rapture and pleasure born of
composure…
furthermore, with the fading of rapture, he remains equanimous,
mindful, and alert, and senses pleasure with the body. He enters and
remains in the third jhana, of which the Noble Ones declare, ‘Equanimous
and mindful, he has a pleasant abiding.’ He permeates and pervades,
suffuses and fills this very body with the pleasure divested of rapture,
so that there is nothing of his entire body unpervaded with pleasure
divested of rapture.
as in a blue-, white-, or red-lotus pond, there may be some of the
blue, white, or red lotuses which, born and growing in the water, stay
immersed in the water and flourish without standing up out of the water,
so that they are permeated and pervaded, suffused and filled with cool
water from their roots to their tips, and nothing of those blue, white,
or red lotuses would be unpervaded with cool water; even so, the monk
permeates and pervades, suffuses and fills this very body with the
pleasure divested of rapture. There is nothing of his entire body
unpervaded with pleasure divested of rapture…
furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in
the fourth jhana: purity of equanimity and mindfulness,
neither-pleasure-nor-pain. He sits, permeating the body with a pure,
bright awareness, so that there is nothing of his entire body unpervaded
by pure, bright awareness.
as if a man were sitting wrapped from head to foot with a white cloth
so that there would be no part of his body to which the white cloth did
not extend; even so, the monk sits, permeating his body with a pure,
bright awareness. There is nothing of his entire body unpervaded by
pure, bright awareness.”
as if a man were sitting wrapped from head to foot with a white cloth
so that there would be no part of his body to which the white cloth did
not extend; even so, the monk sits, permeating his body with a pure,
bright awareness. There is nothing of his entire body unpervaded by
pure, bright awareness.”
is the case, brahman, where he practices for the welfare and happiness
of many people and has established many people in the noble method, that
is, the rightness of what is admirable, the rightness of what is
skillful.
thinks any thought he wants to think, and doesn’t think any thought he
doesn’t want to think. He wills any resolve he wants to will, and
doesn’t will any resolve he doesn’t want to will. He has attained
mastery of the mind with regard to the pathways of thought.
attains — whenever he wants, without strain, without difficulty — the
four jhanas that are heightened mental states, pleasant abidings in the
here-and-now.
the ending of mental fermentations — he remains in the
fermentation-free awareness-release and discernment-release, having
directly known and realized them for himself right in the here-and-now.
guided imagery is a calm and relaxing visualization meditation where
you will picture yourself in the ocean, swimming in the cool ocean
water, while listening to the soft rhythmic ocean sounds of splashing
water. This guided imagery is for relaxation and letting go of stress,
anxiety and past mistakes and pain, so that you can embrace the future
and all the good things that lies ahead. So let go of negative emotions
blocking the way for positive energies to flow through and bringing you
health and healing. I always find the nature sound of water so very
relaxing and for me it is one of the best stress relief tools out there,
as water, whether it by a rippling river, ocean waves or rain, just has
this mesmerizing rhythm that evokes relaxation and true inner peace. So
listen to this guided imagery meditation if you need a way to relax and
heal your mind and body of negative emotions and energies.
is an inspiring look at the Project’s vision, architecture, and
charitable programmes. With contributions from His Holiness the Dalai
Lama, Lama Zopa Rinpoche, and many other spiritual leaders.
with the Tour to experience the way the Heart Shrine relics inspire
people all over the world to develop a heart of loving-kindness and
purify the mind-body continuum. Includes beautiful footage of the relics
themselves.
Matireya Peace Meditation on loving-kindness is read by a gentle voice
so the listener can concentrate on the experience of generating the
cause of peace, within themselves and in the outer world.
peace must develop from inner peace. Peace is not just the absence of
violence. Peace is the manifestation of human compassion.”.
northern India, Kushinagar and Bodhgaya are regions where literacy
rates are very low and millions of people are living in extreme poverty,
relying on subsistence farming and menial labour.
Education for village children from poor families, utilizing a unique
curriculum that emphasizes ethical development as well as academic
achievement; covering primary, secondary and vocational education.
Employment and commerce that will provide work for more than a thousand
people during construction as well as creating sustainable jobs for the
future and bringing thousands of related employment opportunities to
the region.
statues, along with their throne buildings and parks, will be blessed
throughout by sacred art that is both traditional and modern.
both the long and short term, Maitreya Project will contribute
significantly to the well-being of the region and aims to become a model
of socially responsible development — environmentally sustainable,
designed and built to last at least 1,000 years.
even now, the very heart of Maitreya Project, loving-kindness, is
brought to people all over the world through the Maitreya Project Heart
Shrine Relic Tour. The Relic Tour brings together people of all
humanitarian and spiritual traditions to create the causes for world
peace by sharing the blessings of a unique and precious collection of
more than 1,000 sacred Buddhist relics.
all Awakened People of the world wanted to install the tallest
Benevolent Awakened One’s statue at Kushinara by donating smallest
denomination. Also Meditation Center for all those who wish to attain
Eternal Bliss with most modern Crematorium.
Dasabodhisatta-uddesa and Anagatavamsa both give instructions on what
people must do if they are to meet Buddha Metteyya. This is very
important for all those who do not attain at least the first stage of
Awakening during this Buddha Dispensation, for, as we have seen,
Benevolent Awakened One Buddha Metteyya will be the last Benevolent
Awakened One Buddha to arise in this world cycle. If a person does not
attain Awakening in this world cycle, it will be extremely difficult to
get another opportunity.
the Dasabodhisatta-uddesa,[142] Buddha Gotama says to Ven. Sariputta,
“Not all men will see my physical body. If they encounter my Teachings
(sasana), give gifts (dana), observe morality (sila), and cultivate
development of the mind (bhavana), through the fruit of that, they will
be reborn in the time of Benevolent Awakened OneBuddha Ariya Metteyya.”
three actions are the basis of meritorious action (punna).[143] Through
these actions a person can be assured of rebirth in the higher planes
of existence. Developing the mind leads to the temporary purity attained
through the Jhana states. But it can also lead to insight (Vipassana)
and true liberation.
Anagatavamsa[144] gives more details. In order to meet Benevolent
Awakened One Buddha Metteyya, people should put forth effort (viriya)
and be firm (dalha), with agitated mind (ubbigga-manasa). We can surmise
that “agitated mind” means the profound stirring of the mind or sense
of urgency (samvega) that comes from realizing the urgent need to work
for liberation. All those who do good deeds and who are vigilant -
whether they are bhikkhus, bhikkhunis, laymen, or laywomen - will be
able to encounter the next Benevolent Awakened One Buddha. All those who
pay great honour to the Buddha will see the auspicious assembly of
Benevolent Awakened One Buddha Metteyya. The holy life (brahma-cariya)
should be practised. Gifts (dana) should be given. The Observance days
(Uposatha) should be kept. Loving kindness (metta) should be carefully
developed. By delighting in vigilance and meritorious actions, it will
be possible to eventually make an end to misery (dukkha).
Ledi Sayādaw[145] points out that it is necessary to make balanced
effort in terms of good conduct (carana) and right knowledge (vijja) if
one is to meet the next Benevolent Awakened One Buddha.
conduct means developing morality (sila) and concentration (samadhi).
Knowledge means developing wisdom (panna). Right conduct can be compared
to having sound limbs. Right knowledge can be compared to being able to
see. If one or the other is missing, a person will be unsuccessful. A
person may be generous and keep the permanent moral rules of the five
precepts and the eight precepts on Observance days, but if the seeds of
knowledge are not planted, that person may meet Benevolent Awakened One
Buddha Metteyya but not be able to be Awakened. If only knowledge is
developed, wrong conduct will mean that the chances of encountering the
next Benevolent Awakened One Buddha will be slight, due to the
intervening period (antara-kappa) between this Benevolent Awakened One
Buddha Dispensation and the next one.
of wrong conduct mentioned by Ven. Ledi Sayādaw are: not being
generous, being poorly guarded in physical actions, being unrestrained
in speech, and unclean in thought. Such conduct will mean rebirth in the
lower realms, either in the next life or in a future life. If people
who act in this way do manage to be reborn in a higher world, their lack
of generosity will mean they will encounter hardships, trials, and
tribulations in making a living. Through not keeping the precepts, they
are likely to meet with disputes, quarrels, anger, and hatred; and they
will be susceptible to diseases and ailments. This will make it even
harder to avoid actions leading to the lower worlds.
may be possible, however, that a person today has already prepared in
the past for attaining Awakening. If the right effort is made in this
life, that person can reach at least the first stage of Awakening and
become a Sotapanna. Then, it will be impossible to do any action that
results in rebirth in the lower realms.
will not necessarily mean that such a person will miss the opportunity
to see the next Benevolent Awakened One Buddha. Eventually, as a
Non-returner, he or she can be reborn in the Suddhavasa Brahma worlds,
and life in these worlds can span the careers of several Buddhas.[146]
a person who has enough perfections (parami) to reach Awakening in this
lifetime does not make the necessary effort, it may be possible to
become a Sotapanna in the next life in the Deva worlds. If such a person
does not practise the factors leading to Awakening, he or she will miss
out entirely during this Buddha’s Dispensation and will only be able to
attain release during the next Benevolent Awakened One Buddha’s
Dispensation.
Ledi Sayādaw’s instructions concerning the necessary work to be done in
this life include what should be done by a person who practises bare
insight meditation.[147] One should fulfil the first eleven of the
fifteen good actions (carana-dhamma),[148] that is to say, all except
the Jhana states. The first four actions are: (1) being moral,[149] (2)
guarding the sense doors, (3) being moderate in eating, and (4)
wakefulness.
next seven qualities are the seven good states (saddhamma) which the
Benevolent Awakened One Buddha compared to the various protections for
the citizens of a royal border town:[150]
from doing wrong (ottappa) is like a high, wide road surrounding the
city and means the disciple is concerned with avoiding wrong conduct in
body, speech, and mind.
of great learning (bahu-sacca) is like a great armoury of spears and
swords. A person who has heard much, who remembers what was heard, and
who treasures it means a person who knows the Benevolent Awakened One
Buddha’s Doctrine.
(viriya) is like a large army protecting the city, for a person should
rouse energy to get rid of unskilled mental states, to acquire skilled
mental states, to be steadfast, firm in advance, and persevere with
skilled mental states.
(sati) is like a wise, intelligent gate keeper who refuses entrance to
unknown people and only lets in those who are known. A person should
have the highest degree of mindfulness and discrimination.
(panna) is like a high, wide rampart covered with plaster. A person
should possess wisdom leading to (the cutting off of) rise and fall,
with the noble penetration leading to the complete destruction of
misery.
seven of these good states enable a person to abandon wrong actions and
cultivate good actions, to abandon what is blameworthy and develop
blamelessness. Thus he develops purity.
need not worry about whether we will be able to attain the goal of
Nibbana in this life or whether we will only be able to do so under
Benevolent Awakened One Buddha Ari Metteyya. If we make the best effort
we can, such questions will take care of themselves. We must grow as
much as possible in sila, samadhi, and panna, confident that in this way
we will be able to come to the end of all suffering.
around Bangalore and plans to expand across the country, this has
quickly become a favourite for many city vegans. The burgers, pizzas
wraps ice creams are all delicious items offered at very affordable
prices. It’s the ideal place to gather with friends, family members or
just yourself. You can learn more here.
quaint restaurant in Indiranagar boasts a menu that includes vegan
Japanese, Italian, African and Asian dishes. Whether you’re new to the
world of plant-based cuisine or feeling adventurous enough for
anything—the fun is just beginning at Vegan Vogue! It’s the perfect
place for a birthday dinner. You can learn more here. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
is the only place in Bangalore that serves authentic Mexican cuisine.
Not only is it affordable, you can enjoy flipping through an entirely
vegan menu including churros, house-made vegan cheese and soyrizo—plus
tacos, enchiladas, burritos and nachos! If you’re looking for something
different from your usual Indian fare (and maybe even a spot where all
of your friends will be able to find something!), this is the place to
go! You can learn more here. (https://www.chinita.in/)
you’re a seasoned vegan in Bangalore, then you probably guessed this
restaurant would be on our guide. It’s a completely vegetarian falafel
chain that is very friendly towards vegans! Get the freshest vegan
falafel wraps, burgers, sandwiches, and platters at an affordable price.
In addition, the owners are making great strides toward reducing food
packaging and waste. You can learn more here. (https://habibifalafel.com/)
organic vegetarian restaurant offers vegan south indian dishes, pizza,
and ice cream! It has a great atmosphere for meeting with friends to
enjoy dinner on the rooftop. You can learn more here. (https://gonative.in/pages/farm-to-table)
you tried Burmese cuisine? Now you can with lots of exciting vegan
options. It’s a little more expensive than most restaurants in town, so
dress up for a special occasion like a graduation dinner! They offer
delicious mock meats, tofu and falafel proteins that can be made into
hearty dishes. You can learn more (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
restaurant’s vegetarian menu has a number of vegan options. Their
continental dishes, Italian specialties, and delicious drinks are sure
to please any palate. You can learn more here. (https://www.greentheory.in/)
video created by combining some of the content of the Buddha sermons. I
say you to listen carefully and understand what I’m trying to say. If
there are any questions in this video please comment, I will definitely
answer as I know and I can fixing my mistakes in next video.
Thanks for Watching , शालीनताहरू तरकारीहरू - नि: शुल्क चराहरू जस्तै बाँच्न को लागी सबै अभिषेक, सबै अभिषेक, समान अभिषेक, समान अभिषेक।गहन छ र एकाग्रता को एक भूकथाभ राज्य हो जसमा दिमाग पूर्ण रूपमा डुबेको
हुन्छ र ध्यान दिनको छनौट गरिएको वस्तुमा अवशोषित हुन्छ। यो सही एकाग्रता
को विकासमा यो आधार हो।
एक भिक्षु छ जहाँ एक भिक्षु - अनौंठो गुणहरु बाट फिर्ता लिइएको एक Mokned,
पहिलो जुना मा प्रवेश गरी रहन्छ, निर्देशित सोच र मूल्यांकन को साथ। उहाँ
समाप्त हुन्छ र व्याप्त, कमजूस र यो शरीर फिर्ताबाट जन्मेको र फिर्ताको साथ
शरीर भरिन्छ। त्यहाँ उसको सम्पूर्ण शरीर को लागी र्याप्चर र खुशी बाट
जन्मेको खुशीको कुनै कुरा छैन।
एक कुशल बाथम्यान वा बाथनामको प्रशिक्षुले काँसाको बेसिलोमा फ्याँक्छ र
फेरि र बाहिर झर्छ, त्यसको हेरफेर, तर भनेका थिएनन्। तैपनि, भिक्षु
विक्षेपहरू, कमजूरस, यो शरीरलाई र्याप्चर र फिर्ताको साथ जन्मेको खुशीको
साथ भरिन्छ। त्यहाँ उसको सम्पूर्ण शरीरमा र्याप्चर र खुशीबाट जन्मेको कुनै
कुरा छैन।
निर्देशित विचारहरू र मूल्या ations ्कनको अझै, उहाँ दोस्रो झामा प्रवेश
गर्नुहुन्छ र निर्देशित खुशीको लागि विवेकी आश्वासन - आन्तरिक आश्वासन।
उहाँ समाप्त हुन्छ र व्याप्त, कमज़ाईहरू र यसले धेरै शरीर भरिन्छ र
र्याप्चर र खुशीको आनन्दको साथ बाँच्दछ। त्यहाँ उनको सम्पूर्ण शरीर को लागी
र्याप्चर र खुशी संग प्रीप्शन को लागी कुनै पनि कुरा छैन।
work वसन्तको पानी जस्तै एक झील जस्तै, पश्चिम, पश्चिम, उत्तर, उत्तर, वा
दक्षिणबाट कुनै प्रवाहको साथ, र बायाँको कूल वर्षाहरू आकाशमा आकाशको आकाशमा
आकाशको आकाशमा भेट्ने छैन। आत्मनीत र खन्याइ, मूल्यवाग, र यसलाई चिसो
पानीले भरिन्छ, त्यहाँ चिसो पानीले तालको भाग हुनु हुँदैन। तैपनि, भिक्षु
विक्षेपहरू र परिधीय, पर्याप्त शरीर भरिन्छ र यो शरीरलाई र्याप्चर र खुशीको
साथ पुग्छ। त्यहाँ उसको सम्पूर्ण शरीरमा र्याप्चर र आनन्दले कम्पोजरको
बच्चा जन्माएको कुनै कुरा छैन …
उहाँ प्रवेश गर्नुहुन्छ र तेस्रो तानमा रहनुहुन्छ, ‘वचन्तव्यपूर्ण र
मनमोहक, उनको एक रमाइलो छ, र प्रवासी, ताकि त्यहाँ छ कि त्यहाँ छ उसको
सम्पूर्ण शरीरले र्याप्चरको दरिद्रताको पहिचानको साथ कुनै पनि होइन।
निलो-, सेतो-, वा रातो-कम पोखरी, त्यहाँ निलो, सेतो, वा रेड लाउजहरू जुन
पानीमा डुबाए र बाहिर उभिएर फस्टाउँछन् पानी को, ताकि तिनीहरू समाप्त भएर
परिपक्व भए र ती मूर्तिहरूलाई टुक्रा-टुक्रा पारेर निलो पानीले परिश्रम
गरे। तैपनि, भिक्षु विक्षेपहरू र व्याकुल, पर्याप्त शरीर भरिन्छ र यो
शरीरलाई र्याप्चरको दरिद्रताको साथ भरिन्छ। त्यहाँ उनको सम्पूर्ण शरीर को
लागी र्याप्चर संग diverse diverse संग unchaveded।
यसबाहेक, खुशी र तनावको परित्यागको साथ - उनले बराबरीमा प्रवेश गरे र उनी
चौथाईमा प्रवेश गर्छन्। उहाँ बस्नुहुन्छ, शुद्ध, उज्यालो जागरूकताका साथ
शरीर खनिदा, ताकि उहाँको पूरै शरीरले शुद्ध, उज्यालो जागरूकताबाट अनुपयुक्त
छ।
कि एक जना मानिस बसिरहेका थिए जो एकजना बसिरहेको थियो ताकि सेतो कपडा
बढाउने उसको शरीरको कुनै अंश हुने छैन। तैपनि, भिक्षुहरू एक शुद्ध, उज्यालो
जागरूकताका साथ उसको शरीर खनिदै छन्। शुद्ध, उज्यालो जागरूकता द्वारा
उहाँको सम्पूर्ण शरीरको अनुपस्थितिको कुनै पनि कुरा छैन। “
कि एक जना मानिस बसिरहेका थिए जो एकजना बसिरहेको थियो ताकि सेतो कपडा
बढाउने उसको शरीरको कुनै अंश हुने छैन। तैपनि, भिक्षुहरू एक शुद्ध, उज्यालो
जागरूकताका साथ उसको शरीर खनिदै छन्। शुद्ध, उज्यालो जागरूकता द्वारा
उहाँको सम्पूर्ण शरीरको अनुपस्थितिको कुनै पनि कुरा छैन। “
छ, ब्राहमन, जहाँ उहाँ धेरै व्यक्तिहरूको कल्याण र खुशीको लागि अभ्यास
गर्नुहुन्छ र धेरै मानिसहरूलाई के हो, त्यो के हो भन्ने कुराको सहीता छ।
सोचे कि उसले सोच्न चाहान्छ जस्तो लाग्दछ, र कुनै पनि सोचे कि ऊ सोच्न
चाहँदैन। उसले आफूले चाहेको कुनै पनि संकल्पको कुनै संकल्प गर्नेछ, र ऊ
कुनै संकल्प गर्दैन उसले इच्छा गर्न चाहँदैन। उसले दिमागको महारत प्राप्त
गरेको छ जुन विचारको मार्गको सन्दर्भमा।
रोकथामको अन्त्यका साथ - उहाँ अबेरता-मुक्त जागरूकता-रिलीज-रिलीज-रिलीज र
विवेकी-रिलीज गर्दै हुनुहुन्छ, र अहिलेको लागि आफैंको लागि आफैंको लागि।
निर्देशित इमेजरी एक शान्त र आरामदायी दृश्य मनन हो जहाँ तपाईं आफूलाई
समुद्रमा चित्रण गर्नुहुनेछ, चिसो सागर पानीमा पौडी खेल्नुहोस्, जबकि नरम
लकी समुद्रको आवाज निस्किनु हुन्छ। यो निर्देशित इमेजरी आराम को लागी हो र
तनाव, चिन्ता र विगतको गल्ती र पीडा, ताकि तपाईं भविष्य र सबै राम्रो
चीजहरू अँगाल्न सक्नुहुन्छ। त्यसैले नकारात्मक भावनाहरूको लागि निश्चित
रूपमा सकारात्मक उर्जाका लागि मार्ग अवरुद्ध गर्न र तपाईंलाई स्वास्थ्य र
उपचार ल्याउनका लागि। म जहिले पनि पानीको प्रकृति यति धेरै आरामदायी र मेरो
लागि राम्रो तनाव राहत उपकरणहरू, पानीको रूपमा, पानी जस्तै, यो मसमेत
तरकारी तालहरु को एक हो कि यो messmaring ताल छ कि यो mesummering ताल छ र
सही भित्री शान्ति। त्यसैले यो निर्देशित होमेल ध्यान सुन्नुहोस् यदि
तपाईंलाई आराम गर्न र तपाईंको दिमाग र नकारात्मक भावनाहरू र ऊर्जाको
शरीरलाई निको पार्ने तरिका चाहिन्छ।
परियोजनाको दर्शनमा, वास्तुकला र परोपकारी कार्यक्रमहरूमा एक प्रेरणादायक
हेर्नुहोस्। आफ्नो पवित्रताबाट दर्पण दलाली लामा, लामा चिमा रपा रिमा, र
अन्य धेरै आध्यात्मिक नेताहरू।
अनुभवको लागि यात्राको साथ यात्रा गर्न मुटुको मार्गले विश्वभरिलाई
करुणाको हृदय विकास गर्न र दिमाग-शरीर निरन्तर शुद्ध गर्न प्रेरित गर्दछ।
तिनीहरू वास्तविकतामा राम्रो फुटेज समावेश गर्दछ।
शान्ति डिमन्डेसन एक कोमल आवाजले पढ्दा श्रोताले शान्तिको कारण, आफैंभित्र
र बाहिरी संसारमा निर्भर हुने अनुभवमा ध्यान दिन सक्छ।
भारत कुशिनागर र बोधगायामा क्षेत्रहरू धेरै कम छन् र लाखौं गरीबी चरम
गरीबी बसिरहेका छन्, निर्वाह खेती खेती र मेट्रिक श्रमको पुन: स्थापना
गर्दै।
ग्रामीण परिवारका बच्चाहरूको लागि शिक्षा, एक अद्वितीय पाठ्यक्रम प्रयोग
गरी नैतिक पाठ्यक्रम र शैक्षिक उपलब्धिलाई जोड दिने अद्वितीय पाठ्यक्रम।
प्राथमिक, माध्यमिक र व्यावसायिक शिक्षा कभर गर्दै।
रोजगार र वाणिज्यले निर्माणको क्रममा एक हजार भन्दा बढी व्यक्तिको लागि
काम प्रदान गर्नेछ साथ भविष्यका लागि दिगो रोजगार सिर्जना गर्ने र
हजारौंसँग सम्बन्धित सामाजिक अवसर ल्याउने।
लामो र छोटो अवधिमा माटिरे परियोजनाले यस क्षेत्रको हितमा महत्वपूर्ण
योगदान पुर्याउँछ र सामाजिक रूपमा जिम्मेवार विकासको मोडेल बन्ने लक्ष्य
राख्दछ - वातावरणीय दिगो, डिजाइन र गठन गरी कम्तिमा 1,000 वर्षसम्म
अहिले पनि माटियाया परियोजना, करुणाको मुटुलाई मनिरिया आयोजनाको मनपर्दो
रिल्फ रिल रिल रिल रिजेट अफ विश्वभरि रहेका छन्। रेल टुरले सबै मानवीय र
आध्यात्मिक परम्पराहरूको मानिसहरूलाई 1,000 भन्दा बढी संक्रमित भन्दा बढी र
बहुमूल्य वर्गको गुणहरू बाँड्न भेला गर्दछ।
संसारका मानिसहरूलाई जगाउन चाहन्थे जो सब भन्दा अग्लो उदारले सानो
सम्प्रदाय दान गरेर कुशिनारालाई जागृत गर्न चाहन्थे। सबै आधुनिक
क्रेमटोकीयरको साथ अनन्त खुशी प्राप्त गर्न चाहने सबैका लागि ध्यान केन्द्र
पनि।
र जहाजमा दुबैले बुद्ध मेटायोलाई भेट्नुपर्दछ भनेले के गर्नै पर्छ भनेर
निर्देशन दिन्छ। यो सबैको लागि धेरै महत्त्वपूर्ण छ जसले कम्तिमा यस
ब्रहौंको प्रबन्धको ब्यूँझनको पहिलो चरण प्राप्त गर्दैनन्, किनकि हामीले
देख्यौं कि बुद्धले यस विश्व चक्रमा एक दयालु जागृत हुनेछ। यदि एक
व्यक्तिले यस विश्व चक्रमा जागरण हैन भने यो अर्को अवसर लिन अत्यन्त गाह्रो
हुनेछ।
बुद्धले जानालाई भन्छिन्। सर्प्ता, “सबै मानिसहरूले मेरो शारीरिक शरीर
देख्दैनन्। यदि तिनीहरूले मेरो शिक्षा (सनाना) सामना गरे भने उपहार (SALA)
ले, तिनीहरू उदारक्तको समयमा एक बबुलगाहालाई अमृताबाज मेटायोलाई ब्यूँझिने
पुनर्जन्म हुनेछ। “
तीन कार्यहरू मेथोडिष्ट कार्य (प्याना) को आधार हो। [1 143] यी कार्यहरूका
माध्यमबाट एक व्यक्ति अस्तित्वको उच्च विमानहरूमा पुनर्जन्म गर्न सकिन्छ।
दिमाग विकास गर्दा झानाले हाहै भन्छन। तर यसले अन्तर्दृष्टि (VIPSANANAT) र
साँचो मुक्तितर्फ जान सक्छ।
[1 144] अधिक विवरण दिन्छ। बनेको बनेको बधावलाई जागृत गर्न जयुट गरिएको छ,
मानिसहरूले प्रयास (भर्जिया) लाई आक्रोशित दिमाग (Ubbigga-मसासा) को लागी
हामी त्यो “विचलित दिमाग” लाई हानी गर्न सक्दछौं कि दिमाग वा जरुचतीको
भावना वा जरुचर्मको भावनालाई बुझाइबाट आउँदछ जुन स्वतन्त्रताका लागि काम
गर्न आवश्यक छ। राम्रो काम गर्नेहरू र जो सजीलै छन् - कि भोकख्युस,
भक्खनुस, वा ठाडो - एक बुद्धलाई जागृत गर्न सक्षम हुनेछ। सबैले बुद्धलाई
ठूलो सम्मान तिर्ने सबैले उदारताका लागि एक बुद्ध मेटेटेयाको शुभकामना भोज
देख्नेछन्। पवित्र जीवन (ब्रामामा carearayaryara cariya) अभ्यास गरिनु
पर्छ। उपहार (दाना) दिनु पर्छ। उत्सवको दिनहरू (ओटसाथा) राख्नु पर्छ।
मायालु करुणा (मेटाटा) होसियारीपूर्वक विकसित हुनुपर्दछ। सतर्कता र मौखिक
कार्यहरूमा रमाएर, यो सम्भवतः दु: खको अन्त्य गर्न सम्भव छ (डेकाहा)।
आचरणको अर्थ नैतिकता (सिला) र एकाग्रता (साधी) को विकास हुन्छ। ज्ञानको
अर्थ ज्ञानको विकासको अर्थ हो (पन्ना)। सही आचरण ध्वनि अंगहरू लिन तुलना
गर्न सकिन्छ। सही ज्ञानलाई हेर्नका लागि तुलना गर्न सकिन्छ। यदि एक वा अन्य
हराइरहेको छ भने, एक व्यक्ति असफल हुनेछ। एक व्यक्ति उदार हुन सक्छ र
preevenessions प्रशंसाको स्थायी माहिर नियमहरू र उत्कट दिनका लागि स्थायी
रूपमा नैतिक नियमहरू राख्नुहोस्, तर यदि ज्ञानको बीउ एक बुद्ध मेटायोलाई
भेट्न सकिन्छ भने तर ब्यूँझन सक्ने छैन। यदि केवल ज्ञानको विकास हुन्छ भने,
गलत आचरणले यसलाई पटभावालले बग्ने सम्भावना हल्का हुनेछ कि यस प्रकारको
बुद्ध-किप्पा) को कारण बुद्ध-किप्पा (एएनएतर-किप्पा) को कारणले
द्वारा उल्लेख गरिएको गलत आचरणको उदाहरण। Ledia ‘Bechadaws: उदार भएको
छैन, शारीरिक कार्यहरु मा नराम्रो सुरक्षा, बोली मा एक विचलित भएको, र सोच
मा अशुद्ध छ। यस्तो आचरण तल्लो क्षेत्रहरूमा र भविष्यमा अर्को जीवनमा वा
भविष्यको जीवनमा पुनर्जन्म हुनेछ। यदि यस तरीकाले व्यवहार गर्ने व्यक्तिहरू
उच्च संसारमा पुनर्जन्म हुनको लागि पुनर्जन्म हुनको लागि, उनीहरूको
उदारताको अभावको मतलब उनीहरूले पाहुना, परीक्षणहरू र सतावट सामना गर्नेछन्।
आदेशहरू पालन नगरे पनि, तिनीहरू विवादका साथ भेट्टाउन सक्छन्, झगडा,
क्रोध, र घृणाको साथ भेट्टाउँछन्; र तिनीहरू रोग र रोगहरूमा संवेदनशील
हुनेछन्। यसले कम संसारलाई निम्त्याउने कामहरूबाट बच्नको लागि अझ गाह्रो
हुन्छ।
यो सम्भव हुन सक्छ कि एक व्यक्तिले आज नै जागरण प्राप्त गर्न विगतमा तयार
भइसकेको छ। यदि सही प्रयास यस जीवनमा गरिन्छ भने, त्यो व्यक्ति ब्यूँझनको
पहिलो चरणमा पुग्न र एक sotapanna बन्न सक्छ। त्यसो भए, तल्लो क्षेत्रहरूमा
पुनर्जन्ममा नतीजा गर्न असम्भव हुन्छ।
मतलब यो होइन कि यस्तो व्यक्तिले अर्को उदारलाई जागृत गरेको व्यक्तिलाई एक
बुद्ध देख्ने अवसर हराउनेछ। अन्ततः, एक अप-फिर्तीकको रूपमा, ऊ सुधाशासा
ब्रह्मा संसारमा पुनर्निर्माण गर्न सकिन्छ, र यी संसारहरूमा जीवनले धेरै
बुद्धको क्यारियरलाई ध्यान दिन सक्छ। [166]
यस जीवनकालमा जागरणमा पुग्न पर्याप्त प्यानल (प्यारामी) छ भने आवश्यक
प्रयास गर्दैन भने, डेभा संसारमा अर्को जीवनको अर्को जीवनको लागि यो सम्भव
हुन सक्छ। यदि त्यस्तो व्यक्तिले ब्यूँझन निम्त्याउने कारकहरू अभ्यास
गर्दैन भने, उनी वा उनी पूर्ण रूपमा यस बुद्धको प्रबन्धको समयमा छुट्टी
दिन्छन् र अर्को उक्त व्यक्तिलाई एक बुद्धको प्रबन्धमा रिसाइनमा लगाउन
सक्नेछन्।
यस जीवनमा उल्लिखित यस जीवनमा उल्लिओडाको निर्देशनहरूमा यस जीवनमा
गर्नुपर्ने काममा के गर्नु पर्छ जुन एक व्यक्तिद्वारा अन्तर्दृष्टि मनसायको
अभ्यास गर्दछ। [1 177] एकले पन्ध्र राम्रो कार्य (कार-दाम्मा) को पहिलो
एलिग पूरा गर्नुपर्नेछ, [1 148] यो भन्नु हो, सबै झालेबाहेक। पहिलो चार
कार्यहरू हुन्: (1) नैतिक हुनु, [1]] (2) अर्थ ढोकाको पालनपोषण गर्दै, ())
खानको लागि मध्यम हुनु, र ()) वचन्तता।
सात गुणहरू सात राम्रो राज्यहरू हुन् (सद्भावनामण) एक बुद्धले शाही सीमा
शहरका नागरिकहरूको लागि एक बुद्धलाई बिभिन्न संरक्षणको तुलनामा एक बुद्धले
गर्नबाट sprkinking (OTTAPAPA) शहरभरि उच्च, फराकिलो सडक जस्तै हो र यसको
अर्थ शरीरमा, बोली र दिमागमा गलत आचरण त्याग्ने चिन्ता गर्दछ।
शिक्षाको हुनु (बाहुन Sacca) ब्रिट्नी र तरवारहरूको ठूलो कदरजस्तै हो।
धेरै कुरा सुन्ने व्यक्ति जसले सुनेको कुरा सम्झन्छ र यसको कदर गर्नुहुन्छ
यो निको पार्ने व्यक्तिलाई एक जना बुद्ध जागृत भन्ने कुरा हो।
(भाइमी) शहरको सुरक्षाको लागि एक ठूलो सेनाले जस्तै हो, किनकि एक
व्यक्तिले अकुशल मानसिक राज्यहरूबाट छुटकारा पाउन, स्थिर रहन र कुशल मानसिक
राज्यहरू प्राप्त गर्न लगाउँछ।
(साटी) एक ज्ञानी, बुद्धिमान गेट कुकर जस्तै अज्ञात मानिसहरूलाई अस्वीकार
गर्दछ र केवल ज्ञातहरूलाई मात्र दिन्छ। एक व्यक्तिसँग दिमाग र भेदभावको
उच्च डिग्री हुनुपर्दछ।
(पन्ना) प्लास्टरको साथ ढाकिएको उच्च, फराकिलो रम्पर्ट जस्तै छ। एक
व्यक्तिसँग बुद्धिको आरोहण गर्दै (काट्ने को कारण) बढ्ने र गिरावट आएको छ,
महान प्रवेशको दु: खको पूर्ण विनाशको लागि अग्रणी छ।
सबै राम्रा राज्यहरूले एक व्यक्तिलाई गलत कार्यहरू त्याग्न र राम्रो
कार्यहरू खेती गरेर राम्रो कार्यहरू त्याग्न सक्षम बनाउँदछ, दोषफनको विकास
गर्न र दोषरहित विकास गर्न। यसरी ऊ शुद्धता विकास गर्दछ।
यस जीवनमा नाइबीनाको लक्ष्य प्राप्त गर्न सक्षम हुनेछौं भनेर हामी चिन्ता
लिनु पर्दैन वा हामी मात्र त्यसो गर्ने एक जना बुद्ध आरी न्युटाइयालाई
जागृत तुल्याउँछौं। यदि हामीले सक्दो उत्तम प्रयास गर्छौं भने हामी गर्न
सक्दछौं, त्यस्ता प्रश्नहरू आफैंको ख्याल राख्छन्। हामी सकेसम्म सिथी,
समाना र पन्ननामा सकेसम्म बढ्नु पर्छ, यसैले हामी यस प्रकारले सबै
दुःखकष्टको अन्तमा आउन सक्षम हुनेछौं।
वरिपरिका स्थानहरू र क्षेत्रहरूमा विस्तार गर्ने योजनाहरू सहित यो धेरै शहर
शाकाहारीहरूको लागि मनपर्ने बन्न पुगेको छ। बर्गरहरू, पिज्जाहरू र्यामहरू
आइसक्रीमहरू हुन् सबै स्वादिष्ट वस्तुहरू धेरै किफायती मूल्यहरूमा प्रस्ताव
गरिन्छ। यो साथीहरू, परिवारका सदस्यहरू वा आफैंको साथ भेला हुने आदर्श
ठाउँ हो। तपाईं यहाँ अधिक सिक्न सक्नुहुन्छ।
यो विचित्र रेस्टुरेन्ट एक मेनू गर्छिन् जसमा जहाज जापानी, इटालियन,
अफ्रिकी र एशियाली भाँडाहरू समावेश छन्। चाहे तपाईं बोट-आधारित कूनको
विश्वमा नयाँ हुनुहुन्छ वा कुनै पनि चीजको लागि आदर्श महसुस गर्नुहुन्छ -
रमाईलोले वंशको प्रचलनलाई सुरू गर्यो! यो जन्मदिनको डिनरका लागि यो उत्तम
स्थान हो। तपाईं यहाँ अधिक सिक्न सक्नुहुन्छ। (https
://www.haphyca.nappeive/raveums/wange/ergunglore-bangalore-454545757575
बंगलोरमा एक मात्र स्थान हो जुन प्रामाणिक मेक्सिकन गीशिन सेवा गर्दछ। यो
मात्र सम्भव छैन, तपाइँले मुर्पाई, घर-निर्मित शाकान पनीर र असामानिडो-प्लस
TOCOS, हरिलाडास, बुर्लाडास, बरिलाउस र नाकोस सहित पूर्ण रूपमा भेगन मेनू
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भन्दा फरक हुनुहुन्छ भने (र सायद तपाईका सबै साथीहरूले केहि फेला पार्न
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तपाईं बंगलोरमा एक अनुभवी शाकाहारी हुनुहुन्छ भने, तब तपाईंले सायद यो
रेस्टुरेन्ट अनुमान लगाउनुभएको छ। यो एक पूर्ण रूपमा शाकाहारी Fillfel चेन
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Wraps, बर्गर, स्यान्डविचहरू, र प्लेटर्स एक सस्तो मूल्य मा प्राप्त। थप
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जैविक शाकाहारी रेस्टुरेन्टले दागलय दक्षिण भारतीय भूल, पिज्जा, र
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भेट्ने उत्तम वातावरण छ। तपाईं यहाँ अधिक सिक्न सक्नुहुन्छ। (https
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तपाईंले बमेस धोस खोज्नु भएको छ? अब तपाईं धेरै उत्साहजनक शागिक सागरहरू
विकल्पहरू सहित सक्नुहुन्छ। यो शहरमा धेरै धेरै रेस्टुरेन्टहरू भन्दा अलि
बढी महँगो हो, त्यसैले एउटा विशेष अवसरको लागि स्नातक डिनर जस्तो पोशाक!
तिनीहरूले स्वादिष्ट नक्कल मासु, टोफु र flalfel प्रोटीन प्रदान गर्दछ जुन
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शाकाहारी मेनूको संख्यामा शालीन विकल्पहरू छन्। उनीहरूको महादेशी डिश,
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Posted by: site admin @ 12:40 am
guys, today, let’s go and try to find a specific strange rock in the
ancient city of Anuradhapura in Sri Lanka. I call this the ‘End Of The
World Rock’ and some people believe that if this Rock Falls Down, the
World will End. Anuradhapura is one of the oldest continuously inhabited
cities in the world, archeologists say the city’s history goes back to
10th Century B.C, and Sri Lanka is well known for its ancient mysteries.
In my previous video, I showed you the Hindu belief about the end of
the world, but what do Buddhists believe about the end of the world?
us go into this fascinating Buddhist temple and see if we can find
more. Look at this huge reclining Buddha, he looks so divine. Look
Behind him, there are many monks worshiping him as a God. His pillow is
really fancy, it is a cylinder with a Chakra or lotus patterns, it looks
like a technical design. Was it a pillow or some kind of a machine,
like an arc reactor? What’s even more strange, look at that strange
thing coming out of his head. It is an elongated thing with 5 curved
ends. What is that? Is this some advanced device or is there a simpler
explanation for this? And then, look at the person standing right next
to him. You don’t see it on his head, but look at the 2 Buddha statues
on the left side, both these statues have that strange pointy device on
their heads. And the normal guy at the end also does not have it. Look
at the guys painted on the wall, none of them have that pointed device
on their heads. Do you know that many ancient Buddha statues in Asia
show him with this elongated thing on his head? What is the secret
behind this?
blessed by this Buddhist Monk in the temple, he tied a sacred thread on
my wrist. It is a common ritual in Buddhist sites. Hinduism, Buddhism
and Jainism are three great ancient religions which share the same
cultural aspects. They have some minor differences, but they come from
the same root. Like Hindus, Buddhists also believe that the world will
End and a God called Maitreya will arrive on the earth to destroy all
evil. Who is this Maitreya? He will be an avatar of Buddha himself.
This is a very similar story to Hinduism which says that Kalki, who is
an avatar of Vishnu will arrive during the end of the world.
Sri Lankan Buddhists give some interesting details about how Maitreya
will arrive on earth. They say that, right now, Maitreya lives in a
planet called Tushita and he will travel from that planet and reach the
earth when the human beings become evil. But how will he do this
interstellar travel? Some believe that this carving in Anuradhapura is a
stargate, and it is the portal through which Maitreya could arrive. Not
only that, they also believe that many Buddhist monks from earth also
traveled to Tushita, to his planet by doing Sadhana or meditation in
front of this stargate.
how can we find out when the end of the world is near? There is a Rock
in Anuradhapura which can foretell the end of the world. You can see
stairs set up going between 2 giant rocks on either side, and on top,
there is a Gigantic granite rock, it has a unique shape, which is
standing with very little support on both sides. How is it even standing
for so many centuries without falling down? I feel strange walking
under this rock, it feels like it could drop on me and crush me as I
walk under it. From this side, you can see a Buddhist Stupa and some
ancient structures, and this is actually one of the entrances to this
Ancient Buddhist Site. It looks like the top of a mushroom head from
this side. Some people will say this is a natural formation, but it
appears to have some tool marks, you can see some it has been shaved
off. And then you can see this line, carved on both the rock on the
right side as well as the supporting structure on the left side as well.
This means that this is not natural, the giant rock was lifted up and
placed here.
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.er en meditativ tilstand av dyp stillhet og konsentrasjon der sinnet
blir fullstendig nedsenket og absorbert i det valgte objektet med
oppmerksomhet. Det er hjørnesteinen i utviklingen av riktig
konsentrasjon.
er tilfelle der en munk - ganske trukket fra sensualitet, trukket
tilbake fra ufaglærte egenskaper - kommer inn og forblir i den første
Jhana: Rapture og glede født av tilbaketrekning, ledsaget av rettet
tanke og evaluering. Han gjennomsyrer og gjennomsyrer, fyller og fyller
denne kroppen med bortrykkelse og glede født av tilbaketrekning. Det er
ingenting av hele kroppen hans som ikke er utført av bortrykkelse og
glede født av tilbaketrekning.
som om en dyktig badmann eller badmanns lærling ville helle badepulver i
et messingbasseng og kna det sammen, drysset det igjen og igjen med
vann, slik at hans ball med badepulver-mettet, fuktighetsbelastet,
gjennomsyret i og uten- ville likevel ikke dryppe; Likevel gjennomsyrer
munken, fyller og fyller denne kroppen med bortrykkelsen og gleden født
av tilbaketrekning. Det er ingenting av hele kroppen hans som ikke er
utført av bortrykkelse og glede født av tilbaketrekning …
med stillingen av rettede tanker og evalueringer, kommer han inn og
forblir i den andre Jhana: Rapture og glede født av ro, forening av
bevissthet fri for rettet tanke og evaluering - intern forsikring. Han
gjennomsyrer og gjennomsyrer, fyller og fyller denne kroppen med
bortrykkelsen og gleden født av ro. Det er ingenting av hele kroppen
hans som ikke er utført av bortrykkelse og glede født av ro.
som en innsjø med vårvannsflytting opp innenfra, uten tilsigelse fra
øst, vest, nord eller sør, og med himmelen med jevne mellomrom, ville
det gi rikelig med dusjer, slik at den kjølige vannfoten med vannet opp
fra innsjøen ville Permeat og gjennomsyrer, kveler og fyll det med
kjølig vann, det er ingen del av innsjøen som ikke er utført av det
kjølige vannet; Likevel gjennomsyrer munken og gjennomsyrer og fyller
denne kroppen med bortrykkelsen og gleden født av ro. Det er ingenting
av hele kroppen hans som ikke er utført av bortrykkelse og glede født av
ro …
dessuten, med falming av bortrykkelse, forblir han like, oppmerksom og
våken, og sanser glede med kroppen. Han kommer inn og forblir i den
tredje Jhana, hvorav de adelige erklærer, ‘likeverdige og oppmerksom,
han har en hyggelig å overholde.’ Han gjennomsyrer og gjennomsyrer og
fyller denne kroppen med gleden som er avhendet av bortrykkelse, slik at
det er det er Ingenting av hele kroppen hans upontert med glede
avhendet av bortrykkelse.
som i en blå-, hvit- eller rødlotusdam, kan det være noen av de blå,
hvite eller røde lotusene som, født og vokser i vannet, holder seg
nedsenket i vannet og blomstrer uten å stå opp av vannet, slik at de
blir gjennomsyret og gjennomsyret, fylt og fylt med kaldt vann fra
røttene til tipsene sine, og ingenting av de blå, hvite eller røde
lotusene ville være upåvirket med kjølig vann; Likevel gjennomsyrer
munken og gjennomsyrer og fyller denne kroppen med gleden som er
avhendet av bortrykkelse. Det er ingenting av hele kroppen hans som ikke
er utført med glede som er avhendet av bortrykkelse …
dessuten, med å forlate glede og stress-som med den tidligere
forsvinningen av oppstemning og nød-kommer han inn og forblir i den
fjerde Jhana: renhet av likestilling og mindfulness, verken-nevnte
nor-smerte. Han sitter og gjennomsyrer kroppen med en ren, lys
bevissthet, slik at det ikke er noe av hele kroppen hans som ikke er
utført av ren, lys bevissthet.
som om en mann satt innpakket fra hode til fot med en hvit klut, slik
at det ikke ville være noen del av kroppen hans som den hvite kluten
ikke strekker seg til; Likevel sitter munken og gjennomsyrer kroppen
hans med en ren, lys bevissthet. Det er ingenting av hele kroppen hans
som ikke er utført av ren, lys bevissthet. ”
som om en mann satt innpakket fra hode til fot med en hvit klut, slik
at det ikke ville være noen del av kroppen hans som den hvite kluten
ikke strekker seg til; Likevel sitter munken og gjennomsyrer kroppen
hans med en ren, lys bevissthet. Det er ingenting av hele kroppen hans
som ikke er utført av ren, lys bevissthet. ”
er saken, Brahman, der han praktiserer for mange menneskers velferd og
lykke og har etablert mange mennesker i den edle metoden, det vil si
rettferdigheten til det som er beundringsverdig, rettferdigheten til det
som er dyktig.
tror enhver tanke han vil tenke, og tror ikke noen tanke han ikke vil
tenke. Han vil enhver besluttsomhet han vil vil, og vil ikke noen løse
han ikke vil gjøre det. Han har oppnådd mestring av sinnet med hensyn
til tankene.
oppnår-når han vil, uten belastning, uten vanskeligheter-de fire
jhanene som er økte mentale tilstander, hyggelige overhold i her-og-nå.
avslutningen av mentale gjæringer-forblir han i den gjæringsfri
bevissthetsfrigjørings- og diskusjonsutgivelsen, og har direkte kjent og
realisert dem for seg selv i her-og-nå.
guidede bildet er en rolig og avslappende visualiseringsmeditasjon der
du vil se deg selv i havet, svømme i det kjølige havvannet, mens du
lytter til det myke rytmiske havlydene av sprutvann. Dette guidede
bildet er for avslapning og slipp av stress, angst og tidligere feil og
smerter, slik at du kan omfavne fremtiden og alle de gode tingene som
ligger foran deg. Så gi slipp på negative følelser som blokkerer veien
for positive energier å strømme gjennom og gi deg helse og helbredelse.
Jeg finner alltid naturlyden av vann så veldig avslappende, og for meg
er det et av de beste stressavlastningsverktøyene der ute, som vann,
enten det er ved en krusende elv, havbølger eller regn, har bare denne
fascinerende rytmen som vekker avslapning og ekte indre fred. Så lytt
til denne guidede bildemeditasjonen hvis du trenger en måte å slappe av
og helbrede sinnet og kroppen av negative følelser og energier.
er et inspirerende blikk på prosjektets visjon, arkitektur og veldedige
programmer. Med bidrag fra hans hellighet Dalai Lama, Lama Zopa
Rinpoche og mange andre åndelige ledere.
med turen for å oppleve måten Heart Shrine Relics inspirerer mennesker
over hele verden til å utvikle et hjerte av kjærlig godhet og rense
sinn-kroppskontinuumet. Inkluderer vakre opptak av relikviene selv.
fredsmeditasjon om kjærlig godhet blir lest av en mild stemme slik at
lytteren kan konsentrere seg om opplevelsen av å generere fredens sak, i
seg selv og i den ytre verden.
må utvikle seg fra indre fred. Fred er ikke bare fraværet av vold. Fred
er manifestasjonen av menneskelig medfølelse.”
Nord -India er Kushinagar og Bodhgaya regioner der leseferdighetene er
veldig lave og millioner av mennesker lever i ekstrem fattigdom, og er
avhengige av livsopphold og menighetsarbeid.
Utdanning for landsbybarn fra fattige familier, ved å bruke en unik
læreplan som legger vekt på etisk utvikling så vel som akademisk
prestasjon; som dekker grunnskole-, videregående og yrkesfaglig
utdanning.
Sysselsetting og handel som vil gi arbeid for mer enn tusen mennesker
under bygging i tillegg til å skape bærekraftige jobber for fremtiden og
bringe tusenvis av relaterte sysselsettingsmuligheter til regionen.
både lang og kort sikt vil Maitreya-prosjektet bidra betydelig til
trivselen i regionen og tar sikte på å bli en modell for
samfunnsansvarlig utvikling-miljømessig bærekraftig, designet og bygget
for å vare minst 1000 år.
til og med nå blir selve hjertet av Maitreya-prosjektet,
Loving-Kindness, brakt til mennesker over hele verden gjennom Maitreya
Project Heart Shrine Relic Tour. Relic Tour samler mennesker av alle
humanitære og åndelige tradisjoner for å skape årsakene til
verdensfreden ved å dele velsignelsene til en unik og dyrebar samling av
mer enn 1000 hellige buddhistiske relikvier.
ønsket alle vekket mennesker i verden å installere den høyeste
velvillige vekket ens statue på Kushinara ved å donere minste
kirkesamfunn. Også meditasjonssenter for alle de som ønsker å oppnå evig
lykke med mest moderne krematorium.
og Anagatavamsa gir begge instruksjoner om hva folk må gjøre hvis de
skal møte Buddha Metteyya. Dette er veldig viktig for alle de som ikke
oppnår minst det første stadiet av oppvåkning under denne Buddha
-dispensasjonen, for, som vi har sett, velvillige vekket en Buddha
Metteyya vil være den siste velvillige vekket en Buddha som oppstår i
denne verdenssyklusen. Hvis en person ikke oppnår oppvåkning i denne
verdenssyklusen, vil det være ekstremt vanskelig å få en ny mulighet.
Dasabodhisatta-uddesa, [142] sier Buddha Gotama til Ven. Sariputta,
“Ikke alle menn vil se min fysiske kropp. Hvis de møter læren min
(sasana), gi gaver (dana), observere moral (sila) og dyrke utvikling av
sinnet (bhavana), gjennom frukten av det, de vil bli gjenfødt i
velvillig vekket Onebuddha Ariya Metteyya. “
tre handlingene er grunnlaget for meritterende handling (Punna). [143]
Gjennom disse handlingene kan en person være sikret gjenfødelse i de
høyere eksistensplanene. Å utvikle sinnet fører til den midlertidige
renheten oppnådd gjennom Jhana -statene. Men det kan også føre til
innsikt (vipassana) og ekte frigjøring.
[144] gir flere detaljer. For å møte velvillige Awakened One Buddha
Metteyya, bør folk legge frem innsats (Viriya) og være fast (Dalha), med
opprørt sinn (Ubbigga-Manasa). Vi kan anta at “opprørt sinn” betyr den
dype omrøringen av sinnet eller følelsen av press (Samvega) som kommer
fra å innse det presserende behovet for å jobbe for frigjøring. Alle de
som gjør gode gjerninger og som er årvåken - enten de er Bhikkhus,
Bhikkhunis, lekfolk eller lekvinner - vil kunne møte den neste
velvillige vekket en Buddha. Alle de som betaler Buddha stor ære vil se
den lykkebringende forsamlingen av velvillig vekket en Buddha Metteyya.
Det hellige livet (Brahma-Cariya) skal praktiseres. Gaver (Dana) bør
gis. Overholdsdagene (Uposatha) bør oppbevares. Kjærlig godhet (metta)
bør utvikles nøye. Ved å glede seg over årvåkenhet og meritterende
handlinger, vil det være mulig å til slutt få slutt på elendighet
(Dukkha).
Ledi Sayādaw [145] påpeker at det er nødvendig å gjøre balansert
innsats når det gjelder god oppførsel (Carana) og rett kunnskap (Vijja)
hvis man skal møte den neste velvillige Awakened One Buddha.
oppførsel betyr å utvikle moral (sila) og konsentrasjon (samadhi).
Kunnskap betyr å utvikle visdom (panna). Riktig oppførsel kan
sammenlignes med å ha lydlemmer. Riktig kunnskap kan sammenlignes med å
kunne se. Hvis det ene eller det andre mangler, vil en person ikke
lykkes. En person kan være sjenerøs og beholde de permanente moralske
reglene for de fem ordene og de åtte ordene på overholdelsesdager, men
hvis frøene til kunnskap ikke er plantet, kan den personen møte
velvillige vekket en Buddha Metteyya, men ikke kunne vekkes. Hvis bare
kunnskap utvikles, vil feil oppførsel bety at sjansene for å møte den
neste velvillige vekket en Buddha vil være svak, på grunn av den
mellomliggende perioden (Antara-kappa) mellom denne velvillige vekket en
Buddha-dispensasjon og den neste.
på feil oppførsel nevnt av Ven. Ledi Sayādaw er: ikke å være sjenerøs,
bli dårlig bevoktet i fysiske handlinger, være uhemmet i tale og være
urent. Slik oppførsel vil bety gjenfødelse i de nedre rikene, enten i
neste liv eller i et fremtidig liv. Hvis mennesker som handler på denne
måten klarer å bli gjenfødt i en høyere verden, vil deres mangel på
raushet bety at de vil møte motgang, prøvelser og trengsler for å tjene
til livets opphold. Gjennom ikke å holde ordene, vil de sannsynligvis
møte tvister, krangel, sinne og hat; og de vil være utsatt for sykdommer
og plager. Dette vil gjøre det enda vanskeligere å unngå handlinger som
fører til de lavere verdenene.
kan imidlertid være mulig at en person i dag allerede har forberedt seg
i fortiden for å oppnå oppvåkning. Hvis den rette innsatsen gjøres i
dette livet, kan den personen nå minst den første fasen av oppvåkning og
bli en Sotapanna. Deretter vil det være umulig å gjøre noen handlinger
som resulterer i gjenfødelse i de nedre rikene.
vil ikke nødvendigvis bety at en slik person vil savne muligheten til å
se den neste velvillige vekket en Buddha. Etter hvert, som en
ikke-tilbakestiller, kan han eller hun gjenfødes i Suddhavasa
Brahma-verdener, og livet i disse verdenene kan spenne over karrieren
til flere Buddhaer. [146]
en person som har nok perfeksjoner (parami) til å oppnå oppvåkning i
denne levetiden ikke gjør den nødvendige innsatsen, kan det være mulig å
bli en Sotapanna i neste liv i Deva -verdenene. Hvis en slik person
ikke praktiserer faktorene som fører til oppvåkning, vil han eller hun
gå glipp av helt under denne Buddhas dispensasjon og vil bare kunne
oppnå løslatelse under den neste velvillige Awakened One Buddhas
dispensasjon.
Ledi Sayādaws instruksjoner om det nødvendige arbeidet som skal gjøres i
dette livet, inkluderer hva som bør gjøres av en person som praktiserer
bare innsiktsmeditasjon. [147] Man bør oppfylle de første elleve av de
femten gode handlingene (Carana-Dhamma), [148] det vil si alt unntatt
Jhana-statene. De fire første handlingene er: (1) å være moralske, [149]
(2) som beskytter sansedørene, (3) å være moderat i å spise og (4)
våkenhet.
neste syv egenskapene er de syv gode statene (Saddhamma) som den
velvillige vekket One Buddha sammenlignet med de forskjellige
beskyttelsene for innbyggerne i en kongelig grenseby: [150]
krympe fra å gjøre galt (Ottappa) er som en høy, bred vei rundt byen og
betyr at disippelen er opptatt av å unngå feil oppførsel i kropp, tale
og sinn.
læring (Bahu-Sacca) er som en stor rustning av spyd og sverd. En person
som har hørt mye, som husker hva som ble hørt, og som skatter det betyr
en person som kjenner den velvillige vekket One Buddhas lære.
(Viriya) er som en stor hær som beskytter byen, for at en person bør
vekke energi for å bli kvitt ufaglærte mentale tilstander, for å skaffe
dyktige mentale tilstander, være standhaftige, faste på forhånd og holde
ut med dyktige mentale tilstander.
(Sati) er som en klok, intelligent portvakt som nekter inngangen til
ukjente mennesker og bare slipper inn de som er kjent. En person skal ha
den høyeste grad av mindfulness og diskriminering.
(Panna) er som en høy, bred volldekket dekket med gips. En person skal
ha visdom som fører til (avskjæring av) oppgang og fall, med den edle
penetrasjonen som fører til fullstendig ødeleggelse av elendighet.
de syv av disse gode statene gjør det mulig for en person å forlate
gale handlinger og dyrke gode handlinger, for å forlate det som er
klanderverdig og utvikle skyldløshet. Dermed utvikler han renhet.
trenger ikke bekymre oss for om vi vil være i stand til å oppnå målet
om Nibbana i dette livet, eller om vi bare vil kunne gjøre det under
velvillig vekket en Buddha Ari Metteyya. Hvis vi gjør den beste
innsatsen vi kan, vil slike spørsmål ta vare på seg selv. Vi må vokse så
mye som mulig i Sila, Samadhi og Panna, sikre på at vi på denne måten
vil kunne komme til slutten av all lidelse.
rundt om i Bangalore og planlegger å utvide over hele landet, har dette
raskt blitt en favoritt for mange veganere i byen. Burgere, Pizzas Wraps
-iskrem er alle deilige varer som tilbys til svært rimelige priser. Det
er det ideelle stedet å samles med venner, familiemedlemmer eller bare
deg selv. Du kan lære mer her.
sjarmerende restauranten i Indiranagar kan skilte med en meny som
inkluderer vegansk japansk, italiensk, afrikanske og asiatiske retter.
Enten du er ny i verden av plantebasert mat eller føler deg eventyrlig
nok til noe-moroa begynner akkurat på Vegan Vogue! Det er det perfekte
stedet for en bursdagsmiddag. Du kan lære mer her. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
er det eneste stedet i Bangalore som serverer autentisk meksikansk mat.
Ikke bare er det rimelig, du kan glede deg over å bla gjennom en helt
vegansk meny inkludert churros, hjemmelaget vegansk ost og soyrizo-pluss
elendige, enchiladas, burritos og nachos! Hvis du leter etter noe annet
enn din vanlige indiske mat (og kanskje til og med et sted der alle
vennene dine vil kunne finne noe!), Er dette stedet å dra! Du kan lære
mer her. (https://www.chinita.in/)
du er en erfaren veganer i Bangalore, gjettet du sannsynligvis at denne
restauranten ville være på guiden vår. Det er en helt vegetarisk
falafelkjede som er veldig vennlig mot veganere! Få de ferskeste
veganske falafelinnpakningene, burgere, smørbrødene og tallerkenene til
en overkommelig pris. I tillegg tar eierne store fremskritt mot å
redusere matemballasje og avfall. Du kan lære mer her. (https://habibifalafel.com/)
organiske vegetariske restauranten tilbyr veganske sørindiske retter,
pizza og iskrem! Det har en flott atmosfære for å møte venner for å nyte
middag på taket. Du kan lære mer her. (https://gonative.in/pages/farm-to-table)
du prøvd burmesisk mat? Nå kan du med mange spennende veganske
alternativer. Det er litt dyrere enn de fleste restauranter i byen, så
kle deg ut for en spesiell anledning som en konfirmasjonsmiddag! De
tilbyr deilige hånlige kjøtt-, tofu- og falafelproteiner som kan lages
til hjertelige retter. Du kan lære mer (https://www.burmaburma.in/)here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
vegetariske meny har en rekke veganske alternativer. Deres kontinentale
retter, italienske spesialiteter og deilige drinker vil garantert glede
enhver gane. Du kan lære mer her. (https://www.greentheory.in/)
https://www.facebook.com/praveenmohanfansInstagram…………….
https://instagram.com/praveenETTwitter…………………. https:…
Benevolent Universe Quotes
Collection of top 14 famous quotes about Benevolent Universe
Sometimes, we don’t get what we want … But this is a benevolent universe. And once in a while, we do.
— Melody Beattie
there’s any sort of benevolent force that has anything to do with it, at
all. — Neil DeGrasse Tyson
are Awakened Aboriginals. It is just 0.1% are foreigners kicked out
from Bene Israel,Tibet,Africa,Eastern Europe,western Germany,south
Russia,Western Europe,Hungary terrorists chitpavan brahmins of Rowdy
Swayam Sevak who gobbled the Master Key by tampering the fraud EVMs.
जागृत आदिवासी हैं। बेने इज़राइल, तिब्बत, अफ्रीका, पूर्वी यूरोप, पश्चिमी
जर्मनी, दक्षिण रूस, पश्चिमी यूरोप, हंगरी के आतंकवादी चितपावन ब्राह्मणों
से निकाले गए केवल 0.1% विदेशी हैं, जिन्होंने फर्जी ईवीएम से छेड़छाड़ करके मास्टर कुंजी छीन ली।
pilot vinay dhamodar savarkar manufactured hindutva for hindumahasabha
RSSBJP. I will will make this country Prabuddha Bharat thundered Dr BR
Ambedkar. All Aboriginals thunder we will make this universe Benevolent
Awakened One.
பைலட் வினய் தாமோதர் சாவர்க்கர் இந்துமஹாசபா ஆர்எஸ்எஸ்பிஜேபிக்காக
இந்துத்துவாவை உருவாக்கினார். டாக்டர் பி.ஆர்.அம்பேத்கர் முழங்கிய இந்த
நாட்டை பிரபுத்த பாரதமாக்குவேன். அனைத்து பழங்குடியினரும் இடி முழக்கங்கள்
இந்த பிரபஞ்சத்தை நன்மையான விழிப்புள்ள ஒன்றாக மாற்றுவோம்.
Posted by: site admin @ 6:33 am
like vegan vegetables to live like free birds for Welfare,Happiness, Peace,Liberty,Freedom,Equality of All Sentient and Non Sentient Beings.
(Sanskrit), Metteyya (Pali), is regarded as a future Buddha of this
world in Buddhist eschatology. In some Buddhist literature, such as the
Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita.
prophecy of the arrival of Maitreya refers to a time in the future when
the dharma will have been forgotten by most on the terrestrial world.
the Buddhist tradition, the story of Maitreya, the future Buddha, plays
a central role in the cultural history of virtually every period and
every area of Buddhist Asia.
Maitreya legend has provided a symbol rich in possibility for
culturally specific, local elaboration, yet it has also continued
throughout to draw on a group of core themes and aspirations deeply
rooted in the Buddhist culture common to most of Asia.
Buddhist culture has appropriated this appealing figure under many
guises from which Buddhism shaped, and was shaped by a series of
cultural encounters and traditions, reaching across Asia, corresponding
to different manifestations of the cycle for different peoples.
term Buddhism is derived from the Pali designation Buddha (Sanskrit:
Buddha) given to its founder; it is, however, not so much a name as a
title. Buddha, from the root budh, “to awaken,” means the “Awakened
One”: it is thus a designation applied to one who attains the spiritual
realization likened to an “arousing” or to an “awakening,”
have only arranged the texts according to the images and the music, to
present a video that may briefly envelop the most important aspects of
the subject in question.
Charles Upton - Legends of the End: Prophecies of the End Times,
Antichrist, Apocalypse, and Messiah from Eight Religious Traditions
is represented by the coming of God Himself, either through the
representation of an Avatara or through different Manifestations;
the expectation of Parousia, as a Theophanic descent in our plane of
manifestation. Jesus Christ, Buddha Maitreya, Kalki Avatara, Imam
al-Mahdi, etc.
second aspect represents the perpetual Legislators that regent a cycle
of existence, thus maintaining a bridge through the mediation of God and
our world, most commonly through Prophets or the highest initiates.
third aspect which is mainly overlooked comprises the -hidden heroes-
namely the legendary figures who have remained in suspended animation
through the entire course of a cycle until the end of the world; aroused
from their occultation to assume the final role of redeemers.
Arthur, Frederic Barbarossa, Keresapa, Kashyapa, Stephan the Great,
Alexander the Great, Marko Kralevici, Prester John, etc.
rite huawhenua kia ora ai nga manu koreutu, te koa, te herekore, te herekore o nga mea katoa.Jhana he ahua mohio mo te tino rongonui me te kukume e whai kiko ana te
hinengaro, ka uru ki roto i te kaupapa whiriwhiri. Ko te kowhatu i roto
i te whanaketanga o te aro turuki tika.
reira te take o te monk - ka tangohia mai i te maamaa, ka uru mai, ka
noho tonu ki te Jhana tuatahi: Ka mau tonu ia, ka mau tonu, ka whakakiia
tenei tinana ki te mataora me te koa i whanau mai i te tangohanga.
Kaore he mea o tona tinana katoa e mau ana i te mataora me te koa i
whanau mai i te tangohanga.
rite ki te mea he apakeke a Banchman me Betman ranei ka riringi ki te
kaukau kaukau ki te wai parahi, ka rewa ano ki te wai kaukau - te
makuku-laden heoi, kaua e maturuturunga iho; Ahakoa, ko te monk
permeates, ka tiakina, ka whakakiia tenei tinana ki te mataora me te
ahuareka whanau i whanau mai i te tangohanga. Kaore he mea o tona tinana
katoa e mau ana i te mataora me te koa i whanau mai i te tangohanga …
tua atu, me te kaha o nga whakaaro me nga aromautanga, ka uru atu ia ki
te jhana tuarua: Ko te ahuareka me te koa o te mohiotanga kaore i te
mohio. Ka mau tonu ia me te pervades, ka tiakina me te whakakii i tenei
tinana me te mataora me te koa i whanau mai ai o te maarama. Kaore he
mea o tona tinana katoa e mau ana i te mataora me te koa i whanau mai i
te maarama.
rite ki te roto me te puna wai-wai e ara ana i te rawhiti, i te
hauauru, ko te raki, ko te tonga, ko te puna wai hoki o te wai e piki
ake ana i roto i te roto Ko Permeate me te pervade, ka mau, ka whakakiia
ki nga wai matao, kaore he waahanga o te roto i whakarakehia e nga wai
matao; Ahakoa, ko nga monk pepeke me nga pervades, ka tiakina me te
whakakii i tenei tinana me te mataora me te koa i whanau mai i te
maramatanga. Kaore he mea o tona tinana katoa e mau ana i te mataora me
te koa i whanau mai i te maramatanga …
etahi atu, me te whakakore i te mataora, kei te noho tonu, kia mahara,
kia mataara, me te koa ki te tinana. Ka tomo ia, ka noho ki te tuatoru o
nga tangata, e rite ana ki te hunga ngakau mohio, e mau ana, e mau ana,
e whakakiia ana i tenei tinana. Kaore he mea o tona tinana katoa e raru
ana i te koa o te koa.
i te kikorangi-, White-, ko te whero-lotus ranei, he mea nui, he rore,
he rore, he whakatipu ranei i roto i te wai ka tipu haere o te wai, kia
mau ai ratou, ka pangia, ka kapi i te wai matao mai i o ratou pakiaka,
kaore he mea o te kikorangi, ma te roroa whero ranei. Ahakoa, ko te monk
pepeke me nga pervades, ka tiakina, ka whakakiia tenei tinana me te koa
o te mataora. Kaore he mea o tona tinana katoa e raru ana i te koa o te
mataora …
me te whakarere i te ahuareka me te ahotea - ka uru atu ia ki te tuawha
o Jutana: te pokekore o te mahara me te ngakau pouri. Ka noho ia, ka
takahi i te tinana me te mohio, ma te mohio, kia kore ai tana tinana
katoa e raru i te maamaa, te maarama marama.
rite ki te mea e noho ana tetahi tangata i te mahunga ki te waewae ma
me te papanga ma, kaore he waahanga o tona tinana i tukuna e te kakahu
ma; Ahakoa ko tenei, ka noho te monk, ka mau ki tona tinana me te mohio,
maamaa. Kaore he mea o tona tinana katoa e whakarerea ana e te maamaa,
te marama marama. “
rite ki te mea e noho ana tetahi tangata i te mahunga ki te waewae ma
me te papanga ma, kaore he waahanga o tona tinana i tukuna e te kakahu
ma; Ahakoa ko tenei, ka noho te monk, ka mau ki tona tinana me te mohio,
maamaa. Kaore he mea o tona tinana katoa e whakarerea ana e te maamaa,
te marama marama. “
te keehi, Brahman, e mahi ana ia mo te oranga me te koa o te tini
tangata, a he maha nga iwi o te mea e manakohia ana e te mea mohio.
tana whakaaro ko tana whakaaro e hiahia ana ia ki te whakaaro, kaore
hoki e whakaaro ki tetahi whakaaro kaore ia e hiahia ki te whakaaro. E
hiahia ana ia ki te whakatau ka hiahia ia ki te hiahia, kaore hoki e
whakatau kaore ia e hiahia ki te hiahia. Kua tutuki i a ia te hinengaro o
te hinengaro mo nga huarahi whakaaro.
tutuki ia - i nga wa katoa e hiahia ana ia, kaore he riipene, kaore he
uaua - ko nga Johas e wha e whakanuia ana, e mohio ana ki nga korero o
mua-a-inaianei.
te mutunga o nga hinengaro o te hinengaro - kei te noho tonu ia ki te
maarama-kore mohio me te whakaputa korero, i mohiotia tika ai, i mohio
ai ia mo a raatau.
tenei whakaahua arataki he mea marino, he marino hoki e whakaatu ana i a
koe i te moana, i te wa e rongo ana koe i nga tangi o te moana. Ko
tenei whakaahua e arahi ana mo te whakangahau me te tuku i te ahotea, te
awangawanga me te mamae o mua me te mamae, kia awhi ai koe i nga mea
kei mua. Na, kia mau te whanoke kino ki te kaha o te kaha ki te rere me
te kawe i te hauora me te whakaora. I nga wa katoa ka kitea e au te
tangi o te wai kia tino whakangahau, mo au tetahi o nga taputapu
whakaora whakaora, ahakoa he ua, he pai noa iho te whakamahana me te Te
rangimarie o roto. Na whakarongo ki tenei whakaaroaro ki te whakaaro ki
te hiahia koe ki te okioki me te whakaora i to hinengaro me to tinana o
te kare o te kare.
tirohanga hihiri tenei ki te tirohanga a te kaupapa, te hoahoatanga, me
nga kaupapa atawhai. Ma te takoha mai i tona tapu, ko Dalai Lama, Lama
Zopa Rinpoche, me etahi atu rangatira wairua.
me te haerenga ki te wheako i te ahua o te ngakau o te ngakau ki te
whakaputa i nga tangata katoa o te ao. Kei roto i nga momo ataahua o nga
huringa.
te whakaaroaro i te rangimarie mo te aroha aroha e panuitia ana e te
reo ngawari kia pai ai te whakarongo ki te kaupapa o te whakaputa i te
take o te rangimarie, i roto i te ao o waho.
te rangimarie o te ao me whanake mai i te rangimarie. Ko te rangimarie
ehara i te kore o te tutu. Ko te rongo ko te whakaaturanga o te aroha
tangata.”.
te raki o India, ko Kushinagar me te Bodhgaya nga rohe e tino iti ana, e
hia miriona nga tangata e noho ana i te rawakore tino, e whakawhirinaki
ana ki te ahuwhenua me te mahi ahuwhenua.
Te maatauranga mo nga tamariki o nga tamariki rawakore, ki te whakamahi
i tetahi marautanga ahurei e whakaatu ana i te whanaketanga matatika me
te whakatutukitanga o te maatauranga; Te hipoki tuatahi, tuarua me te
maatauranga.
Te mahi me te tauhokohoko e nui ake i te mano nga tangata i te wa e
hanga ana i nga mahi mo te heke mai me te whakaputa mano o nga mahi mahi
ki te rohe.
nga whakapakoko e rua, me o raatau torona me nga maara me nga maara, ka
manaakitia i roto i nga toi tapu ko te mea hou me te hou.
roto i te waa roa me te wa poto, ka whai kiko te kaupapa o te rohe ki
te oranga o te rohe - he kaha te whanaketanga o te taiao - he pumau, he
mea hanga kia neke atu i te 1000 tau.
inaianei inaianei, ko te ngakau nui o te kaupapa Maitete, ka kawea mai
ki nga tangata katoa o te ao puta noa i te ao maitreya kaupapa Shine
Rect. Ko te haerenga o te haerenga o te ao ngawari katoa ki te hanga i
nga take mo te ao mo te ao mo te kohinga o te kohinga ahurei me te nui
ake o te kohinga nui atu i te 1,000 nga Reipene Buddhist.
tenei wa ka ara nga tangata o te ao ki te whakauru i te mea nui rawa
atu i ara ake ai te whakapakoko o tetahi i Kushi i te Kuhi. Te Whare
whakaaroaro mo te hunga katoa e hiahia ana kia tae atu ki a ratau kia
rite ki te Frematorium tino hou.
te DasbodhiSatta-Uddesa me Anagatavamsa e rua nga tohutohu mo nga mea e
tika ana kia tutuki nga taangata mena ka tutaki ratou ki a Buddha
Metteyya. He mea nui tenei mo te hunga katoa kaore i te kaha ki te
whakaoho i te wahanga i tenei tau o Buddha, ka ara ake ko te buddha
whakamutunga ka ara ake i tenei ao. Mena kaore i te ara ake te whakaoho i
tenei huringa o te ao, ka tino uaua ki te tiki i tetahi atu angitu.
roto i te DasbodhiSatta-Uddya, [142] e kii ana a Buddha Gocama ki a
Ven. Sariputta, “Kaore nga taangata katoa e kite i taku tinana tinana.
Mena ka tutaki ki aku akoranga (Sasana), hoatu nga taonga (SAA), me te
whakatipu i te whanaketanga o te hinengaro (Bhavana), na roto i te hua o
tera Ka whanau ano hoki i te wa o Benevolent ka ara ake i te
kotahitanga oriya Metteyya. “
enei mahi e toru ko te putake o te mahi honohono (Punna). [143] Na enei
mahi ka taea e te tangata te whakapumautanga i te whakatipu i roto i te
nui o te ao o te ao. Ko te whakawhanake i te hinengaro e arahi ana ki
te maatuatanga poto mo te Jhana States. Engari ka taea hoki te arahi ki
te maarama (Vipassana) me te whakaoranga pono.
te Anagatavamsa [144] ka nui ake nga korero. Hei whakatau i te be
belevont kotahi te buddha Metteyya, me kaha te mahi a te tangata (Virya)
kia kaha (Dalha), me te ngakau pakeke (Ubbigga-Manasa). Ka taea e tatou
te toro i te “whakaaro pakeke” te tikanga o te whakaohooho o te
hinengaro, te mohio ranei o te tere (Samvega) e ahu mai ana i te hiahia
kia pai te mahi. Ko te hunga katoa e mahi ana i nga mahi pai, ahakoa ko
Bhikkhus ratou, ko Bhikkhunis, ko Bhikkhunis, ko Bhikkhunis. Ko te hunga
katoa e whakahonoretia ana ki te Buddha ka kite i te huihuinga nui o te
bevolent i ara ake ai tetahi buddha metteyya. Ko te Ora Tapu
(Brahma-Cariya) me mahi. Ko nga taonga (Dana) me homai. Ko nga ra
tirohanga (Opsatha) me pupuri tonu. Ko te atawhai aroha (metta) me ata
whakawhanake. Na te ahuareka o te manawa me nga mahi whakahiato, ka taea
e te mutunga ka mutu te pouri (Dukkha).
Ko Leri Sayādad [145] e tika ana kia kaha ki te mahi i nga mahi pai
(Garana) me nga mohiotanga tika (Vijja) mena ka tutaki tetahi i te
buddha.
te mahi tika ko te whakawhanaketanga o te morare (Sila) me te kukume
(Samadhi). Ko te matauranga te tikanga o te whakawhanake i te whakaaro
nui (Panna). Ka taea te whakataurite tika kia rite ki te pai o nga
waewae. Ko te matauranga tika ka whakataurite kia taea ai te kite. Mena
kei te ngaro tetahi, ko tetahi ranei, ka kore e angitu te tangata. Ko te
tangata pea e noho nui ana, e mau ana i nga ture morare a nga rangatira
e rima me nga waahanga e waru mo nga ra e whaaia ana, engari mena kaore
e taea te ara ake. Mena ka whanakehia te matauranga, ko te mahi he ko
te tikanga o te whakatau i te waimarie i waenganui i a Buddha ka puta i
waenga i tenei benevolen ko te mea e whai ake nei.
tauira o nga mahi he e whakahuatia ana e te Ven. Ko te Leri Sayādaw:
kaua e atawhai, e tiakina ana ki nga mahi a tinana, kaore i te aro ki te
korero, me te poke i nga whakaaro. Ko taua mahinga ko te tikanga o te
whanau i roto i nga whenua o raro, i roto i te ao e whai ake nei, i roto
i te ora heke mai ranei. Mena he tangata e mahi ana i tenei huarahi ka
whakahaeretia kia whanau ake i te ao teitei, ko ta ratau koretake e kii
ana ka mohio ratou ki nga raru, nga whakamatautauranga, me nga raru e
noho ora ana. Na te kore e pupuri i nga ture, ka pa te tautohetohe, he
tautohetohe, he riri, he mauahara; a ka taea e ratou te mate ki nga mate
me nga mate. Ma tenei ka uaua ake te karo i nga mahi e pa ana ki nga ao
o raro.
taea pea, heoi, kua rite te tangata i tenei ra i nga wa o mua mo te
whakaohooho. Mena ka mahia te mahi tika i roto i tenei ao, ka taea e
taua tangata te eke ki te waahanga tuatahi o te whakaoho ka riro hei
sotapanna. Na, ka kore e taea te mahi i nga mahi ka puta i roto i te
whanau i roto i nga whenua o raro.
tenei i te kii ko te tangata ka ngaro te whai waahi ki te kite i te mea
e whakaarahia ake ana e buddha. I te mutunga ake, ko te mea
kore-whakahoki, ka taea e ia te whakahou i nga ao Bradma, me te ora i
roto i enei ao ka taea e te hunga atawhai o nga buddhas maha. [146]
he tangata e nui ana nga kino (parami) kia eke ki te whakaoho i tenei
ao, kaore e taea te mahi, ka taea pea te mahi i te ao i muri mai i te ao
o mua. Mena kaore he tangata e mahi i nga ahuatanga e arahi ana ki te
whakaoho, ka ngaro ranei ia i nga tau tuunga o tenei Buddha ka ara ake i
te tau o Buddha.
Ko nga tohutohu a Leri Sayāiad mo nga mahi e tika ana kia mahia i roto i
tenei koiora ko te mea e tika ana ma te tangata e mahi ana i te
whakaaroaro mohio. [147] Kia tutuki tetahi i te tekau ma rima nga mahi
pai (carana-dhamma), [148] ara, ko nga mea katoa o Jhanana. Ko nga mahi
tuatahi e wha ko: (1) Ko te tikanga morare, [149] (2) e tiaki ana i nga
tatau o te whakaaro, (3) te noho ngawari ki te kai, me te (4) Takahanga.
nga tohu e whitu e whai ake nei ko nga whenua pai e whitu (Saddhamma) i
ara ai te kaipupuri kotahi ki te maha o nga parenga mo te taone nui o
te taone nui o te taone nui: [150]
ahuareka (Hiri) he rite ki te tino hohonu, te whanui, me te tikanga ko
te akonga ka whakama ki te whakahaere i te tinana, te korero, me te
hinengaro.
te mahi he (Ottappa) ano he ara teitei, he whanui te taha o te taone nui
me te tikanga e awangawanga ana te akonga ki te karo i te mahi he, me
te hinengaro.
nui (bahu-sacca) he rite ki te taonga nui o nga tao me nga hoari. Ko te
tangata i rongo i te nuinga o te rongo, ko wai hoki te hunga e mohio
ana ki te hunga e pai ana i whakaarahia e ia te ture a te Buddha.
te Energy (Viniya) he rite ki te ope taua e tiaki ana i te taone nui,
kia pai ai te whakakao i nga whenua hinengaro, kia mau tonu, kia kaha,
kia mau tonu ki nga whenua hinengaro.
te ngakau mohio (Sati) he rite ki te kaiarahi mohio, mohio ki te
tomokanga ki nga tangata kaore e mohiotia ana, ka tuku noa i te hunga e
mohiotia ana. Ko te tangata e tika ana te tohu o te ngakau me te
whakahawea.
te whakaaro nui (Panna) ano he papa teitei, ko te whanui te kapi ki te
raima. Ko te whakaaro nui e pa ana ki te whakaaro nui ki (te tapahi o)
ka hinga, ka puta te mana rangatira ki te whakangaromanga o te pouri.
enei whenua pai katoa e taea ai e te tangata te whakarere i nga mahi
he, me te whakato i nga mahi he, hei whakarere i te mea he kino, ka
whakawhanake i te kore he. Na ka whanake ia i te reo ma.
e taea e maatau te awangawanga mehemea ka taea e taatau te whaainga o
Nibbana i tenei ao, ka taea ranei e matou te mahi i raro i te hunga
atawhai. Mena ka whakapau kaha tatou ki a tatou, ko enei patai ka tiaki i
a raatau ano. Me matua tipu tatou i roto i a Sila, Samamais, me Panna, e
whakapono ana ma tenei ka taea e tatou te mutunga o nga mamae katoa.
katoa e karapoti ana i te Bangalore me nga mahere ki te whakawhānui i te
motu, kua tere tenei ki te tino pai mo te maha o nga vegan taone nui.
Ko nga Burgers, ko nga pizzas kapi te aihikiri he taonga papai katoa e
tukuna ana i nga utu tino utu. Ko te waahi pai ki te kohikohi me o hoa,
nga mema o te whanau, ko koe anake. Ka taea e koe te ako atu i konei.
tenei wharekai Quant i Indiranagar e whakamanamana ana i te tahua e
whakauru ana i te vegan Japanese, Itari, nga rihi Awherika. Ahakoa he
hou koe ki te ao o te kai-a-tipu, i te hihiri ranei mo tetahi mea - ko
te ngahau noa te tiimata i te Vegan Vogue Vegue! Ko te waahi tino pai mo
te tina ra whanau. Ka taea e koe te ako atu i konei. (https://www.happycow.net/reviews/vegan-vogue-bualore-27457)
Chinita anake te waahi i Bangalore e mahi ana i te kai pono Mexico.
Ehara i te mea noa, ka taea e koe te pai ki te huri i te tahua urasys,
he wharekai-hanga vegan, te sonizo-me te tacos, Burritos me Nachos! Mena
kei te rapu koe i tetahi mea rereke mai i to utu Inia o mua (a tera pea
he waahi ka kitea e o hoa katoa tetahi mea!), Koinei te waahi e haere!
Ka taea e koe te ako atu i konei. (https://www.chinita.in/)
he vegal Vegan i a koe i Bangalore, katahi koe pea ka kii koe i tenei
wharekai kei runga i ta maatau kaiarahi. He mekameka tino pai rawa atu
he tino pai ki nga vegans! Tikina te maramara Vesest Fregan Falafel, Nga
Peeke, nga hanewiti, me nga Pona i runga i te utu utu. Hei taapiri, kei
te kaha haere nga rangatira ki te whakaheke i te kapi kai me te ururua.
Ka taea e koe te ako atu i konei. (https://habibifalafel.com/)
tenei wharekai otaota otaota kei te tuku i nga rihi a Vegan Tonga,
Pizza, me te hukapapa! He tino manawa nui mo te hui me nga hoa kia pai
ki te tina i te tuanui. Ka taea e koe te ako atu i konei. (https://gonative.in/pages/farm-to-Table)
whakamatau koe i te kai burmehe? Inaianei ka taea e koe te maha o nga
whiringa vegati whakahihiri. He iti noa atu te utu atu i te nuinga o nga
wharekai i te taone, na, kakahuria mo te huihuinga motuhake penei i te
kai paerau! Ka tukuna e ratou nga kai reka reka, ko te tofu me te pūmua
Falafel ka taea te hanga ki roto i nga rihi ngakau. Ka taea e koe te ako
ake (https://www.burmaburma.in/yi. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
te tahua Vegetarian o te wharekai o te wharekai he maha nga whiringa
vegan. Ko o raatau rihi whenua, he maere Itari, me nga inu reka he pai
ki te pai o tetahi papa. Ka taea e koe te ako atu i konei. (https://www.greentheory.in/)
is part of ‘ The Hidden Monarch - The Eschatological Dimension’
series.Maitreya (Sanskrit), Metteyya (Pali), is regarded as a future
Buddha of this worl…
says that the ocean has one taste of salt. To know that one taste you
don’t need to dig up the entire ocean. You don’t need to travel all over
the ocean and try to find out what the taste is.
you will get the ultimate content. That is a salty taste …
आनंद, शांती, स्वातंत्र्य, स्वातंत्र्य, सर्व संवेदनशील आणि संवेदनशील
प्राण्यांची समानता यासाठी मुक्त पक्ष्यांसारखे जगण्यासाठी आपले स्वतःचे
अन्न
.ही एक गंभीर शांतता आणि एकाग्रतेची एक ध्यानधारणा आहे ज्यामध्ये मन
पूर्णपणे बुडते आणि लक्ष वेधून घेतलेल्या वस्तूंमध्ये शोषून घेते. योग्य
एकाग्रतेच्या विकासामध्ये हा कोनशिला आहे.
घटना घडली आहे की, एक भिक्षू - लैंगिकतेपासून माघार घेतलेली, अकल्पित
गुणांमधून माघार घेते - प्रवेश करते आणि पहिल्या झानामध्ये राहते:
निर्देशित विचार आणि मूल्यमापनासह माघार घेतल्यापासून जन्मलेल्या अत्यानंद
आणि आनंद. तो पळवून नेतो आणि व्यापून टाकतो, हा शरीराचा नाश करतो आणि माघार
घेतल्यामुळे जन्मलेल्या अत्यानंद आणि आनंदाने भरतो. माघार घेतल्यापासून
जन्मलेल्या अत्यानंद आणि आनंदाने त्याच्या संपूर्ण शरीराचे काहीच नाही.
काही कुशल बाथमॅन किंवा बाथमॅनची शिकार पितळ बेसिनमध्ये बाथ पावडर ओतेल
आणि ते एकत्र मळून घेईल, ते पुन्हा पुन्हा पाण्याने शिंपडत असेल, जेणेकरून
त्याचा बाथ पावडरचा बॉल-संतृप्त, आर्द्रता, आत आणि त्याशिवाय बाहेर पडली-
तरीही ठिबक नाही; तरीही, भिक्षू माघार घेतल्या गेलेल्या अत्यानंद
(ब्रम्हानंद) आणि आनंदाने या शरीरावर पसरतो आणि भरतो. माघार घेतल्यापासून
जन्मलेल्या आनंदाने आणि आनंदाने त्याच्या संपूर्ण शरीराचे काहीही नाही…
झानामध्ये राहतो: उत्तेजक आणि आनंदाने जन्मलेल्या आनंद, निर्देशित विचार
आणि मूल्यमापनापासून मुक्त जागरूकता एकीकरण - अंतर्गत आश्वासन. तो व्यापून
टाकतो आणि व्यापून टाकतो, दहशत करतो आणि या शरीरात शांततेत जन्मलेल्या
अत्यानंद आणि आनंदाने भरतो. त्याच्या संपूर्ण शरीराला उत्तेजन आणि
शांततेमुळे जन्मलेल्या आनंदाने काहीच नाही.
आकाशात वसंत -तु-पाण्याची सोय असलेल्या तलावाप्रमाणे पारगम्य आणि व्यापक,
घसरुन घ्या आणि थंड पाण्याने भरा, थंड पाण्याद्वारे अबाधित तलावाचा कोणताही
भाग नाही; तरीही, भिक्षू पसरतो आणि व्यापून टाकतो, या शरीरावर शांतता आणि
आनंदाने जन्मलेल्या आनंदाने या शरीरात भरतो आणि भरतो. त्याच्या संपूर्ण
शरीराला उत्तेजन दिले आणि शांततेमुळे जन्मलेल्या आनंदाने काहीच नाही…
शिवाय, अत्यानंद (ब्रम्हानंद) कमी झाल्याने, तो समतोल, सावध आणि सतर्क
राहतो आणि शरीरावर आनंद घेतो. तो प्रवेश करतो आणि तिस third ्या झानामध्ये
राहतो, त्यापैकी उदात्त लोक घोषित करतात की, ‘समतोल आणि सावध, त्याला एक
सुखदपणा आहे.’ तो व्यापून टाकतो आणि व्यापून टाकतो, या शरीरावर अत्यानंद
त्याच्या संपूर्ण शरीरातील काहीही आनंदाने निंदनीय नसलेले, अत्यानंद
(ब्रम्हानंद).
किंवा लाल-लोटस तलावामध्ये, तेथे काही निळे, पांढरे किंवा लाल कमळ असू
शकतात जे पाण्यात जन्मलेले आणि वाढत आहेत, पाण्यात बुडलेले राहतात आणि
बाहेर न उभे राहून भरभराट होतात पाण्याचे, जेणेकरून ते त्यांच्या
मुळांपासून त्यांच्या मुळांपासून त्यांच्या टिप्सपर्यंत थंड पाण्याने
भरलेले आणि व्यापलेले, ओसंडलेले आणि भरलेले असतील आणि त्या निळ्या, पांढर्या
किंवा लाल कमळांपैकी काहीही थंड पाण्याने न भरलेले नाही; तरीही, भिक्षू
उत्तेजन देते आणि व्यापते, अत्यानंद (ब्रम्हानंद) या शरीरात या शरीरात भरते
आणि भरते. त्याच्या संपूर्ण शरीराबद्दल अनावश्यक गोष्टींसह काहीच नाही.
याव्यतिरिक्त, आनंद आणि तणावाचा त्याग करून-पूर्वीचे अभिमान आणि त्रास सहन
केल्याप्रमाणे-तो प्रवेश करतो आणि चौथ्या झानामध्येच राहतो: समानता आणि
मानसिकतेची शुद्धता, सुख-पेन-पेन देखील नाही. तो बसतो, शुद्ध, उज्ज्वल
जागरूकताने शरीरावर पसरतो, जेणेकरून शुद्ध, तेजस्वी जागरूकता द्वारे
त्याच्या संपूर्ण शरीराचे काहीच नाही.
काही एखादा माणूस पांढ white ्या कपड्याने डोक्यावरून पायात गुंडाळलेला
होता जेणेकरून पांढ white ्या कपड्यात वाढ न झाल्याने त्याच्या शरीराचा
कोणताही भाग होणार नाही; तरीही, भिक्षू त्याच्या शरीरावर शुद्ध, चमकदार
जागरूकता घेऊन बसून बसला. शुद्ध, उज्ज्वल जागरूकता द्वारे त्याच्या संपूर्ण
शरीराचे काहीच नाही. ”
काही एखादा माणूस पांढ white ्या कपड्याने डोक्यावरून पायात गुंडाळलेला
होता जेणेकरून पांढ white ्या कपड्यात वाढ न झाल्याने त्याच्या शरीराचा
कोणताही भाग होणार नाही; तरीही, भिक्षू त्याच्या शरीरावर शुद्ध, चमकदार
जागरूकता घेऊन बसून बसला. शुद्ध, उज्ज्वल जागरूकता द्वारे त्याच्या संपूर्ण
शरीराचे काहीच नाही. ”
विचार करायचा आहे असा विचार तो विचार करतो आणि त्याला विचार करू इच्छित
नाही असा विचार करत नाही. तो इच्छित असलेल्या कोणत्याही संकल्पनेची इच्छा
करतो आणि त्याला नको असा कोणताही संकल्प करणार नाही. विचारांच्या
मार्गांच्या बाबतीत त्याने मनावर प्रभुत्व मिळवले आहे.
प्राप्त करतो-जेव्हा जेव्हा त्याला पाहिजे, ताण न घेता, अडचण न घेता-चार
झानना जे मानसिक स्थिती वाढवतात, येथे आणि आतामध्ये आनंददायक आहेत.
किण्वन संपल्यावर-तो किण्वन-मुक्त जागरूकता-रीलिझ आणि विवेक-रीलिझमध्ये
राहतो, आणि येथेच स्वत: साठीच त्यांना थेट ओळखले आणि जाणवले.
मार्गदर्शित प्रतिमा एक शांत आणि आरामशीर व्हिज्युअलायझेशन ध्यान आहे जिथे
आपण समुद्रात स्वत: ला चित्रित कराल, थंड समुद्राच्या पाण्यात पोहणे,
शिंपडण्याच्या पाण्याचे मऊ लयबद्ध समुद्राचे आवाज ऐकत असताना. ही
मार्गदर्शित प्रतिमा विश्रांतीसाठी आहे आणि तणाव, चिंता आणि भूतकाळातील
चुका आणि वेदना कमी करणे, जेणेकरून आपण भविष्यात आणि पुढे असलेल्या सर्व
चांगल्या गोष्टी स्वीकारू शकता. म्हणून सकारात्मक उर्जा वाहण्याचा मार्ग
अवरोधित करणार्या
नकारात्मक भावनांना जाऊ द्या आणि आपल्याला आरोग्य आणि उपचार आणू द्या. मला
नेहमीच पाण्याचा निसर्गाचा आवाज खूप आरामदायक वाटतो आणि माझ्यासाठी ते एक
उत्तम तणावमुक्ती साधन आहे, पाणी म्हणून, ते एक लहरी नदी, समुद्राच्या लाटा
किंवा पाऊस, फक्त या मंत्रमुग्ध करणारी लय आहे जी विश्रांती घेते आणि खरा
अंतर्गत शांतता. म्हणून जर आपल्याला आपले मन आणि नकारात्मक भावना आणि
उर्जाचे शरीर आराम आणि बरे करण्याचा मार्ग आवश्यक असेल तर या मार्गदर्शित
प्रतिमा ध्यान ऐका.
दृष्टी, आर्किटेक्चर आणि चॅरिटेबल प्रोग्राम्सचा हा एक प्रेरणादायक देखावा
आहे. त्याच्या पवित्रतेमुळे दलाई लामा, लामा झोपा रिनपोचे आणि इतर अनेक
आध्यात्मिक नेते यांच्या योगदानासह.
मंदिराचे अवशेष जगभरातील लोकांना प्रेमळ-प्रेमाचे हृदय विकसित करण्यासाठी
आणि मन-शरीराच्या अखंडतेचे शुद्धीकरण करण्यासाठी प्रेरणा देण्याच्या
मार्गाचा अनुभव घेण्यासाठी या दौर्यासह प्रवास करा. अवशेषांचे स्वतःचे सुंदर फुटेज समाविष्ट करतात.
मॅटिरेय शांतता ध्यान एक सौम्य आवाजाने वाचले जाते जेणेकरून श्रोता स्वत:
मध्ये आणि बाह्य जगात शांततेचे कारण निर्माण करण्याच्या अनुभवावर लक्ष
केंद्रित करू शकेल.
शांतता अंतर्गत शांततेपासून विकसित होणे आवश्यक आहे. शांतता ही केवळ
हिंसाचाराची अनुपस्थिती नाही. शांतता ही मानवी करुणेचे प्रकटीकरण आहे.”
भारतात, कुशीनगर आणि बोधगया असे प्रदेश आहेत ज्यात साक्षरतेचे प्रमाण खूपच
कमी आहे आणि कोट्यावधी लोक अत्यंत दारिद्र्यात राहत आहेत आणि निर्वाह शेती
आणि सामान्य कामगारांवर अवलंबून आहेत.
गरीब कुटुंबातील ग्रामीण मुलांसाठी शिक्षण, नैतिक विकासावर तसेच शैक्षणिक
कामगिरीवर जोर देणारी एक अद्वितीय अभ्यासक्रम वापरणे; प्राथमिक, माध्यमिक
आणि व्यावसायिक शिक्षण व्यापणे.
रोजगार आणि वाणिज्य जे बांधकामादरम्यान एक हजाराहून अधिक लोकांसाठी काम
प्रदान करेल तसेच भविष्यासाठी टिकाऊ रोजगार निर्माण करेल आणि संबंधित हजारो
रोजगाराच्या संधी या प्रदेशात आणतील.
आणि अल्प मुदतीमध्ये, मैत्रेया प्रकल्प या प्रदेशाच्या कल्याणात
महत्त्वपूर्ण योगदान देईल आणि सामाजिकदृष्ट्या जबाबदार विकासाचे एक मॉडेल
बनण्याचे उद्दीष्ट आहे-पर्यावरणीय टिकाऊ, डिझाइन केलेले आणि कमीतकमी 1000
वर्षे टिकून राहण्यासाठी.
आताही, मैत्रेय प्रकल्पाचे अत्यंत हृदय, प्रेमळ-दयाळूपणे, मैत्रेया
प्रकल्प हार्ट श्राईन रेस्टिक टूरच्या माध्यमातून जगभरातील लोकांमध्ये आणले
गेले आहे. अवशेष दौरा सर्व मानवतावादी आणि आध्यात्मिक परंपरेतील लोकांना
एकत्र आणते जेणेकरून जागतिक शांततेची कारणे तयार करण्यासाठी 1000 हून अधिक
पवित्र बौद्ध अवशेषांच्या अनोख्या आणि मौल्यवान संग्रहाचे आशीर्वाद सामायिक
केले.
जगातील सर्व जागृत लोकांना सर्वात उंच परोपकाराने कुशीनारा येथे सर्वात
लहान संप्रदाय दान देऊन जागृत केले. बहुतेक आधुनिक स्मशानभूमीसह शाश्वत
आनंद मिळवू इच्छिणा all ्या सर्वांसाठी ध्यान केंद्र.
आणि अनागातावमसा दोघेही बुद्ध मेट्टेयाला भेटण्यासाठी लोकांनी काय करावे
याविषयी सूचना देतात. या बुद्ध दवाखान्यात जागृत होण्याच्या किमान पहिल्या
टप्प्यात न मिळणा those ्या सर्वांसाठी हे फार महत्वाचे आहे, कारण आपण
पाहिले आहे की, परोपकारी जागृत एक बुद्ध मेट्टेया या जागतिक चक्रात
उद्भवणारी शेवटची परोपकारी बुद्ध असेल. जर एखाद्या व्यक्तीने या जागतिक
चक्रात जागृत होत नसेल तर दुसरी संधी मिळणे अत्यंत कठीण होईल.
[१2२] बुद्ध गोटामा व्हेनला म्हणतात. सरपुता, “सर्व पुरुष माझे शारीरिक
शरीर पाहू शकत नाहीत. जर त्यांना माझ्या शिकवणी (ससाना) आढळल्या, भेटवस्तू
(दाना) दिल्या, नैतिकता (सिला) पाळली आणि मनाचा विकास (भवन) या फळातून, ते
परोपकारी जागृत वनबुध एरिया मेट्टेया या काळात पुनर्जन्म होईल. “
तीन क्रिया गुणवंत कृती (पुना) चा आधार आहेत. [१33] या क्रियांच्या
माध्यमातून एखाद्या व्यक्तीला अस्तित्वाच्या उच्च विमानांमध्ये
पुनर्जन्माची खात्री दिली जाऊ शकते. मनाचा विकास केल्याने झाना राज्यांमधून
तात्पुरती शुद्धता मिळते. परंतु यामुळे अंतर्दृष्टी (विपशाना) आणि खरा
मुक्ती देखील होऊ शकते.
[१44] अधिक तपशील देते. बुद्धिमत्तेच्या भेटीसाठी एक बुद्ध मेट्टेयाला
भेटण्यासाठी, लोकांनी प्रयत्न केले पाहिजेत (विरिया) आणि आंदोलित मनाने
(उबबिग्गा-मनासा) दृढ (दल्हा) केले पाहिजे. आपण असे म्हणू शकतो की “आंदोलित
मन” म्हणजे मुक्तीसाठी काम करण्याची तातडीची गरज लक्षात घेऊन मनाची मनाची
किंवा तातडीची भावना (समवेगा). जे सर्व चांगले काम करतात आणि जे जागरूक
आहेत - ते भिकखस, भिकखुनिस, सामान्य व्यक्ती किंवा लौकिक असोत - पुढील
परोपकारी जागृत झालेल्या बुद्धांना भेटण्यास सक्षम असतील. बुद्धांना मोठा
सन्मान देणा all ्या सर्वांना बुद्धिमार्धात जागृत झालेल्या बुद्ध
मेट्टेयाची शुभ विधानसभा दिसेल. पवित्र जीवन (ब्रह्मा-कारिया) चा अभ्यास
केला पाहिजे. भेटवस्तू (दाना) द्याव्यात. पाळण्याचे दिवस (उपोजथा) ठेवले
पाहिजेत. प्रेमळ दयाळूपणा (मेटा) काळजीपूर्वक विकसित केली पाहिजे. दक्षता
आणि गुणवत्तेच्या कृतींमध्ये आनंदित करून, अखेरीस दु: खाचा अंत करणे शक्य
होईल (दुका).
लेडी सायडाव [१55] यांनी नमूद केले की जर एखाद्याने पुढील परोपकारी जागृत
झालेल्या एका बुद्धांना भेट दिली असेल तर चांगल्या आचरण (कॅराना) आणि योग्य
ज्ञान (विजजा) च्या दृष्टीने संतुलित प्रयत्न करणे आवश्यक आहे.
आचरण म्हणजे नैतिकता (सिला) आणि एकाग्रता (समाधी) विकसित करणे. ज्ञान
म्हणजे शहाणपणाचा विकास (पन्ना). योग्य आचरणाची तुलना ध्वनीच्या अंगाशी
संबंधित असू शकते. योग्य ज्ञानाची तुलना पाहण्यास सक्षम होण्याशी तुलना
केली जाऊ शकते. जर एक किंवा दुसरा गहाळ असेल तर एखादी व्यक्ती अयशस्वी
होईल. एखादी व्यक्ती उदार असू शकते आणि पाच नियमांचे कायमस्वरुपी नैतिक
नियम आणि पालन दिवसांवर आठ नियम पाळतात, परंतु जर ज्ञानाची बियाणे लावली
गेली नाही तर ती व्यक्ती परोपकारी जागृत असलेल्या बुद्ध मेट्टेयाला भेटू
शकते परंतु जागृत होऊ शकणार नाही. जर फक्त ज्ञान विकसित केले गेले तर
चुकीच्या आचरणाचा अर्थ असा होईल की पुढील परोपकारी जागृत झालेल्या
बुद्धांना सामोरे जाण्याची शक्यता थोडीशी होईल, कारण या परोपकारी जागृत एक
बुद्ध वितरण आणि पुढील एक दरम्यानच्या दरम्यानच्या काळात (अंतरा-कप्पा).
नमूद केलेल्या चुकीच्या आचरणाची उदाहरणे. लेडी सायडॉ आहेत: उदार नसणे,
शारीरिक कृतीत असमाधानकारकपणे संरक्षित करणे, भाषणात प्रतिबंधित नसणे आणि
विचारात अशुद्ध करणे. अशा आचरणाचा अर्थ पुढील जीवनात किंवा भविष्यातील
जीवनात खालच्या क्षेत्रात पुनर्जन्म होईल. जर अशा प्रकारे कार्य करणारे लोक
उच्च जगात पुनर्जन्म घेण्याचे व्यवस्थापन करीत असतील तर त्यांच्या
उदारतेचा अभाव याचा अर्थ असा होईल की त्यांना जीवन जगण्यात त्रास, चाचण्या
आणि त्रास सहन करावा लागतील. आज्ञा न पाळण्याद्वारे, ते विवाद, भांडणे, राग
आणि द्वेष सहन करतात; आणि ते रोग आणि आजारांना संवेदनाक्षम असतील. यामुळे
खालच्या जगाकडे जाणा actions ्या कारवाई टाळणे आणखी कठीण होईल.
हे शक्य आहे की आज एखाद्या व्यक्तीने भूतकाळात जागृती मिळविण्यासाठी आधीच
तयार केले आहे. जर या जीवनात योग्य प्रयत्न केले गेले तर ती व्यक्ती जागृत
होण्याच्या किमान पहिल्या टप्प्यात पोहोचू शकते आणि सोटापन्ना बनू शकते.
मग, खालच्या क्षेत्रात पुनर्जन्माचा परिणाम म्हणून कोणतीही कृती करणे अशक्य
होईल.
अर्थ असा नाही की अशा व्यक्तीला पुढील परोपकारी जागृत एक बुद्ध पाहण्याची
संधी गमावेल. अखेरीस, एक नॉन-रिटर्नर म्हणून, सुधावासा ब्रह्मा जगात तो
किंवा तिचा पुनर्जन्म होऊ शकतो आणि या जगातील जीवन अनेक बुद्धांच्या
कारकीर्दीत वाढू शकते. [१66]
या आयुष्यात जागृत करण्यासाठी पुरेशी परिपूर्णता (पॅरामी) असेल तर आवश्यक
प्रयत्न करत नसेल तर देवाच्या जगात पुढील जीवनात सोटापन्ना बनणे शक्य आहे.
जर अशी एखादी व्यक्ती जागृत होण्याच्या कारणास्तव सराव करत नसेल तर, या
बुद्धांच्या वितरणादरम्यान तो किंवा ती पूर्णपणे गमावेल आणि पुढच्या
परोपकारी जागृत झालेल्या एका बुद्धाच्या वितरणाच्या वेळीच ती सोडण्यास
सक्षम असेल.
या जीवनात आवश्यक असलेल्या कामांबद्दलच्या लेडी सायडॉच्या सूचनांमध्ये
अंतर्दृष्टी ध्यानधारणा करणा person ्या व्यक्तीने काय केले पाहिजे याचा
समावेश आहे. [१77] एखाद्याने पंधरा चांगल्या कृतींपैकी (कॅराना-धम्म) प्रथम
अकरा पूर्ण केले पाहिजेत, [१88] म्हणजे, झाना राज्यांव्यतिरिक्त सर्व.
पहिल्या चार कृती अशी आहेत: (१) नैतिक असणे, [१9]] (२) अर्थाचे दरवाजे
संरक्षित करणे, ()) खाणे मध्यम आणि ()) जागृतपणा.
सात गुण म्हणजे सात चांगली राज्ये (सद्दा) रॉयल बॉर्डर शहरातील
नागरिकांच्या विविध संरक्षणाच्या तुलनेत परोपकारीने एका बुद्धांना जागृत
केले: [१ 150०]
करणे (ओटप्पा) पासून संकुचित करणे शहराच्या सभोवतालच्या उंच, रुंद
रस्त्यासारखे आहे आणि म्हणजे शिष्य शरीर, भाषण आणि मनामध्ये चुकीचे आचरण
टाळण्याशी संबंधित आहे.
लर्निंगचे (बहू-सक्का) हे भाले आणि तलवारीच्या उत्तम शस्त्रास्त्रांसारखे
आहे. ज्या व्यक्तीने बरेच काही ऐकले आहे, ज्याला ऐकले आहे ते आठवते आणि
ज्याचा खजिना आहे याचा अर्थ असा आहे की परोपकारी व्यक्तीला माहित असलेल्या
व्यक्तीने बुद्धांची शिकवण जागृत केली.
मोठ्या सैन्यासारखे आहे, कारण एखाद्या व्यक्तीने अकुशल मानसिक अवस्थेपासून
मुक्त होण्यासाठी, कुशल मानसिक अवस्था मिळविण्यासाठी, स्थिर, आगाऊ आणि
कुशल मानसिक अवस्थेसह चिकाटीसाठी उर्जा वाढविली पाहिजे.
(सती) एक शहाणा, बुद्धिमान गेट कीपर आहे जो अज्ञात लोकांच्या प्रवेशास
नकार देतो आणि केवळ ज्ञात असलेल्यांमध्येच करू देतो. एखाद्या व्यक्तीकडे
मानसिकता आणि भेदभावाची उच्च पातळी असणे आवश्यक आहे.
(पन्ना) हे मलमने झाकलेल्या उंच, रुंद रॅम्पार्टसारखे आहे. एखाद्या
व्यक्तीने शहाणपणाचे असणे आवश्यक आहे (उगवण आणि गडी बाद होण्याचा क्रम),
उदात्त प्रवेशामुळे दु: खाचा संपूर्ण नाश होतो.
सातही चांगल्या राज्यांमुळे एखाद्या व्यक्तीस चुकीच्या कृतींचा त्याग
करण्यास आणि चांगल्या कृती जोपासण्यास, दोषी ठरविण्यास आणि निर्दोषपणाचा
विकास करण्यास सक्षम करते. अशा प्रकारे तो शुद्धता विकसित करतो.
जीवनात आम्ही निबानाचे ध्येय गाठू शकू की नाही याची काळजी करण्याची गरज
नाही की आपण केवळ बुद्ध एरी मेट्टेय्या जागृत असलेल्या परोपकाराच्या
अंतर्गत असे करू शकू की नाही. आम्ही शक्य तितक्या चांगल्या प्रयत्न केल्यास
असे प्रश्न स्वत: ची काळजी घेतील. आपण सिला, समाधी आणि पन्ना येथे शक्य
तितक्या वाढले पाहिजे, असा विश्वास आहे की अशाप्रकारे आपण सर्व दु: खाच्या
शेवटी येऊ शकू.
शहर शाकाहारी लोकांसाठी हे द्रुतपणे आवडते बनले आहे. बर्गर, पिझ्झा रॅप्स
आइस्क्रीम सर्व स्वस्त किंमतीत ऑफर केलेल्या सर्व मधुर वस्तू आहेत. मित्र,
कुटुंबातील सदस्यांसह किंवा फक्त स्वत: बरोबर एकत्र जमण्यासाठी हे एक आदर्श
ठिकाण आहे. आपण येथे अधिक शिकू शकता.
या विचित्र रेस्टॉरंटमध्ये एक मेनू आहे ज्यात शाकाहारी जपानी, इटालियन,
आफ्रिकन आणि आशियाई डिशचा समावेश आहे. आपण वनस्पती-आधारित पाककृतीच्या जगात
नवीन असलात किंवा कोणत्याही गोष्टीसाठी पुरेसे साहसी वाटत असलात तरी-मजा
फक्त शाकाहारी व्होगपासून सुरू होत आहे! वाढदिवसाच्या जेवणासाठी हे योग्य
ठिकाण आहे. आपण येथे अधिक शिकू शकता. .
चिनिता हे एकमेव ठिकाण आहे जे अस्सल मेक्सिकन पाककृती सेवा देते. हे केवळ
परवडणारेच नाही तर आपण च्युरोस, घरगुती शाकाहारी चीज आणि सोरीझो-प्लस
टॅकोस, एन्चिलाडास, बुरिटोस आणि नाचोस यासह संपूर्ण शाकाहारी मेनूद्वारे
फ्लिपिंगचा आनंद घेऊ शकता! आपण आपल्या नेहमीच्या भारतीय भाड्यापेक्षा
काहीतरी वेगळे शोधत असल्यास (आणि कदाचित आपल्या सर्व मित्रांना काहीतरी
शोधण्यात सक्षम असेल अशी जागा देखील असेल तर, हे जाण्याचे ठिकाण आहे! आपण
येथे अधिक शिकू शकता. (https://www.chinita.in/)
आपण बंगलोरमध्ये एक अनुभवी शाकाहारी असाल तर आपण कदाचित असा अंदाज केला
असेल की हे रेस्टॉरंट आमच्या मार्गदर्शकावर असेल. ही एक पूर्णपणे शाकाहारी
फलाफेल साखळी आहे जी शाकाहारी लोकांसाठी अतिशय अनुकूल आहे! परवडणार्या
किंमतीवर सर्वात ताजी शाकाहारी फलाफेल रॅप्स, बर्गर, सँडविच आणि प्लेटर्स
मिळवा. याव्यतिरिक्त, मालक अन्न पॅकेजिंग आणि कचरा कमी करण्याच्या दिशेने
चांगले पाऊल उचलत आहेत. आपण येथे अधिक शिकू शकता. (https://habibifalafel.com/)
सेंद्रिय शाकाहारी रेस्टॉरंट शाकाहारी दक्षिण भारतीय डिश, पिझ्झा आणि
आईस्क्रीम ऑफर करते! छतावरील रात्रीच्या जेवणाचा आनंद घेण्यासाठी मित्रांसह
भेटण्यासाठी हे एक चांगले वातावरण आहे. आपण येथे अधिक शिकू शकता. .
रेस्टॉरंट्सपेक्षा थोडे अधिक महाग आहे, म्हणून पदवीधर डिनर सारख्या एका
खास प्रसंगासाठी वेषभूषा करा! ते हार्दिक डिशेसमध्ये बनवल्या जाणार्या मधुर मॉक मीट्स, टोफू आणि फलाफेल प्रथिने देतात. आपण अधिक शिकू शकता (https://www.burmaburma.in/). (https://www.burmaburma.in/) (https://www.burmaburma.in/)
शाकाहारी मेनूमध्ये अनेक शाकाहारी पर्याय आहेत. त्यांच्या कॉन्टिनेंटल
डिशेस, इटालियन वैशिष्ट्ये आणि मधुर पेय कोणत्याही टाळूला खूश करतात याची
खात्री आहे. आपण येथे अधिक शिकू शकता. (https://www.greentheory.in/)
Buddhaya. The video will premiere at 4pm.Bhanteji says that the ocean
has one taste of salt. To know that one taste you don’t need to dig up
the entire …
ꯂꯥꯏꯛ ꯚꯦꯒꯥꯟ ꯎꯍꯩ ꯐ꯭ꯔꯤ ꯕꯥꯔꯗꯁ ꯂꯥꯏꯛ ꯋꯦꯂꯐꯦꯌꯔ,ꯍ꯭ꯌꯥꯄꯤ, ꯁꯥꯟꯇꯤ,ꯂꯤꯕꯔꯇꯤ,ꯐ꯭ꯔꯤꯗꯝ ꯕꯤꯌꯤꯡꯁ ꯑꯃꯁꯨꯡ ꯅꯟ-ꯁꯦꯟꯇꯤꯂꯤꯇꯤ ꯕꯤꯌꯤꯡꯁ꯫ꯑꯁꯤ ꯋꯥꯈꯜ ꯑꯁꯤ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯂꯨꯄꯁꯤꯜꯂꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯈꯅꯒꯠꯂꯕꯥ ꯃꯤꯠꯌꯦꯡꯒꯤ ꯄꯣꯠꯁꯛ ꯑꯗꯨꯗꯥ
ꯌꯥꯑꯣꯔꯀꯄꯥ ꯌꯥꯝꯅꯥ ꯂꯨꯕꯥ ꯅꯤꯡꯊꯤꯖꯅꯥ ꯂꯩꯕꯥ ꯑꯃꯁꯨꯡ ꯀꯟꯁꯦꯟꯠꯔꯦꯁꯅꯒꯤ ꯃꯦꯗꯤꯇꯦꯇꯤꯕ ꯁ꯭ꯇꯦꯠ
ꯑꯃꯅꯤ꯫ ꯃꯁꯤ ꯑꯆꯨꯝꯕꯥ ꯀꯟꯁꯦꯟꯠꯔꯦꯁꯟ ꯁꯦꯃꯒꯠꯄꯒꯤ ꯃꯔꯨꯑꯣꯏꯕꯥ ꯌꯨꯝꯕꯤꯅꯤ꯫
ꯑꯃꯅꯥ — ꯁꯦꯟꯁ꯭ꯌꯨꯑꯦꯂꯤꯇꯤꯗꯒꯤ ꯌꯥꯝꯅꯥ ꯂꯥꯄꯊꯣꯀꯄꯥ, ꯍꯩꯊꯣꯏ-ꯁꯤꯡꯊꯣꯏꯔꯕꯥ ꯃꯒꯨꯅꯁꯤꯡꯗꯒꯤ
ꯌꯥꯝꯅꯥ ꯂꯥꯞꯅꯥ ꯂꯩꯕꯥ — ꯑꯍꯥꯅꯕꯥ ꯓꯥꯅꯥꯗꯥ ꯆꯪꯂꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯂꯩꯔꯤꯕꯥ ꯀꯦꯁ ꯑꯗꯨ ꯂꯩꯔꯤ: ꯔꯦꯄꯆꯔ
ꯑꯃꯁꯨꯡ ꯋꯥꯈꯜ ꯅꯨꯡꯉꯥꯏꯇꯕꯥ, ꯗꯥꯏꯔꯦꯛꯇꯣꯔꯦꯠ ꯋꯥꯈꯜ ꯑꯃꯁꯨꯡ ꯏꯚꯥꯂꯨꯑꯦꯁꯅꯒꯥ ꯂꯣꯌꯅꯅꯥ꯫ ꯃꯍꯥꯛꯅꯥ
ꯆꯦꯟꯊꯈꯤ ꯑꯃꯁꯨꯡ ꯆꯦꯟꯊꯈꯤ, ꯍꯀꯆꯥꯡ ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯊꯨꯅꯥ ꯌꯥꯡꯅꯥ ꯂꯧꯊꯣꯀꯈꯤ ꯑꯃꯁꯨꯡ ꯂꯧꯊꯣꯀꯈꯤ꯫
ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯋꯥꯈꯜ ꯂꯧꯁꯤꯡꯅꯥ ꯄꯣꯀꯄꯥ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ
ꯌꯥꯝꯅꯥ ꯂꯨꯕꯥ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ꯫
ꯕꯥꯊꯃꯦꯟ ꯅꯠꯠꯔꯒꯥ ꯕꯥꯊꯃꯦꯅꯒꯤ ꯑꯦꯞꯔꯦꯟꯇꯤꯁ ꯑꯃꯅꯥ ꯕꯥꯊ ꯄꯥꯎꯗꯔ ꯑꯗꯨ ꯕ꯭ꯔꯥꯁ ꯕꯦꯁꯤꯟ ꯑꯃꯗꯥ
ꯊꯥꯗꯨꯅꯥ ꯄꯨꯟꯅꯥ ꯊꯣꯡꯗꯨꯅꯥ, ꯃꯗꯨ ꯍꯟꯖꯤꯟ ꯍꯟꯖꯤꯟ ꯏꯁꯤꯡꯅꯥ ꯊꯨꯃꯖꯤꯅꯒꯅꯤ, ꯃꯔꯝ ꯑꯗꯨꯅꯥ ꯃꯍꯥꯛꯀꯤ
ꯕꯣꯜ ꯑꯗꯨ ꯕꯥꯊ ꯄꯥꯎꯗꯔꯒꯤ ꯕꯣꯜ ꯑꯗꯨ — ꯁꯦꯆꯨꯔꯦꯇꯦꯗ, ꯃꯩꯁꯥ ꯌꯥꯑꯣꯕꯥ, ꯃꯅꯨꯡꯗꯥ ꯑꯃꯁꯨꯡ
ꯌꯥꯑꯣꯗꯅꯥ ꯆꯦꯟꯊꯔꯀꯄꯥ — ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ ꯗ꯭ꯔꯤꯞ ꯇꯧꯔꯣꯏ; ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ, ꯂꯥꯏꯅꯤꯡꯕꯅꯥ
ꯍꯨꯔꯥꯅꯕꯥ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯗꯒꯤ ꯄꯣꯀꯄꯥ ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯍꯀꯆꯥꯡ
ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯊꯨꯅꯥ ꯌꯥꯡꯅꯥ ꯆꯦꯟꯊꯔꯀꯏ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡ ꯐꯥꯍꯜꯂꯤ꯫ ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯋꯥꯈꯜ
ꯂꯧꯁꯤꯡꯗꯒꯤ ꯄꯣꯀꯄꯥ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯂꯨꯕꯥ
ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ…
ꯃꯊꯛꯇꯥ, ꯗꯥꯏꯔꯦꯛꯇ ꯋꯥꯈꯜꯂꯣꯟ ꯑꯃꯁꯨꯡ ꯏꯚꯥꯂꯨꯑꯦꯁꯅꯁꯤꯡ ꯂꯦꯄꯇꯨꯅꯥ ꯂꯩꯕꯒꯥ ꯂꯣꯌꯅꯅꯥ, ꯃꯍꯥꯛꯅꯥ
ꯑꯅꯤꯁꯨꯕꯥ ꯓꯥꯅꯥꯗꯥ ꯆꯪꯏ ꯑꯃꯁꯨꯡ ꯂꯩꯔꯤ: ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯄꯣꯀꯄꯥ ꯀꯝꯄꯨꯁꯔ,
ꯗꯥꯏꯔꯦꯛꯇ ꯋꯥꯈꯜꯂꯣꯟ ꯑꯃꯁꯨꯡ ꯏꯚꯥꯂꯨꯑꯦꯁꯅꯗꯒꯤ ꯐ꯭ꯔꯤ ꯑꯣꯏꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁꯀꯤ ꯌꯨꯅꯤꯐꯥꯏꯗ ꯇꯧꯕꯥ —
ꯏꯟꯇꯔꯅꯦꯜ ꯑꯦꯁꯨꯔꯦꯟꯁ꯫ ꯃꯍꯥꯛꯅꯥ ꯏꯁꯤꯡꯗꯥ ꯆꯦꯟꯊꯔꯀꯏ ꯑꯃꯁꯨꯡ ꯊꯜꯂꯤ, ꯍꯀꯆꯥꯡ ꯑꯁꯤ ꯌꯥꯝꯅꯥ
ꯊꯨꯅꯥ ꯌꯥꯡꯅꯥ ꯂꯧꯁꯤꯜꯂꯤ ꯑꯃꯁꯨꯡ ꯃꯄꯨꯡ ꯐꯥꯍꯜꯂꯤ꯫ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯌꯥꯝꯅꯥ ꯊꯨꯅꯥ
ꯌꯥꯡꯅꯥ ꯂꯥꯀꯄꯥ ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯌꯥꯑꯣꯗꯕꯥ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ꯫
ꯂꯥꯀꯄꯥ ꯁ꯭ꯞꯔꯤꯡ-ꯋꯥꯇꯔꯅꯥ ꯊꯜꯂꯕꯥ ꯂꯦꯛ ꯑꯃꯒꯨꯝ, ꯏꯁ꯭ꯠ, ꯋꯦꯁ꯭ꯠ, ꯅꯣꯔꯊ, ꯅꯠꯠꯔꯒꯥ ꯈꯥ ꯊꯪꯕꯥ
ꯁꯔꯨꯛꯇꯥ ꯏꯅꯐ꯭ꯂꯣ ꯂꯩꯇꯕꯥ, ꯑꯃꯁꯨꯡ ꯃꯇꯝ ꯃꯇꯃꯒꯤ ꯑꯣꯏꯅꯥ ꯑꯇꯤꯌꯥꯅꯥ ꯃꯇꯝ ꯃꯇꯃꯒꯤ ꯑꯣꯏꯅꯥ ꯃꯔꯥꯡ
ꯀꯥꯌꯅꯥ ꯏꯁꯤꯡ ꯁꯞꯂꯥꯏ ꯇꯧꯕꯥ, ꯃꯔꯝ ꯑꯗꯨꯅꯥ ꯏꯁꯤꯡꯒꯤ ꯀꯨꯂꯔ ꯐꯣꯟꯇ ꯑꯁꯤ ꯂꯦꯛ ꯃꯅꯨꯡꯗꯒꯤ ꯂꯥꯀꯄꯥ
ꯑꯣꯏꯒꯅꯤ ꯄꯔꯃꯤꯠ ꯑꯃꯁꯨꯡ ꯄꯥꯔꯚꯥꯗ, ꯁꯐꯁ ꯑꯃꯁꯨꯡ ꯃꯗꯨ ꯀꯨꯂꯔ ꯏꯁꯤꯡꯅꯥ ꯊꯜꯂꯨ, ꯏꯁꯤꯡꯅꯥ
ꯁꯣꯀꯍꯟꯗꯕꯥ ꯂꯦꯛ ꯑꯗꯨꯒꯤ ꯁꯔꯨꯛ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ; ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ, ꯂꯥꯏꯅꯤꯡꯕꯅꯥ ꯆꯦꯟꯊꯔꯀꯏ ꯑꯃꯁꯨꯡ
ꯆꯦꯟꯊꯔꯀꯏ, ꯍꯀꯆꯥꯡ ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯊꯨꯅꯥ ꯌꯥꯡꯅꯥ ꯂꯥꯀꯄꯥ ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯊꯜꯂꯕꯥ
ꯍꯀꯆꯥꯡ ꯑꯁꯤꯕꯨ ꯃꯄꯨꯡ ꯐꯥꯍꯜꯂꯤ꯫ ꯔꯦꯄꯆꯔ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ
ꯄꯨꯝꯕꯥ ꯌꯥꯝꯅꯥ ꯂꯨꯕꯥ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ…
ꯃꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ, ꯔꯦꯄꯆꯔꯒꯤ ꯐꯤꯗꯝꯅꯐꯝ ꯑꯁꯤꯒꯥ ꯂꯣꯌꯅꯅꯥ, ꯃꯍꯥꯛ ꯏꯀꯥꯌꯈꯨꯝꯅꯕꯥ, ꯋꯥꯈꯜ ꯂꯧꯁꯤꯡ
ꯂꯩꯕꯥ ꯑꯃꯁꯨꯡ ꯆꯦꯀꯁꯤꯅꯕꯥ, ꯑꯃꯁꯨꯡ ꯍꯀꯆꯥꯡꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯑꯗꯨ ꯁꯦꯟꯁ ꯇꯧꯏ꯫ ꯃꯍꯥꯛꯅꯥ
ꯆꯉꯂꯀꯏ ꯑꯃꯁꯨꯡ ꯑꯍꯨꯃꯁꯨꯕꯥ ꯓꯥꯅꯗꯥ ꯂꯩꯔꯤ, ꯃꯗꯨꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯅꯣꯕꯦꯂꯁꯤꯡꯅꯥ ꯂꯥꯑꯣꯊꯣꯀꯏ,
‘ꯏꯛꯌꯨꯏꯟꯁ ꯑꯃꯁꯨꯡ ꯃꯥꯏꯟꯗꯐ꯭ꯔꯦꯟꯗ, ꯃꯍꯥꯛꯀꯤ ꯅꯨꯡꯉꯥꯏꯔꯕꯥ ꯂꯦꯡꯗꯕꯥ ꯑꯃꯥ ꯂꯩ꯫’ ꯃꯍꯥꯛꯅꯥ
ꯆꯦꯟꯊꯔꯀꯏ ꯑꯃꯁꯨꯡ ꯊꯜꯂꯤ, ꯁꯐꯁ ꯇꯧꯏ ꯑꯃꯁꯨꯡ ꯍꯀꯆꯥꯡ ꯑꯁꯤꯕꯨ ꯔꯦꯄꯆꯔꯒꯤ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯑꯗꯨꯒꯥ
ꯂꯣꯌꯅꯅꯥ ꯃꯄꯨꯡ ꯐꯥꯍꯜꯂꯤ, ꯃꯔꯝ ꯑꯗꯨꯅꯥ ꯃꯐꯝ ꯑꯗꯨꯗꯥ ꯂꯩꯔꯤ꯫ ꯔꯦꯄꯆꯔꯗꯥ ꯊꯨꯃꯖꯤꯜꯂꯕꯥ
ꯅꯨꯡꯉꯥꯏꯕꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯅꯃꯛꯀꯤ ꯑꯃꯠꯇꯥ ꯉꯥꯏꯔꯕꯥ ꯄꯣꯠꯁꯛ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ꯫
ꯍꯣꯏꯠ-, ꯅꯠꯠꯔꯒꯥ ꯔꯦꯗ-ꯂꯣꯇꯁ ꯄꯨꯈ꯭ꯔꯤꯗꯥ ꯑꯣꯏꯔꯀꯄꯒꯨꯝ, ꯏꯁꯤꯡꯗꯥ ꯄꯣꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯊꯥꯔꯀꯄꯥ,
ꯏꯁꯤꯡꯗꯥ ꯂꯨꯄꯇꯨꯅꯥ ꯂꯩꯕꯥ ꯑꯃꯁꯨꯡ ꯃꯄꯥꯟꯗꯥ ꯂꯦꯞꯄꯥ ꯂꯩꯇꯅꯥ ꯐꯨꯃꯗꯨꯅꯥ ꯂꯩꯕꯥ ꯅꯤꯜ, ꯑꯉꯧꯕꯥ
ꯅꯠꯠꯔꯒꯥ ꯂꯥꯂꯍꯧꯒꯤ ꯄꯗ꯭ꯝ ꯈꯔꯗꯤ ꯂꯩꯕꯥ ꯌꯥꯏ꯫ ꯏꯁꯤꯡꯒꯤ, ꯃꯔꯝ ꯑꯗꯨꯅꯥ ꯃꯈꯣꯌ ꯑꯁꯤ ꯆꯦꯟꯊꯔꯀꯄꯥ
ꯑꯃꯁꯨꯡ ꯂꯦꯡꯗꯅꯥ ꯂꯩꯕꯥ, ꯃꯈꯣꯌꯒꯤ ꯃꯔꯨꯃꯁꯤꯡꯗꯒꯤ ꯍꯧꯔꯒꯥ ꯃꯈꯣꯌꯒꯤ ꯃꯊꯛꯇꯥ ꯂꯩꯕꯥ ꯏꯁꯤꯡꯅꯥ
ꯊꯜꯂꯕꯥ, ꯑꯃꯁꯨꯡ ꯅꯤꯜ, ꯑꯉꯧꯕꯥ, ꯅꯠꯠꯔꯒꯥ ꯂꯥꯂꯍꯧꯕꯥ ꯏꯁꯤꯡꯅꯥ ꯀꯨꯂꯔ ꯏꯁꯤꯡꯅꯥ ꯁꯣꯀꯍꯟꯗꯕꯥ
ꯑꯣꯏꯔꯣꯏ; ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ, ꯂꯥꯏꯅꯤꯡꯕꯅꯥ ꯆꯦꯟꯊꯔꯀꯏ ꯑꯃꯁꯨꯡ ꯆꯦꯟꯊꯔꯀꯏ, ꯁꯐꯁ ꯇꯧꯏ ꯑꯃꯁꯨꯡ
ꯍꯀꯆꯥꯡ ꯑꯁꯤ ꯔꯦꯄꯆꯔꯒꯤ ꯅꯨꯡꯉꯥꯏꯕꯅꯥ ꯊꯜꯂꯕꯥ ꯅꯨꯡꯉꯥꯏꯕꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯃꯄꯨꯡ ꯐꯥꯍꯜꯂꯤ꯫ ꯔꯦꯄꯆꯔꯗꯥ
ꯊꯨꯃꯖꯤꯜꯂꯕꯥ ꯅꯨꯡꯉꯥꯏꯕꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯌꯥꯗꯕꯥ ꯄꯣꯠꯁꯛ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ…
ꯃꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ, ꯅꯨꯡꯉꯥꯏꯕꯥ ꯑꯃꯁꯨꯡ ꯁ꯭ꯠꯔꯦꯁ ꯊꯥꯗꯣꯀꯄꯥ ꯑꯁꯤꯒꯥ ꯂꯣꯌꯅꯅꯥ — ꯏꯂꯦꯁꯟ ꯑꯃꯁꯨꯡ
ꯗꯤꯁ꯭ꯠꯔꯤꯁꯅꯒꯤ ꯃꯃꯥꯡꯗꯥ ꯂꯩꯔꯝꯕꯥ ꯑꯗꯨꯒꯨꯝꯅꯥ — ꯃꯍꯥꯛꯅꯥ ꯃꯔꯤꯁꯨꯕꯥ ꯓꯥꯅꯥꯗꯥ ꯆꯪꯏ ꯑꯃꯁꯨꯡ
ꯂꯩꯔꯤ: ꯏꯀꯨꯏꯇꯤ ꯑꯃꯁꯨꯡ ꯃꯥꯏꯟꯗꯐ꯭ꯔꯦꯟꯗꯒꯤ ꯁꯨꯡꯗꯣꯛꯠꯔꯤꯕꯥ ꯊꯥꯑꯣ, ꯅꯨꯡꯉꯥꯏꯕꯥ-ꯅꯣꯔ-ꯄꯦꯏꯟ꯫
ꯃꯍꯥꯛꯅꯥ ꯐꯝꯃꯤꯟꯅꯩ, ꯍꯀꯆꯥꯡꯗꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁ ꯑꯃꯒꯥ ꯂꯣꯌꯅꯅꯥ
ꯆꯦꯟꯊꯔꯀꯏ, ꯃꯗꯨꯅꯥ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁꯅꯥ
ꯁꯣꯀꯍꯟꯗꯅꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯠꯇꯥ ꯂꯩꯇꯦ꯫
ꯑꯃꯅꯥ ꯃꯀꯣꯀꯊꯣꯡꯕꯗꯒꯤ ꯈꯣꯡꯗꯥ ꯀꯨꯄꯁꯤꯟꯗꯨꯅꯥ ꯑꯉꯧꯕꯥ ꯐꯤ ꯑꯃꯅꯥ ꯀꯨꯄꯁꯤꯟꯗꯨꯅꯥ ꯐꯃꯗꯨꯅꯥ
ꯂꯩꯕꯒꯨꯝ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡꯒꯤ ꯁꯔꯨꯛ ꯑꯃꯠꯇꯥ ꯂꯩꯔꯃꯂꯣꯏ; ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ, ꯂꯥꯏꯅꯤꯡꯕꯅꯥ ꯐꯝꯂꯤ,
ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡꯗꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁ ꯑꯃꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯆꯦꯟꯊꯔꯀꯏ꯫ ꯃꯍꯥꯛꯀꯤ
ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯠꯇꯥ
ꯂꯩꯇꯦ꯫”
ꯑꯃꯅꯥ ꯃꯀꯣꯀꯊꯣꯡꯕꯗꯒꯤ ꯈꯣꯡꯗꯥ ꯀꯨꯄꯁꯤꯟꯗꯨꯅꯥ ꯑꯉꯧꯕꯥ ꯐꯤ ꯑꯃꯅꯥ ꯀꯨꯄꯁꯤꯟꯗꯨꯅꯥ ꯐꯃꯗꯨꯅꯥ
ꯂꯩꯕꯒꯨꯝ ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡꯒꯤ ꯁꯔꯨꯛ ꯑꯃꯠꯇꯥ ꯂꯩꯔꯃꯂꯣꯏ; ꯑꯗꯨꯝ ꯑꯣꯏꯅꯃꯛ, ꯂꯥꯏꯅꯤꯡꯕꯅꯥ ꯐꯝꯂꯤ,
ꯃꯍꯥꯛꯀꯤ ꯍꯀꯆꯥꯡꯗꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁ ꯑꯃꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯆꯦꯟꯊꯔꯀꯏ꯫ ꯃꯍꯥꯛꯀꯤ
ꯍꯀꯆꯥꯡ ꯄꯨꯝꯕꯥ ꯑꯁꯦꯡꯕꯥ, ꯃꯉꯥꯜ ꯌꯥꯑꯣꯕꯥ ꯑꯦꯋꯦꯌꯔꯅꯦꯁꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯠꯇꯥ
ꯂꯩꯇꯦ꯫”
ꯂꯩꯔꯤ, ꯕ꯭ꯔꯍ꯭ꯝ, ꯃꯐꯝ ꯑꯗꯨꯗꯥ ꯃꯍꯥꯛꯅꯥ ꯃꯤꯑꯣꯏ ꯀꯌꯥꯒꯤ ꯌꯥꯏꯐꯅꯕꯥ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯒꯤꯗꯃꯛ
ꯄ꯭ꯔꯦꯛꯇꯤꯁ ꯇꯧꯔꯤ ꯑꯃꯁꯨꯡ ꯃꯤꯑꯣꯏ ꯀꯌꯥꯕꯨ ꯅꯣꯜꯂꯨꯀꯄꯥ ꯃꯑꯣꯡꯗꯥ ꯂꯤꯡꯈꯠꯈ꯭ꯔꯦ, ꯍꯥꯌꯕꯗꯤ
ꯊꯥꯒꯠꯅꯤꯡꯉꯥꯏ ꯑꯣꯏꯕꯥ ꯋꯥꯐꯝ ꯑꯗꯨꯒꯤ ꯑꯆꯨꯝꯕꯥ ꯑꯗꯨ, ꯍꯩꯊꯣꯏ-ꯁꯤꯡꯊꯣꯏꯕꯥ ꯑꯗꯨꯒꯤ ꯑꯆꯨꯝꯕꯥ ꯑꯗꯨ꯫
ꯈꯜꯂꯤꯕꯥ ꯋꯥꯈꯜ ꯑꯃꯠꯇꯥ ꯃꯍꯥꯛꯅꯥ ꯈꯜꯂꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅꯥ ꯈꯟꯊꯕꯥ ꯄꯥꯃꯗꯕꯥ ꯋꯥꯈꯜ ꯑꯃꯠꯇꯥ
ꯈꯜꯂꯤ꯫ ꯃꯍꯥꯛꯅꯥ ꯄꯥꯃꯖꯕꯥ ꯋꯥꯔꯦꯞ ꯑꯃꯥ ꯍꯦꯛꯇꯥ ꯌꯥꯑꯣꯒꯅꯤ, ꯑꯃꯁꯨꯡ ꯃꯍꯥꯛꯅꯥ ꯄꯥꯃꯗꯕꯥ ꯋꯥꯔꯦꯞ
ꯑꯃꯠꯇꯥ ꯂꯧꯔꯣꯏ꯫ ꯃꯍꯥꯛꯅꯥ ꯋꯥꯈꯂꯒꯤ ꯂꯝꯕꯤꯁꯤꯡꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯋꯥꯈꯂꯒꯤ ꯃꯥꯁ꯭ꯇꯔ ꯑꯣꯏꯕꯥ ꯑꯗꯨ
ꯐꯪꯂꯦ꯫
ꯐꯪꯏ — ꯃꯍꯥꯛꯅꯥ ꯄꯥꯝꯂꯤꯕꯥ ꯃꯇꯝ ꯈꯨꯗꯤꯡꯗꯥ, ꯁ꯭ꯠꯔꯦꯟ ꯌꯥꯑꯣꯗꯅꯥ, ꯑꯋꯥꯕꯥ ꯌꯥꯑꯣꯗꯅꯥ —
ꯃꯦꯟꯇꯦꯜ ꯁ꯭ꯇꯦꯇꯁ ꯍꯦꯟꯅꯥ ꯋꯥꯡꯕꯥ ꯓꯥꯅꯥ ꯃꯔꯤ, ꯃꯐꯝ ꯑꯁꯤꯗꯥ-ꯍꯧꯖꯤꯛ ꯂꯩꯔꯤꯕꯥ ꯅꯨꯡꯉꯥꯏꯔꯕꯥ
ꯑꯦꯕꯤꯗꯤꯡꯁꯤꯡ꯫
ꯐꯔꯃꯦꯟꯇꯦꯁꯅꯁꯤꯡ ꯂꯣꯏꯁꯤꯅꯕꯒꯥ ꯂꯣꯌꯅꯅꯥ — ꯃꯍꯥꯛꯅꯥ ꯐꯔꯃꯦꯟꯇꯦꯁꯟ-ꯐ꯭ꯔꯤ ꯑꯦꯋꯦꯌꯔꯅꯦꯁ-ꯔꯤꯂꯤꯖ
ꯑꯃꯁꯨꯡ ꯗꯤꯁꯔꯃꯦꯟꯇ-ꯔꯤꯂꯤꯖꯗꯥ ꯂꯩꯔꯤ, ꯃꯈꯣꯌꯕꯨ ꯍꯀꯊꯦꯡꯅꯅꯥ ꯈꯉꯂꯕꯥ ꯑꯃꯁꯨꯡ ꯃꯐꯝ ꯑꯁꯤꯗꯥ
ꯂꯩꯔꯤꯕꯥ ꯃꯇꯝ ꯑꯁꯤꯗꯥ ꯃꯈꯣꯌꯒꯤꯗꯃꯛꯇꯥ ꯊꯨꯅꯥ ꯈꯉꯂꯕꯥ꯫
ꯇꯧꯔꯕꯥ ꯏꯃꯦꯖꯔꯤ ꯑꯁꯤ ꯊꯋꯥꯏ ꯌꯥꯑꯣꯕꯥ ꯑꯃꯁꯨꯡ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯚꯤꯖꯨꯑꯦꯂꯥꯏꯖꯦꯁꯟ ꯃꯦꯗꯤꯇꯦꯁꯟ ꯑꯃꯅꯤ
ꯃꯐꯝ ꯑꯗꯨꯗꯥ ꯅꯍꯥꯛꯅꯥ ꯅꯍꯥꯛꯀꯤ ꯏꯁꯥꯕꯨ ꯁꯃꯨꯗ꯭ꯔꯗꯥ ꯌꯦꯡꯒꯅꯤ, ꯀꯨꯂꯔ ꯁꯃꯨꯗ꯭ꯔꯒꯤ ꯏꯁꯤꯡꯗꯥ
ꯂꯨꯝꯃꯤ, ꯑꯗꯨꯒꯥ ꯏꯁꯤꯡꯒꯤ ꯇꯔꯨ ꯇꯅꯥꯅꯕꯥ ꯁꯃꯨꯗ꯭ꯔꯒꯤ ꯈꯣꯟꯖꯦꯂꯁꯤꯡ ꯇꯥꯕꯥ ꯃꯇꯃꯗꯥ꯫ ꯒꯥꯏꯗ ꯇꯧꯔꯕꯥ
ꯏꯃꯦꯖꯔꯤ ꯑꯁꯤ ꯔꯤꯂꯥꯛꯁꯦꯁꯟ ꯑꯃꯁꯨꯡ ꯁ꯭ꯠꯔꯦꯁ, ꯑꯦꯟꯁꯤꯇꯤ ꯑꯃꯁꯨꯡ ꯍꯧꯈꯤꯕꯥ ꯑꯁꯣꯏꯕꯥ ꯑꯃꯁꯨꯡ
ꯑꯋꯥꯕꯥ ꯊꯥꯗꯣꯛꯅꯕꯒꯤꯗꯃꯛꯇꯅꯤ, ꯃꯗꯨꯅꯥ ꯅꯍꯥꯛꯅꯥ ꯇꯨꯡꯒꯤ ꯐꯤꯕꯝ ꯑꯃꯁꯨꯡ ꯂꯥꯛꯀꯗꯧꯔꯤꯕꯥ ꯑꯐꯕꯥ
ꯋꯥꯐꯝ ꯄꯨꯝꯅꯃꯛ ꯑꯁꯤ ꯂꯧꯁꯤꯅꯕꯥ ꯉꯃꯒꯅꯤ꯫ ꯑꯗꯨꯅꯥ ꯄꯣꯖꯤꯇꯤꯕ ꯑꯦꯅꯔꯖꯤꯁꯤꯡꯅꯥ ꯂꯥꯟꯊꯣꯛꯅꯕꯥ ꯑꯃꯁꯨꯡ
ꯑꯗꯣꯃꯗꯥ ꯍꯀꯁꯦꯜ ꯑꯃꯁꯨꯡ ꯍꯤꯡꯅꯕꯥ ꯄꯨꯔꯛꯅꯕꯥ ꯂꯝꯕꯤ ꯊꯤꯡꯂꯤꯕꯥ ꯅꯦꯒꯦꯇꯤꯕ ꯏꯃꯣꯁꯅꯁꯤꯡ ꯑꯗꯨ
ꯊꯥꯗꯣꯀꯎ꯫ ꯑꯩꯅꯥ ꯃꯇꯝ ꯄꯨꯝꯅꯃꯛꯇꯥ ꯏꯁꯤꯡꯒꯤ ꯅꯦꯆꯔ ꯁꯥꯎꯟꯗ ꯑꯁꯤ ꯑꯁꯨꯛ ꯌꯥꯝꯅꯥ ꯅꯨꯡꯉꯥꯏꯕꯥ
ꯐꯥꯑꯣꯏ ꯑꯃꯁꯨꯡ ꯑꯩꯒꯤꯗꯃꯛꯇꯗꯤ ꯃꯁꯤ ꯃꯐꯝ ꯑꯗꯨꯗꯥ ꯂꯩꯔꯤꯕꯥ ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯐꯕꯥ ꯁ꯭ꯠꯔꯦꯁ ꯔꯤꯂꯤꯐꯀꯤ
ꯈꯨꯠꯂꯥꯏꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯑꯃꯅꯤ, ꯏꯁꯤꯡ ꯑꯣꯏꯅꯥ, ꯃꯁꯤ ꯔꯤꯄꯕ꯭ꯂꯤꯛ ꯑꯣꯏꯕꯥ ꯇꯨꯔꯦꯜ ꯑꯃꯅꯥ
ꯑꯣꯏꯔꯕꯁꯨ, ꯁꯃꯨꯗ꯭ꯔꯒꯤ ꯏꯁꯤꯡ ꯅꯠꯠꯔꯒꯥ ꯅꯣꯡꯖꯨꯅꯥ ꯑꯣꯏꯔꯕꯁꯨ, ꯁꯨꯞꯅꯇꯒꯤ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯐꯣꯡꯗꯣꯀꯄꯥ
ꯔꯤꯗꯝ ꯑꯁꯤ ꯂꯩ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅꯥ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯄꯣꯀꯍꯜꯂꯤ ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕꯥ ꯅꯨꯡꯒꯤ ꯑꯣꯏꯕꯥ
ꯁꯥꯟꯇꯤ꯫ ꯑꯗꯨꯅꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯅꯍꯥꯛꯅꯥ ꯅꯍꯥꯛꯀꯤ ꯋꯥꯈꯜ ꯑꯃꯁꯨꯡ ꯅꯦꯒꯦꯇꯤꯚ ꯏꯃꯣꯁꯟ ꯑꯃꯁꯨꯡ
ꯑꯦꯅꯔꯖꯤꯒꯤ ꯍꯀꯆꯥꯡ ꯑꯗꯨ ꯅꯨꯡꯉꯥꯏꯅꯥ ꯂꯩꯅꯕꯥ ꯑꯃꯁꯨꯡ ꯐꯒꯠꯍꯟꯅꯕꯥ ꯄꯥꯝꯕꯩ ꯑꯃꯥ ꯃꯊꯧ ꯇꯥꯔꯕꯗꯤ
ꯒꯥꯏꯗ ꯇꯧꯔꯕꯥ ꯏꯃꯦꯖꯔꯤ ꯃꯦꯗꯤꯇꯦꯁꯟ ꯑꯁꯤ ꯇꯥꯕꯤꯌꯨ꯫
ꯑꯦꯋꯥꯀꯦꯅꯦꯗ ꯋꯥꯟ ꯃꯥꯏꯠꯔꯦꯌꯥ ꯄ꯭ꯔꯣꯖꯦꯛꯇ ꯸꯷) ꯀ꯭ꯂꯥꯁꯤꯀꯦꯜ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯃꯦꯏꯇꯦꯏꯂꯟ
(ꯃꯅꯤꯄꯨꯔꯤ), 1000 ꯒꯤ ꯃꯅꯨꯡꯗꯥ 2019 ꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯌꯥꯑꯣꯕꯥ ꯌꯥꯏ꯫
ꯄ꯭ꯔꯣꯖꯦꯛꯇ ꯑꯁꯤꯒꯤ ꯃꯤꯠꯌꯦꯡ, ꯑꯥꯔꯀꯤꯇꯦꯀꯆꯔ ꯑꯃꯁꯨꯡ ꯆꯦꯔꯤꯇꯦꯕꯜ ꯄ꯭ꯔꯣꯒ꯭ꯔꯥꯃꯁꯤꯡꯒꯤ ꯃꯇꯥꯡꯗꯥ
ꯄꯨꯛꯅꯤꯡ ꯊꯧꯒꯠꯅꯤꯡꯉꯥꯏ ꯑꯣꯏꯕꯥ ꯃꯤꯠꯌꯦꯡ ꯑꯃꯅꯤ꯫ ꯍꯤꯖ ꯍꯣꯂꯤꯅꯦꯁ ꯗꯂꯥꯏ ꯂꯥꯃꯥ, ꯂꯥꯃꯥ ꯖꯣꯄꯥ
ꯔꯤꯅꯄꯣꯆꯦ, ꯑꯃꯁꯨꯡ ꯑꯇꯣꯞꯄꯥ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯦꯜ ꯂꯨꯆꯤꯡꯕꯥ ꯀꯌꯥꯒꯤ ꯀꯟꯠꯔꯤꯕ꯭ꯌꯨꯁꯅꯁꯤꯡꯒꯥ ꯂꯣꯌꯅꯅꯥ꯫
ꯁ꯭ꯔꯥꯏꯟ ꯔꯦꯂꯤꯀꯁꯤꯡꯅꯥ ꯃꯥꯂꯦꯝ ꯄꯨꯝꯕꯒꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯕꯨ ꯅꯨꯡꯁꯤꯕꯒꯤ ꯊꯝꯃꯣꯌ ꯑꯃꯥ ꯁꯦꯃꯒꯠꯅꯕꯥ
ꯑꯃꯁꯨꯡ ꯋꯥꯈꯜ-ꯍꯀꯆꯥꯡꯒꯤ ꯀꯟꯇꯤꯟꯌꯨꯝ ꯑꯗꯨ ꯁꯦꯡꯗꯣꯛꯅꯕꯥ ꯄꯨꯛꯅꯤꯡ ꯊꯧꯒꯠꯄꯒꯤ ꯃꯑꯣꯡ ꯑꯗꯨ
ꯑꯦꯛꯁꯄꯔꯤꯌꯦꯟꯁ ꯇꯧꯅꯕꯥ ꯈꯣꯉꯆꯠ ꯑꯁꯤꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯆꯠꯂꯨ꯫ ꯔꯦꯂꯤꯀꯁꯤꯡ ꯃꯁꯥꯃꯛꯀꯤ ꯐꯖꯔꯕꯥ
ꯐꯨꯇꯦꯖꯁꯤꯡ ꯌꯥꯑꯣꯔꯤ꯫
ꯃꯇꯥꯡꯗꯥ ꯃꯥꯇꯤꯔꯦꯌ ꯄꯤꯁ ꯃꯦꯗꯤꯇꯦꯁꯟ ꯑꯁꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯈꯣꯟꯖꯦꯜ ꯑꯃꯅꯥ ꯄꯥꯔꯤ ꯃꯔꯝ ꯑꯗꯨꯅꯥ
ꯇꯥꯔꯤꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯗꯨꯅꯥ ꯁꯥꯟꯇꯤꯒꯤ ꯃꯔꯃꯗꯥ, ꯃꯁꯥꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯑꯃꯁꯨꯡ ꯃꯄꯥꯅꯒꯤ ꯃꯥꯂꯦꯃꯗꯥ
ꯄꯨꯊꯣꯀꯄꯒꯤ ꯑꯦꯛꯁꯄꯔꯤꯌꯦꯟꯁꯇꯥ ꯄꯨꯛꯅꯤꯡ ꯆꯪꯕꯥ ꯉꯃꯒꯅꯤ꯫
ꯁꯥꯟꯇꯤ ꯑꯁꯤ ꯅꯨꯡꯒꯤ ꯑꯣꯏꯕꯥ ꯁꯥꯟꯇꯤꯗꯒꯤ ꯆꯥꯎꯈꯠꯍꯅꯒꯗꯕꯅꯤ꯫ ꯁꯥꯟꯇꯤ ꯑꯁꯤ ꯍꯤꯡꯁꯥꯒꯤ ꯑꯋꯥꯠꯄꯥ
ꯈꯛꯇꯃꯛ ꯅꯠꯇꯦ꯫ ꯁꯥꯟꯇꯤ ꯑꯁꯤ ꯃꯤꯑꯣꯏꯕꯒꯤ ꯃꯤꯅꯨꯡꯁꯤꯒꯤ ꯃꯁꯛ ꯇꯥꯀꯄꯅꯤ꯫”
ꯊꯪꯕꯥ ꯚꯥꯔꯠꯇꯥ ꯀꯨꯁꯤꯅꯒꯔ ꯑꯃꯁꯨꯡ ꯕꯣꯙꯒꯥꯌꯥ ꯑꯁꯤ ꯂꯥꯏꯔꯤꯛ ꯍꯩꯕꯒꯤ ꯆꯥꯡ ꯌꯥꯝꯅꯥ ꯅꯦꯝꯃꯤ
ꯑꯃꯁꯨꯡ ꯃꯤꯑꯣꯏ ꯂꯥꯈ ꯀꯌꯥꯅꯥ ꯌꯥꯝꯅꯥ ꯂꯥꯏꯔꯕꯥ, ꯍꯤꯡꯅꯕꯒꯤ ꯂꯧꯎ-ꯁꯤꯡꯎ ꯑꯃꯁꯨꯡ ꯃꯤꯅꯝꯕꯥ
ꯉꯥꯀꯊꯣꯀꯄꯗꯥ ꯊꯥꯖꯕꯥ ꯊꯝꯕꯥ ꯂꯃꯗꯃꯁꯤꯡꯅꯤ꯫
ꯂꯥꯌꯔꯕꯥ ꯏꯃꯨꯡꯁꯤꯡꯗꯒꯤ ꯂꯥꯀꯄꯥ ꯈꯨꯉ꯭ꯒꯪꯒꯤ ꯑꯉꯥꯡꯁꯤꯡꯒꯤꯗꯃꯛ ꯑꯦꯖꯨꯀꯦꯁꯟ, ꯏꯊꯤꯀꯦꯜ
ꯗꯤꯕꯦꯂꯄꯃꯦꯟꯇꯀꯤ ꯃꯊꯛꯇꯥ ꯑꯦꯀꯥꯗꯦꯃꯤꯛ ꯑꯦꯆꯤꯕꯃꯦꯟꯇꯇꯥ ꯑꯀꯅꯕꯥ ꯋꯥꯐꯝ ꯊꯝꯂꯤꯕꯥ ꯑꯈꯟꯅꯕꯥ
ꯀꯔꯤꯀꯨꯂꯝ ꯑꯃꯥ ꯁꯤꯖꯤꯟꯅꯗꯨꯅꯥ; ꯄ꯭ꯔꯥꯏꯃꯥꯔꯤ, ꯁꯦꯀꯦꯟꯗꯔꯤ ꯑꯃꯁꯨꯡ ꯚꯣꯀꯦꯁꯅꯦꯜ ꯑꯦꯖꯨꯀꯦꯁꯟ ꯀꯚꯔ
ꯇꯧꯕꯥ꯫
ꯊꯕꯛ ꯄꯤꯕꯥ ꯑꯃꯁꯨꯡ ꯂꯂꯣꯟ-ꯏꯇꯤꯛ ꯇꯧꯕꯥ ꯑꯁꯤꯅꯥ ꯁꯦꯃꯒꯠꯄꯒꯤ ꯃꯇꯃꯗꯥ ꯃꯤꯑꯣꯏ ꯂꯤꯁꯤꯡ ꯑꯃꯥ
ꯍꯦꯅꯕꯗꯥ ꯊꯕꯛ ꯐꯪꯍꯅꯕꯇꯥ ꯅꯠꯇꯅꯥ ꯇꯨꯡꯒꯤꯗꯃꯛ ꯇꯨꯡ ꯀꯣꯏꯅꯥ ꯆꯠꯀꯗꯕꯥ ꯊꯕꯀꯁꯤꯡ ꯁꯦꯃꯒꯠꯀꯅꯤ ꯑꯃꯁꯨꯡ
ꯃꯔꯤ ꯂꯩꯅꯕꯥ ꯊꯕꯛ ꯄꯤꯕꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯂꯤꯁꯤꯡ ꯀꯌꯥ ꯂꯃꯗꯝ ꯑꯁꯤꯗꯥ ꯄꯨꯔꯛꯀꯅꯤ꯫
ꯑꯃꯁꯨꯡ ꯁꯣꯔꯠ ꯇꯔꯝ ꯑꯅꯤꯃꯛꯇꯥ, ꯃꯩꯠꯔꯤ ꯄ꯭ꯔꯣꯖꯦꯛꯇꯅꯥ ꯂꯃꯗꯝ ꯑꯁꯤꯒꯤ ꯌꯥꯏꯐ-ꯊꯧꯔꯥꯡꯗꯥ ꯃꯁꯛ
ꯊꯣꯛꯅꯥ ꯃꯇꯦꯡ ꯄꯥꯡꯒꯅꯤ ꯑꯃꯁꯨꯡ ꯈꯨꯟꯅꯥꯏꯒꯤ ꯑꯣꯏꯕꯥ ꯊꯧꯗꯥꯡ ꯌꯥꯕꯥ ꯆꯥꯎꯈꯠ-ꯊꯧꯔꯥꯡꯒꯤ ꯃꯣꯗꯦꯜ
ꯑꯃꯥ ꯑꯣꯏꯍꯟꯅꯕꯥ ꯄꯥꯟꯗꯝ ꯊꯝꯂꯤ — ꯑꯀꯣꯌꯕꯒꯤ ꯐꯤꯕꯝ ꯁꯣꯀꯍꯟꯗꯕꯥ, ꯌꯥꯃꯗ꯭ꯔꯕꯗꯥ ꯆꯍꯤ ꯱꯰꯰꯰ ꯔꯣꯝ
ꯆꯠꯅꯕꯥ ꯁꯦꯃꯒꯠꯄꯥ ꯑꯃꯁꯨꯡ ꯁꯦꯃꯒꯠꯄꯥ꯫
ꯍꯧꯖꯤꯛ ꯐꯥꯑꯣꯕꯗꯥ, ꯃꯦꯠꯔꯣ ꯄ꯭ꯔꯣꯖꯦꯛꯇꯀꯤ ꯌꯥꯝꯅꯥ ꯊꯋꯥꯏ ꯌꯥꯑꯣꯕꯥ, ꯅꯨꯡꯁꯤꯕꯥ-ꯃꯈꯜ ꯑꯁꯤ
ꯃꯥꯂꯦꯝ ꯄꯨꯝꯕꯗꯥ ꯃꯤꯑꯣꯏꯕꯗꯥ ꯃꯩꯠꯔꯤ ꯄ꯭ꯔꯣꯖꯦꯛꯇ ꯍꯥꯔꯠ ꯁ꯭ꯔꯥꯏꯟ ꯔꯦꯂꯤꯛ ꯇꯨꯔꯒꯤ ꯈꯨꯠꯊꯥꯡꯗꯥ
ꯄꯨꯔꯀꯏ꯫ ꯔꯦꯂꯤꯛ ꯇꯨꯔ ꯑꯁꯤꯅꯥ ꯍ꯭ꯌꯨꯃꯦꯅꯤꯇꯔꯤꯌꯥꯟ ꯑꯃꯁꯨꯡ ꯁ꯭ꯄꯤꯔꯤꯆꯨꯌꯦꯜ ꯇ꯭ꯔꯦꯗꯤꯁꯟ
ꯄꯨꯝꯅꯃꯛꯀꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯕꯨ ꯄꯨꯅꯁꯤꯟꯗꯨꯅꯥ ꯃꯥꯂꯦꯃꯒꯤ ꯁꯥꯟꯇꯤꯒꯤ ꯃꯔꯃꯁꯤꯡ ꯁꯦꯃꯒꯠꯇꯨꯅꯥ ꯁꯦꯡꯂꯕꯥ
ꯕꯨꯗ꯭ꯙꯤꯁ꯭ꯠ ꯔꯦꯂꯤꯛ ꯱꯰꯰꯰ ꯍꯦꯅꯕꯒꯤ ꯑꯈꯟꯅꯕꯥ ꯑꯃꯁꯨꯡ ꯃꯃꯜ ꯌꯥꯝꯂꯕꯥ ꯈꯣꯃꯖꯤꯅꯕꯥ ꯑꯃꯒꯤ
ꯊꯧꯖꯥꯂꯁꯤꯡ ꯑꯗꯨ ꯁꯦꯌꯔ ꯇꯧꯗꯨꯅꯥ ꯄꯨꯅꯁꯤꯜꯂꯤ꯫
ꯃꯥꯂꯦꯃꯒꯤ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯃꯤꯑꯣꯏ ꯄꯨꯝꯅꯃꯛꯅꯥ ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯑꯄꯤꯀꯄꯥ ꯗꯦꯅꯣꯃꯤꯅꯦꯁꯟ ꯄꯤꯗꯨꯅꯥ
ꯀꯨꯁꯤꯅꯥꯔꯥꯗꯥ ꯂꯩꯕꯥ ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯋꯥꯡꯕꯥ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯒꯤ ꯃꯨꯔꯇꯤ ꯏꯅꯁ꯭ꯇꯣꯜ
ꯇꯧꯕꯥ ꯄꯥꯃꯈꯤ꯫ ꯑꯗꯨꯒꯥ ꯑꯌꯥꯝꯕꯥ ꯃꯣꯗꯔꯟ ꯀ꯭ꯔꯦꯃꯦꯇꯣꯔꯤꯌꯃꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯂꯣꯝꯕꯥ ꯅꯥꯏꯗꯕꯥ
ꯅꯨꯡꯉꯥꯏꯕꯥ ꯐꯪꯅꯤꯡꯂꯤꯕꯥ ꯄꯨꯝꯅꯃꯛꯀꯤꯗꯃꯛ ꯃꯦꯗꯤꯇꯦꯁꯟ ꯁꯦꯟꯇꯔꯁꯨ꯫
ꯑꯃꯁꯨꯡ ꯑꯅꯥꯒꯇꯕꯁ ꯑꯅꯤꯃꯛꯅꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯃꯤꯌꯥꯝꯅꯥ ꯕꯨꯗ꯭ꯙ ꯃꯦꯇꯦꯌꯒꯥ ꯎꯅꯔꯕꯗꯤ ꯀꯔꯤ ꯇꯧꯒꯗꯒꯦ
ꯍꯥꯌꯕꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯏꯅꯁ꯭ꯠꯔꯛꯁꯟ ꯄꯤꯔꯤ꯫ ꯃꯁꯤ ꯌꯥꯃꯗ꯭ꯔꯕꯗꯥ ꯕꯨꯗ꯭ꯙ ꯗꯤꯁ꯭ꯄꯦꯟꯁꯟ ꯑꯁꯤꯒꯤ ꯃꯅꯨꯡꯗꯥ
ꯑꯋꯥꯕꯥ ꯇꯥꯔꯕꯥ ꯑꯍꯥꯅꯕꯥ ꯇꯥꯉ꯭ꯀꯛ ꯑꯗꯨ ꯐꯪꯗꯕꯥ ꯃꯤꯑꯣꯏ ꯈꯨꯗꯤꯡꯃꯛꯀꯤꯗꯃꯛ ꯌꯥꯝꯅꯥ ꯃꯔꯨ ꯑꯣꯏ,
ꯃꯔꯃꯗꯤ ꯑꯩꯈꯣꯌꯅꯥ ꯎꯈꯤꯕꯥ ꯑꯗꯨꯒꯨꯝꯅꯥ, ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯋꯥꯀꯄꯥ ꯑꯃꯥ ꯕꯨꯗ꯭ꯙ ꯃꯦꯠꯇꯦꯌꯅꯥ
ꯃꯥꯂꯦꯃꯒꯤ ꯆꯌꯣꯜ ꯑꯁꯤꯗꯥ ꯂꯥꯀꯄꯥ ꯑꯔꯣꯏꯕꯥ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯋꯥꯀꯄꯥ ꯑꯃꯥ ꯑꯣꯏꯒꯅꯤ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ
ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯃꯥꯂꯦꯃꯒꯤ ꯆꯌꯣꯜ ꯑꯁꯤꯗꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯐꯪꯗ꯭ꯔꯕꯗꯤ ꯑꯇꯣꯞꯄꯥ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯑꯃꯥ
ꯐꯪꯕꯗꯥ ꯌꯥꯝꯅꯥ ꯂꯨꯕꯥ ꯑꯣꯏꯒꯅꯤ꯫
ꯕꯨꯗ꯭ꯙ ꯒꯣꯇꯥꯃꯥꯅꯥ ꯚꯦꯅꯗꯥ ꯍꯥꯌꯔꯤ꯫ ꯁꯔꯤꯄꯨꯠꯇꯥ, “ꯃꯤꯑꯣꯏ ꯄꯨꯝꯅꯃꯛꯅꯥ ꯑꯩꯒꯤ ꯍꯀꯆꯥꯡꯒꯤ
ꯍꯀꯆꯥꯡ ꯎꯕꯥ ꯐꯪꯂꯣꯏ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯃꯈꯣꯌꯅꯥ ꯑꯩꯒꯤ ꯇꯝꯕꯤꯕꯥ (ꯁꯁꯟ) ꯊꯦꯡꯅꯔꯕꯗꯤ, ꯈꯨꯗꯣꯜ
(ꯗꯥꯅꯥ) ꯄꯤꯕꯤꯌꯨ, ꯃꯣꯔꯦꯂꯤꯇꯤ (ꯁꯤꯂꯥ) ꯑꯣꯕꯖꯥꯔꯚ ꯇꯧꯕꯤꯌꯨ, ꯑꯃꯁꯨꯡ ꯋꯥꯈꯂꯒꯤ ꯆꯥꯎꯈꯠꯄꯥ
(ꯚꯕꯟ), ꯃꯗꯨꯒꯤ ꯃꯍꯩꯒꯤ ꯈꯨꯠꯊꯥꯡꯗꯥ, ꯃꯈꯣꯌꯅꯥ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯋꯥꯀꯦꯟ ꯋꯥꯅꯕꯨꯗ꯭ꯙ ꯑꯔꯤꯌꯥ
ꯃꯦꯇꯦꯌꯒꯤ ꯃꯇꯃꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯄꯣꯀꯄꯥ ꯑꯣꯏꯒꯅꯤ꯫”
ꯊꯕꯛ ꯑꯍꯨꯝ ꯑꯁꯤ ꯃꯦꯔꯤꯇꯣꯔꯤꯌꯁ ꯑꯦꯛꯁꯅꯒꯤ ꯌꯨꯝꯐꯝ (ꯄꯨꯟꯅꯥ)ꯅꯤ꯫[143] ꯍꯥꯌꯔꯤꯕꯥ ꯊꯕꯀꯁꯤꯡ
ꯑꯁꯤꯒꯤ ꯈꯨꯠꯊꯥꯡꯗꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯂꯩꯔꯤꯕꯥ ꯑꯋꯥꯡꯕꯥ ꯄ꯭ꯂꯦꯅꯁꯤꯡꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯄꯣꯀꯄꯒꯤ
ꯊꯥꯖꯕꯥ ꯄꯤꯕꯥ ꯌꯥꯏ꯫ ꯋꯥꯈꯜ ꯁꯦꯃꯒꯠꯄꯅꯥ ꯓꯥꯅꯥ ꯔꯥꯖ꯭ꯌꯁꯤꯡꯒꯤ ꯈꯨꯠꯊꯥꯡꯗꯥ ꯐꯪꯂꯤꯕꯥ ꯃꯇꯝ ꯈꯔꯒꯤ
ꯑꯣꯏꯕꯥ ꯁꯨꯡꯗꯣꯛꯠꯔꯤꯕꯥ ꯊꯥꯑꯣ ꯑꯗꯨ ꯌꯧꯍꯜꯂꯤ꯫ ꯑꯗꯨꯕꯨ ꯃꯁꯤꯅꯥ ꯏꯅꯁꯥꯏꯠ (ꯚꯤꯄꯁꯅꯥ) ꯑꯃꯁꯨꯡ
ꯑꯆꯨꯝꯕꯥ ꯂꯤꯕꯔꯦꯁꯅꯁꯨ ꯄꯨꯔꯀꯄꯥ ꯉꯃꯒꯅꯤ꯫
ꯑꯁꯤꯅꯥ ꯍꯦꯟꯅꯥ ꯑꯀꯨꯞꯄꯥ ꯃꯔꯣꯜ ꯄꯤꯔꯤ꯫ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯦꯋꯥꯀꯦꯟ ꯕꯨꯗ꯭ꯙ ꯃꯦꯠꯇꯦꯌꯒꯥ
ꯎꯅꯕꯒꯤꯗꯃꯛ ꯃꯤꯌꯥꯝꯅꯥ ꯍꯣꯠꯅꯕꯥ (ꯚꯤꯔꯤꯌꯥ) ꯑꯃꯁꯨꯡ ꯑꯦꯖꯤꯇꯦꯇꯦꯗ ꯃꯥꯏꯟꯗ (ꯑꯕꯕꯤꯒ꯭ꯒꯥ-ꯃꯅꯁ)ꯒꯥ
ꯂꯣꯌꯅꯅꯥ ꯐꯔꯝ (ꯗꯂꯍꯥ) ꯑꯣꯏꯒꯗꯕꯅꯤ꯫ ꯑꯩꯈꯣꯌꯅꯥ ꯍꯥꯌꯕꯥ ꯌꯥꯏ ꯃꯗꯨꯗꯤ “ꯑꯦꯖꯤꯇꯦꯗ ꯃꯥꯏꯟꯗ”
ꯍꯥꯌꯕꯁꯤ ꯂꯤꯕꯔꯦꯁꯅꯒꯤ ꯊꯕꯛ ꯇꯧꯕꯒꯤ ꯈꯨꯗꯛꯀꯤ ꯑꯣꯏꯕꯥ ꯃꯊꯧ ꯇꯥꯕꯥ ꯑꯗꯨ ꯈꯉꯕꯗꯒꯤ ꯂꯥꯀꯄꯥ ꯋꯥꯈꯂꯒꯤ
ꯅꯠꯠꯔꯒꯥ ꯈꯨꯗꯛꯀꯤ ꯑꯣꯏꯕꯥ ꯋꯥꯈꯜꯂꯣꯟ (ꯁꯃꯕꯦꯒꯥ) ꯑꯗꯨ ꯌꯥꯝꯅꯥ ꯂꯨꯅꯥ ꯂꯧꯁꯤꯅꯕꯥ ꯍꯥꯌꯕꯁꯤꯅꯤ꯫
ꯑꯐꯕꯥ ꯊꯕꯀꯁꯤꯡ ꯇꯧꯔꯤꯕꯥ ꯑꯃꯁꯨꯡ ꯆꯦꯀꯁꯤꯟꯅꯥ ꯂꯩꯕꯥ ꯃꯤꯑꯣꯏ ꯄꯨꯝꯅꯃꯛ – ꯃꯈꯣꯌꯅꯥ ꯚꯤꯛꯁꯨꯁꯤꯡ
ꯑꯣꯏꯔꯕꯁꯨ, ꯚꯤꯛꯁꯨꯅꯤꯁꯤꯡ ꯑꯣꯏꯔꯕꯁꯨ, ꯂꯦꯏꯃꯦꯟ ꯑꯣꯏꯔꯕꯁꯨ, ꯂꯦꯏꯕꯁꯤꯡ ꯑꯣꯏꯔꯕꯁꯨ – ꯃꯊꯪꯒꯤ
ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯕꯨꯗ꯭ꯙꯒꯥ ꯊꯦꯡꯅꯕꯥ ꯉꯃꯒꯅꯤ꯫ ꯕꯨꯗ꯭ꯙꯒꯤꯗꯃꯛ ꯑꯆꯧꯕꯥ ꯏꯀꯥꯌ
ꯈꯨꯝꯅꯕꯥ ꯄꯤꯔꯤꯕꯥ ꯄꯨꯝꯅꯃꯛꯅꯥ ꯕꯨꯗ꯭ꯙ ꯃꯦꯇꯦꯌꯒꯤ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯋꯥꯀꯦꯟ ꯋꯥꯟ ꯑꯦꯋꯥꯀꯦꯟ
ꯑꯦꯁꯦꯝꯕꯂꯤꯗꯥ ꯎꯕꯥ ꯐꯪꯒꯅꯤ꯫ ꯁꯦꯡꯂꯕꯥ ꯄꯨꯟꯁꯤ (ꯕ꯭ꯔꯍ꯭ꯝ-ꯀꯔꯤꯌ) ꯑꯁꯤ ꯆꯠꯅꯍꯅꯒꯗꯕꯅꯤ꯫ ꯒꯤꯐꯇꯁꯤꯡ
(ꯗꯥꯅꯥ) ꯄꯤꯒꯗꯕꯅꯤ꯫ ꯑꯣꯕꯖꯥꯔꯕꯦꯁꯟ ꯅꯨꯃꯤꯠꯁꯤꯡ (ꯎꯄꯁꯥꯊ) ꯑꯗꯨ ꯊꯃꯒꯗꯕꯅꯤ꯫ ꯅꯨꯡꯁꯤꯕꯥ
ꯃꯤꯅꯨꯡꯁꯤ (ꯃꯦꯠꯇꯥ) ꯑꯁꯤ ꯆꯦꯀꯁꯤꯟꯅꯥ ꯁꯦꯃꯒꯠꯀꯗꯕꯅꯤ꯫ ꯆꯦꯀꯁꯤꯅꯕꯥ ꯑꯃꯁꯨꯡ ꯃꯦꯔꯤꯇꯣꯔꯤꯌꯁ
ꯑꯦꯛꯁꯅꯁꯤꯡꯗꯥ ꯅꯨꯡꯉꯥꯏꯍꯅꯕꯅꯥ ꯑꯔꯣꯏꯕꯗꯥ ꯑꯋꯥꯕꯥ (ꯗꯨꯛꯈꯥ) ꯂꯣꯏꯁꯤꯅꯕꯥ ꯉꯃꯒꯅꯤ꯫
ꯍꯥꯌꯅꯥ ꯈꯉꯅꯕꯥ꯫ ꯂꯦꯗꯤꯅꯥ ꯍꯥꯌꯔꯤꯋꯥ[145]ꯅꯥ ꯇꯥꯛꯂꯤ ꯃꯗꯨꯗꯤ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯀꯅꯥꯒꯨꯝꯕꯥ ꯑꯃꯅꯥ
ꯃꯊꯪꯒꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯑꯋꯥꯀꯄꯥ ꯑꯃꯥ ꯑꯣꯏꯔꯤꯕꯥ ꯕꯨꯗ꯭ꯙ ꯑꯃꯥ ꯊꯦꯡꯅꯕꯥ ꯇꯥꯔꯕꯗꯤ ꯑꯐꯕꯥ
ꯂꯃꯆꯠ-ꯁꯥꯖꯠ (ꯀꯔꯥꯅꯥ) ꯑꯃꯁꯨꯡ ꯑꯆꯨꯝꯕꯥ ꯂꯧꯁꯤꯡ (ꯚꯤꯖ꯭ꯖꯥ)ꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯆꯥꯡ ꯃꯥꯟꯅꯅꯥ ꯍꯣꯠꯅꯕꯥ
ꯃꯊꯧ ꯇꯥꯏ꯫
ꯂꯃꯆꯠ-ꯁꯥꯖꯠ ꯍꯥꯌꯕꯁꯤ ꯃꯣꯔꯦꯂꯤꯇꯤ (ꯁꯤꯂꯥ) ꯑꯃꯁꯨꯡ ꯀꯟꯁꯦꯟꯠꯔꯦꯁꯟ (ꯁꯥꯃꯥꯙꯤ) ꯁꯦꯃꯒꯠꯄꯥ
ꯍꯥꯌꯕꯅꯤ꯫ ꯂꯧꯁꯤꯡ ꯍꯥꯌꯕꯁꯤ ꯂꯧꯁꯤꯡ (ꯄꯥꯟꯅꯥ) ꯁꯦꯃꯒꯠꯄꯥ ꯍꯥꯌꯕꯅꯤ꯫ ꯑꯆꯨꯝꯕꯥ ꯂꯃꯆꯠ-ꯁꯥꯖꯠ ꯑꯗꯨ
ꯁꯥꯎꯟꯗ ꯂꯤꯝꯐ ꯂꯩꯕꯒꯥ ꯆꯥꯡꯗꯝꯅꯕꯥ ꯌꯥꯏ꯫ ꯑꯆꯨꯝꯕꯥ ꯂꯧꯁꯤꯡ ꯑꯁꯤ ꯎꯕꯥ ꯐꯪꯕꯒꯥ ꯆꯥꯡꯗꯝꯅꯕꯥ ꯌꯥꯏ꯫
ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯅꯥ ꯅꯠꯠꯔꯒꯥ ꯑꯃꯅꯥ ꯁꯣꯀꯍꯜꯂꯕꯗꯤ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯃꯥꯌꯄꯥꯛꯂꯣꯏ꯫ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ
ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯑꯣꯏꯕꯥ ꯌꯥꯏ ꯑꯃꯁꯨꯡ ꯄ꯭ꯔꯦꯁꯦꯞꯇ ꯃꯉꯥ ꯑꯃꯁꯨꯡ ꯑꯣꯕꯖꯥꯔꯕꯦꯁꯟ ꯅꯨꯃꯤꯠꯁꯤꯡꯗꯥ
ꯄꯤꯕꯥ ꯄ꯭ꯔꯦꯁꯦꯞꯇ ꯸ꯒꯤ ꯄꯔꯃꯦꯅꯦꯟꯇ ꯃꯣꯔꯦꯜ ꯔꯨꯂꯁꯤꯡ ꯊꯝꯕꯥ ꯌꯥꯏ, ꯑꯗꯨꯕꯨ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯂꯧꯁꯤꯡꯒꯤ
ꯃꯍꯩ-ꯃꯔꯣꯡꯁꯤꯡ ꯑꯗꯨ ꯊꯥꯔꯛꯠꯔꯕꯗꯤ, ꯃꯤꯑꯣꯏ ꯑꯗꯨꯅꯥ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ ꯑꯣꯏꯕꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯕꯨꯗ꯭ꯙ
ꯃꯦꯇꯦꯌꯤꯌꯥꯒꯥ ꯎꯅꯔꯀꯄꯥ ꯌꯥꯏ ꯑꯗꯨꯕꯨ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯊꯣꯀꯍꯅꯕꯥ ꯌꯥꯏ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯂꯧꯁꯤꯡ ꯈꯛꯇꯃꯛ
ꯁꯦꯃꯒꯠꯂꯕꯗꯤ, ꯑꯔꯥꯅꯕꯥ ꯂꯃꯆꯠ-ꯁꯥꯖꯠ ꯑꯁꯤꯅꯥ ꯃꯊꯪꯒꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯑꯋꯥꯡ-ꯑꯄꯥ ꯑꯁꯤ ꯕꯨꯗ꯭ꯙ
ꯑꯃꯒꯥ ꯊꯦꯡꯅꯕꯒꯤ ꯆꯥꯡ ꯑꯁꯤ ꯈꯔꯥ ꯑꯣꯏꯒꯅꯤ, ꯃꯁꯤꯒꯤ ꯃꯔꯃꯗꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯠꯔꯕꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ
ꯕꯨꯗ꯭ꯙꯒꯤ ꯗꯤꯁꯄꯦꯟꯁꯟ ꯑꯃꯒꯥ ꯃꯊꯪꯒꯤ ꯑꯃꯒꯥ ꯃꯔꯛꯇꯥ ꯂꯩꯕꯥ ꯃꯔꯛꯇꯥ ꯂꯩꯕꯥ ꯃꯇꯝ (ꯑꯟꯇꯥꯔꯥ-ꯀꯞꯄꯥ)
ꯑꯁꯤꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯑꯣꯏꯒꯅꯤ꯫
ꯄꯅꯈꯤꯕꯥ ꯑꯔꯥꯅꯕꯥ ꯂꯃꯆꯠꯀꯤ ꯈꯨꯗꯃꯁꯤꯡ꯫ ꯂꯦꯗꯤꯅꯥ ꯍꯥꯌꯔꯤꯕꯁꯤꯅꯤ: ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ, ꯍꯀꯆꯥꯡꯒꯤ
ꯊꯕꯀꯁꯤꯡꯗꯥ ꯌꯥꯝꯅꯥ ꯂꯨꯅꯥ ꯂꯧꯕꯥ, ꯋꯥ ꯉꯥꯡꯕꯗꯥ ꯂꯦꯞꯄꯥ ꯂꯩꯇꯕꯥ, ꯑꯃꯁꯨꯡ ꯋꯥꯈꯂꯗꯥ ꯑꯁꯦꯡꯕꯥ
ꯑꯣꯏꯕꯥ꯫ ꯑꯁꯤꯒꯨꯝꯕꯥ ꯂꯃꯆꯠ-ꯁꯥꯖꯠ ꯑꯁꯤꯅꯥ ꯃꯊꯪꯒꯤ ꯄꯨꯟꯁꯤꯗꯥ ꯅꯠꯠꯔꯒꯥ ꯇꯨꯡꯒꯤ ꯄꯨꯟꯁꯤꯗꯥ,
ꯃꯈꯥꯒꯤ ꯂꯃꯗꯃꯁꯤꯡꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯄꯣꯀꯄꯥ ꯍꯥꯌꯕꯗꯨ ꯑꯣꯏꯒꯅꯤ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯁꯤꯒꯨꯝꯕꯥ ꯃꯑꯣꯡꯗꯥ
ꯊꯕꯛ ꯇꯧꯔꯤꯕꯥ ꯃꯤꯑꯣꯏꯁꯤꯡꯅꯥ ꯑꯋꯥꯡꯕꯥ ꯃꯥꯂꯦꯝ ꯑꯃꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯄꯣꯀꯄꯥ ꯉꯃꯗ꯭ꯔꯕꯗꯤ, ꯃꯈꯣꯌꯒꯤ
ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯇꯕꯥ ꯑꯁꯤꯅꯥ ꯃꯈꯣꯌꯅꯥ ꯍꯤꯡꯅꯕꯒꯤ ꯂꯝꯕꯤꯗꯥ ꯑꯋꯥꯕꯥ, ꯑꯋꯥꯕꯥ ꯑꯃꯁꯨꯡ ꯑꯋꯥ-ꯑꯅꯥꯁꯤꯡ
ꯊꯦꯡꯅꯒꯅꯤ ꯍꯥꯌꯕꯅꯤ꯫ ꯄ꯭ꯔꯦꯁꯦꯞꯇꯁꯤꯡꯕꯨ ꯉꯥꯛ-ꯁꯦꯅꯕꯒꯤ ꯈꯨꯠꯊꯥꯡꯗꯥ, ꯃꯈꯣꯌꯅꯥ ꯋꯥꯊꯣꯀꯁꯤꯡ,
ꯋꯥꯈꯜ ꯅꯨꯡꯉꯥꯏꯇꯕꯥ, ꯑꯁꯥꯑꯣꯕꯥ ꯑꯃꯁꯨꯡ ꯌꯦꯛꯅꯕꯥꯁꯤꯡꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯊꯦꯡꯅꯕꯥ ꯌꯥꯏ; ꯑꯃꯁꯨꯡ ꯃꯈꯣꯌ
ꯑꯁꯤ ꯂꯥꯌꯅꯥ ꯑꯃꯁꯨꯡ ꯑꯅꯥꯕꯁꯤꯡꯅꯥ ꯁꯣꯀꯍꯜꯂꯒꯅꯤ꯫ ꯃꯁꯤꯅꯥ ꯃꯈꯥ ꯊꯪꯕꯥ ꯃꯥꯂꯦꯃꯁꯤꯡꯗꯥ ꯄꯨꯔꯀꯄꯥ
ꯊꯕꯀꯁꯤꯡꯗꯒꯤ ꯍꯦꯟꯅꯥ ꯂꯨꯝꯅꯥ ꯂꯧꯕꯥ ꯉꯃꯒꯅꯤ꯫
ꯑꯣꯏꯅꯃꯛ, ꯉꯁꯤ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯃꯃꯥꯡꯗꯥ ꯍꯥꯟꯅꯅꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯐꯪꯅꯕꯒꯤꯗꯃꯛ ꯁꯦꯝ ꯁꯥꯗꯨꯅꯥ
ꯂꯩꯔꯀꯄꯥ ꯌꯥꯏ ꯍꯥꯌꯕꯁꯤ ꯑꯣꯏꯊꯣꯀꯄꯥ ꯌꯥꯏ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯄꯨꯟꯁꯤ ꯑꯁꯤꯗꯥ ꯑꯆꯨꯝꯕꯥ ꯍꯣꯠꯅꯕꯥ
ꯇꯥꯔꯕꯗꯤ, ꯃꯤꯑꯣꯏ ꯑꯗꯨꯅꯥ ꯌꯥꯃꯗ꯭ꯔꯕꯗꯥ ꯑꯍꯥꯅꯕꯥ ꯇꯥꯉ꯭ꯀꯛꯇꯥ ꯌꯧꯕꯥ ꯉꯃꯒꯅꯤ ꯑꯃꯁꯨꯡ ꯁꯣꯇꯥꯄꯥꯟꯅꯥ
ꯑꯣꯏꯕꯥ ꯉꯃꯒꯅꯤ꯫ ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡꯗꯥ, ꯂꯣꯌꯔꯕꯥ ꯂꯃꯁꯤꯡꯗꯥ ꯑꯃꯨꯛ ꯍꯟꯅꯥ ꯄꯣꯀꯄꯥ ꯉꯃꯒꯗꯕꯥ ꯑꯦꯛꯁꯟ
ꯑꯃꯠꯇꯥ ꯇꯧꯕꯥ ꯉꯝꯂꯣꯏ꯫
ꯇꯉꯥꯏꯐꯗꯅꯥ ꯍꯥꯌꯕꯗꯤ ꯑꯁꯤꯒꯨꯝꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯃꯊꯪꯒꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯑꯋꯥꯡ-ꯅꯣꯡꯄꯣꯛ
ꯕꯨꯗ꯭ꯙ ꯑꯃꯥ ꯎꯕꯒꯤ ꯈꯨꯗꯣꯡꯆꯥꯕꯥ ꯑꯗꯨ ꯂꯧꯒꯅꯤ ꯍꯥꯌꯕꯁꯤ ꯇꯉꯥꯏꯐꯗꯅꯥ ꯑꯣꯏꯔꯣꯏ꯫ ꯑꯔꯣꯏꯕꯗꯥ,
ꯔꯤꯇꯔꯅꯔ ꯑꯣꯏꯗꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯥ ꯑꯣꯏꯅꯥ, ꯃꯍꯥꯛ ꯁꯨꯗ꯭ꯙꯕꯥꯁ ꯕ꯭ꯔꯍ꯭ꯃꯥꯒꯤ ꯃꯥꯂꯦꯃꯁꯤꯡꯗꯥ ꯑꯃꯨꯛ
ꯍꯟꯅꯥ ꯄꯣꯀꯄꯥ ꯌꯥꯏ, ꯑꯃꯁꯨꯡ ꯃꯥꯂꯦꯃꯁꯤꯡ ꯑꯁꯤꯗꯥ ꯂꯩꯔꯤꯕꯥ ꯄꯨꯟꯁꯤ ꯑꯁꯤ ꯕꯨꯗ꯭ꯙ ꯀꯌꯥꯒꯤ
ꯀꯦꯔꯤꯌꯔꯗꯥ ꯌꯥꯑꯣꯕꯥ ꯌꯥꯏ꯫[146]
ꯄꯨꯟꯁꯤ ꯑꯁꯤꯗꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯌꯧꯅꯕꯥ ꯃꯇꯤꯛ ꯆꯥꯕꯥ ꯄꯔꯐꯦꯛꯁꯟ (ꯄꯥꯔꯥꯃꯤ) ꯂꯩꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ
ꯃꯊꯧ ꯇꯥꯕꯥ ꯍꯣꯠꯅꯕꯥ ꯑꯗꯨ ꯇꯧꯗ꯭ꯔꯕꯗꯤ, ꯗꯦꯕ ꯃꯥꯂꯦꯃꯁꯤꯗꯥ ꯃꯊꯪꯒꯤ ꯄꯨꯟꯁꯤꯗꯥ ꯁꯣꯇꯥꯄꯥꯟꯅꯥ
ꯑꯣꯏꯕꯥ ꯌꯥꯏ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯁꯤꯒꯨꯝꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯊꯣꯀꯍꯜꯂꯤꯕꯥ ꯐꯦꯛꯇꯔꯁꯤꯡ ꯑꯁꯤ
ꯄ꯭ꯔꯦꯛꯇꯤꯁ ꯇꯧꯗ꯭ꯔꯕꯗꯤ, ꯃꯍꯥꯛꯅꯥ ꯕꯨꯗ꯭ꯙ ꯑꯁꯤꯒꯤ ꯗꯤꯁ꯭ꯄꯦꯟꯁꯟ ꯑꯁꯤꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯃꯄꯨꯡ ꯐꯥꯅꯥ
ꯃꯥꯡꯈꯤꯒꯅꯤ ꯑꯃꯁꯨꯡ ꯃꯊꯪꯒꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯋꯥꯈꯜ ꯋꯥꯕꯥ ꯕꯨꯗ꯭ꯙꯒꯤ ꯗꯤꯁꯄꯦꯟꯁꯟ ꯑꯗꯨꯒꯤ
ꯃꯅꯨꯡꯗꯥ ꯔꯤꯂꯤꯖ ꯇꯧꯕꯥ ꯈꯛꯇꯃꯛ ꯉꯃꯒꯅꯤ꯫
ꯍꯥꯌꯅꯥ ꯈꯉꯅꯕꯥ꯫ ꯂꯦꯗꯤꯅꯥ ꯍꯥꯌꯔꯤꯕꯁꯤ ꯄꯨꯟꯁꯤ ꯑꯁꯤꯗꯥ ꯇꯧꯒꯗꯕꯥ ꯃꯊꯧ ꯇꯥꯕꯥ ꯊꯕꯀꯁꯤꯡꯒꯥ ꯃꯔꯤ
ꯂꯩꯅꯕꯥ ꯏꯅꯁ꯭ꯠꯔꯛꯁꯅꯁꯤꯡ ꯑꯁꯤꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯕꯦꯔꯦ ꯏꯅꯁꯥꯏꯠ ꯃꯦꯗꯤꯇꯦꯁꯟ ꯇꯧꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ
ꯇꯧꯒꯗꯕꯥ ꯊꯕꯀꯁꯤꯡꯒꯤ ꯃꯅꯨꯡꯗꯥ ꯌꯥꯑꯣꯔꯤ꯫[147] ꯀꯅꯥꯒꯨꯝꯕꯥ ꯑꯃꯅꯥ ꯑꯐꯕꯥ ꯊꯕꯛ ꯃꯉꯥꯒꯤ ꯃꯅꯨꯡꯗꯥ
ꯑꯍꯥꯅꯕꯥ ꯱꯱ (ꯀꯔꯥꯅꯥ-ꯙꯝꯃꯥ) ꯃꯄꯨꯡ ꯐꯥꯍꯅꯒꯗꯕꯅꯤ,[148] ꯍꯥꯌꯕꯗꯤ ꯓꯥꯅꯥ ꯔꯥꯖ꯭ꯌꯁꯤꯡ ꯅꯠꯇꯅꯥ
ꯄꯨꯝꯅꯃꯛ꯫ ꯑꯍꯥꯅꯕꯥ ꯑꯦꯛꯁꯟ ꯃꯔꯤꯗꯤ: (꯱) ꯃꯣꯔꯦꯜ ꯑꯣꯏꯕꯥ,[149] (꯲) ꯁꯦꯟꯁ ꯗꯣꯔꯁꯤꯡ
ꯉꯥꯀꯊꯣꯀꯄꯥ, (꯳) ꯆꯥꯕꯗꯥ ꯃꯌꯥꯌ ꯑꯣꯏꯕꯥ ꯑꯣꯏꯕꯥ, ꯑꯃꯁꯨꯡ (꯴) ꯋꯥꯈꯜ ꯋꯥꯕꯥ꯫
ꯃꯒꯨꯟ ꯷ ꯑꯁꯤ ꯑꯐꯕꯥ ꯔꯥꯖ꯭ꯌ ꯷ (ꯁꯥꯗꯝꯃꯥ)ꯅꯤ ꯃꯗꯨꯗꯤ ꯃꯈꯣꯌꯅꯥ ꯔꯥꯖ꯭ꯌꯒꯤ ꯉꯃꯈꯩꯒꯤ ꯁꯍꯔ ꯑꯃꯒꯤ
ꯅꯥꯒꯔꯤꯀꯁꯤꯡꯒꯤꯗꯃꯛꯇꯥ ꯇꯣꯉꯥꯟ ꯇꯣꯉꯥꯅꯕꯥ ꯉꯥꯀꯁꯦꯅꯕꯁꯤꯡꯒꯥ ꯆꯥꯡꯗꯝꯅꯕꯗꯥ ꯕꯨꯗ꯭ꯙꯕꯨ ꯕꯨꯗ꯭ꯙ ꯑꯃꯥ
ꯄꯣꯀꯍꯅꯈꯤ:[150]
(ꯍꯤꯔꯤ) ꯑꯁꯤ ꯑꯊꯣꯏꯕꯥ, ꯄꯥꯛ ꯆꯥꯎꯕꯥ ꯃꯣꯠ ꯑꯃꯒꯨꯝꯅꯥ ꯂꯩ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯅꯥ ꯁꯤꯁ꯭ꯌ ꯑꯗꯨꯅꯥ
ꯍꯀꯆꯥꯡ, ꯋꯥꯉꯥꯡ ꯑꯃꯁꯨꯡ ꯋꯥꯈꯂꯗꯥ ꯑꯔꯥꯅꯕꯥ ꯂꯃꯆꯠ-ꯁꯥꯖꯠꯇꯥ ꯂꯥꯡꯇꯛꯅꯕꯥ ꯄꯣꯀꯏ ꯍꯥꯌꯕꯅꯤ꯫
ꯇꯧꯕꯗꯒꯤ ꯂꯥꯄꯊꯣꯀꯄꯥ (ꯑꯣꯠꯄꯥ) ꯑꯁꯤ ꯁꯍꯔ ꯑꯁꯤꯒꯤ ꯑꯀꯣꯌꯕꯗꯥ ꯂꯩꯕꯥ ꯑꯋꯥꯡꯕꯥ, ꯄꯥꯛ-ꯆꯥꯎꯕꯥ
ꯂꯝꯕꯤ ꯑꯃꯒꯨꯝꯅꯥ ꯁꯤꯁ꯭ꯌꯅꯥ ꯍꯀꯆꯥꯡ, ꯋꯥ ꯉꯥꯡꯕꯥ ꯑꯃꯁꯨꯡ ꯋꯥꯈꯂꯗꯥ ꯑꯔꯥꯅꯕꯥ ꯂꯃꯆꯠ-ꯁꯥꯖꯠ
ꯊꯤꯡꯕꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯋꯥꯈꯜ ꯇꯥꯔꯤ ꯍꯥꯌꯕꯅꯤ꯫
ꯇꯝꯅꯕꯒꯤ (ꯕꯍꯨ-ꯁꯛꯀꯥ) ꯑꯁꯤ ꯂꯥꯟꯃꯤ ꯑꯃꯁꯨꯡ ꯂꯥꯟꯃꯤꯁꯤꯡꯒꯤ ꯑꯆꯧꯕꯥ ꯂꯥꯟꯃꯤ ꯑꯃꯒꯨꯝꯅꯥ꯫ ꯌꯥꯝꯅꯥ
ꯇꯥꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ, ꯇꯥꯈꯤꯕꯥ ꯑꯗꯨ ꯅꯤꯡꯁꯤꯡꯕꯥ, ꯑꯃꯁꯨꯡ ꯁꯦꯜ ꯊꯥꯗꯔꯤꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ
ꯃꯁꯤꯒꯤ ꯑꯔꯊꯗꯤ ꯃꯤꯅꯨꯡꯁꯤ ꯂꯩꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯒꯤ ꯗꯣꯛꯠꯔꯤꯟ ꯑꯗꯨ ꯈꯉꯂꯕꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯤ꯫
(ꯚꯤꯔꯤꯌꯥ) ꯑꯁꯤ ꯁꯍꯔ ꯑꯁꯤꯕꯨ ꯉꯥꯀꯊꯣꯛꯂꯤꯕꯥ ꯑꯆꯧꯕꯥ ꯂꯥꯟꯃꯤ ꯑꯃꯒꯨꯝꯅꯥ, ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ
ꯍꯩꯊꯣꯏ-ꯁꯤꯡꯊꯣꯏꯔꯕꯥ ꯃꯦꯟꯇꯦꯜ ꯁ꯭ꯇꯦꯇꯁꯁꯤꯡ ꯂꯧꯊꯣꯛꯅꯕꯥ, ꯍꯩꯊꯣꯏ-ꯁꯤꯡꯊꯣꯏꯔꯕꯥ ꯃꯦꯟꯇꯦꯜ
ꯁ꯭ꯇꯦꯇꯁꯁꯤꯡ ꯂꯧꯕꯥ, ꯂꯦꯞꯄꯥ ꯂꯩꯇꯅꯥ, ꯍꯥꯟꯅꯥ, ꯑꯃꯁꯨꯡ ꯍꯩꯊꯣꯏ-ꯁꯤꯡꯊꯣꯏꯔꯕꯥ ꯃꯦꯟꯇꯦꯜ
ꯁ꯭ꯇꯦꯇꯁꯤꯡꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯂꯦꯞꯄꯥ ꯂꯩꯇꯅꯥ ꯍꯣꯠꯅꯅꯕꯥ ꯏꯅꯔꯖꯤ ꯁꯣꯀꯍꯅꯒꯗꯕꯅꯤ꯫
(ꯁꯇꯤ) ꯑꯁꯤ ꯂꯧꯁꯤꯡ ꯂꯩꯕꯥ, ꯂꯧꯁꯤꯡ ꯂꯩꯕꯥ ꯒꯦꯠ ꯀꯤꯄꯥꯔ ꯑꯃꯒꯨꯝꯅꯥ ꯃꯁꯛ ꯈꯉꯗꯕꯥ ꯃꯤꯑꯣꯏꯁꯤꯡꯗꯥ
ꯆꯉꯕꯥ ꯌꯥꯗꯦ ꯑꯃꯁꯨꯡ ꯈꯉꯂꯕꯁꯤꯡ ꯈꯛꯇꯗꯥ ꯌꯥꯑꯣꯍꯜꯂꯤ꯫ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯋꯥꯡꯕꯥ
ꯃꯥꯏꯟꯗꯐ꯭ꯔꯦꯟꯗ ꯑꯃꯁꯨꯡ ꯈꯦꯠꯅꯕꯥ ꯊꯃꯒꯗꯕꯅꯤ꯫
(ꯄꯥꯟꯅꯥ) ꯑꯁꯤ ꯄ꯭ꯂꯥꯁ꯭ꯇꯔꯅꯥ ꯀꯨꯄꯁꯤꯜꯂꯕꯥ ꯑꯋꯥꯡꯕꯥ, ꯄꯥꯛ-ꯆꯥꯎꯕꯥ ꯔꯦꯝꯄꯥꯔꯠ ꯑꯃꯒꯨꯝꯅꯥ ꯂꯩ꯫
ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯋꯥꯈꯜ ꯂꯧꯁꯤꯡ ꯂꯩꯒꯗꯕꯅꯤ (ꯀꯇꯤꯡ ꯑꯣꯐ) ꯂꯥꯀꯄꯥ (ꯀꯇꯤꯡ ꯑꯣꯐ) ꯋꯥꯡꯈꯠꯄꯥ ꯑꯃꯁꯨꯡ
ꯁꯣꯀꯄꯥ, ꯅꯣꯕꯦꯜ ꯄꯦꯅꯦꯠꯔꯦꯁꯟꯅꯥ ꯃꯔꯝ ꯑꯣꯏꯗꯨꯅꯥ ꯑꯋꯥꯕꯥ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯃꯥꯡꯍꯅꯈꯤ꯫
ꯔꯥꯖ꯭ꯌ ꯷ ꯑꯁꯤꯅꯥ ꯃꯤꯑꯣꯏ ꯑꯃꯅꯥ ꯑꯔꯥꯅꯕꯥ ꯊꯕꯀꯁꯤꯡ ꯊꯥꯗꯣꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯑꯐꯕꯥ ꯊꯕꯀꯁꯤꯡ
ꯌꯣꯀꯈꯠꯄꯥ, ꯃꯔꯥꯜ ꯂꯩꯖꯗꯕꯥ ꯑꯗꯨ ꯊꯥꯗꯣꯀꯄꯥ ꯑꯃꯁꯨꯡ ꯃꯔꯥꯜ ꯂꯩꯖꯗꯕꯥ ꯁꯦꯃꯒꯠꯄꯥ ꯉꯃꯍꯜꯂꯤ꯫
ꯑꯁꯨꯝꯅꯥ ꯃꯍꯥꯛꯅꯥ ꯁꯨꯡꯗꯣꯛꯠꯔꯤꯕꯥ ꯊꯥꯑꯣꯃꯩ ꯁꯦꯃꯒꯠꯂꯤ꯫
ꯄꯨꯟꯁꯤ ꯑꯁꯤꯗꯥ ꯅꯤꯕ꯭ꯕꯥꯅꯥꯒꯤ ꯄꯥꯟꯗꯝ ꯑꯗꯨ ꯐꯪꯕꯥ ꯉꯃꯒꯗ꯭ꯔꯥ ꯅꯠꯔꯒꯥ ꯑꯩꯈꯣꯌꯅꯥ ꯕꯦꯅꯦꯚꯣꯂꯦꯟꯇ
ꯑꯋꯥꯀꯦꯟ ꯋꯥꯟ ꯕꯨꯗ꯭ꯙ ꯑꯔꯤ ꯃꯦꯇꯦꯌꯒꯤ ꯃꯈꯥꯗꯥ ꯈꯛꯇꯃꯛ ꯇꯧꯕꯥ ꯉꯃꯒꯅꯤ ꯍꯥꯌꯕꯒꯤ ꯃꯇꯥꯡꯗꯥ ꯋꯥꯈꯜ
ꯋꯥꯕꯥ ꯃꯊꯧ ꯇꯥꯗꯦ꯫ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯩꯈꯣꯌꯅꯥ ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯐꯕꯥ ꯍꯣꯠꯅꯕꯥ ꯑꯗꯨ ꯑꯩꯈꯣꯌꯅꯥ ꯇꯧꯕꯥ
ꯉꯝꯂꯕꯗꯤ, ꯑꯁꯤꯒꯨꯝꯕꯥ ꯋꯥꯍꯪꯁꯤꯡ ꯑꯁꯤꯅꯥ ꯃꯈꯣꯌ ꯃꯁꯥꯕꯨ ꯌꯦꯡꯁꯤꯅꯒꯅꯤ꯫ ꯑꯩꯈꯣꯌꯅꯥ ꯁꯤꯂꯥ,
ꯁꯃꯥꯙꯤ, ꯑꯃꯁꯨꯡ ꯄꯥꯟꯅꯥ ꯌꯥꯔꯤꯕꯃꯈꯩ ꯆꯥꯎꯈꯠꯀꯗꯕꯅꯤ, ꯃꯁꯤꯒꯤ ꯃꯑꯣꯡ ꯑꯁꯤꯅꯥ ꯑꯩꯈꯣꯌꯅꯥ ꯑꯋꯥꯕꯥ
ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯑꯔꯣꯏꯕꯗꯥ ꯂꯥꯀꯄꯥ ꯉꯃꯒꯅꯤ ꯍꯥꯌꯅꯥ ꯊꯥꯖꯕꯥ ꯊꯝꯃꯤ꯫
ꯃꯐꯃꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯂꯩꯕꯥꯛ ꯁꯤꯅꯕꯥ ꯊꯨꯡꯅꯥ ꯄꯥꯀꯊꯣꯛ ꯆꯥꯎꯊꯣꯛꯅꯕꯥ ꯊꯧꯔꯥꯡ ꯇꯧꯔꯤꯕꯥ ꯑꯁꯤꯅꯥ ꯃꯁꯤ
ꯌꯥꯝꯅꯥ ꯊꯨꯅꯥ ꯁꯍꯔꯒꯤ ꯚꯦꯒꯥꯟ ꯀꯌꯥꯒꯤ ꯌꯥꯝꯅꯥ ꯄꯥꯝꯅꯕꯥ ꯑꯃꯥ ꯑꯣꯏꯔꯦ꯫ ꯕꯔꯒꯥꯔꯁꯤꯡ, ꯄꯤꯖ꯭ꯖꯥꯁꯤꯡ
ꯔꯦꯄꯁꯤꯡ ꯑꯥꯏꯁꯛꯔꯤꯃꯁꯤꯡ ꯑꯁꯤ ꯄꯨꯝꯅꯃꯛ ꯑꯁꯤ ꯌꯥꯝꯅꯥ ꯁꯦꯟꯗꯣꯡ ꯂꯩꯕꯥ ꯃꯃꯂꯗꯥ ꯄꯤꯕꯥ ꯃꯆꯤ
ꯑꯣꯏꯕꯥ ꯄꯣꯠꯂꯃꯁꯤꯡꯅꯤ꯫ ꯃꯁꯤ ꯃꯔꯨꯄꯁꯤꯡ, ꯏꯃꯨꯡ ꯃꯅꯨꯡꯒꯤ ꯃꯤꯑꯣꯏꯁꯤꯡꯒꯥ ꯅꯠꯠꯔꯒꯥ ꯅꯍꯥꯛꯀꯤ
ꯏꯁꯥꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯇꯤꯅꯕꯤꯅꯕꯥ ꯌꯥꯝꯅꯥ ꯐꯕꯥ ꯃꯐꯝ ꯑꯃꯅꯤ꯫ ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫
ꯂꯩꯕꯥ ꯑꯉꯀꯄꯥ ꯔꯦꯁ꯭ꯇꯣꯔꯦꯟꯇ ꯑꯁꯤꯅꯥ ꯚꯦꯒꯥꯟ ꯖꯄꯥꯅꯤꯖ, ꯏꯇꯥꯂꯤ, ꯑꯐ꯭ꯔꯤꯀꯥ ꯑꯃꯁꯨꯡ ꯑꯦꯁꯤꯌꯥꯒꯤ
ꯆꯥꯀꯁꯤꯡ ꯌꯥꯑꯣꯕꯥ ꯃꯦꯅꯨ ꯑꯃꯥ ꯌꯥꯑꯣꯔꯤ꯫ ꯑꯗꯣꯝꯅꯥ ꯄꯥꯝꯕꯤꯗꯥ ꯌꯨꯝꯐꯝ ꯑꯣꯏꯕꯥ ꯆꯥꯀꯁꯉꯒꯤ
ꯃꯥꯂꯦꯃꯗꯥ ꯑꯅꯧꯕꯥ ꯑꯣꯏꯔꯕꯁꯨ ꯅꯠꯠꯔꯒꯥ ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯒꯤꯗꯃꯛ ꯑꯦꯗꯚꯦꯟꯆꯔ ꯑꯣꯏꯕꯥ
ꯐꯥꯑꯣꯔꯕꯁꯨ—ꯅꯨꯡꯉꯥꯏꯕꯥ ꯑꯁꯤ ꯍꯧꯖꯤꯛ ꯍꯧꯖꯤꯛ ꯚꯦꯒꯥꯟ ꯚꯣꯒꯇꯥ ꯍꯧꯔꯦ! ꯃꯁꯤ ꯃꯄꯣꯛ ꯅꯨꯃꯤꯠꯀꯤ
ꯆꯥꯀꯆꯥ-ꯏꯊꯛ ꯄꯤꯖꯕꯒꯤ ꯃꯄꯨꯡ ꯐꯥꯕꯥ ꯃꯐꯝ ꯑꯃꯅꯤ꯫ ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫ (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
ꯑꯁꯤ ꯕꯦꯉ꯭ꯒꯂꯨꯔꯨꯗꯥ ꯑꯆꯨꯝꯕꯥ ꯃꯦꯛꯁꯤꯀꯥꯟ ꯆꯥꯀꯁꯉꯁꯤꯡ ꯄꯤꯔꯤꯕꯥ ꯑꯃꯠꯇꯥ ꯉꯥꯏꯔꯕꯥ ꯃꯐꯃꯅꯤ꯫ ꯃꯁꯤ
ꯁꯦꯟꯗꯣꯡ ꯂꯩꯕꯥ ꯈꯛꯇꯥ ꯅꯠꯇꯅꯥ, ꯑꯗꯣꯝꯅꯥ ꯆꯨꯔꯣꯁ, ꯌꯨꯃꯗꯥ ꯁꯥꯕꯥ ꯚꯦꯒꯥꯟ ꯆꯦꯡ ꯑꯃꯁꯨꯡ
ꯁꯣꯌꯔꯤꯖꯣ ꯌꯥꯑꯣꯅꯥ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯚꯦꯒꯥꯟ ꯃꯦꯅꯨ ꯑꯃꯥ ꯐꯤꯜꯄ ꯇꯧꯕꯗꯥ ꯅꯨꯡꯉꯥꯏꯕꯥ ꯌꯥꯏ—ꯄ꯭ꯂꯁ
ꯇꯥꯀꯣꯁ, ꯑꯦꯅꯆꯤꯂꯥꯗꯥꯁ, ꯕꯨꯔꯤꯇꯣꯁ ꯑꯃꯁꯨꯡ ꯅꯥꯆꯣꯁ! ꯀꯔꯤꯒꯨꯝꯕꯥ ꯅꯍꯥꯛꯅꯥ ꯅꯍꯥꯛꯀꯤ ꯃꯍꯧꯁꯥꯒꯤ
ꯚꯥꯔꯇꯀꯤ ꯁꯦꯂꯗꯒꯤ ꯇꯣꯉꯥꯅꯕꯥ ꯋꯥꯐꯝ ꯑꯃꯥ ꯊꯤꯔꯕꯗꯤ (ꯑꯗꯨꯒꯥ ꯅꯍꯥꯛꯀꯤ ꯃꯔꯨꯞ ꯄꯨꯝꯅꯃꯛꯅꯥ
ꯀꯔꯤꯒꯨꯝꯕꯥ ꯑꯃꯥ ꯊꯤꯕꯥ ꯉꯃꯒꯗꯕꯥ ꯃꯐꯝ ꯑꯃꯥ ꯐꯥꯑꯣꯕꯥ ꯑꯣꯏꯔꯕꯁꯨ ꯌꯥꯏ!), ꯃꯁꯤ ꯆꯠꯀꯗꯕꯥ ꯃꯐꯃꯅꯤ!
ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫ (https://www.chinita.in/) ꯑꯃꯁꯨꯡ ꯑꯦꯟ.
ꯅꯍꯥꯛꯅꯥ ꯕꯦꯉ꯭ꯒꯂꯨꯔꯨꯗꯥ ꯃꯇꯝ ꯁꯥꯡꯅꯥ ꯆꯠꯄꯥ ꯚꯦꯒꯥꯟ ꯑꯃꯥ ꯑꯣꯏꯔꯕꯗꯤ, ꯃꯗꯨꯒꯤ ꯃꯇꯨꯡꯗꯥ
ꯅꯍꯥꯛꯅꯥ ꯈꯜꯂꯃꯒꯅꯤ ꯃꯗꯨꯗꯤ ꯔꯦꯁ꯭ꯇꯣꯔꯦꯟꯇ ꯑꯁꯤ ꯑꯩꯈꯣꯌꯒꯤ ꯒꯥꯏꯗꯇꯥ ꯂꯩꯒꯅꯤ꯫ ꯃꯁꯤ ꯚꯦꯒꯥꯅꯁꯤꯡꯒꯤ
ꯃꯥꯌꯀꯩꯗꯥ ꯌꯥꯝꯅꯥ ꯐ꯭ꯔꯦꯟꯗꯂꯤ ꯑꯣꯏꯕꯥ ꯃꯄꯨꯡ ꯐꯥꯅꯥ ꯚꯦꯖꯦꯇꯦꯔꯤꯌꯟ ꯐꯥꯂꯥꯐꯦꯜ ꯆꯦꯟ ꯑꯃꯅꯤ!
ꯈ꯭ꯕꯥꯏꯗꯒꯤ ꯐꯖꯕꯥ ꯚꯦꯒꯥꯟ ꯐꯥꯂꯥꯐꯦꯜ ꯔꯦꯄꯁꯤꯡ, ꯕꯔꯒꯥꯔꯁꯤꯡ, ꯁꯦꯟꯗꯂꯋꯨꯗꯁꯤꯡ ꯑꯃꯁꯨꯡ
ꯄ꯭ꯂꯦꯠꯐꯣꯔꯃꯁꯤꯡ ꯑꯁꯤ ꯑꯍꯣꯡꯕꯥ ꯃꯃꯂꯗꯥ ꯐꯪꯕꯤꯌꯨ꯫ ꯃꯁꯤꯒꯤ ꯃꯊꯛꯇꯥ, ꯃꯄꯨꯁꯤꯡꯅꯥ ꯐꯨꯗ ꯄꯦꯀꯦꯖꯤꯡ
ꯑꯃꯁꯨꯡ ꯑꯃꯣꯠꯄꯥ ꯍꯟꯊꯍꯟꯅꯕꯒꯤ ꯃꯥꯌꯀꯩꯗꯥ ꯑꯆꯧꯕꯥ ꯈꯣꯉꯊꯥꯡ ꯀꯌꯥ ꯂꯧꯈꯠꯂꯤ꯫ ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ
ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫ (https://habibifalafel.com/)
ꯚꯦꯖꯦꯇꯦꯔꯤꯌꯟ ꯔꯦꯁ꯭ꯇꯣꯔꯦꯟꯇ ꯑꯁꯤꯅꯥ ꯚꯦꯒꯥꯟ ꯁꯥꯎꯊ ꯏꯟꯗꯤꯌꯥꯟ ꯗꯤꯁ, ꯄꯤꯖ꯭ꯖꯥ, ꯑꯃꯁꯨꯡ
ꯑꯥꯏꯁꯛꯔꯤꯝ ꯄꯤꯔꯤ! ꯃꯁꯤꯗꯥ ꯃꯔꯨꯄꯁꯤꯡꯒꯥ ꯎꯅꯕꯒꯤ ꯑꯆꯧꯕꯥ ꯑꯦꯇꯃꯣꯁ꯭ꯐꯤꯌꯥꯔ ꯑꯃꯥ ꯂꯩꯔꯤ, ꯃꯗꯨꯗꯤ
ꯌꯨꯃꯊꯣꯡꯗꯥ ꯅꯨꯃꯤꯗꯥꯡꯒꯤ ꯆꯥꯛ ꯆꯥꯕꯥ ꯅꯨꯡꯉꯥꯏꯅꯕꯥ꯫ ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫ (https://gonative.in/pages/farm-to-table)
ꯕꯔꯃꯥꯒꯤ ꯆꯥꯀꯁꯉꯁꯤꯡ ꯍꯣꯠꯅꯕꯤꯈ꯭ꯔꯕꯔꯥ? ꯍꯧꯖꯤꯛꯇꯤ ꯑꯗꯣꯝꯅꯥ ꯄꯨꯛꯅꯤꯡ ꯊꯧꯒꯠꯅꯤꯡꯉꯥꯏ ꯑꯣꯏꯕꯥ
ꯚꯦꯒꯥꯟ ꯑꯣꯄꯁꯟ ꯀꯌꯥꯒꯥ ꯂꯣꯌꯅꯅꯥ ꯌꯥꯔꯦ꯫ ꯃꯁꯤ ꯁꯍꯔꯒꯤ ꯑꯌꯥꯝꯕꯥ ꯔꯦꯁ꯭ꯇꯣꯔꯦꯟꯇꯁꯤꯡꯗꯒꯤ ꯈꯔꯥ
ꯍꯦꯟꯅꯥ ꯃꯃꯜ ꯌꯥꯝꯃꯤ, ꯃꯔꯝ ꯑꯗꯨꯅꯥ ꯒ꯭ꯔꯦꯖꯨꯑꯦꯁꯅꯒꯤ ꯅꯨꯃꯤꯗꯥꯡꯒꯤ ꯆꯥꯀꯆꯥ-ꯏꯊꯛ ꯌꯥꯑꯣꯕꯥ
ꯑꯈꯟꯅꯕꯥ ꯊꯧꯔꯝ ꯑꯃꯒꯤꯗꯃꯛ ꯁꯦꯝ ꯁꯥꯕꯤꯌꯨ! ꯃꯈꯣꯌꯅꯥ ꯃꯆꯤ ꯑꯣꯏꯕꯥ ꯃꯣꯛ ꯃꯅꯥ-ꯃꯁꯤꯡ, ꯇꯣꯐꯤ
ꯑꯃꯁꯨꯡ ꯐꯂꯥꯐꯦꯜ ꯄ꯭ꯔꯣꯇꯤꯅꯁꯤꯡ ꯑꯁꯤ ꯊꯋꯥꯏ ꯌꯥꯑꯣꯕꯥ ꯆꯥꯀꯁꯉꯁꯤꯡ ꯑꯣꯏꯅꯥ ꯁꯦꯝꯕꯥ ꯌꯥꯏ꯫ ꯑꯗꯣꯝꯅꯥ
ꯍꯦꯟꯅꯥ ꯈꯉꯕꯥ ꯌꯥꯒꯅꯤ (https://www.burmaburma.in/)ꯃꯐꯝ ꯑꯁꯤꯗꯥ꯫ (https://www.burmaburma.in/) (https://www.burmaburma.in/)
ꯑꯁꯤꯒꯤ ꯚꯦꯖꯦꯇꯦꯔꯤꯌꯟ ꯃꯦꯅꯨꯗꯥ ꯚꯦꯒꯥꯟ ꯑꯣꯄꯁꯟ ꯀꯌꯥ ꯑꯃꯥ ꯌꯥꯑꯣꯔꯤ꯫ ꯃꯈꯣꯌꯒꯤ ꯀꯟꯇꯤꯅꯦꯟꯇꯜ
ꯗꯤꯁꯁꯤꯡ, ꯏꯇꯥꯂꯤꯒꯤ ꯁ꯭ꯄꯦꯁꯤꯑꯦꯂꯤꯇꯤꯁꯤꯡ, ꯑꯃꯁꯨꯡ ꯃꯆꯤ ꯑꯣꯏꯕꯥ ꯆꯤꯟꯖꯥꯀꯁꯤꯡ ꯑꯁꯤꯅꯥ ꯁꯣꯏꯗꯅꯥ
ꯅꯨꯡꯉꯥꯏꯕꯥ ꯐꯥꯑꯣꯒꯅꯤ꯫ ꯃꯐꯝ ꯑꯁꯤꯗꯥ ꯍꯦꯟꯅꯥ ꯈꯉꯕꯤꯕꯥ ꯌꯥꯒꯅꯤ꯫ (https://www.greentheory.in/) ꯑꯃꯁꯨꯡ ꯑꯦꯟ.
Like Vegan Thlai chi hrang hrang A thlawna sava ang maia awm hi ngaihtuahna rilru chu ngaihvenna thil thlan chhuah zingah a inhnim
pil vek a, a inhnukdawk kim vek a, chu chu ngaihtuahna seng thuk tak a
ni. Right concentration siamna atana lungphum a ni.
chuan monk — sensuality atanga inhnukdawk tak tak, thiamna nei lo mizia
atanga inhnukdawk — chu Jhana hmasa ber: Rapture and Pleasure Born from
withdrawal, a ruala directed thought leh evaluation nen a rawn lut a, a
la awm reng a ni. A permeates a, a pervade a, a suffuse a, he taksa
ngei hi withdrawal atanga lo piang rapture leh nuam tihnain a khat a ni.
A taksa pum puiah hian rapture leh hlimnain inhnuhdawhna atanga lo
piang chu a tikehsawm lo.
emaw bathman emaw mi thiam tak apprentice emaw chuan bath powder chu
brass basin-ah a theh a, a knead khawm ang a, chu chu tuiin a theh leh
leh ang a, chutiang chuan a ball of bath powder — saturated,
moisture-laden, permeated within and without chuti chung pawh chuan a
tlahniam lo vang; Chuti chung pawh chuan, monk chuan he taksa tak tak hi
inhnukdawkna atanga lo piang rapture leh nuam tihnain a khat a, a
suffuse a, a tikhat bawk a ni. A taksa pum pui hi rapture leh hlimnain a
tihbuai loh, withdrawal atanga lo piang…
directed thoughts leh evaluation-te stilling-ah chuan Jhana: Rapture
leh Pleasure Born of Composure, Unification of Awareness free from
directed thought and evaluation — internal assurance-ah a lut a, a awm
reng a ni. A permeate a, a pervade a, a suffuse a, he taksa tak tak hi
rapture leh nuam tihna atanga lo piang hlimnain a khat a ni. A taksa pum
puiah hian rapture leh hlimna atanga lo piang hlimnain a tihbuai loh
chu engmah a awm lo.
chhung atanga tuikhuah tui luang chhuak, khawchhak, chhim, hmar lam,
leh chhim lam atanga lo lut lo, leh van boruak tam tak pe thin ang
maiin, chutiang chuan lui chhung atanga tui lum lo luang chhuak chuan .
permeate and pervade, suffuse and fill it with cool waters, there being a
part of the lake unpervaded by the cool waters Chuti chung pawh chuan,
puithiamte chuan he taksa tak tak hi rilru hahdamna atanga lo piang
rapture leh nuam tihnain a rawn tuam a, a rawn luah khat a, a rawn luah
khat a, a tikhat bawk a ni. A taksa pum puiah hian rapture leh hlimna
atanga lo piang rapture leh pleasure te hian engmah a ti lo…
chu bâkah, rapture-a a bo zêl chuan, a rilru a hlim a, a rilru a nghâk
reng a, a nghâk reng bawk a, taksa nêna hlimna a hre reng bawk. Jhana
pathumnaah chuan a lut a, a awm reng a, chu mi ropui tak takte chuan,
‘Equanimous and mindful, he has a pleasant abiding’ tiin an puang a, a
permeates a, a pervade a, a suffuse a, he taksa ngei hi rapture
divested-in a khat a, chutiang chuan a awm a, chutiang chuan a awm a,
chutiang chuan a awm a, chutiang chuan a awm a, chutiang chuan a awm a,
chutiang chuan a awm a, chutiang chuan a awm a, chutiang chuan a awm a,
chutiang chuan a awm a, chutiang chuan a awm a, chutiang chuan a awm a,
chutiang chuan a awm a, chutiang chuan a awm a, chutiang chuan a awm a,
chutiang chuan rapture chu a awm a, chutiang chuan a awm ta a ni. A
taksa pum pui chu nuam tihnain rapture a divested lo.
white-, red-lotus pond-a awm ang bawkin, lotus blue, white, emaw red
lotus thenkhat chu a awm thei a, chu chu tuiah a piang a, a lo thang
lian a, tuiah chuan a inhnim pil a, ding chhuak lovin a lo thanglian a
ni. tui chungah chuan, an zung a\anga an tip thlenga tui lum leh khat an
luhchilh a, an rawn luang chhuak a, an rawn luah khat a, chutiang blue,
white, emaw red lotuses chu tui lumin a tikehsawm lo ang Chuti chung
pawh chuan, puithiamte chuan he taksa tak tak hi rapture-a pleasure
divested-in an permeate a, an rawn pervade a, an suffuse a, an khat
bawk. A taksa pum pui hi rapture divested pleasure divested with
pleasure unpervaded engmah a awm lo…
chu bâkah, hlimna leh lungkhamna kalsan a nih rualin — hlimna leh
lungngaihna a hmaa bo ang bawkin — Jhana palinaah chuan a lut a, a awm
reng a ni: purity of equanimity and mindfulness,
Nether-Pleasure-Nor-Pain. A thu a, taksa chu hriatna thianghlim, êng tak
nen a tuam a, chutiang chuan a taksa pum pui chu hriatna thianghlim,
êng tak takin a tih loh theih lohvin a awm lo.
pakhat chu puan varin a taksa peng pakhat a awm loh nân puan dum sin a
ṭhu a, chu chu puan varin a ṭhu ang mai ang mai hian Chuti chung pawh
chuan, monk chu a thu a, a taksa chu hriatna thianghlim leh êng tak nen a
rawn luhchilh a ni. A taksa pum puiah hian hriatna thianghlim, êng tak
chuan a thawk chhuak lo tih engmah a awm lo.”
pakhat chu puan varin a taksa peng pakhat a awm loh nân puan dum sin a
ṭhu a, chu chu puan varin a ṭhu ang mai ang mai hian Chuti chung pawh
chuan, monk chu a thu a, a taksa chu hriatna thianghlim leh êng tak nen a
rawn luhchilh a ni. A taksa pum puiah hian hriatna thianghlim, êng tak
chuan a thawk chhuak lo tih engmah a awm lo.”
a awm a, Brahman, mi tam tak hamthatna leh hlimna tur atana a practice
a, mi ropui tak takah mi tam tak a din a, chu chu thil ropui tak, thil
dik tak, thiam tak nihna dik tak a ni.
ngaihtuah duh a ngaihtuah a, ngaihtuah duh loh ngaihtuahna engmah a
ngaihtuah lo. A duh duh chinfel a duh a, a duh loh thutlukna a siam duh
lo bawk. Ngaihtuahna kawng chungchangah rilru thiamna a nei tawh a ni.
chuan — a duh hun hunah, harsatna awm lovin, harsatna awm lovin — jhana
pali, rilru dinhmun sang tak, here-and-now-a abidings nuam tak takte
chu a hmu chhuak thin.
fermentations tihtawp a nih chuan — fermentation-free awareness-release
leh discernment-release-ah a awm reng a, here-and-now-ah ngei hian
direct-in a hre tawh a, amah ngeiin a hre tawh bawk.
guided imagery hi visualization meditation thlamuang tak leh hahdam tak
a ni a, chutah chuan tuifinriatah i inlan ang a, tuifinriat tui lum
takah i inbual ang a, chutih lai chuan tui luang chhuak rhythmic
rhythmic ri nem tak chu i ngaithla ang. He guided imagery hi chawlh
hahdamna leh stress, lungkhamna leh tihsual tawh leh hrehawmnate
chhuahsan nan a ni a, chutiang chuan hmalam hun leh thil tha lo awm tur
zawng zawng chu i pawm thei ang. Chuvangin, positive energies luang
chhuak tur leh hriselna leh damna rawn thlen theihna tur kawng block-tu
negative emotion te chu thlah la. Ka hmuh fo thin nature sound of water
so very relaxing and ka tan chuan stress relief tools tha ber pawl a ni
a, tui, luipui sang tak, tuifinriat thlipui emaw ruah emaw pawh nise, he
mesmerizing rhythm hian relaxation a rawn tichhuak a, chu chuan
relaxation a rawn tichhuak a ni. Chhungril remna dik tak. Chuvangin he
guided imagery meditation hi ngaithla la, i rilru leh taksa negative
emotion leh energies taksa tihdam dan tur i mamawh a nih chuan.
rilru a buai em em a, a rilru a hah em em bawk a, a rilru a buai em em
bawk a, a rilru a hah em em bawk a. 88) Classical Benevolent Mizo,89)
Classical Mizo A Ni
hi project-a vision, architecture, leh charitable programme-te thlirna
rilru hneh tak a ni. A thianghlimna Dalai Lama, Lama Zopa Rinpoche leh
thlarau lam hruaitu dang tam tak a\anga a thawhhlawkzia te nen.
nen hian heart shrine relics-in khawvel hmun hrang hranga mite a fuih
dan chu hmangaihna-kindness thinlung nei tur leh mind-body continuum
tithianghlim turin a tawn theih nan zin chhuak rawh. Relics te ngei pawh
footage mawi tak tak a keng tel bawk.
Peace Meditation on Loving-kindness chu aw nem tak hmanga chhiar a nih
avangin ngaithlatute chuan remna chhan siam chhuahna tawn chu anmahni
chhungah leh pawn lam khawvelah an ngaihtuah thei a ni.
remna chu chhungril remna a\angin a lo thang lian tur a ni. Remna chu
tharum thawhna awm lohna mai a ni lo. Remna chu mihring lainatna lan
chhuahna a ni.”.
hmar lamah chuan Kushinagar leh Bodhgaya-ah hian ziak leh chhiar
thiamna a tlem hle a, mi maktaduai tam tak chu retheihna nasa tak karah
an khawsa a, eizawnna atana loneih leh menial labour-ah an innghat a ni.
chhungkaw rethei tak tak atanga khaw naupangte tan zirna, ethical
development bakah zirna lama hlawhtlinna ngaih pawimawh curriculum
danglam tak hmangin Primary, secondary leh vocational education huam
chhunga awm.
In sak chhunga mi sangkhat aia tam tan hna pe thei tur hnathawh leh
sumdawnna bakah nakin hun atana hna nghet tak siam leh he biala
hnathawhna tur hmun sang tam tak thlen thei tur.
pahnih, an lalṭhutphah building leh park-te nen chuan, a hun chhung
zawng chuan malsawmna an dawng ang a, chu chu traditional leh modern tak
a ni.
rei tak leh hun rei lote chhung atan Maitreya project hian he bial
ṭhatna kawngah nasa takin a pui dawn a, khawtlang tana mawhphurhna nei
taka hmasawnna model nih a tum a ni — environmentally sustainable,
design leh kum 1,000 tal daih tur siam a tum a ni.
tunah pawh hian Maitreya project thinlung tak tak, hmangaihna nena
inmil tak chu khawvel hmun hrang hranga mite hnenah Maitreya Project
Heart Shrine Relic Tour hmangin an rawn thlen a ni. Relic Tour hian
mihring puihna leh thlarau lam thurin zawng zawngte chu a ko khawm a,
Buddhist thil hlui thianghlim 1,000 chuangte malsawmna malsawmna an hlan
a, khawvel remna chhan siam turin an siam a ni.
chuan khawvela mi harh chhuak zawng zawngte chuan Kushinara-a milem
tiharhtu, mi harh chhuah sang ber chu pawl tenau ber berte pein dah an
duh ta a ni. Tin, tunlai crematorium tam zawk hmanga chatuan hlimna
chang duh zawng zawngte tan meditation center a ni bawk.
leh Anagatavamsa te hian Buddha Metteyya nena an inhmuh dawn chuan
miten eng nge an tih tur tih thupek an pe vek a ni. Hei hi he Buddha
dispensation chhunga harhtharna hmasa ber attain lo zawng zawngte tan a
pawimawh hle a, kan hmuh tawh angin, mi \ha tak Buddha Metteyya chu he
khawvel cycle-a Buddha lo chhuak tur mi \ha tak hnuhnung ber a ni ang.
Miin he khawvel cycle-a harhtharna a neih loh chuan hun remchang dang
hmuh leh a harsa hle ang.
chuan[142] Buddha Gotama chuan Ven hnenah a ti a. Sariputta, “Mi zawng
zawngin ka taksa an hmu vek dawn lo. Ka zirtirna (sasana) an tawn chuan,
thilpek (dana) pe la, nungchang (sila) en la, rilru hmasawnna (bhavana)
chu an lo nei ang, chu rah hmangin, anni chuan an hmu ang. Benevolent
Awakened Onebuddha Ariya Metteyya hun lai hian a piang thar leh dawn a
ni.”
thiltih pathumte hi meritorious action (Punna) bulpui ber a ni.[143]
Heng thiltih hmang hian mi pakhat chu a awmna plane sang zawkah
piantharna a awm tih a chiang thei a ni. Rilru tihhmasawn chuan Jhana
State-te kaltlangin hun eng emaw chen thianghlimna a thlen theihna tur a
thlen a ni. Mahse, hriatthiamna (vipassana) leh zalenna dik tak a thlen
thei bawk.
hian chipchiar zawkin a sawi a ni. Buddha Metteyya pakhat harh chhuak
\ha tak hmu tur chuan mipuiten theihtawp chhuah (viriya) leh firm
(dalha), rilru buai tak (ubbigga-manasa) an neih a ngai a ni. “Agitated
mind” tih hian zalenna atana hna thawh a ngaihna hmanhmawhthlakzia
hriatchhuahna atanga lo chhuak rilru tiharhtu thuk tak emaw,
hmanhmawhthlakna (Samvega) emaw tiharhtu thuk tak a kawk tih kan ring
thei a ni. Thil \ha titu leh fimkhur taka awm zawng zawngte - bhikkhun
emaw, bhikkhuni emaw, laymen emaw, laywomen emaw pawh ni se - chuan a
hnuaia mi \ha tak Buddha lo chhuak tur chu an tawng thei ang. Buddha-a
chawimawina ropui tak petu zawng zawngte chuan mi \angkai tak inkhawm
\ha tak chu Buddha Metteyya-a tiharhtu an hmu ang. Nun Thianghlim
(Brahma-Cariya) hi tih tur a ni. Thilpek (dana) pek tur a ni. Observance
Days (Uposatha) te chu vawn reng tur a ni. Hmangaihna ngilneihna
(Metta) hi uluk taka siam chhuah a ngai a ni. Vigilance leh Meritorious
Actions-a hlimna hmang hian a tawpah chuan hrehawmna (Dukkha) hi tihtawp
theih a ni ang.
tih a ni. Ledi Sayādaw[145] chuan mi pakhatin buddha pakhat a tiharh
leh tur a tih tur a nih chuan nungchang \ha (Carana) leh Right Knowledge
(Vijja) lam hawia inthlau taka thawhrim a ngai tih a sawi.
conduct tih awmzia chu morality (sila) leh concentration (samadhi)
tihhmasawn tihna a ni. Hriatna tih awmzia chu finna (panna) tihhmasawn
tihna a ni. Right conduct hi sound limb neih nen tehkhin theih a ni.
Hriatna dik tak chu hmuh theih nen tehkhin theih a ni. Pakhat emaw,
pakhat emaw a awm loh chuan mi pakhat chu a hlawhtling lo ang. Mi pakhat
chu thilphalna a ni thei a, observance ni-ah chuan thupek panga leh
thupek pariat-te nungchang ṭha reng reng chu a vawng reng thei a, mahse
hriatna chi chu phun a nih loh chuan, chu mi chuan mi ṭha tak harh
chhuakin Buddha Metteyya a harh thei a, mahse a harh thei lo. Hriatna
chauh siam a nih chuan, nungchang dik lo chuan a hnuaia mi \ha lo ni leh
tur chu Buddha pakhat harh chhuah lehna chance chu a tlem hle ang tih a
tilang ang, chu chu he mi \angkai tak, Buddha dispensation pakhat leh a
dawt leha a harh hun inkar (antara-kappa) vang a ni ang.
sawi dan dik lo entir nan. Ledi Sayādaw te chu: thilphal lo, taksa
thiltih lama inveng tha lo, thusawiah pawh insum thei lo, ngaihtuahnaa
bawlhhlawh lo. Chutiang thiltih chuan a hnuai lam ramteah piantharna a
thlen ang a, chu chu nun lo awm turah emaw, nakin lawka nunah emaw a ni
thei ang. Chutianga thil titute chuan khawvêl sâng zâwka piangthar an
nih theih chuan, an thilphalna tlakchhamna chuan eizawnna siam nân
harsatna, fiahna leh hrehawmna an tawk dâwn tihna a ni ang. Thupekte an
vawn loh chuan inhnialna, inhnialna, thinrimna leh huatnate an tawk mai
thei a; tin, natna leh natna lakah an hlauhawm hle bawk ang. Hei hian
khawvel hnuai lam panna tur thiltih pumpelh a harsa zual dawn a ni.
tûn laia mi pakhat chuan harhtharna a thlen theih nân hun kal tawhah a
lo inbuatsaih tawh a ni thei. He nunah hian thawhrimna dik tak a awm
chuan chu mi chuan harhtharna stage hmasa ber pawh a thleng thei a,
sotapanna a ni thei bawk. Tichuan, lower realms-a piantharna thlentu
thiltih engmah tih theih a ni lo vang.
hian chutiang mi chuan Buddha pakhat harh thar lehna tur a hmuh theihna
hun remchang chu a hloh tihna a ni hauh lo vang. A tawpah chuan, a lo
kir leh lo angin, Suddhavasa Brahma khawvelah a piangthar leh thei a,
heng khawvela nun hian Buddha engemaw zat career a huam thei a ni.
dam chhunga harhtharna thlen thei tur hian famkimna (parami) tling tak
nei chuan a tul anga theihtawp a chhuah loh chuan, Deva khawvelah hian
nun dang pakhata sotapanna nih theih a ni mai thei. Chutiang mi chuan
harhtharna thlentu thilte chu a tih loh chuan, he Buddha hun lai hian a
hloh vek ang a, Buddha pakhat hun hmanna dang a lo harh leh hunah chauh
chhuahna a hmu thei ang.
tih a ni. Ledi Sayādaw-a’n he nunah hian hna thawh tur tul tak tak
chungchanga a thupekte chu bare insight meditation practice-tuin a tih
tur a ni. Mi pakhat chuan thiltih \ha sawm leh panga zinga sawm leh
pakhat hmasa ber chu a hlen chhuak tur a ni (Canana-Dhamma),[148] chu
chu Jhana state tih loh chu an vai hian a tih tur a ni. Thiltih hmasa
palite chu: (1) moral,[149] (2) sense kawngkhar vengtu, (3) ei leh in
lama rilru zau tak, leh (4) harhtharna.
hnuaia mizia pasarih te hi state tha pasarih (saddhamma) te an ni a,
chu chu mi \ha tak chuan Royal Border Town-a mipuite humhimna hrang
hrang nena khaikhin chuan Buddha pakhat chu a tiharh a ni:
dik lo tih (ottappa) atanga tlahniam chu khawpui hual velna kawngpui
sang tak, zau tak ang a ni a, zirtir chuan taksa, thusawi leh rilru lama
thil dik lo tih loh a ngaihtuah tihna a ni.
ropui tak (Bahu-Sacca) neih hi fei leh khandaih ralthuam lian tak ang
mai a ni. Mi tam takin a hre tawh a, a thu hriatte hre rengtu, leh a
hlutzia chu mi \ha tak hretu chuan Buddha thurin pakhat a tiharh tihna a
ni.
khawpui humhimtu sipai tam tak ang a ni a, mi pakhatin rilru lam
thiamna nei lo rilru dinhmun a tihbo theih nan, rilru dinhmun thiam tak
tak, nghet taka awm, nghet taka awm, leh rilru lam thiamna nei dinhmun
neia chhel taka awm theihna turin chakna a hrufai tur a ni.
(Sati) hi mi fing, fing tak, mi hriat lohte luh duh lo leh hriat
hlawhte chauh lets in a nih ang a ni. Miin ngaihtuahna leh inthliarna
sang ber a nei tur a ni.
(panna) chu plaster-a khuh, rampart sang tak, zau tak ang mai a ni.
Miin finna a nei tur a ni a, chu chuan (the cutting off of) tho leh tlak
a thlen tur a ni a, chu chuan mi ropui tak chu hrehawmna tihchhiatna
tluantling a thlen tur a ni.
ram ṭha pasarihte hian mi pakhat chu thiltih dik lote kalsanin thiltih
ṭha tak tak a neih theih nân, a bawhchhia thilte chu kalsanin, sawisel
lohna a siam thei a ni. Chutiang chuan thianghlimna a nei ta a ni.
nunah hian Nibbana thil tum chu kan hlen thei dawn em tih leh mi
thahnemngai tak Buddha Ari Metteyya hnuaiah chauh kan tih theih dawn leh
dawn loh emaw kan ngaihtuah a ngai lo. Kan theihtawp kan chhuah chuan
chutiang zawhnate chuan anmahni an in enkawl ang. Chutiang chuan hrehawm
tawrhna zawng zawng tawp thlengin kan lo kal thei dawn tih ringin,
Sila, Samadhi, leh Panna-ahte chuan a theih ang anga kan ṭhan a ngai a
ni.
chhehvela hmun hrang hrang awmin, ram pumah pawh tihzauh a tum a, hei
hi khawpui vegan tam tak tan chuan a duh ber a ni nghal vat a ni.
Burgers, Pizzas wraps ice cream te hi thil tui tak tak man tlawm tak
takin an pe vek a ni. Ṭhiante, chhungte emaw, nangmah chauh emaw nena
inkhawmna hmun ṭha ber a ni. Hetah hian i zir belh thei ang.
restaurant mawi tak hian menu a nei a, chutah chuan vegan Japanese,
Italian, African leh Asian dishes te pawh a awm a ni. Plant-based
cuisine khawvela mi thar i nih pawhin emaw, eng thil pawha adventurous
tawk i tih emaw pawh nise—hlimna chu Vegan Vogue-ah a intan chauh a ni!
Birthday dinner ei tur hmun tha ber a ni. Hetah hian i zir belh thei
ang. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
hian Chinita chauh hi Mexican cuisine dik tak ei theihna hmun a ni. A
man tlawm mai bakah, chu chu a pum puia vegan menu flipping hmangin i
hlim thei ang a, chung zingah chuan Churros, House-made vegan cheese leh
soyrizo—plus tacos, enchiladas, burritos leh nachos te pawh a tel! I
Indian fare hman thin atanga thil danglam tak i zawng a nih chuan (leh i
thiante zawng zawngin thil an hmuh theihna hmun pawh a ni mai thei!),
hei hi kalna tur hmun a ni! Hetah hian i zir belh thei ang. (https://www.chinita.in/)
seasoned vegan i nih chuan he restaurant hi kan guide-ah a awm ngei ang
tih i ring mai thei. Vegetarian falafel chain a ni vek a, vegans lam
hawiin a friendly hle! Vegan falafel wraps, burger, sandwich, leh
platter thar ber berte chu man tlawm takin la rawh. Chu bakah, a neitute
chuan ei tur bungrua leh bawlhhlawh tihtlem kawngah hmasawnna nasa tak
an nei mek bawk. Hetah hian i zir belh thei ang. (https://habibifalafel.com/)
organic vegetarian restaurant hian vegan South Indian dish, pizza, leh
ice cream te a pe a! Rooftop-a zanriah ei tur ṭhiante nena inhmuhkhawmna
tur boruak ṭha tak a nei. Hetah hian i zir belh thei ang. (https://gonative.in/pages/farm-to-table-ah)
cuisine i ei tawh em? Tunah chuan vegan option ngaihnawm tak tak tam
tak nen i ti thei tawh ang. Khawpui chhunga restaurant tam zawk aiin a
man a to deuh a, chuvangin graduation dinner ang chi hun bik atan inchei
rawh! Sa tui tak tak, tofu leh falafel protein te an pe a, chu chu
eitur tui tak takah siam theih a ni. A tam zawk chu i zir thei ang (https://www.burmurma.in/)Hetah hian. (https://www.burmurma.in/) (https://www.burmurma.in/)
vegetarian menu-ah hian vegan option hrang hrang a awm a. An
continental dish te, Italian specialty te, leh in tur tui tak tak te
hian eng palate pawh a ti lawm ngei ang. Hetah hian i zir belh thei ang.
(https://www.greentheory.in/)
to YouTube by Independent DigitalEternall Bliss · Spiritual Music
Collection · Nieznany · Marco Rinaldo111 Tracks for Daily Meditation –
Find Your S…
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into the sound of flute, singing birds, the flow of the ocean waves.
Allow yourself to be elevated in comfort and peacefulness as your being
returns to its natural state. #buddhasflute
Let our therapy music help you calm easier! We try to have the Best
Playlist of Insomnia Relief Music! Enjoy Hours of Piano Music for Deep
Lucid Dreaming
Music to relax, meditate, study, read, massage, spa or sleep. This
music is perfect to combat anxiety, stress or insomnia as it facilitates
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this music as a background for guided meditation classes or sleep
relaxations.
If you like the videos and want more relaxing music content, don’t forget to like and subscribe. Bħal Vegan Ħxejjex biex tgħix bħal għasafar ħielsa huwa stat meditattiv ta ’stillness profond u konċentrazzjoni li fiha
l-moħħ isir kompletament mgħaddas u assorbit fl-oġġett magħżul ta’
attenzjoni. Huwa l-pedament fl-iżvilupp tal-konċentrazzjoni t-tajba.
il-każ fejn monk - pjuttost irtirat mis-senswalità, irtirat minn
kwalitajiet bla ħila - jidħol u jibqa ‘fl-ewwel Jhana: Rapture u pjaċir
imwieled mill-irtirar, akkumpanjat minn ħsieb u evalwazzjoni diretta.
Huwa jinfirex u jinħass, ibati u jimla dan il-ġisem stess bil-ftuħ u
l-pjaċir imwieled mill-irtirar. M’hemm xejn minn ġismu kollu mhux
imħassar mill-ftuħ u l-pjaċir imwieled mill-irtirar.
daqs li kieku Bathman tas-sengħa jew apprendista ta ‘Bathman kien
iferra trab tal-banju f’baċin tar-ram u għaqqadha flimkien, tbexxix
mill-ġdid u għal darb’oħra bl-ilma, sabiex il-ballun tiegħu ta’ trab
tal-banju - saturat, mgħobbi bl-umdità, imxarrab ġewwa u mingħajr -
madankollu ma jqattarx; Anke hekk, il-monk jinfirex, isofri u jimla dan
il-ġisem stess bil-ftuħ u l-pjaċir imwieled mill-irtirar. M’hemm xejn
minn ġismu kollu mhux imħassar mill-ftuħ u l-pjaċir imwieled
mill-irtirar …
minn hekk, bil-wieqfa ta ‘ħsibijiet u evalwazzjonijiet diretti, huwa
jidħol u jibqa’ fit-tieni Jhana: Rapture u pjaċir imwieled
mill-kompożizzjoni, unifikazzjoni ta ‘għarfien ħieles mill-ħsieb u
l-evalwazzjoni diretti - assigurazzjoni interna. Huwa jinfirex u
jinħass, ibati u jimla dan il-ġisem stess bil-ftuħ u l-pjaċir imwieled
mill-kompożizzjoni. M’hemm xejn minn ġismu kollu mhux imħassar mill-ftuħ
u l-pjaċir imwieled mill-kompożizzjoni.
bħal lag b’ilma tar-rebbiegħa li jtella ‘minn ġewwa, li m’għandux dħul
mil-lvant, il-punent, it-tramuntana, jew fin-nofsinhar, u bis-smewwiet
perjodikament jipprovdu showers abbundanti, sabiex il-fount frisk ta’
ilma li jinxtegħel minn ġewwa l-lag ikun Permeate u pervade, ifakkar u
imla bl-ilmijiet friski, ma hemm l-ebda parti mill-lag mhux imħarsa
mill-ilmijiet friski; Anke hekk, il-monk jinfirex u jinfirex, ibati u
jimla dan il-ġisem stess bil-ftuħ u l-pjaċir imwieled
mill-kompożizzjoni. M’hemm xejn minn ġismu kollu mhux imħassar mill-ftuħ
u l-pjaċir imwieled mill-kompożizzjoni …
barra minn hekk, bil-fading tal-ftuħ, huwa jibqa ‘ekwivalenti, konxju, u
twissija, u jħoss pjaċir mal-ġisem. Huwa jidħol u jibqa ‘fit-tielet
jhana, li minnhom dawk nobbli jiddikjaraw, “ekwanimi u konxji, huwa
għandu pjaċevoli Xejn minn ġismu kollu mhux imħassar bi pjaċir maqbud
mill-ftuħ.
bħal f’għadira blu, abjad jew aħmar-lotus, jista ‘jkun hemm ftit
mill-lotus blu, abjad jew aħmar li, imwielda u jikbru fl-ilma, jibqgħu
mgħaddsa fl-ilma u jiffjorixxu mingħajr ma jqumu ta ‘l-ilma, sabiex
ikunu mxarrba u mxerrda, imsawta u mimlija ilma frisk mill-għeruq
tagħhom għall-ponot tagħhom, u xejn minn dawk il-lotus blu, abjad, jew
aħmar ma jkun mhux imħassar b’ilma frisk; Anke hekk, il-monk jinfirex u
jinfirex, ibati u jimla dan il-ġisem stess bil-pjaċir li ngħaqad
mill-ftuħ. M’hemm xejn ta ‘ġismu kollu mhux imħassar bi pjaċir maqtugħ
mill-ftuħ …
barra minn hekk, bl-abbandun tal-pjaċir u l-istress - bħal ma
‘l-għibien preċedenti ta’ elation u dwejjaq - huwa jidħol u jibqa
‘fir-raba’ Jhana: purità ta ‘ekwanimità u konxja, la-pjaċir-ħama. Huwa
joqgħod, li jxerred il-ġisem b’kuxjenza pura u sabiħa, sabiex ma jkun
hemm xejn minn ġismu kollu mhux imħassar minn kuxjenza pura u sabiħa.
daqs li kieku raġel kien bilqiegħda mgeżwer minn ras għal saqajn
b’ċarruta bajda sabiex ma jkun hemm l-ebda parti minn ġismu li għalih
id-drapp abjad ma jestendix; Anke hekk, il-monk tpoġġi, li tinfirex
ġismu b’kuxjenza pura u sabiħa. M’hemm xejn ta ‘ġismu kollu mhux
imħassar minn għarfien pur u qawwi. “
daqs li kieku raġel kien bilqiegħda mgeżwer minn ras għal saqajn
b’ċarruta bajda sabiex ma jkun hemm l-ebda parti minn ġismu li għalih
id-drapp abjad ma jestendix; Anke hekk, il-monk tpoġġi, li tinfirex
ġismu b’kuxjenza pura u sabiħa. M’hemm xejn ta ‘ġismu kollu mhux
imħassar minn għarfien pur u qawwi. “
il-każ, Brahman, fejn jipprattika l-benesseri u l-kuntentizza ta ‘ħafna
nies u stabbilixxa ħafna nies fil-metodu nobbli, jiġifieri, id-dritt
ta’ dak li hu ammirabbli, id-dritt ta ‘dak li huwa ħila.
jaħseb li kull wieħed jaħseb li jrid jaħseb, u ma jaħsibx xi ħsieb li
ma riedx jaħseb. Huwa jrid is-soluzzjoni li jrid irid, u ma jridx isolvi
li ma riedx. Huwa kiseb ħakma tal-moħħ fir-rigward tal-mogħdijiet
tal-ħsieb.
jilħaq - kull meta jkun irid, mingħajr tensjoni, mingħajr diffikultà -
l-erba ‘jhanas li huma msaħħa mentali, l-abitazzjonijiet pjaċevoli hawn u
issa.
tal-fermentazzjonijiet mentali - jibqa ‘fir-rilaxx tal-għarfien bla
fermentazzjoni u r-rilaxx tad-dixxerniment, wara li kien magħruf
direttament u rrealizzahom għalih innifsu dritt fl-hawn u issa.
ix-xbihat iggwidati hija meditazzjoni kalma u rilassanti
tal-viżwalizzazzjoni fejn int se stampa lilek innifsek fl-oċean, tgħum
fl-ilma tal-oċean frisk, waqt li tisma ‘l-ħsejjes tal-oċean ritmiku
artab ta’ l-ilma li jxerred. Din ix-xbihat iggwidati hija
għar-rilassament u t-tluq ta ’stress, ansjetà u żbalji u uġigħ
fil-passat, sabiex tkun tista’ tħaddan il-futur u l-affarijiet tajbin
kollha li hemm quddiemhom. Mela ħalli l-emozzjonijiet negattivi
jimblokkaw it-triq biex l-enerġiji pożittivi jgħaddu u jġibuk saħħa u
fejqan. Dejjem insib il-ħoss tan-natura ta ‘l-ilma tant rilassanti u
għalija hija waħda mill-aqwa għodod ta’ serħan mill-istress hemmhekk,
bħalma huma l-ilma, kemm jekk minn xmara li jrażżan, mewġ tal-oċean jew
xita, sempliċement għandu dan ir-ritmu mimli li jevoka rilassament u
vera paċi ta ‘ġewwa. Allura isma ‘din il-meditazzjoni ta’ xbihat
iggwidati jekk għandek bżonn mod kif tirrilassa u tfejjaq moħħok u
ġismek ta ‘emozzjonijiet u enerġiji negattivi.
hija ħarsa ta ‘ispirazzjoni lejn il-viżjoni, l-arkitettura u
l-programmi ta’ karità tal-proġett. B’kontribuzzjonijiet mill-Qdusija
Tiegħu d-Dalai Lama, Lama Zopa Rinpoche, u ħafna mexxejja spiritwali
oħra.
bil-mawra biex tesperjenza l-mod kif il-fdalijiet tas-santwarju
tal-qalb jispiraw lin-nies madwar id-dinja biex jiżviluppaw qalb ta
’mħabba u jippurifika l-kontinwu tal-moħħ-ġisem. Jinkludi filmati sbieħ
tar-relikwi nfushom.
tal-paċi Matireya dwar it-tjubija ta ’mħabba tinqara b’leħen ġentili
sabiex is-semmiegħ ikun jista’ jikkonċentra fuq l-esperjenza li
jiġġenera l-kawża tal-paċi, fi ħdanhom infushom u fid-dinja ta ’barra.
fid-dinja trid tiżviluppa mill-paċi ta ‘ġewwa. Il-paċi mhix biss
in-nuqqas ta’ vjolenza. Il-paċi hija l-manifestazzjoni tal-kompassjoni
tal-bniedem.”
tal-Indja, Kushinagar u Bodhgaya huma reġjuni fejn ir-rati
tal-litteriżmu huma baxxi ħafna u miljuni ta ‘nies qed jgħixu f’faqar
estrem, billi jiddependu fuq il-biedja ta’ sussistenza u xogħol menjali.
Edukazzjoni għal tfal tar-raħal minn familji foqra, li tuża kurrikulu
uniku li jenfasizza l-iżvilupp etiku kif ukoll il-kisba akkademika; li
jkopri edukazzjoni primarja, sekondarja u vokazzjonali.
L-impjiegi u l-kummerċ li jipprovdu xogħol għal aktar minn elf persuna
waqt il-kostruzzjoni kif ukoll joħolqu impjiegi sostenibbli għall-futur u
jġibu eluf ta ‘opportunitajiet ta’ impjieg relatati mar-reġjun.
statwi, flimkien mal-bini u l-parks tat-tron tagħhom, se jkunu mbierka
mill-arti sagra li hija kemm tradizzjonali kif ukoll moderna.
fit-tul kif ukoll fuq medda qasira ta ‘żmien, il-proġett Maitreya se
jikkontribwixxi b’mod sinifikanti għall-benesseri tar-reġjun u għandu
l-għan li jsir mudell ta’ żvilupp soċjalment responsabbli - sostenibbli
għall-ambjent, iddisinjat u mibni biex idum mill-inqas 1,000 sena.
anke issa, il-qalba stess tal-proġett Maitreya, li tħobb, tinġieb
lin-nies madwar id-dinja permezz tal-Proġett Maitreya Heart Shrine Relic
Tour. Il-mawra tar-relikwa tiġbor flimkien nies tat-tradizzjonijiet
umanitarji u spiritwali kollha biex joħolqu l-kawżi għall-paċi fid-dinja
billi jaqsmu l-barkiet ta ‘kollezzjoni unika u prezzjuża ta’ aktar minn
1,000 fdalijiet Buddisti sagri.
n-nies kollha mqajma tad-dinja riedu jinstallaw l-ogħla benevolenti
qajmu l-istatwa ta ‘wieħed f’Kushinara billi taw id-denominazzjoni
iżgħar. Ċentru tal-meditazzjoni wkoll għal dawk kollha li jixtiequ
jilħqu l-bliss etern bil-biċċa l-kbira tal-krematorju modern.
u l-anagatavamsa t-tnejn jagħtu struzzjonijiet dwar dak li n-nies iridu
jagħmlu jekk iridu jiltaqgħu mal-Buddha Metteyya. Dan huwa importanti
ħafna għal dawk kollha li ma jilħqux mill-inqas l-ewwel stadju ta
‘qawmien matul din id-dispensa tal-Buddha, għax, kif rajna,
il-Benevolenti qajmet wieħed mill-Buddha Metteyya se jkun l-aħħar
benevolenti li qajjem Buddha wieħed biex jinħoloq f’dan iċ-ċiklu dinji.
Jekk persuna ma tilħaqx il-qawmien f’dan iċ-ċiklu dinji, ikun diffiċli
ħafna li jkollok opportunità oħra.
[142] Buddha Gotama jgħid lil Ven. Sariputta, “Mhux l-irġiel kollha se
jaraw il-ġisem fiżiku tiegħi. Jekk jiltaqgħu mat-tagħlim tiegħi
(sasana), jagħtu rigali (dana), josservaw il-moralità (sila), u
jikkultivaw l-iżvilupp tal-moħħ (bhavana), permezz tal-frott ta ‘dak,
huma se jerġa ‘jinbena fil-ħin ta’ OneBuddha Ariya Metteyya ta
‘Benevolent. “
it-tliet azzjonijiet huma l-bażi ta ‘azzjoni meritevoli (Punna). [143]
Permezz ta ‘dawn l-azzjonijiet persuna tista’ tkun assigurata
mir-rebirth fl-ogħla pjanijiet ta ‘eżistenza. L-iżvilupp tal-moħħ
iwassal għall-purità temporanja miksuba permezz tal-istati Jhana. Iżda
jista ‘jwassal ukoll għal Insight (Vipassana) u Veru Liberazzjoni.
[144] tagħti aktar dettalji. Sabiex tiltaqa ‘ma’ Benevolent qajjem
Buddha Metteyya, in-nies għandhom jagħmlu sforz (viriya) u jkunu sodi
(Dalha), b’moħħ aġitat (Ubbigga-manasa). Nistgħu nissopponu li “moħħ
aġitat” tfisser it-taħwid profond tal-moħħ jew is-sens ta ‘urġenza
(Samvega) li ġej mill-realizzazzjoni tal-ħtieġa urġenti li taħdem
għal-liberazzjoni. Dawk kollha li jagħmlu għemejjel tajbin u li huma
viġilanti - kemm jekk huma bhikkhus, bhikkhunis, lajċi, jew xogħol lajk -
se jkunu jistgħu jiltaqgħu ma ‘l-imqajjem ta’ Benevolenti li jmiss
Buddha. Dawk kollha li jħallsu unur kbir lill-Buddha se jaraw
l-assemblea ta ‘l-awspiċju ta’ benevolenti qajmet wieħed mill-Buddha
Metteyya. Il-Ħajja Mqaddsa (Brahma-Cariya) għandha tiġi pprattikata.
Rigali (Dana) għandhom jingħataw. Il-jiem ta ‘osservanza (Uposatha)
għandhom jinżammu. It-tjubija ta ’mħabba (metta) għandha tkun żviluppata
bir-reqqa. Billi tieħu pjaċir bil-viġilanza u l-azzjonijiet meritevoli,
se jkun possibbli li eventwalment itemm il-miżerja (Dukkha).
Ledi Sayādaw [145] jirrimarka li huwa meħtieġ li jsir sforz bilanċjat
f’termini ta ‘kondotta tajba (Carana) u għarfien it-tajjeb (Vijja) jekk
wieħed irid jilħaq il-Benevolenti li jmiss imqajjem Buddha.
t-tajba tfisser l-iżvilupp tal-moralità (sila) u l-konċentrazzjoni
(samadhi). L-għarfien ifisser li tiżviluppa għerf (Panna). L-imġieba
t-tajba tista ‘titqabbel ma’ riġlejn tal-ħoss. L-għarfien it-tajjeb
jista ‘jitqabbel ma’ li tkun tista ‘tara. Jekk wieħed jew l-ieħor ikun
nieqes, persuna ma tkunx suċċess. Persuna tista ‘tkun ġeneruża u żżomm
ir-regoli morali permanenti tal-ħames preċetti u t-tmien preċetti
fil-jiem ta’ osservanza, imma jekk iż-żerriegħa tal-għarfien ma
titħawlix, dik il-persuna tista ’tiltaqa’ ma ‘l-imqajjem benevolenti
tal-Buddha Metteyya iżda ma tkunx tista’ titqajjem. Jekk l-għarfien huwa
żviluppat biss, kondotta ħażina tfisser li ċ-ċansijiet li tiltaqa
‘mal-Buddha waħda ta’ benevolenti li jmiss se tkun ħafifa, minħabba
l-perjodu li jintervjeni (Antara-kappa) bejn dan id-dispensazzjoni ta
‘Buddha waħda ta’ benevolenti u dak li jmiss.
ta ‘kondotta ħażina msemmija minn Ven. Ledi Sayādaw huma: Mhux ġeneruż,
li ma tantx ikun imħarsa f’azzjonijiet fiżiċi, li ma jkunx imrażżan
fid-diskors, u mhux nadif fil-ħsieb. Tali kondotta tfisser rebirth
fl-isfera ta ‘isfel, jew fil-ħajja li jmiss jew f’ħajja futura. Jekk
in-nies li jaġixxu b’dan il-mod jirnexxielhom jerġgħu jinbdew f’dinja
ogħla, in-nuqqas ta ‘ġenerożità tagħhom ifisser li se jiltaqgħu ma’
tbatijiet, provi, u tribulazzjonijiet biex jaqilgħu l-għajxien. Billi ma
jżommux il-preċetti, x’aktarx jiltaqgħu ma ’tilwim, tilwim, rabja u
mibegħda; U se jkunu suxxettibbli għal mard u mard. Dan jagħmilha aktar
diffiċli biex jiġu evitati azzjonijiet li jwasslu għad-dinjiet aktar
baxxi.
‘jkun possibbli, madankollu, li persuna llum diġà ppreparata fil-passat
biex tilħaq il-qawmien. Jekk isir l-isforz it-tajjeb f’din il-ħajja,
dik il-persuna tista ’tilħaq mill-inqas l-ewwel stadju ta’ qawmien u
ssir Sotapanna. Imbagħad, se jkun impossibbli li tagħmel xi azzjoni li
tirriżulta fir-rebirth fl-isfera l-aktar baxxi.
mhux neċessarjament ifisser li persuna bħal din titlef l-opportunità li
tara l-benefiċċju li jmiss qajjem Buddha wieħed. Eventwalment, bħala
mhux ritorn, hu jew hi jistgħu jerġgħu jinbdew fid-dinja ta ‘Suddhavasa
Brahma, u l-ħajja f’dawn id-dinja tista’ tifrex il-karrieri ta ‘bosta
Buddha. [146]
persuna li għandha perfezzjonijiet biżżejjed (parami) biex tilħaq
il-qawmien f’din il-ħajja ma tagħmilx l-isforz meħtieġ, jista ‘jkun
possibbli li ssir Sotapanna fil-ħajja li jmiss fid-dinjiet tad-Deva.
Jekk persuna bħal din ma tipprattikax il-fatturi li jwasslu
għall-qawmien, hu jew hi se jitilfu kompletament matul id-dispensa ta
‘din il-Buddha u jkunu jistgħu biss jiksbu rilaxx matul il-benefiċċju li
jmiss qajjem id-dispensa ta’ Buddha.
L-istruzzjonijiet ta ‘Ledi Sayādaw dwar ix-xogħol meħtieġ li jsir f’din
il-ħajja jinkludu dak li għandu jsir minn persuna li tipprattika
l-meditazzjoni ta’ għarfien. [147] Wieħed għandu jissodisfa l-ewwel ħdax
mill-ħmistax-il azzjoni tajba (Carana-Dhamma), [148] jiġifieri, kollha
ħlief l-istati Jhana. L-ewwel erba ‘azzjonijiet huma: (1) li huma
morali, [149] (2) li jgħassu l-bibien tas-sens, (3) li huma moderati
fl-ikel, u (4) tqum.
‘kwalitajiet li ġejjin huma s-seba’ stati tajbin (Saddhamma) li
l-benefiċċju qajjem Buddha wieħed meta mqabbel mad-diversi
protezzjonijiet għaċ-ċittadini ta ‘belt tal-fruntiera rjali: [150]
(HIRI) hija bħal fossa profonda u wiesgħa u tfisser li d-dixxiplu
jistħi ta ‘kondotta ħażina fil-ġisem, id-diskors, u l-moħħ.
tonqos milli tagħmel ħażin (Ottappa) hija bħal triq għolja u wiesgħa li
tdawwar il-belt u tfisser li d-dixxiplu huwa kkonċernat li jevita
kondotta ħażina fil-ġisem, id-diskors, u l-moħħ.
tkun ta ‘tagħlim kbir (Bahu-sacca) hija bħal armerija kbira ta’ lanez u
xwabel. Persuna li semgħet ħafna, li tiftakar dak li nstema ‘, u li
t-teżori tfisser persuna li taf il-benevolenti qajmet id-duttrina
tal-Buddha waħda.
(Viriya) hija bħal armata kbira li tipproteġi l-belt, biex persuna
għandha tqajjem l-enerġija biex teħles minn stati mentali mhux
kwalifikati, biex takkwista stati mentali tas-sengħa, biex tkun
kostanti, soda bil-quddiem, u tippersevera ma ’stati mentali tas-sengħa.
(Sati) huwa bħal gowler għaqli u intelliġenti li jirrifjuta d-dħul għal
nies mhux magħrufa u jħalli biss f’dawk li huma magħrufa. Persuna
għandu jkollha l-ogħla grad ta ‘konxja u diskriminazzjoni.
(Panna) huwa bħal rampart għoli u wiesa ‘mgħotti bil-ġibs. Persuna
għandu jkollha għerf li jwassal għal (il-qtugħ ta ‘) jiżdied u jaqa’,
bil-penetrazzjoni nobbli twassal għall-qerda sħiħa tal-miżerja.
‘minn dawn l-istati tajbin jippermettu lil persuna li tabbanduna
azzjonijiet żbaljati u tikkultiva azzjonijiet tajbin, biex tabbanduna
dak li hu ta’ ħtija u tiżviluppa bla ħtija. B’hekk hu jiżviluppa
l-purità.
għalfejn ninkwetaw dwar jekk inkunux nistgħu nilħqu l-għan ta ’Nibbana
f’din il-ħajja jew jekk inkunux nistgħu nagħmlu dan biss taħt
il-Benevolent qajjem wieħed mill-Buddha Ari Metteyya. Jekk nagħmlu
l-aħjar sforz li nistgħu, dawn il-mistoqsijiet jieħdu ħsiebhom infushom.
Irridu nikbru kemm jista ‘jkun f’Sila, Samadhi, u Panna, kunfidenti li
b’dan il-mod inkunu nistgħu naslu fit-tmiem tat-tbatija kollha.
Bangalore u qed jippjana li jespandi madwar il-pajjiż, dan malajr sar
favorit għal ħafna vegans tal-belt. Il-burgers, il-ġelati tal-garżi
tal-pizzas huma kollha oġġetti Delicious offruti bi prezzijiet
raġonevoli ħafna. Huwa l-post ideali biex tiġbor ma ‘ħbieb, membri
tal-familja jew sempliċement lilek innifsek. Tista ‘titgħallem aktar
hawn.
ir-restorant pittoresk f’Indiranagar jiftaħar menu li jinkludi platti
vegani Ġappuniżi, Taljani, Afrikani u Ażjatiċi. Sew jekk int ġdid
fid-dinja tal-kċina bbażata fuq il-pjanti jew tħossok avventuruż
biżżejjed għal kull ħaġa - il-gost għadu qed jibda fil-Vegan Vogue! Huwa
l-post perfett għal pranzu ta ‘għeluq snin. Tista ‘titgħallem aktar
hawn. (https://www.happycow.net/rev…/vegan-vogue-bangalore-274457)
huwa l-uniku post f’Bangalore li jservi kċina Messikana awtentika. Mhux
biss huwa raġonevoli, tista ‘tgawdi flipping permezz ta’ menu
kompletament vegan inkluż churros, ġobon vegan magħmul mid-dar u soyrizo
- plus tacos, enchiladas, burritos u nachos! Jekk qed tfittex xi ħaġa
differenti mill-prezz tas-soltu Indjan tiegħek (u forsi anke post fejn
il-ħbieb tiegħek kollha jkunu jistgħu jsibu xi ħaġa!), Dan huwa l-post
fejn tmur! Tista ‘titgħallem aktar hawn. (https://www.chinita.in/)
int vegan imħawwar f’Bangalore, allura probabbilment qtajt li dan
ir-restorant ikun fuq il-gwida tagħna. Hija katina ta ‘falafel
kompletament veġetarjana li hija faċli ħafna lejn il-vegans! Ikseb
l-aktar wraps tal-falafel vegan l-aktar frisk, burgers, sandwiches, u
platti bi prezz raġonevoli. Barra minn hekk, is-sidien qed jagħmlu passi
kbar lejn it-tnaqqis tal-imballaġġ tal-ikel u l-iskart. Tista
‘titgħallem aktar hawn. (https://habibifalafel.com/)
ir-restorant veġetarjan organiku joffri platti vegani tal-Indja
t’Isfel, pizza, u ġelat! Għandha atmosfera kbira biex tiltaqa ‘mal-ħbieb
biex tgawdi l-pranzu fuq il-bejt. Tista ‘titgħallem aktar hawn. (https://gonative.in/pages/farm-to-table)
il-kċina Burma? Issa tista ‘b’ħafna għażliet vegani eċċitanti. Huwa
ftit iktar għoli mill-biċċa l-kbira tar-ristoranti fil-belt, u għalhekk
ilbies għal okkażjoni speċjali bħal pranzu ta ‘gradwazzjoni! Huma joffru
laħam mock Delicious, tofu u proteini falafel li jistgħu jsiru fi
platti qawwija. Tista ‘titgħallem aktar (https://www.burmaburma.in/)Here. (https://www.burmaburma.in/) (https://www.burmaburma.in/)
veġetarjan tar-restorant għandu numru ta ‘għażliet vegani. Il-platti
kontinentali tagħhom, l-ispeċjalitajiet Taljani, u x-xorb Delicious żgur
li jogħġbu kwalunkwe palat. Tista ‘titgħallem aktar hawn. (https://www.greentheory.in/)
quickest fruits to grow are strawberries, blackberries and
autumn-fruiting raspberries. In the first few weeks of the growing
season, these plants should produce a crop of berries. Most fruit ripens
within a week of being picked, but some fruits may take up to two weeks
to mature.
such as apples and pears, can be ripened in as little as two days,
while others, like peaches and nectarines, will take two to three weeks.
of the fastest vegetables is the radishes, which takes just three to
four weeks to harvest. They’re very easy to grow. The cauliflower is the
second-fastest growing vegetable in the U.S. It takes just two to three
weeks from seed to harvest, and it can be grown in almost any soil
type, from sandy loam to sandy clay.
can also grow cauliflowers in containers, which is a great way to save
space in your garden and save money on your electricity bill. Like
radishes, asparagrass is also a fast-growing vegetable, but it takes
four to five weeks for it to become ready for harvest.
you’re lucky enough to live in a hot climate, you might even be able to
get your hands on it in just a few weeks. But if you don’t have access
to hot, sunny weather, it’s best to wait until you can grow your own.
your container is large enough, you can grow almost any fruit or
vegetable plant in it. In the summer, you can grow herbs, peppers,
tomatoes, onions, summer squash, beans and eggplant, as well as
broccoli, cabbage, lettuce and cauliflower. You can also grow a variety
of fruits and vegetables in containers, including apples, pears,
peaches, nectarines, apricots, cherries, strawberries, blueberries,
raspberries and blackberries.
you want to grow a successful container vegetable garden, start with
great soil and mix it with a good potting mix. Soil mixes contain the
right blend of materials to create an ideal growing environment for your
plants.
you don’t have access to a soil mix, you can still grow vegetables in a
container garden. But you’ll need to make sure that the soil you’re
growing in is rich enough to support the plants you want to grow.
a good sign that watering is needed when the first 2.5 cm of soil is
dry. Most species of outdoor potted plants need to be watered daily and
even twice a day in the summer when temperatures reach over 90f.
Watering indoors is not necessary, but it can be beneficial to keep the
soil moist during the summer months.
is especially true if the plant is in a pot that has been sitting in
the sun for a long period of time, such as a greenhouse. If the plants
are in pots that are not in direct sunlight, they will not be able to
take in as much water as they would if they were in full sun.
kelp, seaweed, or fish-based fertilizers are excellent choices for
container-grown plants. Follow the instructions on the label for mixing
rates and amounts when using natural liquidfertilizer.
optimum size for a specific container is eventually reached by most
container plants. Annual repotting is the best way to maintain the
health and vigor of both plant and soil as fruit trees can live more
than 75 years.
to the co-owner of keepers fruit nursery, plum trees are the fastest
growing fruit trees in the world. They can grow up to 20 feet tall and
produce a lot of fruit. Habibi has been growing plum trees for more than
20 years, and he’s never had a problem with the trees.
they’re easy to care for and don’t need any special care. The only
thing you need to do is to keep the soil moist and keep them away from
the sun and wind.
trees may not bear fruit for up to 15 years after the seed has been
sown, because annual plants will produce fruit the first year from
seeds. This is due to a number of factors, including weather conditions,
soil type, and the amount of sunlight the tree receives. The first step
in growing a fruit tree is to select a suitable location for your tree.
best place for a tree to grow is in a location that receives the most
sunlight. If you live in an area with a lot of shade, you may want to
look for trees that can grow in areas with little or no shade. For
example, if your house is located in the shade of a tall tree, it may be
a good idea to plant a seedling in that location.
can also plant your seedlings in locations that receive less sunlight,
such as on a hillside or a flat area of the ground. Trees that are
planted in these locations will be able to receive more sunlight than
trees planted on flat ground, which will allow them to produce more
fruit.
are a great herb to grow in your kitchen. It will only take a few days
for chives to be ready for harvest. They’re also very easy to care for.
Chives can be kept in the refrigerator for up to a week, and they can
also be stored in a cool, dry place for a few days before using. Chive
plants grow best in well-drained soil with a pH of 6.0-6.5.
you don’t have access to this type of soil, you can use a mixture of
peat moss and vermiculite in your garden. This will help to keep the
soil moist, but it won’t provide the same level of moisture as a soil
that has been fertilized with organic matter.
also want to make sure that your soil is not too acidic, as too much
acidity can cause the chive plant to over-produce and produce more
leaves than it can handle. The best way to ensure that you have a good
soil mix is to check your local nursery or garden center to see if they
carry a product that is pH-balanced.
greens, squash, peas, beans, and root vegetables, like beets, green
onions, and turnips do well in a low-carb diet. If you’re trying to lose
weight,
chemical kills the leaves and roots of mature weeds. If you apply it to
the weeds in the fall, it will not stay in the soil when you plant your
vegetable
that can survive a heavy frost of air temperatures below 28 include
broccoli, cabbage, cauliflower, and radicans. “If you’re going to eat a
lot of