| Author | Message | ||
Spacemac Junior Artist Username: Spacemac Post Number: 825 Registered: 05-2012 Posted From: 49.42.35.10 Rating: N/A |
friends come an hear what I share. dhrmam is not divided as hindu, muslim , christian etc. dharmam is rationality. if anyone finger was cut they get pain, here cut is the cause pain us the effect, dharmam is applicable to all humanity equally. even animal and gods also. have we not seen stories in various gods that they did this so they are facing the consequences etc likewise dharmam bis applicable to all universe equally | ||
Emc2 Legend Username: Emc2 Post Number: 79588 Registered: 03-2008 Posted From: 71.163.149.176 Rating: N/A |
You should have some shame for manipulating people like this with your false knowledge No one cares but you spam and beg people to your crap, you donât have shame and conciseness 11 | ||
Spacemac Junior Artist Username: Spacemac Post Number: 824 Registered: 05-2012 Posted From: 49.42.35.196 Rating: N/A |
you are the one coming to my threads uninvited, you should have to conscience to stop spamming and bullying, those interested will read my posts , wince you are not interested pls leave, no onle else is interrupting me except you, if you have something to participate contribute otherewise just dont interrupt | ||
Emc2 Legend Username: Emc2 Post Number: 79587 Registered: 03-2008 Posted From: 71.163.149.176 Rating: N/A |
There is no point in spamming to hide my posts by flooding the threads You are a fraud and manipulator 11 | ||
Spacemac Junior Artist Username: Spacemac Post Number: 823 Registered: 05-2012 Posted From: 49.42.35.128 Rating: N/A |
Thus have I heard. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually he arrived at a Kosalan brahmin village named OpasÄda. There the Blessed One stayed in the Godsâ Grove, the SÄla-tree Grove to the north of OpasÄda. Now on that occasion the brahmin CankÄ« was ruling over OpasÄda, a crown property abounding in living beings, rich in grasslands, woodlands, waterways, and grain, a royal endowment, a sacred grant given to him by King Pasenadi of Kosala. The brahmin householders of OpasÄda heard: âThe recluse Gotamaâ¦as Sutta 91, §3â¦Now it is good see such arahants.â Then the brahmin householders of OpasÄda set forth from OpasÄda in groups and bands and headed northwards to the Godsâ Grove, the SÄla-tree Grove. Now on that occasion the brahmin CankÄ« had retired to the upper storey of his palace for his midday rest. Then he saw the brahmin householders of OpasÄda setting forth from OpasÄda in groups and bands and heading northwards to the Godsâ Grove, the SÄla-tree Grove. When he saw them, he asked his minister: âGood minister, why are the brahmin householders of OpasÄda setting forth from OpasÄda in groups and bands and heading northwards to the Godsâ Grove, the SÄla-tree Grove?â âSir, there is the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, who has been wandering in the Kosalan countryâ¦as Sutta 91, §3â¦They are going to see that Master Gotama.â âThen, good minister, go to the brahmin householders of OpasÄda and tell them: âSirs, the brahmin CankÄ« says this: âPlease wait, sirs. The brahmin CankÄ« will also go to see the recluse Gotama.âââ âYes, sir,â the minister replied, and he went to the brahmin householders of OpasÄda and gave them the message. Now on that occasion five hundred brahmins from various states were staying at OpasÄda for some business or other. They heard: âThe brahmin CankÄ«, it is said, is going to see the recluse Gotama.â Then they went to the brahmin CankÄ« and asked him: âSir, is it true that you are going to see the recluse Gotama?â âSo it is, sirs. I am going to see the recluse Gotama.â âSir, do not go to see the recluse Gotama. It is not proper, Master CankÄ«, for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. For you, sir, are well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since that is so, Master CankÄ«, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you. You, sir, are rich, with great wealth and great possessions. You, sir, are a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, you are fully versed in natural philosophy and in the marks of a Great Man. You, sir, are handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. You, sir, are virtuous, mature in virtue, possessing mature virtue. You, sir, are a good speaker with a good delivery; you speak words that are courteous, distinct, flawless, and communicate the meaning. You, sir, teach the teachers of many, and you teach the recitation of the hymns to three hundred brahmin students. You, sir, are honoured, respected, revered, venerated, and esteemed by King Pasenadi of Kosala. You, sir, are honoured, respected, revered, venerated, and esteemed by the brahmin PokkharasÄti. You, sir, rule over OpasÄda, a crown property abounding in living beingsâ¦a sacred grant given to you by King Pasenadi of Kosala. Since this is so, Master CankÄ«, it is not proper for you to go to see the recluse Gotama; rather, it is proper for the recluse Gotama to come to see you.â When this was said, the brahmin CankÄ« told those brahmins: âNow, sirs, hear from me why it is proper for me to go to see Master Gotama, and why it is not proper for Master Gotama to come to see me. Sirs, the recluse Gotama is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. Sirs, the recluse Gotama went forth abandoning much gold and bullion stored away in vaults and in lofts. Sirs, the recluse Gotama went forth from the home life into homelessness while still young, a black-haired young man endowed with the blessing of youth, in the prime of life. Sirs, the recluse Gotama shaved off his hair and beard, put on the yellow robe, and went forth from the home life into homelessness though his mother and father wished otherwise and wept with tearful faces. Sirs, the recluse Gotama is handsome, comely, and graceful, possessing supreme beauty of complexion, with sublime beauty and sublime presence, remarkable to behold. Sirs, the recluse Gotama is virtuous, with noble virtue, with wholesome virtue, possessing wholesome virtue. Sirs, the recluse Gotama is a good speaker with a good delivery; he speaks words that are courteous, distinct, flawless, and communicate the meaning. Sirs, the recluse Gotama is a teacher of the teachers of many. Sirs, the recluse Gotama is free from sensual lust and without personal vanity. Sirs, the recluse Gotama holds the doctrine of the moral efficacy of action, the doctrine of the moral efficacy of deeds; he does not seek any harm for the line of brahmins. Sirs, the recluse Gotama went forth from an aristocratic family, from one of the original noble families. Sirs, the recluse Gotama went forth from a rich family, from a family of great wealth and great possessions. Sirs, people come from remote kingdoms and remote districts to question the recluse Gotama. Sirs, many thousands of deities have gone for refuge for life to the recluse Gotama. Sirs, a good report of the recluse Gotama has been spread to this effect: âThat Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.â Sirs, the recluse Gotama possesses the thirty-two marks of a Great Man. Sirs, King Seniya BimbisÄra of Magadha and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, King Pasenadi of Kosala and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the brahmin PokkharasÄti and his wife and children have gone for refuge for life to the recluse Gotama. Sirs, the recluse Gotama has arrived at OpasÄda and is living at OpasÄda in the Godsâ Grove, the SÄla-tree Grove to the north of OpasÄda. Now any recluses or brahmins that come to our town are our guests, and guests should be honoured, respected, revered, and venerated by us. Since the recluse Gotama has arrived at OpasÄda, he is our guest, and as our guest should be honoured, respected, revered, and venerated by us. Since this is so, sirs, it is not proper for Master Gotama to come to see me; rather, it is proper for me to go to see Master Gotama. âSirs, this much is the praise of Master Gotama that I have learned, but the praise of Master Gotama is not limited to that, for the praise of Master Gotama is immeasurable. Since Master Gotama possesses each one of these factors, it is not proper for him to come to see me; rather, it is proper for me to go to see Master Gotama. Therefore, sirs, let all of us go to see the recluse Gotama.â Then the brahmin CankÄ«, together with a large company of brahmins, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, he sat down at one side. Now on that occasion the Blessed One was seated finishing some amiable talk with some very senior brahmins. At the time, sitting in the assembly, was a brahmin student named KÄpaá¹hika. Young, shaven-headed, sixteen years old, he was a master of the Three Vedas with their vocabularies, liturgy, phonology, and etymology, and the histories as a fifth; skilled in philology and grammar, he was fully versed in natural philosophy and in the marks of a Great Man. While the very senior brahmins were conversing with the Blessed One, he repeatedly broke in and interrupted their talk. Then the Blessed One rebuked the brahmin student KÄpaá¹hika thus: âLet not the venerable BhÄradvÄja break in and interrupt the talk of the very senior brahmins while they are conversing. Let the venerable BhÄradvÄja wait until the talk is finished.â When this was said, the brahmin CankÄ« said to the Blessed One: âLet not Master Gotama rebuke the brahmin student KÄpaá¹hika. The brahmin student KÄpaá¹hika is a clansman, he is very learned, he has a good delivery, he is wise; he is capable of taking part in this discussion with Master Gotama.â Then the Blessed One thought: âSurely, since the brahmins honour him thus, the brahmin student KÄpaá¹hika must be accomplished in the scriptures of the Three Vedas.â Then the brahmin student KÄpaá¹hika thought: âWhen the recluse Gotama catches my eye, I shall ask him a question.â Then, knowing with his own mind the thought in the brahmin student KÄpaá¹hikaâs mind, the Blessed One turned his eye towards him. Then the brahmin student KÄpaá¹hika thought: âThe recluse Gotama has turned towards me. Suppose I ask him a question.â Then he said to the Blessed One: âMaster Gotama, in regard to the ancient brahmanic hymns that have come down through oral transmission, preserved in the collections, the brahmins come to the definite conclusion: âOnly this is true, anything else is wrong.â What does Master Gotama say about this?â âHow then, BhÄradvÄja, among the brahmins is there even a single brahmin who says thus: âI know this, I see this: only this is true, anything else is wrongâ?âââNo, Master Gotama.â âHow then, BhÄradvÄja, among the brahmins is there even a single teacher or a single teacherâs teacher back to the seventh generation of teachers who says thus: âI know this, I see this: only this is true, anything else is wrongâ?âââNo, Master Gotama.â âHow then, BhÄradvÄja, the ancient brahmin seers, the creators of the hymns, the composers of the hymns, whose ancient hymns that were formerly chanted, uttered, and compiled, the brahmins nowadays still chant and repeat, repeating what was spoken and reciting what was recitedâthat is, Aá¹á¹haka, VÄmaka, VÄmadeva, VessÄmitta, Yamataggi, Angirasa, BhÄradvÄja, VÄseá¹á¹ha, Kassapa, and Bhaguâdid even these ancient brahmin seers say thus: âWe know this, we see this: only this is true, anything else is wrongâ?ââ âNo, Master Gotama.â âSo, BhÄradvÄja, it seems that among the brahmins there is not even a single brahmin who says thus: âI know this, I see this: only this is true, anything else is wrong.â And among the brahmins there is not even a single teacher or a single teacherâs teacher back to the seventh generation of teachers, who says thus: âI know this, I see this: only this is true, anything else is wrong.â And the ancient brahmin seers, the creators of the hymns, the composers of the hymnsâ¦even these ancient brahmin seers did not say thus: âWe know this, we see this: only this is true, anything else is wrong.â Suppose there were a file of blind men each in touch with the next: the first one does not see, the middle one does not see, and the last one does not see. So too, BhÄradvÄja, in regard to their statement the brahmins seem to be like a file of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do you think, BhÄradvÄja, that being so, does not the faith of the brahmins turn out to be groundless?â âThe brahmins honour this not only out of faith, Master Gotama. They also honour it as oral tradition.â âBhÄradvÄja, first you took your stand on faith, now you speak of oral tradition. There are five things, BhÄradvÄja, that may turn out in two different ways here and now. What five? Faith, approval, oral tradition, reasoned cogitation, and reflective acceptance of a view. These five things may turn out in two different ways here and now. Now something may be fully accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be factual, true, and unmistaken. Again, something may be fully approved ofâ¦well transmittedâ¦well cogitatedâ¦well reflected upon, yet it may be empty, hollow, and false; but something else may not be well reflected upon, yet it may be factual, true, and unmistaken. Under these conditions it is not proper for a wise man who preserves truth to come to the definite conclusion: âOnly this is true, anything else is wrong.ââ âBut, Master Gotama, in what way is there the preservation of truth? How does one preserve truth? We ask Master Gotama about the preservation of truth.â âIf a person has faith, BhÄradvÄja, he preserves truth when he says: âMy faith is thusâ; but he does not yet come to the definite conclusion: âOnly this is true, anything else is wrong.â In this way, BhÄradvÄja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth. âIf a person approves of somethingâ¦if he receives an oral traditionâ¦if he reaches a conclusion based on reasoned cogitationâ¦if he gains a reflective acceptance of a view, he preserves truth when he says: âMy reflective acceptance of a view is thusâ; but he does not yet come to the definite conclusion: âOnly this is true, anything else is wrong.â In this way too, BhÄradvÄja, there is the preservation of truth; in this way he preserves truth; in this way we describe the preservation of truth. But as yet there is no discovery of truth.â âIn that way, Master Gotama, there is the preservation of truth; in that way one preserves truth; in that way we recognise the preservation of truth. But in what way, Master Gotama, is there the discovery of truth? In what way does one discover truth? We ask Master Gotama about the discovery of truth.â âHere, BhÄradvÄja, a bhikkhu may be living in dependence on some village or town. Then a householder or a householderâs son goes to him and investigates him in regard to three kinds of states: in regard to states based on greed, in regard to states based on hate, and in regard to states based on delusion: âAre there in this venerable one any states based on greed such that, with his mind obsessed by those states, while not knowing he might say, âI know,â or while not seeing he might say, âI see,â or he might urge others to act in a way that would lead to their harm and suffering for a long time?â As he investigates him he comes to know: âThere are no such states based on greed in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by greed. And the Dhamma that this venerable one teaches is profound, hard to see and hard to understand, peaceful and sublime, unattainable by mere reasoning, subtle, to be experienced by the wise. This Dhamma cannot easily be taught by one affected by greed.â âWhen he has investigated him and has seen that he is purified from states based on greed, he next investigates him in regard to states based on hate: âAre there in this venerable one any states based on hate such that, with his mind obsessed by those statesâ¦he might urge others to act in a way that would lead to their harm and suffering for a long time?â As he investigates him, he comes to know: âThere are no such states based on hate in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by hate. And the Dhamma that this venerable one teaches is profoundâ¦to be experienced by the wise. This Dhamma cannot easily be taught by one affected by hate.â âWhen he has investigated him and has seen that he is purified from states based on hate, he next investigates him in regard to states based on delusion: âAre there in this venerable one any states based on delusion such that, with his mind obsessed by those statesâ¦he might urge others to act in a way that would lead to their harm and suffering for a long time?â As he investigates him, he comes to know: âThere are no such states based on delusion in this venerable one. The bodily behaviour and the verbal behaviour of this venerable one are not those of one affected by delusion. And the Dhamma that this venerable one teaches is profoundâ¦to be experienced by the wise. This Dhamma cannot easily be taught by one affected by delusion.â âWhen he has investigated him and has seen that he is purified from states based on delusion, then he places faith in him; filled with faith he visits him and pays respect to him; having paid respect to him, he gives ear; when he gives ear, he hears the Dhamma; having heard the Dhamma, he memorises it and examines the meaning of the teachings he has memorised; when he examines their meaning, he gains a reflective acceptance of those teachings; when he has gained a reflective acceptance of those teachings, zeal springs up; when zeal has sprung up, he applies his will; having applied his will, he scrutinises; having scrutinised, he strives; resolutely striving, he realises with the body the supreme truth and sees it by penetrating it with wisdom. In this way, BhÄradvÄja, there is the discovery of truth; in this way one discovers truth; in this way we describe the discovery of truth. But as yet there is no final arrival at truth.â âIn that way, Master Gotama, there is the discovery of truth; in that way one discovers truth; in that way we recognise the discovery of truth. But in what way, Master Gotama, is there the final arrival at truth? In what way does one finally arrive at truth? We ask Master Gotama about the final arrival at truth.â âThe final arrival at truth, BhÄradvÄja, lies in the repetition, development, and cultivation of those same things. In this way, BhÄradvÄja, there is the final arrival at truth; in this way one finally arrives at truth; in this way we describe the final arrival at truth.â âIn that way, Master Gotama, there is the final arrival at truth; in that way one finally arrives at truth; in that way we recognise the final arrival at truth. But what, Master Gotama, is most helpful for the final arrival at truth? We ask Master Gotama about the thing most helpful for the final arrival at truth.â âStriving is most helpful for the final arrival at truth, BhÄradvÄja. If one does not strive, one will not finally arrive at truth; but because one strives, one does finally arrive at truth. That is why striving is most helpful for the final arrival at truth.â âBut what, Master Gotama, is most helpful for striving? We ask Master Gotama about the thing most helpful for striving.â âScrutiny is most helpful for striving, BhÄradvÄja. If one does not scrutinise, one will not strive; but because one scrutinises, one strives. That is why scrutiny is most helpful for striving.â âBut what, Master Gotama, is most helpful for scrutiny? We ask Master Gotama about the thing most helpful for scrutiny.â âApplication of the will is most helpful for scrutiny, BhÄradvÄja. If one does not apply oneâs will, one will not scrutinise; but because one applies oneâs will, one scrutinises. That is why application of the will is most helpful for scrutiny.â âBut what, Master Gotama, is most helpful for application of the will? We ask Master Gotama about the thing most helpful for application of the will.â âZeal is most helpful for application of the will, BhÄradvÄja. If one does not arouse zeal, one will not apply oneâs will; but because one arouses zeal, one applies oneâs will. That is why zeal is most helpful for application of the will.â âBut what, Master Gotama, is most helpful for zeal? We ask Master Gotama about the thing most helpful for zeal.â âA reflective acceptance of the teachings is most helpful for zeal, BhÄradvÄja. If one does not gain a reflective acceptance of the teachings, zeal will not spring up; but because one gains a reflective acceptance of the teachings, zeal springs up. That is why a reflective acceptance of the teachings is most helpful for zeal.â âBut what, Master Gotama, is most helpful for a reflective acceptance of the teachings? We ask Master Gotama about the thing most helpful for a reflective acceptance of the teachings.â âExamination of the meaning is most helpful for a reflective acceptance of the teachings, BhÄradvÄja. If one does not examine their meaning, one will not gain a reflective acceptance of the teachings; but because one examines their meaning, one gains a reflective acceptance of the teachings. That is why examination of the meaning is most helpful for a reflective acceptance of the teachings.â âBut what, Master Gotama, is most helpful for examination of the meaning? We ask Master Gotama about the thing most helpful for examination of meaning.â âMemorising the teachings is most helpful for examining the meaning, BhÄradvÄja. If one does not memorise a teaching, one will not examine its meaning; but because one memorises a teaching, one examines its meaning.â âBut what, Master Gotama, is most helpful for memorising the teachings? We ask Master Gotama about the thing most helpful for memorising the teachings.â âHearing the Dhamma is most helpful for memorising the teachings, BhÄradvÄja. If one does not hear the Dhamma, one will not memorise the teachings; but because one hears the Dhamma, one memorises the teachings. That is why hearing the Dhamma is most helpful for memorising the teachings.â âBut what, Master Gotama, is most helpful for hearing the Dhamma? We ask Master Gotama about the thing most helpful for hearing the Dhamma.â âGiving ear is most helpful for hearing the Dhamma, BhÄradvÄja. If one does not give ear, one will not hear the Dhamma; but because one gives ear, one hears the Dhamma. That is why giving ear is most helpful for hearing the Dhamma.â âBut what, Master Gotama, is most helpful for giving ear? We ask Master Gotama about the thing most helpful for giving ear.â âPaying respect is most helpful for giving ear, BhÄradvÄja. If one does not pay respect, one will not give ear; but because one pays respect, one gives ear. That is why paying respect is most helpful for giving ear.â âBut what, Master Gotama, is most helpful for paying respect? We ask Master Gotama about the thing most helpful for paying respect.â âVisiting is most helpful for paying respect, BhÄradvÄja. If one does not visit a teacher, one will not pay respect to him; but because one visits a teacher, one pays respect to him. That is why visiting is most helpful for paying respect.â âBut what, Master Gotama, is most helpful for visiting? We ask Master Gotama about the thing most helpful for visiting.â âFaith is most helpful for visiting, BhÄradvÄja. If faith in a teacher does not arise, one will not visit him; but because faith in a teacher arises, one visits him. That is why faith is most helpful for visiting.â âWe asked Master Gotama about the preservation of truth, and Master Gotama answered about the preservation of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the discovery of truth, and Master Gotama answered about the discovery of truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the final arrival at truth, and Master Gotama answered about the final arrival at truth; we approve of and accept that answer, and so we are satisfied. We asked Master Gotama about the thing most helpful for the final arrival at truth, and Master Gotama answered about the thing most helpful for the final arrival at truth; we approve of and accept that answer, and so we are satisfied. Whatever we asked Master Gotama about, that he has answered us; we approve of and accept that answer, and so we are satisfied. Formerly, Master Gotama, we used to think: âWho are these bald-pated recluses, these swarthy menial offspring of the Kinsmanâs feet, that they would understand the Dhamma?â But Master Gotama has indeed inspired in me love for recluses, confidence in recluses, reverence for recluses. âMagnificent, Master Gotama! Magnificent, Master Gotama!â¦as Sutta 91, §37â¦From today let Master Gotama remember me as a lay follower who has gone to him for refuge for life | ||
Emc2 Legend Username: Emc2 Post Number: 79586 Registered: 03-2008 Posted From: 71.163.149.176 Rating: N/A |
Stop manipulating people Stop spreading fake info You are a fraud, 11 | ||
Spacemac Junior Artist Username: Spacemac Post Number: 822 Registered: 05-2012 Posted From: 49.42.35.128 Rating: N/A |
emc i told you earlier you have memorry problem, so pls dont bother my threads. | ||
Emc2 Legend Username: Emc2 Post Number: 79584 Registered: 03-2008 Posted From: 71.163.149.176 Rating: N/A |
You definitely need to fix your mind first You are not stable thatâs why you are thinking every one is like you No one will come meets you, keep trying People already know what you are 11 | ||
Spacemac Junior Artist Username: Spacemac Post Number: 821 Registered: 05-2012 Posted From: 49.42.35.147 Rating: N/A |
https://shorturl.at/7gDXy Friends such is foolishness, what to do. pls come and hear what I have to say. | ||
Emc2 Legend Username: Emc2 Post Number: 79583 Registered: 03-2008 Posted From: 71.163.149.176 Rating: N/A |
Andarini unite avvamantav but at the end you are expect to follow every one your agenda What a fraud you are, manipulator 11 | ||
Spacemac Junior Artist Username: Spacemac Post Number: 820 Registered: 05-2012 Posted From: 49.42.35.207 Rating: N/A |
desa charithra chekkina poorva kalamuna cheppukovalsindi, inni eduru debbalu tinnaka kooda ee desa prajalu kalisi nadavakapotey ela, kaneesam vishyam edo cheptanu, avakasam icchi choodandi | ||
Spacemac Junior Artist Username: Spacemac Post Number: 819 Registered: 05-2012 Posted From: 49.42.35.207 Rating: N/A |
inka enni rojulu friends ila caste creed pichi, learn a higher way better than dogs or any animals gor that matter, i will share you wisdom of 31 planes of existence as per buddha teachings | ||
Spacemac Junior Artist Username: Spacemac Post Number: 818 Registered: 05-2012 Posted From: 49.42.35.207 Rating: N/A |
https://www.indiatoday.in/history-of-it/story/india-pakistan -war-1947-jammu-and-kashmir-battle-of-badgam-major-somnath-s harma-pvc-story-itspc-3033183-2026-11-06 next rice 2200, friends nenedo chepdamanukuntunna, dayachesi manalo manam tagabettukovaddu, manam anta kalisi undali, oka avakaasam ivandi | ||
Spacemac Junior Artist Username: Spacemac Post Number: 817 Registered: 05-2012 Posted From: 49.42.35.42 Rating: N/A |
who am i - meditate said ramana, i am that - meditate said nisargadatta, the buddha also even more throughly decrptys this I am and self that drives our emtions and desires and conflicts, dont be a dog be a master of it, give a chance friends | ||
Spacemac Junior Artist Username: Spacemac Post Number: 816 Registered: 05-2012 Posted From: 49.42.35.42 Rating: N/A |
So I have heard. At one time the Buddha was staying near SÄvatthÄ« in Jetaâs Grove, AnÄthapiá¹á¸ikaâs monastery. Then as Venerable MÄluá¹ kyaputta was in private retreat this thought came to his mind: MÄluá¹ kyaputta was, according to Pali commentaries, the son of the lady MÄluá¹ kyÄ of Kosala. Alternatively, Sanskrit dictionaries give mÄluka as the name of a people or a mixed caste, although I have not been able to trace any further details. His conversion is not recorded as he appears always as a monk in Pali. This discourse and MN 64 depict him as somewhat of a fool, but it seems that he persisted, and late in life sought teachings in meditation and ultimately realized arahantship, of which we have two different accounts (AN 4.257, SN 35.95). The latter contains an extensive set of verses attributed to him, which are repeated at Thag 16.5. A second set of his verses are at Thag 6.5. âThere are several convictions that the Buddha has left undeclared; he has set them aside and turned them down. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. The Buddha does not explain these points to me. I donât endorse that, and do not accept it. Iâll go to him and ask him about this. If he gives me a straight answer on any of these points, I will lead the spiritual life under him. If he does not explain these points to me, I shall resign the training and return to a lesser life.â Then in the late afternoon, MÄluá¹ kyaputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts. He then continued: âIf the Buddha knows that the cosmos is eternal, please tell me. If you know that the cosmos is not eternal, tell me. If you donât know whether the cosmos is eternal or not, then it is straightforward to simply say: âI neither know nor see.â If you know that the cosmos is finite, or infinite; that the soul and the body are one and the same, or is the soul one thing, the body another; that after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists, please tell me. If you donât know any of these things, then it is straightforward to simply say: âI neither know nor see.ââ âWhat, MÄluá¹ kyaputta, did I ever say to you: âCome, MÄluá¹ kyaputta, lead the spiritual life under me, and I will declare these things to youâ?â âNo, sir.â âOr did you ever say to me: âSir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to meâ?â âNo, sir.â âSo it seems that I did not say to you: âCome, MÄluá¹ kyaputta, lead the spiritual life under me, and I will declare these things to you.â And you never said to me: âSir, I will lead the spiritual life under the Buddha, and the Buddha will declare these things to me.â In that case, you futile man, who are you and what do you disavow? Suppose someone were to say this: âI will not lead the spiritual life under the Buddha until the Buddha declares to me that the cosmos is eternal, or that the cosmos is not eternal ⦠or that after death a realized one neither still exists nor no longer exists.â That would still remain undeclared by the Realized One, and meanwhile that individual would die. Suppose a man was struck by an arrow thickly smeared with poison. His friends and colleagues, relatives and kin would get a surgeon to treat him. But the man would say: âI wonât extract this arrow as long as I donât know whether the man who wounded me was an aristocrat, a brahmin, a peasant, or a menial.â âExtract this arrowâ (imaá¹ sallaá¹ ÄharissÄmi): in his Ayurvedic text Aá¹£á¹Äá¹ gahá¹dayasaá¹hitÄ, VÄgbhaá¹a devotes the entirety of chapter 1.28 to this procedure (ÅalyÄharaá¹avidhi). Heâd say: âI wonât extract this arrow as long as I donât know the following things about the man who wounded me: his name and clan; whether heâs tall, short, or medium; whether his skin is black, brown, or dingy; and whether he comes from such-and-such village, town, or city. I wonât extract this arrow as long as I donât know whether the bow that wounded me was straight or recurved; It would appear that dhanu is the general word for âbowâ, of which cÄpa and kodaá¹á¸a are specialized varieties. These bows appear with others in a list of weapons at ArthaÅÄstra 2.18.8. While it is not clear what these were exactly, kodaá¹á¸a is sometimes used for âeyebrowsâ, suggesting that the bow of that name was of the recurve type favored by horsemen, and the cÄpa by contrast may have been straight. whether the bow-string is made of swallow-wort fibre, sunn hemp fibre, sinew, sanseveria fibre, or spurge fibre; The identifications for these are from ÃÄá¹atusitaâs notes to Bodhiâs translation. whether the shaft is made from a bush or a plantation tree; whether the shaft was fitted with feathers from a vulture, a heron, a hawk, a peacock, or a stork; whether the shaft was bound with sinews of a cow, a buffalo, a black lion, or an ape; The animals bherava (âterrifierâ, variant roruva âroarerâ) and semhÄra are otherwise unknown. The commentary explains them as âblack lionâ and âmonkeyâ. and whether the arrowhead was spiked, razor-tipped, barbed, made of iron or a calfâs tooth, or lancet-shaped.â Again from ÃÄá¹atusita. Note that calves lose their teeth, and the roots are evidently quite sharp. That man would still not have learned these things, and meanwhile theyâd die. In the same way, suppose someone was to say: âI will not lead the spiritual life under the Buddha until the Buddha declares to me that the cosmos is eternal, or that the cosmos is not eternal ⦠or that after death a realized one neither still exists nor no longer exists.â That would still remain undeclared by the Realized One, and meanwhile that individual would die. Itâs not true that if there were the view âthe cosmos is eternalâ there would be the living of the spiritual life. This is a double conditional, the sense being that if the pre-condition is met (locative absolute), the subsequent act would follow (conditional). The form echoes MÄluá¹ kyaputtaâs conditions, which is why the syntax here is more convoluted than in similar cases elsewhere. Itâs not true that if there were the view âthe cosmos is not eternalâ there would be the living of the spiritual life. When there is the view that the cosmos is eternal or that the cosmos is not eternal, there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate. Itâs not true that if there were the view âthe cosmos is finiteâ ⦠âthe cosmos is infiniteâ ⦠âthe soul and the body are one and the sameâ ⦠âthe soul is one thing, the body anotherâ ⦠âa realized one still exists after deathâ ⦠âa realized one no longer exists after deathâ ⦠âa realized one both still exists and no longer exists after deathâ ⦠âa realized one neither still exists nor no longer exists after deathâ there would be the living of the spiritual life. When there are any of these views there is rebirth, there is old age, there is death, and there is sorrow, lamentation, pain, sadness, and distress. And it is the defeat of these things in this very life that I advocate. So, MÄluá¹ kyaputta, you should remember what I have not declared as undeclared, and what I have declared as declared. And what have I not declared? I have not declared the following: âthe cosmos is eternal,â âthe cosmos is not eternal,â âthe cosmos is finite,â âthe world is infinite,â âthe soul and the body are one and the same,â âthe soul is one thing, the body another,â âa realized one still exists after death,â âa realized one no longer exists after death,â âa realized one both still exists and no longer exists after death,â âa realized one neither still exists nor no longer exists after death.â And why havenât I declared these things? Because they arenât beneficial or relevant to the fundamentals of the spiritual life. They donât lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Thatâs why I havenât declared them. And what have I declared? I have declared the following: âthis is suffering,â âthis is the origin of suffering,â âthis is the cessation of suffering,â âthis is the practice that leads to the cessation of suffering.â And why have I declared these things? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Thatâs why I have declared them. So, MÄluá¹ kyaputta, you should remember what I have not declared as undeclared, and what I have declared as declared.â That is what the Buddha said. Satisfied, Venerable MÄluá¹ kyaputta approved what the Buddha said. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 815 Registered: 05-2012 Posted From: 49.42.35.42 Rating: N/A |
Suppose, bhikkhus, a dog tied up on a leash was bound to a strong post or pillar: it would just keep on running and revolving around that same post or pillar. So too, the uninstructed worldling ⦠regards form as self ⦠feeling as self ⦠perception as self ⦠volitional formations as self ⦠consciousness as selfâ¦. He just keeps running and revolving around form, around feeling, around perception, around volitional formations, around consciousness. As he keeps on running and revolving around them, he is not freed from form, not freed from feeling, not freed from perception, not freed from volitional formations, not freed from consciousness. He is not freed from birth, aging, and death; not freed from sorrow, lamentation, pain, displeasure, and despair; not freed from suffering, I say. ilaney loop lo years after years kottukunta undama frience | ||
Spacemac Junior Artist Username: Spacemac Post Number: 814 Registered: 05-2012 Posted From: 49.42.35.42 Rating: N/A |
Friends idele tarataraala charitam ani ycp tdp congress bjp anto kottukovatam ku minchi oka shaktivantamina margam undi. oka sari kalistey cheppagalanu. asalu ooha ke andadu manaku, telisina tarvata intena annatlu untadi. daya chesi oka qvakaasam ivvandi, pulp bro leda bitter bro leda scorpio digitalspy vishvak leka marevarina sarey give a chance, ila bomblu vesaru, illu koolcharu ani enni rojulu kottukuntam, pls give a chance. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 813 Registered: 05-2012 Posted From: 49.42.35.42 Rating: N/A |
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