Два друга в темнице замка. Описание игры:. Оборона королевства / Kingdom Rush – в этой первоклассной игре тебе нужно защищать своё королевство от нападений разной нечисти. Тролли, гоблины, орки, злые волшебники, варвары – это далеко не весь список врагов, с которым предстоит сразиться, чтобы защитить королевство.
Описание игры : Наконец-то вышло продолжение самой увлекательной онлайн игры в жанре защиты башен Kingdom Rush 2, получившее название. Встречайте продолжение самой красочной и увлекательной игры в жанре обороны крепости. Во всех уголках королевства. Играть в Оборона королевства 2: Фронтиры / Kingdom Rush Frontiers на Геймервиль.ру. Никто не сломит вашу оборону! Увлекательная игра, в стиле "защита башни" - Kingdom Rush 2 - http:// favoritgame.ru/zashhita-korolevstva-2-kingdom-rush-2/.
В игре есть множество карт (уровней), с разными локациями (леса, заснеженные горы, пустыни), а так же разные башни и воины, которые будут защищать путь к королевству. Внимание. В связи с тем, что размер игры достаточно велик – нужно будет немного дольше, чем обычно ждать загрузки. Но игра того стоит.
Строй башни, которые будут атаковать волны врагов. Не дай врагу пройти рубеж обороны. Зарабатывай золото, уничтожая врага, чтобы строить новые оборонительные сооружения. Основное управление в игре – с помощью мышки.
Играть В Игру Оборона Королевства 2 С Читами
Оригинальное название игры : Kingdom Rush; Категории: Стратегии; Жанры: Защита базы Не такое уж простое дело – оборона королевства.
ИНСТРУКЦИЯ ПО ТЕХНИКЕ БЕЗОПАСНОСТИ № 1. ПРАВИЛА ПОВЕДЕНИЯ НА ВОДЕ. * Не заходить в воду (особенно в глубоких местах), не умея плавать. * Купаться только в разрешенных, хорошо известных местах.
*Нельзя купаться вблизи водосбросов, шлюзов, пристаней, мостов, водоворотов, стремнин, в судоходном фарватере, вблизи плавсредств, в местах скопления водорослей. * Нельзя резко входить в воду или нырять после длительного пребывания на солнце, сразу после приема пищи, в состоянии утомления. * Запрещается прыгать в воду в незнакомых местах, проводить игры в воде, связанные с захватами. * Запрещается оставлять детей на берегу водоема без присмотра взрослых, умеющих плавать и оказывать первую помощь. * Не умея плавать, нельзя находиться в воде на надувном матраце или камере.
*Нельзя долго находиться в воде, особенно холодной. * Нельзя купаться в штормовую погоду и во время грозы. * Нельзя заниматься подводным плаванием или подводной охотой без разрешения врача. ИНСТРУКЦИЯ ПО ТЕХНИКЕ БЕЗОПАСНОСТИ № 2. ПОВЕДЕНИЕ ВО ВРЕМЯ СИЛЬНОГО ВЕТРА. * Оставаться в доме, укрытии.
Следить за состоянием отопительной и осветительной систем, в случае отключения освещения или подачи газа необходимо выключить все газовые и электрические приборы. * Располагаться в зоне «ветровой тени». * Дополнительно закрепить временное жилье: палатку, шалаш, навес.
* Внимательно наблюдать за окружающей обстановкой. * Не располагаться во время сильного ветра у окна, поскольку стекло может разбиться и травмировать человека. ИНСТРУКЦИЯ ПО ТЕХНИКЕ БЕЗОПАСНОСТИ № 3. ПРАВИЛА ПОВЕДЕНИЯ ВО ВРЕМЯ АТМОСФЕРНЫХ ОСАДКОВ. (дождь, снег, град). * По возможности оставаться дома или в укрытии. * Использовать средства индивидуальной защиты: зонт, плащ, сапоги.
* В случае намокания одежды и обуви незамедлительно сменить их и согреться. * Предпринять меры по предупреждению намокания запасов продуктов питания, медикаментов, одежды, обуви, кормов для животных и птицы. * Обеспечить безопасность домашних животных. * Постоянно слушать сообщения служб ГО ЧС и выполнять их рекомендации.
* Перед выходом в поход или на природу узнайте прогноз погоды на ближайшие дни; если синоптики обещают проливные дожди, поход лучше перенести на более поздний срок или вообще отменить. * Если вы попали в ливень, постарайтесь быстро разбить лагерь в безопасном месте, надежно закрепите палатки, накройте их непромокаемой тканью, обустройте водосточные канавки вокруг палаток. * Для предотвращения намокания продуктов питания, медикаментов, документов, сменной одежды и обуви, спичек используйте влагонепроницаемые мешки.
* Во время ливня оставайтесь в палатке, выходите на дождь только в случае крайней необходимости, используйте при этом средства индивидуальной защиты. * При разведении костра используйте специальный навес. * В дождливую погоду не разбивайте лагерь в русле или на берегу горной реки.
* Мокрую одежду и обувь снимите и высушите, наденьте сухие вещи. * После прекращения дождя оцените реальную обстановку и с учетом конкретной ситуации определите план дальнейших действий. * Не оставаться долго на холоде. * Использовать теплую одежду.
Алюминий, входящий в состав препарата ALU spray (Алюспрей, Алюминиум спрей), не проникает через клеточную мембрану, обладает вяжущим действием - Обработка ран у кошек. Краткое описание товара. Алюминий Препарат предназначен только для наружного применения. ИНСТРУКЦИЯ. по применению АЛЮМИНИУМ - СПРЕЯ (ALUMINIUM-SPRAY). СОСТАВ. Не использовать средство для обработки ран сосков вымени у. Описание от серебристого до темно-серого цвета для наружного применения. Алюминий, входящий в состав препарата, создает барьер в виде тонкой пленки, Не использовать средство для обработки ран сосков вымени у. Мелкие повреждения; Никовет алюминиум спрей - защита и подсушивание ран;. Способ применения : Собакам и кошкам – по 1 таб. на каждые 10 кг массы тела животного два раза в день. Полная инструкция здесь. Порезы.
Вторая кожа спрей с алюминием. Вторая кожа спрей с алюминием 150 мл или 330 мл.
Для местного применеия и профилактики кожных заболеваний, наружной обработки микротравм, закрытия операционного поля, в качестве перевязочного материала. Вторая кожа — аэрозоль для обработки раневой поверхности, в одном флаконе содержит активированный порошок алюминия, водный экстракт чистотела и подорожника, а также вспомогательные компоненты. По внешнему виду представляет собой маслянистую густую суспензию от серебристого до темно-серого цвета для наружного применения. Расфасовывают по 330 мл в металлических флаконах с распылителем, укупоренных полимерными крышками. Назначают сельскохозяйственным, мелким домашним животным и птице для защиты микротравм (ссадин, порезов, царапин) от инфицирования, попадания раздражающих веществ, воды.
Для местной обработки небольших воспалительных высыпаний на коже, язв. В качестве перевязочного материала и вспомогательного средства для защиты операционной раны.
Дозы и способ применения. Перед обработкой очищают место пареза или ссадины, операционной раны от загрязнения, экссудата, крови и пр. Флакон интенсивно встряхивают в течение 10 – 12 сек.
Прописал Nicovet Алюминиум - спрей, основным компонентом которого, если верить инструкции, является тонкая алюминиевая пудра.
и равномерно распыляют аэрозоль с расстояния 15 – 20 см в течение 2 – 3 сек. Спрей наносят в 2 – 3 слоя с интервалом 2 – 3 мин. между обработками. Затем животное фиксируют на 1 – 3 мин. до полного высыхания средства.
Аэрозоль применяют по мере необходимости, но не более 14 суток. Фармакологические свойства.
Алюминий, входящий в состав препарата, создает барьер в виде тонкой пленки, надежно защищающий небольшую раневую поверхность. Компоненты аэрозоля усиливают процессы грануляции (заживления). Экстракт подорожника оказывает кровоостанавливающее, противовоспалительное и местное бактерицидное действие. Подорожник подавляет рост патогенного стафилококка и задерживает рост гемолитического стрептококка. Экстракт чистотела оказывает антимикробное, противовоспалительное, антигистаминное и обезболивающее действие. Спрей эффективно предохраняет рану от негативного воздействия факторов окружающей среды и инфицирования. Аэрозоль Вторая кожа по степени воздействия на организм теплокровных животных относится к малоопасным веществам и в рекомендуемых дозах не оказывает местнораздражающего, резорбтивно-токсического и сенсибилизирующего действия.
Побочные действия. В очень редких случаях при повышенной индивидуальной чувствительности к компонентам аэрозоля могут появиться признаки раздражения кожи. Противопоказания. Индивидуальная повышенная чувствительность животного к компонентам спрея. Не использовать средство для обработки ран сосков вымени у продуктивных животных в период лактации.
Особые указания. При проведении манипуляций с аэрозолем следует пользоваться резиновыми перчатками.
Избегать попадания средства на одежду и на открытые участки кожи, так как аэрозоль обладает красящими свойствами. При случайном попадании средства на слизистые оболочки глаз рекомендуется тотчас промыть струей теплой воды.
Проводить обработку следует в хорошо проветриваемых помещениях, во время нее запрещается пить, курить и принимать пищу. Не распылять аэрозоль вблизи нагревательных и работающих электрических приборов, открытого огня.
Условия хранения. В сухом, защищенном от прямых солнечных лучей, открытого огня и нагревательных приборов, в недоступном для детей и животных месте. Отдельно от пищевых продуктов и кормов при температуре от 5 до 25 ºС. Флаконы с препаратом следует беречь от ударов. После использования запрещается сжигать и прокалывать баллон.
Срок годности — 2 года.
Peter’s Pop Show 1985 [4 dvd set]. Published on Thursday, July 31, 2008 by admin. Home DVD Peter’s Pop Show 1985 [4 dvd set]. Directly from ZDF, great quality of video and sound (you will never find better),full version (4 hours 25 min). Biggest event of music life in Dortmund, Germany, 1985.
This is "Depeche Mode - Enjoy The Silence ( Peter's Pop Show 02.12.1989) DJ Rob Collection" by Robert Ehlinger on Vimeo, the Download. Скачать клип Modern Talking - Geronimo's Cadillac (Live, Peter's Pop Show). M. Смотреть онлайн клип Modern Talking - Geronimo's. Размер Size: 143mb. бесплатно скачать видеоклипы: Modern Talking - Cheri, Cheri Lady (From Peter's Pop Show) (1985) (VOB). Turbobit.
Сборники » Скачать торрент Peter's Pop Show - Das beste aus Peter's Pop Show (DVD 2) [2014, Pop, Disco, DVD9].
Native german and guest superstars – Whitney Houston, Modern Talking, Chris Rea, Scorpions, C. Catch etc.
Company Credits. Show detailed company contact information on IMDbPro » Discuss Peter's Pop Show (1985) on the IMDb message boards » Download.
Company Credits. Show detailed company contact information on IMDbPro » Discuss Peter's Pop Show (1985) on the IMDb message boards » Download.
2. Opus – Life Is Life.
3. Opus – Rock On The Rocks. 4. Katrina And The Waves – Walking On Sunshine.
5. Katrina And The Waves – Do You Want Crying. 6. Modern Talking – You’re My Heart, You’re My Soul. 7. Modern Talking – Cheri Cheri Lady.
8. Modern Talking – Heaven Will Know. 18.
Frankie Goes To Hollywood – Relax. 19. Frankie Goes To Hollywood – Two Tribes.
20. Frankie Goes To Hollywood – Welcome To The Pleasuredom. 21. Nick Kershaw – Wide Boy. 22.
Nick Kershaw – When A Heart Beats. 23. Scorpions – I’m Still Loving You. 33.
Sandra – Maria Magdalena. 34.
Sandra – In The Heat Of The Night. 35.
Klaus Lage – Faust Auf Faust. 36. Klaus Lage – Stille Wasser. 37. Corey Hart – Boy In The Box. 37. Corey Hart – Never Surrender.
47. Alison Moyet – That Ole Devil Called Love. 48. Two Of Us – Blue Night Shadow. 49. Two Of Us – Two Of Us.
50. Stefan Waggershausen – Touche d’Amour. 51. Murray Head – One Night In Bangkok. 52.
Murray Head – Pity The Child. 53. Talk Talk – Life’s What You Make It.
PAL, NTSC and Regions for DVDs. If I buy a DVD or CD from you, will it play on my machine or one in a different country?.
В октябре 2014 г. Студия «Ночное Такси» и компания Bomba-Piter inc. инициировали совместный проект, фильм-концерт под названием «Рок- Волна. Vkrugudruzei, Basic Element - The Ride [ DVD PAL Small], Зарубежные Хиты 90х. 04:14; 1 617; 28.06. 2014. 0. 0. Оцени это видео! Поделиться. A guide on how to convert DVDs from PAL to NTSC and vice versa.
If you are creating DVD content for viewing predominantly in the regions listed above then you should look at creating a PAL format disc with a. 17 RAFOAT DVD PAL Large Высшее качество больше. мухаммадризо иммомбердиев Please try again later. Published on Nov 19, 2014.
All of our CDs should be compatible with CD players worldwide. For DVDs. you will need to check the PAL or NTSC broadcast format and the Region encoding on the title, to see if this is compatible with your specific player. Player support can depend on the country of intended use. Not all of our video and DVD titles are supplied in both PAL (Europe) and NTSC (North America) broadcast formats.
Some are in one or the other format, and some are worldwide (dual format). See each title's catalogue page for specific format information. We are unable to provide any guarantee that our PAL format DVD titles will play on specific machines outside of Europe. Check your DVD player or computer software to see if it supports PAL or NTSC format for the title you wish to order. For DVDs that turn out not to be compatible with the player attached to your TV, we recommend trying VLC media player (free and open-source software) for playing DVDs on your computer. VLC should play either PAL or NTSC DVDs on any Mac, Windows or Linux machine.
If a Region other than 'zero' is specified on the DVD, viewing may depend on any Region restriction of your particular machine's player. Please note that we cannot accept returns of opened, non-faulty DVDs which are not compatible with your player. PAL & NTSC Video Broadcast Standards. Many DVD players available worldwide are dual format and will support both PAL and NTSC formats. For other players:. NTSC format is mainly supported in USA, Canada, South America & the Caribbean.
PAL format is supported in most other countries, including UK, Europe, South Africa, Australia & New Zealand. Region encoding. DVDs may contain Region codes which can limit the playback of discs, depending upon the geographical area where your player is produced. DVDs without Region codes should play on any player.
Обнаружен первый саморазмножающийся вирус шифратор. Экраны блокировки некоторых модификаций Win32/Virlock. Эксперты международной антивирусной компании ESET обнаружили новую разновидность трояна-шифратора с уникальным механизмом заражения файлов – Win32/Virlock. Как и другие известные шифраторы, Win32/Virlock блокирует рабочий стол инфицированного компьютера, шифрует файлы и выводит на экран требование выкупа. Но в дополнение к «традиционному» функционалу Win32/Virlock способен также заражать файлы как полиморфный вирус, встраивая в них свой код. Win32/Virlock специализируется на заражении файлов наиболее распространенных форматов.
Программы · UxStyle Core · Universal Theme Patcher · TakeControl · Патч Для Установки Тем В Windows 8 · TakeOwnershipEx V. 184.108.40.206 · Windows Themes. Http:// rar.html 7tsp GUI v.0.3 — это удобная программа, предназначенная для установки тем.
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Virlock компрометирует файлы как на сетевых дисках, так и на съемных носителях. При заражении файла, не являющегося исполняемым, Win32/Virlock использует специальную схему. Вместо обычного для данного типа вредоносного ПО побайтного шифрования он преобразует файл в исполняемый. Для этого Virlock создает новый файл с зашифрованным содержимым документа и своим кодом, удаляет оригинальный файл и перезаписывает новый с тем же именем, но с расширением. exe. Запуск инфицированного файла сопровождается созданием двух новых, осуществляющих дальнейшее заражение системы.
Полиморфизм. Win32/Virlock гарантирует уникальность тела вредоносной программы в каждом «обработанном» файле. Часть кода Win32/Virlock отвечает за отображение экрана блокировки и самозащиту, в том числе завершение процессов «Диспетчера задач». Сообщение в окне блокировки содержит требование о выкупе в размере 250 долларов в биткоин-эквиваленте.
Анализ транзакций, проведенных по указанному счету Bitcoin, показал, что некоторые жертвы уже заплатили злоумышленникам. Интересно, что код вредоносной программы способен выполнять некоторую локализацию экрана блокировки. Для этого используется соединение с google. com и определение перенаправления на локальный домен (например, google. ru, google.
co. uk и др. В некоторых странах на экране блокировки отображается государственный флаг, стоимость биткоина и курс национальной валюты.
Специалисты ESET зафиксировали несколько модификаций Win32/Virlock, что указывает на его активное развитие злоумышленниками. При этом код Win32/Virlock свидетельствует о высоком уровне технической подготовки авторов программы.
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<zpariah29@yahoo. com>. The Continuing Tradition of Meat Consumption in Tibetan Culture. Tibet: the “Last Frontier. ” A frozen tundra where vegetables cannot grow and yaks abound. Any human being who lives here.
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is probably going to have to include yak's flesh in their diet. In such harsh and cold conditions, the fat and warmth. created by meat consumption is, it could be argued, essential to one's survival. Enter Buddhism. Brought to Tibet by King Trisongdetsen and established and spread by Padmasambhava, the Buddha's teachings have been an important aspect of Tibetan culture for over a thousand years. Depending on one's interpretation, the teachings of Mahayana Buddhism which Tibet holds dear emphasize freeing all living beings from suffering, abstaining from killing any creature and avoiding causing others harm and unhappiness. To some, meat eating doesn't correspond with Tibetan Buddhist philosophy and ethics.
To others, it works just fine. In this chapter, I will look at how Tibetans view meat eating as compared to how Buddhist authorities and Buddhist texts view the topic. I will also look at Tibetan traditions and reflect upon what I experienced living in a Tibetan refugee community. I started my research in the Bylacopy Tibetan Refugee Camp near Mysore, India on the last day of the year 2025, according to the Tibetan calendar.
A full fifteen days of New Year celebration lie ahead. Without taking time to adjust, my research had begun. The questions started to fly as soon as I had been introduced to my new Tibetan family, relatives of UW language professor Tinley Dhondrup.
The first thing I noticed as I sat down on their porch, besides the many palm trees around me, was the four huge sacks of fresh sheep and yak meat, which had been obtained from Tibet. As relatives carried even more meat from their car to the porch, my Tibetan mother Sangye remarked “too much meat!” * Mutton is as central a tradition to Losar (“New Year”) for Tibetans as turkey is to Thanksgiving in the United States. The sheep’s head also plays an important traditional role.
The Bon religion, which predates Buddhism in Tibet by thousands of years, is responsible for the tradition of placing a sheep’s head on the altar at Losar. On the first morning of Losar, Panden Lhamo—a Bon god incorporated into Tibetan Buddhism—comes to the altar of all Tibetan homes to receive the offering of a sheep head, and then gives blessings upon the family for the upcoming year. No sheep head, no blessings. Fortunately, Tibetans have become more creative in making their offerings, and now they make sheep heads out of barley cake. In Tibet, real sheep heads are still used, but most of the Tibetan community in exile has converted to the new sheep head cake tradition. Tsepak Rigzin writes, “One of the more tragic requisites for the Losar celebration is the mass killing of animals—yaks, sheep and goats, for their flesh, heads, intestines and so on, to be consumed or displayed during Losar.
” 1 The intestines are used to make elaborate offerings to wrathful deities, though I only saw this at Thupten Choling monastery in Solu Khumbu, Nepal. Meat also serves ceremonial purposes. A Swiss woman named Elsa, married to a Tibetan man whom I met in Bylacopy, told me. “On the last day of the last Tibetan month of the year they eat a special soup with large chunks of pork that have special objects in them. The object you get when you bite into the pork tells what kind of person you had been the previous year. A hot pepper means you had been a short-tempered, feisty one, et cetera.
At the monasteries they use huge chunks of pork to conceal the objects so no one knows what’s in them until they bite into the pork. *All quotations in this chapter, unless otherwise stated, from a literary source, or from a non-Tibetan person are translated from Tibetan by myself. Tibetans are considered to be some of the most faithful people in the world to their religion. Watching my Tibetan mother get up every morning at five in Bodhanath, Nepal to recite prayers, fill the water bowls on their altar, and walk around the stupa was evidence of this for me. The majority of Tibetans recite hundreds of mantras every day, most commonly of course “ om mani peme hum.
” Yet, as you might expect, the cultural Buddhism of Tibet differs quite a bit from the doctrinal version. A great 19 th century Tibetan yogi named Patrul Rinpoche writes. “It is said that offering to the wisdom deities the flesh and blood of a slaughtered animal is like offering to a mother her murdered child. If you invite a mother for a meal and then set before her the flesh of her own child, how would she feel? It is with the same love as a mother for her only child that the Buddhas and Bodhisattvas look on all beings of the three worlds.
As the Bodhisattva Shantideva says, ‘Just as no pleasures can bring delight to someone whose body is ablaze with fire, nor can the great compassionate ones be pleased when harm is done to sentient beings. ’ ” 2. The power of the Bon religion’s cultural influence on the evolution of Tibetan Buddhism has created the tradition of the sheep head on the Losar altar. It is interesting to see this tradition evolve in closer correspondence with Buddhism with the emergence of the barley cake solution. I imagine certain monasteries are starting to use similar solutions with the “pork soup surprise” dilemma, and converting to a vegetarian alternative. The dynamic forces of cultural tradition and religious doctrine interacting with each other would be the subject of most of my observation and fascination in the coming months. “It isn’t a momo without meat,” Sangye’s daughter explained when I asked her if her family ever eats vegetarian Tibetan dumplings.
“In Tibet it is very cold. Vegetable momos are only made special for vegetarians at restaurants. Everything has meat in it because Tibetans need the energy.
“We know that eating meat is bad and that Buddhists shouldn’t eat meat,” Sangye’s husband Dorje explained, “but in Tibet there are no vegetables and it is very cold so we eat a lot of meat. Moving to India and Nepal didn’t change this. It is a Tibetan custom to eat meat. The Dalai Lama tells us that eating meat is not good, but all Tibetans do it anyway.
My vegan diet was very hard for my family to understand. I told them that I don’t eat food that comes from animals, so as to not harm sentient beings through my diet. Some thought it was bizarre and wondered how I could possibly survive on such a diet, some thought it was noble and praiseworthy.
Sangye seemed most fascinated by it. “Milk comes from a cow, it is from animals, so he doesn’t eat it” she said to her niece as she pointed to her breast, explaining why I was drinking black coffee. Later on in the meal, as she reached for a lamb chop she said, “We are bad people (for eating meat).
” A few minutes later she continued, “Meat is a Tibetan tradition. Our parents passed it on to us, and now we are passing it on to our children. But slowly, slowly we are eating less meat.
” “Eating meat is a very bad sin so we are trying to stop,” her husband chimed in. Patrul Rinpoche writes, “Especially nowadays most people crave meat and consume flesh and blood without a second thought, completely oblivious to all the diseases caused by old meat or harmful meat spirits. ” 3 Sangye’s cousin responds. “Tibetans think they need meat for health, to be strong. Many use the Dalai Lama as an example. He became vegetarian for a few years.
In 1965 he was at a meal. There was chicken. Everyone else in the room was vegetarian. When he asked what the chicken was for, they said it was for him. At that moment, he pledged to stop eating meat. He became frail, got hepatitis, and his doctors prescribed he eat meat again. In Tibet, Buddhists believe that by killing the largest animal they minimize suffering by maximizing meat per animal.
So they don’t eat chicken or fish as they view all beings as equal and these smaller animals have too little meat to justify their deaths. The notion that one needs to eat meat to be strong is very widespread among the Tibetan community, especially among men. Elsa’s Tibetan husband Kama recalled. “I once hiked the Annapurna circuit with Elsa.
The first few days weren’t so bad because I had some chicken and these things to eat. After that it was really bad because there was no meat. I never felt like I was eating with the daal bhat. It wasn’t real food. For me, growing up in Tibet, when my dad would go out to kill the pig it was like a sacred ritual—very special. I have warm feelings toward the tradition of meat in Tibet and I can’t live without it.
Yet Tibetans seemed to perceive a growing number of vegetarians among their people. Pointing me to one I could talk to proved to be a harder task. “There are a lot of Tibetan vegetarians these days,” a young Tibetan boy told me.
“Do you know any?” I asked. “Well, the Dalai Lama, of course, I guess that’s all I know,” he replied.
The Dalai Lama currently eats meat every other day of the week, I am told, yet it was interesting to hear that this boy thought he was a vegetarian. I observed and was told frequently that meat is a Tibetan custom. I attended a wedding during Losar, where there was not a single vegetarian option on the table of thirty entries. Patrul Rinpoche writes on Tibetan brides. “For every marriage, innumerable sheep are slaughtered at the time of sending the dowry and for the presentation of the bride to her in-laws.
Afterwards, every time the young bride goes back to visit her own family, another animal is sure to be killed. Should her friends and relatives invite her out and serve her anything but meat, she affects a shocked loss of appetite and eats with a pretentious disdain as if she had forgotten how to chew. But kill a fat sheep and set down a big pile of breast meat and tripe before her, and the red-faced little monster sits down seriously, pulls out her little knife and gobbles it all down with much smacking of the lips.
The next day she sets off loaded down with the bloody carcass, like a hunter returning home—but worse, for she never goes back empty-handed. ” 4.
Near the end of Losar, I was invited to a party put on by a neighbor family. As I arrived, I sat and watched people play cards for a while, and then the food was served. When I came to the serving line upon request, a woman told me “oh, all this food has meat in it (there were about 17 items). They are making your food in the kitchen. ” Then they brought out a plate of fried rice for me and told me to sit in a chair in the most isolated place possible within the compound, right next to an abandoned room with a tub of eight bowling ball-sized spheres of raw ground meat. Then the hosts, an elderly couple, came right up to my face and stared at me. They were gawking at this strange creature who doesn't eat meat, and watching and laughing as I put the strange meatless food to my mouth with my spoon.
Then the man said. "He is just like a girl (in his vegetarianism). ” The woman replied, "He is a girl. " Then they laughed and shook their heads at how any self-respecting male could not eat meat. Later, when the old woman went around with chunks of meat, a little boy said, “No thanks, I don't eat meat,” to which the woman pointed to a sauce on top of his rice and said, "This is meat!" and left. The boy seemed to be embarrassed and feel a little bit guilty.
The perils of vegetarianism. While playing a traditional Tibetan dice game, and proceeding to win a hundred Indian rupees in prize money, I was exposed to another aspect of the Tibetan mentality. When the other players would shake the dice, hoping for an eight, they would cry out “Mutton!” or “Yak meat!” as they slammed down the dice. The games term for an “eight” was “sha” or “meat. ” I was later told that the full mantra for when people want an eight is “ We have killed many things and have a lot of meat. We have one full basket of cooked meat and another basket of raw meat yet to be cooked. ” It implies good luck and prosperity relating to the “eight” or “sha.
” When people want to get a “six” they say a mantra Dorje translated as, “ At the age of six, the sheep should be killed. ” And when they want a nine, they say, “ I may get sick or die, but I want to eat as much pork thukpa as I can.
”. Interestingly enough, there is a distinct consciousness related to insects and avoiding harming them. The scene in the film Seven Years in Tibet where Brad Pitt’s Tibetan workers insist on removing all of the worms while the foundation for a movie house is being built appears to be accurate.
Tendar, Dorje’s brother, took great care to escort mosquitoes out of the house. He would never slap them. When I went onto the porch once, he warned me “Don’t go over there, there are a lot of ants. ” He didn’t want me to step on the ants. Several months later, back in Nepal, Chatal Rinpoche’s wife took great care to remove worms and beetles while digging up a plant from their lawn. Kammie Morrison, a student on the CYN program in 1989 who stayed with a Tibetan family, recalls.
“I had gotten lice on a crowded bus trip and my Tibetan sisters had discovered it in the kitchen one night. They offered to pick the little white blobs from my hair, and we settled ourselves. The tiny bugs were then gently extracted and dropped carefully into a dish. Images of popping lice between fingernails and suffocating lice in layers of chemical ‘ Lice-L’ filled my imagination as I watched them take the bowl to the garden and empty the creatures into a flowerbed.
Yet for the most part, the way I observed Tibetans treating animals did not invoke admiration. The family I stayed with in Bylacopy (Sangye’s nephew and his wife) had three adorable puppies. Most of the time they would tie them to a two foot rope and endure their all-day-long cries and yelps.
I couldn’t stand this, and I would often untie them from their nooses. Once, after I had done this, the puppy was lying in the sun in the driveway. My Tibetan father ( pala) threw a walnut-sized rock at the two-week old puppy, seemingly as some kind of amusement, hitting it in the stomach. The puppy squealed and hid in a bush. Pala picked up a stick and poked the puppy until it came out of the bush and ran terrified into the house where it hid. At the hanging of new prayer flags at Losar for the village I stayed in, they did a lot of chanting, tied kataks (silk offering scarves) to the top of the flag pole, and burned incense.
Every man wore his best chuba. During the ceremony, which included prayers to free all beings from suffering, there was a black dog that came into the semi-circle in which people had gathered. He went up to people and sniffed them, wanting to be petted. Instead one man kicked the dog in the head. Then as it laid down moping, he dragged it by the collar. The dog resisted arrest and kept all four legs limp and still. He dragged it, choking it with its collar, across the street and then kicked it and threatened to throw a big rock at it.
As the dog laid down again, he motioned to throw the rock and the dog got up and ran towards the group again and got kicked and hit a few times. The whole group watched how the man and the dog interacted, as the chant leader sang prayers. Later the dog laid down right next to the man who had first dragged it out, neither moving nor causing problems, at which point its stubbornness paid off and it was allowed to stay. Deep down, Tibetans do have some kind of awareness that harming animals is sinful. Reading texts helps to remind them that seemingly commonplace actions can create a lot of suffering and subsequent karmic demerit.
Patrul Rinpoche advises farmers. “Reflect particularly on the sufferings and hardships of your own cattle, sheep, packhorses and other domestic animals. We inflict all sorts of barbarity to such creatures, comparable to the torments of hell. We pierce their noses, castrate them, pull out their hair and bleed them alive.
Not even for a moment do we think that these animals might be suffering. Think about it carefully. Our attitude comes from not having cultivated compassion.
If someone were to pull out a bit of your hair right now you would cry out in pain. You would not put up with it at all. Yet we twist out all the long belly hairs of our yaks, leaving a red weal of bare flesh behind, and from where each hair was growing a drop of blood begins to flow. Although the beast is grunting with pain, it never crosses our mind that it is suffering. Think carefully about the suffering of these animals. Imagine that you yourself are undergoing that suffering and see what it is like.
Cover your mouth with your hands and stop breathing. Stay like that for a while. Experience that pain and the panic. ” 5. Tendar, flipping through the 2026 Tibetan astrological calendar, reads to me the advice given to his sign (he was born in the year of the sheep), “We have to free animals in danger of being killed—like chickens and goats tied up at a butcher shop. If we save their lives, we will not face problems in the coming year.
Tibetans are aware of the Buddhist texts that threaten periods in hell for those who eat meat, but are good at ignoring them. Patrul Rinpoche describes “The Crushing Hell,”. “Sometimes the mountains on both sides of the valley turn into the heads of stags, deer, goats, rams and other animals that the hell-beings have killed in their past lives. The beasts butt against each other with their horn-tips spewing fire and innumerable hell beings, drawn there by the power of their actions, are all crushed to death. Then once more as the mountains separate, they revive only to be crushed again. ” 6. Yet, there is one quote by the Buddha that Tibetans frequently use to nullify the sin of taking animals for food.
In The Descent into Lanka Sutra. the Buddha is quoted as saying, “All meats known by seeing, by hearing, or by suspicion to have been killed for oneself must be fiercely depreciated. Knowing this as the recognition of what is impure, all ordained ones should avoid them. ” 7 Acharya Bhavaviveka writes in his commentary, Essence of the Middle View, “If the meat is free from the three objections, taking it is not non-virtuous.
It will increase your clarity of mind… If you don't accept it out of greed, it is like any other food offered by another. ” 7 Most Tibetans, especially monks, take the “three condition rule” (meat not seen, heard or suspected to have been killed for you) as a green light to eat meat from the butcher. The Venerable Lobsang Gyatso, Principal of the Buddhist School of Dialectics at Dharamsala, says “You should keep in mind that meat has the very same nature as such unsavory substances as blood, pus and mucous … It is the vessel of excrement… Also it is similar to your own flesh and to that of a corpse. You should be mindful when eating that meat is impure by nature and as unsuitable for consumption as that of your friend or relative. (However) when these three practices are followed no fault arises from eating meat and to that of a corpse. ” 8 So, even after saying that meat is unsuitable and unsavory, he affirms the belief that the Buddha’s Hinayana (school of Buddha’s basic teachings) passage on the “three conditions” allows for all other forms of meat consumption.
He continues, “Some practitioners, when their feeling for Dharma is momentarily strong decry the purchase of meat even from meat vendors. They declare that because it has been killed for meat eaters generally, it has been killed for them personally.
Later, when their pious mood has passed, these same people pounce on any meat that is offered like vultures upon a corpse. This is not more than the game of a child. ” 9 He is speaking of Westerners who criticize Tibetans for eating meat yet still eat meat on occasion. The debate as to whether or not meat bought from a butcher is acceptable for a Buddhist to eat was the topic of many more discussions, some of which will be included in the interviews of the next chapter.
Tsepak Rinzin, after hearing Gyatso’s views, explains. “The Venerable Gyatso’s refutation of this view that he labels ‘No consumer, no killer’ is that the meat sold in the butcher shop has been completely separated from the animal. Whatever actions such as cutting and frying that come later cannot harm the animal itself. He notes, in classical debating style, that to condemn the purchase of meat for general sale would lead to the expanded absurdity of saying that leather products or such things as pearls and peacock feathers could not be virtuously bought, yet this extension probably would not dismay an ardent vegetarian.
” 10. Being an “ardent vegetarian” myself, I am dismayed that cow skin, clam mucous and the feathers of a bird being forcibly removed would be separated from the suffering of the animal itself by a Buddhist lama. Even a layperson with no Buddhist education knows that the Buddha doesn’t consider harming animals “virtuous. Tsepak Rinzin offers a Buddhologist’s analysis of the karmic consequences of purchasing meat from a butcher. “By analyzing this subject in terms of the four factors of a completed karma—object, motivation, completed action and satisfaction—at least a partial complicity by the general consumer in the act of killing can be argued.
Assuming a quantity of beef purchased from a butcher shop, the object is an actual cow. The motivation—that the cow be killed. The actual killing, while not carried out by the consumer, still is partly caused by him in concert with other consumers because of the payment provided to the actual killer. Finally, satisfaction with the result is certainly present. The kind-hearted may not feel satisfaction at the death of an animal per se, but they do feel satisfaction with the fact that now it is dead, the meat is available. The fact that the animal is dead is the result of killing.
Thus, as all four factors of the karma of killing are completely or partially present, it can be posited that a negative result must follow. Whether this is strong or weak and whether a negative action can be transformed into something positive by the power of a truly virtuous motivation when eating meat is another question. ” 13. Patrul Rinpoche offers a more visual break down, from a farmer’s perspective. “An example is the slaughter of a sheep raised for meat by its owner.
First the master of the house tells his servant or a butcher to slaughter a sheep. The basis is that he knows that there is a sentient creature involved—a sheep. The intention. the idea of killing it, is present as soon as he decided to have this or that sheep slaughtered. The execution of the actual act of killing takes place when the slaughterer seizes his noose and suddenly catches the sheep that he is going to kill, throws it on its back, lashes its legs together with leather thongs and binds a rope around its muzzle until it suffocates. In the violent agony of death, the animal ceases to breath and its staring eyes turn bluish and clod over, streaming tears. Its body is dragged off to the house and the final phase, the ending of its life, reaches completion.
In no time at all the animal is being skinned with a knife, its flesh still quivering because the 'all pervading energy' has not yet had time to leave the body; it is as if the body were still alive. Immediately it is roasted over a fire or cooked on the stove, and then eaten. When you think about it, such animals are practically eaten alive, and we humans are no different from beasts of prey. ” 14. The Buddha’s teachings on meat differ, depending on his audience. For example, In the Descent into Lanka Sutra, he tells his disciples, "He who eats flesh in transgression of the words of the Sage, that man of evil mind after being dedicated under the gospel of Sakya… (will) burn in terrible hells like Raurava for the duration of the destruction of two worlds.
Flesh free from the Three Objections does not exist. Therefore one should not eat flesh…If one eats it he will always be born shameless and mad. ” 15 And again, “As passion is an obstacle to deliverance so are such things as flesh or intoxicants. In future times the eaters of flesh, speakers of delusion, will say that flesh is proper, blameless and praised by the Buddhas. But the pious man should take his morsel in moderation, indifferently, like a useful physic, as though it were the flesh of his own son. Oh wise ones, since I regard each and every sentient being as I would my only son, how could I permit my disciples to eat his body? And how would I dare take meat if I did not permit my disciple to consume it? To do so would be very illogical. ” 15.
Chapter Two: The Interviews—. Entering The Tibetan Psyche. An interview can be an excellent way to unlock the treasure chest of. opinions and insights inside a person's mind. It can also cause them to make great efforts. to say what they think you want to hear or what they think they should say. Keeping this.
in mind, I asked various Tibetans two questions related to meat eating and got both. treasures and rhetoric.
1) In your opinion, what is the relationship between the Buddhist philosophy of nonviolence and a Buddhist practitioner's life style, for example eating meat. 2) Do you consider eating meat to be in violation of the Bodhisattva Vow to not harm sentient beings. The following consists of twenty-one interviews I did with Tibetans in various walks of life, from politicians to farmers to monks and lamas. For the most part, I was very impressed with the thoughtfulness of their answers and the depth of their insights.
I will give a short profile of each interviewee, followed by their responses. Tendar—Salesman of Tibetan Carpets, Bangalore, India (Early Forties). Tendar is one of three brothers married to Sangye, and was the kindest to me in my time at the Tibetan refugee camp. I stayed at his home in Bangalore twice and we became very good friends. The interview was in English. 1) “I think there are many relationships between the two. What did the Lord Buddha teach to the people? For example, don’t do harm to any life—whether man, animal or insect.
Treat them as your parents because every being has been your mother in a previous incarnation. One lama visited a family. The father had been reborn as a dog in their family.
Their enemy was reborn as their child. They beat and starved the dog, yet carefully nurtured the child. The lama he is talking about, named Arya Katayana, was quoted as saying “He eats his father’s flesh; he kicks his mother away. He dandles on his lap the enemy that he killed.
The wife is gnawing at her husband’s bones. I laugh to see what happens in Samsara’s show. ” 16 Tendar continues.
“Every life is interchanging—man, animals and insects. That's why we have to treat all beings as parents according to Buddhist philosophy. We want them happy, not in sorrow. We wish them continuous happiness.
We have to treat all animals and men the same. When we are eating meat we don't think; it is careless when we think about the religious side—very sinful. When we eat, we should try to cause less suffering. As Buddhist philosophy says, human life is very important as to whether we go up or down.
It is a good opportunity to become a good person. If we do good things in this life, the next life will be better. If we sin, eat meat, beat dogs, have enemies, fight or cause sadness, the next time we will go down and be born as an animal or worse. If we become an animal, we can't say anything, like ‘I want water’—we can't speak. They get all things on their own. That's why we want the human body, so we can become a Buddha.
“Meat eating—we have to stop. We eat meat in Tibet because vegetables are scarce, but here in India we should change. There are so many vegetables that are more suitable for our health. If we continue to eat meat, we may have health problems. We can stop. Lamas, His Holiness (the Dalai Lama) are only eating meat occasionally—once a week, twice a month.
We can do this too and eventually stop. I heard in Nepal, there are many Tamong. They used to be Hindu and kill as many animals as possible, cut off their head in front of the temple and throw blood at the gods. Our lamas taught Buddhism to the Tamong and now they have stopped and taken up the Buddhist teachings. At present Buddhist followers are eating meat.
This can be stopped, but it takes some time. It's best not to harm anybody; killing is not right. Animals don't speak, otherwise they would ask man why they are being killed. This is very sad, very sad. So this meat eating should be stopped among all these Buddhist followers.
Meat eating is against the Buddha's teachings. All lamas are trying to stop eating meat. 2) “There is no excuse.
It is clearly a violation. All the Buddhist philosophies say we should stop this meat eating and take vegetables. Tibet is Tibet. But now Tibetans live all over the world. They should stop this meat eating and just eat vegetables. If a follower isn't capable of living without meat, they should repeat the meat mantra seven or 21 times. According to Buddhist philosophy, we should do like this.
I was fortunate to have a long conversation with Tendar in their SUV on the way. to visiting monasteries in a refugee camp forty kilometers away where they had relatives. Here is what I recorded from that conversation. "At Bodhgaya (in late December, 1999), His Holiness made the people promise to stop eating meat on the 8th, 15th and 30th days of the month, as merit is multiplied on these days. When my family saw animals eating animals on TV, they started to get the idea that we should not eat meat. During Saka dawa (month of the Buddha’s birth, enlightenment and entrance into Nirvana ) and other religious festivals, people have started to abstain from eating meat.
His Holiness tells people they should not take meat as it is a sin. When we stop eating meat, our mind is changed—the anger mind is diminished. Eating meat is so engrained in the Tibetan consciousness that no one thinks about it, they don't think about animals being killed. This is the same in the monastery.
“Now, people are seeing the animals being slaughtered and are starting to think that meat is wrong. Monasteries, all Tibetan families, have stopped eating meat for these three days, and on other occasions. At Swayambu in Nepal, a nunnery has a big festival in which they've totally stopped eating meat. They use rice and flour and things instead. Some Tibetans have stopped eating meat altogether. My daughter eats meat about seven days a month.
She once saw a chicken's head cut off at a slaughter shop. Its body was still moving after its head was cut off. So now she is disgusted by the meat and the stench. The animals are not killed by us, they are killed by the butcher. So there is not as much sin in purchasing meat from them. We don't say we have no sin, we have sinned, but it is a lesser sin than the butcher.
There is a mantra. If we say it for seven or 21 times when we eat meat, praying that ‘As I am taking this meat, I pray that this animal will not go to hell, but go to heaven,’ this helps the animal to go to heaven. That will help the dead animal. Lamas recite this mantra, but it is too long for normal people. Lamas say we shouldn't take meat; it is very sinful.
Animals feel pain, so it is dangerous and sinful. If you can't stop, pray that the animal will go to heaven. Animal killing is very bad because you're inflicting pain on them.
You should teach people the mantra. That will help. There are some lamas who don't take meat. There are now many people who are not taking this meat. ". Norbu—Settlement Officer (Chief Political Figure), Bylacopy, India (Late Thirties).
Norbu had the aura of a leader and was very decisive when he spoke. He was a bit intimidating, but generous and kind. The interview was conducted in English. 1) “Meat eating doesn't need to relate to Buddhist teachings. Meat is compulsive in Tibet. We have a consciousness that we have committed a sin against the Buddhist teachings.
The general public inherits Buddhism, but doesn't know much. Mainly the monasteries have Buddhist knowledge.
Without meat, there are health consequences among Tibetans. Tibetans need meat as a continuity of their diet to maintain health, especially for elders. Kindness and compassion are easy to talk about, but tough to practice. As an individual person, we all have our own approach.
As a government servant, here the most important thing is one should speak less and try to practice what the Buddha and His Holiness have said—how to be kind. Public officials need to practice honesty, sincerity and selflessness. These shouldn't be negated. Others are more important than oneself.
Putting this into practice, however, is hard to do. 2) “Yes, I think so, we have violated the Buddhist teachings. Also we have started now to offer milk and bread at the altar rather than meat and wine. There may be some changes that will coincide better with Buddhist teachings than what we are practicing now. Tsering Dorje—Secretary at local Tibetan Government Post, Bylacopy, India (Late Thirties).
Tsering was the first man that I interviewed, on the first day of the Tibetan New Year. He later helped me to translate my written questions into Tibetan and was very kind and honest. The interview was conducted with Tsering in English. 1) "Buddhist philosophy is based on nonviolence. If you go deep, you find a lot on nonviolence. Lay people don't know much.
Non-harm is in the scriptures, but Tibetans worry that if they don't eat meat they will not be healthy. Since Tibetans have eaten meat for so many years, they feel that they need to keep eating it.
Young Tibetan people understand that meat is against Buddhism and that they don't need as much now in exile as they did in Tibet. Tibet is cold and there are no vegetables. We try to eat less meat now. It is bad for the body in the hot climate. ". 2) "Eating meat is very much harmful to the Bodhisattva. Every Buddhist scripture is basically ‘non-harm.
’ Eating meat very much harms sentient beings. If you do not eat meat, animals will be saved, get freedom, get to eat grass in the open. If you eat meat, the butcher will kill the animals.
Animal will lose their life. The old generation knows that eating meat is a sin and that the animals will lose their lives. Even then they are eating meat.
I think it is an old, bad habit. So we are trying to change this habit by eating less meat in order to give more freedom to the animals. ". Geshe Tenzin Dorje—Sera Je Monastic University (Mid-Sixties).
One of the most highly respected men in Sera Monastery, his picture is hung in the Sera Je library next to the Dalai Lama’s. This animated man with unfathomable spiritual depth has the compassion, kindness and humor of a Buddha. He looked very young and alive. The interview was in Tibetan and translated from the tape recording by Tinley. 1) “Not to harm other people, this is usually the most important. There is a strong relation between daily life and non-harm. Normally, we like those who don't harm.
If we don't kill insects, tell bad words or show any anger, then we will be a likeable person. If I become angry, you will become angry. It will harm the other person, which is not good. The daily practice and principles of non-harm have a strong relationship.
A Buddhist practitioner should not harm other beings and help them whenever possible. We can't practice all of the teachings of the Buddha. But non-harm is the most important.
However, it is difficult to say whether it is possible to cause no harm whatsoever in one's daily practice. Harm happens all the time—slander, harmful speech, stepping on insects. There is almost always some violence. If you eat meat, it harms other beings.
How does this happen? Although I don't kill, I am indirectly participating in the killing. So indirectly it becomes a kind of violence.
If I buy meat, he kills more and more animals. I don't kill, but they kill—I buy it and eat it. If I buy, you buy, he buys, we all buy—then he will kill more and more.
It will become a kind of violence. If everyone stops eating meat, they won't buy and he won't kill. Animals won't die, which is good. If we eat meat, he will kill. Buy once, he will kill—then he'll kill more and more. So indirectly it becomes very violent.
Buying meat indirectly becomes a kind of harming. Buy again, he will kill again—so that's why it's not good. Meat eating is not good. Question: Will the butcher be able to achieve Buddhahood faster if less people eat meat. “After a long, long time the butcher will be able to achieve Buddhahood—a long, long time. It is a big, big sin to kill animals.
It's not easy to get Buddhaood after this—it is a huge sin. If he doesn't kill or harm but rather helps other beings, then he can transform himself into a positive spirit. Then he will be able to achieve Buddhahood quickly.
If one cheats, steals, kills, harms others—then it will take a long, long time. If everyone doesn't eat meat, the butcher won't kill animals and won't accumulate sin; then it will be easier for him to achieve Buddhahood. Question: Do you think there is less sin in buying meat from a large meat market.
“Buying from a small and large meat market entails the same sin. The killing is the same. If you are a meat salesman and I order you to kill 100 kilograms of meat, then both of us receive the same sin.
It is definitely an act of harming. There are five chickens. If you buy one there will be four left. If you don't buy, he won't kill. It's less harm if you buy less.
If you buy more, it is more harm. The biggest sin is telling the butcher to kill some chickens for me tomorrow.
I asked him if there was a prayer for eating meat. He said there were several. He spent the next half-hour looking one up in an old text he had lying around. He eventually found it, but part of the page was torn off and the text was too deteriorated for him to read it.
I would later get a meat eating prayer written in Tibetan for me in my notebook, but that notebook was lost when my bag was stolen. So unfortunately, despite many attempts, I have not been able to find a translation of a prayer for eating meat. “This sin is the same for killing a big or a small animal. You can't say whether an animal will become a human or god in the next rebirth. If you pray, they might be born in better realms. Not eating meat is better than eating meat with a prayer. Dr.
Tenzin Tsephal—Director of Tibetan Medicine for the Bylacopy Refugee Camp (Late Thirties). Tenzin struck me as a highly educated and sharp man who is one of the most qualified in the world in treating illness with traditional Tibetan medicines. He spoke flawless English. “The main concept of Buddhist philosophy is that if you can't help others, at least don't harm them.
You must respect the existence of other beings. As far as practice is concerned, there will be a large variation among individuals in the extent to which they can use these beliefs. A high lama or a yogi will practice it in a different way than the average lay person. They may go into a retreat without much social mingling and can really concentrate on cultivating bodhicitta or something. As for myself, I am staying in society and depend on others. The Dalai Lama says, when we are born, we depend on our parents. When we get old we again depend on others for help.
Therefore, as grown-ups, we should really help others. I can use the energy I have to help people. Individuals have different capacities to help. I am a doctor, so I try to help people with physical suffering.
All life is interdependent, and so helping others also helps yourself. “As far as meat eating goes, Tibet is at a very high altitude and meat is necessary there due to the cold climate and the lack of availability of meat alternatives. So it is habitual. There was a poor trade situation in Tibet; you couldn't get non-regional food for the most part. Now meat eating is reducing; many Tibetans are becoming vegetarians. The basic Buddhist concept of non-harm is against eating meat, as you have to kill something.
The lamas always taught that there is a big difference in killing the animal specifically for you or buying it already dead. There are different degrees of sin, depending on how you obtain the meat, what weapons are used to kill it, what the motivation was, et cetera.
Question: Is meat eating necessary to the Tibetan physiology.
“It is not necessary at all. If someone gets weak, if their energy is very low, then they may need meat for a little while. If there is a lot of imbalance in their body energies, then they should eat meat for a few days, and then go back to a pure vegetarian diet. Question: Have there been any health problems among Tibetans who stop eating meat.
“No, most problems are caused by eating meat instead. If we have meat for two or three days continuously, too much heat is created and one gets drowsy. If one takes vegetarian food, they feel fresh and alert, with lots of energy.
Vegetarian food is perfect for hot weather. Many in the younger generation are not so fond of meat. Among the older ones, they don't want to stop, so they will say that their ears would start ringing if they didn't eat meat for ten days or something.
I don't really believe this, though. I think all Tibetans can and should stop eating meat. Losing weight is not really harmful at all. In the Tibetan community there is a paranoia about being thin.
Fat is considered healthy and thin is considered bad. When I went home to my parents after becoming vegetarian they remarked at how thin I was as if they were worried. In the West it is good to be thin, but Tibetan culture considers a person who is fat to be a person who is eating well. Being thin is far better in a hot climate. A fat person sweats a lot and can't breathe well when it is hot.
Meat is unnecessary. There are a lot of high-protein alternatives like soy. Vegetables and legumes are the best sources of protein. Question: Among young Tibetans who stop eating meat, do you think this is health-related, ethics-related or both. “I don't know about others, but as far as my own personal experience, when I was in college I heard a lot about how eating meat is bad.
For me it combined the Indian climate with Buddhist ethics, and I gradually stopped eating meat for these reasons. Question: Do you think it is necessary for His Holiness to eat meat to stay in good health. “No, it is not necessary for him to eat meat. His Holiness has a crazy routine, he gets only four or five hours of sleep and the rest of the 19 or 20 hours he is very busy and cheerful. You can't compare His Holiness with normal people.
His Tibetan doctors visit him every day to check his pulse and so forth and prescribe him medicine for that day. He takes Tibetan medicine faithfully every day, and encourages others to do so as well. He really believes in it. His Holiness likes fruits a lot, I don't know about tofu. But tofu is very popular in Dharamsala in general.
Question: If someone stopped eating meat and lost weight, would you prescribe they eat meat again. “I would never tell someone to start eating meat again once they've stopped. It is like an alcoholic who stops drinking; it is not good to drink again even though he may have some problems being sober.
It is very bad to start drinking again, or eating meat again. Alternatives are definitely the best. I would never prescribe someone to start eating meat again. The Tibetan doctors who do so are a bit old-fashioned and aren't as aware or open to the alternatives to eating meat. "Tibetan medicine uses some animal products (snake meat, etc.
) but now not too much, as the availability and legality of obtaining such things has changed. Plant alternatives are now used in place of animal products. Namto Ling and Sera Je Monasteries don't serve non-vegetarian meals. I had four vegetarian classmates in Tibetan medicine school and now more and more young people are eating primarily vegetarian food.
I ate only one or two non-vegetarian meals a month during college. __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __. On the topic of health and meat eating, Patrul Rinpoche remarks.
“To have killed in a previous life makes our present life not only short, but also subject to frequent disease. Sometimes babies die at birth as a result of having killed in their past life, and the same thing may well occur over and over gain for many lifetimes.
” 17. Hlakpa Dorje—the Dalai Lama’s Religious Translator (Early Sixties). “In the sutras, it says that if one has not heard, seen or has any suspicion that an animal has been killed for them, it is acceptable to eat meat. So most Tibetans follow this, and eat meat from a butcher rather than kill the animals themselves. However, His Holiness has been encouraging the Tibetan community to cut down on their meat consumption, and if possible, adopt a vegetarian diet.
He requested in 1993 that the restaurants of the Dharamsala area that normally serve meat dishes become vegetarian so that the Tibetan community can experience delicious vegetarian food and learn how to stop eating meat. Several of the area restaurants became vegetarian after that, and I think that it has turned out how His Holiness envisioned, and people are getting the idea that eating meat is not necessary after all to make good food.
Dharamsala has a lot of tofu, which was introduced to the people by the restaurants that switched over to vegetarian. The Dalai Lama, three years ago, took up a new policy for his own diet. He now eats a small amount of meat every other day, and eats pure vegetarian food (including no eggs) every other day. Thus, he tells people that he is vegetarian six months of the year. In 1965, he became pure vegetarian and was very adamant about it.
Unfortunately he got frail with hepatitis, and both his Tibetan doctors and Western doctors advised him to start eating meat again. He regained his health soon after. So, the Dalai Lama still eats small amounts of meat. However, he has been very adamant in stressing to the Tibetan people that on special Buddhist holidays and other days where merit is magnified, meat should be avoided altogether. For the sake of the Dharma and for the health of the Tibetans in exile, he requests that his people eat less and less meat and gradually try to become vegetarian.
Pema—President of the Tibetan Youth Congress (Mid-Thirties). “It is quite clear to me that a serious Buddhist practitioner cannot justify eating meat.
Those who say that buying meat from a market doesn’t involve much sin have a fundamental lack of understanding of basic economics—supply and demand. If us Tibetans didn’t buy so much meat in and around Dharamsala, the butchers would simply be out of business and countless animals would be saved from the knife. The Indians don’t buy much meat because most of them are Hindu and vegetarianism is quite widely spread. It is unfortunate that Tibetans still eat so much meat, especially monks at the monastery. That is truly shameful.
A monk needs to uphold his vows and one of the primary vows is to not kill. Eating meat is unquestionably a violation of this vow, and thus the monks who continue to eat meat in exile when it us completely unnecessary are disgracing the Tibetan monastic tradition.
Especially now since Tibetan Buddhism is spreading so widely throughout the world and to the West, monks really need to stop eating meat. When Westerners see this, and hear the next day at a Dharma talk that they are supposed to be saving all sentient beings from suffering, they often get quite confused. Buddhism is supposed to dispel confusion, not create more of it. Therefore, especially monks, but also lay Tibetan Buddhists, must stop eating meat. If we are to preserve the integrity of Tibetan Buddhism, it is time we realize that meat is very sinful and simply give it up.
Eggs, pork and chicken are the worst and should be given up first, as they do not provide nearly as much meat as a yak for instance. But all meat should be avoided if possible.
On buying meat, Patrul Rinpoche responds. “Some people imagine that only the person who physically carries out the killing is creating a negative karmic effect, and that the person who just gave the orders is not—or if he is, then only a little.
But you should know that the same karmic result comes to everyone involved, including even anyone who just felt pleased about it—and therefore how much more so the person who actually ordered that the killing be carried out. Each person gets the whole karmic result of killing one animal. It is not as if one act of killing could be divided up among people. " 18. __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __ __.
On meat eating among Buddhists, Patrul Rinpoche responds. "In Buddhism, once we have taken refuge in the Dharma we have to give up harming others. To have an animal killed everywhere we go, and to enjoy its flesh and blood is surely against the precepts of taking refuge, is it not? More particularly, in the Bodhisattva tradition of the Great Vehicle, we are supposed to be the refuge and protectors of all infinite beings. The beings with unfortunate karma that we are supposed to be protecting are instead being killed without the slightest compassion, and their boiled flesh and blood are being presented to us and we—their protectors, the Bodhisattvas—then gobble it all up gleefully, smacking our lips.
What could be worse than that?" 19. Geshe Thupten Phelgye—Founder of Universal Compassion Movement (Thirties).
Geshe Thupten Phelgye from Sera Je monastery is now living in Dharamsala, running his organization Universal Compassion Movement and serving as a member of the International Gelukpa Executive Committee. He gets his income by running a four- story apartment complex, which forbids meat inside its walls.
Non-vegetarians aren't allowed to apply for a room. He has a billboard across from the Dalai Lama's residence at one of Dharamsala’s main intersections that reads, "Take Pity on Animals, Don't Cause Their Slaughter, Become a Vegetarian. " The same message is written in Tibetan. He also puts up flyers around town to encourage Tibetans to follow the Buddha's teachings and become vegetarian. He was born in Bylacopy, India to very poor parents who farmed their small plot of land and often had trouble putting food on the table. He wanted to help his family to improve their standard of living, so he tried to join the army at age 13. He was turned down because of his age, so he tried again at age 14.
The army recruiter felt sorry for him and paid for his education until age 18. At this point, his mother became sick and wanted him to look after her. However, Thupten had his life ahead of him and didn't want to spend more time at home.
He told his parents he would either go back to school or go to the monastery, so his parents sent him to Sera Je. He flourished at Sera, and after the required training, had earned a Geshe degree. In 1980 in the nearby town of Kushal Nagar, he saw a chicken that had been in the grass and eating corn days earlier, with its head cut off, convulsing in the butcher shop.
At this point, he decided to give up meat and eggs. For his Geshe degree reception, he agreed to have all of the traditional foods, just no meat. The monks at the reception raved about how good the vegetarian food was. Shortly after, there was an all-day food offering given to the monastery by a local Tibetan, complete with three truckloads of meat. He relates: “The monks spent all morning chop, chop, chopping the meat, hacking away at the red flesh with their big knives.
There was meat momos, meat soup and just plain meat. By the end of the day there were so many bones on the ground that it was hard to walk. It was horrible. ” He talked to the Abbot about it and said that something had to be done. He said that it was hard for him to be a monk and have all of this suffering and sorrow in the form of meat being caused by the monastery.
The Abbot agreed. Soon after, at a large puja.
the Abbot announced that from that day forward, there would be no meat allowed at offerings, pujas or in the mess hall at Sera Je Monastery. Monks who wanted to continue eating meat would have to do so on their own. Soon after receiving his Geshe degree, Thupten and his mother went to Dharamsala to receive the Dalai Lama's blessings. The Dalai Lama encouraged Geshe Thupten to go to America and teach, but the young Geshe decided he wanted to work on reforming the Tibetan community, and stayed in Dharamsala.
He had difficulties finding his mother a place to stay, so in exasperation had to build his own house. A plan for a simple residence turned into a four-story building with two and three-room apartments for rent. He started the Universal Compassion Movement and is now working on making it an influential organization.
He acquired hepatitis several months ago, which his doctors told him could be fatal. He is taking many Tibetan medicines, and showing improvements, but still worries about launching his organization before he passes away.
He is a remarkable man. On his book shelf lie animal rights staples, such as Peter Singer's Animal Liberation.
John Robbin's Diet for a New America and Eric Marcus' Vegan, the New Ethics of Eating. He has pictures of animals on his shrine to the Buddha, below a large picture of the Dalai Lama. He drinks milk, but says he would be vegan if he lived in America, due to the poor treatment of cows there. His laugh is full and comes easily. He looks quite healthy and is neither thin nor fat. His face is beautiful and large, kind of like Mao's. His mother lives in the apartment room next to his own.
He tells me that he has always been a sort of rebel, and his views on Tibetan culture and religion show this. He thinks the primary purpose of Buddha's philosophy is to apply it to everyday life. For instance, he told me. "Instead of lighting countless butter lamps and emitting black smoke into the realm of the gods, why not put up a new street light? Instead of circumambulating a stupa, buy an animal back from the slaughterhouse.
Putting the Buddha's teachings into action is sorely lacking in how Tibetans approach Buddhism. The fact that almost all Tibetans eat meat is a sad example of this. ". I found his flyer very interesting, and so am putting it as it is on the next page. He told me that he put the flyer all around Dharamsala, and that Tibetans started to complain to Dawa Norbu, Mayor of Dharamsala, saying that it made them feel bad about themselves.
Geshe Phelgye explained to Norbu that he was trying to help the Tibetan community to live more compassionately in accordance with the Dalai Lama’s wishes, and so the flyer was not taken down. Trulshig Rinpoche, Abbot of Monastery in Boudha, Nepal. "It is not suitable for Buddhists whose belief system is founded on compassion to have their sustenance based in killing. ". Navina Lamminger, Dharma Student from Germany. “We talked in one of our Dharma lessons about eating meat. The Geshe said that he couldn't advise people not to eat meat, because then he would be more compassionate than Buddha himself.
AN APPEAL TO YOU. The world today has become very cruel: humans are eating almost all the animals -- innocent sentient beings, domestic and wild-- among them poultry, snakes, frogs and the various animals that live in the sea. All of them experience the same pain and suffering when they are brutally slaughtered.
So to enjoy meat is absolutely contradictory to the nature of love and peace-- the principles of all true religion. Even in the general sense, to eat meat is totally unjust to helpless animals. Therefore as Buddhists, we must pay more attention to this fact since our commitment is to practice compassion to all mother sentient beings. Furthermore, human welfare is dependent on the environment of which these living beings are also a part. Thus, when we destroy them, we destroy ourselves. His Holiness the Dalai Lama is very much concerned about this and has spoken many times about the importance of vegetarianism.
The Buddha also strictly condemned meat eating. In the Lanka Vatara Sutra found in the fifth volume of the Kagyur, he said "All sentient beings are equal to me as my only son-- how can I allow my followers to eat the flesh of my son. " He added, "Eating meat, to me, is out of the question. I have never allowed, am not ever allowing and will never allow it because I have strictly condemned meat eating in every way. There is another benefit too: saving others' lives extends one's own life. Even in regard to health, refraining from eating meat can prevent heart disease, cancer, tuberculosis, high blood pressure and so on. Therefore my appeal to you is this: give up eating meat from today-- for the rest of your life, even for a few years, one year or a few months.
At least try to reduce the meat in your daily diet. Please do this for the following reasons:. · to cause the long life of His Holiness the Dalai Lama and other world leaders for peace. · to save the lives of innocent animals. · for your own health and long life. · to preserve the environment for coming generations.
Thank you. Concerned people should send their contact details and thoughts to:.
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Watch Bar Rescue episode 38 - I Smell a Rat - Season 3 e38 on SideReel. Bars mean money, but they also mean s. Documentary series in which Jon Taffer offers his expertise to struggling bar owners. A bad smell and bad behaviour from the bar staff greet.
Bar Rescue uses Blizzard Lighting again, this time in Hookah Bar. Torrent Xray, RokBox, and PixelStorm 240 LED fixtures used in Spike TV’s Bar Rescue Episode.
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Episode Synopsis: Profits are going up in smoke due to the overwhelming odors and frat house behavior at this hookah bar. Bar Rescue is an American reality series that premiered on Spike TV on July 17, 2011. It stars Jon Taffer (a long-time food & beverage industry consultant specializing in nightclubs and pubs), who offers his professional expertise—at no charge—to desperately failing bars in order to save them from closing. Episode highlights of “Bar Rescue: I Smell A Rat ” are currently available for viewing on Spike. com, and the full episode will be available 30 days after the original episode premiere, indefinitely. Descriptions of the Blizzard Lighting products used in the show are:. The Torrent Xray™: 5 pixel moving head fixture that features 5x CREE® XLamp MC-E 4-in-1 10W RGBW LEDs with beam color splitting effects and an incredibly sharp 2 degree beam angle.
When Jon gets there, he notices a bad odor and also bad behavior from the bar employees. The odor is supposedly a dead rat and the bar is. Watch Bar Rescue - Season 3, Episode 38 - I Smell a Rat: Strong odors and bad behavior have a hookah bar struggling to turn a profit. AFTERBUZZ TV -- Bar Rescue edition, is a weekly "after show" for fans of Spike's Bar Rescue. It's Bar Rescue's " I Smell A Rat" podcast!
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Mobile Beat (1256 Posts ). This is the general editors account for Mobile Beat Magazine and Website. Who reads Mobile Beat online and in print and attends Mobile Beat events? DJs, VJs and KJs to start with, especially those who own and operate mobile entertainment services. They provide music, video, lighting and a myriad other entertainment choices for corporate events, wedding receptions, dances and innumerable other gatherings.
Заявление для назначения пособия на рождение;; свидетельство. их и принимает решение о назначении или отказе в назначении пособий, о чем. Работник, которому нужно узнать для расчета пособий свой заработок в. формы заявления невозможно, такой отказ будет незаконным.. Не люблю я детские площадки, не нравится мне, что там всегда толпы. Виде детского пособия, за которым ребенка, в отношении которого подано заявление.
Как получить единовременное пособие/выплату при рождении ребенка в 2014 и 2015 году. Новости по тематике. Пособие при рождении ребенка 2014-2015 года может быть начислено только одному из родителей либо лицу, заменяющему его на законных основаниях. Если в семье рождается двое и более детей, то выплаты назначаются на каждого из них. Материальная помощь при рождении ребенка. Сумма. Право на получение выплаты при рождении ребенка имеет один из родителей.
При этом важно, чтобы ребенок родился живым, поскольку при появлении мертвого ребенка финансовая помощь родителям не оказывается, как это указывается законодателем в ФЗ от 19. 05. 1995 N 81-ФЗ.
Для получения детских пособий родителю необходимо подготовить Заявление о предоставлении отпуска по уходу за ребенком с Но в Москве основанием для отказа в назначении пособия является. Если имеет место отказ о назначении ежемесячной выплаты, то в на детское пособие до трех лет, необходимо написать заявление.
Письмо ФСС РФ от 28. 01. 2014 N 17-03-11/06-1026 установило сумму пособия на 2014 год. Его размер после очередной индексации достигает 13 741 рублей 99 копеек. А в 2015 году пособие снова увеличилось и составило 14 497 рублей 80 копеек. Кто назначает социальные выплаты при рождении ребенка. Утверждением выплат занимаются различные организации.
Наименование органа напрямую зависит от статуса гражданина, являющегося кандидатом на получение материальных средств. Так, пособие при рождении ребенка 2014 - 2015 года для лиц, имеющих СНИЛС, которые трудоустроены или проходят военную службу, выплачивается по месту трудоустройства.
Единовременное пособие при рождении ребенка обучающемуся или безработному родителю начисляется органами социальной защиты. Где получить региональные выплаты при рождении ребенка. Единовременная выплата при рождении ребенка производится:. по месту жительства;.
по месту пребывания;. по месту фактического проживания;. по месту работы;. по месту службы. Получение пособия по рождению ребенка. Документы для получения пособия при рождении ребенка.
Чтобы оформить пособие при рождении ребенка 2014-2015 года. одному из родителей необходимо собрать и предоставить в уполномоченные на назначение выплат органы такие документы как:. Заявление, бланк которого граждане могут скачать на официальных сайтах государственных органов РФ или получить при обращении к сотрудникам уполномоченной на назначение пособия организации.
Справка о рождении ребенка. Свидетельство о рождении в оригинальном виде и в форме копии. Паспорта родителей ребенка в оригинальном виде, а также их копии. Справки с работы обоих родителей о неназначении выплаты. Оригинальный экземпляр трудовой книжки заявителя, а также ее копия. Военный билет.
Справка о прохождении обучения. Выписка из центра занятости. Справка из кредитной организации о наличии у гражданина открытого лицевого счета. Выписка из решения об установлении над ребенком опеки. Документ о расторжении брака. Документ о совместном проживании ребенка и родителя в РФ. Форма подачи заявления и документации для получения выплат.
Предоставить бумаги можно посредством визита в соответствующую организацию как лично, так и через законного представителя. Кроме того, возможен вариант отправления заявки и копий требующейся документации почтой, подлинные экземпляры бумаг направлять не следует. Единый портал госуслуг оказывает гражданам помощь в оперативном представлении документации в виде электронных файлов, подписанных персональной цифровой подписью.
Если лицо направляет документацию в электронной форме, то это означает согласие заявителя на обработку его персональных данных. Специалист организации, назначающей пособия, осуществляет прием граждан, а также проводит следующие мероприятия:. Устанавливает личность заявителя с помощью паспорта. Проверяет законность полномочий представителя лица, претендующего на получение пособия. Проводит первичную проверку заявки и иных приложенных бумаг. При этом специалист осуществляет:. проверку соответствия копий документов и их оригиналов, проставляет надписи о соответствии копий оригиналам и заверяет подпись печатью;.
определяет разборчивость почерка, которым заполнены документы;. следит за тем, чтобы ФИО и адреса были зафиксированы полностью, без сокращений. Возвращает те документы, которые:. заполнены с помощью карандаша;. содержат подчистки, приписки, зачеркнутые слова или цифры, иные недопустимые исправления;. имеют значительные повреждения;.
утратили свою юридическую силу на момент их предоставления. Проводит предварительную проверку кандидата на получение детского пособия по единой информационной базе с целью исключить возможность назначения двойного пособия. Выдает обратившемуся лицу бланк заявления для назначения выплаты, поясняя правила и порядок его заполнения. При необходимости уведомляет заявителя о нехватке каких-либо документов, приложенных к заявлению, и предлагает представить недостающие бумаги. Формирует дело заявителя, которое будет передано на дальнейшее рассмотрение уполномоченным лицам организации. Знакомит заявителя с размером назначаемого пособия и общими сроками выплаты. Лицо, осуществляющее прием заявления, выдает гражданину расписку-уведомление.
Этот документ подтверждает факт приема заявки на пособие и приложенной к ней юридической документации. Принятое заявление подлежат регистрации. После регистрации заявление получает свой индивидуальный номер. Пособие по рождению ребенка 2014-2015 года. Сроки. Перечисленные документы должны быть поданы в организацию, утверждающую пособие, не позднее 6 месяцев с момента рождения ребенка.
Работодатель выплачивает пособие заявителю в течение 10 дней с момента получения соответствующей заявки от работника. Органы соцзащиты населения назначают выплаты в течение 10-дневного срока, но производят их не позднее 26-го числа месяца, следующего за тем, в который подавалась заявка. Принятие решения о назначении выплат.
Рассмотрение заявки. Организация, принимающая решение об утверждении пособия, тщательно изучает персональные данные заявителя. Она рассматривает представленную документацию, осуществляет проверку достоверности сведений, предоставленных кандидатом на получение социальных выплат. Органы выявляют правильность заполнения заявления на пособие, в котором не должно быть исправлений, ошибок, подчисток или искаженных сведений.
Они проверяют наличие цифровых подписей на электронных документах, отправленных посредством Единого государственного портала госуслуг. Кроме этого они занимаются отправлением запросов в различные организации и структуры, владеющие информацией о заявителе. Ответы на них должны быть получены уполномоченными сотрудниками в течение 5 дней. Они предоставляются на безвозмездной основе.
Принятие решения о назначении выплат. Принятие решения об утверждении материальных выплат занимает 10 дней, которые отсчитываются с момента принятия заявления гражданина. Специалист, на которого возложены контрольные функции в организации, проверяет правомерность принятого решения. Также сверяются лицевые счета, предназначенные для перечисления суммы детского пособия. Уполномоченные лица подписывают протокол о назначении пособия. Он передается руководителю органа, который принимает окончательное решение после рассмотрения протокола и личного дела заявителя.
Решение об отказе в предоставлении услуги. Отказ в выплате социальной помощи может быть вызван недостаточным количеством документов, приложенных к заявлению. Если выявлено, что заявитель предоставил в организацию недостоверные сведения, то это также является основанием для отказа в назначении материальной помощи. Решение об отказе содержит в себе данные о:. Номере и дате его вынесения. ФИО заявителя.
Адресе заявителя. Виде детского пособия, за которым обратился заявитель.
ФИО и дате рождения ребенка, в отношении которого подано заявление. Дате подачи заявки на выдачу пособия. Регистрационном номере заявления одного из родителей. Причине отказа со ссылками на статьи законодательных актов. Порядке обжалования решения уполномоченного органа.
Решения организаций могут быть обжалованы в вышестоящие органы или в суд. Письменное решение об отказе будет выступать основанием для начала процедуры обжалования. Резюмируя все вышесказанное, можно отметить, что лица, желающие получить единовременное детское пособие, должны собрать определенный пакет документов и отправиться в уполномоченную организацию. Специалисты зарегистрируют заявление с предлагающимися бумагами, проверят верность их заполнения и подлинность зафиксированных в них данных, после чего примут решение по заявлению.