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 3473 Tue 13 Oct 2020 Free Online Research and Practice University for 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. at 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 When you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi Pagoda At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT May you, your family members and all sentient and non sentient beings be ever happy, well and secure! May all live for 150 years with NAD pils to be available in 2020 at a price of a cup of coffee according to research doctors at Sydney! May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing! Image Suttas word by word Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta AN 1.53-55 Accharāsaṅghāta Peyyāla — Even for the time of a finger snap — in ,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى 12) Classical Armenian-դասական հայերեն,13) Classical Azerbaijani- Klassik Azərbaycan, 14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical Bosnian-Klasični bosanski,18) Classical Bulgaria- Класически българск,19) Classical Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyò,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,Klassískt Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық 56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Kinyarwanda,58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda, 64) Classical Lithuanian-Klasikinė lietuvių kalba, 65) Classical Luxembourgish-Klassesch Lëtzebuergesch, 66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,72) Classical Marathi-क्लासिकल माओरी,73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा), 76) Classical Norwegian-Klassisk norsk,77) Classical Odia (Oriya), 78) Classical Pashto- ټولګی پښتو 79) Classical Persian-کلاسیک فارسی 80) Classical Polish-Język klasyczny polski, 81) Classical Portuguese-Português Clássico, 82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 83) Classical Romanian-Clasic românesc, 84) Classical Russian-Классический русский, 85) Classical Samoan-Samoan Samoa, 86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् 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, 100) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tatar,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,109) Classical Uyghur,110) Classical Uzbek-Klassik o’z,111) Classical Vietnamese-Tiếng Việ,112) Classical Welsh-Cymraeg Clasurol,113) Classical Xhosa-IsiXhosa zesiXhosa, 114) Classical Yiddish- קלאסישע ייִדיש 115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 2:32 am




LESSON 3473  Tue 13 Oct  2020

Free Online Research and Practice University
for

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.

at

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


When
you are in Bengaluru you are most welcome to visit Kushinara Nibbana Bhumi
Pagoda 

At

WHITE HOME


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

Prabuddha Bharat Puniya Bhumi Bengaluru





Magadhi Karnataka State


PRABUDDHA BHARAT

May you, your family members and all sentient and non sentient beings be ever happy, well and secure!

May
all live for 150 years with NAD pils to be available in 2020 at a price
of a cup of coffee according to research doctors at Sydney!

May all have calm, quiet, alert and attentive and have equanimity mind with a clear understanding that everything is changing!

Image

Suttas word by word




AN 1.53-55

Accharāsaṅghāta Peyyāla

— Even for the time of a finger snap — in ,06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,08) Classical Afrikaans– Klassieke Afrikaans,09) Classical Albanian-Shqiptare klasike,10) Classical Amharic-አንጋፋዊ አማርኛ,11) Classical Arabic-اللغة العربية الفصحى

12) Classical Armenian-դասական հայերեն,13) Classical Azerbaijani- Klassik Azərbaycan,


14) Classical Basque- Euskal klasikoa,15) Classical Belarusian-Класічная беларуская,16) Classical Bengali-ক্লাসিক্যাল বাংলা,17) Classical  Bosnian-Klasični bosanski,18) Classical Bulgaria- Класически българск,19) Classical  Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,25) Classical  Croatian-Klasična hrvatska,26) Classical  Czech-Klasická čeština,27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino klassikaline filipiinlane,33) Classical Finnish- Klassinen suomalainen,34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,41) Classical Haitian Creole-Klasik kreyò,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,Klassískt Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық 56) Classical Khmer- ខ្មែរបុរាណ,57) Classical Kinyarwanda,58) Classical Korean-고전 한국어,59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),60) Classical Kyrgyz-Классикалык Кыргыз,61) Classical Lao-ຄລາສສິກລາວ,62) Classical Latin-LXII) Classical Latin,63) Classical Latvian-Klasiskā latviešu valoda,
64) Classical Lithuanian-Klasikinė lietuvių kalba,

65) Classical Luxembourgish-Klassesch Lëtzebuergesch,

66) Classical Macedonian-Класичен македонски,67) Classical Malagasy,класичен малгашки,68) Classical Malay-Melayu Klasik,69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,70) Classical Maltese-Klassiku Malti,71) Classical Maori-Maori Maori,72) Classical Marathi-क्लासिकल माओरी,73) Classical Mongolian-Сонгодог Монгол,74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),


76) Classical Norwegian-Klassisk norsk,77) Classical Odia (Oriya),

78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,
81) Classical Portuguese-Português Clássico,
82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
83) Classical Romanian-Clasic românesc,
84) Classical Russian-Классический русский,

85) Classical Samoan-Samoan Samoa,

86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

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,

100) Classical Tajik-тоҷикӣ классикӣ,102) Classical Tatar,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,109) Classical Uyghur,110) Classical Uzbek-Klassik o’z,111) Classical Vietnamese-Tiếng Việ,112) Classical Welsh-Cymraeg Clasurol,113) Classical Xhosa-IsiXhosa zesiXhosa,



114) Classical Yiddish- קלאסישע ייִדיש

115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu




Practicing goodwill makes one worthy of gifts.




Note: info·bubbles on every Pali word





05) Classical Pāḷi





53. accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ āsevati; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko pana vādo ye naṃ bahulīkarontī·ti!


29) Classical English,Roman



53. If even for the time of a finger snap, bhikkhus, a bhikkhu pursues a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna,
who complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!


54. accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ bhāveti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati satthu·sāsana·karo ovāda·pati·karo, a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko pana vādo ye naṃ bahulīkarontī·ti!


54. If even for the time of a finger snap, bhikkhus, a bhikkhu develops a
mind of goodwill, he is called a bhikkhu who is not devoid of jhāna,
who complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!


55. accharā·saṅghāta·mattam·pi ce, bhikkhave, bhikkhu mettā·cittaṃ manasi karoti; ayaṃ vuccati, bhikkhave bhikkhu a·ritta·jjhāno viharati satthu·sāsana·karo ovāda·pati·karo a·moghaṃ raṭṭha·piṇḍaṃ bhuñjati. ko pana vādo ye naṃ bahulīkarontī·ti!


55. If even for the time of a finger snap, bhikkhus, a bhikkhu considers
a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna,
who complies with the Teacher’s teaching, who acts according to his
instruction, and who does not eat the country’s almsfood in vain. How
much more, then, those who practice it frequently!





Bodhi leaf·



Translation suggested by the webmaster.

———oOo———
Published as a gift of Dhamma, to be dist
ributed free of charge.


Friends

If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!

151226 Unburdening the Mind \ \ Thanissaro Bhikkhu \ \ Short Dhamma Talk
Short Dhamma Talks by Thanissaro Bhikkhu
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Short, Morning Dhamma talk by Thanissaro Bhikkhu (in English).
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151226 Unburdening the Mind \ \ Thanissaro Bhikkhu \ \ Short Dhamma Talk


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

सत्त शब्द से शब्द
वृक्ष >> सुत्त पिआका >> अगुत्तारा निक्या >> एकका निपाटा
एएन 1.53-55
अकरासघघटा पय्यला
- यहां तक कि एक उंगली के समय के लिए -
यदि
उंगली के समय के लिए भी, भिक्खु, एक भिक्षु का पीछा करता है, विकसित होता
है और सद्भावना का विचार करता है, तो उसे भिक्षु कहा जाता है जो कि जोश से
रहित नहीं है, जो शिक्षक के शिक्षण का अनुपालन करता है, जो उसके निर्देश के
अनुसार कार्य करता है। और जो व्यर्थ में देश का अलसमफल नहीं खाते हैं।
कितना अधिक, फिर, जो लोग इसे अक्सर अभ्यास करते हैं!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!
Buddha Meditate GIF - Buddha Meditate Peaceful - Discover & Share GIFs
The perfect Buddha Meditate Peaceful Animated GIF for your conversation. Discover and Share the best GIFs on Tenor.
tenor.com


08) Classical Afrikaans– Klassieke Afrikaans
Friends

Boom >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- Selfs vir ‘n vingerafdruk -
As
selfs vir die tyd van ‘n vingerafdruk bhikkhus, ‘n bhikkhu strewe na,
ontwikkel en ‘n gedagte van welwillendheid beskou, word hy ‘n bhikkhu
genoem wat nie van jhāna ontbloot is nie, wat voldoen aan die onderwyser
se leer, wat volgens sy opdrag optree, en wat nie tevergeefs die
aalmoeskos van die land eet nie. Hoeveel te meer is diegene wat dit
gereeld doen!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!




09) Classical Albanian-Shqiptare klasike,
Friends

Pema >> Sutta Piṭaka >> Aguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- Edhe për kohën e goditjes së gishtit -
Nëse
edhe për kohën e goditjes së gishtit, bhikkhus, një bhikkhu ndjek,
zhvillohet dhe konsideron një mendje të vullnetit të mirë, ai quhet një
bhikkhu që nuk është i privuar nga jhāna, i cili përputhet me mësimet e
mësuesit, i cili vepron sipas udhëzimeve të tij, dhe kush nuk e ha kot
kot lëmoshën e vendit. Aq më tepër, ata që e praktikojnë shpesh atë!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!

10) Classical Amharic-አንጋፋዊ አማርኛ,

Friends

ዛፍ >> ሱታ ፒያካ >> አጉጉታራ ኒቂያ >> ኢካካ ኒፓታ
ኤን 1.53-55
አቻሳṅጋታ ፔዬላ
- ለጣት ጣት ጊዜ እንኳን -
ለቢችኩስ
፣ ለቢችሁ ለጣት ቅጽበት እንኳን ቢፈልግ ፣ የመልካም ምኞት አዕምሮን የሚያዳብር እና የሚያጤን ከሆነ ፣ ከጃህ
የማይጎድለው ፣ የመምህሩን ትምህርት የሚያከብር ፣ በትምህርቱ መሠረት የሚሠራ ፣ እና የሀገርን ምጽዋት በከንቱ
የማይበላ። እንግዲያውስ ደጋግመው የሚለማመዱት እንዴት ያለ ነው!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!

11) Classical Arabic-اللغة العربية الفصحى

شجرة >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- حتى في وقت نقر الإصبع -
إذا
كان bhikkhus ، حتى في وقت طقطقة الإصبع ، يلاحق ويطور ويفكر في عقل حسن
النية ، يُدعى bhikkhu الذي لا يخلو من jhna ، الذي يمتثل لتعاليم المعلم ،
والذي يعمل وفقًا لتعليماته ، ومن لا يأكل صدقات البلد طعاما سدى. فكم
بالحري أولئك الذين يمارسونها بكثرة!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!

12) Classical Armenian-դասական հայերեն,
Friends

>>առ >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
ԱՆ 1.53-55
Accharāsaṅghāta Peyyāla
- Նույնիսկ մատը խփելու ժամանակի համար -
Եթե
նույնիսկ մատի հարվածի ժամանակ բհիկխուսը, բիկկուն հետապնդում է,
զարգանում և համարում է բարի կամքի միտք, ապա նրան անվանում են բհիկխու,
որը զուրկ չէ ջհնայից, որը համապատասխանում է Ուսուցչի ուսմունքին, որը
գործում է ըստ իր ցուցումների, իսկ ով իզուր չի ուտում երկրի
ողորմությունը: Ուրեմն դեռ ավելին, ովքեր հաճախ են դրանով զբաղվում:
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!



13) Classical Azerbaijani- Klassik Azərbaycan,
Friends

Ağac >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- Hətta bir barmağın çırpınma vaxtı üçün -
Bir
barmaq çırpınması zamanı bhikkhus, bir bhikkhu xoşməramlı düşüncəsini
təqib edir, inkişaf etdirir və düşünürsə, ona jhanadan məhrum olmayan,
Müəllimin təliminə uyğun gələn, onun təlimatı ilə hərəkət edən bhikkhu
deyilir, və kim ölkənin sədəqəsini boş yerə yemir. Buna görə bunu
tez-tez tətbiq edənlər nə qədər çoxdur!
Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!


Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If
even for the time of a finger snap, bhikkhus, a bhikkhu pursues,
develops and considers a mind of goodwill, he is called a bhikkhu who is
not devoid of jhāna, who complies with the Teacher’s teaching, who acts
according to his instruction, and who does not eat the country’s
almsfood in vain. How much more, then, those who practice it frequently!

14) Classical Basque- Euskal klasikoa,
Suttas hitzez hitz
Zuhaitza >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- Nahiz eta hatz bat botatzeko garaian egon -
Bhikkhus,
bhikkhu batek borondate oneko gogo bat garatzen, garatzen eta jotzen
badu ere, hatz-jauzi egiteko garaian, jhana gabea ez den bhikkhu deitzen
zaio, irakaslearen irakaspenak betetzen dituena, bere aginduaren
arabera jokatzen duena. eta nork ez du alferrik jaten herrialdeko
limosna janaria. Zenbat gehiago, bada, maiz praktikatzen dutenak!

15) Classical Belarusian-Класічная беларуская,
Суты слова за словам
Дрэва >>
АН 1,53-55
Accharāsaṅghāta Peyyāla
- Нават на час націску пальца -
Калі
нават на момант націску пальца бхікху, бхікху пераследуе, развівае і
разглядае розум добрай волі, яго называюць бхіккху, які не пазбаўлены
джханы, які выконвае вучэнне Настаўніка, які дзейнічае паводле яго
ўказанняў, а хто дарма не есць міласціну краіны. Дык колькі яшчэ тых,
хто часта гэта практыкуе!

16) Classical Bengali-ক্লাসিক্যাল বাংলা,কথায় কথায় সুত্তাস
গাছ >> সূতা পাইকাকা >> আগতুতর নিক্যা >> একাকা নিপাটা
এএন 1.53-55
আচারসṅঘাটা প Peয়ীলা
- এমনকি একটি আঙুল স্ন্যাপ সময় জন্য -
এমনকি
যদি আঙুলের স্ন্যাপের সময়, ভিক্ষু, একটি ভিক্ষু অনুসরণ করে, সার্থকতার
মনকে বিকাশ করে এবং বিবেচনা করে তবে তাকে ভিক্ষু বলা হয় যিনি ঝর্ণা বিহীন
নন, যিনি শিক্ষকের শিক্ষার সাথে সম্মতি রাখেন, যিনি তাঁর নির্দেশ অনুসারে
কাজ করেন, এবং যারা দেশের ভিক্ষা বৃথা খায় না। তারপরে, যারা আরও ঘন ঘন এটি
অনুশীলন করেন!

17) Classical Bosnian-Klasični bosanski,
Sutte od riječi do riječi
Drvo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1,53-55
Accharāsaṅghāta Peyyāla
- Čak i za vrijeme pucanja prsta -
Ako
čak i za vrijeme škljocanja prsta, monah, monah koji ga slijedi,
razvija i razmatra um dobre volje, on se naziva monah koji nije lišen
jhāne, koji se pridržava Učiteljskog učenja, koji djeluje prema njegovim
uputama, i koji uzalud ne jede hranu od zemlje. Koliko još, dakle, onih
koji to često rade!

18) Classical Bulgaria- Класически българск,
Сути дума по дума
Дърво >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1,53-55
Accharāsaṅghāta Peyyāla
- Дори за времето на щракване с пръст -
Ако
дори за времето на щракване с пръст, бхикху, бхикху преследва, развива и
разглежда ума на добра воля, той се нарича бхиккху, който не е лишен от
джхана, който се съобразява с учението на Учителя, който действа според
неговите инструкции, и който напразно не яде милостинята в страната.
Колко повече тогава тези, които го практикуват често!
>
Accharasanghata Peyyala (AN 1.53-55)
Friends

Suttas word by word
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues, develops and considers a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher’s teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently!

19) Classical Catalan-Català clàssic
Suttas paraula per paraula
Arbre >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1,53-55
Accharāsaṅghāta Peyyāla
- Fins i tot quan es fa un cop de dit -
Si fins i tot per un moment de presa de dit, bhikkhus, un bhikkhu persegueix, es desenvolupa i considera una ment de bona voluntat, se l’anomena bhikkhu que no està desproveït de jhāna, que compleix l’ensenyament del mestre, que actua d’acord amb la seva instrucció. i qui no menja l’almoina del país en va. Què més, doncs, els que ho practiquen amb freqüència!Suttas word by word

20) Classical Cebuano-Klase sa Sugbo,

Suttas pulong sa pulong

Kahoy >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

USA ka 1.53-55
Accharāsaṅghāta Peyyāla
- Bisan alang sa oras sa usa ka iglap nga tudlo -

Kung bisan alang sa oras sa usa ka iglap nga tudlo, ang bhikkhus, usa ka bhikkhu naggukod, nagpalambo ug naghunahuna sa usa ka hunahuna nga maayong kabubut-on, gitawag siya nga usa ka bhikkhu nga wala’y pagkawala sa jhāna, nga nagsunod sa mga gitudlo sa Magtutudlo, nga naglihok uyon sa iyang panudlo, ug kinsay dili mokaon nga wala’y pulos sa limos sa nasud. Unsa pa ka labaw pa sa mga nagbansay niini kanunay!



21) Classical Chichewa-Chikale cha Chichewa,
Suttas pulong sa pulong
Kahoy >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
USA ka 1.53-55
Accharāsaṅghāta Peyyāla
- Bisan alang sa oras sa usa ka iglap nga tudlo -
Kung bisan alang sa oras sa usa ka iglap nga tudlo, ang bhikkhus, usa ka bhikkhu naggukod, nagpalambo ug naghunahuna sa usa ka hunahuna nga maayong kabubut-on, gitawag siya nga usa ka bhikkhu nga wala’y pagkawala sa jhāna, nga nagsunod sa mga gitudlo sa Magtutudlo, nga naglihok uyon sa iyang panudlo, ug kinsay dili mokaon nga wala’y pulos sa limos sa nasud. Unsa pa ka labaw pa sa mga nagbansay niini kanunay!

22) Classical Chinese (Simplified)-古典中文(简体),
逐字逐字
树木>> SuttaPiṭaka>>AṅguttaraNikya >> EkakaNipāta
AN 1.53-55
AccharāsaṅghātaPeyyala
-即使在手指弹动的时候-
如果甚至在手指弹动的时候,比丘(bhikkhus)就会追求,发展并考虑善意的思想,那么他就被称为比丘(bhikkhu),他并不缺乏jhāna,他遵循老师的教导,并按照他的指示行事, 谁不白白吃掉国家的施舍食品。 那么,那些经常练习的人又多了!

23) Classical Chinese (Traditional)-古典中文(繁體),
逐字逐字
樹木>> SuttaPiṭaka>>AṅguttaraNikya >> EkakaNipāta
AN 1.53-55
AccharāsaṅghātaPeyyala
-即使在手指彈動的時候-
如果甚至在手指彈動的時候,比丘(bhikkhus)就會追求,發展並考慮善意的思想,那麼他就被稱為比丘(bhikkhu),他並不缺乏jhāna,他遵循老師的教導,並按照他的指示行事, 誰沒有白白吃掉國家的施捨食品。 那麼,那些經常練習的人又多了!

24) Classical Corsican-Corsa Corsicana,
Suttas parolla per parolla
Arburu >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
- Ancu per u mumentu di un colpu di dita -
Se ancu per u mumentu di un colpu di dita, bhikkhus, un bhikkhu persegue, si sviluppa è considera una mente di bona vuluntà, hè chjamatu un bhikkhu chì ùn hè privu di jhāna, chì rispetta l’insegnamentu di u Maestru, chì agisce secondu a so istruzzione, è chì ùn manghja l’alimentazione di u paese in vain. Quantu più, allora, quelli chì a praticanu spessu!

25) Classical Croatian-Klasična hrvatska,
Sutte od riječi do riječi
Drvo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1,53-55
Accharāsaṅghāta Peyyāla
- Čak i za vrijeme pucanja prsta -
Ako čak i za vrijeme škljocanja prsta, monah, monah koji slijedi, razvija i razmatra um dobre volje, on se naziva monah koji nije lišen jhāne, koji se pridržava Učiteljskog učenja, koji djeluje prema njegovim uputama, a tko uzalud ne jede hranu od zemlje. Koliko još, dakle, onih koji to često prakticiraju!

26) Classical Czech-Klasická čeština,
Suttas slovo od slova
Strom >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta
AN 1,53-55
Accharāsaṅghāta Peyyāla
- I po dobu lusknutí prstem -
Pokud se i po dobu lusknutí prstem bhikkhus, bhikkhu věnuje, rozvíjí a uvažuje o mysli dobré vůle, nazývá se bhikkhu, který není zbaven jhāny, který je v souladu s učením učitele a který jedná podle jeho pokynů, a kdo nejedí almužnu v zemi nadarmo. O co víc tedy ti, kteří to praktikují často!
>
Accharasanghata Peyyala (AN 1.53-55)

Friends

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues, develops and considers a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher’s teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently!

27) Classical  Danish-Klassisk dansk,Klassisk dansk,

Suttas ord for ord

Træ >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyala
- Selv når det drejer sig om et finger snap -

Hvis selv for tiden med et fingersnap, bhikkhus, en bhikkhu forfølger, udvikler og betragter et sind af velvilje, kaldes han en bhikkhu, der ikke er blottet for jhana, der overholder lærerens lære, der handler i overensstemmelse med hans instruktion, og hvem ikke spiser landets almisse mad forgæves. Hvor meget mere skal de der praktiserer det ofte!

28) Classical  Dutch- Klassiek Nederlands,Suttas woord voor woord

Boom >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

EEN 1.53-55
Accharāsaṅghāta Peyyāla
- Zelfs voor de tijd van een vingerknip -

Als monniken, zelfs gedurende de tijd van een vingerknip, een monnik achtervolgt, ontwikkelt en een geest van goede wil overweegt, wordt hij een monnik genoemd die niet verstoken is van jhāna, die zich houdt aan de leer van de leraar, die handelt volgens zijn instructies, en die niet tevergeefs het voedsel van het land eet. Hoeveel te meer dan degenen die het vaak beoefenen!

29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

Suttas vorton post vorto

Arbo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Eĉ dum tempo de fingra klako -

Se eĉ por tempo de fingra klako, bhikkhus, bhikkhu persekutas, disvolviĝas kaj konsideras menson de bonvolo, li estas nomata bhikkhu, kiu ne mankas jhāna, kiu plenumas la instruadon de la Instruisto, kiu agas laŭ sia instruo, kaj kiu vane ne manĝas la almozon de la lando. Kiom pli do tiuj, kiuj ofte praktikas ĝin!

31) Classical Estonian- klassikaline eesti keel,

Suttas sõna haaval

Puu >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53–55
Accharāsaṅghāta Peyyāla
- isegi näpuvajumise ajaks -

Kui bhikkhus, bhikkhu, kas või näpuvajutuse ajal, ajab edasi, arendab ja peab hea tahte meelt, nimetatakse teda bhikkhuks, kellel pole jhāna, kes täidab õpetaja õpetust, kes tegutseb tema juhiste järgi, ja kes ei söö riigi almtoitu asjatult. Kui palju rohkem on siis neid, kes seda sageli harrastavad!

32) Classical Filipino klassikaline filipiinlane,

Suttas salita sa pamamagitan ng salita

Puno >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Kahit na para sa oras ng isang daliri snap -

Kung kahit na para sa oras ng isang daliri, ang bhikkhus, isang bhikkhu ay hinabol, bubuo at isinasaalang-alang ang isang pag-iisip ng kabutihang loob, tinawag siyang isang bhikkhu na hindi walang wala sa jhāna, na sumusunod sa turo ng Guro, na kumikilos alinsunod sa kanyang tagubilin, at sino ang hindi kumakain ng walang kabuluhan sa almsfood ng bansa. Kung magkano pa, kung gayon, ang mga nagsasanay nito nang madalas!


33) Classical Finnish- Klassinen suomalainen,

Suttas sana sanalta

Puu >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Jopa sormen napsautuksen ajan -

Jos edes sormen napsahduksen ajan bhikkhus, bhikkhu tavoittelee, kehittyy ja pitää mielessä hyvää tahtoa, häntä kutsutaan bhikkhuksi, jolta puuttuu jhāna, joka noudattaa opettajan opetusta, joka toimii opetuksensa mukaisesti, ja kuka ei syö maan almuruokaa turhaan. Kuinka paljon enemmän sitten ne, jotka harjoittavat sitä usein!

34) Classical French- Français classique,

Suttas mot à mot

Arbre >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Même pour le temps d’un claquement de doigt -

Si même le temps d’un claquement de doigt, bhikkhus, un bhikkhu poursuit, développe et considère un esprit de bonne volonté, on l’appelle un bhikkhu qui n’est pas dépourvu de jhāna, qui se conforme à l’enseignement du Maître, qui agit selon son instruction, et qui ne mange pas en vain l’aumône du pays. Combien plus, donc, ceux qui la pratiquent fréquemment!

35) Classical Frisian- Klassike Frysk,

Suttas wurd foar wurd

Beam >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Sels foar de tiid fan in finger snap -

As sels foar de tiid fan in fingerknipke, bhikkhus, in bhikkhu in geast fan goedwilligens neistribbet, ûntwikkelt en beskôget, wurdt hy in bhikkhu neamd dy’t net sûnder jhana is, dy’t foldocht oan ‘e lear fan’ e learaar, dy’t hannelt neffens syn ynstruksje, en wa yt it earmoed fan it lân net om ‘e nocht. Hoe folle mear dan dejingen dy’t it faak oefenje!

36) Classical Galician-Clásico galego,

Suttas palabra a palabra

Árbore >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Mesmo por un momento de golpe de dedo -

Se incluso por un momento de golpe de dedo, bhikkhus, un bhikkhu persegue, desenvolve e considera unha mente de boa vontade, chámase bhikkhu que non está desprovisto de jhāna, que cumpre as ensinanzas do profesor, que actúa segundo a súa instrución, e quen non come a esmola do país en balde. ¡Canto máis, entón, os que o practican con frecuencia!


37) Classical Georgian-კლასიკური ქართული,

Suttas სიტყვა სიტყვით

ხე >> Sutta Piṭaka >> Aguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- თითის დაჭერის დროსაც კი -

თუ თითის დაჭერის დროსაც კი, ბიხხუსს, ბიხუს მისდევს, განუვითარდება და განიხილავს კეთილგანწყობას, მას უწოდებენ ბიჰხუს, რომელიც არ არის მოკლებული ჯჰნას, რომელიც შეესაბამება მასწავლებლის სწავლებას, რომელიც მოქმედებს მისი ინსტრუქციის შესაბამისად, და ვინ ტყუილად არ ჭამს ქვეყნის ალმურ საკვებს. კიდევ უფრო მეტი, ვინც ამას ხშირად ვარჯიშობს!

38) Classical German- Klassisches Deutsch,

Suttas Wort für Wort

Baum >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Auch für die Zeit eines Fingerschnappens -

Wenn Bhikkhus, ein Bhikkhu, selbst für die Zeit eines Fingerschnappens einen Geist des guten Willens verfolgt, entwickelt und betrachtet, wird er ein Bhikkhu genannt, der nicht frei von Jhāna ist, der die Lehre des Lehrers befolgt und gemäß seiner Anweisung handelt. und wer isst das Almosenfutter des Landes nicht umsonst. Wie viel mehr also diejenigen, die es häufig praktizieren!

39) Classical Greek-Κλασσικά Ελληνικά,

Suttas λέξη προς λέξη

Δέντρο >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Ακόμη και για την ώρα ενός δακτυλίου

Εάν ακόμη και για την ώρα ενός δακτύλου, ένας μπίσκος, ένας bhikkhu ακολουθεί, αναπτύσσει και θεωρεί μυαλό καλής θέλησης, ονομάζεται bhikkhu που δεν στερείται jhāna, ο οποίος συμμορφώνεται με τη διδασκαλία του δασκάλου, ο οποίος ενεργεί σύμφωνα με τις οδηγίες του, και ποιος δεν τρώει μάταια τη χώρα. Πόσο περισσότερο λοιπόν, όσοι το ασκούν συχνά!

40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

સુત્તસ શબ્દ શબ્દ દ્વારા

વૃક્ષ >> સુત્તા પિનાકા >> અગુત્તર નિક્યા >> એકકા નિપ્તા

એએન 1.53-55
અચારસṅ્ગતા પāય્યલા
- આંગળીના ત્વરિત સમય માટે પણ -

જો આંગળીના ત્વરિત સમય માટે, ભીખ્ખુસ, ભિખ્ખુ સદ્ભાવનાનો પીછો કરે છે, વિકાસ કરે છે અને ધ્યાનમાં લે છે, તો તે ભીખુ કહેવામાં આવે છે જે ઝાંઝથી વંચિત નથી, જે શિક્ષકની ઉપદેશનું પાલન કરે છે, જે તેમની સૂચના પ્રમાણે કાર્ય કરે છે, અને કોણ દેશની ભિન્નતા વ્યર્થ ન ખાતી. તો પછી, જેઓ વારંવાર તેનો અભ્યાસ કરે છે!

41) Classical Haitian Creole-Klasik kreyòl,

Suttas mo pa mo

Pyebwa >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

YON 1.53-55
Accharāsaṅghāta Peyyāla
- Menm pou tan an nan yon menen dwèt -

Si menm pou moman an nan yon menen dwèt, bhikkhus, yon bhikkhu pouswiv, devlope ak konsidere yon lide nan bòn volonte, yo rele l ‘yon bhikkhu ki pa dépourvu nan jhāna, ki moun ki konfòme li avèk ansèyman Pwofesè a, ki moun ki aji selon enstriksyon l’ yo, epi ki moun ki pa manje manje peyi a pou gremesi. Ki jan pi plis, lè sa a, moun ki pratike li souvan!

42) Classical Hausa-Hausa Hausa,

Suttas kalma ta kalma

Bishiya >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

DA 1.53-55
Accharāsaṅghāta Peyyāla
- Ko don lokacin yatsa karye -

Idan har don lokacin yatsan yatsa, bhikkhus, bhikkhu ya bi, ya haɓaka kuma ya ɗauki tunanin yarda, ana kiransa bhikkhu wanda ba shi da jaha, wanda ke bin koyarwar Malami, wanda ke aiki bisa ga koyarwarsa, kuma wanda baya cin abincin kasar a banza. Balle fa, waɗanda suke yin sa akai-akai!

43) Classical Hawaiian-Hawaiian Hawaiian,

Suttas ʻōlelo ma ka huaʻōlelo

Kumulāʻau >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- ʻOiai no ka manawa o kahi manamana lima kiki -

Inā no ka manawa o kahi manamana lima, Bhikkhus, a Bhikkhu alualu, hoʻomōhala a manaʻo i ka manaʻo o ka goodwill, ua kapa ʻia ʻo ia ʻo Bhikkhu i nele ʻole i ka jhāna, nāna e hoʻokō i ke aʻo a ke Kumu, nāna e hana e like me kāna aʻo, a ʻo wai lā e ʻai makehewa i ka ʻai manawaleʻa o ka ʻāina. ʻOi aku ka nui, a laila, ka poʻe hoʻomaʻamaʻa pinepine.

44) Classical Hebrew- עברית קלאסית

סוטה מילה במילה

עץ >>

AN 1.53-55
Accharāsaṅghāta Peyyala
- אפילו לזמן הצמדת אצבע -

אם אפילו בזמן של הצמדת אצבע, בהיקהוס, בהיקווה רודף, מפתח ומתחשב למוח של רצון טוב, הוא נקרא בהיקהו שאינו נטול ג’אנה, העומד בתורת המורה, הפועל על פי הוראתו, ומי שאינו אוכל לשווא את נדבות המזון של המדינה. כמה עוד אם כן, מי שמתרגל את זה לעיתים קרובות!

45) Classical Hmong- Lus Hmoob,

Suttas los ntawm lus

Tsob ntoo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Txawm tias lub sijhawm ntawm tus ntiv tes snap -

Yog hais tias txawm rau lub sijhawm ntawm tus ntiv tes snap, bhikkhus, bhikkhu rau siab, txhim kho thiab txiav txim siab lub siab zoo, nws hu ua bhikkhu uas tsis yog devoid ntawm jhāna, uas ua raws li tus Xib Hwb qhia, uas ua raws li nws cov lus qhia, thiab leej twg tsis noj lub teb chaws almsfood hauv vain. Yuav ntau npaum li cas ntxiv, yog li ntawd, cov neeg uas xyaum nws nquag!

46) Classical Hungarian-Klasszikus magyar,

Suttas szóról szóra

Fa >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Még egy ujjcsattanásig is -

Ha egy ujjcsattanás idejére is, a bhikkhus, a bhikkhu üldözi, fejleszti és jóakaratú elmét tekinti, akkor bhikkhu-nak hívják, aki nem nélkülözi a dzhánát, aki megfelel a Tanító tanításának, aki az ő utasításai szerint jár el, és ki nem eszi hiába az ország alamizsnáját. Mennyivel többet azok, akik gyakran gyakorolják!

47) Classical Icelandic-Klassísk íslensku,

Suttas orð fyrir orð

Tré

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Jafnvel í fingrafarinu -

Ef jafnvel fyrir þann tíma sem fingur smellur, bhikkhus, bhikkhu eltir, þroskast og telur hug góðvildar, er hann kallaður bhikkhu sem er ekki laus við jhana, sem fylgir kennslu kennarans, sem starfar samkvæmt fyrirmælum hans, og hver borðar ekki einskis ölmusufæði landsins. Hve miklu meira, þá þeir sem æfa það oft!

48) Classical Igbo,Klassískt Igbo,

Suttas site n’okwu

Osisi

IHE 1.53-55
Accharāsaṅghāta Peyyāla
- Ọbụna n’ihi na oge nke a mkpịsị aka snap -

Ọ bụrụgodi maka oge mkpịsị aka, bhikkhus, a bhikkhu na-achụ, na-etolite ma na-echekwa echiche nke ịdị mma, a na-akpọ ya bhikkhu nke na-enweghị jhāna, onye na-agbaso nkuzi Onye Ozizi, onye na-eme dị ka nkuzi ya si dị, na onye anaghị eri nri ala nke obodo n’efu. Mgbe ahụ, lee ka ndị na-eme ya ugboro ugboro si dị!

49) Classical Indonesian-Bahasa Indonesia Klasik,

Sutta kata demi kata

Pohon >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Bahkan saat menjentikkan jari -

Jika bahkan untuk saat menjentikkan jari, para bhikkhu, seorang bhikkhu mengejar, mengembangkan dan mempertimbangkan pikiran niat baik, dia disebut seorang bhikkhu yang tidak tanpa jhāna, yang mematuhi ajaran Guru, yang bertindak sesuai dengan instruksinya, dan siapa yang tidak makan sedekah negara dengan sia-sia. Terlebih lagi, mereka yang sering berlatih!

50) Classical Irish-Indinéisis Clasaiceach,

Suttas focal ar fhocal

Crann >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Fiú amháin le haghaidh snap méar -

Más rud é, fiú amháin le haghaidh snap méar, go ndéanann bhikkhus, a shaothraíonn bhikkhu, dea-thoil a fhorbairt agus a mheas, tugtar bhikkhu air nach bhfuil jhāna, a chomhlíonann teagasc an Mhúinteora, a ghníomhaíonn de réir a threorach, agus nach n-itheann bia alms na tíre go neamhbhalbh. Cé mhéad eile, mar sin, iad siúd a chleachtann go minic é!

51) Classical Italian-Italiano classico,

Sutta parola per parola

Albero >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Anche per il tempo di uno schiocco di dita -

Se anche per il tempo di uno schiocco di dita, bhikkhu, un bhikkhu persegue, sviluppa e considera una mente di buona volontà, è chiamato bhikkhu che non è privo di jhana, che si attiene all’insegnamento del Maestro, che agisce secondo le sue istruzioni, e chi non mangia invano l’elemosina del paese. Quanto più, poi, chi lo pratica frequentemente!

52) Classical Japanese-古典的なイタリア語,

単語ごとにSuttas

ツリー>>SuttaPiṭaka>>AṅguttaraNikya>>EkakaNipāta

AN 1.53-55
AccharāsaṅghātaPeyyāla
-指スナップ時でも-

指のスナップの時でさえ、bhikkhus、bhikkhuは善意の心を追求し、発達させ、そして考えるならば、彼はjhānaを欠いていないbhikkhuと呼ばれ、彼の指示に従って行動する教師の教えに従います、 そして誰が国のalmsfoodを無駄に食べないのか。 それなら、それを頻繁に実践する人は、どれだけ多くなるでしょう!

53) Classical Javanese-Klasik Jawa,

Suttas tembung kanthi tembung

Wit >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Malah kanggo wektu jepret driji -

Yen sanajan jempol driji, bhikkhus, sawijining bhikkhu ngoyak, berkembang lan nganggep pikiran kabecikan, dheweke diarani bhikkhu sing ora kekurangan jhāna, sing netepi piwulang Guru, sing tumindak miturut pandhuane, lan sapa sing ora mangan sedhekah negara kanthi sia-sia. Luwih luwih maneh, sing nindakake kanthi rutin!

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

Friends

Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues, develops and considers a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher’s teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently!

ಸೂತಾಸ್ ಪದದಿಂದ

ಮರ >> ಸೂತ ಪಿನಾಕಾ >> ಅಗುಟ್ಟರ ನಿಕ್ಯ >> ಏಕಕಾ ನಿಪತ

ಎಎನ್ 1.53-55
ಅಚಾರಾಸಾಘಟ ಪೆಯ್ಯಲಾ
- ಫಿಂಗರ್ ಸ್ನ್ಯಾಪ್ ಸಮಯಕ್ಕೆ ಸಹ -

ಬೆರಳಿನ ಸ್ನ್ಯಾಪ್, ಭಿಕ್ಖು, ಭಿಕ್ಷು ಅನುಸರಿಸುವ, ಅಭಿವೃದ್ಧಿಪಡಿಸುವ ಮತ್ತು ಸದ್ಭಾವನೆಯ ಮನಸ್ಸನ್ನು ಪರಿಗಣಿಸುವ ಸಮಯಕ್ಕೆ ಸಹ, ಅವನನ್ನು ಭಿಖು ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ, ಅವನು hana ಾನಾದಿಂದ ದೂರವಿರುವುದಿಲ್ಲ, ಶಿಕ್ಷಕನ ಬೋಧನೆಗೆ ಅನುಗುಣವಾಗಿ, ಅವನ ಸೂಚನೆಯಂತೆ ಕಾರ್ಯನಿರ್ವಹಿಸುವ, ಮತ್ತು ದೇಶದ ಭಿಕ್ಷೆಯನ್ನು ಯಾರು ವ್ಯರ್ಥವಾಗಿ ತಿನ್ನುವುದಿಲ್ಲ. ಹಾಗಾದರೆ, ಆಗಾಗ್ಗೆ ಅದನ್ನು ಅಭ್ಯಾಸ ಮಾಡುವವರು ಎಷ್ಟು ಹೆಚ್ಚು!

55) Classical Kazakh-Классикалық қазақ,

Саттас сөзбе-сөз

Ағаш >> Sutta Piṭaka >> Aguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Тіпті саусақпен түскен уақыт үшін -

Егер саусақты қағып алған сәтте де, икххху, бикху ізгі ниетті іздейді, дамытады және санайды деп санаса, ол жаннан құр қалмаған, мұғалімнің іліміне сәйкес келетін, оның нұсқауына сәйкес әрекет ететін бикху деп аталады, және елдің зекетін кім бекерге жемейді. Мұны жиі жасайтындар үшін қаншалықты артық!

56) Classical Khmer- ខ្មែរបុរាណ,

ពាក្យ Suttas មួយពាក្យម្តង ៗ

ដើមឈើ >> សូតាតាធ្យាកា >> អធិធិតានីកាយ៉ា >> ឯកានីពភតា

អាន ១.៥៣-៥៥
អធិសាស្យុហ្យីតាប៉ីយល័ឡា
- សូម្បីតែពេលវេលានៃការផ្តិតម្រាមដៃ -

បើសូម្បីតែពេលវេលានៃការផ្តិតមេដៃក៏ដោយព្រះសង្ឃមួយអង្គដេញតាមអភិវឌ្ឍនិងពិចារណាលើសុឆន្ទៈគាត់ត្រូវបានគេហៅថាជាព្រះសង្ឃដែលមិនមានវោហាស្យាដែលគោរពតាមការបង្រៀនរបស់គ្រូដែលធ្វើតាមការណែនាំរបស់គាត់។ ហើយអ្នកណាដែលមិនបរិភោគអាហាររបស់ប្រទេសដោយឥតប្រយោជន៍។ បើដូច្នេះអ្នកដែលអនុវត្តវាញឹកញាប់ជាងនេះទៅទៀត!

57) Classical Kinyarwanda,
Suttas ijambo ku ijambo

Igiti >>

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Ndetse no mugihe cyo gufata urutoki -

Niba no mugihe cyo gutunga urutoki, bhikkhus, bhikkhu akurikirana, akiteza imbere kandi agatekereza ko ari igitekerezo cyiza, yitwa bhikkhu utabuze jhāna, wubahiriza inyigisho za Mwarimu, ukora ukurikije amabwiriza ye, ninde utarya ibiryo by’igihugu kubusa. Birenzeho rero, ababikora kenshi!


58) Classical Korean-고전 한국어,
한마디로 Suttas

나무 >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
-손가락이 찰 때도-

손가락이 찰 때에도 비구, 비구가 선의의 마음을 추구하고 발전시키고 생각한다면, 그는 스승의 가르침을 따르고 그의 지시에 따라 행동하는 자나가없는 비구라고 불린다. 국가의 자선 음식을 헛되이 먹지 않는 사람. 그렇다면 그것을 자주 연습하는 사람들은 얼마나 더 많은가!

59) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
Suttas peyv bi peyv

Dar >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Heta ji bo dema tiliya tilikê -

Heke ji bo dema tiliya tiliyê jî, bhikkhus, bhikkhu digere, pêşve diçe û hişê dilsoziyê dihesibîne, jê re dibêjin bhikkhu ku ji jhāna ne bêpar e, ku bi hîndariya Mamoste re tevdigere, ku li gorî talîmata wî tevdigere, û kî neheqiya zikê sedeqa welêt naxwe. Hingê, hê çiqas bêtir, yên ku ew bi gelemperî dikin!


60) Classical Kyrgyz-Классикалык Кыргыз,
Suttas сөзмө-сөз

Дарак >> Sutta Piṭaka >> Агуттара Никя >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Жада калса, манжаңыз түшкөнгө чейин -

Эгерде манжадан бир нерсе чыкса дагы, Бикхху жакшы ниетти көздөп, өнүктүрүп, ойлоп жатса, анда ал жанадан куру эмес, Мугалимдин окутуусуна ылайык келген, анын көрсөтмөсүнө ылайык иш кылган бикху деп аталат, жана ким өлкөнүн садакасын бекер жебейт. Демек, аны көп жасагандар андан бетер!


61) Classical Lao-ຄລາສສິກລາວ,
ຄຳ ສຸພາສິດຕາມ ຄຳ ເວົ້າ

ຕົ້ນໄມ້ >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
ອັກຄະລາສີ
- ເຖິງແມ່ນວ່າໃນຊ່ວງເວລາຂອງການຖ່າຍຮູບນິ້ວມື -

ຖ້າແມ້ແຕ່ເວລາການສໍ້ໂກງນິ້ວມື, ພະສົງ, ນັກບວດກໍ່ຕາມ, ພັດທະນາແລະພິຈາລະນາຈິດໃຈທີ່ມີຄຸນງາມຄວາມດີ, ລາວຖືກເອີ້ນວ່າເປັນນັກບວດຜູ້ທີ່ບໍ່ມີຄວາມຍິ້ມແຍ້ມແຈ່ມໃສ, ເຊິ່ງປະຕິບັດຕາມ ຄຳ ສອນຂອງຄູ, ຜູ້ທີ່ປະຕິບັດຕາມ ຄຳ ສັ່ງສອນຂອງພຣະອົງ. ແລະຜູ້ທີ່ບໍ່ກິນອາຫານການກິນຂອງປະເທດໂດຍບໍ່ມີປະໂຫຍດ. ຍິ່ງໄປກວ່ານັ້ນເທົ່າໃດ, ຜູ້ທີ່ປະຕິບັດມັນເລື້ອຍໆ!


62) Classical Latin-LXII) Classical Latin,
Suttas verbum a verbo

Sutta Piṭaka lignum >> >> >> Aṅguttara Nikya Ekaka Nipata

A 1.53-55
Accharāsaṅghāta Peyyāla
- Etiam tempus a digito frangeretur -

Si usque ad tempus in digito disrumpam, bhikkhus a Bhikkhu affectat, ideoque considerat mens bonae uoluntatis uestrae cum dicitur de Bhikkhu qui non expertes jhāna qui paruit condicioni Magistri doctrina, quae secundum suam disciplinam, et qui non manducat almsfood patriae causa. Quanto magis, tum illi qui in illis saepe!


63) Classical Latvian-Klasiskā latviešu valoda,
Suttas pa vārdam

Koks >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53–55
Accharāsaṅghāta Peyyāla
- Pat uz brīdi, kad sataustīs

Ja pat pirksta nospiešanas laikā bhikkhus, bhikkhu vajā, attīsta un uzskata par labas gribas prātu, viņu sauc par bhikkhu, kuram netrūkst jhānas, kurš ievēro Skolotāja mācību, kurš rīkojas saskaņā ar viņa norādījumiem, un kurš velti neēd valsts alminfood. Cik tad vairāk tie, kas to bieži praktizē!


64) Classical Lithuanian-Klasikinė lietuvių kalba,
Suttas žodis po žodžio

Medis >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53–55
Accharāsaṅghāta Peyyāla
- Net tuo metu, kai spustelės pirštas -

Jei net piršto spragtelėjimo metu bhikkhus, bhikkhu siekia, vysto ir laiko geros valios protą, jis vadinamas bhikkhu, kuriam netrūksta džhanos, kuris atitinka Mokytojo mokymą, kuris veikia pagal jo nurodymus, ir kas veltui nevalgo šalies alimentų. Kiek daugiau tų, kurie dažnai tai praktikuoja!


65) Classical Luxembourgish-Klassesch Lëtzebuergesch,
Suttas Wuert fir Wuert

Bam >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Och fir d’Zäit vun engem Fanger ze knipsen -

Wann och fir d’Zäit vun engem Fanger knäppt, bhikkhus, e bhikkhu verfollegt, entwéckelt a betruecht e Geescht vu gudde Wëllen, gëtt hien e Bhikkhu genannt deen net ouni Jhana ass, deen dem Enseignant seng Enseignement entsprécht, deen no senger Instruktioun handelt, a wien iesse keng Almsfudder vum Land ëmsoss. Wéi vill méi, dann déi, déi et dacks üben!


66) Classical Macedonian-Класичен македонски,
Сута од збор до збор

Дрво >> Сута Пињака >> Агутара Никија >> Екака Нипшта

АН 1,53-55
Accharāsaṅghāta Peyyāla
- Дури и за време на прст -

Ако дури и за време на прст, бихкус, бихку се стреми, развива и смета за ум на добра волја, тој се нарекува бихку кој не е лишен од џана, кој е во согласност со учењето на наставникот, кој постапува според неговите упатства, и кој не ја јаде милостирството во земјата залудно. Колку повеќе, тогаш, оние кои тоа често го практикуваат!


67) Classical Malagasy,класичен малгашки,
Suttas isan-teny

Hazo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Na dia mandritra ny fotoana fakana rantsan-tànana aza -

Raha na amin’ny fotoan’ny fakana rantsan-tànana aza, dia manenjika sy mihevitra ny saina ankasitrahana i bhikkhu, dia antsoina hoe bhikkhu izay tsy afa-bela amin’i jhāna, izay manaraka ny fampianaran’ny Mpampianatra, miasa araka ny torolalany, ary iza no tsy mihinana zava-poana ny fiantrana ao amin’ny firenena. Tsy mainka ve ireo manao azy matetika!


68) Classical Malay-Melayu Klasik,
Sutta kata demi kata

Pokok >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Walaupun untuk jari anda -

Sekiranya untuk sekejap jari, para bhikkhu, seorang bhikkhu mengejar, mengembangkan dan mempertimbangkan pikiran muhibah, dia disebut seorang bhikkhu yang tidak memiliki jhāna, yang mematuhi ajaran Guru, yang bertindak menurut arahannya, dan yang tidak memakan makanan sedekah negara dengan sia-sia. Apatah lagi mereka yang sering menggunakannya!


69) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
സൂത്തസ് വാക്ക്

വൃക്ഷം >> സുത്ത പിനക >> അഗുട്ടാര നിക്യ >> ഏകക നിപത

AN 1.53-55
അചാരസ ā ത്ത പയ്യാല
- ഒരു വിരൽ സ്നാപ്പിന്റെ സമയത്തേക്ക് പോലും -

ഒരു വിരൽ സ്നാപ്പിന്റെ സമയത്തേക്കെങ്കിലും, ഭിക്ഷു, ഒരു ഭിക്ഷു പിന്തുടരുക, വികസിപ്പിക്കുകയും സൽ‌സ്വഭാവമുള്ള ഒരു മനസ്സിനെ പരിഗണിക്കുകയും ചെയ്യുന്നുവെങ്കിൽ, അവനെ ഒരു ഭിക്ഷു എന്ന് വിളിക്കുന്നു, ജാനയിൽ നിന്ന് വ്യതിചലിക്കാത്ത, അദ്ധ്യാപകന്റെ പഠിപ്പിക്കൽ അനുസരിക്കുന്ന, അവന്റെ നിർദ്ദേശപ്രകാരം പ്രവർത്തിക്കുന്ന, ആരാണ് രാജ്യത്തിന്റെ ദാനധർമ്മം വെറുതെ കഴിക്കാത്തത്? അതിനാൽ, പതിവായി ഇത് പരിശീലിക്കുന്നവർ എത്രയോ കൂടുതലാണ്!


70) Classical Maltese-Klassiku Malti,
Suttas kelma b’kelma

Siġra >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Anke għall-ħin ta ’snap snap -

Jekk anke għall-ħin ta ‘daqqa ta’ swaba ‘, bhikkhus, bhikkhu jsegwi, jiżviluppa u jikkunsidra moħħ ta’ rieda tajba, huwa msejjaħ bhikkhu li mhuwiex nieqes minn jhāna, li jikkonforma mat-tagħlim tal-Għalliem, li jaġixxi skont l-istruzzjoni tiegħu, u min ma jiekolx l-ikel alms tal-pajjiż għalxejn. Kemm iktar, allura, dawk li jipprattikawh ta ’spiss!


71) Classical Maori-Maori Maori,
Suttas kupu ma te kupu

Rākau >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Ahakoa mo te wa o te maihao hopu -

Mena mo te wa poto o te maihao, ka whaia e te bhikkhu, he bhikkhu, ka whanake he ngakau manako, ka kiia ia he bhikkhu kaore nei i te waatea ki te jhāna, e aro ana ki nga whakaakoranga a te Kaiako, e mahi ana i tana ako, a ko wai e kore e kai maumau i te kai kaiohaoha a te whenua. Ano ra ko te hunga e whakamahi pinepine ana!


72) Classical Marathi-क्लासिकल माओरी,
सुतास शब्द शब्दांत

वृक्ष >> सुट्टा पायकाका >> आगुतारा निक्य >> एकका निपाटा

एएन 1.53-55
अचरससघित पेय्यला
- अगदी बोटाच्या स्नॅपसाठी देखील -

जरी अगदी बोटाच्या घटनेसाठी, भिख्खूस, भिक्खूचा प्रयत्न करतो, विकसित होतो आणि सद्भावना मनाचा विचार करतो, तर त्याला भिख्खू म्हटले जाते जो झण विरहित नाही, जो शिक्षकांच्या शिक्षणाचे पालन करतो, जो त्याच्या सूचनेनुसार कार्य करतो, आणि देशातील भक्ष्य पदार्थ व्यर्थ कोण खात नाही? तर मग जे वारंवार त्याचा सराव करतात त्यांना!


73) Classical Mongolian-Сонгодог Монгол,
Suttas үг хэллэг

Мод >> Сутта Пирака >> Агуттара Никя >> Экака Нипата

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Хуруугаа хураах үед хүртэл -

Хэрэв хуруугаа хураах үед хүртэл хуврагууд сайн дурын сэтгэлгээг хөөж, хөгжүүлж, түүнийг авч үздэг бол түүнийг jhana-аас ангид биш, Багшийн сургаалд нийцсэн, түүний зааврын дагуу ажилладаг хувраг гэж нэрлэдэг. мөн улс орны өглөөний хоолыг хэн дэмий хоосон иддэггүй вэ? Үүнийг байнга хийдэг хүмүүс хичнээн их юм бэ!


74) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
စကားလုံးအားဖြင့် Suttas စကားလုံး

သစ်ပင် >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
AccharāsaṅghātaPeyyāla
- လက်ချောင်းဖြင့်ရိုက်သည့်အချိန်အတွက်တောင် -

ရဟန်းတို့လက်ညှိုးထိုးအပ်သောကာလ၌ပင်ရဟန်းသည်ချစ်အပ်သောစိတ်ကိုမှီပွား၏၊ ကြီးပွါး၏၊ ဆင်ခြင်ဉာဏ် ‘သမ္ပဇဉ်’ နှင့်ကင်းသောရဟန်းဟုဆိုအပ်၏၊ ဆရာ၏တရားနှင့်လျော်သောအကျင့်ကိုကျင့်သည်၊ တိုင်းပြည်၏ဆွမ်းကိုအချည်းနှီးမစားသူလည်းဖြစ်သည်။ သို့ဖြစ်လျှင်မကြာခဏလေ့ကျင့်ကျင့်သောသူတို့သည်ထိုမျှမကပိုပါတကား!


75) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
Suttas शब्द बाट शब्द

रूख >> सुट्टा पाइनाका >> एग्गुट्टारा निक्या >> एकाका निपता

एएन १.33-55
अचारसघगता पेय्यला
- औंला तस्वीर को समय को लागी पनि -

यदि औंलाको तस्विरको लागि पनि, भिख्खस, भिख्खूको पछि लाग्छ, विकसित हुन्छ र सद्भावनाको विचार गर्दछ, ऊ भिख्खु भनन्छ, जो झनाबाट वञ्चित हुँदैन, जसले शिक्षकको शिक्षाको पालन गर्दछ, जसले उसको निर्देशन अनुसार कार्य गर्दछ, र कसले देशको भिक्षा व्यर्थ मा खान्दैन। त्यसोभए, जसले यसलाई बारम्बार अभ्यास गर्दछन् उनीहरू कत्ति धेरै!


76) Classical Norwegian-Klassisk norsk,
Suttas ord for ord

Treet >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Selv for tiden med en fingersnipp -

Hvis bhikkhus, en bhikkhu forfølger, utvikler og vurderer et sinn av velvilje, blir han kalt en bhikkhu som ikke er blottet for jhana, som overholder lærerens lære, som handler i henhold til hans instruksjon, og som ikke spiser landets almisse mat forgjeves. Hvor mye mer, de som praktiserer det ofte!

77) Classical Odia (Oriya),
ଶବ୍ଦ ଦ୍ୱାରା ସୂତା |

ବୃକ୍ଷ >> ସୂତା ପି ṭ ାକା >> ଅଗୁଟରା ନିକିଆ >> ଏକାକା ନିପଟା |

AN 1.53-55
Accharāsaṅghāta Peyyāla |
- ଆଙ୍ଗୁଠି ସ୍ନାପ୍ ସମୟ ପାଇଁ ମଧ୍ୟ -

ଯଦି ଏକ ଆଙ୍ଗୁଠି ସ୍ନାପ୍, ଭିକ୍କସ୍, ଜଣେ ଭିକ୍କୁ ଶୁଭେଚ୍ଛାର ମନ ଅନୁସରଣ କରେ, ବିକାଶ କରେ ଏବଂ ବିବେଚନା କରେ, ତେବେ ତାଙ୍କୁ ଏକ ଭିକ୍କୁ କୁହାଯାଏ ଯିଏ ଜହ୍ନରୁ ବଞ୍ଚିତ ନୁହଁନ୍ତି, ଯିଏ ଶିକ୍ଷକଙ୍କ ଶିକ୍ଷାକୁ ପାଳନ କରନ୍ତି, ଯିଏ ତାଙ୍କ ନିର୍ଦ୍ଦେଶ ଅନୁଯାୟୀ କାର୍ଯ୍ୟ କରନ୍ତି, ଏବଂ ଯିଏ ବୃଥା ଖାଦ୍ୟ ଖାଏ ନାହିଁ ତା’ହେଲେ, ଯେଉଁମାନେ ଏହାକୁ ବାରମ୍ବାର ଅଭ୍ୟାସ କରନ୍ତି!



78) Classical Pashto- ټولګی پښتو
په کلمه د Suttas کلمه

ونې >> سوټا پییاکا >> Aṅguttara Nikya >> Ekaka Nipāta

یو 1.53-55
اچارسṅṅغāیتا پیāیāلا
- حتی د ګوتو سنیپ وخت لپاره -

که څه هم د وخت لپاره د ګوتې سنیپ لپاره ، بخخوس ، یو بخخوی تعقیبوي ، او د ښه نیت ذهن ته پام کوي ، هغه یو بخخوب بلل کیږي چې د جهنا څخه بې خبره نه وي ، څوک چې د ښوونکي تدریس سره سمون لري ، څوک چې د هغه لارښوونې سره سم عمل کوي ، او څوک چې د هیواد خیرات ونه خوري. څومره نور ، بیا ، هغه څوک چې دا په مکرر ډول تمرین کوي!


79) Classical Persian-کلاسیک فارسی
سوتاها کلمه به کلمه

درخت >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- حتی برای زمان ضربه محکم و ناگهانی انگشت -

اگر حتی برای یک ضربه محکم و ناگهانی انگشت ، bhikkhus ، یک bhikkhu دنبال شود ، توسعه یابد و ذهن حسن نیت را در نظر بگیرد ، او را یک bhikkhu که خالی از jhāna نیست ، که مطابق با تعالیم معلم است ، مطابق دستورالعمل خود عمل می کند ، و چه کسی صدقه کشور را بیهوده نمی خورد. چه رسد به کسانی که مرتباً آن را تمرین می کنند!



80) Classical Polish-Język klasyczny polski,
Sutty słowo po słowie

Drzewo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Nawet na czas pstryka palca -

Jeśli mnisi, mnisi, nawet na czas pstryknięcia palcem, goni, rozwija i rozważa umysł dobrej woli, nazywany jest mnichem, który nie jest pozbawiony jhāny, który przestrzega nauk Nauczyciela i postępuje zgodnie z jego instrukcjami, i który nie spożywa jałmużny kraju na próżno. O ileż więcej zatem ci, którzy często ją praktykują!


81) Classical Portuguese-Português Clássico,
Suttas palavra por palavra

Árvore >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Mesmo por um estalar de dedos -

Se mesmo por um estalar de dedos, bhikkhus, um bhikkhu persegue, desenvolve e considera uma mente de boa vontade, ele é chamado de bhikkhu que não é desprovido de jhana, que segue os ensinamentos do Mestre, que age de acordo com suas instruções, e quem não come a comida esmolada do país em vão. Quanto mais, então, aqueles que o praticam com freqüência!


82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਸੁਤਸ ਸ਼ਬਦ ਸ਼ਬਦ ਦੁਆਰਾ

ਰੁੱਖ >> ਸੁਤੁ ਪਾਈਕਾਕਾ >> ਆਗੁਟਾਰਾ ਨਿਕਿਆ >> ਏਕਾਕਾ ਨਿਪਟਾ

ਏ ਐਨ 1.53-55
ਅਚਾਰਸੰਗਾਟੀ ਪਯੀਲਾ
- ਇਥੋਂ ਤਕ ਕਿ ਉਂਗਲੀ ਦੇ ਸਨੈਪ ਦੇ ਸਮੇਂ ਲਈ ਵੀ -

ਜੇ ਇਕ ਉਂਗਲ ਫੜਨ ਦੇ ਸਮੇਂ ਲਈ ਵੀ, ਭਿੱਖੂ, ਭਿੱਖੂ ਦਾ ਭਲਾ ਕਰਦਾ ਹੈ ਅਤੇ ਸਦਭਾਵਨਾ ਦਾ ਮਨ ਮੰਨਦਾ ਹੈ, ਤਾਂ ਉਹ ਇਕ ਭਿੱਖੂ ਕਿਹਾ ਜਾਂਦਾ ਹੈ ਜੋ ਝਣਾ ਤੋਂ ਰਹਿਤ ਨਹੀਂ ਹੁੰਦਾ, ਜੋ ਅਧਿਆਪਕ ਦੀ ਸਿੱਖਿਆ ਦੀ ਪਾਲਣਾ ਕਰਦਾ ਹੈ, ਜੋ ਉਸ ਦੀਆਂ ਹਿਦਾਇਤਾਂ ਅਨੁਸਾਰ ਕੰਮ ਕਰਦਾ ਹੈ, ਅਤੇ ਕੌਣ ਦੇਸ਼ ਦਾ ਭੁੱਖ ਵਿਅਰਥ ਨਹੀਂ ਖਾਂਦਾ. ਤਾਂ ਫਿਰ, ਉਹ ਲੋਕ ਜੋ ਇਸ ਦਾ ਅਭਿਆਸ ਅਕਸਰ ਕਰਦੇ ਹਨ!


83) Classical Romanian-Clasic românesc,
Suttas cuvânt cu cuvânt

Arborele >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Chiar și pentru o clipă de deget -

Dacă chiar și pentru momentul apăsării unui deget, bhikkhus, un bhikkhu urmărește, dezvoltă și consideră o minte de bunăvoință, el este numit un bhikkhu care nu este lipsit de jhāna, care respectă învățătura profesorului, care acționează conform instrucțiunilor sale, și cine nu mănâncă degeaba pomana țării. Cu atât mai mult, atunci, cei care o practică frecvent!


84) Classical Russian-Классический русский,
Слово в слово сутты

Дерево >> Сутта Пинака >> Ангуттара Никья >> Экака Нипата

АН 1.53-55
Ачарасангхата Пейяла
- Даже на время щелчка пальца -

Если даже на время щелчка пальца монахи, монахи преследуют, развивают и рассматривают ум доброй воли, его называют монахом, который не лишен джханы, который подчиняется учению Учителя, который действует согласно его наставлениям, и кто не ест напрасно милостыню страны. Насколько же больше тех, кто практикует это часто!


85) Classical Samoan-Samoan Samoa,
Suttas upu i lea upu

Laʻau >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

O LE 1.53-55
Accharāsaṅghāta Peyyāla
- E oʻo lava i le taimi o le tamaʻi lima vave -

Afai e oʻo lava i le taimi o le tamatamailima puʻe, bhikkhus, a bhikkhu tuliloaina, atiaʻe ma manatu o se mafaufau o le agalelei, e taʻua o ia o le bhikkhu e le o aunoa ma le jhāna, o le na usitaʻia le aʻoaʻoga a le Faiaʻoga, o le na galue e tusa ma ana faʻatonuga, ma o ai e le ‘ai fua i le taulaga a le atunuʻu. Ma e sili atu la, i latou oe masani ona faia!



86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
,
षुत्तस् wओर्द् ब्य् wओर्द्

ट्रेए >> षुत्त Pइṭअक >> आṅगुत्तर णिक्āय >> Eकक णिप्āत

आण् 1.53-55
आच्च्हर्āसṅघ्āत Pएय्य्āल
— Eवेन् fओर् थे तिमे ओf अ fइन्गेर् स्नप् —

ईf एवेन् fओर् थे तिमे ओf अ fइन्गेर् स्नप्, भिक्खुस्, अ भिक्खु पुर्सुएस्, देवेलोप्स् अन्द् चोन्सिदेर्स् अ मिन्द् ओf गोओद्wइल्ल्, हे इस् चल्लेद् अ भिक्खु wहो इस् नोत् देवोइद् ओf झ्āन, wहो चोम्प्लिएस् wइथ् थे टेअच्हेर्’स् तेअच्हिन्ग्, wहो अच्त्स् अच्चोर्दिन्ग् तो हिस् इन्स्त्रुच्तिओन्, अन्द् wहो दोएस् नोत् एअत् थे चोउन्त्र्य्’स् अल्म्स्fओओद् इन् वैन्. ःओw मुच्ह् मोरे, थेन्, थोसे wहो प्रच्तिचे इत् fरेqउएन्त्ल्य्!



87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,

Suttas facal air an fhacal

Crann >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Eadhon airson àm cnap mheòir -

Ma tha eadhon airson an t-snaim mheur, bhikkhus, a bhikkhu air a thòir, a ’leasachadh agus a’ beachdachadh air inntinn deagh rùn, canar bhikkhu ris nach eil jhāna, a tha a ’gèilleadh ri teagasg an Tidseir, a bhios ag obair a rèir an stiùiridh aige, agus cò nach ith biadh alms na dùthcha gu dìomhain. Cia mòr a bharrachd, ma-thà, an fheadhainn a bhios ga chleachdadh gu tric!




88) Classical Serbian-Класични српски,
Сутте од речи до речи

Дрво >> Сутта Питака >> Ангуттара Никиа >> Екака Нипата

АН 1,53-55
Аццхарасангхата Пеииала
- Чак и за време пуцања прста -

Ако чак и за време пуцања прста, монах, монах који га следи, развија и разматра ум добре воље, назива се монах који није лишен јхане, који се придржава учења Учитеља, који делује према његовим упутствима, а ко не једе узалуд храну од земље. Колико још, дакле, оних који то често вежбају!


89) Classical Sesotho-Seserbia ea boholo-holo,
Suttas lentsoe ka lentsoe

Sefate >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

EA 1.53-55
Accharāsaṅghāta Peyyāla
Esita le bakeng sa nako ea ho phunya menoana -

Haeba esita le bakeng sa nako ea ho phunya menoana, bhikkhus, a bhikkhu a phehella, a ba le mohopolo oa kamohelo, o bitsoa bhikkhu ea se nang jhāna, ea lumellanang le thuto ea Mosuoe, ea etsang ho latela taelo ea hae, le ya sa jeng dijo tsa naha tsa lefeela lefeela. Joale, ba e sebelisang khafetsa hakaakang!


90) Classical Shona-Shona Shona,
Suttas izwi neshoko

Muti >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Kunyangwe iyo nguva yemunwe snap -

Kana kunyangwe iyo yenguva yemunwe munwe, bhikkhus, bhikkhu anoteedzera, achikura uye achifunga pfungwa yekufarira, anonzi bhikkhu asiri asina jhāna, anoenderana nedzidziso yeMudzidzisi, anoita maererano nedzidziso yake, uye ndiani asingadyi chikafu chenyika zvisina maturo. Zvikuru sei avo vanozviita kazhinji!


91) Classical Sindhi,لفظ سوٽاسس لفظ

وڻ >> سوٽا پائيڪا >> اگگٽارا نڪا >> ايڪاکا نيپتا

AN 1.53-55
اچارچيسايها پر هيءَ
- آ aر جي چٽڻ واري وقت لاءِ به -

جيڪڏهن هڪ انگلي واري سن snap واري وقت جي لاءِ ، بهڪل ، هڪ فقير هڪ نيڪ خواهشن جي پيروي ڪري ، ترقي ڪري ٿو ۽ ان کي سمجهي ٿو ، هن کي هڪ ڀڪو چيو وڃي ٿو ، جيڪو āڻنا کان خالي نه آهي ، جيڪو استاد جي تعليم سان عمل ڪندو آهي ، جيڪو پنهنجي هدايت مطابق عمل ڪندو آهي ، ۽ ڪير بدمعاشي ملڪ جو ڀاڳ نٿو کائي. ڪيترو وڌيڪ ، پوءِ اهي ، جيڪي هن تي بار مشق ڪندا آهن!

92) Classical Sinhala-සම්භාව්ය සිංහල,
සූත්‍ර වචනයෙන් වචනයෙන්

ගස >> සූත්‍ර පිනකා >> අගුතර නික්යා >> ඒකකා නිපාටා

ඒඑන් 1.53-55
අචරස ā ්ටා පයියාල
- ඇඟිලි ගැසීමේ වේලාවට පවා -

ඇඟිලි තුඩක්, භික්ෂුවෙකු, භික්ෂුවක් ලුහුබැඳ, දියුණු වී, හොඳ හිතක් ඇති අයෙකු ලෙස සලකන්නේ නම්, ඔහු hana ානාවෙන් තොර, ගුරුවරයාගේ ඉගැන්වීම් වලට අනුකූල වන, ඔහුගේ උපදෙස් අනුව ක්‍රියා කරන, භික්ෂුව ලෙස හැඳින්වේ. රටේ දානමය ආහාර අනුභව නොකරන්නේ කවුද? එසේනම්, නිතර නිතර එය කරන අය ඊටත් වඩා කොපමණ වැඩියෙන්!


93) Classical Slovak-Klasický slovenský,
Suttas slovo po slove

Strom >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Aj na chvíľu lusknutím prsta -

Ak sa bhikkhus, bhikkhu, aj po dobu lusknutia prstom, usiluje, rozvíja a uvažuje o mysli dobrej vôle, nazýva sa bhikkhu, ktorý nie je zbavený jhāny, ktorý je v súlade s učením učiteľa a koná podľa jeho pokynov, a kto neje márne jedlo z almužny v krajine. O čo viac teda tí, ktorí to praktizujú často!


94) Classical Slovenian-Klasična slovenska,
Sutte od besede do besede

Drevo >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Tudi za trenutek, ko se prst zaskoči -

Če se tudi za trenutek, ko mehkuh zasleduje, razvija in upošteva um dobre volje, ga imenujejo menih, ki ni brez jhāne, ki je v skladu z učiteljevim naukom in deluje v skladu z njegovimi navodili, in ki zaman ne jedo miloščine v državi. Koliko več torej tistih, ki to pogosto izvajajo!


95) Classical Somali-Soomaali qowmiyadeed,
Ereyga ereyada ereyga ereyga

Geed >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Xitaa waqtiga farta -

Haddii xitaa waqtiga farta lagu duubo, bhikkhus, bhikkhu uu eryanayo, kobco oo tixgeliyo maskax wanaag, waxaa loogu yeeraa bhikkhu oo aan ka madhnayn jahanna, oo u hoggaansamaya baraha Macallinka, oo ku shaqeeya sida uu wax u faray, iyo yaan cunin sadaqada wadanka si macno daro ah. Intee in le’eg ayaa ka badan, markaa, kuwa ku celceliya!


96) Classical Spanish-Español clásico,
Suttas palabra por palabra

Árbol >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Incluso para el momento de un chasquido de dedo -

Si incluso durante el tiempo de un chasquido de dedo, bhikkhus, un bhikkhu persigue, desarrolla y considera una mente de buena voluntad, se le llama bhikkhu que no está desprovisto de jhāna, que cumple con las enseñanzas del Maestro, que actúa de acuerdo con sus instrucciones, y que no come en vano la limosna del país. ¡Cuánto más, pues, los que lo practican con frecuencia!


97) Classical Sundanese-Sunda Klasik,
Suttas kecap ku kecap

Tangkal >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Bahkan pikeun waktos jepret ramo -

Upami pikeun waktos jepretan jari, bhikkhus, saurang bhikkhu ngudag, numuwuhkeun sareng ngémutan pikiran kahadéan, anjeunna disebat bhikkhu anu henteu bébas tina jhāna, anu nurut kana ajaran Guru, anu nimpahkeun instruksi-Na, sareng saha anu henteu tuang zakat nagara sacara sia-sia. Langkung seueur, maka, jalma-jalma anu sering latihanana!


98) Classical Swahili,Kiswahili cha Classical,
Suttas neno kwa neno

Mti >> Sutta Piṭaka >> Autgara Nikya >> Ekaka Nipata

1.53-55
Accharāsaṅghāta Peyyāla
- Hata kwa wakati wa kunyoosha kidole -

Ikiwa hata kwa wakati wa kunyoosha kidole, bhikkhus, bhikkhu anafuata, hukua na kuzingatia nia ya nia njema, anaitwa bhikkhu ambaye hana jhāna, ambaye hufuata mafundisho ya Mwalimu, ambaye hufanya kulingana na maagizo yake, na nani asiyekula chakula cha bure cha nchi bure. Basi, ni zaidi sana wale wanaofanya mazoezi mara kwa mara!


99) Classical Swedish-Klassisk svensk,
Suttas ord för ord

Träd >> Sutta Piṭaka >> Aṅguttara Nikya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Även för ett ögonblicks finger -

Om även bhikkhus, en bhikkhu förföljer, utvecklar och betraktar ett sinne för goodwill, kallas han en bhikkhu som inte saknar jhana, som följer lärarens undervisning, som agerar enligt hans instruktion, och som inte äter landets almsmat förgäves. Hur mycket mer, de som tränar det ofta!


100) Classical Tajik-тоҷикӣ классикӣ,
Suttas калима ба калима

Дарахт >> Sutta Piṭaka >> Агуттара Никя >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Ҳатто барои вақти якбора гирифтани ангушт -

Агар ҳатто дар вақти якбора ангуштшумор, биҳкхус, биҳикҳу ақли некӯкориро пайгирӣ мекунад, рушд медиҳад ва баррасӣ мекунад, ӯро бикху меноманд, ки аз ҷон холӣ нест, ба таълими муаллим мувофиқат мекунад ва мувофиқи дастури ӯ амал мекунад, ва кӣ садақаи кишварро беҳуда нахӯрад. Пас, онҳое, ки онро зуд-зуд ба амал меоранд, чӣ қадар зиёдтаранд!



https://www.buddha-vacana.org/…/anguttara/01/an01-053.html
Suttas word by wordTree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka NipātaAN 1.53-55Accharāsaṅghāta Peyyāla— Even for the time of a finger snap —If even for the time of a finger snap, bhikkhus, a bhikkhu pursues, develops and considers a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher’s teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently!

101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
ஒரு விரல் நொடிக்கும் நேரத்திற்குள் கூட, பிக்குஸ், ஒரு பிக்கு பின்தொடர்கிறார், நல்லெண்ண மனதை வளர்த்துக் கொள்கிறார் என்று கருதினால், அவன் ஞானத்தை  விட்டு விலகாத ஒரு பிக்கு என்று அழைக்கப்படுகிறார், ஆசிரியரின் போதனைக்கு இணங்க, அவரது அறிவுறுத்தலின் படி செயல்படுபவர், நாட்டின் பிச்சையை  யாரும்  வீணாக சாப்பிடுவதில்லை. அப்படியானால், அதை அடிக்கடி கடைப்பிடிப்பவர்கள் எவ்வளவு அதிகம்!


Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
If even for the time of a finger snap, bhikkhus, a bhikkhu pursues, develops and considers a mind of goodwill, he is called a bhikkhu who is not devoid of jhāna, who complies with the Teacher’s teaching, who acts according to his instruction, and who does not eat the country’s almsfood in vain. How much more, then, those who practice it frequently!

102) Classical Tatar,
Сутталар сүзгә-сүз

Агач >> Сутта Пиṭака >> Агуттара Никāя >> Экака Нипта

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Бармак белән сугарга да -

Әгәр дә бармак белән сугарылган вакытта, бихху, бихху куа, үстерә һәм яхшы теләкне саный икән, ул jhānaдан мәхрүм булмаган бихху дип атала, Укытучы тәгълиматына туры килә, аның күрсәтмәсе буенча эш итә, һәм илнең хәйрия ризыкларын бушка ашамаган. Алайса, аны еш кулланучылар!




103) Classical Telugu- క్లాసికల్ తెలుగు,
సూతాస్ పదం ద్వారా

చెట్టు >> సుత్తా పినాకా >> అగుత్తర నికాయ >> ఏకాకా నిపాత

AN 1.53-55
అచారసాఘాట పేయాలా
- వేలి స్నాప్ సమయం కోసం కూడా -

ఒక వేలు స్నాప్ సమయానికి, భిక్షుడు, భిక్షుడు, మంచి మనస్సును అనుసరిస్తాడు, అభివృద్ధి చేస్తాడు మరియు భావిస్తాడు, అతన్ని భిక్షుడు అని పిలుస్తారు, అతను hana ానాకు దూరంగా లేడు, ఉపాధ్యాయుడి బోధనకు అనుగుణంగా ఉంటాడు, అతని సూచనల ప్రకారం నడుస్తాడు, మరియు దేశం యొక్క భిక్షను ఎవరు ఫలించరు. అయితే, తరచూ దీనిని అభ్యసించేవారు ఎంత ఎక్కువ!


104) Classical Thai-ภาษาไทยคลาสสิก,
สุตตะทีละคำ

ต้นไม้ >> สุตตันตปิฎก >> AṅguttaraNikāya >> Ekaka Nipāta

1.53-55
AccharāsaṅghātaPeyyāla
- แม้กระทั่งเวลาดีดนิ้ว -

หากแม้ในช่วงเวลาที่นิ้วดีดนิ้วพระภิกษุสงฆ์ก็แสวงหาพัฒนาและพิจารณาจิตใจแห่งความปรารถนาดีเรียกว่าภิกขูที่ไม่ปราศจากฆะนะผู้ปฏิบัติตามคำสั่งสอนของพระอาจารย์ผู้ปฏิบัติตามคำสั่งสอนของเขา และผู้ไม่รับประทานอาหารของประเทศโดยเปล่าประโยชน์ ยิ่งไปกว่านั้นผู้ที่ฝึกฝนบ่อยๆ!


105) Classical Turkish-Klasik Türk,
Kelime kelime Suttas kelime

Ağaç >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

BİR 1.53-55
Accharāsaṅghāta Peyyāla
- Bir parmak şıklatması için bile -

Bir bhikkhu, bir bhikkhu, bir parmak şırtı anında bile, iyi niyetin peşinde koşar, geliştirir ve düşünürse, ona, Öğretmenin öğretisine uyan, talimatına göre hareket eden, jhāna’dan yoksun olmayan bir bhikkhu denir, ve memleket sadaka yemeğini boşuna yemeyen. O halde bunu sık sık uygulayanlar ne kadar fazla!




106) Classical Turkmen,
Suttalar sözme-söz

Agaç >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Barmagyňyzy gysýan wagtyňyz üçinem -

Barmak döwülen wagty-da, bikhhus, bhkhu yzarlaýar, ösdürýär we hoşniýetlilik pikirini hasaplaýan bolsa, oňa jhondan mahrum bolmadyk, mugallymyň öwredişine laýyk gelýän, görkezmesine görä hereket edýän, bikhhu diýilýär. we ýurduň sadaka önümlerini biderek iýmeýänler. Onda ýygy-ýygydan amal edýänler has köp!




107) Classical Ukrainian-Класичний український,
Сутти слово в слово

Дерево >> Sutta Piṭaka >> Agguttara Nikāya >> Ekaka Nipāta

АН 1,53-55
Accharāsaṅghāta Peyyāla
- Навіть на час клацання пальцем -

Якщо навіть на час натискання пальця бхікху, бхікку переслідує, розвиває і вважає розум доброї волі, його називають бхіккху, який не позбавлений джхани, який відповідає вченню Вчителя, який діє згідно з його вказівками, і хто даремно не їсть милостиню країни. Тож наскільки більше тих, хто часто практикує це!

108) Classical Urdu- کلاسیکی اردو


ایک لفظ بہ لفظ ستuttاس

درخت >> سوتہ پیناکا >> اگستارا نکیہ >> اکاکا نیپٹا

اے این 1.53-55
اچارسṅگھٹا پیāیلا
یہاں تک کہ ایک انگلی کی تصویر کے وقت کے لئے بھی -

اگر اس وقت تک بھی اگر انگلی کی کھینچنے کے وقت بھی ، بھکھوس ، بھیکھو کا تعاقب کرتا ہے ، اور اسے خیر سگالی کا خیال رکھتا ہے تو ، اسے بھکھو کہا جاتا ہے جو جھان سے خالی نہیں ، جو اساتذہ کی تعلیم پر عمل کرتا ہے ، جو اس کی ہدایت کے مطابق کام کرتا ہے ، اور جو ملک کا صدقہ بیکار نہیں کھاتا ہے۔ تو پھر ، جو لوگ اس پر کثرت سے مشق کرتے ہیں!


109) Classical Uyghur,سۇتتاس سۆز

دەرەخ >> سۇتتا پىياكا >> ئاگۇتتارا نىكيا >> ئېكاكا نىپتا

AN 1.53-55
Accharāsaṅghāta Peyyāla
- ھەتتا بارماقنى ئۇرغان ۋاقىتتىمۇ -

ھەتتا بارماقنى ئۇرغان ۋاقىتتىمۇ ، بىخخۇ ياخشى نىيەتنى قوغلاشقان ، تەرەققىي قىلدۇرىدىغان ۋە ياخشى نىيەتلىك ئەقىلنى ئويلاشقان تەقدىردىمۇ ، ئۇ جىنادىن خالىي بولمىغان بىخخۇ دەپ ئاتىلىدۇ ، ئۇ ئوقۇتقۇچىنىڭ ئوقۇتۇشىغا ئەمەل قىلىدۇ ، ئۇنىڭ كۆرسەتمىسى بويىچە ئىش قىلىدۇ ، ھەمدە دۆلەتنىڭ سەدىقە يېمەكلىكلىرىنى بىكار يېمەيدۇ. ئۇنداقتا ، ئۇنى دائىم مەشىق قىلىدىغانلار قانچىلىك!

110) Classical Uzbek-Klassik o’z,

Suttas so’zma-so’z

Daraxt >> Sutta Piṭaka >> Aguttara Nikāya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Hatto barmoq tortish paytida ham -

Bhikxus, barmoqni tortib olish paytida ham xayrixohlik fikrini ta’qib qiladi, rivojlantiradi va ko’rib chiqsa, u jandan mahrum bo’lmagan, o’qituvchining ta’limotiga mos keladigan, uning ko’rsatmasiga binoan harakat qiladigan bhikxu deb ataladi. va kim mamlakatning sadaqasini bekorga yemaydi. Xo’sh, buni tez-tez bajaradiganlar bundan ham ko’proq!


111) Classical Vietnamese-Tiếng Việ,

Suttas từng từ một

Cây >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

AN 1,53-55
Accharāsaṅghāta Peyyāla
- Ngay cả trong thời gian của một cái búng tay -

Nếu ngay cả trong thời gian của một cái búng tay, các Tỳ khưu, một Tỳ khưu theo đuổi, phát triển và cân nhắc với tâm thiện, vị ấy được gọi là một vị Tỳ khưu không thiếu jhāna, người tuân theo lời dạy của Vị Thầy, người hành động theo sự chỉ dạy của Ngài, và ai không ăn thực phẩm bố thí của đất nước một cách vô ích. Còn bao nhiêu nữa, những người thực hành nó thường xuyên!

112) Classical Welsh-Cymraeg Clasurol,

Suttas air wrth air

Coeden >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Hyd yn oed am amser snap bys -

Os hyd yn oed am gyfnod snap bys, mae bhikkhus, bodkkhu yn ei erlid, yn datblygu ac yn ystyried meddwl ewyllys da, fe’i gelwir yn bhikkhu nad yw’n amddifad o jhāna, sy’n cydymffurfio â dysgeidiaeth yr Athro, sy’n gweithredu yn ôl ei gyfarwyddyd, a phwy sydd ddim yn bwyta bwyd alms y wlad yn ofer. Faint yn fwy, felly, y rhai sy’n ei ymarfer yn aml!


113) Classical Xhosa-IsiXhosa zesiXhosa,I-

Suttas igama ngelizwi

Umthi >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

I-1.53-55
Accharāsaṅghāta Peyyāla
-Kwakhona nexesha lokukhwaza ngomnwe-

Ukuba nokuba lixesha lokunqunyulwa komnwe, bhikkhus, u-bhikkhu ulandela, akhule kwaye aqwalasele ingqondo yomnqweno, ubizwa ngokuba ngu-bhikkhu ongenayo i-jhāna, ohambelana nemfundiso katitshala, owenza ngokomyalelo wakhe, ngubani ongayityiyo ilize ukutya kwelizwe. Kobeka phi na ke kwabo baqhelisela rhoqo



114) Classical Yiddish- קלאסישע ייִדיש

Suttas וואָרט דורך וואָרט

בוים >> Sutta Piṭaka >> A >>guttara Nikāya >> Ekaka Nipāta

אַן 1.53-55
Accharāsaṅghāta Peyyāla
- אפילו פֿאַר די צייט פון אַ פינגער קנאַקן -

אויב אפילו אין דער צייט פון אַ פינגער קנאַקן, כיקכוס, אַ בהיקקו נאָכגיין, אַנטוויקלען און באַטראַכטן אַ מיינונג פון גודוויל, ער איז גערופן אַ בהיקקהו וואָס איז נישט שום פון דזשהאַנאַ, וואָס קאַמפּלייז מיט די לערער ס לערנען, וואָס אַקץ לויט זיין ינסטרוקטיאָן און ווער עסט נישט אומזיסט די לאנדסמאנשאפט. ווי פיל מער, יענע וואס פיר עס אָפט!


115) Classical Yoruba-Yoruba Yoruba,
Suttas ọrọ nipasẹ ọrọ

Igi >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Paapaa fun akoko imolara ika kan -

Ti paapaa fun akoko ti imolara ika kan, bhikkhus, a bhikkhu lepa, dagbasoke ati ki o ṣe akiyesi ọkan inu-rere, a pe ni bhikkhu ti ko ni jhāna, ẹniti o ṣe ibamu pẹlu ẹkọ Olukọ, ti o ṣe gẹgẹ bi ilana rẹ, ati pe tani ko jẹ ounjẹ alms ti orilẹ-ede ni asan. Bawo ni diẹ sii, lẹhinna, awọn ti nṣe i ni igbagbogbo!


116) Classical Zulu-I-Classical Zulu,
Suttas izwi nezwi

Isihlahla >> Sutta Piṭaka >> A >>guttara Nikāya >> Ekaka Nipāta

AN 1.53-55
Accharāsaṅghāta Peyyāla
- Ngisho nangesikhathi somunwe -

Uma ngisho nangesikhathi sokuchofoza umunwe, u-bhikkhus ulandela, akhule futhi abheke umqondo wokuthakazelelwa, ubizwa ngokuthi yi-bhikkhu ongenayo i-jhāna, ohambisana nemfundiso kaMfundisi, owenza ngokuyalelwa kwakhe, futhi ongakudli ize ukudla kwezwe. Kakhulu kangakanani-ke kulabo abakwenza njalo!


No photo description available.
ஒரு
விரல் நொடிக்கும் நேரத்திற்கு கூட, பிக்குகளா  , ஒரு பிக்கு பின்தொடர்கிற,
நல்லெண்ண மனதை வளர்த்துக் கொள்கிறான் என்று கருதினால், அவன் ஞானத்தை 
விட்டு விலகாத ஒரு பிக்கு என்று அழைக்கப்படுகிறான், ஆசிரியரின் போதனைக்கு
இணங்க, அவரது அறிவுறுத்தலின் படி செயல்படுபவன், நாட்டின் பிச்சையை  யார்
வீணாக சாப்பிடுவதில்லை. அப்படியானால், அதை அடிக்கடி கடைப்பிடிப்பவர்கள்
மிக  அதிகம்!

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LESSON 3473 Mon 12 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 >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta SN 35.20 (S iv 13) Abhinanda Sutta Buddha’s own words on — Delight — in 29) Classical English,Roman, 78) Classical Pashto- ټولګی پښتو 79) Classical Persian-کلاسیک فارسی 80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,85) Classical Samoan-Samoan Samoa,86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,91) Classical Sindhi,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský94) 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,100) Classical Tajik-тоҷикӣ классикӣ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,102) Classical Tatar,103) Classical Telugu- క్లాసికల్ తెలుగు,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,108) Classical Urdu- کلاسیکی اردو 109) Classical Uyghur110) Classical Uzbek-Klassik o’z111) Classical Vietnamese-Tiếng Việ112) Classical Welsh-Cymraeg Clasurol,113) Classical Xhosa-IsiXhosa zesiXhosa, 114) Classical Yiddish- קלאסישע ייִדיש 115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 2:19 am




LESSON 3473  Mon 12 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

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

Buddha’s own words on
— Delight — in 29) Classical English,Roman,

78) Classical Pashto- ټولګی پښتو
79) Classical Persian-کلاسیک فارسی
80) Classical Polish-Język klasyczny polski,81) Classical Portuguese-Português Clássico,82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,83) Classical Romanian-Clasic românesc,84) Classical Russian-Классический русский,85) Classical Samoan-Samoan Samoa,
86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,88) Classical Serbian-Класични српски,89) Classical Sesotho-Seserbia ea boholo-holo,90) Classical Shona-Shona Shona,91) Classical Sindhi,92) Classical Sinhala-සම්භාව්ය සිංහල,93) Classical Slovak-Klasický slovenský94) 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,100) Classical Tajik-тоҷикӣ классикӣ,101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,102) Classical Tatar,103) Classical Telugu- క్లాసికల్ తెలుగు,104) Classical Thai-ภาษาไทยคลาสสิก,105) Classical Turkish-Klasik Türk,106) Classical Turkmen,107) Classical Ukrainian-Класичний український,108) Classical Urdu- کلاسیکی اردو
109) Classical Uyghur110) Classical Uzbek-Klassik o’z111) Classical Vietnamese-Tiếng Việ112) Classical Welsh-Cymraeg Clasurol,113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש


115) Classical Yoruba-Yoruba Yoruba,116) Classical Zulu-I-Classical Zulu







[abhinanda]

Buddha’s own words on
There is no escape for whoever delights in sense objects.

One,
bhikkhus, who delights in (visible) forms, delights in
unsatisfactoriness. Of one who delights in unsatisfactoriness, I say:
‘he is not liberated from unsatisfactoriness’.

One, bhikkhus, who
delights in sounds, delights in unsatisfactoriness. Of one who delights
in unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in odors,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in tastes,
delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in bodily
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who delights in mental
phenomena, delights in unsatisfactoriness. Of one who delights in
unsatisfactoriness, I say: ‘he is not liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
(visible) forms, does not delight in unsatisfactoriness. Of one who does
not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
sounds, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
odors, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
tastes, does not delight in unsatisfactoriness. Of one who does not
delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in
bodily phenomena, does not delight in unsatisfactoriness. Of one who
does not delight in unsatisfactoriness, I say: ‘he is liberated from
unsatisfactoriness’.

One, bhikkhus, who does not delight in mental phenomena, does not delight in unsatisfactoriness.

Of one who does not delight in unsatisfactoriness, I say: ‘he is liberated from unsatisfactoriness’.

Image
78) Classical Pashto- ټولګی پښتو
په کلمه د Suttas کلمه

>> سوټا پییاکا >>
Saṃyutt Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
ابهینند سټاټا

د بودا خپل ټکي په
- خوند - د ننګونو ، سندرې ، میوزیک ، مزاح او ویډیوګانو سره

[ابهیندا]

د بودا خپل ټکي په
هیڅ څوک د خلاصون لپاره نشته څوک چې په احساساتو شیانو خوښ شي.

یو
، بخخس ، څوک چې (څرګندیدونکي) ب inو کې خوښوي ، د نا رضایتۍ څخه خوښ دي. د
هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه خلاص شوی
نه دی”.

یو ، بخخس ، څوک چې په غږونو کې خوشحاله کوي ، د نا رضایتۍ
څخه خوښوي. د هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د
اطمینان نه خلاص شوی نه دی”.

یو ، بخخس ، څوک چې په بویونو کې خوند
اخلي ، د نا رضایتۍ څخه خوښ دي. د هغه چا څخه چې په نا رضایتۍ خوښ وي ، زه
وایم: “هغه د نا رضایتۍ څخه آزاد شوی ندی”.

یو ، بخخس ، څوک چې په
خوندونو کې خوند کوي ، په نا رضایتي کې خوښ دي. د هغه چا څخه چې په نا
رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه خلاص شوی نه دی”.

یو ،
بکخس ، څوک چې په جسمي پیښو کې خوښ دی ، د نا رضایتۍ څخه خوښ دی. د هغه چا
څخه چې په نا رضایتۍ خوښ وي ، زه وایم: “هغه د نا رضایتۍ څخه آزاد شوی
ندی”.

یو ، بخخس ، څوک چې په فکري پیښې خوښوي ، د نا رضایتۍ څخه خوښ
دي. د هغه چا څخه چې په نا رضایتي خوښ وي ، زه وایم: “هغه د اطمینان نه
خلاص شوی نه دی”.

یو ، بخخس ، څوک چې (څرګندیدونکي) ب inو کې خوښ نه
وي ، د نا رضایتۍ څخه خوند نه اخلي. د هغه چا څخه چې د رضایت څخه خوښ نه
وي ، زه وایم: “هغه د نا رضایتۍ څخه خلاص شوی دی”.

یو ، بخخوس ، څوک
چې په غږونو کې خوشحالي نه کوي ، د نا رضایتۍ څخه خوښ نه کوي. د هغه چا
څخه چې د رضایت څخه خوښ نه وي ، زه وایم: “هغه د نا رضایتۍ څخه خلاص شوی
دی”.

یو ، بخخس ، څوک چې په بویونو کې خوند نه کوي ، په نا رضایتي
خوښ نه کوي. د هغه چا څخه چې په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا
رضایتۍ څخه خلاص شوی دی’.

یو ، بخخس ، څوک چې په خوندونو کې خوند نه
کوي ، د نا رضایتۍ څخه خوښ نه کوي. د هغه چا څخه چې په نا رضایتي خوښ نه
وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.

یو ، بخخس ، څوک
چې په جسمي پیښو کې خوښ نه وي ، د نا رضایتۍ څخه خوښ ندي. د هغه چا څخه چې
په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.

یو ، بخخس ، څوک چې په فکري پیښې خوښ نه کوي ، د نا رضایتۍ څخه خوښ ندي.

د هغه چا څخه چې په نا رضایتي خوښ نه وي ، زه وایم: ‘هغه د نا رضایتۍ څخه خلاص شوی دی’.

Image

79) Classical Persian-کلاسیک فارسی
سوتاها کلمه به کلمه

>> سوتا پیناکا >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
ابیناندا سوتا

سخنان خود بودا در مورد
- لذت - با شعار ، آهنگ ، موسیقی ، کمدی و فیلم

[abhinanda]

سخنان خود بودا در مورد
برای هر کس که از اشیا objects حس لذت می برد ، گریزی نیست.

یکی
، bhikkhus ، که از اشکال (قابل مشاهده) لذت می برد ، از عدم رضایتمندی
لذت می برد. درباره کسی که از عدم رضایتمندی لذت می برد ، می گویم: “او از
عدم رضایت رهایی نمی یابد”.

یکی ، bhikkhus ، که از صداها لذت می
برد ، از عدم رضایتمندی لذت می برد. درباره کسی که از عدم رضایت خاطر لذت
می برد ، می گویم: “او از عدم رضایت رهایی نمی یابد”.

یکی ،
bhikkhus ، که از بو خوشحال می شود ، از عدم رضایتمندی لذت می برد. درباره
کسی که از عدم رضایت خاطر لذت می برد ، می گویم: “او از عدم رضایت رهایی
نمی یابد”.

یکی ، bhikkhus ، که از ذائقه لذت می برد ، از عدم
رضایتمندی لذت می برد. درباره کسی که از عدم رضایتمندی لذت می برد ، می
گویم: “او از عدم رضایت رهایی نمی یابد”.

یکی ، بیخخوس ، که از
پدیده های بدنی لذت می برد ، از عدم رضایت خاطر لذت می برد. درباره کسی که
از عدم رضایتمندی لذت می برد ، می گویم: “او از عدم رضایت رهایی نمی یابد”.

یکی
، bhikkhus ، که از پدیده های ذهنی لذت می برد ، از عدم رضایتمندی لذت می
برد. درباره کسی که از عدم رضایت خاطر لذت می برد ، می گویم: “او از عدم
رضایت رهایی نمی یابد”.

یکی ، bhikkhus ، که از اشکال (قابل مشاهده)
لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد. از کسی که از عدم رضایت
خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.

یکی
، bhikkhus ، که از صداها لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد.
از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی
آزاد می شود”.

یکی ، bhikkhus ، که از بو خوشحال نمی شود ، از عدم
رضایت خاطر لذت نمی برد. از کسی که از عدم رضایت خاطر لذت نمی برد ، می
گویم: “او از عدم رضایتمندی آزاد می شود”.

یکی ، bhikkhus ، که از
ذائقه لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد. از کسی که از عدم
رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.

یکی
، bhikkhus ، که از پدیده های بدنی لذت نمی برد ، از عدم رضایت خاطر لذت
نمی برد. از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم
رضایتمندی آزاد می شود”.

یکی ، bhikkhus ، که از پدیده های ذهنی لذت نمی برد ، از عدم رضایت خاطر لذت نمی برد.

از کسی که از عدم رضایت خاطر لذت نمی برد ، می گویم: “او از عدم رضایتمندی آزاد می شود”.


80) Classical Polish-Język klasyczny polski,

Image
Sutty słowo po słowie

>> Sutta Piṭaka >>
Sayutta Nikāya >> Saāyatana Sayutta
SN 35,20 (S iv 13)
Abhinanda Sutta

Własne słowa Buddy dalej
- Zachwyt - z pieśniami, piosenkami, muzyką, komediami i filmami

[abhinanda]

Własne słowa Buddy dalej
Nie ma ucieczki dla tego, kto lubi obiekty zmysłowe.

Jeden,
mnisi, który zachwyca się (widzialnymi) formami, rozkoszuje się
niezadowoleniem. O tym, który lubi niezadowolenie, mówię: „nie jest
wyzwolony od niezadowolenia”.

Jeden, mnisi, który zachwyca się
dźwiękami, zachwyca się niezadowoleniem. O tym, który lubi
niezadowolenie, mówię: „nie jest wyzwolony od niezadowolenia”.

Jeden,
mnisi, który zachwyca się zapachami, zachwyca się niezadowoleniem. O
tym, który lubi niezadowolenie, mówię: „nie jest wyzwolony od
niezadowolenia”.

Jeden, mnisi, który zachwyca się smakami,
zachwyca się niedosytem. O kimś, kto lubi niezadowolenie, mówię: „nie
jest wyzwolony od niezadowolenia”.

Jeden, mnisi, który rozkoszuje
się zjawiskami cielesnymi, rozkoszuje się niezadowoleniem. O tym, który
lubi niezadowolenie, mówię: „nie jest wyzwolony od niezadowolenia”.

Jeden,
mnisi, który rozkoszuje się zjawiskami psychicznymi, rozkoszuje się
niezadowoleniem. O tym, który lubi niezadowolenie, mówię: „nie jest
wyzwolony od niezadowolenia”.

Jeden, mnisi, który nie zachwyca
się (widzialnymi) formami, nie cieszy się niezadowoleniem. O kimś, kto
nie zachwyca się niedosytem, mówię: „wyzwolił się z niezadowolenia”.

Jeden,
mnisi, który nie zachwyca się dźwiękami, nie zachwyca się
niezadowoleniem. O kimś, kto nie cieszy się niezadowoleniem, mówię:
„wyzwolił się z niezadowolenia”.

Jeden, mnisi, który nie zachwyca
się zapachami, nie zachwyca się niedosytem. O kimś, kto nie zachwyca
się niedosytem, mówię: „wyzwolił się z niezadowolenia”.

Jeden,
mnisi, który nie zachwyca się smakami, nie zachwyca się niedosytem. O
kimś, kto nie zachwyca się niedosytem, mówię: „wyzwolił się z
niezadowolenia”.

Jeden, mnisi, który nie zachwyca się zjawiskami
cielesnymi, nie cieszy się niezadowoleniem. O kimś, kto nie cieszy się
niezadowoleniem, mówię: „wyzwolił się z niezadowolenia”.

Jeden, mnisi, który nie zachwyca się zjawiskami psychicznymi, nie cieszy się niezadowoleniem.

O kimś, kto nie cieszy się niezadowoleniem, mówię: „wyzwolił się z niezadowolenia”.



81) Classical Portuguese-Português Clássico,

Image

Suttas palavra por palavra

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35,20 (S iv 13)
Abhinanda Sutta

As próprias palavras de Buda sobre
- Deleite - com cânticos, canções, música, comédia e vídeos

[abhinanda]

As próprias palavras de Buda sobre
Não há escapatória para quem se deleita com os objetos dos sentidos.

Um,
bhikkhus, que se deleita com as formas (visíveis), se deleita com a
insatisfação. De quem se deleita com a insatisfatoriedade, eu digo: ‘ele
não está livre da insatisfatoriedade’.

Um, bhikkhus, que se
deleita com os sons, se deleita com a insatisfação. De quem se delicia
com a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.

Um, bhikkhus, que se deleita com os odores,
se deleita com a insatisfação. De quem se deleita com a
insatisfatoriedade, eu digo: ‘ele não se livra da insatisfatoriedade’.

Um,
bhikkhus, que se deleita com os sabores, se deleita com a insatisfação.
De quem se deleita com a insatisfatoriedade, eu digo: ‘ele não está
livre da insatisfatoriedade’.

Um, bhikkhus, que se deleita com os
fenômenos corporais, se deleita com a insatisfação. De quem se deleita
com a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.

Um, bhikkhus, que se deleita com os
fenômenos mentais, se deleita com a insatisfação. De quem se deleita com
a insatisfatoriedade, eu digo: ‘ele não está livre da
insatisfatoriedade’.

Um, bhikkhus, que não se deleita com as
formas (visíveis), não se deleita com a insatisfação. De quem não se
deleita com a insatisfação, eu digo: ‘ele está livre da insatisfação’.

Um,
bhikkhus, que não se deleita com sons, não se deleita com a
insatisfação. De quem não se deleita com a insatisfação, eu digo: ‘ele
está livre da insatisfação’.

Um, bhikkhus, que não se deleita com
odores, não se deleita com a insatisfação. De quem não se deleita com a
insatisfação, eu digo: ‘ele está livre da insatisfação’.

Um,
bhikkhus, que não se deleita com gostos, não se deleita com a
insatisfação. De quem não se deleita com a insatisfação, eu digo: ‘ele
está livre da insatisfação’.

Um, bhikkhus, que não se deleita com
os fenômenos corporais, não se deleita com a insatisfação. De quem não
se deleita com a insatisfação, eu digo: ‘ele está livre da
insatisfação’.

Um, bhikkhus, que não se deleita com fenômenos mentais, não se deleita com a insatisfação.

De quem não se deleita com a insatisfação, eu digo: ‘ele está livre da insatisfação’.


82) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

Friends

ਸੁਤਸ ਸ਼ਬਦ ਸ਼ਬਦ ਦੁਆਰਾ
ਸ਼ੁਰੂ >> ਸੁਤਾ ਪੀਨਾਕਾ >>
ਸਾਯੁਤੁਕਾ ਨਿਕਾਯ >> ਸਾਯਯਤ੍ਨਾ ਸਯਯੁਤutta
ਐਸ ਐਨ 35.20 (ਐਸ iv 13)
ਅਭਿਨੰਦ ਸੁਤਾ
ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦ
- ਅਨੰਦ - ਗਾਣੇ, ਗਾਣੇ, ਸੰਗੀਤ, ਕਾਮੇਡੀ ਅਤੇ ਵੀਡਿਓ ਦੇ ਨਾਲ
[ਅਭਿਨੰਦ]
ਬੁੱਧ ਦੇ ਆਪਣੇ ਸ਼ਬਦ
ਜੋ ਕੋਈ ਵੀ ਗਿਆਨ ਇੰਦਰੀਆਂ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ ਉਸ ਲਈ ਕੋਈ ਬਚ ਨਹੀਂ ਸਕਦਾ.
ਇਕ,
ਭਿੱਖੂਸ, ਜੋ (ਵੇਖਣਯੋਗ) ਰੂਪਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਮਹਿਕਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ ਹੈ. ਇਕ
ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ
ਨਹੀਂ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ. ਇਕ ਜੋ
ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਨਹੀਂ
ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਇਕ,
ਭੀਖੁਸ, ਜਿਹੜਾ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ (ਦਿੱਸਣ ਵਾਲੇ) ਰੂਪਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼
ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
ਇਕ,
ਭੀਖੁਸ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ
ਹੁੰਦਾ. ਉਸ ਵਿਚੋਂ ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਮਹਿਕ ਤੋਂ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖ਼ੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ
ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜਿਹੜਾ ਸਵਾਦ ਨੂੰ ਪਸੰਦ ਨਹੀਂ ਕਰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ.
ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ
ਮੁਕਤ ਹੈ’.
ਇਕ,
ਭਿੱਖੂਸ, ਜਿਹੜਾ ਸਰੀਰਕ ਵਰਤਾਰਿਆਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ
ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
ਇਕ, ਭੀਖੁਸ, ਜਿਹੜਾ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ.
ਇਕ ਜੋ ਅਸੰਤੁਸ਼ਟੀ ਵਿਚ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟੀ ਤੋਂ ਮੁਕਤ ਹੈ’.
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83) Classical Romanian-Clasic românesc,

Suttas cuvânt cu cuvânt

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

Cuvintele lui Buddha pe
- Delect - cu cântece, cântece, muzică, comedie și videoclipuri

[abhinanda]

Cuvintele lui Buddha pe
Nu există nicio scăpare pentru cine se delectează cu obiectele de simț.

Unul,
bhikkhus, care se bucură de forme (vizibile), se bucură de
nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu este
eliberat de nesatisfacție”.

Unul, bhikkhus, care se bucură de
sunete, se bucură de nesatisfacție. Unul care se bucură de
nesatisfacție, spun: „nu este eliberat de nesatisfacție”.

Unul,
bhikkhus, care se bucură de mirosuri, se bucură de nesatisfacție. Din
cel care se bucură de nesatisfacție, spun: „nu este eliberat de
nesatisfacție”.

Unul, bhikkhus, care se bucură de gusturi, se
bucură de nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu
este eliberat de nesatisfacție”.

Unul, bhikkhus, care se bucură
de fenomenele corporale, se bucură de nesatisfacție. Unul care se bucură
de nesatisfacție, spun: „nu este eliberat de nesatisfacție”.

Unul,
bhikkhus, care se bucură de fenomenele mentale, se bucură de
nesatisfacție. Unul care se bucură de nesatisfacție, spun: „nu este
eliberat de nesatisfacție”.

Unul, bhikkhus, care nu se bucură de
formele (vizibile), nu se bucură de nesatisfacție. Din cel care nu se
încântă în nesatisfacție, spun: „este eliberat de nesatisfacție”.

Unul,
bhikkhus, care nu se bucură de sunete, nu se bucură de nesatisfacție.
Din cel care nu se bucură de nesatisfacție, spun: „este eliberat de
nesatisfacție”.

Unul, bhikkhus, care nu se bucură de mirosuri, nu
se bucură de nesatisfacție. Din cel care nu se bucură de nesatisfacție,
spun: „este eliberat de nesatisfacție”.

Unul, bhikkhus, care nu
se bucură de gusturi, nu se bucură de nesatisfacție. Din cel care nu se
încântă în nesatisfacție, spun: „este eliberat de nesatisfacție”.

Unul,
bhikkhus, care nu se bucură de fenomenele corporale, nu se bucură de
nesatisfacție. Din cel care nu se bucură de nesatisfacție, spun: „este
eliberat de nesatisfacție”.

Unul, bhikkhus, care nu se bucură de fenomenele mentale, nu se bucură de nesatisfacție.

Din cel care nu se bucură de nesatisfacție, spun: „este eliberat de nesatisfacție”.


84) Classical Russian-Классический русский,
Сутты слово в слово

>> Сутта Пинака >>
Саньютта Никая >> Санаятана Саньютта
SN 35.20 (S iv 13)
Абхинанда Сутта

Собственные слова Будды о
- Восторг - с песнопениями, песнями, музыкой, комедиями и видео

[абхинанда]

Собственные слова Будды о
Нет выхода тому, кто наслаждается объектами чувств.

Один,
монахи, который наслаждается (видимыми) формами, наслаждается
неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Один, монахи, наслаждается звуками,
наслаждает неудовлетворительность. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Один, бхикшу, который любит запахи,
наслаждается неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Тот, монахи, который любит вкус,
наслаждается неудовлетворительностью. О том, кто наслаждается
неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Один, бхикшу, который наслаждается
телесными явлениями, наслаждается неудовлетворительностью. О том, кто
наслаждается неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Один, бхиккху, который наслаждается
ментальными явлениями, наслаждается неудовлетворительностью. О том, кто
наслаждается неудовлетворительностью, я говорю: «он не освобожден от
неудовлетворенности».

Тот, бхиккху, который не любит (видимые)
формы, не любит неудовлетворенности. О том, кто не любит
неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».

Одного,
монахов, которому не нравятся звуки, не радует неудовлетворительность. О
том, кто не любит неудовлетворенность, я говорю: «он освобожден от
неудовлетворенности».

Тот, бхикшу, который не любит запахи, не
любит неудовлетворенности. О том, кто не любит неудовлетворенность, я
говорю: «он освобожден от неудовлетворенности».

Тот, бхикшу,
который не любит вкусы, не любит неудовлетворенности. О том, кто не
любит неудовлетворенность, я говорю: «он освобожден от
неудовлетворенности».

Тот, бхиккху, который не наслаждается
телесными явлениями, не любит неудовлетворенности. О том, кто не любит
неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».

Один, монахи, не находящий удовольствия в ментальных явлениях, не испытывает удовольствия от неудовлетворенности.

О том, кто не любит неудовлетворенность, я говорю: «он освобожден от неудовлетворенности».


85) Classical Samoan-Samoan Samoa,

Gautama Buddha Quote
Suttas upu i lea upu

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

O upu a Buddha lava ia
- Fiafia - ma pese, pese, musika, malie ma vitio

[abhinanda]

O upu a Buddha lava ia
E leai se sola ese mo soʻo se tasi e fiafia i ni mea faitino.

Tasi,
bhikkhus, o le e fiafia i (vaaia) fomu, fiafia i le le faamalieina. I
se tasi e fiafia i le le faʻamalieina, ou te fai atu: ‘e le
faʻasaʻolotoina o ia mai le le faʻamalieina’.

Tasi, bhikkhus, o
le fiafia i leo, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le le
faʻamalieina’.

Tasi, bhikkhus, o le fiafia i manogi, fiafia i le
le faamalieina. I se tasi e fiafia i le le faʻamalieina, ou te fai atu:
‘e le faʻasaʻolotoina o ia mai le le faʻamalieina’.

Tasi,
bhikkhus, o le e fiafia i tofo, fiafia i le le faamalieina. I se tasi e
fiafia i le le faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia
mai le le faʻamalieina’.

Tasi, bhikkhus, o le fiafia i foliga
tino, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le
faʻamalieina’.

Tasi, bhikkhus, o le e fiafia i mafaufauga
faalemafaufau, fiafia i le le faamalieina. I se tasi e fiafia i le le
faʻamalieina, ou te fai atu: ‘e le faʻasaʻolotoina o ia mai le
faʻamalieina’.

Tasi, bhikkhus, o le e le fiafia i (vaʻaia) fomu, e
le fiafia i le le faʻamalieina. I se tasi e le fiafia i le le
faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le
faʻamalieina’.

Tasi, bhikkhus, e le fiafia i leo, e le fiafia i
le le faʻamalieina. I se tasi e le fiafia i le le faʻamalieina, ou te
fai atu: ‘ua faasaʻolotoina o ia mai le faʻamalieina’.

Tasi,
bhikkhus, o ia e le fiafia i manogi, e le fiafia i le le faʻamalieina. I
se tasi e le fiafia i le le faʻamalieina, ou te fai atu: ‘ua
faasaʻolotoina o ia mai le faʻamalieina’.

Tasi, bhikkhus, o le e
le fiafia i tofo, e le fiafia i le le faʻamalieina. I se tasi e le
fiafia i le le faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai
le faʻamalieina’.

Tasi, bhikkhus, o le e le fiafia i foliga tino,
e le fiafia i le le faʻamalieina. I se tasi e le fiafia i le le
faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le
faʻamalieina’.

Tasi, bhikkhus, o le e le fiafia i mafaufauga faalemafaufau, e le fiafia i le le faʻamalieina.

I se tasi e le fiafia i le le faʻamalieina, ou te fai atu: ‘ua faasaʻolotoina o ia mai le faʻamalieina’.


86) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
,
षुत्तस् wओर्द् ब्य् wओर्द्

>> षुत्त Pइṭअक >>
षṃयुत्त णिक्āय >> षḷāयतन षṃयुत्त
ष्ण् 35.20 (ष् इव् 13)
आभिनन्द षुत्त

Bउद्ध’स् ओwन् wओर्द्स् ओन्
— डेलिघ्त् — wइथ् च्हन्त्स्, सोन्ग्स्, मुसिच्, चोमेद्य् अन्द् विदेओस्

[अभिनन्द]

Bउद्ध’स् ओwन् wओर्द्स् ओन्
ठेरे इस् नो एस्चपे fओर् wहोएवेर् देलिघ्त्स् इन् सेन्से ओब्जेच्त्स्.

Oने,
भिक्खुस्, wहो देलिघ्त्स् इन् (विसिब्ले) fओर्म्स्, देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
सोउन्द्स्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
ओदोर्स्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
तस्तेस्, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो देलिघ्त्स्
इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
बोदिल्य् फेनोमेन, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो देलिघ्त्स् इन्
मेन्तल् फेनोमेन, देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
देलिघ्त्स् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् नोत् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस् नोत्
देलिघ्त् इन् (विसिब्ले) fओर्म्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त्
इन् सोउन्द्स्, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने
wहो दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस्
लिबेरतेद् fरोम् उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस्
नोत् देलिघ्त् इन् ओदोर्स्, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त्
इन् तस्तेस्, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो
दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद्
fरोम् उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस् नोत्
देलिघ्त् इन् बोदिल्य् फेनोमेन, दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्. Of ओने wहो दोएस् नोत् देलिघ्त् इन्
उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम्
उन्सतिस्fअच्तोरिनेस्स्’.

Oने, भिक्खुस्, wहो दोएस् नोत् देलिघ्त् इन् मेन्तल् फेनोमेन, दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्.

Of ओने wहो दोएस् नोत् देलिघ्त् इन् उन्सतिस्fअच्तोरिनेस्स्, ई सयः ‘हे इस् लिबेरतेद् fरोम् उन्सतिस्fअच्तोरिनेस्स्’.




87) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
Image


golf course GIF

Friends

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Faclan Buddha fhèin air
- Delight - le seinn, òrain, ceòl, comadaidh agus bhideothan
[abhinanda]
Faclan Buddha fhèin air
Chan eil teicheadh ann airson neach sam bith a tha a ’gabhail tlachd ann an nithean ciall.
Bidh
aon, bhikkhus, a tha a ’gabhail tlachd ann an cruthan (faicsinneach),
a’ gabhail tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
Bidh
aon, bhikkhus, a tha a ’gabhail tlachd ann am fuaimean, a’ gabhail
tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
Bidh
aon, bhikkhus, a bhios a ’deànamh fàilidhean, a’ gabhail tlachd ann am
mì-thoileachas. De aon a tha a ’gabhail tlachd ann am mì-thoileachas,
tha mi ag ràdh:‘ chan eil e air a shaoradh bho mhì-thoileachas ’.
Bidh
aon, bhikkhus, a tha a ’gabhail tlachd ann am blas, a’ gabhail tlachd
ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
Bidh
aon, bhikkhus, a tha a ’gabhail tlachd ann an uinneanan bodhaig, a’
gabhail tlachd ann an neo-thoileachas. De aon a tha a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
Bidh
aon, bhikkhus, a tha a ’gabhail tlachd ann an inntinn inntinn, a’
gabhail tlachd ann am mì-thoileachas. De aon a tha a ’gabhail tlachd ann
am mì-thoileachas, tha mi ag ràdh:‘ chan eil e air a shaoradh bho
mhì-thoileachas ’.
Chan
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann an cruthan
(faicsinneach), a’ gabhail tlachd ann am mì-thoileachas. De aon nach eil
a ’gabhail tlachd ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a
shaoradh bho mhì-thoileachas ’.
Chan
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am fuaimean, a’
gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
Chan
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am fàilidhean, a’
gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd
ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
Chan
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann am blas, a’ gabhail
tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail tlachd ann am
mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
Chan
eil aon, bhikkhus, nach eil a ’gabhail tlachd ann an uinneanan bodhaig,
a’ gabhail tlachd ann am mì-thoileachas. De aon nach eil a ’gabhail
tlachd ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho
mhì-thoileachas ’.
Chan eil aon, bhikkhus, nach eil a ’gabhail tlachd ann an inntinn inntinn, a’ gabhail tlachd ann am mì-thoileachas.
De aon nach eil a ’gabhail tlachd ann am mì-thoileachas, tha mi ag ràdh:‘ tha e air a shaoradh bho mhì-thoileachas ’.
Wild men of Scottish street music Clanadonia playing “Hamsterheid” in Perth City centre, Scotland
Braemar Media
171K subscribers
A
performance of “Hamsterheid” by Scottish tribal pipes and drums group
Clanadonia. This was part of their performances during the 2018 Medieval
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88) Classical Serbian-Класични српски,
Gautama Buddha Quote
89) Classical Sesotho-Seserbia ea boholo-holo,
Gautama Buddha Quote
90) Classical Shona-Shona Shona,

91) Classical Sindhi,
B. R. Ambedkar Quote
92) Classical Sinhala-සම්භාව්ය සිංහල,

93) Classical Slovak-Klasický slovenský,

94) Classical Slovenian-Klasična slovenska,
B. R. Ambedkar Quote
95) Classical Somali-Soomaali qowmiyadeed,
B. R. Ambedkar Quote

96) Classical Spanish-Español clásico,
B. R. Ambedkar Quote

97) Classical Sundanese-Sunda Klasik,

98) Classical Swahili,Kiswahili cha Classical,
B. R. Ambedkar Quote
My final words of advice to you are educate, agitate and organize; have faith in yourself. With…

99) Classical Swedish-Klassisk svensk,


100) Classical Tajik-тоҷикӣ классикӣ,
B. R. Ambedkar Quote
101) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
B. R. Ambedkar Quote
102) Classical Tatar
B. R. Ambedkar Quote

103) Classical Telugu- క్లాసికల్ తెలుగు,
B. R. Ambedkar Quote
104) Classical Thai-ภาษาไทยคลาสสิก,
B. R. Ambedkar Quote
105) Classical Turkish-Klasik Türk,

B. R. Ambedkar Quote
106) Classical Turkmen

107) Classical Ukrainian-Класичний український,
B. R. Ambedkar Quote
108) Classical Urdu- کلاسیکی اردو

Friends

B. R. Ambedkar Quote
B. R. Ambedkar Quote
We
must begin by acknowledging that there is a complete absence of two
things in Indian Society. One of these is equality. On the social plane
we have an India based on the principles of graded inequality, which
means elevation for some and degradation for others. On the economic
plane we have a soc…

109) Classical Uyghur
B. R. Ambedkar Quote

110) Classical Uzbek-Klassik o’z,
Suttas so’zma-so’z

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

Buddaning so’zlari
- zavq - qo’shiqlar, qo’shiqlar, musiqa, komediya va videolar bilan

[abhinanda]

Buddaning so’zlari
Aql-idrokdan zavqlanadigan kishi uchun qochib bo’lmaydi.

Bittasi,
ko’rinadigan shakllarda zavqlanadigan bxikxlar, qoniqarsizligidan
zavqlanishadi. Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u
qoniqarsizlikdan ozod emas”.

Bittasi, tovushlardan zavqlanadigan
bxikxlar, qoniqarsizlikdan zavqlanishadi. Qoniqarsizlikdan zavqlanadigan
kishi haqida aytaman: “u qoniqarsizlikdan xalos bo’lmaydi”.

Biri,
hidlardan zavqlanadigan bxikxlar, qoniqarsizlikdan zavqlanadilar.
Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u qoniqarsizlikdan
ozod emas”.

Bittasi, didi bilan zavqlanadigan bxikxlar,
qoniqarsizligidan zavqlanishadi. Qoniqarsizlikdan zavqlanadigan kishi
haqida aytaman: “u qoniqarsizlikdan xalos bo’lmaydi”.

Bittasi,
tana hodisalaridan zavqlanadigan, qoniqarsizligidan zavqlanadigan
bxikxuslar. Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u
qoniqarsizlikdan ozod emas”.

Bittasi, aqliy hodisalardan
zavqlanadigan, qoniqarsizligidan zavqlanadigan bxikxuslar.
Qoniqarsizlikdan zavqlanadigan kishi haqida aytaman: “u qoniqarsizlikdan
ozod emas”.

Bittasi, ko’rinadigan shakllardan zavqlanmaydigan
bxikxlar, qoniqarsizlikdan zavqlanmaydi. Qoniqarsizlikdan
zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.

Bittasi,
tovushlardan zavqlanmaydigan bxikxlar, qoniqarsizlikdan zavqlanmaydi.
Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos
bo’ldi”, deyman.

Biri, hidlardan zavqlanmaydigan bxikxlar,
qoniqarsizlikni yoqtirmaydi. Qoniqarsizlikdan zavqlanmaydiganlardan men:
“u qoniqarsizlikdan xalos bo’ldi”, deyman.

Bittasi, didi bilan
zavqlanmaydigan bxikxus, qoniqarsizligidan zavqlanmaydi.
Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos
bo’ldi”, deyman.

Tana hodisalaridan zavqlanmaydigan bhikxus,
qoniqarsizlikdan zavqlanmaydi. Qoniqarsizlikdan zavqlanmaydiganlardan
men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.

Biri, aqliy hodisalardan zavqlanmaydigan bxikxlar, qoniqarsizlikdan zavqlanmaydi.

Qoniqarsizlikdan zavqlanmaydiganlardan men: “u qoniqarsizlikdan xalos bo’ldi”, deyman.

http://legislative.gov.in/constitution-of-india

https://www.india.gov.in/my-government/constitution-india/constitution-india-full-text

https://www.writinglaw.com/constitution-pdf-download/

https://www.wdl.org/en/item/2672/view/1/1/

https://en.m.wikisource.org/wiki/The_Constitution_of_India_(Original_Calligraphed_and_Illuminated_Version)

http://sarvajan.ambedkar.org/?m=200807

http://sarvajan.ambedkar.org/?m=200904

http://sarvajan.ambedkar.org/?m=200811

http://sarvajan.ambedkar.org/?m=200808

https://www.dailymotion.com/video/x7w30hk

https://constitutioncenter.org/interactive-constitution/full-text

http://www.umsonline.org/awakening.htm

https://dictionary.babylon-software.com/manusha_buddha/

https://freeupscmaterial.in/constitution-of-india/

https://www.rarebooksocietyofindia.org/postDetail.php?id=196174216674_10151425826181675

https://www.wdl.org/en/item/2672/


111) Classical Vietnamese-Tiếng Việ

http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/

112) Classical Welsh-Cymraeg Clasurol,
https://m.thewire.in/article/books/ambedkar-democracy-buddhism

Ambedkar,
Buddhism and Democracy An excerpt from Dr. Ambedkar and Democracy about
Ambedkar’s analysis of the affinities of Buddhism with democracy that
led to his conversion.

At times, it seems that Ambedkar looked at
democracy as a western creation that he had learnt from outside and
imported. Certainly, he has read most of the European and American
political philosophers of democracy and drew most of his inspiration
from outside for drafting the Indian Constitution. His intellectual
affinities with the Western developed during his stays in the United
States and in England. A good part of his ideas ensued from them. He
also waited from the westerners an actual support. In 1931, his “Appeal
on behalf of the Depressed Classes Institute”, by which he tried to
collect 40,000 pounds sterling, asked “the Europeans and the Americans”
to help a “deprived humanity” — a part of the human race (Dr. Ambedkar
often resorted in his Marathi writings to the word manuski in English
translated as  “humanness”). However, he found variants of humanism in
the Indian civilization, through Buddhism.Dr. Ambedkar was a religious
person in some ways. He considered that “Religion is absolutely
essential for the development of mankind” and diverged from the
Marxists’ atheism in that respect. But his vision of religion was
overdetermined by social considerations. He rejected Hinduism because he
thought that the caste system was co-substantial to this religion,
whereas equality was inherent in Buddhism:

By remaining in the
Hindu religion nobody can prosper in any way. Because of the
stratification in Hindu religion, it is fact that higher varnas and
castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.

In the Buddhist religion 75% Bhikkhus were Brahmins.
25% were the Shudras and others. But the Lord Buddha said, « O Bhikkhus,
you have come from different countries and castes ». Rivers flow
separately when they flow in their provinces, but they lose their
identity when they meet the sea. They become one and the same. The
Buddhist Sangh is like an ocean. In this Sangh all are equal.This
reading of Buddhism does not only have social implications – it also has
political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:

Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.In that sense,
Buddhism is a democratic religion and Ambedkar, eventually found in this
religion the societal values he had tried to promote via political
democracy. Between 1919 and 1949-50 he tried to instill in the Indian
society a more fraternal sense of human relations by making assemblies
places of endosmosis, by arguing in favour of a new unity between the
majority and the minorities within the Constituent assembly itself. To
no avail: fraternity never resulted from these political arrangements.
Hence the last resort device that conversion to Buddhism, a democratic
religion, became in his eyes by the mid-1950s.

This rediscovery
of Buddhism had important implications. If the teaching of the Buddha
was democratic, then democracy is not an invention of the West – as the
manner in which Dr. Ambedkar drew his inspiration from so many European
and American scholars and leaders suggested -, but it’s a product of the
Indian history. In his historic speech of 25 November 1949 where Dr.
Ambedkar presented the final draft of the Indian Constitution to the
Assembly which was to pass it on 26 January 1950, he pointed out that by
becoming a parliamentary constituency “again”, India is back to its
Buddhist roots:It is not that India did not know Parliaments or
Parliamentary Procedure. A study of the Buddhist Bhikshu Sanghas
discloses that not only there were Parliaments—for the Sanghas were
nothing but Parliaments—but the Sanghas knew and observed all the rules
of Parliamentary Procedure known to modern times. They had rules
regarding seating arrangements, rules regarding Motions, Resolutions,
Quorum, Whip, Counting of Votes, Voting by Ballot, Censure Motion,
Regularization, Res Judicata, etc. Although these rules of Parliamentary
Procedure were applied by the Buddha to the meetings of the Sanghas, he
must have borrowed them from the rules of the Political Assemblies
functioning in the country in his time.Such an “invention of the
tradition” (to use the words of Eric Hobsbawm) shows that even in his
interpretation of the historical impact of Buddhism over India, Dr.
Ambedkar remains deeply interested in political ideas. This is evident
from a tangible fact: on 13 October 1956, the day before he converted to
Buddhism in a grand ceremony in Nagpur, he addressed a press conference
in which he announced that he had drafted the constitution of his new
party, the Republican Party of India. (He called it the Republican Party
of India by reference, at the same time, to Lincoln’s American
Republican Party and to the Republics of the Buddhist era in India). In
this charter, it was stated that this party would “stand for the
Parliamentary system of Government as the being the best form of
Government both in the interest of the public and in the interest of the
individual”. This party would also uphold “the secular character of the
State”. These components of Dr. Ambedkar’s ideology of Republicanism
reflect his liberal values, which are even more obvious in his deep
attachment to the rule of law.




110) Classical Uzbek-Klassik o’z
111) Classical Vietnamese-Tiếng Việ,
Suttas từng từ một

>> Kinh Piaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35,20 (S iv 13)
Abhinanda Sutta

Lời của chính Đức Phật về
- Thỏa thích - với các bài thánh ca, bài hát, âm nhạc, hài kịch và video

[abhinanda]

Lời Phật dạy về
Không có lối thoát cho bất cứ ai đam mê các đối tượng cảm giác.

Một,
các Tỳ kheo, những người thích thú trong các hình thức (hữu hình),
thích thú trong sự không thỏa mãn. Đối với một người thích sự không thỏa
mãn, tôi nói: ‘người đó không được giải phóng khỏi sự không thỏa mãn’.

Một,
các Tỳ kheo, người thích âm thanh, thích sự không thỏa mãn. Đối với một
người thích sự không thỏa mãn, tôi nói: ‘người đó không được giải phóng
khỏi sự không thỏa mãn’.

Một, các Tỳ kheo, người thích mùi,
thích sự không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi
nói: ‘anh ta không được giải phóng khỏi sự không thỏa mãn’.

Một,
này các Tỳ kheo, những người ham thích sở thích, ham thích sự không thỏa
mãn. Đối với một người thích sự không thỏa mãn, tôi nói: ‘người đó
không được giải phóng khỏi sự không thỏa mãn’.

Một, các Tỳ khưu,
những người thích thú trong các hiện tượng của cơ thể, thích thú với sự
không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi nói:
‘người đó không được giải phóng khỏi sự không thỏa mãn’.

Một, các
Tỳ kheo, người thích thú với các hiện tượng tâm, thích thú trong sự
không thỏa mãn. Đối với một người thích sự không thỏa mãn, tôi nói: ‘anh
ta không được giải phóng khỏi sự không thỏa mãn’.

Một, các Tỳ
kheo, những người không thích thú với những hình thức (hữu hình), không
thích thú với sự không thỏa mãn. Đối với một người không thích sự không
thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi sự không thỏa mãn’.

Một,
này các Tỳ khưu, những người không thích âm thanh, không thích sự không
thỏa mãn. Đối với một người không thích sự không thỏa mãn, tôi nói:
‘người đó được giải phóng khỏi sự không thỏa mãn’.

Một, các
Tỳ-kheo, người không thích mùi, không thích sự không thỏa mãn. Đối với
một người không thích sự không thỏa mãn, tôi nói: ‘người đó được giải
phóng khỏi sự không thỏa mãn’.

Một, các Tỳ-kheo, người không
thích thú với thị hiếu, không thích sự không thỏa mãn. Đối với một người
không thích sự không thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi
sự không thỏa mãn’.

Một, này các Tỳ khưu, những người không thích
thú với các hiện tượng thân thể, không thích thú với sự không thỏa mãn.
Đối với một người không thích sự không thỏa mãn, tôi nói: ‘người đó
được giải phóng khỏi sự không thỏa mãn’.

Một, này các Tỳ kheo, người không thích thú với các hiện tượng tinh thần, không thích sự không thỏa mãn.

Đối với một người không thích sự không thỏa mãn, tôi nói: ‘người đó được giải phóng khỏi sự không thỏa mãn’.


112) Classical Welsh-Cymraeg Clasurol,

Suttas air wrth air

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

Geiriau Bwdha ei hun ymlaen
- Delight - gyda siantiau, caneuon, cerddoriaeth, comedi a fideos

[abhinanda]

Geiriau Bwdha ei hun ymlaen
Nid oes dianc i bwy bynnag sy’n ymhyfrydu mewn gwrthrychau synnwyr.

Mae
un, bhikkhus, sy’n ymhyfrydu mewn ffurfiau (gweladwy), yn ymhyfrydu
mewn anfodlonrwydd. O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf:
‘nid yw’n cael ei ryddhau o anfodlonrwydd’.

Mae un, bhikkhus,
sy’n ymhyfrydu mewn synau, yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o
anfodlonrwydd’.

Mae un, bhikkhus, sy’n ymhyfrydu mewn arogleuon,
yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n ymhyfrydu mewn
anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o anfodlonrwydd’.

Mae
un, bhikkhus, sy’n ymhyfrydu mewn chwaeth, yn ymhyfrydu mewn
anfodlonrwydd. O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid
yw’n cael ei ryddhau o anfodlonrwydd’.

Mae un, bhikkhus, sy’n
ymhyfrydu mewn ffenomenau corfforol, yn ymhyfrydu mewn anfodlonrwydd.
O’r un sy’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei
ryddhau o anfodlonrwydd’.

Mae un, bhikkhus, sy’n ymhyfrydu mewn
ffenomenau meddyliol, yn ymhyfrydu mewn anfodlonrwydd. O’r un sy’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘nid yw’n cael ei ryddhau o
anfodlonrwydd’.

Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
ffurfiau (gweladwy), yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.

Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
synau, yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n ymhyfrydu mewn
anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o anfodlonrwydd’.

Nid
yw un, bhikkhus, nad yw’n ymhyfrydu mewn arogleuon, yn ymhyfrydu mewn
anfodlonrwydd. O un nad yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf:
‘mae’n cael ei ryddhau o anfodlonrwydd’.

Nid yw un, bhikkhus, nad
yw’n ymhyfrydu mewn chwaeth, yn ymhyfrydu mewn anfodlonrwydd. O un nad
yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.

Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn
ffenomenau corfforol, yn ymhyfrydu mewn anfodlonrwydd. O un nad yw’n
ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o
anfodlonrwydd’.

Nid yw un, bhikkhus, nad yw’n ymhyfrydu mewn ffenomenau meddyliol, yn ymhyfrydu mewn anfodlonrwydd.

O un nad yw’n ymhyfrydu mewn anfodlonrwydd, dywedaf: ‘mae’n cael ei ryddhau o anfodlonrwydd’.


113) Classical Xhosa-IsiXhosa zesiXhosa,

I-Suttas igama ngelizwi

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (isihl. 13)
UAbhinanda Sutta

Amagama kaBuddha kwi
-Yonwabela-ngeengoma, iingoma, umculo, umdlalo ohlekisayo kunye neevidiyo

[abhinanda]

Amagama kaBuddha kwi
Akukho kuphuncula nakubani na ovuyela izinto zengqondo.

Inye,
bhikkhus, ovuyela iifom (ezibonakalayo), uyayoliswa kukungoneliseki.
Kulowo uvuyiswa kukungoneliseki, ndithi: ‘akakhululwanga
kukungoneliseki’.

Inye, bhikkhus, othanda izandi, ovuyela
ukungoneliseki. Kulowo uvuyiswa kukungoneliseki, ndithi: ‘akakhululwanga
kukungoneliseki’.

Inye, bhikkhus, ovuyela amavumba, uyayoliswa
kukungoneliseki. Kulowo uyoliswa kukungoneliseki, ndithi:
‘akakhululwanga kukungoneliseki’.

Inye, bhikkhus, ovuyela incasa,
ovuyela ukungoneliseki. Kulowo uvuyiswa kukungoneliseki, ndithi:
‘akakhululwanga kukungoneliseki’.

Inye, ibhikkhus, ovuyela izinto
zomzimba, uyonwaba kukungoneliseki. Kulowo uvuyiswa kukungoneliseki,
ndithi: ‘akakhululwanga kukungoneliseki’.

Inye, bhikkhus,
ovuyiswa zizinto zengqondo, ovuyela ukungoneliseki. Kulowo uvuyiswa
kukungoneliseki, ndithi: ‘akakhululwanga kukungoneliseki’.

Inye,
bhikkhus, ongonwabisiyo (ebonakalayo) iifom, akayoliswa kukungoneliseki.
Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe
kukungoneliseki’.

Inye, ibhikkhus, engayithandiyo imisindo,
ayikonwabisi ukungoneliseki. Kulowo ongakonwabeliyo ukungoneliseki,
ndithi: ‘ukhululwe kukungoneliseki’.

Inye, ibhikkhus, engavuyi
ngevumba, ayikonwabisi ukungoneliseki. Kulowo ongakonwabeliyo
ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.

Inye,
bhikkhus, ongayonwabisiyo incasa, akayoliswa kukungoneliseki. Kulowo
ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.

Inye,
ibhikkhus, ongayonwabisiyo imeko yomzimba, akayoliswa kukungoneliseki.
Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe
kukungoneliseki’.

Inye, bhikkhus, ongayonwabisiyo imeko yengqondo, akayoliswa kukungoneliseki.

Kulowo ongakonwabeliyo ukungoneliseki, ndithi: ‘ukhululwe kukungoneliseki’.


114) Classical Yiddish- קלאסישע ייִדיש

Suttas וואָרט דורך וואָרט

>> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷyyatana Saṃyutta
SN 35.20 (S iv 13)
אַבהינאַנדאַ סוטטאַ

די ווערטער פון בודאַ
- דילייט - מיט טשאַנץ, לידער, מוזיק, קאָמעדיע און ווידיאס

[abhinanda]

די ווערטער פון בודאַ
עס איז ניט אַנטלויפן פֿאַר ווער סע דילייץ אין זינען אַבדזשעקץ.

איינער,
בהיקכוס, וואס דילייץ אין (קענטיק) פארמען, דילייץ אין
אַנסאַטיספאַקטערינאַס. פון איינער וואָס איז צופרידן מיט
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואס דילייץ אין סאָונדס,
דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואָס דילייץ פון
אָודערז, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס איז צופרידן
מיט אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואס דילייץ אין טייסץ,
דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואָס דילייץ אין גוף
דערשיינונגען, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער וואָס דילייץ
אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט באפרייט פון
אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואָס דילייץ פון
גייַסטיק דערשיינונגען, דילייץ אין אַנסאַטיספאַקטערינאַס. פון איינער
וואָס איז צופרידן מיט אַנסאַטיספאַקטערינאַס, איך זאָגן: ‘ער איז נישט
באפרייט פון אַנסאַטיספאַקטערינאַס’.

איינער, בהיקכוס, וואָס טוט
נישט פריי אין (קענטיק) פארמען, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

איינער,
בהיקכוס, וואס טוט נישט פרייד אין סאָונדס, טוט נישט פאַרגעניגן אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

איינער,
בהיקכוס, וואָס טוט נישט פאַרגעניגן אין אָודערז, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

איינער,
בהיקכוס, וואָס טוט נישט פאַרגעניגן אין טייסץ, טוט נישט דערפרייען אין
אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין פרייד מיט
אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

איינער,
בהיקכוס, וואָס טוט נישט דילייטיד מיט באַדאַלי דערשיינונגען, טוט נישט
דערפרייען אין אַנסאַטיספאַקטערינאַס. פון איינעם וואָס האָט ניט קיין
פרייד מיט אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

איינער, בהיקכוס, וואָס טוט נישט פאַרגעניגן אין גייַסטיק דערשיינונגען, טוט נישט דערפרייען אין אַנסאַטיספאַקטערינאַס.

פון איינעם וואָס האָט ניט קיין פרייד מיט אומצופרידנקייט, זאָג איך: ‘ער איז באפרייט פון אומצופרידנקייט’.

115) Classical Yoruba-Yoruba Yoruba,

Friends
Suttas ọrọ nipasẹ ọrọ
Bẹrẹ >> Sutta Piṭaka >>
Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta
Buddha awọn ọrọ tirẹ lori
- Igbadun - pẹlu awọn orin, awọn orin, orin, awada ati awọn fidio
[abhinanda]
Buddha awọn ọrọ tirẹ lori
Ko si abayọ fun ẹnikẹni ti o ni idunnu ninu awọn nkan ti oye.
Ọkan,
bhikkhus, ti o ni inudidun si awọn fọọmu (ti o han), ṣe inudidun si
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira kuro ni itelorun’.
Ọkan,
bhikkhus, ti o ni inu didun si awọn ohun, ṣe inudidun si ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
lọwọ ainitẹlọrun’.
Ọkan,
bhikkhus, ti o ni inu didùn ninu awọn oorun, inu didùn ni ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
kuro ni itelorun’.
Ọkan,
bhikkhus, ti o ni igbadun awọn ohun itọwo, ṣe inudidun si ainitẹlọrun.
Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko gba ominira
kuro ni itelorun’.
Ọkan,
bhikkhus, ti o ni inudidun si awọn iya-iṣe ti ara, ni idunnu ni
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira lọwọ ainitẹlọrun’.
Ọkan,
bhikkhus, ti o ni inudidun ninu awọn iyalẹnu ti opolo, ṣe inudidun si
ainitẹlọrun. Ti ẹnikan ti o ni inudidun si ainitẹlọrun, Mo sọ pe: ‘a ko
gba ominira lọwọ ainitẹlọrun’.
Ọkan,
bhikkhus, ti ko ni inudidun si awọn fọọmu (ti o han), ko ni inudidun si
itẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
Ọkan,
bhikkhus, ti ko ni inudidun si awọn ohun, ko ni inudidun si itẹlọrun.
Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti ni ominira
kuro ni aitẹlọrun’.
Ọkan,
bhikkhus, ti ko ni inudidun si awọn oorun, ko ni inudidun si itẹlọrun.
Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti ni ominira
kuro ni aitẹlọrun’.
Ọkan,
bhikkhus, ti ko ni inudidun si awọn ohun itọwo, ko ni inudidun si
ainitẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
Ọkan,
bhikkhus, ti ko ni inudidun si awọn iya-iya ti ara, ko ni inudidun si
ainitẹlọrun. Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti
ni ominira kuro ni aitẹlọrun’.
Ọkan, bhikkhus, ti ko ni inudidun si awọn iyalẹnu ọpọlọ, ko ni inudidun si ainitẹlọrun.
Ti ẹnikan ti ko ni inudidun si ainitẹlọrun, Mo sọ pe: ‘o ti ni ominira kuro ni aitẹlọrun’.
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116) Classical Zulu-I-Classical Zulu,


Suttas izwi nezwi

Qala >> Sutta Piṭaka >>
I-Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.20 (S iv 13)
Abhinanda Sutta

Amagama kaBuddha uqobo
- Thokozisa - ngezingoma, izingoma, umculo, amahlaya namavidiyo

[abhinanda]

Amagama kaBuddha uqobo
Akukho ukuphunyula kunoma ngubani othanda izinto zomqondo.

Oyedwa,
u-bhikkhus, ojabulela amafomu (abonakalayo), ujabulela ukungagculiseki.
Ngalowo ojabulela ukungagculiseki, ngithi: ‘akakhululiwe
ekungagculiseki’.

Oyedwa, bhikkhus, othanda imisindo, ojabulela
ukungagculiseki. Ngalowo othokozela ukungagculiseki, ngithi:
‘akakhululiwe ekungagculiseki’.

Oyedwa, bhikkhus, ojabulela
iphunga, ujatshuliswa ukungagculiseki. Ngalowo ojabulela
ukungagculiseki, ngithi: ‘akakhululiwe ekungagculiseki’.

Oyedwa,
u-bhikkhus, othanda ukunambitheka, ujabulela ukungagculiseki. Ngalowo
ojabulela ukungagculiseki, ngithi: ‘akakhululiwe ekungagculiseki’.

Oyedwa,
u-bhikkhus, ojabulela izenzakalo zomzimba, ujabulela ukungagculiseki.
Ngalowo othokozela ukungagculiseki, ngithi: ‘akakhululiwe
ekungagculiseki’.

Oyedwa, u-bhikkhus, ojabulela izinto zengqondo,
ujabulela ukungagculiseki. Ngalowo ojabulela ukungagculiseki, ngithi:
‘akakhululiwe ekungagculiseki’.

Oyedwa, u-bhikkhus, ongajabuli
ngamafomu (abonakalayo), akajabuli ngokungagculiseki. Okomuntu
ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.

Omunye,
bhikkhus, ongathokozi ngemisindo, akakujabuleli ukungagculiseki.
Okomuntu ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe
ekungagculini’.

Oyedwa, ibhikkhus, ongathokozi ngephunga,
akakujabuleli ukungagculiseki. Okomuntu ongakujabuleli ukungagculiseki,
ngithi: ‘ukhululiwe ekungagculini’.

Oyedwa, u-bhikkhus,
ongakujabuleli ukunambitheka, akakujabuleli ukungagculiseki. Okomuntu
ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.

Oyedwa,
u-bhikkhus, ongajabuli nezehlakalo zomzimba, akathokozi
ngokungagculiseki. Okomuntu ongakujabuleli ukungagculiseki, ngithi:
‘ukhululiwe ekungagculini’.

Oyedwa, u-bhikkhus, ongajabuli nezehlakalo zengqondo, akathokozi ngokungagculiseki.

Okomuntu ongakujabuleli ukungagculiseki, ngithi: ‘ukhululiwe ekungagculini’.


113) Classical Xhosa-IsiXhosa zesiXhosa,
114) Classical Yiddish- קלאסישע ייִדיש

115) Classical Yoruba-Yoruba Yoruba,

116) Classical Zulu-I-Classical Zulu




http://www.columbia.edu/itc/mealac/pritchett/00ambedkar/ambedkar_buddha/

[EDITOR’S INTRODUCTION]
AUTHOR’S UNPUBLISHED PREFACE

INTRODUCTION

PROLOGUE

BOOK ONE:  SIDDHARTH GAUTAMA — HOW A BODHISATTA BECAME THE BUDDHA

Part I — From Birth to Parivraja
Part II — Renunciation for Ever
Part III — In Search of New Light
Part IV — Enlightenment and the Vision of a New Way
Part V — The Buddha and His Predecessors
Part VI — The Buddha and His Contemporaries
Part VII — Comparison and Contrast
BOOK TWO: CAMPAIGN OF CONVERSION
Part I — Buddha and His Vishad Yoga
Part II — The Conversion of the Parivrajakas
Part III — Conversion of the High and the Holy
Part IV — Call from Home
Part V — Campaign for Conversion Resumed
Part VI — Conversion of the Low and the Lowly
Part VII — Conversion of Women
Part VIII — Conversion of the Fallen and the Criminals
BOOK THREE: WHAT THE BUDDHA TAUGHT
Part I — His Place in His Dhamma
Part II — Different Views of the Buddha’s Dhamma
Part III — What is Dhamma
Part IV — What is Not Dhamma
Part V — What is Saddhamma
BOOK FOUR: RELIGION AND DHAMMA
Part I — Religion and Dhamma
Part II — How Similarities in Terminology Conceal Fundamental Difference
Part III — The Buddhist Way of Life
Part IV — His Sermons
BOOK FIVE: THE SANGH
Part I — The Sangh
Part II — The Bhikkhu: the Buddha’s Conception of Him
Part III — The Duties of the Bhikkhu
Part IV — The Bhikkhu and the Laity
Part V — Vinaya for the Laity
BOOK SIX: HE AND HIS CONTEMPORARIES
Part I — His Benefactors
Part II — His Enemies
Part III — Critics of His Doctrines
Part IV — Friends and Admirers
BOOK SEVEN: THE WANDERER’S LAST JOURNEY
Book Seven, Part I — The Meeting of those Near and Dear
Book Seven, Part II — Leaving Vaishali
Book Seven, Part III — His End
BOOK EIGHT: THE MAN WHO WAS SIDDHARTHA GAUTAMA
Book Eight, Part I — His Personality
Book Eight, Part II — His Humanity
Book Eight, Part III — His Likes and Dislikes
EPILOGUE

https://m.thewire.in/article/books/ambedkar-democracy-buddhism

Ambedkar,
Buddhism and Democracy An excerpt from Dr. Ambedkar and Democracy about
Ambedkar’s analysis of the affinities of Buddhism with democracy that
led to his conversion.

At times, it seems that Ambedkar looked at
democracy as a western creation that he had learnt from outside and
imported. Certainly, he has read most of the European and American
political philosophers of democracy and drew most of his inspiration
from outside for drafting the Indian Constitution. His intellectual
affinities with the Western developed during his stays in the United
States and in England. A good part of his ideas ensued from them. He
also waited from the westerners an actual support. In 1931, his “Appeal
on behalf of the Depressed Classes Institute”, by which he tried to
collect 40,000 pounds sterling, asked “the Europeans and the Americans”
to help a “deprived humanity” — a part of the human race (Dr. Ambedkar
often resorted in his Marathi writings to the word manuski in English
translated as  “humanness”). However, he found variants of humanism in
the Indian civilization, through Buddhism.Dr. Ambedkar was a religious
person in some ways. He considered that “Religion is absolutely
essential for the development of mankind” and diverged from the
Marxists’ atheism in that respect. But his vision of religion was
overdetermined by social considerations. He rejected Hinduism because he
thought that the caste system was co-substantial to this religion,
whereas equality was inherent in Buddhism:

By remaining in the
Hindu religion nobody can prosper in any way. Because of the
stratification in Hindu religion, it is fact that higher varnas and
castes are benefitted. But what about the others? The moment Brahmin
woman delivers a child, her eyes are focussed towards a post of High
Court Judge where it is lying vacant. On the contrary, when our sweeper
‘woman delivers a child, her eyes are focussed on a post of sweeper
where it is lying vacant. The Varna-System of Hindu religion is
responsible for such a strange social structure. What improvement can
take place from this? Prosperity can be achieved only in the Buddhist
religion.

In the Buddhist religion 75% Bhikkhus were Brahmins.
25% were the Shudras and others. But the Lord Buddha said, « O Bhikkhus,
you have come from different countries and castes ». Rivers flow
separately when they flow in their provinces, but they lose their
identity when they meet the sea. They become one and the same. The
Buddhist Sangh is like an ocean. In this Sangh all are equal.This
reading of Buddhism does not only have social implications – it also has
political implications. Considering that the “religion of the Buddha
gives freedom of thought and freedom of self-development to all”,
Ambedkar argues that “the rise of Buddhism in India was as significant
as the French Revolution” – a political even in the first place.
Ambedkar saw deep affinities between Buddhism and the French Revolution.
In an All-India Radio broadcast speech on 3 October 1954 he declared:

Positively,
my Social Philosophy, may be said to be enshrined in three words:
Liberty, Equality and Fraternity. Let no one, however, say that I have
borrowed my philosophy from the French-Revolution. I have not. My
philosophy has roots in religion and not in political science. I have
derived them from the teachings of my Master, the Buddha. In his
philosophy, liberty and equality had a place. (…) He gave the highest
place to fraternity as the only real safeguard against the denial of
liberty or equality or fraternity which was another name for brotherhood
or humanity, which was again another name for religion.In that sense,
Buddhism is a democratic religion and Ambedkar, eventually found in this
religion the societal values he had tried to promote via political
democracy. Between 1919 and 1949-50 he tried to instill in the Indian
society a more fraternal sense of human relations by making assemblies
places of endosmosis, by arguing in favour of a new unity between the
majority and the minorities within the Constituent assembly itself. To
no avail: fraternity never resulted from these political arrangements.
Hence the last resort device that conversion to Buddhism, a democratic
religion, became in his eyes by the mid-1950s.

This rediscovery
of Buddhism had important implications. If the teaching of the Buddha
was democratic, then democracy is not an invention of the West – as the
manner in which Dr. Ambedkar drew his inspiration from so many European
and American scholars and leaders suggested -, but it’s a product of the
Indian history. In his historic speech of 25 November 1949 where Dr.
Ambedkar presented the final draft of the Indian Constitution to the
Assembly which was to pass it on 26 January 1950, he pointed out that by
becoming a parliamentary constituency “again”, India is back to its
Buddhist roots:It is not that India did not know Parliaments or
Parliamentary Procedure. A study of the Buddhist Bhikshu Sanghas
discloses that not only there were Parliaments—for the Sanghas were
nothing but Parliaments—but the Sanghas knew and observed all the rules
of Parliamentary Procedure known to modern times. They had rules
regarding seating arrangements, rules regarding Motions, Resolutions,
Quorum, Whip, Counting of Votes, Voting by Ballot, Censure Motion,
Regularization, Res Judicata, etc. Although these rules of Parliamentary
Procedure were applied by the Buddha to the meetings of the Sanghas, he
must have borrowed them from the rules of the Political Assemblies
functioning in the country in his time.Such an “invention of the
tradition” (to use the words of Eric Hobsbawm) shows that even in his
interpretation of the historical impact of Buddhism over India, Dr.
Ambedkar remains deeply interested in political ideas. This is evident
from a tangible fact: on 13 October 1956, the day before he converted to
Buddhism in a grand ceremony in Nagpur, he addressed a press conference
in which he announced that he had drafted the constitution of his new
party, the Republican Party of India. (He called it the Republican Party
of India by reference, at the same time, to Lincoln’s American
Republican Party and to the Republics of the Buddhist era in India). In
this charter, it was stated that this party would “stand for the
Parliamentary system of Government as the being the best form of
Government both in the interest of the public and in the interest of the
individual”. This party would also uphold “the secular character of the
State”. These components of Dr. Ambedkar’s ideology of Republicanism
reflect his liberal values, which are even more obvious in his deep
attachment to the rule of law.



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