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𝓛𝓔𝓢𝓢𝓞𝓝 4317 Tue 18 Jan 2022 Do Good Purify Mind said the Awakened One Trained in reference to heightened virtue,mind,& discernment.His passion,aversion,& delusion when trained in heightened virtue,mind,& discernment were abandoned.He with the abandoning of passion,aversion,delusion did not do anything unskillful in any evil The Awakened One. Instead All men&women start growing vegetables&fruit bearing dwarf plants in pots to overcome Hunger the greatest ill,the greatest suffering-conditionedness, said Awakened One knowing this reality at it is: Ultimate Happiness supreme that is the end of suffering. Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space Combine to make this food. Numberless sentient and non sentient beings give their life & labor that we may eat. May we be nourished that we may nourish life! “Even fear is frightened by the bodhisattva’s fearlessness.” Then Awakened Universe is created.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:03 am
𝓛𝓔𝓢𝓢𝓞𝓝 4317 Tue 18 Jan 2022

Do Good Purify Mind said the Awakened One
Trained
in reference to heightened virtue,mind,& discernment.His
passion,aversion,& delusion when trained in heightened
virtue,mind,& discernment were abandoned.He with the abandoning of
passion,aversion,delusion did not do anything unskillful in any evil
The Awakened One.
Instead All men&women start growing vegetables&fruit bearing dwarf plants in pots to overcome
Hunger the greatest ill,the greatest suffering-conditionedness, said Awakened One knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space
Combine to make this food.
Numberless sentient and non sentient beings give their life & labor that we may eat.
May we be nourished that we may nourish life!
“Even fear is frightened by the bodhisattva’s fearlessness.”
Then Awakened Universe is created.



Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
AN 3.85 (A i 230)
Vajjiputta Sutta
— A Vajjian —
English
Trained
in reference to heightened virtue,mind,& discernment.His
passion,aversion,& delusion when trained in heightened
virtue,mind,& discernment were abandoned.He with the abandoning of
passion,aversion,delusion did not do anything unskillful in any evil
—————
A
certain monk cannot train with so many rules. The Buddha explains him
how he can do without them, and it works out rather well.
On
one occasion the Blessed One was living in Vesālī, in the Great Wood.
Then a certain Vajjian monk approached him and, on arrival, having bowed
down to him, sat to one side. As he was sitting there, he said to the
Blessed One:
“Lord, this recitation of more than 150 training rules comes every fortnight. I cannot train in reference to them.”
“Monk,
can you train in reference to the three trainings: the training in
heightened virtue, the training in heightened mind, the training in
heightened discernment?”
“Yes,
Lord, I can train in reference to the three trainings: the training in
heightened virtue, the training in heightened mind, the training in
heightened discernment.”
“Then
train in reference to those three trainings: the training in heightened
virtue, the training in heightened mind, the training in heightened
discernment.
As
you train in heightened virtue, heightened mind, & heightened
discernment, your passion, aversion, & delusion — when trained in
heightened virtue, heightened mind, & heightened discernment — will
be abandoned. You — with the abandoning of passion, the abandoning of
aversion, the abandoning of delusion — will not do anything unskillful
or engage in any evil.”
Later
on, that monk trained in reference to heightened virtue, heightened
mind, & heightened discernment. His passion, aversion, &
delusion — when trained in heightened virtue, heightened mind, &
heightened discernment were abandoned. He — with the abandoning of
passion, the abandoning of aversion, the abandoning of delusion — did
not do anything unskillful or engage in any evil.

Pāḷi

ekaṃ
samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. atha kho
aññataro vajjiputtako bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho so
vajjiputtako bhikkhu bhagavantaṃ etadavoca:
“sādhikamidaṃ, bhante, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati. nāhaṃ, bhante, ettha sakkomi sikkhitun”ti.
“sakkhissasi pana tvaṃ, bhikkhu, tīsu sikkhāsu sikkhituṃ: adhisīlasikkhāya, adhicittasikkhāya adhipaññāsikkhāyā”ti?
“sakkomahaṃ, bhante, tīsu sikkhāsu sikkhituṃ: adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāyā”ti.
“tasmātiha tvaṃ, bhikkhu, tīsu sikkhāsu sikkhassu: adhisīlasikkhāya, adhicittasikkhāya, adhipaññāsikkhāya”.
“yato
kho tvaṃ, bhikkhu, adhisīlampi sikkhissasi, adhicittampi sikkhissasi,
adhipaññampi sikkhissasi, tassa tuyhaṃ bhikkhu adhisīlampi sikkhato
adhicittampi sikkhato adhipaññampi sikkhato rāgo pahīyissati, doso
pahīyissati, moho pahīyissati. so tvaṃ rāgassa pahānā dosassa pahānā
mohassa pahānā yaṃ akusalaṃ na taṃ karissasi, yaṃ pāpaṃ na taṃ
sevissasī”ti.
atha
kho so bhikkhu aparena samayena adhisīlampi sikkhi, adhicittampi
sikkhi, adhipaññampi sikkhi. tassa adhisīlampi sikkhato adhicittampi
sikkhato adhipaññampi sikkhato rāgo pahīyi, doso pahīyi, moho pahīyi. so
rāgassa pahānā dosassa pahānā mohassa pahānā yaṃ akusalaṃ taṃ nākāsi,
yaṃ pāpaṃ taṃ na sevīti.


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巴利文 三皈依五戒
礼敬彼世尊、阿拉汉、正自觉者!Namo
tassa Bhagavato arahato sammasambuddhassa.Namo tassa Bhagavato arahato
sammasambuddhassa.Namo tassa Bhagavato arahato sammasambuddhassa.【…


06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
Public


अच्छा शुद्ध करें मन ने कहा कि जागृत एक
एक
निश्चित भिक्षु इतने सारे नियमों के साथ प्रशिक्षित नहीं कर सकता। बुद्ध
उसे बताते हैं कि वह उनके बिना कैसे कर सकता है, और यह अच्छी तरह से काम
करता है।
एक
मौके पर ग्रेट वुड में वेसाली में धन्य व्यक्ति रह रहा था। फिर एक निश्चित
वजजियन भिक्षु ने उनसे संपर्क किया और आगमन पर, उसे झुका दिया, एक तरफ
बैठे। जैसे ही वह वहां बैठा था, उसने धन्य से कहा:
“भगवान, 150 से अधिक प्रशिक्षण नियमों का यह पाठ हर पखवाड़े आता है। मैं उनके संदर्भ में प्रशिक्षित नहीं कर सकता।”
“भिक्षु,
क्या आप तीन प्रशिक्षण के संदर्भ में प्रशिक्षित कर सकते हैं: बढ़ी हुई
पुण्य में प्रशिक्षण, बढ़ते दिमाग में प्रशिक्षण, बढ़ते समझ में
प्रशिक्षण?”
“हां,
भगवान, मैं तीन प्रशिक्षण के संदर्भ में प्रशिक्षित कर सकता हूं: बढ़ते
गुण में प्रशिक्षण, बढ़ते दिमाग में प्रशिक्षण, उच्चतम समझ में प्रशिक्षण।”
“फिर
उन तीन प्रशिक्षणों के संदर्भ में प्रशिक्षित करें: बढ़ी हुई पुण्य में
प्रशिक्षण, बढ़ते दिमाग में प्रशिक्षण, बढ़ते समझ में प्रशिक्षण।
जैसे
ही आप बढ़े हुए गुण, बढ़ते दिमाग, और बढ़ी हुई समझ, आपके जुनून, विचलन, और
भ्रम में ट्रेन करते हैं - जब बढ़ी हुई गुण, बढ़ी हुई दिमाग, और बढ़ी हुई
समझ में प्रशिक्षित - त्याग दिया जाएगा। आप - जुनून को त्यागने के साथ,
विचलन का त्याग, भ्रम की त्याग - कोई भी बुराई या किसी भी बुराई में संलग्न
नहीं होगा। “
बाद
में, उस भिक्षु को बढ़ाया गुण, बढ़ी दिमाग, और बढ़ने के संदर्भ में
प्रशिक्षित किया गया। उनका जुनून, विचलन, और भ्रम - जब बढ़ी हुई गुण, बढ़ी
हुई मन, और बढ़ी हुई समझ में प्रशिक्षित किया गया था। वह - जुनून को
त्यागने के साथ, विचलन का त्याग, भ्रम को छोड़कर - किसी भी बुराई में अचूक
या संलग्न नहीं किया।
—————————
बढ़ी हुई पुण्य, मन और विवेक के संदर्भ में प्रशिक्षित ।
गौतम बुद्ध के 8 ऐसे उपदेश जो बदल देंगे आपकी जिंदगी | 8 Life Changing Teachings By Gautam buddha
गौतम
बुद्ध के 8 ऐसे उपदेश जो बदल देंगे आपकी जिंदगी | 8 Life Changing
Teachings By Goutam buddha - हमेशा दुखी रहने वाले लोग जरुर देखे ! इसे
सुनने क…..




17) Classical Bengali-ক্লাসিক্যাল বাংলা,


73) Classical Marathi-क्लासिकल माओरी,



75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),



76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

78) Classical Odia (Oriya)

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


92) Classical Sindhi,

93) Classical Sinhala-සම්භාව්ය සිංහල,



Ethical Conduct
Right Speech
(samma vaca)
The
Buddha divides right speech into four components: abstaining from false
speech, abstaining from slanderous speech, abstaining from harsh
speech, and abstaining from idle chatter. Because the effects of speech
are not as immediately evident as those of bodily action, its importance
and potential is easily overlooked. But a little reflection will show
that speech and its offshoot, the written word, can have enormous
consequences for good or for harm. In fact, whereas for beings such as
animals who live at the preverbal level physical action is of dominant
concern, for humans immersed in verbal communication speech gains the
ascendency. Speech can break lives, create enemies, and start wars, or
it can give wisdom, heal divisions, and create peace. This has always
been so, yet in the modern age the positive and negative potentials of
speech have been vastly multiplied by the tremendous increase in the
means, speed, and range of communications. The capacity for verbal
expression, oral and written, has often been regarded as the
distinguishing mark of the human species. From this we can appreciate
the need to make this capacity the means to human excellence rather
than, as too often has been the case, the sign of human degradation.
(1) Abstaining from false speech (musavada veramani)
Herein
someone avoids false speech and abstains from it. He speaks the truth,
is devoted to truth, reliable, worthy of confidence, not a deceiver of
people. Being at a meeting, or amongst people, or in the midst of his
relatives, or in a society, or in the king’s court, and called upon and
asked as witness to tell what he knows, he answers, if he knows nothing:
“I know nothing,” and if he knows, he answers: “I know”; if he has seen
nothing, he answers: “I have seen nothing,” and if he has seen, he
answers: “I have seen.” Thus he never knowingly speaks a lie, either for
the sake of his own advantage, or for the sake of another person’s
advantage, or for the sake of any advantage whatsoever.21
This
statement of the Buddha discloses both the negative and the positive
sides to the precept. The negative side is abstaining from lying, the
positive side speaking the truth. The determinative factor behind the
transgression is the intention to deceive. If one speaks something false
believing it to be true, there is no breach of the precept as the
intention to deceive is absent. Though the deceptive intention is common
to all cases of false speech, lies can appear in different guises
depending on the motivating root, whether greed, hatred, or delusion.
Greed as the chief motive results in the lie aimed at gaining some
personal advantage for oneself or for those close to oneself — material
wealth, position, respect, or admiration. With hatred as the motive,
false speech takes the form of the malicious lie, the lie intended to
hurt and damage others. When delusion is the principal motive, the
result is a less pernicious type of falsehood: the irrational lie, the
compulsive lie, the interesting exaggeration, lying for the sake of a
joke.
The
Buddha’s stricture against lying rests upon several reasons. For one
thing, lying is disruptive to social cohesion. People can live together
in society only in an atmosphere of mutual trust, where they have reason
to believe that others will speak the truth; by destroying the grounds
for trust and inducing mass suspicion, widespread lying becomes the
harbinger signalling the fall from social solidarity to chaos. But lying
has other consequences of a deeply personal nature at least equally
disastrous. By their very nature lies tend to proliferate. Lying once
and finding our word suspect, we feel compelled to lie again to defend
our credibility, to paint a consistent picture of events. So the process
repeats itself: the lies stretch, multiply, and connect until they lock
us into a cage of falsehoods from which it is difficult to escape. The
lie is thus a miniature paradigm for the whole process of subjective
illusion. In each case the self-assured creator, sucked in by his own
deceptions, eventually winds up their victim.
Such
considerations probably lie behind the words of counsel the Buddha
spoke to his son, the young novice Rahula, soon after the boy was
ordained. One day the Buddha came to Rahula, pointed to a bowl with a
little bit of water in it, and asked: “Rahula, do you see this bit of
water left in the bowl?” Rahula answered: “Yes, sir.” “So little,
Rahula, is the spiritual achievement (samañña, lit. ‘recluseship’) of
one who is not afraid to speak a deliberate lie.” Then the Buddha threw
the water away, put the bowl down, and said: “Do you see, Rahula, how
that water has been discarded? In the same way one who tells a
deliberate lie discards whatever spiritual achievement he has made.”
Again he asked: “Do you see how this bowl is now empty? In the same way
one who has no shame in speaking lies is empty of spiritual
achievement.” Then the Buddha turned the bowl upside down and said: “Do
you see, Rahula, how this bowl has been turned upside down? In the same
way one who tells a deliberate lie turns his spiritual achievements
upside down and becomes incapable of progress.” Therefore, the Buddha
concluded, one should not speak a deliberate lie even in jest.22
It
is said that in the course of his long training for enlightenment over
many lives, a bodhisatta can break all the moral precepts except the
pledge to speak the truth. The reason for this is very profound, and
reveals that the commitment to truth has a significance transcending the
domain of ethics and even mental purification, taking us to the domains
of knowledge and being. Truthful speech provides, in the sphere of
interpersonal communication, a parallel to wisdom in the sphere of
private understanding. The two are respectively the outward and inward
modalities of the same commitment to what is real. Wisdom consists in
the realization of truth, and truth (sacca) is not just a verbal
proposition but the nature of things as they are. To realize truth our
whole being has to be brought into accord with actuality, with things as
they are, which requires that in communications with others we respect
things as they are by speaking the truth. Truthful speech establishes a
correspondence between our own inner being and the real nature of
phenomena, allowing wisdom to rise up and fathom their real nature.
Thus, much more than an ethical principle, devotion to truthful speech
is a matter of taking our stand on reality rather than illusion, on the
truth grasped by wisdom rather than the fantasies woven by desire.
(2) Abstaining from slanderous speech (pisunaya vacaya veramani)
He
avoids slanderous speech and abstains from it. What he has heard here
he does not repeat there, so as to cause dissension there; and what he
has heard there he does not repeat here, so as to cause dissension here.
Thus he unites those that are divided; and those that are united he
encourages. Concord gladdens him, he delights and rejoices in concord;
and it is concord that he spreads by his words.23
Slanderous
speech is speech intended to create enmity and division, to alienate
one person or group from another. The motive behind such speech is
generally aversion, resentment of a rival’s success or virtues, the
intention to tear down others by verbal denigrations. Other motives may
enter the picture as well: the cruel intention of causing hurt to
others, the evil desire to win affection for oneself, the perverse
delight in seeing friends divided.
Slanderous
speech is one of the most serious moral transgressions. The root of
hate makes the unwholesome kamma already heavy enough, but since the
action usually occurs after deliberation, the negative force becomes
even stronger because premeditation adds to its gravity. When the
slanderous statement is false, the two wrongs of falsehood and slander
combine to produce an extremely powerful unwholesome kamma. The
canonical texts record several cases in which the calumny of an innocent
party led to an immediate rebirth in the plane of misery.
The
opposite of slander, as the Buddha indicates, is speech that promotes
friendship and harmony. Such speech originates from a mind of
loving-kindness and sympathy. It wins the trust and affection of others,
who feel they can confide in one without fear that their disclosures
will be used against them. Beyond the obvious benefits that such speech
brings in this present life, it is said that abstaining from slander has
as its kammic result the gain of a retinue of friends who can never be
turned against one by the slanderous words of others.24
(3) Abstaining from harsh speech (pharusaya vacaya veramani).
He
avoids harsh language and abstains from it. He speaks such words as are
gentle, soothing to the ear, loving, such words as go to the heart, and
are courteous, friendly, and agreeable to many.25
Harsh
speech is speech uttered in anger, intended to cause the hearer pain.
Such speech can assume different forms, of which we might mention three.
One is abusive speech: scolding, reviling, or reproving another angrily
with bitter words. A second is insult: hurting another by ascribing to
him some offensive quality which detracts from his dignity. A third is
sarcasm: speaking to someone in a way which ostensibly lauds him, but
with such a tone or twist of phrasing that the ironic intent becomes
clear and causes pain.
The
main root of harsh speech is aversion, assuming the form of anger.
Since the defilement in this case tends to work impulsively, without
deliberation, the transgression is less serious than slander and the
kammic consequence generally less severe. Still, harsh speech is an
unwholesome action with disagreeable results for oneself and others,
both now and in the future, so it has to be restrained. The ideal
antidote is patience — learning to tolerate blame and criticism from
others, to sympathize with their shortcomings, to respect differences in
viewpoint, to endure abuse without feeling compelled to retaliate. The
Buddha calls for patience even under the most trying conditions:
Even
if, monks, robbers and murderers saw through your limbs and joints,
whosoever should give way to anger thereat would not be following my
advice. For thus ought you to train yourselves: “Undisturbed shall our
mind remain, with heart full of love, and free from any hidden malice;
and that person shall we penetrate with loving thoughts, wide, deep,
boundless, freed from anger and hatred.”26
(4) Abstaining from idle chatter (samphappalapa veramani).
He
avoids idle chatter and abstains from it. He speaks at the right time,
in accordance with facts, speaks what is useful, speaks of the Dhamma
and the discipline; his speech is like a treasure, uttered at the right
moment, accompanied by reason, moderate and full of sense.27
Idle
chatter is pointless talk, speech that lacks purpose or depth. Such
speech communicates nothing of value, but only stirs up the defilements
in one’s own mind and in others. The Buddha advises that idle talk
should be curbed and speech restricted as much as possible to matters of
genuine importance. In the case of a monk, the typical subject of the
passage just quoted, his words should be selective and concerned
primarily with the Dhamma. Lay persons will have more need for
affectionate small talk with friends and family, polite conversation
with acquaintances, and talk in connection with their line of work. But
even then they should be mindful not to let the conversation stray into
pastures where the restless mind, always eager for something sweet or
spicy to feed on, might find the chance to indulge its defiling
propensities.
The
traditional exegesis of abstaining from idle chatter refers only to
avoiding engagement in such talk oneself. But today it might be of value
to give this factor a different slant, made imperative by certain
developments peculiar to our own time, unknown in the days of the Buddha
and the ancient commentators. This is avoiding exposure to the idle
chatter constantly bombarding us through the new media of communication
created by modern technology. An incredible array of devices —
television, radio, newspapers, pulp journals, the cinema — turns out a
continuous stream of needless information and distracting entertainment
the net effect of which is to leave the mind passive, vacant, and
sterile. All these developments, naively accepted as “progress,”
threaten to blunt our aesthetic and spiritual sensitivities and deafen
us to the higher call of the contemplative life. Serious aspirants on
the path to liberation have to be extremely discerning in what they
allow themselves to be exposed to. They would greatly serve their
aspirations by including these sources of amusement and needless
information in the category of idle chatter and making an effort to
avoid them.
03-27-17 The Eightfold Noble Path: Right Speech - BBCorner
May all Sentient and Non-Sentient beings be ever happy, well and secure!
May all live long!
May all have calm,quiet,alert,attentive and equanimity mind with a clear understanding that everything is changing!
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at
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All
men&women start growing vegetables&fruit bearing dwarf plants
in pots to overcome hunger the worst kind of illness&to save
precious lives.Share this with all Political leaders,religious
heads&universities of the world.Then we create Awakened Universe.
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17) Classical Bengali-ক্লাসিক্যাল বাংলা,


73) Classical Marathi-क्लासिकल माओरी,



75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),



76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

78) Classical Odia (Oriya)

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


92) Classical Sindhi,

93) Classical Sinhala-සම්භාව්ය සිංහල,
How many languages are there in the world?


7,117 languages are spoken today.

103) Classical Tatar


104) Classical Telugu- క్లాసికల్ తెలుగు,


105) Classical Thai-ภาษาไทยคลาสสิก,


106) Classical Turkish-Klasik Türk,


107) Classical Turkmen


108) Classical Ukrainian-Класичний український,


109) Classical Urdu- کلاسیکی اردو


110) Classical Uyghur,


111) Classical Uzbek-Klassik o’z,


112) Classical Vietnamese-Tiếng Việ,


113) Classical Welsh-Cymraeg Clasurol,


114) Classical Xhosa-IsiXhosa zesiXhosa,


115) Classical Yiddish- קלאסישע ייִדיש


116) Classical Yoruba-Yoruba Yoruba,


117) Classical Zulu-I-Classical Zulu


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01/16/22
𝓛𝓔𝓢𝓢𝓞𝓝 4316 Mon 17 Jan 2022 Do Good Purify Mind said the Awakened One Five trades Business in weapons,humans,meat,toxicity & poison should not be carried on by his lay followers specifies The Awakened One. Instead All men&women start growing vegetables&fruit bearing dwarf plants in pots to overcome Hunger the greatest ill,the greatest suffering-conditionedness, said Awakened One knowing this reality at it is: Ultimate Happiness supreme that is the end of suffering. Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space Combine to make this food. Numberless sentient and non sentient beings give their life & labor that we may eat. May we be nourished that we may nourish life! “Even fear is frightened by the bodhisattva’s fearlessness.” Then Awakened Universe is created.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:30 am
𝓛𝓔𝓢𝓢𝓞𝓝 4316 Mon 17 Jan 2022

Do Good Purify Mind said the Awakened One
Five
trades Business in weapons,humans,meat,toxicity & poison should not
be carried on by his lay followers specifies The Awakened One.
Instead All men&women start growing vegetables&fruit bearing dwarf plants in pots to overcome
Hunger the greatest ill,the greatest suffering-conditionedness, said Awakened One knowing this reality at it is:
Ultimate Happiness supreme that is the end of suffering.
Earth the Spring of Nector (Amudha Surabhi,air,water,fire&space
Combine to make this food.
Numberless sentient and non sentient beings give their life & labor that we may eat.
May we be nourished that we may nourish life!
“Even fear is frightened by the bodhisattva’s fearlessness.”
Then Awakened Universe is created.

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Pañcaka Nipāta
AN 5.177 (A iii 208)
Vaṇijjā Sutta
— Trades —
[vaṇijjā]
English
The Buddha specifies here five trades which should not be carried on by his lay followers.
These
are the five types : Business in weapons, human beings, meat,
intoxicants, and poison. of business that a lay follower should not
engage in.
Monks, a lay follower should not engage in five types of business. Which five?
Business
in weapons, business in human beings, business in meat, business in
intoxicants, and business in poison. These are the five types of
business that a lay follower should not engage in.

Pāḷi

Pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca?
Sattha·vaṇijjā,
satta·vaṇijjā, maṃsa·vaṇijjā, majja·vaṇijjā, visa·vaṇijjā. Imā kho,
bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā ti.
youtube.com
If people don’t Respect you | Do these Five Things ~ Buddha


अच्छा शुद्ध करें मन ने कहा कि जागृत एक
हथियारों,
मनुष्यों, मांस, विषाक्तता और जहर में पांच व्यापार व्यवसाय को उनके लेकर
अनुयायियों द्वारा नहीं किया जाना चाहिए, जागृत एक को निर्दिष्ट करता है।
इसके बजाय सभी पुरुष और महिलाएं बर्तन में बर्तन में सब्जियां और फल बौने पौधों को बढ़ाने शुरू करती हैं
सबसे बड़ी बीमार भूख, सबसे बड़ी पीड़ा-वातानुकूलता ने कहा कि इस वास्तविकता को जानकर जागृत किया गया है:
परम खुशी सर्वोच्च जो पीड़ा का अंत है।
पृथ्वी नेक्टर का वसंत (अमुधा सुरभी, वायु, जल, आग और स्थान
इस भोजन को बनाने के लिए गठबंधन करें।
असंख्य संवेदनशील और गैर संवेदनशील प्राणी अपने जीवन और श्रम देते हैं जिसे हम खा सकते हैं।
क्या हम पोषित हो सकते हैं कि हम जीवन को पोषण दे सकते हैं!
“यहां तक ​​कि डर बोधिसत्व की निडरता से भयभीत है।”
फिर जागृत ब्रह्मांड बनाया गया है।

ये कहानी आप की सोच बदल देगी|Gautam Buddha’s Story|Short Buddhist story




13) Classical Assamese-ধ্ৰুপদী অসমীয়া
Public


ডু
গুড পিউৰিফাই মাইণ্ডে কৈছিল জাগ্ৰত পাঁচটা ব্যৱসায় অস্ত্ৰ, মানুহ, মাংস,
বিষাক্ততা আৰু বিষাক্ততাৰ ব্যৱসায় তেওঁৰ সাধাৰণ অনুগামীসকলে দ্য এৱেকন্সড
ৱান নিৰ্দিষ্ট কৰে। ইয়াৰ পৰিৱৰ্তে সকলো পুৰুষ-মহিলাই পাত্ৰত পাচলি আৰু ফল
যুক্ত বামুণ গছ খেতি কৰা আৰম্ভ কৰে। আটাইতকৈ ডাঙৰ বেমাৰ, আটাইতকৈ ডাঙৰ
কষ্ট-কণ্ডিচনডনেছ ভোক, এৱেকন্সড ৱানে কৈছিল যে এই বাস্তৱতাটো জানিএইবোৰ
হৈছে: চূড়ান্ত সুখ সৰ্বোচ্চ যি হৈছে দুখৰ সমাপ্তি। পৃথিৱী নেক্টোৰৰ
স্প্ৰিং (অমুধা সুৰভি, বায়ু, পানী, জুই আৰু স্থান এই খাদ্য প্ৰস্তুত
কৰিবলৈ একত্ৰিত কৰক। সংখ্যাহীন সংবেদনশীল আৰু অসংবেদনশীল প্ৰাণীয়ে
তেওঁলোকৰ জীৱন আৰু শ্ৰম প্ৰদান কৰে যাক আমি খাব পাৰোঁ। আমি জীৱনক পুষ্টি
প্ৰদান কৰিব পৰাকৈ পুষ্টি প্ৰাপ্ত হওঁক! “আনকি বোধিসত্ত্বৰ নিৰ্ভীকতাৰ বাবে
ভয়ও ভয় খাইছে।” তাৰ পিছত জাগ্ৰত বিশ্বব্ৰহ্মাণ্ড সৃষ্টি হয়।
———————-
পাঁচটা
ব্যৱসায় অস্ত্ৰ, মানুহ, মাংস, বিষাক্ততা আৰু বিষাক্ত তাৰ সাধাৰণ
অনুগামীসকলে দ্য এৱেকন্সড ৱান নিৰ্দিষ্ট কৰে। তাৰ পৰিৱৰ্তে সকলো
পুৰুষ-মহিলাই হাংগাৰক আটাইতকৈ ডাঙৰ ৰোগটো দূৰ কৰিবলৈ পাত্ৰত পাচলি আৰু ফল
যুক্ত বামুণ উদ্ভিদ খেতি কৰা আৰম্ভ কৰে।
লাভীশ্রেষ্ঠ অরহৎ সীবলী মহাস্থবিরের জীবনী||Biography of Shiboli Mohastobir🙏🙏🙏
এই ভিডিওতে আপনারা জানতে পারবেন অর্হৎ সীবলী মহাস্থবির কেন লাভীদের মধ্যে সর্বশ্রেষ্ঠ আসন লাভ করেন এবং মাতৃগর্ভে ক….


17) Classical Bengali-ক্লাসিক্যাল বাংলা,
Public


ভাল শুদ্ধ মন না জাগ্রত এক
অস্ত্রোপচার,
মানুষের, মাংস, বিষাক্ততা ও বিষের পাঁচটি ব্যবসা ব্যবসা চালিয়ে যাওয়া
উচিত নয় অনুসারীদের দ্বারা জাগ্রত করা উচিত নয়।
পরিবর্তে সব পুরুষ এবং মহিলাদের ক্রমবর্ধমান সবজি এবং ফল জন্মদান dwarf গাছপালা কাটা শুরু
ক্ষুধার্ত সর্বশ্রেষ্ঠ অসুস্থ, সর্বশ্রেষ্ঠ দুঃখকষ্ট-শর্তাধীন, বলেছে যে এটি এই বাস্তবতাটি জেনে রেখেছে:
চূড়ান্ত সুখ সর্বোচ্চ যে কষ্টের শেষ।
পৃথিবীটি নাইটারের বসন্ত (অমুধা সুরবি, বায়ু, পানি, আগুন ও স্থান
এই খাদ্য করতে একত্রিত করা।
অচেনা সংবেদনশীল এবং অ সংবেদনশীল প্রাণী তাদের জীবন ও শ্রম যা আমরা খেতে পারি।
আমরা পুষ্ট হতে পারি যে আমরা জীবনকে পুষ্ট করতে পারি!
“বোদিসত্ত্বের নির্ভীকতা দ্বারা ভয় পাচ্ছিল।”
তারপর জাগ্রত মহাবিশ্ব তৈরি করা হয়।
——————————
অস্ত্রোপচার,
মানুষের, মাংস, বিষাক্ততা ও বিষের মধ্যে পাঁচটি ব্যবসা পরিচালনা করা উচিত
নয় যে তার লেগেছে তার শিষ্যদের দ্বারা বহন করা উচিত নয়। সমস্ত পুরুষ ও
মহিলা সমস্ত পুরুষ ও মহিলাদের ক্রমবর্ধমান সবজি এবং ফল বহনকারী ডুয়ারে
গাছপালা শুরু করে ক্ষুধার্ত সর্বাধিক অসুস্থ।
অঙ্গুলিমালের জীবনী|Angulimal life story| 2021
বুদ্ধের সময়কালে কোশল জনপদের রাজধানী ছিল শ্রাবস্তী।ঐ কোশল জনপদের রাজা ছিলেন কোশলরাজ প্রসেনজিৎ।তার রাজপুরোহিত ….

23) Classical Chinese (Simplified)-古典中文(简体),

做得好的净化心灵说令人敬畏的一个
五条武器,人类,肉类,毒性和毒药的五条贸易,不应被他的追随者携带,指定令人敬畏的追随者。
相反,所有男女都开始在锅中的牛油厂开始越来越多的蔬菜和水果以克服
饥饿感到伟大的生病,最伟大的痛苦,说知道这一现实是:
终极幸福至上,这是痛苦的结束。
地球的春天(Amudha Surabhi,空气,水,火和空间
结合制作这种食物。
无数的感知和非众生赋予他们的生活和劳动力,我们可能会吃。
我们可以滋养我们可能滋养生活!
“甚至恐惧是由菩萨无所畏惧的恐惧。”
然后创造了唤醒宇宙。
————————
五次交易业务在武器,人类,肉类,毒性和毒药中不应被他的追随者携带,指定唤醒的人。在所有男性和女性中,所有男女都在饲养的蔬菜和水果中的牛奶厂,以克服饥饿的饥饿。
实拍老挝百姓常去的市场,水果蔬菜肉到底有多贵?看完你就知道了




24) Classical Chinese (Traditional)-古典中文(繁體),

做得好的淨化心靈說令人敬畏的一個
五條武器,人類,肉類,毒性和毒藥的五條貿易,不應被他的追隨者攜帶,指定令人敬畏的追隨者。
相反,所有男女都開始在鍋中的牛油廠開始越來越多的蔬菜和水果以克服
飢餓感到偉大的生病,最偉大的痛苦,說知道這一現實是:
終極幸福至上,這是痛苦的結束。
地球的春天(Amudha Surabhi,空氣,水,火和空間
結合製作這種食物。
無數的感知和非眾生賦予他們的生活和勞動力,我們可能會吃。
我們可以滋養我們可能滋養生活!
“甚至恐懼是由菩薩無所畏懼的恐懼。”
然後創造了喚醒宇宙。
————————
五次交易業務在武器,人類,肉類,毒性和毒藥中不應被他的追隨者攜帶,指定喚醒的人。在所有男性和女性中,所有男女都在飼養的蔬菜和水果中的牛奶廠,以克服飢餓的飢餓。
這些蔬菜補鉀比香蕉厲害多了!預防心血管病記得多吃點!
這些蔬菜補鉀比香蕉厲害多了!預防心血管病記得多吃點!https://youtu.be/U8vMDYa0Xpc隨著秋冬季節的來臨,氣溫越來越低,寒流侵襲人體引起的血管收縮、痙攣、血黏度增高,令這一時節成為了心血管疾病的高發季節,如高血壓、…..




41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
Public


સારા શુદ્ધ મનમાં જણાવાયું છે કે જાગૃત
શસ્ત્રો,
મનુષ્યો, માંસ, ઝેરીતા અને ઝેરમાં પાંચ ટ્રેડ્સ વ્યવસાય તેમના લેન્સિઅન્સ
દ્વારા જતા ન હોવું જોઈએ, તે જાગૃત વ્યક્તિને સ્પષ્ટ કરે છે.
તેના બદલે બધા પુરુષો અને સ્ત્રીઓએ શાકભાજી અને ફળને વિકસાવવાનું શરૂ કર્યું છે, જે પોટ્સમાં ડ્વાર્ફ છોડને દૂર કરે છે
સૌથી મોટી બીમાર, સૌથી મોટી પીડા-કન્ડિશનનેસ, જણાવ્યું હતું કે આ વાસ્તવિકતાને જાણતા જાગૃત છે:
અલ્ટીમેટ સુખ સર્વોચ્ચ જે પીડાનો અંત છે.
પૃથ્વીની વસંત પૃથ્વી (અમુદા સુરાભ, હવા, પાણી, આગ અને જગ્યા
આ ખોરાક બનાવવા માટે ભેગા કરો.
અસંખ્ય સંવેદનશીલ અને બિન સંવેદનશીલ માણસો તેમના જીવન અને શ્રમ આપે છે જે આપણે ખાઈ શકીએ છીએ.
આપણે પોષણ કરી શકીએ કે આપણે જીવન પોષણ કરી શકીએ છીએ!
બોધિસત્વના નિર્ભયતાથી ડર પણ ડરતો છે. “
પછી જાગૃત બ્રહ્માંડ બનાવવામાં આવે છે.
———————-
હથિયારોમાં
પાંચ ટ્રેડ્સ બિઝનેસ, મનુષ્યો, માંસ, ઝેરીતા અને ઝેરને તેમના મૂકેલા
અનુયાયીઓ દ્વારા હાથ ધરવામાં આવતું ન હોવું જોઈએ, તે જાગૃત વ્યક્તિને
સ્પષ્ટ કરે છે. બધા પુરુષો અને સ્ત્રીઓને શાકભાજી અને ફળને વધતી જતી
શાકભાજી અને ફળોમાં ડ્વાર્ફ છોડને હાંસલ કરવા માટે સૌથી મોટી બીમાર દૂર
કરવા માટે.
Harvesting Fruits and Vegetables with Tractors Learn Colors for Kids Children | ZORIP




53) Classical Japanese-古典的なイタリア語,

気をつけて純粋に目覚めたものを言った
武器、人間、肉、毒性、毒性の5つの取引事業は、彼の産婦では目覚めたものを指定しています。
代わりに、すべての男性&女性が野菜の野菜と果物を採掘し始める鉢植えの植物の植物を克服する
飢餓の最大の病気、最大の苦しみのコンテーネスは、この現実を知っていることを目覚めたと言った:
苦しみの終わりである究極の幸せ最高。
地球の春の春(amudha surbhi、空気、水、火、宇宙
この食べ物を作るために組み合わせる。
Numberless Seentientと非セメントエンティエンントは、私たちが食べることができる彼らの人生と労働を与えます。
私たちが人生を養うかもしれないことを養うことができます!
「恐怖さえ恐怖は菩薩の大胆不敵に恐れています。」
それから目覚めた宇宙が作成されます。
————————-
武器、人間、肉、毒性、毒性と毒の5つの取引事業は、彼の産婦人の雇用者によって行われるべきではありません。
#33 家庭菜園で何を育てる?私の三つの判断基準 What Food to Grow in the Garden? My 3 Rules. #心地良い暮らし #丁寧に暮らす #シンプルな暮らし
私がニュージーランドの自宅の庭でどんな果物や野菜を育てよう?と考える時、選ぶ基準はこの三つです!These
are my three rules when I choose what food to grow in the garden here
in New Zealand!#心地良い暮らし #生活の質を上げる…


  • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    Public


    ಒಳ್ಳೆಯ ಶುದ್ಧೀಕರಿಸುವ ಮನಸ್ಸು ಎಚ್ಚರಗೊಂಡ ಒಂದು ಹೇಳಿದರು
    ಶಸ್ತ್ರಾಸ್ತ್ರಗಳಲ್ಲಿ ಐದು ವಹಿವಾಟು ವ್ಯವಹಾರ, ಮಾನವರು, ಮಾಂಸ, ವಿಷತ್ವ ಮತ್ತು ವಿಷವನ್ನು ಅವರ ಲೇ ಅನುಯಾಯಿಗಳು ಜಾಗೃತಗೊಳಿಸಬಾರದು.
    ಬದಲಿಗೆ ಎಲ್ಲಾ ಪುರುಷರು ಮತ್ತು ಮಹಿಳೆಯರು ಬೆಳೆಯುತ್ತಿರುವ ತರಕಾರಿಗಳು ಮತ್ತು ಹಣ್ಣಿನ ಹೊಂದುವ ಸಸ್ಯಗಳು ಜಯಿಸಲು ಮಡಿಕೆಗಳಲ್ಲಿ ಕುಬ್ಜ ಸಸ್ಯಗಳು
    ಹಸಿವು ಮಹಾನ್ ಅನಾರೋಗ್ಯ, ಮಹಾನ್ ನೋವು-ಸ್ಥಿತಿಗತಿ, ಇದು ಈ ವಾಸ್ತವತೆಯನ್ನು ತಿಳಿವಳಿಕೆ ಎಂದು ಜಾಗೃತಗೊಂಡಿದೆ ಹೇಳಿದರು:
    ನೋವಿನ ಅಂತ್ಯದ ಅಂತಿಮ ಸಂತೋಷದ ಸುಪ್ರೀಂ.
    ಭೂಮಿಯ ದಿ ಸ್ಪ್ರಿಂಗ್ ಆಫ್ ನೆಕ್ಟರ್ (ಅಮುಧಾ ಸುರಾಬಿ, ಏರ್, ವಾಟರ್, ಫೈರ್ & ಸ್ಪೇಸ್
    ಈ ಆಹಾರವನ್ನು ಮಾಡಲು ಒಗ್ಗೂಡಿ.
    ಅಲ್ಪರಹಿತ ಭಾವನಾತ್ಮಕತೆ ಮತ್ತು ನಾನ್ ಸೆಂಟ್ಯಾಂಟಿಂಟ್ ಜೀವಿಗಳು ನಾವು ತಿನ್ನಬಹುದಾದ ತಮ್ಮ ಜೀವನ ಮತ್ತು ಕಾರ್ಮಿಕರನ್ನು ನೀಡುತ್ತವೆ.
    ನಾವು ಜೀವನವನ್ನು ಬೆಳೆಸಬಹುದೆಂದು ನಾವು ಪೋಷಿಸಲಿ!
    “ಬೋಧಿಸಟ್ವಾದ ಭಯವಿಲ್ಲದಿರುವುದು ಭಯವೂ ಸಹ ಭಯಗೊಂಡಿದೆ.”
    ನಂತರ ಜಾಗೃತವಾದ ಬ್ರಹ್ಮಾಂಡವನ್ನು ರಚಿಸಲಾಗಿದೆ.
    ———————–
    ಶಸ್ತ್ರಾಸ್ತ್ರಗಳು, ಮಾನವರು, ಮಾಂಸ, ವಿಷತ್ವ ಮತ್ತು ವಿಷದಲ್ಲಿ ಐದು ವಹಿವಾಟು ವ್ಯವಹಾರವನ್ನು ಕೈಗವಸುಗಳ ಮೂಲಕ ಕೈಗೊಳ್ಳಬೇಡ.
    VEG BIRYANI RECIPE step by step | #VegBiryani LIVE from CATERERS KITCHEN | My Kind of Productions
    •How
    to make Veg Biryani live from CATERERs Kitchen Short and Crisp recipe
    of our popular Veg Biryani Video#vegbiryani #foodtube #streetfood•For
    Full Video …



    59) Classical Korean-고전 한국어,

    좋은 정화가 깨어났다
    5 개의 무기, 인간, 고기, 독성 & 독에 대한 비즈니스는 그의 평신도가 깨어서는 안됩니다.
    대신 모든 남성 & 여성들은 극복을 위해 냄비에 난쟁이 식물을 낳는 야채와 과일을 성장시키기 시작합니다.
    굶주림은 가장 큰 아픈, 가장 큰 고통을 조건으로,이 현실 에서이 현실을 아는 것을 깨우 었습니다.
    고통의 끝 인 궁극적 인 행복의 최극.
    지구 봄의 봄, (아멜 하와 수라 바, 공기, 물, 화재 & 공간
    이 음식을 만들기 위해 결합하십시오.
    번호가없는 지각력과 비 감각적인 존재는 우리가 먹을 수있는 삶과 노동을 제공합니다.
    우리가 삶을 키울 수 있다는 것을 우리는 영양을 느끼시겠습니까!
    “두려움조차도 보살의 두려움없이 두려워합니다.”
    그런 다음 깨어 난 유니버스가 만들어집니다.
    ——————————–)
    무기,
    인간, 고기, 독성 & 독에 의해 5 개의 거래 사업은 그의 평범한 추종자들이 깨어서는 안됩니다. 모든 남자 &
    여성들은 모든 남자 & 여성들이 굶주림을 극복하기 위해 냄비에있는 야채 & 과일을 성장시키기 시작합니다.
    Finding for more Food, Wilderness Alone, Episode 108
    Finding
    for more food, wilderness alone, episode 108We only use only page
    facebook (https://goo.gl/UXRFLx) and do not have twitter, as well as
    blog (except f…


    62) Classical Lao-ຄລາສສິກລາວ,
    Public


    ເຮັດແນວຄິດຄວາມສະອາດທີ່ດີກ່າວວ່າການຕື່ນຕົວ
    ການຄ້າຂາຍ 5 ຄົນໃນອາວຸດ, ມະນຸດ, ຄວາມເປັນພິດ, ຄວາມເປັນພິດແລະສານພິດຂອງລາວບໍ່ຄວນຈະຖືກປຸກໃຫ້ຕື່ນຕົວ.
    ແທນທີ່ຈະເປັນຜູ້ຊາຍແລະແມ່ຍິງທຸກຄົນເລີ່ມຕົ້ນຜັກແລະໂຮງງານຜະລິດຫມາກໄມ້ໃນຫມໍ້ເພື່ອເອົາຊະນະ
    ຄວາມອຶດຫີວທີ່ມີຄວາມເຈັບປ່ວຍທີ່ສຸດ, ຄວາມທຸກທໍລະມານທີ່ຍິ່ງໃຫຍ່ທີ່ສຸດ, ກ່າວວ່າການຕື່ນຕົວຄົນຫນຶ່ງຮູ້ຈັກຄວາມເປັນຈິງນີ້ທີ່:
    ຄວາມສຸກສຸດທ້າຍທີ່ສຸດທີ່ແມ່ນຈຸດຈົບຂອງຄວາມທຸກ.
    ໂລກພາກຮຽນ spring ຂອງ nector (amudha surabhi, ອາກາດ, ນ້ໍາ, ໄຟແລະພື້ນທີ່
    ສົມທົບເພື່ອເຮັດອາຫານນີ້.
    ຄວາມຈິງທີ່ບໍ່ມີຄວາມຫມາຍແລະຄວາມບໍ່ມີຕົວຕົນທີ່ບໍ່ມີຊີວິດແລະແຮງງານຂອງພວກເຮົາທີ່ພວກເຮົາອາດຈະກິນ.
    ຂໍໃຫ້ພວກເຮົາໄດ້ຮັບການບໍາລຸງລ້ຽງທີ່ພວກເຮົາອາດຈະມີອາການບໍາລຸງຮັກສາຊີວິດ!
    “ເຖິງແມ່ນວ່າຄວາມຢ້ານກົວກໍ່ຢ້ານກົວໂດຍຄວາມຢ້ານກົວຂອງ Bodhisatta.”
    ຫຼັງຈາກນັ້ນ, ໄດ້ຮັບການສ້າງຂື້ນໂດຍວິທະຍາໄລ.
    ————————
    ຜູ້ຕິດຕາມ, ຄວາມເປັນພິດຂອງຜູ້ຊາຍແລະແມ່ຍິງທຸກຄົນຈະລະບຸຜັກແລະເດັກນ້ອຍທີ່ຕື່ນຂຶ້ນມາ.
    “The Gift of A Quiet Mind” - Sister True Dedication | Opening Talk, New Year’s Retreat 29.12.21



    69) Classical Malay-Melayu Klasik,

    Melakukan pemurnian yang baik berkata yang terbangun
    Lima
    perniagaan perdagangan dalam senjata, manusia, daging, ketoksikan &
    racun tidak boleh dijalankan oleh pengikutnya yang meletakkan yang
    membangkitkan yang terbangun.
    Sebaliknya
    semua lelaki & wanita mula tumbuh sayur-sayuran & tumbuhan yang
    mempunyai tumbuhan kerdil dalam periuk untuk diatasi
    Kelaparan yang paling besar, penderitaan yang paling besar, kata Awakened yang mengetahui realiti ini di sini adalah:
    Kebahagiaan utama yang tertinggi adalah akhir penderitaan.
    Bumi musim bunga nektor (Amudha surabhi, udara, air, api & ruang
    Bergabung untuk membuat makanan ini.
    Makhluk-makhluk yang tidak menentu dan bukan hidup memberikan kehidupan & buruh mereka yang boleh kita makan.
    Semoga kita dipelihara agar kita dapat menyuburkan kehidupan!
    “Malah ketakutan takut oleh ketakutan Bodhisattva.”
    Kemudian Awakened AlamSe dicipta.
    ———————–
    Lima
    perniagaan perdagangan dalam senjata, manusia, daging, ketoksikan &
    racun tidak boleh dijalankan oleh pengikutnya yang meletakkannya yang
    dibangkitkan.
    Hasil Dari DAGANG KARBON, Siapa Yang Menikmati Hasilnya ? | DayakDreams
    Dagang
    atau Bisnis Karbon adalah menjual pohon hutan sebagai penyerap karbon,
    ke negara-negara maju dan industri penghasil karbon.Subscribe to help us
    make m…



    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    Public


    നല്ല ശുദ്ധീകരണ മനസ്സ് ഉണർന്നിരിക്കുന്നയാൾ പറഞ്ഞു
    അഞ്ച് വ്യാപാരം ആയുധങ്ങളിലെ ബിസിനസ്സ്, മനുഷ്യർ, മാംസം, വിഷാംശം, വിഷം അവന്റെ വന്ന അനുയായികൾക്ക് അനുസൃതമായി നടപ്പാക്കരുത്.
    പകരം എല്ലാ പുരുഷന്മാരും സ്ത്രീകളും പച്ചക്കറികളും പഴങ്ങളും വളർത്താൻ തുടങ്ങുന്നു

    യാഥാർത്ഥ്യം അറിയുന്ന ഒരാളെ ഉണർന്നത് ഉണർന്നിരിക്കുന്നതായി വിശപ്പ്
    ഏറ്റവും വലിയ രോഗനിർണയം കണ്ടെത്തിയതിൽ ഏറ്റവും വലിയ കഷ്ടപ്പാടുകൾ:
    ആത്യന്തിക സന്തോഷം അത് കഷ്ടപ്പാടുകളുടെ അവസാനമാണ്.
    ഭൂമിയുടെ നീരുറവ (അമുദ്ദ സുരഭി, എയർ, വാട്ടർ, ഫയർ & സ്പേസ്
    ഈ ഭക്ഷണം നിർമ്മിക്കുന്നതിന് സംയോജിപ്പിക്കുക.
    എണ്ണമറ്റ വ്യവഹാരവും വിവേകമില്ലാത്ത ജീവനും അവരുടെ ജീവിതവും അധ്വാനവും നൽകുന്നു.
    നാം ജീവിതത്തെ പോകേണ്ടതിനായി നമുക്ക് പോഷിപ്പിക്കാം!
    “ഭയം പോലും ബോധിസത്വവയുടെ നിർഭയത്തെ ഭയപ്പെടുന്നു.”
    എന്നിട്ട് പ്രപഞ്ചം ഉണർന്നിരിക്കുന്നു.
    ——————–
    അഞ്ചുപേർ
    ആയുധങ്ങളിലെ ബിസിനസ്സ്, മനുഷ്യർ, മാംസം, വിഷാംശം, വിഷം എന്നിവ തന്റെ വെബ്
    അനുയായികളാൽ നടത്തരുത്. ഉടൻ തന്നെ എല്ലാ പുരുഷന്മാരും സ്ത്രീകളും
    പച്ചക്കറികളും പഴങ്ങളും വളരുന്നു.
    പഴങ്ങളെ കുറിച്ചുള്ള കടങ്കഥകൾ#മലയാളം +കടങ്കഥകൾ #malayalam

    73) Classical Marathi-क्लासिकल माओरी,

    चांगला शुद्ध मनाने जागृत केले
    शस्त्रे, मानव, मांस, विषारीपणा आणि विष त्याच्या पाठिंब्यावर पाच व्यापार व्यवसायात चालत जाऊ नये.
    त्याऐवजी सर्व पुरुष व महिला भांडी वाढवण्यासाठी भाज्या आणि फळांचे फळ वाढतात
    महान आजारी, सर्वात महान दुःख - कंडिशन, जागृत झाले की या वास्तविकतेबद्दल हे जाणून घेणे आश्चर्यकारक आहे:
    अंतिम आनंद सर्वोच्च जो दुःखाचा शेवट आहे.
    पृथ्वी वसंत ऋतू (अमुधा सुरी, वायु, पाणी, अग्नि आणि जागा
    हे अन्न तयार करण्यासाठी एकत्र करा.
    निरंतर संवेदनशील आणि गैर-घातक प्राणी त्यांचे जीवन आणि श्रम आपण खाऊ शकतात.
    आपण पोषण होऊ शकतो की आपण जीवनाचे पोषण करू शकतो!
    “बोधिसत्वाच्या निडरतेमुळे भीती भयभीत झाली आहे.”
    मग विश्वाची निर्मिती केली गेली आहे.
    ————————
    शस्त्रे,
    मानव, मांस, विषारीपणा आणि विषबाधा चालविल्या जाणार्या पाच ट्रेड्सने
    त्याच्या ले अनुयायांना पाठवले जाऊ शकत नाही. सर्व पुरुष आणि स्त्रिया
    उर्वरित झालेल्या भुकेला पराभूत करण्यासाठी भाज्या आणि फळांचे फळ वाढण्यास
    प्रारंभ करतात.
    आरोग्य सह्याद्री ।रोगप्रतिकारक वाढवण्यासाठी पहा कोणत्या फळ भाज्या आहेत उपयुक्त




    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    Public


    ကောင်းသော purify စိတ်ကိုနိုးထတတှငျကဆိုသည်
    သူ၏နောက်လိုက်များကလက်နက်များ,
    လူသားများ,
    အသားနှင့်အဆိပ်သင့်အဆိပ်နှင့်အဆိပ်မပြုလုပ်သင့်သောငါးရောင်းဝယ်ခြင်းလုပ်ငန်းငါးခုသည်နိုးထစေသည့်အရာဖြစ်သည်။
    ထိုအစားယောက်ျားနှင့်မိန်းမများအားလုံးသည်ကျော်လွှားရန်အမွေများဖြင့်ထောင်ပြီးသောအပင်များဖြစ်သောဟင်းသီးဟင်းရွက်များနှင့်သစ်သီးများကိုကြီးထွားလာသည်
    ငတ်မွတ်ခေါင်းပါးမှုအကြီးမြတ်ဆုံးခံစားနေရသောဆင်းရဲဒုက္ခဖြစ်သောဆင်းရဲဒုက္ခအေးဆေးမှုကြောင့်ဤအဖြစ်မှန်ကိုသိရှိရန်နိုးထခဲ့သည်။
    အန္တိမပျော်ရွှင်မှုကိုအမြင့်ဆုံးသောဆင်းရဲဒုက္ခအဆုံးဖြစ်သည်။
    မြေကြီးနှင့်စပ်လျဉ်းသည့်နွေ ဦး ရာသီ (Amudha Surabhi, လေ, ရေ, မီးနှင့်နေရာ)
    ဒီအစားအစာလုပ်ဖို့ပေါင်းစပ်။
    မရေမတွက်နိုင်သော sentient နှင့်မဟုတ်သောသတ္တဝါများသည်ကျွန်ုပ်တို့စားနိုင်သည့်ဘ 0 နှင့်အလုပ်သမားများအားပေးသည်။
    ကျွန်ုပ်တို့သည်ဘဝကိုအာဟာရဖြစ်စေသောကြောင့်ကျွန်ုပ်တို့အာဟာရရပါစေ။
    “Bodhisattva ရဲ့ကြောက်ရွံ့မှုကြောင့်ကြောက်ရွံ့ခြင်းပင်။ “
    ထို့နောက်နိုးထစကြ 0 universe ာကိုဖန်တီးသည်။
    ———————————————————
    လက်နက်များ, လူသားများ, အသားနှင့်အဆိပ်အတောက်ဖြစ်စေသည့်ကုန်သွယ်မှုလုပ်ငန်းငါးခုသည်ရောင်းဝယ်ခြင်းကိုမပြုလုပ်သင့်ပါ။
    နံနက်တိုင်ဖွင့် ပဋ္ဌာန်းပါဠိ ၊ ပရိတ်ကြီး(၁၁)သုတ် နှင့် ဓါရဏပရိတ်တော်ကြီး




    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    Public

    राम्रो शुद्ध मनले जागा रह्यो कि
    हतियारमा पाँचवटा ट्रेड व्यवसायहरू, मानिस, मासु, विषाक्तता र विषमा आफ्ना फोर-अनुयायीहरूले बगालि दिएका थिएनन्।
    यसको सट्टा सबै पुरुष र महिलाहरू तरकारीहरू र फलफूल बौने भाँडामा उन्नति बोटहरूमा बढ्न थाल्छन्
    सबैभन्दा ठूलो बिरामी, सबैभन्दा ठूलो दुःखकष्ट withren कन्सोनिष्टता भोक, यो कुरा मा यो वास्तविकता थाहा छ एक हो:
    अन्तिम सुख सर्वोच्च जुन कष्टको अन्त्य हो।
    पृथ्वीको वसन्त नेर्ताको वसन्त (अमाता सुराबिल, हावा, पानी, आगो र ठाउँ
    यो खाना बनाउन को लागी जोड्नुहोस्।
    अल्पसंख्यक अभिव्यक्ति र गैर एन्स्टिएन्ट जीवनीहरूले उनीहरूको जीवन र श्रम दिन्छन् जुन हामी खान सक्छौं।
    हामी पोषित हुनेछौं कि हामीले जीवनलाई पोषण गर्न सक्दछौं!
    “डर पनि बोलीसेट्की निरुत्साहितबाट डराउँछ।”
    त्यसपछि ब्रह्माण्ड सिर्जना गरियो।
    —————————————-
    हतियारमा
    पाँचवटा ट्रेड व्यवसायहरू, मानिस, मासु, विषाक्तता र विषमा आफ्ना लेभन
    अनुयायीहरूले तरकारी तरकारी तरकारीहरू र ठूला-ठूला मानिसहरू सबैभन्दा ठूलो
    बिरामी पार गर्न थाल्छन्।
    यसरी गर्नुहोस तरकारी खेति||कुन तरकारी कुन समय मा लगाउदा फाइदा हुन्छ||successful farmer story
    कुन तरकारी कुन समय मा लगाउदा फाइदा हुन्छ सम्पूर्ण जानकारी बर्खे बालि कसरी गर्ने कुन समय मा कुन बालि लगाउदा बजार पा…

    78) Classical Odia (Oriya)


    ଭଲ ଶୁଦ୍ଧ ମନ ଯାହା ଜାଗ୍ରତ ହେଲା କହିଲା |
    ଅସ୍ତ୍ରଶସ୍ତ୍ର, ମନୁଷ୍ୟ, ମାଂସ, ବିଷାକ୍ତି ଏବଂ ବିଷକୁ ତାଙ୍କ ଶିବ ଗ୍ରହଣ କରିବା ପାଇଁ ପାଞ୍ଚଟି ବାଣିଜ୍ୟ ବ୍ୟବସାୟ |
    ଏହା
    ପରିବର୍ତ୍ତେ ସମସ୍ତ ପୁରୁଷ ଏବଂ ମହିଳା ପନିପରିବା ଏବଂ ଫଳକୁ ଅତିକ୍ରମ କରିବା ପାଇଁ
    ହାଣ୍ଡି ପାତ୍ରରେ ବ war ବାହିକ ଉଦ୍ଭିଦ ବ growing ିବାରେ ଲାଗିଛନ୍ତି |
    ସର୍ବଶ୍ରେଷ୍ଠ ଅସୁସ୍ଥତା, ସବୁଠାରୁ ବଡ ଯନ୍ତ୍ରଣା ତଥା ଜାଗ୍ରତ ହୋଇଥିବାରୁ ଜାଗ୍ରତ ହୋଇଥିବାରୁ
    ଅଲ୍ଟିମେଟ୍ ସୁଖର ସର୍ବୋଚ୍ଚ ଯାହା ଦୁ suffering ଖର ସମାପ୍ତି |
    ପୃଥିବୀ ନାକ୍ଟର spring ରଣା (ଅମୂମା ସରିୟବି, ବାୟୁ, ଜଳ, ଅଗ୍ନି ଏବଂ ସ୍ଥାନ |
    ଏହି ଖାଦ୍ୟ ପ୍ରସ୍ତୁତ କରିବାକୁ ଏକତ୍ର |
    ସମନ୍ୱିତ ସମ୍ବେଦନଶୀଳ ଏବଂ ଅଣ ଦାପତ୍ୟ ଜୀବଜନ୍ତୁ ସେମାନଙ୍କ ଜୀବନ ଏବଂ ଶ୍ରମ ପ୍ରଦାନ କରନ୍ତି ଯାହା ଆମେ ଖାଇ ପାରିବା |
    ଆମେ ପୁଷ୍ଟୀକୃତ ହେବା ଯେ ଆମେ ପୋଷଣ ଜୀବନଯାପନ କରିପାରିବା!
    “ବର୍ଡସାଟାଟଭାଙ୍କ ନିର୍ଭୟରେ ଆହୁରି ଭୟକୁ ଭୟ କରାଯାଇଛି।”
    ତା’ପରେ ଜାଗ୍ରତ ବ୍ରହ୍ମାଣ୍ଡ ସୃଷ୍ଟି ହୋଇଛି |
    ———————-
    ଅସ୍ତ୍ରଶସ୍ତ୍ର,
    ମନୁଷ୍ୟ, ମାଂସ ଦ୍ୱାରା ପାଞ୍ଚଟି ବାଣିଜ୍ୟ ବ୍ୟବସାୟ, ହକିଗୁଡ଼ିକ ପନିପରିବା ଏବଂ
    ସଂଗ୍ରହକୁ ଅତିଶୟ ରୋଗରେ ପକାଇବା ପାଇଁ ପନିପରିବା ବ growing ିବାରେ ଲାଗିଛି |
    July Vegetable Garden Tour | Growing Food In Alaska
    After
    putting our sawmill to use and building a flower planter box for our
    new garden entrance, we give you a full tour of our high tunnel and
    outdoor garden…

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    Public


    ਚੰਗੇ ਸ਼ੁੱਧ ਦਿਮਾਗ ਨੂੰ ਮੰਨਦੇ ਹਨ
    ਹਥਿਆਰਾਂ,
    ਮਨੁੱਖਾਂ, ਮੀਟ, ਜ਼ਹਿਰੀਲੇ ਤੋਂ ਕਾਰੋਬਾਰਾਂ ਦਾ ਕਾਰੋਬਾਰ ਉਸ ਦੇ ਪੱਤਿਆਂ ਦੁਆਰਾ ਨਹੀਂ
    ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ ਜਾਗਦਾ ਹੇਠ ਨਹੀਂ ਕੀਤਾ ਜਾਣਾ ਚਾਹੀਦਾ.
    ਇਸ ਦੀ ਬਜਾਏ ਸਾਰੇ ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਬਰਤਨਾਂ ਵਿੱਚ ਕਾਬੂ ਵਿੱਚ ਬਰਤਨ ਵਿੱਚ ਸਬਜ਼ੀਆਂ ਅਤੇ ਫਲ ਉਜਾਰਨ ਸ਼ੁਰੂ ਕਰਦੀਆਂ ਹਨ
    ਭੁੱਖ ਸਭ ਤੋਂ ਵੱਧ ਬੀਮਾਰ, ਸਭ ਤੋਂ ਵੱਧ ਦੁੱਖ-ਕੰਨ ਵਾਲੀਤਾ ਨੇ ਕਿਹਾ ਕਿ ਜਾਗਿਆ ਜੋ ਇਸ ‘ਤੇ ਇਸ ਹਕੀਕਤ ਨੂੰ ਜਾਣਨਾ ਹੈ:
    ਅਖੀਰ ਅਮੀਰ ਜੋ ਦੁੱਖਾਂ ਦਾ ਅੰਤ ਹੈ.
    ਧਰਤੀ ਨੂੰ ਨੋਰਟਰ (ਅਮੁੱਧ ਸਰਾਬੀਆ, ਹਵਾ, ਪਾਣੀ, ਅੱਗ ਅਤੇ ਸਪੇਸ ਦੀ ਬਸੰਤ
    ਇਸ ਭੋਜਨ ਨੂੰ ਬਣਾਉਣ ਲਈ ਜੋੜੋ.
    ਅਣਗਿਣਤ ਧੁਨੀਵਾਦੀ ਅਤੇ ਗੈਰ ਭਾਵਨਾਤਮਕ ਜੀਵ ਆਪਣੀ ਜਾਨ ਅਤੇ ਕਿਰਤ ਦਿੰਦੇ ਹਨ ਜੋ ਅਸੀਂ ਖਾ ਸਕਦੇ ਹਾਂ.
    ਕੀ ਸਾਨੂੰ ਪਾਲਣ ਪੋਸ਼ਣ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ ਕਿ ਅਸੀਂ ਜ਼ਿੰਦਗੀ ਨੂੰ ਪੋਸ਼ਣ ਦੇ ਸਕਦੇ ਹਾਂ!
    “ਵੀ ਬੋਧੀਸਤਵ ਦੀ ਨਿਡਰਤਾ ਤੋਂ ਡਰਿਆ ਹੋਇਆ ਹੈ.”
    ਫਿਰ ਜਾਗਰੂਕ ਬ੍ਰਹਿਮੰਡ ਬਣਾਇਆ ਗਿਆ ਹੈ.
    ——————————————-
    ਹਥਿਆਰਾਂ, ਮਨੁੱਖਾਂ, ਮੀਟ, ਜ਼ਹਿਰੀਲੇਪਨ ਦੁਆਰਾ ਪੰਜ ਵਪਾਰ ਵਪਾਰੀਆਂ ਨੂੰ ਉਸ ਦੇ ਕਹਾਣਿਆਂ ਤੇ ਨਹੀਂ ਲਿਜਾਂਦਾ ਹੈ ਜੋ ਕਿ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰ ਰਹੇ ਹਨ.
    Top 10 Foods High in Saturated Fat
    Eating
    foods that contain saturated fats raises the level of cholesterol in
    your blood. High levels of blood cholesterol increase your risk of heart
    disease …
    87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    Public


    ढो ङूड् Pउरिफ़्य् ंइन्ड् सैड् ते आwअकेनेड् Oने
    Fइवे
    ट्रडेस् भुसिनेस्स् इन् wएअपोन्स्,हुमन्स्,मेअट्,टोxइcइट्य् & पोइसोन्
    शोउल्ड् नोट् बे cअर्रिएड् ओन् ब्य् हिस् लय् फ़ोल्लोwएर्स् स्पेcइफ़िएस् थे
    आwअकेनेड् Oने.
    ईन्स्टेअड्
    आल्ल् मेन्&wओमेन् स्टर्ट् ग्रोwइन्ग् वेगेटब्लेस्&फ़्रुइट्
    बेअरिन्ग् ड्wअर्फ़् प्लन्ट्स् इन् पोट्स् टो ओवेर्cओमे
    ःउन्गेर्
    ते ग्रेअटेस्ट् इल्ल्,ते ग्रेअटेस्ट् सुफ़्फ़ेरिन्ग्-cओन्डिटिओनेड्नेस्स्,
    सैड् आwअकेनेड् Oने क्नोwइन्ग् तिस् रेअलिट्य् अट् इट् इसः
    ऊल्टिमटे ःअप्पिनेस्स् सुप्रेमे तट् इस् ते एन्ड् ओफ़् सुफ़्फ़ेरिन्ग्.
    Eअर्त् ते Sप्रिन्ग् ओफ़् णेcटोर् (आमुद Sउरभि,ऐर्,wअटेर्,फ़िरे&स्पcए
    Cओम्बिने टो मके तिस् फ़ूड्.
    णुम्बेर्लेस्स् सेन्टिएन्ट् अन्ड् नोन् सेन्टिएन्ट् बेइन्ग्स् गिवे तेइर् लिफ़े & लबोर् तट् wए मय् एअट्.
    ंअय् wए बे नोउरिशेड् तट् wए मय् नोउरिश् लिफ़े!
    “Eवेन् फ़ेअर् इस् फ़्रिघ्टेनेड् ब्य् ते बोदिसट्ट्व’स् फ़ेअर्लेस्स्नेस्स्.”
    थेन् आwअकेनेड् ऊनिवेर्से इस् cरेअटेड्.
    ———————-
    Fइवे
    ट्रडेस् भुसिनेस्स् इन् wएअपोन्स्,हुमन्स्,मेअट्,टोxइcइट्य् & पोइसोन्
    शोउल्ड् नोट् बे cअर्रिएड् ओन् ब्य् हिस् लय् फ़ोल्लोwएर्स् स्पेcइफ़िएस् थे
    आwअकेनेड् Oने.ईन्स्टेअड् आल्ल् मेन्&wओमेन् स्टर्ट् ग्रोwइन्ग्
    वेगेटब्लेस्&फ़्रुइट् बेअरिन्ग् ड्wअर्फ़् प्लन्ट्स् इन् पोट्स् टो
    ओवेर्cओमे ःउन्गेर् ते ग्रेअटेस्ट् इल्ल्.
    【印光法師答念佛600】(第3问)阿彌陀佛第十八願如何攝受眾生往生?


    92) Classical Sindhi,
    Public


    سٺو پاڪ ڪيو ذهن چيو ته جاڳيل هڪ
    هٿيار، انسانن، گوشت، گوشت، گوشت، زهر ۽ زهر ۾ پنج واپاري نه کڻڻ گهرجي.
    ان جي بدران سڀني مردن ۽ عورتن کي وڌندڙ ڀا vegetables ين ۽ ميوو بيئرنگ ٻوٽا کي قابو پائڻ شروع ڪندا آهن
    هن کي بکيو سڀني کان وڏي بيمار، وڏي مصيبتن واري مصيبتن کي اڻايو ته هن حقيقت ۾ اهو knowing اڻڻ آهي:
    حتمي خوشي جو عظيم آهي جيڪو مصيبت جو خاتمو آهي.
    ڌرتيء جو اسپرنگس جي بهار (اماڊا سوابو، هوا، پاڻي، باهه ۽ جڳهه
    هن کاڌو ٺاهڻ لاء گڏ ڪريو.
    بيشمار جذبو ۽ غير جذباتي مخلوق پنهنجي زندگي ۽ محنت ڏيو جيڪي اسان کائيندا آهيون.
    شايد اسان کي اهو نااهل ٿي وڃي ته اسان شايد نيري زندگي گذاريون!
    “جيتوڻيڪ خوف بديسواتا جي بي خوفن کان خوفزده آهي.”
    پوء جاڳيل ڪائنات ٺاهي وئي آهي.
    ————————
    هٿيارن ۾ پنج واپاري ڌنڌو
    Chandrasekharan
    Jagatheesan won one Gold medal in 100m Butterfly one silver medal in
    400m Free style and one Bronze medal in 100m breast stroke
    Swimming Federation of India
    17th National Masters Championship 2021
    Organised by
    Karnataka Swimming Association (R)
    26th to 28th November, 2021.
    Venue:
    St. Aloysius College Swimming Pool, Mangaluru, Karnataka Champions
    Govind, Gopalrao, Sarkar, Chandrasekharan Jagatheesan with M Satish
    Kumar, Organising Secretary 17th National Masters Championship
    17th NATIONAL MASTERS CHAMPIONSHIP 2021 || SWIMMING || MANGALORE || V4NEWS LIVE
    #v4stream
    #swimmingchampionship2021 #masterschampionship
    #swimmingmasterschampionship For more such videos, subscribe to our
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    93) Classical Sinhala-සම්භාව්ය සිංහල,

    හොඳ පිරිසිදු කිරීමේ මනසක් කරන්න
    ආයුධ, මිනිසුන්, මස්, විෂ වීම සහ වස විසෙහි වෙළඳාමේ ව්යාපාර පහක් ඔහුගේ ගිහි අනුගාමිකයන් විසින් සිදු නොකළ යුතුය.
    ඒ වෙනුවට සියලුම පිරිමි සහ ගැහැණු ළමයින් පලතුරු හා පලතුරු දරණ භාජන වලින් ජය ගැනීම සඳහා එළවළු සහ පලතුරු වර්ධනය කිරීම ආරම්භ කරයි
    උතුම්කම ඇති උතුම්ම රෝගී තැනැත්තා වන කුසගින්න, ලොකුම දුක් වේදනා සහිත තත්වය, මෙම යථාර්ථය දැන ගැනීම ගැන කරුණකි:
    දුක් වේදනා වල අවසානයයි.
    පෘථිවිය නෙකෝට් (අමුහාූර්රාබි, වාතය, ජලය, ගිනි සහ අවකාශය
    මෙම ආහාරය සෑදීම සඳහා ඒකාබද්ධ කරන්න.
    නොසැලකිලිමත් බුද්ධිමත් හා බුද්ධිමත් නොවන ජීවීන් තම ජීවිතය හා ශ්රමය අපට කන්න පුළුවන්.
    අපට ජීවිතය පෝෂණය කළ හැකි බව අපි පෝෂණය කරමු!
    බෝධිසත්ව යන නිර්භීතකම නිසා භීතිය පවා බිය වේ. “
    පසුව විශ්වයේ අවදි කරන ලදි.
    ————————-
    ආයුධ,
    මිනිසුන්, මස්, විෂ වීම සහ වස විසෙහි වෙළඳාමේ වෙළඳ ව්යාපාර පහක් ඔහුගේ
    ගිහි අනුගාමිකයන් විසින් සිදු නොකළ යුතුය. සියලුම පිරිමි සහ කාන්තා එළවළු
    සහ පලතුරු පාළු කම්පාළුවා වගා කිරීම සඳහා කුසගින්නෙන් පෙළෙන බඳුනෙහි
    විශාලතම රෝගාතුර වේ.
    සිරුරේ දුෂිත ලේ පිරිසිදු කරන හොදම ආහාර 09ක් - Top 9 Foods to Purify Your Blood
    Music - https://www.bensound.com/


  • 104) Classical Telugu- క్లాసికల్ తెలుగు,
    Public

    వంకాయ అంటు కట్టించాం.. 5 ఎకరాల్లో 170 టన్నులు.. రాబడి 40 లక్షలు | Telugu Rythubadi
    వంకాయ సాకులో అత్యధిక దిగుబడి తీయడంతోపాటు.. ధర కూడా కలిసి రావడంతో ఒకే సీజన్‌లో ౩౦ లక్షలకు పైగా లాభం పొందిన రైతు స…..

  • 105) Classical Thai-ภาษาไทยคลาสสิก,

    ทำไมเราถึงต้องเลิกกินเนื้อสัตว์? - Why do we have to stop eating meat?

  • 109) Classical Urdu- کلاسیکی اردو

  • اچھا لگاؤ ​​دماغ نے کہا کہ بیداری ایک
    ہتھیاروں،
    انسانوں، گوشت، زہریلا اور زہر میں پانچ تجارت کاروبار اس کے لے جانے والے
    پیروکاروں کی طرف سے نہیں کیا جانا چاہئے بیداری ایک کی وضاحت کرتا ہے.
    اس کے بجائے تمام مردوں اور عورتوں پر قابو پانے کے لئے سبزیاں اور پھل بیئرنگ بونے پودوں میں اضافہ شروع ہوتا ہے
    بھوک سب سے بڑی بیماری، سب سے بڑی مصیبت کی حالت میں، بیداری نے یہ حقیقت یہ ہے کہ یہ حقیقت یہ ہے کہ:
    حتمی خوشی سپریم جو مصیبت کا خاتمہ ہے.
    زمین کے موسم بہار کے موسم بہار (امودہ سوربی، ہوا، پانی، آگ اور خلائی
    یہ کھانا بنانے کے لئے یکجا.
    بے شمار جذباتی اور غیر جذباتی مخلوق ان کی زندگی اور مزدور دیتے ہیں جو ہم کھا سکتے ہیں.
    ہم اس پر غور کر سکتے ہیں کہ ہم زندگی کو فروغ دے سکتے ہیں!
    “یہاں تک کہ بدقسمتی سے خوف سے خوفزدہ ہے.”
    پھر بیداری کائنات پیدا کی گئی ہے.
    ———————-
    ہتھیاروں،
    انسانوں، گوشت، زہریلا اور زہر میں پانچ تجارت کاروباری اداروں کو اس کے
    لے جانے والے پیروکاروں کی طرف سے نہیں کیا جانا چاہئے بیداری ایک کی وضاحت
    کرتا ہے. تمام مردوں اور عورتوں نے سبزیوں اور پھلوں کو بھوک پر قابو پانے
    کے لئے سبزیاں اور پھل بیئرنگ بونے پودوں کو بڑھتی ہوئی سب سے بڑی بیماری
    پر قابو پانے کے لئے شروع کر دیا.
    Mirch Ki Paneeri ki Kasht, Green Chili Cultivation - سبز مرچ کی پنیری کی کاشت - |BaKhabar Kissan|

  • 112) Classical Vietnamese-Tiếng Việ,

    Làm tâm trí thanh lọc tốt cho biết một người thức dậy
    Năm
    ngành kinh doanh buôn bán vũ khí, con người, thịt, độc tính & chất
    độc không nên được thực hiện bởi những người theo giáo dân của anh ta
    chỉ định một người thức dậy.
    Thay vào đó, tất cả đàn ông và phụ nữ bắt đầu trồng rau và trái cây mang cây lùn trong chậu để vượt qua
    Hunger Bệnh lớn nhất, điều trị đau khổ lớn nhất, được đánh thức một cách thức tỉnh khi biết thực tế này tại đó là:
    Hạnh phúc tối thượng tối cao đó là sự kết thúc của đau khổ.
    Trái đất Mùa xuân của Nector (Amudha Surabhi, Không khí, Nước, Lửa & Không gian
    Kết hợp để làm cho thực phẩm này.
    Sinh đôi vô số và những sinh vật không có sức sống và lao động mà chúng ta có thể ăn.
    Chúng ta có thể được nuôi dưỡng rằng chúng ta có thể nuôi dưỡng cuộc sống!
    “Ngay cả nỗi sợ hãi thậm chí sợ hãi bởi sự không sợ hãi của Bồ tát.”
    Sau đó đánh thức vũ trụ được tạo ra.
    ———————-
    Năm
    doanh nghiệp buôn bán vũ khí, con người, thịt, độc tính và chất độc
    không nên được thực hiện bởi những người theo giáo dân của anh ta chỉ
    định một người thức tỉnh. Tìm kiếm tất cả đàn ông và phụ nữ bắt đầu
    trồng rau và trái cây mang cây lùn trong chậu để vượt qua cơn đói.
    VTC14_Phân biệt hoa quả có tính nóng và tính mát trong ngày hè
    Kênh
    truyền hình VTC14 - Đài truyền hình Kỹ thuật số VTCHoa quả rất giàu giá
    trị dinh dưỡng, nó cung cấp nhiều vitamin và khoáng chất có lợi cho sức
    khoẻ nê…

  • Noble Eightfold Path


    Ethical Conduct


    Right Action


    (samma kammanta)


    Right action means refraining from unwholesome
    deeds that occur with the body as their natural means of expression. The
    pivotal element in this path factor is the mental factor of abstinence,
    but because this abstinence applies to actions performed through the
    body, it is called “right action.” The Buddha mentions three components
    of right action: abstaining from taking life, abstaining from taking
    what is not given, and abstaining from sexual misconduct. These we will
    briefly discuss in order.


    (1) Abstaining from the taking of life (panatipata veramani)



    Herein someone avoids the taking of life and abstains
    from it. Without stick or sword, conscientious, full of sympathy, he is
    desirous of the welfare of all sentient beings.
    28


    “Abstaining from taking life” has a wider
    application than simply refraining from killing other human beings. The
    precept enjoins abstaining from killing any sentient being. A “sentient
    being” (pani, satta) is a living being endowed with mind or
    consciousness; for practical purposes, this means human beings, animals,
    and insects. Plants are not considered to be sentient beings; though
    they exhibit some degree of sensitivity, they lack full-fledged
    consciousness, the defining attribute of a sentient being.


    The “taking of life” that is to be avoided is intentional
    killing, the deliberate destruction of life of a being endowed with
    consciousness. The principle is grounded in the consideration that all
    beings love life and fear death, that all seek happiness and are averse
    to pain. The essential determinant of transgression is the volition to
    kill, issuing in an action that deprives a being of life. Suicide is
    also generally regarded as a violation, but not accidental killing as
    the intention to destroy life is absent. The abstinence may be taken to
    apply to two kinds of action, the primary and the secondary. The primary
    is the actual destruction of life; the secondary is deliberately
    harming or torturing another being without killing it.


    While the Buddha’s statement on non-injury is
    quite simple and straightforward, later commentaries give a detailed
    analysis of the principle. A treatise from Thailand, written by an
    erudite Thai patriarch, collates a mass of earlier material into an
    especially thorough treatment, which we shall briefly summarize here.
    29
    The treatise points out that the taking of life may have varying
    degrees of moral weight entailing different consequences. The three
    primary variables governing moral weight are the object, the motive, and
    the effort. With regard to the object there is a difference in
    seriousness between killing a human being and killing an animal, the
    former being kammically heavier since man has a more highly developed
    moral sense and greater spiritual potential than animals. Among human
    beings, the degree of kammic weight depends on the qualities of the
    person killed and his relation to the killer; thus killing a person of
    superior spiritual qualities or a personal benefactor, such as a parent
    or a teacher, is an especially grave act.


    The motive for killing also influences moral
    weight. Acts of killing can be driven by greed, hatred, or delusion. Of
    the three, killing motivated by hatred is the most serious, and the
    weight increases to the degree that the killing is premeditated. The
    force of effort involved also contributes, the unwholesome kamma being
    proportional to the force and the strength of the defilements.


    The positive counterpart to abstaining from
    taking life, as the Buddha indicates, is the development of kindness and
    compassion for other beings. The disciple not only avoids destroying
    life; he dwells with a heart full of sympathy, desiring the welfare of
    all beings. The commitment to non-injury and concern for the welfare of
    others represent the practical application of the second path factor,
    right intention, in the form of good will and harmlessness.


    (2) Abstaining from taking what is not given (adinnadana veramani)


    He avoids taking what is not given and abstains from
    it; what another person possesses of goods and chattel in the village or
    in the wood, that he does not take away with thievish intent.30


    “Taking what is not given” means appropriating
    the rightful belongings of others with thievish intent. If one takes
    something that has no owner, such as unclaimed stones, wood, or even
    gems extracted from the earth, the act does not count as a violation
    even though these objects have not been given. But also implied as a
    transgression, though not expressly stated, is withholding from others
    what should rightfully be given to them.


    Commentaries mention a number of ways in which
    “taking what is not given” can be committed. Some of the most common may
    be enumerated:



    (1) stealing: taking the belongings of others secretly, as in housebreaking, pickpocketing, etc.;

    (2) robbery: taking what belongs to others openly by force or threats;

    (3) snatching: suddenly pulling away another’s possession before he has time to resist;

    (4) fraudulence: gaining possession of another’s belongings by falsely claiming them as one’s own;

    (5) deceitfulness: using false weights and measures to cheat customers.31


    The degree of moral weight that attaches to the
    action is determined by three factors: the value of the object taken;
    the qualities of the victim of the theft; and the subjective state of
    the thief. Regarding the first, moral weight is directly proportional to
    the value of the object. Regarding the second, the weight varies
    according to the moral qualities of the deprived individual. Regarding
    the third, acts of theft may be motivated either by greed or hatred.
    While greed is the most common cause, hatred may also be responsible as
    when one person deprives another of his belongings not so much because
    he wants them for himself as because he wants to harm the latter.
    Between the two, acts motivated by hatred are kammically heavier than
    acts motivated by sheer greed.


    The positive counterpart to abstaining from
    stealing is honesty, which implies respect for the belongings of others
    and for their right to use their belongings as they wish. Another
    related virtue is contentment, being satisfied with what one has without
    being inclined to increase one’s wealth by unscrupulous means. The most
    eminent opposite virtue is generosity, giving away one’s own wealth and
    possessions in order to benefit others.


    (3) Abstaining from sexual misconduct (kamesu miccha-cara veramani)


    He avoids sexual misconduct and abstains from it. He
    has no intercourse with such persons as are still under the protection
    of father, mother, brother, sister or relatives, nor with married women,
    nor with female convicts, nor lastly, with betrothed girls.32


    The guiding purposes of this precept, from the
    ethical standpoint, are to protect marital relations from outside
    disruption and to promote trust and fidelity within the marital union.
    From the spiritual standpoint it helps curb the expansive tendency of
    sexual desire and thus is a step in the direction of renunciation, which
    reaches its consummation in the observance of celibacy (brahmacariya)
    binding on monks and nuns. But for laypeople the precept enjoins
    abstaining from sexual relations with an illicit partner. The primary
    transgression is entering into full sexual union, but all other sexual
    involvements of a less complete kind may be considered secondary
    infringements.


    The main question raised by the precept
    concerns who is to count as an illicit partner. The Buddha’s statement
    defines the illicit partner from the perspective of the man, but later
    treatises elaborate the matter for both sexes.33


    For a man, three kinds of women are considered illicit partners:



    (1) A woman who is married to another man. This
    includes, besides a woman already married to a man, a woman who is not
    his legal wife but is generally recognized as his consort, who lives
    with him or is kept by him or is in some way acknowledged as his
    partner. All these women are illicit partners for men other than their
    own husbands. This class would also include a woman engaged to another
    man. But a widow or divorced woman is not out of bounds, provided she is
    not excluded for other reasons.

    (2) A woman still under protection. This is a girl or
    woman who is under the protection of her mother, father, relatives, or
    others rightfully entitled to be her guardians. This provision rules out
    elopements or secret marriages contrary to the wishes of the protecting
    party.

    (3) A woman prohibited by convention. This includes
    close female relatives forbidden as partners by social tradition, nuns
    and other women under a vow of celibacy, and those prohibited as
    partners by the law of the land.


    From the standpoint of a woman, two kinds of men are considered illicit partners:



    (1) For a married woman any man other than her husband
    is out of bounds. Thus a married woman violates the precept if she
    breaks her vow of fidelity to her husband. But a widow or divorcee is
    free to remarry.

    (2) For any woman any man forbidden by convention,
    such as close relatives and those under a vow of celibacy, is an illicit
    partner.


    Besides these, any case of forced, violent, or
    coercive sexual union constitutes a transgression. But in such a case
    the violation falls only on the offender, not on the one compelled to
    submit.


    The positive virtue corresponding to the
    abstinence is, for laypeople, marital fidelity. Husband and wife should
    each be faithful and devoted to the other, content with the
    relationship, and should not risk a breakup to the union by seeking
    outside partners. The principle does not, however, confine sexual
    relations to the marital union. It is flexible enough to allow for
    variations depending on social convention. The essential purpose, as was
    said, is to prevent sexual relations which are hurtful to others. When
    mature independent people, though unmarried, enter into a sexual
    relationship through free consent, so long as no other person is
    intentionally harmed, no breach of the training factor is involved.


    Ordained monks and nuns, including men and
    women who have undertaken the eight or ten precepts, are obliged to
    observe celibacy. They must abstain not only from sexual misconduct, but
    from all sexual involvements, at least during the period of their vows.
    The holy life at its highest aims at complete purity in thought, word,
    and deed, and this requires turning back the tide of sexual desire.

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    01/15/22
    𝓛𝓔𝓢𝓢𝓞𝓝 4315 Sun 16 Jan 2022 All men&women start growing vegetables&fruit bearing dwarf plants in pots to overcome hunger the worst kind of illness&to save precious lives.Share this with all Political leaders,religious heads&universities of the world.Then we create Awakened Universe.“Even fear is frightened by the bodhisattva’s fearlessness.” Earth, air, water, fire and space Combine to make this food Numberless beings give their life and labor that we may eat. May we be nourished that we may nourish life! We find here a rather standard list of sixteen defilements (upakkilesa) of the mind, and an explanation of a mechanism by which one gets these ‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that are factors of stream-entry.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 9:28 am
    𝓛𝓔𝓢𝓢𝓞𝓝 4315 Sun 16 Jan 2022
    All
    men&women start growing vegetables&fruit bearing dwarf plants
    in pots to overcome hunger the worst kind of illness&to save
    precious lives.Share this with all Political leaders,religious
    heads&universities of the world.Then we create Awakened Universe.
    “Even fear is frightened by the bodhisattva’s fearlessness.”


    Earth, air, water, fire and space


    Combine to make this food


    Numberless beings give their life and labor that we may eat.


    May we be nourished that we may nourish life!


    We find here a rather standard list of sixteen defilements (upakkilesa)
    of the mind, and an explanation of a mechanism by which one gets these
    ‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that
    are factors of stream-entry.

    youtube.com
    11. The Simile Of The Cloth (Vattha-Sutta) | Majjhimanikāya - Part 1…
    © Bhikkhu Bodhi, The Middle Length Discourses of the Buddha (Wisdom Publications, 2009)This excerpt from


    English
    Tree >> Sutta Piṭaka >> Majjhima Nikāya
    MN 7 (M i 36)
    Vattha Sutta
    {excerpt}
    — The cloth —
    [vattha]
    We
    find here a rather standard list of sixteen defilements (upakkilesa) of
    the mind, and an explanation of a mechanism by which one gets these
    ‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that
    are factors of stream-entry.
    When
    he has given up,renounced,let go,abandoned and relinquished[the
    defilements]in part,he knows: ‘I am endowed with unwavering confidence
    in the Buddha’; & he gains enthusiasm for the goal, for the
    Dhamma.When he is gladdened,joy is born in him;being joyous in mind,his
    body becomes tranquil;his body being tranquil,he feels happiness; &
    the mind of him who is happy becomes concentrated.’I am endowed with
    unwavering confidence in the Dhamma’;& he gains enthusiasm for the
    goal,Dhamma,gladness connected with the Dhamma.When he is gladdened,joy
    is born in him; being joyous in mind,his body becomes tranquil; his body
    being tranquil, he feels happiness; & the mind of him who is happy
    becomes concentrated.’I am endowed with unwavering confidence in the
    Sangha’;& he gains enthusiasm for the goal,Dhamma,gladness connected
    with the Dhamma.When he is gladdened, joy is born in him; being joyous
    in mind, his body becomes tranquil; his body being tranquil, he feels
    happiness;& the mind of him who is happy becomes concentrated.He
    knows:’I have given up,renounced,let go,abandoned & relinquished
    [the defilements] in part’; & he gains enthusiasm for the
    goal,Dhamma, gladness connected with the Dhamma.When he is gladdened,joy
    is born in him;being joyous in mind,his body becomes tranquil;when his
    body is tranquil, he feels happiness; & the mind of him who is happy
    becomes concentrated.
    And what, monks, are the defilements of the mind?
    (2) ill will is a defilement of the mind;
    (3) anger is a defilement of the mind;
    (4) hostility is a defilement of the mind.
    (5) denigration is a defilement of the mind.
    (6) domineering is a defilement of the mind.
    (7) envy is a defilement of the mind.
    (😎 jealousy is a defilement of the mind.
    (9) hypocrisy is a defilement of the mind.
    (10) fraud is a defilement of the mind.
    (11) obstinacy is a defilement of the mind.
    (12) presumption is a defilement of the mind.
    (13) conceit is a defilement of the mind.
    (14) arrogance is a defilement of the mind.
    (15) vanity is a defilement of the mind.
    (16) negligence is a defilement of the mind.
    Knowing,
    monks, Covetousness and unrighteous greed to be a defilement of the
    mind, the monk abandons them. Knowing ill will to be a defilement of the
    mind, he abandons it. Knowing anger to be a defilement of the mind, he
    abandons it. Knowing hostility to be a defilement of the mind, he
    abandons it. Knowing denigration to be a defilement of the mind, he
    abandons it. Knowing domineering to be a defilement of the mind, he
    abandons it. Knowing envy to be a defilement of the mind, he abandons
    it. Knowing jealousy to be a defilement of the mind, he abandons it.
    Knowing hypocrisy to be a defilement of the mind, he abandons it.
    Knowing fraud to be a defilement of the mind, he abandons it. Knowing
    obstinacy to be a defilement of the mind, he abandons it. Knowing
    presumption to be a defilement of the mind, he abandons it. Knowing
    conceit to be a defilement of the mind, he abandons it. Knowing
    arrogance to be a defilement of the mind, he abandons it. Knowing vanity
    to be a defilement of the mind, he abandons it. Knowing negligence to
    be a defilement of the mind, he abandons it.
    In
    the monk who thus knows that Covetousness and unrighteous greed are a
    defilement of the mind, this covetousness and unrighteous greed have
    been abandoned; in him who thus knows that ill will is a defilement of
    the mind, this ill will has been abandoned; in him who thus knows that
    anger is a defilement of the mind, this anger has been abandoned; in him
    who thus knows that hostility is a defilement of the mind, this
    hostility has been abandoned; in him who thus knows that denigration is a
    defilement of the mind, this denigration has been abandoned; in him who
    thus knows that domineering is a defilement of the mind, this
    domineering has been abandoned; in him who thus knows that envy is a
    defilement of the mind, this envy has been abandoned; in him who thus
    knows that jealousy is a defilement of the mind, this jealousy has been
    abandoned; in him who thus knows that hypocrisy is a defilement of the
    mind, this hypocrisy has been abandoned; in him who thus knows that
    fraud is a defilement of the mind, this fraud has been abandoned; in him
    who thus knows that obstinacy is a defilement of the mind, this
    obstinacy has been abandoned; in him who thus knows that presumption is a
    defilement of the mind, this presumption has been abandoned; in him who
    thus knows that conceit is a defilement of the mind, this conceit has
    been abandoned; in him who thus knows that arrogance is a defilement of
    the mind, this arrogance has been abandoned; in him who thus knows that
    vanity is a defilement of the mind, this vanity has been abandoned; in
    him who thus knows that negligence is a defilement of the mind, this
    negligence has been abandoned
    He
    thereupon gains unwavering confidence in the Buddha thus: ‘Thus indeed
    is the Blessed One: he is accomplished, fully enlightened, endowed with
    [clear] vision and [virtuous] conduct, sublime, knower of the worlds,
    the incomparable guide of men who are tractable, the teacher of gods and
    men, enlightened and blessed.’ He gains unwavering confidence in the
    Dhamma thus: ‘Well proclaimed by the Blessed One is the Dhamma,
    realizable here and now, possessed of immediate result, bidding you come
    and see, accessible and knowable individually by the wise.’ He gains
    unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed
    One’s disciples has entered on the good way, has entered on the straight
    way, has entered on the true way, has entered on the proper way; that
    is to say, the four pairs of men, the eight types of persons; this
    Sangha of the Blessed One’s disciples is worthy of gifts, worthy of
    hospitality, worthy of offerings, worthy of reverential salutation, the
    incomparable field of merit for the world.’
    When
    he has given up, renounced, let go, abandoned and relinquished [the
    defilements] in part, he knows: ‘I am endowed with unwavering confidence
    in the Buddha’; and he gains enthusiasm for the goal, gains enthusiasm
    for the Dhamma, gains gladness connected with the Dhamma. When he is
    gladdened, joy is born in him; being joyous in mind, his body becomes
    tranquil; his body being tranquil, he feels happiness; and the mind of
    him who is happy becomes concentrated. ‘I am endowed with unwavering
    confidence in the Dhamma’; and he gains enthusiasm for the goal, gains
    enthusiasm for the Dhamma, gains gladness connected with the Dhamma.
    When he is gladdened, joy is born in him; being joyous in mind, his body
    becomes tranquil; his body being tranquil, he feels happiness; and the
    mind of him who is happy becomes concentrated. ‘I am endowed with
    unwavering confidence in the Sangha’; and he gains enthusiasm for the
    goal, gains enthusiasm for the Dhamma, gains gladness connected with the
    Dhamma. When he is gladdened, joy is born in him; being joyous in mind,
    his body becomes tranquil; his body being tranquil, he feels happiness;
    and the mind of him who is happy becomes concentrated. He knows: ‘I
    have given up, renounced, let go, abandoned and relinquished [the
    defilements] in part’; and he gains enthusiasm for the goal, gains
    enthusiasm for the Dhamma, gains gladness connected with the Dhamma.
    When he is gladdened, joy is born in him; being joyous in mind, his body
    becomes tranquil; when his body is tranquil, he feels happiness; and
    the mind of him who is happy becomes concentrated.
    Sutta Study: MN7 Vattha Sutta


    Pāḷi
    Katame ca, bhikkhave, cittassa upakkilesā?
    (1) Abhijjhāvisamalobho cittassa upakkileso,
    (1) Covetousness and unrighteous greed are a defilement of the mind;
    (2) byāpādo cittassa upakkileso,
    (3) kodho cittassa upakkileso,
    (4) upanāho cittassa upakkileso,
    (5) makkho cittassa upakkileso,
    (6) paḷāso cittassa upakkileso,
    (7) issā cittassa upakkileso,
    (😎 macchariyaṃ cittassa upakkileso,
    (9) māyā cittassa upakkileso,
    (10) sāṭheyyaṃ cittassa upakkileso,
    (11) thambho cittassa upakkileso,
    (12) sārambho cittassa upakkileso,
    (13) māno cittassa upakkileso,
    (14) atimāno cittassa upakkileso,
    (15) mado cittassa upakkileso,
    (16) pamādo cittassa upakkileso.
    Sa
    kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti:
    iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati;
    ‘byāpādo cittassa upakkileso’ti: iti viditvā byāpādaṃ cittassa
    upakkilesaṃ pajahati; ‘kodho cittassa upakkileso’ti: iti viditvā kodhaṃ
    cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti: iti
    viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa
    upakkileso’ti: iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati;
    ‘paḷāso cittassa upakkileso’ti: iti viditvā paḷāsaṃ cittassa upakkilesaṃ
    pajahati; ‘issā cittassa upakkileso’ti: iti viditvā issaṃ cittassa
    upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti: iti viditvā
    macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti:
    iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa
    upakkileso’ti: iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati;
    ‘thambho cittassa upakkileso’ti: iti viditvā thambhaṃ cittassa
    upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti: iti viditvā
    sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti:
    iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa
    upakkileso’ti: iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado
    cittassa upakkileso’ti: iti viditvā madaṃ cittassa upakkilesaṃ
    pajahati; ‘pamādo cittassa upakkileso’ti: iti viditvā pamādaṃ cittassa
    upakkilesaṃ pajahati.
    Yato
    kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti –
    iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti,
    ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa
    upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā
    kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti –
    iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa
    upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti;
    ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso
    pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa
    upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti
    viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa
    upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti;
    ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa
    upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā
    thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa
    upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti;
    ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso
    pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno
    cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti
    viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa
    upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.
    So
    buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ
    sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro
    purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme
    aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo
    sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo
    viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno
    bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
    ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
    sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa
    bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo,
    anuttaraṃ puññakkhettaṃ lokassā’ti.
    Yathodhi
    kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so
    ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati
    dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati,
    pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino
    cittaṃ samādhiyati; ‘dhamme aveccappasādena samannāgatomhī’ti labhati
    atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
    Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo
    sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘saṅghe aveccappasādena
    samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati
    dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo
    passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
    ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti
    labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ
    pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati,
    passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
    11. The Simile Of The Cloth (Vattha-Sutta) | Majjhimanikāya - Part 1 (MŪLAPARIYĀYA VAGGA)

    Tree >> Sutta Piṭaka >> Majjhima Nikāya
    MN 7 (M i 36)
    Vattha Sutta
    {excerpt}
    — The cloth —
    [vattha]
    We
    find here a rather standard list of sixteen defilements (upakkilesa) of
    the mind, and an explanation of a mechanism by which one gets these
    ‘confirmed confidences’ in the Buddha, the Dhamma and the Sangha that
    are factors of stream-entry.
    Note: info·bubbles on “underdotted” English words
    Pāḷi
    English
    Katame ca, bhikkhave, cittassa upakkilesā?
    And what, monks, are the defilements of the mind?
    (1) Abhijjhāvisamalobho cittassa upakkileso,
    (1) Covetousness and unrighteous greed are a defilement of the mind;
    (2) byāpādo cittassa upakkileso,
    (3) kodho cittassa upakkileso,
    (4) upanāho cittassa upakkileso,
    (5) makkho cittassa upakkileso,
    (6) paḷāso cittassa upakkileso,
    (7) issā cittassa upakkileso,
    (😎 macchariyaṃ cittassa upakkileso,
    (9) māyā cittassa upakkileso,
    (10) sāṭheyyaṃ cittassa upakkileso,
    (11) thambho cittassa upakkileso,
    (12) sārambho cittassa upakkileso,
    (13) māno cittassa upakkileso,
    (14) atimāno cittassa upakkileso,
    (15) mado cittassa upakkileso,
    (16) pamādo cittassa upakkileso.
    (2) ill will is a defilement of the mind;
    (3) anger is a defilement of the mind;
    (4) hostility is a defilement of the mind.
    (5) denigration is a defilement of the mind.
    (6) domineering is a defilement of the mind.
    (7) envy is a defilement of the mind.
    (😎 jealousy is a defilement of the mind.
    (9) hypocrisy is a defilement of the mind.
    (10) fraud is a defilement of the mind.
    (11) obstinacy is a defilement of the mind.
    (12) presumption is a defilement of the mind.
    (13) conceit is a defilement of the mind.
    (14) arrogance is a defilement of the mind.
    (15) vanity is a defilement of the mind.
    (16) negligence is a defilement of the mind.
    Sa
    kho so, bhikkhave, bhikkhu ‘abhijjhāvisamalobho cittassa upakkileso’ti:
    iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati;
    ‘byāpādo cittassa upakkileso’ti: iti viditvā byāpādaṃ cittassa
    upakkilesaṃ pajahati; ‘kodho cittassa upakkileso’ti: iti viditvā kodhaṃ
    cittassa upakkilesaṃ pajahati; ‘upanāho cittassa upakkileso’ti: iti
    viditvā upanāhaṃ cittassa upakkilesaṃ pajahati; ‘makkho cittassa
    upakkileso’ti: iti viditvā makkhaṃ cittassa upakkilesaṃ pajahati;
    ‘paḷāso cittassa upakkileso’ti: iti viditvā paḷāsaṃ cittassa upakkilesaṃ
    pajahati; ‘issā cittassa upakkileso’ti: iti viditvā issaṃ cittassa
    upakkilesaṃ pajahati; ‘macchariyaṃ cittassa upakkileso’ti: iti viditvā
    macchariyaṃ cittassa upakkilesaṃ pajahati; ‘māyā cittassa upakkileso’ti:
    iti viditvā māyaṃ cittassa upakkilesaṃ pajahati; ‘sāṭheyyaṃ cittassa
    upakkileso’ti: iti viditvā sāṭheyyaṃ cittassa upakkilesaṃ pajahati;
    ‘thambho cittassa upakkileso’ti: iti viditvā thambhaṃ cittassa
    upakkilesaṃ pajahati; ‘sārambho cittassa upakkileso’ti: iti viditvā
    sārambhaṃ cittassa upakkilesaṃ pajahati; ‘māno cittassa upakkileso’ti:
    iti viditvā mānaṃ cittassa upakkilesaṃ pajahati; ‘atimāno cittassa
    upakkileso’ti: iti viditvā atimānaṃ cittassa upakkilesaṃ pajahati; ‘mado
    cittassa upakkileso’ti: iti viditvā madaṃ cittassa upakkilesaṃ
    pajahati; ‘pamādo cittassa upakkileso’ti: iti viditvā pamādaṃ cittassa
    upakkilesaṃ pajahati.
    Knowing,
    monks, Covetousness and unrighteous greed to be a defilement of the
    mind, the monk abandons them. Knowing ill will to be a defilement of the
    mind, he abandons it. Knowing anger to be a defilement of the mind, he
    abandons it. Knowing hostility to be a defilement of the mind, he
    abandons it. Knowing denigration to be a defilement of the mind, he
    abandons it. Knowing domineering to be a defilement of the mind, he
    abandons it. Knowing envy to be a defilement of the mind, he abandons
    it. Knowing jealousy to be a defilement of the mind, he abandons it.
    Knowing hypocrisy to be a defilement of the mind, he abandons it.
    Knowing fraud to be a defilement of the mind, he abandons it. Knowing
    obstinacy to be a defilement of the mind, he abandons it. Knowing
    presumption to be a defilement of the mind, he abandons it. Knowing
    conceit to be a defilement of the mind, he abandons it. Knowing
    arrogance to be a defilement of the mind, he abandons it. Knowing vanity
    to be a defilement of the mind, he abandons it. Knowing negligence to
    be a defilement of the mind, he abandons it.
    Yato
    kho, bhikkhave, bhikkhuno ‘abhijjhāvisamalobho cittassa upakkileso’ti –
    iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti,
    ‘byāpādo cittassa upakkileso’ti – iti viditvā byāpādo cittassa
    upakkileso pahīno hoti; ‘kodho cittassa upakkileso’ti – iti viditvā
    kodho cittassa upakkileso pahīno hoti; ‘upanāho cittassa upakkileso’ti –
    iti viditvā upanāho cittassa upakkileso pahīno hoti; ‘makkho cittassa
    upakkileso’ti – iti viditvā makkho cittassa upakkileso pahīno hoti;
    ‘paḷāso cittassa upakkileso’ti – iti viditvā paḷāso cittassa upakkileso
    pahīno hoti; ‘issā cittassa upakkileso’ti – iti viditvā issā cittassa
    upakkileso pahīno hoti; ‘macchariyaṃ cittassa upakkileso’ti – iti
    viditvā macchariyaṃ cittassa upakkileso pahīno hoti; ‘māyā cittassa
    upakkileso’ti – iti viditvā māyā cittassa upakkileso pahīno hoti;
    ‘sāṭheyyaṃ cittassa upakkileso’ti – iti viditvā sāṭheyyaṃ cittassa
    upakkileso pahīno hoti; ‘thambho cittassa upakkileso’ti – iti viditvā
    thambho cittassa upakkileso pahīno hoti; ‘sārambho cittassa
    upakkileso’ti – iti viditvā sārambho cittassa upakkileso pahīno hoti;
    ‘māno cittassa upakkileso’ti – iti viditvā māno cittassa upakkileso
    pahīno hoti; ‘atimāno cittassa upakkileso’ti – iti viditvā atimāno
    cittassa upakkileso pahīno hoti; ‘mado cittassa upakkileso’ti – iti
    viditvā mado cittassa upakkileso pahīno hoti; ‘pamādo cittassa
    upakkileso’ti – iti viditvā pamādo cittassa upakkileso pahīno hoti.
    In
    the monk who thus knows that Covetousness and unrighteous greed are a
    defilement of the mind, this covetousness and unrighteous greed have
    been abandoned; in him who thus knows that ill will is a defilement of
    the mind, this ill will has been abandoned; in him who thus knows that
    anger is a defilement of the mind, this anger has been abandoned; in him
    who thus knows that hostility is a defilement of the mind, this
    hostility has been abandoned; in him who thus knows that denigration is a
    defilement of the mind, this denigration has been abandoned; in him who
    thus knows that domineering is a defilement of the mind, this
    domineering has been abandoned; in him who thus knows that envy is a
    defilement of the mind, this envy has been abandoned; in him who thus
    knows that jealousy is a defilement of the mind, this jealousy has been
    abandoned; in him who thus knows that hypocrisy is a defilement of the
    mind, this hypocrisy has been abandoned; in him who thus knows that
    fraud is a defilement of the mind, this fraud has been abandoned; in him
    who thus knows that obstinacy is a defilement of the mind, this
    obstinacy has been abandoned; in him who thus knows that presumption is a
    defilement of the mind, this presumption has been abandoned; in him who
    thus knows that conceit is a defilement of the mind, this conceit has
    been abandoned; in him who thus knows that arrogance is a defilement of
    the mind, this arrogance has been abandoned; in him who thus knows that
    vanity is a defilement of the mind, this vanity has been abandoned; in
    him who thus knows that negligence is a defilement of the mind, this
    negligence has been abandoned
    So
    buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ
    sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro
    purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti; dhamme
    aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo
    sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo
    viññūhī’ti; saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno
    bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
    ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
    sāvakasaṅgho, yadidaṃ cattāri purisayugāni, aṭṭha purisapuggalā. Esa
    bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo,
    anuttaraṃ puññakkhettaṃ lokassā’ti.
    He
    thereupon gains unwavering confidence in the Buddha thus: ‘Thus indeed
    is the Blessed One: he is accomplished, fully enlightened, endowed with
    [clear] vision and [virtuous] conduct, sublime, knower of the worlds,
    the incomparable guide of men who are tractable, the teacher of gods and
    men, enlightened and blessed.’ He gains unwavering confidence in the
    Dhamma thus: ‘Well proclaimed by the Blessed One is the Dhamma,
    realizable here and now, possessed of immediate result, bidding you come
    and see, accessible and knowable individually by the wise.’ He gains
    unwavering confidence in the Sangha thus: ‘The Sangha of the Blessed
    One’s disciples has entered on the good way, has entered on the straight
    way, has entered on the true way, has entered on the proper way; that
    is to say, the four pairs of men, the eight types of persons; this
    Sangha of the Blessed One’s disciples is worthy of gifts, worthy of
    hospitality, worthy of offerings, worthy of reverential salutation, the
    incomparable field of merit for the world.
    Yathodhi
    kho panassa cattaṃ hoti vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ, so
    ‘buddhe aveccappasādena samannāgatomhī’ti labhati atthavedaṃ, labhati
    dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati,
    pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino
    cittaṃ samādhiyati; ‘dhamme aveccappasādena samannāgatomhī’ti labhati
    atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ.
    Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo
    sukhaṃ vedeti, sukhino cittaṃ samādhiyati; ‘saṅghe aveccappasādena
    samannāgatomhī’ti labhati atthavedaṃ, labhati dhammavedaṃ, labhati
    dhammūpasaṃhitaṃ pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo
    passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
    ‘Yathodhi kho pana me cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭha’nti
    labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ
    pāmojjaṃ. Pamuditassa pīti jāyati, pītimanassa kāyo passambhati,
    passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati.
    When
    he has given up, renounced, let go, abandoned and relinquished [the
    defilements] in part, he knows: ‘I am endowed with unwavering confidence
    in the Buddha’; and he gains enthusiasm for the goal, gains enthusiasm
    for the Dhamma, gains gladness connected with the Dhamma. When he is
    gladdened, joy is born in him; being joyous in mind, his body becomes
    tranquil; his body being tranquil, he feels happiness; and the mind of
    him who is happy becomes concentrated. ‘I am endowed with unwavering
    confidence in the Dhamma’; and he gains enthusiasm for the goal, gains
    enthusiasm for the Dhamma, gains gladness connected with the Dhamma.
    When he is gladdened, joy is born in him; being joyous in mind, his body
    becomes tranquil; his body being tranquil, he feels happiness; and the
    mind of him who is happy becomes concentrated. ‘I am endowed with
    unwavering confidence in the Sangha’; and he gains enthusiasm for the
    goal, gains enthusiasm for the Dhamma, gains gladness connected with the
    Dhamma. When he is gladdened, joy is born in him; being joyous in mind,
    his body becomes tranquil; his body being tranquil, he feels happiness;
    and the mind of him who is happy becomes concentrated. He knows: ‘I
    have given up, renounced, let go, abandoned and relinquished [the
    defilements] in part’; and he gains enthusiasm for the goal, gains
    enthusiasm for the Dhamma, gains gladness connected with the Dhamma.
    When he is gladdened, joy is born in him; being joyous in mind, his body
    becomes tranquil; when his body is tranquil, he feels happiness; and
    the mind of him who is happy becomes concentrated.
    youtube.com
    Sutta Study: MN7 Vattha Sutta
    More
    Dhamma, Less Drama. #StayHome and join us for Sutta Study Beginning
    with a simile about the necessity of cleaning cloth before dyeing it,
    the Buddha lis…



    Right Livelihood, in the series of talks on The Noble Eightfold Path, The Tenfold Path, and The Four Noble Truths.
    Noble Eightfold Path
    Ethical Conduct
    Right Livelyhood
    (samma ajiva)
    Right
    livelihood is concerned with ensuring that one earns one’s living in a
    righteous way. For a lay disciple the Buddha teaches that wealth should
    be gained in accordance with certain standards. One should acquire it
    only by legal means, not illegally; one should acquire it peacefully,
    without coercion or violence; one should acquire it honestly, not by
    trickery or deceit; and one should acquire it in ways which do not
    entail harm and suffering for others.34 The Buddha mentions five
    specific kinds of livelihood which bring harm to others and are
    therefore to be avoided: dealing in weapons, in living beings (including
    raising animals for slaughter as well as slave trade and prostitution),
    in meat production and butchery, in poisons, and in intoxicants (AN
    5:177). He further names several dishonest means of gaining wealth which
    fall under wrong livelihood: practicing deceit, treachery, soothsaying,
    trickery, and usury (MN 117). Obviously any occupation that requires
    violation of right speech and right action is a wrong form of
    livelihood, but other occupations, such as selling weapons or
    intoxicants, may not violate those factors and yet be wrong because of
    their consequences for others.
    The
    Thai treatise discusses the positive aspects of right livelihood under
    the three convenient headings of rightness regarding actions, rightness
    regarding persons, and rightness regarding objects.35 “Rightness
    regarding actions” means that workers should fulfill their duties
    diligently and conscientiously, not idling away time, claiming to have
    worked longer hours than they did, or pocketing the company’s goods.
    “Rightness regarding persons” means that due respect and consideration
    should be shown to employers, employees, colleagues, and customers. An
    employer, for example, should assign his workers chores according to
    their ability, pay them adequately, promote them when they deserve a
    promotion and give them occasional vacations and bonuses. Colleagues
    should try to cooperate rather than compete, while merchants should be
    equitable in their dealings with customers. “Rightness regarding
    objects” means that in business transactions and sales the articles to
    be sold should be presented truthfully. There should be no deceptive
    advertising, misrepresentations of quality or quantity, or dishonest
    manoeuvers.
    The Noble Eightfold Path (5): Right Livelihood
    Right
    Livelihood, in the series of talks on The Noble Eightfold Path, The
    Tenfold Path, and The Four Noble Truths.Ajahn Sona podcast:
    https://anchor.fm/ajahn…


    06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

    अच्छा करें मन-जागृत एक
    सभी
    पुरुष और महिलाएं बर्तन में बर्तन में सब्जियां और फल असर बौने पौधों को
    जन्म देती हैं और कीमती जीवन को बचाने के लिए। सभी राजनीतिक नेताओं,
    धार्मिक प्रमुखों और दुनिया के विश्वविद्यालयों के साथ इसे साझा करें। फिर
    हम जागृत ब्रह्मांड बनाते हैं। “यहां तक कि भय भी बोधिसत्व की निडरता से
    भयभीत है । “
    पृथ्वी, वायु, पानी, आग और अंतरिक्ष
    इस भोजन को बनाने के लिए गठबंधन करें
    असंख्य प्राणी अपने जीवन और श्रम को देते हैं जिसे हम खा सकते हैं।
    क्या हम पोषित हो सकते हैं कि हम जीवन को पोषण दे सकते हैं!
    हम यहां दिमाग के सोलह डिफाइलेंस (उपकुइला) की एक मानक सूची पाते हैं, और एक तंत्र की व्याख्या जिसके द्वारा इन्हें प्राप्त होता है
    बुद्ध, धम्म और संघ में ‘पुष्टि विरोधाभास’ जो स्ट्रीम-एंट्री के कारक हैं।
    बुद्ध धम्म का प्रचार कैसे करें आम्बेडकरवादी की पहचान क्या है



    अच्छा करें मन-जागृत एक
    “यहां तक कि डर बोधिसत्व की निडरता से भयभीत है।”
    हम यहां दिमाग के सोलह डिफाइलेंस (उपकुइला) की एक मानक सूची पाते हैं, और एक तंत्र की व्याख्या जिसके द्वारा इन्हें प्राप्त होता है
    बुद्ध, धम्म और संघ में ‘पुष्टि विरोधाभास’ जो स्ट्रीम-एंट्री के कारक हैं।
    =========
    सभी
    पुरुष और महिलाएं बर्तन में बर्तन में सब्जियों और फल असर बौने पौधों को
    बढ़ाने की सबसे बुरी तरह की बीमारी को दूर करने और कीमती जीवन को बचाने के
    लिए बढ़ती हैं।
    इसे दुनिया के सभी राजनीतिक नेताओं, धार्मिक प्रमुखों और विश्वविद्यालयों के साथ साझा करें। फिर हम जागृत ब्रह्मांड बनाते हैं।
    पृथ्वी, वायु, पानी, आग और अंतरिक्ष
    इस भोजन को बनाने के लिए गठबंधन करें
    असंख्य प्राणी अपने जीवन और श्रम को देते हैं जिसे हम खा सकते हैं।
    क्या हम पोषित हो सकते हैं कि हम जीवन को पोषण दे सकते हैं!
    সীবলী ব্রত কথা || জুসি বড়ুয়া || shiboli broto kotha ||
    সীবলী ব্রত কথা,সীবলী স্থবিরের ভূমিকা,siboli broto kothaরচনায়- বিশুদ্ধাচার স্থবির—

    17) Classical Bengali-ক্লাসিক্যাল বাংলা,

    মস্তিষ্কের মন-জাগ্রত এক
    “বোদিসত্ত্বের নির্ভীকতা দ্বারা ভয় পাচ্ছিল।”
    আমরা
    এখানে একটি বরং একটি আদর্শ তালিকা (Opakkilesa) মনের একটি মান তালিকা এবং
    একটি পদ্ধতির একটি ব্যাখ্যা যা এক দ্বারা এটি পায় একটি ব্যাখ্যা খুঁজে
    বুদ্ধ, ধম্মা এবং সংঘ যে স্ট্রিম-এন্ট্রির কারণগুলির মধ্যে ‘নিশ্চিত Condidences’।
    ==========
    সমস্ত
    পুরুষ ও মহিলারা ক্রমবর্ধমান সবজি এবং ফল উৎপন্ন ডুয়ারে ডুয়ারে গাছের
    মধ্যে ডুয়ারে গাছপালা এবং বহুমূল্য জীবনকে বাঁচাতে এবং মূল্যবান জীবন
    বাঁচাতে।
    এই সব রাজনৈতিক নেতাদের, বিশ্বের ধর্মীয় প্রধান ও বিশ্ববিদ্যালয়গুলির সাথে শেয়ার করুন। তারপর আমরা জাগানো মহাবিশ্ব তৈরি করি।
    পৃথিবী, বায়ু, জল, আগুন এবং স্থান
    এই খাদ্য করতে একত্রিত
    সংখ্যাহীন মানুষ তাদের জীবন এবং শ্রম যা আমরা খেতে পারি।
    আমরা পুষ্ট হতে পারি যে আমরা জীবনকে পুষ্ট করতে পারি!
    গৌতম বুদ্ধের - Gautam Buddha Inspirational Story - Bhagwan Buddha Full Story - Bangla Kids
    গৌতম
    বুদ্ধের - Gautam Buddha Inspirational Story - Bhagwan Buddha Full Story
    - Bangla Kids Subscribe to Bangla Kids : http://bit.ly/BanglaKids
    Gautama is th…

    23) Classical Chinese (Simplified)-古典中文(简体),

    做得好,令人醒目的头脑
    “甚至恐惧是由菩萨无所畏惧的恐惧。”
    我们在这里找到了一个相当标准的十六次污秽列表(Upakkilesa),并解释了一个机制的机制
    在佛陀,佛法和僧伽的“确认信仰”中是流入的因素。
    =========.
    所有男女都开始生长蔬菜和水果含有矮化植物的盆栽,以克服最饥饿的疾病,拯救宝贵的生命。
    与世界的所有政治领导人,宗教公主和大学分享。然后,我们创造了唤醒宇宙。
    地球,空气,水,火和空间
    结合制作这种食物
    无数的生命给出他们可能吃的生活和劳动。
    我们可以滋养我们可能滋养生活!
    注意了!佛陀規定:這個時間段,千萬不能誦經念佛,因果很重,神仙降臨也救不了! | 禪語


    24) Classical Chinese (Traditional)-古典中文(繁體),

    做得好,令人醒目的頭腦
    “甚至恐懼是由菩薩無所畏懼的恐懼。”
    我們在這裡找到了一個相當標準的十六次污穢列表(Upakkilesa),並解釋了一個機制的機制
    在佛陀,佛法和僧伽的“確認信仰”中是流入的因素。
    =========.
    所有男女都開始生長蔬菜和水果含有矮化植物的盆栽,以克服最飢餓的疾病,拯救寶貴的生命。
    與世界的所有政治領導人,宗教公主和大學分享。然後,我們創造了喚醒宇宙。
    地球,空氣,水,火和空間
    結合製作這種食物
    無數的生命給出他們可能吃的生活和勞動。
    我們可以滋養我們可能滋養生活!
    如果聽了這首歌,你流淚了,證明你前世是修行人!

    日 二 次 全 球 一 小 時 念 佛 共 修美東夏令時間/北京时间早晚二次都是九時。來念多少都歡迎。Join Zoom
    Meetinghttps://us02web.zoom.us/j/2915942385?pwd=UUdadGN2bmJnWWxKTjl5RmJGdFllZz09Meeting
    ID: 29…




    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

    મનને જાગૃત કરો-જાગૃત કરો
    બોધિસત્વના નિર્ભયતાથી ડર પણ ડરતો છે. “
    અમે અહીં મનની સોળ ડિફેલેમેન્ટ્સ (ઉપકલીઇસ) ની એક પ્રમાણભૂત સૂચિ શોધી શકીએ છીએ, અને તે મિકેનિઝમની સમજણ કે જેના દ્વારા આ મળે છે
    બુદ્ધ, ધામા અને સંઘામાં ‘પુષ્ટિ કરાયેલી સલાહ’ જે સ્ટ્રીમ એન્ટ્રીના પરિબળો છે.
    =========
    બધા
    પુરુષો અને સ્ત્રીઓ વધતી જતી શાકભાજી અને ફળને બટકાવે છે, જે ભૂખને સૌથી
    ખરાબ પ્રકારની બિમારીને દૂર કરવા અને કિંમતી જીવન બચાવવા માટે કરે છે.
    આ તમામ રાજકીય નેતાઓ, ધાર્મિક હેડ અને વિશ્વની યુનિવર્સિટીઓ સાથે શેર કરો. પછી અમે જાગૃત બ્રહ્માંડ બનાવીએ છીએ.
    પૃથ્વી, હવા, પાણી, આગ અને જગ્યા
    આ ખોરાક બનાવવા માટે ભેગા કરો
    અસંખ્ય માણસો તેમના જીવન અને શ્રમ આપે છે જે આપણે ખાય છે.
    આપણે પોષણ કરી શકીએ કે આપણે જીવન પોષણ કરી શકીએ છીએ!
    બુદ્ધ ધમ્મ નું મનોવિજ્ઞાન - આયુ. મિલિંદ બૌદ્ધ
    बौद्ध धम्म का मनोविज्ञान - आयु. मिलिंद बौद्ध



    53) Classical Japanese-古典的なイタリア語,
    Public

    マインドアウェイリングを整えることをします
    「恐怖さえ恐怖は菩薩の大胆不敵に恐れています。」
    ここでは、心の16個の除去(Upakkilesa)のむしろ標準のリスト、およびこれらを得るメカニズムの説明があります。
    仏、ダンマ、そしてSANGHAの「Confidences」、Stream-Entryの要因です。
    ========
    すべての男性&女性は、飢餓を克服するために鍋の野菜や果物の植物の繁殖を始めて、最悪の病気を克服し、貴重な生活を救うために。
    これをすべての政治リーダー、世界の宗教責任者、大学と共有しました。
    地球、空気、水、火、宇宙
    この食べ物を作るために組み合わせる
    Numberless Cintingは、私たちが食べることができるという彼らの人生と労力を与えます。
    私たちが人生を養うかもしれないことを養うことができます!
    「1月16日(日) 高山善光寺 朝勤行と法話(お経の無とは?) / Buddhist Morning Prayer Service at Takayama Zenkoji on Jan. 16th」
    We
    pray for the world’s recovery from COVID-19.法話開始:  39:25
     ※ヘッドホン使用をお勧めいたします。#buddhist #temple #Takayama #zenkoji #meditation
    #mindfulness #mantra #healing…


    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    Public


    ಮನಸ್ಸಿನ ಜಾಗೃತಗೊಂಡ ಒಂದನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
    “ಬೋಧಿಸಟ್ವಾದ ಭಯವಿಲ್ಲದಿರುವುದು ಭಯವೂ ಸಹ ಭಯಗೊಂಡಿದೆ.”
    ನಾವು
    ಇಲ್ಲಿನ ಹದಿನಾರು ರಕ್ಷಣಾತ್ಮಕತೆಗಳ (ಉಪಾಕಿಲೆಸ್) ನ ಬದಲಿಗೆ ಸ್ಟ್ಯಾಂಡರ್ಡ್
    ಪಟ್ಟಿಯನ್ನು ಕಂಡುಕೊಳ್ಳುತ್ತೇವೆ ಮತ್ತು ಯಾಂತ್ರಿಕ ವ್ಯವಸ್ಥೆಯನ್ನು ವಿವರಿಸುತ್ತೇವೆ
    ಬುದ್ಧನ ‘ವಿಶ್ವಾಸಾರ್ಹ ವಿಶ್ವಾಸಾರ್ಹತೆ’, ಧಮ್ಮ ಮತ್ತು ಸಂಗ್ರಹದ ಅಂಶಗಳು ಸ್ಟ್ರೀಮ್-ಪ್ರವೇಶದ ಅಂಶಗಳಾಗಿವೆ.
    =========
    ಎಲ್ಲಾ
    ಪುರುಷರು ಮತ್ತು ಮಹಿಳೆಯರು ಬೆಳೆಯುತ್ತಿರುವ ತರಕಾರಿಗಳು ಮತ್ತು ಹಸಿವು ಕೆಟ್ಟ
    ಜೀವನವನ್ನು ಹಸಿವು ಜಯಿಸಲು ಮತ್ತು ಅಮೂಲ್ಯ ಜೀವನವನ್ನು ಉಳಿಸಲು ಮಡಿಕೆಗಳಲ್ಲಿ ಕುಬ್ಜ
    ಸಸ್ಯಗಳನ್ನು ಬೆಳೆಯುತ್ತವೆ.
    ಪ್ರಪಂಚದ
    ಎಲ್ಲಾ ರಾಜಕೀಯ ಮುಖಂಡರು, ಧಾರ್ಮಿಕ ಮುಖ್ಯಸ್ಥರು ಮತ್ತು ವಿಶ್ವವಿದ್ಯಾನಿಲಯಗಳೊಂದಿಗೆ
    ಇದನ್ನು ಹಂಚಿಕೊಳ್ಳಿ. ನಾವು ಜಾಗೃತ ಬ್ರಹ್ಮಾಂಡವನ್ನು ರಚಿಸುತ್ತೇವೆ.
    ಭೂಮಿ, ಗಾಳಿ, ನೀರು, ಬೆಂಕಿ ಮತ್ತು ಸ್ಥಳ
    ಈ ಆಹಾರವನ್ನು ಮಾಡಲು ಒಗ್ಗೂಡಿ
    ಅಲ್ಪರಹಿತ ಜೀವಿಗಳು ನಾವು ತಿನ್ನಬಹುದಾದ ತಮ್ಮ ಜೀವನ ಮತ್ತು ಕಾರ್ಮಿಕರನ್ನು ನೀಡುತ್ತವೆ.
    ನಾವು ಜೀವನವನ್ನು ಬೆಳೆಸಬಹುದೆಂದು ನಾವು ಪೋಷಿಸಲಿ!
    2puc exam series. 10 marks part-2.ಗೌತಮ ಬುದ್ಧನ ಜೀವನ ಮತ್ತು ಬೋಧನೆ.Useful for FDA/SDA exams.
    Video from dhegde7



    59) Classical Korean-고전 한국어,
    Public


    good inplify mind-awakened
    “두려움조차도 보살의 두려움없이 두려워합니다.”
    우리는 여기서는 마음의 약 16 개의 FEFILEMENTS (upakkilesa)의 표준 목록을 발견하고, 이들은 이들을 얻는 메커니즘에 대한 설명을 찾는다.
    ‘붓다, Dhamma와 Sangha가 스트림 진입 인자 인’확인 됨.
    =========.
    모든 남성 & 여성들은 굶주림을 극복하기 위해 멍청한 야채와 과일을 냄비에 끼치고 귀중한 삶을 구하기 위해 냄비에 드워프 식물을 낳기 시작합니다.
    세계의 모든 정치 지도자, 종교적 머리 & 대학교와 공유하십시오. 우리는 깨어 난 우주를 만듭니다.
    지구, 공기, 물, 화재 및 공간
    이 음식을 만들기 위해 결합하십시오
    번호가없는 존재는 우리가 먹을 수있는 삶과 노동을 제공합니다.
    우리가 삶을 키울 수 있다는 것을 우리는 영양을 느끼시겠습니까!
    Dhamma for Householders: the Uposatha with Ayya Soma (Part 1 of 4)


    62) Classical Lao-ຄລາສສິກລາວ,

    “ເຖິງແມ່ນວ່າຄວາມຢ້ານກົວກໍ່ຢ້ານກົວໂດຍຄວາມຢ້ານກົວຂອງ Bodhisatta.”
    ພວກເຮົາພົບເຫັນບັນຊີລາຍຊື່ທີ່ນີ້ແທນທີ່ຈະເປັນມາດຕະຖານຫຼາຍກວ່າສິບຫົກປີ
    (UPAKKILESA) ຂອງຈິດໃຈ,
    ແລະຄໍາອະທິບາຍຂອງກົນໄກທີ່ຄົນຫນຶ່ງໄດ້ຮັບສິ່ງເຫລົ່ານີ້
    ‘ຄວາມໂດດເດັ່ນທີ່ຖືກຢືນຢັນ’ ໃນພຣະພຸດທະເຈົ້າ, The Dhamma ແລະ The Songha ທີ່ເປັນປັດໃຈຂອງກະແສລົມ.
    ==========
    ຜູ້ຊາຍແລະແມ່ຍິງທຸກຄົນເລີ່ມຕົ້ນຜັກແລະໂຮງງານຜະລິດຫມາກໄມ້ໃນຫມໍ້ເພື່ອເອົາຊະນະພະຍາດປະເພດທີ່ຮ້າຍແຮງທີ່ສຸດແລະຊ່ວຍຊີວິດທີ່ມີຄ່າທີ່ສຸດ.
    ແບ່ງປັນສິ່ງນີ້ກັບທຸກໆຜູ້ນໍາດ້ານການເມືອງ, ຫົວຫນ້າສາສະຫນາແລະມະຫາວິທະຍາໄລຂອງໂລກ. ພວກເຮົາສ້າງຈັກກະວານທີ່ຕື່ນຂື້ນ.
    ໂລກ, ອາກາດ, ນ້ໍາ, ໄຟແລະອະວະກາດ
    ສົມທົບເພື່ອເຮັດໃຫ້ອາຫານນີ້
    ຕົວເລກທີ່ບໍ່ມີຄວາມຫມາຍໃຫ້ຊີວິດແລະແຮງງານຂອງພວກເຮົາກິນ.
    ຂໍໃຫ້ພວກເຮົາໄດ້ຮັບການບໍາລຸງລ້ຽງທີ່ພວກເຮົາອາດຈະມີອາການບໍາລຸງຮັກສາຊີວິດ!
    ေမတၱာပို႔၊ေမတၱာသုတ္၊အေနကဇာတင္ဂါထာေတာ္
    ေမတၱာပို႔၊ေမတၱာသုတ္၊အေနကဇာတင္ဂါထာေတာ္Dhamma,
    Khmer Dhamma Talk, Dharma Talk, Dhamma Movie,dhamma praying Collection,
    Dhamma Channel, dhamma song,dhamma myanm…



    69) Classical Malay-Melayu Klasik,
    Public


    Berbuat baik dengan minda-terbangun
    “Malah ketakutan takut oleh ketakutan Bodhisattva.”
    Kami
    mendapati di sini senarai yang agak standard enam belas kekotoran
    (upakkilea) dari minda, dan penjelasan mengenai mekanisme yang mana satu
    mendapat ini
    ‘Konfirmasi yang disahkan’ di Buddha, Dhamma dan Sangha yang merupakan faktor penyertaan aliran.
    =========
    Semua
    lelaki & wanita mula tumbuh sayur-sayuran & buah-buahan yang
    mempunyai tumbuhan kerdil di dalam periuk untuk mengatasi kelaparan yang
    paling teruk penyakit & untuk menyelamatkan nyawa yang berharga.
    Berkongsi
    ini dengan semua pemimpin politik, ketua agama & universiti di
    dunia. Kemudian kami membuat alam semesta yang terbangun.
    Bumi, udara, air, api dan ruang
    Bergabung untuk membuat makanan ini
    Makhluk tanpa had memberikan kehidupan dan buruh mereka yang boleh kita makan.
    Semoga kita dipelihara agar kita dapat menyuburkan kehidupan!
    62 PANDANGAN SALAH DALAM BRAHMAJALA SUTTA I Dighanikaya I Diskusi Dhamma I Bhikkhu Santacitto
    Brahmajala
    Sutta adalah khotbah yang pertama dalam Dīghanikāya. Khotbah ini
    diawali dengan peristiwa di mana pada saat Sang Buddha dan para siswaNya
    melakuka…



    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    മനസ്സിനെ ഉണർത്ത ഒന്ന് ചെയ്യുക
    “ഭയം പോലും ബോധിസത്വവയുടെ നിർഭയത്തെ ഭയപ്പെടുന്നു.”
    മനസ്സിന്റെ പതിനാറ് നിയമപരങ്ങളുടെ (ഉപൈല) സ്റ്റാൻഡേർഡ് ലിസ്റ്റ് ഇവിടെ കാണാം, അവ ലഭിക്കുന്ന ഒരു സംവിധാനത്തിന്റെ വിശദീകരണവും
    ബുദ്ധനിൽ ‘സ്ഥിരീകരിച്ച വിശ്വസനങ്ങൾ’, ധർമ്മവും സംഘവും സ്ട്രീം എൻട്രിയുടെ ഘടകങ്ങളാണ്.
    ==========
    എല്ലാ
    പുരുഷന്മാരും സ്ത്രീകളും പച്ചക്കറികളും പഴങ്ങളും വളരാൻ തുടങ്ങുന്നു, അത്
    ഏറ്റവും മോശമായ ജീവിതത്തെ മറികടക്കുന്നതിനും വിലയേറിയ ജീവൻ
    രക്ഷിക്കാനുമാണ്.
    ഇത്
    എല്ലാ രാഷ്ട്രീയ നേതാക്കളും ലോകത്തിന്റെ മത തലകളും സർവകലാശാലകളും
    ഉപയോഗിച്ച് ഇത് പങ്കിടുക. ഞങ്ങൾ ഉണർത്ത വിപരീതത്തെ സൃഷ്ടിക്കുന്നു.
    ഭൂമി, വായു, വെള്ളം, തീ, സ്ഥലം
    ഈ ഭക്ഷണം നിർമ്മിക്കുന്നതിന് സംയോജിപ്പിക്കുക
    എണ്ണമറ്റ ജീവികൾ അവരുടെ ജീവിതവും അധ്വാനവും ഞങ്ങൾ ഭക്ഷിക്കും.
    നാം ജീവിതത്തെ പോകേണ്ടതിനായി നമുക്ക് പോഷിപ്പിക്കാം!
    ഭഗവാൻ ബുദ്ധൻ ആരെയും ഉപേക്ഷിച്ചില്ല
    ധമ്മ പ്രഭാഷണം

    73) Classical Marathi-क्लासिकल माओरी,
    Public


    मन-जागृत मनाने एक जागृत करा
    “बोधिसत्वाच्या निडरतेमुळे भीती भयभीत झाली आहे.”
    आम्ही येथे मनाच्या सोळा अपमान (उपकिलेस) च्या ऐवजी मानक यादी आणि एक यंत्रणा स्पष्टीकरण शोधतो
    बुद्ध, धम्म आणि संघ जो प्रवाह-एंट्रीचा घटक आहे.
    ==========.
    सर्व पुरुष आणि स्त्रिया भांडीमध्ये भाज्या आणि फळांचे फळ वाढतात, वाईट प्रकारचे आजार आणि मौल्यवान जीवन वाचवण्यासाठी भुकेले.
    हे सर्व राजकीय नेत्यांसह, धार्मिक प्रमुख आणि जगातील विद्यापीठांसह सामायिक करा. आम्ही जागृत विश्व निर्माण करतो.
    पृथ्वी, वायु, पाणी, अग्नि आणि जागा
    हे अन्न बनवण्यासाठी एकत्र करा
    अनावश्यक प्राणी त्यांचे जीवन आणि श्रम आपण खाऊ शकतात.
    आपण पोषण होऊ शकतो की आपण जीवनाचे पोषण करू शकतो!
    बौद्ध धर्मामध्ये उपासक व उपासिका यांचे महत्त्व -The importance of worshipers in Buddhism
    @Dear friends welcome to our channel to see things as they really are 🙏🏻☸️उपासक:बौद्ध धम्मा मध्ये उपासक व उपासिका यांनी फार महत्व आहेतथागत गौतम बुध्दांनी …..



    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    Public


    စိတ်ကိုနိုးထစေပါ
    “Bodhisattva ရဲ့ကြောက်ရွံ့မှုကြောင့်ကြောက်ရွံ့ခြင်းပင်။ “
    ဤနေရာတွင်စိတ်ထဲတွင် (6) ခု (UPKKILESA) ၏ပုံရိပ် (6) ခုနှင့်အညီအဆင့်သတ်မှတ်ထားသည့်စာရင်းကိုတွေ့ရသည်
    မြတ်စွာဘုရား, ဓမ္မနှင့်သံ and ာတော်များ,
    ===========
    အမျိုးသားများနှင့်အမျိုးသမီးများသည်အစာငတ်ခံဆန္ဒပြမှုကိုကျော်လွှားရန်
    & အဖိုးတန်သောဘ 0 ကိုကယ်တင်ရန်အိုးများရှိလူနေအိမ်များပါ 0
    င်သောဟင်းသီးဟင်းရွက်များနှင့်အမျိုးသမီးများကြီးထွားလာသည်။
    ဤအရာကိုနိုင်ငံရေးခေါင်းဆောင်များ, ဘာသာရေးခေါင်းဆောင်များနှင့်တက္ကသိုလ်များနှင့်မျှဝေပါ။
    ကမ္ဘာ, လေ, ရေ, မီးနှင့်အာကာသ
    ဒီအစားအစာလုပ်ဖို့ပေါင်းစပ်
    အရေအတွက်မရှိတော့သောသတ္တဝါများသည်ကျွန်ုပ်တို့စားနိုင်ရန်သူတို့၏အသက်နှင့်လုပ်အားပေးမှုများကိုပေးသည်။
    ကျွန်ုပ်တို့သည်ဘဝကိုအာဟာရဖြစ်စေသောကြောင့်ကျွန်ုပ်တို့အာဟာရရပါစေ။
    နံနက်ခင်းမေတ္တာပို့ ဓမ္မတေး - ပါဠိအသံထွက် (Pali - Myanmar - English Lyrics)




    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

    “डर पनि बोलीसेट्की निरुत्साहितबाट डराउँछ।”
    हामी यहाँ सेन्टे बान सत्तर अपराधीको बरु मापदण्डको सूची, र एक संयन्त्रको विवरण दिन्छ जुन एकले यी प्राप्त गर्दछ
    धमानामा, धमानामा र साहराको कारकहरू जुन स्ट्रिम-प्रवेशका कारकहरूमा ‘आत्मविश्वासीहरू पुष्टि गरियो।
    ============
    सबै
    पुरुष र महिलाहरू तरकारीहरू र फलफूल ब्वाँसोमा फलहरू छन् र फोहोर किसिमका
    बोटहरू भोजनको भोकमरी-बिमारी र बहुमूल्य जीवन बचाउन सुरु गर्दछन्।
    यो सबै राजनीतिक नेताहरु संग सबै राजनीतिक नेताहरु, विश्वका विश्वविद्यालयहरु र विश्वविद्यालयहरु को साथ।
    पृथ्वी, हावा, पानी, आगो र ठाउँ
    यो खाना बनाउन को लागी जोड्नुहोस्
    नजीक बेंजिले उनीहरूको जीवन र श्रम दिन्छ जुन हामी खान सक्छौं।
    हामी पोषित हुनेछौं कि हामीले जीवनलाई पोषण गर्न सक्दछौं!
    बुद्ध चरित्र | बोधिसत्व बुद्ध कैसे बनता है? | Buddha & His Dhamma || Dr. Rajendra Fule

    78) Classical Odia (Oriya)

    ଗୁଡପେଭ୍ୟୁଜ୍ ମନ-ଜାଗ୍ରତ ହେଲେ
    “ବର୍ଡସାଟାଟଭାଙ୍କ ନିର୍ଭୟରେ ଆହୁରି ଭୟକୁ ଭୟ କରାଯାଇଛି।”
    ମନର ଷୋହଳ ଡେସିଲେମେଣ୍ଟଗୁଡିକର ଏକ ମାନକ ତାଲିକା (ଅପାକକୋଏଲସା) ଏବଂ ଏକ ଯନ୍ତ୍ରର ବ୍ୟାଖ୍ୟା ଯାହା ଦ୍ୱାରା କେହି ପାଇଥାଏ |
    ‘ନିଶ୍ଚିତକରଣ ସୀମିତତା’ ବୁଥମା ଏବଂ ପାଉଁଶା ଏବଂ ପାଉଁଶାକୁ ଷ୍ଟ୍ରିମ୍-ଏଣ୍ଟ୍ରିର କାରକ |
    ============= |
    ସମସ୍ତ
    ପୁରୁଷ ଏବଂ ମହିଳାମାନେ ପନିପରିବା ଏବଂ ଫଳ ବ growing ୁଥିବା ପନିଫ ଉଦ୍ଭିଦକୁ ଖରାପ
    ଅସୁସ୍ଥତା ଏବଂ ମୂଲ୍ୟବାନ ଜୀବନକୁ ବଞ୍ଚାଇବା ପାଇଁ ବିଚ୍ଛିନ୍ନ କରୁଥିବା ପନିପରିବା
    ଏବଂ ଫଳ ବ gar ଧରିବା ଆରମ୍ଭ କରେ |
    ଏହାକୁ
    ସମସ୍ତ ରାଜନ political ତିକ ନେତା, ଧାର୍ମିକ ହେଡି ଏବଂ ବିଶ୍ୱବିଦ୍ୟାଳୟ ସହିତ
    ଏହାକୁ ଅଂଶୀଦାର କରନ୍ତୁ | ତାପରେ ଆମେ ଜାଗ୍ରତ ବ୍ରହ୍ମାଣ୍ଡ ସୃଷ୍ଟି କରୁ |
    ପୃଥିବୀ, ବାୟୁ, ଜଳ, ଅଗ୍ନି ଏବଂ ସ୍ଥାନ |
    ଏହି ଖାଦ୍ୟ ପ୍ରସ୍ତୁତ କରିବାକୁ ଏକତ୍ର କରନ୍ତୁ |
    ସଂଖ୍ୟାହହୀନ ପ୍ରହୁମାନେ ସେମାନଙ୍କର ଜୀବନ ଓ ପରିଶ୍ରମ ଦିଅନ୍ତି ଯାହା ଆମେ ଖାଇ ପାରିବା |
    ଆମେ ପୁଷ୍ଟୀକୃତ ହେବା ଯେ ଆମେ ପୋଷଣ ଜୀବନଯାପନ କରିପାରିବା!
    How Pokémon Is Dubbed From Japanese To English | Vanity Fair

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    “ਵੀ ਬੋਧੀਸਤਵ ਦੀ ਨਿਡਰਤਾ ਤੋਂ ਡਰਿਆ ਹੋਇਆ ਹੈ.”
    ਮਨ
    ਦੇ ਸੋਲਾਂ ਅਲੋਪਿ rements ਂਟ (ਯੂਪੱਕਿਲਸਾ) ਦੀ ਬਜਾਏ ਸਾਨੂੰ ਇੱਥੇ ਇੱਕ ਮਾਨਕ ਸੂਚੀ,
    ਅਤੇ ਇੱਕ ਵਿਧੀ ਦੀ ਵਿਆਖਿਆ ਮਿਲਦੀ ਹੈ ਜਿਸ ਦੁਆਰਾ ਇਹ ਪ੍ਰਾਪਤ ਕਰਦਾ ਹੈ
    ਬੁੱਧ, ਧਾਮਾ ਅਤੇ ਉਸ ਸੰਘ ਵਿੱਚ ‘ਪੁਸ਼ਟੀ ਕੀਤੀ ਉਲੰਘਣਾਵਾਂ’ ਕਰੋ ਜੋ ਸਟ੍ਰੀਮ-ਐਂਟਰੀ ਦੇ ਕਾਰਕ ਹਨ.
    ==========
    ਸਾਰੇ
    ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨਾ ਵਿਚ ਸਬਜ਼ੀਆਂ
    ਅਤੇ ਫਲ ਉਗਣ ਲੱਗੀਆਂ ਹਨ, ਜੋ ਕਿ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨ ਵਿਚ ਬਾਂਦ ਪੌਦੇ ਪੈਦਾ
    ਕਰਦੇ ਹਨ.
    ਇਸ
    ਨੂੰ ਸਾਰੇ ਰਾਜਨੀਤਿਕ ਨੇਤਾਵਾਂ, ਧਾਰਮਿਕ ਮੁਖੀਆਂ ਅਤੇ ਵਿਸ਼ਵ-ਵਿਆਪੀਾਂ ਅਤੇ
    ਯੂਨੀਵਰਸਿਟੀਆਂ ਨਾਲ ਸਾਂਝਾ ਕਰੋ. ਤਦ ਅਸੀਂ ਜਾਗਰੂਕ ਬ੍ਰਹਿਮੰਡ ਬਣਾਉਂਦੇ ਹਾਂ.
    ਧਰਤੀ, ਹਵਾ, ਪਾਣੀ, ਅੱਗ ਅਤੇ ਜਗ੍ਹਾ
    ਇਸ ਨੂੰ ਭੋਜਨ ਬਣਾਉਣ ਲਈ ਜੋੜੋ
    ਅਣਗਿਣਤ ਜੀਵ ਉਨ੍ਹਾਂ ਦੀ ਜਾਨ ਅਤੇ ਮਿਹਨਤ ਕਰਦੇ ਹਨ ਜੋ ਅਸੀਂ ਖਾ ਸਕਦੇ ਹਾਂ.
    ਕੀ ਸਾਨੂੰ ਪਾਲਣ ਪੋਸ਼ਣ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ ਕਿ ਅਸੀਂ ਜ਼ਿੰਦਗੀ ਨੂੰ ਪੋਸ਼ਣ ਦੇ ਸਕਦੇ ਹਾਂ!
    Model Organic Farm, ਕਰਤਾਰ ਫਾਰਮ, ਫਰਵਾਹੀ (ਪੰਜਾਬ)
    Kartar Farm pharvahi, district Barnala is one of best model organic f
    87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

    ढ्O ङ्OOढ्😊PऊऱीFय़् ंईण्ढ्-आWआKEण्Eढ् Oण्E
    “Eवेन् फ़ेअर् इस् फ़्रिघ्टेनेड् ब्य् ते बोदिसट्ट्व’स् फ़ेअर्लेस्स्नेस्स्.”
    Wए
    फ़िन्ड् हेरे अ रतेर् स्टन्डर्ड् लिस्ट् ओफ़् सिxटीन् डेफ़िलेमेन्ट्स्
    (उपक्किलेस) ओफ़् ते मिन्ड्, अन्ड् अन् एxप्लनटिओन् ओफ़् अ मेचनिस्म् ब्य्
    wहिच् ओने गेट्स् तेसे
    ‘cओन्फ़िर्मेड् cओन्फ़िडेन्cएस्’ इन् ते भुड्द, ते धम्म अन्ड् ते Sअन्घ तट् अरे फ़cटोर्स् ओफ़् स्ट्रेअम्-एन्ट्र्य्.
    =========
    आल्ल्
    मेन्&wओमेन् स्टर्ट् ग्रोwइन्ग् वेगेटब्लेस्&फ़्रुइट् बेअरिन्ग्
    ड्wअर्फ़् प्लन्ट्स् इन् पोट्स् टो ओवेर्cओमे हुन्गेर् ते wओर्स्ट् किन्ड्
    ओफ़् इल्ल्नेस्स्&टो सवे प्रेcइओउस् लिवेस्.
    षरे
    तिस् wइत् अल्ल् Pओलिटिcअल् लेअडेर्स्,रेलिगिओउस्
    हेअड्स्&उनिवेर्सिटिएस् ओफ़् ते wओर्ल्ड्.थेन् wए cरेअटे आwअकेनेड्
    ऊनिवेर्से.
    Eअर्त्, ऐर्, wअटेर्, फ़िरे अन्ड् स्पcए
    Cओम्बिने टो मके तिस् फ़ूड्
    णुम्बेर्लेस्स् बेइन्ग्स् गिवे तेइर् लिफ़े अन्ड् लबोर् तट् wए मय् एअट्.
    ंअय् wए बे नोउरिशेड् तट् wए मय् नोउरिश् लिफ़े!
    How can you identify a stream enterer? - Stream Entry Q&A
    Following
    the talk on poya on Buddha’s Advice to Lay People on Stream Entry, a
    question has been raised:”Is it possible to identify a stream-enterer?
    If so, …


    92) Classical Sindhi,
    Public


    سٺو ذهن کي جاڳايو
    “جيتوڻيڪ خوف بديسواتا جي بي خوفن کان خوفزده آهي.”
    اسان هتي ڏٺا آهيون بلڪه هڪ معياري ڊفالس (uttelesa) ۽ هڪ ميڪانيا جي وضاحت جو هڪ وضاحت جنهن جي ڪري اهي حاصل ڪري رهيا آهن
    ‘ٻڌمت جي تصديق “بدمعاش، دامما ۽ سنها جيڪي وهڪرا داخل ڪرڻ جا عنصر آهن.
    ==========
    سڀ
    مرد ۽ عورت ڀا vegetables ين ۽ ميوي جي بيئرنگ ٻوٽا کي پوکڻ لڳن ٿا ۽ ميوو
    بيئرنگ ٻوٽا کي بدترين قسم جي بيماري ۽ قيمتي زندگي بچائڻ لاء.
    انهي سان گڏ سياسي اڳواڻن سان حصيداري ڪريو، مذهبي سربرڪتن جي مذهبي سربراهه.
    ڌرتي، هوا، پاڻي، باهه ۽ جڳهه
    هن کاڌو ٺاهڻ لاء گڏ ڪريو
    بي شرڪ مخلوق انهن جي زندگي ۽ محنت ڪري ٿو جيڪو اسان کائي سگهون ٿا.
    شايد اسان کي اهو نااهل ٿي وڃي ته اسان شايد نيري زندگي گذاريون!
    لا تترکینی | نماهنگ دستمو رها نکنی | Don’t abandon me | کربلایی محمد حسین پویانفر
    نماهنگ دستمو رها نکنی💠به نفس کربلایی محمد حسین پویانفر🎤 زمینه دستمو رها نکنی 📌 ویژه ایام فاطمیه 💠هیئت ریحانه النبی📍| دستمو رها نکنی محمد حسین پویانفر ||…

    93) Classical Sinhala-සම්භාව්ය සිංහල,

    මනෝවිතයි මනෝභාවය මනසින් අවදි කරන්න
    බෝධිසත්ව යන නිර්භීතකම නිසා භීතිය පවා බිය වේ. “
    මනසෙහි
    අපවිත්ර කිරීම් (Upakkelielsa) හි තරමක් සම්මත ලැයිස්තුවක් සහ මේවා ලබා
    ගන්නා යාන්ත්රණයක් පිළිබඳ පැහැදිලි කිරීමක් අපි මෙහි සොයා ගනිමු
    ප්රවාහයට පිවිසීමේ සාධක වන බුදුන් වහන්සේ තුළ බුද්ධිමත් විශ්වාසයන්, ධර්මය සහ සං ha යා.
    =========
    සියලුම
    පිරිමි සහ ගැහැණුන් එළවළු සහ පලතුරු වාමන පැලෑටි වැඩීම ආරම්භ කරන්නේ
    කුසගින්නෙන් මිදුණු භාජනවල දරුණුතම රෝගාබාධ හා වටිනා ජීවිත බේරා ගැනීම සඳහා
    ය.
    ලෝකයේ සියලුම දේශපාලන නායකයින්, ආගමික ප්රධානීන් සහ විශ්ව විද්යාල සමඟ මෙය බෙදා ගන්න. එවිට අපි අවදි වූ විශ්වයක් නිර්මාණය කරමු.
    පෘථිවිය, වාතය, ජලය, ගින්න සහ අවකාශය
    මෙම ආහාරය සෑදීම සඳහා ඒකාබද්ධ කරන්න
    අංකනය නැති ජීවීන් අපට කන්න පුළුවන් ඔවුන්ගේ ජීවිතය හා ශ්රමය ලබා දෙයි.
    අපට ජීවිතය පෝෂණය කළ හැකි බව අපි පෝෂණය කරමු!
    බුදුන් ජීවමාන ලෙස ලෝකවාසීන්ට පෙනී සිටිය අවස්ථාවන් මෙන්න | BUDDHA APPEARING IN SKY
    BUDDHA
    APPEARING IN SKY | Buddha Caught On Camera- Follow us on - like our
    Facebook fan page - https://www.facebook.com/pudumalowachannel/visit our
    blog site…


  • 104) Classical Telugu- క్లాసికల్ తెలుగు,

    “బోధిసత్తా యొక్క నిర్భయత ద్వారా భయపడటం కూడా భయపడింది.”
    మనస్సు యొక్క పదహారు అప్రియాలు (Upakkkysa) మరియు ఒక యంత్రాంగం యొక్క వివరణను ఇక్కడ కనుగొంటాం
    బుద్ధుడు, ధర్మ మరియు స్ట్రీమ్-ఎంట్రీ కారకాలుగా ఉన్న సంఘాలో ‘ధ్రువీకరించారు.
    ==========
    అన్ని
    పురుషులు & మహిళలు పెరుగుతున్న కూరగాయలు ప్రారంభం & పట్ల పండ్లు
    మరుగుజ్జు మొక్కలు అనారోగ్యం యొక్క చెత్త రకం అధిగమించడానికి & విలువైన
    జీవితాలను సేవ్.
    ప్రపంచంలోని అన్ని రాజకీయ నాయకులతో, మతపరమైన తలలు మరియు విశ్వవిద్యాలయాలతో ఈ భాగస్వామ్యం. మేము మేల్కొనే విశ్వం సృష్టించడానికి.
    భూమి, గాలి, నీరు, అగ్ని మరియు స్పేస్
    ఈ ఆహారాన్ని తయారు చేయడానికి మిళితం చేయండి
    సంఖ్యా జీవులు మేము తినవచ్చు వారి జీవితం మరియు కార్మిక ఇవ్వాలని.
    మేము జీవనశైలిని పోషించవచ్చని మేము పోషించాము!
    A Stream-Enterer Understands Condition. (First Aspect)
    Buddhawajana.
    A Stream-Enterer Understands Condition, the Origin, the Cessation and
    the Way Leading to the Cessation of Condition (First Aspect ) . Words…