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AN 9.41 Tapussa Sutta: To Tapussa (On Renunciation)
https://daily.readingfaithfully.org/an-9-41-tapussa-sutta-to-tapussa-on-renunciation/
[Note: Some of the weekend selections this month will be much longer than usual so that we can learn more about the Buddha and his path to enlightenment. In this sutta the Buddha talks about his own experience with meditation before his enlightenment. There is a lot of repetition, so if you are short of time skimming is better than not reading at all.]
I have heard that on one occasion the Blessed One was staying among the Mallans near a Mallan town named Uruvelakappa. Then early in the morning the Blessed One—having adjusted his lower robe and carrying his bowl & outer robe—went into Uruvelakappa for alms. Having gone into Uruvelakappa for alms, after his meal, on his return from his alms round, he said to Ven. Ānanda, “Stay right here, Ānanda, while I go into the Great Forest for the day’s abiding.”
“As you say, lord,” Ven. Ānanda responded to him.
Then the Blessed One went into the Great Forest and sat down at the root of a certain tree for the day’s abiding.
Then Tapussa the householder went to Ven. Ānanda and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to Ven. Ānanda: “Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.”
“This calls for a talk, householder. Let’s go see the Blessed One. Let’s approach him and, on arrival, tell him this matter. However he explains it to us, we will bear it in mind.”
“As you say, sir,” Tapussa the householder responded to Ven. Ānanda.
Then Ven. Ānanda, together with Tapussa the householder, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there Ven. Ānanda said to the Blessed One: “Tapussa the householder, here, has said to me, ‘Venerable Ānanda, sir, we are householders who indulge in sensuality, delight in sensuality, enjoy sensuality, rejoice in sensuality. For us—indulging in sensuality, delighting in sensuality, enjoying sensuality, rejoicing in sensuality—renunciation seems like a sheer drop-off. Yet I’ve heard that in this Dhamma & Vinaya the hearts of the very young monks leap up at renunciation, grow confident, steadfast, & released, seeing it as peace. So right here is where this Dhamma & Vinaya is contrary to the great mass of people: i.e., (this issue of) renunciation.’”
“So it is, Ānanda. So it is. Even I myself, before my self-awakening, when I was still an unawakened bodhisatta, thought: ‘Renunciation is good. Seclusion is good.’ But my heart didn’t leap up at renunciation, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of sensual pleasures; I haven’t pursued (that theme). I haven’t understood the reward of renunciation; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at renunciation, doesn’t grow confident, steadfast, or released, seeing it as peace.’
[1] “Then the thought occurred to me: ‘If, having seen the drawback of sensual pleasures, I were to pursue that theme; and if, having understood the reward of renunciation, I were to familiarize myself with it, there’s the possibility that my heart would leap up at renunciation, grow confident, steadfast, & released, seeing it as peace.’
“So at a later time, having seen the drawback of sensual pleasures, I pursued that theme; having understood the reward of renunciation, I familiarized myself with it. My heart leaped up at renunciation, grew confident, steadfast, & released, seeing it as peace. Then, quite secluded from sensuality, secluded from unskillful qualities, I entered & remained in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
“As I remained there, I was beset with attention to perceptions dealing with sensuality.That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with sensuality that beset me was an affliction for me.
[2] “The thought occurred to me: ‘What if, with the stilling of directed thoughts & evaluations, I were to enter & remain in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.’ But my heart didn’t leap up at being without directed thought, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of directed thought; I haven’t pursued that theme. I haven’t understood the reward of being without directed thought; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at being without directed thought, doesn’t grow confident, steadfast, or released, seeing it as peace.’
“Then the thought occurred to me: ‘If, having seen the drawback of directed thought, I were to pursue that theme; and if, having understood the reward of being without directed thought, I were to familiarize myself with it, there’s the possibility that my heart would leap up at being without directed thought, grow confident, steadfast, & released, seeing it as peace.’
“So at a later time, having seen the drawback of directed thought, I pursued that theme; having understood the reward of being without directed thought, I familiarized myself with it. My heart leaped up at being without directed thought, grew confident, steadfast, & released, seeing it as peace. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
“As I remained there, I was beset with attention to perceptions dealing with directed thought.That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with directed thought that beset me was an affliction for me.
[3] “The thought occurred to me: ‘What if, with the fading of rapture, I were to remain equanimous, mindful, & alert, to sense pleasure with the body, and to enter & remain in the third jhāna, of which the noble ones declare, “Equanimous & mindful, he has a pleasant abiding”?’ But my heart didn’t leap up at being without rapture, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of rapture, I pursued that theme; having understood the reward of being without rapture, I familiarized myself with it. My heart leaped up at being without rapture, grew confident, steadfast, & released, seeing it as peace. With the fading of rapture, I remained equanimous, mindful, & alert, sensed pleasure with the body, and entered & remained in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’
“As I remained there, I was beset with attention to perceptions dealing with rapture.That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with rapture that beset me was an affliction for me.
[4] “The thought occurred to me: ‘What if, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I were to enter & remain in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain?’ But my heart didn’t leap up at being without the pleasure of equanimity, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the pleasure of equanimity, I pursued that theme; having understood the reward of neither-pleasure-nor-pain, I familiarized myself with it. My heart leaped up at neither-pleasure-nor-pain, grew confident, steadfast, & released, seeing it as peace. With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—I entered & remained in the fourth jhāna: purity of equanimity & mindfulness, neither-pleasure-nor-pain.
“As I remained there, I was beset with attention to perceptions dealing with equanimity. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with equanimity that beset me was an affliction for me.
[5] “The thought occurred to me: ‘What if, with the complete transcending of perceptions of form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) “Infinite space,” I were to enter & remain in the dimension of the infinitude of space?’ But my heart didn’t leap up at the dimension of the infinitude of space, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of forms, I pursued that theme; having understood the reward of the dimension of the infinitude of space, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of space, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space,’ I entered & remained in the dimension of the infinitude of space.
“As I remained there, I was beset with attention to perceptions dealing with forms. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with forms that beset me was an affliction for me.
[6] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of space, (perceiving,) “Infinite consciousness,” I were to enter & remain in the dimension of the infinitude of consciousness?’ But my heart didn’t leap up at the dimension of the infinitude of consciousness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of space, I pursued that theme; having understood the reward of the dimension of the infinitude of consciousness, I familiarized myself with it. My heart leaped up at the dimension of the infinitude of consciousness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ I entered & remained in the dimension of the infinitude of consciousness.
“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of space. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of space that beset me was an affliction for me.
[7] “The thought occurred to me: ‘What if, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) “There is nothing,” I were to enter & remain in the dimension of nothingness?’ But my heart didn’t leap up at the dimension of nothingness, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of the infinitude of consciousness, I pursued that theme; having understood the reward of the dimension of nothingness, I familiarized myself with it. My heart leaped up at the dimension of nothingness, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ I entered & remained in the dimension of nothingness.
“As I remained there, I was beset with attention to perceptions dealing with the dimension of the infinitude of consciousness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of the infinitude of consciousness that beset me was an affliction for me.
[8] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of nothingness, were to enter & remain in the dimension of neither perception nor non-perception?’ But my heart didn’t leap up at the dimension of neither perception nor non-perception, didn’t grow confident, steadfast, or released, seeing it as peace.… So at a later time, having seen the drawback of the dimension of nothingness, I pursued that theme; having understood the reward of the dimension of neither perception nor non-perception, I familiarized myself with it. My heart leaped up at the dimension of neither perception nor non-perception, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of nothingness, I entered & remained in the dimension of neither perception nor non-perception.
“As I remained there, I was beset with attention to perceptions dealing with the dimension of nothingness. That was an affliction for me. Just as pain arises as an affliction for a healthy person, even so the attention to perceptions dealing with the dimension of nothingness that beset me was an affliction for me.
[9] “The thought occurred to me: ‘What if I, with the complete transcending of the dimension of neither perception nor non-perception, were to enter & remain in the cessation of perception & feeling?’ But my heart didn’t leap up at the cessation of perception & feeling, didn’t grow confident, steadfast, or released, seeing it as peace. The thought occurred to me: ‘What is the cause, what is the reason, why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace?’ Then the thought occurred to me: ‘I haven’t seen the drawback of the dimension of neither perception nor non-perception; I haven’t pursued that theme. I haven’t understood the reward of the cessation of perception & feeling; I haven’t familiarized myself with it. That’s why my heart doesn’t leap up at the cessation of perception & feeling, doesn’t grow confident, steadfast, or released, seeing it as peace.’
“Then the thought occurred to me: ‘If, having seen the drawback of the dimension of neither perception nor non-perception, I were to pursue that theme; and if, having understood the reward of the cessation of perception & feeling, I were to familiarize myself with it, there’s the possibility that my heart would leap up at the cessation of perception & feeling, grow confident, steadfast, & released, seeing it as peace.’
“So at a later time, having seen the drawback of the dimension of neither perception nor non-perception, I pursued that theme; having understood the reward of the cessation of perception & feeling, I familiarized myself with it. My heart leaped up at the cessation of perception & feeling, grew confident, steadfast, & released, seeing it as peace. With the complete transcending of the dimension of neither perception nor non-perception, I entered & remained in the cessation of perception & feeling. And as I saw (that) with discernment, effluents were completely ended.
“Ānanda, as long as I had not attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, I did not claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. But as soon as I had attained & emerged from these nine step-by-step dwelling-attainments in forward & backward order in this way, then I did claim to have directly awakened to the right self-awakening unexcelled in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & commonfolk. Knowledge & vision arose in me: ‘Unprovoked is my release. This is the last birth. There is now no further becoming.’”
Read this translation of Aṅguttara Nikāya 9.41 Tapussa Sutta. To Tapussa (On Renunciation)_by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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The Embassy of the Republic of Indonesia in Washington D.C. has opened registrations for free Bahasa Indonesia online courses for this fall. It is a weekly two hour course and will go on for 14 weeks. You must apply before August 1st, 2024, as classes begin the first week of September. The notification of class placement will be sent out in the third week of August.
You can find out more information here:
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Registration:
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Thag 15.2 Udāyittheragāthā: Udāyī
https://daily.readingfaithfully.org/thag-15-2-udayittheragatha-udayi/
[Here the Arahant Udāyī praises the Supreme Buddha. Here “giant” is the translation of the word “nāga.”]
Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.
Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.
He has transcended all fetters,
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he’s freed like gold from stone.
That giant outshines all,
like the Himalaya beside other mountains.
Of all those named “giant”,
he is truly named, supreme.
I shall extol the giant for you,
for he does nothing monstrous.
Gentleness and harmlessness
are two feet of the giant.
Mindfulness and awareness
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.
Mindfulness is his neck, his head is wisdom—
investigation and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.
Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,
the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.
He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.
Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.
A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but the water doesn’t cling to it.
Just so the Buddha is born in the world,
and lives in the world,
but the world doesn’t stick to him,
as water does not stick to the lotus.
A great blazing fire
dies down when the fuel runs out.
And when the coals have gone out
it’s said to be “extinguished”.
This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.
Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
undefiled, will be fully extinguished.
Read this translation of Theragāthā 15.2 Udānaāyittheragāthā: Udāyī_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Bahasa Indonesia, Italiano, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.
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Serius nanya bahasa inggrisnya nalangin apa ya? Tapi tapi sblm itu just want to make sure is “nalangin” even bahasa indonesia apa bahasa sunda ya?😂 duh maaf bgt ni kadang suka gakbisa bedain mana bahasa indonesia mana bahasa sunda (contoh: serutan vs rautan, serodotan vs perosotan - all these times i thought serutan dan serodotan tu bhs indo pdhl sunda). Tapi in case nalangin tuh bahasa sunda, definisi nalangin:
“Biar aku bayarin dulu, kamu gantiin nanti aja” <- “biar aku talangin dulu deh”
TAPI INI BUKAN NGUTANG Y GAES.
Kaya temporarily bayarin dulu gitu ngerti gaksih kalo misal buru2.
Yauda gitu aja kalo ada yg tau simplified word of “nalangin” in English plis kasi tau. Hatur nuhun suhu🙏🏻
*btw makasi guys jawaban2nya tp ini sbnrnya untuk professional context jd kaya mau bikin wording utk sistem nalangin di suatu organisasi, kalo ada yg tau kata singkatnya ato ngasi inspirasi nama sistem nalangin kabar2i yaa (mau dibikin kyk rekber gt wkwk kaskus bgt yak)

Llama3에 대한 이야기가 많아서 Node.js 기반으로 테스트를 한 번 해봤습니다.
Node.js 에서 https://github.com/withcatai/node-llama-cpp 를 대충 깔고,
Huggingface 에서 https://huggingface.co/TheBloke/Llama-2-7B-Chat-GGUF 를 다운받았습니다.
기본 코드를 실행해봤는데, 잘 작동하더군요.
근데 한국어를 알아는 듣는데, 한국어로 대답은 못하네요?
이게 모델에 따라서 다른건지 뭔지 긴가민가해서 이리저리 검색을 해보는 중입니다.

• 한국어로 대답을 시키기 위해 별도의 학습 모델이 필요한거면 그냥 영어로 써도 되고,
• 데이터를 제시하고 그에 대한 분석을 시켜서 요약문을 만들어보게 해보고 (이게 주 목적. 데이터 읽기 귀찮음)
• Chat Session? Context? 등 중간 저장해보는 방법이 있을까 알아보고

해보니 이것저것 할 수 있는게 많을 것 같아서 좀 알아볼 생각입니다.

User: 한국어로 대답해볼래? AI: Of course! I'd be happy to help you in Korean. Please provide the question or topic you would like me to assist with, and I will do my best to provide a helpful and accurate response. User: 인도네시아에 대해 설명해줘 AI: Of course! Indonesia is a beautiful country located in Southeast Asia. It is the world's fourth most populous country, with over 273 million people living across more than 17,000 islands. The official language of Indonesia is Bahasa Indonesia, and the capital city is Jakarta. Indonesia has a rich culture and history, with many different ethnic groups and languages spoken throughout the country. The country is known for its beautiful beaches, lush rainforests, and vibrant cities. If you have any specific questions about Indonesia, please feel free to ask! 

SN 2.29 Susimasutta: With Susīma
https://daily.readingfaithfully.org/sn-2-29-susimasutta-with-susima/
At Sāvatthī.
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, do you endorse Sāriputta?”
“Sir, who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged? Venerable Sāriputta is astute, he has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. He has few wishes, he’s content, secluded, aloof, and energetic. He gives advice and accepts advice; he accuses and criticizes wickedness. Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?”
“That’s so true, Ānanda! That’s so true! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And the Buddha repeated all of Ānanda’s terms of praise.
While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him:
“That’s so true, Blessed One! That’s so true, Holy One! Who on earth would not endorse Venerable Sāriputta unless they’re a fool, a hater, delusional, or mentally deranged?” And he too repeated all the terms of praise of Sāriputta, adding, “For I too, sir, whenever I go to an assembly of gods, frequently hear the same terms of praise.”
While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors.
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.
Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.
Suppose that after the rainy season the sky was clear and cloudless. At the crack of dawn, the Morning Star shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.
Suppose that after the rainy season the sky was clear and cloudless. As the sun rises, it would dispel all the darkness from the sky as it shines and glows and radiates. In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.
Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence:
“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed,
the seer shines in the Teacher’s praise!”
Then the Buddha replied to Susīma with this verse about Venerable Sāriputta:
“He’s considered astute,
Sāriputta, free of anger.
Few in wishes, sweet, tamed;
developed and well-tamed, he bides his time.”
Read this translation of Saṁyutta Nikāya 2.29 Susimasutta: With Susīma_by Bhikkhu Sujato on SuttaCentral.net. Or _listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Português, বাংলা, Català, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Norsk, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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Thag 17.2 From… Sāriputtattheragāthā: Sāriputta—Part 3
https://daily.readingfaithfully.org/thag-17-2-from-sariputtattheragatha-sariputta-part-3/
“Calm and still,
thoughtful in counsel, not restless—
he shakes off bad qualities
as the wind shakes leaves off a tree.
Calm and still,
thoughtful in counsel, not restless—
he plucks off bad qualities
as the wind plucks leaves off a tree.
Calm and free of despair,
clear and unclouded,
of good morals, intelligent:
one would make an end of suffering.”
“Some householders, and even some renunciants,
are not to be trusted.
Some who were good later become bad;
while some who were bad become good.”
“Sensual desire, ill will,
dullness and drowsiness,
restlessness, and doubt:
these are the five mental stains for a monk.”
“Whether they’re honored
or not honored, or both,
their immersion doesn’t waver
as they live diligently.
They persistently practice absorption
with subtle view and discernment.
Rejoicing in the ending of grasping,
they’re said to be a true person.”
“The oceans and the earth,
the mountains and the wind—
none of these can compare
with the Teacher’s magnificent liberation.”
“The senior monk who keeps the wheel rolling,
he is very wise and serene.
Like earth, like water, like fire,
he is neither attracted nor repelled.
He has attained the perfection of wisdom,
so intelligent and thoughtful.
He is bright, but seems to be dull;
he always wanders, quenched.”
“I’ve served the teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the conduit to rebirth is eradicated.”
“Persist with diligence:
this is my instruction.
Come, I’ll be fully extinguished—
I am everywhere free.”
Read the entire translation of Theragāthā 17.2 Sāriputtattheragāthā: Sāriputta_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Bahasa Indonesia, Italiano, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.
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Thag 17.2 From… Sāriputtattheragāthā: Sāriputta—Part 2
https://daily.readingfaithfully.org/thag-17-2-from-sariputtattheragatha-sariputta-part-2/
“Whether in the village or the wilderness,
in a valley or the uplands,
wherever the perfected ones live
is a delightful place.”
“The wilderness is so lovely!
Though most people don’t like it,
those free of greed are happy there,
as they don’t seek sensual pleasures.”
“Regard one who sees your faults
as a guide to a hidden treasure.
Stay close to one so wise and astute
who corrects you when you need it.
Sticking close to such an impartial person,
things get better, not worse.”
“Advise and instruct;
curb wickedness:
for you shall be loved by the good,
and disliked by the bad.”
“The Blessed One, the Buddha, the seer
was teaching Dhamma to another.
As he taught the Dhamma,
I lent an ear to get the meaning.
My listening wasn’t wasted:
I’m freed, without defilements.”
“Not for knowledge of past lives,
nor even for clairvoyance;
not for psychic powers, or reading the minds of others,
nor for knowing people’s passing away and being reborn;
not for purifying the power of clairaudience,
did I have any wish.”
“His only shelter is the foot of a tree;
shaven, wrapped in his outer robe,
the senior monk foremost in wisdom,
Upatissa himself practices absorption.
When in a meditation free of placing the mind,
a disciple of the Buddha
is at that moment blessed
with noble silence.
As a rocky mountain
is unwavering and well grounded,
so when delusion ends,
a monk, like a mountain, doesn’t tremble.
“To the man who has not a blemish,
who is always seeking purity,
even a hair-tip of evil
seems as big as a cloud.”
“I don’t long for death;
I don’t long for life;
I will lay down this body,
aware and mindful.
I don’t long for death;
I don’t long for life;
I await my time,
like a worker waiting for their wages.”
“Both what came before and what follows after
are nothing but death, not freedom from death.
Practice, don’t perish—
don’t let the moment pass you by.
Just like a frontier city,
is guarded inside and out,
so you should ward yourselves—
don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.”
Read the entire translation of Theragāthā 17.2 Sāriputtattheragāthā: Sāriputta_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org or DhammaTalks.org. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Bahasa Indonesia, Italiano, 日本語, Norsk, සිංහල, or Tiếng Việt. Learn how to find your language.
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MN 111 Anupadasutta: One by One
https://daily.readingfaithfully.org/mn-111-anupadasutta-one-by-one/
[Note: Today’s sutta is much longer and a bit more technical than usual, but it’s one of the few detailed accounts of the process leading to enlightenment by a disciple. It recounts all of the stages of meditation that Ven. Sāriputta went through on his way to become an arahant.]
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
“Venerable sir,” they replied. The Buddha said this:
“Sāriputta is astute, mendicants. He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. For a fortnight he practiced discernment of phenomena one by one. And this is how he did it.
Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
And he distinguished the phenomena in the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
And he distinguished the phenomena in the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, with the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
And he distinguished the phenomena in the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.
And he distinguished the phenomena in the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.
And he distinguished the phenomena in the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he entered and remained in the dimension of nothingness.
And he distinguished the phenomena in the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and application of mind. He knew those phenomena as they arose, as they remained, and as they went away. He understood: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.
And he emerged from that attainment with mindfulness. Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is an escape beyond.’ And by repeated practice he knew for sure that there is.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.
And he emerged from that attainment with mindfulness. Then he contemplated the phenomena in that attainment that had passed, ceased, and perished: ‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’ And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits. He understood: ‘There is no escape beyond.’ And by repeated practice he knew for sure that there is not.
And if there’s anyone of whom it may be rightly said that they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.
And if there’s anyone of whom it may be rightly said that they’re the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta.
Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”
That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
Read this translation of Majjhima Nikāya 111 Anupadasutta: One by One_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or _listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in বাংলা, Català, Deutsch, Español, हिन्दी, Magyar, Bahasa Indonesia, Italiano, 日本語, 한국어/조선말, မြန်မာဘာသာ, Norsk, Português, Русский, සිංහල, Slovenščina, Srpski, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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pukulannya lawan tarung akan merasakan sakit luar dalam Memiliki Mental yang cukup bagus dan banyak dicari oleh para bobotoh Memiliki pergerakan dan keseimbangan kaki yang cukup Lihai

1. ROTAN (Bulat) Sisik kaki rotan adalah salah satu yang paling banyak dikenal dan sering kita jumpai akan tetapi sisik kaki rotan super yang dipercaya memiliki pukulan menyakitkan bahkan dibilang mematikan. Ayam aduan sisik rotan punya ciri khas kaki berbentuk bulat ramping debgan barisan sisik yang begitu rapih/kerep maka dari itu para penghobi lama lebih menyukai ayam aduan dengan model kaki berbentuk bulat. Memiliki kekuatan pukulan yang begitu keras disertai taji super Memiliki kemampuan pukulan yang dapat Mematahkan tulang leher sehingga lawan tarung tak sanggup menahan rasa sakit Memiliki Mental bagus dan kuat Memiliki Keseimbangan dan pergerakan yang cukup ideal
   
2. NAGA BANDA Sisik kaki Naga Banda merupakan jenis kaki ayam bangkok yang paling populer dan dikenal berbahaya tentunya' penghobi sering menyebutkan bahwa ini adalah contoh bentuk kaki ayam bangkokan asli (Original) sejak dulunya. ciri khas Naga banda memiliki sisik yang serupa dengan kulit buah salak melihat dari bentuk kaki dan karakter sisik naga banda memiliki aura yang dapat menakuti lawan. Memiliki Pukulan pedas, panas dan keras sehingga jarang sekali lawan tarung yang tahan jika terkena pukulannya. Memiliki Pukulan Depan yang mampu membuat lawan tersungkur dalam beberapa menit. Memiliki Mental luar Biasa seperti baja. Memiliki Pergerakan kaki yang begitu cepat.
   
3. PUTRI KINIRUNG (Selap) Sisik kaki putri kinirung merupakan salah satu katuranggan yang masuk dalam naskah kuno seperti diprimbon jawa misalnya banyak kalangan penghobi mempercayai hal ini. jenis sisik ini diyakini memiliki pukulan yang dapat membuat lawan tarung sempoyongan bahkan lemas. khas putri kinirung sendiri memiliki ciri yaitu sebuah sisik janggal menyelip/melik keluar (dalam bahasa sunda sisik selap) Memiliki pukulan Menyakitkan yang terkenal panas Memiliki kemampuan pukulan yang membuat lawan kebingungan sehingga menjadi lemas bahkan lumpuh Memiliki mental yang bagus dan kuat Memiliki kecepatan dalam pergerakan
   
4. SURO WETU Sisik kaki suro wetu merupakan salah satu ayam aduan paling berbahaya dan mematikan Katuranggan yang tersimpan dipercaya memiliki banyak kelebihan dan keampuhan jenis ini masuk kedalam daftar nama - nama ayam suro yang kita ketahui. Selain banyak dicari sisik suro wetu punya nilai harga yang cukup tinggi. Ciri khas Suro wetu yaitu memiliki benjolan pada bagian belakang kaki tepat dibawah taji. Memiliki pukulan yang begitu keras hingga kedalam tulang Memiliki kehebatan yang membuat lawan tumbang dalam beberapa menit. Memiliki Kelebihan dari cara dia melangkan, kuda kuda, dan juga pergerakan Memiliki mental yang cukup dan sulit dikalahkan
   

11.BATU RANTAI (Buaya) Sisik Kaki Batu Rantai atau dikenal dengan sebutan sisik buaya ini sangat populer dikalangan masyarakat pecinta sabung ayam. Menurut informasi salah satu jenis ini disebutkan keturunan se'ekor buaya maka dari itu setiap penghobi meyakini katuranggan tersimpan didalam sisik ini sangat kuat. Banyak mitos yang mengatakan bahwa sisik batu rantai mudah kelelahan dan tidak boleh bertarung berdekatan dengan pohon bambu. Ciri khas batu rantai sendiri memiliki beberapa sisik pada bagian - bagian bawah jari. Memiliki pukulan yang dikenal pedas dan panas sehingga lawan merasakan nyeri pada bagian urat - urat seperti otot Memiliki Kehebatan pukulan yang mampu membuat tenaga lawan hilang Memiliki mental cukup bagus dan tenaga mudah kembali setelah terkena air Memiliki keseimbangan dan pergerakan kaki yang cukup gesit

1. BATU LAPAK Sisik batu lapak merupakan salah satu yang paling sulit ditemukan bahkan jarang dimiliki oleh jenis ayam mana pun hanya orang - orang tertentu saja yang beruntung memilikinya. Berbicara katuranggan batu lapak dipercaya memiliki kekuatan pukulan yang dapat mengalahkan lawan dalam sekejap khas batu lapak sendiri punya ciri yaitu terdapat sisik tepat pada bagian telapak kaki. Memiliki pukulan yang dikenal mematikan cukup keras sehingga lawan tarung merasa linu pada bagian - bagian tulang. Memiliki Kehebatan pukulan yang mampu melumpuhkkan lawan dalam sekejap. Memiliki Mental jiwa petarung perkasa. Memiliki pergerakan dan kuda kuda cukup baik.
   
2. SATRIYA SINEKTI Sisik kaki satria sinekti adalah salah satu model jenis terlangka sangat sulit ditemukan jenis ini sejak pada jaman dahulu dikenal dengan digdaya yang mempunyai kelebihan sebagai ayam aduan terhebat dan sulit dikalahkan. Menurut primbon yang dituliskan bahwa ayam aduan dengan bentuk kaki seperti ini memiliki katuranggan pada urutan ke 10 dan dijelaskan bahwa satriya sinekti adalah yang tanpa sisik melik dalam artian sisik yang hampir tak terlihat seakan menyatu dengan tulang kaki Memiliki pukulan begitu keras dan mematikan mampu membunuh lawan dengan sangat cepat Memiliki kekuatan pukulan sakti yang bisa membuat lawannya cacat mental Memiliki mental petarung pantang mundur Memiliki pergerakan cepat dalam menyerang
   
3. NAGA TEMURUN Sisik kaki Naga temurun merupakan jenis sisik kaki terhebat dan banyak dibicarakan oleh setiap master ayam soal kemampuannya menghabisi lawan. Istilah naga temurun yaitu sisik yang mirip dengan sisik ular naga para penghobi pun mempercayai katuranggan jenis ini punya banyak keistimewaan dari cara teknik bertarung juga pukulan maka dari itu naga temurun dinobatkan salah satu jenis sisik paling berbahaya oleh para lawannya. Ciri khas naga temurun tersebut bisa dibedakan yaitu dilihat dari bentuk barisan sisik belakang yang menurun kesuluruhan memang banyak kalangan penghobi yang keliru tentang hal ini, kami akan menjelaskan secara detail sebetulnya dari kata menurun pada bagian bentuk lengkungan atas berada diposisi bawah tidak berada diatas kalau kita simpulkan secara langsung bentuk sisik berubah menjadi berbalik menghadap ke atas lihat berikut gambar ini.
   

Tampilan Posisi lengkungan berada dibawah/turun boleh dikatakan sisik kaki ayam aduan naga temurun sesungguhnya !! Memiliki kualitas pukulan super keras/jero Mampu mengalahkan lawan dalam hitungan menit Memiliki kekuatan pukulan bertenaga kuat sampai bagian dalam sehingga lawan merasa kesakitan dan linu pada setiap tulang Memiliki Mental petarung hebat dan kuat Memiliki Keseimbangan dan pergerakan kaki disaat melontarkan pukulan atau pun kuda kuda

1. TUNGGAK WINARAYAN Sisik Tunggak Winaraya dikenal salah satu sisik mematikan dan banyak dicari para jagoHolic. Dari setiap ciri pecahan pada bagian kedua jari kanan dan kiri (kelingking) dipercaya memiliki katuranggan dari hasil turun temurun. Sisik tunggak winaran sering dikatakan jenis special penghancur lawan bertarung oleh karena itu memiliki ayam aduan dengan khas sisik seperti ini menjadi kebanggaan tersendiri. Memiliki pukulan cukup besar dan mematikan, efek terkena pukulan sisik ini lawan mudah down bahkan stres Memiliki kemampuan pukulan yang dapat membuat bagian tulangan dalam menjadi rusak Memiliki Mental bagus seperti baja Memiliki kecepatan pergerakan dalam menyerang
   
2. KAKI BLINGBING SOKA Sisik kaki belingbing soka merupakan salah satu kaki ayam aduan khas ayam bangkok Asli thailan diera ke'emasannya jenis ini dikenal sadis mampu membuat ayam lain cacat seperti kehilangan mental keberanian tentu para pemain lama mengetahui hal tersebut. Ciri sisik blingbing sendiri memiliki khas yaitu bentuk dua barisan sisik yang tersesun rapih dan bagian tengah sedikit menekuk kedalam. Maraknya fovulasi persilangan yang dilakukan setiap penghobi menjadikan sisik jenis ini se'akan menghilang dan jarang terlihat khususnya diwilayah indonesia. Memiliki Pukulan sangat keras dan pedas, satu kali lontaran pukulan yang diluncurkan mampu membuat gangguan pengelihatan pada mata lawan Memiliki kehebatan pukulan tepat pada bagian batangan Memiliki jiwa mental tempur yang bagus Memiliki daya cengkraman dan gerakan baik
   
3. NAGA EMAS Sisik kaki Naga Emas salah satu paling berbahaya bahkan dikenal dengan keganasan yang dimiliki dari karakter pukulan atau pun teknik bertarung. Katuranggan naga emas sangat dipercaya akan keampuhan yang tersimpan dari kekuatannya. dilihat dari bentuk fostur dan warna sisik ini punya kemiripan dengan jenis pancuran Emas hanya saja Sisik naga Emas Memiliki tampilan berbeda yaitu bentuk sisik yang tajam dan warna kaki kuning polos. Kini sisik naga emas Terbilang sulit dicari bahkan ditemukan. Memiliki bobot tenaga pukulan tidak terlalu keras namun menyakitkan seperti ditusuk jarum yang mengakibatkan lawan tarung mudur dalam pertempuran Memiliki kehebatan super taji yang dapat merusak bahkan melumpukan Memiliki Mental jiwa seorang petarung sejati Memiliki kecapatan, keseimbang dan pergerakan terbilang agresif/lincah
   
4. KADAL METENG Sisik kaki kadal meteng merupakan salah satu sisik ayam aduan yang ditakuti oleh para lawannya dan Katuranggan yang dimiliki masih dipercaya sampai saat ini. Ciri khas jenis ini punya model sisik tajam pada setiap jari kaki. Kadal meteng sering disebutkan salah satu sisik beracun ( dalam bahasa sunda sisik Peurah) biasanya jika terkena pukulan sisik ini akan meninggalkan bekas seperti biru memar. Kadal meteng sebetulnya suatu ciri bentuk sisik yang hanya dimiliki ayam betina/babon maka dari itu jarang sekali terlihat pada ayam jantan berbanggalah anda jika memiliki ayam aduan dengan tampilan sisik seperti berikut ini. Memiliki pukulan pedas dan menyakitkan meski kecil mampu memutuskan saraf Memiliki pukulan tenaga dalam yang banyak disebut pukulan beracun/peurah Memiliki Mental yang terbilang sedikit lambat Memiliki Keseimbangan bagus dan pergerakan lebih lincah
   
5. KING SAPU JAGAT Sisik kaki sapu jagat salah satu jenis paling terlangka sulit ditemukan pertama kali ditemukan yaitu dinegara thailan dan Myanmmar hanya orang - orang tertentu saja pernah memilikinya. Berbicara tentang Katuranggan sisik ini sering dikatakan punya banyak keistimewaan seperti aura wibawa dan kesan melihat dari bentuk tampilan king sapu jagat punya pamor sisik menakutkan bahkan para penghobi lama menyebutnya salah satu mesin pembunuh dalam artian mampu mengalahkan lawan hanya dengan 3/4 kali pukulan. ciri khas king sapu jagat sendiri punya ciri sisik aneh dan unik yang menyerupai tulang kalau diperhatikan hampir mirip dengan bentuk taji/jalu Memiliki pukulan sangat keras disertai taji/jalu yang mampu membuat lawannya ambruk dengan hanya berapa pukulan saja Memiliki kehebatan pukulan special depan dan badan sangat ahli dibidang brangkot Memiliki mental cukup ganas saat bertarung Memiliki pergerakan kaki sedikit lamban
   
6. ULAR PANDAN (Pandanus Snake) Siapa yang tak mengenal salah satu sisik paling dicari dan populer dengan famor khas sisik kaki berwarna hijau ini menjadi jenis yang terhebat dan berbahaya didunia sabung ayam. Menurut cerita sisik ular pandan dikenal paling ditakuti para bobotoh papan atas pada masa itu jenis ini memiliki pecahan komplit atau istilah tembus pada setiap jari dan sisik utama. Para hobi mempercayai Katuranggan ayam aduan model sisik ular pandan begitu kuat dan sakti Berikut ciri asli sisik ular pandan. Memiliki pukulan super tandes/jero terasa pada setiap tulang dalam, Sangat cepat dibidang menuntaskan pertarungan Memiliki kelebihan balasan pukulan lebih menyakitkan, efek terkena pukulannya mampu memberikan reaksi cepat yang berpengaruh pada setiap otot - otot sehingga lawan tidak bisa berjalan bahkan memukul Memiliki Mental yang dikenal keganasannya Memiliki keseimbangan dan pergerakan super cepat juga baik
   
7. GAMBIR Sisik kaki Gambir memiliki khas warna corak merah kecoklatan pada bagian sisik utama' ayam aduan dengan sisik seperti ini merupakan salah satu yang boleh dikatakan paling berbahaya jika terkena pukulanya mampu membuat lawan terguling bahkan K.O dalam beberapa ronde. Sisik gambir menjadikan terfavorit dihati dan dimata pecinta sabung ayam, menurut mitos sisik yang terdapat corak merah adalah ayam terkuat dan sulit untuk dikalahkan. Memiliki pukulan pedas, panas dan keras mampu merusak pada bagian kelemahan lawan Memiliki kekuatan tenaga pukul 2x lipat lebih menyakitkan, Jika terkena pukulan pada bagian sambungan leher bisa berakibat fatal Memiliki mental super dan pemberani Memiliki pergerakan dan kecepatan kaki cukup seimbang saat melakukan penyerangan atau pun kuda - kuda
   

Mungkin itu saja 21 Nama Sisik Kaki Ayam Petarung Terhebat Dan Paling Banyak Dicari pilihan dari setiap model dan ciri sisik yang saya tuliskan dalam artikel ini merupakan jenis sisik kaki ayam aduan pilihan yang dikenal akan keganasan dan kehebatan masing - masing saya harap informasi ini sedikit memberikan ilmu tentang nama nama dan kualitas jenis sisik.

AN 9.11 Sīhanādasutta: Sāriputta’s Lion’s Roar
https://daily.readingfaithfully.org/an-9-11-sihanadasutta-sariputtas-lions-roa
[Note: today’s selection is longer than usual, but it gives us a way to understand the mind of an arahant, a fully enlightened being.]
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have completed the rainy season residence at Sāvatthī. I wish to depart to wander the countryside.”
“Please, Sāriputta, go at your convenience.” Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And then, not long after Sāriputta had left, a certain monk said to the Buddha, “Sir, Venerable Sāriputta attacked me and left without saying sorry.”
So the Buddha addressed one of the monks, “Please, monk, in my name tell Sāriputta that the teacher summons him.”
“Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the teacher summons you.”
“Yes, reverend,” Sāriputta replied.
Now at that time the venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: “Come forth, venerables! Come forth, venerables! Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!”
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Sāriputta, one of your spiritual companions has made this complaint: ‘Venerable Sāriputta attacked me and left without saying sorry.’”
“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose a fire were to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose a boy or girl of a corpse-worker tribe, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. In the same way, I live with a heart like a boy or girl of a corpse-worker tribe, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the carcass of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. In the same way, I’m horrified, repelled, and disgusted by this rotten body. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.
Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. In the same way, I carry around this body that’s leaking and oozing from holes and cracks. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.”
Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim. Please, sir, accept my mistake for what it is, so I will restrain myself in future.”
“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”
Then the Buddha said to Venerable Sāriputta, “Sāriputta, forgive that silly man before his head explodes into seven pieces right here.”
“I will pardon that venerable if he asks me: ‘May the venerable please pardon me too.’”
Read this translation of Aṅguttara Nikāya 9.11 Sīhanādasutta: Sāriputta’s Lion’s Roar_by Bhikkhu Sujato on SuttaCentral.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, বাংলা, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Português, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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AN 4.168 Sāriputtasutta: Sāriputta’s Practice
https://daily.readingfaithfully.org/an-4-168-sariputtasutta-sariputtas-practice/
Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:
“Reverend Sāriputta, there are four ways of practice. What four?

1. Painful practice with slow insight,
2. painful practice with swift insight,
3. pleasant practice with slow insight, and
4. pleasant practice with swift insight.

These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
“Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”
[Note: Arahant Moggallāna’s practice is described in the previous sutta.
Read this translation of Aṅguttara Nikāya 4.168 Sāriputtasutta: Sāriputta’s Practice_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or _listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Čeština, Deutsch, বাংলা, Français, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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Hi All,
I'm here in Jakarta for the week and wanting to try out something new or do something fun over the weekend.
I'm 34, though you'll assume I'm 24, and I look like a confusing mix of ethnicities because that's exactly what I am! Curly black hair, athletic/muscular body and hopefully a cute face.
UK born and raised so English speakers please. Saya sudah mulai belajar bahasa Indonesia tapi berbicara saya belum baik.
In terms of interests and hobbies, I'm very sporty and hit the gym a lot. I also love trying out new food and travelling across the world. I travel a lot for work so have plenty of experience in both of those.
My career is science-based, and I love a good intellectual conversation. Open to talking about philosophy, anthropology, astrophysics, medicine, literature, history, pretty much anything interesting.
Looking for female company because I'm open to having fun if desired, but absolutely not only looking for that, I'd rather have a good time with someone I mentally click with.
Anyway, if any of that sounds interesting to you please feel free to message :).

Update 2.8.6.33049 Changelog:

• Added new "Riverlands" map type
• Heavily improved village spawn algorithm and map generation
• Decreased Hexapod attack to 2.5 from 3
• Health of Centipedes spawning from Segments are now dependent on how much health the Segment has
• Shaman Boost only usable every 2 turns
• Explosion damage increased from 50% to 75%
• Doomux have Sneak and Fortify
• Bomber range reduced to 2 from 3
• Rammer movement reduced to 2 from 3
• Embassies cost 5 more stars for every existing Embassy built
• Changed stars earned from meeting other players to +1 per 500 pts
• Eggs take 2 turns to hatch into Baby Dragons from 3
• Grow Forest price reduced from 5 to 3
• Luxidoor start with a Park (+1 SPT, +250 score) instead of a lvl 2 capital
• Increased Ruin spawnrate in Vengir terrain
• Oumaji decreased forests but 100% animal spawn rate in inner tiles
• First player not allowed to move starting unit on turn 0 in 1v1s
• Seeing opponent's score now only available with Strategy
• Moved Healing to Meditation
• Pacifist task counter now active at the start even without having unlocked meditation
• Walls provide 1.5x defense to units without Fortify
• Added Hot Air Balloon Unit unlocked with Construction to provide a non-naval counter to naval units
• Killer task unlocked with Smithery
• Vengir now able to research Mining directly from Smithery
• Added Aqua Farms to Aquarion
• Elyrion are now unable to build Lumber Huts and Sawmills
• Sanctuaries capped at level 3
• Sanctuaries now show how many turns until it spawns an animal
• Planting trees around Sanctuaries immediately spawns Wild Animals
• Spiritualism now prevents forests from blocking movement
• Markets capped at level 5 from 8
• Free Spirit provides a 100%-star refund when disbanding full-HP units
• Free Spirit provides two reward options upon investigating Ruins
• Free spirit gives defense bonus on villages
• Cloaks given Surprise and increased attack to 3
• Live Games now provide a 1-minute reconnection time to opponents with connection problems
• Reworked Xin-xi terrain to differentiate field tiles with Imperius terrain
• Added unique Dagger sprites to Imperius Lirepacci skin
• Added 3-day game timer
• Added 1x, 2x, and 4x speed options in replays
• Added a Team gamemode that enables sharing vision with your teammate
• Added Casual and Ranked gamemodes (tribe bans, ELO)
• Added fog toggle between 3 options on the upper right corner during replays
• Added "Bahasa Indonesia" localization in settings
• Added koos
• Fixed tribe skin unit shadows not appearing
• Fixed getting Fishing from Ruins in Drylands maps
• Fixed Explorer moving to area with less fog density
• Fixed Mind Bender conversion resetting Pacifist task counter
• Fixed Mind Benders and Shamans not achieving Veteran status after converting three or more units
• Fixed Cloak attacking unit in city with lethal damage not spawning a Dagger in the city
• Fixed movement from field tiles to ice not working as intended
• Fixed Mind Benders not healing allied units
• Fixed Ice Archer's attack saying 0.1 instead of 0
• Fixed Vengir Cultist skin Mind Bender sprite
• Fixed insect units previously being able to attain veterancy

Did you know that Tata Bahasa Baku Bahasa Indonesia (TBBBI, the 4th edition published in 2017, ~600 pages) is available for completely free for non-commercial use and the scanned PDF is downloadable from the official website.
https://repositori.kemdikbud.go.id/16351/
TBBBI is an official grammar textbook published by Badan Pengembangan dan Pembinaan Bahasa (BPPB), an agency under the Ministry of Education. As some of you know, BPPB also publishes the most famous Indonesian-Indonesian dictionary KBBI.
TBBBI gives you many example sentences in line with grammar topics. I believe the example sentences in TBBBI are in line with the standard spelling system defined by Ejaan yang Disempurnakan (EYD) and used by KBBI. Although it's probably hard for beginners to read TBBBI in Indonesian, I recommend you all at any proficiency levels to download it for your supplemental learning resource.

AN 3.88 Sekhin Sutta (2): One in Training
https://daily.readingfaithfully.org/an-3-88-sekhin-sutta-2-one-in-training/
“Monks, this recitation of more than 150 training rules comes every fortnight, in reference to which sons of good families desiring the goal train themselves. There are these three trainings under which all that is gathered. Which three? The training in heightened virtue, the training in heightened mind, the training in heightened discernment. These are the three trainings under which all that is gathered.
“There is the case where a monk is wholly accomplished in virtue, moderately accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.
“With the ending of (the first) three fetters, he is one who has seven more times at most. Having transmigrated and wandered on among devas and human beings, he will put an end to stress.
“(Or) he is one going from good family to good family [i.e., rebirth in the human realm or any of the deva realms]. Having transmigrated and wandered on among two or three good families, he will put an end to stress.
“(Or) he is one with one seed. Having arisen only once more in the human realm, he will put an end to stress.
“(Or), with the ending of (the first) three fetters, and with the attenuation of passion, aversion, & delusion, he is a once-returner who—on returning only once more to this world—will put an end to stress.
“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, and moderately accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules.
“With the ending of the five lower fetters, he is one going upstream to the Peerless [the Akaniṭṭha heaven, the highest of the Pure Abodes].
“(Or), with the ending of the five lower fetters, he is one unbound with fabrication (of exertion).
“(Or), with the ending of the five lower fetters, he is one unbound without fabrication (of exertion).
“(Or), with the ending of the five lower fetters, he is one unbound on arrival (in a Pure Abode).
“(Or), with the ending of the five lower fetters, he is one unbound in between.
“There is the case where a monk is wholly accomplished in virtue, wholly accomplished in concentration, wholly accomplished in discernment. With reference to the lesser and minor training rules, he falls into offenses and rehabilitates himself. Why is that? Because I have not declared that to be a disqualification in these circumstances. But as for the training rules that are basic to the holy life and proper to the holy life, he is one of permanent virtue, one of steadfast virtue. Having undertaken them, he trains in reference to the training rules. With the ending of effluents, he dwells in the effluent-free awareness-release and discernment-release, having directly known and realized them for himself right in the here-and-now.
“Those who are partially accomplished attain a part; those who are wholly accomplished, the whole. The training rules, I tell you, are not in vain.”
Read this translation of Aṅguttara Nikāya 3.88 Sekhin Sutta (2). One in Training_by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net. Or _listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, বাংলা, Español, Bahasa Indonesia, 日本語, မြန်မာဘာသာ, Русский, සිංහල, ไทย, Tiếng Việt, or 汉语. Learn how to find your language.
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Saya nak tanya,boleh ke kalau Kita nak pakai perkataan bahasa melayu yang jarang digunakan seperti kencana,lengkara,pawaka,ancala dan lain-lain di dalam jawapan kertas periksa (sebagai contoh dalam karangan BM)

study abroad https://www.reddit.com/IWantOut/comments/136k6fk/guide_masterlist_of_countries_with_full/
in case the post is deleted,
[Related Guide Links: Megathread, Africa*, Americas, Asia, Europe, Oceania*] (*Not created yet)
Key:
🅖 = Government scholarship
ⓝ = Non-government scholarship (?)
★ = Tuition-free/waived
☆ = Tuition up to a certain amount is covered
💰 = Monthly stipend
🏠 = Housing/dorm provided
✈️ = Airfare provided
🚑 = Medical insurance provided
🆖 = Language skills required to be eligible
🆗 = Language skills not required prior to beginning studies
ⓔ = English-taught degrees available (may be limited)
AFRICA - Will be updated later-
AMERICAS - Link for more information on each scholarship

• Organization of American States (OAS)
  • OAS Academic Scholarships Program (Undergraduate) (Graduate) - (🅖 ★ 💰 🚑 ✈️ⓔ) (Graduate)*Not intended to cover 100% of scholarship recipient's expenses, scholarship has monetary cap of $10,000 per academic year.
    • Must be a citizen or permanent resident of an OAS member state
    • Must have sufficient language skills to study in the relevant country of choice before starting studies.
• Canada 🇨🇦
  • Vanier Canada Graduate Scholarship - (🅖 ??? ⓔ) (Doctoral)
    • Doctoral studies only
• United States of America 🇺🇸
  • Fulbright Foreign Student Program (NOT Fulbright Foreign Language Teaching Assistant Program) - (🅖 ★💰🏠 🚑✈️ⓔ) (Graduate)
    • All scholars must return to their country/territory of award following the completion of their award.

ASIA - Link for more information on each scholarship

• Azerbaijan 🇦🇿
  • Scholarship Programme For Citizens of the OIC and the NAM member Countries (🅖 ★ 💰✈️🚑) (Undergraduate, Graduate, Professional)
    • Must be a citizen of a country that is a member of the OIC or NAM
• Brunei Darussalam 🇧🇳
  • Government of Brunei Darussalam Scholarship [Possible preference for citizens of ASEAN, Commonwealth and OIC member countries] (🅖 ★ 💰🏠✈️🚑) (Undergraduate, Master's degree)
• China 🇨🇳
  • China Scholarship Council (CSC)/Chinese Government Scholarship (CGS) (🅖 ★ 💰🏠 ⓔ) (🆖/🆗 depending) (Undergraduate/Graduate)
    • Application period: February/March (?), studies starting in August/September of that year
    • Chinese language may be required for undergraduate programs (a preparatory course is available upon arrival before studies begin); some graduate programs are taught in English
• Indonesia 🇮🇩
  • Beasiswa Kemitraan Negara Berkembang (KNB) Scholarship [Only for citizens of developing countries] (🅖 ★ 💰 ✈️ 🚑) (🆗 - Must speak English, language prep offered in Bahasa) (Undergraduate, Graduate)
    • Application period: January/February (?), studies starting in July of that year
    • TOEFL or IELTS scores are required. It does not appear that applicants need to know any Bahasa Indonesia before coming to Indonesia, although a preparatory course is provided upon arrival before studies begin. (Language preparatory period is a maximum of 12 months)
• Japan 🇯🇵
  • MEXT scholarship (🅖 ★ 💰 ✈️ ⓔ) (🆖/🆗 depending) (Undergraduate/Graduate/Professional)
    • mext , List of Websites of Japanese Embassies, Consulates, and Permanent Missions (with addresses and contact information)
    • Application period: Usually early May - early/mid June (undergraduate, graduate/research) (Embassy-recommended scholarship), studies starting 10-18 months later in April/October of the following year
    • Japanese language may be required for undergraduate programs (a preparatory course is available upon arrival before studies begin); many graduate programs are taught in English
• Kazakhstan 🇰🇿
  • Scholarship Program for the Republic of Kazakhstan [More details] (🅖/ⓝ? ★ 💰) (Undergraduate, Graduate)
• Macau 🇲🇴
  • Macau Foundation Scholarship [More information here] *Better links needed (ⓝ ★ 💰ⓔ) (Undergraduate) [Only for applicants from Asia-Pacific countries]
    • Courses will be taught in Chinese, English, and Portuguese.
• Malaysia 🇲🇾
  • Malaysia International Scholarship (MIS) [Only for citizens of select countries] (🅖 ★ 💰ⓔ) (Studies in English, must already speak English) (Graduate)
    • Application period: Mid-April to mid-May
• Singapore 🇸🇬
  • Singapore International Graduate Award (SINGA) (Doctoral) [More Information]- (🅖 ★ 💰 ✈️ ⓔ)
    • January intake: December 2nd to June 1st. August intake: June 2nd to December 1st.
• South Korea 🇰🇷
  • Global Korea Scholarship (GKS) (🅖 ★/☆ 💰 ✈️ 🚑 ) (Undergraduate/Graduate)
    • Application period: beginning to end of September (undergraduate) and beginning to end of February (graduate)
• Taiwan 🇹🇼
  • Taiwan MOE Scholarship (🅖☆💰ⓔ) (🆖/🆗 depending) (Undergraduate/Graduate)
    • Application period: February 1 to March 31
    • If the degree is taught in Chinese, a Test of Chinese as a Foreign Language (TOCFL) score is required. If the degree is taught in English, TOEFL scores are required.
  • Taiwan MOFA Scholarship - (🅖☆💰✈️ⓔ) (🆖/🆗 depending) (Undergraduate/Graduate)
    • Application period: February 1 to March 31
    • A one-year Mandarin Chinese-language preparatory course [known as Mandarin Language Enrichment Program (LEP)] is provided upon arrival before studies begin.
• Thailand 🇹🇭
  • Thailand International Postgraduate Program (TIPP) [Only for citizens of developing countries] (🅖 ★ 💰🏠✈️ⓔ) (Graduate)
    • English language proficiency required, if English is not your native language, passing an English proficiency (TOEFL, IELTS) test is required
• Turkey/Turkiye 🇹🇷 *Although this is still technically a full scholarship (tuition fully paid), the stipend may not be enough to survive on (on it's own)
  • Turkiye Scholarships [More information] (🅖/ⓝ? ★ 💰🏠✈️🚑) (Undergraduate, Graduate)
    • A one-year Turkish-language preparatory course is provided upon arrival before studies begin.

EUROPE - Link for more information on each scholarship

• Erasmus Mundus Joint Master's Degree (🅖★💰✈️🚑ⓔ€)(🆖 - TOEFL/IELTS)(Master's degree)The link above will direct you to the program catalog. If a program interests you, you can type up the program's name on Google and open the program's website. For example, if you're interested in the QUANTEEM program, you'll find this site on Google.
  • At least two institutions hold every program. That means there'll be mobility (ex., 1st semester in Germany, 2nd in France, 3rd in Sweden). Different study tracks can lead to different mobility schemes.
  • Application period: Most of them are open in December. The deadline varies from January to March.
• Germany 🇩🇪
  • DAAD Scholarships
    • Depends on the type of scholarship
• Ireland 🇮🇪
  • George J. Mitchell Scholarship [US citizens ONLY] - (🅖 ★ 🏠💰✈️ⓔ) (Graduate)
    • Applications Due: September
• Romania 🇷🇴
  • Romanian Government Scholarship [Additional Information] - (🅖 ★ 🏠💰 🚑*) (Undergraduate/Graduate) [Non-EU citizens only]
    • Application Period: December to March
    • For candidates who do not speak Romanian, a preparatory year is granted for the study of the Romanian language prior to the actual university studies* (All bachelor's and master's degrees are taught in Romanian)
• United Kingdom 🇬🇧
  • Chevening Scholarship - (🅖 ★ 🏠✈️ⓔ) (Graduate)
    • Targeted to one-year master's degree applicants
    • Must be a citizen of a Chevening-eligible country or territory (cannot find a list) [US citizens not eligible]
    • All scholars must return to their country/territory of award for a period of two years immediately following the completion of their award.
  • Commonwealth Scholarships - (🅖 ★ 💰✈️ⓔ) (Graduate)
    • Must be a citizen or permanent resident of a Commonwealth country or territory (List for 2023-24) * Refugees and British Protected People also qualify.
    • Must have financial need (be unable to afford studying in the UK without the scholarship)
    • All scholars are required to sign an undertaking to return to their home country as soon as possible after the end of their award.
  • Marshall Scholarship [US citizens ONLY] - (🅖 ★ 💰✈️ⓔ) (Graduate)
    • Applications Due: September
    • One-year or two-year programs, graduate-level only
    • Must be a citizen of the USA

OCEANIA -Will be updated later-

Basically, apakah ada fitur dalam bahasa Indonesia yang ingin komodos ubah atau bahkan hilangkan? Atau apakah ada fitur yang ingin komodos tambahkan? Misal, ingin menambahkan grammatical gender, noun mark, atau sebagainya. Bisa juga soal aksara dll.
BTW, ini masuknya hanya thought experiment, ya
Tidak perlu sangat realistis atau berdampak besar, sih. Pertanyaan ini saya ajukan karena kebetulan saya sedang menggarap basareka (bahasa buatan, conlang) yang berbasiskan bahasa Indonesia (versi baku dan beberapa ragam dialek daerah) berlatarkan tahun 2500+ masehi, dan butuh inspirasi untuk beberapa cabang bahasanya. Sejauh ini udah ada beberapa hal yang saya utak-atik sih:

• hyper-agglutination; jadinya banyak kata-kata modal dijadikan imbuhan, contoh: kogagumgan (kau-akan-aku-makan)
• alphasyllabic script; intinya pake >sistem< aksara macam aksara Sunda, Jawa, atau Devanagari, dll
• bunyi-bunyi 'alien-ish'; hantu > aero, bintang > bedan, manusia > marea

Contoh kalimat dalam basareka ini:

Aban, vakto dumiliko nalam sadī, dudaheptako bot tagalamko? Akaza malam doro dalam banat, gavagola kalo malagoko do kalo ana nayarko ado bedan mayam. 

Terjemahan: "Tuan, ketika Anda memutuskan untuk menyelam sendiri, siapkah Anda untuk tenggelam? Angkasa malam adalah tempat yang sangat dalam, tidak bijaklah apabila Anda melakukan itu jika hanya untuk mengejar satu bintang temaram."
Cuman, kayaknya bakal lebih imersif aja kalo dapet input dari pengguna bahasa Indonesia lain wkwk. Kalau bisa menduga, kayaknya sistem tenses semacaman yang ada dalam bahasa Inggris bakal muncul, tapi kali aja ada fitur lain yang belum pernah terpikirkan muncul juga.