Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Kushinara Nibbana Bhumi Pagoda in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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LESSON 3467 Tue 6 Oct 2020 Discovery of Awakened One with Awareness Universe (DAOAU) For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT Suttas word by word SN 22.24 (S iii 26) Abhijāna Sutta — Directly knowing — [abhijānati] and The Buddha feeds the Hungry. in 29) Classical English,Roman.85) Classical Samoan-Samoan Samoa,87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský,94) Classical Slovenian-Klasična slovenska,95) Classical Somali-Soomaali qowmiyadeed,96) Classical Spanish-Español clásico,97) Classical Sundanese-Sunda Klasik,98) Classical Swahili,Kiswahili cha Classical,99) Classical Swedish-Klassisk svensk,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 7:33 am
LESSON 3467 Tue 6 Oct 2020

Discovery of  Awakened One with Awareness Universe (DAOAU) 

For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

KUSHINARA NIBBANA BHUMI PAGODA-is a 18 feet Dia All White Pagoda with a table or, but be sure

to having above head level based on the usual use of the room. in 116 CLASSICAL LANGUAGES and planning to project Therevada Tipitaka in Buddha’s own words and Important Places like

Lumbini, Bodh gaya, Saranath, Kushinara, Etc., in 3D 360 degree circle vision akin to Circarama




At

WHITE HOME


668, 5A main Road, 8th Cross, HAL III Stage,

Prabuddha Bharat Puniya Bhumi Bengaluru




Magadhi Karnataka State


PRABUDDHA BHARAT


Suttas word by word
SN 22.24 (S iii 26)
Abhijāna Sutta
— Directly knowing —
[abhijānati]
and
The Buddha feeds the Hungry.

in 29) Classical English,Roman.85) Classical Samoan-Samoan Samoa,87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský,94) Classical Slovenian-Klasična slovenska,95) Classical Somali-Soomaali qowmiyadeed,96) Classical Spanish-Español clásico,97) Classical Sundanese-Sunda Klasik,98) Classical Swahili,Kiswahili cha Classical,99) Classical Swedish-Klassisk svensk,


Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.

The (sutta) opening at Sāvatthī.{n}


 Without
directly knowing and fully understanding Form, bhikkhus, without
getting dispassionate towards it and abandoning it, one is unable to
destroy suffering; without directly knowing and fully understanding
Feeling, bhikkhus, without getting dispassionate towards it and
abandoning it, one is unable to destroy suffering; without directly
knowing and fully understanding Perception, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering; without directly knowing and fully understanding
Constructions, bhikkhus, without getting dispassionate towards them and
abandoning them, one is unable to destroy suffering; without directly
knowing and fully understanding Consciousness, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering.


 By directly knowing and fully understanding Form,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering; by directly knowing and fully understanding
Feeling, bhikkhus, by getting dispassionate towards it and abandoning
it, one is able to destroy suffering; by directly knowing and fully
understanding Perception, bhikkhus, by getting dispassionate towards it
and abandoning it, one is able to destroy suffering; by directly knowing
and fully understanding Constructions, bhikkhus, by getting
dispassionate towards them and abandoning them, one is able to destroy
suffering; by directly knowing and fully understanding Consciousness,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering.




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4. HOME GARDENING,
5. ONLINE COACHING/TEACHING,

6. MENTAL HEALTH,
7. ALTERNATE ENERGY,
8. INSURANCE,
9. ALTERNATE MEDICINES,
10. GAMING,
11. HEALTHCARE,
12. AFFILIATE MARKET,
13. NETWORK MARKETING,
14. DATA SCIENCES,
15. SPIRITUAL SCIENCES.

Friends

The Buddha feeds the Hungry.

Hunger
is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering;If a man thoroughly understand this, he
has attained Nibbāna, Supreme Happiness.This religious instruction was
given by the Teacher while he was in residence at Āḷavi with reference
to a certain lay disciple.For one day, as the Teacher seated in the
Perfumed Chamber at Jetavana {3.262} surveyed the world at dawn, he
beheld a certain poor man at Āḷavi. Perceiving that he possessed the
faculties requisite for attaining the Fruit of Conversion, he surrounded
himself with a company of five hundred monks and went to Āḷavi.
The
inhabitants of Āḷavi straightway invited the Teacher to be their guest.
That poor man also heard that the Teacher had arrived and made up his
mind to go and hear the Teacher preach the Law. But that very [30.75]
day an ox of his strayed off. So he considered within himself, “Shall I
seek that ox, or shall I go and hear the Law?” And he came to the
following conclusion, “I will first seek that ox and then go and hear
the Law.” Accordingly, early in the morning, he set out to seek his
ox.The residents of Āḷavi provided seats for the Congregation of Monks
presided over by the Buddha, served them with food, and after the meal
took the Teacher’s bowl, that he might pronounce the words of
thanksgiving. Said the Teacher, “He for whose sake I came hither a
journey of thirty leagues has gone into the forest to seek his ox which
was lost. Not until he returns, will I preach the Law.” And he held his
peace.While it was still day, that poor man found his ox and straightway
drove the ox back to the herd. Then he thought to himself, “Even if I
can do nothing else, I will at least pay my respects to the Teacher.”
Accordingly, although he was oppressed with the pangs of hunger, he
decided not to go home, but went quickly to the Teacher, and having paid
obeisance to the Teacher, sat down respectfully on one side. When the
poor man came and stood before the Teacher, the Teacher said to the
steward of the alms, “Is there any food remaining over and above to the
Congregation of Monks?” “Reverend Sir, the food has not been touched.”
“Well then, serve this poor man with food.” So when the steward had
provided that poor man with a seat in a place indicated by the Teacher,
he served him dutifully with rice-porridge and other food, both hard and
soft. When the poor man had eaten his meal, he rinsed his mouth.(We are
told that with this single exception there is no other instance on
record in the Three Piṭakas {3.263} of the Tathāgata’s having thus
inquired about the supply of food.) As soon as the poor man’s physical
sufferings had been relieved, his mind became tranquil. Then the Teacher
preached the Law in orderly sequence, expounding one after another the
Four Noble Truths. At the conclusion of the lesson, the poor man was
established in the Fruit of Conversion. Then the Teacher pronounced the
words of thanksgiving, and having so done, arose from his seat and
departed. The multitude accompanied him a little way and then turned
back.The monks who accompanied the Teacher were highly indignant and
said, “Just consider, brethren, what the Teacher did. Nothing of the
sort ever happened before. But to-day, seeing a certain poor man, the
Teacher inquired about the supply of food and directed that food to be
given to another.” The Teacher turned around, stopped, [30.76] and said,
“Monks, what are you saying?” When he heard what they were saying, he
said to them, “It is even so, monks. When I came hither a journey of
thirty leagues, a long and difficult journey, my sole reason for coming
hither was the fact that I saw that this lay disciple possessed the
faculties requisite for the attainment of the Fruit of Conversion. Early
in the morning, oppressed with the pangs of hunger, this man went to
the forest and spent the day in the forest seeking his ox which was
lost. Therefore I thought to myself, ‘If I preach the Law to this man
while he is suffering from the pangs of hunger, he will not be able to
comprehend it.’ Therefore was it that I did what I did. Monks, there is
no affliction like the affliction of hunger.”

https://www.thedivinemercy.org/articles/feed-hungry

The
following is the first part of our seven-part Lenten series on the
corporal deeds of mercy and how we can - and should - incorporate them
into our lives.

Feed the HungryThe Corporal Works of Mercy:

� Feed the hungry.
� Give drink to the thirsty.
� Clothe the naked.
� Shelter the homeless.
� Comfort the sick.
� Bury the dead.

Comfort the imprisoned.Jesus said to St. Faustina: “… I demand from
you deeds of mercy, which are to arise out of love for Me. You are to
show mercy to your neighbors always and everywhere. You must not shrink
from this or try to excuse or absolve yourself from it”

For I was hungry, and you gave Me something to eat.

Buddhist Legends, XV. 5. The Buddha feeds the Hungry

ancient-buddhist-texts.net

Buddhist Legends, XV. 5. The Buddha feeds the Hungry
203.
Hunger is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering; If a man thoroughly understand this, he
has attained Nibbāna, Supreme Happiness
.

85) Classical Samoan-Samoan Samoa,

Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Faʻailoa saʻo -
[abhijānati]
Lua tulaga (faʻaluaina e fa ma upu uiga tutusa) mo le faʻatamaʻiaina o mafatiaga: malamalama atoatoa ma lafoaʻia. Tasi e tatau ona tumau nofouta e aua le taulaʻi i le tasi o nei lua.
Le (sutta) matala i Sāvatthī. {N}
A aunoa ma le iloa saʻo ma malamalama atoatoa i le Pepa, bhikkhus, aunoa ma le le fiafia i ai ma lafoaia, e le mafai e se tasi ona faʻaleagaina mafatiaga; aunoa ma le iloa saʻo ma malamalama atoatoa Lagona, bhikkhus, aunoa ma le le fiafia i ai ma lafoaia, e le mafai e se tasi ona faʻaleagaina mafatiaga; aunoa ma le iloa saʻo ma malamalama atoatoa i le Perception, bhikkhus, aunoa ma le le fiafia i ai ma lafoaia, e le mafai e se tasi ona faʻaleagaina mafatiaga; aunoa ma le iloa tuʻusaʻo ma malamalama atoatoa i Fausiaina, bhikkhus, aunoa ma le le fiafia ia i latou ma tuʻua i latou, e le mafai e se tasi ona faʻaleagaina mafatiaga; aunoa ma le iloa saʻo ma malamalama atoatoa i le Malamalama, bhikkhus, aunoa ma le le fiafia i ai ma lafoaia, e le mafai e se tasi ona faʻaleagaina mafatiaga.
E ala i le iloa saʻo ma malamalama lelei i le Pepa, bhikkhus, e ala i le le fiafia i ai ma lafoaia, e mafai e se tasi ona faʻaleagaina mafatiaga; e ala i le iloa tuʻusaʻo ma malamalama atoa i le Lagolagoina, bhikkhus, e ala i le le fiafia i ai ma lafoaʻia, o le tasi e mafai ona faʻaleagaina mafatiaga; e ala i le iloa tuʻusaʻo ma malamalama atoatoa i le Perception, bhikkhus, e ala i le le fiafia i ai ma lafoaia, o le tasi e mafai ona faʻaleagaina mafatiaga; e ala ile iloa saʻo ma malamalama atoatoa ile Fausiaina, bhikkhus, e ala ile le fiafia ia latou ma tuʻua i latou, e mafai e se tasi ona faʻaleagaina mafatiaga; e ala i le iloa tuʻusaʻo ma malamalama atoatoa i le Malamalama, bhikkhus, e ala i le le fiafia i ai ma lafoaia, o le tasi e mafai ona faʻaleagaina mafatiaga.
MANATU FAATINO:
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3. FUAFUAGA MARKET INVESTING,
4. Faatoʻaga Fale,
5. AOAOGA I LE LALOLAGI / AOAOGA,
6. SOIFUA MALOLO,
7. Malosiaga SILI,
8. Inisiua,
9. FUA FUA,
10. GAMING,
11. SOIFUA MALOLOINA,
12. MAFUFAIGA FAʻAVAE,
13. MAFAI FAAFITAULI,
14. Faʻamatalaga SAienisi,
15. SAUNIGA FAALEAGAGA.
Ua fafagaina e le Buddha le Fiaaai.
O le fia ‘ai o le sili lea o puapuaga; o le Aggregates of Being o le autu mafuaʻaga o puapuaga; Afai o se tagata malamalama lelei i lenei, ua ia mauaina Nibbāna, Sili Fiafia. O lenei faʻatonuga faʻalelotu na saunia e le Faiaʻoga aʻo ia nofo i Āḷavi e faʻatatau i se tasi faʻataʻitaʻi soʻo. i se tasi aso, aʻo nofo le Faiaʻoga i le Potu o le Fale i Jetavana {3.262} na suʻesuʻeina le lalolagi i le tafa o ata, na ia vaaia ai se tagata mativa i Āḷavi. I le iloaina ai sa ia te ia tomai na manaʻomia mo le mauaina o le Fua o le Liua, na ia siomia ia lava ma le vaega o le lima selau monike ma alu i Āḷavi.
Na valaaulia loa e tagata na nonofo i Ā invitedavi le Faiaʻoga e fai ma latou malo. Na lagona foi e le tamaloa mativa ua taunuu le Faiaoga ma ua tonu i lona mafaufau e alu e faafofoga i le Faiaoga o folafola le Tulafono. Ae o le aso lava lea na se ai le povi mai i lona aso. Ma sa ia mafaufau ifo ia te ia lava, “Ou te sailia ea lena povi, pe ou te alu ma faalogo i le Tulafono?” Ma na oʻo i le faaiuga lea, “O le a ou muamua sailia le povi ona ou alu ai lea ma faʻalogo i le Tulafono.” I le taeao lava, na ia sauni ai e saili lana povi. O tagata na nonofo i Āḷavi na saunia ni nofoa mo le Faapotopotoga a Monike na pulefaamalumalu ai le Buddha, auauna atu ia i latou i meaai, ma ina ua uma le taumafataga ave le ipu a le Faiaoga, ina ia mafai ona ia faaleoina. upu o le faʻafetai. Fai mai le Faiaʻoga, “O ia na ou sau ai iinei, o se malaga e tolusefulu liki na alu i le togavao e saili lana povi na leiloa. Seʻi vagana ua toe foʻi mai o ia, ona ou folafola atu lea le Tulafono. ” A o ao, na maua lava e le tagata mativa lana povi, ona toe avatu loa lea o le povi i le lafu povi. Ona ia mafaufau ifo lea ia te ia lava, “Tusa lava pe leai se isi mea ou te mafaia, o le a ou avatu le faaaloalo i le Faiaʻoga.” E ui i lea, e ui lava ina sauaina o ia i le matelaina o le fia ‘ai, ae sa tonu lava ia te ia, e le alu i le fale, ae na ia alu vave i le Faiaʻoga, ma sa ia ifo atu i le Faiaʻoga, nofo i lalo ma le faaaloalo i le tasi itu Ina ua sau le tagata mativa ma tu i luma o le Faiaʻoga, na fai atu le Faiaʻoga i le tausimea o meaalofa, “E i ai ni meaai o totoe i luga ma luga atu i le Faapotopotoga o Monike?” “Lau Susuga Lau susuga, e leʻi tago le meaai.” “Ia, auauna loa i lenei tagata mativa i mea ai.” Ma ina ua tuʻuina atu e le tausimea i lena tamaloa mativa se nofoa i se nofoaga na faʻailoa mai e le Faiaʻoga, na ia tautua ia te ia ma le faʻaaloalo i le araisa-buburini ma isi meaʻai, e faigata ma malu. Ina ua ‘ai lana taumafataga a le tagata mativa, na ia mulumulu lona gutu. (Ua taʻu mai ia i tatou e faapea e leai se isi tulaga i faamaumauga i le Three Piṭakas {3.263} o le Tathāgata na fesili e uiga i le sapalai o meaai.) O le taimi lava na mapu ai mafatiaga o le aliʻi mativa, na filemu lava lona mafaufau. Ona folafola atu lea e le Faiaʻoga le Tulafono i le faʻasologa saʻo, faʻamatalaina faʻasolosolo mai Upu Faʻamamalu e Fa. I le faaiuga o le lesona, o le tagata mativa na faavaeina i le Fua o le Liua. Ona faaleo lea e le Faiaʻoga upu o le faʻafetai, ma ua maeʻa, na tu aʻe i luga mai lona nofoa ma alu ese. Sa feitai le motu o tagata ia te ia ona toe liliu lea i tua. O monike na o faatasi ma le Faiaʻoga na matua feita lava ma faapea mai, “Uso e, mafaufau, i le mea na faia e le Faiaoga. E leai se mea na tupu muamua. Ae o le aso, ina ua vaʻai atu i se tagata mativa, na fesili le Faiaʻoga e uiga i le sapalai o meaʻai ma faʻatonu atu e avatu isi meaʻai. ” Na faliu le Faiaʻoga, tu, [30.76] ma fai atu, “Monike, o le a lau tala?” Ina ua ia lagonaina le mea sa latou fai mai ai, ona ia fai atu lea ia te i latou, “E faapena foi, monike. Ina ua ou sau iinei i se faigamalaga e tolusefulu liki, o se malaga umi ma faigata, na o le pau laʻu mafuaaga mo le sau iinei o le mea moni na ou vaai o lenei soo le mautonu o loʻo ia te ia tomai na manaʻomia mo le mauaina o le Fua o le Liua. I le taeao po lava, i le sauaina i tiga o le fiaai, na alu ai lenei tamaloa i le togavao ma faaalu le aso i le togavao e saili lana povi na leiloa. O le mea lea na ou mafaufau ai ia te aʻu lava, ‘Afai ou te talaʻiina le Tulafono i lenei tamaloa a o mafatia o ia i tiga o le fia’ ai, o le a le mafai ona ia malamalama i ai. ‘O le mea lea na ou faia ai le mea na ou faia. Monks, e leai se puapuaga pei o le puapuaga o le fia ‘ai. ”
Ole mea lea e sosoʻo mai o le vaega muamua lea o le tatou vaega e fitu o le Lenten e faʻatatau i galuega a le alofa mutimutivale ma le auala e mafai ai - ma e tatau ai - tuʻuina i totonu o tatou olaga.
Fafaga le Matelaina O le Corporal Works of Mercy:
Fafaga oe fiaaai.
‘Fainu i le fia inu.
Ot Faʻaofuina e le lavalava.
‘Faʻalola e ua leai ni fale.
Fiafia i e mamai.
B tanu ie ua maliliu.
“Faʻamafanafana i le falepuipui. Na fai atu Iesu ia St. Faustina:” … Ou te manaʻomia mai ia te oe ni galuega o le alofa mutimutivale, ia e afua mai i le alofa ia te aʻu. E tatau ona e faaalia le alofa mutimutivale i ou tuaoi i taimi uma ma soo se mea. E le tatau ona solomuli mai lenei pe taumafai e faʻamalie pe faʻamamaina oe lava mai ia “
Aua na ou fia ‘ai, ona outou avane ai lea ni mea ou te’ ai ai.
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87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Fios dìreach -
[abhijānati]
Dà chumha (air a dhùblachadh mar ceithir le co-fhaclan) airson a bhith a ’sgrios fulangas: làn thuigse agus trèigsinn. Bu chòir aon a bhith mothachail gun a bhith a ’cuimseachadh air dìreach aon den dithis sin.
An fosgladh (sutta) aig Sāvatthī. {N}
Gun fhios gu dìreach agus làn thuigse air Foirm, bhikkhus, gun a bhith a ’faighinn cuidhteas a dh’ ionnsaigh agus a leigeil seachad, chan urrainn dha aon fhulangas a sgrios; gun a bhith eòlach gu dìreach agus a ’tuigsinn gu tur Faireachdainn, bhikkhus, gun a bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus a leigeil seachad, chan urrainn dha aon fhulangas a sgrios; gun a bhith a ’faighinn eòlas dìreach agus làn thuigse air Perception, bhikkhus, gun a bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus a leigeil seachad, chan urrainn dha aon fhulangas a sgrios; gun a bhith eòlach air agus a ’tuigsinn gu h-iomlan Constructions, bhikkhus, gun a bhith a’ faighinn cuidhteas thuca agus gan trèigsinn, chan urrainn dha aon fhulangas a sgrios; gun a bhith eòlach gu dìreach agus a ’tuigsinn làn chogais, bhikkhus, gun a bhith a’ faighinn cuidhteas mu dheidhinn agus a leigeil seachad, chan urrainn dha aon fhulangas a sgrios.
Le bhith a ’faighinn eòlas dìreach agus làn thuigse air Foirm, bhikkhus, le bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus ga leigeil seachad, tha e comasach dha aon fhulangas a sgrios; le bhith a ’faighinn eòlas dìreach agus làn thuigse air Faireachdainn, bhikkhus, le bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus ga thrèigsinn, tha e comasach dha aon fhulangas a sgrios; le bhith a ’faighinn eòlas dìreach agus làn thuigse air Perception, bhikkhus, le bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus ga leigeil seachad, tha e comasach dha aon fhulangas a sgrios; le bhith a ’faighinn eòlas dìreach agus làn thuigse air Constructions, bhikkhus, le bhith a’ faighinn cuidhteas thuca agus gan trèigsinn, tha e comasach dha aon fhulangas a sgrios; le bhith a ’faighinn eòlas dìreach agus làn thuigse air Tuigse, bhikkhus, le bhith a’ faighinn cuidhteas a dh ’ionnsaigh agus ga leigeil seachad, tha e comasach dha aon fhulangas a sgrios.
INDUSTRIES A BHUANNACHADH:
1. TORAIDHEAN DIGITAL,
2. ECONOMY GIG,
3. A ’SGRÙDADH MARGAID STOC,
4. GARDENING DACHAIGH,
5. COILEANADH / TEAGASG AIR-LOIDHNE,
6. SLÀINTE MEADHANAN,
7. LÙTH ALTERNATE,
8. INSURANCE,
9. MEADHANAN ALTERNATE,
10. GAMING,
11. CÙRAM SLÀINTE,
12. MARGADH AFFILIATE,
13. MARGAIDHEAN LÌONRA,
14. SAIDHEAN DÀTA,
15. SAIDHEAN SPIORADAIL.
Bidh am Buddha a ’biathadh an Acras.
Is e an t-acras am fear as motha de thruas; is e na Aggregates of Being am prìomh thùs de fhulangas; Ma tha duine a ’tuigsinn seo gu mionaideach, tha e air Nibbāna, Supreme Happiness a ruighinn. Chaidh an teagasg cràbhach seo a thoirt seachad leis an tidsear fhad‘ s a bha e a ’fuireach aig Āḷavi le iomradh air deisciobal ​​tuata sònraichte. aon latha, nuair a rinn an tidsear na shuidhe anns an t-Seòmar Perfumed aig Jetavana {3.262} sgrùdadh air an t-saoghal aig briseadh an latha, chunnaic e duine bochd aig pooravi. A ’faicinn gun robh seilbh aige air na dàmhan a bha riatanach airson Fruit Conversion a ruighinn, chuairtich e e fhèin le companaidh de chòig ceud manach agus chaidh e gu Āḷavi.
Thug luchd-còmhnaidh Āḷavi sa bhad cuireadh don Neach-teagaisg a bhith na aoigh aca. Chuala an duine bochd sin cuideachd gu robh an tidsear air ruighinn agus a ’dèanamh suas inntinn a dhol a chluinntinn an tidsear a’ searmonachadh an lagh. Ach air an latha [30.75] sin, rinn daimh a dhol air seacharan. Mar sin smaoinich e taobh a-staigh e fhèin, “An iarr mi na daimh sin, no an tèid mi a chluinntinn an Lagh?” Agus thàinig e chun cho-dhùnadh a leanas, “Feuchaidh mi an daimh sin an toiseach agus an uairsin a dhol a chluinntinn an Lagh.” A rèir sin, tràth sa mhadainn, dh’fhalbh e a dh ’iarraidh na daimh aige. Thug luchd-còmhnaidh Āḷavi seataichean dha Coitheanal nam Manach a bha am Buddha a’ riaghladh, a ’toirt biadh dhaibh, agus às deidh a’ mhin ghabh e bobhla an tidseir, a dh ’fhaodadh e fhuaimneachadh na faclan buidheachais. Thuirt an tidsear, “Thàinig e dhan choille às an tàinig mi de thrithead lìogan dhan choille a dh’ iarraidh na daimh a chaidh air chall. Gus an till e, searmonaichidh mi an Lagh. ” Agus chum e a shìth. Ged a bha an latha fhathast, lorg an duine bochd sin na daimh agus anns a ’bhad chuir e na daimh air ais chun treud. An uairsin smaoinich e ris fhèin, “Fiù mura h-urrainn dhomh dad a bharrachd a dhèanamh, pàighidh mi mo spèis don tidsear co-dhiù.” A rèir sin, ged a bha e air a shàrachadh le pangan an acras, chuir e roimhe gun a dhol dhachaigh, ach chaidh e gu sgiobalta chun an tidsear, agus an dèidh ùmhlachd a thoirt don tidsear, shuidh e sìos le urram air aon taobh. Nuair a thàinig an duine bochd agus a sheas e an làthair an tidseir, thuirt an tidsear ri stiùbhard nan alms, “A bheil biadh sam bith air fhàgail a bharrachd air Coitheanal nam Manach?” “An t-Urramach Sir, cha deach suathadh air a’ bhiadh. ” “Uill ma tha, thoir biadh don duine bhochd seo.” Mar sin nuair a thug an stiùbhard cathair don duine bhochd sin ann an àite a chomharraich an tidsear, thug e dha brochan rus agus biadh eile dha, an dà chuid cruaidh agus bog. Nuair a dh ’ith an duine bochd a bhiadh, rins e a bheul. (Thathas ag innse dhuinn, leis an aon eisgeachd seo, nach eil eisimpleir eile air a chlàradh anns na Trì Piṭakas {3.263} de na Tathāgata mar sin air faighneachd mu sholar bìdh.) Cho luath ‘s a fhuair fulangas corporra an duine bhochd faochadh, thàinig inntinn gu bhith ciùin. An uairsin shearmonaich an tidsear an lagh ann an òrdugh òrdail, a ’mìneachadh aon às deidh a chèile na Ceithir Fìor Noble. Aig deireadh an leasan, chaidh an duine bochd a stèidheachadh ann am Fruit of Conversion. An uairsin dh ’innis an tidsear faclan taing, agus air sin a dhèanamh, dh’ èirich e às a chathair agus dh ’fhalbh e. Chaidh an sluagh còmhla ris beagan agus thionndaidh iad air ais. Bha na manaich a bha còmhla ris an tidsear gu math tàmailteach agus thuirt iad, “Dìreach smaoinich, a bhràithrean, dè a rinn an tidsear. Cha do thachair dad den t-seòrsa a-riamh roimhe. An-diugh, a ’faicinn duine bochd bochd, dh’ fhaighnich an tidsear mu sholar bìdh agus stiùir e am biadh sin a thoirt do neach eile. ” Thionndaidh an tidsear timcheall, stad e, [30.76] agus thuirt e, “Manaich, dè tha thu ag ràdh?” Nuair a chuala e na bha iad ag ràdh, thuirt e riutha, “Tha e eadhon mar sin, manaich. Nuair a thàinig mi an seo air turas de thrithead lìog, turas fada agus duilich, b ’e an aon adhbhar a bh’ agam airson a thighinn a-steach an seo gum faca mi gu robh an deisciobal ​​neo-chlèireach seo a ’sealbhachadh na dàmhan a bha riatanach airson toradh an tionndaidh a choileanadh. Tràth sa mhadainn, agus e air a shàrachadh le pangan an t-acras, chaidh an duine seo don choille agus chuir e seachad an latha sa choille a ’sireadh daimh a chaidh air chall. Mar sin smaoinich mi rium fhìn, ‘Ma shearmonaicheas mi an Lagh don duine seo fhad‘ s a tha e a ’fulang le pangan an t-acras, cha bhith e comasach dhomh a thuigsinn.’ Mar sin b ’e sin a rinn mi na rinn mi. A mhanaich, chan eil dòrainn sam bith ann mar an t-acras. ”
Is e na leanas a ’chiad phàirt den t-sreath seachd-phàirteach Lenten againn air gnìomhan corporra tròcair agus mar as urrainn dhuinn - agus mar a bu chòir dhuinn - an toirt a-steach do ar beatha.
Feed the HungryThe Corporal Works of Mercy:
� Thoir biadh don acras.
� Thoir deoch don pathadh.
� Aodach an rùisgte.
� Cuir fasgadh air na daoine gun dachaigh.
� Cuir comhfhurtachd ris na daoine tinn.
� Tiodhlaic na mairbh.
� Dèan comhfhurtachd don phrìosan.Jesus thuirt e ri Naomh Faustina: “… Tha mi ag iarraidh bhuaibh gnìomhan tròcair, a tha ag èirigh a-mach à gaol dhòmhsa. Tha thu airson tròcair a nochdadh do na nàbaidhean agad an-còmhnaidh agus anns a h-uile àite. Chan fhaod thu crìonadh bho seo no feuch ri leisgeul a dhèanamh no do shaoradh bho “
Oir bha an t-acras orm, agus thug thu dhomh rudeigin ri ithe.
101 Great Answers to the Toughest Interview Questions
Radhika Prathap
1.23K subscribers
101 Great Answers to the Toughest Interview Questions by Ron Fry.
This is an excellent guide to attend interviews. 101 Great Answers To The Toughest Interview Questions contains a collection of all possible interview questions and how to answer and face them in a typical interview. A prospective job seeker can also get excellent tips to cracking hard interview questions in this video.
Learn to crack your interview today!
00:00 Great Answers to the Toughest Interview Questions
16:47 “Know Thyself”
22:49 Screening interview
25:00 Phone interview
27:48 Stress Interview
31:56 1:55:44 2:03:15 Situational Interview [hypothetical questions]
32:45 1:04:17 Reason for probing
33:02 How you handled yourself in a disaster situation?
34:24 Group interview
37:02 What the Hiring manager is looking for?
38:10 49:53 How to ACE any interview.
41:27 How to make a “Personal Inventory” for interview
40:45 Tell me about yourself?
42:44 Sales interview answers
45:04 2:01:59 Lack of experience
46:31 58:53 1:37:19 1:42:54 Manager interview answers
59:47 Fiscal duties/Budgeting questions
51:39 Why are you thinking of leaving your current job?
52:05 Why did you leave your last job?
54:49 Fired/laid-off [don’t dwell on the negative, what have you learned]
55:17 Job hopping/quitting job *
56:52 1:02:40 *********Answer**********
1:01:00 How long have you been looking for work?
1:04:11 What make you better than someone else with the same qualities?
1:06:05 What are your bigest weaknesses?
1:06:06 Hardest questions
1:06:48 1:07:27 How to answer them
1:07:52 1:09:16 Talk about worst boss
Questions about fitting into organization
1:11:18 1:12:14 Organized habits/Answers
1:12:40 1:13:04 Handling Change/Answers
1:14:01 1:14:34 Making decisions/Answers
1:15:19 Handling pressure
1:15:47 Anticipating problems
1:16:32 Are you a Risk taker?
1:17:00 What are your regrets? if you could start your career all over again, what would you do diffently?
1:18:15 1:36:01 How you interact with people
1:19:14 Tips for handling questions about work
1:21:54 Questions about last job. What were your most memorable accomplishments?
1:31:37 Questions about our job/company
1:33:40 “Ideal Job”
1:40:35 What is failure to you?
1:41:27 Where do you see yourself in five years
1:42:20 Any new objectives/goals
1:43:28 Definition of a Manager
1:45:57 Personal Questions
1:48:55 What do you like to do when you are not are work?
1:55:40 Hypothetical questions
1:59:01 Do you want your bosses job?
2:01:09 Handling least interesting job duties
2:01:59 Are you a self-taught person?
2:03:14 How to shine in situational questions
2:06:40 1st interview out of school/college
2:10:06 Different careers from degree major. why are you applying for a job in a field other than the one on which you get your degree?
2:12:36 Interview trap
2:13:45 There are no innocent questions
2:14:18 2:33:04 TRICK Questions
2:16:32 Solution
2:21:34 Inappropriate questions
2:36:23 Know your rights
2:40:26 2:40:46 2:41:26 Questions for the end of interview
2:53:32 Salary Negotiations
2:58:38 After-interview Protocol
3:00:33 Epilogue
Having a “Stress Interview” is discussed at 27:44 - very helpful explanation of what it is and how to handle this scenario more effectively (instead of getting angry and frustrated) (solution starts at 29:58)
Situational interview technique starts at 31:36.
32:43 begins section on digging into your past, how you handled yourself in difficulties, etc.
Discussion of team interview starts at 34:04
Beginning at 38:10, tips for relaxing and acing a job interview.
At 41:30, a great summary list of topics that will help answer “tell me about yourself” in less than a minute, followed by a deconstructed example, and tips for constructing your own answer.
Laid off or fired? How to answer that question at 53:00.
Job history: job hopping or being someplace a long time? How do you answer? starts at 55:25
At 1:02:00, tips on using the word “more” as a way of emphasizing what you are seeking, and other ways to emphasize your suitability.
The interviewing process is a kind of sale. In this case, you are the product—and the salesperson. If you show up unprepared to talk about your unique features and benefits, you’re not likely to motivate an interviewer to “buy.”
The sad fact is that many job candidates are unprepared to talk about themselves. You may have mailed a gorgeous resume and cover letter. You may be wearing the perfect clothes on the day of the interview. But if you can’t convince the interviewer—face to face—that you are the right person for the job, you aren’t likely to make the sale.
Too many candidates hesitate after the first open-ended question, then stumble and stutter their way through a disjointed litany of resume “sound bites.” Other interviewees recite canned replies that only highlight their memory skills.
101 Great Answers to the Toughest Interview Questions
101 Great Answers to the Toughest Interview Questions by Ron Fry.

88) Classical Serbian-Класични српски,
Friends


СН 22.24 (С иии 26)
Абхијана Сутта
- Директно знам -
[абхијанати]
Два услова (удвостручена као четири са синонимима) за уништавање патње: потпуно разумевање и напуштање. Треба бити свестан да се не фокусирамо само на једно од ово двоје.
Отварање (сутта) у Саваттхију. {Н}
Без директног познавања и разумевања Облика, монахиње, без непристрасности према њему и напуштања, човек није у стању да уништи патњу; без директног познавања и разумевања осећања, монахиње, без непристрасности према њему и напуштања, човек није у стању да уништи патњу; без директног познавања и разумевања перцепције, монахиње, без непристрасности према њој и напуштања, човек није у стању да уништи патњу; без директног познавања и разумевања Конструкција, монахиње, без непристрасности према њима и напуштања, човек није у стању да уништи патњу; без директног познавања и разумевања свести, монахиње, без непристрасности према њој и напуштања, човек није у стању да уништи патњу.
Директним познавањем и потпуно разумевањем Форме, монахиње, непристрасношћу према њој и напуштањем, човек је у стању да уништи патњу; Директним познавањем и потпуно разумевањем осећања, монахиње, непристрасношћу према њему и напуштањем, човек је у стању да уништи патњу; Директним познавањем и разумевањем перцепције, монахиње, непристрасношћу према њој и напуштањем, човек је у стању да уништи патњу; Директним познавањем и разумевањем Конструкција, монахиње, непристрасношћу према њима и напуштањем, човек је у стању да уништи патњу; Директним познавањем и потпуно разумевањем Свести, монахиње, непристрасношћу према њој и напуштањем, човек је у стању да уништи патњу.
ПОБЕДНИЧКЕ ИНДУСТРИЈЕ:
1. ДИГИТАЛНИ ПРОИЗВОДИ,
2. ГИГ ЕКОНОМИЈА,
3. УЛАГАЊЕ НА ТРЖИШТЕ АКЦИЈА,
4. ДОМСКО ВРТОВАЊЕ,
5. ОНЛИНЕ ТРЕНИНГ / НАСТАВА,
6. МЕНТАЛНО ЗДРАВЉЕ,
7. АЛТЕРНАТИВНА ЕНЕРГИЈА,
8. ОСИГУРАЊЕ,
9. АЛТЕРНАТИВНИ ЛЕКОВИ,
10. ИГРАЊЕ,
11. ЗДРАВСТВЕНА ЗАШТИТА,
12. ПРИДРЖАНО ТРЖИШТЕ,
13. МРЕЖНО МАРКЕТИНГ,
14. ЗНАНОСТИ ПОДАТАКА,
15. ДУХОВНЕ НАУКЕ.
Буда храни гладне.
Глад је највећа невоља; агрегати бића су главни извор патње; ако човек то добро разуме, постигао је Ниббану, Врховну срећу. Ово верско упутство дао је Учитељ док је боравио у Чавију, позивајући се на одређеног ученика лаика. једног дана, док је Учитељ седео у Парфимисаној комори у Јетавани {3.262}, док је у зору истраживао свет, видео је извесног сиромаха у Чавију. Схвативши да поседује способности неопходне за постизање Воћа обраћења, окружио се четом од пет стотина монаха и отишао у Чави.
Становници Чавија одмах су позвали Учитеља да буде њихов гост. Тај сиромах је такође чуо да је Учитељ стигао и одлучио се да оде и чује Учитеља како проповеда Закон. Али тог [30.75] дана његов вол је залутао. Зато је у себи размишљао: „Да ли да тражим тог вола или ћу ићи и чути Закон?“ И дошао је до следећег закључка, „Прво ћу потражити тог вола, а затим отићи и чути Закон“. Сходно томе, рано ујутро је кренуо да тражи свог вола. Становници Чавија обезбедили су места за Конгрегацију монаха којом је председавао Буда, послужили су их храном, а након оброка узео Учитељеву чинију, да би могао да изговори речи захвалности. Рекао је Учитељ: „Онај због кога сам дошао овамо пут од тридесет лига отишао је у шуму да тражи свог изгубљеног вола. Док се не врати, нећу проповедати Закон “. И он је заћутао. Док је још био дан, тај сиромах је пронашао вола и одмах га одвезао назад у стадо. Тада је у себи помислио: „Чак и ако не могу ништа друго да учиним, барем ћу се поклонити Учитељу.“ Сходно томе, иако је био потлачен од муке глади, одлучио је да не иде кући, већ је брзо отишао до Учитеља, и поштовајући Учитељу поклоњење, седе с поштовањем на једну страну. Када је сиромах дошао и стао пред Учитеља, Учитељ је рекао управитељу милостиње: „Да ли је остало нешто хране изнад и изнад Конгрегације монаха?“ “Пречасни господине, храна није дирана.” “Па, онда послужите овог сиромаха храном.” Па кад је управник том сиромаху обезбедио место на месту које је назначио Учитељ, послушно му је послужио пиринчану кашу и другу храну, тврду и меку. Кад је сиромах појео свој оброк, испрао је уста. (Речено нам је да, уз овај једини изузетак, није забележен ниједан други случај у Три Пинаке {3.263} да су се Татхагата тако распитивали о снабдевању храном.) Чим су ублажене телесне патње сиромаха, његов ум је постао спокојан. Тада је Учитељ редовно проповедао Закон, излажући једну за другом Четири племените истине. На крају лекције сиромах је успостављен у Воћу обраћења. Тада је Учитељ изговорио речи захвалности и, учинивши то, устао са свог седишта и отишао. Мноштво га је пратило мало, а затим се окренуло назад. Монаси који су пратили Учитеља били су веома огорчени и рекли су: „Само размислите, браћо, шта је Учитељ учинио. Ништа се раније није десило. Али данас, кад је видео извесног сиромаха, Учитељ се распитао о снабдевању храном и наредио да се та храна да другом “. Учитељ се окренуо, зауставио, [30.76] и рекао: „Монаси, шта то говорите?“ Кад је чуо шта говоре, рекао им је: „И тако је, монаси. Када сам дошао овамо на пут од тридесет лига, дуго и тешко путовање, једини разлог за то што сам дошао био је чињеница да сам видео да овај лаички ученик поседује способности потребне за постизање Воћа преобраћења. Рано ујутро, потлачен болом глади, овај човек је отишао у шуму и провео дан у шуми тражећи свог изгубљеног вола. Стога сам помислио у себи: ’Ако будем проповедао Закон овом човеку док пати од муке глади, неће га моћи схватити.’ Стога сам учинио оно што сам учинио. Монаси, нема тегобе као што је глад. “
хттпс://ввв.тхедивинемерци.орг/артицлес/феед-хунгри
Следи први део наше седмоделне коризмене серије о телесним делима милосрђа и о томе како их можемо - и треба - уклопити у свој живот.
Нахрани гладне: Тјелесна дјела милосрђа:
Храните гладне.
Дајте пиће жеднима.
Одевајте голе.
Склони бескућнике.
Утешите болесне.
Покопајте мртве.
Утешите затворенике. Исус је рекао светој Фаустини: “… Захтевам од вас дела милосрђа која ће произаћи из љубави према Мени. Увек и свуда треба да показујете милост према ближњима. Не смете да се смањите од овога или покушајте да се изговорите или ослободите тога “
Јер сам био гладан, а ви сте ми дали нешто да поједем.
OG Buda - МОБ feat. lil morty (текст в описании)
ВТеме Музыке
3.02K subscribers
[Текст песни “МОБ” ft. Lil Morty]
[Интро: OG Buda]
Е, я, е, я (ха, ха)
Ну в принципе (я-я)
[Припев: OG Buda]
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, hoe
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, я
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan, hoe
[Куплет 1: OG Buda]
Blood, но танцую C-Walk
Под треки Chiro
Е, brodie, это slime shit
Моя сука, она slime bitch
Курим, будто бы в Голландии
Е, е, суки просит найти xanny
Е, е, в моих строках нету фальши
Е, е, ничего, кроме правды
Е, е, она дарит мне праздник
Старается, старается
Завтра можешь уже быть с другим
Бля, мне без разницы, а
След от моей ладони на заднице
Е, я знаю, что ей нравится
Маленькая hoe — красавица
Но выгоню, если сосать откажешься (sorry)
Е, Lil Buda и Morty (е)
Мои пацаны ублюдки и уроды (е, е)
Е, е, она меня хочет (групи)
Е, говорит, что я прикольный (групи)
Е, говорит, что я достойный (щищ)
Я знаю, что ты смотришь на мой Стоник
Думаешь: “Бля, сколько же он стоит?”
Е, е, иди нахуй, brokeboy
Е, е, не факаюсь с тобой
Но факаю твою hoe, я-я (я-я)
Е, Blood, но танцую C-Walk
Под треки Chiro
Е, е, молодой Паша Техник
Ха, е, я курю контейнер
[Припев: OG Buda]
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, hoep
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, я
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan, hoe
[Куплет 2: Lil Morty]
Е, е, е
Golden paper, я курю ювелирку (jewelry)
Твоя блядь хочет стать моею половинкой (right now)
Но я не факаюсь с шалавой без резинки (тупой пиздюк)
Спустил ей в рот, людоедка-мамасита, эй
Она так хочет мой guap (мой guap, е)
Храни его,мой bape staff
Жопу тащит Мустанг (врум)
Я молодая звезда
Bitch, bust down, go up, hold on
На Лексусе по блоку, shoutout Yung [?]
На концертах, перелётах, мной гордится Fam и Fan
Трачу на хуйню банкноты, Грязный Morty rockstar
[Припев: OG Buda]
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, hoe
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan, hoe
Худи Bape, джинсы Alexander Wang
Со мной весь мой gang, и мы курим этот stang, я
M.O.B. shit, сдохну за свой fam
Мне похуй на fame, но мне дорог каждый fan, hoe
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
МОБ (feat. Lil Morty)
Artist
OG Buda
Album
ОПГ СИТИ
Licensed to YouTube by
Believe Music (on behalf of RNDM CREW)
OG Buda - МОБ feat. lil morty (текст в описании)
[Текст
песни “МОБ” ft. Lil Morty] [Интро: OG Buda] Е, я, е, я (ха, ха) Ну в
принципе (я-я) [Припев: OG Buda] Худи Bape, джинсы Alexander Wang Со
мной весь мо…

89) Classical Sesotho-Seserbia ea boholo-holo,

SN 22.24 (S iii 26)
Abhijāna Sutta
- Ho tseba ka kotloloho -
[abhijānati]
Maemo a mabeli (a imenne habeli ka li-synonyms tse ‘ne) bakeng sa ts’enyeho ea mahlomola: kutloisiso e felletseng le ho lahla. Motho o lokela ho lula a tseba hore a se tsepamise maikutlo ho e le ‘ngoe feela ho tsena tse peli.
(Sutta) ho buloa Sāvatthī. {N}
Ntle le ho tseba ka kotloloho le ho utloisisa Sebopeho ka kotloloho, bhikkhus, ntle le ho qenehela le ho e tlohela, motho o sitoa ho felisa mahlomola; ntle le ho tseba ka kotloloho le kutloisiso e felletseng Feeling, bhikkhus, ntle le ho qenehela le ho e tlohela, motho o sitoa ho felisa mahlomola; ntle le ho tseba ka kotloloho le ho utloisisa ka botlalo Tlhalosetso, bhikkhus, ntle le ho qenehela le ho e tlohela, motho a sitoa ho felisa mahlomola; ntle le ho tseba ka kotloloho le ho utloisisa ka botlalo li-Constructions, bhikkhus, ntle le ho ba le qenehelo le ho e tlohela, motho o sitoa ho felisa mahlomola; ntle le ho tseba ka kotloloho le ho utloisisa ka botlalo Tlhaloso, bhikkhus, ntle le ho ba le qenehelo ho eona le ho e tlohela, motho o sitoa ho felisa mahlomola.
Ka ho tseba ka kotloloho le ho utloisisa Sebopeho ka kotloloho, bhikkhus, ka ho se hauhele le ho se tlohela, motho o khona ho felisa mahlomola; ka ho tseba ka kotloloho le ho utloisisa ka botlalo Feeling, bhikkhus, ka ho e hauhela le ho e tlohela, motho o khona ho felisa mahlomola; ka ho tseba ka kotloloho le ho utloisisa ka botlalo Tlhalosetso, bhikkhus, ka ho e hauhela le ho e tlohela, motho o khona ho felisa mahlomola; ka ho tseba ka kotloloho le ho utloisisa ka botlalo li-Constructions, bhikkhus, ka ho ba le qenehelo le ho e tlohela, motho o khona ho felisa mahlomola; ka ho tseba ka kotloloho le ho utloisisa ka botlalo Tlamo, bhikkhus, ka ho e hauhela le ho e tlohela, motho o khona ho felisa mahlomola.
LITLHAKISO TSA HO HL :LA:
1. LITLHAKISO TSE KHOLO
2. MORUO OA GIG,
3. HO TSETSA LITOKO LA STOKO,
4. TSHIMO YA KA LAPENG,
5.KOETLISO EA HO RUTA / HO RUTA,
6. BOPHELO BOPHELO,
7. MABAKA A MANG A FETILENG,
8. INSHORENSE,
9. MELAO E FETILENG FETA,
10. HO BAPALA,
11. TLHOKOMELISO EA BOPHELO,
12. MAREKA A HLOKOMELANG,
13. MAROKA A NETENG,
14. LITSEBISO TSA DITSEBISO,
15. SAENSE TSA MOEA.
Buddha o fepa ba lapileng.
Tlala ke mahlomola a maholohali; Li-Aggregates of Being ke tsona mohloli oa mantlha oa mahlomola; Haeba motho a utloisisa sena ka botlalo, o fihletse Nibbāna, Thabo e Kholohali. ka tsatsi le leng, ha Tichere a lutse ka kamoreng e nkhang hamonate e Jetavana {3.262} a lekola lefatše mafube a hlaha, o ile a bona monna ea itseng oa mofutsana Āḷavi. Ha a bona hore o na le matla a hlokahalang bakeng sa ho fumana Tholoana ea Phetoho, o ile a ipota ka sehlopha sa baitlami ba makholo a mahlano mme a ea Āḷavi.
Baahi ba Āḷavi hanghang ba ile ba mema Mosuoe hore e be moeti oa bona. Monna eo oa mofutsana le eena o ile a utloa hore Mosuoe o fihlile mme a etsa qeto ea ho ea utloa Mosuoe a ruta Molao. Empa ka lona letsatsi leo [30.75] pholo ea hae ea hlahlathela. Kahoo a nahana ka pelong ea hae, “Na ke tla batla pholo eo, kapa ke ee ho utloa Molao?” Mme a fihlela qeto e latelang, “Ke tla batla khomo eo pele ebe ke ea utloa Molao.” Ka hona, hoseng haholo, a tloha ho ea batla pholo ea hae. Baahi ba Monavi ba ile ba fana ka litulo bakeng sa Phutheho ea Baitlami e etelletsoeng pele ke Buddha, ba ba fa lijo, mme kamora lijo ba nka sekotlolo sa Tichere, hore a phatlalatse mantsoe a teboho. Mosuoe o itse, “Eo ke tlileng mona ka lebaka la leeto la liligi tse mashome a mararo o kene morung ho ea batla pholo ea hae e neng e lahlehile. Ke tla bolela Molao ho fihlela a khutla. ” A khutsa, eare ha e sa le motšehare, mofutsana a fumana pholo ea hae, ‘me hang-hang a khutlisetsa khomo mohlapeng. Eaba o nahana ka pelong ea hae, “Le ha nka se khone ho etsa letho, bonyane ke tla hlompha Mosuoe.” Leha ho le joalo, leha a ne a hatelletsoe ke bohloko ba tlala, o ile a nka qeto ea ho se ee hae, empa a potlakela ho Mosuoe, mme ha a khumame Mosuoe, a lula fatshe ka hlompho ka lehlakoreng le leng. Ha mofutsana a fihla a ema kapele ho Tichere, Mosuoe a re ho motsamaisi oa limpho, “Na ho na le lijo tse setseng Phuthehong ea baitlami?” “Moruti Monghali, lijo ha li so ka li angoa.” Joale, sebeletsa monna enoa ea futsanehileng ka lijo. ” Joale ha motsamaisi a fa monna eo oa mofutsana setulo setulong se bontšitsoeng ke Mosuoe, o ile a mo sebeletsa ka mokhoa o loketseng ka phala ea raese le lijo tse ling, tse thata le tse bonolo. Ha monna ea futsanehileng a ja, o ile a hlatsoa molomo. Hang ha mahlomola a monna ea futsanehileng a kokobelitsoe, kelello ea hae ea e-ba le khutso. Eaba Tichere e ruta Molao ka tatellano, e hlalosa ka ho latellana Linnete Tse ‘Nè Tse Hlollang. Qetellong ea thuto, monna ea futsanehileng o ile a theoa ka Tholoana ea Phetoho. Eaba Mosuoe o phatlalatsa mantsoe a teboho, mme ha a entse joalo, a tloha setulong sa hae mme a itsamaela. Matšoele a neng a felehetsa Tichere a ile a halefa haholo ‘me a re, “Nahana feela, barab’eso, seo Mosuoe a se entseng. Ha ho letho le joalo le kileng la etsahala pele. Empa kajeno, ha a bona monna ea itseng oa mofutsana, Tichere a botsa ka phepelo ea lijo mme a laela hore e fuoe e mong. ” Tichere ea hetla, ea emisa, [30.76] ea re, “Baitlami, u reng?” Ha a utloa seo ba se buang, a re ho bona, “Ho joalo le, baitlami. Ha ke fihla mona leeto la liligi tse mashome a mararo, leeto le lelelele le boima, lebaka la ka le le leng la ho tla mona e ne e le taba ea hore ke bone hore morutuoa enoa ea rutehileng o na le matla a hlokahalang bakeng sa ho fihlela Tholoana ea Phetoho. Hoseng haholo, a hatelletsoe ke bohloko ba tlala, monna enoa o ile a ea morung mme a qeta letsatsi ka morung a batla pholo ea hae e lahlehileng. Ka hona ke ile ka nahana ka pelong ea ka, ‘Haeba ke pakela monna enoa Molao ha a ntse a tšoeroe ke tlala, a ke ke a utloisisa.’ Ka hona ke sona seo ke ileng ka se etsa. Baitlami, ha ho na mahlomola a kang tlala ea tlala. ”
Se latelang ke karolo ea pele ea letoto la likarolo tse supileng tsa Lenten tse mabapi le liketso tsa mohau le kamoo re ka li kenyelletsang maphelong a rona.
Fepa ba lapileng Mesebetsi ea Kopelo ea Mohau:
Fepa ba lapileng.
� Noa ea nyoriloeng.
Othe Apara ba hlobotseng.
� Boloka ba hlokang mahae.
Tšelisa ba kulang.
� Pata bafu.
Jesu o ile a re ho Mohalaleli Faustina: “… Ke kopa ho uena liketso tsa mohau, tse lokelang ho hlaha ka lebaka la ho nthata. U tlameha ho hauhela baahelani ba hau kamehla le hohle. Ha ua lokela ho ikhula ho sena kapa leka ho ikemela kapa ho itokolla ho eona “
Gobane ke be ke swerwe ke tlala, la mpha sa go ja.
Peppa Pig Official Channel | Peppa Pig’s Long Train Journey with Daddy Pig!
Peppa Pig - Official Channel
19.2M subscribers
☆ Subscribe for more videos: http://bit.ly/PeppaPigYT
❤️ Watch the latest uploads here! https://www.youtube.com/playlist?list
❤️ Watch Peppa Pig’s most Popular videos here! https://www.youtube.com/playlist?list
✨✨✨✨✨✨✨✨✨✨✨
About Peppa Pig official channel:
Welcome to the Official Peppa Pig channel and the home of Peppa on YouTube! We have created a world of Peppa with episodes and compilations to keep even the most dedicated Peppa fans happy. Here at Peppa Pig Official channel, kids can be happy and smart! Watch Peppa Pig clips and episodes where Peppa Pig play games with her friends, Mummy Pig and Daddy Pig tell the bedtime stories, Peppa Pig sings nursery rhymes and songs, Peppa and her family and friends celebrate Christmas and Halloween together! Peppa Pig episodic animation, Peppa Pig songs for kids, Peppa Pig toy play and Peppa Pig Stop motion create a world that centres on the everyday experiences of young children. Enjoy and don’t forget to subscribe.
Peppa is a loveable, cheeky little piggy who lives with her little brother George, Mummy Pig and Daddy Pig. Peppa’s favourite things include playing games and music, learning animal sounds, dressing up, days out, shopping, holidays and jumping in muddy puddles. Her adventures always end happily with loud snorts of laughter.
✨✨✨✨✨✨✨✨✨✨✨
👀 Watch our playlist:
🎵 Peppa Pig songs and nursery rhymes
❤️ Peppa Pig toy play and Peppa Pig stop motion
🌟 The most popular Peppa Pig videos
💗 Mummy Pig Specials
👍 Daddy Pig Specials
🎃 Peppa Pig Halloween Special
🎄 Peppa Pig Christmas Special
🔤 Learn with Peppa Pig
🎂 Peppa Pig Birthday Special
💪 Peppa Pig Sports Special
💖 Peppa Pig Season 8
✨✨✨✨✨✨✨✨✨✨✨
Meet Peppa Pig and her family:
Peppa Pig
Peppa Pig is a lovable but slightly bossy little pig. She is four years old and lives with Mummy Pig, Daddy Pig and her little brother George. Peppa likes playing with her best friend Suzy Sheep, visiting Granny and Grandpa Pig and looking after George. Most of all, Peppa loves jumping up and down in muddy puddles, laughing and making loud snorting noises.
George Pig
George is Peppa’s little brother. He is 18 months old and loves to play with his big sister, Peppa – even when she’s being bossy. George’s favourite thing is his toy dinosaur. He carries it everywhere with him. George can’t speak yet but can say one word very well: ‘Dine-saw!’
Mummy Pig
Mummy Pig likes jumping up and down in muddy puddles almost as much as Peppa. She works from home on her computer and sometimes lets Peppa and George help, as long as they don’t bash the keyboard. She is better at map reading than Daddy Pig and is very wise about most things.
Daddy Pig
Daddy Pig is very jolly and laughs all the time, especially when he plays with Peppa and George. Daddy Pig reads the paper and gets excited about trips in the car. He loves cookies and pumpkin pie and Peppa teases him about his big round tummy. Daddy Pig can be a tiny bit grumpy sometimes when he can’t remember where he put his glasses.
Have fun with Peppa Pig and her friends: Suzy Sheep,Rebecca Rabbit,Danny Dog,Candy Cat,Pedro Pony,Zoe Zebra,Emily Elephant,Freddy Fox,Kylie Kangaroo,Wendy Wolf,Gabriella Goat,Gerald Giraffe,Molly Mole,Belinda Bear,Delphine Donkey, Peggi and Pandora Panda,Mandy Mouse,Simon Squirrel!
✨✨✨✨✨✨✨✨✨✨✨
PEPPA PIG © ASTLEY BAKER DAVIES LTD/ENTERTAINMENT ONE UK LTD 2003.
Peppa Pig created by Mark Baker and Neville Astley.
Peppa Pig Official Channel | Peppa Pig’s Long Train Journey with Daddy Pig!

90) Classical Shona-Shona Shona,


SN 22.24 (S iii 26)
Abhijāna Sutta
- Zvakananga kuziva -
[abhijānati]
Mamiriro maviri (akapetwa kaviri semana ane zvakafanana) ekuparadza kutambura: nzwisiso izere uye kusiya. Mumwe anofanirwa kuramba achiziva kuti arege kutarisisa pane imwe chete yeizvi zviviri.
I (sutta) kuvhura kuSāvatthī. {N}
Pasina kunyatso kuziva uye kunyatsonzwisisa Fomu, bhikkhus, pasina kuwana tsitsi kune iyo nekuisiya, munhu haakwanise kuparadza kutambura; Pasina kunyatso kuziva uye kunyatsonzwisisa Kunzwa, bhikkhus, pasina kuwana tsitsi kune iyo uye kuisiya, munhu haakwanise kuparadza kutambura; pasina kuziva chaiko uye nekunyatsonzwisisa Pfungwa, bhikkhus, pasina kuwana tsitsi nazvo uye nekuzvisiya, munhu haakwanise kuparadza kutambura; Pasina kunyatsoziva uye nekunyatsonzwisisa maConstructions, bhikkhus, pasina kuwana tsitsi kwavari nekuvasiya, mumwe haakwanise kuparadza kutambura; pasina kuziva chaiko uye nekunyatsonzwisisa Consciousness, bhikkhus, pasina kuwana tsitsi kune iyo uye nekuisiya, munhu haakwanise kuparadza kutambura.
Nekuziva zvakananga uye nekunyatsonzwisisa Fomu, bhikkhus, nekuwana kushatirwa kwariri nekurisiya, munhu anokwanisa kuparadza kutambura; nekunyatsoziva uye nekunyatsonzwisisa Kunzwa, bhikkhus, nekuwana tsitsi kune iyo uye kuisiya, munhu anokwanisa kuparadza kutambura; nekuziva chaiko uye nekunyatsonzwisisa Pfungwa, bhikkhus, nekuwana tsitsi kwaari uye nekuisiya, munhu anokwanisa kuparadza kutambura; nekuziva chaiko uye nekunyatsonzwisisa maConstructions, bhikkhus, nekuwana tsitsi kwavari nekuvasiya, munhu anokwanisa kuparadza kutambura; nekuziva chaiko uye nekunyatsonzwisisa Consciousness, bhikkhus, nekuwana tsitsi kune iyo uye kuisiya, munhu anokwanisa kuparadza kutambura.
KUKUNDA INDUSTRIES:
1. DZIMWE DZIDZISO
2. GIG upfumi,
3. STOCK MARKET KUISA
4. KURIMA HOME,
5. KUROVEDZESA KWEDU / KUDZIDZISA,
6. UTANO HWENPfungwa
7. RIMWE RIMWE RIMWE
8. INShuwarenzi,
9. MITAMBO YEMAHARA
10. KUTamba,
11. UTANO,
12.FIFA MARKET,
13. KUTENGA KWETSANGANO,
14. DZESAYENSI,
15. SAYENZI DZEMweya.
Buddha anodyisa vane Nzara.
Nzara ndiyo hosha huru; maAggregates eKuva ndiwo manyuko makuru ekutambura; Kana munhu akanyatsonzwisisa izvi, akawana Nibbāna, Rufaro Rukuru. Iyi dzidziso yechitendero yakapihwa neMudzidzisi paanga achigara kuAavi achitaura nezvemumwe mudzidziwo zvake. Rimwe zuva, Mudzidzisi paakagara muPerfume Chamber paJetavana {3.262} akaongorora nyika mambakwedza, akaona mumwe murume murombo kuAavi. Achifunga kuti aive nehunyanzvi hunodiwa kuti awane Chibereko Chekutendeuka, akazvitenderedza nekambani yemamonki mazana mashanu ndokuenda kuAavi.
Vagari vepaAvi pakarepo vakakoka Mudzidzisi kuti ave muenzi wavo. Murombo uya akanzwawo kuti Mudzidzisi asvika akafunga zvekuenda kunonzwa Mudzidzisi achiparidza Mutemo. Asi iro iro [30.75] zuva chairo mombe yakatsauka. Saka akafunga mukati make, “Ndotsvaga mombe iyo here, kana kuti ndiende kunonzwa Mutemo?” Uye akazosvika pamhedziso inotevera, “Ini ndichatanga ndatsvaga iyo mombe ndozoenda kunonzwa Mutemo.” Naizvozvo, mangwanani-ngwanani, akasimuka kunotsvaga mombe yake. Vagari veAavi vakapa zvigaro zveUngano yeMamon inotungamirwa naBuddha, vakavapa chikafu, uye mushure mekudya vakatora ndiro yaMudzidzisi, kuti ataure mazwi ekutenda. Akadaro Mudzidzisi, “Iye wandakauyira pano rwendo rwezvikwata makumi matatu aenda musango kunotsvaga mombe yake yakanga yarasika. Kusvikira adzoka, ndipo pandichaparidza Mutemo. ” Akaramba akanyarara, achiri masikati, iye murombo akawana mombe yake uye pakarepo akadzosera mombe kumombe. Ipapo akafunga nechemumoyo, “Kunyange ndikasava nechimwe chinhu chandichagona, ndinotokumbira kukudza Mudzidzisi.” Saizvozvo, kunyange hazvo aimanikidzwa nenzara, akafunga kusaenda kumba, asi akaenda nekukurumidza kuna Mudzidzisi, ndokukotamira Mudzidzisi, ndokugara pasi neruremekedzo kune rimwe divi. Murume murombo paakauya ndokumira pamberi paMudzidzisi, Mudzidzisi akati kumubati wezvipo, “Pane here chikafu chasara pamusoro peUngano yeMamoniki?” “Mufundisi Changamire, chikafu hachina kubatika.” “Zvakanaka, ipai murombo nechikafu.” Saka apo mutariri paakapa murume iyeye murombo chigaro munzvimbo yakaratidzirwa naMudzidzisi, akamushandira zvine mutsindo nemupunga-porridge nezvimwe zvekudya, zvese zvakaoma uye zvakapfava. Apo murombo paakadya chikafu chake, akachenesa muromo wake. Pakangobviswa kutambura kwemurume murombo, pfungwa dzake dzakabva dzadzikama. Ipapo Mudzidzisi vakaparidza Mutemo zvakateedzana, vachitsanangura mumwe mushure memumwe Zvokwadi ina Dzakanaka. Pakupera kwechidzidzo, murume murombo akagadzwa muChero Chekutendeuka. Ipapo Mudzidzisi akataura mazwi erutendo, uye achidaro, akasimuka pachigaro chake ndokuenda. Vanhu vazhinji vakamuperekedza chinhambwe ndokubva vadzoka. Mamonk aiperekedza Mudzidzisi akatsamwa ndokuti, “Chimbofungai hama, zvakaitwa naMudzidzisi. Hapana zverudzi rwakamboitika zvisati zvaitika. Asi nhasi, achiona mumwe murombo, Mudzidzisi akabvunza nezvekugoverwa kwechikafu ndokuti chikafu icho chipiwe kune mumwe. ” Mudzidzisi akacheuka, akamira, [30.76] ndokuti, “Mamonki, murikuti chii?” Paakanzwa zvavaitaura, akati kwavari, “Kunyange zvakadaro mamongi. Pandakauya pano rwendo rwechikwata chechimakumi matatu, rwakareba uye rwakaoma rwendo, chikonzero changu chekuuya pano chaive chokwadi chekuti ndakaona kuti uyu mudzidzi akarara ane hunyanzvi hunodiwa kuti awane Chibereko Chekutendeuka. Mangwanani-ngwanani, achimanikidzwa nemarwadzo enzara, murume uyu akaenda kusango ndokuswera musango achitsvaga mombe yake yakanga yarasika. Naizvozvo ndakafunga mukati mangu, ‘Kana ndikaparidza Mutemo kumurume uyu achirwadziwa nenzara, haazokwanisi kuzvinzwisisa.’ Saka ndizvo zvandaita zvandakaita. Mamonki, hapana kushupika senge kushaya nzara. ”
Izvi zvinotevera chikamu chekutanga chezvikamu zvedu zvinomwe-zveRenten zvakateedzana nezve zviitwa zvetsitsi uye kuti tinga - uye sei - kuzviisa muhupenyu hwedu.
Fudza vane NzaraThe Corporal Works of Mercy:
Fudza vane nzara.
Ipai vanonwa nyota.
Othe Pfekedza vasina kupfeka.
� Chengetedza vasina pekugara.
Nyaradza vanorwara.
Vigai vakafa.
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92) Classical Sinhala-සම්භාව්ය සිංහල,

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එස්එන් 22.24 (එස් iii 26)
අභිජන සූත්රය
- කෙලින්ම දැන ගැනීම -
[අභිජනාති]
දුක් වේදනා විනාශ කිරීම සඳහා කොන්දේසි දෙකක් (සමාන පද හතරක් මෙන් දෙගුණයක්): පූර්ණ අවබෝධය සහ අතහැර දැමීම. මේ දෙකෙන් එකක් පමණක් කෙරෙහි අවධානය යොමු නොකිරීමට යමෙකු දැනුවත් විය යුතුය.
(සූත්ර) විවෘත කිරීම සාවත. {N}
පෝරමය, ජුව දැන ගැනීම සහ සම්පූර්ණයෙන් අවබෝධ කර ගැනීමකින් තොරව, භික්ෂූන් වහන්සේලා ඒ ගැන කලකිරීමට පත් නොවී එය අතහැර දැමීමෙන් තොරව කෙනෙකුට දුක් වේදනා විනාශ කළ නොහැකිය. හැඟීම, භික්ෂූන්, directly ජුව නොදැන හා සම්පූර්ණයෙන් තේරුම් නොගෙන, ඒ ගැන කලකිරීමෙන් හා අතහැර දැමීමෙන් තොරව, දුක් වේදනා විනාශ කිරීමට කෙනෙකුට නොහැකිය. සංජානනය කෙලින්ම නොදැන හා සම්පූර්ණයෙන් අවබෝධ කර නොගෙන, භික්ෂූන් වහන්සේ, ඒ ගැන කලකිරීමට පත් නොවී එය අතහැර දැමීමෙන් තොරව, දුක් වේදනා විනාශ කිරීමට කෙනෙකුට නොහැකිය. ඉදිකිරීම්, භික්ෂූන් කෙලින්ම නොදැන හා සම්පූර්ණයෙන් අවබෝධ කර නොගෙන, ඔවුන් කෙරෙහි නොසතුටට පත්ව ඒවා අතහැර දැමීමෙන් තොරව, දුක් වේදනා විනාශ කිරීමට කෙනෙකුට නොහැකිය. වි cious ානය කෙලින්ම නොදැන හා සම්පූර්ණයෙන් තේරුම් නොගෙන, භික්ෂූන් වහන්සේ, ඒ ගැන කලකිරීමට පත් නොවී එය අතහැර දැමීමෙන් තොරව, දුක් වේදනා විනාශ කිරීමට කෙනෙකුට නොහැකිය.
පෝරමය directly ජුවම දැන ගැනීමෙන් හා සම්පූර්ණයෙන් අවබෝධ කර ගැනීමෙන්, භික්ෂූන් වහන්සේ, ඒ ගැන කලකිරීමට පත්ව එය අතහැර දැමීමෙන් කෙනෙකුට දුක් වේදනා විනාශ කළ හැකිය. හැඟීම කෙලින්ම දැන ගැනීමෙන් හා සම්පූර්ණයෙන් අවබෝධ කර ගැනීමෙන්, භික්ෂූන් වහන්සේලා, ඒ ගැන කලකිරීමට පත්ව එය අතහැර දැමීමෙන් කෙනෙකුට දුක් වේදනා විනාශ කළ හැකිය. සංජානනය directly ජුවම දැන ගැනීමෙන් හා සම්පූර්ණයෙන් අවබෝධ කර ගැනීමෙන්, භික්ෂූන් වහන්සේ, ඒ කෙරෙහි විචක්ෂණශීලී වීමෙන් හා එය අතහැර දැමීමෙන්, දුක් වේදනා විනාශ කිරීමට කෙනෙකුට හැකි වේ; ඉදිකිරීම් කෙලින්ම දැන ගැනීමෙන් හා සම්පූර්ණයෙන් අවබෝධ කර ගැනීමෙන්, භික්ෂූන් වහන්සේලා කෙරෙහි ඔවුන් කෙරෙහි දැඩි උනන්දුවක් ඇති කර ඒවා අතහැර දැමීමෙන් කෙනෙකුට දුක් වේදනා විනාශ කළ හැකිය. වි cious ානය directly ජුවම දැන ගැනීමෙන් හා සම්පූර්ණයෙන් අවබෝධ කර ගැනීමෙන්, භික්ෂූන් වහන්සේ, ඒ ගැන කලකිරීමට පත්ව එය අතහැර දැමීමෙන් කෙනෙකුට දුක් වේදනා විනාශ කළ හැකිය.
ජයග්රාහී කර්මාන්ත:
1. ඩිජිටල් නිෂ්පාදන,
2. GIG ECONOMY,
3. කොටස් වෙළඳපොල ආයෝජනය,
4. ගෙවතු වගාව,
5. මාර්ගගත පුහුණු කිරීම / ඉගැන්වීම,
6. මානසික සෞඛ්යය,
7. විකල්ප ශක්තිය,
8. රක්ෂණය,
9. විකල්ප වෛද්ය,
10. සූදු,
11. හෙල්ත්කෙයාර්,
12. අනුබද්ධ වෙළඳපොල,
13. නෙට්වර්ක් අලෙවිකරණය,
14. දත්ත විද්යා,
15. අධ්යාත්මික විද්යා.
බුදුරජාණන් වහන්සේ කුසගින්නෙන් පෝෂණය වේ.
දුක් වේදනා අතරින් විශාලතම දෙය කුසගින්නයි; දුක් විඳීමේ ප්රධාන මූලාශ්රය වන්නේ මිනිසෙකුගේ එකතුවයි; මිනිසෙකු මෙය හොඳින් වටහා ගන්නේ නම්, ඔහු නිබ්බාන, උත්තරීතර සන්තෝෂය අත් කර ගෙන ඇත. මෙම ආගමික උපදෙස් ගුරුවරයා ෂාවි හි පදිංචිව සිටියදී එක්තරා ගිහි ශ්රාවකයෙකු ගැන සඳහන් කරමින් ලබා දී ඇත. දිනක්, ගුරුවරයා ජෙටවානා හි සුවඳ විලවුන් කුටියේ වාඩි වී සිටියදී {3.262} අලුයම ලෝකය සමීක්ෂණය කළ විට, ෂාවි හි එක්තරා දුප්පත් මිනිසෙකු දුටුවේය. පරිවර්තන fruit ල ලබා ගැනීම සඳහා අවශ්ය පී ulties තමා සතුව ඇති බව වටහාගත් ඔහු භික්ෂූන් පන්සියයකගේ කණ්ඩායමක් සමඟ වට වී ෂාවි වෙත ගියේය.
ෂාවිහි වැසියන් වහාම ගුරුවරයාට තම ආගන්තුකයා ලෙස ආරාධනා කළහ. ගුරුතුමිය පැමිණ ඇති බවත්, ගුරුතුමිය ව්යවස්ථාව දේශනා කරන බවත් ඇසීමට එම දුප්පත් මිනිසා අසා ඇත. නමුත් එදිනම [30.75] ඔහුගේ ගොනෙකු ඉවතට විසිවී ගියේය. ඒ නිසා ඔහු තමා ගැනම සිතුවේ, “මම ඒ ගවයා සොයන්නද, නැත්නම් ගොස් ව්යවස්ථාව අසන්නද?” ඔහු පහත සඳහන් නිගමනයට පැමිණ, “මම මුලින්ම ඒ ගවයා සොයා ගොස් ව්යවස්ථාවට සවන් දෙමි.” ඒ අනුව, ඔහු උදේ පාන්දරින්ම තම ගවයා සෙවීමට පිටත් විය. ශාවිහි පදිංචිකරුවන් බුදුන් වහන්සේගේ ප්රධානත්වයෙන් යුත් භික්ෂූන් වහන්සේලාගේ සභාවට ආසන ලබා දී, ඔවුන්ට ආහාර ලබා දුන් අතර, කෑමෙන් පසු ගුරුවරයාගේ පාත්රය උච්චාරණය කරන ලෙස ඉල්ලා සිටියේය. ස්තුති කිරීමේ වචන. ගුරුවරයා මෙසේ පැවසීය. “මා මෙහි පැමිණියේ ලීග් තිහක ගමනක් වනාන්තරය තුළට ගොස් නැතිවූ ගවයා සෙවීම සඳහා ය. ඔහු නැවත පැමිණෙන තුරු මම ව්යවස්ථාව දේශනා නොකරමි. ” ඔහු නිශ්ශබ්දව සිටියේය. දවසක් ගත වන විට දුප්පත් මිනිසා තම ගවයා සොයාගෙන ගොනා ගව රැළට ගෙන ගියේය. එවිට ඔහු තමා ගැනම සිතුවේ, “මට වෙන කිසිවක් කළ නොහැකි වුවද, මම අවම වශයෙන් ගුරුවරයාට මගේ ගෞරවය පුද කරමි.” ඒ අනුව, ඔහු කුසගින්නෙන් පීඩා වින්දා වුවද, ඔහු ගෙදර නොයෑමට තීරණය කළ නමුත් ඉක්මනින් ගුරුවරයා වෙත ගොස් ගුරුවරයාට වැඳුම් පිදුම් කර එක් පැත්තක ගෞරවාන්විතව වාඩි විය. දුප්පත් මිනිසා පැමිණ ගුරුවරයා ඉදිරිපිට සිටගෙන සිටින විට ගුරුවරයා දානය භාරකරුට කතා කොට, “භික්ෂූන් වහන්සේලාගේ සභාවට නැවත නැවතත් ආහාර ඉතිරිව තිබේද?” “පූජ්යතුමනි, කෑම ස්පර්ශ කර නැහැ.” “හොඳයි, මේ දුප්පත් මිනිසාට ආහාර සපයන්න.” ගුරුවරයා විසින් සඳහන් කළ ස්ථානයක ආසන ලබා දීම භාරකරු විසින් එම දුප්පත් මිනිසාට ලබා දුන් විට, ඔහු ඔහුට බත්-කැඳ සහ වෙනත් ආහාර තදින් හා මෘදු ලෙස සේවය කළේය. දුප්පත් මිනිසා තම ආහාරය අනුභව කළ විට, ඔහු මුඛය සේදුවා. (මෙම තනි ව්යතිරේකය සමඟ තථාගතයන් වහන්සේගේ 3.263 of පිනක ත්රිත්වයේ වෙනත් කිසිදු වාර්තාවක් වාර්තා වී නොමැති බව අපට කියනු ලැබේ. දුප්පතාගේ ශාරීරික දුක් වේදනා සමනය වූ විගස ඔහුගේ සිත සන්සුන් විය. එවිට ගුරුවරයා නීතිය පිළිවෙළකට අනුපිළිවෙලින් දේශනා කළ අතර උතුම් සත්යයන් එකින් එක පැහැදිලි කළේය. පාඩම අවසානයේ දුප්පත් මිනිසා පරිවර්තන Fruit ල තුළ ස්ථාපිත විය. එවිට ගුරුවරයා ස්තුති කිරීමේ වචන උච්චාරණය කළ අතර, එසේ කිරීමෙන් පසු, ඔහුගේ අසුනෙන් නැඟිට පිටත් විය. සමූහයා ඔහු සමඟ මඳක් way තට හැරී ආපසු හැරී ගියහ. ගුරුවරයා සමඟ පැමිණි භික්ෂූන් වහන්සේලා අතිශයින් කෝප වූ අතර, “සහෝදරවරුනි, ගුරුවරයා කළ දේ ගැන මදක් සලකා බලන්න. මීට පෙර මෙවැනි දෙයක් සිදු නොවීය. නමුත් අද දින එක්තරා දුප්පත් මිනිසෙකු දුටු ගුරුවරයා ආහාර සැපයුම ගැන විමසූ අතර ආහාර වෙනත් කෙනෙකුට ලබා දෙන ලෙස උපදෙස් දුන්නේය. ” ගුරුවරයා හැරී, නතර වී, [30.76] “ස්වාමීනි, ඔබ මොකද කියන්නේ?” ඔවුන් පවසන දේ ඇසූ විට ඔහු ඔවුන්ට මෙසේ කීවේය. මම මෙතැනට පැමිණියේ ලීග් තිහක ගමනක්, දිගු හා දුෂ්කර ගමනක්, මෙතැනට පැමිණීමට මගේ එකම හේතුව වූයේ මෙම ගිහි ශ්රාවකයාට පරිවර්තන fruit ල අත්කර ගැනීම සඳහා අවශ්ය වන පී ulties යන් ඇති බව මම දුටුවෙමි. උදේ පාන්දර, කුසගින්නෙන් පීඩා විඳි මේ මිනිසා වනාන්තරයට ගොස් නැති වූ ගවයා සොයමින් වනාන්තරයේ දවස ගත කළේය. ඒ නිසා මම හිතුවා, ‘මම මේ මිනිසා කුසගින්නෙන් පෙළෙන විට ඔහුට ව්යවස්ථාව දේශනා කළොත් ඔහුට එය තේරුම් ගැනීමට නොහැකි වනු ඇත.’ එබැවින් මා කළ දේ මම කළෙමි. භික්ෂූන් වහන්ස, කුසගින්න වැනි පීඩාවක් නැත. ”
පහත දැක්වෙන්නේ අපගේ දයාවේ කොටස් හතක ලෙන්ටන් ලිපි මාලාවේ දයාව පිළිබඳ ශාරීරික ක්රියාවන් සහ ඒවා අපගේ ජීවිතයට ඇතුළත් කළ හැකි ආකාරය සහ කළ යුතු ආකාරයයි.
කුසගින්න පෝෂණය කරන්න දයාවේ ශාරීරික වැඩ:
� කුසගින්නෙන් පෙළෙන්නන්ට පෝෂණය කරන්න.
� පිපාසයට පානය කරන්න.
� නිරුවතින් ඇඳුම් අඳින්න.
� නිවාස නොමැති අයට රැකවරණය දෙන්න.
� ලෙඩුන්ට සැනසිල්ල.
� මළවුන් භූමදාන කරන්න.
� සිරගත වූවන්ට සැනසිල්ල ලබා දෙන්න. ජේසුස් ශාන්ත ෆවුස්ටිනාට මෙසේ කීවේය: “… මා කෙරෙහි ඇති ප්රේමයෙන් පැන නගින දයාවේ ක්රියා මම ඔබෙන් ඉල්ලා සිටිමි. ඔබ සෑම තැනකම හා සෑම තැනකම ඔබේ අසල්වැසියන්ට දයාව දැක්විය යුතුය. මෙයින් හෝ සමාව දීමට හෝ එයින් මිදීමට උත්සාහ කරන්න “
මක්නිසාද මට බඩගිනි විය, ඔබ මට කෑමට යමක් දුන්නා.
දෙවියෙක් මනුලොව ඉපදෙනවනම් තොරාගන්නෙ ලන්කාවද ? මියන්මාරයද ?darmadesana sinhala #saranathissa thero
Gihan Weerasinhe
5.83K subscribers
මෙය අතිශය දුර්ලභ ධර්ම දෙශනා ඈතුලත් යූ ට්යුබ් චෑනලයකි , මිතුරන් අතරේ ශෙයා කරන්න ධර්මය නෑසූ කෙනෙකුට ඈසෙන්නට සලස් වන්න . ලොව උතුම්ම දානය ධර්ම දානය කුසලය සිදු කර ගන්න, සාදු සාදු !!!
ධර්ම දානය පිනිස බෙදා හරින ලදි ….. කොරලයාගම සරනතිස්ස පින්වත් අපේ හාමුදුරුවන්ට නිදුක් නීරොගී සුවයම අත් වේවා !!!
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93) Classical Slovak-Klasický slovenský,
Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Priamo viem -
[abhijānati]
Dve podmienky (zdvojnásobené ako štyri so synonymami) na zničenie utrpenia: úplné porozumenie a opustenie. Jeden by mal byť vedomý toho, aby sa nesústredil iba na jeden z týchto dvoch.
Otvor (sutta) v Sāvatthī. {N}
Bez priameho poznania a úplného porozumenia Formy, bhikkhus, bez toho, aby sme boli voči nej nezaujatí a opustili ju, nie sme schopní zničiť utrpenie; bez priameho poznania a úplného porozumenia Pocit, bhikkhus, bez toho, aby sme boli voči tomu nezaujatí a opustili ho, nie sú schopní zničiť utrpenie; bez priameho poznania a úplného porozumenia Vnímania, bhikkhus, bez toho, aby sme sa k nemu nezaujali a neopustili ho, nie sú schopní zničiť utrpenie; bez priameho poznania a úplného pochopenia Stavieb, bhikkhus, bez toho, aby sa voči nim nezaujal a neopustil ich, nie je schopný zničiť utrpenie; bez priameho poznania a úplného porozumenia vedomia, bhikkhus, bez toho, aby sme boli voči nemu nezaujatí a opustili ho, nie je schopný zničiť utrpenie.
Priamym poznaním a úplným pochopením Formy, bhikkhus, tým, že sa k nej dostanete nezaujato a opustíte ju, je schopný zničiť utrpenie; priamym poznaním a úplným pochopením Pocitu, bhikkhusu, ktorý je voči nemu nezaujatý a opustí ho, je schopný zničiť utrpenie; priamym poznaním a úplným porozumením vnímania, bhikkhus, tým, že sa k nemu človek správa nezaujato a opustí ho, je schopný zničiť utrpenie; priamym poznaním a úplným porozumením Stavieb, bhikkhus, tým, že sa voči nim zachováme nezaujato a opustíme ich, je schopný zničiť utrpenie; priamym poznaním a úplným porozumením vedomia, bhikkhus, tým, že sa k nemu človek dostane nezaujatý a opustí ho, je schopný zničiť utrpenie.
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Budha živí hladných.
Hlad je najväčším utrpením; súhrny bytia sú hlavným zdrojom utrpenia; Ak tomu človek dôkladne porozumie, dosiahol Nibbānu, najvyššie šťastie. Tento náboženský pokyn dal Učiteľ, keď býval v Āḷavi, s odkazom na istého laického učeníka. Lebo Jedného dňa, keď Učiteľ sediaci v Parfumovanej komore v Jetavane {3.262} za úsvitu skúmal svet, uvidel na Āḷavi istého chudáka. Keďže sa domnieval, že má fakulty potrebné na získanie Ovocie obrátenia, obklopil sa spoločnosťou päťsto mníchov a odišiel do Āḷavi.
Obyvatelia Āḷavi hneď pozvali Učiteľa, aby bol ich hosťom. Tento nebohý tiež počul, že Učiteľ prišiel, a rozhodol sa, že pôjde a bude počuť, ako Učiteľ káže Zákon. Ale práve toho dňa [30.75] zablúdil jeho vola. Preto v sebe uvažoval: „Mám hľadať toho vola, alebo mám ísť a počuť Zákon?“ A dospel k nasledujúcemu záveru: „Najprv budem hľadať toho vola a potom pôjdem počuť Zákon.“ Preto sa skoro ráno vydal hľadať svojho vola. Obyvatelia Āḷavi poskytli miesta pre Kongregáciu mníchov, ktorej predsedal Buddha, podávali im jedlo a po jedle si vzali misku pre učiteľa, aby mohol vysloviť slová vďakyvzdania. Povedal učiteľ: „Ten, pre ktorého som sem prišiel, putoval tridsať míľ do lesa, aby hľadal svojho strateného vola. Až keď sa vráti, budem hlásať Zákon. “ A on mlčal. Aj keď bol ešte deň, ten chudák našiel svojho vola a hneď ho volal späť do stáda. Potom si v duchu pomyslel: „Aj keď nemôžem nič iné urobiť, budem aspoň vzdávať úctu Učiteľovi.“ Preto, aj keď bol utláčaný bolesťami hladu, rozhodol sa, že nebude ísť domov, ale rýchlo šiel k Učiteľovi a po zložení poklony Učiteľovi si s rešpektom sadol na jednu stranu. Keď chudák prišiel a postavil sa pred Učiteľa, učiteľ povedal správcovi almužny: „Zostáva ešte nejaké jedlo Kongregácii mníchov?“ “Ctihodný pane, jedla sa nedotkli.” “Dobre teda, podaj tomuto chudákovi jedlo.” Keď teda správca poskytol tomuto nebohému mužovi miesto na mieste, ktoré určil Učiteľ, poslušne mu podával ryžovú kašu a ďalšie jedlo, tvrdé aj mäkké. Keď nebohý zjedol jedlo, vypláchol si ústa. (Je nám známe, že s touto jedinou výnimkou nie je zaznamenaný žiadny iný prípad v Troch Piṭakoch {3.263} o tom, že Tathagata sa takto informovali o dodávke jedla.) Len čo sa úbohému človeku uľavilo od fyzického utrpenia, jeho myseľ bola pokojná. Potom Učiteľ kázal Zákon v riadnom poradí a vykladal jeden po druhom Štyri vznešené pravdy. Na konci hodiny bol nebohý človek ustanovený za ovocie obrátenia. Potom Učiteľ vyslovil slová vďakyvzdania, a keď to urobil, vstal zo svojho sídla a odišiel. Množstvo ho trochu sprevádzalo a potom sa otočilo späť. Mnísi, ktorí sprevádzali Učiteľa, sa veľmi rozhorčili a povedali: „Len zvážte, bratia, čo urobil Učiteľ. Nikdy predtým sa nič také nestalo. Ale dnes Učiteľ, keď videl určitého chudobného človeka, pýtal sa na prísun jedla a nariadil, aby sa jedlo podávalo inému. “ Učiteľ sa otočil, zastavil sa [30,76] a povedal: „Mnísi, čo to hovoríš?“ Keď počul, čo hovoria, povedal im: „Je to tak, mnísi. Keď som sem prišiel na cestu tridsiatich líg, dlhú a náročnú cestu, mojím jediným dôvodom, prečo som sem prišiel, bola skutočnosť, že som videl, že tento laický učeník vlastnil fakulty potrebné na dosiahnutie ovocia obrátenia. Skoro ráno, utláčaný návalmi hladu, tento muž odišiel do lesa a strávil deň v lese hľadaním svojho strateného vola. Preto som si povedal: ‚Ak budem kázať Zákon tomuto človeku, zatiaľ čo bude trpieť hladom, nebude ho schopný pochopiť.‘ Preto som urobil, čo som urobil. Mnísi, neexistuje také trápenie ako trápenie hladom. “
Toto je prvá časť našej sedemdielnej pôstnej série o telesných skutkoch milosrdenstva a o tom, ako ich môžeme - a mali by sme - začleniť do našich životov.
Nakŕmte hladných: Desiatkové diela milosrdenstva:
Nakŕmte hladných.
Dajte piť smädným.
- Oblečte nahých.
- Prístrešok pre bezdomovcov.
Uteš chorých.
Pochovať mŕtvych.
Utešujte uväznených. Ježiš povedal svätej Faustíne: „… požadujem od teba skutky milosrdenstva, ktoré majú vzísť z lásky ku Mne. Milosrdenstvo máš preukazovať svojim blížnym vždy a všade. Nesmieš sa zmenšovať alebo sa z toho ospravedlňte alebo sa zbavte “
Lebo som bol hladný a ty si mi dal niečo zjesť.
Prečo je budhizmus pravdivý?
BeWise
76.1K subscribers
Po mojom poslednom videu ste ma viacerí kontaktovali, že by ste chceli nejaké ďalšie informácie o meditácii a budhizme. Táto téma zaváňa náboženstvom, a tí ktorí ste so mnou už dlhšie viete, že náboženstvo veľmi nemusím. Preto sa spoločne skúsime na budhizmus a meditáciu pozrieť vo svetle vedy. Má budhistická filozofia oporu vo vede? Prečo by ste mali meditovať? Ako dokáže meditácia zmeniť naše mozgy? Môže mať meditácia aj negatívne účinky? Toto a mnoho ďalšieho sa dozviete v tomto videu.
___________________________________
Cool linky o meditácii:
http://headspace.com/ - appka na meditáciu
Knihy:
The Mind Illuminated: A Complete Meditation Guide Integrating Buddhist Wisdom and Brain Science for Greater Mindfulness
Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment
_____________________________
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Prečo je budhizmus pravdivý?
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94) Classical Slovenian-Klasična slovenska,


SN 22,24 (S iii 26)
Abhijāna Sutta
- Neposredno vedeti -
[abhijānati]
Dva pogoja (podvojena kot štiri s sopomenkami) za uničenje trpljenja: popolno razumevanje in opuščanje. Treba se je zavedati, da se ne osredotočamo samo na enega od teh dveh.
Odprtje (sutta) v Sāvatthīju. {N}
Brez neposrednega poznavanja in popolnega razumevanja oblike, menihi, ne da bi postali nepristranski do nje in jo opustili, ne moremo uničiti trpljenja; brez neposrednega poznavanja in popolnega razumevanja občutkov, menihi, ne da bi bili nepristranski do njega in ga opustili, človek ne more uničiti trpljenja; brez neposrednega poznavanja in popolnega razumevanja dojemanja, menihi, ne da bi bili do njega nepristranski in ga opustili, ne moremo uničiti trpljenja; brez neposrednega poznavanja in razumevanja Konstrukcij, menihi, ne da bi bili nepristranski do njih in jih opustili, ne moremo uničiti trpljenja; brez neposrednega poznavanja in popolnega razumevanja Zavesti, menihi, ne da bi postali nepristranski do nje in jo opustili, ne moremo uničiti trpljenja.
Z neposrednim poznavanjem in popolnim razumevanjem oblike, menihi, z nepristranskostjo do nje in opuščanjem, lahko človek uniči trpljenje; z neposrednim poznavanjem in popolnim razumevanjem občutkov, menihi, z nepristranskostjo do njega in njegovo opuščanjem lahko človek uniči trpljenje; z neposrednim poznavanjem in popolnim razumevanjem dojemanja, menihi, z nepristranskostjo do njega in njegovo opuščanjem lahko človek uniči trpljenje; z neposrednim poznavanjem in popolnim razumevanjem Konstrukcij, menihi, z nepristranskostjo do njih in njihovo opuščanjem lahko človek uniči trpljenje; Z neposrednim poznavanjem in popolnim razumevanjem Zavesti, menihi, z nepristranskostjo do nje in opuščanjem je človek sposoben uničiti trpljenje.
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Buda hrani lačne.
Lakota je največja nadloga; agregati bitja so glavni vir trpljenja; če človek to popolnoma razume, je dosegel Nibbano, vrhovno srečo. Ta verski pouk je dal učitelj, ko je bil v kraju viavi, v zvezi z določenim laičnim učencem. nekega dne, ko je Učitelj, ki je sedel v Parfumirani dvorani v Jetavani {3.262}, ob zori opazoval svet, je zagledal nekega revnega moža v Čaviju. Ko je zaznal, da ima sposobnosti, ki so potrebne za doseganje ploda spreobrnjenja, se je obkrožil s četo petsto menihov in odšel v Čavi.
Prebivalci Čavija so takoj povabili Učitelja, da je bil njihov gost. Ubogi mož je tudi slišal, da je prispel Učitelj, in se odločil, da bo šel poslušat Učitelja, kako pridiguje postavo. Toda tisti [30.75] dan mu je vol odšel. Zato je v sebi pomislil: “Ali naj iščem tistega vola ali grem poslušat postavo?” In prišel je do naslednjega zaključka: “Najprej bom iskal tistega vola in potem šel poslušat zakon.” Zgodaj zjutraj se je odpravil iskat vola. Prebivalci Čavija so zagotovili sedeže za zborovanje menihov, ki mu je predsedoval Buda, postregli so jih s hrano in po obroku vzeli učiteljevo skledo, da je lahko izgovoril besede zahvale. Učitelj je rekel: »Tisti, zavoljo katerega sem prišel sem na trideset ligah, je šel v gozd iskat svojega izgubljenega vola. Dokler se ne vrne, ne bom oznanjeval postave. ” In bil je tiho. Medtem ko je bil še dan, je revež našel vola in takoj odpeljal vola nazaj v čredo. Potem si je mislil: “Tudi če ne morem storiti nič drugega, se bom vsaj poklonil učitelju.” V skladu s tem, čeprav je bil zatiran zaradi lakote, se je odločil, da ne bo šel domov, ampak je šel hitro k Učitelju in se učitelju poklonil ter se spoštljivo usedel na eno stran. Ko je revež prišel in se postavil pred Učitelja, je Učitelj rekel miloščini: “Ali je še kaj hrane, ki ostane nad Zborovanjem redovnikov?” “Spoštovani gospod, hrane se niso dotaknili.” “No, potem tega reveža postrezi s hrano.” Torej, ko je oskrbnik revnemu človeku priskrbel sedež na mestu, ki ga je označil Učitelj, mu je vljudno postregel z riževo kašo in drugo hrano, trdo in mehko. Ko je revež pojedel svoj obrok, si je speril usta. (Rečeno nam je, da s to edino izjemo ni nobenega zabeleženega primera v Trijeh Piṭakas {3.263}, da so se Tathāgata tako pozanimali o preskrbi s hrano.) Takoj, ko so revnemu človeku olajšali fizično trpljenje, je um umrl. Nato je Učitelj pridigal v zaporedju in razlagal eno za drugo Štirje plemenite resnice. Po zaključku pouka je bil revež ustanovljen v plodu spreobrnjenja. Nato je Učitelj izrekel zahvalne besede in po tem vstal s svojega sedeža in odšel. Množica ga je malo spremljala in se nato obrnila nazaj. Menihi, ki so spremljali Učitelja, so bili zelo ogorčeni in rekli: “Samo razmislite, bratje, kaj je Učitelj storil. Še nikoli se ni zgodilo nič takega. Toda danes, ko je nekega revnega moža videl, se je učitelj pozanimal o preskrbi s hrano in ukazal, naj jo da drugemu. « Učitelj se je obrnil, se ustavil [30.76] in rekel: “Menihi, kaj pravite?” Ko je slišal, kaj govorijo, jim je rekel: »Tudi tako je, menihi. Ko sem prišel sem na pot tridesetih lig, dolgo in težko potovanje, je bil moj edini razlog, da sem prišel sem, dejstvo, da sem videl, da ima ta laični učenec sposobnosti, ki so potrebne za doseganje ploda spreobrnjenja. Zgodaj zjutraj je potlačen zaradi bolečin lakote odšel v gozd in preživel dan v gozdu, iščejoč svojega izgubljenega vola. Zato sem si mislil: ‘Če temu človeku pridigam postavo, ko trpi lakota, je ne bo mogel dojeti.’ Zato sem storil to, kar sem storil. Menihi, takšne stiske ni, kot je lakota. “
Sledi prvi del naše sedemdelne postne serije o telesnih dejanjih usmiljenja in o tem, kako jih lahko in moramo vključiti v svoje življenje.
Nahrani lačne Desetska dela usmiljenja:
Nahranite lačne.
Napijte žejca.
Oblači gole.
Zavetje brezdomcev.
Tolažite bolne.
Pokopajte mrtve.
“Tolažite zaprte. Jezus je rekel sveti Favstini:” … od vas zahtevam usmiljenja, ki bodo nastala iz ljubezni do mene. Usmiljenje svojim bližnjim morate vedno in povsod. tega ali se poskusite opravičiti ali oprostiti tega “
Kajti lačen sem bil, in dali ste mi nekaj za jesti.
Ottoman Wars - Siege of Buda 1541 and Eger 1552 DOCUMENTARY
Kings and Generals
1.48M subscribers
Go to http://squarespace.com/kingsandgenerals to get a free trial and get 10% off your first purchase
Our animated historical documentary series on the Ottoman history continues with another episode of the Ottoman-Habsburg War, as the Little War in Hungary continues with the battles of Buda of 1541 and Eger of 1552.
Previously in our animated historical documentary series on the Ottoman Wars, we have covered the battles of Kosovo (http://bit.ly/2JI3F0p), Nicopolis (http://bit.ly/2zUNRre), Ankara (http://bit.ly/2uW7r0D), Varna (http://bit.ly/2JIK2VG), Second Kosovo, Constantinople (http://bit.ly/2uELWlI), Belgrade, Targoviste and Otlukbeli (http://bit.ly/2JOBlcQ), Vaslui, Valea Alba (http://bit.ly/2C9Cm0l), Skanderbeg’s rebellion (http://bit.ly/2BYMYgW), Breadfield, Krbava, Otranto and Chaldiran (http://bit.ly/2DUa3mJ)the Ottoman-Mamluk War of 1516-1517 (http://bit.ly/2CxSkyp), siege of Rhodes in 1522 (http://bit.ly/2GHrRTC), the battle of Mohacs of 1526 (http://bit.ly/2V1YgeQ), the siege of Vienna of 1529 (http://bit.ly/2VRujdc), the battle of Preveza (http://bit.ly/2KR1uwf) and the battles of Gorjani and siege of Castelnuovo (http://bit.ly/2MoDZMa)
We are grateful to our patrons and sponsors, who made this video possible: https://drive.google.com/open?id=1Jlq
The script for this video was written by Leo Stone.
This video was narrated by Officially Devin (https://www.youtube.com/user/Official…)
Machinimas were made on the Total War: Attila engine by Malay Archer (https://www.youtube.com/user/Mathemed…)
Sources:
Bradford, Ernle. 1969. The Sultan’s Admiral. London: Hodder & Staughton .
Crowley, Roger. 2008. Empires of the Sea: The Siege of Malta, the Battle of Lepanto, and the Contest for the Center of the World. London: Random House.
Rafferty, John. 2013. From Pirate to Admiral: The Tale of Barbarossa. Accessed April 9, 2019.
Honvedelem. 2011. The Unsuccessful Ottoman Siege of Eger – September 4–October 18, 1552. September 4. Accessed May 13, 2019. https://honvedelem.hu/cikk/27684/the-….
iEger. 2012. The Story of Eger Castle - Part 2: The Siege of 1552. Accessed May 13, 2019. https://www.ieger.com/eger-1552.html.
Isom-Verhaaren, Christine. 2007. ““Barbarossa and His Army Who Came to Succor All of Us”: Ottoman and French Views of Their Joint Campaign of 1543-1544.” French Historical Studies Vol. 30 395-425.
Production Music courtesy of Epidemic Sound: http://www.epidemicsound.com
Caption author (Bosnian)
Mak
Caption author (Turkish)
mutlak gerçek aydın
Caption author (Arabic)
Abdalluh Ahmad
Ottoman Wars - Siege of Buda 1541 and Eger 1552 DOCUMENTARY

95) Classical Somali-Soomaali qowmiyadeed,


SN 22.24 (S iii 26)
Abhijāna Sutta
- Si toos ah u ogaanaya -
[abhijānati]
Laba shuruudood (oo loo labanlaabmay afar isku mid ah) oo ah burburka dhibaatada: faham buuxa iyo ka tagis Mid waa inuu feejignaadaa inuusan diiradda saarin kaliya mid ka mid ah labadan.
Furitaanka (sutta) ee Sāvatthī. {N}
Adigoon si toos ah u ogaan una fahmin foomka, bhikkhus, iyada oo aan loo naxariisan oo aan laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Dareen, bhikkhus, iyada oo aan loo naxariisan oo aan laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Aragtida, bhikkhus, iyada oo aan loo naxariisan oo laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogeyn loona fahmin Dhismooyinka, bhikkhus, iyada oo aan loo naxariisan iyaga oo laga tago, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Miyir-qabka, bhikkhus, iyada oo aan loo naxariisanin iyada oo laga tago, qofku ma awoodo inuu burburiyo dhibaatada.
Adoo si toos ah u ogaanaya una fahmaya Foomka, bhikkhus, adoo u naxariisanaya dhiniciisa kana tanaasulaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Dareenka, bhikkhus, adigoo u naxariisanaya ugana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya ugana fahmaya Garashada, bhikkhus, adoo u arkaaya isla markaana ka tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Dhismooyinka, bhikkhus, adoo u naxariisanaya xaggooda kana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Miyir-qabka, bhikkhus, adoo u naxariisanaya ugana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada.
Warshadaha guuleysta:
1. BARNAAMIJYADA DIGITAL,
2. DHAQAALAHA GIG,
3. SOO GELISTA SUUQA,
4. GURYADA GURIGA,
5. TABABARKA / BARASHADA INTARNETKA,
6. CAAFIMAADKA MASKAXDA,
7. Tamarta dambe,
8. Caymiska,
9. DAAWOOYIN DADWEYNAHA,
10. QAMARKA,
11. CAAFIMAADKA,
12. SUUQA XIRIIRKA,
13. Suuq-geynta Shabakadda,
14. SAYNISKA DATA
15. SAYNISYADA RUUXA.
SN 22.24 (S iii 26)
Abhijāna Sutta
- Si toos ah u ogaanaya -
[abhijānati]
Laba shuruudood (oo loo labanlaabmay afar isku mid ah) oo ah burburka dhibaatada: faham buuxa iyo ka tagis Mid waa inuu feejignaadaa inuusan diiradda saarin kaliya mid ka mid ah labadan.
Furitaanka (sutta) ee Sāvatthī. {N}
Adigoon si toos ah u ogaan una fahmin foomka, bhikkhus, iyada oo aan loo naxariisan oo aan laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Dareen, bhikkhus, iyada oo aan loo naxariisan oo aan laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Aragtida, bhikkhus, iyada oo aan loo naxariisan oo laga tagin, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogeyn loona fahmin Dhismooyinka, bhikkhus, iyada oo aan loo naxariisan iyaga oo laga tago, qofku ma awoodo inuu burburiyo dhibaatada; iyada oo aan si toos ah loo ogayn oo aan si buuxda loo fahmin Miyir-qabka, bhikkhus, iyada oo aan loo naxariisanin iyada oo laga tago, qofku ma awoodo inuu burburiyo dhibaatada.
Adoo si toos ah u ogaanaya una fahmaya Foomka, bhikkhus, adoo u naxariisanaya dhiniciisa kana tanaasulaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Dareenka, bhikkhus, adigoo u naxariisanaya ugana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya ugana fahmaya Garashada, bhikkhus, adoo u arkaaya isla markaana ka tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Dhismooyinka, bhikkhus, adoo u naxariisanaya xaggooda kana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada; adoo si toos ah u ogaanaya una fahmaya Miyir-qabka, bhikkhus, adoo u naxariisanaya ugana tagaya, qofku wuxuu awoodaa inuu baabi’iyo dhibaatada.
Warshadaha guuleysta:
1. BARNAAMIJYADA DIGITAL,
2. DHAQAALAHA GIG,
3. SOO GELISTA SUUQA,
4. GURYADA GURIGA,
5. TABABARKA / BARASHADA INTARNETKA,
6. CAAFIMAADKA MASKAXDA,
7. Tamarta dambe,
8. Caymiska,
9. DAAWOOYIN DADWEYNAHA,
10. QAMARKA,
11. CAAFIMAADKA,
12. SUUQA XIRIIRKA,
13. Suuq-geynta Shabakadda,
14. SAYNISKA DATA
15. SAYNISYADA RUUXA.
Xaqiiqooyin Ku Saabsan Libaaxa.
Sahanka Xogaha
156K subscribers
muuqaalkani waxa uu ka faalloonayaa xogo iyo xaqiiqooyin abbaaraya libaaxyada iyo kaalinta ay inoogu jiraan a soomaali ahaan.
Xaqiiqooyin Ku Saabsan Libaaxa.
muuqaalkani waxa uu ka faalloonayaa xogo iyo xaqiiqooyin abbaaray

96) Classical Spanish-Español clásico,

SN 22.24 (S iii 26)
Abhijāna Sutta
- Conociendo directamente -
[abhijānati]
Dos condiciones (duplicadas como cuatro con sinónimos) para la destrucción del sufrimiento: comprensión total y abandono. Uno debe ser consciente de no centrarse solo en uno de estos dos.
La (sutta) apertura en Sāvatthī. {N}
Sin conocer directamente y comprender plenamente la Forma, bhikkhus, sin desapegarse y abandonarla, uno es incapaz de destruir el sufrimiento; sin conocer directamente y comprender plenamente el Sentimiento, bhikkhus, sin desapegarse y abandonarlo, uno es incapaz de destruir el sufrimiento; sin conocer directamente y comprender plenamente la Percepción, bhikkhus, sin desapegarse y abandonarla, uno es incapaz de destruir el sufrimiento; sin conocer directamente y comprender plenamente las Construcciones, bhikkhus, sin desapegarse con ellas y abandonarlas, uno es incapaz de destruir el sufrimiento; sin conocer directamente y comprender plenamente la Conciencia, bhikkhus, sin dejar de sentir pasión por ella y abandonarla, uno es incapaz de destruir el sufrimiento.
Al conocer directamente y comprender plenamente la Forma, bhikkhus, al volverse desapasionado hacia ella y abandonarla, uno es capaz de destruir el sufrimiento; bhikkhus, conociendo directamente y comprendiendo plenamente el sentimiento, si se desapasiona y abandona el sentimiento, se puede destruir el sufrimiento; Al conocer directamente y comprender plenamente la Percepción, bhikkhus, al volverse desapasionado hacia ella y abandonarla, uno es capaz de destruir el sufrimiento; conociendo directamente y comprendiendo plenamente las Construcciones, bhikkhus, si se vuelve desapasionado hacia ellas y las abandona, uno es capaz de destruir el sufrimiento; Al conocer directamente y comprender plenamente la Conciencia, bhikkhus, al volverse desapasionado hacia ella y abandonarla, uno puede destruir el sufrimiento.
INDUSTRIAS GANADORAS:
1. PRODUCTOS DIGITALES,
2. GIG ECONOMY,
3. INVERSIÓN BURSÁTIL,
4. JARDINERÍA DEL HOGAR,
5. ENSEÑANZA / ENTRENAMIENTO EN LÍNEA,
6. SALUD MENTAL,
7. ENERGÍA ALTERNA,
8. SEGURO,
9. MEDICAMENTOS ALTERNATIVOS,
10. JUEGOS,
11. ATENCIÓN MÉDICA,
12. MERCADO AFILIADO,
13. MARKETING EN RED,
14. CIENCIAS DE LOS DATOS,
15. CIENCIAS ESPIRITUALES.
El Buda alimenta a los hambrientos.
El hambre es la mayor de las aflicciones; Los Agregados del Ser son la principal fuente de sufrimiento; si un hombre comprende esto completamente, ha alcanzado el Nibbāna, la Suprema Felicidad. Esta instrucción religiosa fue dada por el Maestro mientras estaba en Āḷavi con referencia a cierto discípulo laico. un día, mientras el Maestro sentado en la Cámara Perfumada de Jetavana {3.262} inspeccionaba el mundo al amanecer, vio a cierto hombre pobre en Āḷavi. Al darse cuenta de que poseía las facultades necesarias para obtener el Fruto de la Conversión, se rodeó de una compañía de quinientos monjes y fue a Āḷavi.
Los habitantes de Āḷavi inmediatamente invitaron al Maestro a ser su invitado. Ese pobre también escuchó que el Maestro había llegado y decidió ir a escuchar al Maestro predicar la Ley. Pero ese mismo día [30,75] se descargó un buey suyo. Entonces consideró para sí mismo: “¿Buscaré ese buey o iré a escuchar la ley?” Y llegó a la siguiente conclusión: “Primero buscaré ese buey y luego iré y escucharé la Ley”. En consecuencia, por la mañana temprano, se dispuso a buscar a su buey. Los residentes de Āḷavi proporcionaron asientos para la Congregación de Monjes presidida por el Buda, les sirvieron con comida y, después de la comida, tomaron el cuenco del Maestro para que pronunciara las palabras de acción de gracias. Dijo el Maestro: “Aquel por quien vine aquí en un viaje de treinta leguas se ha adentrado en el bosque en busca de su buey que se había perdido. No hasta que él regrese, predicaré la ley “. Y calló, y cuando aún era de día, el pobre encontró a su buey y enseguida lo llevó a la manada. Luego pensó para sí mismo: “Incluso si no puedo hacer nada más, al menos presentaré mis respetos al Maestro”. En consecuencia, aunque estaba oprimido por las punzadas del hambre, decidió no irse a casa, pero fue rápidamente al Maestro y, habiendo rendido reverencia al Maestro, se sentó respetuosamente a un lado. Cuando el pobre llegó y se paró ante el Maestro, el Maestro le dijo al mayordomo de las limosnas: “¿Queda algo de comida además de la Congregación de Monjes?” “Reverendo señor, la comida no ha sido tocada”. “Bueno, entonces sírvele comida a este pobre hombre”. Entonces, cuando el mayordomo le había proporcionado a ese pobre un asiento en el lugar indicado por el Maestro, le sirvió obedientemente con gachas de arroz y otros alimentos, tanto duros como blandos. Cuando el pobre hubo comido, se enjuagó la boca (se nos dice que, con esta única excepción, no hay ningún otro caso registrado en las Tres Piṭakas {3.263} de que el Tathagata haya preguntado por el suministro de alimentos). Tan pronto como se aliviaron los sufrimientos físicos del pobre, su mente se tranquilizó. Luego, el Maestro predicó la Ley en secuencia ordenada, exponiendo una tras otra las Cuatro Nobles Verdades. Al final de la lección, el pobre se estableció en el Fruto de la Conversión. Entonces el Maestro pronunció las palabras de acción de gracias y, habiéndolo hecho, se levantó de su asiento y se fue. La multitud lo acompañó un poco y luego se volvió. Los monjes que acompañaban al Maestro estaban muy indignados y dijeron: “Solo consideren, hermanos, lo que hizo el Maestro. Nunca antes había sucedido nada parecido. Pero hoy, al ver a cierto hombre pobre, el Maestro preguntó sobre el suministro de alimentos y ordenó que se le diera a otro “. El Maestro se dio la vuelta, se detuvo, [30.76] y dijo: “Monjes, ¿qué están diciendo?” Cuando escuchó lo que decían, les dijo: “Así es, monjes. Cuando llegué aquí un viaje de treinta leguas, un viaje largo y difícil, mi única razón para venir aquí fue el hecho de que vi que este discípulo laico poseía las facultades requeridas para la consecución del Fruto de la Conversión. De madrugada, oprimido por las punzadas del hambre, este hombre fue al bosque y pasó el día en el bosque buscando su buey que se había perdido. Por eso pensé: “Si le predico la Ley a este hombre mientras está sufriendo los dolores del hambre, no podrá comprenderla”. Por eso hice lo que hice. Monjes, no hay aflicción como la aflicción del hambre “.
La siguiente es la primera parte de nuestra serie de siete partes de Cuaresma sobre las obras corporales de misericordia y cómo podemos, y debemos, incorporarlas a nuestras vidas.
Alimenta a los hambrientos Las obras corporales de misericordia:
Alimenta a los hambrientos.
Da de beber al sediento.
Viste al desnudo.
Albergue a las personas sin hogar.
Consuele a los enfermos.
Enterrar a los muertos.
Consuela a los presos. Jesús le dijo a Santa Faustina: “… Te exijo obras de misericordia, que deben surgir por amor a Mí. Debes mostrar misericordia a tu prójimo siempre y en todas partes. No debes encogerte. de esto o tratar de excusarse o absolverse de ello “
Porque tuve hambre y me disteis de comer.
Dieta Budista
Nuria Aragón Castro
14K subscribers
¿Qué dieta aconsejan los budistas? ¿Por qué? Salud, ecología, compasión, amor y consciencia…
CUERPO SANO = MENTE SANA
Para ver el episodio completo, visita: http://www.nuriaaragoncastro.com/ayv-
Dieta Budista
¿Qué
dieta aconsejan los budistas? ¿Por qué? Salud, ecología, compasión,
amor y consciencia… CUERPO SANO = MENTE SANA Para ver el episodio
completo, visita: …

97) Classical Sundanese-Sunda Klasik,
Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Langsung terang -
[abhijānati]
Dua kaayaan (dua kali janten opat ku sinonim) pikeun musnah kasangsaraan: pinuh ngartos sareng nilar. Hiji kedah tetep sadar teu fokus kana ngan hiji ti dua ieu.
Dibuka (sutta) di Sāvatthī. {N}
Tanpa langsung terang sareng ngartos sapinuhna Formulir, bhikkhus, tanpa kéngingkeunana sareng ninggali, saurang moal tiasa ngancurkeun kasangsaraan; tanpa langsung terang sareng paham pisan Perasaan, bhikkhus, tanpa kaleungitan ka dinya sareng ngantunkeunana, teu tiasa ngancurkeun kasangsaraan; tanpa langsung terang sareng paham pinuh kana Persépsi, bhikkhus, tanpa kéngingkeunana sareng ninggali, teu tiasa ngancurkeun kasangsaraan; tanpa langsung terang sareng paham pinuh kana Builds, bhikkhus, tanpa kaleungitan aranjeunna sareng ninggalkeun aranjeunna, teu tiasa ngancurkeun kasangsaraan; tanpa langsung terang sareng paham pinuh kana Élingan, bhikkhus, tanpa kéngingkeunana sareng ninggali éta, teu tiasa ngancurkeun kasangsaraan.
Ku langsung terang sareng paham kana sapinuhna wujud, bhikkhus, ku teu raos ka dinya sareng ninggali éta, urang tiasa ngancurkeun kasangsaraan; ku langsung terang sareng paham pisan Perasaan, bhikkhus, ku teu raos ka dinya sareng ninggali éta, urang tiasa ngancurkeun kasangsaraan; ku langsung terang sareng paham kana pinuh ku Persépsi, bhikkhus, ku teu raos ka dinya sareng ninggali éta, urang tiasa ngancurkeun kasangsaraan; ku langsung terang sareng ngartos sapinuhna Konstruksi, bhikkhus, ku janten teu marahmay ka aranjeunna sareng ninggali aranjeunna, hiji jalma tiasa ngancurkeun kasangsaraan; ku langsung terang sareng paham kana kasadaran, bhikkhus, ku teu raos ka dinya sareng ninggali éta, urang tiasa ngancurkeun kasangsaraan.
INDUSTRI PEMENANG:
1. PRODUK DIGITAL,
2. ÉKONOMI GIG,
3. INVESTASI PASARAN STOK,
4. ngebon kebon,
5. PANGAJARAN / PANGAJARAN ONLINE,
6. Kaséhatan Méntal,
7. énergi ganti,
8. Asuransi,
9. Obat-obatan GIGAL,
10. GAMING,
11. KASEHATAN,
12. PASAR AFFILIATE,
13. PEMASARAN JARINGAN,
14. Élmu data,
15. ELMU ROH.
Budha tuang Lapar.
Lapar mangrupakeun kasusah anu paling ageung; Aggregates of Being mangrupikeun sumber utama kasangsaraan; Upami manusa terang pisan ieu, anjeunna parantos ngahontal Nibbāna, Kabagjaan Anu Maha Agung. Pitunjuk agama ieu dipasihkeun ku Guru nalika anjeunna cicing di Āḷavi kalayan rujukan ka murid awam anu tangtu. Kanggo hiji dinten, nalika Guru linggih di Kamar Parfum di Jetavana {3.262} ngulik dunya nalika subuh, anjeunna ningali saurang jalma miskin di Āḷavi. Nganggap yén anjeunna ngagaduhan faksi anu diperyogikeun pikeun ngahontal Buah Konversi, anjeunna ngariung dirina sareng perusahaan lima ratus biarawan teras angkat ka Āḷavi.
Penduduk Āḷavi langsung ngundang Guru janten tamu aranjeunna. Éta jalma miskin ogé ngadéngé yén Guru parantos sumping sareng mutuskeun pikeun angkat sareng ngupingkeun Guru Ngaitkeun Hukum. Tapi dinten éta [30.75] sapoé sapi na disasarkeun. Janten anjeunna mikir dina dirina, “Naha kuring milari sapi éta, atanapi naha kuring badé angkat sareng ngupingkeun Hukum?” Sareng anjeunna ngagaduhan kacindekan kieu, “Kuring mimitina bakal milari sapi éta teras angkat sareng ngupingkeun Hukum.” Sasuai, isuk-isuk, anjeunna berangkat milari sapi-sapi na. Penduduk Āḷavi nyayogikeun korsi kanggo Sidang Wiku anu dipimpin ku Budha, disayogikeun aranjeunna tuangeun, sareng saatos tuang nyandak mangkuk Guru, supados anjeunna ngucapkeun kecap sukur. Saur Guru, “Anjeunna pikeun saha kuring sumping ka dieu perjalanan tilu puluh liga parantos lebet ka leuweung milari sapi na anu leungit. Henteu dugi ka anjeunna mulih, kuring bakal nyebarkeun Hukum. ” Sareng anjeunna tetep jempé. Nalika masih beurang, jalma miskin éta mendakan sapi na sareng langsung nganteurkeun sapi deui ka barung. Teras anjeunna mikirkeun dirina, “Sanaos kuring henteu tiasa ngalakukeun nanaon, sahenteuna kuring bakal hormat ka Guru.” Sasuai, sanaos anjeunna ditindes ku rasa lapar, anjeunna mutuskeun henteu balik ka bumi, tapi gancang angkat ka Guru, sareng parantos ngadeuheus ka Guru, lungguh hormat dina hiji sisi. Nalika jalma miskin sumping sareng nangtung di payuneun Guru, Guru nyarios ka pramugari zakat, “Naha aya dahareun anu tetep saliwat ka jamaah Monks?” “Pendeta Pak, tuangeunana henteu acan némpél.” “Nya teras, ngaladénan jalma miskin ieu sareng tuangeun.” Janten nalika pramugari nyayogikeun tempat jalma miskin éta dina tempat anu dituduhkeun ku Guru, anjeunna ngalayanan anjeunna kalayan patuh ku bubur nasi sareng tuangeun anu sanés, duanana heuras boh lemes. Nalika jalma miskin parantos tuang tuangeunana, anjeunna ngumbah sungutna. (Kami dibéjakeun yén ngan ukur henteu aya conto anu séjén anu kacatet dina Three Piṭakas {3.263} urang Tathāgata anu kantos naroskeun ngeunaan suplai tuangeun.) Pas penderitaan fisik si miskin parantos lega, pipikiranana janten tenang. Teras Guru ngajarkeun Hukum dina urutan anu tartib, ngajelaskeun hiji demi hiji Opat Kaleresan Anu Mulia. Dina akhir pelajaran, jalma miskin didirikeun dina Buah Konversi. Teras Guru ngucapkeun kecap sukur, sareng parantos kitu, gugah tina korsina sareng angkat. Balaréa marengan anjeunna sakedik jalan teras baralik deui. Para wiku anu ngiringan Guru éta ambek pisan sareng nyarios, “Ngan, sakur dulur-dulur, naon anu dilakukeun ku Guru. Henteu aya anu sapertos anu kantos kajadian sateuacan. Tapi dinten ayeuna, ningali saurang jalma miskin, Guru mariksa ngeunaan suplai tuangeun sareng maréntahkeun éta katuangan kanggo dipasihkeun ka anu sanés. ” Guru ngalieuk, lirén, [30.76] teras nyarios, “Monks, naon anu anjeun carioskeun?” Nalika anjeunna nguping naon anu aranjeunna carioskeun, anjeunna nyarios ka aranjeunna, “Nya kitu ogé, biarawan. Nalika kuring dugi ka dieu aya tilu puluh liga, perjalanan anu panjang sareng sesah, hiji-hijina alesan kuring datang ka dieu nyaéta kanyataan yén kuring ningali yén murid awam ieu ngagaduhan faksi anu diperyogikeun pikeun ngahontal Buah Konversi. Mimiti isuk-isuk, ditindes ku rasa lapar, lalaki ieu angkat ka leuweung sareng nyéépkeun siang di leuweung milari sapi na anu leungit. Ku sabab kitu kuring mikir dina diri kuring, ‘Upami kuring ngawartakeun Hukum ka lalaki ieu nalika anjeunna ngalaman paner kalaparan, anjeunna moal tiasa ngartos éta.’ Kusabab éta kuring ngalakukeun naon anu kuring lakukeun. Monks, teu aya sangsara sapertos sangsara kalaparan. “
Ieu mangrupikeun bagian mimiti séri Lenten tujuh bagéan kami ngeunaan amal kopral tina rahmat sareng kumaha urang tiasa - sareng kedah - ngempelkeun éta kana kahirupan urang.
Tuang anu lapar. Karya Korporal Rahmat:
� tuangeun anu lapar.
� Pasihan inuman pikeun anu haus.
� Pakéan anu buligir.
�Sumpingkeun anu teu gaduh bumi.
� Nyenangkeun anu gering.
Ury Ngubur mayit.
� Ngahégok panjara. Yesus nyarios ka St. Faustina: “… Kuring nungtut ti anjeun amal kahadean, anu timbul kusabab kanyaah ka Kuring. Anjeun kedah mikeun kaasih ka tatangga anjeun salawasna sareng dimana waé. Anjeun kedah henteu ngaleutikan tina ieu atanapi cobian alesan atanapi ngabebaskeun diri tina “
Pikeun Kami lapar, sareng anjeun masihan Kami tuang.
Lagi Cape + Lapar | Pas Makan tiba tiba di telpon Majikan AUTO KENYANG..!!
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Lagi Cape + Lapar | Pas Makan tiba tiba di telpon Majikan AUTO KENYANG..!!

98) Classical Swahili,Kiswahili cha Classical,
Friends


SN 22.24 (S iii 26)
Abhijāna Sutta
- Kujua moja kwa moja -
[abhijānati]
Masharti mawili (maradufu kama manne na visawe) kwa uharibifu wa mateso: uelewa kamili na kuachana. Mtu anapaswa kubaki anajua kutozingatia moja tu ya haya mawili.
Ufunguzi wa (sutta) huko Sāvatthī. {N}
Bila kujua moja kwa moja na kuelewa kabisa Fomu, bhikkhus, bila kuionea huruma na kuiacha, mtu hawezi kuharibu mateso; bila kujua moja kwa moja na kuelewa kikamilifu Hisia, bhikkhus, bila kupata hisia kali juu yake na kuiacha, mtu hawezi kuharibu mateso; bila kujua moja kwa moja na kuelewa kikamilifu Utambuzi, bhikkhus, bila kupata hisia kali juu yake na kuiacha, mtu hawezi kuharibu mateso; bila kujua moja kwa moja na kuelewa kikamilifu Ujenzi, bhikkhus, bila kupata huruma kwao na kuziacha, mtu hawezi kuharibu mateso; bila kujua moja kwa moja na kuelewa kikamilifu Ufahamu, bhikkhus, bila kupata huruma na kuiacha, mtu hawezi kuharibu mateso.
Kwa kujua moja kwa moja na kuelewa kabisa Fomu, bhikkhus, kwa kuionea huruma na kuiacha, mtu anaweza kuharibu mateso; kwa kujua moja kwa moja na kuelewa kikamilifu Hisia, bhikkhus, kwa kupata huruma kuelekea hiyo na kuiacha, mtu anaweza kuharibu mateso; kwa kujua moja kwa moja na kuelewa kikamilifu Utambuzi, bhikkhus, kwa kupata huruma kuelekea hiyo na kuiacha, mtu anaweza kuharibu mateso; kwa kujua moja kwa moja na kuelewa kikamilifu Ujenzi, bhikkhus, kwa kupata huruma kwao na kuiacha, mtu anaweza kuharibu mateso; kwa kujua moja kwa moja na kuelewa kabisa Ufahamu, bhikkhus, kwa kupata huruma kuelekea hiyo na kuiacha, mtu anaweza kuharibu mateso.
Viwanda vya Kushinda:
1. BIDHAA ZA KIDIJITARI,
2. UCHUMI WA GIG,
3. UWEKEZAJI WA SOKO LA STOCK,
4. Bustani ya nyumbani,
5. KUFUNZA / KUFUNDISHA KWENYE MTANDAO
6. AFYA YA AKILI,
7. NISHATI MBADALA,
8. BIMA,
9. DAWA MBADALA,
10. KUCHEZA,
11. UTUNZAJI WA AFYA,
12. SOKO LA KUFANANISHA,
13. MASOKO YA MTANDAO,
14. SAYANSI ZA DATA,
15. SAYANSI ZA KIROHO.
Buddha hulisha wenye Njaa.
Njaa ni taabu kubwa zaidi; Jumla ya Viumbe ni chanzo kikuu cha mateso; Ikiwa mtu anaelewa kabisa jambo hili, amepata Nibbna, Furaha Kuu. Mafundisho haya ya kidini yalitolewa na Mwalimu wakati alikuwa akiishi Āḷavi akimaanisha mwanafunzi fulani mlei. siku moja, wakati Mwalimu alikuwa ameketi kwenye Chumba cha Manukato huko Jetavana {3.262} akiangalia ulimwengu alfajiri, alimwona mtu masikini huko Āḷavi. Aligundua kuwa alikuwa na uwezo wa kuhitajika kupata Tunda la Uongofu, alijizunguka na kampuni ya watawa mia tano na kwenda Āḷavi.
Wakaaji wa Āḷavi mara moja walimwalika Mwalimu kuwa mgeni wao. Maskini huyo pia alisikia kwamba Mwalimu alikuwa amewasili na akaamua kwenda kumsikia Mwalimu akihubiri Sheria. Lakini siku hiyo hiyo [30.75] ng’ombe wa kupotea kwake. Kwa hivyo aliwaza moyoni mwake, “Je! Nitatafuta ng’ombe huyo, au niende nikasikie Sheria?” Na akafikia hitimisho lifuatalo, “Kwanza nitatafuta ng’ombe huyo na kisha nitaenda kusikia Sheria.” Kwa hivyo, asubuhi na mapema, alienda kutafuta ng’ombe wake. Wakazi wa Āḷavi walitoa viti kwa Usharika wa Watawa wakiongozwa na Buddha, wakawapatia chakula, na baada ya chakula wakachukua bakuli la Mwalimu, ili atangaze maneno ya shukrani. Mwalimu alisema, “Yeye ambaye kwa ajili yake nilikuja hapa safari ya ligi thelathini ameenda msituni kutafuta ng’ombe wake aliyepotea. Mpaka atakaporudi, nitahubiri Sheria. ” Akakaa kimya.Wakati bado ilikuwa mchana, yule maskini alipata ng’ombe wake na mara moja akamrudisha yule ng’ombe kwenye kundi. Kisha akawaza moyoni mwake, “Hata kama siwezi kufanya kitu kingine chochote, nitatoa heshima zangu kwa Mwalimu.” Kwa hivyo, ingawa alikuwa ameonewa na maumivu ya njaa, aliamua kutorudi nyumbani, lakini akaenda haraka kwa Mwalimu, na baada ya kumsujudia Mwalimu, akaketi kwa heshima upande mmoja. Wakati maskini alipokuja na kusimama mbele ya Mwalimu, Mwalimu alimwuliza msimamizi wa sadaka, “Je! Kuna chakula chochote kilichobaki kwa Mkutano wa Watawa?” “Mchungaji Bwana, chakula hakijaguswa.” “Sawa basi, mpe chakula huyu maskini.” Kwa hivyo wakati msimamizi alipompa yule maskini kiti katika sehemu iliyoonyeshwa na Mwalimu, alimhudumia kwa uadilifu na uji wa mchele na chakula kingine, ngumu na laini. Wakati maskini alikuwa amekula chakula chake, alisafisha kinywa chake. (Tunaambiwa kwamba kwa ubaguzi huu hakuna tukio lingine lililorekodiwa katika Piṭakas Tatu {3.263} ya Tathāgata ya kuuliza hivi juu ya usambazaji wa chakula.) Mara tu mateso ya mtu masikini yalipotuliwa, akili yake ikawa tulivu. Halafu Mwalimu alihubiri Sheria kwa mpangilio mzuri, akielezea moja baada ya nyingine Kweli Nne Tukufu. Mwisho wa somo, yule maskini alianzishwa katika Tunda la Uongofu. Kisha Mwalimu akatamka maneno ya shukrani, na baada ya kufanya hivyo, akasimama kwenye kiti chake na kuondoka. Umati uliandamana naye mbali kidogo kisha wakarudi nyuma. Wamonaki waliofuatana na Mwalimu walighadhabika sana na kusema, “Hebu fikiria, ndugu, kile Mwalimu alifanya. Hakuna kitu cha aina hiyo kilichowahi kutokea hapo awali. Lakini leo hii, alipomwona mtu maskini, Mwalimu aliuliza juu ya chakula na akaamuru chakula hicho kipewe mwingine. ” Mwalimu aligeuka, akasimama, [30.76] na akasema, “Watawa, unasema nini?” Aliposikia walichokuwa wakisema, aliwaambia, “Ni hivyo hivyo, watawa. Nilipokuja hapa safari ya ligi thelathini, safari ndefu na ngumu, sababu yangu pekee ya kuja hapa ni ukweli kwamba niliona kwamba mwanafunzi huyu aliyelala alikuwa na vitivo vinavyohitajika kupata Matunda ya Uongofu. Asubuhi na mapema, akiwa ameonewa na maumivu ya njaa, mtu huyu alikwenda msituni na akakaa msituni kutafuta ng’ombe wake aliyepotea. Kwa hivyo niliwaza moyoni mwangu, ‘Ikiwa nitamhubiria mtu huyu Sheria wakati anaugua maumivu ya njaa, hataweza kuielewa.’ Kwa hivyo ndivyo nilifanya kile nilichofanya. Watawa, hakuna shida kama ile ya njaa. ”
Ifuatayo ni sehemu ya kwanza ya safu yetu ya sehemu saba ya Kwaresima juu ya matendo ya huruma na jinsi tunaweza - na tunapaswa - kuyaingiza katika maisha yetu.
Kulisha wenye njaa Kazi za koplo za huruma:
Lisha wenye njaa.
� Wanyweshe wenye kiu.
� Vaa uchi.
� Makao wasio na makazi.
Faraja wagonjwa.
� Wazike wafu.
Fariji wale waliofungwa. Yesu alimwambia Mtakatifu Faustina: “… Ninataka kutoka kwako matendo ya huruma, ambayo yanapaswa kutokea kwa kunipenda. Unapaswa kuwahurumia majirani zako kila wakati na kila mahali. Haupaswi kupungua kutokana na hili au jaribu kutoa udhuru au ujiondoe mwenyewe “
Kwa maana nilikuwa na njaa, mkanipa chakula;
Mwanamke awaombea wenye njaa chakula kaunti ya Nandi
Kenya CitizenTV
2.17M subscribers
Mwanamke mmoja katika kaunti ya Nandi amejitwika mzigo wa kwenda nyumba kwa nyumba kuwaombea chakula wanaoathirika na baa la njaa. Stella Jepkurgat mkazi wa Kaptel anadai kuwa ametamaushwa na hali ya waathiriwa wa ukame iliyomchochea kuamua kukusanya vyakula kutoka kwa majirani ili kuwasaidia.
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This is your ideal channel for the latest and breaking news, top stories, politics, business, sports, lifestyle and entertainment from Kenya and around the world.
Mwanamke awaombea wenye njaa chakula kaunti ya Nandi

99) Classical Swedish-Klassisk svensk,
Friends


SN 22.24 (S iii 26)
Abhijana Sutta
- Att veta direkt -
[abhijānati]
Två villkor (fördubblades som fyra med synonymer) för förstörelse av lidande: full förståelse och övergivande. Man bör vara medveten om att inte bara fokusera på en av dessa två.
Öppningen (sutta) vid Sāvatthī. {N}
Utan att direkt känna till och helt förstå Form, bhikkhus, utan att bli lidande gentemot den och överge den, kan man inte förstöra lidandet; utan att direkt känna till och förstå fullständigt Känsla, bhikkhus, utan att bli lidande mot det och överge det, kan man inte förstöra lidandet; utan att direkt känna till och helt förstå Perception, bhikkhus, utan att bli lidande mot den och överge den, kan man inte förstöra lidandet; utan att direkt känna till och fullständigt förstå konstruktioner, bhikkhus, utan att bli lidande mot dem och överge dem, kan man inte förstöra lidandet; utan att direkt känna till och helt förstå medvetandet, bhikkhus, utan att bli lidande mot det och överge det, kan man inte förstöra lidandet.
Genom att direkt känna till och fullt ut förstå Form, bhikkhus, genom att bli lidande mot den och överge den, kan man förstöra lidandet; genom att direkt känna till och helt förstå Känsla, bhikkhus, genom att bli lidande mot det och överge det, kan man förstöra lidandet; genom att direkt känna till och fullständigt förstå Perception, bhikkhus, genom att bli lidande mot den och överge den, kan man förstöra lidandet; genom att direkt känna till och fullständigt förstå konstruktioner, bhikkhus, genom att bli lidande mot dem och överge dem, kan man förstöra lidandet; genom att direkt känna till och fullt ut förstå medvetandet, bhikkhus, genom att bli lidande mot det och överge det, kan man förstöra lidandet.
VINNANDE INDUSTRIER:
1. DIGITALA PRODUKTER,
2. GIG-EKONOMI,
3. LAGERMARKNADSINVESTERING,
4. HEMTREDNING,
5. ONLINE COACHING / UNDERVISNING,
6. MENTAL HÄLSA,
7. ALTERNAT ENERGI,
8. FÖRSÄKRING
9. ALTERNERA LÄKEMEDEL,
10. SPEL
11. HÄLSOVÅRD,
12. AFFILIERAD MARKNAD,
13. NÄTVERKSMARKNADSFÖRING
14. DATAVETENSKAP,
15. SPIRITUAL SCIENCES.
Buddha matar de hungriga.
Hunger är den största lidandet; Aggregaten av varan är den främsta källan till lidande. Om en man förstår detta har han uppnått Nibbāna, den högsta lycka. Denna religiösa instruktion gavs av läraren medan han bodde i Āḷavi med hänvisning till en viss lekman. en dag, när läraren som satt i parfymkammaren i Jetavana {3.262} undersökte världen vid gryningen, såg han en viss fattig man vid Āḷavi. Eftersom han uppfattade att han hade de förmågor som var nödvändiga för att uppnå konverteringens frukt omringade han sig med ett sällskap på fem hundra munkar och åkte till Āḷavi.
Invånarna i Āḷavi bjöd genast in läraren att vara deras gäst. Den stackars mannen hörde också att läraren hade kommit och bestämde sig för att gå och höra läraren predika lagen. Men just den [30.75] dagen avvek en oxe av honom. Så han funderade inom sig själv: “Ska jag söka den oxen, eller ska jag gå och höra lagen?” Och han kom till följande slutsats: ”Jag ska först söka den oxen och sedan gå och höra lagen.” Följaktligen, tidigt på morgonen, begav han sig för att söka sin oxe. Invånarna i providedavi ställde plats för munkaförsamlingen under ledning av Buddha, serverade dem med mat och tog efter måltiden lärarskålen, så att han kunde uttala tacksägelsens ord. Läraren sade: ”Den för vars skull jag kom hit har en resa med trettio ligor gått in i skogen för att söka efter sin förlorade oxe. Inte förrän han återvänder kommer jag att predika lagen. ” Och han tystnade, medan det fortfarande var dags, hittade den stackars mannen sin oxe och körde genast oxen tillbaka till flocken. Sedan tänkte han för sig själv: “Även om jag inte kan göra något annat, kommer jag åtminstone att respektera läraren.” Följaktligen, även om han var förtryckt av hungerproblem, bestämde han sig för att inte åka hem, men gick snabbt till läraren och efter att ha betalat lydnad till läraren satte han sig respektfullt på ena sidan. När den stackars mannen kom och stod inför läraren, sa läraren till allmännens förvaltare: “Finns det mat kvar över munkas församling?” “Pastor, maten har inte berörts.” “Tja, servera den här stackaren med mat.” Så när förvaltaren hade försett den stackars mannen med en plats på en plats som läraren angav, serverade han honom pliktmässigt med risgröt och annan mat, både hård och mjuk. När den stackars mannen hade ätit sin måltid sköljde han munnen. (Vi får höra att det med detta enda undantag inte finns någon annan instans i de tre Piṭakas {3.263} av Tathāgata som därmed har frågat om mattillförseln.) Så snart den fattiga människans fysiska lidande hade lindrats blev hans sinne lugnt. Sedan predikade läraren lagen i ordnad ordning och förklarade de fyra ädla sanningarna efter varandra. Efter avslutad lektion var den stackars mannen etablerad i konverteringens frukt. Sedan uttalade läraren tacksägelsens ord och stod upp från sitt säte och gick därifrån. Folkmassan följde med honom en bit och vände sig sedan tillbaka. Munkarna som följde läraren var mycket upprörda och sa: ”Tänk bara på, bröder, vad läraren gjorde. Ingenting av det slaget hände någonsin tidigare. Men idag, när han såg en viss fattig man, frågade läraren om matförsörjningen och instruerade att maten skulle ges till en annan. ” Läraren vände sig om, stannade, [30.76] och sa: “Munkar, vad säger du?” När han hörde vad de sa sa han till dem: ”Det är ändå så, munkar. När jag kom hit en resa med trettio ligor, en lång och svår resa, var min enda anledning till att komma hit var det faktum att jag såg att denna lekdisippel hade de förmågor som var nödvändiga för att uppnå konverteringens frukt. Tidigt på morgonen, förtryckt av hungerproblem, gick den här mannen till skogen och tillbringade dagen i skogen och letade efter sin förlorade oxe. Därför tänkte jag för mig själv: ”Om jag predikar lagen för den här mannen medan han lider av hungerproblem, kommer han inte att kunna förstå den.” Därför gjorde jag det jag gjorde. Munkar, det finns ingen lidande som hungerens lidande. ”
Följande är den första delen av vår sju-delade fasta-serie om de kroppsliga gärningar och hur vi kan - och bör - införliva dem i våra liv.
Feed the HungryThe Corporal Works of Mercy:
Mata de hungriga.
Ge dryck till de törstiga.
Kläd de nakna.
Skydda hemlösa.
Trösta de sjuka.
Begrava de döda.
Trösta de fängslade. Jesus sa till St. Faustina: “… Jag kräver av er barmhärtighetshandlingar som kommer att uppstå av kärlek till mig. Du ska visa barmhärtighet mot dina grannar alltid och överallt. Du får inte krympa från detta eller försök att ursäkta eller befria dig från det “
Ty jag var hungrig, och du gav mig något att äta.
Coração de Aço - Hungria Hip Hop (VídeoClipe Oficial)
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(REFRÃO)
Mais uma vez sem limite, sem sono
Um coração tão bonito sem dono
Ia ficar em casa mais mudou de plano
Deve estar cansada do cotidiano
Outro rap, outro back, outro beijo
Outros lábios pra poder provar
Uma cama com bem mais desejo
Outro mundo pra poder sonhar
Tá fazendo mais estrago que ponto 40
Fazendo mais barulho que tiro de oitão
E nessa boca linda o cigarro de menta
Voltou pra casa cedo quase sem noção
Mais uma vez vai chegar em casa de madrugada
Outra vez, mesma cena da semana passada
E o cheiro de álcool como é que tá
A cama tá arrumada mais vai dormir no sofá
Sem chance pra viver pouco, um rap se for dos louco, enfim, acho que a dona é inimiga do fim
Já vi na quebra de boa, no torque só nos comando
Já andar com os playboy, já vi locar com os malandro
Será que foi decepção que fez ela virar do avesso, coração de aço é bem mais forte que o de gesso
E já nem pensa em dormir, vive o presente que é real
Rotina é feita pra quem quer repetir filme no final
(REFRÃO)
E esse perfume que agrada os maloqueiro, esse seu jeito, esse seu cheiro
Essa maneira que você joga esse cabelo, será que é sonho ou pesadelo
Tá gastando batom por aí, teste drive de boca em boca
A brasa do cigarro quente, a bebida com gelo que deixa ela rouca
Essa cara de Santa não engana, quem nasceu pra viver nesse vicio
Sábado à noite, balada cheia, ficar em casa é difícil
(REFRÃO)
ATENÇÃO!
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