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12/04/07
Jhanas-Arahant
Filed under: General
Posted by: site admin @ 6:30 pm

Jhanas

Arahant

[Fourth jhana]

“And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.

“Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.”

A silhouette of Buddha at Ayutthaya, Thailand.

 

http://achareeya.blogspot.com/2007_10_01_archive.html

 

 

 

 

 

Merkaba

 

Tushar says

They  also  have  life

They  have to have freedom. like tigers, they are used for their skin

And other  cat family. cows , goats and pigs are used for their meat            

                                                                   

Thatha’s Comment:

Dear Tushar

At an age of nine years you have done wonderful projects. Please keep it up. I have put your projects in

http://sarvajan.ambedkar.org

Keep visiting this site daily .

Do not forget to do the morning exercises I have taught you. Do cycling exercise daily.

Eat less   

Sleep less

Talk less

Moderate dress  

Daily play the following Budddha’s  Chanting to ward off sickness  for the benefit of the entire family

 http://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=aoCgZ9yBIoU

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Visit

http://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=xUTy-ViKNDM

http://www.halfvalue.com/searchResultsVideos.jsp?kw=Buddhism

The above videos are wonderful Buddhist videos

 Buddhism video clips updated regularly from thousands of sources 

A skit about Buddhism

http://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=PFwcAkoP0Qw

  http://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=xDsInIe5zMQhttp://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=W3TlJHlnbCc  http://www.halfvalue.com/playVideo.jsp?kw=Buddhism&id=bAKPiMysGdg

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The Jhanas (Meditative Absorptions)

The Jhanas are eight altered states of consciousness which can arise during periods of strong concentration. The Jhanas are naturally occurring states of mind, but learning how to enter them at will and how to stay in them takes practice. Their principle use in Buddhist meditation is to generate ever increasing levels of concentration so that later when the meditative mind is turned to a practice that tends towards wisdom, it can do that practice with far less distraction.

Below are links to several places on the ‘net where the Jhanas are discussed. Some of these pages are mine; some are at other sites I’ve found.

G
M
T
Y
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33 Buddha’s Own Words Noble Eightfold Path Wisdom Right View 𝓛𝓔𝓢𝓢𝓞𝓝 4333 Wed 2 Feb 2022 Salla Sutta — The arrow — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food!
Filed under: General
Posted by: site admin @ 7:34 am

33 Buddha’s Own Words

Noble Eightfold Path

Wisdom

Right View

𝓛𝓔𝓢𝓢𝓞𝓝 4333 Wed 2 Feb 2022

Salla

Sutta

— The arrow —

All Societies to Attain Final Goal
Do Good!
Grow Vegetable & Fruit Food!


Buddha Peaceful GIF - Buddha Peaceful Sleep GIFs
Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org
White Home
An 18ft Dia Mindful Meditation Lab
668, 5A Main Road, 8th Cross, HAL III Stage,
Punya Bhumi Bengaluru
Magadhi Karnataka
Prabuddha Bharat Vishva


The perfect Awaken Realitysb Animated GIF for your conversation. Discover and Share the best GIFs on Tenor.

Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Vedanā Saṃyutta

English

SN 36.6 (S iv 207)
Salla Sutta
— The arrow —
—————————————
When
shot by the arrow of physical pain,an unwise person makes matters
worse by piling mental anguish on top of it, just as if he had been shot
by two arrows A wise person feels the sting of one arrow alone.

“Sensing
a feeling of pleasure,pain, neither-pleasure-nor-pain,

he senses it disjoined from it. This is
called a well-instructed disciple of the noble ones disjoined from
birth,aging, & death; from sorrows,lamentations,pains,distresses,&despairs.He is disjoined,I tell you,from suffering
& stress.


“This
is the difference,distinction,istinguishing factor
between the well-instructed disciple of the noble ones & the
uninstructed run-of-the-mill person.”

——————————-

“Monks,
an uninstructed run-of-the-mill person feels feelings of pleasure,
feelings of pain, feelings of neither-pleasure-nor-pain. A
well-instructed disciple of the noble ones also feels feelings of
pleasure, feelings of pain, feelings of neither-pleasure-nor-pain. So
what difference, what distinction, what distinguishing factor is there
between the well-instructed disciple of the noble ones and the
uninstructed run-of-the-mill person?”

—
“For us, Lord, the teachings have the Blessed One as their root, their
guide, & their arbitrator. It would be good if the Blessed One
himself would explicate the meaning of this statement. Having heard it
from the Blessed One, the monks will remember it.”


— “In that case, monks, listen & pay close attention. I will speak.”

— “As you say, Lord,” the monks responded. The Blessed One said:

—
“When touched with a feeling of pain, the uninstructed run-of-the-mill
person sorrows, grieves, & laments, beats his breast, becomes
distraught. So he feels two pains,{1} physical & mental. Just as if
they were to shoot a man with an arrow and, right afterward, were to
shoot him with another one, so that he would feel the pains of two
arrows; in the same way, when touched with a feeling of pain, the
uninstructed run-of-the-mill person sorrows, grieves, & laments,
beats his breast, becomes distraught. So he feels two pains, physical
& mental.

“As
he is touched by that painful feeling, he is resistant. Any
resistance-obsession with regard to that painful feeling obsesses him.
Touched by that painful feeling, he delights in sensual pleasure. Why is
that? Because the uninstructed run-of-the-mill person does not discern
any escape from painful feeling aside from sensual pleasure. As he is
delighting in sensual pleasure, any passion-obsession with regard to
that feeling of pleasure obsesses him. He does not discern, as it
actually is present, the origination, passing away, allure, drawback, or
escape from that feeling. As he does not discern the origination,
passing away, allure, drawback, or escape from that feeling, then any
ignorance-obsession with regard to that feeling of
neither-pleasure-nor-pain obsesses him.
“Sensing
a feeling of pleasure, he senses it as though joined with it. Sensing a
feeling of pain, he senses it as though joined with it. Sensing a
feeling of neither-pleasure-nor-pain, he senses it as though joined with
it. This is called an uninstructed run-of-the-mill person joined with
birth, aging, & death; with sorrows, lamentations, pains,
distresses, & despairs. He is joined, I tell you, with suffering
& stress.


“Now,
the well-instructed disciple of the noble ones, when touched with a
feeling of pain, does not sorrow, grieve, or lament, does not beat his
breast or become distraught. So he feels one pain: physical, but not
mental. Just as if they were to shoot a man with an arrow and, right
afterward, did not shoot him with another one, so that he would feel the
pain of only one arrow. In the same way, when touched with a feeling of
pain, the well-instructed disciple of the noble ones does not sorrow,
grieve, or lament, does not beat his breast or become distraught. He
feels one pain: physical, but not mental.

“As
he is touched by that painful feeling, he is not resistant. No
resistance-obsession with regard to that painful feeling obsesses him.
Touched by that painful feeling, he does not delight in sensual
pleasure. Why is that? Because the well-instructed disciple of the noble
ones discerns an escape from painful feeling aside from sensual
pleasure. As he is not delighting in sensual pleasure, no
passion-obsession with regard to that feeling of pleasure obsesses him.
He discerns, as it actually is present, the origination, passing away,
allure, drawback, and escape from that feeling. As he discerns the
origination, passing away, allure, drawback, and escape from that
feeling, no ignorance-obsession with regard to that feeling of
neither-pleasure-nor-pain obsesses him.

“Sensing
a feeling of pleasure,pain, neither-pleasure-nor-pain,

he senses it disjoined from it. This is
called a well-instructed disciple of the noble ones disjoined from
birth,aging, & death; from sorrows,lamentations,pains,distresses,&despairs.He is disjoined,I tell you,from suffering
& stress.


“This
is the difference,distinction,istinguishing factor
between the well-instructed disciple of the noble ones & the
uninstructed run-of-the-mill person.”


Pāḷi

“assutavā,
bhikkhave, puthujjano sukhampi vedanaṃ vedayati , dukkhampi vedanaṃ
vedayati, adukkhamasukhampi vedanaṃ vedayati. sutavā, bhikkhave,
ariyasāvako sukhampi vedanaṃ vedayati, dukkhampi vedanaṃ vedayati,
adukkhamasukhampi vedanaṃ vedayati. tatra, bhikkhave, ko viseso ko
adhippayāso kiṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā
puthujjanenā”ti?

—
bhagavaṃmūlakā no, bhante, dhammā, bhagavaṃnettikā, bhagavaṃpaṭisaraṇā.
sādhu vata, bhante, bhagavantaññeva paṭibhātu etassa bhāsitassa attho;
bhagavato sutvā bhikkhū dhāressantī”ti.

— “tena hi, bhikkhave, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

— “evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca:

—
assutavā, bhikkhave, puthujjano dukkhāya vedanāya phuṭṭho samāno socati
kilamati paridevati urattāḷiṃ kandati sammohaṃ āpajjati. so dve vedanā
vedayati, kāyikañca, cetasikañca. seyyathāpi, bhikkhave, purisaṃ sallena
vijjheyya. tamenaṃ dutiyena sallena anuvedhaṃ vijjheyya. evañhi so,
bhikkhave, puriso dvisallena vedanaṃ vedayati. evameva kho, bhikkhave,
assutavā puthujjano dukkhāya vedanāya phuṭṭho samāno socati kilamati
paridevati urattāḷiṃ kandati sammohaṃ āpajjati. so dve vedanā vedayati,
kāyikañca, cetasikañca.

tassāyeva
kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā hoti. tamenaṃ
dukkhāya vedanāya paṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo, so
anuseti. so dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. taṃ
kissa hetu? na hi so, bhikkhave, pajānāti assutavā puthujjano aññatra
kāmasukhā dukkhāya vedanāya nissaraṇaṃ, tassa kāmasukhañca abhinandato,
yo sukhāya vedanāya rāgānusayo, so anuseti. so tāsaṃ vedanānaṃ
samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ
nappajānāti. tassa tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca
ādīnavañca nissaraṇañca yathābhūtaṃ appajānato, yo adukkhamasukhāya
vedanāya avijjānusayo, so anuseti.


so
sukhañce vedanaṃ vedayati, saññutto naṃ vedayati. dukkhañce vedanaṃ
vedayati, saññutto naṃ vedayati. adukkhamasukhañce vedanaṃ vedayati,
saññutto naṃ vedayati. ayaṃ vuccati, bhikkhave, ‘assutavā puthujjano
saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi
upāyāsehi, saññutto dukkhasmā’ti vadāmi.

“sutavā
ca kho, bhikkhave, ariyasāvako dukkhāya vedanāya phuṭṭho samāno na
socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na sammohaṃ
āpajjati. so ekaṃ vedanaṃ vedayati, kāyikaṃ, na cetasikaṃ. seyyathāpi,
bhikkhave, purisaṃ sallena vijjheyya. tamenaṃ dutiyena sallena anuvedhaṃ
na vijjheyya. evañhi so, bhikkhave, puriso ekasallena vedanaṃ vedayati.
evameva kho, bhikkhave, sutavā ariyasāvako dukkhāya vedanāya phuṭṭho
samāno na socati, na kilamati, na paridevati, na urattāḷiṃ kandati, na
sammohaṃ āpajjati. so ekaṃ vedanaṃ vedayati, kāyikaṃ, na cetasikaṃ.

tassāyeva
kho pana dukkhāya vedanāya phuṭṭho samāno paṭighavā na hoti. tamenaṃ
dukkhāya vedanāya appaṭighavantaṃ, yo dukkhāya vedanāya paṭighānusayo,
so nānuseti. so dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ
nābhinandati. taṃ kissa hetu? pajānāti hi so, bhikkhave, sutavā
ariyasāvako aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ. tassa
kāmasukhaṃ nābhinandato yo sukhāya vedanāya rāgānusayo, so nānuseti. so
tāsaṃ vedanānaṃ samudayañca atthaṅgamañca assādañca ādīnavaṃ ca
nissaraṇañca yathābhūtaṃ pajānāti. tassa tāsaṃ vedanānaṃ samudayañca
atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato, yo
adukkhamasukhāya vedanāya avijjānusayo, so nānuseti

so
sukhañce vedanaṃ vedayati, visaññutto naṃ vedayati. dukkhañce vedanaṃ
vedayati, visaññutto naṃ vedayati. adukkhamasukhañce vedanaṃ vedayati,
visaññutto naṃ vedayati. ayaṃ vuccati, bhikkhave, ‘sutavā ariyasāvako
visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi
upāyāsehi, visaññutto dukkhasmā’ti vadāmi.


ayaṃ kho, bhikkhave, viseso, ayaṃ adhippayāso, idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanenā”ti.


youtube.com
!!! Salla Sutta: The Arrow || Dhamma talk in Telugu !!!
#sallasutta #buddhateachings #buddhavachanam

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

“खुशी, दर्द, न तो खुशी-न ही दर्द की भावना को महसूस करते हुए, वह इससे
असंतुलित हो जाता है। इस तरह से महान लोगों के एक अच्छी तरह से चिंतित
शिष्य को जन्म, उम्र बढ़ने और मृत्यु से नहीं कहा जाता है; दुख, विलाप,
दर्द, परेशानियों, और despairs.hhe इनकार किया जाता है, मैं आपको दुख और
तनाव से बताता हूं।



  • 09) Classical Albanian-Shqiptare klasike,“Sensing
    një ndjenjë e kënaqësi, Pain, As-Pleasure-Nor-Pain, Ai Senses Kjo
    Disjoined nga it.This quhet Disciple Well-ingred e fisnikëve Disjoined
    nga lindja, plakja, dhe vdekja; Nga dhembjeve, Vajtimet, Pains,
    ngushtica, dhe Despairs.He është Disjoined, unë po ju them, nga vuajtjet
    dhe stresit.



  • 10) Classical Amharic-አንጋፋዊ አማርኛ,“ተድላን
    ስላስተዋለ ስሜት, ፔይን, እርስዎም-ተድላን-ቢሆን-ፔይን, it.This እርጅናን የልደት ከ ምዕራፎቹ አያዎች
    የተነሱ ሰዎች, አንድ በሚገባ Ingred ደቀ መዛሙርት ይባላል ከ እርሱ አነፍንፎ እሱም ምዕራፎቹ, & ሞት;
    የምጥ, ሰቆቃወ ጀምሮ, ምጥ: በጭንቀት: & Despairs.He እኔ መከራ እና ውጥረት ጀምሮ እላችኋለሁ:
    ምዕራፎቹ ነው.



  • 11) Classical Arabic-اللغة العربية الفصحى

  • الاستشعار
    عن إحساس المتعة والألم، لا-متعة-ولا الألم، والحواس وقطع انضمام من يسمى
    it.This حسنا، Ingred تلميذ الآحاد نوبل قطع انضمام من الميلاد، الشيخوخة،
    والموت، من الأحزان، الرثاء، الآلام، الكآبة، وDespairs.He هو قطع انضمام،
    وأنا أقول لكم، من المعاناة والإجهاد.

    • 12) Classical Armenian-դասական հայերեն,
      «Զգացմունքների զգացում, ցավ, ոչ հաճույք-ոչ ցավազրկող, նա զգացվում է
      դրանից չմշակված: ցավերը, տագնապներու, & Despairs.He է Disjoined, ես
      ասում եմ ձեզ, տառապանքից & սթրեսի.




    • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া

      “আনন্দ,
      বেদনা, আনন্দ বা বেদনাৰ অনুভৱ অনুভৱ কৰি, তেওঁ অনুভৱ কৰে যে ইয়াৰ পৰা
      বিচ্ছিণহোৱা হৈছে। ইয়াক জন্ম, বৃদ্ধ, আৰু মৃত্যুৰ পৰা বিচ্ছিণিত হোৱা
      সম্ভ্ৰান্ত সকলৰ এজন সু-নিৰ্দেশিত শিষ্য বুলি কোৱা হয়; দুখ, বিলাপ, বেদনা,
      দুখ আৰু নিৰাশাৰ পৰা। তেওঁ বিচ্ছিপ্ত হৈছে, মই আপোনাক কওঁ, কষ্ট আৰু চাপৰ
      পৰা।


    14) Classical Azerbaijani- Klassik Azərbaycan,    “Zövq
    hissi, ağrı, nə də xoşbəxtlik, nə də xoşbəxtlik hissi keçirir, o, ondan
    ondan ləzzət alır. ağrıları, sıxıntıda, və Despairs.He I əzab və
    stress, sizə, Disjoined edir.

    15) Classical Basque- Euskal klasikoa,
    “Sensing A Feeling pozaren, Pain, Ez-Pleasure-Nor-Pain, zuen sumatzen
    banatuta it.This batetik deritzo Ondo Ingred discipuluren jaiotzetik
    banatuta Noble Ones, Zahartze of, & Death: penak, Lamentations
    aurrera, minak, ezbehar, & Despairs.He banatuta dago, esango dut,
    sufrimendua eta estresa from.


    16) Classical Belarusian-Класічная беларуская,«Заўвабнае
    пачуццё задавальнення, болю, ні прагулачныя-нор-болю, ён адчувае яго
    раз’яднаны з it.This называецца добра ingred вучня высакародных з іх
    раз’яднаць ад нараджэння, старэння, і смерці; ад смуткаў, плачкі, болю,
    Засмучэнне, і Despairs.He з’яўляецца раз’яднанасць, я кажу вам, ад пакут
    і стрэсу.


    17) Classical Bengali-ক্লাসিক্যাল বাংলা,“আনন্দ,
    ব্যথা, না-পরিতোষ-না-ব্যথা অনুভব করে, সে তা থেকে বিচ্ছিন্ন হয়ে যায়।
    এটি জন্ম, সুপরিণতি, এবং মৃত্যু থেকে বিযুক্ত মহিমান্বিতদের একটি ভাল শিষ্য
    বলা হয়; দুঃখ, বিলাপ, যন্ত্রণা, কষ্ট, এবং হতাশা। আমি আপনাকে বলছি, কষ্ট ও
    চাপ থেকে আপনাকে বলছি।


    18) Classical Bosnian-Klasični bosanski,“Sensing
    osjećaj zadovoljstva, bola, Ni-Pleasure-Nor-Pain, On Senses To
    Disjoined od it.This se zove dobro Ingred učenik Noble Ones Disjoined od
    rođenja, starenja, i smrt, od tuge Lamentations, bolovi, nevolja, i
    Despairs.He je Disjoined, kažem vam, od patnje i stresa


    19) Classical Bulgaria- Класически българск,
    “Sensing чувство на удоволствие, болка, нито-Pleasure-Nor-Pain, Той
    Senses Тя отделени от it.This се нарича Е-Ingred Ученик на благородния
    Ones отделени от раждане, стареене, и смъртта; От скърби, Плачът на
    Еремия, Мъките, запори, и Despairs.He е отделени, казвам ви, от
    страданието и стреса.


    • 21) Classical Cebuano-Klase sa Sugbo“Nahingangha
      ang usa ka pagbati sa kalipayan, kasakit, dili kalipayan sa kalipayan -
      o-kasakit, gibati niya nga disipulo ang disipulo sa mga halangdon,
      pagkatigulang, kagahapon, mga kasubo, kasakit, mga kasakit, ug
      Despairs.He mao Disjoined, sultihan ko kamo, nga gikan sa Pag-antos
      & Kapit-os.

    • ,





    • 22) Classical Chichewa-Chikale cha Chichewa,“Cholinga
      kumverera Zosangalatsa, Ululu, Inenso-Zosangalatsa-Kapena-Ululu,
      wazindikira Iwo Disjoined ku it.This amatchedwa Bwino Ingred Ophunzira a
      banja lachifumu Disjoined chibadwire, kukalamba & Imfa Kuchokera
      zisoni, Maliro, zowawa, Masautso, & Despairs.He ndi Disjoined,
      ndinena kwa inu, kuyambira Azivutika & kupanikizika.

    •  



      23) Classical Chinese (Simplified)-古典中文（简体）,“感知一种愉悦的感觉，痛苦，既不愉快，也不感到痛苦，他感觉到它脱离了它。这被称为从出生，老龄化和死亡的贵族人中被称为贵重弟子;从悲伤，哀歌，痛苦，痛苦和思考。他是脱离的，我告诉你，从痛苦和压力来看。



    • 24) Classical Chinese (Traditional)-古典中文（繁體）,“感知一種愉悅的感覺，痛苦，既不愉快，也不感到痛苦，他感覺到它脫離了它。這被稱為從出生，老齡化和死亡的貴族人中被稱為貴重弟子;從悲傷，哀歌，痛苦，痛苦和思考。他是脫離的，我告訴你，從痛苦和壓力來看。



  • 25) Classical Corsican-Corsa Corsicana,“Sensendu
    un sentimentu di piacè, dolore, natil dont-dolcial, ch’ellu si sensi hà
    dettu di discepitu l’ittu.hò, sia un noble appiatu da a nascita, in
    etile è l’morta, laminations, lamenta, lamination, lamentu, laminations,
    lamentu, laminations, laminations, lamentu, laminations, laminations,
    lamentu, laminations, laminations, lamentu, laminations, lamentu,
    laminations, lamentu, laminations, lamentu, lamenta, E dulormi, &
    despsides.Hè disgraziatu, ti dicu, da u soffrenu.


  • 26) Classical Croatian-Klasična hrvatska,„Osjećajući
    osjećaj zadovoljstva, boli, Ni-Pleasure-Nor-Bol, sluti se odvojenom od
    it.This se zove Dobro Ingred učenik plemenite Ones odvojenom od rođenja,
    starenja, i smrt, od boli, Tužaljke, bolovi, nevolja, i Despairs.He je
    razdvojena, kažem vam, između patnje i stresa.

    • 27) Classical Czech-Klasická čeština„Sensing
      pocit potěšení, bolest, ani-Pleasure-Nor-Pain, cítí to odděleny od
      it.This se nazývá Dobře Ingred Disciple z Noble Ones odděleny od
      narození, stárnutí, a smrt; Z strastech, bědování, Migréna, úzkostí, a
      Despairs.He je odděleny, pravím vám, že z utrpení a stresu.

  •  



    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    “Sensing en følelse af glæde, smerte, hverken fornøjelse-eller-smerte,
    han sanser det, der er afskåret fra det. Dette kaldes en velindtagelig
    discipel af de ædle dem, der er afskyet fra fødsel, aldring og død, fra
    sorger, lamentations, Smerter, Distresses & Fortvinder. Han er
    disjoined, jeg fortæller dig fra lidelse og stress.



  • 29) Classical Dutch- Klassiek Nederlands,“Het
    gevoel van een gevoel van plezier, pijn, noch-genot-nor-pijn, voelt hij
    dat het ervan afwezig is, dit wordt een goed geïnstrueerde discipel
    genoemd van de nobele die van de geboorte, veroudering en dood, van
    verdriet, klaagzang, Pijnen, verontrustende, en de wanhaarden. Hij is
    niet gewaardeerd, ik zeg u, van lijden en stress.



  • 30) Classical English,Roman,“Sensing
    a feeling of pleasure, pain, Neither-pleasure-nor-pain, he senses it
    disjoined from it.This is called a well-instructed disciple of the noble
    ones disjoined from birth, aging, & death; from sorrows,
    lamentations, pains , distressing, & despairs.He is disjoined, I
    tell you, from suffering & stress.



  • 31) Classical Esperanto-Klasika Esperanto,“Sensing
    sento de plezuro, doloro, Nek-plezuro-nek-doloro, li sentas ŝin
    apartigitaj de it.This nomiĝas bone instrukciis disĉiplo de la regantoj
    apartigitaj de naskiĝo, maljuniĝo, & morto; de suferoj, lamentoj,
    dolorojn, timigita, & despairs.He estas apartigitaj, mi diras al vi,
    de suferado kaj streso.



  • 32) Classical Estonian- klassikaline eesti keel,“Tundub
    rõõmu, valu, kumbki rõõmu-või valu tunne, ta tunneb seda varjatud
    alates IT-st. Seda nimetatakse Noble’i hästi juhitava jüngija, kes on
    sündinud sünnist, vananemisest ja surmast; Valud, piindused, ja juhivad.







    • 33) Classical Filipino klassikaline filipiinlane,“Sensing
      ng isang pakiramdam ng kasiyahan, sakit, hindi kasiyahan-o sakit,
      nararamdaman niya ito disjoined mula dito.Ito ay tinatawag na isang
      mahusay na inutusan disipulo ng mga marangal disjoined mula sa
      kapanganakan, aging, at kamatayan; mula sa mga kalungkutan, panaghoy,
      puson, mga kabagabagan, at Despairs.he Is disjoined, sa Tell You, Mula
      sa Pagdurusa at Stress.

      34) Classical Finnish- Klassinen suomalainen,“Sensing
      mielihyvää, Pain, Kumpikaan-Pleasure-Nor-Pain, hän Senses Se tilit
      jätettiin it.This kutsutaan Hyvin Opastetut Jalojen Ones eroamistilaksi
      syntymästä, Aging, & Death, alkaen murheet Valitusvirret, kivut,
      ahdistaa, ja Despairs.he Is Päätöksen ulkopuolelle jätetyt, vuonna
      kertovat, kärsimästä & Stress.



    • 35) Classical French- Français classique,“Sensionnant
      une sensation de plaisir, de douleur, de neige ni de douleur ni de
      douleur, il détecte cela disjoina de cela. C’est ce qu’on appelle un
      disciple bien instruit des nobles dissocié de la naissance, du
      vieillissement et de la mort; des chagrins, des lamentations, Les
      douleurs, les détresses et les désespoirs.Il est disjoiné, vous l’avez
      dit, de la souffrance et du stress.



    • 36) Classical Frisian- Klassike Frysk,“Sensing
      fan in gefoel fan wille, pine, gjin pine-pine, en hy fielde it út it,
      om’t hy in goed ynstruearre learling neamde fan ‘e edelen, fergrizing,
      fergrizing, en ferstjerren fan fertrieten, klachten, klachten, Pinen,
      distresses, & Despairs.He is Disjod, yn fertel jo, fan lijen en
      stress.



    • 37) Classical Galician-Clásico galego,“Sensing
      unha sensación de pracer, dor, nin felicidade nin sufrimento, el sente a
      ser obxecto de disjunção it.This chámase así instruído discípulo dos
      Nobres obxecto de disjunção nacemento, envellecemento e morte; dores,
      Lamentacións, dores, angustias, e Despairs.he Is disjunto, en Tell You,
      do sufrimento e estrés.



    • 38) Classical Georgian-კლასიკური ქართული,“ზონდირების
      განცდა Pleasure, ტკივილი, არც-Pleasure-Nor-Pain, ის გრძნობს იგი
      Disjoined From IT.This ეწოდება კარგად დაავალა მოწაფე Noble Ones
      Disjoined დაბადებიდან, მოძველებული, და სიკვდილი; From მწუხარებით,
      გოდება, ტკივილი, რა უჭირს, და Despairs.he Is Disjoined, in გეტყვით,
      საწყისი ტანჯვა და სტრესი.



    • 39) Classical German- Klassisches Deutsch,
      “Erkennen eines Gefühls des Vergnügens, des Schmerzes,
      weder-Genuss-Nor-Schmerzen, erinnert er sich davon ab. Daher heißt es
      als gut angewiesener Schüler der Adligen, die von Geburt, Alterung, Tod,
      von Sorren, Klagen, Schmerzen, Bedrängnis, & verzweifelt. Er ist
      unzureichend, darunter Sie, von Leiden und Stress.



    • 40) Classical Greek-Κλασσικά Ελληνικά,
      “Αισθάνοντας ένα αίσθημα ευχαρίστησης, πόνο, ούτε-ευχαρίστηση -
      ούτε-πόνος, αισθάνεστε το αναμφισβήτητο από αυτό. Αυτό ονομάζεται καλά
      διδακτορικός μαθητής των ευγενών που αποσυνδέονται από τη γέννηση, τη
      γήρανση, το θάνατο, από θλίψεις, θύματα, Πόνοι, διαταραχές, και
      περιπλάνηση. Είναι αναμφισβήτητο, για να σας πω, από το πόνο και το
      άγχος.



    • 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
      “આનંદ, દુઃખ, ન તો આનંદ-કે-પીડાને સમજાવતા, તે તેનાથી તે સમજાય છે. આથી
      જન્મેલા ઉમદા લોકોનો જન્મ, વૃદ્ધત્વ અને મૃત્યુથી જન્મેલા ઉમદા લોકોની સારી
      સૂચના આપવામાં આવે છે; દુઃખ, વિલાપ, દુઃખ, તકલીફો, અને નિરાશા. તે તમને
      દુઃખ અને તાણથી તમને કહે છે.



    • 42) Classical Haitian Creole-Klasik kreyòl,
      “Capteur yon santiman nan plezi, Doulè, Ni-Pleasure-Ni-Pain, li Senses
      Li Disjoined Soti nan li.Sa a yo rele yon Oke-enstwi disip nan yo menm
      ki Noble Disjoined depi yo fèt, Aging, & lanmò; Soti nan lapenn,
      Lamentations, doulè, tètchaje, & Despairs.he Èske Disjoined, nan di
      nou sa: Soti nan soufrans & Estrès.



    • 43) Classical Hausa-Hausa Hausa,
      “Dalilin jin daɗi, zafi, ba mai jin daɗi-jin daɗi ba, ana son almajirtar
      da aka koyar, da tsufa, da baƙin ciki, Zuruna, natsuwa, & yanke
      tsammani.Be an ƙi shi, a gaya muku, daga wahala da damuwa.



    • 44) Classical Hawaiian-Hawaiian Hawaiian,“Kaʻimiʻana
      A KOU MANAʻO E Of He leʻaleʻa, Pain, Aole hoi au e-He
      leʻaleʻa-Aole-Pain, He Disjoined makaukau It From It.this kapaia he
      Well-aoia mai i haumana naʻu o ka Noble Ones Disjoined Mai Birth,
      kūnewa, & ka Make; Mai kaumaha, kanikau, eha, ka pilikia, a me
      Despairs.he o Disjoined, i haʻi mai iāʻoe, Mai hoomanawanui a me ka
      hoʻonaʻauao.



    • 45) Classical Hebrew- עברית קלאסית


    • כאשר ירו על ידי חץ של כאב פיזי, אדם לא נבון חשוב יותר על ידי ערימת
      ייסורים נפשי על גבי זה, כאילו הוא בראש נורה על ידי שני חצים אדם חכם
      מרגיש את העוקץ של חץ אחד לבד.

    • 46) Classical Hmong- Lus Hmoob,“Tsoov
      A nkaus Ntawm Library, Mob, Tsis-Library-Tsis-Mob, Nws tsis totaub Nws
      Disjoined Ntawm It.this Yog Hu ib tug zoo-qhia tus Thwj Tim Tus Noble
      sawv daws Disjoined Los ntawm Yug, laus, & Tuag; Los ntawm kev
      txomnyeem, Nkauj Quaj Ntsuag, kev mob kev nkeeg, Distresses, &
      Despairs.he Yog Disjoined, nyob rau hauv Qhia Koj, Ntawm Kev Txom Nyem
      & Kev nyuaj siab.



    • 47) Classical Hungarian-Klasszikus magyar,
      “Érzékeny az öröm érzése, a fájdalom, a fájdalom, sem az
      öröm-nor-fájdalom, ő érzékeli, hogy meghiúsította .Ez az úgynevezett jól
      utasított tanítvány a születésből, az öregedésből és a halálból; a
      bánatból, a lamentációkból Pains, Distresses és Desweurs.se megszakad,
      hogy elmondja neked, a szenvedés és a stressz.



    • 48) Classical Icelandic-Klassísk íslensku,“Sysa
      tilfinningu um ánægju, sársauka, hvorki ánægju-norvera, skynjar hann að
      það sé ósammála því. Þetta er kallað vel leiðbeinandi lærisveinn af
      göfugum disjoined frá fæðingu, öldrun og dauða; frá sorgum,
      lamentations, Sársauki, þjáningar, og Desport.he er disjoined, að segja
      þér frá þjáningu og streitu.



    • 49) Classical Igbo,Klassískt Igbo,“N’ịchọpụta
      A mmetụta nke Ụtọ, Pain, Ma-Ụtọ-Ma-Pain, Ọ enwe Uche Ziri Ọ Disjoined
      Site It.this a na-akpọ a Well-ziri-eso nke The Noble Eto Disjoined Site
      Birth, ịka nká, & Death; Site újú, Abụ Ákwá, mgbu, Ahụhụ, &
      Despairs.he Bụ Disjoined, na-agwa unu, Site Ahụhụ & Nchegbu.



    • 50) Classical Indonesian-Bahasa Indonesia Klasik,
      “Merasakan perasaan senang, rasa sakit, tidak nyaman - Nor-Nor-Pain, dia
      merasakannya diumumkan darinya. Ini disebut murid yang diinstruksikan
      dengan baik dari orang-orang mulia yang diistirahasikan sejak lahir,
      penuaan, & kematian; dari kesedihan, ratapan, Rasa sakit, kesusahan,
      & putus asa. Dia diversitined, dalam memberitahu Anda, dari
      penderitaan & stres.



    • 51) Classical Irish-Indinéisis Clasaiceach,“Sending
      mothú pléisiúir, pian, ní-pléisiúir-pian, ciallaíonn sé go bhfuil sé
      míshásta ó IT.This ar a dtugtar go maith deisceabal de na cinn uasal
      disjoined ó bhreith, ag dul in aois, agus bás; ó farantacha,
      lamentations, Tá pianta, suaimhneas, agus despuirs.he míshásta, in iúl
      duit, ó fhulaingt agus strus.



    • 52) Classical Italian-Italiano classico,
      “Sentire una sensazione di piacere, dolore, né-piacere-né-dolore, si
      sente disgiungere da esso. Questo è chiamato un discepolo ben istruito
      dei nobili disgiunti dalla nascita, dall’invecchiamento, dalla morte; da
      dolori, Dolori, angoscia, e disparazioni. È disgiunta, a dirti, dalla
      sofferenza e dallo stress.



    • 53) Classical Japanese-古典的なイタリア語,「喜び、痛み、どちらの喜びでもない喜びの感覚を感知し、彼はそれから分離されていることを感じます。痛み、苦しんで、絶望しています。



    • 54) Classical Javanese-Klasik Jawa,“Sensor
      kroso kesenengan, nyeri, ora seneng-nyeri, dheweke rumangsa ora
      disenengi dening murid sing ora disenengi dening bocah, lan pati; saka
      kasusahan, saka kasusahan, Sakit, sungkawa, lan ora lali.



    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
      “ಸಂತೋಷ, ನೋವು, ಆಹ್ಲಾದಕರ-ನೊಳದ ಭಾವನೆಯನ್ನು ಸಂವೇದನೆ ಮಾಡಲಾಗುತ್ತಿದೆ, ಅದು ಅದರಿಂದ
      ಅವ್ಯವಸ್ಥೆಗೊಳಗಾದ ಇಂದ್ರಿಯಗಳೆಂದರೆ ಜನನ, ವಯಸ್ಸಾದ, ಮತ್ತು ಮರಣದಿಂದ ಅಸಂಬದ್ಧವಾದ
      ಪದಗಳಿಗಿಂತ ಉತ್ತಮವಾದ ಶಿಷ್ಯ ಎಂದು ಕರೆಯಲ್ಪಡುತ್ತದೆ; ದುಃಖಗಳು, ವಿಮೋಚನೆಗಳು,
      ನೋವುಗಳು, ತೊಂದರೆಗಳು, ಮತ್ತು ನಿರಾಶೆ. ನೋವು, ನೋವು ಮತ್ತು ಒತ್ತಡದಿಂದ ನಿಮಗೆ
      ತಿಳಿಸಿ.



    • 56) Classical Kazakh-Классикалық қазақ,«Ләззат
      зондтау сезімін, Pain, бірде–Pleasure-Nor-Pain, It.this ол Сезімдер Ол
      # # термин, туғаннан # # термин асыл жақсы тапсырды шәкірт шақырылады
      Қартайған, & өлім; мұң, Еремияның зары, іштің, қайғырады, &
      Despairs.he Is # # термин, азап және стресс, сізге айтайын.



    • 57) Classical Khmer- ខ្មែរបុរាណ,«អារម្មណ៍នៃអារម្មណ៍រីករាយឈឺទាំងការសប្បាយដែលគ្មានការឈឺចាប់ដែរគាត់មានឈ្មោះថាសិស្សដ៏ថ្លៃថ្នូដែលមិនត្រូវបានគេស្គាល់តាំងពីកំណើតនិងសេចក្ដីស្លាប់។
      ពីទុក្ខវេទនាអនាធិបតេយ្យ ឈឺចាប់ទុក្ខព្រួយនិង despaipae.he
      ត្រូវបានដកហូតនៅក្នុងប្រាប់អ្នកពីការរងទុក្ខនិងស្ត្រេស។






    • 58) Classical Kinyarwanda
      “Numvise nshize ibinezeza, Pain, Yaba-ibinezeza-Nta-Pain, we ubwenge Ni
      Disjoined Kuva It.this yitwa neza yategetse abigishwa ba Abakiranutsi
      Ow’ekitiibwa Disjoined wavutse, gusaza, & Urupfu; Kuva w’ububabare,
      Amaganya, ububabare, imibabaro, & Despairs.he iri Disjoined, mu
      kukubwira, Kuva imibabaro & Stress.



    • 59) Classical Korean-고전 한국어,
      “즐거움, 고통의 느낌을 감지하고, 즐거움이나 통증이 없다는 것을 느낍니다. 이는 그것으로부터 분리 된 것을 감지합니다. 이는
      출생, 노화, 죽음으로부터 사라지는 고귀한 것들의 잘 지시 된 제자라고 불립니다. 슬픔, 애도, 고통, 고통, 고통, 고통과
      스트레스로부터 말해줍니다.



    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),“Hestkirina
      hestek kêfê, êş-ne-û ne-êş, ew ji wê re ji wê re tê gotin. Pains,
      Distress, & Despairs.he ji we re vedibêje, ji te re dibêje, ji êş û
      stresê.



    • 61) Classical Kyrgyz-Классикалык Кыргыз,
      “Сезүү А Feeling ыраазылыгын, Pain, да-тек-Нор-Pain, ал сезүү Бул
      Disjoined It.this Туулган From Disjoined тектүү бир Well-таалим шакирт
      деп баштап, жаштын, & өлүм; скорбей, ыйы тартып, көбөйөт, кайгысы,
      & Despairs.he Is Disjoined, азап жана кыйынчылыктар тартып, силерге
      чындыкты айтып коёюн.



    • 62) Classical Lao-ຄລາສສິກລາວ,“ຄວາມຮູ້ສຶກຄວາມຮູ້ສຶກຂອງຄວາມສຸກ,
      ຄວາມເຈັບປວດ, ທັງ, Pleasure-Nor-ຄວາມເຈັບປວດ, ເຂົາ Senses ມັນ Disjoined
      ຈາກ It.this ຖືກເອີ້ນວ່າດີໄດ້ແນະນໍາສານຸສິດຂອງຄົນ Noble Disjoined ຈາກເກີດ,
      ຜູ້ສູງອາຍຸ, ແລະການເສຍຊີວິດ; ຈາກຄວາມໂສກເສົ້າຄ້ໍາຄວນ ຄວາມເຈັບປວດ,
      ຄວາມຫຍຸ້ງຍາກ, ແລະ Despairs.he Is Disjoined, ໃນບອກທ່ານ,
      ຈາກທຸກທໍລະມານແລະຄວາມຄຽດ.



    • 63) Classical Latin-LXII) Classical Latin,“Sensus
      voluptate dolores: Etiam hunc non beneplacitum, neque dolor ille sensus
      dicatur quod disjungitur ab It.this vir eruditus Apostoli Discipulus ▪
      magnifici disiungitur, ex qua natus est, Seneca: & mors, ex
      doloribus obnoxium: Spem in alium aliquoties dolores, aegritudines,
      infirmitates & Despairs.he seiungitur, in Dic tu vis &
      impassibilis.



    • 64) Classical Latvian-Klasiskā latviešu valoda,“Uzziniet
      prieka sajūtu, sāpes, ne-baudu, ne-sāpes, viņš sajūtas tas delosined no
      It.This tiek saukta par labi instruētu mācekli no cēls dilāni no
      dzimšanas, novecošanās un nāves; no bēdām, žēlastībām, sāpes, ciešanām,
      un Despairs.he Is atdalītajiem, kas pateiks, no ciešanām un stresu.



    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,
      “Malonumo jausmas, skausmas, nei malonumas, nei skausmas, jis jaudina jį
      išsiskyrimu iš jo Palų, bėdų ir despairs.he yra atskirtas, pasakykite
      jums, nuo kančių ir streso.



    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,“Lompe
      e Gefill vun Plaiséier, Pain, Weder-Plaiséier-Och-Pain, Hien Sënner Et
      Disjoined Vun It.this heescht e Ma-gesot Jünger vum Den Adel Vun acte
      Disjoined, alternd, & Doud; Vun Präferenz, Lamentations, Péng,
      Distresses, & Despairs.he Ass Disjoined, Sot Dir an, vun Séier &
      Stress.



    • 67) Classical Macedonian-Класичен македонски,“Чувствување
      чувство на задоволство, болка, Ниту-Задоволство -Ни-болка, тој
      чувствува дека Disjoined од неа.Ова е наречен Добро Наложено Ученик на
      благородни Едните Disjoined Од раѓање, стареењето и смртта, од болки,
      Плач, болки, болки, и Despairs.he Е Disjoined, во Да ти кажам, од
      страдање и стрес.



    • 68) Classical Malagasy,класичен малгашки,“Tsikariny
      fahatsapana fahafinaretana, fanaintainana, ary
      tsy-fahafinaretana-tsy-fanaintainana, dia Mailo Tsara izany Disjoined
      Avy It.this no Antsoina hoe tsara nanoro mpianatra ny The Noble Ireo
      Disjoined hatrany am-bohoka, ho Antitra Mihitsy, & Fahafatesana, avy
      alahelo, Fitomaniana, fanaintainana, fahantrana, & Despairs.he ve
      ny Disjoined, in aminareo: Avy Fijaliana & adin-tsaina.



    • 69) Classical Malay-Melayu Klasik,
      “Sensing A Feeling Of Pleasure, Sakit, Neither-Pleasure-Nor-Pain, Dia
      Senses Ia terasing daripada it.This Dipanggil yang Well dihasut-pengikut
      Syaitan Noble terasing daripada Kelahiran, Penuaan, & Kematian Dari
      Sorrows, Ratapan, sakit, kesusahan, & Despairs.he Is terasing, di
      berkata kepadamu, mulai Penderitaan & Stress.



    • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
      “സന്തോഷം സംവേദന ഒരു തോന്നൽ, വേദന, എന്നുള്ളതു-പ്ലഷർ-യാതൊരാളുടെ-വേദന,
      ഇത്.ഥിസ് നിന്നും അവൻ പഞ്ചേന്ദ്രിയ അത് ദിസ്ജൊഇനെദ് ജന്മനാ ദിസ്ജൊഇനെദ്
      വിശുദ്ധ പിശാചുക്കളുടെ ഒരു നന്നായി നിർദേശം ശിഷ്യൻ വിളിക്കുന്നു ഏജിംഗ്,
      & മരണം; ദുഃഖങ്ങൾ നിന്ന് വിലാപങ്ങൾ, വേദന, സങ്കടം, & ദെസ്പൈര്സ്.ഹെ
      ആകുന്നു ദിസ്ജൊഇനെദ്, ലെ, നിങ്ങൾ പറയുക കഷ്ടത & സമ്മർദ്ദം.



    • 71) Classical Maltese-Klassiku Malti,
      “Sensing A Tħossok Ta pjaċir, Uġigħ, La-pjaċir-Lanqas Uġigħ, Hu Sensi
      Huwa mifruda minn it.This Huwa Imsejħa tajjeb Struzzjonijiet Disciple ta
      ‘The Ones Nobbli mifruda minn Twelid, Aging, & Mewt; Mill-Duluri,
      Lamentations, uġigħ, distresses, & Despairs.he Huwa mifruda, fil
      Tell You, Minn Tbatija & Stress.



    • 72) Classical Maori-Maori Maori,
      “Ko te ngakau o te ahuareka, te mamae, te ahuareka, te mamae o te hunga
      whai mana. mamae, mamahi, & Despairs.he He wetea mai, i roto i atu
      ki koe, i mauiui & Stress.



    • 73) Classical Marathi-क्लासिकल माओरी,
      “सुख सेन्सिंग एक भावना, वेदना, नाही-सुख-नाही-वेदना, तो भावनांना हे
      Disjoined पासून It.this म्हणतात जन्म पासून Disjoined नोबेल विषयावर उत्तम
      प्रशिक्षीत शिष्यावर येशू, वृद्धत्व आणि मृत्यू पासून दु: ख, विलापगीत,
      वेदना, समस्या, आणि Despairs.he आहे असे Disjoined, आपण, दुःख आणि ताण
      पासून सांगा.



    • 74) Classical Mongolian-Сонгодог Монгол,
      “Таашаал нь Мэдрэх нь Мэдрэмж, санаа сэтгэл, өвдөлт, аль
      аль-цэнгэл-ч-Pain, Тэр мэдрэхүй Энэ Disjoined It.this гэж нэрлэдэг эхлэн
      төрсөн цагаас нь эхлэн Disjoined Noble Хүмүүсийн сайн зааварлаагүй шавь
      & Үхлийн насжилт, уйтгар гуниг, Гашуудал эхлэн өвчин, зовлонгоос,
      & Despairs.he нь эдийн Disjoined-д та зовлонгийн & дарамтанд
      хэл.



    • 75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),“ပျော်ရွှင်မှု၏
      Sensing တစ်ဦးက Feeling, နာကျင်မှု, မ-ပျော်ရွှင်မှု-မ-နာကျင်မှု,
      It.this မှစ. သူ Sense ဒါဟာ Disjoined, မွေးဖွားခြင်းမှသည် Disjoined
      အဆိုပါ Noble သူများကိုတစ်ဦးကောင်းပြီ-ညွှန်ကြားထားတပည့်ခေါ်အိုမင်းခြင်း,
      & သေခြင်း; ဝမ်းနည်းခြင်း မှစ. မွညျတမျးစကား, ဝဒေနာ, ဆင်းရဲ, &
      Despairs.he သည် Disjoined အတွက်ဆငျးရဲဒုက်ခ & စိတ်ဖိစီးမှု မှစ.
      သင်ကပြောပြပါ။



    • 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),“खुशी,
      पीडा, न त रमाइलो, न त दुखाइको भावना महसुस गर्दै, उसले जन्मबाट विनाश र
      मृत्युको एक प्रसिद्ध चेलालाई। शोकबाट विलापहरू भनिन्छ। दु: ख, अवरोध, र
      despaindress।



    • 77) Classical Norwegian-Klassisk norsk,“Sensing
      en følelse av glede, smerte, verken-glede-nor-smerte, han sanser det
      disjoinert fra det. Dette kalles en velinstruktiv disippel av de edle de
      som er disjoinert fra fødselen, aldring og død; fra sorger, klagtre,
      Smerter, distresses, & despairs.he er disjoined, i fortelle deg, fra
      lidelse og stress.


    • 78) Classical Odia (Oriya)
      “ଆନନ୍ଦ, ଯନ୍ତ୍ରଣା ଏବଂ ଆନନ୍ଦ କିମ୍ବା ଯନ୍ତ୍ରଣା ଅନୁଭବ କରି ସେ ଏହାକୁ ଅବିସ୍ମିତ
      କଲେ। ସେ ଏହାଠାରୁ ବିଚ୍ଛିନ୍ନ ହୋଇଥିବା ସମ୍ଭ୍ରାନ୍ତ ତଥା ବିଳାପ ପାଇଁ ନିର୍ଦ୍ଦିଷ୍ଟ
      କାହାଣୀ କୁହାଯାଏ | ଯନ୍ତ୍ରଣା, ଦୁ distress ଖ, ଏବଂ ସିଲଭରସର, ଯନ୍ତ୍ରଣା ଏବଂ
      ପାଦରୁ, ଆପଣଙ୍କୁ ଜଣାଯାଇଛି |



    • 79) Classical Pashto- ټولګی پښتو


    • “د خوښۍ، درد، نه د خوښۍ احساس احساس کول، هغه احساس کوي چې دا د هغه
      نیکمرغۍ، عمر لرونکي، تختونو، ژړایانو ته اړ ایستل کیږي.” دردونه،
      Distresses، & Despairs.he ده Disjoined، تاسو په ووايه، اخته &
      فشار.

    • 80) Classical Persian-کلاسیک فارسی

    • “احساس
      احساس لذت، درد، درد، نه لذت بردن از درد، او آن را از آن مخالف نیست. این
      یک شاگرد به خوبی دستور داده شده از نجیب زاده از تولد، پیری و مرگ نامیده
      می شود؛ از غم و اندوه، لنت ها، درد، ناراحتی ها و دگلی ها. به شما
      متأسفم، به شما بگویم، از رنج و استرس.

    • 81) Classical Polish-Język klasyczny polski,
      “Wyczuwając uczucie przyjemności, bólu, ani przyjemności-bólu, wyczuwa go odłączone z tego Bóle, niepokoje i rozegi.



    • 82) Classical Portuguese-Português Clássico,“Sentindo
      uma sensação de prazer, dor, nem - prazer - nem dor, ele sentida isso
      desanimado disso. Isso é chamado de discípulo bem instruído dos nobres
      desanimados desde o nascimento, envelhecimento e morte; de ​​tristezas,
      lamentações, Dores, angustiantes e desesperados. Ele é distoined, em
      dizer-lhe, de sofrimento e estresse.



    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,“ਅਨੰਦ
      ਦੀ ਨਜ਼ਾਕਤ ਨੂੰ ਇੱਕ ਭਾਵਨਾ, ਦਰਦ, ਨਾ-ਖੁਸ਼ੀ-ਨਾ-ਦਰਦ, ਉਹ ਸੁਚੇਤ ਇਹ Disjoined
      ਤੱਕ It.this ਕਿਹਾ ਗਿਆ ਹੈ ਕਿ ਇੱਕ ਜਨਮ ਤੱਕ Disjoined ਨੋਬਲ ਲੋਕ ਦੇ ਨਾਲ
      ਨਾਲ-ਸਿਖਾਏ ਚੇਲੇ, ਬੁਢਾਪੇ ਅਤੇ ਮੌਤ; ਦੁੱਖ, ਵਿਰਲਾਪ ਤੱਕ, ਦਰਦ, ਸੰਕਟ, ਅਤੇ
      Despairs.he ਹੈ Disjoined, ਵਿੱਚ ਤੁਹਾਨੂੰ ਨੂੰ, ਦੁੱਖ ਅਤੇ ਤਣਾਅ ਤੱਕ.



    • 84) Classical Romanian-Clasic românesc,
      “Sensând un sentiment de plăcere, durere, nici o plăcere - și nici
      durerea, el simte că a disociat de la ea Dureri, distreseze și
      disperare. Este nemulțumit, vă spun, de la suferință și stres.



    • 85) Classical Russian-Классический русский,«Ощущение
      ощущения удовольствия, боли, ни удовольствия - ни боли, он чувствует,
      что он разгружался от нее. Это называется хорошо порученому ученикам
      благородных, расположенных из рождения, старения и смерти; от скорби,
      плача, Боли, беспокойство, и преждуны. He раздается, в скажете вам, от
      страданий и стресса.



    • 86) Classical Samoan-Samoan Samoa,
      “Lagonaina se lagona o le fiafia, ma le tiga, lē-Finagalo-foi-tiga, na
      Ia lagona E Disjoined Mai It.this Ua Valaauina a Ia-faatonuina Soo o le Ē
      Noble Disjoined Mai Fanau, le soifua matua, ma le oti; Mai Faanoanoa,
      Auega, tiga, puapuaga, & Despairs.he Mea e Disjoined, i Taʻu atu oe,
      Mai Mafatiaga & faamamafa.

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्”Sएन्सिन्ग्
      अ फ़ीलिन्ग् ओफ़् प्लेअसुरे,पैन्,नेइतेर्-प्लेअसुरे-नोर्-पैन्,हे सेन्सेस्
      इट् डिस्जोइनेड् फ़्रोम् इट्.थिस् इस् cअल्लेड् अ wएल्ल्-इन्स्ट्रुcटेड्
      डिस्cइप्ले ओफ़् ते नोब्ले ओनेस् डिस्जोइनेड् फ़्रोम्
      बिर्त्,अगिन्ग्,&डेअत्;फ़्रोम्
      सोर्रोwस्,लमेन्टटिओन्स्,पैन्स्,डिस्ट्रेस्सेस्,&डेस्पैर्स्.ःए इस्
      डिस्जोइनेड्,ई टेल्ल् योउ,फ़्रोम् सुफ़्फ़ेरिन्ग् & स्ट्रेस्स्.



    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
      “Mothachdainn A Feeling Of Pleasure, Pain, Ni mò a-Pleasure-Nor-Pain, e
      fàthan e Disjoined Bho It.this-ainm a tha deagh-òrdugh na dheisciobal
      ​​aig The Noble Ones Disjoined bho àm breith, fàs nas aosta, &
      Death; Bho Bròn, Lamentations, chuis, sàrachadh, & Despairs.he is
      Disjoined, ann an Innis thu, Bho ‘fulang & Stress.








    • 89) Classical Serbian-Класични српски,“Осјећајући
      осећај задовољства, бола, нити без задовољства и бола, он се осјетило
      да је одвајано од тога. То се назива добро упућени ученик племенитих
      несталих од рођења, старења и смрти; од туге, жалости, Болови, невоље и
      очаја. Одмањује се, у кажи вам, од патње и стреса.



    • 90) Classical Sesotho-Seserbia ea boholo-holo,“Phopholetsa
      A Feeling Of Menyaka, Pain, Leha e-Menyaka-Kapa-Bohloko, O le
      hlaphohetsoe likelellong Ho Disjoined From It.this Na Bitsoa Hantle-ba
      rutoa Barutuoa ba Ba Noble Disjoined From Birth, ho Tsofala, & Lefu;
      From masoabi, Lillo Tsa Jeremia, mahlaba, Mahlomola, & Despairs.he
      Na Disjoined, ka Bolella O, From Mahlomola & Khatello ea Kelello



    • 91) Classical Shona-Shona Shona,“Simbisa
      kunzwa kwekunakidzwa, kurwadziwa, kana-kunakidzwa kana kuti
      kwakashambidzwa kubva kuI.Mudzidzi vakarairwa kubva pakuzvarwa,
      kuchembera, uye kubva pakuuraya, Kurwadziwa, kutambudzika, uye kuzvarwa,
      kuuraya, mukukuudza, kubva pakutambura & kushushikana.



    • 92) Classical Sindhi,


    • “رضامندي Sensing هڪ احساس آهي، درد، نڪي-راضپي-نڪي-درد، It.this مان هن کي
      بيدار اهو Disjoined موت سڏيو ويندو آهي ڄم کان وٺي Disjoined غالب مان هڪ
      خير-ٻڌائڻ لاء شاگرد، Aging، ۽؛ حزن کان، Lamentations، سورن، ڏک، ۽
      Despairs.he آهي Disjoined، ۾ اوھان کي ٻڌايان ٿو، آزار ۽ دٻاء کان وٺي.

    • 93) Classical Sinhala-සම්භාව්ය සිංහල,
      “සතුටක්, වේදනාව, වේදනාව, වේදනාව, වේදනාව දැනීම, ඔහු එය විසුරුවා හරිනු
      ලැබේ. මෙය උපතින්, වයස්ගත වීම, විලාප, විලාප, විලාපයෙන්, වේදනාව, කරදර, සහ
      බලාපොරොත්තු සුන්වීම. ඔහු විසුරුවා හරිනු ලැබේ, දුක් වේදනා සහ
      මානසිකත්වයෙන් ඔබට කියන්න.



    • 94) Classical Slovak-Klasický slovenský,“Sensing
      pocit potešenie, bolesť, ani-Pleasure-Nor-Pain, cíti to oddelené od
      it.This sa nazýva Dobre poučení učeník Noble Ones oddelené od narodenia,
      starnutia, a smrti, od bolestí, bedákanie, migréna, úzkosťou, a
      Despairs.he Is oddelené, v povedať, od utrpenia a stresu.



    • 95) Classical Slovenian-Klasična slovenska,
      “Sensing občutek užitka, bolečina, Niti-Pleasure-Nor-Pain, je Senses se
      izključijo iz It.this se imenuje Dobro Navodila, učenec Noble Ones
      izključijo iz rojstva, staranju, in smrti, od žalosti, Žalostinke,
      bolečine, stiske, in Despairs.he Is izvzeti, v povedati, od trpljenja in
      stres.



    • 96) Classical Somali-Soomaali qowmiyadeed,“Dareenka
      Ogaanshuhu A Of Naciimo, Xanuun, Midkoodna-ka raalli-Nor-Xanuun,
      wuxuuna Dareenka Waxaa Disjoined From It.this waxaa lagu magacaabaa
      Well-Faray xerta kuwa Noble Disjoined From Dhalashada, Gabowga, &
      Dhimashada, From murug, Baroorashadii Yeremyaah, xanuun, iyo
      cidhiidhiyo, & Despairs.he waa Disjoined, in Waxaad sheeg, From
      Silcaya & Stress.



    • 97) Classical Spanish-Español clásico,“Detección
      de un sentimiento de placer, dolor, Ni-placer-Nor-dolor, lo siente
      disociadas de it.This que se llama un bien Instruido discípulo de los
      Nobles disociadas de nacimiento, la vejez, y muerte, de la Dolorosa,
      Lamentaciones, dolores, angustias y Despairs.he Is disociadas, en
      decirle, del sufrimiento y estrés.



    • 98) Classical Sundanese-Sunda Klasik,“Nyeulungkeun
      rasa pelesir, nyeri, gaul-nyeri, anjeunna nyalira, anjeunna mesongkeun
      tina éta.This disebut murid anu teu diangkat tina lahir, ngilu,
      Distresses, & Despairs.he nyaeta Disjoined, dina Ngabejaan Anjeun,
      Ti nalangsara & Stress.



    • 99) Classical Swahili,Kiswahili cha Classical,
      “Sensing A Hisia Ya Pleasure, Pain, Wala-Pleasure-Nor-Pain, Yeye Senses
      Ni ikiunganishwa kutoka it.This Anaitwa vizuri Maelekezo mwanafunzi wa
      Ones Noble ikiunganishwa kutoka Uzazi, kuzeeka, & Death, Kutoka
      huzuni, Maombolezo, maumivu, taabu, & Despairs.he Ni ikiunganishwa,
      katika Tell You, Kutoka Mateso & Stress.



    • 100) Classical Swedish-Klassisk svensk,“Sensing
      en känsla av nöje, smärta, ingen nöjes- eller smärta, han känner av det
      skiljer sig från det. Det här kallas en välinstrålad lärjunge av de
      ädla som är avskräckt från födseln, åldrande och död, från sorger,
      klagomål, Smärtor, nöd, och förtvivlar. Han är disjoined, i berätta,
      från lidande och stress.



    • 101) Classical Tajik-тоҷикӣ классикӣ,
      “Ҳисгарӣ эҳсоси хушнудии, дард, На-хушнудии-на-дард, ӯ ҳушёр Он
      Disjoined Аз It.this номида хуб дастур шогирдсозӣ аз он шахсони Noble
      Disjoined аз таваллуд, солхӯрда, & қатл; Аз дардҳост, Навҳаҳои,
      Дарди, љамгиниіо, & Despairs.he Ё он Disjoined, бар Ту бигӯй, ки аз
      ранҷу азоб & Стресс.



    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,“இன்பம்,
      வலி, எந்த இன்பம் இல்லாத ஒரு உணர்வை உணர்கிறேன், அவர் அதை உணரவில்லை என்று
      உணர்கிறார்.இது பிறப்பு, வயதான, மற்றும் இறப்பு ஆகியவற்றிலிருந்து
      விடுவிக்கப்பட்ட உன்னதமானவர்களின் நன்கு அறிவுறுத்தப்பட்ட சீஷனாக
      அழைக்கப்படுகிறது; துயரங்கள், புலம்பெயர்ந்தவர்கள், வலி, துயரங்கள்,
      மற்றும் பின்னடைவுகள்.



    • 103) Classical TatarIt.this
      дип атала кадәр “нәгыйм каплап хисе, авырту, да-ризалыгын-дә-Паин, Ул
      кынгырау Бу Disjoined бер, Туган дән Disjoined атлар кешеләр шәкертләр
      яхшы нәсыйхәт, & Вафат картаю; хәсрәте, агысы башлап, кыйлыначак,
      авырлыклардан, & Despairs.he у Disjoined, Газап карау Стресс, сезгә
      җиткерегез.



    • 104) Classical Telugu- క్లాసికల్ తెలుగు,
      “ఆనందం గ్రహించే భావన, నొప్పి, ఏ ఉల్లాసము-నార్-పెయిన్, అతను సెన్సెస్ ఇది
      Disjoined It.this అంటారు నుండి పుట్టిన నుండి Disjoined నోబెల్ వాటిని
      బాగా ఆదేశాలు శిష్యుడు, వృద్ధాప్య, & డెత్; బాధలను, విలాపవాక్యములు
      నుండి, పెయిన్స్ క్రుంగిపోతాడు, & Despairs.he Is Disjoined, మీరు బాధ
      అండ్ స్ట్రెస్ నుండి చెప్పండి.



    • 105) Classical Thai-ภาษาไทยคลาสสิก,“การตรวจจับความรู้สึกของความสุขความเจ็บปวดไม่มีความสุขหรือความเจ็บปวดเขารู้สึกว่ามันผิดปกติจากมันนี้เรียกว่าลูกศิษย์ที่ได้รับการแนะนำอย่างดีของคนโนเบิลที่มองจากการเกิดริ้วรอยและความตายจากความเศร้าโศกเศร้าโศก

      ความเจ็บปวดความทุกข์และความสิ้นหวังเขาถูกแยกออกมาในการบอกคุณจากความทุกข์และความเครียด



    • 106) Classical Turkish-Klasik Türk,
      “Bir zevk duygusu, acı hissi, ne zevk-nor-ağrı, ondan ayrıldığını
      duyular. Bu, doğumdan, yaşlanma, ve ölümden ayrılan asil olanların iyi
      eğitilmiş bir öğrencisi olarak adlandırılır. Acı, sıkıntılar ve
      açılışlar. Size, acı çekmeden ve stresden bahsetti.



    • 107) Classical TurkmenIt.this
      diýilýär “atly zevk Sensing A Feeling, Pain, Ne-Pleasure-Nor-Pain, Ol
      duyular Bu Disjoined bir, doglan pursatyndan başlap Disjoined Beýik
      bolanlary şägirdi hem-de tabşyrdy & ölüm Yaşlanma, lapykeçlik, agy
      başlap, Pains, Distresses & Despairs.he is Disjoined, ajy we stres,
      aýdyň.



    • 108) Classical Ukrainian-Класичний український,
      «Чутливий почуття задоволення, болю, Ні-Pleasure-Нор-Pain, він Senses Це
      роз’єднаний Від .Так називається Добре Доручив учень Шляхетних
      роз’єднаний від народження, старіння, і смерті, від скорбот, Плач, болі,
      Розлади, і Despairs.he Is роз’єднаний, в Tell You, від страждань і
      стресу.



    • 109) Classical Urdu- کلاسیکی اردو

    • “خوشی،
      درد، نہ ہی خوشی اور نہ ہی درد کا احساس سن رہا ہے، وہ اس سے بے نقاب کرتا
      ہے. اس سے نوبل لوگوں کے ایک اچھی ہدایت شدہ شاگرد کہا جاتا ہے جو پیدائش،
      عمر، اور موت سے بے نقاب، درد، پریشانیوں، & Despairs.he Is کی
      Disjoined، میں آپ کو بتا، مصائب اور کشیدگی سے.

    • 110) Classical Uyghur,

    • «خۇشاللىق,
      ئازاب-ئاز ۋە ئاغرىق ھېس قىلىش تۇيغۇسى سەزگۈر تۇيغۇ ۋە ئۇنىڭدىنمۇ چوڭ
      ئاتا قىلىنغان بالا تۇغۇلۇش, قېرىپ كەتتى, پانۇس, ئازاب-ئوقۇبەت, ۋە
      ئۈمىدسىزلىك. ئۇ ئازابلانغان, ئازاب ۋە بېسىمدىن دېرەك بېرىدۇ.

    • 111) Classical Uzbek-Klassik o’z,
      It.This deb nomlangan boshlab “ne’mat chalishi Feeling, og’riq,
      na-o’yin-kulgi-Nor-Pain, U Senses Bu Disjoined bir, tug’ma Disjoined
      Noble minorasining shogirdi Xo’sh-ko’rsatma, & O’lim Qarish;
      qayg’ulariga, marsiyasi boshlab, harakat, xiraliklar, & Despairs.he
      ish Disjoined, azob va qiyinchiliklardan, sizga xabar.



    • 112) Classical Vietnamese-Tiếng Việ,
      “Cảm nhận được một cảm giác khoái cảm, đau đớn, không có niềm
      vui-Nor-đau, anh ta cảm thấy nó nói xấu từ đó. Điều này được gọi là một
      đệ tử được hướng dẫn tốt của những người quý tộc, từ sự sinh ra từ khi
      sinh ra, lão hóa, & cái chết; từ nỗi buồn, than thở, Đau, đau khổ,
      và tuyệt vọng.he bị diềm, nói với bạn, từ đau khổ và căng thẳng.



    • 113) Classical Welsh-Cymraeg Clasurol,“Synhwyro
      A Teimlo’n Of Pleser, Poen, Nid-Pleser-Ni-Pain, Ef Synhwyrau Mae
      thameidiog O it.This A yw A elwir yn Ffynnon-Gyfarwyddwyd Disgybl o The
      Ones Noble thameidiog O Geni, Heneiddio, a Marwolaeth, O Gofidiau,
      Galarnad, poenau, cyfyngderau, ac Despairs.he Is thameidiog, yn Dwedwch
      chi, o Dioddefaint a Straen.



    • 114) Classical Xhosa-IsiXhosa zesiXhosa, “Eqonda
      imvakalelo Mazangwa, Pain, Nam-Mazangwa-Kananjalo-Pain, Lowo Nithe ​​It
      Disjoined Ukusuka thegi Ngokuthi i Well-efundiswa Abafundi of The Abo
      Noble Disjoined Ukusuka Ukuzalwa, Ukwaluphala, & Ukufa; Ukusuka
      Usizi, yeZililo, iintlungu, ziingxinano, & Despairs.he Ngaba
      Disjoined, ku ndithi kuni, Ukususela Ukubandezeleka & Ntshikilelo.



    • 115) Classical Yiddish- קלאסישע ייִדיש

    • “סענסינג
      א Feeling אָף פּלעזשער, ווייטיק, ניט-פּלעזשער-אדער-פּיין, ער סענסעס עס
      דיסדזשאָינעד פֿון יט.טהיס איז קאָלד אַ געזונט-ינסטרוקטעד תלמיד די
      איידעלע אָנעס דיסדזשאָינעד פֿון געבורט, יידזשינג, & טויט; פֿון
      סאָרראָווס, לאַמענטאַטיאָנס, יסורים, דיסטרעססעס, & דעספּאַירס.הע איז
      דיסדזשאָינעד, אין זאָגן איר, פֿון צאָרעס & דרוק.

    ਅੱਜ
    ਪੇਸ਼ ਕੀਤਾ ਗਿਆ ਬਜਟ ਨਵੇਂ ਵਾਅਦਿਆਂ ਨਾਲ ਜਨਤਾ ਨੂੰ ਲੁਭਾਉਣ ਲਈ ਲਿਆਂਦਾ ਗਿਆ ਹੈ,
    ਜਦਕਿ ਪਿਛਲੇ ਸਾਲਾਂ ਦੇ ਵਾਅਦਿਆਂ ਨੂੰ ਲਾਗੂ ਕਰਨ ਅਤੇ ਨੌਜਵਾਨਾਂ ਲਈ 2 ਕਰੋੜ ਨੌਕਰੀਆਂ
    ਦੇ ਸਾਰੇ ਨਾਗਰਿਕ ਬੈਂਕਾਂ ਵਿੱਚ 15 ਲੱਖ ਰੁਪਏ ਜਮ੍ਹਾਂ ਕਰਵਾਉਣ ਵਰਗੇ ਪੁਰਾਣੇ ਐਲਾਨਾਂ ਨੂੰ ਲਾਗੂ ਕੀਤਾ ਗਿਆ ਹੈ।     ☕️ ਚਾਹ ਅਤੇ ਪਕੌੜੇ ਦੇ ਸਟਾਲ ਖੋਲ੍ਹਣ ਲਈ ਕੋਈ ਫੰਡ ਨਹੀਂ।

    ਟੈਕਸਾਂ ਕਾਰਨ ਲੋਕਾਂ ਦਾ ਜਿਊਣਾ ਮੁਸ਼ਕਲ ਹੋ ਗਿਆ ਹੈ।ਬੇਰੋਜ਼ਗਾਰੀ ਅਤੇ ਅਸੁਰੱਖਿਆ ਆਦਿ ਕਾਰਨ ਲੋਕਾਂ ਵਿੱਚ ਤਣਾਅ, ਨਿਰਾਸ਼ਾ ਅਤੇ ਨਿਰਾਸ਼ਾ ਹੈ।


    Bettyboop Frustration GIF - Bettyboop Frustration GIFs

    आज
    पेश किया गया बजट नए वादों के साथ जनता को लुभाने के लिए लाया गया है,
    जबकि पिछले वर्षों के वादों और पुरानी घोषणाओं के कार्यान्वयन जैसे सभी
    नागरिकों के बैंक खाते में 15 लाख रुपये जमा / युवाओं के लिए 2 करोड़
    रोजगार। ️चाय और पकोड़े के स्टॉल खोलने के लिए कोई फंड नहीं।
    करों के कारण लोगों का जीवन कठिन हो गया है। बेरोजगारी और असुरक्षा आदि के कारण लोगों में तनाव, निराशा और निराशा है।
    Facepalm Reactions GIF - Facepalm Reactions Cartoon GIFs

    Budget
    presented today has been brought to woo the public with new
    promises,while the implementation of the promises of the past years
    & old announcements like Rs 15 lakhs deposits in all citizens bank
    a/c.2 crore jobs for the youths. No funds for opening ☕️tea & pakora stalls.

    People’s
    lives have been made difficult due to taxes.There is tension, despair
    & frustration among the people, because of unemployment &
    insecurity etc.
    Tension Bangladeshi GIF by GifGari


    (Samma Ditthi)

    http://www.missiondivine.org/?cat=13



    The Eight Fold Path



    Filed under: Buddhism — AshleySabh @ 4:23 pm


    1.Right View Wisdom
    2.Right Intention
    3. Right Speech Ethical Conduct
    4.Right Action
    5.Right Livelihood
    6.Right Effort Mental Development
    7.Right Mindfulness
    8.Right Concentration

    The Noble Eightfold Path describes the way to the end of suffering, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other.

    1. Right View

    Right view is the beginning and the end of the path, it simply means to see and to understand things as they really are and to realise the Four Noble Truth. As such, right view is the cognitive aspect of wisdom. It means to see things through, to grasp the impermanent and imperfect nature of worldly objects and ideas, and to understand the law of karma and karmic conditioning. Right view is not necessarily an intellectual capacity, just as wisdom is not just a matter of intelligence. Instead, right view is attained, sustained, and enhanced through all capacities of mind. It begins with the intuitive insight that all beings are subject to suffering and it ends with complete understanding of the true nature of all things. Since our view of the world forms our thoughts and our actions, right view yields right thoughts and right actions.

    G
    M
    T
    Y
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    32 Buddha’s Own Words Noble Eightfold Path Wisdom Right Intention (Samma Sankappa) 2. Right Intention 𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
    Filed under: General
    Posted by: site admin @ 7:18 am

    32 Buddha’s Own Words

    Noble Eightfold Path

    Wisdom

    Right Intention
    (Samma Sankappa)



    2. Right Intention
    𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022

    Saḷāyatanavibhaṅga Sutta
    — An analysis of the senses —

    All Societies to Attain Final Goal
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Mind !
    Be Kind!


    tenor.com/view/awaken-re

    Practice & propagate from Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org
    to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.

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    668, 5A Main Road, 8th Cross, HAL III Stage,
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    Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
    AN 3.67 ( A i 193 )
    Sāḷha Sutta
    — To Sāḷha —

    English

    The advice given here is very similar to that given to the Kalamas.

    Thus I heard:

    On
    one occasion the venerable Nandaka was living at Savatthi in the
    Eastern Monastery, Migara’s Mother’s Palace. Then Migara’s grandson,
    Salha, and Pekhuniya’s grandson, Rohana, went to the venerable Nandaka,
    and after salutation they sat down at one side. When they had done so
    the venerable Nandaka said to Migara’s grandson Salha:
    Come,
    Salha, do not be satisfied with hearsay or with tradition or with
    legendary lore or with what has come down in scriptures or with
    conjecture or with logical inference or with weighing evidence or with a
    liking for a view after pondering it or with someone else’s ability or
    with the thought ‘The monk is our teacher.’ When you know in yourself
    ‘These things are unprofitable, these things are liable to censure,
    these things are condemned by the wise, these things, being adopted and
    put into effect, lead to harm and suffering,’ then you should abandon
    them.

    What do you think? Is there greed?

    — Yes, venerable sir.

    —
    Covetousness is the meaning of that, I say. Through greed a covetous
    man kills breathing things, takes what is not given, commits adultery,
    and utters falsehood, and he gets another to do likewise. Will that be
    long for his harm and suffering?

    — Yes, venerable sir.

    — What do you think, is there hate?

    — Yes, venerable sir.

    —
    Ill-will is the meaning of that, I say. Through hate a malevolent man
    kills breathing things, takes what is not given, commits adultery, and
    utters falsehood, and he gets another to do likewise. Will that be long
    for his harm and suffering?

    — Yes, venerable sir.

    — What do you think? Is there delusion?

    — Yes, venerable sir.

    —
    Ignorance is the meaning of that, I say. Through ignorance a deluded
    man kills breathing things, takes what is not given, commits adultery,
    and utters falsehood, and he gets another to do likewise. Will that be
    long for his harm and suffering?

    — Yes, venerable sir.

    — What do you think? Are these things profitable or unprofitable?

    — Akusalā, bhante.

    — Unprofitable, venerable sir.

    — Reprehensible or blameless?

    — Reprehensible, venerable sir.

    — Condemned or commended by the wise?

    — Condemned by the wise, venerable sir.

    —
    Being adopted and put into effect, do they lead to harm and suffering,
    or do they not, or how does it appear to you in this case?

    — Being adopted and put into effect, venerable sir, they lead to harm and suffering. So it appears in this case.

    —
    Now that was the reason why I told you ‘Come, Salha, do not be
    satisfied with hearsay or with tradition or with legendary lore or with
    what has come down in scriptures or with conjecture or with logical
    inference or with weighing evidence or with a liking for a view after
    pondering it or with someone else’s ability or with the thought ‘The
    monk is our teacher.’ When you know in yourself ‘These things are
    unprofitable, these things are liable to censure, these things are
    condemned by the wise, these things, being adopted and put into effect,
    lead to harm and suffering,’ then you should abandon them.’

    Come,
    Salha, do not be satisfied with hearsay or with tradition or with
    legendary lore or with what has come down in scriptures or with
    conjecture or with logical inference or with weighing evidence or with a
    liking for a view after pondering it or with someone else’s ability or
    with the thought ‘The monk is our teacher.’ When you know in yourself
    ‘These things are profitable,these things are blameless, these things
    are commended by the wise, these things, being adopted and put into
    effect, lead to welfare and happiness,’ then you should practice them
    and abide in them.

    What do you think? Is there non-greed?

    — Yes, venerable sir.

    —
    Un·covetousness is the meaning of that, I say. Through non-greed an
    uncovetous man does not kill breathing things or take what is not given
    or commit adultery or utter falsehood, and he gets another to do
    likewise. Will that be long for his welfare and happiness?

    — What do you think? Is there non-hate?

    — Yes, venerable sir.

    —
    Non ill-will is the meaning of that, I say. Through non ill-will an
    unmalevolent man does not kill breathing things or take what is not
    given or commit adultery or utter falsehood, and he gets another to do
    likewise. Will that be long for his welfare and happiness?

    — Profitable, venerable sir.

    — Reprehensible or blameless?

    — Blameless, venerable sir.

    — Condemned or commended by the wise?

    — Commended by the wise, venerable sir.

    —
    Being adopted and put into effect, do they lead to welfare and
    happiness, or do they not, or how does it appear to you in this case?

    — Yes, venerable sir.

    — What do you think? Is there non-delusion?

    — Yes, venerable sir.

    —
    True knowledge is the meaning of that, I say. Through non-delusion a
    man with true knowledge does not kill breathing things or take what is
    not given or commit adultery or utter falsehood, and he gets another to
    do likewise. Will that be long for his welfare and happiness?

    — What do you think? Are these things profitable or unprofitable

    — Being adopted and put into effect, venerable sir, they lead to welfare and happiness. So it appears to us in this case.

    —
    Now that was the reason why I told you ‘Come, Salha, do not be
    satisfied with hearsay or with tradition or with legendary lore or with
    what has come down in scriptures or with conjecture or with logical
    inference or with weighing evidence or with a liking for a view after
    pondering it or with someone else’s ability or with the thought ‘The
    monk is our teacher.’ When you know in yourself “These things are
    profitable, these things are blameless, these things are commended by
    the wise, these things, being adopted and put into effect, lead to
    welfare and happiness,” then you should practice them and abide in
    them’.

    Now
    a disciple who is ennobled, who has rid himself in this way of
    covetousness and ill-will, is undeluded, understanding thoroughly,
    [consistantly] mindful, abides with his heart imbued with
    loving-kindness extending over one quarter, likewise the second quarter,
    likewise the third quarter, likewise the fourth quarter, and so above,
    below, around, and everywhere, and to all as to himself; he abides with
    his heart abundant, exalted, measureless in loving-kindness without
    hostility or ill-will extending over the all-encompassing world. He
    abides with his heart imbued with compassion extending over one quarter,
    likewise the second quarter, likewise the third quarter, likewise the
    fourth quarter, and so above, below, around, and everywhere, and to all
    as to himself; he abides with his heart abundant, exalted, measureless
    in compassion without hostility or ill-will extending over the
    all-encompassing world. He abides with his heart imbued with gladness
    extending over one quarter, likewise the second quarter, likewise the
    third quarter, likewise the fourth quarter, and so above, below, around,
    and everywhere, and to all as to himself; he abides with his heart
    abundant, exalted, measureless in gladness without hostility or ill-will
    extending over the all-encompassing world. He abides with his heart
    imbued with equanimity extending over one quarter, likewise the second
    quarter, likewise the third quarter, likewise the fourth quarter, and so
    above, below, around, and everywhere, and to all as to himself; he
    abides with his heart abundant, exalted, measureless in equanimity
    without hostility or ill-will extending over the all-encompassing world.

    So
    evaṃ pajānāti: ‘atthi idaṃ, atthi hīnaṃ, atthi paṇītaṃ, atthi imassa
    saññāgatassa uttari nissaraṇa’nti. Tassa evaṃ jānato evaṃ passato
    kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi
    cittaṃ vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti,
    vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

    Now
    he understands [this state of contemplation] in this way: ‘There is
    this. There is what has been abandoned. There is a superior goal. And
    there is an ultimate escape from this whole field of perception.’ When
    he knows and sees in this way, his heart is liberated from the taint of
    sensual desire, his heart is liberated from the taint of being, and his
    heart is liberated from the taint of ignorance. When liberated, there
    comes thereafter the knowledge that it is liberated. He knows that birth
    is ended, that the Divine Life has been lived out, that what had to be
    done is done, and that there is no more of this to come.

    So
    evaṃ pajānāti: ‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi,
    iccetaṃ kusalaṃ; ahu pubbe doso, tadahu akusalaṃ, so etarahi natthi,
    iccetaṃ kusalaṃ; ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi,
    iccetaṃ kusala’nti. So diṭṭheva dhamme nicchāto nibbuto sītibhūto
    sukhappaṭisaṃvedī brahmabhūtena attanā viharatī ti    .

    He
    understands thus: ‘Formerly there was greed which was bad, and now
    there is none, which is good. Formerly there was hate, which was bad,
    and now there is none, which is good. Formerly there was delusion, which
    was bad, and now there is none, which is good.’ So here and now in this
    very life he is parched no more, his fires of greed, hate and delusion
    are extinguished and cooled out; experiencing bliss, he abides divinely
    pure in himself.

    Pāḷi

    Evaṃ me sutaṃ:
    Ekaṃ
    samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
    Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako
    tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā
    ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā
    nandako etadavoca:
    Etha
    tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
    piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
    diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
    tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā
    sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya
    dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.
    Taṃ kiṃ maññatha, sāḷhā, atthi lobho ti?
    — Evaṃ, bhante.
    —
    ‘Abhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ,
    sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi
    gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti
    dīgharattaṃ ahitāya dukkhāyā ti?
    — Evaṃ, bhante.
    — Taṃ kiṃ maññatha, sāḷhā, atthi doso ti?
    — Evaṃ, bhante.
    —
    ‘Byāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā,
    byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
    musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
    ahitāya dukkhāyā ti?
    — Evaṃ, bhante.
    — Taṃ kiṃ maññatha, sāḷhā, atthi moho ti?
    — Evaṃ, bhante.
    —
    ‘Avijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā,
    avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
    musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
    ahitāya dukkhāyā ti?
    — Evaṃ, bhante.
    — Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
    — Sāvajjā vā anavajjā vā ti?
    — Sāvajjā, bhante.
    — Viññugarahitā vā viññuppasatthā vā ti?
    — Viññugarahitā, bhante.
    — Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
    — Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī ti.
    —
    Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
    paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
    nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
    bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
    jāneyyātha: ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā
    viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya
    saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ
    idametaṃ paṭicca vuttaṃ.
    Etha
    tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
    piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
    diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
    tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā
    anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya
    sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
    Taṃ kiṃ maññatha, sāḷhā, atthi alobho ti?
    — Evaṃ, bhante.
    —
    ‘Anabhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ,
    sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ
    gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
    dīgharattaṃ hitāya sukhāyā ti?
    — Evaṃ, bhante.
    — Yes, venerable sir.
    — Taṃ kiṃ maññatha, sāḷhā, atthi adoso ti?
    — Evaṃ, bhante.
    —
    ‘Abyāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ,
    sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na
    paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti,
    yaṃ sa hoti dīgharattaṃ hitāya sukhāyā ti?
    — Evaṃ, bhante.
    — Taṃ kiṃ maññatha, sāḷhā, atthi amoho ti?
    — Evaṃ, bhante.
    —
    ‘Vijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā,
    vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati,
    na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
    dīgharattaṃ hitāya sukhāyā ti?
    — Evaṃ, bhante
    — Yes, venerable sir.
    — Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
    ?
    — Kusalā, bhante.
    — Sāvajjā vā anavajjā vā ti?
    — Anavajjā, bhante.
    — Viññugarahitā vā viññuppasatthā vā ti?
    — Viññuppasatthā, bhante.
    — Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
    — Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī ti.
    —
    Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
    paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
    nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
    bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
    jāneyyātha: ime dhammā kusalā, ime dhammā anavajjā, ime dhammā
    viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya
    saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ
    taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
    Sa
    kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho
    sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,
    tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ
    sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena
    mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
    Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
    tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
    sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena
    mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
    Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
    tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
    sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena
    mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
    Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
    tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
    sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena
    mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.



    youtube.com

    AN 3.66: Sāḷha Sutta — To Salha
    The meanings of greed, hate & delusion. Ven. Nandaka reuses the teaching from Kalama Sutta.http://myanmarsutta.net/


    https://www.youtube.com/watch?v=mjyLeiLeQh8


    SJL6 | वर्ण व्यवस्था कर्म से या जन्म से? Debate Arya samaj vs Science Journey Manusmriti Debunked

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

    Arya samaj vs Science Manusmriti Debunked
    लालच,नफरत,भ्रम,जो
    बुरा था,और अब कोई नहीं है,जो अच्छा है। तो यहां और अब इस जीवन में वह
    बहुत अधिक नहीं है,लालच, नफरत और भ्रम की उनकी आग बुझ गई है और ठंडा हो गई
    है;आनंद लेना,वह खुद में ईश्वरीय रूप से शुद्ध रहता है।
    • 08) Classical Afrikaans– Klassieke Afrikaans
      Arya Samaj vs Wetenskap Manusmriti debunked

      Daar was gierigheid, haat, dwaling, wat sleg was, en nou is daar niemand
      wat good.So hier & nou in hierdie baie lewe hy gebraaide nie meer
      nie, sy vure van gierigheid, haat en dwaling is geblus & afgekoel
      uit; ervaar geluk, bly hy goddelik suiwer in homself.


    14) Classical Azerbaijani- Klassik Azərbaycan,    Elm
    Manusmriti debunked vs Arya Samaj

    pis idi xəsislik, nifrət, aldanma, var idi, və indi o, heç bir daha,
    xəsislik, nifrət və aldanma onun yanğın söndürülüb və həyata soyudulur
    qurumuş bu çox həyatda burada və indi good.So deyil heç biri var; bliss
    yaşayır, o, özü ilə Allahın təmiz qalır.
    15) Classical Basque- Euskal klasikoa,Arya
    samaj vs Zientzia Manusmriti gezurtatu

    Ez zegoen gutizia, gorrotoa, delusion, eta hori txarra zen, eta orain ez
    dago bat ere, hau da good.So hemen & orain hau oso bizia zuen
    parched da, ez gehiago, bere gutizia, gorrotoa eta delusion suteak
    itzali eta hozten out ari da; zorion bizi du, jainkozki berak hutsa
    egoiten zen.
    16) Classical Belarusian-Класічная беларуская,Arya
    Samaj супраць Навука Manusmriti развянуешся

    Быў прагнасць, ненавіджу, зман, якая была дрэнна, і цяпер няма
    ніводнага, што good.So тут і цяпер у гэтым жыцці ён прагаварыўся не
    больш, яго пажары прагнасці, нянавісць і памылкі патушаны і астуджаюць;
    Адчувае асалоды Bliss, ён шчыра чысты ў сабе.
    17) Classical Bengali-ক্লাসিক্যাল বাংলা,আর্য
    সমাজ বনাম বিজ্ঞান মনুষ্যম্রিটি বিতর্কিত

    লোভ, ঘৃণা, বিভ্রান্তি, যা খারাপ ছিল, এবং এখন কেউ নেই, যা ভাল। তাই এখানে
    এবং এখন এই জীবনে তিনি আর কিছু না, লোভের আগুন, ঘৃণা ও বিভ্রমটি নির্বাণ
    করা হয়; আনন্দের অভিজ্ঞতা, তিনি নিজেকে নিজে বিশুদ্ধ বিশুদ্ধ পালন করেন।

    18) Classical Bosnian-Klasični bosanski,Arya
    Samaj vs Science Manusmriti opovrgnuta

    Bilo je pohlepa, mržnja, zabluda, što je bilo loše, i sada je nema, što
    je good.So ovdje i sada u ovom životu on se osušila više nema, njegov
    požara pohlepe, mržnje i zablude se gase i hlade se; doživljava
    blaženstvo, on boravi božanski čista u sebi.

    19) Classical Bulgaria- Класически българск,Аря
    Самадж срещу науката Manusmriti Debunked

    Имаше алчност, омраза, заблуда, което е лошо, и сега няма такава, която е
    good.So тук и сега в този много живот той е пресъхнало не повече,
    неговите пожари на алчност, омраза и заблуда се погасява и охлаждат се;
    изпитва блаженство, той пребъдва божествено чист в себе си.

    • 20) Classical Catalan-Català clàssic Arya
      Samaj vs Ciència Manusmriti desemmascarada

      No era la cobdícia, l’odi, l’engany, que era dolent, i ara no n’hi ha
      cap, que és good.So aquí i ara en aquesta mateixa vida que es resseca no
      més, els seus focs de la cobdícia, l’odi i l’engany s’extingeixen i es
      van refredar a terme; gaudint de la felicitat, que roman divinament pur
      en si mateix.

    • 21) Classical Cebuano-Klase sa SugboArya
      samaj batok Science Manusmriti-ang sayop

      Adunay kahakog, pagdumot, limbong, nga daotan, ug karon walay bisan
      kinsa, nga mao ang good.So dinhi & karon niining kinabuhi kaayo siya
      nga sinanglag wala na, ang iyang mga sunog sa kahakog, pagdumot &
      limbong nga mapalong & cooled sa; nakasinati og kalipay, siya
      magpabilin sa Diyos putli sa iyang kaugalingon.

    • ,
    • 22) Classical Chichewa-Chikale cha Chichewa,Arya
      samaj vs Science Manusmriti Debunked

      Panali dyera, chidani, chinyengo, amene anali oipa, & tsopano
      palibe, ndiwo good.So pano & tsopano m’moyo uno kwambiri iye louma
      kenanso, moto wake wa dyera, chidani & chinyengo ndi chimatha &
      utakhazikika kunja; akukumana mtendere, iye amakhala Mulungu oyera
      yekha.

    •  
      23) Classical Chinese (Simplified)-古典中文（简体）,Arya Samaj VS Science Manusmriti被揭穿了

      有贪婪，讨厌，妄想，这很糟糕，现在没有，这很好。所以在这里和现在在这个非常生命中，他没有更多，他的贪婪，讨厌和妄想的火灾熄灭并冷却了;经历幸福，他在自己身上遵守纯洁。

    • 24) Classical Chinese (Traditional)-古典中文（繁體）,Arya Samaj VS Science Manusmriti被揭穿了

      有貪婪，討厭，妄想，這很糟糕，現在沒有，這很好。所以在這里和現在在這個非常生命中，他沒有更多，他的貪婪，討厭和妄想的火災熄滅並冷卻了;經歷幸福，他在自己身上遵守純潔。

    • 25) Classical Corsican-Corsa Corsicana,Aria
      Samaj Vs Scienza Manusmriti Debunked

      Ci mancava, Odome, Delusion, chì hè statava bè, & ora in questa
      MOMUDA S’INTRAZZA DELLA Micca vita, i fece di avion è Delusione è
      incaricate è chjarosi; sperimentendu beata, parte di divinamente pura in
      ellu stessu.

    • 26) Classical Croatian-Klasična hrvatska,Arya
      Samaj vs znanost Manusmriti razotkrili

      Bilo je pohlepa, mržnja, zabluda, što je loše, i sad je nema, što je
      good.So ovdje i sada u ovom životu on se osuši nema više, njegovi požari
      pohlepe, mržnje i obmane ugase i hladi se, doživljava blaženstvo, on
      ostaje božanski čista u sebi.

    • 27) Classical Czech-Klasická čeština
      Arya Samaj vs Science Manusmriti odhalena

      Tam byl chamtivost, nenávist, blud, který byl špatný, a teď tam není
      nikdo, což je good.So zde a nyní v tomto životě, že se vyprahlou nic
      víc, jeho ohně chtivosti, nenávisti a zaslepenosti jsou uhašeny a
      chlazené ven; zažívá štěstí, že zůstává božsky čistý v sobě.

    • 33) Classical Filipino klassikaline filipiinlane,Arya
      Samaj vs Science Manusmriti debunked

      Nagkaroon kasakiman, galit, maling akala, Aling ay hindi maganda, at
      ngayon diyan ay wala, good.So-na kung saan ay dito at ngayon sa buhay na
      ito napaka-siya ay wala nang tigang, ang kanyang mga apoy ng kasakiman,
      galit at maling akala ay extinguished at cooled out ; nakakaranas ng
      lubos na kaligayahan, siya’y tumatahan divinely purong sa kanyang
      sarili.

      34) Classical Finnish- Klassinen suomalainen,
      Arya Samaj vs Science Manusmriti debunked

      Oli ahneus, viha, harhaluulot, mikä oli huono, ja nyt on none,
      good.So-mikä on tässä ja nyt tässä hyvin elämässä, hän ei enää
      rutikuiva, hän tulipalot ahneuden, vihan ja harhaluulot sammuvat ja
      jäähdytetään ulos ; kokee Bliss, hän pysyy Jumalan puhdas itse.

    • 35) Classical French- Français classique,Arya
      Samaj vs science Manusmriti démystifié

      Il y avait la cupidité, la haine, l’illusion, ce qui était mauvais, et
      maintenant il n’y en a pas, good.So-ce qui est ici et maintenant dans
      cette vie, il est plus desséchait, ses feux de la cupidité, la haine et
      l’illusion sont éteintes et refroidies, sur ; l’expérience bonheur, il
      demeure divinement pur en lui-même.

    • 36) Classical Frisian- Klassike Frysk,Arya
      Samaj vs Science Manusmriti Debunked

      Der wie begearte, haat, bûn te wêzen, Dat wie min, en no is der gjinien,
      good.So-dat is hjir en no yn dit tige libben is er net mear roastere,
      syn fjurren ‘e begearte, haat en waan binne dôve en kuolle út ;
      ûnderfine bliss, hy wennet godlik suver yn himsels.

    • 37) Classical Galician-Clásico galego,Arya
      Samaj vs Science Manusmriti desenked

      Había a avaricia, o odio, a ilusión, que era malo, e agora non hai nada,
      bo, que está aquí e agora nesta mesma vida non é máis parche, os seus
      incendios de avaricia, odio e ilusión son extinguidos e arrefriados ;
      Experimentando a felicidade, el cumpre divinamente puro en si mesmo.

    • 38) Classical Georgian-კლასიკური ქართული,Arya
      Samaj vs მეცნიერება Manusmriti ფარდა ახადა

      იყო Greed, სიძულვილი, Delusion, რომელი Bath, და ახლა იქ არ არის, რომელი
      Good.So აქ და ახლა სწორედ ამ ცხოვრების ის დამსკდარ მეტი, მისი ხანძრის
      Greed, სიძულვილი და Delusion გადაშენებული და გაცივებული Out; გამოცდილება
      Bliss, Hey იცავს Divinely Pure თავს.

    • 39) Classical German- Klassisches Deutsch,Arya
      Samaj vs Science Manusmriti debunked

      Es gab Gier, Hass, Täuschung, welches Bad, & jetzt gibt es keine,
      was gut ist. Hier ist er hier und jetzt in diesem Leben ertun Erleben
      Sie Glücksbein

    • 40) Classical Greek-Κλασσικά Ελληνικά,Arya
      Samaj vs Επιστήμη Manusmriti Debunked

      Υπήρχε απληστία, το μίσος, αυταπάτη, η οποία Μπανιέρα, και τώρα δεν
      υπάρχει, η οποία είναι Good.So εδώ και τώρα σε αυτή την ίδια τη ζωή
      Είναι Parched No More, πυρκαγιές του από απληστία, το μίσος και Αυταπάτη
      σβήνουν & Ψύξη έξω? Ζήστε Bliss, Hey Ακολουθούνται Θεϊκά Αγνό στον
      εαυτό του.

    • 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,આર્ય
      સમાજ વિ વિજ્ઞાન મનુસ્મૃત્તિ debunked

      લોભ, વેર, માયાનો, જે બાથ આવી હતી, અને હવે કંઈ, જે Good.So અહીં હવે આ ખૂબ
      જ જીવન તેમણે છે પાર્ચડ કોઈ હોય, લોભ, વેર અને માયાનો આર બુઝાઇ ગયેલ &
      Out કૂલ્ડ તેમના લાગેલી આગ છે; અનુભવ આનંદ, અરે પાલન Divinely પોતે શુદ્ધ.

    • 42) Classical Haitian Creole-Klasik kreyòl,Arya
      Samaj vs Syans Manusmriti Debunked

      Te gen Evaris, Hate, Awogans, Ki Bath, & Koulye a, gen Okenn, Ki se
      Good.So Isit la & Koulye a, nan sa a Trè lavi Li se sèk k’ap tann
      lapli Anyen ankò, Dife li nan Evaris, Hate & Awogans Èske extend
      & refwadi soti; Eksperyans Bliss, Hey fè yonn divin Pi an tèt li.

    • 43) Classical Hausa-Hausa Hausa,Arya
      Samaj vs Science Manusmriti Debunked

      Akwai zari, kiyayya, Delusion, Wanne Bath, & Yanzu Akwai Babu, Wanne
      ne Good.So Ga & Yanzu a cikin wannan Very Life Shi ne busasshiyar
      No More, da gobara na zari, kalaman & r ?? u sõmammu & sanyaya
      Out. Fuskanci ni’ima, Hey zaune Ikon Allah Pure a kanSa.

    • 44) Classical Hawaiian-Hawaiian Hawaiian,Arya
      Samaj makou Science Manusmriti Debunked

      Aia ua manaʻo’ālunu, inaina mai ia, Delusion, O na kanawai hea Bateseba,
      & Ano, Aia ka None, O na kanawai hea o Good.So Here & Ano, ma
      keia loa Life He mea i pūlehuʻia No More, kona ahi o ka manaʻo’ālunu,
      inaina mai & Delusion i pio & ho’ēmi lawe aku ai; Ka mahina
      oluolu, Hey noho Divinely Pure i loko ona iho.



    • 45) Classical Hebrew- עברית קלאסית

    • אריה Samaj vs מדע Manusmriti הפריך

      היה חמדנות, שנאה, Delusion, איזה אמבט, & עכשיו אין כזה, וזה Good.So
      כאן & עכשיו זה ממש הוא חיים חרוך No More, השריפות שלו חמדנות, שנאה
      & Delusion מסולקת & קורר מתוך; חווה אושר, היי פועלים פלאה הטהור
      בעצמו.


    • 46) Classical Hmong- Lus Hmoob,Arya
      Samaj vs Science Manusmriti Debunked

      Muaj Greed, ntxub, delusion, uas da dej, & Tam sim no muaj yog tsis
      muaj, uas yog Good.So no & Tam sim no nyob rau hauv no heev lub neej
      Nws yog parched Tsis Ntau, Nws hluav taws kub ntawm Greed, ntxub &
      delusion Yog extinguished & Txias tawm; Kev Bliss, Hav abides txoj
      kev uas Vajtswv Ntshiab nyob rau hauv nws tus kheej.

    • 47) Classical Hungarian-Klasszikus magyar,Arya
      Samaj vs Science Manusmriti Debunked

      Volt mohóság, a gyűlölet, téveszme, melyik fürdőkád, és jelenleg nincs,
      melyik Good.So Here & Now ebben élete Ő kiszáradt No More, az Ő
      tüzek mohóság, a gyűlölet és káprázat kialszik & Hűtött Out;
      Tapasztalja Bliss, Hey marad isteni Pure önmagában.

    • 48) Classical Icelandic-Klassísk íslensku,Arya
      Samaj vs Science Manusmriti debunked

      Það var græðgi, hata, blekking, sem bað, og nú er enginn, sem er góður.
      Svo er hér og nú í þessu verki, er hann ekki lengur, eldur hans af
      græðgi, hata og blekking slökkt og kælt út; Reynsla sælu, hey lifir
      guðlega hreint í sjálfum sér.

    • 49) Classical Igbo,Klassískt Igbo,Arya
      Samaj vs Science Manusmriti Debunked

      E Anyaukwu, Hate, ịmụ anya arọ nrọ, nke Bath, & Ugbu a ọ dighi onye,
      ​​nke bụ Good.So a & Ugbu a Nnọọ Life Ọ bụ kpọrọ nkụ No More, Ya
      akpali anyaukwu, Hate & ịmụ anya arọ nrọ Na anyụ & mma Ọ; Erite
      Bliss, Hey nānọgide mo Chineke Ọcha onwe Ya.

    • 50) Classical Indonesian-Bahasa Indonesia Klasik,Arya
      Samaj vs Ilmu Manusmriti Debunked

      Ada Keserakahan, Kebencian, Delusion, manakah di Bath, & Sekarang
      Ada Tidak ada, Yang Good.So Here & Now di Sangat Hidup Dia kering No
      More, Kebakaran Nya dari Keserakahan, Kebencian & Delusion yang
      dipadamkan & Cooled Out; Mengalami Bliss, Hey berdiam Ilahi Murni
      dalam diri-Nya.

    • 51) Classical Irish-Indinéisis Clasaiceach,Arya
      Samaj vs Eolaíocht Manusmriti debunked

      Bhí saint, fuath liom, delusion, Cé acu Bath, & Anois Níl Níl aon
      cheann, Cé acu is Good.So Anseo agus Anois sa An-Saoil sé go bhfuil
      parched No More, a Tinte de Saint, Hate agus delusion múchtar &
      fhuaraithe Amach; Taithí Bliss, Hey gcloífidh Óglaigh divinely Pure in
      féin.

    • 52) Classical Italian-Italiano classico,Arya
      Samaj vs Science Manusmriti Debunked

      C’era avidità, odio, illusione, che vasca da bagno, e ora non c’è
      nessuno, che è Good.So Qui e Ora, in questa stessa vita Egli è riarsa No
      More, i suoi fuochi di avidità, odio e illusione si spengono e
      raffreddato Out; L’esperienza Bliss, Hey Abides Divinamente puro in se
      stesso.

    • 53) Classical Japanese-古典的なイタリア語,科学Manusmriti暴か対アーリヤ・サマージ

      貪欲、憎悪、妄想、どのバスがあった、と今、この非常に生命彼にここ＆今Good.Soあるなし、より乾いNoで、貪欲、憎悪＆妄想Areの消滅＆アウト冷却の彼の火災はありません。ご自身でねえ死なない神のピュア、至福を体験してください。

    • 54) Classical Javanese-Klasik Jawa,Arya
      Samaj vs Ilmu Manusmriti debunked

      Ana watak ngongso, Hate, Delusion, Kang Bath, & Saiki Ana Ana, Kang
      Good.So Kene & Saiki ing Banget urip Panjenenganipun punika ingkang
      cengkar No More, fires Kang watak ngongso, Hate & Delusion Are
      matèni & Cooled Out; NGALAMI Bliss, Hey tetep DIVINELY Pure ing
      piyambak.

    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಆರ್ಯ
      ಸಮಾಜ ವಿರುದ್ಧ ವಿಜ್ಞಾನ ಮನುಸ್ಮೃತಿ ತಳ್ಳಿಹಾಕಿದ್ದಾರೆ

      ದುರಾಶೆ ದ್ವೇಶ, ಡೆಲ್ಯೂಷನ್, ಯಾವ ಬಾತ್ ಸಂಭವಿಸಿದೆ, ಮತ್ತು ಈಗ ಇಲ್ಲ, ಈ ಬಹಳ ಲೈಫ್
      ಅವರು ಇಲ್ಲಿ ಮತ್ತು ಈಗ Good.So ಆಗಿದೆ ಶೋಷಣೆಗೆ ಒಳಗಾದ ಯಾವುದೇ ಇನ್ನಷ್ಟು,
      ಗ್ರೀಡ್ ದ್ವೇಶ & ಭ್ರಾಂತಿ ಮರೆಯಾದರು & ಔಟ್ ತಂಪಾಗುವ ಅವರ ಫೈರ್ಸ್ ಇದೆ;
      ಅನುಭವ ಸ್ವತಃ ರಲ್ಲಿ ಆನಂದ, ಹೇ ಬದ್ಧವಾಗಿದೆ ದೇವತೆಯಂತೆ ಶುದ್ಧ.

    • 56) Classical Kazakh-Классикалық қазақ,Ғылым
      Manusmriti разоблачен қарсы Арья самадж

      Bath, және қазір өте Өмір Ол Толығырақ Parched Жоқ, Greed, жек және
      қателесу Are өтелген & остыла Оның Өрттер осы жылы Мұнда & Енді
      Good.So болып None, бар Greed, өшпенділік, қателесу, болды; Өзіне Эй
      ұстанады Құдай қамтамасыз Таза, блаженство.

    • 57) Classical Khmer- ខ្មែរបុរាណ,អារីយ៉ា
      Samaj ទល់នឹងវិទ្យាសាស្រ្ត Manusmriti Debunked

      មានលោភលន់, ស្អប់, Delusion ដែលបាតជា, និងឥឡូវមានគ្មាន, ដែលជា Good.So
      នៅទីនេះនិងឥឡូវនេះនៅក្នុងរឿងនេះខ្លាំងណាស់ជីវិតគាត់គឺជារាំងស្ងួតគ្មានភ្លើងនៃការលោភលន់សម្អប់និង
      Delusion មានឧបករណ៍ពន្លត់និងត្រជាក់ចេញរបស់លោកគឺ; ធ្លាប់មានសុខៈ, តើ
      Abidal របស់ព្រះសុទ្ធនៅក្នុងទ្រង់ផ្ទាល់។

    • 58) Classical KinyarwandaArya
      Samaj vs Science Manusmriti vyamaze

      Hari umururumba, urwango, buheruka, Ni Bati, & Ubu Hari n’umwe, ni
      ikihe Good.So Hano & Ubu mu iyi cyane Ubuzima Ni zikaranze Nta More,
      imiriro bwe umururumba, urwango & buheruka bagenda bazimije &
      gucururuka Out; Nuza Bliss, Hey Uguma Imana yatumye Pure mu ubwe.

    • 59) Classical Korean-고전 한국어,과학
      Manusmriti 정체를 폭로 대 아리아 Samaj

      탐욕, 증오, 망상, 어떤 목욕이 있었다, 지금이 매우 생명 그는 여기에 & 지금 Good.So입니다 없음, 더 마른
      아니오, 탐욕, 증오 및 망상된다 소멸 & 아웃 냉각 그의 화재가 없습니다; 자신의 행복, 안녕을 준수 신으로 순수 경험.

    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),Arya
      Samaj vs Science Manusmriti Debunked

      bû çavbirçîtî, Hate, xapandineke, kîjan Bath heye, & Now e None,
      kîjan Good.So Here & niha di vê Very Life Ew e ziwa No e More,
      Agirên wî ji çavbirçîtî, Hate & xapandinê dişikên & Pit Out
      hene; Ezmûna Bliss, Hey dimîne kesên Pure bi xwe.

    • 61) Classical Kyrgyz-Классикалык Кыргыз,Arya
      Samaj и Science Manusmriti жокко

      Ач көздүк бар болчу, жек көрүп, адашуу, кайсы Бат, & Азыр эч ким,
      бул абдан Life Ал куурулган жок, сүйүүгө Анын Fires Бул жерде жана азыр
      Good.So болуп, Жек & жалгандык өчөт & сууган Out бар; Блисс, Hey
      Мемуары Кудай Өзү тазалыгын учурашат.

    • 62) Classical Lao-ຄລາສສິກລາວ,Arya
      Samaj vs ວິທະຍາສາດ Manusmriti debunk

      ມີຄວາມໂລພ, ຄວາມກຽດຊັງ, Delusion, ທີ່ອາບນ້ໍາ, ແລະໃນປັດຈຸບັນມີບໍ່ມີ,
      ຊຶ່ງແມ່ນ Good.So ນີ້ແລະໃນປັດຈຸບັນໃນຫຼາຍຊີວິດພຣະອົງເປັນທີ່ແຫ້ງແລ້ງຕ້ອງ No
      More, ໄຟຂອງພຣະອົງ Greed, ກຽດຊັງແລະ Delusion Are extinguish &
      ບາຍຄວາມຮ້ອນດ້ວຍ Out; ປະສົບການ Bliss, Hey Abides
      ຫວັນອັນບໍລິສຸດໃນພຣະອົງເອງ.

    • 63) Classical Latin-LXII) Classical Latin,Arriani
      Samajwadi nobis Scientia Manusmriti Debunked

      Est autem cupiditas, odium, praegravat error, Quod Balnei convenerunt,
      & nemo iam non est, & hic autem Good.So Quod sit Vita in Ipsum
      et nulla Magis Urit, et in Existimantur incendia illa cupiditas, error
      & odium & Cooled de apparet, extinguitur; Experiri Cicero,
      Domine, maneat in se pure Divina sint.

    • 64) Classical Latvian-Klasiskā latviešu valoda,Arya
      Samaj vs Zinātne Manusmriti Debunked

      Tur bija alkatība, naids, maldi, Kura Bath, un tagad ir Nav, Kas ir
      Good.So šeit un tagad šajā ļoti dzīvi viņš ir izdedzis Ne vairāk, Viņa
      Ugunsgrēku alkatības, naida un maldi tiek dzēstas un dzesēšanu Out;
      Pieredze Bliss, Hey mīt dievišķi Pure sevī.

    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,
      Arja samadž vs Science Manusmriti demaskavo

      Nebuvo Godumas, neapykantą, iliuzija, Kuris Vonia, ir dabar niekas,
      kuris yra Good.So Čia ir Dabar tai labai gyvenimą jis yra gruzdintos ne
      daugiau, Jo Gaisrai godumo, Hate & Delusion užgęsta ir aušinimo Out
      Patirkite palaima, Ei pasilieka dieviškai Grynas savyje.

    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
      Arya Samaj vs Science Manusmriti Debunked

      Et war Gier, Hate, kleng, Wat Bath, & Elo Et gëtt näischt, wat
      Good.So ass Hei & Elo an dësem ganz Life Hien ass liewensfeindlech
      keng Méi, Seng Feiere vu Gier, Hate & kleng Sidd Extinguished &
      gi si Eraus; Erfahrung Bliss, Hey hält sëch Divinely Pure an selwer.

    • 67) Classical Macedonian-Класичен македонски,Arya
      Samaj vs наука Manusmriti разоткриени

      Имаше алчност, омраза, заблуда, која бања, и сега не постои, што е
      добро. Тука овде и сега во овој живот тој не е исцеден повеќе, неговите
      пожари на алчност, омраза и заблуда се изгаснати и ладени; Искуство
      блаженство, еј се надева божествено чиста во себе.

    • 68) Classical Malagasy,класичен малгашки,Arya
      Samaj vs Science Manusmriti diso izy ireny

      Nisy fitiavam-bola, Fankahalana, Fiheveran-diso, izay Bath, &
      Ankehitriny Tsy misy, izany hoe Good.So Eto & Ankehitriny ity
      fiainana Very maina Izy no No More, ny Afo ny fitiavan-karena,
      Fankahalana & Fiheveran-diso dia Amin’ny faty & tony Out;
      Mahatsapa Bliss, Hey mitoetra avy amin’Andriamanitra Madio ao tenany.

    • 69) Classical Malay-Melayu Klasik,Arya
      Samaj vs Sains Manusmriti dibukti palsu

      Terdapat Tamak, Benci, Khayalan, Yang Mandian, & Now Terdapat Tiada,
      Yang Good.So sini & Sekarang dalam ini Sangat Life Dia Parched No
      More, Kebakaran Nya Tamak, Benci & Delusion terhapus &
      disejukkan Daripada; Alami Bliss, Hey mematuhi Ilahi Pure dalam
      diri-Nya.

    • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,ആര്യ
      സമാജം വേഴ്സസ് സയൻസ് പെടിച്ചു ചികഞ്ഞുനോക്കാം

      അത്യാർത്തിയും, വെറുപ്പ്, വഞ്ചനയിൽ, ബത്ത്, & ഇപ്പോൾ ഒന്നുമില്ല,
      ഏതാണ് ഈ ഇവിടെ & ഇപ്പോൾ Good.So ആണ് വളരെ ലൈഫ് അവൻ മലർ കൂടുതൽ ഇല്ല,
      അത്യാർത്തിയും, വിദ്വേഷ & വഞ്ചനയിൽ ഒക്കെയും കെട്ടുപോകും &
      തണുത്തു ഔട്ട് ഓഫ് അവന്റെ തീയോ ആണ് നടക്കാത്ത ഉണ്ടായിരുന്നു; ഹേയ്
      വസിക്കുന്നു ദൈവം തന്നിൽതന്നേ ശുദ്ധമായ സുഖാനുഭൂതിയുടെ അനുഭവം.

    • 71) Classical Maltese-Klassiku Malti,Arya
      Samaj vs Xjenza Manusmriti debunked

      Kien hemm Avidez, Hatě, delużjoni, Liema Bath, & Issa Hemm Xejn,
      Liema hija Good.So Hawnhekk & Issa f’dan Ħajja Huwa ħafna huwa
      parched Nru Aktar, Nirien tiegħu ta ‘Avidez, Hate & delużjoni jiġu
      meħlusa & mkessħa Out; Esperjenza Bliss, ħej abides divinely Pura
      fil nnifsu.

    • 72) Classical Maori-Maori Maori,Arya
      Samaj vs Science Manusmriti pōhēhē

      He ko apo, Hate, Pohewa, nei Patehepa, & Na reira he tetahi, ko
      tehea te mea Good.So Here & Na i roto i tenei Life ia Tino ko pahuhu
      No More, ana ka ahi, o apo, Hate & Pohewa kua keto & matao Out;
      Wheako Bliss, Hey e noho ana kupu atua Pure i roto ia ia.

    • 73) Classical Marathi-क्लासिकल माओरी,आर्य
      समाज विज्ञान मनुस्मृतीने फोटो वि

      लोभ, द्वेष, भ्रांती, कोणत्या बाथ आली, आणि आता काहीही नाही, जे या खूप
      जीवन तो येथे आता Good.So आहे दुखत नाही आहे अधिक, लोभ, द्वेषयुक्त आणि
      चुकीचा समज आहे विझलेली & बाहेर थंड त्याच्या शेकोटीचे आहे; आनंद, अहो
      राहतो देवीचा स्वत: शुद्ध अनुभव.

    • 74) Classical Mongolian-Сонгодог Монгол,Шинжлэх
      ухаан Manusmriti Debunked сүсэг Arya Samaj

      Шунал, үзэн яддаг, төөрөгдөл, аль нь орох байсан, & Одоо ч энэ яваа
      насандаа тэр нь энд & Одоо Good.So юм хуурсан ямар ч их байна, шунал
      үзэн ядах & төөрөгдөл юм унтрааж, хөргөлттэй Out Түүний гал гарч
      байна; Bliss, Хөөе Abides Тэнгэрээр Өөртөө Цэвэр мэдрээрэй.

    • 75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),သိပ္ပံ
      Manusmriti Debunked vs Arya Samaj

      ဗာသ, & Now ကိုအလွန်ဘဝကသူပိုသွေ့ခြောက်ခြင်းမရှိပါ, လောဘ, အမုန်းတရား
      & ဘေးဥပဒ်တို့သည်ငြိမ်းအေး & ထဲကအအေး၏သူ၏မီးဖြစ်ပါသည်ဤသည်၌ဤတွင်
      & Now ကို Good.So ဖြစ်ပါတယ်ဘယ်မျှရှိဘယ်ဟာလောဘ, မုန်း, ဘေးဥပဒ်ရှိ၏
      ကိုယ်တော်တိုင်အတွက်ဟေးမှီခိုရာ Divinity သန့်စင်သော, Bliss ခံစားရသည်။

    • 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),Arya
      समाज बनाम विज्ञान Manusmriti Debunked

      लालच, घृणा, भ्रम, कुन स्नान थियो, र अब यो धेरै जीवन उहाँले यहाँ र अब
      Good.So छ कुन कुनै पनि, Parched कुनै थप छ, लालच, घृणा र भ्रम हो निभाउँछ र
      बाहिर cooled उहाँको आगो छ; आनंद, अरे Abides ईश्वर आफूलाई शुद्ध अनुभव।

    • 77) Classical Norwegian-Klassisk norsk,Arya
      Samaj vs Science Manusmriti Debunked

      Det var grådighet, hat, vrangforestilling, som bad, og nå er det ingen,
      noe som er bra Opplev Bliss, hei, hold deg guddommelig rent i seg selv.

    • 78) Classical Odia (Oriya)Arya
      Samaj ବିଜ୍ଞାନ Manusmriti Debunked vs

      େଲାଭ, ଘୃଣା, Delusion, କେଉଁ Bath ରେ ଥିଲା, ଏବଂ ବର୍ତ୍ତମାନ କିଛି ନୁହେଁ, କେଉଁ
      Good.So ଏହା ଖୁବ୍ ଜୀବନ ସେ ରେ ଏଠାରେ & ବର୍ତ୍ତମାନ ହେଉଛି ଅଧିକ ଭଜା କୌଣସି
      ହେଉଛି, େଲାଭ, ଘୃଣା & Delusion Are Extinguished & ଆଉଟ୍ Cooled ର
      ତାଙ୍କର ଜାଳେଣି ରୂେପ ଅଛି; Bliss, ହେ ପାଳନ କରେ Divinely େହଉଛନ୍ତି ନିର୍ମଳ
      ଅନୁଭବ।

    • 79) Classical Pashto- ټولګی پښتو


    • اريا د سماج vs علومو Manusmriti Debunked

      وه نمه، پاروونکې، بادار، کوم حمام، او اوس شته هيڅ، کوم Good.So دلته او
      اوس په دې ډير ژوند هغه دی وچ نه نور، د نمه، پاروونکې & بادار د کم دی
      د مخنيوني & وکیوم و له جملې څخه د هغه د سوځيدنو؛ تجربې د ځان Bliss،
      Hey خلګو پیغمبر خالص

    • 80) Classical Persian-کلاسیک فارسی

    • آریه سماج در مقابل علم مانوسمریتی افشا و خنثی

      بود حرص و آز، نفرت، توهم، که حمام وجود دارد، و در حال حاضر هیچ کدام
      Good.So در اینجا و حالا در این بسیار زندگی او خشک بدون است بیشتر، آتش او
      از حرص و آز، نفرت و فریبند خاموش و سرد می شود از خارج وجود دارد؛ تجربه
      سعادت، هی تابع الهی خالص در خود.

    • 81) Classical Polish-Język klasyczny polski,
      Arya Samaj vs Science Manusmriti debunked

      Było chciwość, nienawiść, urojenia, która to kąpiel, i teraz nie ma
      nikogo, co jest Good.So Here & Now w tym właśnie życiu jest Parched
      No More, Jego Fires chciwości, nienawiści i urojony gasną i chłodzone
      Out; Doświadcz Bliss, Hey trwa Divinely Czysta w Siebie.

    • 82) Classical Portuguese-Português Clássico,Arya
      Samaj vs Ciência Manusmriti Debunked

      Houve ganância, ódio, Delusion, Que Bath, e agora não há nenhuma, que é
      Good.So Here & Now nesta vida Ele é Parched No More, seus fogos de
      ganância, ódio e Delusion são extintas e refrigerado para fora;
      Experimente Bliss, Hey habita divinamente pura em si mesmo.

    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
      ਆਰੀਆ ਸਮਾਜ ਬਨਾਮ ਸਾਇੰਸ Manusmriti ਝੂਠਾ

      ਲਾਲਚ, ਨਫ਼ਰਤ, ਭਰਮ, ਕਿਹੜਾ ਬਾਥ ਸੀ, ਅਤੇ ਹੁਣ ਕੋਈ, ਕਿਸ Good.So ਇੱਥੇ & ਹੁਣ
      ਇਹ ਆਪਣੀ ਉਸ ਵਿੱਚ ਹੈ ਪਿਆਸਾ ਕੋਈ ਹੈ ਹੋਰ, ਲਾਲਚ, ਨਫ਼ਰਤ ਅਤੇ ਭਰਮ ਦੇ ਹਨ ਬੁਝ ਅਤੇ
      ਬਾਹਰ ਕੂਲਡ ਉਸ ਦੀ ਏ.ਬੀ.ਸੀ. ਹੈ; ਅਨੁਭਵ, Bliss, ਹੇ ਵੱਸਦਾ ਹੈ ਯਹੋਵਾਹ ਨੇ ਆਪਣੇ ਆਪ
      ਨੂੰ ਸਫ਼ਾਈ.

    • 84) Classical Romanian-Clasic românesc,Arya
      Samaj vs Science Manusmriti a debutat

      A fost lăcomie, ură, amăgire, ce baie, și acum nu există niciunul, care
      este bun. Deci, aici și acum, în această viață, el nu mai este parched,
      incendiile sale de lăcomie, ură și iluzie sunt stinse și răcite;
      Experimentați fericirea, hei rămâne curentă în sine în sine.

    • 85) Classical Russian-Классический русский,Арья
      Самай против науки Манусмрити разгадал

      Была жадность, ненависть, заблуждение, какую ванну, и сейчас нет, что
      это хорошо. Так что здесь и сейчас в этой жизни он больше не участвует,
      его пожары жадности, ненависти и заблуждения погашены и остываются; Опыт
      блаженства, эй пребывает богато чистым в себе.

    • 86) Classical Samoan-Samoan Samoa,Arya
      Samaj vs Saienisi Manusmriti Debunked

      Sa Matapeʻapeʻa, inoino, faaseseega, Lea Taele, & lenei E leai se
      tasi, O le fea e Good.So O & lenei i lenei Lava Olaga O ia mago Toe,
      o Lana afi o Matapeʻapeʻa, ita & faaseseega Po ua tineia &
      Cooled mai; Oo Bliss, Ei Abides faalelagi Pure in lava Ia.


    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्आर्य समज् व्स् Scइएन्cए ंअनुस्म्रिटि ढेबुन्केड्

      थेरे
      wअस् ग्रीड्,हटे,डेलुसिओन्,wहिच् wअस् बड्,& नोw तेरे इस् नोने,wहिच्
      इस् गूड्.Sओ हेरे & नोw इन् तिस् वेर्य् लिफ़े हे इस् पर्चेड् नो
      मोरे,हिस् फ़िरेस् ओफ़् ग्रीड्,हटे & डेलुसिओन् अरे एxटिन्गुइशेड् &
      cऊलेड् ओउट्; एxपेरिएन्cइन्ग् ब्लिस्स्,हे अबिडेस् डिविनेल्य् पुरे इन्
      हिम्सेल्फ़्.

    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Arya
      Samaj vs Saidheans Manusmriti Debunked

      Bha Greed, Hate, mealladh, a tha a Bath, & Now Chan eil gin, a tha
      Good.So Here is an-dè ann an seo Fìor Life Tha e Parched No More, His
      Fires de Greed, Hate & mealladh bheil chur às & fuarachadh Out;
      Eòlas Bliss, Hey Abides Divinely Pure ann fhèin.

    • 89) Classical Serbian-Класични српски,Ариа
      Самај вс Сциенце Манусмрити је задужен

      Било је похлепа, мржње, заблуде, која се купало, и сада нема, што је
      добро. А сада и сада у овом животу не више је палио, његова пожара
      похлепе, мржње и заблуде, а охлађена је и охлађена; Доживите блаженство,
      хеј остали божанско чисто у себи.

    • 90) Classical Sesotho-Seserbia ea boholo-holo,Kumar
      Samaj vs. Saense Manusmriti Debunked

      Ho na le e ne e le Meharo, Lehloeo, rainbow, Ke Bath, & Now Ho na le
      ea mong, E leng Good.So Mona & Now ena haholo Bophelo O omeletseng
      No More, mello ea Hae ea Meharo, Hate & rainbow Na tima &
      folisoa Out; Latsoa Bliss, Hey o nna ke Molimo bo Hloekileng ka Boeena.

    • 91) Classical Shona-Shona Shona,Arya
      Samaj Vs Science Manusmriti Debunked

      Paiva Makaro, Ruvengo, kurasika, Izvo Bath, & Now hakuna, ndiwo
      Good.So Pano & Zvino ichi Very Upenyu dzaoma No More, Moto aKe
      Makaro, Ruvengo & kurasika Vanoshandisa radzimwa & haachandidi
      Out; Kuona Bliss, Hey anogara naMwari Vakachena pachake.



    • 92) Classical Sindhi,

    • آريا Samaj مدرسه سائنس Manusmriti Debunked

      لالچ، نفرت، ڀولي، جنهن غسل، ۽ هاڻي ڪو، جنهن Good.So هتي ۽ هاڻي هن ۾ آهي
      تمام زندگي هن ويران وڌيڪ نه، لالچ، نفرت ۽ ڀولي آهن پڪارڻ ۽ ٿڌو ٻاهر جو
      سندس الانبن آهي نه آهي نه هو؛ نعمت تجربو، گهڻن سئزرلينڊ Divinely پاڻ ۾
      شفاف.

    • 93) Classical Sinhala-සම්භාව්ය සිංහල,
      ආර්ය සමජ් එදිරිව විද්යා manusmriti

      කෑදරකම, වෛරී, මායාවක්, කුමන ස්නානය, දැන්, එය හොඳ නැත, කෑදරකම, වෛරය සහ
      මායාවන් නිවා දමා සිසිල් කර ඇත. ප්රීතිය අත්විඳින්න, ඒයි දිව්යමය වශයෙන්
      තමා තුළම පිරිසිදු ය.

    • 94) Classical Slovak-Klasický slovenský,
      Arya Samaj vs Science Manusmriti odhalená

      Tam bol nenásytnosť, nenávisť, blud, ktorý Bath, a teraz tam je Žiadne,
      čo je Good.So Tu a teraz v tomto živote, že je Parched No More, jeho
      Požiare chamtivosti, nenávisti a halucinácie zaniknú a Chladená Out;
      Zažite Bliss, Hey zostáva božsky čistý sám v sebe.

    • 95) Classical Slovenian-Klasična slovenska,
      Arya Samaj vs Science ManusMriti Debunked

      Obstaja pohlep, sovraštvo, zablode, ki kopajo, in zdaj ni nobenega, kar
      je dobro Izkušnje Bliss, hej spoštuje božansko čisto v sebi.

    • 96) Classical Somali-Soomaali qowmiyadeed,Arya
      Samaj vs Science Manusmriti beenoobay

      Waxaa jiray nimadii, nacaybka, dhagar, Kuwaasoo Bath, & Hadda waxaa
      jira ma jiro, kee baa Good.So Halkan & Haddaba this Aad Life Isagu
      waa la dubay No More, Dabka uu ku bakhayli, nacaybka iyo dhagar
      bakhtiyeen & qandaca Out, La kulmaan Naciima, Hey jiraa waaniyey
      daahir ah isugu.

    • 97) Classical Spanish-Español clásico,Arya
      Samaj vs Science Manusmriti desacreditada

      Hubo codicia, odio, ilusión, que baño, y ahora no hay ninguno, lo cual
      es bueno. Así que aquí está aquí y ahora en esta misma vida, no se está
      sumergido, sus incendios de la codicia, el odio y la ilusión se
      extinguen y se enfrían; Experimenta la felicidad, hey se mantiene
      divinamente puro en sí mismo.

    • 98) Classical Sundanese-Sunda Klasik,
      Arya Sajik vs élmu Manusmrition Donusked

      Aya karingan, hate, Lupri, manaandi, sareng ayeuna henteu, anu sanés.So
      di dieu & ayeuna pisan. Hate “Kacang, kosong Panginten Bliss, Hee
      Ngaleungitkeun umum murni murni di dirina.

    • 99) Classical Swahili,Kiswahili cha Classical,Arya
      Samaj vs Sayansi Manusmriti debunked

      Kulikuwa na Ufisadi, Hate, Delusion, ambayo Bath, & Sasa Kuna
      Hakuna, Ambayo ni Good.So hapa & Sasa katika hii sana ya maisha Ni
      kuokwa No More, Moto wake wa Ufisadi, Hate & Delusion ni kuzimwa na
      Kilichopozwa Kati; Uzoefu Bliss, Hey, hukaa Allah Pure ndani yake.

    • 100) Classical Swedish-Klassisk svensk,Arya
      Samaj vs Science Manusmriti krossat

      Det fanns Girighet, hat, vanföreställningar, Vilka Bath & Nu saknas,
      Vilket är Good.So Here & Now i denna mycket Life Han är Parched No
      More, Hans Bränder av girighet, hat och Delusion slocknar & Kyld ut;
      Upplev Bliss, Hey förblir Divinely Ren i sig själv.

    • 101) Classical Tajik-тоҷикӣ классикӣ,Arya
      Samaj против Илм Manusmriti Debunked

      буд, ҳирсу тамаъ, нафрат, ба фиребе, ки Батшобаъ нест, & Ҳоло Ҳеҷ,
      ки Good.So Дар ин ҷо & Ҳоло дар ин Хеле ҳаёт аст бегиёҳ Не аст,
      бештар, сӯхтор Ӯ дар ҳирсу тамаъ, нафрат & фиребе беш нестанд, хомӯш
      & сард берун нест; Іис пурнеъмат, Ҳей сокин Худо Исоро пок дар дили
      Худ.



    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,ஆரிய
      சமாஜ் Vs அறிவியல் Manusmriti debunked

      பேராசை, வெறுப்பு, மாயை, குளியல் இருந்தது, இப்போது இல்லை, இப்போது யாரும்
      இல்லை. இங்கே & இப்போது இப்போது இந்த வாழ்க்கையில் அவர் இன்னும்
      parched, வெறுப்பு மற்றும் மாயை, வெறுப்பு & மாயை அணைக்கப்பட்டு &
      குளிர்ந்து; அனுபவம் பேரின்பம், ஏய் தன்னை divinely தூய திருப்தி.

    • 103) Classical TatarФән
      Manusmriti наукӕйы vs Arya Samaj

      Комсызлык, нәфрәт, алдамак, кайсысы Бат бар иде, һәм хәзер бу бик Тормыш
      Ул монда карау Хәзер Good.So кайсысы юк, More эчәм юк түгел, комсызлык,
      Hate карау алдамак сты сүнгән карау Out бетсен Аның Гүзәлия бар; Үзенә
      җәннәт, Эй торучы Аллаһы Чиста кичерә.

    • 104) Classical Telugu- క్లాసికల్ తెలుగు,ఆర్య
      సమాజ్ vs సైన్స్ మనుస్మృతి సత్యమైన

      గ్రీడ్, హేట్, విరమణ, ఏ బాత్ ఉంది, ఇప్పుడు & ఏ ఈ చాలా లైఫ్ అతను
      ఇక్కడ ఇప్పుడు & Good.So కావు, parched నో మోర్ ఉంది, గ్రీడ్, హేట్
      & విరమణ ఆర్ ఆరిన & అవుట్ కూల్డ్ అతని మంటలు ఉంది; అతనే బ్లిస్, హే
      అబిడ్స్ దేవుని ప్యూర్ అనుభవించండి.

    • 105) Classical Thai-ภาษาไทยคลาสสิก,Arya
      Samaj VS Science Manusmriti Debunked

      มีความโลภความเกลียดชังตำหนิซึ่งอาบน้ำและตอนนี้ไม่มีใครเป็นสิ่งที่ดีดังนั้นที่นี่
      & ตอนนี้ในชีวิตนี้เขาถูก parched
      อีกครั้งไฟแห่งความโลภความเกลียดชังและความหลงผิดของเขา ประสบการณ์ Bliss,
      เฮ้อยู่ในตัวเขาเอง

    • 106) Classical Turkish-Klasik Türk,Bilim
      Manusmriti Debunked vs Arya Samaj

      Açgözlülük, Nefret, Yanılgısı’nda, hangi Banyosu vardı, ve şimdi bu çok
      Hayat He içinde Burada ve Şimdi Good.So olan Yok, Daha Parched yok
      olduğunu, Açgözlülük, Nefret & Sanrı Are sönmüş & Out Soğutmalı
      Onun Yangınlar yoktur; Kendisi de Bliss, Hey Abides ilahi Saf yaşayın.

    • 107) Classical TurkmenBilim
      Manusmriti ıalana vs Arya Samaj

      Betnebislik, söýer, zatdy, Haýsy Bath bardy, we Indi bolsa örän
      durmuşynda ol ýerde & Häzir Good.So bolsa hiç, has suwsan No,
      betnebislik, ýigrenç we zatdy are söner we Out Soğutmalı Özüniň Fires
      bar; Özüne duýguda, Hey tabynlykda Gökler Pure synap görmegiňizi.

    • 108) Classical Ukrainian-Класичний український,Arya
      Samaj проти науки Манусмріті розвінчали

      Був Жадібність, Ненависть, Ілюзія, Який ванна, і тепер Там немає Ні,
      Який Good.So Ось і зараз в цьому житті він Parched No More, Його Пожежі
      Жадібність, Ненависть і Ілюзій гасяться і Охолоджуваний Out; Досвід
      Блаженство, Гей Abides Божественно Pure в Собі.

    • 109) Classical Urdu- کلاسیکی اردو

    • آریہ سماج بمقابلہ سائنس Manusmriti غلط ثابت

      لالچ، نفرت، برم، جس غسل تھا، اور اب یہ بہت زندگی وہ میں Good.So ہے جو
      یہاں اور ابھی کوئی بھی نہیں، خشک نہیں ہے مزید، لالچ، نفرت و عظمت ہیں
      بجھا عمومی آؤٹ ٹھنڈا کے اس کی آگ ہے؛ خود میں بلس، ارے کاربند رہتا الہی
      خالص تجربہ.


    • 110) Classical Uyghur,

    • پەن Manusmriti Debunked vs Arya Samaj

      Пәстлик, ئۆچمەنلىك, قۇرۇق, قايسى يۇيۇنۇش بار ئىدى, & ئەمدى بۇ
      ناھايىتى ھاياتلىق ئۇ بۇ يەردە & ھازىر Good.So بولۇپ پەقەت, كۆپ
      Parched يوق بولۇپ, пәстлик, نەپرەتلىنىدۇ ۋە قۇرۇق بار يوقىلىدۇ ۋە سۈزۈش
      ئۆچۈرگەن ئۇنىڭ ئوت بار ئىكەن; ئۆز-يىلى Bliss, Hey بويسۇنىدۇ ئىلاھى Pure
      تەجرىبە.

    • 111) Classical Uzbek-Klassik o’z,Fan
      Manusmriti Debunked kabilar Arya Samaj

      Ochko’zlik, nafrat, g’ururdan, qaysi hammom bor edi, va endi bu Juda
      hayoti ham shu yerda & Endi Good.So emas, yo’q, Boshqa qurigan Yo’q,
      Ochko’zlik, Xotami & g’ururdan are so’nib & Out sovutish Uning
      yong’in mavjud; O’zidan ham Bliss, Hey sodiq Xudo Pure tajriba.

    • 112) Classical Vietnamese-Tiếng Việ,Arya
      Samaj vs Khoa học Manusmriti Debunked

      Có sự tham lam, ghét, ảo tưởng, tắm, và bây giờ không có gì, đó là tốt.
      Vì vậy, ở đây và bây giờ trong cuộc sống này, anh ta không bị khô, hỏa
      hoạn của lòng tham, ghét & ảo tưởng được dập tắt và hạ nhiệt; Trải
      nghiệm Bliss, hey abides thuần khiết trong chính mình.

    • 113) Classical Welsh-Cymraeg Clasurol,Arya
      Samaj vs Gwyddoniaeth Manusmriti gwir a’r gau

      Roedd Trachwant, Casineb, dwyll, Pa Bath, & Now Mae Dim, Pa un yw
      Good.So Yma & Nawr yn y Bywyd Ef Iawn yw parched No More, Ei Tanau
      Trachwant, Casineb a dwyll yn cael eu diffodd & oeri Allan; Profiad
      Bliss, Hey glynu dwyfol Pur yn ei Hun.

    • 114) Classical Xhosa-IsiXhosa zesiXhosa,
      I-Arya Sammaj vs iNzululwazi ye-Mnusmritie

      Kwabawa, intiyo, inkohliso, ebhafi, kwaye ayikho, imililo yakhe, intiyo
      kwaye ipholile; Amava oLonwabo, Heyi i-Deidis subse uThixo.

    •  


      115) Classical Yiddish- קלאסישע ייִדיש


    • אַריאַ סאַמאַדזש ווס וויסנשאַפֿט מאַנוסמריטי דעבונקעד

      עס איז געווען גריד, האַס, דילוזשאַן, וואָס באַט, & איצט עס איז קיין,
      ווער איז Good.So דאָ & איצט אין דעם זייער לעבן ער איז פּאַרטשעד ניט
      קיין מער, זיין Fires פון גריד, האַסן & דעלוסיאָן ביסט עקסטינגוישעד
      & קאָאָלעד אָוט; דערפאַרונג בליסס, היי אַבידעס דיווינעלי ריין אין
      זיך.


    • 116) Classical Yoruba-Yoruba Yoruba, Arya
      Samaj vs Science Manusmriti debunked

      Nibẹ wà Okanjuwa, Awòn, ißina si, Eyi ti Bath, & Bayi Nibẹ ni Kò,
      Ewo ni Good.So Nibi & Bayi ni yi gan Life O si jẹ gbigbẹ No Die rẹ
      Ina ti Okanjuwa, Awòn & ißina si wa parun & tutu Out; Ni iriri
      Bliss, Hey ngbé divinely Pure ni ara.

    • 117) Classical Zulu-I-Classical ZuluArya
      Samaj vs Isayensi Manusmriti Iyaphikiswa

      Kube Ukuhaha, Inzondo, Usuke eduke, Yikuphi Bath, & Manje Kukhona
      None, Yikuphi Good.So Lapha & Manje kule kakhulu Life He is
      akhanzingiweyo No More, Imililo yakhe Yokuhaha, enenzondo & Usuke
      eduke Benziwa acime & selehlile Out; Yazi Bliss, Hey uhlala
      sizithobe Abahlanzekile qobo lwaKhe.

  • 09) Classical Albanian-Shqiptare klasike,
    Arya Samaj vs Shkenca Manusmriti debunked

    Nuk ishte lakmia, urrejtja, mashtrimi, i cili ishte i keq, dhe tani nuk
    ka asnjë, e cila është e mirë.so këtu dhe tani në këtë jetë ai nuk është
    ditur, zjarret e tij të lakmisë, urrejtjes dhe mashtrimit janë shuar
    dhe ftohur; Përjetimi i lumturisë, ai qëndron hyjnisht i pastër në
    vetvete.

  • 10) Classical Amharic-አንጋፋዊ አማርኛ,ሳይንስ
    Manusmriti ሐሰት በእኛ Arya samaj

    መጥፎ የነበረው ስግብግብነት, ጥላቻ, ማታለልን, ነበረ, እና አሁን ከእንግዲህ ወዲህ, ስግብግብነት, ጥላቻ እና
    የመታለያ የእርሱ እሳት አይጠፋም & ውጭ የቀዘቀዘ ነው ሕዝባቸውም ነው በዚህ በጣም ሕይወት ውስጥ እዚህ እና
    አሁን good.So ነው ይህም ማንም የለም; በመቃጠያ, በራሱ መለኮታዊ ንጹሕ ይኖራል.

  • 11) Classical Arabic-اللغة العربية الفصحى

  • آرياساماي مقابل العلوم Manusmriti مفضوح

    كان هناك الجشع والكراهية، الوهم، الذي كان سيئا، والآن هناك لا شيء، وهو
    good.So هنا والآن في هذه الحياة ذاتها وهو تعاني من نقص المياه لا أكثر،
    وانطفأت الحرائق له من الجشع والكراهية والوهم ويبرد بها؛ تعاني النعيم،
    وقال انه يلتزم النقي إلهيا في نفسه.

  • 12) Classical Armenian-դասական հայերեն,Arya
    Samaj vs Science Manusmriti Debunked

    Եղել է ագահություն, ատելություն, մոլորություն, ինչը վատն էր, եւ այժմ չկա
    մեկը, որը լավ է: Բշտիկ զգալով, նա ինքն է մնում ինքնուրույն մաքուր:





  • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া
    আৰ্য
    সমাজ বনাম বিজ্ঞান মনুস্মৃতি প্ৰত্যাখ্যান লোভ, ঘৃণা, ভ্ৰান্তি আছিল, যিটো
    বেয়া আছিল, আৰু এতিয়া একো নাই, যিটো ভাল। গতিকে ইয়াত আৰু এতিয়া এই
    জীৱনতে তেওঁ আৰু শুকান নহয়, তেওঁৰ লোভ, ঘৃণা আৰু ভ্ৰমৰ জুই নিৰ্বাপিত হয়
    আৰু শীতল হয়; আনন্দঅনুভৱ কৰি, তেওঁ নিজকে ঈশ্বৰীয়ভাৱে শুদ্ধভাৱে পালন
    কৰে।

  •  

    28) Classical Danish-Klassisk dansk,Klassisk dansk,Arya
    Samaj vs Science Manusmriti debunked

    Der var grådighed, had, vrangforestillinger, som var dårlig, og nu er
    der ingen, der er good.So her & nu i meget dette liv, han er
    udtørret ikke mere, er hans brande af grådighed, had og
    vrangforestillinger slukket & afkølet ud; oplever lyksalighed,
    overholder han guddommeligt ren i sig selv.

  • 29) Classical Dutch- Klassiek Nederlands,
    Arya Samaj versus Wetenschap Manusmriti ontkracht

    Er was hebzucht, haat, waan, die slecht was, en nu is er geen, dat is
    good.So hier en nu in dit leven is hij uitgedroogd niet meer, zijn vuur
    van hebzucht, haat en begoocheling zijn gedoofd en gekoeld uit; het
    ervaren van gelukzaligheid, blijft hij goddelijk zuiver in zichzelf.

  • 30) Classical English,Roman,Arya
    Samaj vs Science Manusmriti Debunked

    There was Greed, Hate, Delusion, Which Bath, & Now There is None,
    Which is Good.So Here & Now in this Very Life He is Parched No More,
    His Fires of Greed, Hate & Delusion Are Extinguished & Cooled
    Out; Experience Bliss, Hey Abides Divinely Pure in Himself.

  • 31) Classical Esperanto-Klasika Esperanto,Arya
    Samaj vs Scienco Manusmriti senkreditigis

    Ekzistis avido, malamo, iluzio, Kiu estis malbona, kaj nun ne ekzistas,
    good.So-kiu estas tie kaj nun en la nuna vivo li ne plu rostitajn, liaj
    fajroj de avido, malamo kaj iluzio estas estingita kaj malvarmiĝis el ;
    spertante feliĉego, li restas die pura en li mem

  • 32) Classical Estonian- klassikaline eesti keel,Arya
    Samaj vs Science Manusmriti Debunked

    Seal oli ahnus, viha, meelepetted, mis oli halb, ja nüüd ei ole kedagi,
    good.So-, mis on siin ja praegu selles väga elu ta enam kõrbenud, tema
    tulekahjude ahnus, viha ja meelepete on lõppenud ja jahutati välja ;
    kogevad õndsus, ta järgib jumalikult puhtad ise.


    •

    While right view refers to the cognitive aspect of wisdom, right intention refers to the volitional aspect, i.e. the kind of mental energy that controls our actions. Right intention can be described best as commitment to ethical and mental self-improvement.

    Buddha distinguishes three types of right intentions:
    • The intention of renunciation, which means resistance to the pull of desire,
    • The intention of good will, meaning resistance to feelings of anger and aversion, and
    • The intention of harmlessness, meaning not to think or act cruelly, violently, or aggressively, and to develop compassion.
    G
    M
    T
    Y
    Text-to-speech function is limited to 200 characters
    comments (0)
    31 Buddha’s Own Words Noble Eightfold Path Ethical Conduct Right Speech 3. Right Speech 𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun 31 Jan 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
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    31 Buddha’s Own Words

    Noble Eightfold Path

    Ethical Conduct

    Right Speech



    3. Right Speech
    𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun  31 Jan 2022

    Saḷāyatanavibhaṅga Sutta
    — An analysis of the senses —

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    Tree >> Sutta Piṭaka >> Majjhima Nikāya
    MN 137 (M iii 215)
    Saḷāyatanavibhaṅga Sutta
    {excerpt}
    — An analysis of the senses —
    [saḷāyatana-vibhaṅga]

    30) Classical English,Roman,


    Saḷāyatanavibhaṅga Sutta
    — An analysis of the senses —

    All Societies to Attain Eternal Bliss
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Mind !
    Be Kind!

    In
    this deep and very interesting sutta, the Buddha defines among other
    things what are the investigations of pleasant, unpleasant and neutral
    mental feelings, and also defines the expression found in the standard
    description of the Buddha: ‘anuttaro purisadammasārathī’.


    The
    eighteen explorations for the intellect should be known’: thus was it
    said. And in reference to what was it said? Seeing a form via the eye,
    one explores a form that can act as the basis for happiness, one
    explores a form that can act as the basis for unhappiness, one explores a
    form that can act as the basis for equanimity; hearing a sound via the
    ear, one explores a form that can act as the basis for happiness, one
    explores a form that can act as the basis for unhappiness, one explores a
    form that can act as the basis for equanimity; smelling an aroma via
    the nose, one explores an aroma that can act as the basis for happiness,
    one explores an aroma that can act as the basis for unhappiness, one
    explores an aroma that can act as the basis for equanimity; tasting a
    flavor via the tongue, one explores a flavor that can act as the basis
    for happiness, one explores a flavor that can act as the basis for
    unhappiness, one explores a flavor that can act as the basis for
    equanimity; feeling a tactile sensation via the body, one explores a
    tactile sensation that can act as the basis for happiness, one explores a
    tactile sensation that can act as the basis for unhappiness, one
    explores a tactile sensation that can act as the basis for equanimity;
    cognizing an idea via the intellect, one explores an idea that can act
    as the basis for happiness, one explores an idea that can act as the
    basis for unhappiness, one explores an idea that can act as the basis
    for equanimity. Thus the six happiness-explorations, the six
    distress-explorations, the six equanimity-explorations, the eighteen
    explorations for the intellect should be known’: thus was it said. And
    in reference to this was it said.

    And
    what are the six kinds of household joy? The joy that arises when one
    regards as an acquisition the acquisition of forms cognizable by the eye
    — agreeable, pleasing, charming, endearing, connected with worldly
    baits — or when one recalls the previous acquisition of such forms after
    they have passed, ceased, & changed: That is called household joy.
    The joy that arises when one regards as an acquisition the acquisition
    of sounds cognizable by the ear — agreeable, pleasing, charming,
    endearing, connected with worldly baits — or when one recalls the
    previous acquisition of such sounds after they have passed, ceased,
    & changed: That is called household joy. The joy that arises when
    one regards as an acquisition the acquisition of aromas cognizable by
    the nose — agreeable, pleasing, charming, endearing, connected with
    worldly baits — or when one recalls the previous acquisition of such
    aromas after they have passed, ceased, & changed: That is called
    household joy. The joy that arises when one regards as an acquisition
    the acquisition of flavors cognizable by the tongue — agreeable,
    pleasing, charming, endearing, connected with worldly baits — or when
    one recalls the previous acquisition of such flavors after they have
    passed, ceased, & changed: That is called household joy. The joy
    that arises when one regards as an acquisition the acquisition of
    tactile sensations cognizable by the body — agreeable, pleasing,
    charming, endearing, connected with worldly baits — or when one recalls
    the previous acquisition of such tactile sensations after they have
    passed, ceased, & changed: That is called household joy. The joy
    that arises when one regards as an acquisition the acquisition of ideas
    cognizable by the intellect — agreeable, pleasing, charming, endearing,
    connected with worldly baits — or when one recalls the previous
    acquisition of such ideas after they have passed, ceased, & changed:
    That is called household joy.

    And
    what are the six kinds of renunciation joy? The joy that arises when —
    experiencing the inconstancy of those very forms, their change, fading,
    & cessation — one sees with right discernment as it actually is that
    all forms, past or present, are inconstant, stressful, subject to
    change: That is called renunciation joy. The joy that arises when —
    experiencing the inconstancy of those very sounds, their change, fading,
    & cessation — one sees with right discernment as it actually is
    that all sounds, past or present, are inconstant, stressful, subject to
    change: That is called renunciation joy. The joy that arises when —
    experiencing the inconstancy of those very aromas, their change, fading,
    & cessation — one sees with right discernment as it actually is
    that all aromas, past or present, are inconstant, stressful, subject to
    change:

    That
    is called renunciation joy. The joy that arises when — experiencing the
    inconstancy of those very tactile sensations, their change, fading,
    & cessation — one sees with right discernment as it actually is that
    all tactile sensations, past or present, are inconstant, stressful,
    subject to change: That is called renunciation joy. The joy that arises
    when — experiencing the inconstancy of those very ideas, their change,
    fading, & cessation — one sees with right discernment as it actually
    is that all ideas, past or present, are inconstant, stressful, subject
    to change: That is called renunciation joy.

    And
    what are the six kinds of household distress? The distress that arises
    when one regards as a non-acquisition the non-acquisition of forms
    cognizable by the eye — agreeable, pleasing, charming, endearing,
    connected with worldly baits — or when one recalls the previous
    non-acquisition of such forms after they have passed, ceased, &
    changed: That is called household distress. The distress that arises
    when one regards as a non-acquisition the non-acquisition of sounds
    cognizable by the ear — agreeable, pleasing, charming, endearing,
    connected with worldly baits — or when one recalls the previous
    non-acquisition of such sounds after they have passed, ceased, &
    changed: That is called household distress. The distress that arises
    when one regards as a non-acquisition the non-acquisition of aromas
    cognizable by the nose — agreeable, pleasing, charming, endearing,
    connected with worldly baits — or when one recalls the previous
    non-acquisition of such aromas after they have passed, ceased, &
    changed: That is called household distress. The distress that arises
    when one regards as a non-acquisition the non-acquisition of flavors
    cognizable by the tongue — agreeable, pleasing, charming, endearing,
    connected with worldly baits — or when one recalls the previous
    non-acquisition of such flavors after they have passed, ceased, &
    changed: That is called household distress. The distress that arises
    when one regards as a non-acquisition the non-acquisition of tactile
    sensations cognizable by the body — agreeable, pleasing, charming,
    endearing, connected with worldly baits — or when one recalls the
    previous non-acquisition of such tactile sensations after they have
    passed, ceased, & changed: That is called household distress. The
    distress that arises when one regards as a non-acquisition the
    non-acquisition of ideas cognizable by the mind — agreeable, pleasing,
    charming, endearing, connected with worldly baits — or when one recalls
    the previous non-acquisition of such ideas after they have passed,
    ceased, & changed: That is called household distress.

    And
    what are the six kinds of renunciation distress? The distress coming
    from the longing that arises in one who is filled with longing for the
    unexcelled liberations when — experiencing the inconstancy of those very
    forms, their change, fading, & cessation — he sees with right
    discernment as it actually is that all forms, past or present, are
    inconstant, stressful, subject to change and he is filled with this
    longing: ‘O when will I enter & remain in the dimension that the
    noble ones now enter & remain in?’ This is called renunciation
    distress. The distress coming from the longing that arises in one who is
    filled with longing for the unexcelled liberations when — experiencing
    the inconstancy of those very sounds, their change, fading, &
    cessation — he sees with right discernment as it actually is that all
    sounds, past or present, are inconstant, stressful, subject to change
    and he is filled with this longing: ‘O when will I enter & remain in
    the dimension that the noble ones now enter & remain in?’ This is
    called renunciation distress. The distress coming from the longing that
    arises in one who is filled with longing for the unexcelled liberations
    when — experiencing the inconstancy of those very aromas, their change,
    fading, & cessation — he sees with right discernment as it actually
    is that all aromas, past or present, are inconstant, stressful, subject
    to change and he is filled with this longing: ‘O when will I enter &
    remain in the dimension that the noble ones now enter & remain in?’
    This is called renunciation distress. The distress coming from the
    longing that arises in one who is filled with longing for the unexcelled
    liberations when — experiencing the inconstancy of those very flavors,
    their change, fading, & cessation — he sees with right discernment
    as it actually is that all flavors, past or present, are inconstant,
    stressful, subject to change and he is filled with this longing: ‘O when
    will I enter & remain in the dimension that the noble ones now
    enter & remain in?’ This is called renunciation distress.

    The
    distress coming from the longing that arises in one who is filled with
    longing for the unexcelled liberations when — experiencing the
    inconstancy of those very tactile sensations, their change, fading,
    & cessation — he sees with right discernment as it actually is that
    all tactile sensations, past or present, are inconstant, stressful,
    subject to change and he is filled with this longing: ‘O when will I
    enter & remain in the dimension that the noble ones now enter &
    remain in?’ This is called renunciation distress. The distress coming
    from the longing that arises in one who is filled with longing for the
    unexcelled liberations when — experiencing the inconstancy of those very
    ideas, their change, fading, & cessation — he sees with right
    discernment as it actually is that all ideas, past or present, are
    inconstant, stressful, subject to change and he is filled with this
    longing: ‘O when will I enter & remain in the dimension that the
    noble ones now enter & remain in?’ This is called renunciation
    distress.

    And
    what are the six kinds of household equanimity? The equanimity that
    arises when a foolish, deluded person — a run-of-the-mill, untaught
    person who has not conquered his limitations or the results of action{2}
    & who is blind to danger{3} — sees a form with the eye. Such
    equanimity does not go beyond forms, which is why it is called household
    equanimity. The equanimity that arises when a foolish, deluded person —
    a run-of-the-mill, untaught person who has not conquered his
    limitations or the results of action & who is blind to danger —
    hears a sound with the ear. Such equanimity does not go beyond sounds,
    which is why it is called household equanimity. The equanimity that
    arises when a foolish, deluded person — a run-of-the-mill, untaught
    person who has not conquered his limitations or the results of action
    & who is blind to danger — odors an aroma with the nose. Such
    equanimity does not go beyond aromas, which is why it is called
    household equanimity. The equanimity that arises when a foolish, deluded
    person — a run-of-the-mill, untaught person who has not conquered his
    limitations or the results of action & who is blind to danger —
    tastes a flavor with the tongue. Such equanimity does not go beyond
    flavors, which is why it is called household equanimity. The equanimity
    that arises when a foolish, deluded person — a run-of-the-mill, untaught
    person who has not conquered his limitations or the results of action
    & who is blind to danger — feels a tactile sensation with the body.
    Such equanimity does not go beyond tactile sensations, which is why it
    is called household equanimity. The equanimity that arises when a
    foolish, deluded person — a run-of-the-mill, untaught person who has not
    conquered his limitations or the results of action & who is blind
    to danger — cognizes an idea with the intellect. Such equanimity does
    not go beyond ideas, which is why it is called household equanimity.
    And
    what are the six kinds of renunciation equanimity? The equanimity that
    arises when — experiencing the inconstancy of those very forms, their
    change, fading, & cessation — one sees with right discernment as it
    actually is that all forms, past or present, are inconstant, stressful,
    subject to change: This equanimity goes beyond forms, which is why it is
    called renunciation equanimity. The equanimity that arises when —
    experiencing the inconstancy of those very sounds, their change, fading,
    & cessation — one sees with right discernment as it actually is
    that all sounds, past or present, are inconstant, stressful, subject to
    change: This equanimity goes beyond sounds, which is why it is called
    renunciation equanimity. The equanimity that arises when — experiencing
    the inconstancy of those very aromas, their change, fading, &
    cessation — one sees with right discernment as it actually is that all
    aromas, past or present, are inconstant, stressful, subject to change:
    This equanimity goes beyond aromas, which is why it is called
    renunciation equanimity. The equanimity that arises when — experiencing
    the inconstancy of those very flavors, their change, fading, &
    cessation — one sees with right discernment as it actually is that all
    flavors, past or present, are inconstant, stressful, subject to change:
    This equanimity goes beyond flavors, which is why it is called
    renunciation equanimity. The equanimity that arises when — experiencing
    the inconstancy of those very tactile sensations, their change, fading,
    & cessation — one sees with right discernment as it actually is that
    all tactile sensations, past or present, are inconstant, stressful,
    subject to change: This equanimity goes beyond tactile sensations, which
    is why it is called renunciation equanimity. The equanimity that arises
    when — experiencing the inconstancy of those very ideas, their change,
    fading, & cessation — one sees with right discernment as it actually
    is that all ideas, past or present, are inconstant, stressful, subject
    to change:

    This
    equanimity goes beyond tactile sensations, which is why it is called
    renunciation equanimity. The equanimity that arises when — experiencing
    the inconstancy of those very ideas, their change, fading, &
    cessation — one sees with right discernment as it actually is that all
    ideas, past or present, are inconstant, stressful, subject to change:
    This equanimity goes beyond ideas, which is why it is called
    renunciation equanimity.

    But
    steered by the Tathagata — worthy and rightly self-awakened — the
    person to be tamed fans out in eight directions. Possessed of form,
    he/she sees forms. This is the first direction.

    The thirty-six states to which beings are attached should be known’: thus was it said. And in reference to this was it said.
    …
    …
    So
    vuccati yoggācariyānaṃ ‘anuttaro purisadammasārathī’ti: iti kho panetaṃ
    vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Hatthidamakena, bhikkhave, hatthidammo
    sārito ekaṃyeva disaṃ dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā
    dakkhiṇaṃ vā. Assadamakena, bhikkhave, assadammo sārito ekaññeva disaṃ
    dhāvati: puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.
    Godamakena, bhikkhave, godammo sārito ekaṃyeva disaṃ dhāvati:
    puratthimaṃ vā pacchimaṃ vā uttaraṃ vā dakkhiṇaṃ vā.

    ‘Among
    master trainers, he is said to be ‘the unexcelled trainer of those
    people fit to be tamed’: thus was it said. And in reference to what was
    it said? Steered by the elephant trainer, the elephant to be tamed runs
    in only one direction: east, west, north, or south. Steered by the horse
    trainer, the horse to be tamed runs in only one direction: east, west,
    north, or south. Steered by the ox trainer, the ox to be tamed runs in
    only one direction: east, west, north, or south.

    Not percipient of form internally, he/she sees forms externally. This is the second direction.

    Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

    He/she is intent only on the beautiful. This is the third direction.

    With
    the complete transcending of perceptions of [physical] form, with the
    disappearance of perceptions of resistance, and not heeding perceptions
    of diversity, [perceiving,] ‘Infinite space,’ he/she enters and remains
    in the dimension of the infinitude of space. This is the fourth
    direction.

    Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati: ayaṃ pañcamī disā;
    With
    the complete transcending of the dimension of the infinitude of space,
    [perceiving,] ‘Infinite consciousness,’ he/she enters and remains in the
    dimension of the infinitude of consciousness. This is the fifth
    direction.

    With
    the complete transcending of the dimension of the infinitude of
    consciousness, [perceiving,] ‘There is nothing,’ he/she enters and
    remains in the dimension of nothingness. This is the sixth direction.

    With
    the complete transcending of the dimension of nothingness, he/she
    enters and remains in the dimension of neither perception nor
    non-perception. This is the seventh direction.

    With
    the complete transcending of the dimension of neither perception nor
    non-perception, he/she enters and remains in the cessation of perception
    and feeling. This is the eighth direction.
    ——————————-
    In
    this deep & very interesting sutta,the Buddha defines among other
    things what are the investigations of pleasant,unpleasant & neutral
    mental feelings, & also defines the expression found in the standard
    description of the Buddha: ‘anuttaro purisadammasārathī’.
    ——————
    Steered
    by the Tathagata worthy & rightly self-awakened—the person to be
    tamed fans out in eight directions.’Among master trainers,he is said to
    be the unexcelled trainer of those people fit to be tamed’: thus was it
    said & in reference to this was it said
    —————–
    That is what the Blessed One said.Gratified,the monks delighted in the Blessed One’s words.
    7. The Analysis Of The Six Sense Fields (Saḷāyatanavibhaṅga Sutta)

    05) Classical Pāḷi,


    …
    …
    ‘Aṭṭhārasa
    manopavicārā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
    vuttaṃ? ‘Cakkhunā rūpaṃ disvā somanassaṭṭhānīyaṃ rūpaṃ upavicarati,
    domanassaṭṭhānīyaṃ rūpaṃ upavicarati, upekkhāṭṭhānīyaṃ rūpaṃ
    upavicarati; sotena saddaṃ sutvā somanassaṭṭhānīyaṃ saddaṃ upavicarati,
    domanassaṭṭhānīyaṃ saddaṃ upavicarati, upekkhāṭṭhānīyaṃ saddaṃ
    upavicarati; ghānena gandhaṃ ghāyitvā somanassaṭṭhānīyaṃ gandhaṃ
    upavicarati, domanassaṭṭhānīyaṃ gandhaṃ upavicarati, upekkhāṭṭhānīyaṃ
    gandhaṃ upavicarati; jivhāya rasaṃ sāyitvā somanassaṭṭhānīyaṃ rasaṃ
    upavicarati, domanassaṭṭhānīyaṃ rasaṃ upavicarati, upekkhāṭṭhānīyaṃ
    rasaṃ upavicarati; kāyena phoṭṭhabbaṃ phusitvā somanassaṭṭhānīyaṃ
    phoṭṭhabbaṃ upavicarati, domanassaṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati,
    upekkhāṭṭhānīyaṃ phoṭṭhabbaṃ upavicarati; manasā dhammaṃ viññāya
    somanassaṭṭhānīyaṃ dhammaṃ upavicarati, domanassaṭṭhānīyaṃ dhammaṃ
    upavicarati, upekkhāṭṭhānīyaṃ dhammaṃ upavicarati. Iti cha
    somanassūpavicārā, cha domanassūpavicārā, cha upekkhūpavicārā,
    ‘aṭṭhārasa manopavicārā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ
    paṭicca vuttaṃ.

    ‘Chattiṃsa
    sattapadā veditabbā’ti: iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca
    vuttaṃ? Cha gehasitāni somanassāni, cha nekkhammasitāni somanassāni, cha
    gehasitāni domanassāni, cha nekkhammasitāni domanassāni, cha gehasitā
    upekkhā, cha nekkhammasitā upekkhā.
    The
    thirty-six states to which beings are attached{1} should be known’:
    thus was it said. And in reference to what was it said? Six kinds of
    household joy & six kinds of renunciation joy; six kinds of
    household distress & six kinds of renunciation distress; six kinds
    of household equanimity & six kinds of renunciation equanimity.
    Tattha
    katamāni cha gehasitāni somanassāni? Cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
    paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ
    idaṃ vuccati gehasitaṃ somanassaṃ. Sotaviññeyyānaṃ saddānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
    paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ rūpānaṃ somanassaṃ
    idaṃ vuccati gehasitaṃ somanassaṃ. Ghānaviññeyyānaṃ gandhānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
    paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
    idaṃ vuccati gehasitaṃ somanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ paṭilābhaṃ vā
    paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ somanassaṃ
    idaṃ vuccati gehasitaṃ somanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ
    iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
    paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
    niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
    somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Manoviññeyyānaṃ dhammānaṃ
    iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
    paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbaṃ atītaṃ
    niruddhaṃ vipariṇataṃ samanussarato uppajjati somanassaṃ, yaṃ evarūpaṃ
    somanassaṃ idaṃ vuccati gehasitaṃ somanassaṃ. Imāni cha gehasitāni
    somanassāni.

    Tattha
    katamāni cha nekkhammasitāni somanassāni? Rūpānaṃtveva aniccataṃ
    viditvā vipariṇāmavirāganirodhaṃ, ‘pubbe ceva rūpā etarahi ca sabbe te
    rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
    sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ idaṃ
    vuccati nekkhammasitaṃ somanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
    nekkhammasitaṃ somanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te saddā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
    nekkhammasitaṃ somanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ, idaṃ vuccati
    nekkhammasitaṃ somanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
    phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
    sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpaṃ somanassaṃ,
    idaṃ vuccati nekkhammasitaṃ somanassaṃ. Dhammānaṃ tveva aniccataṃ
    viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā, etarahi ca sabbe te
    dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
    sammappaññāya passato uppajjati somanassaṃ. Yaṃ evarūpā somanassaṃ, idaṃ
    vuccati nekkhammasitaṃ somanassaṃ. Imāni cha nekkhammasitāni
    somanassāni.

    Tattha
    katamāni cha gehasitāni domanassāni: cakkhuviññeyyānaṃ rūpānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
    appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
    domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Sotaviññeyyānaṃ saddānaṃ
    iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
    appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
    atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
    evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Ghānaviññeyyānaṃ
    gandhānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ
    lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato samanupassato
    pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ samanussarato
    uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ
    domanassaṃ. Jivhāviññeyyānaṃ rasānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ
    manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā appaṭilābhato
    samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ vipariṇataṃ
    samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ domanassaṃ. Idaṃ
    vuccati gehasitaṃ domanassaṃ. Kāyaviññeyyānaṃ phoṭṭhabbānaṃ iṭṭhānaṃ
    kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ appaṭilābhaṃ vā
    appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ atītaṃ niruddhaṃ
    vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ evarūpaṃ
    domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Manoviññeyyānaṃ dhammānaṃ
    iṭṭhānaṃ kantānaṃ manāpānaṃ manoramānaṃ lokāmisapaṭisaṃyuttānaṃ
    appaṭilābhaṃ vā appaṭilābhato samanupassato pubbe vā appaṭiladdhapubbaṃ
    atītaṃ niruddhaṃ vipariṇataṃ samanussarato uppajjati domanassaṃ. Yaṃ
    evarūpaṃ domanassaṃ. Idaṃ vuccati gehasitaṃ domanassaṃ. Imāni cha
    gehasitāni domanassāni.

    Tattha
    katamāni cha nekkhammasitāni domanassāni: rūpānaṃ tveva aniccataṃ
    viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te
    rūpā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
    sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
    nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Saddānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
    aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
    disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
    tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Gandhānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
    aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
    disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
    tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Rasānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca sabbe te rasā
    aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
    disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
    tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Phoṭṭhabbānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā etarahi ca sabbe te
    phoṭṭhabbā aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ
    sammappaññāya disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu
    nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Dhammānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
    aniccā dukkhā vipariṇāmadhammāti. Evametaṃ yathā·bhūtaṃ sammappaññāya
    disvā anuttaresu vimokkhesu pihaṃ upaṭṭhāpeti: kudassu nāmāhaṃ
    tadāyatanaṃ upasampajja viharissāmi. Yadariyā etarahi āyatanaṃ
    upasampajja viharantī’ti. Iti anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato
    upapajjati pihappaccayā domanassaṃ. Yaṃ evarūpaṃ domanassaṃ, idaṃ
    vuccati nekkhammasitaṃ domanassaṃ. Imāni cha nekkhammasitāni
    domanassāni.

    Tattha
    katamā cha gehasitā upekkhā: cakkhunā rūpaṃ disvā upapajjati upekkhā
    bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
    anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā upekkhā, rūpaṃ
    sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Sotena saddaṃ sutvā
    upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
    avipākajinassa anādīnavadassāvino assutavato puthujjanassa. Yā evarūpā
    upekkhā, saddā sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati.
    Ghānena gandhaṃ ghāyitvā upapajjati upekkhā bālassa mūḷhassa
    puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
    puthujjanassa. Yā evarūpaṃ upekkhā, gandhā sā nātivattati. Tasmā sā
    upekkhā gehasitāni vuccati. Jivhāya rasaṃ sāyitvā upapajjati upekkhā
    bālassa mūḷhassa puthujjanassa anodhijinassa avipākajinassa
    anādīnavadassāvino assutavato puthujjanassa. Yā evarūpaṃ upekkhā, rasā
    sā nātivattati. Tasmā sā upekkhā gehasitāni vuccati. Kāyena phoṭṭhabbaṃ
    phusitvā upapajjati upekkhā bālassa mūḷhassa puthujjanassa anodhijinassa
    avipākajinassa anādīnavadassāvino asutavato puthujjanassa. Yā evarūpaṃ
    upekkhā, phoṭṭhabbaṃ sā nātivattati. Tasmā sā upekkhā gehasitāni
    vuccati. Manasā dhammaṃ viññāya upapajjati upekkhā bālassa mūḷhassa
    puthujjanassa anodhijinassa avipākajinassa anādīnavadassāvino assutavato
    puthujjanassa. Yā evarūpā upekkhā, dhammaṃ sā nātivattati. Tasmā sā
    upekkhā gehasitāni vuccati. Imā cha gehasitā upekkhā.

    Tattha
    katamā cha nekkhammasitā upekkhā: rūpānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva rūpā etarahi ca sabbe te rūpā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato upapajjati upekkhā yā evarūpā upekkhā rūpaṃ sā ativattati. Tasmā
    sā upekkhā nekkhammasitāti vuccati. Saddhānaṃ tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva saddā etarahi ca sabbe te saddā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato upapajjati upekkhā yā evarūpā upekkhā saddaṃ sā ativattati.
    Tasmā sā upekkhā nekkhammasitāti vuccati. Gandhānaṃ tveva aniccataṃ
    viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva gandhā etarahi ca sabbe te
    gandhā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
    sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā gandhaṃ sā
    ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Rasānaṃ tveva
    aniccataṃ viditvā vipariṇāmavirāganirodhaṃ, pubbe ceva rasā etarahi ca
    sabbe te rasā aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ
    sammappaññāya passato upapajjati upekkhā yā evarūpā upekkhā rasaṃ sā
    ativattati. Tasmā sā upekkhā nekkhammasitāti vuccati. Phoṭṭhabbānaṃ
    tveva aniccataṃ viditvā Vipariṇāmavirāganirodhaṃ, pubbe ceva phoṭṭhabbā
    etarahi ca sabbe te phoṭṭhabbā aniccā dukkhā vipariṇāmadhammā’ti
    evametaṃ yathā·bhūtaṃ sammappaññāya passato upapajjati upekkhā yā
    evarūpā upekkhā phoṭṭhabbaṃ sā ativattati. Tasmā sā upekkhā
    nekkhammasitāti vuccati. Dhammā tveva aniccataṃ viditvā
    vipariṇāmavirāganirodhaṃ, pubbe ceva dhammā etarahi ca sabbe te dhammā
    aniccā dukkhā vipariṇāmadhammā’ti evametaṃ yathā·bhūtaṃ sammappaññāya
    passato upapajjati upekkhā yā evarūpā upekkhā dhammaṃ sā ativattati.
    Tasmā sā upekkhā nekkhammasitāti vuccati. Imā cha nekkhammasitā upekkhā.
    Chattiṃsa sattapadā veditabbāti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca
    vuttaṃ.

    ‘Chattiṃsa sattapadā veditabbā’ti: iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

    Tathāgatena hi, bhikkhave, arahatā sammāsambuddhena purisadammo sārito aṭṭha disā vidhāvati. Rūpī rūpāni passati: ayaṃ ekā disā;

    Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

    sabbaso
    rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
    amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati:
    ayaṃ catutthī disā;

    Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati: ayaṃ chaṭṭhī disā;

    Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

    Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

    Tathāgatena,
    bhikkhave, arahatā sammāsambuddhena purisadammo sārito imā aṭṭha disā
    vidhāvati. ‘So vuccati yoggācariyānaṃ anuttaro purisadammasārathī’ti:
    iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti.

    Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


    The Sublime Attitudes and the Four Stages of Enlightenment | Ariyathushel Arahant | Metta Mudita
    The Sublime Attitudes and the Four Stages of Enlightenment | Ariyathushel Arahant | Metta Mudita
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    • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
      इस गहरे और बहुत ही रोचक सुट्टा में, बुद्ध अन्य चीजों के बीच परिभाषित
      करता है, सुखद, अप्रिय और तटस्थ मानसिक भावनाओं की जांच क्या है, और बुद्ध
      के मानक विवरण में दी गई अभिव्यक्ति को भी परिभाषित करती है: ‘अनुटारो
      पुरीसदम्माराथी’।


    • 08) Classical Afrikaans– Klassieke Afrikaans
      Steered
      by the Tathagata worthy & rightly self-awakened—the person to be
      tamed fans out in eight directions.’Among master trainers,he is said to
      be the unexcelled trainer of those people fit to be tamed’: thus was it
      said & in reference to this was it said
    • 09) Classical Albanian-Shqiptare klasike,Gestuur
      deur die Tathagata waardig en terecht selfwekend-die persoon wat in agt
      rigtings geteister word Verwysing hiervoor is dit gesê
    • 10) Classical Amharic-አንጋፋዊ አማርኛ,የ
      Tathagata የሚገባ & የልብ ራስን ከእንቅልፉ-ግለሰቡ ስምንት directions.’Among ዋና
      አሰልጣኞች ውስጥ ደጋፊዎች ደግሞ ተገርቶአል ዘንድ በ ሲነግሩኝ: እርሱ እነዚህን ሰዎች ‘ደግሞ ተገርቶአል ዘንድ
      የማይገባኝ መካከል unexcelled አሰልጣኝ እንዲሆን እንዲህ ነው; ስለዚህ አለ & ውስጥ ነበር ለዚህ
      ማጣቀሻ አለ ነበር


    • 11) Classical Arabic-اللغة العربية الفصحى
    • يقوده
      Tathagata Worthy & بحق، الشخص الذي يحق - الشخص الذي سيتم ترويضه مع
      مراعاة في ثمانية اتجاهات. قيل هو المدربين الرئيسيين، إنه مدرب غير مبرر
      لهؤلاء الأشخاص يصلحون أن ترويض “: وهكذا قل ذلك وفي إشارة إلى هذا كان قال
    • 12) Classical Armenian-դասական հայերեն,Steered է Tathagata Worthy & արդարացիորեն ինքնակառավարման-արթնացել-ենթակա
      անձի tamed երկրպագուներին է ութ directions.’Among վարպետության
      մարզիչների նա ասել է, որ անգերազանցելի մարզիչ այդ մարդիկ տեղավորվում է
      tamed ». Այսպէս էր դա ասել է, ի հղում է սա էր այն, - ասել է
    • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া
      তথাগাটাৰ
      দ্বাৰা পৰিচালিত আৰু সঠিকভাৱে আত্ম-জাগ্ৰত - অনুৰাগীসকলক আঠটা দিশত
      নিয়ন্ত্ৰণ কৰিব লগা ব্যক্তি। ‘মাষ্টাৰ প্ৰশিক্ষকসকলৰ মাজত, তেওঁক সেই
      লোকসকলৰ অউৎকৃষ্ট প্ৰশিক্ষক বুলি কোৱা হয়’: এনেদৰে কোৱা হৈছিল আৰু ইয়াৰ
      সন্দৰ্ভত কোৱা হৈছিল।


    14) Classical Azerbaijani- Klassik Azərbaycan,Tathagata
    Worthy & haqlı olaraq özünü oyandırdığını şəxs səkkiz
    directions.’Among usta təlimçi həyata azarkeşləri öyrədilmiş olması ilə
    idarə, o insanların öyrədilmiş uyğun bir unexcelled məşqçi olduğu ifadə
    edilir: belə deyilir & oldu bu istinad deyilir idi
    15) Classical Basque- Euskal klasikoa,
    Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
    zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
    da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
    Honen erreferentzia esan zen
    16) Classical Belarusian-Класічная беларуская,Кіраванае
    Татхагатые Годны і правільна сам-прачнуўся-чалавек, каб быць прыручылі
    прыхільнік ў васьмі галоўных трэнерах directions.’Among, ён сказаў, каб
    быць непераўзыдзеным трэнерам гэтых людзі падыходзяць да утаймаваць »:
    такім чынам, было сказана і ў спасылка на гэта было сказана
    17) Classical Bengali-ক্লাসিক্যাল বাংলা,Tathagata
    আছে যোগ্য ও ন্যায়ত স্ব-জাগরিত ব্যক্তি আট directions.’Among মাস্টার
    প্রশিক্ষক আউট ভক্ত আয়ত্ত করা দ্বারা বাহিত, তিনি বলেন হয় unexcelled
    প্রশিক্ষকের হতে সেই সব লোককেও আয়ত্ত করা মাপসই ‘: এইভাবে বলা & ছিল
    এই রেফারেন্স বলা ছিল
    18) Classical Bosnian-Klasični bosanski,Upravlja
    Tathāgata dostojan i pravom self-probuđene-lice koje se ukrotiti
    navijača u osam directions.’Among master trenera, on je rekao da je
    neprevaziđen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
    u pozivanje na ovaj je to rekao
    19) Classical Bulgaria- Класически българск,Управлявани
    от Татхагата достойните и с право самостоятелно събудил-лицето да бъде
    опитомен фенове в осем directions.’Among майстори обучители, той се
    смята за най непревъзхождащ треньор на тези хора, годни да бъдат
    укротени “: по този начин беше го каза и в позоваване на това беше го
    каза

    • 20) Classical Catalan-Català clàssic Dirigit
      pel Tathagata digna i amb raó acte-desperta-la persona a ser domesticat
      aficionats a terme en vuit directions.’Among capacitadors, que es diu
      que és l’entrenador insuperable d’aquestes persones de capacitat per ser
      domesticat ‘: així va ser que va dir i en referència a això va ser que
      va dir

    • 21) Classical Cebuano-Klase sa Sugbo, Migiya
      sa Tathagata takus & hustong-sa-kaugalingon nahigmata-ang tawo sa
      anaron fans gikan sa walo ka directions.’Among agalon trainers, siya
      miingon nga ang mga hitupngang trainer sa mga tawo takus sa anaron ‘,
      mao kini miingon nga kini & sa paghisgot niini nga mao kini miingon
    • 22) Classical Chichewa-Chikale cha Chichewa,Zamphamvu
      ndi Tathagata woyenera & moyenerera kudziletsa kudzutsidwa-munthu
      kuti akuweta mafani mu eyiti directions.’Among mbuye aphunzitsi, iye
      anati kukhala unexcelled mphunzitsi wa anthu woyenera analamulira ‘:
      Motero zinali anati & mu Buku limeneli linali ilo linati
    •  
      23) Classical Chinese (Simplified)-古典中文（简体）,由tathagata值得和正确的自我唤醒 - 在八个方向驯服的人。“郑大师培训师，他据说是那些适合被驯服的人的未被培训师”：因此是它的说法参考这是说
    • 24) Classical Chinese (Traditional)-古典中文（繁體）,由tathagata值得和正確的自我喚醒 - 在八個方向馴服的人。“鄭大師培訓師，他據說是那些適合被馴服的人的未被培訓師”：因此是它的說法參考這是說
    • 25) Classical Corsican-Corsa Corsicana,Guidatu
      da a degna di u tatathagata è di a denunziata à l’auto in ottu
      direzzione.’among Maestru Trainer, hè dettu chì hè u trainer incoltuatu
      di quelli chì si sò dettu: dunque hà dettu & In Riferimentu à questu
      hè dettu
    • 26) Classical Croatian-Klasična hrvatska,Upravljao
      je Tathagata dostojan i pravilnoj samostalno probudio-osobe koje treba
      ukrotiti navijača u osam directions.’Among master trenera, on je rekao
      da se neprevaziđen trener ti ljudi pristaju biti pitoma ‘: tako je
      pisalo i na pozivanje na to je li to rekao

    • 27) Classical Czech-Klasická češtinaŘízen
      Tathágaty Worthy a oprávněně vlastním probudil-osoby, která má být
      zkrocen fanoušky v osmi directions.’Among master trenéry, když se říká,
      že je nevyznamenaný trenér tito lidé fit být zkrocen “: tak to byl řekl,
      a ve odkaz na toto bylo to řekl

  • 28) Classical Danish-Klassisk dansk,Klassisk dansk,Styret
    af Tathagata værdig & rette selvstændige vækket-personen, som skal
    tæmmes fans ud i otte directions.’Among master-trænere, er han siges at
    være den uovertrufne træner af disse mennesker passer til at blive
    tæmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
  • 29) Classical Dutch- Klassiek Nederlands,Aangestuurd
    door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
    moet worden getemd fans uitgevoerd in acht directions.’Among meester
    trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
    mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
    dit gezegd

    •





    • 33) Classical Filipino klassikaline filipiinlane,Steered
      sa pamamagitan ng Tathagata, karapat-dapat at nang makatwiran sa sarili
      nagising-ang tao upang mapaamo tagahanga out sa walong
      directions.’Among master trainers, siya ay Said na maging ang unexcelled
      trainer Ng Yaong mga tao magkasya sa amak ‘: ito ay osmanthus Said
      & bilang pagtukoy sa ito ay ito Said

      34) Classical Finnish- Klassinen suomalainen,Ohjaama
      Tathagata arvoinen ja oikeutetusti itse herännyt-henkilö kesytetyksi
      fanit kahdeksassa directions.’Among mestari kouluttajien, hän on sanottu
      olevan unexcelled kouluttaja niitä ihmisiä mahtuu kesytetyksi ‘: se oli
      osmanthus Said & viitaten tämä oli se Mainitut
    • 35) Classical French- Français classique,Dirigé
      par les Tathagata dignes et à juste titre réveillé - la personne à
      apprivoiser des fans dans huit directions.’among maîtres entraîneurs, il
      est dit que l’entraîneur excessionnel de ces personnes ajustaient à
      apprivoiser ‘: a-t-il été dit et dans Référence à cela a été dit
    • 36) Classical Frisian- Klassike Frysk,Stjoerd
      troch de Tathagata wurdich en mei rjocht wekker - de persoan om fan
      fans te wêzen yn ‘e acht rjochting. Lawat it net fersykjen fan’ e
      unexcelled trener fan dy minsken passe om te tamt ‘: sa waard it sein en
      yn Ferwizing nei dit waard it sein
    • 37) Classical Galician-Clásico galego,Dirixido
      pola Tathagata digna e xustamente a auto-espertar: a persoa que se
      domina aos fanáticos en oito direccións .’among Master Trainers, dise
      que é o adestrador inexplificado das persoas que se adaptaron a ser
      domesticadas: Así foi dixo & in Referencia a isto foi que se dixo
    • 38) Classical Georgian-კლასიკური ქართული,საჭირო
      მიერ Tathagata ღირსეული და სწორად თვითმმართველობის Awakened-პირის Tamed
      Fans რვა Directions.’Among ტრენერს, ის განაცხადა, რომ unexcelled
      ტრენერი იმ ხალხს, Fit უნდა იყოს Tamed “, ასე იყო ეს განაცხადა და იმ
      მითითება, ეს იყო განაცხადა




    • 39) Classical German- Klassisches Deutsch,Von
      der Tathagata würdig und richtig selbst aufgewacht - die Person, die in
      acht Richtungen gezüchtet werden soll Hinweis darauf wurde gesagt
    • 40) Classical Greek-Κλασσικά Ελληνικά,Υπό
      την καθοδήγηση του Ταθαγκάτα Άξιος & Δικαίως Αυτο-ΑΦΥΠΝΙΣΗ-Το
      πρόσωπο που πρέπει να τιθασευτούν Ανεμιστήρες σε οκτώ Directions.’Among
      Δάσκαλος εκπαιδευτές, λέγεται ότι είναι ο ανυπέρβλητος Trainer αυτών των
      ανθρώπων Fit που πρέπει να τιθασευτούν «: Έτσι ήταν το είπε & Σε
      αναφορά σε αυτό το είπε
    • 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,તથાગેટા
      દ્વારા સંચાલિત અને યોગ્ય રીતે આત્મ-જાગૃત-વ્યક્તિને આઠ દિશામાં ચાહકોને
      પસંદ કરવામાં આવે છે. ‘માસ્ટર માસ્ટર ટ્રેનર્સ, તે લોકોની અજાણ્યા ટ્રેનર
      હોવાનું કહેવાય છે: આમ તે કહેવામાં આવ્યું હતું આનો સંદર્ભ તે કહેવામાં
      આવ્યું હતું
    • 42) Classical Haitian Creole-Klasik kreyòl,Diriger
      pa Tathagata merite & Rezon Oto-reveye-a moun nan yo dwe aprivwaze
      Fanatik soti nan Uit Directions.’Among Mèt Fòmatè, li te di se yo
      antrenè a unexcelled nan moun sa yo Fit yo dwe aprivwaze ‘: Men li te Di
      & Nan referans a sa a te li te di
    • 43) Classical Hausa-Hausa Hausa,Tathagata
      da ya dace & Daidai da kai da kansa ya kai magoya baya a cikin
      manyan masu horar.’among Masters Tunanin wannan an ce
    • 44) Classical Hawaiian-Hawaiian Hawaiian,Hoʻokeleʻia
      ma ka Tathagata pono & pono ka hoʻoponopono-hoala ae lakou i-ka
      Person e E Tamed Fans lawe aku ai i loko o Ewalu Directions.ʻAmong Haku
      Trainers, He mea I mai la ia, e E ke koa kanaka aʻo o ka poe People e
      pono e E Tamed ‘: Ke’ī mai ua mea la & In Reference i keia ua mea la


    • 45) Classical Hebrew- עברית קלאסית
    • שנווט
      ע”י העצמי התעורר-The Person הטאטהאגאטא הראוי & בצדק להיות אוהדים
      מאולפים בחוץ שמונה Directions.’Among מאסטר המאמן, הוא אמר להיות מאמן
      unexcelled של אלה Fit אנשים כדי להיות מאולף “: כך היה זה סעיד & ב
      הפניה זו הייתה אותה אמרה



    • 46) Classical Hmong- Lus Hmoob,Steered
      los ntawm Tathagata tsim nyog & txoj cai tus kheej tus kws qhia
      ntawv hauv yim tus tswv yim ntawm cov neeg uas tau hais tias ‘: yog li
      yog nws tau hais & nyob rau hauv Kev siv rau qhov no yog nws tau
      hais
    • 47) Classical Hungarian-Klasszikus magyar,Irányítja
      a Tathágata Méltó & Okkal Self-Felébredt-személytől Tamed Fans ki a
      nyolc Directions.’Among mester oktatók, Ő mondta, hogy a
      felülmúlhatatlan Trainer azoknak az embereknek, Fit to Be Tamed „: Így
      volt Said & A Hivatkozás ez volt az említett
    • 48) Classical Icelandic-Klassísk íslensku,Stýrt
      með Tathagata verðugt og réttilega sjálf-vakna-maðurinn sem á að tæla
      aðdáendur út í átta áttina. “Mörg þjálfarar, hann er sagður vera
      unexcelled þjálfari þessara fólks sem passar til að vera tamed”: Þannig
      var það sagt og í Tilvísun til þessa var það sagt
    • 49) Classical Igbo,Klassískt Igbo,Duziri
      site Tathagata Kwesịrị Inye & ziri ezi na Self-n’ụra-The Onye Nwee
      jiwo Fans Ọ na asatọ Directions.’Among Master Trainers, Ọ bụ kwuru
      ga-Unexcelled ịzu Ndị People Fit Nwee jiwo ‘: Otú ọ bụ na ọ sị & Na
      Reference na nke a bụ ya kwuru
    • 50) Classical Indonesian-Bahasa Indonesia Klasik,Dikarahkan
      oleh Tathagata yang layak & benar-benar dibangkitkan sendiri -
      orang yang akan dijinakkan penggemar di delapan arah Referensi untuk ini
      katanya
    • 51) Classical Irish-Indinéisis Clasaiceach,Stiúrtha
      ag an tathagata fiúntach agus an duine féin-mhúscailte - an duine le
      bheith tamed ag lucht leanúna amach in ocht dtreoracha
      máistir-oiliúnóirí. Thagairt a dhéanamh dó seo a dúirt sé
    • 52) Classical Italian-Italiano classico,Guidato
      dal Tathagata Degno & perfettamente svegliato-la persona da Tamed
      Fans in otto Directions.’Among Master Trainers, Egli si dice che sia
      l’insuperabile Trainer di quelle persone Fit to Be Tamed ‘: Così è stato
      detto & A il riferimento a questo è stato detto




    • 53) Classical Japanese-古典的なイタリア語,TathAgataにふさわしい、当然の自己覚醒 - 人差し指を扇風機に釣り合う。これを参照したと言った
    • 54) Classical Javanese-Klasik Jawa,Steered
      dening Tathagata Worthy & Rightly Self-Awakened-The Person dadi
      Tamed Fans Out ing Wolung Directions.’Among Master Trainers,
      Panjenenganipun punika Said dadi The Unexcelled Trainer Wong Wong Fit
      dadi Tamed ‘: Mangkono iku Said & Ing Wigati kanggo iki ngandika
    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಟಥಗಟಾ
      ಯೋಗ್ಯ ಮತ್ತು ಬಲವಂತವಾಗಿ ಸ್ವಯಂ-ಜಾಗೃತಕಾರರು-ಎಂಟು ದಿಕ್ಕುಗಳಲ್ಲಿ ಅಭಿಮಾನಿಗಳನ್ನು
      ಪಳಗಿಸಬೇಕೆಂದು .’ಯಾಂಗ್ ಮಾಸ್ಟರ್ ತರಬೇತುದಾರರು, ಆ ಜನರ ಅನುಚಿತವಾದ
      ತರಬೇತುದಾರರಾಗಿದ್ದಾರೆ ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ ‘: ಹೀಗೆ ಇದು ಹೇಳಿದೆ ಇದಕ್ಕೆ ಉಲ್ಲೇಖವು
      ಹೇಳಲಾಗಿದೆ
    • 56) Classical Kazakh-Классикалық қазақ,Сегіз
      Directions.’Among Master тренерлерге жылы Прирученные Жанкүйерлер тыс
      болуы үшін Татхагата жақсы тұрарлық & әділ Өзін-Разбуженная-Person
      басшылығымен, Ол приручили үшін адамдардың Fit туралы Unexcelled Тренер
      деп аталады: Осылайша, ол былай деді & болды Бұл сілтеме ол айтылды
    • 57) Classical Khmer- ខ្មែរបុរាណ,ដឹកនាំដោយ Tathagata ដែលសក្ដិសមនិងការភ្ញាក់ដឹងខ្លួនត្រឹមត្រូវរបស់អ្នកគាំទ្រមួយរំពេចនៅក្នុងទិសដៅចំនួន 8 ។ យោងលើនេះត្រូវបានគេនិយាយ
    • 58) Classical KinyarwandaYayobowe
      na Tathagata akwiriye & Kubyuka byiza-gukanguka - umuntu ugomba
      gushyirwaho abajura mu byerekezo umunani.’amng abatoza, avugwa ko ari bo
      bivugwa ko ari bo bihuye ‘: bityo byavuzwe & in Reba kuri ibi byari
      byavuzwe
    • 59) Classical Korean-고전 한국어,Tathagata가 합당한 & 당신에게 팬들을 8 방향으로 팬들을 쫓아내는 사람이 냄새를 맡는 사람을 조종했습니다. 그는 그 사람들이 길들이기에 적합한 사람들의 예상되는 트레이너라고합니다. 이것에 대한 언급은 그것이 말했다
    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),Ve
      ji aliyê Tathagata Mûşî & Raşît Self-şiyar-The Person to Be Fans
      Qezexistanê Out li Eight Directions.’Among Master Trainers, Ew e Said to
      Be The Unexcelled Trainer ji wan kesên ku Fit to Be Qezexistanê ‘: Bi
      vî awayî bû ew Said & In Çavkanî ji bo vê bû, got:
    • 61) Classical Kyrgyz-Классикалык Кыргыз,Түзүшүнөн
      келип татыктуу & Туура Self-Awakened-The сегиз Directions.’Among
      Master тренерлер менен Out багындыра Fans болуу үчүн адам тарабынан
      кеттик, ал абдан мыкты адам багындыра болуу үчүн адамдар Дене тренери
      “керек: Демек, Саид болгон жана-жылы бул шилтеме ал мындай деди:
    • 62) Classical Lao-ຄລາສສິກລາວ,ຜູ້ຊີ້ນໍາໃຫ້ຊາວຢິວຕື່ນຕົວແລະມີຄວາມຕື່ນເຕັ້ນໂດຍສະເພາະໃນສວນຄູສອນທີ່ບໍ່ໄດ້ກໍານົດໄວ້.:
      ດັ່ງນັ້ນຈຶ່ງເວົ້າແລະໃນ ການອ້າງອີງເຖິງນີ້ແມ່ນໄດ້ກ່າວ
    • 63) Classical Latin-LXII) Classical Latin,Steered
      by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
      Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
      Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
      it Said & In ad hoc enim ait:
    • 64) Classical Latvian-Klasiskā latviešu valoda,Kuru
      vada Tathāgata Cienīgs un pamatoti Self-pamodies-personu uz pieradināja
      Fans aptver astoņas Directions.’Among Master Trenažieri, viņš teica Esi
      unexcelled treneris no tiem cilvēkiem, Fit to pieradināja “: Tātad tas
      bija Said & In Atsauce uz šo tas bija teikts
    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,pagal
      Tathagata Vertas & teisingai savivaldos pažadintas-Asmens
      vairuojami į prijaukinti gerbėjų aštuoniose Directions.’Among Master
      Trainers, Jis sako, kad nepranoksta treneris iš tų žmonių, tinkami
      prijaukinti “: Taigi buvo sakoma & Be nuoroda į tai buvo sakoma
    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Hunn
      déi Tathagata Worthy & Et si Selbstänneg-deen-der Persoun ze
      erzéihen Fans Be Eraus an aacht Directions.’Among Master Turnschlappen,
      Hien ass Said D’Unexcelled Trainer vun déi Leit Fit zu Be erzéihen “zu
      Be: Sou war et Said & An Referenz op dës war et gesot


    • 67) Classical Macedonian-Класичен македонски,Управуван
      од Tathagata достоинствен и со право Авто-разбудените-Лице за да се
      смират навивачи во осум Directions.’Among мастер обучувачи, Тој е тие да
      се Unexcelled тренер на оние луѓе кои се вклопуваат да се смират “:
      Така беше тоа го рече и во повикување на ова беше тоа го рече

    • 68) Classical Malagasy,класичен малгашки,Steered
      ny Tathagata mendrika & Hevero ho Self-hofohazina-ilay olona mba ho
      tambatambazana Fans Avy amin’ny valo Directions.’Among Master Trainers,
      Izy no Said ho Mpanazatra ny Unexcelled Ireo Olona mendrika ny ho ho
      tambatambazana ‘: Ka izany Said & In Reference ho izany dia nanao
      hoe:
    • 69) Classical Malay-Melayu Klasik,Dikuasai
      oleh Tathagata Worthy & betul-betul dibangkitkan-orang yang menjadi
      peminat yang dijinakkan dalam lapan arah.’Among Master Trainers, beliau
      dikatakan sebagai pelatih yang tidak terkawal dari orang-orang yang
      patut dijinakkan ‘: Oleh itu, ia berkata dan masuk Rujukan kepada ini
      Adakah ia berkata
    • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,തഥഗത
      യോഗ്യൻ & ശരി സ്വയം ഉണർത്തി-പേഴ്സൺ ദശാബ്ദങ്ങളോളം എട്ട്
      ദിരെച്തിഒംസ്.അമൊന്ഗ് മാസ്റ്റർ പരിശീലകർക്കുള്ള ൽ സൗഹൃദത്തിലായിരുന്നു
      ഫാൻസ് ഔട്ട് ആയിരിക്കും, അവൻ സൗഹൃദത്തിലായിരുന്നു ആയിരിക്കും ആ ആളുകൾ
      വ്യായാമം ഉനെക്സചെല്ലെദ് പരിശീലകൻ പറയുന്നു ‘അങ്ങനെ പറഞ്ഞു &-ൽ ഈ
      പരാമർശം പറയപ്പെട്ടു
    • 71) Classical Maltese-Klassiku Malti,Mmanuvrati
      mill-Tathagata Jixirqilhom & Ġustament Awto-tkebbset-Il-persuna li
      Jridu Fannijiet tamed Out fil Tmien Directions.’Among Master Trainers,
      Huwa Said Be Il Trainer unexcelled ta Dawk Nies Waħħal li Jridu tamed “:
      Għalhekk ma kien Said & Fl referenza għal dan kien qal
    • 72) Classical Maori-Maori Maori,I
      tukuna e te Tathagata Pai me te ara-tika-a-tangata kia tokowhitu ki a
      ia i roto i te waru o nga kaiwhakangungu rangatira.’among. Tohutoro ki
      tenei i kii
    • 73) Classical Marathi-क्लासिकल माओरी,ताथगाता
      योग्य आणि योग्यरित्या स्वत: ची जागृत केली जाऊ शकते- त्या व्यक्तीला आठ
      दिशेने चाहत्यांना पळवून लावले जाईल.’Among मास्टर प्रशिक्षक, त्यांना त्या
      लोकांच्या अनपेक्षित प्रशिक्षक असल्याचे म्हटले जाते: अशा प्रकारे ते
      म्हणाले आणि आत असे म्हटले गेले याचा संदर्भ तो म्हणाला होता
    • 74) Classical Mongolian-Сонгодог Монгол,Найман
      Directions.’Among Мастер сургагч-д тэжээвэр фенүүд байхыг Рулай
      зохистой & зөв өөрийгөө сэрээсэн-The этгээдийн жолоодохоор гэжээ
      тэжээвэр байхыг хүмүүсийн Фит-н Unexcelled сургагч багш “байх явдал юм:
      Тиймээс байсан бол Саид & сард энэ нь лавлагаа тэр гэж байсан юм
    • 75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),ရှစ်
      Directions.’Among မာစတာလူ့အခွင့်အရေးသင်တန်းအတွက်ယဉ်ပရိသတ်များထဲက Be
      ဖို့ Tathagata ထိုက် &
      ဆီလျြောစှာကိုယ်ပိုင်နိုးထ-အဆိုပါပုဂ္ဂိုလ်တို့ကစတီယာရင်, သူယဉ် Be
      မှသူများသည်ပြည်သူ့ Fit ၏ Unexcelled သင်တန်းပေး Be မှ Said ဖြစ်ပါတယ် ‘:
      ထိုသို့ Said & ခုနှစ်တွင်ခဲ့သည် ဤကိုးကားစရာကပြောသည်ခဲ့သည်
    • 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),टर्शुगाटा
      योग्य र सही आत्म-ब्यूँगंछ - व्यक्तिलाई आठवटा दिशामा बाहिर फ्यानहरू
      बनाइन्छ। ‘मास्टर प्रशिक्षकहरू, उनीसँग मिसाइन्छ’: यसैले यो भनियो यसको
      सन्दर्भ यो भनिएको थियो
    • 77) Classical Norwegian-Klassisk norsk,Styrt
      av Tathagata verdig og med rette selvvåknet - personen som skal tames
      fans ut i åtte veibeskrivelser Henvisning til dette var det sagt

    • 78) Classical Odia (Oriya)Tamed
      Eight Directions.’Among ପ୍ରଭୁ Trainers ରେ ଆଉଟ୍ Fans Be ପାଇଁ Tathagata
      େଯାଗ୍ଯ & ମାତମରେ ସ୍ୱୟଂ-ଜାଗ୍ରତ-The Person ଦ୍ୱାରା Steered, ସେ ସହେି
      ଲୋକଙ୍କ ଫିଟ୍ ର Unexcelled ପ୍ରଶିକ୍ଷଣ େଦଉଥିବା ପୁରୁଷ Be ପାଇଁ Tamed ‘ହୁଅନ୍ତୁ
      କହିେଲ ଅଟେ: ଏହିରୂେପ ଥିଲା ତାହା Said ରେ & In ଏହି କୁ ସନ୍ଦର୍ଭ ତାହା କହିଲେ
      ଥିଲା
    • 79) Classical Pashto- ټولګی پښتو
    • د
      TATHAGATATATATARTARTARTERE لخوا چمتو شوی او په سمه توګه ځان وژونکي شخص،
      هغه وویل چې د هغه خلکو په بدل کې فونګ ټرامرل کیږي چې دا به ورکړل شي. دې
      ته مراجعه وشوه




    • 80) Classical Persian-کلاسیک فارسی
    • رو
      هدف قرار بدن توسط تاتاگاتا شایسته و درستی خود بیدار-فرد به طرفداران رام
      در هشت Directions.’Among ماستر ترینر، او گفته می شود رودست ترینر از این
      افراد متناسببا برای اینکه رام: بنابراین آن سعید و در اشاره به این بود
      که گفت:



    • 81) Classical Polish-Język klasyczny polski,Kierowane
      przez Tathagata Worthy & Self-słusznie obudziło-osoba, która ma
      zostać ujarzmiony fanów w ośmiu Directions.’Among Mistrza Trenerów,
      który jest uważany za nieprześcignionego nauczyciela z tych ludzi,
      których można ujarzmić „: tak powiedziano & W odniesienie do tego
      było powiedziane
    • 82) Classical Portuguese-Português Clássico,Dirigido
      pelo Tathagata arahant, perfeitamente-Awakened-A pessoa a ser Tamed Fãs
      em oito Directions.’Among Mestre Trainers, ele é dito ser o insuperável
      instrutor dessas pessoas Fit to Be Tamed ‘: Assim foi dito e em a
      referência a este é que foi dito
    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,Tathagata
      ਯੋਗ ਅਤੇ ਉਚਿਤ ਸਵੈ-ਜਾਗ-The ਵਿਅਕਤੀ ਦੁਆਰਾ ਸੇਧ ਅੱਠ Directions.’Among ਮਾਸਟਰ
      ਟਰੇਨਿੰਗ ਵਿੱਚ ਬਾਹਰ ਨੂੰ ਸਿਧਾਇਆ ਪੱਖੇ ਹੋਣ ਲਈ, ਉਸ ਨੇ ਕਿਹਾ ਕਿ ਉਹ ਲੋਕ Fit ਦਾ
      ਸਰਵਸ੍ਰੇਸ਼ਟ ਹੈ ਟ੍ਰੇਨਰ ਨੂੰ ਸਿਧਾਇਆ ਰਹੋ ਕਰਨ ‘ਹੋਣ ਦਾ ਹੈ: ਇਸ ਲਈ ਸੀ ਕਿ ਇਹ ਕਿਹਾ
      ਅਤੇ ਵਿੱਚ ਇਸ ਨੂੰ ਕਰਨ ਲਈ ਹਵਾਲਾ ਇਹ ਕਿਹਾ ਗਿਆ ਸੀ
    • 84) Classical Romanian-Clasic românesc,Direcționată
      de Tathagata demn și de sine stătătoare de sine - persoana care urmează
      să fie ventilatoare în opt direcții. Formatori de master, el se spune
      că este antrenorul onest al acelor oameni potriviți să fie îmblânzită “:
      Astfel a fost spus și în Referire la acest lucru a fost spus
    • 85) Classical Russian-Классический русский,Управляемый
      Таттагатой достойным и справедливо выбудил - человек, которого
      приручены поклонникам в восьми направлениях. «Мастер-тренажеры», он
      сказал, что он необоснованный тренер тех людей подходит, чтобы быть
      приручены «: таким образом, это было сказано и в Ссылка на это было
      сказано
    • 86) Classical Samoan-Samoan Samoa,Uli
      e le Tathagata Agavaa & saʻo Self-fagua-O le Tagata e Avea Tamed
      ili Atu i le Toavalu Directions.ʻAmong Matai Trainers, Ia Said e Avea le
      faiaoga Unexcelled o latou tagata e tatau ona Ia Tamed ‘: Sa faapea
      Said & I faasinomaga i lenei na fai mai

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
      Sटीरेड्
      ब्य् ते ठतगट wओर्त्य् & रिघ्ट्ल्य् सेल्फ़्-अwअकेनेड्—ते पेर्सोन् टो
      बे टमेड् फ़न्स् ओउट् इन् एइघ्ट् डिरेcटिओन्स्.’आमोन्ग् मस्टेर्
      ट्रैनेर्स्,हे इस् सैड् टो बे ते उनेxcएल्लेड् ट्रैनेर् ओफ़् तोसे पेओप्ले
      फ़िट् टो बे टमेड्’ः तुस् wअस् इट् सैड् & इन् रेफ़ेरेन्cए टो तिस् wअस्
      इट् सैड्




    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Air
      a stiùireadh le Tathagata Worthy & ceart Fèin-dùsgadh-The Person a
      bhith Tamed Fans Out ann an Ochd Directions.’Among Master Trainers, Tha e
      ag ràdh gur e Unexcelled Trainer nan daoine Fit a bhith Tamed “: Mar a
      bha e Said & Ann Fiosrachadh a bha seo thuirt e

    • 89) Classical Serbian-Класични српски,Управљали
      татхагатом достојно и с правом се само пробудио - особа која се
      приписује навијачима у осам упутстава .’амонг мастер тренери, он се каже
      да је необјављени тренер оних људи који се приписују ‘: Тако је било у
      питању Референца на то је речено
    • 90) Classical Sesotho-Seserbia ea boholo-holo,Tsamaisoa ke Tatagagata se tšoanelehang le ho tsosoa ka nepo Ho bua ka sena ho ile ha bolela
    • 91) Classical Shona-Shona Shona,Pavakandirambidza
      kushamwaridzana nerimwe nokuda Tathagata Vakakodzera & Vane
      Self-kumutswa-The Person Kuva akapingudzwa Fans Out muna misere
      Directions.’Among Master nevadzidzisi, Ndiye Said Kuva Unexcelled
      Trainer Vaya People Kukodzera kudzikama ‘: Saizvozvo wakange Said &
      In Reference iyi akanga akati


    • 92) Classical Sindhi,
    • جي
      Tathagata ساراھيل ۽ خلفاء نفس-وڃين-شخص جي Steered اٺ Directions.’Among
      ماسٽر تربيت ڏيندڙ ۾ تابعدار مداح مان ٿي، هن جو تابعدار ٿي جيڪي ماڻهو
      مناسب جو Unexcelled کي سڌائڻ وارا چيو وڃي ٿو ته آهي ‘: اهڙيء طرح هو ان
      کي چيو ۽ ۾ هن جي حوالي ان کي چيو ويو
    • 93) Classical Sinhala-සම්භාව්ය සිංහල,මෙම
      Tathagata වටින සහ නිසි ස්වයං-අවදි-පුද්ගලයා විසින් සංසදයක් අට
      Directions.’Among ප්රධාන පුහුණුකරුවන් දී හීලෑ විදුලි පංකා සිදු කිරීමට,
      ඔහු හීලෑ යුතු අයගේ ජනතා ෆිට් වල Unexcelled පුහුණුකරු බව පැවසේ ‘: මේ අනුව
      එය මෙසේ පැවසීය සහ දී කරන ලදී මෙම විමර්ශන කී
    • 94) Classical Slovak-Klasický slovenský,Riadený
      TATHAGATA WORDY & PRAVDA SAMOUKOVANÉ - OSOBA, KTORÉ SA BYŤ VYKONANÉ
      V OBCHODOVÝCH DIESTROJECÍCH TREKCIE. Odkaz na to bolo povedané


    • 95) Classical Slovenian-Klasična slovenska,ki
      jih je Tathagata Vredni in pravilno Self-prebudil-oseba, ki usmerja k
      Bodite udomačil Ventilatorji v osmih Directions.’Among Master trenerje,
      On je dejal, da je Unexcelled Trener tistih ljudi, sposobne za udomačil
      “: Tako je bilo rečeno & V sklicevanje na to je bilo rečeno
    • 96) Classical Somali-Soomaali qowmiyadeed,Livorno
      oo ay ku Tathagata Istaahil & hagaagsan Is-toosay-The Person in
      Noqo Taageerayaasha rabbeeyey Out in Siddeed Directions.’Among Master
      Tababarayaasha, wuxuuna la sheegay in Unexcelled tababaraha ee ah kuwa
      Dadka istaahilin in loogu rabbeeyey ’saasaana ku jiray Said & In
      tixraaca in this ahaa waxa uu sheegay in
    • 97) Classical Spanish-Español clásico,Dirigido
      por Tathagata digno y con razón, ausentada, la persona que se le debe
      dominar a los fanáticos en ocho direcciones. “Jamás maestros
      entrenadores, se dice que es el entrenador sin excedentes de aquellas
      personas que encajan para ser domesticadas”: así se dijo y en La
      referencia a esto fue dicho
    • 98) Classical Sundanese-Sunda Klasik,Steered
      ku Tathagata pantes & rightly Timer Awakened-baé kana Kudu Tamed
      Fans Out di Dalapan Directions.’Among Master Trainers, Anjeunna bisa
      disebutkeun The Unexcelled palatih ti Jalma Jalma Fit janten Tamed ‘:
      Jadi éta eta Said & Dina rujukan ka ieu kitu ceuk
    • 99) Classical Swahili,Kiswahili cha Classical,Lililoongozwa
      na Tathagata anastahili na haki ya kujitegemea-mtu anayepigwa mashabiki
      nje ya maelekezo nane.’among wakufunzi wa bwana, anasemekana kuwa
      mkufunzi asiyejulikana wa watu hao wanafaa kuwa amepigwa ‘: hivyo
      ilikuwa imesema & ndani Rejea ya hii ilikuwa alisema
    • 100) Classical Swedish-Klassisk svensk,Styrd
      av Tathagata värdig och med rätta självväckt-den person som ska tämjas
      fans ute i åtta riktlinjer. “Among master tränare, han sägs vara den
      oexcellerade tränaren av de människor som passar att vara tamed”:
      Således sagt och i Hänvisning till detta var det sagt
    • 101) Classical Tajik-тоҷикӣ классикӣ,Аз ҷониби Tatagata сазовори ва бедарак шуд - шахсе, ки бо худ мухлисон ба даст оварда шудааст Истинод ба ин гуфта шудааст




    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,எட்டு
      திசைகளில் ரசிகர்களுக்கு ரசிகர்களைத் தகர்த்தெறிந்த நபரைக்
      கொன்றுவிடுவார். ‘மாஸ்டர் பயிற்சியாளர்கள், அந்த நபர்களின் அழிக்கப்படாத
      பயிற்சியாளராக இருப்பதாக கூறப்படுகிறது’: இதனால் அது கூறப்பட்டது. இதைப்
      பற்றிய குறிப்பு அது கூறியது
    • 103) Classical TatarСигез
      Directions.’Among Мастер Тренерлар алып төяп җанатарлары торырга
      Tathagata лаеклы карау Сайлап үзидарә сорашсыннар-The Шәхес ёкары, диде
      ул телне булырга кешеләр Fit турында Unexcelled Trainer бул тора: әнә
      иде әйтте карау елда бу Белешмә әйтелде

    • 104) Classical Telugu- క్లాసికల్ తెలుగు,Tathagata విలువైన & సరిగా స్వీయ మేల్కొనే-వ్యక్తి ఎనిమిది ఆదేశాలు లో అభిమానులు tamed at దీనికి సూచన అది చెప్పబడింది
    • 105) Classical Thai-ภาษาไทยคลาสสิก,นำโดย
      Tathagata สมควรและถูกต้องด้วยตัวเองตื่นขึ้นมา-บุคคลที่จะเป็นแฟน ๆ
      เชื่องออกในแปด Directions.’Among โท Trainers
      เขาเป็นบอกว่าจะไม่มีใครเทรนเนอร์ของผู้คนที่เหมาะสมที่จะฝึกให้เชื่อง ‘:
      ดังนั้นเป็นเรื่องที่กล่าวว่าและใน อ้างอิงถึงนี้คือก็กล่าวว่า
    • 106) Classical Turkish-Klasik Türk,Tathagata
      tarafından yönetilecek ve haklı olarak kendini uyandırdı - sekiz yönde
      hayranlıkları evcilleştirilecek kişi. ‘OMong Master Trainers, bu
      insanların mutfsuz eğitmen olduğu söyleniyor’: Böylece ve içinde dedi.
      Buna referans söylendi
    • 107) Classical TurkmenSekiz
      Directions.’Among Master Instruktor Out tötänden Fans Be Tathagata
      başarnykly we dogry öz-ýaradypdy-The adam tarapyndan goldanan hem Alla
      Said tötänden boluň adamlaryna ITF Unexcelled Trainer bolup durýar:
      Şeýlelikde boldy diýildi we ýylda goşulýan, aýdylýar boldy
    • 108) Classical Ukrainian-Класичний український,Керований
      по Татхагата Гідний & Справедливо Self-пробуджені-Людина, щоб бути
      приручені Вентилятори в восьми Directions.’Among майстер тренерів, Він
      сказав, щоб бути неперевершеними тренер з тих людей, придатний для
      приручити «: Так було сказано і в посилання на це було сказано


    • 109) Classical Urdu- کلاسیکی اردو
    • Tathagata
      قابل اور صحیح طور پر خود بیداری کی طرف سے بھاگ گیا - شخص کو آٹھ سمتوں
      میں مداحوں کو ٹھنڈا کرنے کے لئے .مغ ماسٹر ٹرینرز، انہیں کہا جاتا ہے کہ
      ان لوگوں کے غیر معمولی ٹرینر بننے کے لئے فٹ کیا جاتا ہے ‘: اس طرح یہ کہا
      گیا تھا اس کا حوالہ دیا گیا تھا



    • 110) Classical Uyghur,
    • سەككىز
      Directions.’Among Master Trainers ئوقۇپ Tamed ئەگەشكۈچى بولۇشقا
      Tathagata لايىق & توغرىغا ئۆزىنى Awakened-The كىشىنىڭ Steered, ئۇ
      مۇنداق دېدى: Tamed بېرىلىدۇ كىشىلەر لايىق بولغان Unexcelled مەشىق
      »بولىدۇ: شۇنداق بولۇپ بۇنى &-يىلى بۇ نەقىل ئۇنىڭ دېدى ئىدى

    • 111) Classical Uzbek-Klassik o’z,Sakkiz
      Directions.’Among Master trenerlar bilan Out tiyilgan va tiyilmoqda
      Fans bo’ling uchun Tathagata loyiq & az Self-uyg’ongan-The Shaxsning
      uddaladi, dedi tiyilgan va tiyilmoqda bo’ling odamlarni yaroqli noyob
      Trainer bo’lish: Shunday qilib bo’ldi bu Said & yilda bu yozuvlar u
      dedi edi
    • 112) Classical Vietnamese-Tiếng Việ,Chỉ
      đạo bởi Tathagata xứng đáng & tự đánh thức đúng người đã được thuần
      hóa người hâm mộ trong tám chỉ đường. Giảng viên chính của thầy, ông
      được cho là huấn luyện viên chưa được khám phá của những người đó phù
      hợp để được thuần hóa ‘: Do đó, nó đã nói & trong Tham chiếu đến đây
      là nó nói
    • 113) Classical Welsh-Cymraeg Clasurol,Wedi’i
      lywio gan y tagahata teilsy a hunan-ddeffroad-deffro-y person i fod yn
      gefnogwyr tamed allan yn wyth prif hyfforddwyr gyfarwyddyd. Cyfeiriodd
      at hyn a ddywedodd
    • 114) Classical Xhosa-IsiXhosa zesiXhosa, Ubhekiswe
      yi Tathagata Sifanele & Bonakalisa Self-ayivukanga-The Person ukuba
      ziyadanjiswa Fans Out ngo Eight Directions.’Among Master Abaqeqeshi,
      yena kuthiwa The Unexcelled Trainer Wabo Abantu Lingana ziyadanjiswa ‘:
      Wamhle ke Said & E Isalathisi koku kusithiwa


    • 115) Classical Yiddish- קלאסישע ייִדיש
    • סטירד
      דורך די טאַטהאַגאַטאַ וואָרטהי & ריגהטלי אַליינ-אַוואַקענעד-דעם
      מענטש צו זיין טאַמעד פאַנס אויס אין אַכט דירעקטיאָנס.’אַמאָנג בעל
      טריינערז, ער איז געזאגט צו זיין די ונעקססעללעד טראַינער פון יענע מענטשן
      פּאַסיק צו זיין טאַמעד ‘: אַזוי האָט איז געווען עס סאַיד & אין
      דערמאָנען צו דעם איז געווען עס געזאגט


    • 116) Classical Yoruba-Yoruba Yoruba, Titegun
      nipasẹ Thagagata yẹ & Lõtọ di mimọ-eniyan-ẹni ti o wa lati ta awọn
      egeb onijakidijagan ti o wa ni awọn itọnisọna mẹjọ.’among Itọkasi si eyi
      ni o sọ
    • 117) Classical Zulu-I-Classical ZuluIqondiswa
      iphini le Tathagata Njengabakufanelekele & Abathambekele
      Self-ukuvuswa-UMuntu zingezokuthanjiswa Abalandeli Out e Eight
      Directions.’Among Master Abaqeqeshi, He is kuthiwa Unexcelled Umqeqeshi
      Walabo Abantu Fit zingezokuthanjiswa ‘: Ngakho kwaba ke Said & Ngo
      Inkomba lokhu kwaba ke wathi


    Vision
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    2023 Parliament of the World’s Religions
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    The
    1893 World Parliament of Religions is the landmark beginning of the
    modern interfaith movement. Today’s Parliament Convenings are the
    world’s largest and most inclusive interfaith gathering, with an average
    attendance of 8,000 participants.
    Many questions are being raised on the silence of the Center on Pegasus report: Mayawati

    Bahujan
    Samaj Party (BSP) President Mayawati has targeted the BJP-led central
    government in the Pegasus case, saying that instead of giving credible
    answers by being accountable and responsible to the country and the
    people, the silence of the Center raises new questions. does.

    Bahujan
    Samaj Party (BSP) President Mayawati targeted the BJP-led central
    government in the Pegasus case, saying that instead of giving credible
    answers by being accountable and responsible to the country and the
    people, the silence of the Center and also raises new questions. While
    tweeting on this issue, Mayawati said – ‘The ghost of Pegasus espionage
    scandal is continuously making the central government and BJP sleepless.
    New revelations are being made every day in this very serious matter,
    yet instead of giving credible answers by being accountable and
    responsible to the country and the people, the silence of the Center
    raises new questions. Let the government disclose.

    In
    a series of tweets, Mayawati said, “Also, comments like ‘supari media’
    by former army chief and union minister on new Pegasus facts are highly
    indecent, which proves the narrow thinking of the government. In the
    Pegasus case, India’s name coming in the category of rulers of countries
    like Mexico, Poland, Hungary etc. is no less a matter of concern.

    UP elections: Mayawati attacks Congress, calls it ‘Votkatwa’ party in Uttar Pradesh

    It
    is noteworthy that a report in American newspaper New York Times
    claimed that India had bought Pegasus spyware in 2017 as part of a $2
    billion defense deal with Israel, after which a major controversy arose
    on Saturday. And the opposition accused the government of being involved
    in illegal espionage and termed it as ‘treason’.
    New petition filed in SC in Pegasus case, seeking registration of FIR against those involved in the deal
    granthshala.in
    Many questions are being raised on the silence of the Center on Pegasus report: Mayawati


    The
    ghost of Pegasus espionage case is continuously making the central
    government and BJP sleepless. New revelations are being made regularly
    in this very serious matter, yet instead of giving credible answers by
    being accountable and responsible towards the country and the people,
    the silence of the Center raises new questions. The government should
    disclose

    At
    the same time, comments like ’supari media’ of former army chief and
    union minister on new facts of Pegasus are very indecent, which proves
    the narrow thinking of the government. In Pegasus case, India’s name
    coming in the category of rulers of countries like Mexico, Poland,
    Hungary etc. is also not a matter of less concern.

    May be an image of text that says
  • 30) Classical English,Roman,Steered
    by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
    Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
    Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
    it Said & In Reference to this was it said
  • 31) Classical Esperanto-Klasika Esperanto,Regita
    de la Tathagata, inda & prave mem-vekita-la persono esti dresita
    fanoj en ok directions.’Among mastro trejnistoj, li laŭdire estas la
    nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
    osmanthus Said & en referenco al ĉi tiu estis ŝin Said




  • 32) Classical Estonian- klassikaline eesti keel,Mida
    juhib Tathagata, väärt ja õigesti ise ärganud-isik, taltsutatud fännid
    läbi kaheksa directions.’Among kapten koolitajad, ta on öelnud, et
    unexcelled treener neid inimesi sobivaks taltsutatud “: see oli
    osmanthus Said & viidates sellele oli see Said









    • Right speech is the first principle of ethical conduct in the eightfold path. Ethical conduct is viewed as a guideline to moral discipline, which supports the other principles of the path. This aspect is not self-sufficient, however, essential, because mental purification can only be achieved through the cultivation of ethical conduct. The importance of speech in the context of Buddhist ethics is obvious: words can break or save lives, make enemies or friends, start war or create peace.

    Buddha explained right speech as follows:
    • to abstain from false speech, especially not to tell deliberate lies and not to speak deceitfully,
    • to abstain from slanderous speech and not to use words maliciously against others,
    • to abstain from harsh words that offend or hurt others, and
    • to abstain from idle chatter that lacks purpose or depth.

    Positively phrased, this means to tell the truth, to speak friendly, warm, and gently and to talk only when necessary.

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    30 Buddha’s Own Words Noble Eightfold Path Ethical Conduct Right Action 4. Right Action 𝓛𝓔𝓢𝓢𝓞𝓝 4329 Sun 30 Jan 2022 Sakkapañhā Sutta — Sakka’s question —— All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
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    Posted by: site admin @ 7:12 am

    30 Buddha’s Own Words

    Noble Eightfold Path

    Ethical Conduct

    Right Action



    4. Right Action
    𝓛𝓔𝓢𝓢𝓞𝓝 4329 Sun  30 Jan 2022

    Sakkapañhā Sutta
    — Sakka’s question ——

    All Societies to Attain Final Goal
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Mind !
    Be Kind!


    tenor.com/view/awaken-re

    Practice & propagate from Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org
    to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.

    Awaken Realitysb Sticker - Awaken Realitysb - Discover & Share GIFs




    Buddha Peaceful GIF - Buddha Peaceful Sleep GIFs
    Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org
    White Home
    An 18ft Dia Mindful Meditation Lab
    668, 5A Main Road, 8th Cross, HAL III Stage,
    Punya Bhumi Bengaluru
    Magadhi Karnataka
    Prabuddha Bharat Vishva




    The perfect Awaken Realitysb Animated GIF for your conversation. Discover and Share the best GIFs on Tenor.



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    - Sakka se vraag -
    Alle samelewings te Finale doel te bereik
    Doen goed!
    Groei groente en vrugte Food!
    Reinig Mind!
    Wees vriendelik!
    Die Boeddha gee ‘nredelik eenvoudige antwoord op vraag Sakka se:Wat is die rede waarom sommige mense bereik die finale doel?
    • 09) Classical Albanian-Shqiptare klasike,
      Sakkapañhā
       Sutta
      - Pyetja Saka-së -
      Të gjitha shoqëritë për të arritur qëllimin përfundimtar
      Bej mire!
      Grow perime & fruta ushqim!
      Pastrojë mendjen!
      Ji i sjellshem!
      Buda i jep një përgjigje mjaft të thjeshtë për pyetjen Saka-së: Cila është arsyeja pse disa njerëz arrijnë qëllimin final?
    • 10) Classical Amharic-አንጋፋዊ አማርኛ,
      ሳካካፋ ñhā sutta
      - ሳካካ ጥያቄ -
      የመጨረሻ ግብ ለመድረስ ሁሉም ማኅበረሰቦች
      መልካም አድርግ!
      አትክልት እና የፍራፍሬ ምግብ ያድጉ!
      አእምሮን አጥራ!
      ደግ ሁን!
      ቡድሃ ለሳካካ ጥያቄ ቀላል መልስ ይሰጣል-አንዳንድ ሰዎች የመጨረሻውን ግብ የሚያገኙበት ምክንያት ምንድን ነው?
    • 11) Classical Arabic-اللغة العربية الفصحى
    • Sakkapañhā سوتا
      - السؤال السقا -
      جميع الجمعيات لتحقيق الهدف النهائي
      أفعل جيدا!
      تنمو الخضروات والفواكه الغذاء!
      تنقية العقل!
      كن طيبا!
      بوذا يعطي إجابة بسيطة إلى حد ما على سؤال السقا: ما هو السبب الذي يجعل بعض الناس تحقيق الهدف النهائي؟

    • 12) Classical Armenian-դասական հայերեն,Sakkapañhā Sutta
      - Şakka sual -
      Bütün Societies Final Məqsəd qovuşacaq
      Yaxşı et!
      Vegetable & Fruit Food bitir!
      Purify Mind!
      Mülayim ol!
      Bəzi insanlar son məqsədə nail səbəbi budur: Buddha Sakka sualına bir olduqca sadə cavab verir?
    • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া
      Sakkapañhā
      চুট্টা — চাক্কাৰ প্ৰশ্ন —— চূড়ান্ত লক্ষ্য প্ৰাপ্ত কৰিবলৈ সকলো সমাজ ভাল
      কৰক! পাচলি আৰু ফলৰ খাদ্য খেতি কৰক! মনক শুদ্ধ কৰক! দয়ালু হওক! বুদ্ধই
      চাক্কাৰ প্ৰশ্নৰ এটা সৰল উত্তৰ দিয়ে: কিছুমান মানুহে চূড়ান্ত লক্ষ্য
      প্ৰাপ্ত কৰাৰ কাৰণ কি?


    14) Classical Azerbaijani- Klassik Azərbaycan,    Sakkapañhā Sutta
    - Şakka sual -
    Bütün Societies Final Məqsəd qovuşacaq
    Yaxşı et!
    Vegetable & Fruit Food bitir!
    Purify Mind!
    Mülayim ol!
    Bəzi insanlar son məqsədə nail səbəbi budur: Buddha Sakka sualına bir olduqca sadə cavab verir?
    15) Classical Basque- Euskal klasikoa,Sakkapañhā sutta
    - Sakkaren galdera -
    Gizarte guztiak azken helburua lortzeko
    Ondo egin!
    Landare eta fruta janaria hazten!
    Garbitu gogoa!
    Atsegina izan!
    Buda-k erantzun sinple bat ematen dio Sakkaren galderari: Zein da pertsona batzuek azken helburua lortzeko?

    16) Classical Belarusian-Класічная беларуская,Sakkapañhā Sutta
    - пытанне Сакка -
    Усе грамадства, каб дасягнуць канчатковай мэты
    Ёсць добра!
    Grow агародніннай і фруктовай ежы!
    Ачысціць розум!
    Будзьце добрыя!
    Буда дае даволі просты адказ на пытанне Сакка: У чым прычына, чаму некаторыя людзі дасягаюць канчатковай мэты?

    17) Classical Bengali-ক্লাসিক্যাল বাংলা,Sakkapanha Sutta.
    - সাক্কের প্রশ্ন -
    সব সমাজের চূড়ান্ত লক্ষ্য অর্জন করতে
    ভাল কর!
    উদ্ভিজ্জ এবং ফল খাদ্য বৃদ্ধি!
    মনের শুদ্ধ!
    দয়াশীল হত্তয়া!
    বুদ্ধ সাক্কের প্রশ্নের পরিবর্তে একটি সহজ উত্তর দেয়: কিছু লোকের চূড়ান্ত লক্ষ্য অর্জন করার কারণ কী?

    18) Classical Bosnian-Klasični bosanski,Sakkapañhā sutta
    - Saka pitanje -
    Sva društva za postizanje konačnog cilja
    Uradi dobro!
    Grow povrća i voća Food!
    Pročistiti Mind!
    Budi ljubazan!
    Buda daje prilično jednostavan odgovor na pitanje Saka-a: šta je razlog zašto neki ljudi postizanja konačnog cilja?



    19) Classical Bulgaria- Класически българск,Sakkapañhā sutta.
    - Въпросът на Сакка -
    Всички общества да постигнат крайна цел
    Прави добро!
    Растете растителни и плодови храни!
    Пречиствайте ума!
    Бъди любезен!
    Буда дава доста прост отговор на въпроса на Сакка: каква е причината някои хора да постигнат крайната цел?

    • 20) Classical Catalan-Català clàssic
      Sakkapañhā Sutta
      - La pregunta de Sakka -
      Totes les societats per assolir l’objectiu final
      Fes el bé!
      Créixer per a fruites i verdures menjar!
      Purificar la ment!
      Sigues amable!
      El Buda dóna una resposta bastant simple a la pregunta de Sakka: ¿quina
      és la raó per la qual algunes persones a assolir l’objectiu final?

    • 21) Classical Cebuano-Klase sa Sugbo,
      Sakkapañhā Sutta
      - ni Sakka pangutana -
      Ang tanan nga Society sa Pagkab-ot Katapusang Tumong
      Ba Maayo!
      Motubo Utanon & Bunga Pagkaon!
      Sa pagpanghinlo sa Hunahuna!
      Mahimong Matang!
      Ang Buddha naghatag sa usa ka yano nga tubag ni Sakka pangutana: unsa
      ang rason ngano nga ang ubang mga tawo makab-ot ang katapusan nga
      tumong?
    • 22) Classical Chichewa-Chikale cha Chichewa,Sakkapañhā Sutta
      - funso Sakka a -
      Societies onse afike Final Goal
      Kodi Good!
      Kukula masamba & Zipatso Chakudya!
      Yeretsani Mind!
      Khalani Mtundu!
      The Buddha amayankha wapamwamba funso Sakka: Kodi ndi chifukwa anthu ena akapeze cholinga komaliza?
    • 23) Classical Chinese (Simplified)-古典中文（简体）,Sakkapañhāsutta
      - Sakka的问题 -
      所有社会达到最终目标
      做得好！
      种植蔬菜和水果食品！
      纯化心灵！
      善待！
      佛陀给Sakka的问题给出了一个相当简单的答案：有些人达到最终目标是什么原因？
    • 24) Classical Chinese (Traditional)-古典中文（繁體）,Sakkapañhāsutta
      - Sakka的問題 -
      所有社會達到最終目標
      做得好！
      種植蔬菜和水果食品！
      純化心靈！
      善待！
      佛陀給Sakka的問題給出了一個相當簡單的答案：有些人達到最終目標是什麼原因？

      有一次，Bhagavā在Rājagahā居住，在禿鷹的峰頂。然後薩卡耶和華耶和華的主走近了Bhagavā;接近Bhagavā，對他有報酬，他站在一邊;站在一邊，薩卡耶和華耶和華耶和華為Bhagavā說：


    • 25) Classical Corsican-Corsa Corsicana,Sakkapañhā
      Sutta
      - quistione di l’Sakka -
      All suceta à avè Goal Final
      Do Good!
      Crisciri verdura & frutta e verdura!
      Cun tè, Mind!
      Esse soir!
      The Buddha dà una risposta piuttostu sèmplice a quistione di l’Sakka:
      ciò chì hè la ragiuni pirchì certi pirsuni avè u scopu finale?
    • 26) Classical Croatian-Klasična hrvatska,Sakkapañhā Sutta
      - Sakka je pitanje -
      Sva društva postići konačni cilj
      Činiti dobro!
      Širi povrća i voća hrane!
      Pročistite um!
      Be Kind!
      Buddha daje prilično jednostavan odgovor na Sakka pitanje: Što je razlog zašto neki ljudi postigli konačni cilj?

    • 27) Classical Czech-Klasická češtinaSakkapañhā Sutta
      - Sakka otázka -
      Všechny Societies k dosažení konečného cíle
      Do Good!
      Růst Zelenina a ovoce potraviny!
      Purify Mind!
      Být milý!
      Buddha dává poměrně jednoduchou odpověď na Sakka otázku: jaký je důvod, proč někteří lidé dosáhnout konečného cíle?

  • 28) Classical Danish-Klassisk dansk,Klassisk dansk,Sakkapañhā sutta.
    - Sakka’s spørgsmål -
    Alle samfund for at nå det endelige mål
    Gør det godt!
    Grow vegetabilsk & frugt mad!
    Rense sind!
    Vær sød!
    Buddha giver et ret simpelt svar på Sakka’s spørgsmål: Hvad er grunden til, at nogle mennesker opnår det endelige mål?
  • 29) Classical Dutch- Klassiek Nederlands,Sakkapañhā
    sutta
    - Sakkka’s vraag -
    Alle samenlevingen om het einddoel te bereiken
    Goed doen!
    Grow plantaardig en fruitvoer!
    Zuivere geest!
    Wees aardig!
    De Boeddha geeft een nogal simpel antwoord op de vraag van Sakkka: wat
    is de reden waarom sommige mensen het uiteindelijke doel bereiken?
  • 30) Classical English,Roman,Sakkapañhā Sutta
    - Sakka’s question -
    All Societies to Attain Final Goal
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Us!
    Be Kind!
    The Buddha gives a rather simple answer to Sakka’s question: what is the reason why some people Attain the final goal?
  • 31) Classical Esperanto-Klasika Esperanto,Sakkapañhā sutta
    - La demando de Sakka -
    Ĉiuj socioj por atingi finan celon
    Faru bonon!
    Kreskigu legoman kaj fruktan manĝaĵon!
    Purigu menson!
    Estu infano!
    La Budho donas iom simplan Anser al la demando de Sakka: Kio estas la kialo, kial iuj homoj atingas la finan celon?




  • 32) Classical Estonian- klassikaline eesti keel,Sakkapañhā Sutta
    - Sakka infotunni -
    Kõik Societies saavutada lõppeesmärk
    Teha head!
    Kasva köögiviljade ja puuviljade Food!
    Puhasta Mind!
    Ole lapse!
    Buddha annab küllaltki lihtne Anser et Sakka tema Küsimus: Mis on põhjus, miks mõned inimesed saavutada lõppeesmärk?
    • 33) Classical Filipino klassikaline filipiinlane,Sakkapañhā
      sutta
      - ni Sakka Tanong -
      Lahat ng Samahan para Matatamo Final Goal
      DO GOOD!
      Lumago Gulay at Prutas Pagkain!
      Maglinis ng isip!
      Maging isang bata!
      Ang Buddha Ay nagbibigay ng isang halip Simple Anser sa Sakka Tanong:
      Ano ang Dahilan Bakit Ang ilang mga tao Makuha Ang Final Layunin?

      34) Classical Finnish- Klassinen suomalainen,Sakkapañhā
      Sutta
      - Sakka kyselytunnin -
      Kaikissa yhteiskunnissa Saavuttaa lopullinen tavoite
      TEHDÄ HYVÄÄ!
      Grow Kasvis & Fruit Ruoka!
      Purify Mind!
      Olla lapsi!
      Buddha antaa varsin yksinkertaisella Anser että Sakka n kysymykseen:
      Mikä on syy, miksi jotkut ihmiset saavuttavat lopullinen tavoite?
    • 35) Classical French- Français classique,Sakkapañhā
      Sutta
      - La question de Sakka -
      Toutes les sociétés à atteindre l’objectif final
      FAIRE DU BIEN!
      Cultivez la nourriture des légumes et des fruits!
      Purifiez l’esprit!
      Être un enfant!
      Le Bouddha donne un anse assez simple à la question de Sakka: quelle est
      la raison pour laquelle certaines personnes atteignent l’objectif
      final?
    • 36) Classical Frisian- Klassike Frysk,Sakkapañhā sutta
      - Sakka Fraach fan -
      Alle Societies te ferwêzentlikjen Finale Goal
      GOED DWAAN!
      Grow Vegetable & Fruit Food!
      Suverje Mind!
      Wês in bern!
      De Buddha Jout in Leaver Simple Anser nei Sakka fan Fraach: Wat is de reden Wêrom Guon People ferwêzentlikjen The Final Goal?
    • 37) Classical Galician-Clásico galego,Sakkapañhā Sutta.
      - Pregunta de Sakka -
      Todas as sociedades para alcanzar o obxectivo final
      Fai o ben!
      Grow Growdable & Fruit Food!
      Purificar a mente!
      Sexa un neno!
      O Buda dá un anser bastante sinxelo á pregunta de Sakka: cal é a razón pola que algunhas persoas alcanzan o obxectivo final?
    • 38) Classical Georgian-კლასიკური ქართული,Sakkapañhā sutta
      - Sakka კითხვა -
      საზოგადოებები მივაღწიოთ საბოლოო მიზანი
      ᲙᲐᲠᲒᲘᲡ ᲙᲔᲗᲔᲑᲐ!
      იზრდება ბოსტნეულის და ხილის საკვები!
      გამწმენდი Mind!
      იყავი ბავშვი!
      ბუდა აძლევს საკმაოდ მარტივი Anser to Sakka ის შეკითხვა: რა არის მიზეზი იმისა, რომ ზოგიერთი ადამიანი მისაღწევად საბოლოო მიზანი?


    • 39) Classical German- Klassisches Deutsch,Sakkapañhā
      sutta
      - Sakka Frage -
      Alle Gesellschaften Schluss Ziel zu erreichen
      GUTES TUN!
      Wachsen Gemüse und Obst Food!
      Entschlacken Verstand!
      Seien Sie ein Kind!
      Der Buddha gibt ein ziemlich einfaches Anser zu Sakka der Frage: Was ist
      der Grund, warum einige das letzte Ziel Erreiche Menschen?
    • 40) Classical Greek-Κλασσικά Ελληνικά,Sakkapañhā
      Sutta
      - Σακκά της ερώτησης -
      Όλες οι κοινωνίες για να επιτευχθεί ο τελικός στόχος
      ΚΑΝΕΙ ΚΑΛΟ!
      Grow λαχανικών και φρούτων Τροφίμων!
      Καθαρίστε το μυαλό!
      Να είστε ένα παιδί!
      Ο Βούδας δίνει μια μάλλον απλή Anser στην ερώτηση Σακκά είναι: Ποιος
      είναι ο λόγος που μερικοί άνθρωποι επίτευξη του τελικού στόχου;
    • 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,સાપકાપુનહ સુતા
      - સાકાના પ્રશ્ન -
      બધા સમાજો અંતિમ લક્ષ્ય મેળવવા માટે
      સારું કરો!
      શાકભાજી અને ફળ ખોરાક વધારો!
      મન શુદ્ધ કરો!
      બાળક બનો!
      બુદ્ધ સાક્કાના પ્રશ્નનો એક સરળ એન્ઝર આપે છે: કેટલાક લોકો અંતિમ ધ્યેય કેમ મેળવે છે તે જ કારણ છે?
    • 42) Classical Haitian Creole-Klasik kreyòl,Sakkapañhā suta
      - Kesyon Sakka la -
      Tout Sosyete yo atenn Final Objektif
      Fè sa ki byen!
      Grandi legim & fwi Manje!
      Pirifye tèt ou!
      Fè yon timoun!
      Bouda a bay yon olye ki senp Anser Kesyon Sakka a: Ki sa ki se rezon an pou kisa Gen kèk Moun atenn objektif final la?
    • 43) Classical Hausa-Hausa Hausa,Sakkapañhā sutta
      - Sakka ta Tambaya -
      All} ungiyoyin kai ga makõma take
      Kyautatãwa.
      Girma Kayan & Fruit Abinci!
      Tsarkake Zuciya!
      Zama wani yaro!
      A Buddha Ya yi kyauta Ã’a Simple Anser zuwa Sakka ta Tambaya: Mene ne dalilin da ya sa wasu mutane suka kai ga makõma take?
    • 44) Classical Hawaiian-Hawaiian Hawaiian,Sakkapañhā sutta
      - Sakka ka Question -
      All nā kaiapili e hiki aku hope pahu hopu
      Hana i ka maikai!
      Ulu nō hoʻi & hua Food!
      Huikala ia ke Anuenue!
      E ke keiki!
      Ka Buddha haawi i ka Aka Simple Anser i Sakka ka Question: He aha ka ke kumu i kekahi People hiki aku i ka hope loa pahuhopu?


    • 45) Classical Hebrew- עברית קלאסית
    • Sakkapañhā Sutta
      - השאלה של Sakka -
      אגודות הכל כדי להשיג את המטרה הסופית
      עשה טוב!
      לגדול ירקות & פירות מזון!
      לטהר Mind!
      היי ילדה!
      הבודהא נותן Anser פשוטה למדי כדי שאלה של Sakka: מהי הסיבה מדוע אנשים מסוימים להשיג את המטרה הסופית?

    • 46) Classical Hmong- Lus Hmoob,Sakkapañhā
      sutta
      - Sakka lub Lus Nug -
      Tag nrho cov Societies rau lub kawg lub hom phiaj
      DO ZOO!
      Loj hlob Zaub & Txiv hmab txiv ntoo Khoom noj khoom haus!
      Purify siab!
      Nco ib tug me nyuam!
      Cov hauj sam Muab ib tug Es yam yooj yim Anser rau Sakka lub Lus Nug:
      Yuav ua li cas yog lub vim li cas vim li cas ib txhia neeg lub qhov kawg
      lub hom phiaj?
    • 47) Classical Hungarian-Klasszikus magyar,Sakkapañhā sutta
      - Sakka kérdése -
      Minden társadalom a végső cél eléréséhez
      CSINÁLD JÓL!
      Növekszik zöldség és gyümölcs étel!
      Tisztítsa meg az elmét!
      Legyen gyerek!
      A Buddha meglehetősen egyszerű Ansert ad Sakka kérdésére: Mi az oka annak, hogy néhány ember eléri a végső célt?
    • 48) Classical Icelandic-Klassísk íslensku,Sakkapañhā Sutta
      - Sakka er spurning -
      Öll landsfélög að ná endanlega markmiði
      GERÐU GOTT!
      Grow Grænmeti og ávextir Matur!
      Hreinsa Mind!
      Verið barn!
      The Buddha Gefur frekar einfalt Anser til Sakka er spurning: Hver er ástæðan fyrir því sumir fólk ná endanlega markmið?
    • 49) Classical Igbo,Klassískt Igbo,Sakkapañhā sutta
      - Sakka si Question -
      All Societies na Nweta Final Mgbaru Ọsọ
      DO mma!
      Too Akwukwo nri & Mkpụrụ Food!
      Sachapụ Mind!
      Nwee a nwa!
      The Buddha-enye a Kama Simple Anser ka Sakka si Ajụjụ: Gịnị bụ ihe mere ụfọdụ Ndị mmadụ Nweta The Final Mgbaru Ọsọ?
    • 50) Classical Indonesian-Bahasa Indonesia Klasik,Sakkapañhā
      Sutta.
      - Pertanyaan Sakka -
      Semua masyarakat untuk mencapai tujuan akhir
      Lakukan dengan baik!
      Tumbuh makanan sayur & buah!
      Purifikasi pikiran!
      Jadilah anak!
      Sang Buddha memberikan anser yang agak sederhana untuk pertanyaan Sakka:
      Apa alasan mengapa beberapa orang mencapai tujuan akhir?
    • 51) Classical Irish-Indinéisis Clasaiceach,Sakkapañhā
      Sutta
      - Ceist Sakka ar -
      Gach Cumainn a Amach Sprioc Deiridh
      DO MAITH!
      Grow Glasraí agus Torthaí Bia!
      Purify Mind!
      A bheith ina leanbh!
      An Búda Tugann Ina ionad sin Anser Simplí go Cheist Sakka ar: Cad é an
      Cúis Cén fáth Roinnt Daoine Bhaint amach an Sprioc Deiridh?
    • 52) Classical Italian-Italiano classico,Sakkapañhā
      utta.
      - Domanda di Sakka -
      Tutte le società per raggiungere l’obiettivo finale
      FARE DEL BENE!
      Grescia vegetale e cibo di frutta!
      Purificare la mente!
      Sii un figlio!
      Il Buddha dà un anser piuttosto semplice alla domanda di Sakka: qual è
      il motivo per cui alcune persone raggiungono l’obiettivo finale?
    • 53) Classical Japanese-古典的なイタリア語,SakkapañhāSutta.
      - サッカの質問 -
      最終目標を達成するためのすべての社会
      良いことをします！
      野菜＆フルーツフードを育てる！
      浄化しなさい！
      子供になる！
      仏はSakkaの質問にかなり単純なアナサーを与えます：何人かの人々が最終目標を達成する理由は何ですか？
    • 54) Classical Javanese-Klasik Jawa,Sakkapañhā Sutta
      - Sakka kang Pitakonan -
      Kabeh Societies kanggo nampa Goal Final
      DO GOOD!
      Tuwuh sayur-sayuran & Fruit Food!
      Purify Mind!
      Dadi anak!
      Buddha Menehi a Luwih Anser Prasaja Sakka kang Pitakonan: Apa Alesané Sawetara Wong nampa Final Goal?
    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,Sakkapañhā ಸುಟ್ಟಾ
      - Sakka ಪ್ರಶ್ನೆ -
      ಎಲ್ಲಾ ಸೊಸೈಟೀಸ್ ಫೈನಲ್ ಗೋಲ್ ಸಾಧಿಸುವುದು
      ಒಳ್ಳೆಯದನ್ನು ಮಾಡು!
      ತರಕಾರಿ & ಹಣ್ಣು ಆಹಾರ ಹೆಚ್ಚಿಸಿ!
      ಶುದ್ಧೀಕರಣಕ್ಕೆ ಮೈಂಡ್!
      ಒಂದು ಮಗು ಎಂದು!
      ಕಾರಣ ಕೆಲವು ಜನರು ಫೈನಲ್ ಗೋಲ್ ಸಾಧಿಸುವುದು ಏಕೆ ಏನು: ಬುದ್ಧ Sakka ಪ್ರಶ್ನೆಗೆ ಒಂದು ಬದಲಿಗೆ ಸರಳ Anser ಗಿವ್ಸ್?

    • 56) Classical Kazakh-Классикалық қазақ,Sakkapañhā сутта
      - Сакка ның Сұрақ -
      Барлық қоғамдар Қорытынды мақсатқа жету үшін
      Жақсылық Жаса!
      Көкөніс және жеміс-түлік Grow!
      Пбрифай Mind!
      бала болыңыз!
      Будда Сакка сұрағына өте қарапайым Anser береді: Кейбір адамдар Қорытынды мақсатқа жету Неге себебі неде?
    • 57) Classical Khmer- ខ្មែរបុរាណ,Sakkapañhā sutta
      - សំណួររបស់សាកាកា -
      សង្គមទាំងអស់ទទួលបានគោលដៅចុងក្រោយ
      ធ្វើបានល្អ!
      ដាំបន្លែនិងផ្លែឈើផ្លែឈើ!
      សំអាតចិត្ត!
      ធ្វើជាកូន!
      ព្រះពុទ្ធផ្តល់នូវការសម្លាប់រង្គាលដ៏សាមញ្ញមួយទៅនឹងសំណួររបស់ Sakka: តើមានមូលហេតុអ្វីដែលមនុស្សខ្លះទទួលបានគោលដៅចុងក្រោយ?
    • 58) Classical KinyarwandaSakkapañhā sutta
      - Sakka wa Ikibazo -
      Societies bose bashika Final Goal
      Gukora ibyiza!
      Grow Imboga & Fruit Food!
      Kwisukura Mind!
      Kuba umwana!
      Buda ahanura Ahubwo Simple Anser kibazo Sakka ati ni iyihe mpamvu iki abantu bamwebamwe mugashikira Umugambi Final?
    • 59) Classical Korean-고전 한국어,Sakkapañhā Sutta.
      - Sakka의 질문 -
      모든 사회는 최종 목표를 달성합니다
      좋은 일을하다!
      야채와 과일 음식을 재배하십시오!
      마음을 정화해라!
      아이가 되십시오!
      Buddha는 Sakka의 질문에 오히려 단순한 Anser를 제공합니다. 어떤 사람들이 마지막 목표를 달성하는 이유는 무엇입니까?
    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),sutta Sakkapañhā
      - Pirsgirêka Sakka da -
      Hemû civakên ku bigihîjin Goal Final
      Qenciyê!
      Mezin dibin Veg & Fruit Food!
      Qij Mind!
      Be a zarok!
      The Buddha degeyenêt a anser Simple Lê ji bo pirsa Sakka ye: ji ber vê yekê hin kes bigihîjin Armanc Final çi ye?
    • 61) Classical Kyrgyz-Классикалык Кыргыз,Sakkapañhā Sutta
      - Sakka болгон суроо -
      Бардык коомдор Final максаттарга жетүү үчүн
      Жакшы!
      Жашылча жана жемиштер тамак бер!
      Тазалаган Mind!
      бала бол!
      Будда Тескерисинче Simple Anser Sakka суроосуна берет: Кээ бир адамдар Final жетүү эмне себеп болот?
    • 62) Classical Lao-ຄລາສສິກລາວ,Sakkapañhā Sutta
      - Sakka ຂອງຄໍາຖາມ -
      ສະມາຄົມທັງຫມົດທີ່ຈະບັນລຸເປົ້າຫມາຍສຸດທ້າຍ
      DO GOOD!
      ການຂະຫຍາຍຕົວຜັກແລະຫມາກອາຫານ!
      Mind Purified!
      ເປັນເດັກນ້ອຍ!
      ພຣະພຸດທະອົງໃຫ້ເປັນແທນທີ່ຈະ Anser Simple ກັບ Sakka ຂອງຄໍາຖາມ: ເຫດຜົນທີ່ເປັນຫຍັງປະຊາຊົນບາງບັນລຸເປົ້າຫມາຍດັ່ງກ່າວສຸດທ້າຍແມ່ນຫຍັງ?
    • 63) Classical Latin-LXII) Classical Latin,Sakkapañhā
      sutta
      - Quaeritur Sakka est -
      Omnium societatum attingere finem
      BENE FACITIS!
      & Vegetabile, fructus crescere cibum!
      Purify Maria!
      Et puer?
      Anser autem dat melodiis quidem simplicibus a Buddha scriptor Sakka
      Quaeritur: Quae est ratio cur Quidam populus assequantur metam?
    • 64) Classical Latvian-Klasiskā latviešu valoda,Sakkapañhā sutta
      - Sakka jautājums -
      Visiem biedrības, lai sasniegtu galīgo mērķi
      DARI LABU!
      Grow dārzeņu un augļu Pārtikas!
      Attīrīt Mind!
      Esi bērns!
      Buddha Dod diezgan vienkāršs Anser uz Sakka jautājumu: Kāds ir iemesls, kāpēc daži cilvēki Sasniegt galarezultāts?
    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,Sakkapañhā Sutta
      - Sakka klausimas -
      Visose visuomenėse pasiekti galutinį tikslą
      DARYK GERĄ!
      Grow daržovių ir vaisių maistas!
      Išgryninkite Protas!
      Būkite vaikas!
      Buda Duoda gana paprasta Anser į Sakka klausimą: Kas yra priežastis, kodėl kai kurie žmonės pasiekia galutinis tikslas?
    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Sakkapañhā sutta
      - Sakka d’Fro -
      Allen Gesellschaften Finale Schoss se
      DO GUTT!
      Wuessen Geméis & Fruit Food!
      Wesssen Geescht!
      Ginn e Kand!
      De Buddha Gëtt enger éischter Einfachen Anser zu Sakka d’Fro: Wat ass de Grond Verschidde der Final Goal se Leit?


    • 67) Classical Macedonian-Класичен македонски,Sakkapañhā Сута
      - Сака е прашање -
      Сите друштва за постигнување на крајната цел
      ПРАВИ ДОБРО!
      Расте зеленчук и овошје за храна!
      Прочисти умот!
      Да се биде дете!
      Буда дава прилично едноставна ANSER Сака да е Прашање: Што е причината зошто некои луѓе постигнување на крајната цел?
    • 68) Classical Malagasy,класичен малгашки,Sakkapañhā sutta
      - Sakka Ny Fanontaniana -
      Fikambanana Mampiely rehetra no Hahitana Final Goal
      Hanao Zava-tsoa!
      Grow legioma & Voankazo Food!
      Hanadio ny Saina!
      Aoka ianao ho zaza!
      Ny Bouddha Manome kosa Simple Anser ny Sakka ny Fanontaniana: Inona no antony sasany Hahazoanao ny Loka Olona The Final Tanjona?
    • 69) Classical Malay-Melayu Klasik,Sakkapañhā sutta
      - Sakka ini Soalan -
      Semua Pertubuhan untuk Mencapai Matlamat Final
      BUAT BAIK!
      Berkembang Vegetable & Fruit Food!
      Bersihkanlah Mind!
      Seorang kanak-kanak!
      Buddha Memberi Sebaliknya Anser Mudah untuk Sakka ini Soalan: Apakah Sebab Mengapa Sesetengah Orang Mencapai Matlamat Final?
    • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,സക്കപഞ്ഹാ കിട്ടിയത് .April
      - സക്ക ന്റെ ചോദ്യം -
      എല്ലാ സൊസൈറ്റീസ് നിങ്കലേക്ക് കൈവരിക്കുന്നതിന്
      നല്ലത് ചെയ്യുക!
      പച്ചക്കറി & ഫ്രൂട്ട് ഫുഡ് വളർത്തുക!
      സംസ്കരിക്കുകയും മൈൻഡ്!
      കാറും!
      ബുദ്ധ സക്ക ചോദ്യത്തിന് ഒരു പകരം ലളിത Malini ഹിന്ദി നല്കുന്നു: കാരണം ചില ആളുകൾ അവസാന സമാപിക്കുന്നത് എന്തുകൊണ്ട് എന്താണ്?
    • 71) Classical Maltese-Klassiku Malti,Sakkapañhā sutta
      - Mistoqsija Sakka tal -
      Kollha Soċjetajiet li jintlaħaq għan Finali
      DO TAJBA!
      Kabbar veġetali & Frott Ikel!
      Jippurifika Mind!
      Huma tfal!
      Il Buddha Jagħti Anser sempliċi Pjuttost Mistoqsija Sakka s: X’inhu l-Raġuni Għalfejn Xi nies Jintlaħaq l-Għan Finali?
    • 72) Classical Maori-Maori Maori,Sakkapañhā sutta
      - a Sakka Question -
      Tauturu katoa ki te whiwhi Whāinga Whakamutunga
      DO GOOD!
      Tupu Huawhenua & Fruit Food!
      Me pure ano Mind!
      Kia te tamaiti!
      Te Buddha E horo’a te Anser Simple Engari ki Pātai o Sakka: He aha te mea te Take aha tae ētahi tangata te Whāinga Whakamutunga?
    • 73) Classical Marathi-क्लासिकल माओरी,Sakkapañhā sautta
      - सक्काचा प्रश्न -
      अंतिम ध्येय प्राप्त करण्यासाठी सर्व समाज
      चांगले कर!
      भाज्या आणि फळ अन्न वाढवा!
      मन शुद्ध करा!
      एक मुलगा व्हा!
      बुद्ध साक्काच्या प्रश्नासमोर सोप्या अँकर देतो: काही लोक अंतिम ध्येय प्राप्त का करतात?
    • 74) Classical Mongolian-Сонгодог Монгол,Саккапанеха Сатта
      - Саккагийн асуулт -
      Эцсийн зорилгодоо хүрэх бүх нийгэмлэгүүд
      Сайн уу!
      Хүнсний ногоо, жимсний хоол хүнс ургуулах!
      Сэтгэлийг цэвэрлээрэй!
      Хүүхэд байх!
      Будда Саккагийн асуултанд илүү энгийн ANSER-ийг өгдөг: Зарим хүмүүс эцсийн зорилгодоо хүрэх шалтгаан юу вэ?
    • 75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),Sakkapañhāသုတ်
      - သိကြားမင်းရဲ့အမေး -
      အားလုံး Societies နောက်ဆုံးပန်းတိုင်သည်ရရှိနိုင်
      ကောင်းသောအကျင့်,
      ဟင်းသီးဟင်းရွက် & သီးစားနပ်ရိက္ခာတိုးတက်ကြီးပွားခြင်း,
      စင်ကြယ်စေစိတ်!
      ကလေးတစ်ဦးဖြစ်!
      ဗုဒ္ဓသိကြားမင်းရဲ့မေးခွန်းတခုအဲဒီအစားရိုးရှင်းသော Anser ကိုပေးသနား:
      တချို့ကပြည်သူ့အဆိုပါနောက်ဆုံးပန်းတိုင်ရှိနိုင်အဘယ်ကြောင့်အကြောင်းပြချက်ကဘာလဲ?
    • 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),Sakkapañhā Sutta
      - Sakka गरेको प्रश्न -
      सबै समाजमा अन्तिम लक्ष्य हासिल गर्न
      DO असल!
      तरकारी र फल खाद्य बढ्न!
      निर्मल मन!
      एक बच्चा हुन!
      किन केही मानिसहरू अन्तिम लक्ष्य हासिल कारण के छ: बुद्ध Sakka गरेको प्रश्न गर्न बरु सरल Anser दिन्छ?
    • 77) Classical Norwegian-Klassisk norsk,Sakkapañhā Sutta
      - Sakka spørretime -
      Alle samfunn å oppnå endelige målet
      GJØRE DET BRA!
      Grow grønnsaker og frukt mat!
      Rens Mind!
      Være et barn!
      Buddha Gir en ganske enkel Anser til Sakka sin Spørsmål: Hva er grunnen til at noen mennesker oppnå det endelige målet?

    • 78) Classical Odia (Oriya)Sakkapañhā sutta
      - Sakka ର ପ୍ରଶ୍ନ -
      ଅନ୍ତିମ ଲକ୍ଷ୍ୟ ତକ୍ସ୍ଟଲ୍ଯ ସମସ୍ତ Societies
      କିଛି ଭଲ!
      ବୃଦ୍ଧି ପନିପରିବା & Fruit ଖାଦ୍ୟ!
      ପରିଷ୍କାର ମନ!
      ଏକ ଶିଶୁ ହୁଅନ୍ତୁ!
      କାରଣ କେତେକ ଲୋକ ଅନ୍ତିମ ଲକ୍ଷ ତକ୍ସ୍ଟଲ୍ଯ କାହିଁକି କଣ: ବୁଦ୍ଧ Sakka ର ପ୍ରଶ୍ନ କୁ ଏକ ବରଂ Simple Anser ଦିଏ?


    •
      79) Classical Pashto- ټولګی پښتو
    • Sakkapañhā sutta
      - Sakka د پوښتنه -
      ټولو ټولنو ته د پای هدف ته ورسيږم
      ښه!
      وکرئ سبزيو او مېوو د خوړو!
      پاک Mind!
      وي يو ماشوم!
      دليل ولې ځینې خلک د تامين د وروستۍ موخه څه ده: د بودا تر Sakka د پوښتنې ته نسبت ساده Anser       کوي؟


    • 80) Classical Persian-کلاسیک فارسی
    • sakkapañhā sutta
      - سوال ساکا -
      همه جوامع برای رسیدن به هدف نهایی
      خوب!
      رشد سبزیجات و میوه میوه!
      ذهن را پاک کنید
      یک کودک باشید
      بودا به سوال ساده ای به سكکا می دهد: دلیل آن این است که برخی از مردم به هدف       نهایی دست یابند؟
    • 81) Classical Polish-Język klasyczny polski,Sakkapañhā sutta.
      - Pytanie Sakki -
      Wszystkie społeczeństwa do osiągnięcia ostatecznego celu
      ROBIĆ DOBRE UCZYNKI!
      Uprawiać jedzenie warzywne i owocowe!
      Oczyść umysł!
      Być dzieckiem!
      Budda daje dość prosty anser do pytania Sakki: Jaki jest powód, dla którego niektórzy ludzie osiągnęli ostateczny cel?
    • 82) Classical Portuguese-Português Clássico,Sakkapañhā Sutta.
      - a pergunta de Sakka -
      Todas as sociedades para atingir o objetivo final
      FAÇA O BEM!
      Crescer vegetal e comida de fruta!
      Purificar a mente!
      Seja uma criança!
      O Buda dá um Anser bastante simples para a pergunta de Sakka: Qual é a razão pela qual algumas pessoas atingem o objetivo final?
    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,ਸਾਕਟ ਕਾਫਾ ਸਾਤਾ
      - ਸਕਕਾ ਦਾ ਸਵਾਲ -
      ਸਾਰੇ ਸੁਸਾਇਟੀਆਂ ਅੰਤਮ ਟੀਚੇ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ
      ਚੰਗਾ ਕਰੋ!
      ਸਬਜ਼ੀ ਅਤੇ ਫਲ ਦੇ ਭੋਜਨ ਨੂੰ ਵਧਾਓ!
      ਮਨ ਨੂੰ ਸ਼ੁੱਧ ਕਰੋ!
      ਇੱਕ ਬੱਚਾ ਬਣੋ!
      ਬੁੱਧ ਨੂੰ ਸਕਕਾ ਦੇ ਸਵਾਲ ਦੀ ਬਜਾਏ ਸਧਾਰਣ ਐਰਸਰ ਦਿੰਦਾ ਹੈ: ਕੁਝ ਲੋਕ ਅੰਤਮ ਟੀਚੇ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰਨ ਦਾ ਕੀ ਕਾਰਨ ਹੈ?
    • 84) Classical Romanian-Clasic românesc,Sakkapañhā
      sutta.
      - Întrebarea lui Sakka -
      Toate societățile să atingă obiectivul final
      FACE BINE!
      Creșteți alimentele de legume și fructe!
      Purificați mintea!
      Fii copil!
      Buddha oferă un anser destul de simplu la întrebarea lui Sakka: Care
      este motivul pentru care unii oameni ating obiectivul final?
    • 85) Classical Russian-Классический русский,Sakkapañhā sutta.
      - Вопрос Сакки -
      Все общества для достижения конечной цели
      Добро!
      Выращивать овощные и фрукты.
      Очищать разум!
      Будь ребенком!
      Будда дает довольно простой Anser в вопрос Сакки: в чем причина, почему некоторые люди достигают окончательной цели?
    • 86) Classical Samoan-Samoan Samoa,Sakkapañhā sutta
      - Fesili a Sakka -
      Uma Sosaiete ina ia ausia Sini Mulimuli
      Faia mea lelei!
      Grow Food fualaau faisua & Fua!
      Faamamaina Mind!
      Ia o se tamaitiiti!
      O le Buddha Tuuina a Anser Faatauvaa Nai i Fesili a Sakka: O le a le Mafuaaga Aisea nisi tagata mauaina o le Mulimuli Sini?

    • 87) Classical
      Sanskrit छ्लस्सिचल् षन्स्क्रित्ःएरे सññā-वेडयिट-निरोद, ते cएस्सटिओन् ओफ़्
      सññā अन्ड् वेडन्ā इस् प्रेसेन्टेड् अस् अ निन्त् झ्āन.

      Wइत्
      ते cओम्प्लेटे ट्रन्स्cएन्डिन्ग् ओफ़् ते डिमेन्सिओन् ओफ़् नेइतेर्
      पेर्cएप्टिओन् नोर् नोन्-पेर्cएप्टिओन्,ई एन्टेरेड् & रेमैनेड् इन् ते
      cएस्सटिओन् ओफ़् पेर्cएप्टिओन्&फ़ीलिन्ग्. आन्ड् अस् ई सw wइत्
      डिस्cएर्न्मेन्ट्, ते मेन्टल् फ़ेर्मेन्टटिओन्स् wएन्ट् टो तेइर् टोटल्
      एन्ड्.थे भुड्द गिवेस् अ रतेर् सिम्प्ले अन्स्wएर् टो Sअक्क’स् क़ुएस्टिओनः
      wहट् इस् ते रेअसोन् wह्य् सोमे पेओप्ले अट्टैन् ते फ़िनल् गोअल्?

    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Skkapañhā
      sutta
      - Ceist Sakka -
      A h-uile comainn gus an amas deireannach a choileanadh
      Dèan math!
      Fàs biadh glasraich & measan!
      Purify Mind!
      Bi nad phàiste!
      Tha am Buddha a ‘toirt anser caran sìmplidh gu ceist Sakka: dè an
      adhbhar a tha cuid de dhaoine a’ ruighinn an amas mu dheireadh?

    • 89) Classical Serbian-Класични српски,Саккапанха сутта
      - Сакка је питање -
      Сва друштва да постигну крајњи циљ
      ЧИНИТЕ ДОБРО!
      Гров поврћа и воћа Фоод!
      Пурифи ум!
      Будите дете!
      Буда даје прилично једноставна АНСЕР на Сакка је питање: шта је разлог зашто неки људи достићи крајњи циљ?
    • 90) Classical Sesotho-Seserbia ea boholo-holo,Sakkapañhā sutta
      - Sakka ya Potso -
      Mekhatlo hore bohle ba fihle qetela Pakane
      Ho etsa se molemo!
      Hola Meroho & Fruit Lijo!
      Le hloekise Kelello!
      Ba le ngoana!
      Buddha Fanang ka-na le hoo Simple Anser ho Potso Sakka ha a re: ke eng Lebaka Lebaka Leo ba Bang Batho fihle ho Pakane qetela?
    • 91) Classical Shona-Shona Shona,Sakkapañhā sutta
      - Sakka zvaJehovha Mubvunzo -
      Societies vose vasvike Final Chinangwa
      DO AKANAKA!
      Kura Muriwo & Fruit Food!
      Muzvinatse Mind!
      Iva mwana!
      The Buddha Anopa Panzvimbo Simple Anser kuna Sakka kuti Mubvunzo: Chii Chikonzero Vamwe Vanhu kuzowana Final Chinangwa?
    • 92) Classical Sindhi,Sakkapañhā sutta
      - Sakka جي سوال -
      سڀ سوسائٽيز پھچڻ تائين فائنل گول
      سٺو ڪريو!
      صحت ۽ ميون کاڌي سٺا!
      پاڪ من!
      هڪ ٻار ٿي!
      جڏهن ته مهاتما گوتم Sakka جي سوال جي هڪ بلڪه سادي Anser ڏئي: ان جو سبب اهو ڇو ڪي ماڻهو پھچڻ جي آخري مقصد ڇا آهي؟
    • 93) Classical Sinhala-සම්භාව්ය සිංහල,Sakkapañhā පසේබුදු,
      - Sakka ගේ ප්රශ්නය -
      අවසන් ඉලක්කය කරා යාමට සියලු සමිති
      හොඳින් කරන්න!
      එළවළු සහ පළතුරු ආහාර වර්ධනය!
      පවිත්ර මනස!
      ළමා විය!
      බුදුන් වහන්සේ Sakka ගේ ප්රශ්නය සඳහා ඒ වෙනුවට සරල Anser දෙයි: මේ හේතුව සමහරු ලබාගත ඇයි අවසන් අරමුණ කුමක්ද?
    • 94) Classical Slovak-Klasický slovenský,Sakkapañhā Sutta
      - Sakkaho otázka -
      Všetky spoločnosti na dosiahnutie konečného cieľa
      Urobte si dobre!
      Pestovať zeleninu a ovocie jedlo!
      Pustite myseľ!
      Buďte dieťa!
      Buddha dáva skôr jednoduchú anser na otázku Sakky: Aký je dôvod, prečo niektorí ľudia dosiahli konečný cieľ?


    • 95) Classical Slovenian-Klasična slovenska,Sakkapañhā sutta.
      - Sakka je vprašanje -
      Vse družbe za doseganje končnega cilja
      NAREDI DOBRO!
      Rastite zelenjavo in sadno hrano!
      Očistite um!
      Bodi otrok!
      Buda daje precej preprost anser v Sakkovo vprašanje: kaj je razlog, zakaj nekateri ljudje dosežejo končni cilj?
    • 96) Classical Somali-Soomaali qowmiyadeed,Sakkapañhā sutta
      - Sakka ee Su’aasha -
      All Societies in ay ballankaas helaan Goal Final
      DO WANAAGSAN!
      Grow qudaar & Fruit Cuntada!
      Isdaahiriyo Mind!
      Noqo ilmaha!
      Buddha The Siinaya Halkii Anser a Sahlan ee Sakka ee Su’aal: Waa maxay sababta Dadka qaarkood waxay gaadhi Goal The Final?
    • 97) Classical Spanish-Español clásico,Sakkapañhā
      sutta
      - La pregunta de Sakka -
      Todas las sociedades para alcanzar la meta final.
      ¡Hazlo bien!
      ¡Cultiva comida vegetal y fruta!
      ¡Purificar la mente!
      ¡Sé un niño!
      El Buda da un anser bastante simple a la pregunta de Sakka: ¿Cuál es la
      razón por la que algunas personas alcanzan el objetivo final?
    • 98) Classical Sundanese-Sunda Klasik,Sakkapañhā
      sutta
      - Sakka urang Patarosan -
      Sakabéh masarakat pikeun attain Goal Final
      DO alus!
      Tumuwuh sayur & Buah Dahareun!
      Purify Mind!
      Janten anak!
      Buddha Masihan a Mending Anser Basajan mun Sakka urang Patarosan: What
      is the Alesan Kunaon Sababaraha Jalma attain The Final Goal?
    • 99) Classical Swahili,Kiswahili cha Classical,Sakkapañhā sutta
      - Sakka ya Swali -
      Vyama wote ya Kupata mwisho Goal
      TENDA WEMA!
      Kukua Vegetable & Fruit Food!
      Itakaseni Mind!
      Kuwa mtoto!
      Buddha Hutoa Badala Simple Anser kwa Swali Sakka ya: Je Sababu nini baadhi ya watu kufikia lengo ya mwisho?
    • 100) Classical Swedish-Klassisk svensk,Sakkapañhā Sutta
      - Sakka Fråga -
      Alla samhällen för att nå slutmålet
      GÖR GOTT!
      Odla grönsaker och frukt mat!
      Rena sinne!
      Vara ett barn!
      Buddha ger en ganska enkel Anser till Sakka Fråga: Vad är anledningen till att vissa människor att uppnå det slutliga målet?
    • 101) Classical Tajik-тоҷикӣ классикӣ,Sakkapañhā sutta
      - Саволи Сакка
      Ҳама ҷомеаҳо барои ба даст овардани ҳадафи ниҳоӣ
      Хуб!
      Ғизои сабзавот ва мева парвариш кунед!
      Тиратакиро пок кунед!
      Кӯдак бошед!
      Будда ба саволи Сакка як анерсиме медиҳад: Сабаби баъзе одамон ҳадафи ниҳоиро чӣ гуна аст?




    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,சக்கபானின் சுத்தா
      - சாக்காவின் கேள்வி -
      அனைத்து சமுதாயங்களும் இறுதி இலக்கை அடைவதற்கு
      நல்லது செய்!
      காய்கறி மற்றும் பழ உணவு வளர!
      மனதை சுத்தமாக்கு!
      ஒரு குழந்தை!
      புத்தர் சாக்காவின் கேள்விக்கு மாறாக எளிமையான அன்சர் கொடுக்கிறார்: சிலர் இறுதி இலக்கை அடைவதற்கு காரணம் என்ன?

    103) Classical TatarSakkapañhā Sutta
    - Sakka соравына -
    Бөтен җәмгыятьләре финалы максат табарга
    Яхшылык эшлә!
    Яшелчә карау Fruit азык үстерегез!
    Пакьләргә янымда!
    бала бул!
    Кайбер кешеләр финалы максат табарга Ни сәбәп нинди: Бу Будда Sakka соравына өчен шактый гади Anser бирә?


    104) Classical Telugu- క్లాసికల్ తెలుగు,Sakkapañhā సుత్త
    - సక్కా యొక్క ప్రశ్న -
    అన్ని సొసైటీస్ ఫైనల్ గోల్ సాధించడానికి
    మంచి చేయు!
    గ్రో వెజిటబుల్ & ఫ్రూట్ ఫుడ్!
    శుద్ధి మైండ్!
    పిల్లల ఉండండి!
    కారణము ఎందుకు కొందరు వ్యక్తులు ఫైనల్ గోల్ సాధించడానికి ఏమిటి: బుద్ధ సక్కా యొక్క ప్రశ్నకు ఒక సాధారణ Anser గివ్స్?


    105) Classical Thai-ภาษาไทยคลาสสิก,Sakkapañhā Sutta
    - คำถามของ Sakka -
    สังคมทุกคนที่จะบรรลุเป้าหมายสุดท้าย
    ทำดี!
    ปลูกผักและอาหารผลไม้!
    ชำระใจ!
    เป็นเด็ก!
    พระพุทธเจ้าให้คำถามที่ค่อนข้างง่ายต่อคำถามของ Sakka: สาเหตุอะไรที่บางคนบรรลุเป้าหมายสุดท้าย?


    106) Classical Turkish-Klasik Türk,Sakkapañhā Sutta
    - Sakka en Soru -
    Tüm Dernekleri Nihai Hedefi Kavuşamamak
    İYİ YAP!
    Sebze ve Meyve Yiyecek büyütün!
    Arındırmak Zihin!
    Bir çocuk ol!
    Bazı insanlar Nihai Hedefi Attain Neden Nedeni nedir: Buda Sakka en Sorunu’nun Aksine Basit ANSER verir?


    107) Classical TurkmenSakkapañhā suzta
    - Sakkanyň soragy -
    Iň soňky maksada ýetmek üçin ähli jemgyýetler
    Gowy!
    Gök önümleri we miweli iýmit ulaldyň!
    Akyly arassalaýyn!
    Çaga bol!
    Budda “Sakka” -yň soragyna has ýönekeý real Reger: Käbir adamlaryň iň soňky maksadyna ýetmeginiň sebäbi näme?


    108) Classical Ukrainian-Класичний український,Sakkapañhā сутта
    - Sakka в Питання -
    Всі суспільства в Досягти кінцевої мети
    РОБИТИ ДОБРО!
    Grow Овочеві та фруктові продукти харчування!
    Purify розуму!
    Бути дитиною!
    Будда дає досить простий AnSer до питання Саккі: що є причиною, чому деякі люди Досягти кінцеву мету?



    109) Classical Urdu- کلاسیکی اردو


    Sakkapaha Sutta
    ساککا کا سوال -
    حتمی مقصد حاصل کرنے کے لئے تمام معاشرے
    اچھا کرو!
    سبزیوں اور پھل کا کھانا بڑھو!
    دماغ صاف کرو!
    ایک بچہ ہو!
    بدھ نے ساککا کے سوال کے لئے ایک سادہ آسان استعمال کیا ہے: اس وجہ سے کچھ لوگ حتمی مقصد حاصل کرتے ہیں؟




    112) Classical Vietnamese-Tiếng Việ,Sakkapañhā kinh điển
    - Câu hỏi của Sakka -
    Tất cả các xã hội để đạt được mục tiêu cuối cùng
    LÀM TỐT!
    Trồng rau và rau quả!
    Tâm trí tinh khiết!
    Hãy là một đứa trẻ!
    Đức Phật đưa ra một câu hỏi khá đơn giản cho câu hỏi của Sakka: Lý do tại sao một số người đạt được mục tiêu cuối cùng là gì?



    113) Classical Welsh-Cymraeg Clasurol,Sakkapañhā sutta
    - Cwestiwn Sakka - yn
    Pob Cymdeithasau i Ennill Goal Terfynol
    DO DA!
    Tyfu Llysiau & Ffrwythau Bwyd!
    Puro Mind!
    Fod yn blentyn!
    Mae’r Bwdha Yn rhoi hytrach Anser Syml i Gwestiwn Sakka yn: Beth yw’r Rheswm Pam Rhai Pobl Cyrraedd y Nod Terfynol?

    114) Classical Xhosa-IsiXhosa zesiXhosa,
    Sakkapañhā
    sutta
    - Umbuzo Sakka yakhe -
    Zonke Uluntu sifikelele usukelo Final
    DO EZIMNANDI!
    Lima Imifuno & Fruit Food!
    Balihlambulule Mind!
    Yiba umntwana!
    The Buddha Unika i Kunokuba Simple Anser ku Umbuzo Sakka esithi: Yintoni
    na Isizathu Sokuba Abanye Abantu nisamkela isiphelo Final?


    115) Classical Yiddish- קלאסישע ייִדיש


    Sakkapañhā
    sutta
    - Sakka ס קשיא -
    אַלע סאַסייאַטיז צו דערגרייכן לעצט ציל
    צי גוט!
    וואַקסן גרינס און פרוכט עסנוואַרג!
    רייניקן זיך מיינונג!
    זיין אַ קינד!
    דער בודאַ גיט אַ גאַנץ פּשוט ייסער צו די קשיא פון Sakka: וואָס איז די
    סיבה וואָס איז די סיבה וואָס עטלעכע מענטשן דערגרייכן די לעצט ציל?

    116) Classical Yoruba-Yoruba Yoruba,
    Sakkapañhā sutta
    - Sakka ká Ibeere -
    Gbogbo Societies lati ni anfaani Ik ìlépa
    DO GOOD!
    Dagba Ewebe & Eso Food!
    Fọ Mind!
    Jẹ a ọmọ!
    The Buddha Yoo a Dipo Simple Anser to Sakka ká Ibeere: Kini ni Idi Kí nìdí Diẹ ninu awọn eniyan ni anfaani awọn ik ìlépa?
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    •

    The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means
    • To abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently,
    • To abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and
    • To abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others.

    Further details regarding the concrete meaning of right action can be found in the Precepts.

    G
    M
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    29 Buddha’s Own Words Noble Eightfold Path Ethical Conduct Right Livelyhood 5. Right Livelihood 𝓛𝓔𝓢𝓢𝓞𝓝 4328 Sat 29 Jan 2022 Sakkapañhā Sutta — Sakka’s question —— All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind!
    Filed under: General
    Posted by: site admin @ 7:09 am

    29 Buddha’s Own Words

     Noble Eightfold Path

    Ethical Conduct

    Right Livelyhood



    5. Right Livelihood
    𝓛𝓔𝓢𝓢𝓞𝓝 4328 Sat  29 Jan 2022

    Sakkapañhā Sutta
    — Sakka’s question ——

    All Societies to Attain Final Goal
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Mind !
    Be Kind!


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    Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
    SN 35.118 (S iv 101)
    Sakkapañhā Sutta
    — Sakka’s question —
    [Sakka+pañhā]



    The
    Buddha gives a rather simple answer to Sakka’s question: what is the
    reason why some people attain the final goal while others don’t?

    On
    one occasion, the Bhagavā was dwelling at Rājagahā, on Mount Vulture’s
    Peak. Then Sakka the lord of the devas approached the Bhagavā; having
    approached the Bhagavā, having paid homage to him, he stood to one side;
    standing to one side, Sakka the lord of the devas said to the Bhagavā:

    –
    What is the cause, Bhante, what is the reason why some beings do not
    attain Parinibbāna in these visible phenomena? And what is the cause,
    Bhante, what is the reason why some beings do attain Parinibbāna in
    these visible phenomena?

    –
    There are, lord of the devas, forms cognizable by the eye which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    There
    are, lord of the devas, sounds cognizable by the ear which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    There
    are, lord of the devas, odors cognizable by the nose which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    There
    are, lord of the devas, tastes cognizable by the tongue which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    There
    are, lord of the devas, bodily phenomena cognizable by the body which
    are pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    There
    are, lord of the devas, mental phenomena cognizable by the mind which
    are pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu delights in them, welcomes them and clings to
    them. In one who delights in them, welcomes them and clings to them,
    Consciousness is dependent on them, clings to them. With clinging, lord
    of the devas, a bhikkhu does not attain Parinibbāna.

    This is the cause, lord of the devas, this is the reason why some beings do not attain Parinibbāna in these visible phenomena.

    There
    are, lord of the devas, forms cognizable by the eye which are pleasing,
    enjoyable, charming, agreeable, connected with sensuality, enticing.
    And a bhikkhu does not delight in them, welcome them nor cling to them.
    In one who does not delight in them, welcome them nor cling to them,
    Consciousness is not dependent on them, does not cling to them. Not
    clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    There
    are, lord of the devas, sounds cognizable by the ear which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu does not delight in them, welcome them nor cling
    to them. In one who does not delight in them, welcome them nor cling to
    them, Consciousness is not dependent on them, does not cling to them.
    Not clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    There
    are, lord of the devas, odors cognizable by the nose which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu does not delight in them, welcome them nor cling
    to them. In one who does not delight in them, welcome them nor cling to
    them, Consciousness is not dependent on them, does not cling to them.
    Not clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    There
    are, lord of the devas, tastes cognizable by the tongue which are
    pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu does not delight in them, welcome them nor cling
    to them. In one who does not delight in them, welcome them nor cling to
    them, Consciousness is not dependent on them, does not cling to them.
    Not clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    There
    are, lord of the devas, bodily phenomena cognizable by the body which
    are pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu does not delight in them, welcome them nor
    cling to them. In one who does not delight in them, welcome them nor
    cling to them, Consciousness is not dependent on them, does not cling to
    them. Not clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    There
    are, lord of the devas, mental phenomena cognizable by the mind which
    are pleasing, enjoyable, charming, agreeable, connected with sensuality,
    enticing. And a bhikkhu does not delight in them, welcome them nor
    cling to them. In one who does not delight in them, welcome them nor
    cling to them, Consciousness is not dependent on them, does not cling to
    them. Not clinging, lord of the devas, a bhikkhu attains Parinibbāna.

    This is the cause, lord of the devas, this is the reason why some beings do attain Parinibbāna in these visible phenomena.

    ekaṃ
    samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. atha kho sakko
    devānamindo yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ
    abhivādetvā ekam·antaṃ aṭṭhāsi; ekam·antaṃ ṭhito kho sakko devānamindo
    bhagavantaṃ etad·avoca:

    –
    ko nu kho, bhante, hetu, ko paccayo yena midhekacce sattā diṭṭheva
    dhamme no parinibbāyanti? ko pana, bhante, hetu, ko paccayo yena
    midhekacce sattā diṭṭheva dhamme parinibbāyantī·ti?

    –
    santi kho, devānaminda, cakkhu·viññeyyā rūpā, iṭṭhā kantā manāpā
    piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati
    ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    santi
    kho, devānaminda, sota·viññeyyā saddā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya
    tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    santi
    kho, devānaminda, ghāṇa·viññeyyā gandhā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya
    tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    santi
    kho, devānaminda, jivhā·viññeyyā rasā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya
    tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    santi
    kho, devānaminda, kāya·viññeyyā phoṭṭhabbā, iṭṭhā kantā manāpā
    piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati
    ajjhosāya tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    santi
    kho, devānaminda, mano·viññeyyā dhammā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu abhinandati abhivadati ajjhosāya
    tiṭṭhati. tassa taṃ abhinandato abhivadato ajjhosāya tiṭṭhato
    tan·nissitaṃ viññāṇaṃ hoti tad·upādānaṃ. sa·upādāno, devānaminda,
    bhikkhu no parinibbāyati.

    ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme no parinibbāyanti.

    santi
    kho, devānaminda, cakkhu·viññeyyā rūpā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati
    n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato
    an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na tad·upādānaṃ.
    an·upādāno, devānaminda, bhikkhu parinibbāyati.

    santi
    kho, devānaminda, sota·viññeyyā saddā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati
    n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato
    an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na tad·upādānaṃ.
    an·upādāno, devānaminda, bhikkhu parinibbāyati.

    santi
    kho, devānaminda, ghāṇa·viññeyyā gandhā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati
    n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato
    an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na tad·upādānaṃ.
    an·upādāno, devānaminda, bhikkhu parinibbāyati.

    santi
    kho, devānaminda, jivhā·viññeyyā rasā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati
    n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato
    an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na tad·upādānaṃ.
    an·upādāno, devānaminda, bhikkhu parinibbāyati.

    santi
    kho, devānaminda, kāya·viññeyyā phoṭṭhabbā, iṭṭhā kantā manāpā
    piya·rūpā kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati
    n·ābhivadati n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato
    an·abhivadato an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na
    tad·upādānaṃ. an·upādāno, devānaminda, bhikkhu parinibbāyati.

    santi
    kho, devānaminda, mano·viññeyyā dhammā, iṭṭhā kantā manāpā piya·rūpā
    kām·ūpasaṃhitā rajanīyā. tañ·ce bhikkhu n·ābhinandati n·ābhivadati
    n·ājjhosāya tiṭṭhati. tassa taṃ an·abhinandato an·abhivadato
    an·ajjhosāya tiṭṭhato na tan·nissitaṃ viññāṇaṃ hoti, na tad·upādānaṃ.
    an·upādāno, devānaminda, bhikkhu parinibbāyati.

    ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī·ti.

    The Questions of God Sakka—Sakkapañha Sutta DN 21


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

      Sakkapañhā सुत्त
      - Sakka के सवाल -
      सभी समाजों हासिल की जा सकती अंतिम लक्ष्य
      अच्छा करो!
      सब्जी और फल खाना बढ़ाएँ!
      शुद्ध मन!
      दयालु हों!
      कारण है कि कुछ लोगों को अंतिम लक्ष्य को पाने जबकि अन्य को नहीं क्या है: बुद्ध Sakka के सवाल का बल्कि एक सरल जवाब देता है?
      एक
      अवसर पर, Bhagavā Rājagahā में रहने वाली किया गया था, माउंट गिद्ध पीक
      पर। Sakka तो देवता का स्वामी Bhagavā संपर्क किया; उसे Bhagavā, भुगतान
      करने श्रद्धांजलि संपर्क किया है, वह एक तरफ खड़ा था; एक तरफ खड़ा है,
      Sakka देवता का स्वामी Bhagavā से कहा:
      -
      क्या कारण है, भंते, कारण है कि कुछ प्राणियों इन दिखाई घटना में
      Parinibbāna प्राप्त नहीं है क्या है? और क्या कारण है, भंते, कारण है कि
      कुछ प्राणियों इन दिखाई घटना में Parinibbāna प्राप्त क्या है?
      -
      कर रहे हैं, देवता का स्वामी, रूपों आँख जो खुश कर रहे हैं,, सुखद आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन
      में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता है। एक है
      जो उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत में,
      चेतना, उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का
      स्वामी, एक भिक्खु Parinibbāna प्राप्त नहीं करता।
      कर
      रहे हैं, देवता का स्वामी, आवाज़ कान जो खुश कर रहे हैं, सुखद, आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन में
      ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता है। एक है जो
      उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत में, चेतना,
      उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का स्वामी, एक
      भिक्खु Parinibbāna प्राप्त नहीं करता।
      कर
      रहे हैं, देवता का स्वामी, गंध नाक जो खुश कर रहे हैं, सुखद, आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन में
      ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता है। एक है जो
      उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत में, चेतना,
      उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का स्वामी, एक
      भिक्खु Parinibbāna प्राप्त नहीं करता।
      कर
      रहे हैं, देवता का स्वामी, जीभ जो खुश कर रहे हैं, सुखद, आकर्षक, सहमत,
      वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय स्वाद। और एक भिक्खु उन में
      ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता है। एक है जो
      उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत में, चेतना,
      उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का स्वामी, एक
      भिक्खु Parinibbāna प्राप्त नहीं करता।
      कर
      रहे हैं, देवता का स्वामी, शारीरिक घटना शरीर जो खुश कर रहे हैं,, सुखद
      आकर्षक, सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक
      भिक्खु उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता
      है। एक है जो उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत
      में, चेतना, उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का
      स्वामी, एक भिक्खु Parinibbāna प्राप्त नहीं करता।
      कर
      रहे हैं, देवता का स्वामी, मानसिक घटना मन जो खुश कर रहे हैं, सुखद,
      आकर्षक, सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक
      भिक्खु उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत करता
      है। एक है जो उन में ख़ुशी मिलती है, उन्हें और पकड़ लेता है उन्हें स्वागत
      में, चेतना, उन्हें पकड़ लेता है उन पर निर्भर है। पकड़ के साथ, देवता का
      स्वामी, एक भिक्खु Parinibbāna प्राप्त नहीं करता।
      इस कारण, देवता का स्वामी है, यही कारण है कि कुछ प्राणियों इन दिखाई घटना में Parinibbāna प्राप्त नहीं है।
      कर
      रहे हैं, देवता का स्वामी, रूपों आँख जो खुश कर रहे हैं,, सुखद आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन्हें
      में प्रसन्न नहीं है, उनका स्वागत है और न ही उन्हें चिपटना। एक है जो
      उन्हें में प्रसन्न नहीं होता है, उनका स्वागत है और न ही उन्हें चिपटना
      में, चेतना उन पर निर्भर नहीं है, उन्हें चिपटना नहीं करता है। नहीं पकड़,
      देवता का स्वामी, एक भिक्खु पा लेता है Parinibbāna।
      कर
      रहे हैं, देवता का स्वामी, आवाज़ कान जो खुश कर रहे हैं, सुखद, आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन्हें
      में प्रसन्न नहीं है, उनका स्वागत है और न ही उन्हें चिपटना। एक है जो
      उन्हें में प्रसन्न नहीं होता है, उनका स्वागत है और न ही उन्हें चिपटना
      में, चेतना उन पर निर्भर नहीं है, उन्हें चिपटना नहीं करता है। नहीं पकड़,
      देवता का स्वामी, एक भिक्खु पा लेता है Parinibbāna।
      कर
      रहे हैं, देवता का स्वामी, गंध नाक जो खुश कर रहे हैं, सुखद, आकर्षक,
      सहमत, वासना के साथ जुड़े हुए, आकर्षक द्वारा संज्ञेय। और एक भिक्खु उन्हें
      में प्रसन्न नहीं है, उनका स्वागत है और न ही उन्हें चिपटना। एक है जो
      उन्हें में प्रसन्न नहीं होता है, उनका स्वागत है और न ही उन्हें चिपटना
      में, चेतना उन पर निर्भर नहीं है, उन्हें चिपटना नहीं करता है। नहीं पकड़,
      देवता का स्वामी, एक भिक्खु पा लेता है Parinibbāna।
      देवस
      के भगवान हैं, जीभ से संज्ञेय स्वादिष्ट, आनंददायक, आकर्षक, आकर्षक,
      स्वीकार्य, कामुकता, लुभावनी के साथ जुड़े हुए हैं। और एक भिक्कु उनमें
      प्रसन्नता नहीं करता है, उनका स्वागत करता है और न ही उनसे चिपक रहा है। एक
      में जो उनमें प्रसन्नता नहीं करता है, उनका स्वागत करता है और न ही उनसे
      चिपटना चाहता है, चेतना उन पर निर्भर नहीं है, उनसे चिपके नहीं है। झुकाव
      नहीं, देवस के भगवान, एक भिक्खू परिंतिबाना प्राप्त करता है।
      देवस
      के भगवान हैं, शरीर द्वारा शारीरिक घटना को संज्ञानात्मक, जो सुखद,
      आनंददायक, आकर्षक, स्वीकार्य, कामुकता, लुभावनी से जुड़ा हुआ है। और एक
      भिक्कु उनमें प्रसन्नता नहीं करता है, उनका स्वागत करता है और न ही उनसे
      चिपक रहा है। एक में जो उनमें प्रसन्नता नहीं करता है, उनका स्वागत करता है
      और न ही उनसे चिपटना चाहता है, चेतना उन पर निर्भर नहीं है, उनसे चिपके
      नहीं है। झुकाव नहीं, देवस के भगवान, एक भिक्खू परिंतिबाना प्राप्त करता
      है।
      देवस
      के भगवान हैं, मन से मानसिक घटना को संज्ञेय जो मनभावन, आनंददायक, आकर्षक,
      स्वीकार्य, कामुकता से जुड़ा हुआ है, लुभावनी है। और एक भिक्कु उनमें
      प्रसन्नता नहीं करता है, उनका स्वागत करता है और न ही उनसे चिपक रहा है। एक
      में जो उनमें प्रसन्नता नहीं करता है, उनका स्वागत करता है और न ही उनसे
      चिपटना चाहता है, चेतना उन पर निर्भर नहीं है, उनसे चिपके नहीं है। झुकाव
      नहीं, देवस के भगवान, एक भिक्खू परिंतिबाना प्राप्त करता है।
      यह कारण है, देवस के भगवान, यही कारण है कि कुछ प्राणियों को इन दृश्यमान घटनाओं में पारिनिबाना प्राप्त होता है।
      10 Types of CHAI 😮 | Chai Sutta Bar | Kulhad Chai | Tea | Chocolate Chai

  • Sakkapañhā
    চুট্টা — চাক্কাৰ প্ৰশ্ন —— চূড়ান্ত লক্ষ্য প্ৰাপ্ত কৰিবলৈ সকলো সমাজ ভাল
    কৰক! পাচলি আৰু ফলৰ খাদ্য খেতি কৰক! মনক শুদ্ধ কৰক! দয়ালু হওক!
  •
  • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    ಸಕ್ಕಪನ್ಯು ಸುಟ್ಟಾ
    - ಸಕ್ಕನ ಪ್ರಶ್ನೆ -
    ಅಂತಿಮ ಗುರಿಯನ್ನು ಸಾಧಿಸಲು ಎಲ್ಲಾ ಸಮಾಜಗಳು
    ಒಳ್ಳೆಯದನ್ನು ಮಾಡು!
    ತರಕಾರಿ ಮತ್ತು ಹಣ್ಣು ಆಹಾರ ಬೆಳೆಯುತ್ತವೆ!
    ಮನಸ್ಸನ್ನು ಶುದ್ಧೀಕರಿಸು!
    ದಯೆಯಿಂದಿರಿ!
    ಬುದ್ಧನು ಸಕ್ಕನ ಪ್ರಶ್ನೆಗೆ ಸರಳವಾದ ಉತ್ತರವನ್ನು ನೀಡುತ್ತದೆ: ಇತರರು ಅಂತಿಮ ಗುರಿಯನ್ನು ಪಡೆಯುವ ಕಾರಣದಿಂದಾಗಿ ಇತರರು ಇಲ್ಲದಿರುವಾಗ ಏನು?
    ಒಂದು
    ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವೀ ಅವರು ಮೌಂಟ್ ರಣಹದ್ದುಗಳ ಉತ್ತುಂಗದಲ್ಲಿ ರಜಗಾಗಾದಲ್ಲಿ
    ವಾಸಿಸುತ್ತಿದ್ದರು. ನಂತರ ದ ದೇವರಾದ ಭಗವಾನ್ ಭಗವನನ್ನು ಸಮೀಪಿಸಿದೆ; ಭಗವವ್ಗೆ
    ಸಮೀಪಿಸಿದ ನಂತರ, ಅವನಿಗೆ ಗೌರವ ಸಲ್ಲಿಸಿದ ನಂತರ, ಅವರು ಒಂದು ಕಡೆ ನಿಂತಿದ್ದರು; ಒಂದು
    ಬದಿಗೆ ನಿಂತಿರುವ ಸಕ್ಕಾ ದೇವರಾದ ಭಗವಾನ್ ಭಗವ್ಗೆ ಹೇಳಿದರು:
    -
    ಕಾರಣ, ಭಾಂಟೆ, ಕೆಲವು ಜೀವಿಗಳು ಈ ಗೋಚರ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಪ್ಯಾರಿನಿಬ್ಬೌನಾವನ್ನು
    ಪಡೆಯುವ ಕಾರಣವೇನು? ಮತ್ತು ಕಾರಣ, ಭಾಂಟೆ, ಕೆಲವು ಜೀವಿಗಳು ಈ ಗೋಚರ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ
    ಪ್ಯಾರಿನಿಬ್ಬೌನಾವನ್ನು ಪಡೆಯುವ ಕಾರಣವೇನು?
    -
    ದೆವ್ಸ್ನ ಲಾರ್ಡ್ ಇವೆ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ,
    ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಕಣ್ಣಿನಿಂದ ಕೂಡಿರುತ್ತದೆ. ಮತ್ತು ಭೀಖಾ ಅವರಲ್ಲಿ
    ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ.
    ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ, ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ, ದೇವರಾದ ಭಗವಾನ್, ಭಿಖ್ಖು
    ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್ ಇವೆ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ,
    ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ
    ಕಿವಿಗಳಿಂದ ಗ್ರಹಿಸಲ್ಪಟ್ಟಿದೆ. ಮತ್ತು ಭೀಖಾ ಅವರಲ್ಲಿ ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು
    ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ. ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು,
    ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ
    ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ,
    ದೇವರಾದ ಭಗವಾನ್, ಭಿಖ್ಖು ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಇವೆ,
    ದೇವರಾಗಳ ಲಾರ್ಡ್, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ
    ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ ಮೂಗುಗಳಿಂದ
    ಗ್ರಹಿಸಲ್ಪಟ್ಟಿವೆ. ಮತ್ತು ಭೀಖಾ ಅವರಲ್ಲಿ ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು
    ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ. ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು,
    ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ
    ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ,
    ದೇವರಾದ ಭಗವಾನ್, ಭಿಖ್ಖು ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ,
    ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ
    ನಾಲಿಗೆಗೆ ಸಂಬಂಧಪಟ್ಟವು. ಮತ್ತು ಭೀಖಾ ಅವರಲ್ಲಿ ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು
    ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ. ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು,
    ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ
    ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ,
    ದೇವರಾದ ಭಗವಾನ್, ಭಿಖ್ಖು ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳು ಆಹ್ಲಾದಕರವಾದ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ,
    ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವು, ಆಕರ್ಷಿಸುತ್ತವೆ. ಮತ್ತು ಭೀಖಾ
    ಅವರಲ್ಲಿ ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ. ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾರೆ
    ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿದೆ,
    ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ, ದೇವರಾದ ಭಗವಾನ್, ಭಿಖ್ಖು
    ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳು ಮನಃಪೂರ್ವಕವಾಗಿ, ಆಹ್ಲಾದಿಸಬಹುದಾದ,
    ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಮನಸ್ಸನ್ನು ಗ್ರಹಿಸಬಲ್ಲವು.
    ಮತ್ತು ಭೀಖಾ ಅವರಲ್ಲಿ ಸಂತೋಷಪಡುತ್ತಾರೆ, ಅವುಗಳನ್ನು ಸ್ವಾಗತಿಸುತ್ತಾನೆ ಮತ್ತು
    ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾನೆ. ಅವುಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅವುಗಳನ್ನು
    ಸ್ವಾಗತಿಸುತ್ತಾರೆ ಮತ್ತು ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತಾರೆ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ
    ಅವಲಂಬಿತವಾಗಿದೆ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುತ್ತದೆ. ಗುಂಡುಹಾರಿಸುವುದರೊಂದಿಗೆ, ದೇವರಾದ
    ಭಗವಾನ್, ಭಿಖ್ಖು ಪ್ಯಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುವುದಿಲ್ಲ.
    ಇದು ದೆವ್ಸ್ನ ಲಾರ್ಡ್, ಕೆಲವು ಜೀವಿಗಳು ಈ ಗೋಚರ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಪ್ಯಾರಿನಿಬ್ಬೌನಾವನ್ನು ಪಡೆಯುವ ಕಾರಣ ಇದು ಕಾರಣವಾಗಿದೆ.
    ಇವೆ,
    ದೇವರಾಗಳ ಲಾರ್ಡ್, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ
    ಸಂಪರ್ಕ ಹೊಂದಿದ ಕಣ್ಣಿನಿಂದ ಕೂಡಿರುತ್ತದೆ. ಮತ್ತು ಭಿಖಾ ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ,
    ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ ಅಥವಾ ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವುಗಳಲ್ಲಿ
    ಆನಂದವಿಲ್ಲದವರು, ಅವರನ್ನು ಸ್ವಾಗತಿಸಲು ಅಥವಾ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಪ್ರಜ್ಞೆಯು
    ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್
    ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ ಲಾರ್ಡ್, ಭೀಖು ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್ ಇವೆ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ,
    ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ
    ಕಿವಿಗಳಿಂದ ಗ್ರಹಿಸಲ್ಪಟ್ಟಿದೆ. ಮತ್ತು ಭಿಖಾ ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ, ಅವರನ್ನು
    ಸ್ವಾಗತಿಸಿ ಅಥವಾ ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವುಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದವರು,
    ಅವರನ್ನು ಸ್ವಾಗತಿಸಲು ಅಥವಾ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ
    ಅವಲಂಬಿತವಾಗಿಲ್ಲ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್ ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ
    ಲಾರ್ಡ್, ಭೀಖು ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಇವೆ,
    ದೇವರಾಗಳ ಲಾರ್ಡ್, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ
    ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ ಮೂಗುಗಳಿಂದ
    ಗ್ರಹಿಸಲ್ಪಟ್ಟಿವೆ. ಮತ್ತು ಭಿಖಾ ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ, ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ ಅಥವಾ
    ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವುಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದವರು, ಅವರನ್ನು ಸ್ವಾಗತಿಸಲು
    ಅಥವಾ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ, ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್ ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ ಲಾರ್ಡ್, ಭೀಖು
    ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ,
    ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ, ಆಹ್ಲಾದಕರ, ಆಹ್ಲಾದಕರ, ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವಂತಹ
    ನಾಲಿಗೆಗೆ ಸಂಬಂಧಪಟ್ಟವು. ಮತ್ತು ಭಿಖಾ ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ, ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ
    ಅಥವಾ ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವುಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದವರು, ಅವರನ್ನು
    ಸ್ವಾಗತಿಸಲು ಅಥವಾ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ,
    ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್ ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ ಲಾರ್ಡ್, ಭೀಖು
    ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳು ಆಹ್ಲಾದಕರವಾದ, ಆಹ್ಲಾದಿಸಬಹುದಾದ, ಆಕರ್ಷಕ,
    ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದವು, ಆಕರ್ಷಿಸುತ್ತವೆ. ಮತ್ತು ಭಿಖಾ
    ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ, ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ ಅಥವಾ ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ.
    ಅವುಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದವರು, ಅವರನ್ನು ಸ್ವಾಗತಿಸಲು ಅಥವಾ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ,
    ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ, ಅವರಿಗೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್
    ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ ಲಾರ್ಡ್, ಭೀಖು ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಅಲ್ಲಿ
    ದೇವರಾದ ಲಾರ್ಡ್, ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳು ಮನಃಪೂರ್ವಕವಾಗಿ, ಆಹ್ಲಾದಿಸಬಹುದಾದ,
    ಆಕರ್ಷಕ, ಸಮ್ಮತಿಸುವ, ಸಂವೇದನೆಯೊಂದಿಗೆ ಸಂಪರ್ಕ ಹೊಂದಿದ ಮನಸ್ಸನ್ನು ಗ್ರಹಿಸಬಲ್ಲವು.
    ಮತ್ತು ಭಿಖಾ ಅವರಲ್ಲಿ ಆನಂದವಿಲ್ಲ, ಅವರನ್ನು ಸ್ವಾಗತಿಸಿ ಅಥವಾ ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವುಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದವರು, ಅವರನ್ನು ಸ್ವಾಗತಿಸಲು ಅಥವಾ
    ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ, ಪ್ರಜ್ಞೆಯು ಅವುಗಳ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿಲ್ಲ, ಅವರಿಗೆ
    ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಕ್ಲೈಲಿಂಗ್ ಮಾಡುತ್ತಿಲ್ಲ, ದೇವರಾಗಳ ಲಾರ್ಡ್, ಭೀಖು
    ಪಾರಿನಿಬ್ಬಾನಾವನ್ನು ಪಡೆಯುತ್ತದೆ.
    ಇದು ದೇವರಾದ ಲಾರ್ಡ್, ಕೆಲವು ಜೀವಿಗಳು ಈ ಗೋಚರ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಪ್ಯಾರಿನಿಬ್ಬೌನಾವನ್ನು ಪಡೆಯುವ ಕಾರಣ ಇದು ಕಾರಣವಾಗಿದೆ.
    How the food you eat affects your brain - Mia Nacamulli
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    full lesson:
    http://ed.ted.com/lessons/how-the-food-you-eat-affects-your-brain-mia-nacamulliWhen
    it comes to what you bite, chew and swallow, your choic…

    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    Public
    സക്കപഞ്ഹാ കിട്ടിയത് .April
    - സക്ക ചോദ്യത്തിന് -
    എല്ലാ സൊസൈറ്റീസ് നിങ്കലേക്ക് കൈവരിക്കുന്നതിന്
    നല്ലത് ചെയ്യുക!
    പച്ചക്കറി & ഫ്രൂട്ട് ഫുഡ് വളർത്തുക!
    സംസ്കരിക്കുകയും മൈൻഡ്!
    ദയ കാണിക്കുക!
    അല്ല ചില ആളുകൾ അവസാന സമാപിക്കുന്നത് കാരണം ഇതാണ്: ബുദ്ധ സക്ക ചോദ്യത്തിന് ഒരു പകരം ലളിതമായ ഉത്തരം?
    ഒരവസരത്തിൽ,
    ഭഗവാ മൗണ്ട് പരുന്തിന്റെ കൊടുമുടിയിൽ, രാജഗഹാ പാർക്കുന്ന ചെയ്തു. അപ്പോൾ
    സക്ക ദേവാസിന് യജമാനൻ ഭഗവാ അടുത്തുവരുമ്പോൾ ഭഗവാ സമീപിച്ചത് അവനെ
    നമസ്കരിച്ചു അവൻ ഒരു ഭാഗത്തു നിന്നു; ഒരു ഭാഗത്തു നിലക്കുന്നതും, സക്ക
    ദേവാസിന് യഹോവ ഭഗവാ പറഞ്ഞു:
    -
    കാരണം എന്താണ്, ഭംതെ, എന്തു ചില ജീവികളും ഈ ദൃശ്യമായ പ്രതിഭാസങ്ങളും
    പരിനിബ്ബാന നേടാനാവില്ല ചെയ്യരുത് കാരണം? എന്നാൽ സംഗതി എന്തു എന്നു, ഭംതെ,
    എന്തു ചില ജീവികളും ഈ ദൃശ്യമായ പ്രതിഭാസങ്ങളും പരിനിബ്ബാന നേടാനാവുക കാരണം?
    -,
    ദേവാസിന് യജമാനൻ ഉണ്ട്, ഫോമുകൾ ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു
    ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു കണ്ണ്, ആസ്വാദ്യകരവും, ആകർഷകവും,
    സുഖദമായ, വഴി, ആല്മരത്തെ ചൊഗ്നിജബ്ലെ. ഒരു ഭിക്ഖു, അവയിൽ പുഷ്ടി അവർ
    അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ പ്രസാദിക്കുന്ന അവരെ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ അവരുടെ ആശ്രയിക്കുന്ന അവരെ
    പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി, ഒരു ഭിക്ഖു പരിനിബ്ബാന
    നേടാനാവില്ല ഇല്ല.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു
    പണ്ടുമുതൽ ചൊഗ്നിജബ്ലെ ശബ്ദങ്ങൾ, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ,
    ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു ഭിക്ഖു, അവയിൽ പുഷ്ടി
    അവർ അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ പ്രസാദിക്കുന്ന അവരെ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ അവരുടെ ആശ്രയിക്കുന്ന അവരെ
    പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി, ഒരു ഭിക്ഖു പരിനിബ്ബാന
    നേടാനാവില്ല ഇല്ല.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു മൂക്ക്
    വഴി ചൊഗ്നിജബ്ലെ ഗന്ധം, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ, ഐന്ദ്രികതക്കും
    ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു ഭിക്ഖു, അവയിൽ പുഷ്ടി അവർ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ പ്രസാദിക്കുന്ന അവരെ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ അവരുടെ ആശ്രയിക്കുന്ന അവരെ
    പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി, ഒരു ഭിക്ഖു പരിനിബ്ബാന
    നേടാനാവില്ല ഇല്ല.
    ദേവാസിന്
    യജമാനൻ, ഉണ്ട്, ആല്മരത്തെ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു നാവും
    പ്രകാരം ചൊഗ്നിജബ്ലെ, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ, ഐന്ദ്രികതക്കും
    ബന്ധപ്പെട്ടിരിക്കുന്നു ആസ്വാദ്യകരം. ഒരു ഭിക്ഖു, അവയിൽ പുഷ്ടി അവർ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ പ്രസാദിക്കുന്ന അവരെ അവരെയും
    പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ അവരുടെ ആശ്രയിക്കുന്ന അവരെ
    പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി, ഒരു ഭിക്ഖു പരിനിബ്ബാന
    നേടാനാവില്ല ഇല്ല.
    അവിടെ,
    ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു ശരീരം,
    ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ, ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു
    ചെയ്തത് ദേഹരൂപമായി പ്രതിഭാസങ്ങൾ ചൊഗ്നിജബ്ലെ, ആല്മരത്തെ ആകുന്നു. ഒരു
    ഭിക്ഖു, അവയിൽ പുഷ്ടി അവർ അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ
    പ്രസാദിക്കുന്ന അവരെ അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ
    അവരുടെ ആശ്രയിക്കുന്ന അവരെ പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി,
    ഒരു ഭിക്ഖു പരിനിബ്ബാന നേടാനാവില്ല ഇല്ല.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, മനസ്സിന്റെ മാനസിക പ്രതിഭാസങ്ങളും
    ചൊഗ്നിജബ്ലെ ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു, ആസ്വാദ്യകരവും,
    ആകർഷകവും, സുഖദമായ, ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു
    ഭിക്ഖു, അവയിൽ പുഷ്ടി അവർ അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം. അവരെ
    പ്രസാദിക്കുന്ന അവരെ അവരെയും പറ്റിയിരിക്കുന്നു സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ
    അവരുടെ ആശ്രയിക്കുന്ന അവരെ പറ്റിയിരിക്കുന്നു. എളിമ, ദേവാസിന് യജമാനൻ കൂടി,
    ഒരു ഭിക്ഖു പരിനിബ്ബാന നേടാനാവില്ല ഇല്ല.
    ഈ ദേവാസിന് മാർഗത്തിൽ, രക്ഷിതാവ് ഈ ചില ജീവികളും ഈ ദൃശ്യമായ പ്രതിഭാസങ്ങളും പരിനിബ്ബാന നേടാനാവില്ല ചെയ്യരുത് കാരണം.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു കണ്ണ്
    പ്രകാരം ചൊഗ്നിജബ്ലെ ഫോമുകൾ, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ,
    ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു ഭിക്ഖു, അവയിൽ
    ഇഷ്ടമുള്ളവരൊക്കെയും ഇല്ല അവരെ സ്വാഗതം അവർക്ക് ആശ്രയിക്കുന്നു. , അവയിൽ
    രസിക്കുന്നു ചെയ്തവർക്ക് അവർക്ക് അവർക്ക് പിടിപ്പിക്കും സ്വാഗതം ഒന്നിൽ,
    ബോധാവസ്ഥ അല്ല അവരെ ആശ്രയിക്കുന്ന അവരെ പറ്റുകയില്ല ഇല്ല എന്നതാണ്. എളിമ
    അല്ല, ദേവാസിന് യജമാനൻ, ഒരു ഭിക്ഖു എത്തുന്നു പരിനിബ്ബാന.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു
    പണ്ടുമുതൽ ചൊഗ്നിജബ്ലെ ശബ്ദങ്ങൾ, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ,
    ഐന്ദ്രികതക്കും ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു ഭിക്ഖു, അവയിൽ
    ഇഷ്ടമുള്ളവരൊക്കെയും ഇല്ല അവരെ സ്വാഗതം അവർക്ക് ആശ്രയിക്കുന്നു. , അവയിൽ
    രസിക്കുന്നു ചെയ്തവർക്ക് അവർക്ക് അവർക്ക് പിടിപ്പിക്കും സ്വാഗതം ഒന്നിൽ,
    ബോധാവസ്ഥ അല്ല അവരെ ആശ്രയിക്കുന്ന അവരെ പറ്റുകയില്ല ഇല്ല എന്നതാണ്. എളിമ
    അല്ല, ദേവാസിന് യജമാനൻ, ഒരു ഭിക്ഖു എത്തുന്നു പരിനിബ്ബാന.
    അവിടെ
    ആല്മരത്തെ, ദേവാസിന് യജമാനൻ, ഏത് പ്രീതിപ്പെടുത്തുകയും ചെയ്യുന്നു മൂക്ക്
    വഴി ചൊഗ്നിജബ്ലെ ഗന്ധം, ആസ്വാദ്യകരവും, ആകർഷകവും, സുഖദമായ, ഐന്ദ്രികതക്കും
    ബന്ധപ്പെട്ടിരിക്കുന്നു, ആകുന്നു. ഒരു ഭിക്ഖു, അവയിൽ ഇഷ്ടമുള്ളവരൊക്കെയും
    ഇല്ല അവരെ സ്വാഗതം അവർക്ക് ആശ്രയിക്കുന്നു. , അവയിൽ രസിക്കുന്നു
    ചെയ്തവർക്ക് അവർക്ക് അവർക്ക് പിടിപ്പിക്കും സ്വാഗതം ഒന്നിൽ, ബോധാവസ്ഥ അല്ല
    അവരെ ആശ്രയിക്കുന്ന അവരെ പറ്റുകയില്ല ഇല്ല എന്നതാണ്. എളിമ അല്ല, ദേവാസിന്
    യജമാനൻ, ഒരു ഭിക്ഖു എത്തുന്നു പരിനിബ്ബാന.
    ദേവന്മാരുടെ
    കർത്താവേ, പ്രസാദകരവും ആസ്വാദ്യകരവും ആകർഷകവുമായ, സ്വീകാര്യമായ നാവുകൊണ്ട്
    അറിയാവുന്നതാണെങ്കിലും, ഇന്ദ്രിയതയോടും ഒപ്പം ബന്ധപ്പെട്ടിരിക്കുന്നു. ഒരു
    ഭിഖു അവരിൽ ആനന്ദിക്കുന്നില്ല, അവരെ സ്വാഗതം ചെയ്യുകയോ അവരോട്
    പറ്റിനിൽക്കുകയോ ചെയ്യുന്നു. അവയിൽ ആനന്ദിക്കാത്തവനിൽ അവരെ സ്വാഗതം
    ചെയ്യുകയോ അവരോട് പറ്റിനിൽക്കുകയോ ചെയ്യുക, ബോധം അവരെ ആശ്രയിക്കുന്നില്ല,
    അവരോട് പറ്റിപ്പിടിക്കുന്നില്ല. ദേവന്മാരുടെ നാഥൻ പറ്റിപ്പിടിക്കുന്നത് ഒരു
    ഭിക്ക്ഖു പരിനിബ്ബാന നേടി.
    ദേവന്മാരുടെ
    കർത്താവേ, പ്രസാദകരമായ, ആസ്വാദ്യകരമായ, ആകർഷകമായ, സ്വീകാര്യമായ ശാരീരിക
    പ്രതിഭാസങ്ങൾ ഉണ്ട്, അത് ഇന്ദ്രിയതയോടും അതിനോടും. ഒരു ഭിഖു അവരിൽ
    ആനന്ദിക്കുന്നില്ല, അവരെ സ്വാഗതം ചെയ്യുകയോ അവരോട് പറ്റിനിൽക്കുകയോ
    ചെയ്യുന്നു. അവയിൽ ആനന്ദിക്കാത്തവനിൽ അവരെ സ്വാഗതം ചെയ്യുകയോ അവരോട്
    പറ്റിനിൽക്കുകയോ ചെയ്യുക, ബോധം അവരെ ആശ്രയിക്കുന്നില്ല, അവരോട്
    പറ്റിപ്പിടിക്കുന്നില്ല. ദേവന്മാരുടെ നാഥൻ പറ്റിപ്പിടിക്കുന്നത് ഒരു
    ഭിക്ക്ഖു പരിനിബ്ബാന നേടി.
    ദേവന്മാരുടെ
    പ്രഭു, പ്രസാദകരമായ, ആസ്വാദ്യകരമായ, ആകർഷകമായ, സ്വീകാര്യമായ മനസ്സ്,
    സ്വീകാര്യത, പ്രസാദം, പ്രസാദം, പ്രസാദം എന്നിവയുണ്ട്. ഒരു ഭിഖു അവരിൽ
    ആനന്ദിക്കുന്നില്ല, അവരെ സ്വാഗതം ചെയ്യുകയോ അവരോട് പറ്റിനിൽക്കുകയോ
    ചെയ്യുന്നു. അവയിൽ ആനന്ദിക്കാത്തവനിൽ അവരെ സ്വാഗതം ചെയ്യുകയോ അവരോട്
    പറ്റിനിൽക്കുകയോ ചെയ്യുക, ബോധം അവരെ ആശ്രയിക്കുന്നില്ല, അവരോട്
    പറ്റിപ്പിടിക്കുന്നില്ല. ദേവന്മാരുടെ നാഥൻ പറ്റിപ്പിടിക്കുന്നത് ഒരു
    ഭിക്ക്ഖു പരിനിബ്ബാന നേടി.
    ഇതാണ് ദേവന്മാരുടെ പ്രഭു, ചില പ്രതിഭാസങ്ങളിൽ ചില ആളുകൾ പരിനിബ്ബാന നേടുന്നതിന്റെ കാരണം ഇതാണ്.
    Sakka Panha Sutta | Sebulan Penghayatan Dhamma D-2
    Sebulan Penghayatan Dhamma, 27 April 2021Oleh : YM. Bhikkhu Dhammavuddho




    73) Classical Marathi-क्लासिकल माओरी,
    Sakkapañhā Sutta
    - Sakka च्या प्रश्न -
    सर्व संस्था अंतिम गाठण्यासाठी
    चांगले कर!
    भाजी व फळे अन्न वाढवा!
    शुद्ध करून मन!
    दया कर!
    कारण इतर नसल्याने काही लोक अंतिम ध्येय गाठण्यासाठी का काय आहे: बुद्ध Sakka प्रश्न एक ऐवजी सोपे उत्तर देतो?
    एका
    प्रसंगी, Bhagavā, Rājagahā येथे राहणाऱ्या होते माउंट गिधाड च्या पीक
    वर. Sakka मग देवांनो मालक Bhagavā संपर्क साधला; त्याला Bhagavā दिले येत
    वंदन संपर्क साधला त्याने एका बाजूला उभा राहिलो; एका बाजूला उभे राहून,
    Sakka देवांनो मालक Bhagavā म्हणाला,
    -
    कारण, भंते, कारण काही प्राणी या दृश्यमान घटना मध्ये Parinibbāna होत
    नाही का, काय आहे? आणि कारण, भंते, कारण काही प्राणी या दृश्यमान घटना
    मध्ये Parinibbāna प्राप्त का काय आहे काय आहे?
    -
    आहेत, देवांनो स्वामी फॉर्म साक्षी डोळा जे सुखकारक आहेत, आनंददायक
    आकर्षक, आनंद देणारा, भोगासक्ती सह कनेक्ट, दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना
    अवलंबून आहे, त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu
    Parinibbāna प्राप्त नाही.
    तेथे
    आहेत, देवांनो स्वामी नाद कान, सुखकारक जे आहेत, आनंददायक आकर्षक, आनंद
    देणारा, भोगासक्ती सह कनेक्ट, साक्षी दखलपात्र. आणि एक bhikkhu, त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना आनंद वाटतो
    त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना अवलंबून आहे,
    त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu Parinibbāna
    प्राप्त नाही.
    तेथे
    आहेत, देवांनो स्वामी वास, सुखकारक जे आहेत, आनंददायक आकर्षक, आनंद
    देणारा, भोगासक्ती सह कनेक्ट, साक्षी नाक दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना
    अवलंबून आहे, त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu
    Parinibbāna प्राप्त नाही.
    तेथे
    आहेत, देवांनो स्वामी, सुखकारक जे आहेत, आनंददायक आकर्षक, आनंद देणारा,
    भोगासक्ती सह कनेक्ट, साक्षी जीभ दखलपात्र लागतो. आणि एक bhikkhu, त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना आनंद वाटतो
    त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना अवलंबून आहे,
    त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu Parinibbāna
    प्राप्त नाही.
    तेथे
    आहेत, देवांनो स्वामी शारीरिक घटना साक्षी शरीर आनंदित करत आहोत, आनंददायक
    आकर्षक, आनंद देणारा, भोगासक्ती सह कनेक्ट, दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना
    अवलंबून आहे, त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu
    Parinibbāna प्राप्त नाही.
    तेथे
    आहेत, देवांनो स्वामी मानसिक घटना मन, सुखकारक जे आहेत, आनंददायक आकर्षक,
    आनंद देणारा, भोगासक्ती सह कनेक्ट, साक्षी दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत करीत आहे. त्यांना
    आनंद वाटतो त्यांना त्यांना आणि .देवा स्वागत कोण एक, चेतना त्यांना
    अवलंबून आहे, त्यांना .देवा. अंगालगतचे सह, देवांनो स्वामी एक bhikkhu
    Parinibbāna प्राप्त नाही.
    या कारणासाठी, देवांनो प्रभु आहे, हे कारण काही प्राणी या दृश्यमान घटना मध्ये Parinibbāna होत नाही का आहे.
    तेथे
    आहेत, देवांनो स्वामी फॉर्म साक्षी डोळा जे सुखकारक आहेत, आनंददायक
    आकर्षक, आनंद देणारा, भोगासक्ती सह कनेक्ट, दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद त्यांच्या स्वागतासाठी किंवा त्यांना तसे करणार नाही नाही.
    त्यांना आधार घेतला त्यांना आनंद नाही त्यांच्या स्वागतासाठी किंवा एक,
    चेतना त्यांना अवलंबून नाही, त्यांना तसे करणार नाही नाही. अंगालगतचे नाही,
    देवांनो स्वामी एक bhikkhu पोहोचतो Parinibbāna.
    तेथे
    आहेत, देवांनो स्वामी नाद कान, सुखकारक जे आहेत, आनंददायक आकर्षक, आनंद
    देणारा, भोगासक्ती सह कनेक्ट, साक्षी दखलपात्र. आणि एक bhikkhu, त्यांना
    आनंद त्यांच्या स्वागतासाठी किंवा त्यांना तसे करणार नाही नाही. त्यांना
    आधार घेतला त्यांना आनंद नाही त्यांच्या स्वागतासाठी किंवा एक, चेतना
    त्यांना अवलंबून नाही, त्यांना तसे करणार नाही नाही. अंगालगतचे नाही,
    देवांनो स्वामी एक bhikkhu पोहोचतो Parinibbāna.
    तेथे
    आहेत, देवांनो स्वामी वास, सुखकारक जे आहेत, आनंददायक आकर्षक, आनंद
    देणारा, भोगासक्ती सह कनेक्ट, साक्षी नाक दखलपात्र. आणि एक bhikkhu,
    त्यांना आनंद त्यांच्या स्वागतासाठी किंवा त्यांना तसे करणार नाही नाही.
    त्यांना आधार घेतला त्यांना आनंद नाही त्यांच्या स्वागतासाठी किंवा एक,
    चेतना त्यांना अवलंबून नाही, त्यांना तसे करणार नाही नाही. अंगालगतचे नाही,
    देवांनो स्वामी एक bhikkhu पोहोचतो Parinibbāna.
    देव
    आहे, देवासचे प्रभु आहेत, जीभाने सुगंधित चव, आनंददायक, मोहक, सहमती,
    संवेदनशीलताशी जोडलेले, मोहक, मोहक. आणि एक भिकुहू त्यांना आनंद होत नाही,
    त्यांचे स्वागत करू नका किंवा त्यांना अडकले. जो त्यांच्यामध्ये आनंद करीत
    नाही, त्यांना स्वागत करतो किंवा त्यांना अडखळत नाही, चेतना त्यांच्यावर
    अवलंबून नाही, त्यांना अडकणार नाही. भिक्षुकाचे भिक्षुचे भिक्कू यांना पकडत
    नाही.
    तेथे
    देव आहे, देवाचे प्रभु, शारीरिक घटना, शरीराद्वारे संज्ञेय, आनंददायक,
    मोहक, सहमत आहेत, संवेदनाशील, मोहक सह जोडलेले आहेत. आणि एक भिकुहू त्यांना
    आनंद होत नाही, त्यांचे स्वागत करू नका किंवा त्यांना अडकले. जो
    त्यांच्यामध्ये आनंद करीत नाही, त्यांना स्वागत करतो किंवा त्यांना अडखळत
    नाही, चेतना त्यांच्यावर अवलंबून नाही, त्यांना अडकणार नाही. भिक्षुकाचे
    भिक्षुचे भिक्कू यांना पकडत नाही.
    असे
    आहेत की, देवासचे प्रभु, मानसिक घटना घडवून आणणारे, आनंददायक, मोहक, मोहक,
    सहमत आहेत, संवेदनाशी संबंधित, मोहक, मोहक आहेत. आणि एक भिकुहू त्यांना
    आनंद होत नाही, त्यांचे स्वागत करू नका किंवा त्यांना अडकले. जो
    त्यांच्यामध्ये आनंद करीत नाही, त्यांना स्वागत करतो किंवा त्यांना अडखळत
    नाही, चेतना त्यांच्यावर अवलंबून नाही, त्यांना अडकणार नाही. भिक्षुकाचे
    भिक्षुचे भिक्कू यांना पकडत नाही.
    हे देव आहे, देवासचे प्रभु, या दृश्यमान घटनेत काही प्राणी पारिनिना प्राप्त करतात.
    आरोग्य सह्याद्री ।रोगप्रतिकारक वाढवण्यासाठी पहा कोणत्या फळ भाज्या आहेत उपयुक्त
    NEWS 24 सह्याद्री


    - Sakka ၏မေးခွန်း -
    နောက်ဆုံးရည်မှန်းချက်ရရှိရန်လူ့အဖွဲ့အစည်းအားလုံး
    ကောင်းလား
    ဟင်းသီးဟင်းရွက်နှင့်သစ်သီးအစားအစာများစိုက်ပျိုးခြင်း!
    စိတ်ကိုသန့်ရှင်းအောင်ထားပါ။
    ကြင်နာပါ!
    မြတ်စွာဘုရားသည် Sakka ၏မေးခွန်းအတွက်ရိုးရှင်းသောအဖြေကိုပေးသည် - အချို့လူများကအခြားသူများကမကျင့်ဘဲနောက်ဆုံးရည်မှန်းချက်ကိုရရသည့်အကြောင်းရင်းကားအဘယ်နည်း။
    တစ်ခါကBhagavāသည် Venuy ၏အထွတ်အထိပ်အပေါ်တွင်Réjarjahāတွင်နေထိုင်နေခဲ့သည်။ ထိုအခါနတ်တို့အသရေရှိသောနတ်တို့ထံသို့ချဉ်း ကပ်. , ဗိသုကာကိုချဉ်း ကပ်. သူတပါးရှိရာ၌ရပ်နေ၏။ တဘက်တချက်၌လည်းနတ်ဆိုးဘွားမြေ့စ်တို့ကို,
    - အသျှင်ဘုရားအဘယ်ကြောင့်ဖြစ်သနည်း, အချို့သတ္တဝါများသည်ဤမြင်နိုင်သောဖြစ်ရပ်များတွင်ဂြိုဟ်များအစွန်အဖျားကိုမရရှိနိုင်သည့်အကြောင်းရင်းကားအဘယ်နည်း။ အသျှင်ဘုရားအသျှင်ဘုရား, အချို့သောသတ္တဝါများသည်ဤမြင်နိုင်သောဖြစ်ရပ်များတွင်ပါရမီရှင်များအနေဖြင့်ပါရမီရှင်များရရှိခြင်း၏အကြောင်းပြချက်ကဘာလဲ။
    - နတ်တို့အရှင်, ပျော်မွေ့ဖွယ်ကောင်းသော, ချစ်မြတ်နိုးခြင်း, ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    နတ်တို့၏သခင်, ပျော်မွေ့ခြင်း, နှစ်သက်ဖွယ်ကောင်းသော, ချစ်မြတ်နိုးခြင်း, ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    နတ်တို့သည်နတ်တို့, နှာခေါင်းကမြင်သောအနံ့, ပျော်စရာကောင်းသော, ချစ်မြတ်နိုးခြင်း, ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    နတ်တို့သည်နတ်တို့၏သခင်,
    ကာမဂုဏ် 0 င်ခွင့်နှင့်စပ်လျဉ်း။ နှစ်သက်ဖွယ်ကောင်းသော, ချစ်စရာကောင်းသော,
    နှစ်သက်ဖွယ်, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    0 န်ဆောင်မှုခံယူခြင်း, ပျော်မွေ့ခြင်း, နှစ်သက်ဖွယ်ကောင်းသော, ချစ်စရာကောင်းသည်, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    နတ်တို့ကိုသခင်ယေရှု၏သခင်, စိတ်ပိုင်းဆိုင်ရာဖြစ်ရပ်များသည်စိတ်လှုပ်ရှားဖွယ်ကောင်းသော, ချစ်မြတ်နိုးခြင်း, ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့ကိုနှစ်သက်တော်မူ၏။ သူတို့ကိုနှစ်သက်တော်မူသောသူသည်သူတို့ကိုကြွေးကြော်။ တမန်တော်တို့၌စွဲလမ်းတော်မူ။ , သွေ့ခြောက်သောနတ်တို့အရှင်မြတ်သည်ရဟန်းသည်စွဲလမ်းမှုဖြင့်ရဟန်းသည်အဂြိပ္ဒုကိုမမှီနိုင်။
    နတ်တို့၏သခင်, နတ်တို့အနေဖြင့်အချို့သောသတ္တဝါများသည်ဤမြင်နိုင်သောဖြစ်ရပ်များတွင်perinibbānaကိုမရရှိခဲ့ပါ။
    နတ်တို့အရှင်, ရဟန်းတို့သူတို့အားမနှစ်သက်။ သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    နတ်တို့၏သခင်,
    ပျော်မွေ့ခြင်း, နှစ်သက်ဖွယ်ကောင်းသော, ချစ်မြတ်နိုးခြင်း,
    ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့အားမနှစ်သက်။
    သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    နတ်တို့သည်နတ်တို့,
    နှာခေါင်းကမြင်သောအနံ့, ပျော်စရာကောင်းသော, ချစ်မြတ်နိုးခြင်း,
    ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့အားမနှစ်သက်။
    သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    နတ်တို့သည်နတ်တို့၏သခင်,
    ကာမဂုဏ် 0 င်ခွင့်နှင့်စပ်လျဉ်း။ နှစ်သက်ဖွယ်ကောင်းသော, ချစ်စရာကောင်းသော,
    နှစ်သက်ဖွယ်, ရဟန်းတို့သူတို့အားမနှစ်သက်။
    သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    0
    န်ဆောင်မှုခံယူခြင်း, ပျော်မွေ့ခြင်း, နှစ်သက်ဖွယ်ကောင်းသော,
    ချစ်စရာကောင်းသည်, ရဟန်းတို့သူတို့အားမနှစ်သက်။
    သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    နတ်တို့ကိုသခင်ယေရှု၏သခင်, စိတ်ပိုင်းဆိုင်ရာဖြစ်ရပ်များသည်စိတ်လှုပ်ရှားဖွယ်ကောင်းသော, ချစ်မြတ်နိုးခြင်း, ချစ်မြတ်နိုးခြင်း, ရဟန်းတို့သူတို့အားမနှစ်သက်။ သူတို့ကိုမွေ့လျော်သောသူအားဖြင့်သူတို့ကိုမကြိုဆို။ မမှီဝဲ, နတ်တို့အရှင်၏သခင်,
    နတ်တို့၏သခင်, နတ်တို့အနေနှင့်အချို့သောသတ္တဝါတို့သည်ဤသိတင်းကို၎င်း,
    1202. ဓမ္မစကြာသုတ် - မိုးကုတ်ဆရာတော်ဘုရားကြီး
    #ဝါဆိုလပြည့်နေ့ဓမ္မစကြာအခါတော်နေ့07.
    ၄။ ဝါဆိုလပြည့်နေ့ –
    ဓမ္မစကြာအခါတော်နေ့http://www.dhammadownload.com/Chanting-mp3.htmhttp://www.dhammadownload.com/MogokS…

    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),Sakkapañhā Sutta
    - Sakka गरेको प्रश्न -

    सबै समाजमा अन्तिम लक्ष्य हासिल गर्न
    के राम्रो!
    तरकारी र फल खाद्य बढ्न!
    निर्मल मन!
    दयालु बन्नुहाेस्!



    78) Classical Odia (Oriya)Sakkapañhā Sutta
    - Sakka ର ପ୍ରଶ୍ନ -

    ଅନ୍ତିମ ଲକ୍ଷ୍ୟ ତକ୍ସ୍ଟଲ୍ଯ ସମସ୍ତ Societies
    Do ଉତ୍ତମ!
    ବୃଦ୍ଧି ପନିପରିବା & Fruit ଖାଦ୍ୟ!
    ପରିଷ୍କାର ମନ!
    ହୁଅନ୍ତୁ Kind!

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,Sakkapañhā ਸੁੱਤਾ
    - Sakka ਦੇ ਸਵਾਲ -

    ਸਾਰੇ ਸੋਸਾਇਟੀਜ਼ ਬਣ ਫਾਈਨਲ ਟੀਚਾ
    ਚੰਗਾ ਕਰੋ!
    ਵੈਜੀਟੇਬਲ ਅਤੇ ਫਲ ਭੋਜਨ ਵਾਧਾ!
    ਨੂੰ ਪਵਿੱਤਰ ਮਨ!
    ਦਿਆਲੂ ਹੋਣ!

    87)
    Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्ःएरे सññā-वेडयिट-निरोद, ते
    cएस्सटिओन् ओफ़् सññā अन्ड् वेडन्ā इस् प्रेसेन्टेड् अस् अ निन्त् झ्āन.

    Wइत्
    ते cओम्प्लेटे ट्रन्स्cएन्डिन्ग् ओफ़् ते डिमेन्सिओन् ओफ़् नेइतेर्
    पेर्cएप्टिओन् नोर् नोन्-पेर्cएप्टिओन्,ई एन्टेरेड् & रेमैनेड् इन् ते
    cएस्सटिओन् ओफ़् पेर्cएप्टिओन्&फ़ीलिन्ग्. आन्ड् अस् ई सw wइत्
    डिस्cएर्न्मेन्ट्, ते मेन्टल् फ़ेर्मेन्टटिओन्स् wएन्ट् टो तेइर् टोटल्
    एन्ड्.









  • Sakkapañhā සූත්රය
    - Sakka ප්රශ්නයට -
    අවසන් ඉලක්කය කරා යාමට සියලු සමිති
    හොඳින් කරන්න!
    එළවළු සහ පළතුරු ආහාර වර්ධනය!
    පවිත්ර මනස!
    කරුණාවන්ත වන්න!
    ඇති අතර අනෙක් අය නැහැ සමහර අය අවසන් ඉලක්කය කරා හේතුව කුමක්ද: බුද්ධ Sakka ගේ ප්රශ්නයට වඩා සරළ පිළිතුර ලබා දෙන්නේ කවුද?
    එක්
    අවස්ථාවක, එම Bhagavā කන්ද ගිජුලිහිණියා සිරිපාදය මත, රජගහ වාසය කරන ලදී.
    එවිට Sakka මෙම devas ස්වාමියා වන Bhagavā වෙතට; මෙම Bhagavā වෙතට ගෙන,
    ඔහුට ද වැඳ පුදා ගත්තේය කිරීමෙන් පසු, එක් පැත්තට සිටියෝ ය එක් පැත්තට
    සිටගෙන, Sakka මෙම devas ස්වාමියා වන Bhagavā මෙසේ කීවේය
    -
    හේතුව කුමක්ද, හිමියෝ, කුමක් සමහර මිනිසුන් මෙම දෘශ්ය සංසිද්ධීන් දී
    මහාමයා දේවියට පුත්ව සකසා නැහැ හේතුව වන්නේ ඇයි? හා හේතුව කුමක්ද, හිමියෝ,
    කුමක් සමහර මිනිසුන් මෙම දෘශ්ය සංසිද්ධීන් දී මහාමයා දේවියට පුත්ව සකසා
    කරන්න හේතුව වන්නේ ඇයි?
    -
    එම devas ස්වාමියා ඇත, ආකෘති sensuality සම්බන්ධ සතුටු වන ඇස, ප්රීතියෙන්,
    ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, විසින්, වඩවඩා වරදවල්. සහ භික්ෂූන්
    වහන්සේලා, ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ සාදරයෙන් පිළිගනී. ,
    ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ පිළිගන්නාවූ එක්, විඥානය,
    ඔවුන්ට පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම devas ක, ස්වාමීනි උපාදානය
    සමග, භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව සකසා නැත.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු කරන ලද කන් විසින්
    වරදවල් ශබ්ද, ප්රීතියෙන්, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ. සහ භික්ෂූන්
    වහන්සේලා, ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ සාදරයෙන් පිළිගනී. ,
    ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ පිළිගන්නාවූ එක්, විඥානය,
    ඔවුන්ට පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම devas ක, ස්වාමීනි උපාදානය
    සමග, භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව සකසා නැත.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු වන නාසය විසින්
    වරදවල් මැලව තෘප්තිකර, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ. සහ භික්ෂූන්
    වහන්සේලා, ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ සාදරයෙන් පිළිගනී. ,
    ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ පිළිගන්නාවූ එක්, විඥානය,
    ඔවුන්ට පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම devas ක, ස්වාමීනි උපාදානය
    සමග, භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව සකසා නැත.
    මෙම
    devas ස්වාමියා ඇත, වඩවඩා, සතුටු වන දිව විසින් වරදවල්, ප්රීතියෙන්, ඒත්
    ආකර්ශනීය, sensuality සම්බන්ධ එකඟවිය හැකි, රස. සහ භික්ෂූන් වහන්සේලා,
    ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ සාදරයෙන් පිළිගනී. , ඔවුන්
    ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ පිළිගන්නාවූ එක්, විඥානය, ඔවුන්ට
    පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම devas ක, ස්වාමීනි උපාදානය සමග,
    භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව සකසා නැත.
    එහිදී,
    devas ස්වාමියා, ශාරීරික ප්රපංචයන් වරදවල් sensuality සම්බන්ධ පසෙකලා කරන
    ශරීරය, ප්රීතියෙන්, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, විසින්, වඩවඩා වේ. සහ
    භික්ෂූන් වහන්සේලා, ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ සාදරයෙන්
    පිළිගනී. , ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ පිළිගන්නාවූ එක්,
    විඥානය, ඔවුන්ට පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම devas ක, ස්වාමීනි
    උපාදානය සමග, භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව සකසා නැත.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු වන සිත විසින්
    මානසික සංසිද්ධිය වරදවල්, ප්රීතියෙන්, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ.
    සහ භික්ෂූන් වහන්සේලා, ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ
    සාදරයෙන් පිළිගනී. , ඔවුන් ප්රිය ඔවුන්ට ඔවුන් හා පාදවල වැකුණු මේ
    පිළිගන්නාවූ එක්, විඥානය, ඔවුන්ට පාදවල වැකුණු මේ ඔවුන් මත රඳා පවතී. මෙම
    devas ක, ස්වාමීනි උපාදානය සමග, භික්ෂූන් වහන්සේලා මහාමයා දේවියට පුත්ව
    සකසා නැත.
    මේ devas හේතුව, ස්වාමීනි, වන අතර, මෙම සමහර මිනිසුන් මෙම දෘශ්ය සංසිද්ධීන් දී මහාමයා දේවියට පුත්ව සකසා නෑ ඇයි ඒ හේතුව නිසා ය.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු වන ඇස විසින් වරදවල්
    ආකෘති පත්ර, ප්රීතියෙන්, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ. සහ භික්ෂූන්
    වහන්සේලා ඒවා ප්රිය කරන්නේ නැහැ, ඔවුන් ඔබව සාදරයෙන් පිළිගනිමු හෝ ඔවුන්
    එල්බ. ඔවුන් ප්රිය කරන, නොකරන ඔවුන්ට ඒවා වෙහෙසෙන්නේ වත් නාථ සාදරයෙන්
    පිළිගනිමු එක්, විඥානය නොවන ඔවුන් මත රඳා, ඔවුන් එල්බ නැත වේ. උපාදානය
    නොවේ, devas ස්වාමියා, භික්ෂූන් වහන්සේලාට අත් මහාමයා දේවියට පුත්ව.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු කරන ලද කන් විසින්
    වරදවල් ශබ්ද, ප්රීතියෙන්, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ. සහ භික්ෂූන්
    වහන්සේලා ඒවා ප්රිය කරන්නේ නැහැ, ඔවුන් ඔබව සාදරයෙන් පිළිගනිමු හෝ ඔවුන්
    එල්බ. ඔවුන් ප්රිය කරන, නොකරන ඔවුන්ට ඒවා වෙහෙසෙන්නේ වත් නාථ සාදරයෙන්
    පිළිගනිමු එක්, විඥානය නොවන ඔවුන් මත රඳා, ඔවුන් එල්බ නැත වේ. උපාදානය
    නොවේ, devas ස්වාමියා, භික්ෂූන් වහන්සේලාට අත් මහාමයා දේවියට පුත්ව.
    එහි
    වඩවඩා, sensuality සමග සම්බන්ධ devas ස්වාමියා, සතුටු වන නාසය විසින්
    වරදවල් මැලව තෘප්තිකර, ඒත් ආකර්ශනීය, අපට පිළිගත හැකි, වේ. සහ භික්ෂූන්
    වහන්සේලා ඒවා ප්රිය කරන්නේ නැහැ, ඔවුන් ඔබව සාදරයෙන් පිළිගනිමු හෝ ඔවුන්
    එල්බ. ඔවුන් ප්රිය කරන, නොකරන ඔවුන්ට ඒවා වෙහෙසෙන්නේ වත් නාථ සාදරයෙන්
    පිළිගනිමු එක්, විඥානය නොවන ඔවුන් මත රඳා, ඔවුන් එල්බ නැත වේ. උපාදානය
    නොවේ, devas ස්වාමියා, භික්ෂූන් වහන්සේලාට අත් මහාමයා දේවියට පුත්ව.
    දේව්ස්ගේ
    අධිපතියා, සංවේදීතාව හා ප්රීතිමත්, ප්රීතිමත්, එකඟ වන, එකඟ විය හැකි,
    ප්රීතිමත්, ප්රීතිමත්, එකඟ විය හැකි, තින්, තින් වරහන්. භික්ෂුව යමෙක්
    ඔවුන් ගැන සතුටු වන්නේ නැත. ඔවුන් ගැන සතුටු නොවන, ඔවුන්ව පිළිගන්නේවත්,
    ඔවුන්ට ඇලුම් කිරීම, වි ness ානය ඔවුන් මත රඳා නොපවතින බව ඔවුන්ට ඇලී නැත.
    දේවාස්ගේ අධිපතියා, ගණන් නොගැනීමෙන් භික්ෂුවක් පරිලිබ්බාන ලබා ගනී.
    දේවවායාණන්ගේ
    අධිෂ්, ෙවස්, අලංකාරත්වයට හා සම්බන්ධ, ප්රීතිමත්, විනෝදජනක, එකඟ වන, එකඟ
    වන ශරීරයෙන් ශාරීරික සංසිද්ධි සංජානනය කළ හැකිය. භික්ෂුව යමෙක් ඔවුන් ගැන
    සතුටු වන්නේ නැත. ඔවුන් ගැන සතුටු නොවන, ඔවුන්ව පිළිගන්නේවත්, ඔවුන්ට ඇලුම්
    කිරීම, වි ness ානය ඔවුන් මත රඳා නොපවතින බව ඔවුන්ට ඇලී නැත. දේවාස්ගේ
    අධිපතියා, ගණන් නොගැනීමෙන් භික්ෂුවක් පරිලිබ්බාන ලබා ගනී.
    සංක්ෂිප්තභාවයට
    හා සම්බන්ධ, ප්රීතිමත්, ප්රීතිමත්, එකඟ වන, එකඟ වන, එකඟ වන මනස,
    ප්රීතිමත්, ප්රීතිමත්, එකඟ වන මනස, දේවාස්ගේ අධිපති දේවාස්ගේ අධිපතියා,
    සිත් ඇදගන්නා සුළු කරුණක් තිබේ. භික්ෂුව යමෙක් ඔවුන් ගැන සතුටු වන්නේ නැත.
    ඔවුන් ගැන සතුටු නොවන, ඔවුන්ව පිළිගන්නේවත්, ඔවුන්ට ඇලුම් කිරීම, වි ness
    ානය ඔවුන් මත රඳා නොපවතින බව ඔවුන්ට ඇලී නැත. දේවාස්ගේ අධිපතියා, ගණන්
    නොගැනීමෙන් භික්ෂුවක් පරිලිබ්බාන ලබා ගනී.
    දේවන්ගේ ස්වාමීන් වන දේව්ගේ ස්වාමීනි, සමහර ජීවීන්ගේ මෙම දෘශ්යමාන සංසිද්ධීන් සඳහා පරිනිබ්බාන ලබා ගැනීමට හේතුව මෙයයි.
    මගේ ගෙවත්ත | පර්චස් 2 ක එළවළු පළතුරු වර්ග 30 ක් | ගෙවතු වගාවට අදහසක්










  • 104) Classical Telugu- క్లాసికల్ తెలుగు,
    -
    అక్కడ, ఉన్నాయి దేవతలారా ప్రభువు, రూపాలు మనోహరమైన ఆనందము ఇవి కన్ను,
    ఆనందించే అందమైన, సమ్మతమైన శృంగారం తో కనెక్ట్ ద్వారా చేసుకొనతగిన. మరియు
    ఒక భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది.
    వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో,
    కాన్సియస్నెస్ వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో,
    దేవతలు లార్డ్, ఒక భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, శబ్దాలు, మనోహరమైన శృంగారం తో కనెక్ట్,
    ఆనందించే అందమైన సమ్మతమైన ఆనందము ఇవి చెవి ద్వారా చేసుకొనతగిన. మరియు ఒక
    భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది. వాటిని
    ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో, కాన్సియస్నెస్
    వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో, దేవతలు లార్డ్, ఒక
    భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, వాసనలు, మనోహరమైన శృంగారం తో కనెక్ట్,
    ఆనందించే అందమైన సమ్మతమైన ఆనందము ఇవి, ముక్కు ద్వారా చేసుకొనతగిన. మరియు
    ఒక భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది.
    వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో,
    కాన్సియస్నెస్ వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో,
    దేవతలు లార్డ్, ఒక భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, మనోహరమైన శృంగారం తో కనెక్ట్, ఆనందించే
    అందమైన సమ్మతమైన ఆనందము ఇవి, నాలుక ద్వారా విచారణకు రుచి. మరియు ఒక
    భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది. వాటిని
    ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో, కాన్సియస్నెస్
    వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో, దేవతలు లార్డ్, ఒక
    భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, శారీరక ఘటనతో మనోహరమైన ఆనందము ఇవి శరీరం,
    ఆనందించే అందమైన, సమ్మతమైన శృంగారం తో కనెక్ట్ ద్వారా చేసుకొనతగిన. మరియు
    ఒక భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది.
    వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో,
    కాన్సియస్నెస్ వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో,
    దేవతలు లార్డ్, ఒక భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, మానసిక విషయాలను, మనోహరమైన శృంగారం తో
    కనెక్ట్, ఆనందించే అందమైన సమ్మతమైన ఆనందము, మనస్సు ద్వారా చేసుకొనతగిన.
    మరియు ఒక భిక్ఖు, వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది.
    వాటిని ఆనందం వారికి వాటిని మరియు గట్టిగా స్వాగతించింది ఒకదానిలో,
    కాన్సియస్నెస్ వాటిని గట్టిగా, వాటిని ఆధారపడి ఉంటుంది. తగులుకున్న తో,
    దేవతలు లార్డ్, ఒక భిక్ఖు Parinibbāna సాధించడానికి లేదు.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, రూపాలు మనోహరమైన ఆనందము ఇవి కన్ను, ఆనందించే
    అందమైన, సమ్మతమైన శృంగారం తో కనెక్ట్ ద్వారా చేసుకొనతగిన. మరియు ఒక
    భిక్ఖు, వాటిని ఆహ్లాదం లేదు వాటిని స్వాగతం వారిని పట్టుకొని వేళ్ళాడతాయి.
    వాటిని ఆహ్లాదం ఎవరు కాదు వాటిని స్వాగతం వారిని పట్టుకొని వేళ్ళాడతాయి
    ఒకదానిలో, కాన్సియస్నెస్ వాటిని ఆధారపడి ఉంటుంది, వాటిని పట్టుకొని
    వేళ్ళాడతాయి లేదు. తగులుకున్న కాదు, దేవతలు లార్డ్, ఒక భిక్ఖు సాధిస్తాడు
    Parinibbāna.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, శబ్దాలు, మనోహరమైన శృంగారం తో కనెక్ట్,
    ఆనందించే అందమైన సమ్మతమైన ఆనందము ఇవి చెవి ద్వారా చేసుకొనతగిన. మరియు ఒక
    భిక్ఖు, వాటిని ఆహ్లాదం లేదు వాటిని స్వాగతం వారిని పట్టుకొని వేళ్ళాడతాయి.
    వాటిని ఆహ్లాదం ఎవరు కాదు వాటిని స్వాగతం వారిని పట్టుకొని వేళ్ళాడతాయి
    ఒకదానిలో, కాన్సియస్నెస్ వాటిని ఆధారపడి ఉంటుంది, వాటిని పట్టుకొని
    వేళ్ళాడతాయి లేదు. తగులుకున్న కాదు, దేవతలు లార్డ్, ఒక భిక్ఖు సాధిస్తాడు
    Parinibbāna.
    అక్కడ,
    ఉన్నాయి దేవతలారా ప్రభువు, వాసనలు, మనోహరమైన శృంగారం తో కనెక్ట్,
    ఆనందించే అందమైన సమ్మతమైన ఆనందము ఇవి, ముక్కు ద్వారా చేసుకొనతగిన. మరియు
    ఒక భిక్ఖు, వాటిని ఆహ్లాదం లేదు వాటిని స్వాగతం వారిని పట్టుకొని
    వేళ్ళాడతాయి. వాటిని ఆహ్లాదం ఎవరు కాదు వాటిని స్వాగతం వారిని పట్టుకొని
    వేళ్ళాడతాయి ఒకదానిలో, కాన్సియస్నెస్ వాటిని ఆధారపడి ఉంటుంది, వాటిని
    పట్టుకొని వేళ్ళాడతాయి లేదు. తగులుకున్న కాదు, దేవతలు లార్డ్, ఒక భిక్ఖు
    సాధిస్తాడు Parinibbāna.
    దేవతల
    యొక్క ప్రభువు, సుందరమైన, ఆనందించే, మనోహరమైన, సమ్మతమైన, సున్నితత్వం,
    మనోహరమైన తో అనుసంధానించబడిన నాలుక ద్వారా ఆకర్షించగల రుచులు. మరియు ఒక
    భిక్కూ వాటిని ఆహ్లాదం లేదు, వాటిని స్వాగతం లేదా వాటిని పట్టుకొని. వాటిని
    ఆహ్లాదం లేదు ఒక లో, వాటిని స్వాగతం లేదా వాటిని వ్రేలాడదీయు, స్పృహ
    వాటిని ఆధారపడి లేదు, వారికి వ్రేలాడటం లేదు. దేవతల ప్రభువును
    తగులుకున్నాడు, ఒక భిక్హూ పారినిబ్ను పొందుతాడు.
    దేవతల
    ప్రభువు, మనోహరమైన, మనోహరమైన, మనోహరమైన, మనోహరమైన, మనోహరమైన, ఆనందించే,
    మనోహరమైన, మనోహరమైన శరీరం ద్వారా modily దృగ్విషయం ఉన్నాయి. మరియు ఒక
    భిక్కూ వాటిని ఆహ్లాదం లేదు, వాటిని స్వాగతం లేదా వాటిని పట్టుకొని. వాటిని
    ఆహ్లాదం లేదు ఒక లో, వాటిని స్వాగతం లేదా వాటిని వ్రేలాడదీయు, స్పృహ
    వాటిని ఆధారపడి లేదు, వారికి వ్రేలాడటం లేదు. దేవతల ప్రభువును
    తగులుకున్నాడు, ఒక భిక్హూ పారినిబ్ను పొందుతాడు.
    దేవత,
    మనోహరమైన, మనోహరమైన, మనోహరమైన, మనోహరమైన, ఆనందించే, మనోహరమైన,
    అంగీకారయోగ్యమైన మనస్సు ద్వారా దేవతల ప్రభువు, మానసిక దృగ్విషయం. మరియు ఒక
    భిక్కూ వాటిని ఆహ్లాదం లేదు, వాటిని స్వాగతం లేదా వాటిని పట్టుకొని. వాటిని
    ఆహ్లాదం లేదు ఒక లో, వాటిని స్వాగతం లేదా వాటిని వ్రేలాడదీయు, స్పృహ
    వాటిని ఆధారపడి లేదు, వారికి వ్రేలాడటం లేదు. దేవతల ప్రభువును
    తగులుకున్నాడు, ఒక భిక్హూ పారినిబ్ను పొందుతాడు.
    The Questions of God Sakka—Sakkapañha Sutta DN 21


    105) Classical Thai-ภาษาไทยคลาสสิก,
    - คำถามของ Sakka -
    สังคมทุกคนที่จะบรรลุเป้าหมายสุดท้าย
    ทำดี!
    ปลูกผักและอาหารผลไม้!
    ชำระใจ!
    ใจดี!
    พระพุทธเจ้าให้คำตอบที่ค่อนข้างง่ายสำหรับคำถามของ Sakka: อะไรคือเหตุผลที่บางคนบรรลุเป้าหมายสุดท้ายในขณะที่คนอื่นไม่?
    ในครั้งเดียวBhagavāที่อาศัยอยู่ที่Rājagahāบนยอดเขา Mount Vulture จากนั้น Sakka ลอร์ดออฟเดเวนเข้าหาBhagavā; มีการเข้าหาBhagavāโดยต้องเสียเงินกับเขาเขายืนเคียงข้างหนึ่ง; Sakka Sakka The Lord of the Devas กล่าวกับBhagavā:
    - สาเหตุคืออะไร Bhante, อะไรคือเหตุผลที่มนุษย์บางคนไม่สามารถบรรลุparinibbānaในปรากฏการณ์ที่มองเห็นได้เหล่านี้? และสาเหตุคืออะไร Bhante คืออะไรคือเหตุผลที่มนุษย์บางคนบรรลุparinibbānaในปรากฏการณ์ที่มองเห็นได้เหล่านี้?
    - มีลอร์ดออฟเดเวนก่อให้เกิดการรับรู้จากดวงตาซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์ที่น่าพอใจเชื่อมโยงกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    มีลอร์ดออฟเดเวนฟังเสียงที่ได้รับรู้จากหูซึ่งเป็นที่ชื่นชอบความสนุกสนานมีเสน่ห์มีเสน่ห์เชื่อมต่อกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    มีลอร์ดออฟเดเวียร์กลิ่นที่ได้รับการยอมรับจากจมูกซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    มีลอร์ดออฟเดเวนรสนิยมที่ได้รับการยอมรับจากลิ้นซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    มีลอร์ดออฟเดเวเวนปรากฏการณ์ทางร่างกายที่ได้รับการยอมรับจากร่างกายซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์มีความเห็นชอบเชื่อมต่อกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    มีลอร์ดออฟเดเวนปรากฏการณ์ทางจิตที่ได้รับรู้จากจิตใจซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และความสุขของ Bhikkhu ยินดีต้อนรับพวกเขาและเกาะติดกับพวกเขา ในคนที่มีความสุขในพวกเขายินดีต้อนรับพวกเขาและเกาะติดกับพวกเขาสติขึ้นอยู่กับพวกเขาเกาะติดกับพวกเขา ด้วยการยึดเกาะลอร์ดออฟเดเวียน Bhikkhu ไม่บรรลุParinibbāna
    นี่คือสาเหตุที่พระเจ้าแห่งเทพนี่คือเหตุผลที่มนุษย์บางคนไม่บรรลุParinibbānaในปรากฏการณ์ที่มองเห็นได้เหล่านี้
    มีลอร์ดออฟเดเวนก่อให้เกิดการรับรู้จากดวงตาซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    มีลอร์ดออฟเดเวนฟังเสียงที่ได้รับรู้จากหูซึ่งเป็นที่ชื่นชอบความสนุกสนานมีเสน่ห์มีเสน่ห์เชื่อมต่อกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    มีลอร์ดออฟเดเวียร์กลิ่นที่ได้รับการยอมรับจากจมูกซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    มีลอร์ดออฟเดเวนรสนิยมที่ได้รับการยอมรับจากลิ้นซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    มีลอร์ดออฟเดเวเวนปรากฏการณ์ทางร่างกายที่ได้รับการยอมรับจากร่างกายซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์มีความเห็นชอบเชื่อมต่อกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    มีลอร์ดออฟเดเวนปรากฏการณ์ทางจิตที่ได้รับรู้จากจิตใจซึ่งเป็นที่ชื่นชอบสนุกสนานมีเสน่ห์น่าพอใจเชื่อมโยงกับราคะล่อลวง และ Bhikkhu ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขา ในคนที่ไม่พอใจในพวกเขายินดีต้อนรับพวกเขาหรือยึดติดกับพวกเขาสติไม่ได้ขึ้นอยู่กับพวกเขาไม่ได้ยึดติดกับพวกเขา ไม่ยึดเกาะลอร์ดออฟเดเวียร์ Bhikkhu บรรลุParinibbāna
    นี่คือสาเหตุที่ลอร์ดออฟเดเวนนี่คือเหตุผลที่มนุษย์บางคนบรรลุถึงParinibbānaในปรากฏการณ์ที่มองเห็นได้เหล่านี้
    เปรียบน้ำตากับน้ำในมหาสมุทร - อัสสุสูตร | Assu Sutta (Tears) with English Subtitle



  •



    Building a brand to improve the competitiveness of agricultural products, efficiency in agricultural

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    Right livelihood means that one should earn one’s living in a righteous way and that wealth should be gained legally and peacefully.

    The Buddha mentions four specific activities that harm other beings and that one should avoid for this reason:
    • dealing in weapons,
    • dealing in living beings (including raising animals for slaughter as well as slave trade and prostitution),
    • working in meat production and butchery, and
    • selling intoxicants and poisons, such as alcohol and drugs.

    Furthermore any other occupation that would violate the principles of right speech and right action should be avoided.

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    28 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4327 Fri 28 Jan 2022 AN 9.41 (A iv 438) Sāketa Sutta — The complete understanding of all attachment — — The question of Tapussa — tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming. Noble Eightfold Path Mental Development Right Effort 6. Right Effort
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    28 Buddha’s Own Words

    𝓛𝓔𝓢𝓢𝓞𝓝 4327  Fri  28 Jan 2022
    AN 9.41 (A iv 438)
    Sāketa Sutta

    — The complete understanding of all attachment —

    — The question of Tapussa —
    tenor.com/view/awaken-re

    Practice & propagate from Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org
    to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.

    Noble Eightfold Path

    Mental Development

    Right Effort



    6. Right Effort
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    Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Indriya Saṃyutta

    English

    SN 48.43 (S v 219)
    Sāketa Sutta
    {excerpt}
    — In Sāketa —

    In
    this sutta, the Buddha states that the balas and the indriyas can be
    considered as one and the same thing or as two different things.

    That,
    bhikkhus, which is the indriya of saddhā is the bala of saddhā, and
    that which is the bala of saddhā is the indriya of saddhā. That which is
    the indriya of vīriya is the bala of vīriya, and that which is the bala
    of vīriya is the indriya of vīriya. That which is the indriya of sati
    is the bala of sati, and that which is the bala of sati is the indriya
    of sati. That which is the indriya of samādhi is the bala of samādhi,
    and that which is the bala of samādhi is the indriya of samādhi. That
    which is the indriya of paññā is the bala of paññā, and that which is
    the bala of paññā is the indriya of paññā.

    Just
    as, bhikkhus, if there was a river flowing, going, leading towards the
    east, with an island in the middle. There is an analysis according to
    which the river has only one stream. There is also, bhikkhus, an
    analysis according to which the river has two streams.

    Pāḷi

    Yaṃ,
    bhikkhave, saddhindriyaṃ taṃ saddhābalaṃ, yaṃ saddhābalaṃ taṃ
    saddhindriyaṃ; yaṃ vīriyindriyaṃ taṃ vīriyabalaṃ, yaṃ vīriyabalaṃ taṃ
    vīriyindriyaṃ; yaṃ satindriyaṃ taṃ satibalaṃ, yaṃ satibalaṃ taṃ
    satindriyaṃ; yaṃ samādhindriyaṃ taṃ samādhibalaṃ, yaṃ samādhibalaṃ taṃ
    samādhindriyaṃ; yaṃ paññindriyaṃ taṃ paññābalaṃ, yaṃ paññābalaṃ taṃ
    paññindriyaṃ.

    Seyyathāpi,
    bhikkhave, nadī pācīnaninnā pācīnapoṇā pācīnapabbhārā, tassa majjhe
    dīpo. Atthi, bhikkhave, pariyāyo yaṃ pariyāyaṃ āgamma tassā nadiyā eko
    soto tveva saṅkhyaṃ gacchati. Atthi pana, bhikkhave, pariyāyo yaṃ
    pariyāyaṃ āgamma tassā nadiyā dve sotāni tveva saṅkhyaṃ gacchanti.


    youtube.com
    A man can swim with speed u with respect to river. The widith of river is d. The speed of



    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,







    https://lnkd.in/g42qUNrs


    அயோத்தி புத்த மதம், பௌத்த சிற்பங்கள் மற்றும் அயோத்தியில் உள்ள தொல்லியல் கண்டுபிடிப்புகள் …

    மிகவும் நல்ல பொருள். பௌத்தர்களை காப்பாற்றுவதற்காக ASI பொருத்தமான நடவடிக்கைகளை எடுக்க வேண்டும்.

    Sāketa sutta.
    {Excerpt}
    - SāKeta உள்ள -
    இந்த
    சூடாவில், புத்தர் கூறுகிறார் பாலஸ் மற்றும் இண்டிரியாஸ் ஒன்று மற்றும்
    அதே விஷயம் அல்லது இரண்டு வெவ்வேறு விஷயங்களை கருதப்படுகிறது என்று
    கூறுகிறது.

    சத்காஸில் உள்ள பிக்ஹஸ், சத்காவின் பாலாவான்தான் பிக்ஹஸ்,
    சதாவின் பாலா என்பது சதாதாவின் பாலா ஆகும். வொசிரியாவின் indriya என்பது
    வின்ரியாவின் பாலா ஆகும், மேலும் வமியாவின் பாலா என்பது வின்ரியாவின்
    உள்ளுறியாவின் பாலா ஆகும். சத்யத்தின் இண்டிரியா என்பது சத்யத்தின்
    பாலாதான், சத்யத்தின் பாலா என்பது சத்யத்தின் indriya ஆகும். சமாதியின்
    பாலா, சாமாவியின் பாலா இவையானது, சமாதியின் பாலா என்பது சம்தியின்
    உள்ளுறியா ஆகும். Paññaā இன் பாலாவின் உள்ள indrya இன் inthrya, மற்றும்
    Paññaā இன் indrya இன் inrriya இது பாலா.

    பிக்ஹஸ், ஒரு நதி ஓடிவிட்டால்,
    கிழக்கில் நோக்கி செல்கிறது, நடுவில் ஒரு தீவு கொண்டு செல்கிறது. நதியின்
    ஒரே ஒரு ஸ்ட்ரீம் மட்டுமே ஒரு பகுப்பாய்வு உள்ளது. பிக்ஹஸ், நதியின் இரண்டு
    ஸ்டீராக்களும் ஒரு பகுப்பாய்வு உள்ளது

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    Ayodhya Buddhism by Anbudasan P S v 26
    Ayodhya Buddhism, Buddhist Sculptures and Archeological findings in Ayodhya….

    Ayodhya Buddhism by Anbudasan P S v 26





    Ayodhya Buddhism by Anbudasan P S v 26




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  • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

    ಪುಣಾ ಭುಮಿ ಬೆಂಗಳೂರು ಪರಂಪರೆ
    ಅಯೋಧ್ಯಾ ಬೌದ್ಧಧರ್ಮ, ಬೌದ್ಧ ಶಿಲ್ಪಗಳು ಮತ್ತು ಅಯೋಧ್ಯಾದಲ್ಲಿ ಪುರಾತತ್ತ್ವ ಶಾಸ್ತ್ರದ ಸಂಶೋಧನೆಗಳು …
    ಒಳ್ಳೆಯ ವಿಷಯ. ಬೌದ್ಧರು ಉಳಿದಿರುವುದನ್ನು ಸಂರಕ್ಷಿಸಲು ಸಂಬಂಧಿಸಿದಂತೆ ASI ಸೂಕ್ತ ಕ್ರಮಗಳನ್ನು ತೆಗೆದುಕೊಳ್ಳಬೇಕು.
    Sāketa sutta
    {ಆಯ್ದ ಭಾಗಗಳು}
    - sāketa ರಲ್ಲಿ -
    ಈ ಸೂಟ್ಟದಲ್ಲಿ, ಬುದ್ಧನು ಬಾಲಗಳು ಮತ್ತು ಇಂದಿರಾಗಳನ್ನು ಒಂದೇ ವಿಷಯವೆಂದು ಪರಿಗಣಿಸಬಹುದೆಂದು ಅಥವಾ ಎರಡು ವಿಭಿನ್ನ ವಿಷಯಗಳೆಂದು ಪರಿಗಣಿಸಬಹುದು.
    ಸದ್ಧ್ಧರ
    ಇಂದೃಯ್ಯ ಇದು ಭುಕ್ಕಸ್ ಸದಾಹ್ನ ಬಾಲಾ, ಮತ್ತು ಸದ್ಧ್ನ ಬಾಲಾ ಇದು ಸದಾಶ್ ® ಇಂದ್ರ.
    ವ್ರಿಯ್ಯದ ಒಳಾಂಗ್ಯಾ ಇದು ವ್ರಿಯ್ಯದ ಬಾಲಾ, ಮತ್ತು ಇದು ವ್ರಿಯ್ಯದ ಬಾಲಾ vīriya ನ
    ಇಂಡಿಯಾಯಾ ಆಗಿದೆ. ಸತಿಯ ಇಂದೃಯಾ ಎಂಬುದು ಸತಿಯ ಬಾಲಾ, ಮತ್ತು ಸತಿ ಬಾಲಾ ಇದು ಸತಿ ಯ
    ಇರ್ಯರಾ ಆಗಿದೆ. ಸಂಮದಿದ ಇಂದೃಯಾ ಎಂಬುದು ಸಂāಭವಿಯ ಬಾಲಾ, ಮತ್ತು ಸಮಧಿಯ ಬಾಲಾ ಸಂāಧನ
    ಇಂದ್ರೃತಿಯದ್ದಾಗಿದೆ. ಪಾನನ್ನ ಇಂಡಿಯಾರಾ ಎಂಬುದು ಪಾನನ್ನ ಬಾಲಾ, ಮತ್ತು ಪಾನನ್ನ
    ಬಾಲವು ಪಾನನ್ನ ಇಂಡಿಯಾಯಾ ಎಂಬುದು.
    ಕೇವಲ,
    ಭುಕ್ಕೂಸ್, ಹರಿಯುವ ನದಿ ಇದ್ದರೆ, ಪೂರ್ವಕ್ಕೆ ಮುನ್ನಡೆ, ಮಧ್ಯದಲ್ಲಿ ದ್ವೀಪದಲ್ಲಿ.
    ನದಿ ಕೇವಲ ಒಂದು ಸ್ಟ್ರೀಮ್ ಹೊಂದಿರುವ ಪ್ರಕಾರ ವಿಶ್ಲೇಷಣೆ ಇದೆ. ಭುಕ್ಕಸ್,
    ವಿಶ್ಲೇಷಣೆ, ಅದರ ಪ್ರಕಾರ ನದಿ ಎರಡು ಸ್ಟ್ರೀಸ್ ಅನ್ನು ಹೊಂದಿದೆ

    youtube.com
    History of Bengaluru | Part - 1 | Documentary Film
    PART
    2: https://youtu.be/1HLmS_rcMawThis is a one man documentary of brief
    history of Bangalore. Some people who have made Bangalore home in the
    recent years…

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

    पुणिया भुमी बैंगलोर की विरासत
    अयोध्या बौद्ध धर्म, बौद्ध मूर्तियों और अयोध्या में पुरातात्विक निष्कर्ष …
    बहुत अच्छा विषय। एएसआई को बौद्धों को बचाने के संबंध में उचित कार्रवाई करनी चाहिए।
    सैकेट सुट्टा
    {अंश}
    - सत्ता में -
    इस सूता में, बुद्ध का कहना है कि बालास और इंद्रयास को एक ही और एक ही चीज़ या दो अलग-अलग चीजों के रूप में माना जा सकता है।
    वह,
    भिक्खस, जो सद्दा की भारत है, सद्घ का बाला है, और जो सद्घ का बाला सद्घ
    का इंद्रिया है। जो विआया के इंद्रिया विआया का बाला है, और जो विआया का
    बाला है वह विआया की इंद्रिया है। जो सती की इंद्रिया है वह सती का बाला
    है, और जो सती का बाला है वह सती है। जो समाज की इंद्रिया है वह सामदी का
    बाला है, और जो समाज का बाला है वह सामाही की इंद्रिया है। जो पानना की
    इंद्रिया है वह पानाना का बाला है, और जो पानना का बाला है, पानना की
    इंद्रिया है।
    जैसे,
    भिक्खस, अगर वहां एक नदी बहती है, तो पूर्व की ओर बढ़ रही है, बीच में एक
    द्वीप के साथ। एक विश्लेषण है जिसके अनुसार नदी में केवल एक धारा है।
    भिक्खस भी एक विश्लेषण है जिसके अनुसार नदी के दो स्ट्रे हैं

    अयोध्या मंदिर समतलीकरण मे क्यू निकल रहे है बुद्ध अवशेष Ayodhya debris Archaeological analysis | BJ10

    अयोध्या मंदिर समतलीकरण मे क्यू निकल रहे है बुद्ध के अवशेष | भारत की जमीन पर हमेशा खुदाई मे बुद्ध ही क्यों निकलते है | …


  • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    പനിയ ഭൂകി ബാംഗ്ലൂർ
    അയോദ്ധ്യ ബുദ്ധമതം, അയോദ്ധ്യയിലെ പുരാവസ്തു കണ്ടെത്തലുകൾ …
    വളരെ നല്ല വിഷയം. ബുദ്ധമതക്കാർ അവശേഷിക്കുന്നുവെന്ന് സംരക്ഷിക്കുന്നതിൽ ആസി ഉചിതമായ പ്രവർത്തനങ്ങൾ നടത്തണം.
    സാക്കട്ട സുട്ട
    {ഉദ്ധരണി}
    - സാക്കറ്റയിൽ -
    ഈ സ്യൂട്ടിൽ, ബാലീസും ഇന്ദ്രിയത്തിനകളും ഒരേ കാര്യമോ രണ്ട് വ്യത്യസ്ത കാര്യങ്ങളായി കണക്കാക്കാം.
    അത്,
    ഭീഖുസ്, അത് സദ്ദീയിലെ ഇന്ദ്രിയയാണ് സദ്ദായയിലെ ബാലി, സദ്ദാരയുടെ ബാലി
    സദ്ദീയിലെ ഇന്ദ്രവനാണ്. വ്രിയയിലെ ഇന്ദ്രിയ, വ്രിയയിലെ ബാലിയാണ്, വ്രിയയിലെ
    ബാല എന്നത് വരിയയിലെ ഇന്ദ്രിയയാണ്. സതിയുടെ ഇന്ദ്രിയയായത് സതിയുടെ
    ബാലിയാണ്, സതിയുടെ ബാലിയായത് സതിയുടെ ഇന്ദ്രിയയാണ്. സമാധിയുടെ ഇന്ദ്രിയ,
    സമന്തിയിലെ ബാലിയാണ്, സമാധിയുടെ ബാലിയായത് സമന്തിയിലെ ഇന്ദ്രിയയാണ്.
    പയ്നയുടെ ഇന്ദ്രിയ, പയ്നയിലെ ബാലി, പയ്നയുടെ ബാലിയുടെ ബാലി പയ്യയുടെ
    ഇന്ദ്രിയയാണ്.
    ഭിക്കൽഹസ്,
    ഒരു നദി ഒഴുകുന്നുണ്ടെങ്കിൽ, പോകുന്നു, കിഴക്കോട്ട്, മധ്യത്തിൽ ഒരു
    ദ്വീപുമായി പോകുന്നു. നദിക്ക് ഒരു സ്ട്രീം മാത്രമേയുള്ളൂ എന്ന
    അഭിപ്രായമുണ്ട്. നദീതീരത്തിന് അനുസരിച്ച് ഭീഖുസും ഉണ്ട്


    youtube.com
    കേരളത്തിലെ ബുദ്ധ മത അവശേഷിപ്പുകൾ /Remains of Buddhism in Kerala

    കേരളത്തിലെ ബുദ്ധ മത അവശേഷിപ്പുകൾ ആലപ്പുഴ ,പത്തനംതിട്ട തുടങ്ങിയ ജില്ലകളിൽ അങ്ങിങ്ങായി കിടക്കുന്ന ബുദ്ധ മതത്തി…




  • 73) Classical Marathi-क्लासिकल माओरी,

    पिनिया भूमी बंगलोरची वारसा
    अयोध्यात अयोध्या बौद्ध, बौद्ध मूर्ति आणि मानदंड निष्कर्ष …
    खूप चांगला विषय. बौद्ध टिकवून ठेवण्याच्या बाबतीत एएसआयने योग्य कारवाई करावी.
    संकेता सुट्टा
    {exterpt}
    - शेकात -
    या सुट्टामध्ये बुद्धाने असे म्हटले आहे की बाला आणि अंडी यांना एक आणि समान गोष्टी किंवा दोन वेगवेगळ्या गोष्टी मानल्या जाऊ शकतात.
    त्यामुळे,
    सद्द्धाचे इंद्राया, सद्धा हा बलाम आहे आणि सद्द्धाचे बाला आहे हे
    सद्द्शाचे इंडी आहे. अंडीया हे अजी्रीय आहे, आणि अज्ञानाचे बलाम आहे हे
    इंडिया हे इंडिया आहे. सतीचे इंद्राया आहे ते सतीचे बलाम आहे आणि जे सतीचे
    बाला आहे ते सतीचे इंड्रिया आहे. समाधीचे इंद्राया हे समादीचे बलाम आहे आणि
    समादीचे बाला हे समाद्रीचे अंद्रिया आहे. पाया हा पैसा आहे की पुलाचा बाला
    आहे आणि पुलाचा बाला आहे.
    भिकखुस,
    जर नदी वाहत असेल तर, मध्यभागी असलेल्या बेटासह पूर्व दिशेने फिरत होता.
    तिथे एक विश्लेषण आहे ज्यानुसार नदी केवळ एक नदी आहे. भिकखुस देखील एक
    विश्लेषण आहे ज्यानुसार नदी दोन भी आहे


    youtube.com
    अयोध्या पर बौद्धों का दावा क्यों खारिज हुआ ? जनिए तथ्य और सबूत ! Why Supreme Court denied Buddhist




  • 104) Classical Telugu- క్లాసికల్ తెలుగు,

    पिनिया भूमी बंगलोरची वारसा
    अयोध्यात अयोध्या बौद्ध, बौद्ध मूर्ति आणि मानदंड निष्कर्ष …
    खूप चांगला विषय. बौद्ध टिकवून ठेवण्याच्या बाबतीत एएसआयने योग्य कारवाई करावी.
    संकेता सुट्टा
    {exterpt}
    - शेकात -
    या सुट्टामध्ये बुद्धाने असे म्हटले आहे की बाला आणि अंडी यांना एक आणि समान गोष्टी किंवा दोन वेगवेगळ्या गोष्टी मानल्या जाऊ शकतात.
    त्यामुळे,
    सद्द्धाचे इंद्राया, सद्धा हा बलाम आहे आणि सद्द्धाचे बाला आहे हे
    सद्द्शाचे इंडी आहे. अंडीया हे अजी्रीय आहे, आणि अज्ञानाचे बलाम आहे हे
    इंडिया हे इंडिया आहे. सतीचे इंद्राया आहे ते सतीचे बलाम आहे आणि जे सतीचे
    बाला आहे ते सतीचे इंड्रिया आहे. समाधीचे इंद्राया हे समादीचे बलाम आहे आणि
    समादीचे बाला हे समाद्रीचे अंद्रिया आहे. पाया हा पैसा आहे की पुलाचा बाला
    आहे आणि पुलाचा बाला आहे.
    भिकखुस,
    जर नदी वाहत असेल तर, मध्यभागी असलेल्या बेटासह पूर्व दिशेने फिरत होता.
    तिथे एक विश्लेषण आहे ज्यानुसार नदी केवळ एक नदी आहे. भिकखुस देखील एक
    विश्लेषण आहे ज्यानुसार नदी दोन भी आहे

    अयोध्या पर बौद्धों का दावा क्यों खारिज हुआ ? जनिए तथ्य और सबूत ! Why Supreme Court denied Buddhist


    •

    Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness.

    Right effort is detailed in four types of endeavours that rank in ascending order of perfection:
    • to prevent the arising of unarisen unwholesome states,
    • to abandon unwholesome states that have already arisen,
    • to arouse wholesome states that have not yet arisen, and
    • to maintain and perfect wholesome states already arisen.
    G
    M
    T
    Y
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    27 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4326 Thu 27 Jan 2022 AN 9.41 (A iv 438) Sabbupādānapariññā Sutta — The complete understanding of all attachment — — The question of Tapussa — tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
    Filed under: General
    Posted by: site admin @ 7:03 am

    27 Buddha’s Own Words

    𝓛𝓔𝓢𝓢𝓞𝓝 4326  Thu  27 Jan 2022
    AN 9.41 (A iv 438)

    Sabbupādānapariññā Sutta
    — The complete understanding of all attachment —

    — The question of Tapussa —
    tenor.com/view/awaken-re

    Practice & propagate from Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org
    to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.
    tenor.com

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    Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta

    30 Classical English,Roman


    SN 35.60 (S iv 33)
    Sabbupādānapariññā Sutta
    — The complete understanding of all attachment —
    [sabba·upādāna·pariññā]

    The
    Buddha, while expounding the complete understanding of all attachment,
    gives a deep and yet very clear explanation: contact arises on the basis
    of three phenomena.

    I
    will expound you the Dhamma, bhikkhus, for the complete understanding
    of all upādāna. Listen to it. And what, bhikkhus, is the Dhamma for the
    complete understanding of all upādāna?

    On
    account of the eye and visible forms, cakkhu·viññāṇa arises. The
    meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
    bhikkhus, a sutavā ariyasāvaka is disgusted by the eye, he is disgusted
    by visible forms, he is disgusted by the eye-viññāṇa, he is disgusted by
    eye-phassa, he is disgusted by vedanā. Being disgusted, he gets
    detached. Being detached, he gets liberated. Being liberated, he
    understands: ‘upādāna has been completely understood by me’.

    On
    account of the ear and sounds, ear-viññāṇa arises. The meeting of the
    three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
    ariyasāvaka is disgusted by the ear, he is disgusted by sounds, he is
    disgusted by the ear-viññāṇa, he is disgusted by ear-phassa, he is
    disgusted by vedanā. Being disgusted, he gets detached. Being detached,
    he gets liberated. Being liberated, he understands: ‘upādāna has been
    completely understood by me’.

    On
    account of the nose and odors, nose-viññāṇa arises. The meeting of the
    three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
    ariyasāvaka is disgusted by the nose, he is disgusted by odors, he is
    disgusted by the nose-viññāṇa, he is disgusted by nose-phassa, he is
    disgusted by vedanā. Being disgusted, he gets detached. Being detached,
    he gets liberated. Being liberated, he understands: ‘upādāna has been
    completely understood by me’.

    On
    account of the tongue and tastes, tongue-viññāṇa arises. The meeting of
    the three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a
    sutavā ariyasāvaka is disgusted by the tongue, he is disgusted by
    tastes, he is disgusted by the tongue-viññāṇa, he is disgusted by
    tongue-phassa, he is disgusted by vedanā. Being disgusted, he gets
    detached. Being detached, he gets liberated. Being liberated, he
    understands: ‘upādāna has been completely understood by me’.

    On
    account of the body and bodily phenomena, body-viññāṇa arises. The
    meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
    bhikkhus, a sutavā ariyasāvaka is disgusted by the body, he is disgusted
    by bodily phenomena, he is disgusted by the body-viññāṇa, he is
    disgusted by body-phassa, he is disgusted by vedanā. Being disgusted, he
    gets detached. Being detached, he gets liberated. Being liberated, he
    understands: ‘upādāna has been completely understood by me’.

    On
    account of mana and dhammas, mana·viññāṇa arises. The meeting of the
    three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
    ariyasāvaka is disgusted by mana, he is disgusted by dhammas, he is
    disgusted by the mana·viññāṇa, he is disgusted by mana·phassa, he is
    disgusted by vedanā. Being disgusted, he gets detached. Being detached,
    he gets liberated. Being liberated, he understands: ‘upādāna has been
    completely understood by me’.

    This, Bhikkhus, is the Dhamma for the complete understanding of all upādāna.


    Sabb·upādāna·pariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabb·upādāna·pariññāya dhammo?

    Cakkhu·ñca
    paṭicca rūpe ca uppajjati cakkhu·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    cakkhusmim·pi nibbindati, rūpesu·pi nibbindati, cakkhu·viññāṇe·pi
    nibbindati, cakkhu·samphasse·pi nibbindati, vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Sota·ñca
    paṭicca sadde ca uppajjati sota·viññāṇaṃ, Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    sotasmim·pi nibbindati. Saddesu·pi nibbindati, sota·viññāṇe·pi
    nibbindati, sota·samphasse·pi nibbindati, vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Ghāna·ñca
    paṭicca gandhe ca uppajjati, ghāna·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    ghānasmim·pi nibbindati, gandhesu·pi nibbindati ghāna·viññāṇe·pi
    nibbindati, ghāna·samphasse·pi nibbindati, vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Jivha·ñca
    paṭicca rase ca uppajjati jivhā·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    jivhāya·pi nibbindati, rasesu·pi nibbindati, jivhā·viññāṇe·pi
    nibbindati, jivhā·samphasse·pi nibbindati, vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Kāya·ñca
    paṭicca phoṭṭhabbe ca uppajjati kāya·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    kāye·pi nibbindati. Phoṭṭhabbesu·pi nibbindati kāya·viññāṇe·pi
    nibbindati, kāya·samphasse·pi nibbindati vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Mana·ñca
    paṭicca dhamme ca uppajjati mano·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
    Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
    manasmim·pi nibbindati. Dhammesu·pi nibbindati, mano·viññāṇe·pi
    nibbindati, mano·samphasse·pi nibbindati. vedanāya·pi nibbindati.
    Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
    nti pajānāti.

    Ayaṃ kho, bhikkhave, sabb·upādāna·pariññāya dhammo ti.

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    Contact (phassa), consciousness (viññana), and feeling (vedanā) with Bhante Sarananda
    In
    his last lecture on the Four Foundations of #Mindfulness, Bhante
    Sarananda from the Mahamevnawa Buddhist Meditation Center of New jersey.
    illustrates the …






    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

    Public


    Sabbupādnapariñña sutta.
    - அனைத்து இணைப்புகளையும் பற்றிய முழுமையான புரிதல் -
    Bodhidharma: பிரபுதா பாரத் இருந்து ஷாலின் வரை ஜென் நிறுவனர்
    இன்றைய
    கதாநாயகன் தெற்கு பிரபுதிய பாரதீய இராச்சியத்தில் ஒரு இளவரசராக பிறந்தார்,
    ஆனால் பௌத்தமின் படிப்பை தழுவி தனது அரண்மனையின் வாழ்க்கையை
    நிராகரித்தார்.ஏஏ ஒரு பயண மாஸ்டர், அவர் சீனாவிற்கு பயணம் செய்தார், அங்கு
    அவர் சக்திவாய்ந்த சீஷர்களையும், தியானா பௌத்தத்தையும் அடைந்தார் சீனாவில்
    சான், பின்னர் ஜப்பானில் ஜென் ஆக.
    ——————–
    அனைத்து
    இணைப்புகளையும் பற்றிய முழுமையான புரிதலை வெளிப்படுத்தும் போது
    எழுந்திருக்கும் ஒரு விழிப்புணர்வு ஒன்று, ஒரு ஆழமான மற்றும் இன்னும்
    தெளிவான விளக்கத்தை அளிக்கிறது: Thamma Apalāna பற்றிய முழுமையான
    புரிந்துணர்வுக்கான தத்மாவின் மூன்று நிகழ்வுகளின் அடிப்படையில் தொடர்பு
    ஏற்படுகிறது.
    Mana
    & Dhammas, Mana & Dhammas, Mana · Viñnṇṇa Avises.The.
    Phassa.phassa · Paccaya Vedanā.Seeing ஆகிறது , அவர்
    பிரித்தெடுக்கப்பட்டார். பிரித்தெடுக்கப்பட்டார்.
    ——————–
    புத்தர்,
    அனைத்து இணைப்புகளையும் பற்றிய முழுமையான புரிதலை வெளிப்படுத்தும் போது,
    ​​ஒரு ஆழமான மற்றும் இன்னும் தெளிவான விளக்கம் கொடுக்கிறது: தொடர்பு மூன்று
    நிகழ்வுகளின் அடிப்படையில் தொடர்பு எழுகிறது.
    எல்லா
    உபாடாவையும் பற்றிய முழுமையான புரிதலுக்காக தர்மம், பிக்ஹுஸை நான்
    உங்களைத் தருவேன். அதைக் கேளுங்கள். என்ன, பிக்ஹஸ், அனைத்து abuādāna
    பற்றிய முழுமையான புரிதலுக்கான தத்மா?
    கண்
    மற்றும் புலப்படும் வடிவங்களின் கணக்கில், Cakkhu · Viñnṇṇa எழுகிறது.
    மூன்று கூட்டம் பஸா. Phassa · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா
    அரியசவாகா கண் மூலம் வெறுப்படைந்தார், அவர் புலப்படும் வடிவங்களால்
    வெறுப்பாக இருக்கிறார், அவர் கண்-வினாவினால் வெறுப்படைந்தவர், அவர்
    கண்களால் வெறுப்படைந்தவர், அவர் வேடனால் வெறுப்படைந்தவர். வெறுப்பாக
    இருப்பது, அவர் பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர்
    விடுவிக்கப்பட்டார். விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா
    முற்றிலும் எனக்கு புரியவில்லை’.
    காது
    மற்றும் ஒலிகளின் கணக்கில், காது-வினோதா எழுகிறது. மூன்று கூட்டம் பஸா.
    Phassa · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா அரியசவாகா காதினால்
    வெறுப்படைந்தார், அவர் ஒலிகளால் வெறுக்கிறார், அவர் காதுகளால் வெறுப்பாக
    இருக்கிறார், அவர் காது-வின்னாவை அருவருப்பானவர், அவர் காது-பேஸாவால்
    வெறுக்கப்படுகிறார், அவர் வேடனால் வெறுத்தார். வெறுப்பாக இருப்பது, அவர்
    பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர் விடுவிக்கப்பட்டார்.
    விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா முற்றிலும் எனக்கு
    புரியவில்லை’.
    மூக்கு
    மற்றும் நாற்றங்கள் பற்றிய கணக்கில், மூக்கு-வின்டோனா எழுகிறது. மூன்று
    கூட்டம் பஸா. Phassa · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா
    அரியசுவாகா மூக்கால் வெறுப்படைந்தார், அவர் நாற்றங்கள் அருவருப்பானவர்,
    அவர் மூக்கில் வெறுப்பாக இருக்கிறார், அவர் மூக்கு-வின்-பாஸாவால்
    வெறுக்கப்படுகிறார், அவர் வேடனால் வெறுக்கப்படுகிறார். வெறுப்பாக இருப்பது,
    அவர் பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர் விடுவிக்கப்பட்டார்.
    விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா முற்றிலும் எனக்கு
    புரியவில்லை’.
    நாக்கு
    மற்றும் சுவை கணக்கில், மொழி vñnṇṇa எழுகிறது. மூன்று கூட்டம் பஸா. Phassa
    · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா அரியசவாகா நாக்கு
    அருவருப்பானவர், அவர் சுவை மூலம் வெறுப்படைந்தவர், அவர் நாக்கு
    அருவருப்பானவர், அவர் நாக்கு-வின்னா-பேஸாவால் வெறுக்கப்படுகிறார், அவர்
    வேடனால் வெறுப்பாக இருக்கிறார். வெறுப்பாக இருப்பது, அவர்
    பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர் விடுவிக்கப்பட்டார்.
    விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா முற்றிலும் எனக்கு
    புரியவில்லை’.
    உடல்
    மற்றும் உடல் நிகழ்வுகளின் கணக்கில், உடல்-வினோதா எழுகிறது. மூன்று
    கூட்டம் பஸா. Phassa · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா
    அரியசவாகா உடலில் வெறுப்படைந்தார், அவர் உடல் ரீதியான நிகழ்வுகளால்
    வெறுக்கிறார், அவர் உடல்-வினாவினால் வெறுப்பாக இருக்கிறார், அவர்
    உடல்-பேஸாவால் வெறுக்கப்படுகிறார், அவர் வேடனால் வெறுத்தார். வெறுப்பாக
    இருப்பது, அவர் பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர்
    விடுவிக்கப்பட்டார். விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா
    முற்றிலும் எனக்கு புரியவில்லை’.
    மனா
    மற்றும் தர்மங்கள் ஆகியவற்றின் கணக்கில், மனா · Viñanṇa எழும். மூன்று
    கூட்டம் பஸா. Phassa · Paccaya Vedanā. இதனால், பிக்ஹஸ், ஒரு சூடாவா
    அரியசாவாகா மனாவை வெறுத்தார், அவர் தர்மங்கள் வெறுப்பாக இருக்கிறார், அவர்
    மனாஸால் அருவருப்பானவர், அவர் மனாஸாவால் அருவருப்பானவர், அவர் மனாஸாவால்
    வெறுக்கப்படுகிறார், அவர் வேடனால் வெறுத்தார். வெறுப்பாக இருப்பது, அவர்
    பிரிக்கப்படுகிறார். பிரிக்கப்பட்டது, அவர் விடுவிக்கப்பட்டார்.
    விடுவிக்கப்பட்டார், அவர் புரிந்துகொள்கிறார்: ‘அபோதா முற்றிலும் எனக்கு
    புரியவில்லை’.
    இந்த, பிக்ஹஸ், அனைத்து abuādāna பற்றிய முழுமையான புரிதலுக்கான தத்மா ஆகும்.

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    30) Classical English,Roman,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
  • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    Public


    Sabbupāděnapariññ sutta
    - ಎಲ್ಲಾ ಲಗತ್ತುಗಳ ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆ -
    ಬೋಧಿಧರ್ಮ: ಪ್ರಬುದ್ಧ ಭಾರತ್ನಿಂದ ಶಾಓಲಿನ್ಗೆ ಝೆನ್ ಸ್ಥಾಪಕ
    ಇಂದಿನ
    ನಾಯಕನು ದಕ್ಷಿಣದ ಪ್ರಬುದ್ಧ ಭರತಿಯ ರಾಜ್ಯದಲ್ಲಿ ರಾಜಕುಮಾರನಾಗಿ ಜನಿಸಿದನು, ಆದರೆ
    ಅವರು ಶೀಘ್ರದಲ್ಲೇ ತಮ್ಮ ಅರಮನೆಯ ಜೀವನವನ್ನು ಬೌದ್ಧಧರ್ಮದ ಅಧ್ಯಯನವನ್ನು
    ಅಳವಡಿಸಿಕೊಳ್ಳುತ್ತಾರೆ. ಅವರು ಚೀನಾಕ್ಕೆ ಪ್ರಯಾಣಿಸಿದರು, ಅಲ್ಲಿ ಅವರು ಪ್ರಬಲವಾದ
    ಶಿಷ್ಯರನ್ನು ಪಡೆದರು ಮತ್ತು ಧ್ಯಾನ ಬೌದ್ಧಧರ್ಮವನ್ನು ಸ್ಥಾಪಿಸಿದರು. ಚೀನಾದಲ್ಲಿ
    ಚಾನ್, ಮತ್ತು ನಂತರ ಜಪಾನ್ನಲ್ಲಿ ಝೆನ್ ಆಗಿ.
    ——————
    ಎಲ್ಲಾ
    ಲಗತ್ತುಗಳ ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆಯನ್ನು ವಿವರಿಸುವಾಗ ಜಾಗೃತಗೊಂಡಾಗ, ಆಳವಾದ ಮತ್ತು
    ಇನ್ನೂ ಸ್ಪಷ್ಟವಾದ ವಿವರಣೆಯನ್ನು ನೀಡುತ್ತದೆ: ಸಂಪರ್ಕವು ಮೂರು ವಿದ್ಯಮಾನಗಳ ಆಧಾರದ
    ಮೇಲೆ ಉದ್ಭವಿಸುತ್ತದೆ, ಇದು ಎಲ್ಲಾ upāděna ನ ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆಗಾಗಿ ಧಮ್ಮ.
    ಮನಾ
    ಮತ್ತು ಧ್ಯಾಮಸ್, ಮನದ ಖಾತೆಯಲ್ಲಿ, ಮನಾ · viññāṇa ಉದ್ಭವಿಸುತ್ತದೆ. 3 ರ ಸಭೆಯು
    ಫಾಸಾ. ಪ್ರಾಂತ್ಯವಾಗಿದೆ ಹೇಗಾದರೂ, ಅವರು ಬೇರ್ಪಟ್ಟರು. ಬೇರ್ಪಡಿಸಿದ, ಅವರು
    ವಿಮೋಚನೆಗೊಳ್ಳುತ್ತದೆ. ಬಿಂಗ್ ವಿಮೋಚನೆ, ಅವರು ಅರ್ಥ: ‘Upāděna ಸಂಪೂರ್ಣವಾಗಿ ನನ್ನ
    ಮೂಲಕ ಅರ್ಥ ಬಂದಿದೆ.
    ——————
    ಬುದ್ಧನ,
    ಎಲ್ಲಾ ಲಗತ್ತುಗಳ ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆಯನ್ನು ವಿವರಿಸುವಾಗ, ಆಳವಾದ ಮತ್ತು ಇನ್ನೂ
    ಸ್ಪಷ್ಟವಾದ ವಿವರಣೆಯನ್ನು ನೀಡುತ್ತದೆ: ಸಂಪರ್ಕವು ಮೂರು ವಿದ್ಯಮಾನಗಳ ಆಧಾರದ ಮೇಲೆ
    ಉದ್ಭವಿಸುತ್ತದೆ.
    ಎಲ್ಲಾ
    upděděna ನ ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆಗಾಗಿ ನಾನು ಧಮ್ಮ, ಭಿಕ್ಕುಸ್ ಅನ್ನು ನಿಮಗೆ
    ವಿವರಿಸುತ್ತೇನೆ. ಅದನ್ನು ಕೇಳಿ. ಮತ್ತು ಏನು, ಭಿಕುಸ್, ಎಲ್ಲಾ upděděna ನ ಸಂಪೂರ್ಣ
    ತಿಳುವಳಿಕೆಗಾಗಿ ಧಮ್ಮವು?
    ಕಣ್ಣಿನ
    ಮತ್ತು ಗೋಚರ ರೂಪಗಳ ಕಾರಣ, Cakkhu · Viññāṇa ಉದ್ಭವಿಸುತ್ತದೆ. ಮೂರು ಸಭೆಯು
    ಫಾಸಾಸ್ ಆಗಿದೆ. ಫಾಸ್ಸಾ · ಪ್ಯಾಕೇಜಿಯ ವೇದನ್ ®. ಹೀಗೆ ನೋಡುತ್ತಿರುವುದು, ಭುಕ್ಹಸ್,
    ಸುಟಾವ್ ಅರಿಯಸ್ವಕಾ ಕಣ್ಣಿನಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾನೆ, ಅವರು ಗೋಚರ ರೂಪಗಳಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ಕಣ್ಣಿನ-ವಿನ್ನಾನಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು
    ಕಣ್ಣಿನ-ಫಾಸ್ಸಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ವೇದನ್ ® ನಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ. ಅಸಹ್ಯಗೊಂಡಿದೆ, ಅವನು ಬೇರ್ಪಟ್ಟನು. ಬೇರ್ಪಡಿಸಲಾಗುತ್ತಿದೆ,
    ಅವರು ವಿಮೋಚನೆಗೊಳ್ಳುತ್ತಾರೆ. ವಿಮೋಚನೆ ಮಾಡಲಾಗುತ್ತಿದೆ, ಅವನು
    ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ: ‘ಯುಪಿ.
    ಕಿವಿ
    ಮತ್ತು ಶಬ್ದಗಳ ಕಾರಣದಿಂದ, ಕಿವಿ-ವಿನ್ನಾನಾ ಉದ್ಭವಿಸುತ್ತದೆ. ಮೂರು ಸಭೆಯು ಫಾಸಾಸ್
    ಆಗಿದೆ. ಫಾಸ್ಸಾ · ಪ್ಯಾಕೇಜಿಯ ವೇದನ್ ®. ಹೀಗೆ ನೋಡುತ್ತಿರುವುದು, ಭುಕ್ಕುಸ್, ಸುಟಾವ್
    ಅರಿಯಸ್ವಕಾವನ್ನು ಕಿವಿಯಿಂದ ಅಸಹ್ಯಪಡುತ್ತಾನೆ, ಅವರು ಶಬ್ದಗಳಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ಕಿವಿ-ವಿನ್ಯಾನಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು
    ಕಿವಿ-ಫಾಸಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ವೇದನ್ ® ನಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ.
    ಅಸಹ್ಯಗೊಂಡಿದೆ, ಅವನು ಬೇರ್ಪಟ್ಟನು. ಬೇರ್ಪಡಿಸಲಾಗುತ್ತಿದೆ, ಅವರು
    ವಿಮೋಚನೆಗೊಳ್ಳುತ್ತಾರೆ. ವಿಮೋಚನೆ ಮಾಡಲಾಗುತ್ತಿದೆ, ಅವನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ:
    ‘ಯುಪಿ.
    ಮೂಗು
    ಮತ್ತು ವಾಸನೆಗಳ ಕಾರಣ, ಮೂಗು-ವಿನ್ಯಾನಾ ಉದ್ಭವಿಸುತ್ತದೆ. ಮೂರು ಸಭೆಯು ಫಾಸಾಸ್
    ಆಗಿದೆ. ಫಾಸ್ಸಾ · ಪ್ಯಾಕೇಜಿಯ ವೇದನ್ ®. ಹೀಗೆ ನೋಡುತ್ತಿರುವುದು, ಭುಕ್ಕಸ್, ಒಂದು
    ಸುಟಾವ್ ಅರಿಯಸ್ವಕಾವು ಮೂಗುನಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾನೆ, ಅವರು ವಾಸನೆಯಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ಮೂಗು-ವಿನ್ಯಾನಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು
    ಮೂಗು-ಫಾಸ್ಸಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ವೇದನ್ ® ನಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ. ಅಸಹ್ಯಗೊಂಡಿದೆ, ಅವನು ಬೇರ್ಪಟ್ಟನು. ಬೇರ್ಪಡಿಸಲಾಗುತ್ತಿದೆ,
    ಅವರು ವಿಮೋಚನೆಗೊಳ್ಳುತ್ತಾರೆ. ವಿಮೋಚನೆ ಮಾಡಲಾಗುತ್ತಿದೆ, ಅವನು
    ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ: ‘ಯುಪಿ.
    ಭಾಷೆ
    ಮತ್ತು ಅಭಿರುಚಿಯ ಕಾರಣ, ಭಾಷೆ-ವಿನ್ನಾನಾ ಉದ್ಭವಿಸುತ್ತದೆ. ಮೂರು ಸಭೆಯು ಫಾಸಾಸ್
    ಆಗಿದೆ. ಫಾಸ್ಸಾ · ಪ್ಯಾಕೇಜಿಯ ವೇದನ್ ®. ಹೀಗೆ ನೋಡಿದಾಗ, ಭುಕ್ಹಸ್, ಸುಟಾವ್
    ಅರಿಯಸ್ವಕಾವು ನಾಲಿಗೆನಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾನೆ, ಅವರು ಅಭಿರುಚಿಯಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ನಾಲಿಗೆ-ವಿನ್ಯಾನಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು
    ನಾಲಿಗೆ-ಫಾಸಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ವೇದನ್ ® ನಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ. ಅಸಹ್ಯಗೊಂಡಿದೆ, ಅವನು ಬೇರ್ಪಟ್ಟನು. ಬೇರ್ಪಡಿಸಲಾಗುತ್ತಿದೆ,
    ಅವರು ವಿಮೋಚನೆಗೊಳ್ಳುತ್ತಾರೆ. ವಿಮೋಚನೆ ಮಾಡಲಾಗುತ್ತಿದೆ, ಅವನು
    ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ: ‘ಯುಪಿ.
    ದೇಹ
    ಮತ್ತು ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳ ಕಾರಣದಿಂದ, ದೇಹ-ವಿನ್ನಾನಾ ಉದ್ಭವಿಸುತ್ತದೆ. ಮೂರು ಸಭೆಯು
    ಫಾಸಾಸ್ ಆಗಿದೆ. ಫಾಸ್ಸಾ · ಪ್ಯಾಕೇಜಿಯ ವೇದನ್ ®. ಹೀಗೆ ನೋಡುತ್ತಿರುವುದು, ಭುಕ್ಹಸ್,
    ಒಂದು ಸುಟಾವ್ ಅರಿಯಸ್ವಕಾವು ದೇಹದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದೆ, ಅವರು ದೈಹಿಕ ವಿದ್ಯಮಾನದಿಂದ
    ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ದೇಹ-ವಿನ್ಯಾನಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು
    ದೇಹ-ಫಾಸಾದಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ, ಅವರು ವೇದನ್ ® ನಿಂದ ಅಸಮಾಧಾನಗೊಂಡಿದ್ದಾರೆ.
    ಅಸಮಾಧಾನದಿಂದ ಪಡೆದು, ಬೇರ್ಪಟ್ಟ ಸಿಗುತ್ತದೆ. ಬೇರ್ಪಟ್ಟ ಪಡೆದು, ವಿಮೋಚಿತ
    ಪಡೆಯುತ್ತದೆ. ವಿಮೋಚಿತ ಬೀಯಿಂಗ್, ಅವರು ಅರ್ಥ: ‘upadana ಸಂಪೂರ್ಣವಾಗಿ ನನಗೆ
    ಅರ್ಥವಾಗಿದೆ.
    ಮನ
    ಮತ್ತು dhammas ಆಫ್ ಖಾತೆಯಲ್ಲಿ, ಮನ · ವಿನ್ನಾನ ಎದುರಾಗುತ್ತದೆ. ಮೂರು ಸಭೆಯಲ್ಲಿ
    phassa ಆಗಿದೆ. Phassa · paccayā vedanā. ಹೀಗೆ ನೋಡಿ, bhikkhus, ಒಂದು
    sutavā ariyasāvaka ಮನ ಮೂಲಕ ರೋಸಿಹೋದ, ಅವರು dhammas ಮೂಲಕ ರೋಸಿಹೋದ,
    ಅವರು ಮನ · ವಿನ್ನಾನ, ಅವರು · phassa, ಅವರು vedanā ಮೂಲಕ ರೋಸಿಹೋದ ಮನ ಮೂಲಕ
    ರೋಸಿಹೋದ ಮೂಲಕ ರೋಸಿಹೋದ. ಅಸಮಾಧಾನದಿಂದ ಪಡೆದು, ಬೇರ್ಪಟ್ಟ ಸಿಗುತ್ತದೆ.
    ಬೇರ್ಪಟ್ಟ ಪಡೆದು, ವಿಮೋಚಿತ ಪಡೆಯುತ್ತದೆ. ವಿಮೋಚಿತ ಬೀಯಿಂಗ್, ಅವರು ಅರ್ಥ:
    ‘upadana ಸಂಪೂರ್ಣವಾಗಿ ನನಗೆ ಅರ್ಥವಾಗಿದೆ.
    ಈ Bhikkhus, ಎಲ್ಲಾ upadana ಸಂಪೂರ್ಣ ತಿಳುವಳಿಕೆಗೆ ಧಮ್ಮ ಆಗಿದೆ.

    • Buddha Meditation GIF - Buddha Meditation Meditieren GIFs




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

      Sabbupādānapariññā सुत्त
      - सभी कुर्की की पूरी समझ -
      बोधिधर्म: जेन के संस्थापक, प्रबुद्ध भारत से शाओलिन के लिए
      आज
      की नायक एक दक्षिणी प्रबुद्ध Bharatian राज्य में एक राजकुमार के रूप में
      पैदा हुआ था, लेकिन वह जल्द ही अपने महल जीवन त्याग Buddhism.As एक यात्रा
      मास्टर के अध्ययन के गले लगाने के लिए, वह चीन है, जहां वह शक्तिशाली चेलों
      प्राप्त की है और स्थापित ध्यान बौद्ध धर्म, बेहतर ज्ञात की यात्रा की चीन
      में चैन के रूप में, और बाद में जेन के रूप में जापान में।
      ——————
      ज्ञानी,
      जबकि सभी कुर्की की पूरी समझ व्याख्या, एक गहरी और अभी तक बहुत स्पष्ट
      विवरण देता है: संपर्क तीन घटना की जिसके आधार पर सभी upādāna की पूरी समझ
      के लिए धम्म है पर उठता है।
      मन
      और dhammas, के कारण मन · 3 की viññāṇa arises.The बैठक phassa.Phassa है ·
      paccayā इस प्रकार vedanā.Seeing, एक sutavā ariyasāvaka, मन, dhammas, मन
      · viññāṇa, मन · phassa से निराश है vedanā.Being निराश ‘upādāna पूरी तरह
      से मेरे द्वारा समझा कर दिया गया है’:, वह detached.Being अलग वह
      liberated.Being मुक्त करा लिया हो जाता है वह समझता हो जाता है,,।
      ——————
      बुद्ध, जबकि सभी कुर्की की पूरी समझ व्याख्या, एक गहरी और अभी तक बहुत स्पष्ट विवरण देता है: संपर्क तीन घटना के आधार पर उठता है।
      मैं
      तुम्हें धम्म व्याख्या करेगा, bhikkhus, सभी upādāna की पूरी समझ के लिए।
      ये बात सुन। और क्या, bhikkhus, धम्म सभी upādāna की पूरी समझ के लिए है?
      आंख
      और दृश्य रूपों के कारण, cakkhu पर · viññāṇa उठता है। तीन की बैठक phassa
      है। Phassa · paccayā Vedana। देख इस प्रकार, bhikkhus, एक sutavā
      ariyasāvaka आंख से निराश है, वह दिखाई रूपों से निराश है, वह आंख viññāṇa
      से निराश है, वह आंख phassa से निराश है, वह Vedana से निराश है। निराश
      होने के नाते, वह अलग हो जाता है। अलग होने के नाते, वह मुक्त हो जाता है।
      मुक्त होने के नाते, वह समझता है: ‘upādāna पूरी तरह से मेरे द्वारा समझा
      कर दिया गया है’।
      कान
      और ध्वनियों के कारण, कान-viññāṇa उठता है। तीन की बैठक phassa है। Phassa
      · paccayā Vedana। देख इस प्रकार, bhikkhus, एक sutavā ariyasāvaka कान से
      निराश है, वह आवाज़ से निराश है, वह कान-viññāṇa से निराश है, वह
      कान-phassa से निराश है, वह Vedana से निराश है। निराश होने के नाते, वह
      अलग हो जाता है। अलग होने के नाते, वह मुक्त हो जाता है। मुक्त होने के
      नाते, वह समझता है: ‘upādāna पूरी तरह से मेरे द्वारा समझा कर दिया गया
      है’।
      नाक
      और odors के कारण, नाक-viññāṇa उठता है। तीन की बैठक phassa है। Phassa ·
      paccayā Vedana। देख इस प्रकार, bhikkhus, एक sutavā ariyasāvaka नाक से
      निराश है, वह गंध से निराश है, वह नाक-viññāṇa से निराश है, वह नाक-phassa
      से निराश है, वह Vedana से निराश है। निराश होने के नाते, वह अलग हो जाता
      है। अलग होने के नाते, वह मुक्त हो जाता है। मुक्त होने के नाते, वह समझता
      है: ‘upādāna पूरी तरह से मेरे द्वारा समझा कर दिया गया है’।
      जीभ
      और स्वाद के कारण, जीभ viññāṇa उठता है। तीन की बैठक phassa है। Phassa ·
      paccayā Vedana। देख इस प्रकार, bhikkhus, एक sutavā ariyasāvaka जीभ से
      निराश है, वह स्वाद से निराश है, वह जीभ viññāṇa से निराश है, वह जीभ
      phassa से निराश है, वह Vedana से निराश है। निराश होने के नाते, वह अलग हो
      जाता है। अलग होने के नाते, वह मुक्त हो जाता है। मुक्त होने के नाते, वह
      समझता है: ‘upādāna पूरी तरह से मेरे द्वारा समझा कर दिया गया है’।
      शरीर
      और शारीरिक घटना के कारण, शरीर viññāṇa उठता है। तीन की बैठक phassa है।
      Phassa · paccayā Vedana। देख इस प्रकार, bhikkhus, एक sutavā ariyasāvaka
      शरीर द्वारा निराश है, वह शारीरिक घटना से निराश है, वह शरीर viññāṇa से
      निराश है, वह शरीर phassa से निराश है, वह Vedana से निराश है। निराश होने
      के नाते, वह अलग हो जाता है। अलग होने के नाते, वह मुक्त हो जाता है। मुक्त
      होने के नाते, वह समझता है: ‘upādāna पूरी तरह से मेरे द्वारा समझा कर
      दिया गया है’।
      मन
      और dhammas के कारण, मन · viññāṇa उठता है। तीन की बैठक phassa है। Phassa
      · paccayā Vedana। इस प्रकार को देखकर, bhikkhus, एक sutavā ariyasāvaka
      मन से निराश है, वह dhammas से निराश है, वह मन · viññāṇa, वह मन से निराश
      है · phassa, वह Vedana से निराश है से निराश है। निराश होने के नाते, वह
      अलग हो जाता है। अलग होने के नाते, वह मुक्त हो जाता है। मुक्त होने के
      नाते, वह समझता है: ‘upādāna पूरी तरह से मेरे द्वारा समझा कर दिया गया
      है’।
      यह, Bhikkhus, सभी upādāna की पूरी समझ के लिए धम्म है।

      youtube.com
      धम्म धर्मापासून वेगळा कसा? |how #dhamma different from #dharma #buddhism #jaibhim #ambedkar #india

    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    സബ്ബുപാദാനപരിഞ്ഞാ കിട്ടിയത് .April
    - എല്ലാ അറ്റാച്ച്മെന്റ് പൂർണ്ണമായ ധാരണ -
    Bódhidharma: പ്രബുഢ ഭാരത് നിന്ന് ഷാവോലിൻ വരെ സെൻ സ്ഥാപകൻ,
    ഇന്നത്തെ
    മുഖ്യകഥാപാത്രം ഒരു തെക്കൻ പ്രബുഢ ഭരതിഅന് രാജ്യം ഒരു പ്രിൻസ് ജനിച്ച
    എന്നാൽ താമസിയാതെ അദ്ദേഹം Buddhism.As പഠനങ്ങൾ യാത്ര മാസ്റ്റർ ആലിംഗനം
    തന്റെ കൊട്ടാരം ജീവൻ നിരസിച്ചിട്ടില്ല, അവൻ ശക്തമായ ശിഷ്യന്മാരെ നേടി
    ചൈനയിൽ വരെ സഞ്ചരിച്ചു ധ്യാന ബുദ്ധമതം, അറിയപ്പെടുന്നത് സ്ഥാപിച്ചു ചാൻ
    ചൈനയിൽ, & പിന്നീട് ജപ്പാനിലെ സെൻ എന്ന.
    ——————
    എല്ലാ
    അറ്റാച്ച്മെന്റ് പൂർണ്ണമായ മനസ്സിലാക്കാൻ നമ്മുക്ക് അതേസമയം ഉണർന്നവൻ,
    ആഴത്തിലുള്ള എന്നിട്ടും വളരെ വ്യക്തമായ വിശദീകരണം നൽകുന്നു: കോൺടാക്റ്റ്
    എല്ലാ ഉപാദാന പൂർണ്ണമായ മനസ്സിലാക്കാൻ വേണ്ടി .ദേശരാഷ്ട്രങ്ങള് മൂന്ന്
    പ്രതിഭാസങ്ങളുടെ അടിസ്ഥാനത്തിൽ ഉയരുന്നു.
    ,
    മന · വിഞ്ഞാണ അരിസെസ്.ഥെ · പച്ചയാ വെദനാ.സെഎഇന്ഗ് ഇങ്ങനെ ഒരു സുതവാ
    അരിയസാവക മന, ധംമസ്, മന · വിഞ്ഞാണ, മന · ഫഷ പ്രകാരം, വിചാരമാണ് ആണ്
    വെദനാ.ബെഇന്ഗ് സെല്ലിലാണ് മന & ധംമസ് നിമിത്തം 3 യോഗം ഫഷ.ഫഷ ആണ്
    അദ്ദേഹം ദെതഛെദ്.ബെഇന്ഗ് നേരിടുമ്പോഴാണ് വേർതിരിക്കപ്പെട്ടു അദ്ദേഹം
    ലിബെരതെദ്.ബെഇന്ഗ് മോചിതനായി നേരിടുമ്പോഴാണ്, അയാള്: ‘ഉപാദാന എന്നെ
    ബുദ്ധിക്കു ചെയ്തു’.
    ——————
    ബുദ്ധൻ,
    എല്ലാ അറ്റാച്ച് പൂർണ്ണമായ ബുദ്ധി വിശദീകരിക്കുന്നു സമയത്ത്, ആഴത്തിലുള്ള
    എന്നിട്ടും വളരെ വ്യക്തമായ വിശദീകരണം നൽകുന്നു: കോൺടാക്റ്റ് മൂന്നു
    പ്രതിഭാസങ്ങളുടെ അടിസ്ഥാനത്തിൽ ഉയരുന്നു.
    ഞാൻ
    എല്ലാ ഉപാദാന പൂർണ്ണമായ മനസ്സിലാക്കാൻ വേണ്ടി, നിങ്ങൾ .ദേശരാഷ്ട്രങ്ങള്
    .പ്രജ്ഞ പ്രഖ്യാപിച്ച് ചെയ്യും. ഇതൊന്നു ശ്രദ്ധിക്കുക. .പ്രജ്ഞ എന്നാല്
    എന്താണ്, .ദേശരാഷ്ട്രങ്ങള് എല്ലാ ഉപാദാന പൂർണ്ണമായ മനസ്സിലാക്കാൻ വേണ്ടി
    ആണ്?
    കണ്ണും
    കാണാവുന്ന ഫോമുകൾ നിമിത്തം, ചക്ഖു · വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു
    കണ്ടുമുട്ടുന്ന ഫഷ ആണ്. ഫഷ · പച്ചയാ വെദനാ. ഇങ്ങനെ കണ്ടിട്ടും .പ്രജ്ഞ, ഒരു
    സുതവാ അരിയസാവക കണ്ണ് പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ദൃശ്യമാകുന്ന ഫോം
    വിചാരമാണ് ആണ്, അവൻ കണ്ണ്-വിഞ്ഞാണ പ്രകാരം വിചാരമാണ് ആണ്, അവൻ കണ്ണ്-ഫഷ
    പ്രകാരം വിചാരമാണ് ആണ്, അവൻ വെദനാ പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ്
    എന്നതിനാൽ, വേർതിരിക്കപ്പെട്ടു നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ
    ലഭിക്കുന്നു. മോചിതനായി ഒരാളായി, അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു
    ചെയ്തു’.
    ചെവി,
    ശബ്ദങ്ങൾ നിമിത്തം, ചെവി-വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു കണ്ടുമുട്ടുന്ന ഫഷ ആണ്.
    ഫഷ · പച്ചയാ വെദനാ. ഇങ്ങനെ കണ്ടിട്ടും .പ്രജ്ഞ, ഒരു സുതവാ അരിയസാവക
    പണ്ടുമുതൽ വിചാരമാണ് ആണ്, അവൻ ആഴ്ന്നിറങ്ങി വിചാരമാണ് ആണ്, അവൻ
    ചെവി-വിഞ്ഞാണ പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ചെവി-ഫഷ പ്രകാരം വിചാരമാണ് ആണ്,
    അവൻ വെദനാ പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ് എന്നതിനാൽ, വേർതിരിക്കപ്പെട്ടു
    നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ ലഭിക്കുന്നു. മോചിതനായി ഒരാളായി,
    അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു ചെയ്തു’.
    മൂക്കും
    ഗന്ധം നിമിത്തം, മൂക്ക്-വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു കണ്ടുമുട്ടുന്ന ഫഷ ആണ്.
    ഫഷ · പച്ചയാ വെദനാ. ഇങ്ങനെ കണ്ടിട്ടും .പ്രജ്ഞ, ഒരു സുതവാ അരിയസാവക മൂക്ക്
    പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ഗന്ധം വഴി വിചാരമാണ് ആണ്, അവൻ മൂക്ക്-വിഞ്ഞാണ
    പ്രകാരം വിചാരമാണ് ആണ്, അവൻ മൂക്ക്-ഫഷ പ്രകാരം വിചാരമാണ് ആണ്, അവൻ വെദനാ
    പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ് എന്നതിനാൽ, വേർതിരിക്കപ്പെട്ടു
    നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ ലഭിക്കുന്നു. മോചിതനായി ഒരാളായി,
    അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു ചെയ്തു’.
    നാവും
    അഭിരുചികളെ നിമിത്തം, മാതൃഭാഷ-വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു കണ്ടുമുട്ടുന്ന ഫഷ
    ആണ്. ഫഷ · പച്ചയാ വെദനാ. ഇങ്ങനെ കണ്ടിട്ടും .പ്രജ്ഞ, ഒരു സുതവാ അരിയസാവക
    നാവും പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ഇംഗിതം പ്രകാരം വിചാരമാണ് ആണ്, അവൻ
    നാവ്-വിഞ്ഞാണ പ്രകാരം വിചാരമാണ് ആണ്, അവൻ നാവ്-ഫഷ പ്രകാരം വിചാരമാണ് ആണ്,
    അവൻ വെദനാ പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ് എന്നതിനാൽ, വേർതിരിക്കപ്പെട്ടു
    നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ ലഭിക്കുന്നു. മോചിതനായി ഒരാളായി,
    അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു ചെയ്തു’.
    ശരീരം
    ശരീര പ്രതിഭാസങ്ങൾ കണക്കിലെടുത്ത്, ശരീരം-വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു
    കണ്ടുമുട്ടുന്ന ഫഷ ആണ്. ഫഷ · പച്ചയാ വെദനാ. ഇങ്ങനെ .പ്രജ്ഞ, ഒരു സുതവാ
    അരിയസാവക ശരീരം വിചാരമാണ് ആണ്, അവൻ ഈ ശാരീരിക പ്രതിഭാസങ്ങൾ വഴി വിചാരമാണ്
    കാണുകയും അവൻ ശരീരം-വിഞ്ഞാണ പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ശരീരം-ഫഷ പ്രകാരം
    വിചാരമാണ് ആണ്, അവൻ വെദനാ പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ് എന്നതിനാൽ,
    വേർതിരിക്കപ്പെട്ടു നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ ലഭിക്കുന്നു.
    മോചിതനായി ഒരാളായി, അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു ചെയ്തു’.
    മന
    ആൻഡ് ധംമസ്, മനയുടെ അക്കൗണ്ടിന് · വിഞ്ഞാണ ഉയരുന്നു. മൂന്നു
    കണ്ടുമുട്ടുന്ന ഫഷ ആണ്. ഫഷ · പച്ചയാ വെദനാ. അവൻ മന പ്രകാരം വിചാരമാണ് ആണ്
    ഇങ്ങനെ .പ്രജ്ഞ, ഒരു സുതവാ അരിയസാവക മന പ്രകാരം വിചാരമാണ് ആണ്, അവൻ ധംമസ്
    പ്രകാരം വിചാരമാണ് ആണ്, അവൻ മന പ്രകാരം വിചാരമാണ് കാണുകയും · വിഞ്ഞാണ · ഫഷ
    അദ്ദേഹം വെദനാ പ്രകാരം വിചാരമാണ് ആണ്. വിചാരമാണ് എന്നതിനാൽ,
    വേർതിരിക്കപ്പെട്ടു നേരിടുമ്പോഴാണ്. അകൽച്ച അദ്ദേഹം വിടുതൽ ലഭിക്കുന്നു.
    മോചിതനായി ഒരാളായി, അയാള്: ‘ഉപാദാന എന്നെ ബുദ്ധിക്കു ചെയ്തു’.
    ഈ .പ്രജ്ഞ, എല്ലാ ഉപാദാന പൂർണ്ണമായ മനസ്സിലാക്കാൻ വേണ്ടി .ദേശരാഷ്ട്രങ്ങള് ആണ്.

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    ,

    73) Classical Marathi-क्लासिकल माओरी,

    Sabbupāāapariññññññññ
    - सर्व संलग्नकांची संपूर्ण समज -
    बांडिधीर्मा: प्रभू भारत ते शोलिन पर्यंतचे संस्थापक
    आजच्या
    नाटकाचा जन्म दक्षिणी प्रबुधा भरत राज्यातील राजकुमार म्हणून झाला होता,
    परंतु लवकरच त्याने बौद्ध धर्माचा अभ्यास करण्यासाठी त्याच्या पॅलेस लाइफला
    नाकारले. एक प्रवासी मास्टर, त्यांनी चीनला प्रवास केला, जिथे त्याने
    शक्तिशाली शिष्यांना मिळविले आणि त्यांना ध्यान बौद्धपणाची स्थापना केली.
    चॅन मध्ये चान आणि नंतर जपान म्हणून जेन म्हणून.
    ——————–
    सर्व
    संलग्नक पूर्ण समजून घेताना एक जागृत झाला, एक खोल आणि अद्याप अतिशय
    स्पष्ट स्पष्टीकरण देते: तीन घटनांच्या आधारावर संपर्क उद्भवतो जो सर्व
    उपस्नाबद्दल संपूर्ण समजण्यासाठी धम्म आहे.
    मान
    आणि धमस, मन · विजेता उद्भवतात. 3 च्या बैठकीत Phass.phassa · Paccay
    vedan.seeing, एक sutavā ariasavaka मन, धम्मा, मन & vidññṇa, mana
    fassa, vedanā.being घृणास्पद आहे. , तो वेगळे होतो. वेगळे केले जाते,
    वेगळे केले आहे, तो मुक्त होतो. मुक्त करणे, त्याला समजते: ‘उपसा माझा
    पूर्णपणे समजला गेला आहे’.
    ——————–
    बुद्ध,
    सर्व संलग्नकाची संपूर्ण समज वाढविताना, एक खोल आणि अद्याप अतिशय स्पष्ट
    स्पष्टीकरण देते: तीन घटनांच्या आधारावर संपर्क उद्भवतो.
    सर्व उपस्ना यांच्या पूर्ण समजण्यासाठी तू धममा, भिकखुस, तूच आहेस. ते ऐका. आणि भिकखु, सर्व उपदाना पूर्ण समजण्यासाठी धम्म काय आहे?
    डोळा
    आणि दृश्यमान फॉर्म खात्यावर, cakkhu ·ṇa उद्भवते. तीन च्या बैठकीत phassa
    आहे. फास्सा पॅकय वेदन. म्हणून, भिक्खस, एक सुट्टव अरियासवाहक डोळ्यांनी
    घृणास्पद आहे, त्याला दृश्यमान स्वरूपात घृणास्पद आहे, तो डोळ्यांनी
    घृणास्पद आहे. घृणा होत नाही, तो वेगळे होईल. वेगळे केले जात आहे, तो मुक्त
    होतो. मुक्त केले जात आहे, तो समजतो: ‘उपदेश मला पूर्णपणे समजला आहे’.
    कान
    आणि आवाज खात्यावर, कान-viññṇa उद्भवते. तीन च्या बैठकीत phassa आहे.
    फास्सा पॅकय वेदन. भिकखु, एक सुट्टा अरियासवाक कानाने घृणास्पद आहे, तो
    आवाजाने घृणास्पद आहे, तो कान-विघा यांनी घृणास्पद आहे, तो कान-फासा यांनी
    घृणास्पद आहे, त्याला वेदानने घृणास्पद आहे. घृणा होत नाही, तो वेगळे होईल.
    वेगळे केले जात आहे, तो मुक्त होतो. मुक्त केले जात आहे, तो समजतो: ‘उपदेश
    मला पूर्णपणे समजला आहे’.
    नाक
    आणि गंधांच्या खात्यावर नाक-विआझा उद्भवते. तीन च्या बैठकीत phassa आहे.
    फास्सा पॅकय वेदन. असे दिसते, भिक्खस, एक सुट्टा अरियासवाक नाकाने घृणास्पद
    आहे, त्याला गंधांनी घृणास्पद आहे, तो नाक-विघा यांनी घृणास्पद आहे, तो
    नाक-फासा यांनी घृणास्पद आहे, त्याला वेदानने घृणास्पद आहे. घृणा होत नाही,
    तो वेगळे होईल. वेगळे केले जात आहे, तो मुक्त होतो. मुक्त केले जात आहे,
    तो समजतो: ‘उपदेश मला पूर्णपणे समजला आहे’.
    जीभ
    आणि अभिरुचीनुसार जीभ-विजेता उद्भवते. तीन च्या बैठकीत phassa आहे. फास्सा
    पॅकय वेदन. असे दिसते, भिक्खस, एक सुतीविरकाला जीभाने घृणास्पद आहे,
    त्याला अभिरुचीनुसार घृणास्पद आहे, जिभेने घृणास्पद आहे-विज्ञानाद्वारे तो
    गोंधळलेला आहे. घृणा होत नाही, तो वेगळे होईल. वेगळे केले जात आहे, तो
    मुक्त होतो. मुक्त केले जात आहे, तो समजतो: ‘उपदेश मला पूर्णपणे समजला
    आहे’.
    शरीर
    आणि शरीराच्या घटनेमुळे, शरीर-विघहास उद्भवतात. तीन च्या बैठकीत phassa
    आहे. फास्सा पॅकय वेदन. असे दिसते, भिकखुस, एक सुट्टा अरियासवाक
    शरीराद्वारे घृणास्पद आहे, त्याला शारीरिक घटनांनी घृणास्पद आहे. घृणा होत
    नाही, तो वेगळे होईल. वेगळे केले जात आहे, तो मुक्त होतो. मुक्त केले जात
    आहे, तो समजतो: ‘उपदेश मला पूर्णपणे समजला आहे’.
    मन
    आणि धम्म यांच्या खात्यावर मनोनो उद्भवतात. तीन च्या बैठकीत phassa आहे.
    फास्सा पॅकय वेदन. म्हणून, भिक्खस, एक सुट्टव अरियासवाक मानेने घृणास्पद
    आहे, त्याला धम्माने घृणास्पद आहे, त्याला मनात्माने घृणास्पद आहे, त्याला
    मनातानाने घृणास्पद आहे, त्याला वेदानने घृणास्पद आहे. घृणा होत नाही, तो
    वेगळे होईल. वेगळे केले जात आहे, तो मुक्त होतो. मुक्त केले जात आहे, तो
    समजतो: ‘उपदेश मला पूर्णपणे समजला आहे’.
    हे, भिक्खस, सर्व उपस्ना पूर्ण समजण्यासाठी धम्म आहे.

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    • 104) Classical Telugu- క్లాసికల్ తెలుగు,

      Sabbupādānapariññā సుత్త
      - అన్ని అటాచ్మెంట్ పూర్తి అవగాహన -
      బోధిధర్మ: జెన్ స్థాపకుడు, ప్రబుద్ధ భారత్ నుండి షావోలిన్ వరకు
      నేటి
      ప్రధాన పాత్రధారులు దక్షిణ ప్రబుద్ధ Bharatian రాజ్యంలో ఒక యువరాజుగా
      జన్మించాడు, కానీ అతను వెంటనే Buddhism.As పయన మాస్టర్ అధ్యయనం ఆదరించిన తన
      భవనంలో జీవితం వదిలిపెట్టే అతను శక్తివంతమైన శిష్యులు పొందింది మరియు
      స్థాపించారు, ఇక్కడ అందరికీ తెలిసిన ధ్యాన బౌద్ధ, చైనా, ప్రయాణం చైనా లో
      చాన్, & తరువాత జెన్ వంటి జపాన్ లో ఉన్నాయి.
      ——————
      అన్ని
      జోడింపు పూర్తి అవగాహన వివరించాయి అయితే జాగృతం ఒకటి, ఒక లోతైన మరియు
      ఇంకా చాలా స్పష్టమైన వివరణ ఇస్తుంది: సంపర్కం upadana పూర్తి అవగాహన కోసం
      ధమ్మం ఇది మూడు విషయాలను ఆధారంగా పుడుతుంది.
      మనా
      & dhammas, యొక్క ఖాతా న మనా · 3 విన్నాన arises.The సమావేశం
      phassa.Phassa ఉంది · paccayā, అందువలన vedanā.Seeing ఒక sutavā
      ariyasāvaka, మన, dhammas, మనా · విన్నాన, మనా · phassa విసుగుపుట్టిన ఉంది
      గిట్టలేదు vedanā.Being అతను అర్థం, detached.Being వేరుచేసిన గెట్స్ అతను
      liberated.Being విముక్తి పొందుతాడు: ‘upadana పూర్తిగా నాకు అర్ధం
      చేసుకొన్నారు’.
      ——————
      బుద్ధ,
      అన్ని జోడింపు పూర్తి అవగాహన వివరించాయి అయితే, ఒక లోతైన మరియు ఇంకా చాలా
      స్పష్టమైన వివరణ ఇస్తుంది: పరిచయం మూడు విషయాలను ఆధారంగా పుడుతుంది.
      నేను
      అన్ని upadana పూర్తి అవగాహన కోసం, ధమ్మం మీరు వివరించు, bhikkhus
      ఉంటుంది. అది వినండి. మరియు ఏ, bhikkhus, అన్ని upadana పూర్తి అవగాహన కోసం
      ధమ్మం ఉంది?
      కంటి
      మరియు కనిపించే రూపాలు ఖాతా, cakkhu న · విన్నాన పుడుతుంది. మూడు
      సమావేశంలో phassa ఉంది. Phassa · paccayā vedanā. అందువలన, bhikkhus, ఒక
      sutavā ariyasāvaka కంటి విసుగుపుట్టిన ఉంది చూసిన, అతను కనిపించే రూపాలు
      విసుగుపుట్టిన ఉంది, అతను కంటికి విన్నాన విసుగుపుట్టిన ఉంది, అతను కంటికి
      phassa విసుగుపుట్టిన ఉంది, అతను vedanā విసుగుపుట్టిన ఉంది. గిట్టలేదు,
      అతను వేరు కావాలి. వేరుగా ఉండటాన్ని ఆయన విముక్తి పొందుతాడు. విముక్తి
      ఉండటం, అతను అర్థం: ‘upadana పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      చెవి
      మరియు శబ్దాల ఖాతాలో, చెవి విన్నాన పుడుతుంది. మూడు సమావేశంలో phassa
      ఉంది. Phassa · paccayā vedanā. సీయింగ్ అందువలన, bhikkhus, ఒక sutavā
      ariyasāvaka చెవిలో విసుగుపుట్టిన ఉంది, అతను శబ్దాలు విసుగుపుట్టిన ఉంది,
      అతను చెవి విన్నాన విసుగుపుట్టిన ఉంది, అతను చెవి phassa విసుగుపుట్టిన
      ఉంది, అతను vedanā విసుగుపుట్టిన ఉంది. గిట్టలేదు, అతను వేరు కావాలి.
      వేరుగా ఉండటాన్ని ఆయన విముక్తి పొందుతాడు. విముక్తి ఉండటం, అతను అర్థం:
      ‘upadana పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      ముక్కు
      మరియు వాసనలు యొక్క ఖాతా న, ముక్కు-విన్నాన పుడుతుంది. మూడు సమావేశంలో
      phassa ఉంది. Phassa · paccayā vedanā. సీయింగ్ అందువలన, bhikkhus, ఒక
      sutavā ariyasāvaka ముక్కు విసుగుపుట్టిన ఉంది, అతను వాసనలు విసుగుపుట్టిన
      ఉంది, అతను ముక్కునుంచి విన్నాన విసుగుపుట్టిన ఉంది, అతను ముక్కునుంచి
      phassa విసుగుపుట్టిన ఉంది, అతను vedanā విసుగుపుట్టిన ఉంది. గిట్టలేదు,
      అతను వేరు కావాలి. వేరుగా ఉండటాన్ని ఆయన విముక్తి పొందుతాడు. విముక్తి
      ఉండటం, అతను అర్థం: ‘upadana పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      నాలుక
      మరియు రుచి యొక్క ఖాతా న, నాలుక విన్నాన పుడుతుంది. మూడు సమావేశంలో phassa
      ఉంది. Phassa · paccayā vedanā. సీయింగ్ అందువలన, bhikkhus, ఒక sutavā
      ariyasāvaka నాలుక విసుగుపుట్టిన ఉంది, అతను రుచి విసుగుపుట్టిన ఉంది, అతను
      నాలుక విన్నాన విసుగుపుట్టిన ఉంది, అతను నాలుక phassa విసుగుపుట్టిన ఉంది,
      అతను vedanā విసుగుపుట్టిన ఉంది. గిట్టలేదు, అతను వేరు కావాలి. వేరుగా
      ఉండటాన్ని ఆయన విముక్తి పొందుతాడు. విముక్తి ఉండటం, అతను అర్థం: ‘upadana
      పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      శరీరం
      మరియు శారీరక ఘటనతో యొక్క ఖాతా న, శరీర విన్నాన పుడుతుంది. మూడు సమావేశంలో
      phassa ఉంది. Phassa · paccayā vedanā. అందువలన, bhikkhus, ఒక sutavā
      ariyasāvaka శరీర విసుగుపుట్టిన ఉంది చూసిన, అతను శారీరక ఘటనతో
      విసుగుపుట్టిన ఉంది అతను శరీరం-విన్నాన విసుగుపుట్టిన ఉంది అతను
      శరీరం-phassa విసుగుపుట్టిన ఉంది, అతను vedanā విసుగుపుట్టిన ఉంది.
      గిట్టలేదు, అతను వేరు కావాలి. వేరుగా ఉండటాన్ని ఆయన విముక్తి పొందుతాడు.
      విముక్తి ఉండటం, అతను అర్థం: ‘upadana పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      మనా
      మరియు dhammas యొక్క ఖాతా న, మనా · విన్నాన పుడుతుంది. మూడు సమావేశంలో
      phassa ఉంది. Phassa · paccayā vedanā. అందువలన సీయింగ్, bhikkhus, ఒక
      sutavā ariyasāvaka మనా విసుగుపుట్టిన ఉంది, అతను dhammas విసుగుపుట్టిన
      ఉంది, అతను మనా · విన్నాన, అతను మనా విసుగుపుట్టిన ఉంది · phassa, అతను
      vedanā విసుగుపుట్టిన ఉంది విసుగుపుట్టిన ఉంది. గిట్టలేదు, అతను వేరు
      కావాలి. వేరుగా ఉండటాన్ని ఆయన విముక్తి పొందుతాడు. విముక్తి ఉండటం, అతను
      అర్థం: ‘upadana పూర్తిగా నాకు అర్ధం చేసుకొన్నారు’.
      ఈ Bhikkhus, అన్ని upadana పూర్తి అవగాహన కోసం ధమ్మం ఉంది.
      Mental contact in Buddhism
      Mental contact in Buddhism


    • Public


      Sabbupādānapariññā سے Sutta
      - تمام منسلکہ کی مکمل تفہیم -
      Bodhidharma: زین کے بانی سے Prabuddha بھارت سے شاولن کو
      آج
      کی فلم کا مرکزی کردار ایک جنوبی سے Prabuddha Bharatian بادشاہی میں ایک
      شہزادہ کے طور پر پیدا کیا گیا تھا، لیکن وہ جلد ہی Buddhism.As ایک سفر
      ماسٹر کے مطالعہ گلے لگانے کے لیے اس کے محل زندگی ضائع، انہوں نے چین، وہ
      طاقتور چیلوں حاصل کی اور کی بنیاد رکھی جہاں Dhyana بدھ مت، بہتر معلوم
      سفر چین میں چان کے طور پر، اور بعد میں زین کے طور پر جاپان میں.
      ——————
      Awakened
      میں سے ایک کے تمام منسلکہ کی مکمل تفہیم کی expounding، جبکہ ایک گہری
      اور ابھی تک بہت واضح وضاحت دیتا ہے: رابطہ تمام upādāna کی مکمل تفہیم کے
      لئے سے Dhamma ہے جو تین مظاہر کی بنیاد پر پیدا ہوتا ہے.
      مانا
      & dhammas، کے سبب مانا · 3 viññāṇa arises.The اجلاس phassa.Phassa
      ہے · paccayā یوں vedanā.Seeing، ایک sutavā ariyasāvaka، مانا، dhammas،
      مانا · viññāṇa، مانا · phassa طرف سے تنگ کیا جاتا ہے متنفر vedanā.Being
      ‘upādāna مکمل طور پر میری طرف سے سمجھ دی گئی ہے’: وہ liberated.Being
      آزاد کرایا جاتا detached.Being علیحدہ ہو جاتا ہے، تو وہ سمجھتا ہے.
      ——————
      بدھ،
      تمام منسلکہ کی مکمل تفہیم کی expounding، جبکہ ایک گہری اور ابھی تک بہت
      واضح وضاحت دیتا ہے: رابطہ تین مظاہر کی بنیاد پر پیدا ہوتا ہے.
      میں
      نے سب upādāna کی مکمل تفہیم کے لئے، آپ سے Dhamma بیان، bhikkhus گا. اس
      کو سنو. اور کیا، bhikkhus، تمام upādāna کی مکمل تفہیم کے لئے سے Dhamma
      ہے؟
      آنکھ
      اور دستیاب فارم کے اکاؤنٹ، cakkhu پر · viññāṇa پیدا ہوتا ہے. تین کے
      اجلاس phassa ہے. Phassa · paccayā Vedana کی. اس طرح دیکھ کر bhikkhus،
      ایک sutavā ariyasāvaka آنکھ سے بیزار نہ ہو وہ دستیاب شکلوں سے بیزار نہ
      ہو وہ آنکھ viññāṇa طرف سے تنگ کر رہا ہے، وہ آنکھ phassa سے بیزار نہ ہو
      وہ Vedana کی طرف سے تنگ کیا جاتا ہے. تنگ کیا جا رہا ہے، وہ علیحدہ ہو
      جاتا ہے. علیحدہ کیا جا رہا ہے، وہ آزاد کرائے ہو جاتا ہے. آزاد ہونے کے،
      وہ سمجھتا ہے: ‘upādāna مکمل طور پر میری طرف سے سمجھ کر دیا گیا ہے’.
      کان
      اور آواز کی بنا پر، کان viññāṇa پیدا ہوتا ہے. تین کے اجلاس phassa ہے.
      Phassa · paccayā Vedana کی. اس طرح، bhikkhus، ایک sutavā ariyasāvaka کان
      کی طرف سے تنگ کر رہا ہے دیکھ کر، وہ آواز کی طرف سے تنگ کر رہا ہے، اس نے
      کان viññāṇa طرف سے تنگ کر رہا ہے، اس نے کان phassa سے بیزار نہ ہو وہ
      Vedana کی طرف سے تنگ کیا جاتا ہے. تنگ کیا جا رہا ہے، وہ علیحدہ ہو جاتا
      ہے. علیحدہ کیا جا رہا ہے، وہ آزاد کرائے ہو جاتا ہے. آزاد ہونے کے، وہ
      سمجھتا ہے: ‘upādāna مکمل طور پر میری طرف سے سمجھ کر دیا گیا ہے’.
      ناک
      اور odors کی بنا پر، ناک viññāṇa پیدا ہوتا ہے. تین کے اجلاس phassa ہے.
      Phassa · paccayā Vedana کی. اس طرح، bhikkhus، ایک sutavā ariyasāvaka ناک
      کی طرف سے تنگ کر رہا ہے دیکھ کر وہ بو کی طرف سے تنگ کر رہا ہے، اس نے
      ناک viññāṇa طرف سے تنگ کر رہا ہے، اس نے ناک phassa سے بیزار نہ ہو وہ
      Vedana کی طرف سے تنگ کیا جاتا ہے. تنگ کیا جا رہا ہے، وہ علیحدہ ہو جاتا
      ہے. علیحدہ کیا جا رہا ہے، وہ آزاد کرائے ہو جاتا ہے. آزاد ہونے کے، وہ
      سمجھتا ہے: ‘upādāna مکمل طور پر میری طرف سے سمجھ کر دیا گیا ہے’.
      زبان
      اور ذوق کی بنا پر، زبان کے viññāṇa پیدا ہوتا ہے. تین کے اجلاس phassa
      ہے. Phassa · paccayā Vedana کی. اس طرح، bhikkhus، ایک sutavā ariyasāvaka
      زبان سے نفرت کی جاتی ہے کو دیکھ کر، وہ ذوق کی طرف سے تنگ کر رہا ہے، وہ
      زبان کے viññāṇa طرف سے تنگ کر رہا ہے، وہ زبان کے phassa سے بیزار نہ ہو
      وہ Vedana کی طرف سے تنگ کیا جاتا ہے. تنگ کیا جا رہا ہے، وہ علیحدہ ہو
      جاتا ہے. علیحدہ کیا جا رہا ہے، وہ آزاد کرائے ہو جاتا ہے. آزاد ہونے کے،
      وہ سمجھتا ہے: ‘upādāna مکمل طور پر میری طرف سے سمجھ کر دیا گیا ہے’.
      جسم
      اور جسمانی مظاہر کی بنا پر، جسم viññāṇa پیدا ہوتا ہے. تین کے اجلاس
      phassa ہے. Phassa · paccayā Vedana کی. اس طرح دیکھ کر bhikkhus، ایک
      sutavā ariyasāvaka جسم سے بیزار ہے، وہ جسمانی مظاہر کی طرف سے تنگ کر رہا
      ہے، وہ جسم-viññāṇa طرف سے تنگ کر رہا ہے، وہ جسم-phassa سے بیزار نہ ہو
      وہ Vedana کی طرف سے تنگ کیا جاتا ہے. تنگ کیا جا رہا ہے، وہ علیحدہ ہو
      جاتا ہے. علیحدہ کیا جا رہا ہے، وہ آزاد کرائے ہو جاتا ہے. آزاد ہونے کے،
      وہ سمجھتا ہے: ‘upādāna مکمل طور پر میری طرف سے سمجھ کر دیا گیا ہے’.
      مانا
      اور dhammas کی بنا پر، مانا · viññāṇa پیدا ہوتا ہے. تین کے اجلاس phassa
      ہے. Phassa · paccayā Vedana کی. اس طرح دیکھ کر، bhikkhus، ایک sutavā
      ariyasāvaka مانا طرف سے تنگ کر رہا ہے، انہوں نے dhammas طرف سے تنگ کر
      رہا ہے، انہوں نے مانا · viññāṇa، انہوں نے مانا طرف سے تنگ کیا جاتا ہے ·
      phassa انہوں Vedana کی طرف سے تنگ کیا جاتا ہے کی طرف سے تنگ کیا جاتا ہے.
      تنگ کیا جا رہا ہے، وہ علیحدہ ہو جاتا ہے. علیحدہ کیا جا رہا ہے، وہ آزاد
      کرائے ہو جاتا ہے. آزاد ہونے کے، وہ سمجھتا ہے: ‘upādāna مکمل طور پر میری
      طرف سے سمجھ کر دیا گیا ہے’.
      یہ Bhikkhus، تمام upādāna کی مکمل تفہیم کے لئے سے Dhamma ہے.

      youtube.com
      The Theory of Kamma Venerable Mahasi Sayadaw
      Basic Buddhism GuideThe Theory of Kamma
    • 08) Classical Afrikaans– Klassieke Afrikaans
      09) Classical Albanian-Shqiptare klasike,
      10) Classical Amharic-አንጋፋዊ አማርኛ,
      11) Classical Arabic-اللغة العربية الفصحى
      12) Classical Armenian-դասական հայերեն,
      13) Classical Assamese-ধ্ৰুপদী অসমীয়া


    14) Classical Azerbaijani- Klassik Azərbaycan,


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    Growing
    Vegetables Gardening Guide for Beginners. To get started, choose what
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    Peppers and Okra. Lettuce and Greens. Broccoli, Cabbage, Cauliflower
    & Company. Beans and Asparagus. Onions.

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    Broccoli Know-How
    Timing Basics
    Broccoli planting strategy calls for sowing seeds indoors 6 to 8 weeks
    before the last spring frost and transplant into the garden 3 to 4 weeks
    later for an early summer harvest. While this schedule is fine in most
    regions.

    Image

    https://garden.org/learn/articles/view/217/

    Broccoli Know-How



    By Charlie Nardozzi
    Broccoli (Brassica oleracea ‘Belstar’)
    Posted by tabby
    Image

    If you thought broccoli
    was a once-a-year, one-shot affair, think again. Just about any
    gardener in the United States can harvest crops two, or even three times
    a year. How? In most areas, by sowing seed in July. For that third
    harvest of the year, gardeners in zones US Hardiness Zone 7b through 9a
    can sow certain varieties again in late summer for an overwintering
    crop. You’ll find all the whys and wherefores later in the article, but
    you’ll have to know first what zone you live in.

    Timing Basics

    Standard
    broccoli planting strategy calls for sowing seed in spring.
    Specifically, sow seeds indoors 6 to 8 weeks before the last spring
    frost and transplant into the garden 3 to 4 weeks later for an early
    summer harvest. While this schedule is fine in most regions, only
    gardeners in northern, short-season zones 3 to 4a are limited to it.
    These gardeners, in cities such as Bismarck, Minneapolis, and
    Montpelier, Vermont, should choose any of the standard southern European
    varieties from the list below.

    Gardeners in zones 9b and 10 are
    similarly limited, but to the opposite season. Cool spring is too short,
    and summer is too hot in zones 9b and 10 for broccoli. In cities such
    as Houston, New Orleans, Phoenix, and Orlando, sow seed in fall for an
    early spring harvest. Choose any variety from the list below.

    If you live in zones 4b to 6a:
    Although the cold temperatures and shorter days of fall come quickly in
    the North, you can harvest an early summer crop from a late spring
    planting; or harvest in September and October from an early summer (June
    or July) planting. For the latter, choose a variety that matures
    quickly and that has good frost tolerance, such as ‘Green Valiant‘, in case there’s an early frost.

    Start
    seeds indoors or direct sow into the garden 10 to 12 weeks before the
    first expected frost in your area. If you buy transplants, plant them 6
    to 8 weeks before the first frost. For best germination when direct
    seeding, sow seeds about 3/4 to 1 inch deep, keep the soil moist and
    shaded. Whether you start with seeds or transplants, planting in
    midsummer means heat is likely to stress young broccoli plants. Provide
    afternoon shade until harvest by erecting shade cloth, or grow broccoli
    plants in north-south rows on the east side of tall summer crops, such
    as pole beans and sweet corn.

    If you live in zones 6b to 7a:
    Summer comes quicker in these regions, so gardeners here are better off
    forgoing the spring crop and planting only for a fall crop following
    the planting schedule outlined in the previous section.

    To
    stagger the fall harvest, plant broccoli blends (such as George’s
    Favorite Blend, which mixes three or four varieties together) or make
    your own blend by planting some early, midseason, and late-maturing
    varieties simultaneously. This way you can stretch your harvest season
    from October to perhaps January.

    If you live in zones 7b to 9a:
    Gardeners in these zones can grow any of the standard broccolis for a
    fall harvest (again following the directions above) as well as the
    northern European overwintering varieties of broccoli. Transplanted in
    late summer these varieties grow slowly through the winter and head up
    in March to May.

    NG test gardeners planted these overwintering
    broccolis last fall and several reported good results to temperatures as
    low as 10° F. And Tim Peters at Peters Seed and Research Company tells
    me that one variety, ‘Spring Green Mix’, is hardy to 0° F.

    Most
    of these genetically distinct strains of broccoli look like familiar
    market broccoli, which originated in southern Europe. Others look more
    like cauliflower and some have purplish shoots.

    These
    overwintering types need a cold period to head properly. That’s why, in
    contrast to the standard varieties, these succeed only as overwintered
    crops in zones 7b to 9a.

    Start overwintering broccolis early in
    summer and transplant them in August, so plants have time to grow by
    January. Plants that are either too small or too large at the onset of
    low temperatures will suffer. Also, don’t overfertilize. Use one-half
    the recommended rate — about 3/4 cup of 5-10-10 per plant — at
    planting time and apply the other half the following spring.

    Soil and Nutrients

    All
    broccolis are heavy feeders. Before planting standard varieties, mix
    into your soil 2 cubic feet of aged manure or 3 pounds of a 5-10-10
    fertilizer per 100 square feet. Sidedress with a pound of blood meal per
    100-square-foot area when the transplants are about 6 inches tall.
    Broccoli is sensitive to some nutrient deficiencies — especially boron
    (a common deficiency of coastal plain soils from New Jersey to
    Louisiana). Without adequate boron, plants develop small,
    mouse-ear-sized top leaves and hollow stems. If your soil tests low in
    boron, apply 1/2 tablespoon of borax mixed with compost over 100 square
    feet of garden.

    Space plants 18 inches apart for large-sized
    heads. For better overall production, but smaller heads, space plants 12
    inches apart. Mulch with a 4- to 6-inch-thick layer of straw to keep
    the soil cool and moist.

    Insects and Other Pests

    Summer
    insects can quickly kill a young broccoli plant. To control the most
    devastating ones (imported cabbageworm, cabbage looper, harlequin bugs,
    and cabbage maggots), cover broccoli transplants with a lightweight row
    cover, such as Agrofabric Pro-10. Leave it on throughout the season. The
    cover will let in light, air, and water, but unlike traditional row
    covers, it won’t increase the temperature by more than 5oF. More
    important, the cover will prevent harlequin bugs from feeding and the
    adult forms of these other cabbage pests from laying eggs on the plants.

    If you prefer not to use row covers, spraying with Bt will
    control any larvae, and pyrethrin will control harlequin bugs. Spray
    when you first see signs of insect damage. Place tar paper mats around
    young broccoli transplants to stop the cabbage maggot fly from laying
    eggs.

    Varieties

    Here are the broccoli
    varieties I recommend for a fall or early spring harvest. It’s based on
    discussions with gardeners and researchers throughout the United States,
    as well as my own experience here in Vermont. Information included is
    whether the variety is hybrid or open-pollinated (you can save your own
    seeds from the latter), the days to maturity from transplant (so you can
    mix early, midseason, and late varieties to extend harvest), and the
    variety’s genetic ancestry, which indicates cold tolerance.

    • ‘Arcadia‘ (hybrid, 63 days). A large, late-maturing variety with good disease and cold tolerance; southern European.
    • ‘Calabrese‘
      (open-pollinated, 58 days). An Italian heirloom sprouting type that
      produces lots of small (3- to 5-inch) heads over a long period; southern
      European.
    • ‘DeCicco‘
      (open-pollinated, 48 days). A very early maturing sprouting type
      similar to ‘Calabrese’ but with larger heads; southern European.
    • George’s
      Favorite Blend (hybrid, 60-70 days). A blend of early, midseason, and
      late-maturing varieties in one packet; southern European.
    • ‘Green Valiant‘
      (hybrid, 59 days). A compact midseason variety with good side shoot
      production. It’s also one of the most cold tolerant of the southern
      European varieties. Needs high fertility to produce well.
    • ‘Marathon‘
      (hybrid, 68 days). The number one broccoli variety grown in the world;
      often planted as a fall and winter crop. It’s late maturing, produces
      uniform 6-inch-diameter heads, withstands cool conditions, and has good
      side shoot production; southern European.
    • ‘Packman‘ (hybrid, 50 days). An early, fast-maturing variety - good if you’re late starting a fall crop; southern European.
    • ‘Premium
      Crop’ (hybrid, 64 days). A midseason variety that produces large
      (9-inch) heads and has disease and heat tolerance; southern European.
    • ‘Purple-Sprouting‘
      (open-pollinated, 220-250 days). An overwintering type that produce
      large yields of open purple heads in early spring. Also available as a
      white sprouting type. NG test gardeners report reliable production in
      zone 7b; northern European.
    • ‘Spring Green Mix’ (open
      pollinated, 210 days). An overwintering mix of super hardy broccolis
      that produce large, 6- to 8-inch heads; northern European.
    • ‘Thompson 92‘ (open-pollinated, 70 days). A large-headed, late-season crop that matures over several weeks; southern European.
    • ‘Umpqua‘ (open-pollinated, 55 days). A midseason variety with a domed head and good side shoot production; southern European.
    • ‘Walcherin’
      (open-pollinated 210-270 days). A series of northern European,
      overwintering cauliflowers from Holland that are technically
      white-headed broccolis. Individual varieties have similar
      characteristics, but mature at different times. NG tested ‘Fleurly’, ‘Galleon‘, and ‘Maystar’; ‘Maystar’ was preferred.
    • ‘Waltham 29‘
      (open-pollinated, 75 days). A late-maturing heirloom known for its cold
      tolerance and abundant side shoot production; southern European.
    About Charlie Nardozzi
    Thumb of 2020-06-04/Trish/0723fdCharlie
    Nardozzi is an award winning, nationally recognized garden writer,
    speaker, radio, and television personality. He has worked for more than
    30 years bringing expert gardening information to home gardeners through
    radio, television, talks, tours, on-line, and the printed page. Charlie
    delights in making gardening information simple, easy, fun and
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    has three radio shows in New England and a TV show. He leads Garden
    Tours around the world and consults with organizations and companies
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    Noble Eightfold Path

    Mental Development

    Right Mindfulness



    7. Right Mindfulness

    Right mindfulness is the controlled and perfected faculty of cognition. It is the mental ability to see things as they are, with clear consciousness. Usually, the cognitive process begins with an impression induced by perception, or by a thought, but then it does not stay with the mere impression. Instead, we almost always conceptualise sense impressions and thoughts immediately. We interpret them and set them in relation to other thoughts and experiences, which naturally go beyond the facticity of the original impression. The mind then posits concepts, joins concepts into constructs, and weaves those constructs into complex interpretative schemes. All this happens only half consciously, and as a result we often see things obscured. Right mindfulness is anchored in clear perception and it penetrates impressions without getting carried away. Right mindfulness enables us to be aware of the process of conceptualisation in a way that we actively observe and control the way our thoughts go.

    Buddha accounted for this as the four foundations of mindfulness:
    • contemplation of the body,
    • contemplation of feeling (repulsive, attractive, or neutral),
    • contemplation of the state of mind, and
    • contemplation of the phenomena.
    G
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    26 Buddha’s Own Words Noble Eightfold path Mental Development 𝓛𝓔𝓢𝓢𝓞𝓝 4325 Wed 26 Jan 2022 AN 9.41 (A iv 438) Tapussa Sutta {excerpt} — The question of Tapussa — To Practice and propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! To get trained on best raw vegetable and fruit salads for mindful swimmers. 8026576733 THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD) 9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar, Bangalore-560075 Phone: 25288672 Email: ablehand@vsnl.com (ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At APD. We provide a variety of plants and growth supplements inculuding: Indoor & Outdoor flowering & foliage plants. Ornamental Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is also available to give Home service.)
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    26 Buddha’s Own Words

    Noble Eightfold path

    Mental Development

    𝓛𝓔𝓢𝓢𝓞𝓝 4325  Wed  26 Jan 2022

    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —
    To Practice and propagate from Kushinara Nibbana Bhumi Pagoda
    http://sarvajan.ambedkar.org
    wishes to be your working partner to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    To get trained on best raw vegetable and fruit salads
    for mindful swimmers.

    THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD)
    9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
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    Phone: 25288672  
    Email: ablehand@vsnl.com
    (ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
    APD. We provide a variety of plants and growth supplements inculuding:
    Indoor & Outdoor flowering & foliage plants. Ornamental
    Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
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    Public

    Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Navaka Nipāta
    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —

    Public

    Tree >> Sutta Piṭaka >> Majjhima Nikāya
    MN 2 (M i 6)
    Sabbāsava Sutta
    — All fermentations —

    [sabba+āsava]

    English

    Very interesting sutta, where the different ways by which the āsavas, fermentating defilements of the mind, are dispelled.

    I
    have heard that on one occasion the Blessed One was staying at
    Savatthi, in Jeta’s Grove, Anathapindika’s monastery. There he addressed
    the monks:

    – Monks!

    – Yes, lord, the monks responded. The Blessed One said:

    – Monks, I will teach you the method for the restraint of all fermentations. Listen & pay close attention. I will speak.
    – As you say, sir, the monks replied. The Blessed One said:

    –
    Monks, the ending of the fermentations is for one who knows & sees,
    I tell you, not for one who does not know & does not see. For one
    who knows what & sees what? Appropriate attention &
    inappropriate attention. When a monk attends inappropriately, unarisen
    fermentations arise, and arisen fermentations increase. When a monk
    attends appropriately, unarisen fermentations do not arise, and arisen
    fermentations are abandoned.

    There
    are fermentations to be abandoned by seeing, those to be abandoned by
    restraining, those to be abandoned by using, those to be abandoned by
    tolerating, those to be abandoned by avoiding, those to be abandoned by
    destroying, and those to be abandoned by developing.

    (Fermentations to be abandoned by seeing)

    And
    what are the fermentations to be abandoned by seeing? There is the case
    where an uninstructed, run-of-the-mill person — who has no regard for
    noble ones, is not well-versed or disciplined in their Dhamma, who has
    no regard for men of integrity, is not well-versed or disciplined in
    their Dhamma — does not discern what ideas are fit for attention or what
    ideas are unfit for attention. This being so, he does not attend to
    ideas fit for attention and attends [instead] to ideas unfit for
    attention.

    And
    what are the ideas unfit for attention that he attends to? Whatever
    ideas such that, when he attends to them, the unarisen fermentation of
    sensuality arises in him, and the arisen fermentation of sensuality
    increases; the unarisen fermentation of becoming arises in him, and
    arisen fermentation of becoming increases; the unarisen fermentation of
    ignorance arises in him, and the arisen fermentation of ignorance
    increases. These are the ideas unfit for attention that he attends to.

    And
    what are the ideas fit for attention that he does not attend to?
    Whatever ideas such that, when he attends to them, the unarisen
    fermentation of sensuality does not arise in him, and the arisen
    fermentation of sensuality is abandoned; the unarisen fermentation of
    becoming does not arise in him, and arisen fermentation of becoming is
    abandoned; the unarisen fermentation of ignorance does not arise in him,
    and the arisen fermentation of ignorance is abandoned. These are the
    ideas fit for attention that he does not attend to.

    Through
    his attending to ideas unfit for attention and through his not
    attending to ideas fit for attention, both unarisen fermentations arise
    in him, and arisen fermentations increase.

    This
    is how he attends inappropriately: ‘Was I in the past? Was I not in the
    past? What was I in the past? How was I in the past? Having been what,
    what was I in the past? Shall I be in the future? Shall I not be in the
    future? What shall I be in the future? How shall I be in the future?
    Having been what, what shall I be in the future?’ Or else he is inwardly
    perplexed about the immediate present: ‘Am I? Am I not? What am I? How
    am I? Where has this being come from? Where is it bound?’

    As
    he attends inappropriately in this way, one of six kinds of view arises
    in him: The view “I have a self” arises in him as true &
    established, or the view “I have no self” arises in him as true &
    established, or the view “It is precisely by means of self that I
    perceive self” arises in him as true & established, or the view “It
    is precisely by means of self that I perceive not-self” arises in him as
    true & established, or the view “It is precisely by means of
    not-self that I perceive self” arises in him as true & established,
    or else he has a view like this: “This very self of mine, the knower
    that is sensitive here & there to the ripening of good & bad
    actions, is the self of mine that is constant, everlasting, eternal, not
    subject to change, and will stay just as it is for eternity”. This is
    called a thicket of views, a wilderness of views, a contortion of views,
    a writhing of views, a fetter of views. Bound by a fetter of views, the
    uninstructed run-of-the-mill person is not freed from birth, aging,
    & death, from sorrow, lamentation, pain, distress, & despair. He
    is not freed, I tell you, from suffering & stress.

    The
    well-instructed disciple of the noble ones — who has regard for noble
    ones, is well-versed & disciplined in their Dhamma; who has regard
    for men of integrity, is well-versed & disciplined in their Dhamma —
    discerns what ideas are fit for attention and what ideas are unfit for
    attention. This being so, he does not attend to ideas unfit for
    attention and attends [instead] to ideas fit for attention.

    And
    what are the ideas unfit for attention that he does not attend to?
    Whatever ideas such that, when he attends to them, the unarisen
    fermentation of sensuality arises in him, and the arisen fermentation of
    sensuality increases; the unarisen fermentation of becoming arises in
    him, and arisen fermentation of becoming increases; the unarisen
    fermentation of ignorance arises in him, and the arisen fermentation of
    ignorance increases. These are the ideas unfit for attention that he
    does not attend to.

    And
    what are the ideas fit for attention that he does attend to? Whatever
    ideas such that, when he attends to them, the unarisen fermentation of
    sensuality does not arise in him, and the arisen fermentation of
    sensuality is abandoned; the unarisen fermentation of becoming does not
    arise in him, and the arisen fermentation of becoming is abandoned; the
    unarisen fermentation of ignorance does not arise in him, and the arisen
    fermentation of ignorance is abandoned. These are the ideas fit for
    attention that he does attend to.

    Through
    his not attending to ideas unfit for attention and through his
    attending to ideas fit for attention, unarisen fermentations do not
    arise in him, and arisen fermentations are abandoned.

    He
    attends appropriately: “This is stress”, he attends appropriately:
    “This is the origination of stress”, he attends appropriately: “This is
    the cessation of stress”, he attends appropriately: “This is the way
    leading to the cessation of stress”. As he attends appropriately in this
    way, three fetters are abandoned in him: identity-view, doubt, and
    grasping at precepts & practices.

    These are called the fermentations to be abandoned by seeing.

    (Fermentations to be abandoned by developing)

    And
    what are the fermentations to be abandoned by developing? There is the
    case where a monk, reflecting appropriately, develops mindfulness as a
    factor for Awakening dependent on seclusion, dependent on dispassion,
    dependent on cessation, resulting in letting go. Reflecting
    appropriately, he develops analysis of qualities as a factor for
    Awakening dependent on seclusion, dependent on dispassion, dependent on
    cessation, resulting in letting go. Reflecting appropriately, he
    develops persistence as a factor for Awakening dependent on seclusion,
    dependent on dispassion, dependent on cessation, resulting in letting
    go. Reflecting appropriately, he develops rapture as a factor for
    Awakening dependent on seclusion, dependent on dispassion, dependent on
    cessation, resulting in letting go. Reflecting appropriately, he
    develops serenity as a factor for Awakening dependent on seclusion,
    dependent on dispassion, dependent on cessation, resulting in letting
    go. Reflecting appropriately, he develops concentration as a factor for
    Awakening dependent on seclusion, dependent on dispassion, dependent on
    cessation, resulting in letting go. Reflecting appropriately, he
    develops equanimity as a factor for Awakening dependent on seclusion,
    dependent on dispassion, dependent on cessation, resulting in letting
    go.

    (Fermentations to be abandoned by restraining)

    And
    what are the fermentations to be abandoned by restraining? There is the
    case where a monk, reflecting appropriately, dwells restrained with the
    restraint of the eye-faculty. The fermentations, vexation, or fever
    that would arise if he were to dwell unrestrained with the restraint of
    the eye-faculty do not arise for him when he dwells restrained with the
    restraint of the eye-faculty.

    Reflecting
    appropriately, he dwells restrained with the restraint of the
    ear-faculty. The fermentations, vexation, or fever that would arise if
    he were to dwell unrestrained with the restraint of the ear-faculty do
    not arise for him when he dwells restrained with the restraint of the
    ear-faculty.

    Reflecting
    appropriately, he dwells restrained with the restraint of the
    nose-faculty. The fermentations, vexation, or fever that would arise if
    he were to dwell unrestrained with the restraint of the nose-faculty do
    not arise for him when he dwells restrained with the restraint of the
    nose-faculty.

    Reflecting
    appropriately, he dwells restrained with the restraint of the
    intellect-faculty. The fermentations, vexation, or fever that would
    arise if he were to dwell unrestrained with the restraint of the
    intellect-faculty do not arise for him when he dwells restrained with
    the restraint of the intellect-faculty.

    Reflecting
    appropriately, he dwells restrained with the restraint of the
    tongue-faculty. The fermentations, vexation, or fever that would arise
    if he were to dwell unrestrained with the restraint of the
    tongue-faculty do not arise for him when he dwells restrained with the
    restraint of the tongue-faculty.

    Reflecting
    appropriately, he dwells restrained with the restraint of the
    body-faculty. The fermentations, vexation, or fever that would arise if
    he were to dwell unrestrained with the restraint of the body-faculty do
    not arise for him when he dwells restrained with the restraint of the
    body-faculty.

    The
    fermentations, vexation, or fever that would arise if he were to dwell
    unrestrained with restraint do not arise for him when he dwells
    restrained with restraint. These are called the fermentations to be
    abandoned by restraining.

    (Fermentations to be abandoned by using)

    And
    what are the fermentations to be abandoned by using? There is the case
    where a monk, reflecting appropriately, uses the robe simply to
    counteract cold, to counteract heat, to counteract the touch of flies,
    mosquitoes, wind, sun, & reptiles; simply for the purpose of
    covering the parts of the body that cause shame.

    Reflecting
    appropriately, he uses almsfood, not playfully, nor for intoxication,
    nor for putting on bulk, nor for beautification; but simply for the
    survival & continuance of this body, for ending its afflictions, for
    the support of the holy life, thinking, ‘Thus will I destroy old
    feelings [of hunger] and not create new feelings [from overeating]. I
    will maintain myself, be blameless, & live in comfort.’

    Reflecting
    appropriately, he uses lodging simply to counteract cold, to counteract
    heat, to counteract the touch of flies, mosquitoes, wind, sun, &
    reptiles; simply for protection from the inclemencies of weather and for
    the enjoyment of seclusion.

    Reflecting
    appropriately, he uses medicinal requisites that are used for curing
    the sick simply to counteract any pains of illness that have arisen and
    for maximum freedom from disease.

    The
    fermentations, vexation, or fever that would arise if he were not to
    use these things [in this way] do not arise for him when he uses them
    [in this way]. These are called the fermentations to be abandoned by
    using.
    (Fermentations to be abandoned by tolerating)

    And
    what are the fermentations to be abandoned by tolerating? There is the
    case where a monk, reflecting appropriately, endures. He tolerates cold,
    heat, hunger, & thirst; the touch of flies, mosquitoes, wind, sun,
    & reptiles; ill-spoken, unwelcome words & bodily feelings that,
    when they arise, are painful, racking, sharp, piercing, disagreeable,
    displeasing, & menacing to life.

    (Fermentations to be abandoned by avoiding)

    And
    what are the fermentations to be abandoned by avoiding? There is the
    case where a monk, reflecting appropriately, avoids a wild elephant, a
    wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a
    chasm, a cliff, a cesspool, an open sewer. Reflecting appropriately, he
    avoids sitting in the sorts of unsuitable seats, wandering to the sorts
    of unsuitable habitats, and associating with the sorts of bad friends
    that would make his knowledgeable friends in the holy life suspect him
    of evil conduct.

    The
    fermentations, vexation, or fever that would arise if he were not to
    avoid these things do not arise for him when he avoids them. These are
    called the fermentations to be abandoned by avoiding.

    (Fermentations to be abandoned by destroying)

    And
    what are the fermentations to be abandoned by destroying? There is the
    case where a monk, reflecting appropriately, does not tolerate an arisen
    thought of sensuality. He abandons it, destroys it, dispels it, &
    wipes it out of existence. Reflecting appropriately, he does not
    tolerate an arisen thought of ill will. He abandons it, destroys it,
    dispels it, & wipes it out of existence. Reflecting appropriately,
    he does not tolerate an arisen thought of cruelty. He abandons it,
    destroys it, dispels it, & wipes it out of existence. Reflecting
    appropriately, he does not tolerate arisen evil, unskillful mental
    qualities. He abandons them, destroys them, dispels them, & wipes
    them out of existence.

    The
    fermentations, vexation, or fever that would arise if he were not to
    develop these qualities do not arise for him when he develops them.
    These are called the fermentations to be abandoned by developing.

    The
    fermentations, vexation, or fever that would arise if he were not to
    destroy these things do not arise for him when he destroys them. These
    are called the fermentations to be abandoned by destroying.

    When
    a monk’s fermentations that should be abandoned by seeing have been
    abandoned by seeing, his fermentations that should be abandoned by
    restraining have been abandoned by restraining, his fermentations that
    should be abandoned by using have been abandoned by using, his
    fermentations that should be abandoned by tolerating have been abandoned
    by tolerating, his fermentations that should be abandoned by avoiding
    have been abandoned by avoiding, his fermentations that should be
    abandoned by destroying have been abandoned by destroying, his
    fermentations that should be abandoned by developing have been abandoned
    by developing, then he is called a monk who dwells restrained with the
    restraint of all the fermentations. He has severed craving, thrown off
    the fetters, and, through the right penetration of conceit, has made an
    end of suffering & stress.

    That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words.

    Pāḷi

    Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
    – ‘bhikkhavo’ti.
    – ‘Bhadante’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
    – ‘Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhave, desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’ti.
    – ‘Evaṃ, bhante’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
    –
    Jānato ahaṃ, bhikkhave, passato āsavānaṃ khayaṃ vadāmi, no ajānato no
    apassato. Kiñca, bhikkhave, jānato kiñca passato āsavānaṃ khayaṃ vadāmi?
    Yoniso ca manasikāraṃ ayoniso ca manasikāraṃ. Ayoniso, bhikkhave,
    manasikaroto anuppannā ceva āsavā uppajjanti, uppannā ca āsavā
    pavaḍḍhanti; yoniso ca kho, bhikkhave, manasikaroto anuppannā ceva āsavā
    na uppajjanti, uppannā ca āsavā pahīyanti.
    Atthi,
    bhikkhave, āsavā dassanā pahātabbā, atthi āsavā saṃvarā pahātabbā,
    atthi āsavā paṭisevanā pahātabbā, atthi āsavā adhivāsanā pahātabbā,
    atthi āsavā parivajjanā pahātabbā, atthi āsavā vinodanā pahātabbā, atthi
    āsavā bhāvanā pahātabbā.
    (Dassanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā dassanā pahātabbā? Idha, bhikkhave, assutavā
    puthujjano – ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme
    avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido
    sappurisadhamme avinīto – manasikaraṇīye dhamme nappajānāti,
    amanasikaraṇīye dhamme nappajānāti. So manasikaraṇīye dhamme appajānanto
    amanasikaraṇīye dhamme appajānanto, ye dhammā na manasikaraṇīyā, te
    dhamme manasi karoti, ye dhammā manasikaraṇīyā te dhamme na manasi
    karoti.
    Katame
    ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme manasi karoti? Yassa,
    bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati, uppanno
    vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati, uppanno vā
    bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati, uppanno vā
    avijjāsavo pavaḍḍhati. Ime dhammā na manasikaraṇīyā ye dhamme manasi
    karoti.
    Katame
    ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme na manasi karoti? Yassa,
    bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati,
    uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati,
    uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati,
    uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye dhamme na
    manasi karoti.
    Tassa
    amanasikaraṇīyānaṃ dhammānaṃ manasikārā manasikaraṇīyānaṃ dhammānaṃ
    amanasikārā anuppannā ceva āsavā uppajjanti uppannā ca āsavā
    pavaḍḍhanti.
    So
    evaṃ ayoniso manasi karoti: ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ? Na nu
    kho ahosiṃ atītamaddhānaṃ? Kiṃ nu kho ahosiṃ atītamaddhānaṃ? Kathaṃ nu
    kho ahosiṃ atītamaddhānaṃ? Kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ
    atītamaddhānaṃ? Bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ? Na nu kho
    bhavissāmi anāgatamaddhānaṃ? Kiṃ nu kho bhavissāmi anāgatamaddhānaṃ?
    Kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ? Kiṃ hutvā kiṃ bhavissāmi nu
    kho ahaṃ anāgatamaddhāna’nti? Etarahi vā paccuppannamaddhānaṃ ajjhattaṃ
    kathaṃkathī hoti: ‘ahaṃ nu khosmi? No nu khosmi? Kiṃ nu khosmi? Kathaṃ
    nu khosmi? Ayaṃ nu kho satto kuto āgato? So kuhiṃ gāmī bhavissatī’ti?
    Tassa
    evaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati.
    ‘Atthi me attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘natthi me
    attā’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva attānaṃ
    sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati; ‘attanāva
    anattānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi uppajjati;
    ‘anattanāva attānaṃ sañjānāmī’ti vā assa saccato thetato diṭṭhi
    uppajjati; atha vā panassa evaṃ diṭṭhi hoti: ‘yo me ayaṃ attā vado
    vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti so
    kho pana me ayaṃ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṃ
    tatheva ṭhassatī’ti. Idaṃ vuccati, bhikkhave, diṭṭhigataṃ diṭṭhigahanaṃ
    diṭṭhikantāraṃ diṭṭhivisūkaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ.
    Diṭṭhisaṃyojanasaṃyutto, bhikkhave, assutavā puthujjano na parimuccati
    jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
    ‘na parimuccati dukkhasmā’ti vadāmi.
    Sutavā
    ca kho, bhikkhave, ariyasāvako – ariyānaṃ dassāvī ariyadhammassa kovido
    ariyadhamme suvinīto, sappurisānaṃ dassāvī sappurisadhammassa kovido
    sappurisadhamme suvinīto – manasikaraṇīye dhamme pajānāti
    amanasikaraṇīye dhamme pajānāti. So manasikaraṇīye dhamme pajānanto
    amanasikaraṇīye dhamme pajānanto ye dhammā na manasikaraṇīyā te dhamme
    na manasi karoti, ye dhammā manasikaraṇīyā te dhamme manasi karoti.
    Katame
    ca, bhikkhave, dhammā na manasikaraṇīyā ye dhamme na manasi karoti?
    Yassa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo uppajjati,
    uppanno vā kāmāsavo pavaḍḍhati; anuppanno vā bhavāsavo uppajjati,
    uppanno vā bhavāsavo pavaḍḍhati; anuppanno vā avijjāsavo uppajjati,
    uppanno vā avijjāsavo pavaḍḍhati. Ime dhammā na manasikaraṇīyā, ye
    dhamme na manasi karoti.
    Katame
    ca, bhikkhave, dhammā manasikaraṇīyā ye dhamme manasi karoti? Yassa,
    bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo na uppajjati,
    uppanno vā kāmāsavo pahīyati; anuppanno vā bhavāsavo na uppajjati,
    uppanno vā bhavāsavo pahīyati; anuppanno vā avijjāsavo na uppajjati,
    uppanno vā avijjāsavo pahīyati. Ime dhammā manasikaraṇīyā ye dhamme
    manasi karoti.
    Tassa
    amanasikaraṇīyānaṃ dhammānaṃ amanasikārā manasikaraṇīyānaṃ dhammānaṃ
    manasikārā anuppannā ceva āsavā na uppajjanti, uppannā ca āsavā
    pahīyanti.
    So
    ‘idaṃ dukkha’nti yoniso manasi karoti, ‘ayaṃ dukkha·samudayo’ti yoniso
    manasi karoti, ‘ayaṃ dukkha·nirodho’ti yoniso manasi karoti, ‘ayaṃ
    dukkha·nirodha·gāminī paṭipadā’ti yoniso manasi karoti. Tassa evaṃ
    yoniso manasikaroto tīṇi saṃyojanāni pahīyanti: sakkāyadiṭṭhi,
    vicikicchā, sīlabbataparāmāso.
    Ime vuccanti, bhikkhave, āsavā dassanā pahātabbā.
    (Saṃvarā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā saṃvarā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto viharati. Yañhissa,
    bhikkhave, cakkhundriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, cakkhundriyasaṃvaraṃ saṃvutassa viharato evaṃsa te
    āsavā vighātapariḷāhā na honti.
    Paṭisaṅkhā
    yoniso sotindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
    sotindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, sotindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti.
    Paṭisaṅkhā
    yoniso ghānindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
    ghānindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, ghānindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti.
    Paṭisaṅkhā
    yoniso jivhindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
    jivhindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, jivhindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti.
    Paṭisaṅkhā
    yoniso kāyindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
    kāyindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, kāyindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti.
    Paṭisaṅkhā
    yoniso manindriyasaṃvarasaṃvuto viharati. Yañhissa, bhikkhave,
    manindriyasaṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, manindriyasaṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti.
    Yañhissa,
    bhikkhave, saṃvaraṃ asaṃvutassa viharato uppajjeyyuṃ āsavā
    vighātapariḷāhā, saṃvaraṃ saṃvutassa viharato evaṃsa te āsavā
    vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā saṃvarā
    pahātabbā.
    (Paṭisevanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā paṭisevanā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso cīvaraṃ paṭisevati, ‘yāvadeva sītassa paṭighātāya,
    uṇhassa paṭighātāya, ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ
    paṭighātāya, yāvadeva hiri-kopīnappaṭicchādanatthaṃ’.
    Paṭisaṅkhā
    yoniso piṇḍapātaṃ paṭisevati: ‘neva davāya, na madāya, na maṇḍanāya, na
    vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṃsūparatiyā,
    brahmacariyānuggahāya, iti purāṇañca vedanaṃ paṭihaṅkhāmi navañca
    vedanaṃ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro
    ca’.
    Paṭisaṅkhā
    yoniso senāsanaṃ paṭisevati: ‘yāvadeva sītassa paṭighātāya, uṇhassa
    paṭighātāya, ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ paṭighātāya,
    yāvadeva utuparissaya-vinodana-paṭisallān-ārāmatthaṃ’.
    Paṭisaṅkhā
    yoniso gilānappaccaya-bhesajja-parikkhāraṃ paṭisevati: ‘yāvadeva
    uppannānaṃ veyyābādhikānaṃ vedanānaṃ paṭighātāya,
    abyābajjha-paramatāya’.
    Yañhissa,
    bhikkhave, appaṭisevato uppajjeyyuṃ āsavā vighātapariḷāhā, paṭisevato
    evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
    paṭisevanā pahātabbā.
    (Adhivāsanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā adhivāsanā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya pipāsāya.
    Ḍaṃsa-makasa-vātā-tapa-sarīṃsapa-samphassānaṃ, duruttānaṃ durāgatānaṃ
    vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ
    kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko
    hoti.
    Yañhissa,
    bhikkhave, anadhivāsayato uppajjeyyuṃ āsavā vighātapariḷāhā,
    adhivāsayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti,
    bhikkhave, āsavā adhivāsanā pahātabbā.
    The
    fermentations, vexation, or fever that would arise if he were not to
    tolerate these things do not arise for him when he tolerates them. These
    are called the fermentations to be abandoned by tolerating.
    (Parivajjanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā parivajjanā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso caṇḍaṃ hatthiṃ parivajjeti, caṇḍaṃ assaṃ parivajjeti,
    caṇḍaṃ goṇaṃ parivajjeti, caṇḍaṃ kukkuraṃ parivajjeti, ahiṃ khāṇuṃ
    kaṇṭakaṭṭhānaṃ sobbhaṃ papātaṃ candanikaṃ oḷigallaṃ. Yathārūpe anāsane
    nisinnaṃ yathārūpe agocare carantaṃ yathārūpe pāpake mitte bhajantaṃ
    viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṃ, so tañca anāsanaṃ tañca
    agocaraṃ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti.
    Yañhissa,
    bhikkhave, aparivajjayato uppajjeyyuṃ āsavā vighātapariḷāhā,
    parivajjayato evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti,
    bhikkhave, āsavā parivajjanā pahātabbā.
    (Vinodanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā vinodanā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti
    byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ nādhivāseti
    pajahati vinodeti byantīkaroti anabhāvaṃ gameti, uppannaṃ
    vihiṃsāvitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ
    gameti, uppannuppanne pāpake akusale dhamme nādhivāseti pajahati
    vinodeti byantīkaroti anabhāvaṃ gameti.
    Yañhissa,
    bhikkhave, avinodayato uppajjeyyuṃ āsavā vighātapariḷāhā, vinodayato
    evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
    vinodanā pahātabbā.
    (Bhāvanā pahātabbāsavā)
    Katame
    ca, bhikkhave, āsavā bhāvanā pahātabbā? Idha, bhikkhave, bhikkhu
    paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāveti vivekanissitaṃ
    virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
    dhammavicayasambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
    nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso vīriyasambojjhaṅgaṃ
    bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ
    vossaggapariṇāmiṃ; paṭisaṅkhā yoniso pītisambojjhaṅgaṃ bhāveti
    vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ;
    paṭisaṅkhā yoniso passaddhisambojjhaṅgaṃ bhāveti vivekanissitaṃ
    virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
    samādhisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
    nirodhanissitaṃ vossaggapariṇāmiṃ; paṭisaṅkhā yoniso
    upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ
    nirodhanissitaṃ vossaggapariṇāmiṃ.
    Yañhissa,
    bhikkhave, abhāvayato uppajjeyyuṃ āsavā vighātapariḷāhā, bhāvayato
    evaṃsa te āsavā vighātapariḷāhā na honti. Ime vuccanti, bhikkhave, āsavā
    bhāvanā pahātabbā.
    Yato
    kho, bhikkhave, bhikkhuno ye āsavā dassanā pahātabbā te dassanā pahīnā
    honti, ye āsavā saṃvarā pahātabbā te saṃvarā pahīnā honti, ye āsavā
    paṭisevanā pahātabbā te paṭisevanā pahīnā honti, ye āsavā adhivāsanā
    pahātabbā te adhivāsanā pahīnā honti, ye āsavā parivajjanā pahātabbā te
    parivajjanā pahīnā honti, ye āsavā vinodanā pahātabbā te vinodanā pahīnā
    honti, ye āsavā bhāvanā pahātabbā te bhāvanā pahīnā honti; ayaṃ
    vuccati, bhikkhave, ‘bhikkhu sabbāsavasaṃvarasaṃvuto viharati, acchecchi
    taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi
    dukkhassā’ti.
    Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

    youtube.com

    Sabbasava Sutta (All the Fermentation)
    Buddhist Vihara Society in BC - 2018 - Vassana Retreat Dhamma Talk,Ven. Medawala Saranapala,

    https://indiagardening.com/…/best-plant-nurseries-in…/

    gardening.ces.ncsu.eduhttps://gardening.ces.ncsu.edu › gardening-plants

    The
    Gardening Portal at NC State University provides access to a wealth of
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    Managed by the State Consumer and Community Horticulture Specialist and
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    Search
    domain cdss.ca.gov

    https://www.cdss.ca.gov › agedblinddisabled › res ›
    VPTC2 › 9 Food Nutrition and Preparation ›
    Cultural_Consider_in_Nutrition_and_Food_Prep.pdf

    At
    the base of this pyramid are all of the plant based foods as the
    foundation of the meal. Whole grains (including barley, bulgur, faro,
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    Search domain files.eric.ed.gov

    https://files.eric.ed.gov › fulltext › EJ1108430.pdf

    Children
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    Search domain blog.feedspot.com

    https://blog.feedspot.com › vegetable_gardening_blogs

    This
    site is a resource for all interested in growing food on a green roof.
    It chronicles the design, construction, planting, harvesting, cooking
    and eating of vegetables, fruits, herbs and berries on the green roof of
    a LEED Platinum building 35 floors above New York harbor in lower
    Manhattan.     batteryrooftopgarden.org


    Search domain growing-minds.org

    https://growing-minds.org › steps-to-a-classroom-garden

    All
    of these veggies should be ready to harvest (except potatoes, which are
    dug in the late summer/fall) before school lets out! The following
    fruits and vegetables are examples of “warm season” plants, and can be
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    Search domain garden.org

    https://garden.org › learn › library › foodguide › veggie

    Growing
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    Search domain academia.edu

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    3.
    Provision of seed and tools: When the farmers are Land shortage is a
    common and serious problem in trained, they will be provided with seeds
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    Search domain garden.org


    There
    are 759,713 plants, and 701,894 images in this world class database of
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    Search domain insteading.com

    https://insteading.com › blog › sustainable-farming-fruits-vegetables

    2)
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    space between the rows) can be managed as a permanent cover crop. This
    avoids erosion, reduces dust, provides a home for beneficial insects and
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    https://www.theguardian.com › teacher-network › 2016 › mar › 15 › schools-benefit-growing-produce

    15
    Mar 2016Good things to plant. Quick crops such as lettuce, rocket,
    radish, potatoes and courgettes require little maintenance, making them a
    perfect starting point for a school vegetable patch.

    Top 10 Agriculture Universities in the World, Best List - AgriFarming
    ২৭
    ডিসেম্বর, ২০২১ — Degrees such as agricultural sciences will study the
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    World Vegetable Center: Home
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    vegetable | Description, Types, Farming, & Examples | Britannica
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    The National Gardening Association
    Learn
    how to garden and grow plants successfully from the National Gardening
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    more.

    Right ConcentrationThe eight-spoked Dharmacakra. The eight spokes represent the Noble Eightfold Path of Buddhism.



    Samādhi/Bhāvanā (Meditative cultivation)
    Main articles: Samadhi, Vipassana, and Buddhist meditation

    In the language of the Noble Eightfold Path, samyaksamādhi is “right concentration”. The primary means of cultivating samādhi is meditation. Almost all Buddhist schools agree that the Buddha taught two types of meditation, viz. samatha meditation (Sanskrit: Å›amatha) and vipassanā meditation (Sanskrit: vipaÅ›yanā). Upon development of samādhi, one’s mind becomes purified of defilement, calm, tranquil, and luminous.

    Once the meditator achieves a strong and powerful concentration (jhāna, Sanskrit ध्यान dhyāna), his mind is ready to penetrate and gain insight (vipassanā) into the ultimate nature of reality, eventually obtaining release from all suffering. The cultivation of mindfulness is essential to mental concentration, which is needed to achieve insight.

    Samatha Meditation starts from being mindful of an object or idea, which is expanded to one’s body, mind and entire surroundings, leading to a state of total concentration and tranquility (jhāna) There are many variations in the style of meditation, from sitting cross-legged or kneeling to chanting or walking. The most common method of meditation is to concentrate on one’s breath, because this practice can lead to both samatha and vipassana.

    In Buddhist practice, it is said that while samatha meditation can calm the mind, only vipassanā meditation can reveal how the mind was disturbed to start with, which is what leads to jñāna (Pāli ñāṇa knowledge), prajñā (Pāli paññā pure understanding) and thus can lead to nirvāṇa (Pāli nibbāna). When one is in jñāna, it is nibbāna, albeit only temporary because in these states, all defilements are suppressed. Only prajñā or vipassana eradicates the defilements completely. Jhanas are also resting states which arahants abide in order to rest.

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    25 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4324 Tue 25 Jan 2022 AN 9.41 (A iv 438) Tapussa Sutta {excerpt} — The question of Tapussa — Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Jhanas Stream-enterer
    Filed under: General
    Posted by: site admin @ 6:11 am

    25 Buddha’s Own Words

    𝓛𝓔𝓢𝓢𝓞𝓝 4324  Tue  25 Jan 2022

    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —

    Kushinara Nibbana Bhumi Pagoda
    wishes to be your working partner to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    •  Jhanas

      •
    • Stream-enterer

    Public

    Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Navaka Nipāta
    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —


    Here saññā-vedayita-nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna.
    With
    the complete transcending of the dimension of neither perception nor
    non-perception,I entered & remained in the cessation of
    perception&feeling. And as I saw with discernment, the mental
    fermentations went to their total end.

    So
    kho ahaṃ, ānanda, sabbaso neva-saññā-nā-saññāyatanaṃ samatikkamma
    saññā-vedayita-nirodhaṃ upasampajja viharāmi, paññāya ca me disvā āsavā
    parikkhayaṃ agamaṃsu.

    youtube.com

    Experiencing Tapussa Sutta
    Due
    to a request received on how to experience jhana as indicated in
    Tapussa Sutta and what are the steps to reach the 9th jhana, doing this
    discourse


    Here saññā-vedayita-nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna.
    With
    the complete transcending of the dimension of neither perception nor
    non-perception,I entered & remained in the cessation of
    perception&feeling. And as I saw with discernment, the mental
    fermentations went to their total end.
    06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

    यहां सानाना-वेदायता-निरोधा, सानाना और वेदाना के समापन को नौवें झान
    के रूप में प्रस्तुत किया गया है। न तो धारणा के आयाम के पूर्ण पारगमन के
    साथ और न ही गैर-धारणा, मैंने प्रवेश किया और धारणा और भावना के समाप्ति
    में बने रहे। और जैसा कि मैंने समझदारी के साथ देखा, मानसिक किण्वन उनके
    कुल अंत में गए।

    08) Classical Afrikaans– Klassieke Afrikaans
    Hier
    word Saññā-Vedayita-Nirodha, die beëindiging van Saññā en Vedanā
    aangebied as ‘n negende Jhan. Met die volledige transaksie van die
    dimensie van geen persepsie of nie-persepsie het ek ingeskryf en in die
    beëindiging van persepsie en gevoel gebly. En soos ek met onderskeiding
    gesien het, het die verstandelike fermentasies na hul totale einde
    gegaan.

    • 09) Classical Albanian-Shqiptare klasike,Këtu

      Sanna-vedayita-nirodha, ndërprerja e Sanna dhe Vedana është paraqitur si një Jhana nëntë.

      Me kapërcyer plotë dimensionin e as perceptimit as jo-perceptimit, kam hyrë dhe mbetur në ndërprerjen e perceptimit dhe ndjenja. Dhe si unë pashë me aftësi dalluese, të fermentations mendore shkuan në fundin e tyre të përgjithshëm.

    • 10) Classical Amharic-አንጋፋዊ አማርኛ,

    • እዚህ ሳንኩ-ኔዴዳ-ኒዶሮታ, የኤስና እና የዴድታን መቋረጡ እንደ ዘጠነ ዘጠኝ Jha ne ቀርበዋል.

      የማያውቁ እና ግንዛቤ የማይካሄድ ከሆነ, ገባሁ እና ግንዛቤ እና ስሜት መቋረጡን ቀጠልኩ. በማስተዋል ሲመለከት አዕምሯዊ ፍጡር ወደ አጠቃላይ መጨረሻቸው ሄደ.

    • 11) Classical Arabic-اللغة العربية الفصحى


    • هنا سينرا - فيداييتا-نيرودها، يتم تقديم وقف صراي وفيدان باعتباره جانا تاسعا.

      مع تجاوز كامل البعد من إدراكي أي تصور أو عدم الإدراك، دخلت وظلت في وقف التصور والشعور.

    وكما رأيت مع التمييز، ذهبت التخمير العقلي إلى إجمالي نهايةها

    • 12) Classical Armenian-դասական հայերեն,Այստեղ sañāā-vedayita-nirodha, saññā and vedanā- ի դադարեցումը ներկայացվում է որպես իններորդ Jh երա:

      Ոչ ընկալման չափի ամբողջական անցումով, ոչ էլ ընկալումը, ես մտա եւ մնացի ընկալման եւ զգացողության դադարեցման մեջ: Եվ ինչպես ես տեսա խորաթափանցությամբ, մտավոր խմորումներն անցան իրենց ընդհանուր ավարտին:


    13) Classical Assamese-ধ্ৰুপদী অসমীয়া

    ইয়াত
    saññā-ভেদাইটা-নিৰোধা, saññā আৰু vedanā সমাপ্তি নৱম jhāna হিচাপে
    উপস্থাপন কৰা হৈছে। কোনো ধাৰণা বা অ-ধাৰণাৰ মাত্ৰা সম্পূৰ্ণৰূপে অতিক্ৰম
    কৰাৰ সৈতে, মই প্ৰৱেশ কৰিছিলো আৰু ধাৰণা আৰু অনুভূতিৰ সমাপ্তিত আছিলোঁ। আৰু
    মই বিচক্ষণতাৰে দেখিছিলোঁ, মানসিক কিণ্বনবোৰ তেওঁলোকৰ সম্পূৰ্ণ সমাপ্তিলৈ
    গৈছিল।

    14) Classical Azerbaijani- Klassik Azərbaycan,

    Burada Sanksiya-Vedayita-Nirodha, Sanksiyanın və Vedananı dayandırır, doqquzuncu bir Jhāna kimi təqdim olunur.

    Nə qavrayışın ölçüsünün tam keçidi ilə, ya da qavrayış olmaması, qavrayış və hissi dayandırdığımda qaldım. Göründüyü kimi, zehni fermentasiya onların ümumi sonuna getdi.


    15) Classical Basque- Euskal klasikoa,
    Hemen Saññā-Vedayita-Nirodha, Saññā eta Vedanāren uztea bederatzigarren Jhāna gisa aurkezten da.

    Pertzepzioaren
    ezta pertzepzioa ez den dimentsioaren gainezka osoz, pertzepzioa eta
    sentimendua bertan behera utzi eta mantendu nintzen.     Eta discernment-ekin ikusi nuenean, hartzidura mentalak azken muturrera joan ziren.


    16) Classical Belarusian-Класічная беларуская,
    Тут Санья-Vedayita-Nirodha, спыненне Саньня і Ведана прадстаўлена як дзевяты Джхана.

    З поўным перавагай вымярэння ні ўспрымання, ні няспрыманне, я ўвайшоў і застаўся ў спыненні ўспрымання і пачуцці. І, як я бачыў з пранікненнем, ментальныя закісанні пайшлі да іх агульнага канца.


    17) Classical Bengali-ক্লাসিক্যাল বাংলা,

    সণনা-বেদীতা-নিরোধা, সণনা ও বেদানের অবসান একটি নবম ঝনা হিসাবে উপস্থাপন করা হয়।

    না উপলব্ধি না অ-উপলব্ধি মাত্রা সম্পূর্ণ অতিক্রমের সাথে, আমি প্রবেশ এবং অনুভূতির অবসান ঘটাতে এবং রয়ে গিয়েছিলাম। এবং আমি বুদ্ধি সঙ্গে দেখেছি, মানসিক fermentations তাদের মোট শেষ গিয়েছিলাম।


    18) Classical Bosnian-Klasični bosanski,

    Ovdje Sañā-Vedayita-Nirodha, prestanak Saññā i Vedanā predstavljen je kao deveti Jhāna.

    Sa potpunim prenošenjem dimenzije ni percepcije niti percepcije, uneo sam i ostao u prestanku percepcije i osjećaja. I kao što sam vidio s razlučivanjem, mentalna fermentacija su otišla na svoj ukupni kraj.


    19) Classical Bulgaria- Класически българск,
    Тук Saññā-Vedayita-nirodha, прекратяването на Saññā и Vedanā е представено като деветия jhāna.

    С пълното
    преминаване на измерението на нито възприемане, нито не възприемане,
    влязох и останах в прекратяването на възприятието и чувството.     И както видях с разпознаване, умствените ферментации отидоха до общия им край.


    • 20) Classical Catalan-Català clàssic Aquí Saññā-Vedayita-Nirodha, el cessament de Saññā i Vedanā es presenta com un novè Jhāna.

    Amb el
    transcendent complet de la dimensió de la percepció ni la no percepció,
    vaig entrar i va romandre en el cessament de la percepció i el
    sentiment.     I com vaig veure amb discerniment, les fermentacions mentals van anar al seu final total

    • 21) Classical Cebuano-Klase sa Sugbo, 
    • Dinhi si Saññāā-Siayita-Nirodha, ang paghunong sa Saññā ug Vedanā gipresentar ingon usa ka ikasiyam nga Jhāna.

      Uban sa
      kompleto nga pagbalhin sa sukod sa pagsabot o dili pagsabut, misulod ako
      ug nagpabilin sa paghunong sa panghunahuna ug pagbati.       Ug
      ingon sa akong nakita nga adunay katakus sa salabutan, ang pag-ferment
      sa panghunahuna moadto sa ilang kinatibuk-ang katapusan.

    • 22) Classical Chichewa-Chikale cha Chichewa,
    • Pano Saññā-Vathita-niroda, kutha kwa Saiñraāh kumawonetsedwa ngati wachisanu ndi chinayi wachisanu ndi chinayi.

      Ndi kudutsa
      kwathunthu kwa mawonekedwe osazindikira kapena osazindikira, ndinalowa
      & ndinakhalabe munthawi ya kuzindikira & kumverera.       Ndipo m’mene ndimaonera ndi kuzindikira, mphamvu zamaganizidwewo zidatha.

    • 23) Classical Chinese (Simplified)-古典中文（简体）,
    • 在这里，Sañāā-vedayita-Nirodha，Sañāā和vedanā的停止被呈现为第九个Jhāna。

      通过完全超越既不看护，也不是非感知，我进入并留在感知和感觉的停止。 当我看到洞察力时，精神发酵会到他们的总结束。


    • 24) Classical Chinese (Traditional)-古典中文（繁體）,
    • 在這裡，Sañāā-vedayita-Nirodha，Sañāā和vedanā的停止被呈現為第九個Jhāna。

      通過完全超越既不看護，也不是非感知，我進入並留在感知和感覺的停止。 當我看到洞察力時，精神發酵會到他們的總結束。

    • 25) Classical Corsican-Corsa Corsicana,
    • Qu Duñ Choddadica-Chiodha, a Cessazione di Saññña è Vedanā hè presentatu hè presentatu un Novò Jhāna.

      Cù u
      trascurendu cumpletu di a discepimentu di nè percepzione nè micca
      percepzione, sò entrata è restaunta in cessa di percepzione è
      sentimentu.       È cumu aghju vistu cun discernimentu, i ferimenti mentali sò andati in a so fine totale.

    • 26) Classical Croatian-Klasična hrvatska,
    • Ovdje Saña-Vedayita-nirodha, prestanak Saña i Vedana predstavljen je kao deveta Jhāna.

      Uz potpunu transcendiranje dimenzije niti percepcije niti percepciju, ušao sam i ostao u prestanku percepcije i osjećaja. I kao što sam vidio s razlučivanjem, mentalne fermentacije otišle su do ukupnog kraja.


    • 27) Classical Czech-Klasická čeština

    • Këtu Saññā-Vedayita-Nirodha, ndërprerja e Saññā dhe Vedanā është paraqitur si një Jhāna e nëntë.

      Me
      tejkalimin e plotë të dimensionit të as perceptimit, as mos-perceptimit,
      kam hyrë dhe kam mbetur në ndërprerjen e perceptimit dhe ndjenjës.       Dhe siç pashë me dallim, fermentimet mendore shkuan në fund të tyre të përgjithshëm.


  • Այստեղ sañāā-vedayita-nirodha, saññā and vedanā- ի դադարեցումը ներկայացվում է որպես իններորդ Jh երա:

    Ոչ ընկալման չափի ամբողջական անցումով, ոչ էլ ընկալումը, ես մտա եւ մնացի ընկալման եւ զգացողության դադարեցման մեջ: Եվ ինչպես ես տեսա խորաթափանցությամբ, մտավոր խմորումներն անցան իրենց ընդհանուր ավարտին:

  • Aquí Saññā-Vedayita-Nirodha, el cessament de Saññā i Vedanā es presenta com un novè Jhāna.

    Amb el
    transcendent complet de la dimensió de la percepció ni la no percepció,
    vaig entrar i va romandre en el cessament de la percepció i el
    sentiment.     I com vaig veure amb discerniment, les fermentacions mentals van anar al seu final total.


  • Zde Sañññā-Vedayita-Nirodha, zastavení Sañña a Vedany je prezentován jako devátá Jhāna.

    S úplným překročením rozměrů ani vnímání ani ne-vnímání jsem vstoupil do ukončení vnímání a pocitu. A jak jsem viděl s rozlišováním, duševní fermentace šla na svůj celkový konec.




  • 29) Classical Dutch- Klassiek Nederlands,

    Hier wordt de stopzetting van Sañññā en Vedanā gepresenteerd als een negende Jhāna.

    Met de
    volledige transcending van de dimensie van noch perceptie, noch
    niet-perceptie, ging ik binnen en bleef in de stopzetting van de
    perceptie en het gevoel.     En zoals ik met onderscheidingsvermogen zag, gingen de mentale gistingen naar hun totale einde.

  • 31) Classical Esperanto-Klasika Esperanto,Ĉi tie Saññā-Vedadaita-Nirodha, la ĉesigo de Saññā kaj Vedanā estas prezentita kiel naŭa Jhāna.

    Kun la
    kompleta transcenda de la dimensio de nek percepto nek ne-percepto, mi
    eniris kaj restis en la ĉesigo de percepto kaj sento.     Kaj kiel mi vidis kun discernimiento, la mensaj fermentadoj iris al sia tuta fino.



  • 32) Classical Estonian- klassikaline eesti keel,Siin Saññā-Vedayita-Nirodha, Saññā ja Vedanā lõpetamine esitatakse üheksas Jhāna.

    Mis täieliku ülekandumise mõõtme ei taju ega mitte-taju, sisestasin ja jäi tajumise ja tunnetuse lõpetamisele. Ja nagu ma nägin meelelahutusega, läksid vaimsed fermentatsioonid nende kogu lõpuks.





  • 35) Classical French- Français classique,Ici Saññā-Vedayita-Nirodha, la cessation de Saññā et de Vedanā est présentée comme neuvième Jhāna.

    Avec la
    transcendant complète de la dimension de la perception ni de la
    non-perception, je suis entré et restait dans la cessation de la
    perception et du sentiment.     Et comme je l’ai vu avec discernement, les fermentations mentales sont allées à leur extrémité totale.



  • 36) Classical Frisian- Klassike Frysk,Hjir sayññ–vedayita-nirodha-nirodha, it stopjen fan Sañ us en vedan wurdt presinteare as in njoggende jhāna.

    Mei de
    folsleine oergong fan ‘e dimensje fan’ e dimensje fan net persepsje noch
    net-persepsje ynfierd en bleaun yn ‘e stopjen fan’ e persepsje en
    gefoel.     En doe’t ik mei ûnderskie seach, gongen de mentale fermaasjes nei har totale ein.



  • 37) Classical Galician-Clásico galego,Aquí sae Sañā-Vedayita-Nirodha, o cesamento de Saññā e Vedanā preséntase como noveno jhāna.

    Coa
    transcendencia completa da dimensión da percepción nin a non-percepción,
    entrou e permaneceu no cesamento da percepción e sentimento.     E como vin con discernimento, as fermentacións mentais foron ao seu final total.



  • 38) Classical Georgian-კლასიკური ქართული,აქ Saññā-Vedayita-Nirodha, Cessation of Saññā და Vedanā წარმოდგენილია როგორც მეცხრე Jhāna.

    არც ერთი აღქმის განზომილების სრული გადანაწილება და არც არასამთავრობო აღქმა, შევიდე და დარჩა აღქმა და განცდა. და როგორც ვნახე გამჭრიახით, ფსიქიკური ფერმენტაციები მათ მთელ ბოლომდე მივიდნენ.



  • 39) Classical German- Klassisches Deutsch,Hier ist Saññā-Vedayita-Nirodha, die Bequemlichkeit von Saññā und Vedanā, als neunter Jhāna präsentiert.

    Mit dem
    vollständigen Transzendicken der Dimension von weder Wahrnehmung noch
    Nichtwahrnehmung trat ich in die Aufhilfe von Wahrnehmung und Gefühl
    ein.     Und als ich mit Unterscheidung sah, gingen die mentalen Gärungen auf ihr gesamtes Ende.



  • 40) Classical Greek-Κλασσικά Ελληνικά,Εδώ η Saññā-Vedayita-Nirodha, η παύση του Saññā και Vedanā παρουσιάζεται ως ένατο ένατο jhāna.

    Με την πλήρη
    υπέρβαση της διάστασης ούτε η αντίληψη ούτε η αντίληψη, εισήλθαν και
    παρέμειναν στην παύση της αντίληψης και του συναίσθημα.     Και όπως είδα με διάκριση, οι ψυχικές ζυμώσεις πήγαν στο συνολικό τους τέλος.



  • 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,અહીં સાના-વેદાયિતા-નિરોધા, સાનાણા અને વેદાનના સમાપ્તિમાં નવમી ઝાની તરીકે રજૂ થાય છે.

    ન તો દ્રષ્ટિકોણ અથવા બિન-ખ્યાલના પરિમાણના સંપૂર્ણ પરિવર્તન સાથે, હું દાખલ થયો અને ખ્યાલ અને લાગણીના સમાપ્તિમાં રહ્યો. અને જેમ મેં સમજદારીથી જોયું તેમ, માનસિક આથો તેમના કુલ અંતમાં ગયા.



  • 42) Classical Haitian Creole-Klasik kreyòl,Isit la Sañña-Vedayita-Nirodha, sispansyon an nan Saññāāā ak Vedanā se prezante kòm yon nevyèm Jhāna.

    Avèk
    transando a konplè sou dimansyon nan ni pèsepsyon ni pèsepsyon, mwen te
    antre nan & rete nan sispansyon an nan pèsepsyon & santi yo.     Ak jan mwen te wè ak disènman, fèmantasyon yo mantal te ale nan fen total yo.



  • 43) Classical Hausa-Hausa Hausa,Anan Sañā-veday-Niroda, dakatarwar Sañina da Vedanā an gabatar da shi a matsayin nath Jhāna.

    Tare da
    cikakken fassara da girma ba na tsinkaye ko rashin tsinkaye, na shiga
    & ya kasance cikin dakatar da tsinkaye & ji.     Kuma kamar yadda na gani da fahimi, ƙwaƙwalwar ƙwaƙwalwar ƙwaƙwalwa ta tafi duka.



  • 44) Classical Hawaiian-Hawaiian Hawaiian,Ma lailaʻoeʻo Vandaiwa-nisodha, ka manaʻo o ka Sanñaho a me Vaduna i hōʻikeʻia e ke koluʻo Jamden Jhica.

    Me ka
    hoʻololi pihaʻana o ka dimension a iʻole kaʻikeʻole a me kaʻikeʻole, ua
    komo wau a ua kauʻia ma ka cessite o kaʻike a me keʻano.     A me kaʻu iʻike ai me ka naʻauao, hele nā mea ho’āno i kā lākou helu helu.



  • 45) Classical Hebrew- עברית קלאסית


  • הנה saññā-vedayita-nirodha, הפסקת saññā ו vedanā מוצג בתור התשיעי של JHāna.

    עם ההתעלות המלאה של מימד התפיסה או לא תפיסה, נכנסתי ונשארה בהפסקת תפיסה ותחושה. וכפי שראיתי בהבחנה, התסיסה הנפשית הלכו לסוף מוחלט.





  • 46) Classical Hmong- Lus Hmoob,Ntawm no saññita-nirodha, txoj kev co thiab vedanā yog nthuav tawm raws li cuaj Jhāna.

    Nrog rau kev
    ua tiav kev hloov pauv ntawm qhov ntev ntawm cov neeg tsis pom kev
    ntawm cov tsis xav tau los yog tsis muaj kev nkag siab, Kuv nkag mus
    & kev xav.     Thiab raws li kuv tau pom nrog kev thoob tsib, kev nplua nuj fermentations tau mus rau lawv tag nrho.



    • https://www.youtube.com/watch?v=2nEAtLKcVWM

    What
    the Hell Gates, Big Pharma Free For All (Modi) modern rakshashans can
    do if all humans grow vegetable & fruit plants throughout the world
    like Ashoka did to overcome Hunger the worst illness. Humans can Kill
    Gates & all their chamchas,stooges,chelas,🥾 boot 👅 lickers & own mother’s flesh eaters.

    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —

    Here saññā-vedayita-nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna.

    With
    the complete transcending of the dimension of neither perception nor
    non-perception,I entered & remained in the cessation of
    perception&feeling. And as I saw with discernment, the mental
    fermentations went to their total end.


    • 48) Classical Icelandic-Klassísk íslensku,

      Hér er Saññā-Vedayita-Nirodha, að hætta að Saññā og Vedanā er kynnt sem níunda Jhana.

      Með
      heillum transcending víddar hvorki skynjun né ekki skynjun, kom ég inn
      og var í stöðvun skynjun og tilfinningu. Og eins og ég sá með skilningi,
      fór andleg gerjanir til heildarenda þeirra.



  • 49) Classical Igbo,Klassískt Igbo,

    N’ebe a, Sañññur-Vedayta-Nirodha, igbochi Sañññññññññññññññññññññññññññññññ.

    Site na
    ntụgharị zuru oke nke enweghị nghọta ma ọ bụ nghọta na-abụghị nghọta,
    abịara m & nọrọ na nkwụsị nke nghọta na mmetụta.     Ka m jiri nghọta na-enwe agụụ uche nke uche gara na njedebe ha.



  • 50) Classical Indonesian-Bahasa Indonesia Klasik,

    Di sinilah saññā-vedayita-nirodha, penghentian Saññā dan Vedanā disajikan sebagai jhāna kesembilan.

    Dengan
    transkendahan lengkap dimensi persepsi maupun non-persepsi, saya masuk
    & tetap dalam penghentian persepsi & perasaan.     Dan seperti yang saya lihat dengan kebijaksanaan, fermentasi mental pergi ke total akhir mereka.



  • 51) Classical Irish-Indinéisis Clasaiceach,

    Anseo Saññā-Vedayita-Nirodha, tá an scor de Saññā agus Vedanā i láthair mar an naoú Jhāna.

    Leis an
    iomlán ag dul thar an ngné de ceachtar dearcadh ná neamh-dearcadh,
    tháinig mé isteach agus d’fhan mé i scor de Dearcadh & Mothú.     Agus mar a chonaic mé le discernment, chuaigh na teannadh meabhrach go dtí a ndeireadh iomlán.



  • 52) Classical Italian-Italiano classico,

    Qui Sañña-Vedayita-Nirodha, la cessazione di Saññā e Vedanā è presentato come un nono Jhāna.

    Con il
    complesso trascendente della dimensione della né della percezione né
    della non percezione, sono entrato e rimasto nella cessazione della
    percezione e del sentimento.     E come ho visto con il discernimento, le fermentazioni mentali sono andate alla loro fine totale.




  • 53) Classical Japanese-古典的なイタリア語,ここではSaññā-Vedayita-Nirodha、Saññćとヴェーダンの停止が9Jhānaとして表示されています。

    知覚や非知覚の寸法を完全に超越して、私は知覚＆感情の停止に留まりました。 そして私が識別して見たように、精神的発酵は彼らの全ての終わりに行きました。



  • 54) Classical Javanese-Klasik Jawa,Ing kene SAññā-Vedewita-Nirodha, nyurunga Sañ saā lan Vedanā ditampilake minangka Jhāna sanga.

    Kanthi
    transpendingan lengkap babagan persepsi ora persepsi utawa ora ana
    pemahaman, aku mlebu & tetep tetep ing mandheg saka persepsi &
    perasaan.     Lan kaya sing dakkandhakake kanthi ngerteni, fermentasi mental dadi total total.

    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಇಲ್ಲಿ ಸಾನೆನ್-ವೆದಯಿಟಾ-ನಿರೋಧಾ, ಸಾನೆನ್ ಮತ್ತು ವೇದನ್ ® ನ ನಿಲುಗಡೆಯನ್ನು ಒಂಬತ್ತನೇ ಜಾನಾ ಎಂದು ಪ್ರಸ್ತುತಪಡಿಸಲಾಗಿದೆ.

      ಗ್ರಹಿಕೆ ಅಥವಾ ಗ್ರಹಿಕೆಯ ಆಯಾಮದ ಸಂಪೂರ್ಣ ವಿಸರ್ಜನೆಯೊಂದಿಗೆ, ನಾನು ಪ್ರವೇಶಿಸಿತು ಮತ್ತು ಗ್ರಹಿಕೆ ಮತ್ತು ಭಾವನೆಯ ನಿಲುಗಡೆಯಲ್ಲಿ ಉಳಿದಿವೆ. ಮತ್ತು ನಾನು ವಿವೇಚನೆಯೊಂದಿಗೆ ನೋಡಿದಂತೆ, ಮಾನಸಿಕ ಹುದುಗುವಿಕೆಗಳು ತಮ್ಮ ಒಟ್ಟು ಅಂತ್ಯಕ್ಕೆ ಹೋದವು.


    • 56) Classical Kazakh-Классикалық қазақ,Мұнда СЕНА-ВЕДАЙТА-НИРОДА, СЕНА ЖӘНЕ ВЕДАНЫҢ ТОҚТАРЫ ТОДПИНГІ ЖОНЫ ҰСЫНАДЫ.

      Түсінуді де, қабылдаудан да, қабылдауды да, қабылдауға да, қабылдау мен сезімді тоқтатуға толық рұқсат етілген. Мен қырағылықпен көргенімде, психикалық ашыту олардың жалпы аяғына жетті.



    • 57) Classical Khmer- ខ្មែរបុរាណ,នៅទីនេះSaññññ-vedayita-nirodha ការបញ្ឈប់របស់សាមនិងវេតាតត្រូវបានបង្ហាញជាទីប្រាំបួននាទី។

      ជាមួយនឹងវិមាត្រពេញលេញនៃការយល់ឃើញនៃការយល់ឃើញនិងមិនមានការយល់ដឹងខ្ញុំបានចូលហើយនៅតែបញ្ឈប់ការយល់ឃើញនិងអារម្មណ៍។ ហើយដូចដែលខ្ញុំបានឃើញជាមួយនឹងការយល់ដឹងការភេរវកម្មចិត្តគំនិតបានដល់ទីបញ្ចប់របស់ពួកគេ។



    • 58) Classical KinyarwandaHano

      saññā-vedayita-nirodha, ku kurangira kw’iyo saññā na vedanā gishikirizwa nk’uko jhāna cyenda.

      Na barengera ryuzuye ububyeyi nta imyumvire cyangwa batari imyumvire, Ninjiye & yagumye mu guhagarika imyumvire & nyiyumvo. Kandi nk’uko mbona na ubushishozi, mu fermentations mutwe ajya iherezo ryabo hamwe.



    • 59) Classical Korean-고전 한국어,여기

      사나-vedayita-nirodha, 사나와 베다의 중단은 구분의 jhāna로 제시된다.

      도 인식이나 비 인식의 차원의 전체 초월으로, 내가 입력 및 인식 및 감정의 중단에 남아 있었다. 나는 분별력 본대로 그리고, 정신 발효은 총 끝으로 갔다



    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

      Li vir saññā vedayita-Nirodha, rawestandina saññā û vedanā wekî nîsk Jhāna tê pêşkêş kirin.

      Bi
      veguhastina bêkêmasî ya dimeneya neçûn û ne-têgihiştinê û
      ne-têgihiştinê, ez ketim û di sekinandina peresend û hest de dimînim.       As her ku min bi têgihîştî dît, fermandarên giyanî di dawiya xwe de çûn.



    • 61) Classical Kyrgyz-Классикалык Кыргыз,Сñңā-ведия-Ниродха, Сñңā жана Веханā Тогузунчу Jhāna катары сунушталат.

      Кабылдоого
      да, кабылдоого да, кабылдоону эч кимдин өлчөмү менен толуктоо менен мен
      кабылдоого жана сезимдерди токтотууга киришкен.       Акыры, кырсык менен, акыл-эси кыз-келиндер алардын аягына чейин жеткен.



    • 62) Classical Lao-ຄລາສສິກລາວ,

      ນີ້, vedayita-nirodha, ການຢຸດເຊົາຂອງSaññānāແລະ Vedan ແລະ Vedan ໄດ້ຖືກນໍາສະເຫນີເປັນຄົນ.

      ດ້ວຍການຫັນປ່ຽນທີ່ສົມບູນຂອງມິຕິຂອງຄວາມຮັບຮູ້ແລະຄວາມຮັບຮູ້, ຂ້າພະເຈົ້າເຂົ້າໄປໃນການຢຸດຢັ້ງແລະຄວາມຮູ້ສຶກ. ແລະດັ່ງທີ່ຂ້າພະເຈົ້າໄດ້ເຫັນດ້ວຍຄວາມແນມເບິ່ງ, ການສຶກສາດ້ານຈິດໃຈໄດ້ໄປສູ່ຈຸດຈົບທັງຫມົດຂອງພວກເຂົາ.



    • 63) Classical Latin-LXII) Classical Latin,

      Hic saññā, vdayita, nirodha, in cessatione de sañenā et Vedanā est presented ut nona jhāna.

      Cum
      completum transcendentes dimensionis nec perceptio nec non-perceptio, et
      ingressus & mansit in cessationem perceptionis & affectum.       Et quod vidi cum discretionem, mentis fermentum ad eorum summa finis.



    • 64) Classical Latvian-Klasiskā latviešu valoda,Šeit saña-vedayita-nirodha, pārtraukšana Saña un Vedanā tiek prezentēts kā devītā jhāna.

      Ar pilnīgu transcending dimensija ne uztvere ne neuzticoties, es ienācu un palika pārtraucot uztveri un sajūtu. Un kā es redzēju ar izpratni, garīgās fermentācijas devās uz to kopējo galu.



    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,Čia Saññā-Vedayita-Nirodha, Saññā ir Vedano nutraukimas pateikiamas kaip devinta Jha.

      Su visišku nei suvokimo, nei nekalbėjimo, nei suvokimo aspektą, aš įvedžiau ir liko suvokimo ir jausmo nutraukimo. Ir kaip aš mačiau su atpažinimu, psichikos fermentacijos buvo visiškai baigti.



    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Hei demño-Niroda, d’Cyesse vun der IDAAG gëtt als néngst Jhāna.

      Mat der
      kompletter Iwwersetzung vun der Dimensioun vu weder Erkenntniveau an
      Net-Perceptioun, ech sinn an der Cesseféierung an der Cutptioun bliwwen
      & Gefill.       A wéi ech mat Ënnerscheedung gesinn hunn, ass déi mental Fermentatiounen an hiren ganzen Enn gaang.



    • 67) Classical Macedonian-Класичен македонски,

      Тука Sññā-Vedayita-Nirodha, престанок на Сања и Ведана е претставена како деветти Jhāna.

      Со целосна
      надминување на димензијата на ниту перцепцијата ниту не-перцепција,
      влегов и останав во престанување на перцепцијата и чувството.       И како што видов со проникливост, менталните ферментации отидоа на нивниот вкупен крај.



    • 68) Classical Malagasy,класичен малгашки,

      Eto sanna-vedayita-nirodha, ny fampitsaharana ny sanna sy ny vedanā dia aseho ho toy ny fahasivy jhāna.

      Noho ny transcending tanteraka ny lafiny ny fomba fijery na fomba fijery na tsy, I niditra & nitoetra teo amin’ny fampitsaharana ny fomba fijery sy fihetseham-po. Ary raha hitako tamin’ny fahaiza-manavaka, ny ara-tsaina fermentations tanteraka dia lasa nankany amin’ny farany.



    • 69) Classical Malay-Melayu Klasik,

      Di sini saññā-vedayita-nirodha, pemberhentian Sañña dan Vedanā dibentangkan sebagai jhāna kesembilan.

      Dengan
      melepasi dimensi yang lengkap tidak ada persepsi atau bukan persepsi,
      saya masuk & kekal dalam pemberhentian persepsi & perasaan.       Dan seperti yang saya lihat dengan pengertian, penapaian mental pergi ke total akhir mereka.



    • 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,ഇവിടെ സാീന–വേദൈത-നിരോദ, കന്യരുടെയും വേദാൻയുടെയും വിരാമം ഒൻപതാം jhāna ആയി അവതരിപ്പിക്കുന്നു.

      ഗർഭധാരണമോ ധാരണയോ അല്ല, ഞാൻ പ്രവേശിച്ച് പെർസെപ്ഷനും വികാരവും അവസാനിപ്പിച്ച് അവശേഷിക്കുന്നു. വിവേചനാധികാരത്തോടെ ഞാൻ കണ്ടതുപോലെ, മാനസിക പുരുഷൻ അവരുടെ അവസാനത്തിൽ പോയി.



    • 71) Classical Maltese-Klassiku Malti,

      Hawnhekk Saññā-Vedayita-Nirodha, il-waqfien ta ‘Saññā u Vedanā huwa ppreżentat bħala disa Jhāna.

      Bit-trasċiġenza
      sħiħa tad-dimensjoni ta ‘la l-perċezzjoni u lanqas mhux perċezzjoni,
      daħalt u baqa’ fil-waqfien tal-perċezzjoni u s-sentiment.       U kif rajt bid-dixxerniment, il-fermentazzjonijiet mentali marru għat-tarf totali tagħhom.



    • 72) Classical Maori-Maori Maori,

      I konei a Samañāā-vidadita-nirodha, ko te mutunga o te soñongā me te vedan e whakaatuhia ana hei tuaiwa Jhāna.

      Ma te tino whakawhiti i te rahi o te rahinga kaore ranei i te tirohanga, i uru atu ahau ki te aukati i te tirohanga me te kare. A, i ahau e kite ana i te mohio, ka haere nga mamae o te hinengaro.



    • 73) Classical Marathi-क्लासिकल माओरी,येथे

      saññā-vedayita-nirodha, saññā आणि vedanā समाप्ती नवव्या jhāna म्हणून प्रस्तुत केले जाते.

      नाही समज किंवा नॉन-समज आकारमान पूर्ण पार, मी प्रवेश केला आणि समज आणि भावना समाप्ती राहिला. आणि मी विवेक पाहिले म्हणून, मानसिक fermentations एकूण शेवटी गेला.



    • 74) Classical Mongolian-Сонгодог Монгол,Энд

      Sanna-vedayita-Ò¿ðäýõ¿é, Sanna болон vedanā зогсоох нь ес дэх jhāna гэж танилцуулсан байна.

      аль нь ч ойлголт ч бус ойлголт хэмжээс бүрэн хальж нь, би орж ирсэн & ойлголт, мэдрэмж дууссаны үлдсэн. Мөн би ялган таних нь хараад, сэтгэл санааны fermentations нийт төгсгөл хүртэл явсан.



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

      Saññā-Vedayita-Nirodha, Saññāနဲ့Vedaniāနဲ့Vedaniāရဲ့ချုပ်ခြင်း,

      သညာနှင့်အမြင်မဟုတ်ဘဲအမြင်အာရုံမရှိသောရှုထောင့်များကိုအကောင်အထည်ဖော်ခြင်းနှင့်အတူကျွန်ုပ်သည်အမြင်နှင့်ခံစားမှု၏ချုပ်ခြင်းကြောင့်ဖြစ်သည်။ ငါပိုင်းခြားသိမြင်မှုနှင့်အတူမြင်သောအခါစိတ်ပိုင်းဆိုင်ရာအချဉ်ဖောက်ရုပ်ကြောသို့သွားကြ၏။



    • 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),यहाँ Sañaite- भितिता-Nordha, sñaz र भेडोनो को संलग्नता एक नवौं जेनि को रूप मा प्रस्तुत गरिएको छ।

      नसोर्सको आयामको पूर्ण उल्टो साथ न त गैरशक्तिको आयामको साथ, म भित्र पसेँ र धारणा र भावनाको घेरामा रहें। र जब मैले विवेकीकरणको साथ देखेको थिएँ, मानसिक फाटेशनहरू उनीहरूको कुल अन्त्यमा गए।



    • 77) Classical Norwegian-Klassisk norsk,Her er Saññā-Vedayita-Nirodha, opphør av Saññā og Vedanā presenteres som en niende Jhāna.

      Med den
      fullstendige transcending av dimensjonen av verken oppfatning eller
      ikke-oppfatning, kom jeg inn og forblev i opphør av oppfatning og
      følelse.       Og som jeg så med skjønn, gikk de mentale fermenteringer til sin totale ende.






    • 78) Classical Odia (Oriya)ଏଠାରେ Sataññ-VaeDeai-niroDha, Sala jhā ଏବଂ Bendā Chahāna ଭାବରେ ଉପସ୍ଥାପିତ ହୋଇଛନ୍ତି |

      କ concern ଣସି ଧାରଣା କିମ୍ବା ବିନା ଧାରଣା ନଦିଏ, ମୁଁ ପ୍ରବେଶ କରିପାରୁନ େତା ଏବଂ ଅନୁଭବରେ ପ୍ରବେଶ କରି ରହିଲି ଏବଂ ରହିଲା | ଏବଂ ଯେପରି ମୁଁ ବୁଦ୍ଧିମାନ ସହିତ ଦେଖିଲି, ମାନସିକ ପ୍ରତିବନ୍ଧକଗୁଡ଼ିକ ସେମାନଙ୍କର ସମୁଦାୟ ଶେଷକୁ ଯାଇଥିଲା |


  • https://www.youtube.com/watch?v=m7ZuMHhVgYs

  • What
    the Hell Gates, Big Pharma Free For All (Modi) modern rakshashans can
    do if all humans grow vegetable & fruit plants throughout the world
    like Ashoka did to overcome Hunger the worst illness. Humans can Kill
    Gates & all their chamchas,stooges,chelas,🥾 boot 👅
    lickers & own mother’s flesh eaters.Let’s support BSP for power in
    state as well as central government of Prabuddha Bharat. 🐘🐘🐘🐘
    Namo
    buddhay Jay Bheem bahut badhiya Mishra ji Very Very good bhan mayawati
    je jai ho BSP jai ho jai ho jai ho jai ho jai ho jai ho 🍀🌻🌹🐘🙏👍🍀🌻🌹🐘👍🍀🌻🌹🐘🙏👍🍀🌻🌹🐘🙏👍🍀🌻🌹🐘🙏👍🍀🌻🌹🐘🙏👍🍀🌻🌹🐘🙏👍

    AN 9.41 (A iv 438)
    Tapussa Sutta
    {excerpt}
    — The question of Tapussa —
    Here saññā-vedayita-nirodha, the cessation of saññā and vedanā is presented as a ninth jhāna.
    With
    the complete transcending of the dimension of neither perception nor
    non-perception,I entered & remained in the cessation of
    perception&feeling. And as I saw with discernment, the mental
    fermentations went to their total end.



  • 81) Classical Polish-Język klasyczny polski,

    Tutaj Saññā-Ventayita-Nirodha, zaprzestanie Saññā i Vedana jest prezentowane jako dziewiąty jhāna.

    Wraz z
    pełnym przekroczeniem wymiaru ani percepcji, ani nie-percepcji,
    wprowadziłem i pozostałam w zaprzestaniu percepcji i uczucia.     I jak widziałem z rozeznaniem, fermentacje psychiczne poszły do całkowitego końca.



  • 82) Classical Portuguese-Português Clássico,Aqui Saññā-Vedayita-Nirodha, a cessação de Saññā e Vedanā é apresentada como uma nona jhana.

    Com a
    completa transcending da dimensão de nem percepção nem a não percepção,
    inseri e permaneceu na cessação da percepção e sentimento.     E como vi com discernimento, as fermentações mentais foram ao fim total.



  • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    ਇਥੇ ਤਨੀਟਾ-ਨੀਰੋਧਾ, ਸਾਹਿ ਅਤੇ ਵੇਦਨਾ ਦਾ ਮੁਕੱਦਮਾ ਚਲਾਏ ਜਾਂਦੇ ਹਨ.

    ਨਾ ਤਾਂ ਨਾ ਤਾਂ ਕਿਸੇ ਵੀ ਸਮਝਦਾਰੀ ਦੇ ਮਾਪ ਦੀ ਪੂਰਨ ਪਾਰਬੰਦ ਦੇ ਨਾਲ, ਮੈਂ ਦਾਖਲ ਹੋ ਗਿਆ ਅਤੇ ਧਾਰਨਾ ਅਤੇ ਭਾਵਨਾ ਦੇ ਖ਼ਤਮ ਹੋ ਰਿਹਾ. ਅਤੇ ਜਿਵੇਂ ਕਿ ਮੈਂ ਸਮਝਦਾਰੀ ਨਾਲ ਵੇਖਿਆ, ਮਾਨਸਿਕ ਫਰਮਾਂ ਉਨ੍ਹਾਂ ਦੇ ਕੁੱਲ ਅੰਤ ਤੇ ਗਈ.



  • 84) Classical Romanian-Clasic românesc,Aici Saññā-Vedayita-Nirodha, încetarea lui Saññā și Vedanā este prezentată ca a nouălea Jhāna.

    Cu
    transcenderea completă a dimensiunii nici percepției, nici percepția, am
    intrat și am rămas în încetarea percepției și senzației.     Și așa cum am văzut cu discernământ, fermentările mentale au mers la sfârșitul lor total.



  • 85) Classical Russian-Классический русский,Здесь Saññā-VEDAYITA-NIRODHA, прекращение оказания Saññā и Vedanā представлена как девятая джана.

    С полной
    трансцендом измерения ни восприятия ни восприятия ни не восприятия я не
    вошел и остался в прекращении восприятия и чувства.     И, как я видел с различными, умственные ферментации пошли на их общий конец.



  • 86) Classical Samoan-Samoan Samoa,

    Lenei saññā-vedapata-Nirodha, o le faʻamaloloina o Saññ3 ma le vedanaā o loʻo tuʻuina atu o le iva jhāna.

    Faatasi ai
    ma le atoa transcending o le tulaga o le leai se malamalamaaga pe leai
    foi se manatu, na ou ulufale ai ma tumau ma tumau i le tulaga o le
    silafia & lagona.     Ma sa ou vaaia le iloa, na siitia ai le faaiuga o le mafaufau, ma le mafaufau o le mafaufau.

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्थे डिफ़्फ़ेरेन्cए बेट्wईन् अ cलेअर् मिन्ड् अन्ड् अ मुड्ड्य् ओने.
      “Sउप्पोसे
      तेरे wएरे अ पूल् ओफ़् wअटेर्—cलेअर्,लिम्पिड्,& उन्सुल्लिएड्. आ मन्
      wइत् गूड् एयेसिघ्ट् स्टन्डिन्ग् तेरे ओन् ते बन्क् wओउल्ड् सी
      शेल्ल्स्,ग्रवेल्,& पेब्ब्लेस्, & अल्सो शोअल्स् ओफ़् फ़िश्
      स्wइम्मिन्ग् अबोउट् & रेस्टिन्ग् बेcऔसे ओफ़् ते उन्सुल्लिएड् नटुरे
      ओफ़् ते wअटेर्. ईन् ते समे wअय्, तट् wइत् अन् उन्सुल्लिएड् मिन्ड् wओउल्ड्
      क्नोw हिस् ओwन् बेनेफ़िट्,ते बेनेफ़िट् ओफ़् ओतेर्स्,ते बेनेफ़िट् ओफ़् बोत्;
      तट् हे wओउल्ड् रेअलिज़े अ सुपेरिओर् हुमन् स्टटे,अ ट्रुल्य् नोब्ले
      डिस्टिन्cटिओन् ओफ़् क्नोwलेड्गे & विसिओनः Sउच् अ तिन्ग् इस्
      पोस्सिब्ले बेcऔसे ओफ़् ते उन्सुल्लिएड् नटुरे ओफ़् हिस् मिन्ड्.”



    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

      An seo tha Sabaidñā-heda-veryita-niróide, stad saidiol agus edanā air a thaisbeanadh mar naoidheamh jhāna.

      Leis a
      ‘phrògram iomlan a thaobh meud nach dèanar no neo-bheachd, chuir mi
      a-steach agus air fhàgail ann an stad tuigse & faireachdainn.       Agus mar a chunnaic mi le aithneachadh, chaidh na h-oighreachdan inntinn gu a cheann iomlan.







    • 89) Classical Serbian-Класични српски,

      Овде је Санна-Ведаиита-Ниродха, престанак Сана и Ведана представљен је као девета Јхана.

      Комплетним превазилажењем димензије ни перцепције ни перцепције, ушао сам и остао у престанку перцепције и осећаја. И као што сам видео с разнавањем, менталне ферментације ишле су на њихов укупни крај.



    • 90) Classical Sesotho-Seserbia ea boholo-holo,

      Mona Saleyá-Nirodha, tšilafalo ea saññtala le Vvedanā e hlahisoa e le Senor Jhāna.

      Ka ho
      fetisoa ha tekanyo e felletseng ea bophahamo ba eona ntle le pono kapa
      eseng ntle le pono, ke ile ka kena ka temoho ea pono le maikutlo.       Mme joalo ka ha ke bona ka temoho, ba betliloeng ba kelello ba ile ba latela pheletsong ea bona.



    • 91) Classical Shona-Shona Shona,

      Pano SAZI-Vedayita-Nirodhha, iyo Cessation yeSaññ naVedanā inoburitswa sechipfumbamwe JHāJana.

      Nekutapudzwa
      kwakazara kweiyo danho rekunyepedzera kana kusatarisa, ini ndakapinda
      & kuramba ndichiramba ndichitaurwa kwekunzwisisa & kunzwa.       Uye sezvandakaona nekunzwisisa, maficha ekuda kwepfungwa akaenda kumagumo avo.



    • 92) Classical Sindhi,


    • هتي ستن-ويدسيا-نيروديٿا، صنا ۽ ويڊين جو خاتمو هڪ نن jan ڙن jhāna طور پيش ڪيو ويو آهي.

      نه ئي تمنا جي طول و عرض جي مڪمل منتقلي ۽ نه ئي غير تصورات، مون ۾ داخل ٿيو ۽ احساس جي خاتمي ۾. ۽ جيئن مون واضح ڪيو، ذهني خمير انهن جي ڪل آخر ۾ ويا.



    • 93) Classical Sinhala-සම්භාව්ය සිංහල,

      මෙන්න සාසෝ-වෙදයිටා-නිරාධා, සාසන සහ වෙදන් නැවැත්වීම නවවන ජාමනා ලෙස ඉදිරිපත් කෙරේ.

      සංජානනය හෝ සංජානනයක මානය සම්පූර්ණයෙන් ඉක්මවා යාමත් සමඟ මම සංජානනය සහ හැඟීම නතර කළෙමි. විචාර බුද්ධියෙන් මා දුටු පරිදි, මානසික පැසවීම ඔවුන්ගේ මුළු අවසානයට ගියේය.



    • 94) Classical Slovak-Klasický slovenský,Tu sañañā-Vedayita-Nirodha, zastavenie Sañññā a Vedanā je prezentovaný ako deviata jhāna.

      S úplným prechodom rozmeru ani vnímania ani vnímania, vstúpil som a zostal v zastavení vnímania a pocitu. A ako som videl s rozlišovaním, mentálne fermentácie išli na ich celkový koniec.



    • 95) Classical Slovenian-Klasična slovenska,Tukaj je Saññā-Vedayita-Nirodha, prenehanje Saññā in Vedanā je predstavljeno kot deveta Jhāna.

      S popolno preseganjem dimenzije niti percepcije niti ne-zaznavanja, sem vstopil in ostal v prenehanju dojemanja in občutka. In ko sem videl z razločevanjem, so se duševne fermentacije odpravile na svoj skupni konec.



    • 96) Classical Somali-Soomaali qowmiyadeed,Halkan

      Sanna-vedayita-nirodha, joojinta Sanna iyo vedanā la soo bandhigay sida jhāna a sagaalaad.

      Iyada oo dhaafsan dhamaystiran oo aragti ah ee innaba aragtida aan aragti toona, waxaan galay & hadhay ee joojinta ee aragtida & dareen. Oo intii aan la waxgarashada oo arkay, ee fermentations maskaxda u tageen guud ee dhamaadka.



    • 97) Classical Spanish-Español clásico,Aquí, Saññā-Vedayita-Nirodha, el cese de Saññā y Vedanā se presenta como un noveno jhāna.

      Con la
      trascendencia completa de la dimensión de ni la percepción ni la no
      percepción, entré y permanecí en el cese de la percepción y el
      sentimiento.       Y como vi con discernimiento, las fermentaciones mentales fueron a su final total.



    • 98) Classical Sundanese-Sunda Klasik,Di dieu

      saññā-vedayita-nirodha, gencatan patempuran of saññā na vedanā geus dibere salaku jhāna kasalapan.

      Jeung transcending lengkep dimensi ngayakeun persepsi atawa non-persepsi, abdi diasupkeun & tetep dina gencatan patempuran persepsi & rarasaan. Tur jadi kuring nempo kalawan discernment, anu fermentasi méntal indit ka total tungtung maranéhanana



    • 99) Classical Swahili,Kiswahili cha Classical,Hapa saum-vedayita-nirodha, kukomesha Sawa na Vedanā huwasilishwa kama jāna ya tisa.

      Kwa
      kupitisha kamili ya mwelekeo wa hakuna mtazamo wala usio na mtazamo,
      niliingia na kubaki katika kukomesha mtazamo & hisia.       Na kama nilivyoona kwa ufahamu, fermentations ya akili ilikwenda kwa mwisho wao.



    • 100) Classical Swedish-Klassisk svensk,Här presenteras Saññā-vedayita-Nirodha, seden av Saññā och vedanā som en nionde Jhāna.

      Med den
      fullständiga övergången av dimensionen av varken uppfattning eller
      icke-uppfattning, gick jag in och förblev i uppfattningen av uppfattning
      och känsla.       Och som jag såg med urskiljning gick de mentala jäsningarna till sin totala slut.



    • 101) Classical Tajik-тоҷикӣ классикӣ,

      Дар ин ҷо SAññā-vedayita-niirdha, қатъ шудани Sañā ва Веданомӣ ҳамчун нӯҳуми нӯҳуми нӯҳум ҳукм карда мешавад.

      Бо сарчашмаи андозагирии андозагирии наќд ва ѓайриметѓа, ман ворид шудам ва дар шикасти дарк ва эҳсос боқӣ монд. Ва ҳангоме ки дидам, ки дар назар доштам, ферментҳои рӯҳӣ ба охири онҳо рафтанд.



    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

      இங்கே Sañña-Vedayita-Nirodha, Sañña மற்றும் Vedana ஒரு ஒன்பதாவது ஜானா என வழங்கப்படுகிறது.

      கருத்து
      அல்லது உணர்தல் அல்லாத கருத்துக்களின் பரிமாணத்தின் முழுமையான கடன்களுடன்,
      நான் நுழைந்தேன் & உணர்வின் இடைநிறுத்தத்தில் இருந்தேன்.       நான் பகுத்தறிவுடன் பார்த்ததைப் போலவே, மனநலவாசிகளும் தங்கள் மொத்த முடிவுக்கு வந்தன.












  • ఇక్కడ Saññā-Vedayita-Nirodha, Saññā మరియు వేదన్వా యొక్క విరమణ ఒక తొమ్మిదవ ఝాన్ గా ప్రదర్శించబడుతుంది.

    పర్సెప్షన్ లేదా అవగాహన యొక్క పరిమాణాన్ని పూర్తిగా అధిగమించి, నేను ఎంటర్ & భావన యొక్క విరమణలో ఉండిపోయింది & భావన. మరియు నేను వివేచనతో చూసినట్లుగా, మానసిక కిణ్వాలు వారి మొత్తం ముగింపుకు వచ్చాయి.



  • ที่นี่Saññā-Vedayita-Nirodha การหยุดของSaññāและVedanāนำเสนอเป็น Ninth Jhāna

    ด้วยการข้ามมิติที่สมบูรณ์ของการรับรู้และไม่ใช่การรับรู้ฉันเข้าและยังคงอยู่ในการหยุดการรับรู้และความรู้สึก และอย่างที่ฉันเห็นด้วยความฉลาดการหมักทางจิตก็ไปถึงจุดสิ้นสุดทั้งหมดของพวกเขา


  • Ne algılama veya algının boyutunun tamamen aşamasıyla, algı ve hislerin durdurulmasında girdim ve kaldım. Ve ayırt etme ile gördüğüm gibi, zihinsel fermantasyonlar toplam sonlarına gitti.




  • Nok-de, hiç
    hili düşünişmezlik ýa-da düşünjäniň üýtgemegine ýa-da düşünjäniň
    üýtgemegine doly kabul edilmeýär we duýmak we duýmakda galdym.     Üns terminleri bilen görenimde, akyl stersasiýalarynyň umumy ahyryna gitdiler.



  • Санна-vedayita-ніродха, припинення Санна і Vedana представлений як дев’ятий джхана.

    З повною трансцендирования розмірності ні сприйняття, ні несприйняття, я увійшов, щоб у припиненні сприйняття і почуття. І, як я бачив, з розрізненням, ментальне бродіння пішло до їх загального кінця.




  • یہاں سننا وڈائیتا - نروودہ، سننا اور وڈن کے خاتمے کو نویں جہنا کے طور پر پیش کیا جاتا ہے.

    نہ ہی تصور کے طول و عرض کے مکمل ٹرانسمیشن کے ساتھ اور نہ ہی غیر تصور، میں نے داخل کیا اور تصور اور احساس کے خاتمے میں رہے. اور جیسا کہ میں نے تفہیم کے ساتھ دیکھا، ذہنی خمیر ان کے مکمل اختتام پر چلے گئے.




  • بۇ يەردە saññā-vedayita-nirodha, saññā ۋە vedanā توختىتىشقا بىر توققۇزىنچى jhāna دەپ كۆرسەتكەن.

    نە تۇيغۇللىرىغا نە غەيرى تۇيغۇللىرىغا قىلىش ئۆلچەمدىكى مۇكەممەل transcending بىلەن, مەن كىرىپ & تۇيغۇللىرىغا ۋە تۇيغۇسىنىڭ توختىتىشقا قالدى. مەن discernment بىلەن كۆرۈپ ۋە روھىي fermentations ئومۇمىي ئاخىرىغا بېرىپ.





  • Bu erda Sanna-vedayita-nirodha, Sanna va Vedana ning to’xtatish bir to’qqizinchi jhāna sifatida taqdim etildi.

    na idrok ham non-idrok o’lchov to’liq Transcending bilan, men kirib & idrok va his-tuyg’u to’xtatilganidan qoldi. Men dono ko’rdim va, ruhiy fermentasyonları ularning umumiy oxiriga borib.

    112) Classical Vietnamese-Tiếng Việ,Ở đây Saññā-Vedayita-Nirodha, sự chấm dứt của Saññā và Vedanā được trình bày dưới dạng một chiếc Ninth Jhāna.

    Với sự siêu
    vọt hoàn toàn về kích thước của cả hai nhận thức cũng như không nhận
    thức, tôi đã nhập và giữ cho sự chấm dứt nhận thức & cảm giác.     Và khi tôi thấy với sự phân biệt, lên men tinh thần đã đi đến tổng kết cự của họ.




  • Gyda’r
    dihangfa gyflawn o’r dimensiwn nad canfyddiad na pheidio â chanfyddiad,
    fe wnes i fynd i mewn ac arhosodd i roi’r gorau i ganfyddiad a theimlad.     Ac fel y gwelais gyda dirnadaeth, aeth yr eplesu meddyliol i’w diwedd.




  • Ngobungakanani
    obugqwesileyo bobukhulu bokubona okanye ukubonwa, ndingene ndisahleli
    kwaye ndihleli ekuqinisekisweni kwembono kunye nemvakalelo.     Kwaye njengoko ndabona ndinokuqonda, izisongo zengqondo zaphela zizonke.




  • דאָ איר קענען נוצן די ופהער פון די ופהער און ווידאַניי איז דערלאנגט ווי אַ נייַנט דזשהנאַ.

    מיט די גאַנץ
    טראַנסענדינג פון די ויסמעסטונג פון ניט מערקונג איז ניט-מערקונג, איך
    אריין און פארבליבן אין די ופהער פון דער מערקונג & געפיל.     און ווי איך געזען מיט דיסערנמאַנט, די גייַסטיק פערמאַנטיישאַנז געגאנגען צו זייער גאַנץ סוף.



  • Nibi sañā-vidayha-Niroodha, cination ti Sañā ati Vedanā ti gbekalẹ bi ohun ẹkẹrun Jhāna.

    Pẹlu gbigbe kaakiri ti iwọn ti boya ti Iro ti ko ni Iro tabi Iroyin, Mo ti tẹ & wa ni ibi ifunri ti Iro & rilara. Ati bi Emi ti ri pẹlu oye, awọn iṣẹ arekereke lọ si opin lapapọ wọn.



  • Lapha i-SAññaā-VedileAyita-Nirodha, ukunqanyulwa kwe-SAYñā noVedanā kwethulwa njenge-jhāna yesishiyagalolunye.

    Ngokudlula okuphelele kobukhulu bokubona noma ukungaboni, ngangena futhi ngahlala ekunciphiseni kokubona nokuzizwa. Futhi njengoba ngabona ngokuqonda, ukugcwala kwengqondo kwaya ekugcineni kwabo.


    • BSP के समर्थन में स्वामी विवेकानंद फ़ाउंडेशन | 4 लाख सक्रिय वालंटियर्स कर रहें है प्रचार


    • accessibility@rutgers.edu
     Plant a Liberty Garden.

    National Victory Gardens.

    Our
    country is once again at war. This time the enemy is not another nation
    or the result of a struggling economy. The enemy cannot be seen nor are
    the weapons the same. However, once again, World humans can turn to the
    potential benefits of gardening as a way to help in the war against
    hunger the worst illness .

    For
    those not born with a “green thumb,” educational programs on the web
    can help hone your gardening knowledge.

    When surfing the internet for
    gardening information, you should choose land-grant university and
    Cooperative Extension websites that have peer-reviewed, non-biased and
    science-based information. Private company websites and social garden
    group blogs may provide anecdotal information that is not “tried and
    true”, or may not apply to our growing region or soil types.

    Rutgers
    University is New Jersey’s land-grant university, with Rutgers
    Cooperative Extension (RCE) delivering public outreach and education
    programs. Recently, an online educational program called “Rutgers
    Community Gardening Series” was developed and launched. The series is
    designed to benefit school, community and home gardeners by teaching new
    gardeners to successfully grow vegetables.

    More
    RCE resources are available for everyone who wants to learn about
    gardening in the backyard or in community gardens. No matter where you
    choose to garden, selecting the correct location for a garden is key.
    The best location possible will encourage plants to grow properly and
    encourage the gardener to spend more time tending to plants.

    This article was written by Michelle Infante-Casella, agricultural agent, Rutgers Cooperative Extension of Gloucester County.

    Millions
    of people out-of-work and desperately poor people gardened to survive.
    They grew a limited range of basic foods that were easy to grow, mostly
    potatoes and beans, that were filling, high in calories and nutritious.

    During
    this time, when many people are working at home and students are
    learning at home, gardening can be a positive family-inclusive activity
    to adopt.

    Hands-on
    activities like gardening can encourage children to participate in a
    way that will enhance learning. Gardening can teach young, preschool-
    and elementary-aged children, to reinforce skills such as measurements,
    addition, subtraction, counting, sorting into categories and colors.
    Practicing motor skills and learning work ethic are also life-skills
    taught through gardening.

    From
    a mental aspect, growing a vegetable garden may be a way for adults and
    children to cope with boredom and help families gain a sense of
    security. Historical experiences during trying times have given us
    examples of how important gardening can be in our society.

    Exorbitant
    energy costs and high inflation caused the price for food and other
    necessities to soar. In this era, more people were living in cities than
    ever before. Many urbanites came from foreign countries and, like the
    immigrants before them, struggled financially. Besides financial
    reasons, immigrant populations missed growing foods popular in their
    homelands. City-dwellers searched for any garden space and reclaimed
    areas like vacant lots to start community gardens. Suburbanites had it
    just as tough and gardening once again became important for fulfilling
    the need for food. This time, the struggling economy was the enemy.

    Fresh food was once again abundant and predominantly on farms.

    May be an image of food and text that says

    Do Good !
    Grow 🥗 Vegetable & 🍎 Fruit 🍱 Food !
    Purify Mind !
    Like Awakened One be Kind !
    Sarvajan Samaj i.e., Entire Societies were Awakened are Awakened & will continue to be Awakened!
    What
    the Hell Gates & Big Pharma Free For All Mad murderer of democratic
    insttutions (Modi) can do if all humans grow vegetable & fruit
    plants throughout the world like Ashoka did to overcome Hunger the worst
    illness. Humans can Kill Gates & all their chamchas,stooges,chelas,🥾 boot 👅 lickers & own mother’s flesh eaters.

    Drive Card header Image

    May be an image of food, drink, body of water and text that says

    Under
    the BSP govt. in UP, about two & a half lakh poor families were
    provided with basic facilities & preparations were going on for
    about 15-20 lakh houses,but due to the change of government,this work
    remained incomplete,which the BJP did not. So Master Key for BSP
    Mayawati!

    May be an image of 1 person and standingMay be an image of 1 person and text


    gardening.ces.ncsu.eduhttps://gardening.ces.ncsu.edu › gardening-plants

    The
    Gardening Portal at NC State University provides access to a wealth of
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    Managed by the State Consumer and Community Horticulture Specialist and
    Cooperative Extension Horticulture Agents throughout the state, it is
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    fruits, flowers, and ornamentals in your …

    Search
    domain cdss.ca.gov

    https://www.cdss.ca.gov › agedblinddisabled › res ›
    VPTC2 › 9 Food Nutrition and Preparation ›
    Cultural_Consider_in_Nutrition_and_Food_Prep.pdf

    At
    the base of this pyramid are all of the plant based foods as the
    foundation of the meal. Whole grains (including barley, bulgur, faro,
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    Search domain files.eric.ed.gov

    https://files.eric.ed.gov › fulltext › EJ1108430.pdf

    Children
    who grow their own food are more likely to eat fruits and vegetables
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    Search domain blog.feedspot.com

    https://blog.feedspot.com › vegetable_gardening_blogs

    This
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    and eating of vegetables, fruits, herbs and berries on the green roof of
    a LEED Platinum building 35 floors above New York harbor in lower
    Manhattan.     batteryrooftopgarden.org


    Search domain growing-minds.org

    https://growing-minds.org › steps-to-a-classroom-garden

    All
    of these veggies should be ready to harvest (except potatoes, which are
    dug in the late summer/fall) before school lets out! The following
    fruits and vegetables are examples of “warm season” plants, and can be
    planted in May, after the danger of frost has passed. Make sure to check
    the seed packages, because many warm season plants …

    Search domain garden.org

    https://garden.org › learn › library › foodguide › veggie

    Growing
    Vegetables Gardening Guide for Beginners. To get started, choose what
    you want to grow from the list below. Tomatoes. Sweet Corn. Eggplant,
    Peppers and Okra. Lettuce and Greens. Broccoli, Cabbage, Cauliflower
    & Company. Beans and Asparagus. Onions.

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    https://www.academia.edu › 7144294 › Project_proposal_on_fruit_and_vegetable_production

    3.
    Provision of seed and tools: When the farmers are Land shortage is a
    common and serious problem in trained, they will be provided with seeds
    of fruits and Wolaitta. This has led to over cultivation of the land
    that in vegetable and gardening tools. turn causes soil erosion and poor
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    https://garden.org › plants

    There
    are 759,713 plants, and 701,894 images in this world class database of
    plants, which is collaboratively developed by over 4,000     Garden.org members from around the globe. ( View more stats) Visit our plant-specific databases: Daylilies. Irises.

    Search domain insteading.com

    https://insteading.com › blog › sustainable-farming-fruits-vegetables

    2)
    Cover Cropping. In perennial tree and vine crops, the “middles” (the
    space between the rows) can be managed as a permanent cover crop. This
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    areas this should be a drought tolerant mix of …

    Search domain theguardian.com

    https://www.theguardian.com › teacher-network › 2016 › mar › 15 › schools-benefit-growing-produce

    15
    Mar 2016Good things to plant. Quick crops such as lettuce, rocket,
    radish, potatoes and courgettes require little maintenance, making them a
    perfect starting point for a school vegetable patch.

    Top 10 Agriculture Universities in the World, Best List - AgriFarming
    ২৭
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    World Vegetable Center: Home
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    garden.org

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    Learn
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    https://growing-minds.org/steps-to-a-classroom-garden/?fbclid=IwAR0MXJHCU2QdYplYbJFRymsVy_setOtjAVVLMPMVAtk_HhMwTxmNtuyltYM

    Steps to a Classroom Garden


    1. Start early. Make plans for your spring garden
    in January. Think about where and what you’re going to plant, as well
    as resources in your community. Who might donate a few seed packets? Who
    could help with preparing the seed bed if your students aren’t old
    enough? You may want to contact your local high school or community
    college. Students in Agriculture programs could potentially offer labor,
    plants and/or planting advice. Local Garden Club members or Master
    Gardeners can often offer their time to give you an extra hand.


    2. Start small. The first year that you garden with
    your students, don’t feel pressure to have a big harvest. Start with a
    small space, turning over the soil with a shovel. To reduce weeds remove
    grass and roots as you turn the soil or cover it will plastic for a
    month before hand. Most soils that sustain grass are fine for growing
    vegetables. You may want to incorporate some compost or other amendments
    into the soil if available. You don’t have to plant lots of different
    vegetables. Classroom gardens should be more about the experience and
    magic of growing rather than what is produced. A small successful
    project is something you can build on each year.


    3. Send home a wish list with your students. Many parents have old tools lying around that they don’t use or would be happy to donate seeds, gloves, compost, mulch, etc.


    4. Tell teachers and administration about what you are doing.
    Showing your school’s administration and other teachers how you are
    tying the garden into curriculum will build support and encouragement.
    You might even inspire others to get involved!


    5. Choose a few things to plant: The following are a
    few examples of “cool season vegetables”, which can be directly seeded
    outside in March or April (or in August/September for a fall garden):


     


    • Lettuce
    • Chard
    • Radishes
    • Collard greens
    • Mustard greens
    • Carrots
    • Kale
    • Spinach
    • Peas
    • Spring Mix
    • Beets
    • Potatoes


    All of these veggies should be ready to harvest (except potatoes, which are dug in the late summer/fall) before school lets out!


    The following fruits and vegetables are examples of “warm season” plants, and can be planted in May,
    after the danger of frost has passed.  Make sure to check the seed
    packages, because many warm season plants (such as tomatoes and peppers)
    need to be started indoors or purchased as transplants.    Most of
    these items will not be ready to harvest until the summer or fall:



    • Tomatoes
    • Beans
    • Peppers
    • Squash
    • Melons
    • Pumpkins
    • Zucchini
    • Gourds
    • Eggplant


    6. Get a good start.  Some types of plants need to
    be started indoors weeks/months before they can be planted outside. 
    Most seed packages will give you a recommendation as to when seeds
    should be planted and if they need to be started indoors.  If you have
    good light or grow lamps you and your students can plant “starts”
    beginning in February.  If you don’t start seeds yourself, you can buy
    starts at area tailgate markets or greenhouses beginning in April.  We have a lesson plan with step-by-step instructions for planting starts. 


    7. Plan for upkeep.  Depending on the size of your
    garden, mulching and weeding can be more than young kids can take care
    of.  If you find that you have more upkeep than you and your students
    can handle, ask a parent or community volunteer to come in occasionally
    to help.  If you plant summer or fall crops, you may want to enlist a
    family or volunteer to help maintain your plot over the summer.  If not,
    a weedy garden can be a great source of adventure when students return
    to school.  When it doesn’t rain, make sure to water thoroughly at least
    once per week so that soil always stays moist.


    8. Create a routine.   Established routines are
    great for students and gardens alike.  Students look forward to “garden
    time” and benefit from being involved in maintenance, as well as
    harvesting.  Having “garden time” at least once a week to plant, water,
    weed, or just observe will ensure your students are engaged in the
    growing process, and that your garden is getting the attention it needs.


    9. Utilize lesson plans.  School gardens are more
    sustainable when they are used as a teaching tool, rather than an
    extracurricular activity.  This website  includes a wide variety of lesson plans that will help you use hands-on garden experiences to fulfill standard course of study objectives.


    10. Keep it fun! Students love to work in the
    garden, and it can be a powerful and fun way to teach concepts from
    early literacy to math.  One look at a child engaged in the wonder of
    growing or eating vegetables they once scoffed at, and all of the work
    of planning your garden will pay off!

    image.png


    Kushinara Nibbana Bhumi Pagoda
    wishes to be your working partner to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    What
    the Hell Gates & Big Pharma can do if all humans grow vegetable
    & fruit plants throughout the world like Ashoka did to overcome
    Hunger the worst illness. Humans can Kill Gates & all
    theirstooges,boot 👅 lickers & own mother’s flesh eaters.
    Let’s be calm, quiet, alert,attentive & have equanimity mind
    with a clear understanding that everything is changing.
    “Even fear is frightened by the bodhisattva’s fearlessness.”
    Then Awakened Universe is created.
    Wear Smiles not Masks!
    Found this on Pinterest
    Found this on Pinterest
    Discover even more ideas for you

    Steps to a Classroom Garden - Growing Minds

    growing-minds.org

    Steps to a Classroom Garden - Growing Minds

    Steps
    to a Classroom Garden 1. Start early. Make plans for your spring garden
    in January. Think about where and what you’re going to plant, as well
    as resources in your community. Who might donate a few seed packets? Who
    could help with preparing the seed bed if your students aren’t old
    enough? …
    •  Jhanas

      •
    • Stream-enterer
    • Stream-enterer: The first direct insight into selflessness is often the most powerful because it’s unlike anything you’ve ever experienced before. For a timeless moment (which may last just an instant), no one is there — that is, there’s no trace of a separate self anywhere. A feeling of tremendous relief, often accompanied by joy and bliss, generally follows the experience: At last, you’ve had the insight you’ve been seeking for so long. At last, you’ve “entered the stream” of realization.


      When you become a stream-enterer, you can never again believe that you’re really a separate self that lives inside your head and looks through your eyes. Your experience forever eliminates this illusion. When you look within, you can’t find a self anywhere. In everyday life, however, you may still feel like a separate somebody and may still get caught up by greed, anger, ignorance, and various other negative feelings and patterns. Fortunately, the stage of stream-enterer also brings an unshakable confidence and dedication to the Buddhist spiritual path, so you’re motivated to keep deepening and refining your realization.
    G
    M
    T
    Y
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    24 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4323 Mon 24 Jan 2022 Udakarahaka Suttas — A Pool of Water — Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Master Key for BSP Mayawati ! Sarvajan Samaj i.e., Entire Societies were Awakened are Awakened & will continue to be Awakened! What the Hell Gates & Big Pharma can do if all humans grow vegetable & fruit plants throughout the world like Ashoka did to overcome Hunger the worst illness. Humans can Kill Gates & all their chamchas,stooges,chelas,🥾 boot 👅 lickers & own mother’s flesh eaters. https://in.pinterest.com/pin/418060777916448035/?amp_client_id=CLIENT_ID(_)&mweb_unauth_id=cb7a27a5f3204e848ef974accd479c55&amp_url=https%3A%2F%2Fin.pinterest.com%2Famp%2Fgmaharajan%2Fsmiling-fruits-vegetables%2F Let’s be calm, quiet, alert,attentive & have equanimity mind with a clear understanding that everything is changing. “Even fear is frightened by the bodhisattva’s fearlessness.” Then Awakened Universe is created. Wear Smiles not Masks!
    Filed under: General
    Posted by: site admin @ 6:08 am
    24 Buddha’s Own Words
    𝓛𝓔𝓢𝓢𝓞𝓝 4323  Mon  24 Jan 2022

    Udakarahaka Suttas
    — A Pool of Water —

    Kushinara Nibbana Bhumi Pagoda
    wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to

    Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Master Key for BSP Mayawati !
    Sarvajan Samaj i.e., Entire Societies were Awakened are Awakened & will continue to be Awakened!
    What
    the Hell Gates & Big Pharma can do if all humans grow vegetable
    & fruit plants throughout the world like Ashoka did to overcome
    Hunger the worst illness. Humans can Kill Gates & all their
    chamchas,stooges,chelas,🥾 boot 👅 lickers & own mother’s flesh eaters.


    Let’s be calm, quiet, alert,attentive & have equanimity mind

    with a clear understanding that everything is changing.

    “Even fear is frightened by the bodhisattva’s fearlessness.”

    Then Awakened Universe is created.

    Wear Smiles not Masks!



    Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
    English
    AN 1.45 & 46 (A i 9)
    Udakarahaka Suttas
    — A Pool of Water —
    The difference between a clear mind and a muddy one.
    “Suppose
    there were a pool of water—clear,limpid,& unsullied. A man with
    good eyesight standing there on the bank would see shells,gravel,&
    pebbles, & also shoals of fish swimming about & resting because
    of the unsullied nature of the water. In the same way, that with an
    unsullied mind would know his own benefit,the benefit of others,the
    benefit of both; that he would realize a superior human state,a truly
    noble distinction of knowledge & vision: Such a thing is possible
    because of the unsullied nature of his mind.”
    —————
    45.
    “Suppose there were a pool of water — sullied, turbid, and muddy. A man
    with good eyesight standing there on the bank would not see shells,
    gravel, and pebbles, or shoals of fish swimming about and resting. Why
    is that? Because of the sullied nature of the water. In the same way,
    that a monk with a sullied mind would know his own benefit, the benefit
    of others, the benefit of both; that he would realize a superior human
    state, a truly noble distinction of knowledge & vision: Such a thing
    is impossible. Why is that? Because of the sullied nature of his mind.”
    46.
    “Suppose there were a pool of water — clear, limpid, and unsullied. A
    man with good eyesight standing there on the bank would see shells,
    gravel, & pebbles, and also shoals of fish swimming about and
    resting. Why is that? Because of the unsullied nature of the water. In
    the same way, that a monk with an unsullied mind would know his own
    benefit, the benefit of others, the benefit of both; that he would
    realize a superior human state, a truly noble distinction of knowledge
    & vision: Such a thing is possible. Why is that? Because of the
    unsullied nature of his mind.”
    ——————-
    youtube.com/watch?v=ezhgQq


    “Suppose there were a pool of water—clear,limpid,& unsullied.A man
    with good eyesight standing there on the bank would see
    shells,gravel,& pebbles, & also shoals of fish swimming about
    & resting because of the unsullied nature of the water.

    কুশিনগরের ইতিহাস| Kushinagar History |2022
    তীর্থস্থান
    অতীত ইতিহাসের অনন্য সাক্ষী । তাই তীর্থস্থান ভ্রমণে ইতিহাস সম্পর্কে
    জ্ঞান লাভ করা যায় । আগের পর্বগুলোতে বৌদ্ধদের মহা তীর্থস্থান
    লুম্বিনী,বুদ্ধগয়া.

    Pāḷi
    45.
    “seyyathāpi, bhikkhave, udakarahado āvilo luḷito kalalībhūto tattha
    cakkhumā puriso tīre ṭhito na passeyya sippisambukampi
    sakkharakaṭhalampi macchagumbampi carantampi tiṭṭhantampi. taṃ kissa
    hetu? āvilattā, bhikkhave, udakassa. evamevaṃ kho, bhikkhave, so vata
    bhikkhu āvilena cittena attatthaṃ vā ñassati paratthaṃ vā ñassati
    ubhayatthaṃ vā ñassati uttariṃ vā manussadhammā
    alamariyañāṇadassanavisesaṃ sacchikarissatīti netaṃ ṭhānaṃ vijjati. taṃ
    kissa hetu? āvilattā, bhikkhave, cittassā”ti.
    46.
    “seyyathāpi, bhikkhave, udakarahado accho vippasanno anāvilo tattha
    cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakaṭhalampi
    macchagumbampi carantampi tiṭṭhantampi. taṃ kissa hetu? anāvilattā,
    bhikkhave, udakassa. evamevaṃ kho, bhikkhave, so vata bhikkhu anāvilena
    cittena attatthaṃ vā ñassati paratthaṃ vā ñassati ubhayatthaṃ vā ñassati
    uttariṃ vā manussadhammā alamariyañāṇadassanavisesaṃ sacchikarissatīti
    ṭhānametaṃ vijjati. taṃ kissa hetu? anāvilattā, bhikkhave, cittassā”ti.

    Udakarahaka Suttas (AN 1.45 & 46)

  • एक
    स्पष्ट दिमाग और एक गंदे के बीच का अंतर।
    “मान लीजिए कि पानी के स्पष्ट, limpid, और unsullied का एक पूल था। बैंक पर
    अच्छी तरह से खड़े एक आदमी के गोले, बजरी, और कंकड़, और मछली के शॉल्स के
    जूते के बारे में तैराकी और आराम करने के कारण भी देखेंगे पानी। इसी तरह,
    एक अनसुलझा दिमाग के साथ अपने लाभ, दूसरों का लाभ, दोनों का लाभ होगा; कि
    वह एक बेहतर मानव राज्य का एहसास होगा, ज्ञान और दृष्टि का वास्तव में महान
    भेद: ऐसी चीज उसके मन की अनसुनी प्रकृति के कारण संभव है। “


    • 08) Classical Afrikaans– Klassieke Afrikaans

    • Die
      verskil tussen ‘n duidelike verstand en ‘n modderige een.
      “Gestel daar was ‘n poel van water-helder, helder en ongesluit. ‘N Man
      met goeie gesig wat daar op die bank staan, sal skulpe, gruis, en
      klippies, en ook vissoorte sien wat oor die ongehinderde aard is. die
      water. Op dieselfde manier sou dit met ‘n onvoltooide verstand sy eie
      voordeel, die voordeel van ander, die voordeel van albei, die voordeel
      van ‘n beter menslike staat sal ken, ‘n werklik edele onderskeid van
      kennis en visie: so ‘n ding is moontlik as gevolg van die onvoltooide
      aard van sy verstand. “

    • 09) Classical Albanian-Shqiptare klasike,

    • Dallimi
      në mes të një mendjeje të qartë dhe një balte.
      “Supozoni se kishte një pishinë të ujit të pastër, të pastër, dhe të
      paarritshëm uji është e mundur për shkak të natyrës së pashprehur të
      mendjes së tij “.

    • 10) Classical Amharic-አንጋፋዊ አማርኛ,

    • በግልፅ
      አእምሮ እና በጭቃ ውስጥ መካከል ያለው ልዩነት.
      “የውሃ ገንዳ የተዘበራረቀ, የሊምፖዲ, እና ያልተፈቀደለት ጥሩ የፊት ገጽታ አለ. ውሃው. በተመሳሳይ መንገድ, ያ
      ፍቅር ያለው አዕምሮ, የሌሎችን ጥቅም, የሁለቱም ጥቅሞች, የእውቀት እና ራዕይ ልዩነት ያለው, እንደዚህ ያለ
      መልካም ምግባር ነው በተፈፀመው የአእምሮ ተፈጥሮ ምክንያት ሊኖር ይችላል. “



    • 11) Classical Arabic-اللغة العربية الفصحى

    • الفرق
      بين العقل الواضح والوحدي واحد.
      “لنفترض أن هناك مجموعة من المياه واضحة ومظاهرة، وغير ملكة. رجل ذو بصر
      جيد يقف هناك على البنك سيشهد قذائف والحصى والحصى، وكذلك المياه الضحلة من
      الأسماك التي تستعد وجها لطبيعتها غير المكتملة الماء. بنفس الطريقة، فإن
      ذلك مع عقل غير معروف سيعرف مصلحته الخاصة، فائدة الآخرين، فائدة كليهما؛
      أنه سيدرك دولة إنسانية متفوقة، تمييز نبيل حقيقي من المعرفة والرؤية: مثل
      هذا الشيء ممكن بسبب الطبيعة غير المكتملة لعقله “.

    • 12) Classical Armenian-դասական հայերեն,

    • Տարբերությունը
      հստակ մտքի եւ ցեխոտ մարդու միջեւ:
      «Ենթադրենք, որ ջրհեղեղի մաքրող եւ անօգտագործող մարդ կար: ջուրը: Նույն
      կերպ, որ չկարգավորված մտքով կիմանա իր օգտին, ուրիշների օգուտը, երկուսի
      օգուտը. Նման բան է գիտակցելու հնարավոր է նրա մտքի չկարգավորված բնույթի
      պատճառով »:


    • 13) Classical Assamese-ধ্ৰুপদী অসমীয়া

      পৰিষ্কাৰ
      মন আৰু বোকা মনৰ মাজৰ পাৰ্থক্য। “ধৰি লওক পানীৰ এটা পুখুৰী আছিল-
      পৰিষ্কাৰ, লিম্পিড,আৰু নিষ্ক্ৰিয়। বেংকত থিয় হৈ থকা ভাল দৃষ্টিশক্তি থকা
      এজন ব্যক্তিয়ে পানীৰ নিষ্ক্ৰিয় প্ৰকৃতিৰ বাবে শেল, নুৰি, আৰু শিলগুটি,
      আৰু লগতে মাছৰ সাঁতুৰি থকা আৰু জিৰণি লোৱা দেখিব। একেদৰে, এক নিৰপেক্ষ মনৰ
      দ্বাৰা তেওঁৰ নিজৰ লাভালাভ, আনৰ লাভালাভ, দুয়োৰে লাভ জানিব পাৰিব; যে তেওঁ
      এক উৎকৃষ্ট মানৱ ৰাজ্য, জ্ঞান আৰু দৃষ্টিৰ এক মহৎ পাৰ্থক্য উপলব্ধি কৰিব:
      তেওঁৰ মনৰ অসংযত প্ৰকৃতিৰ বাবে এনে ধৰণৰ ঘটনা সম্ভৱ।”


    14) Classical Azerbaijani- Klassik Azərbaycan,

    Aydın
    bir ağıl və palçıqlı bir arasındakı fərq.
    “Tutaq ki, su ilə təmiz, əyilmə və kəsilmir. su. Eyni şəkildə,
    qeyri-rəsmi bir ağıl ilə öz faydasını, başqalarının xeyrinə, hər
    ikisinin xeyrinə, üstün bir insan vəziyyətini, həqiqi bir bilik və görmə
    fərqini dərk edəcəkdir. Belə bir şey ağlının kəsilməmiş təbiəti
    səbəbindən mümkündür. “


    15) Classical Basque- Euskal klasikoa,
    Gogo
    garbiaren eta lokatz baten arteko aldea.
    “Demagun ur garbia, garbia eta irainduta zegoela. Ikusmen ona duen gizon
    batek bankuan zutik egonez gero, maskorrak, legarrak eta harriak eta
    baita arrainak igeri egiten eta atseden hartzen dutenak ere ura. Modu
    berean, pentsamendu lotsagabea bere onura ezagutuko lukeela, besteen
    onura, bien onura; gizakiaren onura konturatuko zela, ezagutzaren eta
    ikusmenaren bereizketa noble bat; horrelako zerbait posible da bere
    gogoaren izaera lotsagarria delako. “


    16) Classical Belarusian-Класічная беларуская,
    Розніца
    паміж ясным розумам і каламутнай адзін.
    «Выкажам здагадку, што ёсць басейн вады яснай, limpid, і
    непрадугледжаным. Чалавек з добрым зрокам, стоячы там на банку будзе
    бачыць снарады, жвір, і галькі, і і вушакі рыбы плаванне аб і адпачынку
    з-за непрадугледжанай прыроды ваду магчыма з-за непрацараванай прыроды
    яго розуму. »


    17) Classical Bengali-ক্লাসিক্যাল বাংলা,
    একটি
    পরিষ্কার মন এবং একটি নোংরা এক মধ্যে পার্থক্য।
    “ধরুন জল পরিষ্কার, অঙ্গবিন্যাস, এবং unsullied একটি পুল ছিল। ব্যাংকের উপর
    দাঁড়িয়ে থাকা ভাল চোখ দিয়ে একজন মানুষ শেল, কাঁটাচামচ, এবং কব্জি দেখতে
    পাবে এবং মাছের সাঁতার কাটবে এবং অশান্ত প্রকৃতির কারণে বিশ্রাম নেবে
    পানি। একইভাবে, একটি অস্পষ্ট মন দিয়ে, তার নিজের সুবিধা, অন্যদের
    উপকারিতা, উভয় উপকারের সাথে পরিচিত হবে; তিনি একটি উচ্চতর মানব রাষ্ট্র,
    জ্ঞান ও দৃষ্টিভঙ্গির সত্যিকারের মহৎ পার্থক্য বুঝতে পারবেন: এমন একটি
    জিনিস তার মনের অসহায় প্রকৃতির কারণে সম্ভব। “



    18) Classical Bosnian-Klasični bosanski,
    Razlika
    između čistog uma i blatnjake.
    “Pretpostavimo da je bilo bazena vodene, limpid i neotkrivene. Čovjek s
    dobrim vidom koji tamo stoji na banci vidio bi školjke, šljunak i
    šljunak, a plivanje ribe u plivanju i odmarali se zbog neželjene prirode
    voda. Na isti način, to bi sa neželjenim umom znalo svoju korist,
    korist drugih, korist od obojice; da će realizirati vrhunsko ljudsko
    stanje, zaista plemenitih razlika znanja i vizije: tako nešto moguće je
    zbog neotkrivene prirode njegovog uma. “


    19) Classical Bulgaria- Класически българск,
    Разликата
    между ясен ум и кален.
    “Да предположим, че има басейн с водолюби, безпроблемна, и неправената.
    Човек с добро зрение, който стои там на банката, щеше да види черупки,
    чакъл и камъчета, & и плитчините на рибите, които плуват и почиват
    поради непопурката на водата. По същия начин, че с непопушен ум ще
    познава собствената си полза, ползата от другите, ползата от двете; че
    ще реализира превъзходно човешко състояние, наистина благородна разлика
    на знанието и визията: такова нещо е възможно поради непопунката на
    съзнанието му. “

  • La
    diferència entre una ment clara i una fangosa.
    “Suposem que hi havia una piscina d’aigua, límpida i sense gust. Un home
    amb bona vista que hi ha al banc veuria petxines, grava i còdols, i
    també els bancs de peix que neden i descansen a causa de la naturalesa
    no contaminada de l’aigua. De la mateixa manera, que amb una ment no
    coneguda coneixeria el seu propi benefici, el benefici dels altres, el
    benefici d’ambdós; que es donaria compte d’un estat humà superior, una
    distinció veritablement noble de coneixement i visió: tal cosa és
    possible a causa de la naturalesa no contaminada de la seva ment “.
    • 21) Classical Cebuano-Klase sa Sugbo,
    • Ang
      kalainan tali sa usa ka tin-aw nga hunahuna ug usa ka lapok.
      “Pananglit adunay usa ka pool nga tin-aw sa tubig, Limpid, ug dili
      masaligan. Usa ka tawo nga adunay maayong panan-aw sa mata nga adunay
      mga shells, & pula sa paglangoy sa mga isda ang tubig. Sa samang
      paagi, nga sa usa ka dili tin-aw nga hunahuna mahibal-an ang iyang
      kaugalingon nga kaayohan, kaayohan sa uban, usa ka tinuud nga halangdon
      nga kahimtang sa kahibalo ug panan-awon: ingon nga butang posible tungod
      sa dili tin-aw nga kinaiya sa iyang hunahuna. “
    • 22) Classical Chichewa-Chikale cha Chichewa,
    • Kusiyana
      pakati pa malingaliro omveka bwino ndi matope.
      “Tiyerekeze kuti panali dziwe lamadzi owala, opanda pake, opanda
      osakhudzidwa. Mwamuna wokhala ndi maso abwino atangoyang’ana zipolopolo,
      miyala, ndi miyala yosambira chifukwa chosambira za madzi. Momwemonso,
      kuti kwa malingaliro osavomerezeka angadziwe phindu lake, phindu la ena,
      kupindulitsa kwa anthu apamwamba a munthu, kuwona bwino: ndizotheka
      chifukwa chosanyalanyaza malingaliro ake. “

    • 23) Classical Chinese (Simplified)-古典中文（简体）,
    • 明确的心灵和泥泞的差异。
      “假设有一个水上清澈，跛行和未经灭绝的人。一个带有良好视力的人在银行里站在那里会看到贝壳，砾石和鹅卵石，而且由于没有未剥夺的性质，鱼类游泳和休息的浅滩水。以同样的方式，没有一个灭绝的心灵会知道自己的好处，他人的好处，俩的利益;他将实现一个卓越的人力国家，真正崇高的知识和愿景区分：这样的事情因为他的思想的缺陷性，是可能的。“

    • 24) Classical Chinese (Traditional)-古典中文（繁體）,
    • 明確的心靈和泥濘的差異。
      “假設有一個水上清澈，跛行和未經滅絕的人。一個帶有良好視力的人在銀行里站在那裡會看到貝殼，礫石和鵝卵石，而且由於沒有未剝奪的性質，魚類游泳和休息的淺灘水。以同樣的方式，沒有一個滅絕的心靈會知道自己的好處，他人的好處，倆的利益;他將實現一個卓越的人力國家，真正崇高的知識和願景區分：這樣的事情因為他的思想的缺陷性，是可能的。“

    • 25) Classical Corsican-Corsa Corsicana,
    • A
      diffarenza trà una mente chjara è un fangu.
      “Supponemu chì ci sò una piscina di l’acqua, limpidu, è unsullide. Un
      omu cù una bona vista in a banca, & e goffe, è di i scarpi di nuotes
      nantu à a natura inseguita di l’acqua. In u stessu modu, chì cù una
      mente insulitata cunnosce u so propiu beneficu, u benefiziu di l’altri, u
      benefiziu di i dui; chì capisce un state umanu u più altu di a
      cunniscenza è a visione: hè pussibule per via di a natura insulitata di a
      so mente “.

    • 26) Classical Croatian-Klasična hrvatska,
    • Razlika
      između jadnog uma i blatnog.
      “Pretpostavimo da je došlo do bazena čistog, bistra, i neokaljan. Čovjek
      s dobrim vidom koji je stajao tamo na banci vidjet će školjke, šljunak,
      i šljunak, i također plivanje riba plivanje o & odmoriti zbog
      nesulisne prirode vode. Na isti način, da bi s neobuzdanim umom znao
      vlastitu korist, dobrobit drugih, korist od oboje; da će shvatiti
      superiornu ljudsku državu, doista plemenitu razliku znanja i vizije:
      takva stvar moguće je zbog nesulisne prirode njegovog uma. “

    • 27) Classical Czech-Klasická čeština

    • Rozdíl
      mezi jasnou myslí a blátivým.
      “Předpokládejme, že existuje bazén vodních čirých, limpidních, a
      nezveřejněných. Muž s dobrým zrakem, který tam stojí na bance, by viděl
      mušle, štěrku, a oblázky, a také hejna ryb plavání o a odpočinku kvůli
      neslušné povaze voda. Stejně tak by s nevhodnou myslí znát svůj vlastní
      přínos, přínos ostatních, přínos obou; že by si uvědomil nadřízený
      lidský stát, skutečně ušlechtilý rozlišení znalostí a vize: taková věc
      je možné díky nevhodné povaze jeho mysli. “

    • 28) Classical Danish-Klassisk dansk,Klassisk dansk,

    • Forskellen
      mellem et klart sind og en mudret.
      “Antag, at der var en pulje af vandklar, limpid, & ubesvaret. En
      mand med godt syn står der på banken ville se skaller, grus &
      småsten og også shoals af fisk, der svømmer om og hviler på grund af den
      ubesvarede natur af vandet. På samme måde ville det med et uberettiget
      sind kende sin egen fordel, fordelene ved andre, gavn for begge; at han
      ville indse en overlegen menneskelig tilstand, en virkelig ædle sondring
      af viden og vision: sådan en ting er mulig på grund af hans sinds
      uberørte natur. “

    • 29) Classical Dutch- Klassiek Nederlands,

    • Het
      verschil tussen een duidelijke geest en een modderige.
      “Stel dat er een zwembad van waterhaal, slap, & ongeschikt was, een
      man met een goed gezichtsvermogen dat daar op de bank staat, zou
      schelpen, grind, & kiezels, en ook scholen van vissen zwemmen en
      rusten vanwege de ongeschondene aard van Het water. Op dezelfde manier
      zou dat met een ongeschikte geest zijn eigen voordeel kennen, het
      voordeel van anderen, het voordeel van beide; dat hij een superieure
      menselijke staat zou realiseren, een echt nobele onderscheid van kennis
      & visie: zoiets is mogelijk vanwege de ongeschikkelde aard van zijn
      geest. “

      31) Classical Esperanto-Klasika Esperanto,

    • La
      diferenco inter klara menso kaj ŝlima.
      “Supozu, ke estis lageto da akvo-klara, pajla, kaj netaŭga. Viro kun
      bona vido, kiu staras tie sur la bordo, vidus ŝelojn, gruzojn, kaj
      ŝtonetojn, kaj ankaŭ ŝafojn de fiŝoj naĝantaj la akvo. Same, ke kun
      nesulua menso konus sian propran profiton, la avantaĝon de aliaj, la
      profito de ambaŭ; ke li realigus superan homan staton, vere noblan
      distingon de scio kaj vizio: tia afero eblas pro la neatingebla naturo
      de lia menso. “



    • 32) Classical Estonian- klassikaline eesti keel,

    • Erinevus
      selge meele ja mudase vahel.
      “Oletame, et seal oli veevahe, lonkide, ja puhkemata. Mees, kellel on
      hea nägemine, mis seisab seal pangas, näeks kestad, kruus, ja veeris,
      & ka kalade ujumise ja puhumise tõttu Vesi. Samamoodi, et
      ebameeldiva meelega teaks oma kasu, teiste kasulikkust, mõlema kasu,
      mõlema kasu on võimalik oma meelekindluseta olemuse tõttu. “

    Ero
    selkeän mielen ja mutaisen yhden välillä.
    “Oletetaan, että vesi-selkeä, limpid, ja epäilemättä. Mies, jolla on
    hyvä näköinen, siellä pankissa, näkisi kuoret, sora ja kiviä, ja myös
    kengät, jotka uivat ja lepäävät epäoikeudenmukaisesta luonteesta vesi.
    Samalla tavalla, että epäilemättä mieli tunteisi oman hyödyt, muiden
    hyöty, molempien eduksi; että hän ymmärtäisi ylivoimaisen ihmiskunnan,
    aidosti osaamista ja visiosta: Tällainen asia on mahdollista, koska
    hänen mielensä epäasiallinen luonne. “

    35) Classical French- Français classique,
    La
    différence entre un esprit clair et une boueuse.
    “Supposons qu’il y ait eu une piscine de clair, limpide et non souillée.
    Un homme avec une bonne vue debout sur la banque verrait des coquilles,
    des graviers et des cailloux, ainsi que des poissons de poissons
    nageant et se reposeraient à cause de la nature non salée de l’eau. De
    la même manière, qu’avec un esprit non taillé saillirait son avantage,
    le bénéfice des autres, le bénéfice des deux; qu’il réaliserait un État
    humain supérieur, une distinction véritablement noble de connaissances
    et de vision: une telle chose est possible à cause de la nature non
    souillée de son esprit. “

    36) Classical Frisian- Klassike Frysk,
    It
    ferskil tusken in dúdlike geast en in modderige.
    “Stel dat d’r in swimbad wiene fan wetterkleare, glês, en ungewoane. In
    man mei goede sicht dat op ‘e bank stiet, soe, grimmels, en ek skuon
    swimme oer en rêstjen fanwegen de unferweardich aard fan it wetter. Op
    deselde manier soe dat mei in ungewoane geast syn eigen foardiel kenne,
    it foardiel fan oaren, it foardiel fan oaren, dat hy in superieursteat
    soe realisearje, in wirklik edelige ûnderskie fan kennis en fisy: sa’n
    ding is mooglik fanwegen de unferwachte natuer fan syn geast. “


    37) Classical Galician-Clásico galego,
    A
    diferenza entre unha mente clara e unha mudosa.
    “Supoña que había unha piscina de auga clara, limpiada e inadecuada. Un
    home con boa visión de pé alí no banco vería cunchas, grava e guijarros e
    tamén os bancos de peixes que nadan e descansan por mor da natureza
    desagradable de a auga. Do mesmo xeito, que cunha mente inadecuada
    coñecería o seu propio beneficio, o beneficio doutros, o beneficio de
    ambos; que se realizaría un estado humano superior, unha verdadeira
    distinción nobre do coñecemento e visión: tal cousa é posible por mor da
    natureza desagradable da súa mente. “


    38) Classical Georgian-კლასიკური ქართული,
    განსხვავება
    მკაფიო გონებასა და ტალახს შორის.
    “დავუშვათ, რომ იქ იყო წყლის მკაფიო, ლიმფადი, და არაუზრუნველყოფილი აუზი.
    ბანკის მიერ კარგი თვალსაზრისით ადამიანი, რომელიც ბანკზე დგას, ჭურვი,
    ხრეში და კენჭი, ასევე თევზის საცურაო აუზები და დასასვენებლად წყალი.
    ანალოგიურად, რომ არაკვალიფიციური გონებით იცოდნენ საკუთარი სარგებელი,
    სხვების სასარგებლოდ, ორივე სარგებელი, რომ ის გააცნობიეროს უმაღლესი
    ადამიანის სახელმწიფო, ჭეშმარიტად კეთილშობილური განსხვავება ცოდნისა და
    ხედვის შესახებ: ასეთი რამ შესაძლებელია მისი გონების უნარ-ჩვევების გამო. “

    39) Classical German- Klassisches Deutsch,
    Der
    Unterschied zwischen einem klaren Geist und einem schlammigen.
    “Angenommen, es gab einen Pool von wasserklarem, limpidischem Pool. Ein
    Mann mit gutem Sehvermögen, das dort an der Bank steht, würde Muscheln,
    Kies, Kies, Kieselsteine sehen, & auch Shobstiere von Fisch, die
    wegen der unruhigen Natur von Das Wasser ist möglich wegen der
    unruhierten Natur seines Geistes. “

    40) Classical Greek-Κλασσικά Ελληνικά,
    Τη
    διαφορά μεταξύ ενός σαφούς μυαλού και ενός λασπώδους.
    “Ας υποθέσουμε ότι υπήρχε μια πισίνα νερού, limpid, και άγνωστη. Ένας
    άνδρας με καλή όραση που στέκεται εκεί στην τράπεζα θα έβλεπε κοχύλια,
    χαλίκια, και βότσαλα, και επίσης ψάρια κολύμπι για και ανάπαυση λόγω της
    απάντησης της απάντησης του το νερό. Με τον ίδιο τρόπο, ότι με ένα
    απάντησε το μυαλό θα γνωρίζει το δικό του όφελος, το όφελος των άλλων,
    το όφελος και των δύο. ότι θα συνειδητοποιήσει ένα ανώτερο ανθρώπινο
    κράτος, μια πραγματικά ευγενή διάκριση της γνώσης και του οράματος: ένα
    τέτοιο πράγμα είναι δυνατή λόγω της απάντησης της φύσης του μυαλού του. “


    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    સ્પષ્ટ
    મન અને એક ગુંચવણ વચ્ચેનો તફાવત.
    “ધારો કે ત્યાં પાણી-સ્પષ્ટ, લિમપિડ, અને અનિયંત્રિત એક પૂલ હતા. બેન્ક પર
    ત્યાં ઊભી રહેલી સારી દૃષ્ટિ ધરાવતી વ્યક્તિ શેલ્સ, કાંકરી અને કાંકરા, અને
    માછલીના સ્વિમિંગના શૉલ્સ અને અનૌપચારિક પ્રકૃતિને કારણે આરામ કરશે. પાણી.
    તે જ રીતે, તે એક અનિવાર્ય મન સાથે તેના પોતાના ફાયદા, બીજાઓના ફાયદા,
    બંનેનો ફાયદો થશે; તે એક ઉચ્ચતમ માનવીય રાજ્ય, જ્ઞાન અને દ્રષ્ટિની સાચી
    ઉમદા ભેદભાવને સમજી શકે છે: આવી વસ્તુ તેના મનની અનિયમિત પ્રકૃતિને કારણે
    શક્ય છે. “


    42) Classical Haitian Creole-Klasik kreyòl
    Diferans
    ki genyen ant yon lide klè ak yon yon sèl labou.
    “Sipoze te gen yon pisin nan dlo-klè, limpid, & unsullied. Yon nonm
    ki gen bon Visions kanpe la sou bank lan ta wè kokiy, gravye, & ti
    wòch, & tou shoals nan pwason naje sou & repoze paske nan nati a
    unullied nan dlo a. Nan menm fason an, ki ak yon lespri unullique ta
    konnen benefis pwòp tèt li, benefis nan lòt moun, benefis nan tou de; ke
    li ta reyalize yon eta siperyè moun, yon distenksyon vrèman nòb nan
    konesans & vizyon: tankou yon bagay se posib paske nan nati a
    unselied nan lide li. “

    43) Classical Hausa-Hausa Hausa,
    Bambanci
    tsakanin hankali da kuma laka.
    “A ce akwai tafkin ruwa-bayyananne, iyakance, & da ba a bayyana ba.
    Wani mutum da kyawawan launuka masu kyau, & shunes na kifayen Ruwa.
    Haka kuma, cewa tare da tunani mai zurfi zai san amfanin nasa, amfanin
    wasu, da gaske bambanci na ilimi & hangen nesa: irin wannan abu mai
    yiwuwa ne saboda yanayin da ya ba da mamaki. “

    44) Classical Hawaiian-Hawaiian Hawaiian,
    ʻO
    kaʻokoʻa ma waena o kahi noʻonoʻo a me ka’ōpala hoʻokahi.
    “E manaʻo he loko wai o ka wai-ʻulaʻula, a me nā meaʻole e kū ana ma
    luna o ka waihona ka wai. I keʻano like me ka noʻonoʻoʻole iʻikeʻia i
    kona pono, ka pono o nā mea’ē aʻe hiki paha ma muli o keʻano kūponoʻole o
    kona noʻonoʻo. “

    45) Classical Hebrew- עברית קלאסית


    ההבדל
    בין מוח ברור לבין אחד בוצי.
    “נניח שהיה בריכה של מים ברורים, צלעים, ונסעו, גבר עם ראייה טובה עומדת שם
    על הגדה יראה פגזים, חצץ, וחצץ, וגם שוחים של דגים שוחים על & מנוחה
    בגלל הטבע הבלתי נשלט של המים. באותו אופן, כי עם מוח לא מתאים תודיע תועלת
    משלו, את היתרון של אחרים, את היתרון של שניהם; כי הוא יבין מדינה אנושית
    מעולה, הבחנה אצילית אמיתית של ידע וחזון: דבר כזה אפשרי בגלל הטבע הבלתי
    נמרץ של מוחו “.

    46) Classical Hmong- Lus Hmoob,
    Qhov
    sib txawv ntawm lub siab ntshiab thiab ib qho av nkos ib tug.
    “Piv txwv tias muaj pas dej ntawm dej-ntshiab, thiab unsulges sawv ntsug
    ntawm lub txhab nyiaj yuav tsum muaj nyob rau ntawm cov ntses ua luam
    dej txog & so vim yog cov tsis tau lees paub dej. Nyob rau hauv tib
    txoj kev, uas nrog lub siab tsis tau paub nws tus kheej, qhov txiaj
    ntsig ntawm lwm tus, muaj txiaj ntsig zoo ntawm kev paub & zeem
    muag: zoo li no yog ua tau vim yog cov tsis tau lees paub ntawm nws lub
    siab. “

    47) Classical Hungarian-Klasszikus magyar,
    A
    különbség egy tiszta elme és egy sáros.
    „Tegyük fel, hogy volt egy medence víz tiszta, átlátszó, és makulátlan.
    Egy ember jó látással ott állt a bank látná kagyló, kavics, és kavics,
    és szintén halrajok úszás körülbelül pihen, mert a makulátlan természete
    a víz. Ugyanígy, hogy egy rosszul elme ismerné saját előnyét, mások
    javát, mindkettő előnyeit; hogy felismeri a kiváló emberi állapotot,
    valóban nemes megkülönböztetése a tudás és a látás: ilyen dolog az elme
    fájdalma miatt lehetséges. “

  • Munurinn
    á skýrum huga og muddy einn.
    “Segjum að það væri laug af vatni ljóst, limpid, og órótt. Maður með
    góða sjón stendur þar á bankanum myndi sjá skeljar, möl, og pebbles, og
    einnig shoals af fiski sem er að synda um og hvíla vegna ófullnægjandi
    eðlis vatnið. Á sama hátt myndi það með ótryggðri huga að vita eigin
    ávinning, ávinning annarra, ávinning bæði; að hann myndi átta sig á
    betri mannlegu ástandi, sannarlega göfugt greinarmun á þekkingu og
    sjónarmiði: slíkt mál er mögulegt vegna ófullnægjandi eðlis hugar hans. “

  • 49) Classical Igbo,Klassískt Igbo,

  • Ọdịiche
    dị n’etiti uche doro anya na apịtị apịtị.
    “Ka e were ya na ọdọ mmiri doo anya, na-anyụ, na-enweghị isi, nwoke
    na-enweghị atụ, & na -echekwa ya n’ihi ịdị mma nke mmiri ga - ekwe
    omume n’ihi ọdịdị nke uche ya. “

  • 50) Classical Indonesian-Bahasa Indonesia Klasik,

  • Perbedaan
    antara pikiran yang jernih dan yang berlumpur.
    “Misalkan ada genangan air yang jernih, limpid, & tak terkatakan.
    Seorang pria dengan penglihatan yang baik berdiri di sana di bank akan
    melihat kerang, kerikil, & kerikil, & juga beting ikan berenang
    & beristirahat karena sifat tak tergoyahkan air. Dengan cara yang
    sama, bahwa dengan pikiran tak tergoyahkan akan mengetahui manfaatnya
    sendiri, kepentingan orang lain, manfaat dari keduanya; bahwa ia akan
    mewujudkan negara manusia yang unggul, perbedaan pengetahuan &
    penglihatan yang benar-benar namanya: hal seperti itu dimungkinkan
    karena sifat tak terhindarkan dari pikirannya. “

  • 51) Classical Irish-Indinéisis Clasaiceach,

  • An
    difríocht idir aigne soiléir agus ceann muddy.
    “Abair go raibh linn snámha d’uisce-soiléir, limpid, agus neamhbhríoch.
    Feicfeadh fear a bhfuil radharc na súl maith ina seasamh ann ar an mbanc
    sliogáin, gairbhéal, agus púróga, agus freisin shouls na n-iasc ag
    snámh faoi & scíthe mar gheall ar nádúr neamhshuimiúil an t-uisce.
    Ar an mbealach céanna, go mbeadh a leas féin, tairbhe daoine eile, le
    hintinn neamhbheo, tairbhe na ndaoine eile, go mbainfí amach an dá rud;
    go dtuigfeadh sé stát an duine níos fearr, agus go mbeadh sé
    fíor-dhírithe ar an eolas agus an fhís seo: rud den sórt sin is féidir
    mar gheall ar nádúr neamhbhríoch a aigne. “

  • 52) Classical Italian-Italiano classico,

  • La
    differenza tra una mente chiara e una fangosa.
    “Supponi che c’erano una piscina di acqua-chiaro, limpido, e non scarti.
    Un uomo con una buona vista in piedi sulla riva vedeva conchiglie,
    ghiaia e ciottoli, e anche banchi di pesce che nuotano e riposando a
    causa della natura non scaricata di l’acqua. Allo stesso modo, che con
    una mente non scartata conosceva il suo beneficio, il beneficio degli
    altri, il beneficio di entrambi; che avrebbe realizzato un stato umano
    superiore, una distinzione veramente nobile di conoscenza e visione:
    tale cosa è possibile a causa della natura non scarica della sua mente. “

  • 53) Classical Japanese-古典的なイタリア語,

  • 明確な心と泥だらけの違い。
    「水の透明、リムペンのプールがあるとします。水。同じように、失望されていない心を持つことは、彼自身の利益、他の人の利益、両方の利益を知るでしょう。彼の心の不満な性質のために可能です。」

    • 54) Classical Javanese-Klasik Jawa,

  • Bentenane
    antara pikiran sing jelas lan siji mudik.
    “Upaminipun ana kolam renang banyu sing jelas, limps, lan ora
    ditresnani. Wong lanang sing duwe mripat sing apik ing bank bakal
    ndeleng klambi, & uga nglangi iwak banyu. Ing cara sing padha,
    kanthi pikiran sing ora nyenengake bakal ngerti keuntungan dhewe,
    mupangat kanggo wong liya, mupangat kanggo negara liya, mula dheweke
    bakal ngerti babagan negara manungsa sing unggul, yaiku perkara sing
    bener-bener: bisa uga amarga sifat sing ora disenengi. “

    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    • ಸ್ಪಷ್ಟ
      ಮನಸ್ಸು ಮತ್ತು ಮಣ್ಣಿನ ಒಂದು ನಡುವಿನ ವ್ಯತ್ಯಾಸ.
      “ನೀರಿನ-ಸ್ಪಷ್ಟ, ಲಿಪಿಡ್, ಮತ್ತು ಅಸುರಕ್ಷಿತವಾದ ಪೂಲ್ ಇದ್ದವು. ಬ್ಯಾಂಕ್ನಲ್ಲಿ
      ನಿಂತಿರುವ ಒಳ್ಳೆಯ ದೃಷ್ಟಿ ಹೊಂದಿರುವ ವ್ಯಕ್ತಿ ಚಿಪ್ಪುಗಳು, ಜಲ್ಲಿ, ಮತ್ತು
      ಉಂಡೆಗಳಾಗಿ, ಮತ್ತು ಮೀನು ಈಜುಗಳ ಶೊಲ್ಗಳು ಮತ್ತು ವಿಶ್ರಾಂತಿಯ ಕಾರಣದಿಂದಾಗಿ ನೀರು.
      ಅದೇ ರೀತಿಯಲ್ಲಿ, ಅಸಮಂಜಸವಾದ ಮನಸ್ಸಿನಿಂದ ತನ್ನದೇ ಆದ ಪ್ರಯೋಜನವನ್ನು
      ತಿಳಿದಿರುತ್ತದೆ, ಇಬ್ಬರ ಪ್ರಯೋಜನ, ಎರಡೂ ಲಾಭ; ಅವರು ಉನ್ನತ ಮಾನವ ರಾಜ್ಯವನ್ನು
      ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾರೆ, ಜ್ಞಾನ ಮತ್ತು ದೃಷ್ಟಿಗೆ ನಿಜವಾದ ಉದಾತ್ತ ಭಿನ್ನತೆ: ಅಂತಹ
      ವಿಷಯ ತನ್ನ ಮನಸ್ಸಿನ ಅಸಮರ್ಪಕ ಸ್ವಭಾವದ ಕಾರಣ ಸಾಧ್ಯವಿದೆ. “

    • 56) Classical Kazakh-Классикалық қазақ

    • ,Нақты
      ақыл мен балшық арасындағы айырмашылық.
      «Суда таза, лимпид, лимпидтер және сыйғабаған пул болды делік. Банкте
      көркей тұрған ер адам снарядтарды, қиыршық тасты және қиыршық тастарды
      көреді, сонымен қатар балықтың жүзу және шоғырлары су. Бұзылмайтын
      ақыл-ой, басқалардың пайдасы бар, басқалардың игілігі, екеуінің де
      пайдасы бар, ол адами мемлекеттің жоғары деңгейі, білімі мен көру
      қабілетінің шынайы ерекшелігі: мұндай нәрсе оның ақыл-ойының болмауына
      байланысты мүмкін ».

    • 57) Classical Khmer- ខ្មែរបុរាណ,

    • ភាពខុសគ្នារវាងគំនិតច្បាស់លាស់និងភក់មួយ។
      សន្មតថាមានអាងហែលទឹកស្អាតអាងហែលទឹកនិងមិនឈប់ឈរ។ បុរសដែលមានចក្ខុវិស័យដ៏ល្អឈរនៅលើច្រាំងទន្លេក្រួសនិងជាអ្នកហែលទឹកត្រីអំពីការសម្រាករបស់ត្រី ទឹក គឺអាចធ្វើទៅបានដោយសារតែលក្ខណៈមិនត្រឹមត្រូវនៃគំនិតរបស់គាត់។

    • 58) Classical Kinyarwanda
      Itandukaniro
      riri hagati yumutima nuwondo.
      “Tuvuge ko hari ikidendezi cy’amazi, kidasanzwe, & bidasubirwaho.
      Umugabo ufite amaso meza ahagaze aho muri banki yabona ibisasu, amabuye,
      & amabuye y’agaciro koga kubera kamere idasobanutse ya amazi. Muri
      ubwo buryo, ko hamwe nubwenge budasobanutse bwamenya inyungu ze bwite,
      inyungu zabandi, inyungu zabandi, inyungu zabantu bombi; ko yazamenya
      ibintu bikuru byumuntu, icyerekezo cyiza cyubumenyi & Icyerekezo:
      Ikintu birashoboka kubera imiterere idasobanutse yimitekerereze ye. “

    • 59) Classical Korean-고전 한국어,

    • 투명한
      마음과 진흙 투성이의 차이.
      “물이 맑고, & 무게의 수영장이 있다고 가정 해보십시오. 은행에 서있는 좋은 시력을 가진 남자는 껍질, 자갈, 자갈,
      그리고 물고기의 shoals & restaning에 대해 수영하고 & 휴식에 대해 수영하는 물고기의 &
      restange의 & restanging 물. 같은 방식으로, 무서운 마음으로 자신의 이익, 다른 사람들의 이익, 둘 다의
      이익을 알게 될 것입니다. 그분은 우수한 인간 국가, 진정으로 고귀한 지식과 비전의 구별을 실현할 것입니다. 그의 마음의 무서운
      성격 때문에 가능합니다. “

    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

    • Cûdahiya
      di navbera hişek zelal û mêjî de.
      “Bifikirin ku hewzek avê-zelal, şilandî ye. Mirovek bi çavên baş li wir
      sekinî, û ji ber cewhera bêpergal a li ser û rihetiyê ye av. Bi heman
      awayî, ku bi hişmendiyek bêserûber, berjewendiya kesên din, sûdê ji
      herduyan re, bi rastî, cûdahiyek mirovî ya bi rastî, bi rastî ji
      zanebûnê û dîtinê re fêm bike: tiştek wusa gengaz e ku ji ber cewhera
      nediyar a hişê wî. “

    • 61) Classical Kyrgyz-Классикалык Кыргыз,


    • Ачык
      акыл менен ылайдын ортосундагы айырма.
      “Суу тазалоочу бассейн, аксап-чабуулдар бар деп коёлу дейли. Банкта көзү
      көрбөгөн адам снаряддар, шагыл, таштандыларды, ошондой эле балык сүзүп
      жүргөндөрүн, ошондой эле балык сүзүп жүргөнүн көрүшөт Суу. Ошол сыяктуу
      эле, алсыз акыл-эс менен өз пайдасын билмек, алардын артыкчылыктарын,
      экөөнүн тең жыргалчылыгын билиши мүмкүн; ал жогорку адам мамлекетин,
      билимин жана көрүнүштү чындап айырмалоо, мындай нерсе анын акылын
      колунан келбеген мүнөзгө ээ болгондуктан. “

    • ຄວາມແຕກຕ່າງລະຫວ່າງຈິດໃຈທີ່ຈະແຈ້ງແລະຂີ້ຕົມ.
    “ສົມມຸດວ່າມີສະລອຍນ້ໍາທີ່ຈະແຈ້ງ, limpid, & unsullied. ນ້ໍາ.
    ໃນລັກສະນະດຽວກັນນີ້, ດ້ວຍຄວາມຄິດທີ່ບໍ່ສາມາດເຮັດໄດ້, ຜົນປະໂຫຍດຂອງຄົນອື່ນ,
    ຜົນປະໂຫຍດທີ່ສູງສົ່ງຂອງຄວາມຮູ້ແລະວິໄສທັດທີ່ສູງສົ່ງແທ້ໆ
    ເປັນໄປໄດ້ເພາະວ່າລັກສະນະທີ່ບໍ່ໄດ້ຮັບການຍອມຮັບຂອງຈິດໃຈຂອງລາວ. “

    63) Classical Latin-LXII) Classical Latin,
    Differentia
    inter manifesta mentem et lutulum unum.
    “Putant esse piscinam aquarum patet, clavidus, & inutilis. Virum cum
    bono visu stantes in ripa esset videre conchis, calculo natantium &
    quietem propter unquam aquam. Et eodem modo, quod cum animum incertum
    scire se suadet, utilitatem aliorum, utilitatem utriusque; ut
    animadverto superior humana, vere nobilis distinctio scientiae &
    vision, tale fieri potest propter unquam natura suae mentis. “

    64) Classical Latvian-Klasiskā latviešu valoda,
    Atšķirība
    starp skaidru prātu un dubļainu vienu.
    “Pieņemsim, ka baseins ir dzidrs, limpīds un nepārspīlēts. Vīrietis ar
    labu redzi stāvot uz banku, redzētu čaumalas, grants, un oļi, kā arī
    zivju peldēšana par un atpūšas, jo neparastā dabā ūdens ir iespējams, jo
    viņa prāta neparastais raksturs “.


    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    Skirtumas
    tarp aiškaus proto ir purvino.
    “Tarkime, ten buvo vandens skaidrus, limpidas ir atskirai vanduo. Taip
    pat, kad su nepaisytu protu būtų žinoma savo nauda, ​​kitų nauda,
    ​​abiejų nauda; kad jis suprastų geresnę žmogaus būseną, tikrai kilnią
    žinių ir vizijos skirtumą: toks dalykas yra įmanoma dėl neapdoroto jo
    proto pobūdžio. “


    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    Den
    Ënnerscheed tëscht engem kloeren Geescht an engem Bulli.
    “Bedenkt, datt et en Waasserklammen huet, limpid, & unsulliéiert. E
    Mann mat der Këscht stoungte, a Kiesbelen, wéinst der unsuller Fësch
    d’Waasser. Deen dee selwechte Wee, dat mat engem unsiggeéierte Geescht
    dee seng eege Virdeel kennen, de Benefice vun aneren, de Benefice vu
    béiden; datt hie wierklech e super mënschleche Mënschheets- a Visioun
    ass ass méiglech wéinst der onendlecher Natur vu sengem Geescht. “


    7) Classical Macedonian-Класичен македонски,
    Разликата
    помеѓу јасен ум и каллив.
    “Да претпоставиме дека имало базен на вода-јасен, лист, и непропустлив.
    Човек со добар вид стоејќи таму на банката ќе ги види школки, чакал и
    камчиња, и исто така плитки од риба пливаат за & одмараат поради
    непогладната природа на Водата. На истиот начин, дека со неповратен ум
    ќе ја знаат неговата сопствена корист, во корист на другите, во корист
    на двете; дека тој ќе реализира супериорна човечка држава, навистина
    благородна разлика на знаењето и визијата: такво нешто е можно поради
    непогладната природа на неговиот ум “.


    68) Classical Malagasy,класичен малгашки,
    Ny
    fahasamihafana eo amin’ny saina mazava sy ny fotaka.
    “Aoka hatao hoe misy dobo filomanosana rano, limpid, ary tsy mihetsika.
    Ny lehilahy manana maso tsara mijoro eo amin’ny banky dia hahita
    akorandriaka, gravel, ary tsaramaso, ary misy tsiranoka misy trondro
    milomano sy miala sasatra noho ny toetra tsy mendrika ny rano. Toy izany
    koa, fa ny saina tsy miangatra dia hahalala ny tombontsoany, ny
    tombotsoan’ny hafa, ny tombontsoan’ny hafa; azo atao noho ny toetran’ny
    sainy tsy voaroaka. “

    69) Classical Malay-Melayu Klasik,
    Perbezaan
    antara minda yang jelas dan yang berlumpur.
    “Katakanlah terdapat kolam air yang jelas, limpid, & unlupped.
    Seorang lelaki yang mempunyai penglihatan yang baik berdiri di atas bank
    akan melihat kerang, kerikil, & kerikil, & juga pengangkut ikan
    berenang dan berehat kerana sifat yang tidak dibuang air. Dengan cara
    yang sama, dengan minda yang tidak diingini akan tahu manfaatnya
    sendiri, manfaat orang lain, manfaat kedua-duanya; bahawa dia akan
    menyedari keadaan manusia yang unggul, perbezaan yang benar-benar mulia
    pengetahuan & penglihatan: perkara sedemikian adalah mungkin kerana
    sifat yang tidak diingini fikirannya. “

    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    വ്യക്തമായ
    മനസ്സും ചെളി നിറഞ്ഞതും തമ്മിലുള്ള വ്യത്യാസം.
    “ഒരു ജലാശയമുള്ള, ലിംപിഡിന്റെ, അനിശ്ചിതത്വം എന്നിവ ഉണ്ടായിരുന്നുവെന്ന്
    കരുതുക. ബാങ്കിൽ നിൽക്കുന്ന ഒരു മനുഷ്യൻ ഷെല്ലുകൾ, ചരൽ, കല്ലുകൾ എന്നിവ
    കാണുകയും വിഷമകരമായ സ്വഭാവം കാരണം മത്സ്യം നീന്തുകയും വിശ്രമിക്കുകയും
    ചെയ്യും വെള്ളം. അതുപോലെതന്നെ, അസാധ്യമായ ഒരു മനസ്സിനൊപ്പം, മറ്റുള്ളവരുടെ
    പ്രയോജനം, മറ്റുള്ളവരുടെ പ്രയോജനം, രണ്ടും പ്രയോജനം എന്നിവ അറിയും; അവന്റെ
    മനസ്സിന്റെ വ്യക്തമായ സ്വഭാവം കാരണം സാധ്യമാണ്. “

    71) Classical Maltese-Klassiku Malti,
    Id-differenza
    bejn moħħ ċar u wieħed tajn.
    “Ejja ngħidu li kien hemm ġabra ta ‘ilma ċar, limpiż, & unbletai
    l-ilma. Bl-istess mod, li b’moħħ unleta jkun jaf il-benefiċċju tiegħu
    stess, il-benefiċċju ta ‘oħrajn, il-benefiċċju tat-tnejn; li hu se
    jirrealizza stat uman superjuri, distinzjoni tassew nobbli ta’ għarfien u
    viżjoni: tali ħaġa huwa possibbli minħabba n-natura untereding ta
    ‘moħħu. “

    72) Classical Maori-Maori Maori,
    Te
    rereketanga i waenga i te hinengaro marama me te repo.
    “Whakaaro mai he puna wai-maamaa, me te ngoikore. He tangata pai, he
    kirikiri, me nga pebbles, me te okiokinga na te ahua kaore i te tika. te
    wai. Waihoki ko te hinengaro kaore i te mohio ki tana ake, ko te painga
    o etahi atu, ka mohio ia ki tetahi ahuatanga tangata nui, he mea tino
    mohio mo te matauranga me te tirohanga ka taea na te ahua kore o tona
    hinengaro. “

    73) Classical Marathi-क्लासिकल माओरी,
    स्पष्ट
    मन आणि गोंधळ एक फरक.
    “समजा तेथे पाणी-स्पष्ट, लिम्पिड आणि अवशेष एक पूल होता. बँकेवर तेथे उभे
    असलेले एक माणूस शेल्स, कपाट, आणि कांबे आणि फिशच्या तळाशी असलेल्या
    माशांच्या तळाशी आणि विश्रांती घेतो. पाणी. त्याचप्रमाणे, असंबद्ध मनाने
    त्याचे स्वतःचे फायदे जाणून घेतील, इतरांचा फायदा, दोन्हीचा फायदा होतो; तो
    एक श्रेष्ठ मानवी राज्य, ज्ञान आणि दृष्टीक्षेप खरोखरच महान भेद आहे: अशा
    गोष्टी त्याच्या मनाच्या अनावश्यक स्वरुपामुळे शक्य आहे. “

    74) Classical Mongolian-Сонгодог Монгол,
    Тодорхой
    оюун ухаан, шаварлаг хоёрын ялгаа.
    “Усан усан сантай байсан, далайн цөөрөм байсан гэж бодъё. Банк, хайрга,
    хайрга, хайрга, хайрга, хайрга нь ус. Үүнтэй ижил байдлаар, оюун ухаан
    нь өөрийн ашиг тусыг өөрийн ашиг тусыг нь мэддэг, мөн чанарын давуу
    байдал, хамгийн сайн сайхныг мэдэх нь хамгийн сайн сайхныг мэдэх болно.
    түүний бодлын шинж чанартай байсан тул боломжтой. “

    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    ရှင်းရှင်းလင်းလင်းစိတ်နှင့်ရွှံ့တစ်ခုအကြားခြားနားချက်။
    “ရှင်းရှင်းလင်းလင်း, limpid & unsulies ရေကန်ရှိခဲ့သည်ဆိုပါစို့။
    ကမ်းခြေရှိလမ်းပြကောင်းကောင်းရှိသည့်လူသည်အခွံများ, ကျောက်စရစ်ခဲ, ရေ။
    ထိုနည်းတူစွာပင်စိတ်ဓာတ်မကျြနှာနှင့်အတူသူသည်မိမိ၏အကျိုးကျေးဇူးကိုသိလိမ့်မယ်,
    ဘာဖြစ်လို့လဲဆိုတော့သူ့စိတ်၏မလုံလောက်သငျ့သငျ့မရ။ “


  • एक
    स्पष्ट दिमाग र एक हिलो को बीचको भिन्नता।
    “मानौं त्यहाँ पानी-स्पष्ट, लिम्पिड, र असुरक्षितको पोखरी भएको छ। त्यहाँ
    केही राम्रा आँखा ज्योति उभिएको थियो, र निहित प्रकृतिको कारण पानी।
    त्यस्तै गरी, कि एक अवशेष दिमागले उसको फाइदा हो, दुबैको लाभ, उसले एक उच्च
    मानव राज्यलाई बुझ्नेछ, जुन त्यस्तो चीज हो। सम्भव छ उसको दिमागको
    असुरक्षित प्रकृतिको कारण। “

  • 77) Classical Norwegian-Klassisk norsk,

  • Forskjellen
    mellom et klart sinn og en gjørmete.
    “Anta at det var et basseng med vannklart, limpid, og unlountied. En
    mann med god syn som står der på banken, ville se skall, grus, og
    småstein, og også shoals av fisk som svømmer om og hviler på grunn av
    den uopplyste naturen til vannet. På samme måte, ville det med et
    ubeskrivet sinn vite sin egen fordel, fordelene med andre, fordelene av
    begge; at han ville innse en overlegen menneskelig tilstand, en virkelig
    edel forskjell av kunnskap og visjon: en slik ting er mulig på grunn av
    den uopplyste naturen i hans sinn. “

    • 78) Classical Odia (Oriya)

    •  ଏକ
      ସ୍ପଷ୍ଟ ମନ ଏବଂ କାଦୁଅ ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ |
      “ଧରାଯାଉ ପାଣି ସ୍ପଷ୍ଟ, ଲିମ୍ପିଡ, ଏବଂ ଅନୁପସ୍ଥିତ ଥିବା ଏକ ପୁଷ୍କରିଣୀ ଥିଲା।
      ବ୍ୟାଙ୍କରେ ଠିଆ ହୋଇଥିବା କଙ୍କଡା, କଙ୍କଡା, ଏବଂ ଅନୁପଯୁକ୍ତ ପ୍ରକୃତି ହେତୁ ମାଛର
      ଶସ୍ୟ ଦେଖିବ | ଜଳ ସେହିଭଳି, ଅନ୍ୟର ସୁବିଧା ଜାଣିପାରିବ, ଉଭୟଙ୍କର ସୁବିଧା, ଜ୍ଞାନ
      ଏବଂ ଦର୍ଶନର ଏକ ଉତ୍ତମ କାରଣ: ଏହିପରି ଜିନିଷ | ତାଙ୍କ ମନର ଅସୁରକ୍ଷିତ ପ୍ରକୃତି
      ହେତୁ ସମ୍ଭବ | “

    • 79) Classical Pashto- ټولګی پښتو

    • د
      روښانه ذهن او خټکي په مینځ کې توپیر.
      “فرض کړئ چې د اوبو روښانه، وظیفې، وظیفې، وظیفې، وظیفې، وینځې وې چې په
      بانک کې یې په نښه شوي او د کب نیولو په ښه توګه د نه منل شوي طبیعت له
      امله لامبو وهلې. اوبه. په ورته ډول، دا چې د نه منل شوي ذهن سره به د هغه
      په ​​خپله ګټه وپیژني، د دواړو ګټه؛ دا به د نړیوال بشري دولت ګټه وپیژني، د
      پوهې او لید ریښتیني تعنل توپیر: دا ډول شی د هغه د ذهن نه منل شوي طبیعت
      له امله امکان لري.

    • 80) Classical Persian-کلاسیک فارسی



    • تفاوت بین یک ذهن واضح و یک گلدان.
      “فرض کنید یک استخر از آب روشن، limpid، و uncullied وجود دارد. یک مرد با
      بینایی خوب وجود دارد که در آنجا وجود دارد آب به همان شیوه، که با یک ذهن
      ناخوشایند، مزیت خود را می داند، سود دیگران، مزیت هر دو؛ که او یک دولت
      برتر انسانی را تحقق می بخشد، یک تمایز واقعا نجیب از دانش و چشم انداز:
      چنین چیزی ممکن است به دلیل ماهیت ناخوشایند ذهن او باشد. “

    • 81) Classical Polish-Język klasyczny polski,

    • Różnica
      między jasnym umysłem a błotnistym.
      “Przypuśćmy, że wystąpiła basen z wodą, limpid i nieskalany. Człowiek z
      dobrym wzrokiem stojąc tam na brzegu, zobaczyłby muszle, żwir, i kamyki,
      a także łowały ryb pływających o i odpoczynku z powodu nieskalanej
      natury Woda jest możliwy z powodu nieskalanej natury jego umysłu. “

    • 82) Classical Portuguese-Português Clássico,

    • A
      diferença entre uma mente clara e um enlameado.
      “Suponha que houvesse uma piscina de água claro, limpid, e desacelerada.
      Um homem com boa visão de pé no banco veria conchas, cascalho, e
      seixos, e também cardumes de peixes nadando sobre e descansar por causa
      da natureza desacreditada de a água. Da mesma forma, que com uma mente
      desacelerada saberia seu próprio benefício, o benefício dos outros, o
      benefício de ambos; que ele perceberia um estado humano superior, uma
      distinção verdadeiramente nobre do conhecimento e da visão: tal coisa é
      possível por causa da natureza imaculada de sua mente. “

    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    • ਇੱਕ
      ਸਪੱਸ਼ਟ ਮਨ ਅਤੇ ਚਿੱਕੜ ਦੇ ਵਿਚਕਾਰ ਅੰਤਰ.
      “ਮੰਨ ਲਓ ਕਿ ਇੱਥੇ ਪਾਣੀ ਤੋਂ ਸਾਫ, ਲੰਗਰਿਡ ਅਤੇ ਅਸੁਰੱਖਿਅਤ ਦਾ ਇੱਕ ਤਲਾਅ ਸਨ. ਪਾਣੀ.
      ਇਸੇ ਤਰ੍ਹਾਂ, ਕਿ ਇੱਕ ਅਸੁਰੱਖਿਅਤ ਮਨ ਨਾਲ ਉਨ੍ਹਾਂ ਦੇ ਆਪਣੇ ਫਾਇਦੇ ਦੇ ਨਾਲ, ਦੋਵਾਂ
      ਦਾ ਲਾਭ ਪ੍ਰਾਪਤ ਕਰੇਗਾ, ਜੋ ਕਿ ਗਿਆਨ ਅਤੇ ਦਰਸ਼ਣ ਦਾ ਇੱਕ ਸਚਮੁੱਚ ਵੱਖਰਾ ਵਿਚਾਰ
      ਪ੍ਰਾਪਤ ਕਰੇਗਾ, ਦੂਜਿਆਂ ਦਾ ਲਾਭ: ਦੂਜਿਆਂ ਦਾ ਲਾਭ: ਅਜਿਹੀ ਗੱਲ ਉਸ ਦੇ ਮਨ ਦੇ ਅਚਾਨਕ
      ਸੁਭਾਅ ਕਾਰਨ ਸੰਭਵ ਹੈ. “

    • 84) Classical Romanian-Clasic românesc,

    • Diferența
      dintre o minte clară și una murdară.
      “Să presupunem că există o piscină de apă-limpede, limpede, un bărbat cu
      o vedere bună, care stătea acolo pe bancă ar vedea cochilii, pietriș și
      pietricele, și, de asemenea, shoile de pește înot despre & odihnind
      din cauza naturii nedeterminate Apa. În același mod, că, cu o minte
      nelimitată, ar cunoaște beneficiul său, beneficiul altora, beneficiul
      ambelor; că va realiza un stat uman superior, o distincție cu adevărat
      nobilă a cunoașterii și viziunii: un astfel de lucru este posibil din
      cauza naturii nedeterminate a minții sale. “

    • 85) Classical Russian-Классический русский,

    • Разница
      между ясным умом и грязным.
      «Предположим, был бассейн с водой, прозрачной, прозрачной, и некритой.
      Человек с хорошим зрением, стоящим там на берегу, увидит раковины,
      гравий, и галька, а также косяки рыбы, плавающих и отдыхая из-за
      несвязной природы Вода. Точно так же, что с неклываемым умом знала свою
      выгоду, выгоду от других, преимущество обоих; что он реализует
      превосходное человеческое государство, действительно благородное
      различие знаний и видения: такая вещь возможно из-за неклывающей природы
      его разума ».

    • 86) Classical Samoan-Samoan Samoa,

    • O
      le eseesega i le va o se mafaufau manino ma se palapala tasi.
      “Faamata foi o loʻo i ai le vaitaʻele o vai vai-manino, le mautonu,
      & le le mautonu. O se tamaloa ma le lelei vaʻai tu i luga o le
      faletupe o le a opoina e aunoa ma le le mautonu o le natura o le le vai.
      I se auala lava e tasi, e iloa ai e lea mea le faʻaaloalo ma o ia lava,
      o le peneʻe o isi, o le a mafai ai ona sili atu le manatu o le poto;
      mafai ona o le le le malamalama i lona mafaufau. “

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

    •  थे डिफ़्फ़ेरेन्cए बेट्wईन् अ cलेअर् मिन्ड् अन्ड् अ मुड्ड्य् ओने.

      “Sउप्पोसे
      तेरे wएरे अ पूल् ओफ़् wअटेर्—cलेअर्,लिम्पिड्,& उन्सुल्लिएड्. आ मन्
      wइत् गूड् एयेसिघ्ट् स्टन्डिन्ग् तेरे ओन् ते बन्क् wओउल्ड् सी
      शेल्ल्स्,ग्रवेल्,& पेब्ब्लेस्, & अल्सो शोअल्स् ओफ़् फ़िश्
      स्wइम्मिन्ग् अबोउट् & रेस्टिन्ग् बेcऔसे ओफ़् ते उन्सुल्लिएड् नटुरे
      ओफ़् ते wअटेर्. ईन् ते समे wअय्, तट् wइत् अन् उन्सुल्लिएड् मिन्ड् wओउल्ड्
      क्नोw हिस् ओwन् बेनेफ़िट्,ते बेनेफ़िट् ओफ़् ओतेर्स्,ते बेनेफ़िट् ओफ़् बोत्;
      तट् हे wओउल्ड् रेअलिज़े अ सुपेरिओर् हुमन् स्टटे,अ ट्रुल्य् नोब्ले
      डिस्टिन्cटिओन् ओफ़् क्नोwलेड्गे & विसिओनः Sउच् अ तिन्ग् इस्
      पोस्सिब्ले बेcऔसे ओफ़् ते उन्सुल्लिएड् नटुरे ओफ़् हिस् मिन्ड्.”

    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

    • An
      diofar eadar inntinn shoilleir agus fear eabarach.
      “An dùil gu robh amar de dh ‘uisge soilleir, bàirneach, &
      neo-mhisneachd. Bha duine le deagh fhradharc, & moladairean, agus
      fois a’ snàmh air sgàth nàdar mì-fhaicsinneach an t-uisge. San aon
      dòigh, bhiodh sin le inntinn neo-thuigse, buannachd chàich, a ‘faighinn
      buannachd dhaoine eile, gun toireadh e fìor stàite làidir de eòlas &
      lèirsinn: leithid de rud comasach air sgàth nàdar neo-chòrdail. “

    • 89) Classical Serbian-Класични српски,

    • Разлика
      између бистраног ума и блата.
      “Претпоставимо да је било базена чистог, лимидног и неактивног и
      несигурног. Човек са добрим видом стоји тамо на банци видели би шкољке,
      шљунак и шљунак, а такође и пливање рибе пливања и одмарајући се због
      неосноване природе вода. На исти начин, да ће са необјављеним умом знати
      своју сопствену корист, корист других, корист од оба; да ће реализовати
      супериорну људску државу, заиста племениту разлику знања и визије: тако
      нешто могуће је због несметане природе његовог ума. “

    • 90) Classical Sesotho-Seserbia ea boholo-holo,

    • Phapang
      pakeng tsa kelello e hlakileng le seretse.
      “A re re letamo ho ne ho e-na le letamo la metsi, le sa laoleheng. Monna
      ea nang le mahlo a ho sesa le ho phomola ka lebaka la mofuta o sa
      buloang Ka tsela e ts’oanang, seo ka kelello e sa thabiseng ho ka tseba
      molemo oa hae, o mongata oa tsebo le pono e ‘ngoe hoa khoneha ka lebaka
      la maikutlo a sa buuoeng a kelello. “

    • 91) Classical Shona-Shona Shona,

    • Musiyano
      uripakati nepfungwa dzakajeka uye nedutu.
      “Ngatitii pakanga paine dziva remvura-yakajeka, limpid, &
      kusatarisirwa mvura yacho inogoneka nekuda kweiyo isina kusarudzika
      yepfungwa dzake. “

    • 92) Classical Sindhi,

    • واضح
      دماغ ۽ هڪ مٽيء جي وچ ۾ فرق.
      “فرض ڪريو ته پاڻي صاف ڪرڻ، ۽ اڻ کٽ، هڪ ماڻهوء کي بيهي رهيو آهي. هڪ
      ماڻهو، بجري، بجري، ۽ مڇي جي تپش جي ڪري، ۽ آرام واري فطرت جي ڪري پاڻي.
      ساڳئي طريقي سان، اهو هڪ غير معزز دماغ سان هن جو پنهنجو فائدو، فائدي جو
      فائدو، علم جو فائدو، هڪ واقعي انساني حالت جو هڪ عظيم انساني اڀياس ممڪن
      آهي ته هن جي دماغ جي غير معزز طبيعت جي ڪري. “

    • 93) Classical Sinhala-සම්භාව්ය සිංහල,

    • පැහැදිලි
      මනසකින් සහ මඩ සහිත එකක් අතර වෙනස.
      “ජලයේ පැහැදිලි, ලිම්සි සහ නුසුදුසු මිනිසෙක් සිටියේය. ජලය. එලෙසම,
      නුසුදුසු මනසකින්, ඔහුගේම ප්රයෝජනය, අන් අයගේ ප්රයෝජනය යන දෙකෙහිමගේ
      ප්රයෝජනය දැන ගනු ඇත. දැනුම හා දැක්ම පිළිබඳ සැබවින්ම උතුම් වෙනසක්: එවැනි
      දෙයක් ඔහුගේ සිතේ හුදෙකලා ස්වභාවය නිසා කළ හැකිය. “

    • 94) Classical Slovak-Klasický slovenský,

    • Rozdiel
      medzi jasnou mysľou a bahnitou.
      “Predpokladajme, že tam bol bazén vo vode-jasný, limpid, & nesulted.
      Muž s dobrým zrakom, ktorý tam stojí na banke, by videl škrupiny, štrk,
      a kamienky, a tiež húfy rýb plávať o a odpočinku z dôvodu nesultnej
      povahy vody. Rovnakým spôsobom, že s neupravenou mysľou by poznal svoj
      vlastný prínos, prospech iných, prospech oboch; že by si uvedomil
      nadriadený ľudský štát, skutočne ušľachtilý rozdiel vedomostí a videnie:
      taká vec je možné z dôvodu nesultnej povahy jeho mysle. “

    • 95) Classical Slovenian-Klasična slovenska,

    • Razlika
      med jasnim umom in blatnim.
      “Recimo, da je prišlo do bazena voda-jasnega, Limpida, voda. Na enak
      način, da bi z nederonjenim umom vedel svojo lastno korist, korist
      drugih, korist od obeh; da bi spoznal vrhunsko človeško državo, resnično
      plemenito razlikovanje znanja in vida: taka stvar je možno zaradi
      neizkorene narave njegovega uma. “

    • 96) Classical Somali-Soomaali qowmiyadeed,

    • Farqiga
      u dhexeeya maskax cad iyo mid dhoobo ah.
      “Ka soo qaad in ay jiri jireen barkad biyo-cad, adna, oo aan la
      dareemin. Nin muuqaal fiican leh ayaa ka hadlaya qolofka, dhagaxa, iyo
      sidoo kale shoogaga kalluunka lagu dabaasho & nasashada dabeecadda
      Biyaha waa suurto gal sababta oo ah dabeecadda aan la eedeynin ee
      maskaxdiisa. “

    • 97) Classical Spanish-Español clásico,

    • La
      diferencia entre una mente clara y una fangosa.
      “Supongamos que había un charco de agua, claro, límpido y sin sentido.
      Un hombre con buena vista, de pie, en el banco, vería conchas, grava y
      guijarros, y también soste de pescado nadando sobre y descansando debido
      a la naturaleza inmaculada de el agua. De la misma manera, que con una
      mente insignia conocería su propio beneficio, el beneficio de los demás,
      el beneficio de ambos; que se diera cuenta de un estado humano
      superior, una distinción verdaderamente noble del conocimiento y la
      visión: tal cosa es posible debido a la naturaleza inmaculada de su
      mente “.

    • 98) Classical Sundanese-Sunda Klasik,

    • Bédana
      antara pikiran anu jelas sareng bosen hiji.
      “Anggap aya kolam renang cai-jelas, limpid, & unslowed. Lalaki
      sareng panon anu saé nangtung di bank, & karikil, & istirahat
      lauk Cai. Dina cara anu sami, anu sareng proakeun teu resep bakal terang
      kauntungan nyalira, mangpaat batur, ménisana, éta anjeunna bakal sadar,
      hal anu néang. kamungkinan kusabab sipat anu teu kabingahan. “

    • 99) Classical Swahili,Kiswahili cha Classical,

    • Tofauti
      kati ya akili wazi na moja ya matope.
      “Tuseme kulikuwa na bwawa la maji-wazi, haijulikani, na bila kufutwa.
      Mtu mwenye macho mzuri amesimama pale kwenye benki ataona shells,
      changarawe, & majani, na pia viatu vya samaki kuogelea kuhusu &
      kupumzika kwa sababu ya asili isiyojumuishwa ya maji. Kwa njia ile ile,
      kwamba kwa akili isiyosaidiwa ingejua faida yake mwenyewe, faida ya
      wengine, faida ya wote wawili; kwamba angeweza kutambua hali bora ya
      kibinadamu, tofauti ya ajabu ya ujuzi na maono: jambo kama hilo
      inawezekana kwa sababu ya asili isiyojumuishwa ya akili yake. “

    • 100) Classical Swedish-Klassisk svensk,

    • Skillnaden
      mellan ett tydligt sinne och en lerig.
      “Antag att det fanns en pool av vattenklart, limpid, och unsullied. En
      man med god syn som står där på banken skulle se skal, grus, och stenar,
      och även skon av fisk som simmar och vilar på grund av den osynliga
      naturen hos Vattnet. På samma sätt skulle det med ett oskyddat sinne
      känna sin egen fördel, fördelen med andra, fördelen med båda; att han
      skulle inse ett överlägset mänskligt tillstånd, en verkligt ädelt
      skillnad från kunskap och vision: en sådan sak är möjligt på grund av
      hans sinnessjukdom. “

  • Фарқи
    байни одоби аниқ ва як лой.
    «Тасаввур кунед, ки ҳавзи об-равшан ва бечиристӣ буданд об. Ҳамин тариқ,
    бо зеҳни беасос медонист, манфиати дигарон, манфиати дигарон, манфиати
    олии инсон, фарқияти воқеии донишро дарк мекунад ва бинобар ин аз сабаби
    табиати беасосаш имконпазир аст. “



  • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

  • ஒரு
    தெளிவான மனம் மற்றும் ஒரு சேற்று ஒரு வித்தியாசம்.
    “தண்ணீர் தெளிவான, imppid, & unsullied ஒரு குளம் இருந்தது
    நினைக்கிறேன். வங்கியிடம் அங்கு நல்ல கண்பார்வை கொண்ட ஒரு மனிதன்
    குண்டுகள், சரளை, & கூழாங்கற்கள், மற்றும் unsullied இயல்பு காரணமாக
    மீன் நீச்சல் மற்றும் ஓய்வு shoals பார்க்க வேண்டும் தண்ணீர். அதே வழியில்,
    ஒரு unsullied மனதில் அவரது சொந்த நன்மை தெரியும் என்று, மற்றவர்கள் நன்மை
    தெரியும், இருவரும் நன்மை; அவர் ஒரு உயர்ந்த மனித அரசு உணர வேண்டும்
    என்று, அறிவு மற்றும் பார்வை ஒரு உண்மையிலேயே உன்னதமான வேறுபாடு: அத்தகைய
    ஒரு விஷயம் அவரது மனதில் unsullied இயல்பு காரணமாக சாத்தியம். “

    • 103) Classical Tatar
    Ачык
    акыл белән пычрак арасындагы аерма.
    “Әйтик, судан ачык, һәм куаклы бассейн бар. су. Шул ук рәвешчә, аның
    файдасы булган, икесенең файдасы; ул өстен кеше хәлен аңлар өчен,
    белемнәрнең һәм күрүнең чыннан да аермасы: Мондый әйбер акылының юкка
    чыгу характеры аркасында мөмкин. “

    104) Classical Telugu- క్లాసికల్ తెలుగు,
    స్పష్టమైన
    మనస్సు మరియు ఒక మడ్డీ ఒక మధ్య వ్యత్యాసం.
    “నీటి-స్పష్టమైన, లిప్స్పిడ్ యొక్క పూల్ ఉందని అనుకుందాం, బ్యాంకు మీద
    నిలబడి మంచి కంటి చూపుతో ఒక వ్యక్తి గుండ్లు, కంకర, & గులకరాళ్ళను
    చూస్తారు, మరియు ఫిష్ ఈత యొక్క షూల్స్ నీటి. అదే విధంగా, ఒక వికలాంగ మనస్సు
    తన సొంత ప్రయోజనం, ఇతరుల ప్రయోజనం, రెండు ప్రయోజనం తెలుసు; అతను ఒక ఉన్నత
    మానవ రాష్ట్రం గ్రహించడం, ఒక నిజంగా జ్ఞానం యొక్క వ్యత్యాసం & దృష్టి:
    ఒక విషయం తన మనస్సు యొక్క అరుదైన స్వభావం కారణంగా సాధ్యమే. “

    105) Classical Thai-ภาษาไทยคลาสสิก,
    ความแตกต่างระหว่างจิตใจที่ชัดเจนและโคลน
    “สมมติว่ามีสระว่ายน้ำที่มีความชัดเจนของน้ำ, limpid & diSulied
    ผู้ชายที่มีสายตาที่ดียืนอยู่ที่นั่นบนฝั่งจะเห็นเปลือกหอยกรวดและก้อนกรวดและสันดอนของปลาว่ายน้ำเกี่ยวกับและพักผ่อนเพราะธรรมชาติที่ไม่บริสุทธิ์ของ
    น้ำ.
    ในลักษณะเดียวกันกับที่มีจิตใจที่ไม่สะอาดจะรู้ถึงประโยชน์ของเขาเองประโยชน์ของผู้อื่นประโยชน์ของทั้งสองอย่างที่เขาจะตระหนักถึงรัฐมนุษย์ที่เหนือกว่าซึ่งเป็นความแตกต่างอย่างแท้จริงของความรู้และวิสัยทัศน์:
    สิ่งนี้ เป็นไปได้เนื่องจากลักษณะที่ไม่ดีของจิตใจของเขา “

    106) Classical Turkish-Klasik Türk,
    Açık
    bir zihin ve çamurlu arasındaki fark.
    “Diyelim ki su açık, limpid ve nişansız bir havuz vardı. Bankada orada
    duran iyi görme olan bir adam, mermilerin, çakıl ve çakıl taşlarını ve
    ayrıca yüzen balıkların kırılmamış doğası gereği Su. Aynı şekilde,
    nişansız bir zihnin kendi yararını, başkalarının yararını, her ikisinin
    de yararını bilmesi, her ikisinin de yararını bilmesi; aklının bitmemiş
    doğası nedeniyle mümkündür. “


    107) Classical Turkmen
    Açyk
    pikiriň arasyndaky tapawut we palçyk bilen.
    “Suwuň aýdyň, adaty, lolpid, adaty, lolpid bardy we edil şol bir adam
    bar, olar kenar ýakalary, çagyl, gabyk atlary we dynç alýan tebigaty
    sebäpli dynç alýar we jaý köllerini hem görerdi we dynç alýar. suw. Edil
    şonuň ýaly, edilmeli aňy, beýlekisiniň peýdasy, beýlekisiniň peýdasy,
    bilim we görüşiň hakykatdanam asylly bolmazlygy üçin, ýokary adam
    ştatyna düşünerdi. Şeýle bir zat aňynyň berilmeýän häsiýeti sebäpli
    mümkindir. “


    108) Classical Ukrainian-Класичний український,
    Різниця
    між чітким розумом і брудним.
    “Припустимо, що там був басейн з водним, лімітним, & незайманим.
    Чоловік з гарним описом, що стоїть там на березі, побачить снаряди,
    гравій, та камін, а також шкури риби плавають про і відпочиваючи через
    незайману природу вода. Точно так, що з незайманим розумом знає свою
    користь, користь інших, користь обох; що він би усвідомив чудову людську
    державу, справді шляхетну відмінність знань та зору: така річ можливий
    через незайману природу свого розуму. “

    109) Classical Urdu- کلاسیکی اردو

    واضح
    دماغ اور ایک دوستانہ کے درمیان فرق.
    “فرض کریں کہ پانی صاف، لیمپڈ، اور ناپسندی کا ایک پول تھا. ایک آدمی جس
    میں وہاں اچھی آنکھوں سے کھڑے ہونے والی اچھی آنکھوں کے ساتھ گولیاں، بجری،
    اور کنابے، اور مچھلی کی تیاری کے بارے میں بھیڑ کی تیاری اور آرام دہ اور
    پرسکون فطرت کی وجہ سے آرام دہ اور پرسکون نظر آئے گی. پانی. اسی طرح، ایک
    بے نظیر دماغ کے ساتھ ان کے اپنے فائدے، دوسروں کا فائدہ، دونوں کا فائدہ
    جانتا ہے؛ کہ وہ ایک اعلی انسانی حالت کا احساس کرے گا، علم اور نقطہ نظر
    کا ایک بہت اچھا فرق ہے. اس کے دماغ کی ناپسندیدہ نوعیت کی وجہ سے ممکن ہے.
    “
    110) Classical Uyghur,

    ئېنىق
    ئەقىل بىلەن لاينىڭ پەرقى.
    “بۇ يەردە سۇسىز, usspid, limpid, & ئىشتىن بوشىدۇ. سۇ. ئوخشاشلا
    جاپالىقلارنىڭ ئۆزىنىڭ مەنپەئەتىنى بىلىشنى بىلدۈرىدۇ, باشقىلارنىڭ
    مەنپەئەتىنى بىلىش بىر ئىككىگە پايدىلىق, ھەر ئىككىسىنىڭ نەپىس ھوقۇقى, ئۇ
    يۇقىرى ئىنسانلارنىڭ تەسەۋۋۇرى: بۇنداق بىر ئىش ئۇنىڭ كاللىسىنىڭ ئالمىشىشى
    سەۋەبىدىن مۇمكىن ».
    111) Classical Uzbek-Klassik o’z,
    Aniq
    ong va loyqa orasidagi farq.
    “Aytaylik, suvning aniq, oyoq-ko’zi, oqarbiyligi bor edi. Bankda yaxshi
    ko’rinadigan odam qobiq, shag’al, va toshlar, shuningdek,
    bo’shashganligi sababli suzish va dam olish uchun suzish va dam olish
    uchun. suv. Shunga o’xshab, boshqalarning foydasini, ikkalasining
    foydasini ham bilishadi, ikkalasining nafisligi, ilm va qarashlarning
    eng yaxshi farqini anglashi: bunday narsa Uning ongining ma’nosiz
    tabiati tufayli mumkin. “

    112) Classical Vietnamese-Tiếng Việ,
    Sự
    khác biệt giữa một tâm trí rõ ràng và một cái bùn.
    “Giả sử có một vũng nước rõ ràng, khập khiễng, và vô địch. Một người đàn
    ông có thị lực tốt đứng đó trên bờ sẽ nhìn thấy vỏ, sỏi và đá cuội, và
    cũng là những con cá bơi về và nghỉ ngơi vì bản chất không đều của Nước.
    Theo cách tương tự, với một tâm trí không yên của mình sẽ biết lợi ích
    của mình, lợi ích của người khác, lợi ích của cả hai; rằng anh ta sẽ
    nhận ra một trạng thái cao cấp của con người, một sự khác biệt về kiến
    ​​thức và tầm nhìn thực sự cao quý: như một điều như vậy có thể bởi vì
    bản chất vô minh của tâm trí anh ta.


    113) Classical Welsh-Cymraeg Clasurol,
    Y
    gwahaniaeth rhwng meddwl clir ac un mwdlyd.
    “Tybiwch fod yna gronfa o ddŵr-glir, limpid, a heb ei ddatguddio. Byddai
    dyn sydd â golwg da yn sefyll yno ar y banc yn gweld cregyn, graean, a
    cherrig mân, a hefyd yn esgidiau pysgod yn nofio am ac yn gorffwys
    oherwydd natur hebyg y dŵr. Yn yr un modd, byddai hynny gyda meddwl
    di-ben-draw yn gwybod ei fudd ei hun, budd eraill, budd y ddau; y
    byddai’n sylweddoli cyflwr dynol uwch, gwahaniaeth gwirioneddol
    fonheddig o wybodaeth a gweledigaeth: peth o’r fath yn bosibl oherwydd
    natur ddiarwybod ei feddwl. “


    114) Classical Xhosa-IsiXhosa zesiXhosa,

    Umahluko
    phakathi kwengqondo ecacileyo kunye nodaka.
    “Masithi kukho ichibi lamanzi, i-Lipid, kunye nendoda engachazwanga.
    amanzi. Ngendlela efanayo, ukuba ngengqondo engafakwanga iza kuyazi
    inzuzo yakhe, ukuzuza abanye, ukuzuza koluntu oluphezulu, ukuba
    uyakuqonda ngokwenene imeko yolwazi kunye nombono: Into enjalo
    inokwenzeka ngenxa yengqondo engaqhelekanga yengqondo yakhe. “


    115) Classical Yiddish- קלאסישע ייִדיש

    די
    חילוק צווישן אַ קלאָר מיינונג און אַ מוטנע.
    “רעכן עס זענען געווען אַ בעקן פון וואַסער-קלאָר, לימפּיד, און אַנסאַליד.
    א מענטש מיט גוטע ריע פון ​​די באַנק וואָלט זען שעלז, גראַוואַל, &
    פּעבאַלז, און אויך שאָאַלס פון פיש שווימערייַ וועגן און רעסטינג. די
    וואַסער. אין די זעלבע וועג, אַז מיט אַ אַנסאַליד מיינונג וואָלט וויסן
    זיין אייגענע נוץ, די נוץ פון אנדערע, די נוץ פון ביידע; אַז ער וואָלט
    פאַרשטיין אַ העכער מענטשלעך שטאַט, אַ באמת איידסטשאַן פון וויסן &
    וויזשאַן: אַזאַ אַ זאַך איז מעגלעך ווייַל פון די אַנסאַליד נאַטור פון
    זיין מיינונג. “

    116) Classical Yoruba-Yoruba Yoruba,
    Iyatọ
    laarin ọkan ti o han gbangba ati muddy ọkan.
    “Ṣebi adagun omi ti o di mimọ, Litpid, & Unchuned omi. Ni ọna kanna,
    pe pẹlu ẹmi ti a ko mọ yoo mọ anfani tirẹ, anfani ti awọn miiran,
    anfani iyalẹnu ti imọ-jinlẹ, iru nkan bẹ ṣee ṣe nitori iseda ti ko ni
    ilokulo ti ọkan rẹ. “

    117) Classical Zulu-I-Classical Zulu
    Umehluko
    phakathi kwengqondo ecacile nenodaka.
    “Ake sithi kukhona ichibi lamanzi - licacile, liphangile, futhi
    lingabonakali. Indoda enamehlo amahle okuma lapho ebhange izobona
    amagobolondo, amatshe amatshe okubhukuda mayelana nokuphumula kwenhlanzi
    mayelana nokuphumula amanzi. Ngendlela efanayo, ukuthi ngomqondo
    ongavikelekile kwakuzokwazi okusizayo, inzuzo yabanye, inzuzo yabanye,
    inzuzo yabo bobabili; ukuthi wayezobona isimo somuntu esiphakeme,
    umehluko omuhle ngempela wolwazi nombono: into enjalo kungenzeka ngenxa
    yesimo somqondo wakhe ongabonakali. “



    • Jhanas
    •  Once-returner
    • Once-returner: After you become a stream-enterer, your practice includes reminding yourself of your new realization of “no-self,” as well as paying attention to the ways that you’re still attached and your resistance to life as it unfolds. After a period of time (generally years of devoted practice) in which your concentration gets even stronger and your mind becomes even more tranquil, you have another direct insight into no-self. (Remember, knowing this truth as a concept or memory is one thing, but experiencing it directly, beyond the conceptual mind, is something else entirely.)


      This insight (essentially the same as the first but even stronger and clearer) brings a significant reduction in attachment and aversion and the suffering that accompanies these states of mind. For example, occasional irritation and preference replace hatred and greed, which no longer have any hold over the once-returner. Someone who reaches this stage has only one more rebirth before becoming completely enlightened — hence the name once-returner.
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    23 Buddha’s Own Words 𝓛𝓔𝓢𝓢𝓞𝓝 4322 Sun 23 Jan 2022 Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to Do Good Purify Mind said the Awakened One Upādāna Sutta — Attachment — Public https://tenor.com/…/swimming-ocean-underwater… Should we not start swimming 🏊‍♀️ pools every where and for the disabled people as suggested by our late Sri Jagadhale ji Swimming Ocean GIF - Swimming Ocean Underwater GIFs https://tenor.com/view/plants-gif-18004365 Plant vegetables🥗& dwarf fruit🍎bearing plants like Ashoka the Great did &🪴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! throughout the world for the benefit of all societies & for them to attain Eternal Bliss as their Final Goal ? Neither Big Pharma nor Kill Gates can kill people who will become KILL GATES. Let’s be calm, quiet, alert,attentive & have equanimity mind with a clear understanding that everything is changing. “Even fear is frightened by the bodhisattva’s fearlessness.”
    Filed under: General
    Posted by: site admin @ 5:27 am
    23 Buddha’s Own Words
    𝓛𝓔𝓢𝓢𝓞𝓝 4322  Sun  23 Jan 2022


    Kushinara Nibbana Bhumi Pagoda
    http://sarvajan.ambedkar.org
    wishes to be your working partner to spread the words of the Awakened One to spread the words of the Awakened One to

    Do Good Purify Mind said the Awakened One


    Upādāna Sutta
    — Attachment —

    Public

    Should we not start swimming 🏊‍♀️ pools every where and for the disabled people as suggested by our late Sri Jagadhale ji

    Swimming Ocean GIF - Swimming Ocean Underwater GIFs


    Plant vegetables🥗& dwarf fruit🍎bearing plants like Ashoka the Great did &🪴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! throughout the world for the
    benefit of all societies & for them to attain Eternal Bliss as their
    Final
    Goal ? Neither Big Pharma nor Kill Gates can kill people who will become KILL GATES.





    Let’s be calm, quiet, alert,attentive & have equanimity mind
    with a clear understanding that everything is changing.

    “Even fear is frightened by the bodhisattva’s fearlessness.”

    63) Classical Latin-LXII) Classical Latin,
    Plant herbas🥗 & Pumilio Fruit🍎bearing plantis sicut Ashoka Magna fecit & 🪴in
    ollas superare fame maximam male patiens, conditioneditedness, sciens
    hoc est:
    Ultima beatitudo suprema quae est finis doloris.

    De cessatione fit cessatio de birth.from cessatione nativitatis, tum
    senescit, morbum & mortis, tristitia, planctum, dolorem,
    tribulatione, & desperatio omnes cees.such est cessatio tota mole
    doloris & accentus est.


    64) Classical Latvian-Klasiskā latviešu valoda,
    Augu vegetables🥗 un rūķu fruit🍎bearing augi, piemēram, Ashoka Lielais izdarīja & 🪴in
    podi pārvarēt badu vislielāko slims, vislielāko
    ciešanām-conditionedness, zinot šo realitāti pie tā ir:
    Ultimate Laime augstākais tas ir beigas ciešanām.

    No pārtraukšanas kļūt nāk pārtraukšanas birth.From pārtraukšanu
    dzimšanas, tad novecošanās, slimība un nāve, bēdas, žēlabas, sāpes,
    ciešanas, un izmisums viss cease.Such ir pārtraukšana visa šī masas
    ciešanas un stresu.


    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    Augalų vegetables🥗 & nykštukiniai fruit🍎bearing augalai, kaip Ashoka Didžiojo padarė & 🪴in
    puodai įveikti badą didžiausią serga, didžiausia
    kančia-conditionedness, žinant šį faktą ne jis:
    Galutinis Laimė aukščiausia tai yra kančios pabaiga.

    Nuo tampa nutraukimo ateina birth.From nutraukimo gimimo nutraukti, tada
    senėjimo, ligų ir mirtis, liūdesys, raudą, skausmą, kančią, ir
    nevilties visi cease.Such yra visos šios masės kančios ir streso
    nutraukimas.


    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    Planz Geméis🥗 & Zwerge fruchtworf Planzen wéi Ashoka déi Grousse gemaach & 🪴in
    Dëppen fir Honger déi gréisst Krankheet ze iwwerwannen, ass dës
    Wierklechkeet dës Realitéit.
    Ultimate Gléck héchst, dat d’Enn vum Leed ass.

    Aus der Cessatioun fir ze ginn kënnt d’Cessatioun vu Gebuert. Aus der
    Zessioun vun der Gebuert, dann Alterung, Krankheet & Doud, Leed,
    Schmerz, a Stress. “Stress.


    67) Classical Macedonian-Класичен македонски,
    Растенијата vegetables🥗 & џуџе fruit🍎bearing растенија како Ашока Велики го и 🪴in
    садови за надминување на гладта најголемите болен, најголемо
    страдање-conditionedness, знаејќи дека ова реалноста на тоа е:
    Ultimate Задоволство врховен тоа е крајот на страдањето.

    Од престанокот на станува збор за прекин на birth.From престанок на
    раѓање, а потоа стареењето, болест и смрт, тага, жалост, болка,
    страдање, очај и сите cease.Such е престанок на целата оваа маса на
    страдање и стрес.


    68) Classical Malagasy,класичен малгашки,
    Plant vegetables🥗 & botry kely fruit🍎bearing zavamaniry toy ny Ashoka Lehibe nataon’i & 🪴in
    vilany handresy Hunger marary ny lehibe indrindra, ny lehibe
    indrindra-conditionedness fijaliana, satria fantany izany amin’ny
    zava-misy izany:
    Fahasambarana Ultimate ambony indrindra izany hoe ny faran’ny fijaliana.

    Avy amin’ny fampitsaharana ny lasa tonga ny fampitsaharana ny birth.From
    ny fampitsaharana ny teraka, dia antitra, ny aretina sy ny
    fahafatesana, alahelo, fitomaniana, fanaintainana, fahoriana, &
    mahakivy cease.Such rehetra dia ny fampitsaharana izany rehetra faobe ny
    fijaliana sy adin-tsaina.


    69) Classical Malay-Melayu Klasik,
    Plant vegetables🥗 & tumbuhan fruit🍎bearing kerdil seperti Ashoka Agung lakukan & 🪴in
    periuk untuk mengatasi Hunger terbesar sakit, pilihan
    penderitaan-conditionedness, mengetahui realiti ini pada ia adalah:
    Ultimate Kebahagiaan tertinggi yang adalah akhir penderitaan.

    Dari pemberhentian menjadi datang pemberhentian birth.From pemberhentian
    lahir, kemudian penuaan, penyakit & kematian, kesedihan, ratapan,
    kesakitan, kesusahan, & berputus asa semua cease.Such adalah
    pemberhentian keseluruhan massa ini penderitaan & tekanan.


    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    പച്ചക്കറികളും
    കുള്ളൻ ഫലപ്രദമായ സസ്യങ്ങളെ അശോകനെപ്പോലെ നടുക & കുള്ളൻ, ചട്ടി, ഈ
    യാഥാർത്ഥ്യം അറിഞ്ഞ ഏറ്റവും വലിയ കഷ്ടപ്പാടുകൾ വ്യവസ്ഥകൾ എന്നിവയാണ്:
    ആത്യന്തിക സന്തോഷം അത് കഷ്ടപ്പാടുകളുടെ അവസാനമാണ്.

    ജനന ഗുരുതരമാകുന്നത് ജനന വിരാമം.


    71) Classical Maltese-Klassiku Malti,
    vegetables🥗 Pjanti & pjanti fruit🍎bearing nanu bħall Ashoka l-Kbir ma & 🪴in
    qsari biex jingħelbu Ġuħ l-akbar morda, l-akbar
    tbatija-conditionedness, jafu din ir-realtà fiha hija:
    Happiness Ultimate suprem li hija t-tmiem ta ‘tbatija.

    Mill-waqfien li ssir taqa ‘l-waqfien tal birth.From-waqfien tat-twelid,
    allura tixjiħ, mard u mewt, niket, lamentation, uġigħ, dwejjaq, &
    disperazzjoni kollha cease.Such huwa l-waqfien ta’ din il-massa sħiħa ta
    ‘tbatija u tensjoni.


    72) Classical Maori-Maori Maori,
    Plant vegetables🥗 & tipu fruit🍎bearing papaka rite Ashoka i te nui & 🪴in
    pata ki te hinga Hunger te nui kino, te rahi mauiui-conditionedness, e
    matau tenei mo’oni ki reira, ko te:
    Ultimate oaoa nui e ko te mutunga o te mamae.

    Mai i te mutunga o hoko mai te mutunga o birth.From te mutunga o te
    whanau, ka koroheke, mate & mate, te pouri, tangi, mamae, he pawera,
    & Eiha cease.Such katoa ko te mutunga o tenei papatipu katoa o te
    mauiui & ahotea.


    73) Classical Marathi-क्लासिकल माओरी,
    वनस्पती vegetables🥗 आणि अशोक सारखे बटू fruit🍎bearing वनस्पती ग्रेट केले आणि भूक आजारी महान महान दु: ख-conditionedness मात भांडी 🪴in,
    तो जाणून हे वास्तव आहे:
    अंतिम आनंद सर्वोच्च की दु शेवट आहे.

    होत समाप्ती पासून birth.From समाप्ती जन्म समाप्ती, नंतर जुना होणे, आजार
    आणि मृत्यू, दु: ख, शोक, दु: ख, दुःख येते, आणि निराश सर्व cease.Such दु: ख
    आणि ताण या संपूर्ण वस्तुमान समाप्ती आहे.


    74) Classical Mongolian-Сонгодог Монгол,
    Ургамлын хүнсний ногооны ургамал & одой жимсний ургамал & одой жимсний ургамал нь өлсгөлөн, & 🪴in
    савыг даван туулах,
    Зовлон зүдүүрийн төгсгөл нь эцсийн аз жаргал.

    Төрсний даралтыг зогсоох нь төрөлтийг зогсооход хүргэдэг. Төрөлт, өвчин,
    үхэл, зовлон, зовлон, зовлон, зовлон зүдүүр, зовлон зүдүүр, зовлон
    зүдүүр, зовлон зүдүүр, зовлон зүдүүр, зовлон зүдүүр нь бүхэл бүтэн
    зовлон, стрессийг зогсоох явдал юм.


    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    ဟင်းသီးဟင်းရွက်များကဲ့သို့ဟင်းသီးဟင်းရွက်များကဲ့သို့အပင်များကဲ့သို့
    Ashoka ကဲ့သို့သော Ashoka ကဲ့သို့ပင်အသီးအပွင့်များအပင်များနှင့်🪴inအိုးများသည်အသည်းအသန်ဖျားနာခြင်း,
    အန္တိမပျော်ရွှင်မှုကိုအမြင့်ဆုံးသောဆင်းရဲဒုက္ခအဆုံးဖြစ်သည်။

    မွေးဖွားခြင်းချုပ်ခြင်းချုပ်ရာမှမွေးဖွားခြင်း, ဖျားနာခြင်း, ဖျားနာခြင်း,
    ဝမ်းနည်းခြင်း, ငိုကြွေးမြည်တမ်းခြင်း, ငိုကြွေးမြည်တမ်းခြင်း,
    ဝမ်းနည်းခြင်း, စိတ်ပျက်ခြင်း,

    Pink Illustration GIF by Shannon B Design



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

    • प्लान्ट vegetables🥗 र Ashoka जस्तै बौना fruit🍎bearing बिरुवाहरु महान् र भोक बिरामी सबैभन्दा ठूलो, सबैभन्दा ठूलो दुःख-conditionedness हटाउन बर्तन 🪴in,
      यो यो वास्तविकता बुझेर छ गरे:
      परम आनन्द सर्वोच्च भनेर दुःख अन्त छ।

      बन्ने अवरोध देखि birth.From को समाप्ति जन्म को समाप्ति, त्यसपछि वृद्ध,
      रोग र मृत्यु, कष्ट, विलाप, दुखाइ, दुःखको आउँछ, र सबै cease.Such दुःख र
      तनाव को यो सम्पूर्ण आम को समाप्ति छ नैराश्यको।

  • 77) Classical Norwegian-Klassisk norsk,

  • Plant grønnsaker🥗 & dwarf Fruit🍎Bearing planter som Ashoka The Great gjorde & 🪴in potter å overvinne sult den største syke, den største lidelse-betingetheten, å vite denne virkeligheten på det er:
    Ultimate lykke øverste som er slutten på lidelsen.

    Fra opphør av å bli kommer til fødselen

    • 78) Classical Odia (Oriya

    • )ପନିପରିବା
      ଦ୍ୱାରା ଅଶୋକା ଫଳକ ଉଦ୍ଭିଦ ଲଗାଇବା ପରି ବୃହତ୍ ରୋଗରେ ମହାନ ଦୁଷ୍କର୍ମକାରୀ, ଏହା
      ବାସ୍ତବରେ ଏହି ବାସ୍ତବତା ଜାଣି ଏହି ବାସ୍ତବକୁ ପରାସ୍ତ କରିଥିଲା:
      ଅଲ୍ଟିମେଟ୍ ସୁଖର ସର୍ବୋଚ୍ଚ ଯାହା ଦୁ suffering ଖର ସମାପ୍ତି |

      ହେବାର ବନ୍ଦରୁ ଜନ୍ମର ବନ୍ଦରୁ ଆସିଥାଏ | ଜନ୍ମର ବନ୍ଦ, ଘନି, ରୋଗ ଏବଂ କ୍ଷତିକାର,
      ଯନ୍ତ୍ରଣା, ଏବଂ ନିର୍ବାହର ଏହି ସମଗ୍ର ଭୋଗର ତୃଷ୍ଣ

    • 79) Classical Pashto- ټولګی پښتو



    • د نباتاتو vegetables🥗 & سلک fruit🍎bearing نباتاتو د اشوکا په شان لوی وکړل & 🪴in
      لوږې ستره ناروغه، ستر کړاو-conditionedness له منځه لوښي، دا د دې حقیقت
      پوه دی:
      وروستنۍ نيکي سترې چې د ده د کړاوونو د پای.

      د بدل د درولو له د ولادت د درولو، نو د زړښت، ناروغۍ او مرګ، غم،
      ورماتکړی، درد، غم راځي د birth.From د درولو، او نهيلۍ ټولو cease.Such د
      دې د کړاو او فشار ټول ډله د درولو ده.

    • 80) Classical Persian-کلاسیک فارسی



    • vegetables🥗 گیاهی و گیاهان fruit🍎bearing کوتوله مانند آشوکا بزرگ کردند و 🪴in
      گلدان برای غلبه بر گرسنگی بزرگترین بیمار، بزرگترین رنج conditionedness،
      دانستن این واقعیت در آن است که:
      شادی نهایی عالی که پایان درد و رنج است.

      از قطع شدن می آید از قطع birth.From از قطع تولد، پس از آن پیری، بیماری و
      مرگ، غم و اندوه، ماتم، درد، رنج، و ناامیدی در تمام cease.Such از قطع
      این جرم کل از درد و رنج و استرس است.

    • 81) Classical Polish-Język klasyczny polski,

    • Roślina vegetables🥗 i karłowate rośliny fruit🍎bearing jak Ashoka Wielki uczynił & 🪴in
      garnki do pokonania Hunger największych chory, największego
      cierpienia-conditionedness, znając tę ​​rzeczywistość w nim jest:
      Ostatecznym Szczęście najwyższym że jest koniec cierpienia.

      Z zaprzestania staje pochodzi zaprzestania birth.From zaprzestania
      urodzenia, następnie starzenia, choroby i śmierć, smutek, płacz, ból,
      strach, rozpacz i wszystko cease.Such jest zaprzestanie tej całej masy
      cierpienia i stresu.

    • 82) Classical Portuguese-Português Clássico,

    • Vegetais vegetais e anões com plantas frutíferas como Ashoka o Grande Duas & 🪴in
      Pans para superar a fome o maior doente, o maior condicionamento de
      sofrimento, sabendo que esta realidade é:
      Felicidade final Suprema que é o fim do sofrimento.

      A partir da cessação de se tornar a cessação do nascimento. Da cessação
      do nascimento, então envelhecimento, doença e morte, tristeza,
      lamentação, dor, angústia e desespero, tudo cessação é a cessação de
      toda essa massa de sofrimento e estresse.

    • 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    • ਅਸ਼ਟੋ
      ਵਰਗੇ ਪੌਦੇ ਨੂੰ ਪੌਦਾ ਲਗਾਓ ਅਤੇ ਭੁੱਖ ਦੂਰ ਕਰਨ ਵਾਲੇ ਪੌਦੇ ਸਭ ਤੋਂ ਵੱਡੀ ਬੀਮਾਰ,
      ਸਭ ਤੋਂ ਵੱਧ ਦੁਖੀ-ਕੰਡੀਸ਼ਨਡ, ਇਸ ‘ਤੇ ਇਸ ਦੀ ਹਕੀਕਤ ਨੂੰ ਜਾਣ ਕੇ ਬਹੁਤ ਸਾਰੇ ਪੌਦੇ
      ਲਗਾਓ.
      ਅਖੀਰ ਅਮੀਰ ਜੋ ਦੁੱਖਾਂ ਦਾ ਅੰਤ ਹੈ.

      ਆਉਣ ਦੀ ਰੋਕਥਾਮ ਤੋਂ ਬਾਅਦ ਜਨਮ ਦਾ ਸੀ.

    • 84) Classical Romanian-Clasic românesc,

    • Plante
      de legume și pitici de fructe de fructe, cum ar fi Ashoka Marele Au
      făcut și oale pentru a depăși foamea cea mai mare, cea mai mare
      suferință condiționată, știind această realitate la ea este:
      Ultimate fericire supremă care este sfârșitul suferinței.

      Din încetarea devenire a încetării nașterii. De la încetarea nașterii,
      atunci îmbătrânirea, boala și moartea, tristețea, plângerea, durerea,
      distresul și disperarea tuturor începării.

    • 85) Classical Russian-Классический русский,

    • Растение
      овощей и карликовых фруктовых растений, таких как Ashoka The Grea Here
      & Tin Pots, чтобы преодолеть голод, величайший болен, величайшая
      страдание, зная эту реальность в этом:
      Окончательное счастье высшее, это конец страданий.

      С прекращения становления приходит прекращение рождения. Из-за
      прекращения рождения, затем старение, болезнь и смерть, печаль,
      оплатавание, боль, бедствие, и отчаяние все прекращение. Прекращение
      всей массы страданий и стресса.

    • 86) Classical Samoan-Samoan Samoa,

    • Laina
      o fualaʻau ‘& dwarf fua o laʻau pei o Athoka le sili na faia le
      fiailoa, o le sili ona faigata, o le puapuaga o lenei mea moni i ai o
      le:
      Sili fiafia sili silisili o le pito lea o puapuaga.

      Mai le faʻamutaina o le avea ma le faʻatagaina o le fanau mai o le fanau
      .FROM O le faʻamutaina o le fanau mai, ona tiga lea o le fanau mai,
      tiga, tiga, faanoanoaga,

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

    • Pलन्ट् वेगेटब्लेस्🥗& ड्wअर्फ़् फ़्रुइट्🍎बेअरिन्ग् प्लन्ट्स् लिके आशोक ते ङ्रेअट् डिड् &🪴इन्
      पोट्स् टो ओवेर्cओमे ःउन्गेर् ते ग्रेअटेस्ट् इल्ल्,ते ग्रेअटेस्ट्
      सुफ़्फ़ेरिन्ग्-cओन्डिटिओनेड्नेस्स्, क्नोwइन्ग् तिस् रेअलिट्य् अट् इट् इसः
      ऊल्टिमटे ःअप्पिनेस्स् सुप्रेमे तट् इस् ते एन्ड् ओफ़् सुफ़्फ़ेरिन्ग्.
      Fरोम्
      ते cएस्सटिओन् ओफ़् बेcओमिन्ग् cओमेस् ते cएस्सटिओन् ओफ़् बिर्त्.Fरोम् ते
      cएस्सटिओन् ओफ़् बिर्त्,तेन् अगिन्ग्,इल्ल्नेस्स् &
      डेअत्,सोर्रोw,लमेन्टटिओन्,पैन्,डिस्ट्रेस्स्,& डेस्पैर् अल्ल्
      cएअसे.Sउच् इस् ते cएस्सटिओन् ओफ़् तिस् एन्टिरे मस्स् ओफ़् सुफ़्फ़ेरिन्ग्
      & स्ट्रेस्स्. 

    • 88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

    • Plant & vegetables🥗 troich fruit🍎bearing lusan mar Ashoka Mhòr rinn & 🪴in
      poitean gus faighinn thairis Hunger as motha tinn, na bu mhotha a
      dh’fhuiling-conditionedness, agus fios aig an t-suidheachadh a tha e:
      Ultimate Happiness-àrd a tha an deireadh fulangais.

      Bho ’stad a bhith a’ tighinn an stad de birth.From a ’stad a breith,
      agus an uair sin a’ fàs aosta, tinneas & bàs, bròn, caoidh, pian,
      àmhghar, is eu-dòchas a h-uile cease.Such tha an stad seo fad tomad
      fulangas is cuideam.

    • 89) Classical Serbian-Класични српски,

    • Постројења вегетаблес🥗 и патуљци фруит🍎беаринг биљке попут Ашока Велики учинио и 🪴ин
      посудама за превазилажење глад највећих болестан, у највећој
      патњи-цондитионеднесс, знајући ову реалност у томе је:
      Крајњи Срећа врховни да је крај патње.

      Од престанка постане долази престанка биртх.Фром престанак рођења, затим
      старења, болест и смрт, тугу, нарицање, бол, патњу и очај све
      цеасе.Суцх је престанак целе ове масе патње и стреса.

    • 90) Classical Sesotho-Seserbia ea boholo-holo,

    • Semela vegetables🥗 & dwarf dimela fruit🍎bearing joaloka Ashoka e Moholo o ile a & 🪴in
      lipitsa ho hlōla Hunger moholo ka ho fetisisa a kula, ea ho e moholo ho
      utloisoeng bohloko-conditionedness, ka ho tseba ‘nete ena ka ho:
      Ultimate Thabo le phahameng hore ke qetellong ea mahlomola.

      Ho tswa ho cessation ea ho ba tluoa tabeng ea ho cessation ea birth.From
      le cessation la tsoalo, ka nako eo ba seng ba hōlile, ho kula &
      lefu, masoabi, ho lla, bohloko, mahlomola, & nyahama kaofela
      cease.Such ke cessation ea boima ena kaofela mahlomola & khatello ea
      kelello.

    • 91) Classical Shona-Shona Shona,

    • Dyara miriwo & svutugadzike michero seashoka iyo Great & 🪴in
      mapoto ekukunda nzara hurukurwara zvakanyanya, iko kutambudzika kukuru,
      kuziva chokwadi ichi pazviri:
      Mufaro wekupedzisira uyo ndiwo mugumo wekutambura.

      Kubva kuCessation yekuuya kuchikudza kwekuzvarwa kwekuzvarwa
      kwekuzvarwa, zvino kuchembera, kufa, kusuwa, kushungurudzika, uye
      kupererwa, uye kupererwa, uye kupererwa, uye kushushikana.

    • 92) Classical Sindhi,

    •  ڀا
      vegetables ين جو ٻوٽو ٻوٽا پوکڻ وارا ٻوٽا جيڪي اسڪوڪن کي گرم ڪيو ۽ هن
      کي وڏي مصيبتن تي قابو پائڻ، هن حقيقت کي knowing اڻڻ لاء:
      حتمي خوشي جو عظيم آهي جيڪو مصيبت جو خاتمو آهي.

      of مڻ جي شروعات کان، prement مڻ، مدي ۽ موت، تڪليف، تڪليف،


    • تڪليف، تڪليف، تڪليف، تڪليف ۽ پريشاني جو خاتم



    • 93) Classical Sinhala-සම්භාව්ය සිංහල,

    • බලාගාරය vegetables🥗 සහ අශෝක වැනි වාමන fruit🍎bearing ශාක මහා එය මෙම යථාර්ථය වන්නේ දැන අසනීප ශ්රේෂ්ඨතම හන්ගර් ජය ගැනීමට ශ්රේෂ්ඨතම දුක්-conditionedness කළේ සහ 🪴in
      මුට්ටි,:
      අවසාන සතුට උත්තරීතර දුක් අවසන් වේ.

      බවට පත් වෙමින් ඇති වූ සුභවාදී සිට birth.From ඇති වූ සුභවාදී එන උපත්, එසේ
      නම්, මහලු රෝගී හා මරණ ඇති වූ සුභවාදී, දුක, විලාප, වේදනාව, ආපදා, ලත
      සියලු cease.Such දුක් සහ මානසික ආතතිය මෙම සමස්ත මහා පරීකෂා වේ.

    • 94) Classical Slovak-Klasický slovenský,

    • Plant vegetables🥗 a trpasličí fruit🍎bearing rastliny ako Ashoka veľký urobil a 🪴in
      kvetináčoch o prekonanie hladu Najväčší chorý, najväčšie
      utrpenie-conditionedness s vedomím tejto skutočnosti na to je:
      Konečným Šťastie supreme, že je koniec utrpenia.

      Od ukončenia stávajú prichádza prestania birth.From ukončenia pôrodu,
      potom starnutie, choroba & smrť, smútok, utrpenie, bolesť, úzkosť, a
      zúfalstvo všetko cease.Such je zastavenie celého tohto množstva
      utrpenia a stresu.

    • 95) Classical Slovenian-Klasična slovenska,

    • Rastlin vegetables🥗 in pritlikavi fruit🍎bearing rastline, kot Ashoka Veliki storil in 🪴in
      lonci za odpravo lakote najbolj bolni, največjega
      trpljenja-conditionedness, vedoč to realnost na to je:
      Ultimate Sreča vrhovni da je konec trpljenja.

      Od prenehanja postane prihaja prenehanja birth.From prenehanje rojstva,
      nato staranje, bolezen & smrt, žalost, žalovanje, bolečine, stiske,
      in obup vse cease.Such je prenehanje te celotne mase trpljenja in
      stresa.

    • 96) Classical Somali-Soomaali qowmiyadeed

    • vegetables🥗 Plant & dhirta fruit🍎bearing cilin sida Ashoka Great sameeyey & 🪴in
      dheryihii in ay ka gudbaan Gaajada xanuunsan ugu weyn, ee
      silica-conditionedness weyn, og xaqiiqada waxa at waa:
      Ultimate Happiness wayn in uu yahay dhamaadka dhibaatada.

      From joojinta noqdo yimaado joojinta birth.From joojinta uu ku dhashay,
      ka dibna gaboobaya, jirro & dhimashada, murug, baroorasho, xanuun,
      cidhiidhi, & quustaan ​​cease.Such oo dhan waa la joojiyo of mass
      this dhan dhibaato & stress.

    • 97) Classical Spanish-Español clásico,

    • Plantas vegetales🥗 & Dwarf Fruit🍎Beating Plants Like Ashoka The Great Hot & 🪴En
      Pots Para superar el hambre de los enfermos más grandes, la mayor
      condicionalidad suficiente, sabiendo que esta realidad es:
      La felicidad definitiva suprema que es el fin del sufrimiento.

      Desde el cese de convertirse en el cese de nacimiento. Desde el cese del
      nacimiento, luego el envejecimiento, la enfermedad y la muerte, el
      dolor, la lamentación, el dolor, la angustia y la desesperación. Todo
      cesa. Es el cese de toda esta masa de sufrimiento y estrés.

    • 98) Classical Sundanese-Sunda Klasik,

    • Melak sayuran & dwarf buah anu dengki sapertos Ashoka anu saé sareng 🪴in porpilih pikeun ngatasi pembunuhan anu paling gedé, kaseloran ieu kasatiana di éta:
      Kabagjaan pamungkas anu paling luhur nyaéta tungtung sangsara.

      Tina jimat jantenna tinggalkeun kalahiran lahir.fromat sing kalahiran, maka tatak, geringna & maot, duka,, nyeri,

    • 99) Classical Swahili,Kiswahili cha Classical,

    • Plant vegetables🥗 & Dwarf mimea fruit🍎bearing kama Ashoka Mkuu alifanya & 🪴in
      sufuria kushinda na Njaa kubwa wagonjwa, kubwa mateso-conditionedness,
      kujua hali halisi hii katika ni:
      Ultimate Happiness mkuu huo ndio mwisho wa kuteseka.

      Kutoka kukoma kuwa suala kukoma birth.From kukoma uzazi, basi kuzeeka,
      ugonjwa & kifo, huzuni, kilio, na maumivu, huzuni, & kukata
      tamaa kila cease.Such ni kukoma kwa wingi hii yote ya mateso na dhiki.

    • 100) Classical Swedish-Klassisk svensk,

    • Växt vegetables🥗 & dvärg fruit🍎bearing växter som Ashoka den store gjorde & 🪴in
      krukor för att övervinna hunger störst sjuk, det största
      lidandet-conditionedness vetskap denna verklighet på det är:
      Ultimate Lycka högsta som är slutet på lidandet.

      Från upphörandet att bli kommer upphörandet av birth.From upphörande av
      födelse, då åldrande, sjukdom och död, sorg, klagan, smärta, och
      förtvivlan hela cease.Such är upphörandet av hela denna massa av lidande
      och stress.

    youtube.com

    यह कहानी आपकी जिंदगी बदल देगी|This Buddhist Story Can Change Your Life



  • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

  • ஆஷ்கா போன்ற தாவரங்கள் மற்றும் குள்ள பயிர்கள் தாவரங்கள் பெரிய செய்த தாவரங்கள் மற்றும் 🪴in
    பானைகளில் பசி கடக்க மிக பெரிய நோய்வாய்ப்பட்ட, மிக பெரிய பாதிப்பு,
    குளிர்ச்சியான நிலையில், அது இந்த உண்மை தெரிகிறது:
    அல்டிமேட் மகிழ்ச்சி மிகுந்த துயரத்தின் முடிவாகும்.

    பிறப்பு நிறுத்தப்படுவதால், பிறப்பு நிறுத்தத்தை ஏற்படுத்தும். பிறப்பு,
    பின்னர் வயதான, நோய் மற்றும் மரணம், துக்கம், புலம்பெயர்வு, வலி,
    துயரங்கள், மற்றும் விரக்தியடைதல் ஆகியவை அனைத்தும் நடைபெறுகின்றன.

    • 103) Classical Tatar
    Ашока
    кебек яшелчәләр үсемлекләр, Бөек авыру, ачлыкны, иң зур авырлыкны, иң
    зур авырлыкны җиңәр өчен чүлмәкләр, бу чынбарлыкны белү:
    Ахыр чиктән тыш бәхет, бу газапларның бетүе.

    Килешүне туктатудан, тууны туктатудан соң. Туган, аннары картлык, авыру
    һәм үлем, кайгы, авыру, газаплар, өметсезлек барлык бетерү.



    104) Classical Telugu- క్లాసికల్ తెలుగు,
    ప్లాంట్ vegetables🥗 & అశోక వంటి మరగుజ్జు fruit🍎bearing మొక్కలు గ్రేట్ & ఆకలి అనారోగ్యంతో గొప్ప, గొప్ప బాధ-conditionedness అధిగమించడానికి కుండల 🪴in,
    అది వద్ద ఈ వాస్తవం తెలిసిన ఉంది:
    అల్టిమేట్ హ్యాపీనెస్ సుప్రీం బాధ ముగింపు.

    అవ్వటానికి విరమణ నుంచి birth.From విరమణ పుట్టిన విరమణ, అప్పుడు
    వృద్ధాప్యం, అనారోగ్యం & మరణం, దుఃఖము, lamentation, నొప్పి, బాధ
    వస్తుంది, & నిరాశ అన్ని cease.Such బాధ & ఒత్తిడి ఈ మొత్తం
    ద్రవ్యరాశి విరమణ ఉంది.


    105) Classical Thai-ภาษาไทยคลาสสิก
    ,พืชผักพืช & พืชผลไม้แคระ🍎่เช่น
    ashoka ผู้ยิ่งใหญ่ทำ &
    หม้อที่จะเอาชนะความหิวโหยความเจ็บป่วยที่ยิ่งใหญ่ที่สุดความทุกข์ทรมานที่ยิ่งใหญ่ที่สุดรู้ว่าความเป็นจริงนี้อยู่ที่นี่คือ:
    สุดยอดความสุขสูงสุดนั่นคือจุดจบของความทุกข์ทรมาน

    จากการหยุดที่จะเกิดการหยุดกำเนิดจากการหยุดการเกิดแล้วอายุการเจ็บป่วยและความตายความเศร้าโศกเศร้าโศกเจ็บปวดความทุกข์และสิ้นหวังทั้งหมดหยุดการหยุดของมวลชนและความเครียดทั้งหมดนี้


    106) Classical Turkish-Klasik Türk,
    Bitki
    Sebzeleri ve Cüce Meyvesi Ashoka Gibi The Bearing Bitkileri Büyük
    Hırlanın Üstesinden Gelmek İçin Tencere, En Büyük Acılandırıcı Klima, bu
    gerçeği bilerek:
    Istırabın sonu olan üstün mutluluk yüce.

    Olmanın durdurulmasından doğanın sona ermesidir. Doğumun durdurulması,
    daha sonra yaşlanma, hastalık ve ölüm, üzüntü, lamentasyon, ağrı,
    sıkıntı ve umutsuzluk tüm durgunluklar.


    107) Classical Turkmen
    Ösümlik vegetables🥗 we Ashok ýaly Nani fruit🍎bearing ösümlikler Beýik we açlykdan uly ejir-conditionedness, syrkaw uly ýeňip tutýar 🪴in,
    oňa bu hakykaty bilmekdir etdi:
    Ultimate bagtyýarlyk ýokary bolan ajy soňy bar.

    bolmak bes başlap birth.From atyşygy doglan aýtdyrmak, onda könelmegi,
    keseli we ölüm, gynanç, Lamont, ajy, kynçylyk gelýär, we ähli cease.Such
    ajy we stres bu ähli massasynyň ýatyrylan bolsa umytsyzlygyň.



    108) Classical Ukrainian-Класичний український,
    Завод vegetables🥗 і карликова fruit🍎bearing рослина, такі як Ашока Великий зробило і 🪴in
    горщики, щоб подолати голод найбільшого хворі, найбільше
    страждання-обумовленість, знаючи, що це реальність, в ній:
    Остаточне Щастя верховне, що це кінець страждання.

    З припиненням становлення наступає припинення birth.From припинення
    народження, то старіння, хвороба & смерть, печаль, плач, біль,
    страждання, відчай і все cease.Such є припинення всієї маси страждання і
    стрес.



    109) Classical Urdu- کلاسیکی اردو

    پلانٹ vegetables🥗 & اشوک طرح بونے fruit🍎bearing پلانٹس عظیم اور بھوک بیمار سب سے بڑا، سب سے بڑی مصائب-conditionedness پر قابو پانے کے برتنوں 🪴in،
    اس پر اس حقیقت کو جانتے ہوئے ہے کیا:
    حتمی خوشی سپریم کہ مصائب کا اختتام ہے.

    بننے کے خاتمے سے birth.From کے خاتمے کی پیدائش کے خاتمے، پھر عمر، بیماری
    اور موت، دکھ، نوحہ، درد، تکلیف آتی ہے، اور مایوسی تمام cease.Such مصائب
    اور کشیدگی کے اس پورے ماس کے خاتمے ہے.


    110) Classical Uyghur,


    ئۆسۈملۈك vegetables🥗 & Ashoka ئوخشاش dwarf fruit🍎bearing ئىستانسىسى بۈيۈك ۋە ئاچارچىلىق ئەڭ چوڭ گىرىپتار-conditionedness كېسەل ئەڭ چوڭ يېڭىپ چۆگۈن 🪴in,
    ئۇنى بۇ رىئاللىقنى بىلگۈچىدۇر قىلدى:
    ئاخىرقى بەخت ئالىي دەپ ئازاب ئاخىرقى.

    ئايلانغان توختىتىشقا كەلگەن birth.From توختىتىشقا تۇغۇلغان توختىتىشقا,
    ئاندىن ياشانغانلار, كېسەل & ئۆلۈشىنى, قايغۇرۇش, lamentation,
    ئاغرىقنى, خەتەرگە كەلگەن, & بارلىق cease.Such ئازاب ۋە بېسىم بۇ
    پۈتۈن ئاممىۋى توختىتىشقا بولىدۇ ئۈمىدسىزلەنمە


    111) Classical Uzbek-Klassik o’z,

    O’simlik vegetables🥗 & Ashoka kabi mitti fruit🍎bearing o’simliklar Buyuk va Hunger buyuk azob-conditionedness, kasal eng buyuk yengish uchun idish 🪴in,
    u bu haqiqatni bilish hisoblanadi qildi:
    Ultimate Baxt oliy deb iztirob oxiri.

    mos tugatish boshlab birth.From tugatish tug’ilgan to’xtatish, so’ngra
    qarish, kasallik va o’lim, qayg’u, aza, og’riq, qayg’u keladi, va barcha
    cease.Such azob-uqubatlar va stress, bu butun massasi to’xtatish emas
    noumid.


    112) Classical Vietnamese-Tiếng Việ,
    Thực vật Rau🥗 & lùn Trái cây Cây giống như Ashoka The Great Did & 🪴in
    Pots để vượt qua cơn đói, bệnh nặng nhất, khả năng đau khổ lớn nhất,
    biết thực tế này tại đó là:
    Hạnh phúc tối thượng tối cao đó là sự kết thúc của đau khổ.

    Từ sự chấm dứt trở thành sự chấm dứt của việc sinh ra. Từ sự chấm dứt
    sinh ra, sau đó già đi, bệnh tật, đau khổ, sự đau khổ, than thở, đau
    đớn, đau khổ, và tuyệt vọng tất cả dứt điểm. Là sự chấm dứt của toàn bộ
    khối đau khổ và căng thẳng này.


    113) Classical Welsh-Cymraeg Clasurol,
    Planhigion Llysiau Plannu planhigion Ffrwythau🥗 a Dwarf fel Ashoka Y Great Great & 🪴in Potiau i oresgyn y newyn y mwyaf sâl, y mwyaf yn dioddef-amodoldeb, gan wybod y realiti hwn ynddo yw:
    Mae hapusrwydd yn y pen draw yn berffaith dyna ddiwedd dioddefaint.

    O ddod i ben i ddod yn dod i ben genedigaeth


    114) Classical Xhosa-IsiXhosa zesiXhosa,

    Tyala imifuno yeMifudy kunye ne-Dwarf yezityalo ezithanda izityalo ezinjenge-AShoka i-Asshoka inkulu kakhulu kwaye i-🪴in pots yoyise indlala egudileyo enkulu, enokubandezeleka kakhulu, yazi le nto.
    Ulonwabo lokugqibela ulonwabo oluphezulu kukuba ukuphela kokubandezeleka.

    Ukusuka ekuphumeni kweza ukuba uza kuzala.From ukulala, emva koko ukwaluphala, ukugula, ukudana, ithemba, ukuphelelwa lithemba.


    115) Classical Yiddish- קלאסישע ייִדיש
    פּלאַנט וועגעטאַבלעס🥗 & קאַרליק פרויט🍎בעאַרינג געוויקסן ווי אַשאָקאַ די גרויס האט & 🪴ין
    פּאַץ צו באַקומען הונגער די גרעסטע קראַנק, די גרעסטע
    צאָרעס-קאָנדיטיאָנעדנעסס, ווייסט דעם פאַקט אין עס איז:
    לעצט גליק העכסט אַז איז דער סוף פון צאָרעס.

    פון די ופהער פון פּאַסיק קומט די ופהער פון בירטה.פראָם די ופהער פון
    געבורט, דעמאָלט יידזשינג, קראַנקייַט & טויט, טרויער, קלאָגליד איז
    דאָס, ווייטיק, נויט, & פאַרצווייפלונג אַלע סעאַסע.סוטש איז די ופהער
    פון דעם גאנצע מאַסע פון ​​צאָרעס & דרוק.


    116) Classical Yoruba-Yoruba Yoruba,

    Ọgbin vegetables🥗 & arara fruit🍎bearing eweko bi Ashoka Nla ṣe & 🪴in
    obe lati bori ebi awọn ti o tobi aisan, awọn ti o tobi
    ijiya-conditionedness mọ eyi otito, ni o jẹ:
    Ultimate Ayọ adajọ ti o jẹ opin ijiya.

    Lati awọn cessation ti di ba wa ni awọn cessation ti birth.From awọn
    cessation ti ibi, ki o si ti ogbo, aisan & iku, ibanuje, tẹdùntẹdùn,
    irora, ibanuje, & despair gbogbo cease.Such ni awọn cessation ti yi
    gbogbo ibi-ti ijiya & wahala.



    117) Classical Zulu-I-Classical Zulu
    Plant vegetables🥗 & yemifino fruit🍎bearing izitshalo ezifana Ashoka Elikhulu benza & 🪴in
    amabhodwe ukuze unqobe Hunger kufike komkhulu wabo ugula, uJesu
    oyisibonelo esikhulu kunazo ukuhlupheka-conditionedness, njengokuba nazi
    lokhu ngokoqobo nalapho kuba:
    Ultimate Injabulo ophakeme okungukuthi nokuphela kokuhlupheka.

    Kusukela ukumisa yokuba kufika ukumisa birth.From le ukumisa lokuzalwa
    ke ukuguga, ukugula & nokufa, usizi, ukulila ubuhlungu, usizi, &
    despair zonke cease.Such iyona ukumisa lolu ngqimba konke ukuhlupheka
    & ukucindezeleka.


    Jhanas

     Non-returner










    Bhikkhu Pesala

    Where Have You Come From?

     

    The Buddha’s daily routine was extraordinary, he slept for only a few hours in the early hours of the morning. We divide the night into three watches: from 6pm to 10pm, from 10pm to 2am, and from 2am to 6am. In the first watch, after bathing, the Buddha taught the community of monks. At the end of the first watch, the monks would return to their quarters. Then celestial beings approached the Buddha to ask questions. The Buddha spent the middle watch answering their questions.

    During the first part of the last watch the Buddha practised walking meditation to relieve the stiffness caused by sitting since the morning. In the second part, the Buddha lay down mindfully and slept. In the third part, he enjoyed the bliss of nibbāna. After abiding in the absorption of great compassion in the fourth part, at dawn he considered who was ready to be taught the Dhamma.

    Question Mark


    The Weaver’s Daughter



    One morning he perceived in his divine eye the daughter of a poor weaver whose wife had just died. Realising that the young girl needed to hear his teaching, the Buddha went on foot to the village where she was staying. Seeing the Buddha arrive, the villagers invited him for the meal, and the Buddha gave a discourse after the meal to all the villagers, including the young girl. The essence of his teaching was as follows: “Death is certain, life is uncertain. Contemplate death constantly to overcome the fear of death. As one who enters the jungle armed with a stick is not afraid on seeing a snake, one who contemplates death constantly is not afraid if death comes suddenly.” The villagers all appreciated the Buddha’s discourse, and for several days meditated seriously on death. However, after a week or so every one of them had forgotten the Buddha’s advice, and was carrying on just as heedlessly as before — except, that is, for the young girl. Because her mother had recently died, she could not forget the Buddha’s words. She meditated constantly on death, for months and years afterwards.



    Three years later the Buddha reconsidered the situation of the weaver’s daughter and, seeing that she now had mature insight, he went to her village to teach her again. She was now sixteen, and had to work hard to help her father, who had no other children. On the day that the Buddha arrived, the weaver had been working all night to finish an urgent job, and his daughter was busy spinning more thread for her father. Hearing that the Buddha had arrived she considered what she should do. She decided to go to see the Buddha as soon as she had finished her spinning, then she would take the newly spun thread to her father.



    The villagers offered the meal to the Buddha, but as the girl was not present, the Buddha sat in silence after the meal waiting for her to arrive. The villagers were obliged to wait in silence too, out of respect for the Buddha. Finally, the young girl arrived, and the Buddha asked her the following four questions:

      “Young girl, where have you come from?”
      “I do not know, Lord” she replied.

      “Young girl, where are you going to?”
      “I do not know, Lord” she replied.

      “Do you not know?”
      “I know, Lord” she replied.

      “Do you know?”
      “I do not know, Lord” she replied.



    The villagers were baffled by her answers. Some thought she was being cheeky, and started scolding her, “Why don’t you tell the Buddha that you came from the spinning-shed, and are going to your father’s house?”



    The Buddha silenced them and asked the girl to explain her answers. The girl replied:

      “When you asked, ‘Where have you come from?’ you didn’t want to know that I came from the spinning-shed; you meant to ask from which existence I came to this one. So I replied that I do not know.”

      “When you asked, ‘Where are you going to?’ you meant to ask to which existence I am going after this one, so I again replied that I do not know.”

      “When you asked, ‘Do you not know?’ you meant to ask, ‘Do you not know that you will die?’ so I replied that I know I will die.”

      “When you asked, ‘Do you know?’ you meant to ask, ‘Do you know when you will die?’ so I replied that I do not know when I will die.”



    The Buddha praised the girl for her intelligent answers, and the villagers were amazed. The Buddha then spoke the following verse:

      “Blind is this world, only a few can see clearly.
      Like birds that escape from a net, only a few go to a blissful state.”



    The girl realised nibbāna and became a Stream-winner on hearing this verse.

    The young girl then went to her father’s house and put the newly spun skein of thread down by the loom. After working the whole night, her father had fallen asleep at the loom. When his daughter came in, he woke up with a start, and accidentally swung a heavy beam on the loom. The beam struck the girl hard, and she died on the spot. The father was totally distraught, and hurried to the Buddha to seek consolation. The Buddha explained the truth of suffering to him, and the weaver asked for ordination, later attaining Arahantship.



    The Buddha’s love and compassion was unlimited. For the benefit of one poor girl and her father, he twice went on a long journey to teach the Dhamma, and he did not forget about the girl after the first visit, but returned as soon as he knew that she needed his help. Though he had many thousands of disciples including kings and ministers, and also taught celestial beings, the Buddha always had time for anyone who would benefit from his teaching, even including beggars and slaves.



    This story is very interesting for the Buddhist because it shows that although we do believe in rebirth we do not need to remember our previous lives to gain nibbāna, the goal of Buddhism. The weaver’s daughter could not tell the Buddha from which existence she had come to be reborn as a weaver’s daughter, but the Buddha was pleased with her answers. She had understood about the uncertainty of life and the certainty of death after three years of meditation. That understanding enabled her to attain nibbāna while listening to the verse.



    One who has attained nibbāna no longer has any doubts such as “Am I?” “Am I not?” “What am I?” “How am I?” since the egocentric way of thinking has been removed by insight. It is not unlike the case of someone who has grown up and lost interest in football. He is no longer disappointed when his football team loses, or elated when they win. Even if he hears that his former football team has been relegated to the second division, it no longer matters since he doesn’t follow the team avidly any more.



    Self-view is hard to remove entirely. We identify with our family, our school, our neighbourhood, our local football team, our country, or our racial group. If we hear any good or bad news about anything that we regard as ours then we feel elated or depressed. If we hear someone say something critical about us personally, then we may feel terrible. However, we should not take it too much to heart. There is a saying in the Dhammapada:

      “They blame those who speak too much,
      They blame those who speak too little,
      They blame those who remain silent.
      No one escapes blame in this world.”



    Similarly, if someone praises us we should not become conceited because of that. If we work hard we will get a good result, that is only natural, but there is always someone who can do better than us, at least in other ways. It is hard to remove pride and conceit, but we must do it if we want to gain the highest happiness. The Buddha described how his pride and intoxication vanished, when he was still an unenlightened bodhisatta. “On seeing an old man, all pride and intoxication in youth vanished. On seeing a sick man, all pride and intoxication in health vanished. On seeing a dead man, all pride and intoxication in life vanished.”



    How can we remove self-view, pride, and conceit? We must develop mindfulness or awareness. Whatever thoughts or feelings arise within us should be observed as they occur from moment to moment. We should not allow ourselves to be heedless even for an instant. Heedlessness allows defilements like self-view, pride, and conceit to enter the mind and dominate it. Perhaps you have enjoyed watching a cartoon like Tom and Jerry. How did the ideas “Tom” and “Jerry” arise? When one watches a cartoon, one become absorbed in the story and soon begins to believe and feel what one imagines Tom and Jerry are feeling. Actually, Tom and Jerry exist only in our imaginations. A cartoon is only drawings that are displayed on the screen in rapid succession. However, the mind arises and passes away much more rapidly than the cartoon pictures, so it can put together the dialogue, sound effects, and pictures to create the illusion that Tom really is bashing Jerry over the head with a frying-pan, so we are emotionally affected by what we see.



    Real life is like this too. We see and hear things so rapidly that our mind constructs a mental picture, which we regard as real. If someone abuses us, we may feel like they are bashing us over the head, they are making bad kamma, but we suffer. Why is this? It is due to the mental formations that we create. We cannot easily stop this natural process because it is the result of previous kamma. Having abused others in the past, we have to suffer abuse in the present. However, we can sharpen our awareness of the process to the point where we can separate the mental impressions from the experience of hearing. Eventually, we will realise that all these impressions do not happen to anyone, they just happen. Then we will realise that the idea of a self, a person, a ‘me’, or a ‘you’, is just an illusion.



    Self-view is deeply rooted and cannot be removed by the unmindful person. The average, unmindful person dwells with self-view dominating his or her mind for the entire life. The mindful meditator can disrupt it temporarily while engaged in meditation, but after stopping meditation it will gradually reassert itself unless the meditator has gained deep insight. If a meditator gains deep insight and attains the first path of a Stream-winner, self-view is completely destroyed, and will never arise again. Such a person may be heedless to some extent, but can never be careless enough to break any of the five precepts. He or she is absolutely free from rebirth in the four lower realms of hell, hungry ghosts, demons, and animals, and will attain final nibbāna (Arahantship) within seven lives at the most. Having seen nibbāna personally, he or she has unshakeable confidence in the Buddha, Dhamma, and Sangha, and is truly worthy of offerings and homage. The weaver’s daughter was a Stream-winner.



    After attaining nibbāna, the Dhamma becomes central to the life of a Stream-winner. They are not yet free from sensual desire and anger, so they can lead a fairly normal family life. Whenever they wish to enjoy the peace of nibbāna they can meditate again, developing concentration, and attaining the fruition of the first path. If their concentration is strong, they may remain in the attainment of fruition for quite long periods, say, an hour or two. If they wish to attain the higher path, they should go into retreat for meditation and resolve not to attain the fruition of the first path during that period, and strive to attain the higher path. If they are successful and attain the second path of a Once-returner, they will be reborn on this earth only once more at the most before attaining the final liberation of Arahantship.



    The second path destroys strong forms of lust and anger, but some of these deep-rooted defilements remain, so they still have some sensual attachment and ill-will. If the Once-returner strives again in meditation and attains the third path of a Non-returner, all traces of lust and anger are uprooted. Since they have no sensual attachment at all they will not be born in the womb again, and will take rebirth only in the Suddhāvāsa Brahmā realms. These realms are the Theravāda ‘Pure Land’ because only Non-returners are reborn there. The bodhisattas are not reborn there either, because they are still worldlings who have not yet gained even the first path of a Stream-winner.



    Non-returners seem to be extremely rare these days. Saya Thetgyi, a Burmese lay meditation teacher, who taught U Ba Khin (Goenkaji’s teacher), was reputed to be a Non-returner. The Venerable Ledi Sayādaw praised him and asked him to teach meditation to his own monk disciples. A Non-returner will be naturally inclined to lead a monastic life, having no sexual desire at all, but may be obliged to remain as a lay person to support relatives. The potter honoured by Buddha Kassapa in the Ghatīkāra Sutta (Majjhimanikāya, Sutta 81) was a Non-returner. Though he was a humble potter, he was the chief supporter of Buddha Kassapa, and looked after his own blind and aged parents. He did not use money, but let people take his pots, leaving whatever goods they wished to in exchange. Knowing that he was a good supporter of the Buddha, they donated generously so he didn’t need any other source of income. Refusing to dig the earth himself, he gathered clay from river banks or that had been dug up by animals. Thus, though a layman, he lived on ten precepts like one gone forth.



    The Non-returner has to strive again in meditation to attain the final goal of Arahantship. Only then is all rebirth and suffering finally destroyed. Not even the subtlest defilements remain, so the Arahant is worthy of the highest honour. The word ‘Araham’ means ‘worthy’. There have been a few monks in Burma and Thailand in recent years who are reputed to have attained the final path. Venerable Ledi Sayādaw was thought to be one, but it is hard to be sure, since Arahants are extremely modest about their attainments.



    A certain monk was living in dependence on an elder who was an Arahant. Living in dependence meant in those days that the pupil shared a cell with his teacher, looked after his robes, studied at his feet, and accompanied him on the daily almsround. Teacher and pupil lived liked a good father and devoted son. One day, while walking for alms, the pupil asked his teacher, “Venerable Sir, how can one know an Arahant?” The elder, who was an Arahant, replied, “It is not easy friend, to know an Arahant. Even if one were to live in dependence on an Arahant, doing all the duties for him, and accompany him on his daily almsround, one might not know that he was an Arahant.” Yet even when given such a broad hint by his teacher, the pupil did not realise that the elder was an Arahant.



    Due to excessive devotion, pious people are inclined to elevate their revered teacher to the status of an Arahant, though he may still be a worldling or Stream-winner at best. To eradicate all lust, anger, conceit, and attachment to life is no easy task. First one should aim to attain the stage of Stream-winning in this very life. If one succeeds in doing that, one may perhaps then be able to distinguish between a worldly person and a saint, since one will be free from doubt and superstition.



    It is my belief that most intelligent people could attain Stream-winning in this very life if they really tried hard. However, very few really strive hard in meditation. Since confidence and effort are lacking, the goal cannot be attained. Though she was only thirteen years old, the weaver’s daughter practised meditation relentlessly for three years to attain the path. These days, people think that a ten-day intensive vipassanā course is really a bit over the top, but striving in meditation throughout the whole day and late into the night is not self-mortification. It is the minimum amount of effort required to attain deep insight or nibbāna. If we want to sleep at least six or seven hours, the goal is still far away.



    To motivate oneself, one should meditate seriously on death. There is no guarantee that one will not die today. Perhaps one can avoid paying taxes if one lives like a monk, but no one can avoid death. Each breath brings death nearer. Please think seriously about this — do not imagine for one minute that it will never happen to you. If you postpone meditation until you are old — assuming that you live to old age — your attachment will have grown stronger, and your health and vitality will have grown weaker. It is best to meditate in the prime of youth, before the clutter of household life traps you in its vice-like grip. In Burmese, the expression for getting married means, literally, “to fall into house prison.” The Burmese have the right attitude. Married life is a comfortable prison from which it is hard to escape. Even if one partner freely permits the other to go to meditate for a few weeks, or to ordain permanently, most will not want to go.



    When the bodhisatta heard that his son had been born he murmured “A fetter has arisen” so his father Suddhodana named his new grandson ‘Rāhula’ meaning fetter, hoping that the baby would prove an impediment to the bodhisatta’s renunciation of household life. Fortunately for us, the bodhisatta’s mind was already made up, and the news of Rahula’s birth was the final spur to make him decide, “It must be done at once, before I get attached.” So he left the palace on the same night without even setting eyes on his newborn son.



    Attachment is very sticky stuff. Many monks who fall back to household life do so because of sexual desire. To get free from sensual attachment, one must meditate either on death or on the repulsive aspects of the body. One should consider what all human bodies contain. If we opened one up and took a look inside, it would be hard to become lustful. It is just a foul smelling carcase of meat, blood, and bones that we have to carry around the whole day and night. If there was no skin or clothes to cover it up, what a horrible sight it would be. One would need to carry a stick to drive off the dogs and crows that would come sniffing around looking for something to eat. Yet people think very highly of their own bodies, and those of others. What folly it is to lust after another person’s body, but delusion fools us completely when we are heedless.



    At one time a certain nun fell in love with the Venerable Ānanda and, pretending to be ill, she arranged for him to visit her in her quarters. Venerable Ānanda was then still only a Stream-winner, so he was not yet free from lust, but he was wise enough not to allow desire to arise. He did not get angry with her either, but admonished her, “Sister, sexual intercourse is the cause of birth. From birth, old age, disease, and death arise.” Realising that Venerable Ānanda knew about her ulterior motives, she confessed her offence to him, and regained her sense of shame.



    To gain liberation from suffering, there has to be renunciation at some point. Desire and attachment will not just disappear of their own accord. We have to pluck them out as we remove a splinter or thorn stuck under the skin. It is painful, but when it is done we can dwell at ease again. The most effective way to remove desire is to practise mindfulness meditation relentlessly throughout the whole day without a break until insight knowledge arises. On seeing things as they really are, desire and attachment will vanish.

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