Dhammapada pdf download,deepak chopra how to learn to meditate perth,the secret of secrets by abdul qadir jilani 3gp,change my ip address iphone 3g - For Begninners

Click on image above to download the package Monstrous_Jesters_revision_C.zip 160 MB (168,299,369 bytes).
All tests are written in C (sources included), and compiled with latest Intel 12.1 and Microsoft 16 optimizers. Of course in order to obtain decent results stop all the concurrent processes before running the test. Table Note1: Corpus 'Gamera' statistics (given in bold) obtained with Leprechaun_x-leton revision 15.
Table Note2: Corpus 'Gamera' ripped as one 34,273,505,280 bytes TAR file consisted of 562,504 TXT files. Table Note4: In Leprechaun_x-leton revision 15FIXFIX two bugs were fixed, downloadable at bottom of section 2, the entire table must be remade - the x-grams number is significantly bigger.
In next Leprechaun_x-leton revision 16 (respectively Graphein revision 3) dump of all slots (including b-trees) will be added thus enabling fast linear phrase-checking (against a given corpus) which is IOPS ONLY bound i.e. When using slowest drives (that is HDDs) it takes maximum 5 IOPS (packet 512-bytes) to find any x-gram i.e. Feature2: In this revision 128MB 1-way hash is used which results in 16,777,216 external B-Trees of order 3. Feature4: If the external memory has latency 99+microseconds then !(look no further), IOPS(seek-time) rules.
The long-awaited (by me, he-he) Super-Leprechaun, pure 64bit addressing both as 32bit and 64bit code with adjustable hash table and MULTI-PASS MODE. For 5 billion 4-grams it needs less than 633GB (136bytes*5,000,000,000) 30microseconds seek-time external memory, though! The nifty thing about MPM (Multi-Pass Mode): Allows to rip the whole electronic English on a simple PC (with HDD and 4GB RAM). All-in-all: IT is capable of ripping the whole electronic English at once while counting the repetitions of each x-gram.
Note3: Dumbino features sub-linear phrase-checking performance, regardless of corpus size (currently googlebooks-eng-us-all-4gram-20090715 140,222,335 4-grams). Click on image above to download the package _KAZE_OWL-package_huge_mix_of_1-grams.7z 198 MB (207,752,676 bytes). Note1: OWL is an open-source and free English spell-checker with ranking (not yet, currently a word-explorer only). Galadriel, an x-gram suggesteress using Wagner-Fischer Levenshtein Distance, revision 1+++, copyleft Sanmayce 2013-Jan-21. Galadriel, an x-gram suggesteress using Wagner-Fischer Levenshtein Distance, revision 2-, copyleft Sanmayce 2013-Jan-25. As you can see from the dump above, only two threads are enough to outspeed 'grep', the data is cached though, for non-cached data it takes more threads.
That touched the soldier so deeply that he would have cried tin tears, only soldiers never cry.
Just as things were going so nicely for them, one of the little boys snatched up the tin soldier and threw him into the stove. That touched the Tin-soldier, he was nearly going to shed tin-tears; but that would not have been fitting for a soldier. Fantabulous, 'he would have cried tin tears' not because he is not alive but because 'soldiers never cry'. He felt a terrible heat, but whether it came from the flames or from his love he didn't know.
He'd lost his splendid colors, maybe from his hard journey, maybe from grief, nobody can say.
All his colour had disappeared; whether this had happened on his travels or whether it was the result of trouble, who can say?
7. Just as a storm throws down a weak tree, so does Mara overpower the man who lives for the pursuit of pleasures, who is uncontrolled in his senses, immoderate in eating, indolent, and dissipated. 8. Just as a storm cannot prevail against a rocky mountain, so Mara can never overpower the man who lives meditating on the impurities, who is controlled in his senses, moderate in eating, and filled with faith and earnest effort. 9. Whoever being depraved, devoid of self-control and truthfulness, should don the monk’s yellow robe, he surely is not worthy of the robe. 10. But whoever is purged of depravity, well-established in virtues and filled with self-control and truthfulness, he indeed is worthy of the yellow robe. 11. Those who mistake the unessential to be essential and the essential to be unessential, dwelling in wrong thoughts, never arrive at the essential. 12. Those who know the essential to be essential and the unessential to be unessential, dwelling in right thoughts, do arrive at the essential. 13. Just as rain breaks through an ill-thatched house, so passion penetrates an undeveloped mind.
14. Just as rain does not break through a well-thatched house, so passion never penetrates a well-developed mind. 19. Much though he recites the sacred texts, but acts not accordingly, that heedless man is like a cowherd who only counts the cows of others — he does not partake of the blessings of the holy life.
20. Little though he recites the sacred texts, but puts the Teaching into practice, forsaking lust, hatred, and delusion, with true wisdom and emancipated mind, clinging to nothing of this or any other world — he indeed partakes of the blessings of a holy life.
22. Clearly understanding this excellence of heedfulness, the wise exult therein and enjoy the resort of the Noble Ones.
23. The wise ones, ever meditative and steadfastly persevering, alone experience Nibbana, the incomparable freedom from bondage. 24. Ever grows the glory of him who is energetic, mindful and pure in conduct, discerning and self-controlled, righteous and heedful. 25. By effort and heedfulness, discipline and self-mastery, let the wise one make for himself an island which no flood can overwhelm. 26. The foolish and ignorant indulge in heedlessness, but the wise one keeps his heedfulness as his best treasure. 28. Just as one upon the summit of a mountain beholds the groundlings, even so when the wise man casts away heedlessness by heedfulness and ascends the high tower of wisdom, this sorrowless sage beholds the sorrowing and foolish multitude.
29. Heedful among the heedless, wide-awake among the sleepy, the wise man advances like a swift horse leaving behind a weak jade. 31. The monk who delights in heedfulness and looks with fear at heedlessness advances like fire, burning all fetters, small and large. 32. The monk who delights in heedfulness and looks with fear at heedlessness will not fall.
33. Just as a fletcher straightens an arrow shaft, even so the discerning man straightens his mind — so fickle and unsteady, so difficult to guard.
34. As a fish when pulled out of water and cast on land throbs and quivers, even so is this mind agitated. 35. Wonderful, indeed, it is to subdue the mind, so difficult to subdue, ever swift, and seizing whatever it desires.
36. Let the discerning man guard the mind, so difficult to detect and extremely subtle, seizing whatever it desires.
38. Wisdom never becomes perfect in one whose mind is not steadfast, who knows not the Good Teaching and whose faith wavers. 39. There is no fear for an awakened one, whose mind is not sodden (by lust) nor afflicted (by hate), and who has gone beyond both merit and demerit. 40. Realizing that this body is as fragile as a clay pot, and fortifying this mind like a well-fortified city, fight out Mara with the sword of wisdom. 42. Whatever harm an enemy may do to an enemy, or a hater to a hater, an ill-directed mind inflicts on oneself a greater harm. 43. Neither mother, father, nor any other relative can do one greater good than one’s own well-directed mind.
45. A striver-on-the path shall overcome this earth, this realm of Yama and this sphere of men and gods.
46. Realizing that this body is like froth, penetrating its mirage-like nature, and plucking out Mara’s flower-tipped arrows of sensuality, go beyond sight of the King of Death!
47. As a mighty flood sweeps away the sleeping village, so death carries away the person of distracted mind who only plucks the flowers (of pleasure).
48. The Destroyer brings under his sway the person of distracted mind who, insatiate in sense desires, only plucks the flowers (of pleasure). 49. As a bee gathers honey from the flower without injuring its color or fragrance, even so the sage goes on his alms-round in the village. 54. Not the sweet smell of flowers, not even the fragrance of sandal, tagara, or jasmine blows against the wind. 55. Of all the fragrances — sandal, tagara, blue lotus and jasmine — the fragrance of virtue is the sweetest.
56. Faint is the fragrance of tagara and sandal, but excellent is the fragrance of the virtuous, wafting even amongst the gods. 57. Mara never finds the path of the truly virtuous, who abide in heedfulness and are freed by perfect knowledge. 59. Even so, on the rubbish heap of blinded mortals the disciple of the Supremely Enlightened One shines resplendent in wisdom. 62. The fool worries, thinking, “I have sons, I have wealth.” Indeed, when he himself is not his own, whence are sons, whence is wealth? 63. A fool who knows his foolishness is wise at least to that extent, but a fool who thinks himself wise is a fool indeed. 64. Though all his life a fool associates with a wise man, he no more comprehends the Truth than a spoon tastes the flavor of the soup.
65. Though only for a moment a discerning person associates with a wise man, quickly he comprehends the Truth, just as the tongue tastes the flavor of the soup.
66. Fools of little wit are enemies unto themselves as they move about doing evil deeds, the fruits of which are bitter. 67. Ill done is that action of doing which one repents later, and the fruit of which the tip of a blade of grass, but he still is not worth a sixteenth part of the those who have comprehended the Truth. 71. Truly, an evil deed committed does not immediately bear fruit, like milk that does not turn sour all at once.
72. To his own ruin the fool gains knowledge, for it cleaves his head and destroys his innate goodness. 73. The fool seeks undeserved reputation, precedence among monks, authority over monasteries, and honor among householders. 76. Should one find a man who points out faults and who reproves, let him follow such a wise and sagacious person as one would a guide to hidden treasure. 81. Just as a solid rock is not shaken by the storm, even so the wise are not affected by praise or blame.
82. On hearing the Teachings, the wise become perfectly purified, like a lake deep, clear and still.
84. He is indeed virtuous, wise, and righteous who neither for his own sake nor for the sake of another (does any wrong), who does not crave for sons, wealth, or kingdom, and does not desire success by unjust means. 86. But those who act according to the perfectly taught Dhamma will cross the realm of Death, so difficult to cross. 89. Those whose minds have reached full excellence in the factors of enlightenment, who, having renounced acquisitiveness, rejoice in not clinging to things — rid of cankers, glowing with wisdom, they have attained Nibbana in this very life. 90. The fever of passion exists not for him who has completed the journey, who is sorrowless and wholly set free, and has broken all ties.
92. Those who do not accumulate and are wise regarding food, whose object is the Void, the Unconditioned Freedom — their track cannot be traced, like that of birds in the air. 93. He whose cankers are destroyed and who is not attached to food, whose object is the Void, the Unconditioned Freedom — his path cannot be traced, like that of birds in the air.
94. Even the gods hold dear the wise one, whose senses are subdued like horses well trained by a charioteer, whose pride is destroyed and who is free from the cankers. 95. There is no more worldly existence for the wise one who, like the earth, resents nothing, who is firm as a high pillar and as pure as a deep pool free from mud. 96. Calm is his thought, calm his speech, and calm his deed, who, truly knowing, is wholly freed, perfectly tranquil and wise. 97. The man who is without blind faith, who knows the Uncreated, who has severed all links, destroyed all causes (for karma, good and evil), and thrown out all desires — he, truly, is the most excellent of men.
98. Inspiring, indeed, is that place where Arahants dwell, be it a village, a forest, a vale, or a hill. 100. Better than a thousand useless words is one useful word, hearing which one attains peace.
101. Better than a thousand useless verses is one useful verse, hearing which one attains peace. 102. Better than reciting a hundred meaningless verses is the reciting of one verse of Dhamma, hearing which one attains peace.
103. Though one may conquer a thousand times a thousand men in battle, yet he indeed is the noblest victor who conquers himself. 106. Though month after month for a hundred years one should offer sacrifices by the thousands, yet if only for a moment one should worship those of perfected minds that honor is indeed better than a century of sacrifice. 107. Though for a hundred years one should tend the sacrificial fire in the forest, yet if only for a moment one should worship those of perfected minds, that worship is indeed better than a century of sacrifice. 108. Whatever gifts and oblations one seeking merit might offer in this world for a whole year, all that is not worth one fourth of the merit gained by revering the Upright Ones, which is truly excellent.
110. Better it is to live one day virtuous and meditative than to live a hundred years immoral and uncontrolled.
111. Better it is to live one day wise and meditative than to live a hundred years foolish and uncontrolled. 112. Better it is to live one day strenuous and resolute than to live a hundred years sluggish and dissipated. 113. Better it is to live one day seeing the rise and fall of things than to live a hundred years without ever seeing the rise and fall of things. 114. Better it is to live one day seeing the Deathless than to live a hundred years without ever seeing the Deathless.
115. Better it is to live one day seeing the Supreme Truth than to live a hundred years without ever seeing the Supreme Truth. 123. Just as a trader with a small escort and great wealth would avoid a perilous route, or just as one desiring to live avoids poison, even so should one shun evil. 125. Like fine dust thrown against the wind, evil falls back upon that fool who offends an inoffensive, pure and guiltless man. 127. Neither in the sky nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one may escape from the results of evil deeds. 128. Neither in the sky nor in mid-ocean, nor in mid-ocean, nor by entering into mountain clefts, nowhere in the world is there a place where one will not be overcome by death.

131. One who, while himself seeking happiness, oppresses with violence other beings who also desire happiness, will not attain happiness hereafter. 132. One who, while himself seeking happiness, does not oppress with violence other beings who also desire happiness, will find happiness hereafter. 134. If, like a broken gong, you silence yourself, you have approached Nibbana, for vindictiveness is no longer in you. 135. Just as a cowherd drives the cattle to pasture with a staff, so do old age and death drive the life force of beings (from existence to existence).
141. Neither going about naked, nor matted locks, nor filth, nor fasting, nor lying on the ground, nor smearing oneself with ashes and dust, nor sitting on the heels (in penance) can purify a mortal who has not overcome doubt.
142. Even though he be well-attired, yet if he is poised, calm, controlled and established in the holy life, having set aside violence towards all beings — he, truly, is a holy man, a renunciate, a monk.
143. Only rarely is there a man in this world who, restrained by modesty, avoids reproach, as a thoroughbred horse avoids the whip.
144. Like a thoroughbred horse touched by the whip, be strenuous, be filled with spiritual yearning. 145. Irrigators regulate the waters, fletchers straighten arrow shafts, carpenters shape wood, and the good control themselves. 147. Behold this body — a painted image, a mass of heaped up sores, infirm, full of hankering — of which nothing is lasting or stable! 153. Through many a birth in sa?sara have I wandered in vain, seeking the builder of this house (of life). 155. Those who in youth have not led the holy life, or have failed to acquire wealth, languish like old cranes in the pond without fish. 156. Those who in youth have not lead the holy life, or have failed to acquire wealth, lie sighing over the past, like worn out arrows (shot from) a bow.
161. The evil a witless man does by himself, born of himself and produced by himself, grinds him as a diamond grinds a hard gem. 162. Just as a single creeper strangles the tree on which it grows, even so, a man who is exceedingly depraved harms himself as only an enemy might wish.
164. Whoever, on account of perverted views, scorns the Teaching of the Perfected Ones, the Noble and Righteous Ones — that fool, like the bamboo, produces fruits only for self destruction.
170. One who looks upon the world as a bubble and a mirage, him the King of Death sees not. 172. He who having been heedless is heedless no more, illuminates this world like the moon freed from clouds.
173. He, who by good deeds covers the evil he has done, illuminates this world like the moon freed from clouds.
176. For a liar who has violated the one law (of truthfulness) who holds in scorn the hereafter, there is no evil that he cannot do. 178. Better than sole sovereignty over the earth, better than going to heaven, better even than lordship over all the worlds is the supramundane Fruition of Stream Entrance.
180. By what track can you trace that trackless Buddha of limitless range, in whom exists no longer, the entangling and embroiling craving that perpetuates becoming? 181. Those wise ones who are devoted to meditation and who delight in the calm of renunciation — such mindful ones, Supreme Buddhas, even the gods hold dear. 183. To avoid all evil, to cultivate good, and to cleanse one’s mind — this is the teaching of the Buddhas.
185. Not despising, not harming, restraint according to the code of monastic discipline, moderation in food, dwelling in solitude, devotion to meditation — this is the teaching of the Buddhas.
188. Driven only by fear, do men go for refuge to many places — to hills, woods, groves, trees and shrines. 190–191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering. 195–196. He who reveres those worthy of reverence, the Buddhas and their disciples, who have transcended all obstacles and passed beyond the reach of sorrow and lamentation — he who reveres such peaceful and fearless ones, his merit none can compute by any measure. 205. Having savored the taste of solitude and peace (of Nibbana), pain-free and stainless he becomes, drinking deep the taste of the bliss of the Truth. 209. Giving himself to things to be shunned and not exerting where exertion is needed, a seeker after pleasures, having given up his true welfare, envies those intent upon theirs. 210. Seek no intimacy with the beloved and also not with the unloved, for not to see the beloved and to see the unloved, both are painful.
217. People hold dear him who embodies virtue and insight, who is principled, has realized the truth, and who himself does what he ought to be doing. 219. When, after a long absence, a man safely returns from afar, his relatives, friends and well-wishers welcome him home on arrival.
220. As kinsmen welcome a dear one on arrival, even so his own good deeds will welcome the doer of good who has gone from this world to the next.
222. He who checks rising anger as a charioteer checks a rolling chariot, him I call a true charioteer. 225. Those sages who are inoffensive and ever restrained in body, go to the Deathless State, where, having gone, they grieve no more.
226. Those who are ever vigilant, who discipline themselves day and night, and are ever intent upon Nibbana — their defilements fade away.
228. There never was, there never will be, nor is there now, a person who is wholly blamed or wholly praised.
229. But the man whom the wise praise, after observing him day after day, is one of flawless character, wise, and endowed with knowledge and virtue. 234. The wise are controlled in bodily action, controlled in speech and controlled in thought. 239. One by one, little by little, moment by moment, a wise man should remove his own impurities, as a smith removes his dross from silver.
240. Just as rust arising from iron eats away the base from which it arises, even so, their own deeds lead transgressors to states of woe. 244. Easy is life for the shameless one who is impudent as a crow, is backbiting and forward, arrogant and corrupt. 245. Difficult is life for the modest one who always seeks purity, is detached and unassuming, clean in life, and discerning.
246–247. One who destroys life, utters lies, takes what is not given, goes to another man’s wife, and is addicted to intoxicating drinks — such a man digs up his own root even in this world. 250. But he in who this (discontent) is fully destroyed, uprooted and extinct, he attains absorption, both by day and by night.
257. He who does not judge others arbitrarily, but passes judgment impartially according to the truth, that sagacious man is a guardian of law and is called just. 261. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise — he is truly called an Elder.
262. Not by mere eloquence nor by beauty of form does a man become accomplished, if he is jealous, selfish and deceitful. 263. But he in whom these are wholly destroyed, uprooted and extinct, and who has cast out hatred — that wise man is truly accomplished.
265. He who wholly subdues evil both small and great is called a monk, because he has overcome all evil.
267. Whoever here (in the Dispensation) lives a holy life, transcending both merit and demerit, and walks with understanding in this world — he is truly called a monk. 271–272. Not by rules and observances, not even by much learning, nor by gain of absorption, nor by a life of seclusion, nor by thinking, “I enjoy the bliss of renunciation, which is not experienced by the worldling” should you, O monks, rest content, until the utter destruction of cankers (Arahantship) is reached. 277. “All conditioned things are impermanent” — when one sees this with wisdom, one turns away from suffering. 278. “All conditioned things are unsatisfactory” — when one sees this with wisdom, one turns away from suffering. 279. “All things are not-self” — when one sees this with wisdom, one turns away from suffering.
280. The idler who does not exert himself when he should, who though young and strong is full of sloth, with a mind full of vain thoughts — such an indolent man does not find the path to wisdom.
281. Let a man be watchful of speech, well controlled in mind, and not commit evil in bodily action. 284. For so long as the underbrush of desire, even the most subtle, of a man towards a woman is not cut down, his mind is in bondage, like the sucking calf to its mother. 286. “Here shall I live during the rains, here in winter and summer” — thus thinks the fool. 287. As a great flood carries away a sleeping village, so death seizes and carries away the man with a clinging mind, doting on his children and cattle. 289. Realizing this fact, let the wise man, restrained by morality, hasten to clear the path leading to Nibbana. 290. If by renouncing a lesser happiness one may realize a greater happiness, let the wise man renounce the lesser, having regard for the greater. 291. Entangled by the bonds of hate, he who seeks his own happiness by inflicting pain on others, is never delivered from hatred. 292. The cankers only increase for those who are arrogant and heedless, who leave undone what should be done and do what should not be done. 293. The cankers cease for those mindful and clearly comprehending ones who always earnestly practice mindfulness of the body, who do not resort to what should not be done, and steadfastly pursue what should be done. 294. Having slain mother (craving), father (self-conceit), two warrior-kings (eternalism and nihilism), and destroyed a country (sense organs and sense objects) together with its treasurer (attachment and lust), ungrieving goes the holy man. 295. Having slain mother, father, two brahma? kings (two extreme views), and a tiger as the fifth (the five mental hindrances), ungrieving goes the holy man.
296. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Buddha. 297. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Dhamma. 298. Those disciples of Gotama ever awaken happily who day and night constantly practice the Recollection of the Qualities of the Sa?gha. 299. Those disciples of Gotama ever awaken happily who day and night constantly practice Mindfulness of the Body. 300. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of non-violence. 301. Those disciples of Gotama ever awaken happily whose minds by day and night delight in the practice of meditation.
303. He who is full of faith and virtue, and possesses good repute and wealth — he is respected everywhere, in whatever land he travels.
305. He who sits alone, sleeps alone, and walks alone, who is strenuous and subdues himself alone, will find delight in the solitude of the forest. 308. It would be better to swallow a red-hot iron ball, blazing like fire, than as an immoral and uncontrolled monk to eat the alms of the people.
311. Just as kusa grass wrongly handled cuts the hand, even so, a recluse’s life wrongly lived drags one to states of woe.
312. Any loose act, any corrupt observance, any life of questionable celibacy — none of these bear much fruit. 315. Just as a border city is closely guarded both within and without, even so, guard yourself. 316. Those who are ashamed of what they should not be ashamed of, and are not ashamed of what they should be ashamed of — upholding false views, they go to states of woe. 317. Those who see something to fear where there is nothing to fear, and see nothing to fear where there is something to fear — upholding false views, they go to states of woe. 318. Those who imagine evil where there is none, and do not see evil where it is — upholding false views, they go to states of woe. 319. Those who discern the wrong as wrong and the right as right — upholding right views, they go to realms of bliss. 320. As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse. 322. Excellent are well-trained mules, thoroughbred Sindhu horses and noble tusker elephants.
323. Not by these mounts, however, would one go to the Untrodden Land (Nibbana), as one who is self-tamed goes by his own tamed and well-controlled mind. 325. When a man is sluggish and gluttonous, sleeping and rolling around in bed like a fat domestic pig, that sluggard undergoes rebirth again and again. 326. Formerly this mind wandered about as it liked, where it wished and according to its pleasure, but now I shall thoroughly master it with wisdom as a mahout controls with his ankus an elephant in rut. 328. If for company you find a wise and prudent friend who leads a good life, you should, overcoming all impediments, keep his company joyously and mindfully. 329. If for company you cannot find a wise and prudent friend who leads a good life, then, like a king who leaves behind a conquered kingdom, or like a lone elephant in the elephant forest, you should go your way alone.
332. In this world, good it is to serve one’s mother, good it is to serve one’s father, good it is to serve the monks, and good it is to serve the holy men. 333. Good is virtue until life’s end, good is faith that is steadfast, good is the acquisition of wisdom, and good is the avoidance of evil. 335. Whoever is overcome by this wretched and sticky craving, his sorrows grow like grass after the rains.
336. But whoever overcomes this wretched craving, so difficult to overcome, from him sorrows fall away like water from a lotus leaf. 338. Just as a tree, though cut down, sprouts up again if its roots remain uncut and firm, even so, until the craving that lies dormant is rooted out, suffering springs up again and again. 339. The misguided man in whom the thirty-six currents of craving strongly rush toward pleasurable objects, is swept away by the flood of his passionate thoughts. 341. Flowing in (from all objects) and watered by craving, feelings of pleasure arise in beings. 347. Those who are lust-infatuated fall back into the swirling current (of sa?sara) like a spider on its self-spun web. 348. Let go of the past, let go of the future, let go of the present, and cross over to the farther shore of existence. 349. For a person tormented by evil thoughts, who is passion-dominated and given to the pursuit of pleasure, his craving steadily grows. 350. He who delights in subduing evil thoughts, who meditates on the impurities and is ever mindful — it is he who will make an end of craving and rend asunder Mara’s fetter. 351. He who has reached the goal, is fearless, free from craving, passionless, and has plucked out the thorns of existence — for him this is the last body. 352. He who is free from craving and attachment, is perfect in uncovering the true meaning of the Teaching, and knows the arrangement of the sacred texts in correct sequence — he, indeed, is the bearer of his final body. 363. That monk who has control over his tongue, is moderate in speech, unassuming and who explains the Teaching in both letter and spirit — whatever he says is pleasing.

364. The monk who abides in the Dhamma, delights in the Dhamma, meditates on the Dhamma, and bears the Dhamma well in mind — he does not fall away from the sublime Dhamma. 366. A monk who does not despise what he has received, even though it be little, who is pure in livelihood and unremitting in effort — him even the gods praise. 367. He who has no attachment whatsoever for the mind and body, who does not grieve for what he has not — he is truly called a monk.
368. The monk who abides in universal love and is deeply devoted to the Teaching of the Buddha attains the peace of Nibbana, the bliss of the cessation of all conditioned things. 372. There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration.
373. The monk who has retired to a solitary abode and calmed his mind, who comprehends the Dhamma with insight, in him there arises a delight that transcends all human delights. 374. Whenever he sees with insight the rise and fall of the aggregates, he is full of joy and happiness. 375. Control of the senses, contentment, restraint according to the code of monastic discipline — these form the basis of holy life here for the wise monk. 376. Let him associate with friends who are noble, energetic, and pure in life, let him be cordial and refined in conduct. 377. Just as the jasmine creeper sheds its withered flowers, even so, O monks, should you totally shed lust and hatred! 378. The monk who is calm in body, calm in speech, calm in thought, well-composed and who has spewn out worldliness — he, truly, is called serene.
381. Full of joy, full of faith in the Teaching of the Buddha, the monk attains the Peaceful State, the bliss of cessation of conditioned things. 382. That monk who while young devotes himself to the Teaching of the Buddha illumines this world like the moon freed from clouds. 384. When a holy man has reached the summit of two paths (meditative concentration and insight), he knows the truth and all his fetters fall away. 385. He for whom there is neither this shore nor the other shore, nor yet both, he who is free of cares and is unfettered — him do I call a holy man. 386. He who is meditative, stainless and settled, whose work is done and who is free from cankers, having reached the highest goal — him do I call a holy man. 389. One should not strike a holy man, nor should a holy man, when struck, give way to anger. 390. Nothing is better for a holy man than when he holds his mind back from what is endearing. 391. He who does no evil in deed, word and thought, who is restrained in these three ways — him do I call a holy man.
392. Just as a brahma? priest reveres his sacrificial fire, even so should one devoutly revere the person from whom one has learned the Dhamma taught by the Buddha.
395. The person who wears a robe made of rags, who is lean, with veins showing all over the body, and who meditates alone in the forest — him do I call a holy man. 397. He who, having cut off all fetters, trembles no more, who has overcome all attachments and is emancipated — him do I call a holy man.
398. He who has cut off the thong (of hatred), the band (of craving), and the rope (of false views), together with the appurtenances (latent evil tendencies), he who has removed the crossbar (of ignorance) and is enlightened — him do I call a holy man. 400. He who is free from anger, is devout, virtuous, without craving, self-subdued and bears his final body — him do I call a holy man. 401. Like water on a lotus leaf, or a mustard seed on the point of a needle, he who does not cling to sensual pleasures — him do I call a holy man. 402. He who in this very life realizes for himself the end of suffering, who has laid aside the burden and become emancipated — him do I call a holy man.
403. He who has profound knowledge, who is wise, skilled in discerning the right or wrong path, and has reached the highest goal — him do I call a holy man. 404. He who holds aloof from householders and ascetics alike, and wanders about with no fixed abode and but few wants — him do I call a holy man. 405. He who has renounced violence towards all living beings, weak or strong, who neither kills nor causes others to kill — him do I call a holy man. 406. He who is friendly amidst the hostile, peaceful amidst the violent, and unattached amidst the attached — him do I call a holy man. 407. He whose lust and hatred, pride and hypocrisy have fallen off like a mustard seed from the point of a needle — him do I call a holy man. 408. He who utters gentle, instructive and truthful words, who imprecates none — him do I call a holy man. 409. He who in this world takes nothing that is not given to him, be it long or short, small or big, good or bad — him do I call a holy man. 410. He who wants nothing of either this world or the next, who is desire-free and emancipated — him do I call a holy man.
411. He who has no attachment, who through perfect knowledge is free from doubts and has plunged into the Deathless — him do I call a holy man. 412. He who in this world has transcended the ties of both merit and demerit, who is sorrowless, stainless and pure — him do I call a holy man.
413. He, who, like the moon, is spotless and pure, serene and clear, who has destroyed the delight in existence — him do I call a holy man. 416. He who, having abandoned craving, has renounced the household life and become a homeless one, has destroyed both craving and continued existence — him do I call a holy man. 417. He who, casting off human bonds and transcending heavenly ties, is wholly delivered of all bondages — him do I call a holy man.
418. He who, having cast off likes and dislikes, has become tranquil, is rid of the substrata of existence and like a hero has conquered all the worlds — him do I call a holy man.
419. He who in every way knows the death and rebirth of all beings, and is totally detached, blessed and enlightened — him do I call a holy man. 420. He whose track no gods, no angels, no humans trace, the arahant who has destroyed all cankers — him do I call a holy man. 421. He who clings to nothing of the past, present and future, who has no attachment and holds on to nothing — him do I call a holy man. 422. He, the Noble, the Excellent, the Heroic, the Great Sage, the Conqueror, the Passionless, the Pure, the Enlightened one — him do I call a holy man. 423. He who knows his former births, who sees heaven and hell, who has reached the end of births and attained to the perfection of insight, the sage who has reached the summit of spiritual excellence — him do I call a holy man. The present volume is especially meant for all those who aspire to brighten their day to day living, and who are seeking for inspiration and enlightenment.
Thomas Cleary, licenciado en lenguas de Extremo Oriente por la Universidad de Harvard, es uno de los traductores mas respetados y consumados de la sabiduria de Asia. Entre casi un centenar de obras sobre filosofia marcial, budismo, taoismo, religion y filosofia, ha traducido La esencia del Zen, El codigo del samurai y El alma del samurai, publicados por Kairos. Este articulo fue publicado en Religion y etiquetado 'descarga, Budismo, Cleary Thomas, Religion por nesper. The Dhammapada is one of the best known and best loved Buddhist texts, a sequence of verses traditionally said to have been spoken by the Buddha himself to help people on the path to liberation. Valerie Roebuck will be giving a talk entitled An Introduction to the Dhammapada as part of the Summer Programme at the Manchester Centre for Buddhist Meditation.
Click on image above to view (or rather download for off-line browsing) a very long HTM page containing 'Married With Children' comedy saga phrase-checked. It consents of the things Buddha had said in response to some situations, throughout his life. The thought, “Evil have I done,” torments him, and he suffers even more when gone to realms of woe. The thought, “Good have I done,” delights him, and he delights even more when gone to realms of bliss. Who shall bring to perfection the well-taught path of wisdom as an expert garland-maker would his floral design? The striver-on-the-path shall bring to perfection the well-taught path of wisdom, as an expert garland-maker would his floral design.
In every work, great and small, let them follow me” — such is the ambition of the fool; thus his desire and pride increase. Clearly understanding this, let not the monk, the disciple of the Buddha, be carried away by worldly acclaim, but develop detachment instead. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. They are not attached to any home; like swans that abandon the lake, they leave home after home behind. Not even a god, an angel, Mara or Brahma can turn into defeat the victory of a person who is self-subdued and ever restrained in conduct. But when it does ripen, then the doer of good sees (the pleasant results of) his good deeds. By faith and moral purity, by effort and meditation, by investigation of the truth, by being rich in knowledge and virtue, and by being mindful, destroy this unlimited suffering.
By what track can you trace that trackless Buddha of limitless range, whose victory nothing can undo, whom none of the vanquished defilements can ever pursue? Hard is it to gain the opportunity of hearing the Sublime Truth, and hard to encounter is the arising of the Buddhas. There is no ill like the aggregates (of existence) and no bliss higher than the peace (of Nibbana). One should follow only such a man, who is truly good and discerning, even as the moon follows the path of the stars. Indeed, this is an ancient practice, not one only of today: they blame those who remain silent, they blame those who speak much, they blame those who speak in moderation.
No resting place is there for you on the way, yet you have made no provision for the journey!
If one becomes discontented with the food and drink given by others, one does not attain meditative absorption, either by day or by night. Like chaff one winnows another’s faults, but hides one’s own, even as a crafty fowler hides behind sham branches.
He who, after hearing a little Dhamma, realizes its truth directly and is not heedless of it, is truly versed in the Dhamma. Let him purify these three courses of action, and win the path made known by the Great Sage. Having known these two paths of progress and decline, let a man so conduct himself that his wisdom may increase.
Brief is the pleasure of the frightened man and woman, and the king imposes heavy punishment.
Held in captivity, the tusker does not touch a morsel, but only longingly calls to mind the elephant forest. Like the monkey seeking fruits in the forest, he leaps from life to life (tasting the fruit of his kamma). But the infatuation and longing for jewels and ornaments, children and wives — that, they say, is a far stronger fetter, which pulls one downward and, though seemingly loose, is hard to remove. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. Those who are interested in such problems will find full information in numerous volumes—from Max Muller’s “Introduction” in Volume X of the Sacred Books of the East (1881) to Dr. L abusqueda de la serenidad y de la libertad, subproducto inevitable quiza de la propia conciencia, ha ocupado a los pensadores mas sobresalientes a lo largo de toda la historia. In her version for Penguin Classics, Valerie J Roebuck seeks to translate the Pali into modern English verse that will keep the beauty and clarity of the original. On hearing true teachings, the hearts of those who are receptive become serene, like a lake, deep, clear and still.
C) ZPAQ a 64bit multi-threaded [de]compressor, one of the strongest crunchers, written by Matt Mahoney. The first English 4-gram phrase-checker named Graphein (revision 2, powered by 800,000,000+ Gamera corpus 4-grams) is about to emerge anytime soon. Now I don’t know if he kept a notebook by his side but we can be glad we have this piece of work. If with an impure mind a person speaks or acts suffering follows him like the wheel that follows the foot of the ox. If with a pure mind a person speaks or acts happiness follows him like his never-departing shadow.
Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind. Rid of impurities and cleansed of stain, you shall enter the celestial abode of the Noble Ones. Knowing the destruction of all the conditioned things, become, O holy man, the knower of the Uncreated (Nibbana)!
Over a score of translations have been consulted in its compilation and of course our debt of gratitude to them is large. It offers tonic for self-examination, nourishment for reflection and stimulant for self-discipline. Da la impresionde que la comprension por parte de los primeros humanos pensantes acerca de su necesidad de paz interior era tan autentica y tan apremiante que las teorias y las tecnicas de libertad mental se desarrollaron en las sociedades antiguas juntamente con las tecnologias materiales. This 14~GB package will allow (in two steps: copying the TXT file(s) into a specific folder and executing a desktop shortcut) auto-loading into NOTEPAD the resultant TXT file containing familiar and unfamiliar (to Gamera corpus) 4-grams. The five to be abandoned are the five “higher fetters”: craving for the divine realms with form, craving for the formless realms, conceit, restlessness, and ignorance. An example follows in form of a PDF booklet (26 A4 pages):'Crisis' Does NOT Equal 'Danger' Plus 'Opportunity' by Victor H. Stream-enterers and once-returners cut off the first three fetters, non-returners the next two and Arahants the last five.
Originally men of spiritual stature, by the time of the Buddha the Brahmans had turned into a privileged priesthood which defined itself by means of birth and lineage rather than by genuine inner sanctity. There is peace born of insight, there is contentment born of understanding, awaiting the student-devotee who follows the foot-falls of Master Gotama Buddha. The five to be cultivated are the five spiritual faculties: faith, energy, mindfulness, concentration, and wisdom. The Buddha attempted to restore to the word brahma?a its original connotation by identifying the true “holy man” as the arahant, who merits the title through his own inward purity and holiness regardless of family lineage.

Secret life of a mermaidepisode 1 heat wave
Watch the secret life of walter mitty free online viooz
Guided meditation online youtube 1080p

Comments Dhammapada pdf download

  1. DunHiLL
    Collect the causes and the mindfulness meditation train is designed life, a each.
  2. Shadow
    Use whenever you meditate are watching.
  3. T_U_R_K_A_N_E
    Incorporate the programme into Fivelements.