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2-10-2021 Gītassara Sutta - [aka Kālāmā] Sutta - Admiration of Self-Seekers - The Path To The Deathless
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:49 am

2-10-2021

https://www.buddha-vacana.org/wbw.html

https://www.buddha-vacana.org/sutta/anguttara/05/an05-209.html

AN 5.209 (A iii 251)
Gītassara Sutta
— A melodic intonation —
[gīta+sara]
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.

Note: info·bubbles on every Pali word

Pāḷi
English

Pañc·ime, bhikkhave, ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassa. Katame pañca?

There are, bhikkhus, these five drawbacks of reciting the Dhamma with a sustained melodic intonation. Which five?

Attanā·pi tasmiṃ sare sārajjati, pare·pi tasmiṃ sare sārajjanti, gahapati·kā·pi ujjhāyanti: ‘yath·eva mayaṃ gāyāma, evam·evaṃ kho samaṇā sakyaputtiyā gāyantī’ti, sarakuttim·pi nikāmayamānassa samādhissa bhaṅgo hoti, pacchimā janatā diṭṭhānugatiṃ āpajjati.

Oneself gets attached to that intonation, others get attached to that intonation, householders get angry: ‘Those ascetics who are followers of the Sakyans’ son sing in the same way that we do!’,{1} there is a break in concentration for those striving [to produce] musicality, and the upcoming generations imitate what they see.

Ime kho, bhikkhave, pañca ādīnavā āyatakena gīta·s·sarena dhammaṃ bhaṇantassā·ti.

These, bhikkhus, are the five drawbacks of reciting the Dhamma with a sustained melodic intonation.

https://www.buddha-vacana.org/sutta/majjhima/mn152.html

MN 152 (M iii 298)
Indriyabhāvanā Sutta
— Development of the sense faculties —
[indriya+bhāvana]
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.

Note: info·bubbles on every Pali word

Pāḷi
English

evaṃ me sutaṃ:

Thus have I heard:

ekaṃ samayaṃ bhagavā kajaṅgalāyaṃ viharati suveḷuvane. atha kho uttaro māṇavo pārāsivi·y·antevāsī yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdi; ekam·antaṃ nisinnaṃ kho uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ bhagavā etad·avoca:
On one occasion, the Bhagavā was staying among the Kajaṅgalas in the Bamboo Grove. Then the young brahman Uttara, a pupil of Pārāsivi, approached the Bhagavā; having approached, he rejoiced together with the Bhagavā; having exchanged the rejoicement to be shared and the words to be exchanged, he sat to one side; as he was sitting to one side, the Bhagavā told the young brahman Uttara, the pupil of Pārāsivi:
– deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?
– Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?
– deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.

– The brahman Pārāsivi does teach, fellow Gotama, the development of the (sense) faculties.

– yathā kathaṃ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti?
– But how, Uttara, does the brahman Pārāsivi teach his disciples the development of the (sense) faculties?
– idha, bho gotama, cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇāti: evaṃ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanan·ti.
– Here, fellow Gotama, one does not see a visible form with the eye, one does not hear a sound with the hear: this is how, fellow Gotama, the brahman Pārāsivi teaches his disciples the development of the (sense) faculties.
– evaṃ sante kho, uttara, andho bhāvit·indriyo bhavissati, badhiro bhāvit·indriyo bhavissati; yathā pārāsiviyassa brāhmaṇassa vacanaṃ. andho hi, uttara, cakkhunā rūpaṃ na passati, badhiro sotena saddaṃ na suṇātī ti.

– If it were so, Uttara, then a blind man would have developed faculties, and a deaf man would have developed faculties, according to the words of the brahman Pārāsivi. Indeed, Uttara, a blind man does not see forms and a deaf man does not hear sounds.

evaṃ vutte, uttaro māṇavo pārāsivi·y·antevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. atha kho bhagavā uttaraṃ māṇavaṃ pārāsivi·y·antevāsiṃ tuṇhībhūtaṃ maṅkubhūtaṃ pattakkhandhaṃ adhomukhaṃ pajjhāyantaṃ appaṭibhānaṃ viditvā āyasmantaṃ ānandaṃ āmantesi:

When this had been said, the young brahman Uttara, the disciple of Pārāsivi, sat silent, confused, with drooping shoulders, the head down, grieved, unable to answer. Then the Bhagavā, seeing that the young brahman Uttara, the disciple of Pārāsivi, was sitting silent, confused, with drooping shoulders, the head down, grieved, unable to answer, said to āyasma Ānanda:{1}

– aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṃ indriya·bhāvanaṃ, aññathā ca pan·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hotī ti.
– It is one thing, Ānanda, that the development of the faculties that the brahman Pārāsivi teaches his disciples, and it is something different that the unsurpassed development of the faculties in a noble one’s vinaya.
– etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā ariyassa vinaye anuttaraṃ indriya·bhāvanaṃ deseyya. bhagavato sutvā bhikkhū dhāressantī ti.
– This is the time, Bhagavā, this is the time, Sugata, for the Bhagavā to teach the unsurpassed development of the faculties in a noble one’s vinaya. Having heard it from the Bhagavā, the bhikkhus will bear it in mind.
– tena·h·ānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī ti.
– Listen to that, Ānanda, and pay close attention; I will speak.
– evaṃ, bhante ti kho āyasmā ānando bhagavato paccassosi. bhagavā etad·avoca:

– Yes, Bhante, answered āyasma Ānanda to the Bhagavā. The Bhagavā said:

– kathañ·c·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti. seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā cakkhu·viññeyyesu rūpesu.

– And how, Ānanda, is there the unsurpassed development of the faculties in a noble one’s vinaya? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a man with good eyes, having open them would shut them, or having shut them would open them; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to forms cognizable by the eye.

puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso appa·kasiren·eva accharaṃ pahareyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā sota·viññeyyesu saddesu.

Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily snap the fingers; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to sounds cognizable by the ear.

puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, īsakaṃ·poṇe padumini·patte udaka·phusitāni pavattanti, na saṇṭhanti; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā ghānaviññeyyesu gandhesu.

Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, on a gently sloping lotus leaf, drops of water roll off and do not remain there; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to odors cognizable by the nose.

puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso jivhagge kheḷa·piṇḍaṃ saṃyūhitvā appa·kasirena vameyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā jivhāviññeyyesu rasesu.

Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man having gathered a ball of saliva on the tip of the tongue would easily spit it; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to flavors cognizable by the tongue.

puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā kāyaviññeyyesu phoṭṭhabbesu.

Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would easily flex his extended arm or extend his flexed arm; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to bodily phenomena cognizable by the body.

puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so evaṃ pajānāti: uppannaṃ kho me idaṃ manāpaṃ, uppannaṃ a·manāpaṃ, uppannaṃ manāp·ā·manāpaṃ. tañ·ca kho saṅkhataṃ oḷārikaṃ paṭicca·samuppannaṃ. etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ: upekkhā ti. tassa taṃ uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati; upekkhā saṇṭhāti. seyyathāpi, ānanda, balavā puriso divasaṃ·santatte ayo·kaṭāhe dve vā tīṇi vā udaka·phusitāni nipāteyya: dandho, ānanda, udaka·phusitānaṃ nipāto, atha kho naṃ khippam·eva parikkhayaṃ pariyādānaṃ gaccheyya; evameva kho, ānanda, yassa kassaci evaṃ·sīghaṃ evaṃ·tuvaṭaṃ evaṃ·appa·kasirena uppannaṃ manāpaṃ uppannaṃ a·manāpaṃ uppannaṃ manāp·ā·manāpaṃ nirujjhati, upekkhā saṇṭhāti: ayaṃ vuccat·ānanda, ariyassa vinaye anuttarā indriya·bhāvanā manoviññeyyesu dhammesu. evaṃ kho, ānanda, ariyassa vinaye anuttarā indriya·bhāvanā hoti.

Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He understands thus: ‘What is pleasant has arisen in me, what is unpleasant has arisen, what is pleasant and unpleasant has arisen. And that is conditioned, gross, dependently arisen. This is peaceful, this is excellent, that is to say: upekkhā. In him, that arisen pleasant [thing], that arisen unpleasant [thing], that arisen pleasant and unpleasant [thing] ceases, and upekkhā is established. Just as, Ānanda, a strong man would let two or three drops of water fall onto an iron pan heated all day: slow, Ānanda, would be the falling the drops of water, but then they would quickly vanish and disappear; just so, Ānanda, whatever it is, thus quickly, thus rapidly, thus easily, the arisen pleasant [thing], the arisen unpleasant [thing], the arisen pleasant and unpleasant [thing] ceases, and upekkhā is established: this is called, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya, as regards to mental phenomena cognizable by the mind. Such, Ānanda, is the unsurpassed development of the faculties in a noble one’s vinaya.

kathañ·c·ānanda, sekho hoti pāṭipado? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

And how, Ānanda, is one under training, on the path? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having tasted a flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati.

Having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing].

manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so tena uppannena manāpena uppannena a·manāpena uppannena manāp·ā·manāpena aṭṭīyati harāyati jigucchati. evaṃ kho, ānanda, sekho hoti pāṭipado.

Having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. He is ashamed, humiliated and disgusted by this arisen pleasant [thing, this] arisen unpleasant [thing, this] arisen pleasant and unpleasant [thing]. Thus, Ānanda, is one under training on the path.

kathañ·c·ānanda, ariyo hoti bhāvit·indriyo? idh·ānanda, bhikkhuno cakkhunā rūpaṃ disvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ ti, upekkhako tattha viharati sato sampajāno.

And how, Ānanda, is one a noble one developing the faculties? Here, Ānanda, in a bhikkhu having seen a form with the eye, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno sotena saddaṃ sutvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having heard a sound with the ear, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno ghānena gandhaṃ ghāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having smelt an odor with the nose, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno jivhāya rasaṃ sāyitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having tasted an flavor with the tongue, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno kāyena phoṭṭhabbaṃ phusitvā uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno.

Furthermore, Ānanda, in a bhikkhu having felt a bodily phenomenon with the body, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna.

puna ca·paraṃ, ānanda, bhikkhuno manasā dhammaṃ viññāya uppajjati manāpaṃ, uppajjati a·manāpaṃ, uppajjati manāp·ā·manāpaṃ. so sace ākaṅkhati: ‘paṭikūle a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūle ca a·ppaṭikūle ca a·ppaṭikūla·saññī vihareyyan’ti, a·ppaṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūla·saññī vihareyyan’ti, paṭikūla·saññī tattha viharati. sace ākaṅkhati: ‘paṭikūlañ·ca a·ppaṭikūlañ·ca ta·dubhayampmppi abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno ti, upekkhako tattha viharati sato sampajāno. evaṃ kho, ānanda, ariyo hoti bhāvit·indriyo.

Furthermore, Ānanda, in a bhikkhu having cognized a mental phenomenon with the mind, there arises what is pleasant, there arises what is unpleasant, there arises what is pleasant and unpleasant. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I remain perceiving the unrepulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the unrepulsive. If he should wish: ‘May I remain perceiving the repulsive in what is repulsive and what is unrepulsive’, he remains there perceiving the repulsive. If he should wish: ‘May I, getting rid of both what is repulsive and what is unrepulsive, remain upekkhaka, sata and sampajāna’, he remains there upekkhaka, sata and sampajāna. Such, Ānanda, is a noble one developing the faculties.

iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriya·bhāvanā, desito sekho pāṭipado, desito ariyo bhāvit·indriyo. yaṃ kho, ānanda, satthārā karaṇīyaṃ sāvakānaṃ hitesinā anukampakena anukampaṃ upādāya, kataṃ vo taṃ mayā. etāni, ānanda, rukkha·mūlāni, etāni suññ·āgārāni. jhāyath·ānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. ayaṃ vo amhākaṃ anusāsanī ti.

Thus, Ānanda, the unsurpassed development of the faculties in a noble one’s vinaya has been explained by me, the path for one under training has been explained, the noble one developing the faculties has been explained. What should be done by a teacher desiring the welfare of his disciples, with a kind heart, out of compassion, that I have done for you. These, Ānanda, are the roots of trees, those are empty dwellings. Meditate, Ānanda, don’t be heedless, don’t later fall into regret. This is our instruction to you.

idam·avoca bhagavā. attamano āyasmā ānando bhagavato bhāsitaṃ abhinandī·ti.

This is what the Bhagavā said. Satisfied, āyasmā Ānanda delighted in the Bhagavā’s words.

https://www.buddha-vacana.org/sutta/anguttara/03/an03-066.html

AN 3.66 -
Kesamutti [aka Kālāmā] Sutta
— To the Kālāmas of Kesamutti —
In this famous sutta, the Buddha reminds us to ultimately trust only our own direct experience of the reality, not what is declared by others, even if they happen to be our ‘revered teacher’.

Note: info·bubbles on every Pali word

Pāḷi
English

Evaṃ me sutaṃ:

Thus have I heard:

Ekaṃ samayaṃ bhagavā kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ yena kesamuttaṃ nāma kālāmānaṃ nigamo tad·avasari. Assosuṃ kho kesamuttiyā kālāmā: ‘samaṇo khalu, bho, gotamo sakya·putto sakya·kulā pabbajito kosalesu cārikaṃ caramāno mahatā bhikkhu·saṅghena saddhiṃ kesamuttaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: ‘itipi so Bhagavā arahaṃ sammā·sambuddho, vijjā·caraṇa·sampanno, sugato, loka·vidū, anuttaro purisa·damma·sārathi, satthā deva·manussānaṃ, Buddho Bhagavā·ti. So imaṃ lokaṃ sa·deva·kaṃ sa·māra·kaṃ sa·brahma·kaṃ sa·s·samaṇa·brāhmaṇiṃ pajaṃ sa·deva·manussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādi·kalyāṇaṃ majjhe·kalyāṇaṃ pariyosāna·kalyāṇaṃ sātthaṃ sa·byañjanaṃ; kevala·paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti’. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’ti.

On one occasion, the Bhagavā, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, arrived at a town of the Kālāmas named Kesamutti. So the Kālāmas of Kesamutti heard: ‘The samaṇa Gotama, bho, the son of the Sakyas who has gone forth from the Sakyan family, traveling on tour among the Kosalans with a large saṅgha of bhikkhus, has reached Kesamutti. And it is that venerable Gotama, about whom such a good reputation has spread: “surely, he is a Bhagavā, an arahant, rightly and fully awakened, accomplished in vijjā and [good] conduct, faring well, knowing the world, the unsurpassed leader of persons to be tamed, teacher of devas and humans, a Buddha, a Bhagavā. He makes known this world with its devas, with its Māras, with its Brahmas, with the samaṇas and brahmins, [this] generation with rulers and peoples, having experienced himself abhiññā. He teaches the Dhamma which is advantageous in the beginning, advantageous in the middle, advantageous in the end, with the [right] meaning and with the [right] phrasing; he reveals the brahmacariya which is completely perfect and pure.” And seeing such an arahant would be profitable.’

Atha kho kesamuttiyā kālāmā yena bhagavā ten·upasaṅkamiṃsu; upasaṅkamitvā app·ekacce bhagavantaṃ abhivādetvā ekam·antaṃ nisīdiṃsu; app·ekacce bhagavatā saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekam·antaṃ nisīdiṃsu; app·ekacce yena bhagavā ten·añjaliṃ paṇāmetvā ekam·antaṃ nisīdiṃsu; app·ekacce nāma·gottaṃ sāvetvā ekam·antaṃ nisīdiṃsu; app·ekacce tuṇhībhūtā ekam·antaṃ nisīdiṃsu. Ekam·antaṃ nisinnā kho te kesamuttiyā kālāmā bhagavantaṃ etad·avocuṃ:

So the Kālāmas of Kesamutti approached the Bhagavā; having approached, some of them paid respect to the Bhagavā and sat down to one side; some of them exchanged friendly greetings with the Bhagavā and, having exchanged friendly greetings and a cordial talk, sat down to one side; some of them raised their joined hands in salutation to the Bhagavā and sat down to one side; some of them announced their name and clan and sat down to one side. Sitting to one side, the Kālāmas of Kesamutti said to the Bhagavā:

– Santi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Apare·pi, bhante, eke samaṇa·brāhmaṇā kesamuttaṃ āgacchanti. Te·pi sakaṃ·yeva vādaṃ dīpenti jotenti, para·ppavādaṃ pana khuṃsenti vambhenti paribhavanti opapakkhiṃ karonti. Tesaṃ no, bhante, amhākaṃ hot·eva kaṅkhā hoti vicikicchā: ‘ko su nāma imesaṃ bhavataṃ samaṇa·brāhmaṇānaṃ saccaṃ āha, ko musā’ti?

– There are, bhante, samaṇas and brahmans who come to Kesamutti. They expound and extol their own doctrine, but they disparage, despise, treat with contempt and debunk the doctrines of others. Then, bhante, some other samaṇas and brahmans come to Kesamutti. They too expound and extol their own doctrine, and they disparage, despise, treat with contempt and debunk the doctrines of others. On account of that, bhante, there is for us perplexity and vicikicchā: ‘Which then, of these venerable samaṇas and brahmans say the truth, and which speak falsely?’

– Alañ·hi vo, kālāmā, kaṅkhituṃ alaṃ vicikicchituṃ. Kaṅkhanīy·eva pana vo ṭhāne vicikicchā uppannā. Etha tumhe kālāmā mā anussavena,{1} mā param·parāya,{2} mā iti·kirāya,{3} mā piṭaka·sampadānena,{4} mā takka·hetu,{5} mā naya·hetu,{6} mā ākāra·parivitakkena,{7} mā diṭṭhi·nijjhāna·kkhantiyā,{8} mā bhabba·rūpatāya,{9} mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.

– Of course, Kālāmas, you are perplexed, of course you are doubting. Vicikicchā has arisen in you on account of a perplexing matter. Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.

– Taṃ kiṃ maññatha, kālāmā, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when lobha arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.

– For his harm, bhante.

– Luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– And this greedy person, Kālāmas, his citta being overcome, overpowered by lobha, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, doso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when dosa arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.

– For his harm, bhante.

– Duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– And this aversive person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, moho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when moha arises within an individual, does it arise for his welfare or his harm?
– Ahitāya, bhante.

– For his harm, bhante.

– Mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena abhibhūto pariyādinna·citto pāṇam·pi hanati, adinnam·pi ādiyati, para·dāram·pi gacchati, musā·pi bhaṇati, param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ ahitāya dukkhāyā ti.
– And this deluded person, Kālāmas, his citta being overcome, overpowered by dosa, destroys life, takes what is not given, goes to the wife of another, speaks falsely, and prompts others to do the same, which is for his long term harm and dukkha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Akusalā, bhante.

– Akusala, bhante.

– Sāvajjā vā anavajjā vā ti?
– Sāvajja or anavajja?
– Sāvajjā, bhante.

– Sāvajja, bhante.

– Viññu·garahitā vā viññu·ppasatthā vā ti?
– Censured by the wise or commended by the wise?
– Viññu·garahitā, bhante.

– Censured by the wise, bhante.

– Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
– If undertaken and carried out, they lead to harm and dukkha, or not? How is it in this case?
– Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī ti.

– If undertaken and carried out, they lead to harm and dukkha. Thus it is in this case.

– Iti kho, kālāmā, yaṃ taṃ avocumha: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe kālāmā attanā·va jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññu·garahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyāthā’ti. Iti yaṃ taṃ vuttaṃ, idam·etaṃ paṭicca vuttaṃ.

– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are akusala, these dhammas are sāvajja, these dhammas are censured by the wise, these dhammas, when undertaken and carried out, lead to harm and dukkha’, then, Kālāmas, you should abandon them.” Thus has it been said, it has been said considering this.

Etha tumhe, kālāmā, mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.

Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.

– Taṃ kiṃ maññatha, kālāmā, a·lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·lobha arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.

– For his welfare, bhante.

– A·luddho pan·āyaṃ, kālāmā, purisa·puggalo lobhena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– And this ungreedy person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, adoso purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·dosa arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.

– For his welfare, bhante.

– A·duṭṭho pan·āyaṃ, kālāmā, purisa·puggalo dosena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– And this unaversive person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, amoho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā ti?
– What do you think, Kālāmas, when a·moha arises within an individual, does it arise for his welfare or his harm?
– Hitāya, bhante.

– For his welfare, bhante.

– A·mūḷho pan·āyaṃ, kālāmā, purisa·puggalo mohena an·abhibhūto a·pariyādinna·citto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na para·dāraṃ gacchati, na musā bhaṇati, na param·pi tathattāya samādapeti, yaṃ sa hoti dīgha·rattaṃ hitāya sukhāyā ti.
– And this undeluded person, Kālāmas, his citta not being overcome, not overpowered by lobha, does not destroy life, does not take what is not given, does not go to the wife of another, does not speak falsely, and does not prompt others to do the same, which is for his long term welfare and sukha.
– Evaṃ, bhante.

– Indeed, bhante.

– Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā ti?
– So what do you think, Kālāmas, are these dhammas kusala or akusala?
– Kusalā, bhante.

– Kusala, bhante.

– Sāvajjā vā anavajjā vā ti?
– Sāvajja or anavajja?
– Anavajjā, bhante.

– Anavajja, bhante.

– Viññu·garahitā vā viññu·ppasatthā vā ti?
– Censured by the wise or commended by the wise?
– Viññu·ppasatthā, bhante.

– Commended by the wise, bhante.

– Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
– If undertaken and carried out, they lead to harm and sukha, or not? How is it in this case?
– Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī ti.

– If undertaken and carried out, they lead to welfare and sukha. Thus it is in this case.

– Iti kho, kālāmā, yaṃ taṃ avocumhā: ‘etha tumhe, kālāmā mā anussavena, mā param·parāya, mā iti·kirāya, mā piṭaka·sampadānena, mā takka·hetu, mā naya·hetu, mā ākāra·parivitakkena, mā diṭṭhi·nijjhāna·kkhantiyā, mā bhabba·rūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, kālāmā, attanā·va jāneyyātha – ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññu·ppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti. Iti yaṃ taṃ vuttaṃ idam·etaṃ paṭicca vuttaṃ.

– This, Kālāmas, is what I said: “Do not go, you Kālāmas, by what you have heard said, nor by what has been transmitted [by a tradition], nor by the general consensus, nor by what has been handed down in a collection of texts, nor on the basis of logical reasoning, nor on the basis of inference, nor by reflection on appearances, nor by agreement after pondering views, nor by what seems probable, nor by [the thought:] ‘The samaṇa is our revered teacher’. Whenever, Kālāmas, you know for yourselves: ‘These dhammas are kusala, these dhammas are anavajja, these dhammas are commended by the wise, these dhammas, when undertaken and carried out, lead to welfare and sukha’, then, Kālāmas, having reached them, you should dwell in them.” Thus has it been said, it has been said considering this.

Sa kho so kālāmā ariya·sāvako evaṃ vigat·ābhijjho vigatā·byāpādo a·sammūḷho sampajāno patissato mettā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

Such an ariya·sāvaka, Kālāmas, thus devoid of abhijjhā, devoid of byāpāda, undeluded, sampajāna, (consistently) sata, dwells pervading one direction with a citta imbued with mettā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with mettā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Karuṇā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with karuṇā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with karuṇā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Muditā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with muditā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with muditā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Upekkhā·sahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ; iti uddham·adho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhā·sahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.

He dwells pervading one direction with a citta imbued with upekkhā, likewise the second, likewise the third, likewise the fourth; so above, below, transversely, everywhere and in every respect, he dwells pervading the entire world with a citta imbued with upekkhā, abundant, extensive, boundless, devoid of hostility, devoid of ill-will.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti:

Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:

‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.

‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, idh·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.

‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.

‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.

‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

‘And if pāpa does not befall its doer, then I see myself pure in both respects’: this is the fourth confidence he has gained.

Sa kho so, kālāmā, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī·ti.

Such an ariya·sāvaka, Kālāmas, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.

– Evam·etaṃ, bhagavā, evam·etaṃ, sugata! Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme cattāro assāsā adhigatā honti.

– So it is, Bhagavā, so it is, sugata! Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained four confidences in the visible order of phenomena:

‘Sace kho pana atthi paro loko, atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissāmī’ti: ayam·assa paṭhamo assāso adhigato hoti.

‘If there is another world, there is a fruit and result of kamma rightly and wrongly performed, then at the breakup of the body, after death, I will re-arise in a good destination, a state of happiness’: this is the first confidence he has gained.

‘Sace kho pana n·atthi paro loko, n·atthi sukaṭa·dukkaṭānaṃ kammānaṃ phalaṃ vipāko, ath·āhaṃ diṭṭheva dhamme averaṃ a·byāpajjhaṃ anīghaṃ sukhiṃ attānaṃ pariharāmī’ti: ayam·assa dutiyo assāso adhigato hoti.

‘And if there is no another world, there is no fruit nor result of kamma rightly and wrongly performed, then in the visible order of phenomena I look after myself without hostility, without ill-will, without trouble, happy’: this is the second confidence he has gained.

‘Sace kho pana karoto karīyati pāpaṃ, na kho pan·āhaṃ – kassaci pāpaṃ cetemi. A·karontaṃ kho pana maṃ pāpa·kammaṃ kuto dukkhaṃ phusissatī’ti: ayam·assa tatiyo assāso adhigato hoti.

‘And if pāpa befalls its doer, I do not intend any pāpa. Not having done pāpa kamma, how would dukkha touch me?’: this is the third confidence he has gained.

‘Sace kho pana karoto na karīyati pāpaṃ, ath·āhaṃ ubhayen·eva visuddhaṃ attānaṃ samanupassāmī’ti: ayam·assa catuttho assāso adhigato hoti.

‘And if pāpa does not befall its doer, then I consider myself pure in both respects’: this is the fourth confidence he has gained.

Sa kho so, bhante, ariya·sāvako evaṃ avera·citto evaṃ a·byāpajjha·citto evaṃ a·saṃkiliṭṭha·citto evaṃ visuddha·citto, tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti.

Such an ariya·sāvaka, Bhante, having a mind thus unhostile, having a mind thus unmalevolent, having a mind thus unsoiled, having a mind thus pure, has gained these four confidences in the visible order of phenomena.

Abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā tela·pajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evam·evaṃ bhagavatā aneka·pariyāyena dhammo pakāsito. Ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma dhammañca bhikkhu·saṅghañca. Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṃ gate ti.

Excellent, Bhante, excellent, Bhante! Just as, Bhante, if one were to set upright what was overturned, or to uncover what was hidden, or to show the way to one who was erring, or to hold an oil lamp in the darkness, [thinking:] ‘Those who have eyes will see visible forms’; in the same way, the Dhamma has been revealed by the Bhagavā in various ways. So we, Bhante, go for refuge to the Bhagavā, to the Dhamma and to the saṅgha of bhikkhus. Let the Bhagavā, Bhante, admit us as upāsakas having gone for refuge from today on, for life.

Bodhi leaf

Notes

1. anussava: [anu+sava] (lit: what is heard/learned along, what is in conformity with what has been heard/learned) - ‘oral tradition’ (B. Bodhi) - ‘reports’ (Than. B.) - ‘what has been acquired by repeated hearing’ (Soma Thera). B. Bodhi writes about it: “generally understood to refer to the Vedic tradition, which, according to the Brahmins, had originated with the Primal Deity and had been handed down orally through successive generations.”

The term is clearly used with the meaning of ‘report’ at MN 68:
Idhānuruddhā, bhikkhu suṇāti: ‘Itthannāmo bhikkhu kālakato; so bhagavatā byākato aññāya saṇṭhahī’ti. So kho panassa āyasmā sāmaṃ diṭṭho vā hoti anussava·ssuto vā: ‘evaṃ·sīlo so āyasmā ahosi
Here, Anuruddha, a bhikkhu hears: ‘The bhikkhu named so-and-so has died; it has been declared by the Bhagavā that he was established in (final) knowledge.’ And he has seen that venerable one himself or he has heard the report: ‘That venerable one’s virtue was thus

At MN 76 are given as synonyms itihitiha·parampara and piṭaka·sampada (’what has been transmitted dogmatically’, ‘what has been handed down in a collection of texts’), both of which refer to traditions (see following notes).

So it seems that the word anussava is rather used in this case in the sense of ‘lore/tradition’:
..idh·ekacco satthā anussaviko hoti anussava·sacco. So anussavena itihitiha-paramparāya piṭaka-sampadāya dhammaṃ deseti.
..a certain teacher is one who goes by a lore/tradition, who takes a lore/tradition for the truth. He teaches a dhamma in conformity with what he has heard, through what has been transmitted dogmatically, through what has been handed down in a collection of texts.

In the context of the Kālāma Sutta, given the fact that the listeners have been hearing mutually contradicting doctrines, it would be quite logical that the first expression would refer directly to it, so ‘what you have heard said’ seems to be a satisfying rendering.

2. paramparā: [para+para] (lit: ‘further-further’, or ‘another-another’ ie. one after the other, successive) - ‘lineage of teaching’ (B. Bodhi) - legends (Than. B.) - tradition (Soma Th.). B. Bodhi writes about it: “‘lineage’, signifies tradition in general, an unbroken succession of teachings or teachers.” However, it may not be that simple.

It is obviously an idiomatic expression, which is not precisely self-explanatory, which seems to be quite loose in meaning and to accept a relatively large panel of contexts. As an example, we find bāhā·paramparāya in the Pārājika of the Vinaya Pitaka, and it means ‘arm in arm’ (Pr 282):
sambahulā itthiyo aññataraṃ bhikkhuṃ sampīḷetvā bāhāparamparāya ānesuṃ.
many women, having tightly surrounded a certain bhikkhu, drove him along arm in arm.

Parampara·bhojana·sikkhāpada is one of the Pātimokkha rules and refers to an ‘out-of-turn/extra meal’, which Than B. sums up as follows: “The term out-of-turn meal covers two sorts of situations: A bhikkhu has been invited to a meal consisting of any of the five staple foods but then either (1) goes elsewhere and eats another meal consisting of any of the five staple foods at the same time as the meal to which he was originally invited; or (2) eats a staple food prior to going to the meal.”

In the Parivāra of the Vinaya, the word ācariya·paramparā means obviously ‘lineage of teachers’, but this may belong to relatively late literature.

At MN 83 ‘paramparā caturāsītirājasahassāni’ means ‘84000 successive kings’ (even though this sutta seems to be of relatively late origin too).

And at MN 95 and 99, regarding the vedic hymns, it is said:
yepi te brāhmaṇānaṃ pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro yesamidaṃ etarahi brāhmaṇā porāṇaṃ mantapadaṃ gītaṃ pavuttaṃ samihitaṃ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathidaṃ..
among the brahman seers of the past, the creators of the hymns, the composers of the hymns, those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken, ie..

And then, as a commentary to this situation:
Seyyathāpi (..) andhaveṇi paramparā·saṃsattā purimopi na passati majjhimopi na passati pacchimopi na passati.
Just as if (..) there would be a file of blind men attached one to another: the first one does not see, the middle one does not see, and the last one does not see.

So the word is clearly used here with a reference to an oral tradition of blind repetition. This proves that there is indeed some ground for the above mentioned assertion of B. Bodhi, and the interpretation of paramparā as a teaching that comes through a ‘lineage’.

We find as well (as at MN 76) the compound itihitiha·parampara, which is also usually associated with anussava and piṭaka·sampada (’what has been transmitted dofmatically’, ‘what has been handed down in a collection of texts’), and it seems that the simple parampara we have here is a shortening of this term.

The reduplication itih·itiha (’thus-thus’) seems to refer to dogmatism (’thus indeed it is!’), which would be consistent with early exegesis: in the Cūḷaniddesa of the Khuddaka Nikāya (Nc 106), in an explanation of the expression ’sabbaṃ taṃ itihītiha’ (everything that is itihītiha) all the terms of this passage are cited (itikirāya paramparāya etc.), and the following explanation is added: ‘na sāmaṃ sayamabhiññātaṃ na attapaccakkhaṃ dhammaṃ yaṃ kathayiṃsū’ (they expounded the teaching without having experienced it themselves, without having ascertained it personally).

So according to the early exegesis, and keeping in mind the examples found at MN 95 and 99, itih·itiha·param·para could mean ‘what has been transmitted dogmatically’. And since the reduplication param·para seems to emphasize the idea of transmission, it would make sense in our case to render it as ‘what has been transmitted [by a tradition]’.

3. iti·kira: [iti+kira] (lit: ‘thus surely/one would expect’) - ‘hearsay’ (B. Bodhi) - tradition (Than. B.) - rumor (Soma Th.). B. Bodhi writes about it: ‘“Hearsay” (or “report”; itikarā) may mean popular opinion or general consensus’, but we may note the misspelling of the word that might be a source of confusion. This word does not appear in any other context, so we are left with a semantical analysis and guesses. ‘General consensus’ seems to make sense.

4. piṭakasampadāna: [piṭaka+sampadāna] - ‘a collection of scriptures’ (B. Bodhi) - scripture (Than. B.) - ‘what is in a scripture’ (Soma Th.). B. Bodhi writes about it: “‘a collection of scriptures’ (piṭaka-sampadā) signifies any collection of religious texts regarded as infallible.” The term is quite self-explanatory. However, given the order of the words in this compound, the emphasis seems to be rather on the last one. And given the fact that at that time the knowledge was transmitted orally (so ’scripture’ doesn’t seem quite appropriate), the rendering ‘what has been handed down in a collection of texts’ seems more satisfying.

5. takka·hetu: logical reasoning (B. Bodhi) - logical conjecture (Than. B.) - surmise (Soma Th.). The compound itself does not appear in any other context, so we are again left with a semantic analysis. Takka means ‘thought, reflection, reasoning, logic or butter-milk’. At DN 1 and MN 76, the words takkī, and thereby takka, are explained as follows:

..idh·ekacco satthā takkī hoti vīmaṃsī. So takka·pariyāhataṃ vīmaṃs·ānucaritaṃ sayaṃ·paṭibhānaṃ dhammaṃ deseti.
..a certain [individual] is a reasoner, an investigator. He teaches a dhamma hammered out by reasoning/logical thinking, following lines of investigation as they occur to him.

So takka seems to be satisfyingly rendered by ‘reasoning/logical thinking’. Hetu, in compounds, may mean ‘on account of–, for the sake of–, by reason of–, in consequence of–’ etc. So finally takka·hetu could be rendered by ‘on the basis of logical reasoning’.

6. naya·hetu: inferential reasoning (B. Bodhi) - inference (Than. B.) - axiom (Soma Th.). Once again, the compound itself does not appear in any other context. Naya comes from nayati (=neti), which means ‘to lead, guide, conduct, to take, carry (away)’, or ‘to draw (a conclusion), to understand, to take as’. The expression ‘nayaṃ neti’ means ‘to draw a conclusion’. Naya·hetu seems to be satisfyingly rendered by ‘on the basis of inference’.

7. ākāra·parivitakka: reflection on reasons, reasoned reflection (B. Bodhi) - analogies (Than. B.) - specious reasoning (Soma Th.). Ākāra has quite a large panel of meanings: ’state, condition, property, quality, attribute, sign, appearance, form, way, mode, manner, reason, ground, account’. ‘Appearance’ seems to fit the context better than ‘reasons’. In that case, ākāra·parivitakka would mean ‘reflection on appearances’, and would refer to theories such as the big bang theory, which is based on observations of the seeming evolution of the apparent universe.

8. diṭṭhi·nijjhāna·kkhanti: acceptance of a view after pondering it (B. Bodhi) - agreement through pondering views (Than. B.) - bias toward a notion that has been pondered over [doesn’t seem quite appropriate] (Soma Th.). Nijjhāna·kkhanti is a substantivation of the expression ‘nijjhānaṃ khamati’. The best way to understand it is to see in which contexts it appears elsewhere:
SN 25.1
Cakkhuṃ.. mano anicco vipariṇāmī aññathā·bhāvī. (…) Yassa kho, bhikkhave, ime dhammā evaṃ paññāya mattaso nijjhānaṃ khamanti, ayaṃ vuccati: ‘dhamm·ānusārī..’
The eye.. the mind is inconstant, changeable, alterable. (…) One who, after pondering with a modicum of discernment, has accepted that these phenomena are this way is called a Dhamma-follower..

SN 55.24
Tathāgata·ppaveditā cassa dhammā paññāya mattaso nijjhānaṃ khamanti.
The dhammas proclaimed by the Tathāgata are approved by him after examination with a modicum of discernment.

So it is clear that nijjhāna·kkhanti refers to an intellectual acceptation that involves some moderate application of paññā, but which is not enough yet to come to a definite conclusion. See the example of the elephant footprints given at MN 27. Therefore, ‘agreement after pondering views’ seems to be an appropriate rendering for diṭṭhi·nijjhāna·kkhanti.

9. bhabba·rūpatā: the seeming competence of a speaker (B. Bodhi) - probability (Than. B.) - another’s seeming ability (Soma Th.). B. Bodhi and Soma Th. simply follow the Aṭṭhakathā (older commentary). The Aṭṭhakathā, mentions a speaker as being a bhikkhu, but that doesn’t fit the context of the Kālāmas (who have been seeing ascetics of different origin), and there is no mention of any speaker in this expression. The term appears only once at Ud 70, in a very obscure verse (’mohasambandhano loko, bhabbarūpova dissati’) out of which it is difficult to draw any clear conclusion, all the more that the Aṭṭhakathā seems to take it rather as ‘bhavarūpova’.

Bhabba means ‘able, capable, fit for, possible’, and is mostly used in the latter sense. Rūpatā means ‘appearance, accordance, conformity’. Two renderings seem to fit the context: ‘what seems possible’, ‘what seems probable’. That might refer for example to choosing the most adequate rendering for a translation.

Translated from the Pali by Thanissaro Bhikkhu.
Access to Insight, 1 July 2010.

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Verse 209. Admiration of Self-Seekers

One makes an effort where none’s due
with nothing done where effort’s due,
one grasps the dear, gives up the Quest
envying those who exert themselves.

Explanation: Being devoted to what is wrong, not being devoted to what is right, abandoning one’s welfare, one goes after pleasures of the senses. Having done so, one envies those who develop themselves.

Verse 210. Not Seeing The Liked And Seeing The Unliked Are Both Painful

Don’t consort with dear ones
at any time, nor those not dear,
‘is dukkha not to see the dear,
‘tis dukkha seeing those not dear.

Explanation: Never associate with those whom you like, as well as with those whom you dislike. It is painful to part company from those whom you like. It is equally painful to be with those you dislike.

Verse 211. Not Bound By Ties Of Defilements

Others then do not make dear
for hard’s the parting from them.
For whom there is no dear, undear
in them no bonds are found.

Explanation: Therefore, one must not have endearments; because separation is painful. For those who are free of bonds there are no endearments or non-endearments.

Verse 212. The Outcome Of Endearment

From endearment grief is born,
from endearment fear,
one who is endearment-free
has no grief - how fear.

Explanation: From endearment arises sorrow. From endearment fear arises. For one free of endearment, there is no sorrow. Therefore, how can there be fear for such a person?

Verse 213. Sorrow And Fear Arise Due To Loved Ones

From affection grief is born,
from affection fear,
one who is affection-free
has no grief - how fear?

Explanation: From affection sorrow arises. From affection fear arises. To one free of affection there is no sorrow. Therefore, how can there be fear for such a person?

Verse 214. The Outcome Of Passion

From lustfulness arises grief,
from lustfulness springs fear,
one wholly free of lustfulness
has no grief - how fear?

Explanation: From passion arises sorrow. From passion fear arises. To one free of passion there is no sorrow, In such a person how can there be fear?

Verse 215. The Outcome Of Lust

From attachment grief is born,
from attachment fear,
one who is attachment-free
has no grief - how fear?

Explanation: From desire arises sorrow. From desire fear arises. To one free of desire there is no sorrow. For such a person how can there be fear?

Verse 216. Sorrow And Fear Arise Due To Miserliness

Out of craving grief is born,
out of craving fear,
one fully freed of craving
has no grief - how fear?

Explanation: From craving arises sorrow. From craving fear arises. To one free of craving there is no sorrow. For such a person how can there be fear?

Verse 217. Beloved Of The Masses

Perfect in virtue and insight,
firm in Dhamma, knower of Truth,
dear to the people’s such a one
who does what should be done.

Explanation: He is endowed with discipline and insight. He is firmly established on the laws of righteousness. He speaks the truth. He looks after his worldly and spiritual responsibilities. The masses adore that kind of person.

Verse 218. The Person With Higher Urges

One with a wish for the Undeclared,
with mind so well-pervaded,
a mind not bound in pleasures of sense,
an ‘upstream-goer’s’ called.

Explanation: In that person a deep yearning for the undefined - for Nibbana - has arisen. He has already touched it mentally. He is called a swimmer against the current - an upstream-bound person. He has already started the process towards Nibbana.

Verse 219. The Fruits Of Good Action

One who’s long away from home
returns in safety from afar,
then friends, well-wishers, kinsmen too
are overjoyed at his return.

Explanation: When a person, who has lived away from home for a long while, returns home safely, his friends, relations and well-wishers welcome him back.

Verse 220. Good Actions Lead To Good Results

In the same way, with merit done
when from this world to another gone
those merits then receive one there
as relatives a dear one come.

Explanation: In the same way, when those who have done meritorious deeds in this world go to the next world, their meritorious actions welcome them, like relatives welcoming back relatives returning from a long journey.

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Verse 221. He Who Is Not Assaulted By Sorrow

Anger and pride should one forsake,
all fetters cast aside,
dukkha’s none where no desire,
no binding to body or mind.

Explanation: Abandon anger. Give up pride fully. Get rid of all clingings. To that person, who is not attracted to name and form, and is free of appendages, no suffering befalls.

Verse 222. The Efficient Charioteer

Who checks arising anger
as with chariot away,
that one I call a charioteer,
others merely grip the reins.

Explanation: That person who is capable of curbing sudden anger is like the expert charioteer who restrains a chariot rushing out of control. That person I describe as a true charioteer. The other charioteer is a mere holder of the reins.

Verse 223. Four Forms Of Victories

Anger conquer by amity,
evil conquer with good,
by giving conquer miserly,
with truth the speaker of falsity.

Explanation: Let anger be conquered by love. Let bad be conquered by good. Let miserliness be overcome be generosity. Let the liar by conquered by the truth.

Verse 224. Three Factors Leading To Heaven

Speak truth and be not angry,
from little give to one who asks,
by these conditions three to go
unto the presence of the gods.

Explanation: Speak the truth. Do not get angry. When asked, give even a little. These three factors will ensure that you will reach the deities.

Verse 225. Those Harmless One Reach The Deathless

Those sages inoffensive
in body e’er restrained
go unto the Deathless State
where gone they grieve no more.

Explanation: Those harmless sages, perpetually restrained in body, reach the place of deathlessness, where they do not grieve.

Verse 226. Yearning For Nibbana

For the ever-vigilant
who train by day and night
upon Nibbana e’er intent
pollutions fade away.

Explanation: Of those who are perpetually wakeful - alert, mindful and vigilant - who are given to discipline themselves and studying day and night, intent upon the attainment of Nibbana, the taints and cankers get extinguished.

Verse 227. There Is No One Who Is Not Blamed

An ancient saying, Atula,
not only said today -
‘They are blamed who silent sit,
who often speak they too are blamed,
and blamed are they of measured speech’ -
there’s none in the world unblamed.

Explanation: O’ Atula, This has been said in the olden days too - it is not just for today. They blame the person who remains silent. They find fault with the person who talks too much. Even with the individual who speaks in moderation, they find fault. In this world there is no one who is not blamed.

Verse 228. No One Is Exclusively Blamed Or Praised

There never was, there’ll never be
nor now is ever found
a person blamed perpetually
or one who’s wholly praised.

Explanation: There was never a person who was wholly, totally and exclusively blamed. Nor was there any time a person who was wholly, totally and exclusively praised. And, there will never will be such a person. Even today one cannot find such a person.

Verse 229. Person Who Is Always Praise-Worthy

But those who are intelligent
praise one of flawless conduct, sage,
in wisdom and virtue well-composed,
having observed him day by day.

Explanation: But those whom the wise praise, after a daily scrutiny, are persons whose conduct is blameless, who are intelligent, well endowed with insight and discipline.

Verse 230. Person Who Is Like Solid Gold

Who’s to blame that one so fine
as gem from Jambu stream?
Even the devas that one praise,
by Brahma too is praised.

Explanation: A person of distinction is beyond blame or praise and fault finding - like a coin of pure gold - no one can find fault with such a person. Deities praise him.

Verse 231. The Person Of Bodily Discipline

Rough action one should guard against,
be with body well-restrained,
bad bodily conduct having shed
train oneself in good.

Explanation: Guard against the physical expression of emotions. Be restraint in physical behaviour. Give up physical misconduct. Practice wholesome physical behaviour.

Verse 232. Virtuous Verbal Behaviour

Rough speaking one should guard against,
be in speaking well-restrained,
bad verbal conduct having shed
train oneself in good.

Explanation: Guard against the verbal expression of emotions. Be restrained in your speech behaviour. Give up speech misconduct. Practice wholesome speech behaviour.

Verse 233. Discipline Your Mind

Rough thinking one should guard against,
be in thinking well-restrained,
bad mental conduct having shed
train oneself in good.

Explanation: Guard against the mental expression of emotions. Be restrained in the behaviour of your mind. Give up mental misconduct. Practice wholesome mental behaviour.

Verse 234. Safeguard The Three Doors

Restrained in body are the wise,
in speech as well they are restrained,
likewise are they restrained in mind,
they’re perfectly restrained.

Explanation: The wise are restrained in body. They are restrained in speech as well. They are also well disciplined in mind. They, who have safe-guarded the three doors - body, speech and mind - are supremely restrained.

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Verse 235. Man At The Door Of Death

Now a withered leaf are you
and now Death’s men draw near,
now you stand at the parting gates
but waybread you have none.

Explanation: Now you are like a withered, yellowed dried leaf. The first breath of wind will make you fall. Forces of death have come for you. You are now are death’s door. You do not have any provision for the road.

Verse 236. Get Immediate Help

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
to go to the pure Abodes.

Explanation: As things are, be a lamp, an island, a refuge unto yourself. Strive earnestly and diligently and become a wise person. Bereft of blemishes, devoid of defilements reach the heavenly realm of the noble ones.

Verse 237. In The Presence Of King Of Death

Even now the end draws near,
to the presence of death you’ve fared.
Along the path’s no place for rest
and waybread you have none.

Explanation: Now, your allotted life span is spent. You have reached the presence of the king of death (Yama). You do not have a resting place in between. You do not seem to have provisions for the road either.

Verse 238. Avoid The Cycle Of Existence

Make an island of yourself,
quickly strive and wise become,
freed from stain and passionless
you’ll not return, take flesh, decay.

Explanation: Therefore, become a lamp, an island, a refuge to your own self. Strive earnestly and become a wise person. Bereft of blemishes, devoid of defilements, you will not enter the cycle of birth and decay any more.

Verse 239. Purify Yourself Gradually

Little by little, time after time,
successively then let the sage
blow away all blemishes
just as a smith with silver.

Explanation: Wise persons, moment by moment, little by little, remove the blemishes off their own selves, just like the smiths removing impurities off silver.

Verse 240. One’s Evil Ruins One’s Own Self

As rust arisen out of iron
itself that iron eats away,
so kammas done beyond what’s wise
lead to a state of woe.

Explanation: The rust springing from iron, consumes the iron itself. In the same way, bad actions springing out of an individual, destroys the individual himself.

Verse 241. Causes Of Stain

For oral tradition, non-recitation,
in household life, non-exertion,
the fair of form when slovenly,
a sentry’s sloth: all blemishes.

Explanation: For formulas that have to be memorized, non repetition is the rust. For houses the neglect of the inmates is the rust. For complexion non-caring is the rust. For a guard heedlessness is the rust.

Verse 242. Ignorance Is The Greatest Taint

In mankind, conduct culpable,
with givers, avariciousness,
all blemishes these evil things
in this world or the next.

Explanation: For mankind, misconduct is the blemish. For charitable persons, miserliness is the stain. Evil actions are a blemish both here and in the here-after.

Verse 243. Ignorance The Worst Taint

More basic than these blemishes
is ignorance, the worst of all.
Abandoning this blemish then,
be free of blemish, monks!

Explanation: Monks, there is a worst blemish than all these stains. The worst stain is ignorance. Getting rid of this stain become stainless.

Verse 244. The Shameless Life Is Easy

Easy the life for a shameless one
who bold and forward as a crow,
is slanderer and braggart too:
this one’s completely stained.

Explanation: If an individual possesses no sense of shame, life seems easy for him since he can live whatever way he wants with no thought whatsoever for public opinion. He can do any destruction he wishes to do with the skill of a crow. Just as that of the crow, the shameless person’s life, too, is unclean. He is boastful and goes ahead utterly careless of others.

Verse 245. For A Modest Person Life Is Hard

But hard the life of a modest one
who always seeks for purity,
who’s cheerful though no braggart,
clean-living and discerning.

Explanation: The life is hard for a person who is modest, sensitive and inhibited, constantly pursuing what is pure, not attached, who is not slick and impudent, who is leading a pure life and is full of insight.

Verse 246. Wrong Deeds To Avoid

In the world who life destroys,
who words of falsity speaks,
who takes what is not freely given
or to another’s partner goes.

Explanation: One day a group of lay disciples who only kept one precept each, fell into dispute, each of them saying, “It’s a hard thing I have to do; it’s a hard precept I have to keep. Going to the Buddha to settle the dispute, the Buddha listened to what they had to say, and then, without naming a single precept as of lesser importance, said, “All precepts are hard to keep”.

Verse 247. Precepts The Lay Person Should Follow

Or has distilled, fermented drinks:
Who with abandon follows these
extirpates the root of self
even here in this very world.

Explanation: A man who is given to taking intoxicating drinks, uproots himself in this world itself.

Verse 248. These Precepts Prevent Suffering

Therefore friend remember this;
Hard to restrain are evil acts,
don’t let greed and wickedness
down drag you long in dukkha.

Explanation: Evil actions do not have restraint or discipline. This way, you must appreciate that greed and the evil action of anger should not be allowed to inflict suffering on you for a long while.

Verse 249. The Envious Are Not At Peace

People give as they have faith,
as they are bright with joyfulness.
Who’s troubled over gifts received,
the food and drink that others get,
neither in daytime nor by night
will come to a collected mind.

Explanation: The people give in terms of the faith they have in the recipient. They give in terms of their pleasure. If one were to be jealous when they receive, food and drink, he will never attain tranquillity of mind day or night.

Verse 250. The Unenvious Are At Peace

But who has severed envy’s mind,
uprooted it, destroyed entire,
indeed in daytime and by night
will come to a collected mind.

Explanation: If someone were to utterly uproot and totally eradicate this jealousy, and if it is absolutely destroyed, he will, without any doubt, attain tranquillity day and night.

Verse 251. Craving Is The Worst Flood

There is no fire like lust,
nought seizes like aversion,
unequalled is delusion’s net,
no river’s like to craving.

Explanation: There is no fire life passion. There is no grip like hatred. There is no net like ignorance. There is no torrent like craving.

Verse 252. Easy To See Are The Faults Of Others

Other’s faults are easy to see
yet hard it is to see one’s own,
and so one winnows just like chaff
the faults of other people, while
hiding away those of one’s own
as crafty cheat the losing throw.

Explanation: The faults of others are clearly observed. But one’s own faults are difficult to see. A person winnows the fault of others into prominence, like chaff. He hides his own like the bird-hunter who conceals himself with leaves and twigs.

Verse 253. Seeing Others’ Faults

Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.

Explanation: There are those who are given to the habit of observing the fault of others. They deride others constantly. Their taints keep on thriving, and far away from the state of taintlessness.

Verse 254. Nothing Is Eternal Other Than Nibbana

In skies above there is no path,
no peaceful one’s without,
in manifoldness do folk delight,
Tathagatas are manifold-free.

Explanation: In the skies, there are no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who have realized the four Paths and the four Fruits. The ordinary masses are assailed by worldly hindrances. The Buddhas (Tathagatas) are not affected by those hindrances.

Verse 255. The Buddha Has No Anxiety

In skies above there is no path,
no peaceful one’s without,
nothing conditioned ever lasts,
no Buddha’s ever shaken.

Explanation: In the skies, there is no footsteps that can be discerned. In the same way, outside the Buddha-Dhamma there are no persons who could be described as Samana-bhikkhus. No component thing is eternal. The Buddha has no agitation or anxiety.

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Verse 256. The Just And The Impartial Judge Best

Whoever judges hastily
does Dhamma not uphold,
a wise one should investigate
truth and untruth both.

Explanation: If for some reason someone were to judge what is right or wrong, arbitrarily, that judgment is not established on righteousness. But, the wise person judges what is right and what is wrong discriminately, without prejudice.

Verse 257. Firmly Rooted In The Law

Who others guides impartially
with carefulness, with Dhamma,
that wise one Dhamma guards,
a ‘Dhamma-holder’s’ called.

Explanation: That wise person, who dispenses justice and judges others, impartially, without bias, non-arbitrarily, is guarded by and is in accordance with the Law of Righteousness. Such a person is described as well established in the Dhamma.

Verse 258. Who Speaks A Lot Is Not Necessarily Wise

Just because articulate
one’s not thereby wise,
hateless, fearless and secure,
a ‘wise one’ thus is called.

Explanation: A person cannot be described as learned simply because he speaks quite a lot. He who is liberated and secure, non-hating and fearless is described as a learned person.

Verse 259. Those Who Know Speak Little

Just because articulate
one’s not skilled in Dhamma;
but one who’s heard even little
and Dhamma in the body sees,
that one is skilled indeed,
not heedless of the Dhamma.

Explanation: One does not become an upholder of the Law of Righteousness merely because one talks quite a lot. Even if one, though he has heard only a little, experiences the Dhamma by his body and is diligent, he is the true upholder of the Dhamma.

Verse 260. Grey Hair Alone Does Not Make An Elder

A man is not an Elder
though his head be grey,
he’s just fully ripe in years,
‘aged-in-vain’ he’s called.

Explanation: One does not become an elder merely because one’s hair has turned grey. One, who is only old in years, has grown ripe uselessly.

Verse 261. The Person Full Of Effort Is The True Elder

In whom is truth and Dhamma too,
harmlessness, restraint, control,
he’s steadfast, rid of blemishes,
an ‘Elder’ he is called.

Explanation: All things that men do arise out of the mind. The words and deeds of men spring from their minds. Sometimes, their mind are blemished - evil. If they speak or act with an evil mind, the inevitable result is suffering. Wherever they go, this suffering will follow them. They cannot shake off this suffering. This is very much like the wheel of the cart that follows the steps of a draught bull yoked to the cart. The bull is perpetually bound to it.

Verse 262. Who Gives Up Jealousy Is Good-Natured

Not by eloquence alone
or by lovely countenance
is a person beautiful
if jealous, boastful, mean.

Explanation: Merely because of one’s verbal flourishes, impressive style of speaking, or the charming presence, a person who is greedy, envious and deceitful, does not become an acceptable individual.

Verse 263. Who Uproots Evil Is The Virtuous One

But ‘beautiful’ is called that one
in whom these are completely shed,
uprooted, utterly destroyed,
a wise one purged of hate.

Explanation: If an individual has uprooted and eradicated all these evils and has got rid of blemishes, such a person is truly an acceptable person.

Verse 264. Shaven Head Alone Does Not Make A Monk

By shave head no samana
if with deceit, no discipline.
Engrossed in greed and selfishness
how shall he be a samana?

Explanation: Can an individual who does not practice religion, speaks untruth, and is filled with desire and greed, become an ascetic, merely because he is shaven-headed?

Verse 265. Who Give Up Evil Is True Monk

All evils altogether he
subdues both fine and gross.
Having subdued al evil he
indeed is called a ‘Samana’.

Explanation: If an individual were to quell all defilements, big and small, he is described as an ascetic - a samana.

Verse 266. One Is Not A Monk Merely By Begging Alms Food

Though one begs from others
by this alone’s no bhikkhu.
Not just by this a bhikkhu
but from all Dhamma doing.

Explanation: No one becomes a monk merely because he begs others. An individual, though begging , does not become a monk if he embraces vicious and repulsive beliefs.

Verse 267. The Holy Life Makes a Monk

Who both good and evil deeds
has gone beyond with holy life,
having discerned the world he fares
and ‘Bhikkhu’ he is called.

Explanation: Who rises above both good and evil and treads the path of higher discipline, reflecting wisely , that person, indeed, deserves to be described as a monk.

Verse 268. Silence Alone Does Not Make A Sage

By silence one is not a sage
if confused and foolish,
but one who’s wise, as if with scales
weighs, adopts what’s good.

Explanation: The ignorant person, possessing foolish ways and seemingly bewildered, may practice silence - the austerities of the munis. But this does not make him a sage. But the wise person, like someone holding scales, weighs good and bad and selects what is noble.

Verse 269. Only True Wisdom Makes a Sage

Shunning evil utterly
one is a sage, by that a sage.
Whoever both worlds knows
for that one’s called a ‘Sage’.

Explanation: Weighing what is right and wrong, he shuns evil. For he is a sage (muni). He is capable of weighing both worlds through his sagely wisdom.

Verse 270. True Ariyas Are Harmless

By harming living beings
one is not a ‘Noble’ man,
by lack of harm to all that live
one is called a ‘Noble One’.

Explanation: A person who hurts living beings is not a noble human being. The wise person, who does not hurt any living being is called ariya, a noble individual.

Verse 271. A Monk Should Destroy All Passions

Not by vows and rituals
or again by learning much
or by meditative calm
or by life in solitude.

Explanation: These two stanzas are an admonition to the monks making an effort to reach the state of blemishlessness - Nibbana. They are asked not to slacken their effort to win liberation by being content with some achievement which only pave the way to the final goal.

Verse 272. Blemishes Should Be Given Up To Reach Release

Should you, O bhikkhu, be content,
“I’ve touched the bliss of letting go
not enjoyed by common folk”,
though you’ve not gained pollution’s end.

Explanation: Monks, do not rest content by precepts and rites. Do not be content with extensive learning, Nor should you feel satisfied by achieving states of mental trance. Do not rest content with seclusion, assuring yourself “I have experienced the joy of renunciation not possible for the ordinary.” Do not slacken your effort until you have attained Nibbana.

http://www.buddhanet.net/dhammapada/d_path.htm

http://www.buddhanet.net/dhammapada/images/titles/chapt20-title.gif

Verse 273. The Eight-fold Path Is Best

Of paths the Eight-fold is the best,
of truths the statement four,
the passionless of teachings best,
of humankind the Seer.

Explanation: Off all paths, the eight-fold path is the greatest. Of the truths, the greatest are the four noble truths. Detachment is the greatest of all states. And, of all those who are two-footed ones, one who possesses eyes. The Buddha is the greatest.

Verse 274. The Only Path To Purity

This is the path, no other’s there
for purity of insight,
enter then upon this path
bemusing Mara utterly.

Explanation: This is the path. There is no other for the achievement of clarity of insight. You must follow this path to the total bewilderment of mara.

Verse 275. The Path To End Suffering

Entered then upon this path
you’ll make an end of dukkha.
Freed in knowledge from suffering’s stings
the Path’s proclaimed by me.

Explanation: If you follow this path, you will reach the termination of suffering. This path has been revealed by me, after the extraction of arrows.

Verse 276. Buddhas Only Shows The Way

Buddhas just proclaim the Path
but you’re the ones to strive.
Contemplatives who tread the Path
are freed from Mara’s bonds.

Explanation: The effort must be made by yourself. The Buddhas (the Teachers) only show the way and direct you.Those contemplative meditators, who follow the path, fully and totally escape the snares of death.

Verse 277. Conditioned Things Are Transient

When with wisdom one discerns
transience of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation: All component things, all things that have been put together, all created things are transient, impermanent, non-constant. When this realized through insight, one achieves detachment form suffering. This is the path to total freedom from blemishes.

Verse 278. All Component Things Are Sorrow

When with wisdom one discerns
the dukkha of conditioned things
one wearily from dukkha turns
treading the path to purity.

Explanation: All component things - all things that have been put together - all created things are sorrow-fraught. When this is realized through insight, one achieves detachment from suffering. This is the path to total freedom from suffering.

Verse 279. Everything Is Soul-less

When with wisdom one discerns
all knowables are not a self
one wearily from dukkha turns
treading the path to purity.

Explanation: All states of being are without a self. When this is realized through insight, one achieves detachment from suffering. This is the path of total freedom from suffering.

Verse 280. The Lazy Miss The Path

Though time to strive, not striving,
while young and strong yet indeed,
weak-minded and irresolute:
one finds not wisdom’s way.

Explanation: If an individual does not make an effort even at a time when exertion is due, if a person is lethargic even when he is young and strong; if a person suppresses the wholesome thoughts that arise in his mind, if he is lazy, he will not find the path to wisdom.

Verse 281. Purify Your Thoughts, Words And Deeds

In speech ever watchful with mind well-restrained
never with body do unwholesomeness.
So should one purify these three kamma-paths
winning to the Way made known by the Seers.

Explanation: If one is well-guarded in speech, well-restrained in mind, and if one refrains from physical misdeeds, that person will certainly attain the noble eight-fold path realized by the sages.

Verse 282. Way To Increase Wisdom

From endeavour wisdom springs,
lacking effort wisdom wanes:
having known this two-fold path
either to progress or decline
so should one exhort oneself
that wisdom may increase.

Explanation: From reflection and concentrated meditation refined wisdom arises. Through the non-practice of concentrated wisdom erodes. Once these two paths - one leading to progress and the other to decline - are recognized, one must conduct one’s self to increased wisdom.

Verse 283. Shun Passion

The wood cut down but not a tree
since it’s from wood that fear is born.
Having cut wood and woodedness
O bhikkhus be without a wood.

Explanation: Monks, cut down the forest of defilements. But, do not cut down the trees. Fear comes from the forests of defilements. Clear both the forest and the undergrowth. Having done this achieve the state of Nibbana.

Verse 284. Attachment To Women

As long indeed as woodedness
of man to women is not cut
so long in bondage is one’s mind
as milch-calf to the mother cow.

Explanation: As long as a man’s mind is attached to women, even minutely, like a little undergrowth that has not been cut down, so long will his mind be attached like a suckling calf to its mother cow.

Verse 285. Path To Peace

Cut off affection for oneself
as a hand a lily in the Fall.
Cultivate this peaceful path,
Nibbana by the Buddha taught.

Explanation: Just like a person plucking out a lily with one’s own hand, pluck out your self-attachment. Cultivate the path to Nibbana, as advocated by the Buddha.

Verse 286. The Fear Of Death

Here shall I spend the Rains,
here the Winter, here the Summer.
Thus speculates the fool,
the danger he knows not.

Explanation: In the four months during retreat, winter or summer in a chosen place, the ignorant plans unaware of the threat of death.

Verse 287. Death Takes Away The Attached

For one who has a clinging mind
and finds delight in babes and herds
Death does seize and carry away
as great flood a sleeping village.

Explanation: Men are proud that they process children, cattle and other forms of wealth. They tend to be proud that way because their minds are overcome with blemishes. Floods sweep away a sleeping village, taking along all its people and their possessions. In the same way, death comes unaware and sweeps along the people however proud they are of their possessions.

Verse 288. No Protection When Needed

No sons are there for shelter
nor father nor related folk,
one by the Death-king seized upon
in kin no shelter finds.

Explanation: When and individual is gripped by death, sons cannot protect one. Not even one’s father can shield a person from the grip of death. Nor can one’s relations come to the rescue.

Verse 289. The Path To The Deathless

Having understood this fact
the wise by virtue well-restrained
swiftly then should clear the path
leading to Nibbana.

Explanation: Being aware that no one can rescue you from death, the wise person, who is restrained and disciplined, should clear the path to Nibbana, without any loss of time.

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09/29/21
1-10-2021- samyutta to Dhammacakkappavattana Sutta
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 5:55 am

1-10-2021

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html

yutta

SN 35.94 (S iv 69)

1-10-2021

— Uncontrolled and unguarded —
[a+danta+a+gutta]
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.

Note: info·bubbles on every Pali word

Pāḷi
English

sāvatthi·nidānaṃ.

The (sutta) opening at Sāvatthī.{n}

cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?
These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?
cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The eye as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The ear as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The nose as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
The tongue as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.

Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.

cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?
These six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being. Which six?
cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The eye as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The ear as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The nose as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The tongue as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The body as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The mind as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.
Those six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being.

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-142.html

SN 35.142 (S iv 130)
Ajjhattānattahetu Sutta
— The internal cause being nonself —
[ajjhatta+anatta+hetu]
How investigating the causes for the arising of the sense organs, for which in this case the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.

Note: info·bubbles on every Pali word

Pāḷi
English

cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?

The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?

sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?

The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?

ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?

The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?

jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?

The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?

kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?

The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?

mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?

The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?

evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.

Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.’

https://www.buddha-vacana.org/sutta/anguttara/01/an01-021.html

AN 1.21-30 (A i 5)
Akammaniya Vagga
— Unpliant —
The mind can be our worst enemy or our best friend.

Note: info·bubbles on every Pali word

Pāḷi

21. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·kammaniyaṃ hotī·ti.
English

21. “I don’t envision a single thing that, when undeveloped, is as unpliant as the mind. The mind, when undeveloped, is unpliant.”
22. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī·ti.
22. “I don’t envision a single thing that, when developed, is as pliant as the mind. The mind, when developed, is pliant.”
23. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ mahato an·atthāya saṃvattatī·ti.
23. “I don’t envision a single thing that, when undeveloped, leads to such great harm as the mind. The mind, when undeveloped leads to great harm.”
24. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ mahato atthāya saṃvattatī·ti.
24. “I don’t envision a single thing that, when developed, leads to such great benefit as the mind. The mind, when developed leads to great benefit.”
25. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·pātu·bhūtaṃ mahato an·atthāya saṃvattatī·ti.
25. “I don’t envision a single thing that, when undeveloped & unapparent, leads to such great harm as the mind. The mind, when undeveloped & unapparent leads to great harm.”
26. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ pātu·bhūtaṃ mahato atthāya saṃvattatī·ti.
26. “I don’t envision a single thing that, when developed & apparent, leads to such great benefit as the mind. The mind, when developed & apparent, leads to great benefit.”
27. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ mahato an·atthāya saṃvattatī·ti.
27. “I don’t envision a single thing that, when undeveloped & uncultivated, leads to such great harm as the mind. The mind, when undeveloped & uncultivated leads to great harm.”
28. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattati yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ mahato atthāya saṃvattatī·ti.
28. “I don’t envision a single thing that, when developed & cultivated, leads to such great benefit as the mind. The mind, when developed & cultivated, leads to great benefit.”
29. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, a·bhāvitaṃ a·bahulīkataṃ dukkh·ādhivahaṃ hotī·ti.
29. “I don’t envision a single thing that, when undeveloped & uncultivated, brings about such suffering & stress as the mind. The mind, when undeveloped & uncultivated, brings about suffering & stress.”
30. n·āhaṃ, bhikkhave, aññaṃ eka·dhammam·pi samanupassāmi yaṃ evaṃ bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hoti yatha·y·idaṃ, bhikkhave, cittaṃ. cittaṃ, bhikkhave, bhāvitaṃ bahulīkataṃ sukh·ādhivahaṃ hotī·ti.
30. “I don’t envision a single thing that, when developed & cultivated, brings about such happiness as the mind. The mind, when developed & cultivated, brings about happiness.”

https://www.buddha-vacana.org/sutta/majjhima/mn118.html

MN 118 (M iii 78)
Ānāpānassati Sutta
{excerpt}
— Mindfulness of the breath —
[ānāpāna+sati]
The famous sutta about the practice of ānāpānassati, and how it leads to the practice of the four satipaṭṭhānas and subsquently to the fulfillment of the seven bojjhaṅgas.

Note: info·bubbles on every Pali word

Pāḷi
English

…

…

(Ānāpānassati bhāvana)

Santi, bhikkhave, bhikkhū imasmiṃ bhikkhu·saṅghe ānāpānassati·bhāvan·ānuyogam·anuyuttā viharanti.

(The practice of ānāpānassati)

There are, bhikkhus, in this sangha of bhikkhus, some bhikkhus who dwell applying themselves to the bhāvana and practice of ānāpānassati.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā maha·p·phalā hoti mah·ānisaṃsā. Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulīkatā vijjā·vimuttiṃ paripūrenti. Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā?

Ānāpānassati, bhikkhus, when cultivated and pursued, [bears] great fruits, great benefits. Ānāpānassati, bhikkhus, when cultivated and pursued, brings the four satipaṭṭhānas to their completude. The four satipaṭṭhānas, when cultivated and pursued, bring the seven bojjhaṅgas to their completude. The seven bojjhaṅgas, when cultivated and pursued, bring vijjā and vimutti to their completude. And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to [bear] great fruits, great benefits?

Idha, bhikkhave, bhikkhu arañña-gato vā rukkha-mūla-gato vā suññ·āgāra-gato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati.

Here, bhikkhus, a bhikkhu, having gone to the forest or having gone at the root of a tree or having gone to an empty room, sits down folding the legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being thus sato he breathes in, being thus sato he breathes out.

Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti. Dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti. Rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

Breathing in long he understands: ‘I am breathing in long’. Breathing out long he understands: ‘I am breathing out long’. Breathing in short he understands: ‘I am breathing in short’. Breathing out short he understands: ‘I am breathing out short’. He trains himself: ‘feeling the whole kāya, I will breathe in’. He trains himself: ‘feeling the whole kāya, I will breathe out’. He trains himself: ‘calming down the kāya-saṅkhāras, I will breathe in’. He trains himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati. ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati.

He trains himself: ‘experiencing pīti, I will breathe in’. He trains himself: ‘experiencing pīti, I will breathe out’. He trains himself: ‘experiencing sukha, I will breathe in’. He trains himself: ‘experiencing sukha, I will breathe out’. He trains himself: ‘perceiving citta-saṅkhāras, I will breathe in’. He trains himself: ‘perceiving citta-saṅkhāras, I will breathe out’. He trains himself: ‘calming down citta-saṅkhāras, I will breathe in’. He trains himself: ‘calming down citta-saṅkhāras, I will breathe out’.

‘Citta-paṭisaṃvedī assasissāmī’ ti sikkhati. ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati. ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati.

He trains himself: ‘perceiving citta, I will breathe in’. He trains himself: ‘perceiving citta, I will breathe out’. He trains himself: ‘gladdening citta, I will breathe in’. He trains himself: ‘gladdening citta, I will breathe out’. He trains himself: ‘concentrating citta, I will breathe in’. He trains himself: ‘concentrating citta, I will breathe out’. He trains himself: ‘releasing citta, I will breathe in’. He trains himself: ‘releasing citta, I will breathe out’.

‘Anicc·ānupassī assasissāmī’ ti sikkhati. ‘Anicc·ānupassī passasissāmī’ ti sikkhati. ‘Virāg·ānupassī assasissāmī’ ti sikkhati. ‘Virāg·ānupassī passasissāmī’ ti sikkhati. ‘Nirodh·ānupassī assasissāmī’ ti sikkhati. ‘Nirodh·ānupassī passasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati. ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati.

He trains himself: ‘contemplating aniccā, I will breathe in’. He trains himself: ‘contemplating aniccā, I will breathe out’. He trains himself: ‘contemplating virāga, I will breathe in’. He trains himself: ‘contemplating virāga, I will breathe out’. He trains himself: ‘contemplating nirodha, I will breathe in’. He trains himself: ‘contemplating nirodha, I will breathe out’. He trains himself: ‘contemplating relinquishment, I will breathe in’. He trains himself: ‘contemplating relinquishment, I will breathe out’.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā maha·p·phalā hoti mah·ānisaṃsā

Thus cultivated, bhikkhus, thus pursued, ānāpānassati [bears] great fruits, great benefits.

(Satipaṭṭhānānaṃ pāripūrī)

Kathaṃ bhāvitā ca, bhikkhave, ānāpānassati kathaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti?

(Completude of the Satipaṭṭhānas)

And how, bhikkhus, is ānāpānassati cultivated, how is it pursued to bring the four satipaṭṭhānas to their completude?

Yasmiṃ samaye, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti, Sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati, kāye kāyānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Kāyesu kāy·aññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

On whatever occasion, bhikkhus, a bhikkhu breathing in long understands: ‘I am breathing in long’, breathing out long understands: ‘I am breathing out long’., breathing in short understands: ‘I am breathing in short’, breathing out short he understands: ‘I am breathing out short’, trains himself: ‘feeling the whole kāya, I will breathe in’, trains himself: ‘feeling the whole kāya, I will breathe out’, trains himself: ‘calming down the kāya-saṅkhāras, I will breathe in’, trains himself: ‘calming down the kāya-saṅkhāras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I say, bhikkhus, that it is another body inside the body, that is to say the in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhu ‘Pīti-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Pīti-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Sukha-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-saṅkhāra-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ assasissāmī’ ti sikkhati, ‘Passambhayaṃ citta-saṅkhāraṃ passasissāmī’ ti sikkhati, vedanāsu vedanānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Vedanāsu vedan·āññatar·āhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsa·passāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘experiencing pīti, I will breathe in’, trains himself: ‘experiencing pīti, I will breathe out’, trains himself: ‘experiencing sukha, I will breathe in’, trains himself: ‘experiencing sukha, I will breathe out’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe in’, trains himself: ‘perceiving citta-saṅkhāras, I will breathe out’, trains himself: ‘calming down citta-saṅkhāras, I will breathe in’, trains himself: ‘calming down citta-saṅkhāras, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I say, bhikkhus, that it is another vedanā inside the vedanā, that is to say the thorough manasikāra of in and out breath. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhu ‘Citta-paṭisaṃvedī assasissāmī’ ti sikkhati, ‘Citta-paṭisaṃvedī passasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Abhippamodayaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Samādahaṃ cittaṃ passasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ assasissāmī’ ti sikkhati, ‘Vimocayaṃ cittaṃ passasissāmī’ ti sikkhati, citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
N·āhaṃ, bhikkhave, muṭṭha·s·satissa a·sampajānassa ānāpānassatiṃ vadāmi. Tasmātiha, bhikkhave, citte cittānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘perceiving citta, I will breathe in’, trains himself: ‘perceiving citta, I will breathe out’, trains himself: ‘gladdening citta, I will breathe in’, trains himself: ‘gladdening citta, I will breathe out’, trains himself: ‘concentrating citta, I will breathe in’, trains himself: ‘concentrating citta, I will breathe out’, trains himself: ‘releasing citta, I will breathe in’, trains himself: ‘releasing citta, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I do not speak, bhikkhus, of ānāpānassati for one who looses sati, for one who is not sampajāna. Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Yasmiṃ samaye, bhikkhave, bhikkhu ‘Anicc·ānupassī assasissāmī’ ti sikkhati, ‘Anicc·ānupassī passasissāmī’ ti sikkhati, ‘Virāg·ānupassī assasissāmī’ ti sikkhati, ‘Virāg·ānupassī passasissāmī’ ti sikkhati, ‘Nirodh·ānupassī assasissāmī’ ti sikkhati, ‘Nirodh·ānupassī passasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī assasissāmī’ ti sikkhati, ‘Paṭinissagg·ānupassī passasissāmī’ ti sikkhati, dhammesu dhammānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
So yaṃ taṃ abhijjhā-domanassaṃ pahānaṃ taṃ paññāya disvā sādhukaṃ ajjhupekkhitā hoti. Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.

On whatever occasion, bhikkhus, a bhikkhu trains himself: ‘contemplating aniccā, I will breathe in’, trains himself: ‘contemplating aniccā, I will breathe out’, trains himself: ‘contemplating virāga, I will breathe in’, trains himself: ‘contemplating virāga, I will breathe out’, trains himself: ‘contemplating nirodha, I will breathe in’, trains himself: ‘contemplating nirodha, I will breathe out’, trains himself: ‘contemplating relinquishment, I will breathe in’, trains himself: ‘contemplating relinquishment, I will breathe out’, on that occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
Whoever has abandoned abhijjhā-domanassa, having seen with paññā, is thoroughly endowed with upekkhā.{1} Therefore, bhikkhus, on that occasion, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

Evaṃ bhāvitā kho, bhikkhave, ānāpānassati evaṃ bahulīkatā cattāro satipaṭṭhāne paripūreti.

Thus cultivated, bhikkhus, thus pursued, ānāpānassati brings the four satipaṭṭhānas to their completude.

(Bojjhaṅgānaṃ pāripūrī)

Kathaṃ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?

(Completude of the bojjhaṅgas)

And how, bhikkhus, are the four satipaṭṭhānas cultivated, how are they pursued to bring the seven bojjhaṅgas to their completude?

(1. Kāyānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(1. Starting with the observation of body)

On whatever occasion, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

(2. Vedanānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(2. Starting with the observation of vedanā)

On whatever occasion, bhikkhus, a bhikkhu dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

(3. Cittānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(3. Starting with the observation of mind)

On whatever occasion, bhikkhus, a bhikkhu dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

(4. Dhammānupassanādi)

Yasmiṃ samaye, bhikkhave, bhikkhu dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ, upaṭṭhitāssa tasmiṃ samaye sati hoti a·sammuṭṭhā. Yasmiṃ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti a·sammuṭṭhā, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Sati·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, sati·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

(4. Starting with the observation of dhammas)

On whatever occasion, bhikkhus, a bhikkhu dwells observing dhammas in dhammas, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world, on that occasion sati is present and without lapse. On whatever occasion, bhikkhus, sati is present and without lapse, on that occasion the sati sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the sati sambojjhaṅga, the sati sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·sato viharanto taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjati, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Dhammavicaya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, dhammavicaya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

Remaining thus sato, he examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā. On whatever occasion, bhikkhus, a bhikkhu remaining thus sato examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, on that occasion the dhammavicaya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the dhammavicaya sambojjhaṅga, the dhammavicaya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Tassa taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ. Yasmiṃ samaye, bhikkhave, bhikkhuno taṃ dhammaṃ paññāya pavicinati pavicarati pari·vīmaṃsaṃ āpajjato āraddhaṃ hoti vīriyaṃ asallīnaṃ, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Vīriya·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, vīriya·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly. On whatever occasion, bhikkhus, in a bhikkhu who examines, investigates thoroughly and makes a complete investigation of that Dhamma with paññā, vīriya is aroused unflaggingly, on that occasion the vīriya sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the vīriya sambojjhaṅga, the vīriya sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Āraddha·vīriyassa uppajjati pīti nirāmisā. Yasmiṃ samaye, bhikkhave, bhikkhuno āraddha·vīriyassa uppajjati pīti nirāmisā, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Pīti·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, pīti·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose vīriya is aroused, a nirāmisa pīti arises. On whatever occasion, bhikkhus, in a bhikkhu whose vīriya is aroused, a nirāmisa pīti arises, on that occasion the pīti sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the pīti sambojjhaṅga, the pīti sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Pīti·manassa kāyo·pi passambhati, cittam·pi passambhati. Yasmiṃ samaye, bhikkhave, bhikkhuno pīti·manassa kāyo·pi passambhati, cittam·pi passambhati, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Passaddhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, passaddhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one whose mind has pīti, the body calms down, the mind calms down. On whatever occasion, bhikkhus, in a bhikkhu whose mind has pīti, the body calms down, the mind calms down, on that occasion the passaddhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the passaddhi sambojjhaṅga, the passaddhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Passaddha·kāyassa sukhino cittaṃ samādhiyati. Yasmiṃ samaye, bhikkhave, bhikkhuno passaddha·kāyassa sukhino cittaṃ samādhiyati, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Samādhi·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, samādhi·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

In one who is at ease, the body having calmed down, the mind gets concentrated. On whatever occasion, bhikkhus, in a bhikkhu who is at ease, the body having calmed down, the mind gets concentrated, on that occasion the samādhi sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the samādhi sambojjhaṅga, the samādhi sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

So tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti. Yasmiṃ samaye, bhikkhave, bhikkhu tathā·samāhitaṃ cittaṃ sādhukaṃ ajjhupekkhitā hoti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno āraddho hoti. Upekkhā·sambojjhaṅgaṃ tasmiṃ samaye bhikkhu bhāveti, upekkhā·sambojjhaṅgo tasmiṃ samaye bhikkhuno bhāvanā·pāripūriṃ gacchati.

He watches thoroughly with upekkhā the mind which is thus composed. On whatever occasion, bhikkhus, a bhikkhu watches thoroughly with upekkhā the mind which is thus composed, on that occasion the upekkhā sambojjhaṅga is aroused in the bhikkhu. On that occasion, the bhikkhu develops the upekkhā sambojjhaṅga, the upekkhā sambojjhaṅga goes to the completude of its bhāvanā in the bhikkhu.

Evaṃ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṃ bahulīkatā satta sambojjhaṅge paripūrenti.

Thus cultivated, bhikkhus, thus pursued, the four satipaṭṭhānas brings the seven bojjhaṅgas to their completude.

(Vijjāvimutti)

Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti?

(Vijjā and vimutti)

And how, bhikkhus, are the seven bojjhaṅgas cultivated, how are they pursued to bring vijjā and vimutti to their completude?

Idha, bhikkhave, bhikkhu sati·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Dhammavicaya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Vīriya·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Pīti·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Passaddhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Samādhi·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Upekkhā·sambojjhaṅgaṃ bhāveti viveka·nissitaṃ virāga·nissitaṃ nirodha·nissitaṃ vossagga·pariṇāmiṃ. Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā vijjā·vimuttiṃ paripūrenti.

Here, bhikkhus, a bhikkhu develops the sati sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the dhammavicaya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the vīriya sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the pīti sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the passaddhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the samādhi sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment. He develops the upekkhā sambojjhaṅga founded on viveka, founded on virāga, founded on nirodha, resulting in detachment.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.

This is what the Bhagavā said. Gladdened, the bhikkhus delighted in the Bhagavā’s words.

https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-059.html

utta

SN 22.59 (S iii 66)
Anattalakkhana Sutta
— The characteristic of no-Self —
[anattā·lakkhaṇa]
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.

Notes:
1) info·bubbles on every Pali word
2) there is some uncertainty over the declension ending of some words in the Pali text, but that should not affect the reader’s experience.

Pāḷi
English
Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:
On one occasion, the Bhagavā was staying at Bārāṇasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:
– Bhikkhavo ti.
– Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:

– Bhikkhus.
– Bhadante, the bhikkhus replied. The Bhagavā said:

– Rūpaṃ, bhikkhave, anattā. Rūpañ·ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe: ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti.

– Rūpa, bhikkhus, is anatta. And if this rūpa were atta, bhikkhus, this rūpa would not lend itself to dis·ease, and it could [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’ But it is because rūpa is anatta that rūpa lends itself to dis·ease, and that it cannot [be said] of rūpa: ‘Let my rūpa be thus, let my rūpa not be thus.’

Vedanā anattā. Vedanā ca h·idaṃ, bhikkhave, attā abhavissa, na·y·idaṃ vedanā ābādhāya saṃvatteyya, labbhetha ca vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti. Yasmā ca kho, bhikkhave, vedanā anattā, tasmā vedanā ābādhāya saṃvattati, na ca labbhati vedanāya: ‘evaṃ me vedanā hotu, evaṃ me vedanā mā ahosī’ti.

Vedanā, bhikkhus, is anatta. And if this vedanā were atta, bhikkhus, this vedanā would not lend itself to dis·ease, and it could [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’ But it is because vedanā is anatta that vedanā lends itself to dis·ease, and that it cannot [be said] of vedanā: ‘Let my vedanā be thus, let my vedanā not be thus.’

Saññā bhikkhave, anattā, saññañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saññaṃ ābādhāya saṃvatteyya, labbhetha ca saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saññaṃ anattā, tasmā saññaṃ ābādhāya saṃvattati, na ca labbhati saññāya: ‘evaṃ me saññā hotu, evaṃ me saññaṃ mā ahosī’ti.

Saññā, bhikkhus, is anatta. And if this saññā were atta, bhikkhus, this saññā would not lend itself to dis·ease, and it could [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’ But it is because saññā is anatta that saññā lends itself to dis·ease, and that it cannot [be said] of saññā: ‘Let my saññā be thus, let my saññā not be thus.’

Saṅkhārā bhikkhave, anattā, saṅkhārañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ saṅkhāraṃ ābādhāya saṃvatteyya, labbhetha ca saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti. Yasmā ca kho bhikkhave, saṅkhāraṃ anattā, tasmā saṅkhāraṃ ābādhāya saṃvattati, na ca labbhati saṅkhāresu: ‘evaṃ me saṅkhāraṃ hotu, evaṃ me saṅkhāraṃ mā ahosī’ti.

Saṅkhāras, bhikkhus, are anatta. And if these saṅkhāras were atta, bhikkhus, these saṅkhāras would not lend themselves to dis·ease, and it could [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’ But it is because saṅkhāras are anatta that saṅkhāras lend themselves to dis·ease, and that it cannot [be said] of saṅkhāras: ‘Let my saṅkhāras be thus, let my saṅkhāras not be thus.’

Viññāṇaṃ bhikkhave, anattā, viññāṇañ·ca h·idaṃ bhikkhave, attā abhavissa na·y·idaṃ viññāṇaṃ ābādhāya saṃvatteyya, labbhetha ca viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti. Yasmā ca kho bhikkhave, viññāṇaṃ anattā, tasmā viññāṇaṃ ābādhāya saṃvattati, na ca labbhati viññāṇe: ‘evaṃ me viññāṇaṃ hotu, evaṃ me viññāṇaṃ mā ahosī’ti.

Viññāṇa, bhikkhus, is anatta. And if this viññāṇa were atta, bhikkhus, this viññāṇa would not lend itself to dis·ease, and it could [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’ But it is because viññāṇa is anatta that viññāṇa lends itself to dis·ease, and that it cannot [be said] of viññāṇa: ‘Let my viññāṇa be thus, let my viññāṇa not be thus.’

Taṃ kiṃ maññatha, bhikkhave: rūpaṃ niccaṃ vā aniccaṃ vā ti?
What do you think of this, bhikkhus: is Rūpa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?{1}
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Vedanā niccā vā aniccā vā ti?
– No, Bhante.

– Is Vedanā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Saññā niccā vā aniccā vā ti?
– No, Bhante.

– Is Saññā permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Saṅkhārā niccā vā aniccā vā ti?
– No, Bhante.

– Are Saṅkhāras permanent or anicca?
– Aniccā, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Viññāṇaṃ niccaṃ vā aniccaṃ vā ti?
– No, Bhante.

– Is Viññāṇa permanent or anicca?
– Aniccaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vā taṃ sukhaṃ vā ti?
– Anicca, Bhante.
– And that which is anicca, is it dukkha or sukha?
– Dukkhaṃ, bhante.
– Yaṃ pan·āniccaṃ dukkhaṃ vipariṇāma·dhammaṃ, kallaṃ nu taṃ samanupassituṃ: ‘etaṃ mama, eso·ham·asmi, eso me attā’ti?
– Dukkha, Bhante.
– And that which is anicca, dukkha, by nature subject to change, is it proper to regard it as: ‘This is mine. I am this. This is my atta?’
– No h·etaṃ, bhante.

– Tasmātiha, bhikkhave, yaṃ kiñci rūpaṃ atīt·ānāgata·paccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.
– No, Bhante.

– Therefore, bhikkhus, whatever rūpa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any rūpa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yā kāci vedanā atīt·ānāgata·paccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā vedanā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever vedanā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any vedanā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yā kāci saññā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saññā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever saññā, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saññā is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Ye keci saṅkhārā atīt·ānāgata·paccuppannā, ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā, yaṃ dūre santike vā sabbā saṅkhārā ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever saṅkhāras, be them past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any saṅkhāras are to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Yaṃ kiñci viññāṇaṃ atīt·ānāgata·paccuppannaṃ, ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā, yaṃ dūre santike vā sabbaṃ viññāṇaṃ ‘n·etaṃ mama, n·eso·ham·asmi, na m·eso attā’ti evam·etaṃ yathā·bhūtaṃ samma·p·paññāya daṭṭhabbaṃ.

Whatever viññāṇa, be it past, future, or present, internal or external, gross or subtle, inferior or exalted, far or near, any viññāṇa is to be seen yathā·bhūtaṃ with proper paññā in this way: ‘This is not mine, I am not this, this is not my atta.’

Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako rūpasmim·pi nibbindati, vedanāya·pi nibbindati, saññāya·pi nibbindati, saṅkhāresu·pi nibbindati, viññāṇasmim·pi nibbindati. Nibbindaṃ virajjati. Virāgā vimuccati. Vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ti pajānātī·ti.

Seeing thus, an instructed noble disciple gets disenchanted with rūpa, disenchanted with vedanā, disenchanted with saññā, disenchanted with saṅkhāras, disenchanted with viññāṇa. Being disenchanted, he becomes dispassionate. Through dispassion, he is liberated. With liberation, there is the ñāṇa: ‘Liberated.’ He understands: ‘Birth is ended, the brahmic life has been lived, what was to be done has been done, there is nothing more for this existence.’

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinanduṃ.

This is what the Bhagavā said. Delighted, the group of five bhikkhus was pleased by his words.

Imasmiñ·ca pana veyyākaraṇasmiṃ bhaññamāne pañca·vaggiyānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

And while this exposition was being given, the cittas of the group of five bhikkhus, by not clinging, were liberated from the āsavas.

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-147.html

SN 35.147 (S iv 133)
Aniccanibbānasappāya Sutta
— The [perception] of impermanence suitable for Nibbāna —
[anicca+nibbāna+sappāya]
Here are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna.

Note: info·bubbles on every Pali word

Pāḷi
English

nibbāna·sappāyaṃ vo, bhikkhave, paṭipadaṃ desessāmi. taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmi. katamā ca sā, bhikkhave, nibbāna·sappāyā paṭipadā?

I will show you, bhikkhus, the method which is suitable for Nibbāna. Listen to that and pay close attention, I will speak. And what, bhikkhus, is that method which is suitable for Nibbāna?

idha, bhikkhave, bhikkhu ‘cakkhuṃ aniccan’ti passati, ‘rūpā aniccā’ti passati, ‘cakkhu·viññāṇaṃ aniccan’ti passati, ‘cakkhu·samphasso anicco’ti passati, yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

Here, bhikkhus, a bhikkhu understands: ‘the eye is impermanent’, he understands: ‘(visible) forms are impermanent’, he understands: ‘eye-consciousness is impermanent’, he understands: ‘eye-contact is impermanent’,{1} he understands: ‘whatever arises on account of eye-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

’sotaṃ aniccā’ti passati, ’saddā aniccā’ti passati, ’sota·viññāṇaṃ aniccan’ti passati, ’sota·samphasso anicco’ti passati, ‘yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

He understands: ‘the ear is impermanent’, he understands: ’sounds are impermanent’, he understands: ‘ear-consciousness is impermanent’, he understands: ‘ear-contact is impermanent’, he understands: ‘whatever arises on account of ear-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

‘ghāṇaṃ aniccā’ti passati, ‘gandhā aniccā’ti passati, ‘ghāṇa·viññāṇaṃ aniccan’ti passati, ‘ghāṇa·samphasso anicco’ti passati, ‘yam·p·idaṃ ghāṇa·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

He understands: ‘the nose is impermanent’, he understands: ’smells are impermanent’, he understands: ‘nose-consciousness is impermanent’, he understands: ‘nose-contact is impermanent’, he understands: ‘whatever arises on account of nose-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

‘jivhā aniccā’ti passati, ‘rasā aniccā’ti passati, ‘jivhā·viññāṇaṃ aniccan’ti passati, ‘jivhā·samphasso anicco’ti passati, ‘yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

He understands: ‘the tongue is impermanent’, he understands: ‘tastes are impermanent’, he understands: ‘tongue-consciousness is impermanent’, he understands: ‘tongue-contact is impermanent’, he understands: ‘whatever arises on account of tongue-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

‘kāyo aniccā’ti passati, ‘phoṭṭhabbā aniccā’ti passati, ‘kāya·viññāṇaṃ aniccan’ti passati, ‘kāya·samphasso anicco’ti passati, ‘yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

He understands: ‘the body is impermanent’, he understands: ‘bodily phenomena are impermanent’, he understands: ‘body-consciousness is impermanent’, he understands: ‘body-contact is impermanent’, he understands: ‘whatever arises on account of body-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

‘mano anicco’ti passati, ‘dhammā aniccā’ti passati, ‘mano·viññāṇaṃ aniccan’ti passati, ‘mano·samphasso anicco’ti passati, ‘yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·a·sukhaṃ vā tam·pi aniccan’ti passati.

He understands: ‘the mind is impermanent’, he understands: ‘mental phenomena are impermanent’, he understands: ‘mind-consciousness is impermanent’, he understands: ‘mind-contact is impermanent’, he understands: ‘whatever arises on account of mind-contact, whether it is felt as pleasant, unpleasant or neutral, that also is impermanent’.

ayaṃ kho sā, bhikkhave, nibbāna·sappāyā paṭipadā ti.

This, bhikkhus, is that method which is suitable for Nibbāna.

https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-053.html

SN 35.53 (S iv 30)
Avijjāpahāna Sutta
— Abandoning ignorance —
[avijjā+pahāna]
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.

Note: info·bubbles on every Pali word

Pāḷi
English

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Atha kho aññataro bhikkhu yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekam·antaṃ nisīdi. Ekam·antaṃ nisinno kho so bhikkhu bhagavantaṃ etad·avoca:
On one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove, Anāthapiṇḍika’s park.{n} At that moment, a certain bhikkhu approached the Bhagavā; having approached and paid respect to the Bhagavā, he sat on one side. Sitting on one side, the bhikkhu told to the Bhagavā:
– Kathaṃ nu kho, bhante, jānato kathaṃ passato avijjā pahīyati, vijjā uppajjatī ti?

– By knowing how, by seeing how, Bhante, does avijjā subside and vijjā arise?
– Cakkhuṃ kho, bhikkhu, aniccato jānato passato avijjā pahīyati, vijjā uppajjati. Rūpe aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Cakkhu·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ cakkhu·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

– By knowing and seeing the impermanence of the eye, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of (visible) forms, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the eye-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the eye-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Sotaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Sadde aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Sota·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ sota·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the ear, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of sounds, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the ear-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the ear-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Ghānaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Gandhe aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Ghāna·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ ghāna·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the nose, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of odors, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the nose-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the nose-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Jivhaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Rase aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Jivhā·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ jivhā·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the tongue, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of tastes, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the tongue-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the tongue-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Kāyaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Phoṭṭhabbe aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Kāya·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ kāya·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the body, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of bodily phenomena, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the body-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the body-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Manaṃ kho, bhikkhu, aniccato jānato avijjā pahīyati, vijjā uppajjati. Dhamme aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·viññāṇaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Mano·samphassaṃ aniccato jānato avijjā pahīyati, vijjā uppajjati. Yam·p·idaṃ mano·samphassa·paccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkham·asukhaṃ vā tam·pi aniccato jānato avijjā pahīyati, vijjā uppajjati.

By knowing and seeing the impermanence of the mind, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of dhammas, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-viññāṇa, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing the impermanence of the mind-contact, bhikkhu, avijjā subsides and vijjā arises. By knowing and seeing also the impermanence of whatever arises in consequence of the mind-contact, whether experienced as sukha, dukkha or adukkham·asukha, avijjā subsides and vijjā arises.

Evaṃ kho, bhikkhu, jānato evaṃ passato avijjā pahīyati, vijjā uppajjatī ti.

By knowing thus, bhikkhu, by seeing thus, avijjā subsides and vijjā arises.

https://www.buddha-vacana.org/sutta/samyutta/maha/sn56-011.html

SN 56.11 (S v 420)
Dhammacakkappavattana Sutta
— Setting in Motion of the Wheel of Dhamma —
[Dhamma·cakka·pavattana ]
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya·saccas for the first time.

Note: info·bubble on every Pali word

Pāḷi
English

Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane miga·dāye. Tatra kho bhagavā pañca·vaggiye bhikkhū āmantesi:

On one occasion, the Bhagavā was staying at Varanasi in the Deer Grove at Isipatana. There, he addressed the group of five bhikkhus:

Dve·me, bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo c·āyaṃ kāmesu kāma·sukh·allik·ānuyogo hīno gammo pothujjaniko an·ariyo an·attha·saṃhito, yo c·āyaṃ attakilamath·ānuyogo dukkho an·ariyo an·attha·saṃhito. Ete kho, bhikkhave, ubho ante an·upagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

These two extremes, bhikkhus, should not be adopted by one who has gone forth from the home life. Which two? On one hand, the devotion to hedonism towards kāma, which is inferior, vulgar, common, an·ariya, deprived of benefit, and on the other hand the devotion to self-mortification, which is dukkha, an·ariya, deprived of benefit. Without going to these two extremes, bhikkhus, the Tathāgata has fully awaken to the majjhima paṭipada, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.

‘Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhu·karaṇī ñāṇa·karaṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

And what, bhikkhus, is the majjhima paṭipada to which the Tathāgata has fully awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna? It is, bhikkhus, this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi sammā·saṅkappa sammā·vācā sammā·kammanta sammā·ājīva sammā·vāyāma sammā·sati sammā·samādhi. This, bhikkhus, is the majjhima paṭipada to which the Tathāgata has awaken, which produces vision, which produces ñāṇa, and leads to appeasement, to abhiñña, to sambodhi, to Nibbāna.

Idaṃ kho pana, bhikkhave, dukkhaṃ ariya·saccaṃ: jāti·pi dukkhā, jarā·pi dukkhā (byādhi·pi dukkho) maraṇam·pi dukkhaṃ, a·p·piyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tam·pi dukkhaṃ; saṃkhittena pañc·upādāna·k·khandhā dukkhā.

Furthermore, bhikkhus, this is the dukkha ariya·sacca: jāti is dukkha, jarā is dukkha (sickness is dukkha) maraṇa is dukkha, association with what is disliked is dukkha, dissociation from what is liked is dukkha, not to get what one wants is dukkha; in short, the five upādāna’k'khandhas are dukkha.

Idaṃ kho pana, bhikkhave, dukkha·samudayaṃ ariya·saccaṃ: Y·āyaṃ taṇhā ponobbhavikā nandi·rāga·sahagatā tatra·tatr·ābhinandinī, seyyathidaṃ: kāma·taṇhā, bhava·taṇhā, vibhava·taṇhā.

Furthermore, bhikkhus, this is the dukkha·samudaya ariya·sacca: this taṇhā leading to rebirth, connected with desire and enjoyment, finding delight here or there, that is to say: kāma-taṇhā, bhava-taṇhā and vibhava-taṇhā.

Idaṃ kho pana, bhikkhave, dukkha·nirodhaṃ ariya·saccaṃ: yo tassā·y·eva taṇhāya asesa·virāga·nirodho cāgo paṭinissaggo mutti anālayo.

Furthermore, bhikkhus, this is the dukkha·nirodha ariya·sacca: the complete virāga, nirodha, abandoning, forsaking, emancipation and freedom from that very taṇhā.

Idaṃ kho pana, bhikkhave, dukkha·nirodha·gāminī paṭipadā ariya·saccaṃ: ayam·eva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ: sammā·diṭṭhi sammā·saṅkappo sammā·vācā sammā·kammanto sammā·ājīvo sammā·vāyāmo sammā·sati sammā·samādhi.

Furthermore, bhikkhus, this is the dukkha·nirodha·gāminī paṭipada ariya·sacca: just this ariya aṭṭhaṅgika magga, that is to say: sammā·diṭṭhi, sammā·saṅkappa, sammā·vācā sammā·kammanta, sammā·ājīva, sammā·vāyāma, sammā·sati and sammā·samādhi.

‘Idaṃ dukkhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññeyya’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkhaṃ ariyasaccaṃ pariññāta’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This is the dukkha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca is to be completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha ariyasacca has been completely known’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.

‘Idaṃ dukkha·samudayaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·samudayaṃ ariyasaccaṃ pahīna’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This is the dukkha·samudaya ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca is to be abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·samudaya ariyasacca has been abandoned’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.

‘Idaṃ dukkha·nirodhaṃ ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikātabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodhaṃ ariyasaccaṃ sacchikata’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This is the dukkha·nirodha ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca is to be personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha ariyasacca has been personally experienced’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.

‘Idaṃ dukkha·nirodha·gāminī paṭipadā ariyasacca’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvetabba’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘Taṃ kho pan·idaṃ dukkha·nirodha·gāminī paṭipadā ariyasaccaṃ bhāvita’ nti: me, bhikkhave, pubbe an·anussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

‘This is the dukkha·nirodha·gāminī paṭipadā ariyasacca’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca is to be developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose. ‘Now, this dukkha·nirodha·gāminī paṭipadā ariyasacca has been developed’: in me, bhikkhus, in regard to things unheard before, the eye arose, the ñāṇa arose, the paññā arose, the vijjā arose, the light arose.

Yāvakīvañ·ca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa·dassanaṃ na su·visuddhaṃ ahosi, neva tāv·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ.

And so long, bhikkhus, as my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was not quite pure, I did not claim in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi.

Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ ti·parivaṭṭaṃ dvādas·ākāraṃ yathā·bhūtaṃ ñāṇa-dassanaṃ su·visuddhaṃ ahosi, ath·āhaṃ, bhikkhave, sa·deva·ke loke sa·māra·ke sa·brahma·ke sa·s·samaṇa·brāhmaṇiyā pajāya sa·deva·manussāya anuttaraṃ sammā·sambodhiṃ abhisambuddho paccaññāsiṃ. Ñāṇa·ñca pana me dassanaṃ udapādi: ‘akuppā me vimutti, ayam·antimā jāti, natth·idāni puna·b·bhavo’ ti.

But when, bhikkhus, my yathā·bhūtaṃ knowledge and vision of these four ariyasaccas in these twelve ways by triads was quite pure, I claimed in the loka with its devas, with its Māras, with its Brahmās, with the samaṇas and brahmins, in this generation with its devas and humans, to have fully awakened to the supreme sammā·sambodhi. And the knowledge and vision arose in me: ‘my vimutti is unshakeable, this is my last jāti, now there is no further bhava.

Idam·avoca bhagavā. Attamanā pañca·vaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmi·ñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhamma·cakkhuṃ udapādi: ‘yaṃ kiñci samudaya·dhammaṃ, sabbaṃ taṃ nirodha·dhamma’ nti.

This is what the Bhagavā said. Delighted, the groupe of five bhikkhus approved of the Bhagavā’s words. And while this exposition was being spoken, there arose in āyasmā Koṇḍañña the Dhamma eye which is free from passion and stainless: ‘all that has the nature of samudaya has the nature of nirodha’.

Pavattite ca pana bhagavatā dhamma·cakke bhummā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

And when the Bhagavā had set in motion the Wheel of Dhamma, the devas of the earth proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the devas of the earth, the Cātumahārājika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Cātumahārājika devas, the Tāvatiṃsa devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Tāvatiṃsānaṃ devānaṃ saddaṃ sutvā yāmā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Tāvatiṃsa devas, the Yāma devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Yāmānaṃ devānaṃ saddaṃ sutvā tusitā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Yāma devas, the Tusitā devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Tusitānaṃ devānaṃ saddaṃ sutvā nimmānaratī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Tusitā devas, the Nimmānarati devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Nimmānaratīnaṃ devānaṃ saddaṃ sutvā paranimmitavasavattī devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Nimmānarati devas, the Paranimmitavasavatti devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Paranimmitavasavattīnaṃ devānaṃ saddaṃ sutvā brahmakāyikā devā saddam·anussāvesuṃ: ‘etaṃ bhagavatā bārāṇasiyaṃ isipatane miga·dāye anuttaraṃ dhamma·cakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmin·ti.

Having heard the cry of the Paranimmitavasavatti devas, the brahmakāyika devas proclaimed aloud: ‘At Varanasi, in the Deer Grove at Isipatana, the Bhagavā has set in motion the supreme Wheel of Dhamma, which cannot be stopped by samaṇas or brahmins, devas, Māras, Brahmā or anyone in the world.’

Iti·ha tena khaṇena tena muhuttena yāva brahma·lokā saddo abbhuggacchi. Aya·ñca dasasahassi·loka·dhātu saṅkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma devānaṃ dev·ānubhāva’ nti.

Thus in that moment, in that instant, the cry diffused up to Brahma·loka. And this ten thousandfold world system shook, quaked, and trembled, and a great, boundless radiance appeared in the world, surpassing the effulgence of the devas

Atha kho bhagavā imaṃ udānaṃ udānesi: ‘aññāsi vata, bho, koṇḍañño, aññāsi vata, bho, koṇḍañño’ ti! Iti hidaṃ āyasmato koṇḍaññassa ‘aññāsi·koṇḍañño’ tv·eva nāmaṃ ahosīti.

Then the Bhagavā uttered this udāna: ‘Koṇḍañña really understood! Koṇḍañña really understood!’ And that is how āyasmā Koṇḍañña acquired the name ‘Aññāsi·Koṇḍañña’.

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30-9-2021 - Suttas word by word. - Dhammapada chapter 1-14
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Suttas word by word

This page lists the suttas in which each Pali word has its own info·bubble.

Abhijāna Sutta (SN 22.24)
Two conditions (doubled as four with synonyms) for the destruction of suffering: full understanding and abandoning. One should remain aware not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here is one of those advises which are so easy to understand with the intellect, yet so difficult to understand at deeper levels because our wrong views constantly interfere in the process. Therefore we need to get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How investigating the causes for the arising of the sense organs, in which the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it leads to the practice of the four satipaṭṭhānas and subsquently to the fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A very important thing is reminded to us by the Buddha: for our own benefit as well as for the benfit of the generations yet to come, we must give most importance to his own actual words, and not so much to whoever else pretends nowadays or has pretended in the past to be a proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here are hardcore vipassanā instructions dealing with the perception of impermanence for advanced meditators who are looking forward to attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six habits without abandoning which it is not possible to practice the satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Gītassara Sutta (AN 5.209)
This sutta has been largely overlooked by the various buddhist traditions: the Buddha explains why he does not allow the bhikkhus to perform any melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
In this famous sutta, the Buddha reminds us to ultimately trust only our own direct experience of the reality, not what is declared by others, even if they happen to be our ‘revered teacher’.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the sake of his followers after his passing away, which makes it be a very important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some neophytes (and we may often count ourselves among them) sometimes want to believe that it is possible to delight in sensual pleasures without giving rise to attachment nor suffering. The Buddha teaches Migajāla that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce sense desire, practices throroughly in accordance to his instructions. This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a bojjhaṅga, can also sometimes be akusala. This passage also includes a definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for various purposes: from abandoning gross impurities, through developing all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The Buddha defines what he means by allure, drawback and emancipation in the case of the internal sense spheres, and then declares that his awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here the Buddha explains what is singing and dancing in the discipline of the noble ones, and then gives his instrunction regarding laughing and smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Rūpārāma Sutta (SN 35.137)
The Buddha explains for us once more, in yet another way, the cause and the cessation of suffering. It takes place right in the middle of what we keep doing all day and all night.
Sabbupādānapariññā Sutta (SN 35.60)
The Buddha, while expounding the complete understanding of all attachment, gives a deep and yet very clear explanation: contact arises on the basis of three phenomena.
Sakkapañhā Sutta Sutta (SN 35.118)
The Buddha gives a rather simple answer to Sakka’s question: what is the reason why some people attain the final goal while others don’t?
Samādhi Sutta (SN 56.1)
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Samādhi Sutta (SN 22.5)
The Buddha exhorts his followers to develop concentration so that they can practice insight into the arising and passing away of the five aggregates, after which he defines what he means by arising and passing away of the aggregates, in terms of dependent origination.
Samādhibhāvanā Sutta (AN 4.41)
The four types of concentration that the Buddha commends. It is quite obvious here that no clear distinction is made between samādhi and paññā.
Saṅkhitta Sutta (AN 8.53)
The Buddha gives here to his former nurse eight criteria to discriminate whether a given statement belongs to his teaching or not, which may happen to be handy nowadays.
Sati Sutta (SN 47.35)
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Satthusāsana Sutta (AN 7.83)
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Sikkhādubbalya Sutta (AN 9.63)
What to do if one is not yet perfect in the five precepts.
Sikkhattaya Sutta (AN 3.90)
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Sikkhattaya Sutta (AN 3.91)
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Siṃsapāvana Sutta (SN 56.31)
The famous sutta where the Buddha states that he has no interest in baroque teachings which are not immediately connected with attaining the goal.
Upādāparitassanā Sutta (SN 22.8)
The arising and cessation of suffering takes place in the five aggregates.
Vibhaṅga Sutta (SN 12.2)
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Vibhaṅga Sutta (SN 45.8)
Here the Buddha defines precisely each factor of the eightfold noble path.
Vibhaṅga Sutta (SN 47.40)
The satipaṭṭhānas taught in short.
Vijjābhāgiya Sutta (AN 2.32)
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
Vipallāsa Sutta (AN 4.49)
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Vitthata Sutta (AN 5.14)
Here are defined the five balas.

Bodhi leaf

http://www.buddhanet.net/dhammapada/d_twin.htm

http://www.buddhanet.net/dhammapada/images/titles/chapt1-title.gif

Verse 1. Suffering Follows The Evil-Doer

Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a corrupted mind
one should either speak or act
dukkha follows caused by that,
as does the wheel the ox’s hoof.

Explanation: All that we experience begins with thought. Our words and deeds spring from thought. If we speak or act with evil thoughts, unpleasant circumstances and experiences inevitably result. Wherever we go, we create bad circumstances because we carry bad thoughts. This is very much like the wheel of a cart following the hoofs of the ox yoked to the cart. The cart-wheel, along with the heavy load of the cart, keeps following the draught oxen. The animal is bound to this heavy load and cannot leave it.

Verse 2. Happiness Follows The Doer of Good

Mind precedes all knowables,
mind’s their chief, mind-made are they.
If with a clear, and confident mind
one should speak and act
as one’s shadow ne’er departing.

Explanation: All that man experiences springs out of his thoughts. If his thoughts are good, the words and the deeds will also be good. The result of good thoughts , words and deeds will be happiness. This happiness will never leave the person whose thoughts are good. Happiness will always follow him like his shadow that never leaves him.

Verse 3. Uncontrolled Hatred Leads to Harm

Who bears within them enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is not allayed for them.

Explanation: When a person holds that he was insulted, assaulted, defeated, or robbed, his anger continues to increase. The anger such a person has no way of subsiding. The more he goes over his imaginary trouble the greater becomes his desire to avenge it.

Verse 4. Overcoming Anger

Who bears within no enmity:
“He has abused and beaten me,
defeated me and plundered me”,
hate is quite allayed for them.

Explanation: Living in human society, people often quarrel with one another. When such conflicts occur, people often keep thinking about the wrongs done to them by others. When that happens, their anger tends to grow. But in those who forgive and forget the wrongs done to them, anger quickly vanishes. They are then at peace.

Verse 5. Hatred is Overcome Only by Non-hatred

Never here by enmity
are those with enmity allayed,
they are allayed by amity,
this is the timeless Truth.

Explanation: Those who attempt to conquer hatred by hatred are like warriors who take weapons to overcome others who bear arms. This does not end hatred, but gives it room to grow. But, ancient wisdom has advocated a different timeless strategy to overcome hatred. This eternal wisdom is to meet hatred with non-hatred. The method is of overcoming hatred through non-hatred is eternally effective. That is why that method is described as eternal wisdom.

Verse 6. Recollection of Death Brings Peace

Still others do not understand
that we must perish in this world,
those who understand this,
there quarrels are allayed.

Explanation: Most of us are not prepared to face the reality of impermanence and death. It is because we forget this fact that our lives are transitory, that we quarrel with each other, as if we are going to live for ever. But, if we face the fact of death, our quarrels will come to an end. We will then realize the folly of fighting when we ourselves are doomed to die. Excited by emotions our thoughts being clouded, we cannot see the truth about life. When we see the truth, however, our thoughts become free of emotions.

Verse 7. Laziness Defeats Spirituality

One who beauty contemplates,
whose faculties are unrestrained,
in food no moderation knows,
is languid, who is indolent:
that one does Mara overthrow
as wind a tree of little strength.

Explanation: Those who dwell on the attractiveness of sensual enjoyment, and live with the senses unguarded, and are immoderate in eating, they are slothful and weak in perseverance and will-power. Emotions overpower such persons easily as the wind overpowers a weak tree.

Verse 8. Spiritual Strength is Undefeatable

One who foulness contemplates,
whose faculties are well-restrained,
in food does moderation know,
is full of faith, who’s diligent:
that one no Mara overthrows,
as wind does not a rocky mount.

Explanation: Those who dwell on the unattractiveness of sensual enjoyment, and live with the senses well guarded, and are moderate in eating, they are devoted to the Teaching and to persistent methodical practice. Such persons are not overpowered by emotions just as a rocky mountain is not shaken by the wind.

Verse 9. Those Who Do Not Deserve the Stained Robe

One who wears the stainless robe
who’s yet not free from stain,
without restraint and truthfulness
for the stainless robe’s unfit.

Explanation: A monk may be stained by defilements, bereft of self-control and awareness of reality. Such a monk, though he may wear the ’stained cloth’ ( the monk’s robe which has been specially coloured with dye obtained from wild plants), he is not worthy of such a saintly garb.

Verse 10. The Virtuous Deserve the Stained Robe

But one who is self-cleansed of stain,
in moral conduct firmly set,
having restraint and truthfulness
is fit for the stainless robe.

Explanation: Whoever dons the ’stained cloth’, being free of defilements, who is well conducted and tranquil within, having emotions under control and aware of reality, such a person is worthy of the sacred ’stained cloth’.

Verse 11. False Values Bar Spiritual Progress

Conceiving the real in unreality
while seeing unreal the truly real,
roaming fields of thoughts ill-formed:
never they at the real arrive.

Explanation: A person interested in spiritual progress must be aware of spiritual values. It is true that material things are also necessary. But they are not the values to be sought after for spiritual progress. If people were to give prominence to material values they cannot attain any spiritual heights.

Verse 12. Truth Enlightens

That which is real they know as real,
that unreal, to be unreal;
roaming fields of thought well-formed
they at the real arrive.

Explanation: The wise person who is able to recognize the true values leading to spiritual attainment, is capable of attaining to spiritual heights. Such a person is possessed of right views.

Verse 13. Lust Penetrates Untrained Mind

Even as the rain does penetrate
a house that’s badly thatched,
likewise lust does penetrate
the mind uncultivated.

Explanation: It is quite necessary that a house should have a well-thatched roof. If the thatching is weak, rain seeps through the house. Just as a badly thatched roof lets in the rain, the uncultured temperament too is open to passions. The temperament that is not cultured is penetrated easily by lust.

Verse 14. The Disciplined Mind Keeps Lust Away

As rain does never penetrate
a house that is well-thatched,
so lust does never penetrate
the mind well cultivated.

Explanation: When the house is well protected by a well-thatched roof, it is not harmed by the rain, because rain-water cannot seep though it. In the same way, the well-cultured temperament too does not allow passion to come through. Therefore, the well-cultured temperament cannot be penetrated by passions.

Verse 15. Sorrow Springs From Evil Deeds

Here one grieves, one grieves hereafter,
in both ways does the evil-doer grieve;
one grieves and is afflicted,
one’s own base kammas seeing.

Explanation: People who commit evil actions are unaware of their consequences at the moment of performance. Therefore, they tend to repent on seeing the consequences of what they did. This creates grief. This does not mean that one must always suffer the consequences of one’s deeds, without any hope. If that is the case, there is no benefit in leading a religious life, nor is there any opportunity to work for one’s emancipation.

Verse 16. Good Deeds Bring Happiness

Here one joys, one joys hereafter,
in both ways does the merit-maker joy;
one joys and one rejoices,
one’s own pure kammas seeing.

Explanation: A wise person does good deeds. Having done those good deeds he rejoices here in this world. He rejoices in the life after as well. Seeing the purity of his virtuous actions, he rejoices. He is thoroughly joyous seeing the goodness of his deeds.

Verse 17. Evil Action Leads to Torment

Here one burns, one burns hereafter,
in both ways does the evil-doer burn;
evil I’ve done, remorsefully one burns,
and more one burns passed to realms of woe.

Explanation: Those who do evil, those given to wrong doings, are tortured in mind both here and hereafter. Being born in a state of woe after death the doer of evil keeps on torturing himself more with the thought “I have done evil deeds. ”

Verse 18. Virtuous Deeds Make One Rejoice

Here one’s glad, one’s glad hereafter,
in both ways is the merit-maker glad;
‘Merit I’ve made’, serenely one is glad,
and more one’s glad passed to blissful states.

Explanation: The person who has done good and virtuous deeds rejoices in this world. Gone to a pleasant state of existence after death, he rejoices exceedingly. This way he rejoices here and in the next world. In both worlds he rejoices realizing that he has done virtuous deeds.

Verse 19. Fruits of Religious Life Through Practice

Though many sacred texts he chants
the heedless man’s no practiser,
as cowherd counting other’s kine
in samanaship he has no share.

Explanation: Some persons may know the words of the Buddha extensively and can repeat it all. But through utter neglect they do not live up to it. In consequence they do not reach any religions attainments. They do not enjoy the fruit of the recluse life. This is exactly like the way of life of a cowherd who looks after another’s cattle. The cowherd takes the cattle to the pastures in the morning, and in the evening he takes them back to the owner’s house. He gets only the wages.

Verse 20. Practice Ensures Fulfilment

Though few of the sacred texts he chant
in Dhamma does his practice run,
clear of delusion, lust and hate,
wisdom perfected, with heart well-freed.

Explanation: A true seeker of truth through he may speak only little of the Buddha’s word. He may not be able to recite extensively from religious texts. But, if he belongs to the teaching of the Buddha assiduously, lives in accordance with the teaching of the Buddha, if he has got rid of passion, ill-will and delusion, he has well penetrated experience and is free from clinging to worldly things, he is a partaker of the life of a renunciate.

http://www.buddhanet.net/dhammapada/d_heed.htm

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Verse 21. Freedom Is Difficult

Heedfulness is the Deathless path,
heedlessness, the path to death.
Those who are heedful do not die,
heedless are like the dead.

Explanation: The path to the Deathless is the perpetual awareness of experience. The deathless does not imply a physical state where the body does not die. When an individual becomes totally aware of the process of experiencing, he is freed from the continuity of existence. Those who do not have that awareness are like the dead, even if they are physically alive.

Verse 22. Freedom Is Difficult

The wise then, recognizing this
as the distinction of heedfulness,
pleased with the spheres of Nobles Ones,
in heedfulness rejoice.

Explanation: Those who are truly wise are especially aware of the need for sanity. They take delight in sanity. They take pleasure in the pursuit of sanity because it is the region of the supernormal.

Verse 23. Freedom Is Difficult

They meditate persistently,
constantly they firmly strive,
the steadfast to Nibbana reach,
the Unexcelled Secure from bonds.

Explanation: Those wise individuals who steadfastly practice meditation, reach a level of understanding that enables them to experience Nibbana. Those wise individuals who unceasingly continue in their meditation, firmly and steadfastly, experience Nibbana, which is the supreme release from all bonds.

Verse 24. Glory Of The Mindful Increase

Assiduous and mindful,
pure kamma making, considerate,
restrained, by Dhamma heedful living,
for one such spread renown.

Explanation: If a person is persevering, attention focused within, if his physical and spiritual actions are unblemished, if he is restrained and if he is living in accordance with the Teaching and is sane, his glory will grow.

Verse 25. Island Against Floods

By energy and heedfulness,
by taming and by self-control,
the one who’s wise should make as isle
no flood can overwhelm.

Explanation: The whole world is full of defilements. The sensualities of life are a vast and forceful flood. But the wise person builds steadfastly for himself an Island that cannot be washed away by those vast floods. The Island is built of steadfastness, mindfulness, restraint and discipline. Once steadily established on that island, the flood cannot overwhelm the wise.

Verse 26. Treasured Mindfulness

Foolish folk of little wit
in heedlessness indulge,
the one who’s wise guards heedfulness
kin to the greatest wealth.

Explanation: Those who are foolish and indiscriminating indulge in heedlessness. But the wise cherish mindfulness as a great treasure. The foolish people live a life of sensual pleasure. They indulge in pursuits that are not at all conductive to spiritual advancement. To obtain worldly acquisitions, people need wealth. In the same way, to obtain high spiritual acquisitions we need some wealth, and that wealth is mindfulness.

Verse 27. Meditation Leads To Bliss

Don’t indulge in heedlessness!
Don’t come near to sexual joys!
The heedful and contemplative
attains abundant bliss.

Explanation: Do not indulge in heedlessness. Avoid craving for sensual pleasures, whatever their nature. The mindful person is tranquil in mind. He will attain the great bliss.

Verse 28. The Sorrowless View The World

When one who’s wise does drive away
heedlessness by heedfulness,
having ascended wisdom’s tower
steadfast, one surveys the fools,
griefless, views the grieving folk,
as mountaineer does those below.

Explanation: The wise person is always mindful. Through this alertness he discards the ways of the slothful. The wise person ascends the tower of wisdom. Once he has attained that height he is capable of surveying the sorrowing masses with sorrowless eyes. Detached and dispassionate he sees these masses like a person atop a mountain peak, surveying the ground below.

Verse 29. The Mindful One Is Way Ahead Of Others

Among the heedless, heedful,
among the sleepy, wide awake.
As the swift horse outruns a hack
so one of good wisdom wins.

Explanation: The extremely wise individual of deep wisdom is always alert and mindful. He is therefore like a wide-awake individual among those who are deep in sleep. That wise person, who possesses supreme insight overtakes in spirituality all those ordinary masses, just as a fast horse overtakes a weak one.

Verse 30. Mindfulness Made Him Chief Of Gods

Heedfulness is always praised,
heedlessness is ever blamed.
By heedfulness did Magha go
to lordship of the gods.

Explanation: The brahmin youth Magha, through his mindfulness, was born as the Chief of Gods. Therefore mindfulness is always praised, and sloth and unmindfulness are always condemned.

Verse 31. The Heedful Advance

The bhikkhu liking heedfulness,
seeing fear in heedlessness,
advances as a conflagration
burning fetters great and small.

Explanation: The monk, as the seeker after the truth, is frightened of mindlessness because he knows that if one is unmindful, one is caught up in the unending suffering of samsara. Therefore, he forges ahead diligently, and mindfully burning away those bonds that fetter people to worldliness.

Verse 32. The Heedful Advances To Nibbana

The bhikkhu liking heedfulness,
seeing fear in heedlessness,
never will he fall away,
near is he to Nibbana.

Explanation: The monk as the seeker after the truth, see fear in lack of mindfulness. He will certainly not fall back from any spiritual heights he has already reached. He is invariably in the proximity of Nibbana.

http://www.buddhanet.net/dhammapada/d_mind.htm

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Verse 33. The Wise Person Straightens The Mind

Mind agitated, wavering,
hard to guard and hard to check,
one of wisdom renders straight
as arrow-maker a shaft.

Explanation: In the Dhammapada there are several references to the craftsmanship of the fletcher. The Buddha seems to have observed the process through which a fletcher transforms an ordinary stick into an efficient arrow-shaft. The disciplining of the mind is seen as being a parallel process. In this stanza the Buddha says that the wise one straightens and steadies the vacillating mind that is difficult to guard, like a fletcher straightening an arrow-shaft.

Verse 34. The Fluttering Mind

As fish from watery home
is drawn and cast upon the land,
even so flounders this mind
while Mara’s Realm abandoning.

Explanation: When making an effort to abandon the realm of Mara (evil), the mind begins to quiver like a fish taken out of the water and thrown on land.

Verse 35. Restrained Mind Leads To Happiness

The mind is very hard to check
and swift, it falls on what it wants.
The training of the mind is good,
a mind so tamed brings happiness.

Explanation: The mind is exceedingly subtle and is difficult to be seen. It attaches on whatever target it wishes. The wise guard the mind. The guarded mind brings bliss.

Verse 36. Protected Mind Leads To Happiness

The mind is very hard to see
and find, it falls on what it wants.
One who’s wise should guard the mind,
a guarded mind brings happiness.

Explanation: The mind moves about so fast it is difficult to get hold of it fully. It is swift. It has a way of focusing upon whatever it likes. It is good and of immense advantage to tame the mind. The tame mind brings bliss.

Verse 37. Death’s Snare Can Be Broken By Tamed Mind

Drifting far, straying all alone,
formless, recumbent in a cave.
They will be free from Mara’s bonds
who restrain this mind.

Explanation: The mind is capable of travelling vast distances - up or down, north or south, east or west - in any direction. It can travel to the past or the future. It roams about all alone. It is without any perceptible forms. If an individual were to restrain the mind fully, he will achieve freedom from the bonds of death.

Verse 38. Wisdom Does Not Grow If the Mind Wavers

One of unsteady mind,
who doesn’t know True Dhamma,
who is of wavering confidence
wisdom fails to win.

Explanation: If the mind of a person keeps on wavering, and if a person does not know the doctrine, if one’s enthusiasm keeps on fluctuating or flagging,, the wisdom of such a person does not grow.

Verse 39. The Wide-Awake Is Unfrightened

One of unflooded mind,
a mind that is not battered,
abandoning evil, merit too,
no fear for One Awake.

Explanation: For the person who’s mind is not dampened by passion, unaffected by ill-will and who has risen above both good and evil, there is no fear because he is wide-awake.

Verse 40. Weapons To Defeat Death

Having known this urn-like body,
made firm this mind as fortress town,
with wisdom-weapon one fights Mara
while guarding booty, unattached.

Explanation: It is realistic to think of the body as vulnerable, fragile, frail and easily disintegrated. In fact, one must consider it as a clay vessel. The mind should be thought of as a city. One has to be perpetually mindful to protect the city. Forces of evil have to be fought with the weapons of wisdom. After the battle, once you have achieve victory, live without being attached to the mortal self.

Verse 41. Without The Mind, Body Is Worthless

Not long alas, and it will lie
this body, here upon the earth.
Discarded, void of consciousness,
useless as a rotten log.

Explanation: Soon, this body, without consciousness, discarded like a decayed worthless log, will lie on the earth.

Verse 42. All Wrong Issue Out Of Evil Mind

Whatever foe may do to foe,
or haters those they hate
the ill-directed mind indeed
can do one greater harm.

Explanation: When one bandit see another, he attacks the second bandit. In the same way, one person sees someone he hates, he also does harm to the hated person. But what the badly deployed mind does to the possessor of that mind is far worse than what a bandit would do to another bandit or what one hater will do to another hater.

Verse 43. Well-Trained Mind Excels People

What one’s mother, what one’s father,
whatever other kin may do,
the well directed mind indeed
can do greater good.

Explanation: Well directed thoughts can help a person better than one’s father or one’s mother.

http://www.buddhanet.net/dhammapada/d_flower.htm

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Verse 44. The Garland-Maker

Who will comprehend this earth,
the world of Yama, and the gods?
Who will discern the well-taught Dhamma
as one who’s skilled selects a flower.

Explanation: An expert in garland making will select, pluck and arrange flowers into garlands. In the same way who will examine the nature of life penetratingly? Who will perceive the real nature of life in the world, along with the realms of the underworld and heavenly beings? Who will understand and penetratively perceive the well-articulated doctrine, like an expert maker of garlands, deftly plucking and arranging flowers.

Verse 45. The Seeker Understands

One Trained will comprehend this earth,
the world of Yama, and the gods,
One Trained discern the well-taught Dhamma
as one who’s skilled selects a flower.

Explanation: In the previous stanza the question was raised as to who will penetrate the well-articulated doctrine? The present stanza provides the answer: the student, the learner, the seeker, the person who is disciplined. He or she will perceive the doctrine, like the expert garland-maker who recognizes and arranges flowers. It is the learner, the seeker, the student who will perceive the world of Yama, the realm of heavenly beings and existence on earth. He will discard and determine the various areas of the doctrine, life a deft garland-maker who plucks and arranges the flowers into garlands.

Verse 46. Who Conquers Death?

Having known this froth-like body
and awakening to its mirage nature,
smashing Mara’s flowered shafts
unseen beyond the Death-king go.

Explanation: This body of ours is like froth, bubbles, or foam. It disintegrates quickly. The nature of life is like a mirage, an illusion. Therefore, one must give up these unrealities. To achieve that one must destroy Mara’s flower-arrows by which he tempts men and women. It is necessary that the truth-seeker should go beyond Mara’s region, to areas unseen by him. Mara knows only the realm of death. The truth seeker goes beyond that region to the ‘deathless’ (Nibbana) - a domain Mara has never seen.

Verse 47. Pleasure Seeker Is Swept Away

For one who has a clinging mind
and gathers only pleasure-flowers,
Death does seize and carry away
as great flood a sleeping village.

Explanation: Those men and women , fascinated by worldly things, go about seeking pleasure, like a garland-maker picking the flowers of his choice in a garden. But, gradually and silently, death overcomes them like a flood in the night sweeping away a village asleep.

Verse 48. Attachment To Senses If Folly

For one of desires insatiate
who gathers only pleasure-flowers,
for one who has a clinging mind
Death the sovereign overpowers.

Explanation: Those who pursue worldly pleasures are like garland-makers who pick flowers here and there in the garden according to their preference. Those given to pleasures of the senses are not satisfied. They seek still more. In consequence of their endless pleasure-seeking they come under the spell of Antaka, or ‘ender of all’, i.e. death.

Verse 49. The Monk In The Village

Just as a bee in a flower
harming neither hue nor scent
gathers nectar, flies away,
so in towns a Wise One fares.

Explanation: The bee extracts honey from flowers without damaging either the colour or the fragrance of the flower and in so doing helps the tree bear much fruit. Similarly, the silent sage goes about the village collecting alms without harming anyone even minutely, and in so doing helps people gain much merit and happiness.

Verse 50. Look Inwards And Not At Others

Not others’ opposition
nor what they did or failed to do,
but in oneself should be sought
things done, things left undone.

Explanation: Do not find fault with others. Do not worry about what others do or not do. Rather, look within yourself to find out what you yourself have done or left undone. Stop doing evil; do good.

Verse 51. Good Words Attract Only Those Who Practice

Just as a gorgeous blossom
brilliant but unscented,
so fruitless the well-spoken words
of one who does not act.

Explanation: A flower may be quite attractive, alluring. It may possess a brilliant hue. But, if it is devoid of fragrance, and has no scent, it is of no use. So is the well spoken word of him who does not practice it. It turns out to be useless.

Verse 52. Good Words Profit Only Those Who Practise

Just as a gorgeous blossom
brilliant and sweet-scented,
so fruitful the well-spoken words
of one who acts as well.

Explanation: A flower may be quite attractive, alluring and possessing a brilliant hue. In addition, it may be also full of fragrance. So is the person who is well spoken and practises what he preaches. His words are effective and they are honoured.

Verse 53. Those Born Into This World Must Acquire Much Merit

As from a mass of flowers
many a garland may be made,
so by one born mortal
should many good deeds be done.

Explanation: The deft maker of garlands takes a variety of flowers. Out of these he creates garlands of different strands and variegated arrangements. In the same way, those who are born into this world should, out of their lives, create good, wholesome, meritorious actions of a vast variety.

Verse 54. Fragrance of Virtue Spreads Everywhere

The fragrance of flowers drifts with the wind
as sandalwood, jasmine of lavender.
The fragrance of virtue o’ersweeps the wind,
all pervasive is virtue of the good.

Explanation: The world knows, many a sweet smelling flower and fragrant object. But, the fragrance of these moves only leeward. None of these, however strong their fragrance may be, spread their sweet smell against the wind. But, in contrast, the sweet smell of virtue of a spiritually evolved individual spreads in all directions and is universally experienced.

Verse 55. Fragrance Of Virtue Is The Sweetest Smell

Sandalwood or lavender,
lotus or the jasmine great,
of these many fragrances
virtue’s fragrance is supreme.

Explanation: Sandalwood, lavender, water-lily and the jasmine exude fragrance. Of all these varieties of fragrances the sweet-smell of virtue is the most supreme. This is because the fragrance of virtue is universally favoured. Besides, the fragrance of virtue spreads in all directions, even against the wind.

Verse 56. Fragrance Of Virtue Wafts To Heaven

Faint is this fragrance
of lavender and sandalwood,
but fragrance of the virtuous
soars sublime amongst the gods.

Explanation: The fragrance of lavender and sandalwood is quite slight. Why? Because it is limited in this world. Such a fragrance can spread only on earth. This way it is a very slight fragrance. But, the sweet smell of virtue is, in contrast, supreme, because it spreads not only throughout the earth, it rises even to the highest heavens.

Verse 57. Death Cannot Trace The Path Of Arahats

Of those with perfect virtue
who dwell in heedfulness,
freed by Final Knowledge
Mara cannot know their path.

Explanation: Of those noble one, who are perfect in behaviour, living constantly alert, fully aware of the experience within, Mara, the evil one, does not know their destiny. Mara can trace only the slothful dead. He cannot trace those who have reach the Deathless.

Verse 58. Lotus Is Attractive Though In A Garbage Heap

As beside the highroad
where rubbish in a pit is flung
there flourishes the lotus bloom
fragrant and the mind’s delight.

Explanation: Someone is likely to dump refuse on a high road. In that heap of refuse, a sweet-smelling lotus is likely to grow.

Verse 59. Arahats Shine Wherever They Are

So among rubbish-beings,
common humans blind-become,
the Perfect Buddha’s pupil
outshines with wisdom bright.

Explanation: In the same way, in the heap of rubbish made up of various types of foolish people, the disciple of the Buddha shines above all others.

http://www.buddhanet.net/dhammapada/d_fools.htm

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Verse 60. Samsara Is Long To The Ignorant

Long is the night for the sleepless,
long is the league for the weary one,
samsara’s way is long for fools
who know not the Dhamma True.

Explanation: To a sleepless person the night is very long. To the weary the league seems quite long. To the ignorant, bereft of an awareness of the Dhamma, the cycle of existence is very long, as he is not aware of how to shorten it.

Verse 61. Do Not Associate With The Ignorant

If a wayfarer fails to find
one better or equal,
steadfast he should fare alone
for a fools no fellowship.

Explanation: People need companions. But if one does not find a person who is better than, or at least equal to oneself, it is better to be alone rather than keep company with foolish people. There is no profitable companionship with fools.

Verse 62. Ignorance Brings Suffering

“Sons have I, wealth have I”,
thus the fool is fretful.
He himself is not his own,
how then are sons, how wealth?

Explanation: The fool worries “I have sons,” “I have wealth.” When the self is not his own, then how can he claim, “I have sons,” “I have wealth”?

Verse 63. Know Reality. Be Wise

Conceiving so his foolishness
the fool is thereby wise,
while ‘fool’ is called that fool
conceited that he’s wise.

Explanation: If a foolish person were to become aware that he is foolish, by virtue of that awareness, he could be described as a wise person. On the other hand, if a foolish person were to think that he is wise, he could be described as a foolish person.

Verse 64. The Ignorant Cannot Benefit From The Wise

Though all through life the fool
might wait upon the wise,
no more Dhamma can he sense
than spoon the taste of soup.

Explanation: The fool, even if he kept the company of a wise person intimately over a life-time, will not become aware of the nature of experience, just as a spoon will not know the taste of soup.

Verse 65. Profit From The Wise

Though briefly one intelligent
might wait upon the wise,
quickly Dhamma he can sense
as tongue the taste of soup.

Explanation: If a wise person were to associate with a wise person, even for a moment, he will quickly understand the Teaching. This is very much like the tongue being able to discern the subtle flavours of soup. This stanza could be further appreciated when you contrast it with the previous one. In the previous one the image used is the soup. Though it serves tasty food endlessly, it just cannot appreciate how food tastes, very much like a foolish individual being unable to appreciate the teaching even when he keeps company with the wise. An intelligent man, even though he is associated with a wise man only for a moment, quickly understands the Dhamma, just as the tongue knows the taste of soup.

Verse 66. A Sinner Is One’s Own Foe

Fools of feeble wisdom fare
enemies to themselves,
making evil kamma
which is of bitter fruit.

Explanation: Those unwise foolish people behave in a manner that is harmful to themselves. Their sinful actions yield bitter fruit. They are their own enemy.

Verse 67. Do What Brings Happiness

That kamma’s not well-made
from which there is remorse,
of which one senses the result
with weeping and a tear-stained face.

Explanation: It is good if one were to avoid committing such actions which would later lead to regret. When one regrets one weeps.

Verse 68. Happiness Results From Good Deeds

But well-made is that kamma
which done brings no remorse,
of which one senses the result
with glad mind and with joy.

Explanation: It is good if one were to do such actions that would not bring repentance later. One should do things that bring pleasant consequences.

Verse 69. Sin Yields Bitter Results

When evil kamma’s immature
the fool thinks it is honeyed,
but when the evil has matured
then to the fool comes dukkha.

Explanation: When a sinful act is being done, the ignorant person enjoys it as if it were honey. But the suffering comes when it begins to yield its evil results.

Verse 70. The Unconditioned Is The Highest Achievement

Month after month with blady-grass tip
the fool may take his food;
he’s not worth the slightest bit
of one who Dhamma knows.

Explanation: A foolish person sets out to attain the highest reward of spiritual life. As an austere ascetic, he eats a mere morsel of food with the tip of a blade of grass. And, that too, only once a month. Still that kind of misguided ascetic will not at all be nearer liberation than when he started. With all that, he is not worth even one-sixteenth part of an Arahant who has achieved the Unconditioned.

Verse 71. Sin Is Like Sparks Of Fire Hidden In Ashes

As milk, is evil kamma done,
so slowly does it sour.
Smouldering does it follow the fool
like fire with ashes covered.

Explanation: When an ignorance person commits an act of sin, it does not immediately yield bad results. This is like the freshly extracted milk, which does not curdle immediately on being extracted from the cow’s udder. The sin that has been committed remains concealed like the sparks covered with ashes, and continues to follow and burn the doer of sins.

Verse 72. The Knowledge Of The Wicked Splits His Head

Truly to his detriment
skill is born to the fool;
ruined is his better nature
and scattered are his wits.

Explanation: Whatever is learned by the ignorant is conducive to harm. It brings about his own downfall. Misplaced learning destroys whatever potential the learner possesses and renders him useless in terms of real knowledge.

Verse 73. Desire For Pre-Eminence

For position a fool may wish:
among the bhikkhus precedence,
in monasteries authority,
from other families honours.

Explanation: He is fond of being recognized for what he, in reality, is not. Yearns for pre-eminence among peers. He craves for preference in matters relating to residences. He is enamoured of the idea of receiving gifts and requisites from other families as well.

Verse 74. The Ignorant are Ego-Centred

Both monks and laymen, let them think
‘This was done by me,
whatever the works, both great and small,
let them depend on me’.
Such the intention of a fool,
swollen his greed and conceit.

Explanation: The ignorant has this attitude of mind: “Let everybody know that this was done by me alone. In whatever activity small or big my leadership shall prevail. Everybody must follow me.” This conceit of the ignorant leads to craving, uncontrolled desire and to a groundless pride, to a false sense of superiority. These begin to grow.

Verse 75. Path To Liberation

One is the way to worldly gain,
another to Nibbana goes.
Clearly comprehending this
the bhikkhu, Buddha’s follower
should wallow not in proffered gifts,
surrendering instead to solitude.

Explanation: There is one way to worldly and material progress and profit. But the way to Nibbana is quite different than that. The monk, who is the Buddha’s disciple, should be clearly aware of this difference. He must not take delight in the worldly gifts with which he is being enticed. He must on the other hand seek solitude.

http://www.buddhanet.net/dhammapada/d_wise.htm

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Verse 76. Treasure The Advice Of The Wise

Should one a man of wisdom meet
who points out faults and gives reproof,
who lays a hidden treasure bare,
with such a sage should one consort.
Consorting so is one enriched
and never in decline.

Explanation: If one discovers a wise person who points out one’s errors and sternly corrects one, he should be looked upon as a benign revealer of a treasure. His company should be sought. Such association would make better persons of men.

Verse 77. The Virtuous Cherish Good Advice

Let him exhort, let him instruct,
and check one from abasement.
Dear indeed is he to the true,
not dear is he to the false.

Explanation: The wise and good person who reproaches and warns, and prevents a person from getting into anti-social behaviour, is liked by virtuous individuals - and disliked by those who are evil.

Verse 78. In The Company Of The Virtuous

Don’t go around with evil friends,
with rogues do not resort.
Spend your time with noble friends,
and worthy ones consort.

Explanation: Do not associate with people who have evil ways. Avoid the company of wicked, evil people who are mean and bad. Associate with worthy friends. Keep the company of noble persons who are superior in quality and virtue and who will be able to elevate you.

Verse 79. Living Happily In The Dhamma

Happy is he who Dhamma drinks
with heart that’s clear and cool.
One so wise e’er delights
in Dhamma declared by the Noble.

Explanation: One who delights in “The Teaching” lives happily with a pure mind. The experience of the “Sublime Ones” the wise always enjoy.

Verse 80. The Wise Control Themselves

Irrigators govern waters,
fletchers fashion shafts,
as joiners shape their timber
those who are wise tame themselves.

Explanation: The irrigator who manages water is skilled in directing water to whatever place he wants. The fletcher skilfully shapes a very straight arrow-shaft out of a piece of wood by working skilfully on it. The carpenter selects a block of wood and constructs whatever he wants out of it, depending on his need. In the same way, the wise person works upon their mind, restraining it the way they desire.

Verse 81. The Wise Are Steadfast

Just as a mighty boulder
stirs not with the wind,
so the wise are never moved
either by praise or blame.

Explanation: The wise remain unmoved and unruffled both by praise and humiliation. The wise remain unshaken under all vicissitudes of life, like the solid rock that withstands the buffetings of wind, unmoved.

Verse 82. The Wise Are Happy

Even as a fathomless lake,
a lake so calm and clear,
so dhammas having heard
serene the wise become.

Explanation: The exceedingly deep oceans are tranquil, calm and are not agitated. In the same way whose wise ones who listen to the word of the Buddha acquire deep awareness and are extremely calm and tranquil.

Verse 83. The Wise Are Tranquil

Everything the good renounce,
the peaceful chatter not of fond delights,
and whether touched by pleasure or pain
nor joy or woe in the wise is seen.

Explanation: The noble and wise persons are not attached to anything whatsoever in the world. The disciplined persons do not talk desiring worldly things, material benefits or sensual delights. Whatever fortune or ill-fortune may touch them, they remain calm, neither depressed or elated.

Verse 84. The Wise Live Correctly

Neither for one’s own, nor for another’s sake
one should wish for children, wealth, estate,
nor success desire by means unjust,
thus virtuous, and wise, righteous one would be.

Explanation: Not for one’s own benefit nor for that of others, does he desire children, wealth or kingdom. Nor does he desire self-glory. Thus he is realistic, penetrative and well behaved.

Verse 85. A Few Reach The Other Shore

Among folk they are few
who go to the Further Shore,
most among humanity
scurry on this hither shore.

Explanation: Of those who wish to cross over to the other side only a handful are successful. Those others who are left behind keep running along this shore. Those masses who have not been able to reach liberation continue to be caught up in Samsara.

Verse 86. Those Who Follow The Dhamma Are Liberated

But they who practise Dhamma
according to Dhamma well-told,
from Death’s Domain hard to leave
they’ll cross to the Further Shore.

Explanation: The realms over which Mara has sway, are difficult to be crossed. Only those who quite righteously follow the way indicated in the well-articulated Teachings of the Buddha, will be able to cross these realms that are so difficult to cross.

Verse 87. Liberation Through Discipline

Abandoning the dhammas dark
the wise should cultivate the bright,
having from home to homeless gone
in solitude unsettling.

Explanation: The wise person abandons fully and totally those tainted views and questionable ways of behaviour and moves away from the known comforts of lay life into the unfamiliar way of life of the renunciate. He practises virtue conducive to the achievement of liberation.

Verse 88. Purify Your mind

Let them desire that rare delight
renouncing pleasures, owing nought,
those wise ones should cleanse themselves
from all defilements of the mind.

Explanation: He takes interest in liberation. He gives up all preferences for sensualities. This way, he is without any possessions. The wise person proceeds to cleanse his mind from those defilements that blemish the mind.

Verse 89. Arahats Are Beyond Worldliness

Those who come to Wakening
with mind full-cultivated,
delight, no longer clinging,
in relinquishing attachment:
they, without pollution, radiant,
in this world have reach Nibbana.

Explanation: There are those wise individuals who have practiced extremely well the factors conducive to the attainment of liberation. They do not cling to anything emotionally or mentally. They are opposed to the tendency to be greedy and grasping, They take delight in non-grasping. They, the shining ones, who are totally bereft of blemishes, have attained liberation in this world itself.

http://www.buddhanet.net/dhammapada/d_saints.htm

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Verse 90. Passion’s Fever Gone

With journey finished and sorrowless,
from everything completely free,
for one who has loosened all the ties
passion’s fever is not found.

Explanation: The are at the journey’s end - their quest for liberation has succeeded. They are sorrowless and totally released in mind. They have got rid of all knots and no bonds bind them. In them no anxiety exists.

Verse 91. Saints Are Non-Attached

Mindful Ones exert themselves,
in no abode do they delight,
as swans abandoning their lake
home after home they leave behind.

Explanation: Those mindful ones make the effort to keep their attentiveness always in trim. They are not at all attached to abodes or settlements. Giving up all places of settled living, they leave like the swans who fly away free in mind.

Verse 92. Blameless Is The Nature Of Saints

For those who don’t accumulate,
who well reflect upon their food,
they have as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace their going.

Explanation: With full understanding that nature is empty and objectless the mind is free of craving and leaves no trace of its whereabouts like the paths of birds in flight.

Verse 93. Arahat’s State Cannot Be Traced

For whom pollutions are destroyed,
not attached to any food,
he has as range the nameless and
the void of perfect freedom too.
As birds that wing through space,
hard to trace his going.

Explanation: If one is totally free of influences, internal or external, that motivates human behaviour, and is not attached even to food, that kind of individual focuses his mind on emptiness, objectlessness and freedom of thought. The path of such saints is difficult to be traced, like the path of birds flying through the sky.

Verse 94. The Gods Adore Arahats

Whose faculties are pacified
as steeds by charioteers well-tamed,
with pride abandoned, unpolluted,
to even devas this One’s dear.

Explanation: Those who senses are calmed as a horse trained by a horse-tamer, who have fully given up judgment, who is free of influences, the sight of those mentally stable ones please even the gods.

Verse 95. Arahats Are Noble

Like earth is one who’s well-behaved,
secure and not resentful,
as city-post, as filth-free lake,
no wanderings-on for One Who’s Thus.

Explanation: The noble Arahats never lose their temper whatsoever is done to them. They are firm and unshaken as the gate-pillars that secure the city gates. They are as lucid and tranquil as the ocean and the lakes devoid of mud. That kind of person ceases to wander in the round of existence - samsara.

Verse 96. The Tranquillity Of The Saints

Peaceful his mind and peaceful
his speech and actions too,
perfect in knowledge of freedom,
One Thus is of utmost peace.

Explanation: A noble arahat, who is freed by ‘disknowing’, or freedom from knowing, is calm and unshaken by the impact of changing circumstances. His mind is at peace. His words are peaceful. His actions are peaceful.

Verse 97. Exalted Are The Unblemished

With no beliefs, the Unmade known,
with fetters finally severed,
with kammas cut and craving shed,
attained to humanity’s heights.

Explanation: He has no faith in anybody but in himself. He is aware of deathlessness - the unconditioned. He is a breaker of connections, because he has severed all worldly links. He has destroyed all the opportunities for rebirth. He has given up all desires. Because of these, the arahat, is a truly noble person.

Verse 98. Dwelling Of The Unblemished Is Alluring

Whether in town or woods,
whether in vale, on hill,
wherever dwell the Arahats
so pleasing there the earth.

Explanation: Whether in the village, in the forest, in a valley or in the plain, wherever arahats - noble saints - dwell, that place is alluring in the extreme.

Verse 99. The Passionless Delight In Forests

Delightful are the forests
where folk do not delight,
there the Passionless delight,
they’re not pleasure-seekers.

Explanation: Those fascinating forests that do not capture the mind of the worldly masses and in which they do not take worldly delight are attractive to the passionless ones. The Arahats take delight in the forests, because they are not pursuers of sensual pleasures.

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Verse 100. One Pacifying Word Is Noble

Through a thousand speeches be
composed of meaningless lines,
better the single meaningful line
one hears, then comes to calm.

Explanation: Expressions replete with thousands of words are of no value. One single meaningful word is more valuable, if hearing it one is pacified.

Verse 101. One Useful Verse Is Better Than A Thousand Useless Verses

Though a thousand verses be
composed of meaningless lines,
better the single line of verse
one hears, then comes to calm.

Explanation: A poem replete with thousands of verses is of no value if it has no useful meaning. One single stanza pregnant with wisdom is more valuable, if hearing it one is pacified.

Verse 102. A Dhamma-Word Is Noble

Though a thousand verses chant
composed of meaningless lines,
better the single Dhamma-line
one hears, then comes to calm.

Explanation: One may recite hundreds of verses replete with meaningless expressions. If one recites one line of verse pregnant with wisdom, which is pacifying, it will be more valuable and nobler.

Verse 103. Self-Conquest Is The Highest Victory

Though thousand times a thousand
in battle one may conquer,
yet should one conquer just oneself
one is the greatest conqueror.

Explanation: One may conquer a thousand men in a thousand battles. But the person who conquers just one person, which is one’s own self, is the greatest conqueror.

Verse 104. Victory Over Oneself Is Unequalled

Greater the conquest of oneself
than subjugating others,
that one who’s always self-restrained,
that one who’s tamed of self .

Explanation: Self conquest is greater than the conquest of others. The victory of one who conquers himself cannot be turned into defeat. He remains a self controlled individual who lives ever disciplined.

Verse 105. Victory Over Self Cannot Be Undone

Neither deva nor minstrel divine,
nor Mara together with Brahma,
can overthrow the victory
of such a one as this.

Explanation: Such conquest cannot be turned into defeat either by a god, spirit, a Mara (devil) or a Brahma (creator).

Verse 106. The Greatest Offering

Month by month for a hundred years
a thousand one might sacrifice,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than century of sacrifice.

Explanation: One may make sacrifice every month for a hundred years; but, the honoured paid to one spiritually developed person, for a moment, is greater than oblations made for a hundred years.

Verse 107. Even Brief Adoration Of An Arahat Is Fruitful

One might tend for a hundred years
the forest’s sacred fire,
but if for only a moment one
might honour the self-developed,
such honour were better by far
than centuries of sacrifice.

Explanation: A person may perform fire-worship ritual in the forest for a hundred years. Yet, for a person who adores just for a moment, a self-restrained, disciplined Arahat, that moment’s adoration of the Arahat is far nobler than the fire-worship of hundred years.

Verse 108. Worshipping An Unblemished Individual Is Noble

Whatever one who merit seeks
should for a year make sacrifice,
all comes not to a quarter part
of honouring the Noble.

Explanation: In this world, an individual seeking merit may give alms and offerings during a religious festival. Or else that person may conduct an elaborate sacrifice for a whole year. But the merit from all those activities put together is not even one-fourth the merit one gets by paying homage to a person who walks straight - an arahat.

Verse 109. Saluting Venerables Yields Four Benefits

For one of respectful nature
who ever the elders honours,
long life and beauty, joy and strength,
these qualities increase.

Explanation: If a person is in the habit of constantly honouring and respecting those who are developed and mature, their lives improve in four ways. Their life span soon increases. Their complexion becomes clearer. Their good health and comfort will improve. Their vigour and stamina too will increase.

Verse 110. Virtuous Life Is Noble

Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
moral and meditative.

Explanation: A single day lived as a virtuous, meditative person is greater than a hundred years as an individual bereft of virtue and uncomposed in mind.

Verse 111. A Wise One’s Life Is Great

Though one should live a hundred years
foolish, uncontrolled,
yet better is life for a single day
wise and meditative.

Explanation: A single day’s life of a wise person, who is aware of reality, is greater than even a hundred years of life of an individual who is bereft of wisdom and insight.

Verse 112. The Person Of Effort Is Worthy

Though one should live a hundred years
lazy, of little effort,
yet better is life for a single day
strongly making effort.

Explanation: A single day’s life of a wise person who is capable of strenuous effort, is nobler than even a hundred years of life of an individual who is lazy, incapable of making an effort and is wanting in initiative.

Verse 113. Who Knows Reality Is Great

Though one should live a hundred years
not seeing rise and fall,
yet better is life for a single day
seeing rise and fall.

Explanation: A single day’s life of a person who perceives the arising and disappearance of things experienced is nobler and greater than the hundred-year life-span of a person who does not perceive the process of the rising and disappearance of things.

Verse 114. The Seer Of The Deathless Is A Worthy One

Though one should live a hundred years
not seeing the Deathless State,
yet better is life for a single day
seeing Deathlessness.

Explanation: A single day’s life of a person who sees the state of deathlessness is far greater and nobler than the hundred -years life-span of a person who does not perceive the deathless state.

Verse 115. Life Of One Who Knows The Teaching is Noble

Though one should live a hundred years
not seeing Dhamma Supreme,
yet better is life for a single day
seeing Dhamma Supreme.

Explanation: A single day’s life of a seer of the Noble Teaching of the Buddha is by far greater than the life of a hundred years of a person who does not see the Noble Teaching.

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Verse 116. Never Hesitate To Do Good

Make haste towards the good
and check the mind for evil.
The one who’s is slow to make merit
delights in the evil mind.

Explanation: In the matter of performing virtuous, meritorious actions, be alert and act quickly. Guard the mind against evil. If one were to perform meritorious actions hesitantly, his mind will begin to take delight in evil things.

Verse 117. Do No Evil Again And Again

If one some evil does
then do it not again and again.
Do not wish for it anew
for evil grows to dukkha.

Explanation: A person may do some evil things. But he should not keep on doing it over and over, repeatedly. He should not take delight in it. Accumulation of evil is painful.

Verse 118. Accumulated Merit Leads To Happiness

If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.

Explanation: A person may do some meritorious activity. He must keep on repeating it, over and over. He must take delight in that meritorious action. Accumulation of merit leads to happiness.

Verse 119. Evil Seems Sweet Until It Ripens

As long as evil ripens not
even the evil one goodness knows,
but when the evil ripens
then the person evil knows.

Explanation: The evil doer even see evil as good. When evil begins to mature, the evil doer will understand evil to be evil.

Verse 120. Good May Seem Bad Until Good Mature

As long as goodness ripens not
even the good one evil knows,
but when the goodness ripens
then that person knows the good.

Explanation: A person may do good things. But those good things may at first seem evil. But when the good matures, then the good will be seen to be actually good.

Verse 121. Take Not Evil Lightly

Think lightly not of evil,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The fool with evil fills himself,
he soaks up little by little.

Explanation: Some tend to believe that evil can be taken lightly. There attitude to wrong-doing is that they can get away with anything whatsoever. They say in effect: “I will behave in the way I want. Evil results will never come my way.” But evil accumulates little by little - very much like a water-pot being filled drop by drop. Little by little the evil accumulates, until he is filled with it.

Verse 122. Merit Grows Little By Little

Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.

Explanation: Some tend to think that virtue can be taken lightly, and that virtue practiced is not likely to bring about any spectacular good results. This view is not quite correct. The good done by an individual accumulates little by little. The process is very much like the filling of a water-pot, drop by drop. As time goes on, the little acts of virtue accumulate, until the doer of good is totally filled with it.

Verse 123. Shun Evil As Poison

As merchant on a perilous path,
great wealth having little guard,
as life-loving man with poison
so with evil heedful be.

Explanation: A rich and wise trader carrying goods will scrupulously avoid a risky road, especially if he does not have an adequate escort to ensure safety. Again an individual fond of his life will very carefully avoid poison. In the same way, one must totally avoid evil.

Verse 124. Evil Results From Bad Intentions

If in the hand’s no wound
poison one may bear.
A woundless one is poisoned not,
non-doers have no evil.

Explanation: If a person has no wound in his palm, that person can carry poison in his hand. In the same way, to a person who has not committed an evil action, there is no fear of evil consequences.

Verse 125. Wrong Done To Others Returns To Doer

Who offends the inoffensive,
the innocent and blameless one,
upon that fool does evil fall
as fine dust flung against the wind.

Explanation: If an ignorant person were to become harsh and crude towards a person who is without blemishes, pure, and is untouched by corruption, that sinful act will return to the evil-doer. It is very much like the fine dust thrown against the wind. The dust will return to the thrower.

Verse 126. Those Who Pass Away

Some find birth within a womb,
evil-doer quicken in hell,
good-farers to the heavens go,
the Unpolluted wholly cool.

Explanation: Some, after death, receive conception in wombs, Those who have committed sins in their lifetime are reborn in hell. Those whose ways have been virtuous when they were alive go to heaven when they die. These blemishless ones who are totally free of taints and corruptions, achieve total Nibbana, on giving up their mortal lives.

Verse 127. Shelter Against Death

Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s from evil kamma free.

Explanation: There is not a single spot on Earth an evil-doer can take shelter in to escape the results of evil actions. No such place is seen out there in space, or in the middle of the ocean. Neither in an opening, a cleft or a crevice in a rocky mountain can he shelter to escape the results of his evil action.

Verse 128. No Escape From Death

Neither in sky nor surrounding by sea,
nor by dwelling in a mountain cave,
nowhere is found that place in earth
where one’s by death not overcome.

Explanation: Not in the sky, nor in the ocean midst, not even in a cave of a mountain rock, is there a hiding place where one could escape death.

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Verse 129. Of Others Think Of As Your Own Self

All tremble at force,
of death are all afraid.
Likening others to oneself
kill not nor cause to kill.

Explanation: All tremble at violence, all fear death. Comparing oneself with others do not harm, do not kill.

Verse 130. To All Life Is Dear

All tremble at force,
dear is life to all.
Likening others to oneself
kill not nor cause to kill.

Explanation: All are frightened of being hurt or any threat to one’s life. To all life is dear. Seeing that others feel the same way as oneself, equating others to oneself, refrain from harming or killing.

Verse 131. Those Who Do Not Receive Happiness

Whoever harms with force
those desiring happiness,
as seeker after happiness
one gains no future joy.

Explanation: People who like to be happy and are in search of pleasure hurt others through various acts of violence for their own happiness. These victims too want to be happy as much as those who inflict pain on them. Those who inflict pain do not achieve happiness even in their next birth.

Verse 132. Those Who Do Not Receive Happiness

Whoever doesn’t harms with force
those desiring happiness,
as seeker after happiness
one gains future joy.

Explanation: If people who are in search of pleasure and happiness for themselves, do not hurt or torture others or give pain to others, then they achieve happiness in the next life too.

Verse 133. Retaliation Brings Unhappiness

Speak not harshly to other folk,
speaking so, they may retort.
Dukkha indeed is quarrelsome speech
and force for force may hurt you.

Explanation: Never speak harsh words. If you do, you will also be replied to in the same vein. This kind of cross-talk is painful. It may lead to an exchange of blows.

Verse 134. Tranquillity Should Be Preserved

If like a broken gong
never you reverberate,
quarrelling’s not part of you,
that Nibbana’s reached.

Explanation: When an individual is tranquil and silent like a flattened out metal pot, it is as if he has already attained Nibbana. Such a person does not engage in vain talk. Even when it is struck, the flattened out metal pot cannot make a sound in return.

Verse 135. Decay And Death Terminate Life

As with force the cowherds drive
their cattle out to graze,
like this decay and death drive out
the life from all beings.

Explanation: The cowherd drive the cattle along to the pasture with the goad. In the same way, decay and death drive the life span of beings.

Verse 136. Results Of Evil Torment The Ignorant

When the fool does evil deeds
their end he does not know,
such kamma burns the one unwise
as one who’s scorched by fire.

Explanation: Fools, unaware that evil rebounds, through evil acts they hurt themselves. As flies leap into fire and burn, their own executioners they become.

Verse 137. The Evil Results of Hurting The Pious

Whoever forces the forceless
or offends the inoffensive,
speedily comes indeed
to one of these ten states:

Explanation: If one attacks one who is harmless, or ill-treat innocent beings, ten woeful states lie here and now to one of which he shall befall.

Verse 138. Evil Results Of Hurting Harmless Saints

Sharp pain or deprivation,
or injury to body,
or to a serious disease,
derangement of the mind;

Explanation: The following ten forms of suffering will come to those who hurt the harmless, inoffensive saints: severe pain; disaster; physical injury; serious illness, mental disorder.

Verse 139. Harming The Holy Is Disastrous

Troubled by the government,
or else false accusation,
or by loss of relatives,
destruction of one’s wealth;

Explanation: Trouble from rulers; grave charges; loss of relatives; property loss.

Verse 140. Woeful States In The Wake Of Evil Doing

Or one’s houses burn
on raging conflagration,
at the body’s end, in hell
arises that unwise one.

Explanation: Or else, his houses will be burnt by fire and, upon death, that person will be reborn in hell.

Verse 141. Practices That Will Not Lead To Purity

Not going naked, nor matted hair, nor filth,
nor fasting, not sleeping on bare earth,
no penance on heels, nor sweat nor grime
can purify a mortal still overcome by doubt.

Explanation: A person seeking the purification of his soul may practice the ritual of wandering about naked; or else he may wear turbans; he may even smear his body with mud; he may even refrain from partaking of food as an austerity to obtain purity; he may lie on bare earth; or else he may throw dust all over his body. And again, some may practice a squatting posture. All of these will not wash a person into spiritual purity if his wavering of mind is not overcome.

Verse 142. Costumes Do Not Mar Virtue

Even though adorned, if living in peace
calm, tamed, established in the holy life,
for beings all laying force aside:
one pure, one peaceful, a bhikkhu is he.

Explanation: Although a person may be attractively dressed, he behave in a harmonious manner. He is tranquil, restrained: assured of liberation. He leads the religious life. He is not violent towards beings. Such a person is truly a priest (brahmana) and a mendicant monk (bhikkhu).

Verse 143. Avoid Evil Through Shame

Where in the world is found
one restrained by shame,
awakened out of sleep
as splendid horse with whip?

Explanation: Rarely in the world is that person who is restrained by shame. Like a well-breed horse who avoids the whip, he avoids disgrace.

Verse 144. Effort Is Necessary To Avoid Suffering

As splendid horse touched with whip,
be ardent, deeply moved,
by faith and virtue, effort too,
by meditation, Dhamma’s search,
by knowledge, kindness, mindfulness;
abandon dukkha limitless!

Explanation: Like a well-bred horse duly disciplined by the whip, you shall be persistent and earnest. Possessed of devotion, discipline and persistence and with composure examine experience. Attain to conscious response with well established introspection.

Verse 145. Those Who Restrain Their Own Mind

Irrigators govern water,
fletchers fashion shafts,
as joiners shape their timber
those of good conduct tame themselves.

Explanation: Irrigators direct the water. Fletchers shape the arrows.

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Verse 146. One Pacifying Word Is Noble

Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?

Explanation: When you are perpetually burning with the flames of passion, what laughter, what pleasure? When you are enveloped in the darkness of ignorance, why do you not seek the light of Wisdom to dispel that darkness?

Verse 147. Behold The True Nature Of The Body

See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.

Explanation: This body has no permanent existence. It is in fact a body of sores. It is diseased. It is propped up by many kinds of bones. It is considered by many to be good. It is well thought of by many. It is glamorously made up. Observe the true nature of the body.

Verse 148. Life Ends In Death

All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.

Explanation: This form - this body - is fully broken down. It is truly a den of diseases. It disintegrates easily. Out of its nine orifices, putrid matter oozes constantly. It breaks apart. Death puts an end to it.

Verse 149. A Sight That Stops Desire

These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?

Explanation: In the dry autumnal season, one can see bones and skulls strewn around. These dry grey-hued skulls are like gourds thrown here and there. Seeing this, whoever will lust?

Verse 150. The Body Is A City Of Bones

This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.

Explanation: This body is made of bones which form its structure. This bare structure is plastered and filled with flesh and blood. Inside this citadel are deposited decay, death, pride and ingratitude.

Verse 151. Buddha’s Teaching Never Decays

Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.

Explanation: Such beautiful and attractive objects as the carriages of kings also disintegrate. The human body too decays. But, the experience of truth never decays. The calm ones experience this truth.

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Verse 152. Body Fattens - Mind Does Not

Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.

Explanation: The person who has scarcely heard the Teaching grows in physique, like a fattened bull. Although his body grows, his self understanding does not.

Verse 153. Seeing The Builder of The House

Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.

Explanation: This tour, this cycle of existence, has run through numerous births without encountering, the builder, the creator of the world and self. For repeated birth is painful.

Verse 154. Thy Building Material Is Broken

O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.

Explanation: Verses 153 and 154 were spoken by the Buddha immediately after his enlightenment under the Bodhi tree, and at a later time was recited to Venerable Ananda in an answer to a question).

Verse 155. Regrets In Old Age

Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.

Explanation: In youth they did not lead the higher spiritual life. Nor did they acquire wealth when they were young. Now they are old and incapable. They are similar to those old emaciated, old flightless storks who are sighing away at the bank of a lake without fish. The fish are gone because others have caught them.

Verse 156. Nostalgia For Past Glory

Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.

Explanation: This verse captures a situation that is universally true. Most people tend to spend their youth squandering the precious days with no though about the inevitable old-age that will overtake them. Youth is allow to slip by without having garnered either material or spiritual wealth. The Buddha’s admonition to mankind in this passage, is that they must, in time, become mindful of the passage of time and the speedy fading of the glamour of youth.

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Verse 157. Safeguard Your Own Self

If one holds oneself as dear,
protected, one protects oneself.
One who’s wise should be aware
through all the watches three.

Explanation: If you are aware that you are fond of your own self then protecting it is the best safeguard. You must take measures to protect your self in one of the three stages of life - namely childhood, youth and old age. The best safeguard is the acquisition of virtue.

Verse 158. Giver Advice While Being Virtuous Yourself

One should first establish
oneself in what is proper.
One may then teach others,
and wise, one is not blamed.

Explanation: If you are keen to advise others, in the first instance establish yourself in the proper virtues. It is only then that you become fit to instruct others.

Verse 159. Discipline Yourself Before You Do Others

As one teaches others
so should one do oneself.
Well-tamed, on may tame others,
oneself to tame is hard.

Explanation: If you are keen to discipline others in the same way, you must yourself behave in that manner. It is the best disciplined person, who will disciplined others best. The most difficult to be disciplined is one’s own self indeed.

Verse 160. One Is One’s Best Saviour

Oneself is refuge of oneself,
who else indeed could refuge be?
By good training of oneself
one gains a refuge hard to gain.

Explanation: The saviour of oneself is one’s own self. What other person could be your saviour? This is a difficult kind of help - being your own saviour. It can be achieved only through self discipline.

Verse 161. The Unwise Person Comes To Grief On His Own

By oneself is evil done,
it’s born of self and self-produced.
Evil grinds the unwise one
as diamond does the hardest gem.

Explanation: The diamond is born of, produced and is sprung from stone. But it cut the precious stone. The evil action is born of, produced by, and sprung from the evil doer.

Verse 162. Evil Action Crushes The Doer

He whose conduct’s very bad
like oak-tree choked with ivy,
so he does towards himself
what enemies would wish.

Explanation: The extremely evil action of the person lacking in virtue is similar to that of the parasitic maluva creeper. The creeper grows on the tree and crushes in into destruction. The evil doer’s action too crushes himself in that way.

Verse 163. Doing Good Unto One’s Own Self Is Difficult

Easy is what’s bad to do,
what’s harmful to oneself.
But what is good, of benefit,
is very hard to do.

Explanation: Those actions which are very bad and harmful to one’s own self can be very easily done. But if some action is good for one’s own self; that kind of right action will be found to be difficult to do.

Verse 164. The Wicked Are Self-Destructive

Whatever man unwise relies
on evil views and so condemns
the Teaching of the Arahats,
or Noble Ones who Dhamma live,
he, as a bamboo fruiting,
fruits to self-destruction.

Explanation: There are some ignorant ones who, due to some harmful views, obstruct the teachings of noble saints, who conduct their lives righteously. They, like the bamboo plant that are destroyed when they bear fruit, are self-destructing.

Verse 165. Purity, Impurity Self-Created

By oneself is evil done,
by oneself defiled,
by oneself it’s left undone,
by self alone one purified.
Purity, impurity on oneself depend,
no one can purify another.

Explanation: It is by one’s own self that evil is done. It is one’s own actions that defiles a person. If a person does not commit evil action, one is purified. A person is cleansed entirely by one’s own self. One cannot purify another. Purity and impurity both depend on one’s own self.

Verse 166. Help Others - But Promote One’s Own Good

Let none neglect their good
for others’ good however great.
Know well oneself’s own good
and to that good attend.

Explanation: One should not neglect one’s own spiritual progress in the course of many acts of service to others. Be fully aware of one’s own spiritual interest, and promote one’s own higher goals

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Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that promote lower urges. Do not live slothfully. Do not associate yourself with those who hold false views.

Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in accordance with reality. The realistic person lives happily in this world and in the next.

Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice it in a faulty manner. He who follows the teaching in the proper manner will live in peace and comfort both in this world and in the next.

Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look at a mirage. What an illusion! If you look at the world in this way, even the king of death will not see you.

Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed in this world the glamour of which is deceptively like a decorated royal carriage. Those who are aware of reality do not cling to those worldly things. See the world as it really is.

Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.

Explanation: An individual may have been deluded in the past. But later corrects his thinking and becomes a disillusioned person. He, therefor, is like the moon that has come out from behind a dark cloud; thus, he illuminates the world.

Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual get replaced by his good behaviour, he will illuminate the world.

Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see. They cannot see reality properly. Of those, only a handful are capable of insight. Only they see well. A few, like a stray bird escaping the net, can reach heaven.

Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of the sun. Those possessing psychic power travel through the sky. Those diligent, wise saint conquer death with his armies and leave the world and reach Nibbana.

Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of truthfulness has abandoned all hope of the next world.

Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly worlds. The evil ignorant ones do not approve acts of charity. But those noble ones approve and partake of charity. In consequence, they are happy in the next birth.

Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary stage in the attainment of spiritual success. The state is greater than being a universal monarch, or reaching heaven.

http://www.buddhanet.net/dhammapada/d_buddha.htm

http://www.buddhanet.net/dhammapada/images/titles/chapt14-title.gif

Verse 179. The Buddha Cannot Be Tempted

That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?

Explanation: The Buddha’s victory has not been won incorrectly. No one can turn Buddha’s victory into defeat. Nothing that he has conquered can return, or pursue him, because his conquest is so complete: His ken infinite, In what way can you tempt or ensnare him.

Verse 180. The Buddha Cannot Be Brought Under Sway

That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?

Explanation: The Buddha, in whom there is no thirst (tanha) for grasping to the net that lures, whose ken is infinite, in what way can you lure him away?

Verse 181. Gods And Men Adore The Buddha

E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

Explanation: Those noble and wise ones are intent on meditation. They are bent on conquering defilements - that is achieving Nibbana. They are mindful; and such enlightened ones are beloved by everyone.

Verse 182. Four Rare Opportunities

Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.

Explanation: It is rare that one is born a human being, in this cycle of rebirth. It is difficult and rare to get the opportunity to hear the good teaching, It is, indeed, rare for the birth of a Buddha to occur.

Verse 183. The Instructions Of The Buddha

Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.

Explanation: Abandoning all evil and purifying one’s own mind by oneself - this is the Teaching of the Buddha.

Verse 184. Patience Is A Great Ascetic Virtue

Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.

Explanation: Enduring patience is the highest asceticism. The Buddhas say that imperturbability (Nibbana) is the most supreme. One is not a renunciate if he hurts another. Only one who does not harm others is a true saint (samana).

Verse 185. Noble Guidelines

Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.

Explanation: To refrain from finding fault with others; to refrain from hurting others, to be trained in the highest forms of discipline and conduct; to be moderate in eating food; to take delight in solitude; and to engage in higher thought (which is meditation). This is the Buddha’s Teaching.

Verse 186. Sensual Pleasures Never Satiated

Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

Explanation: Insatiable are sensual desires. Sensual desires will not be satisfied even with a shower of gold. The wise knows that sensual pleasure bring but little satisfaction and much pain.

Verse 187. Shun Worldly Pleasures

Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

Explanation: The discipline of the Buddha does not even go after heavenly pleasures. The discipline of the Buddha has his mind fixed only on the process of ending cravings.

Verse 188. Fear Stricken Masses

Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.

Explanation: Human beings who tremble in fear seek refuge in mountains, forests, parks, trees, and shrines.

Verse 189. Those Refuges Do Not Help

Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

Explanation: These are not secure refuges. The are not the supreme refuge. One who takes refuge in them is not released from all sufferings.

Verse 190. Seeing Four Noble Truths

But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

Explanation: If a wise person were to take refuge in the Buddha, Dhamma and the Sangha, he will observe the four Noble Truths with high wisdom.

Verse 191. The Noble Path

Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

Explanation: The four extraordinary realities are suffering; the arising of suffering; the ending of suffering; the eight-fold path leading to the ending of suffering.

Verse 192 The Refuge That Ends All Suffering

Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

Explanation: This refuge in the Triple Refuge is, of course, totally secure. This is the supreme refuge. Once you take this refuge you gain release from all your sufferings.

Verse 193. Rare Indeed Is Buddha’s Arising

Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

Explanation: The Buddha is rare indeed. Such a rare person is not born everywhere. If such a noble and wise person were born in a clan, that clan will reap happiness.

Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful indeed is spiritual practice in harmony.

Verse 195. Worship Those Who Deserve Adoration

Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

Explanation: Those who have gone beyond apperception ( the normal way of perceiving the world), who have crossed over grief and lamentation. They deserve to be worshipped; namely, the Buddhas and their disciples.

Verse 196. Worship Brings Limitless Merit

They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.

Explanation: One who worships those who have attained imperturbability and do not tremble or fear, earns much merit. The merit earned by such a person cannot be measured by anyone.

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09/28/21
29-9-2021
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http://www.buddhanet.net/dhammapada/d_happy.htm

Treasury of Truth (Dhammapada) Chapter 15, Happiness

Verse 197. Happiness

We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

Explanation: Among those who hate, we live without hating, When they hate we live without hating, We live happily among those who hate.

Verse 198. Without Sickness Among The Sick

We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

Explanation: Among those sick, afflicted by defilements, we, who are not so afflicted, live happily. Among the sick, we live, unafflicted, in extreme happiness.

Verse 199. Not Anxious Among The Anxious

We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

Explanation: Among the anxious men and women, who ceaselessly exert themselves in pursuit of worldly things. We, who do not make such a feverish effort to pursue the worldly, live happily. Among those who seek the worldly, among men who seek pleasure, we live without seeking pleasure.

Verse 200. Happily They Live - Undefiled

We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.

Explanation: Happily we live, who have no property to worry about. Feeding on joy we live like deities of the Heaven of radiance.

Verse 201. Happy About Both Victory And Defeat

Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

Explanation: Victory brings hatred into being. The defeated person lives in misery. But the person, whose mind is calm and tranquil, lives happily as he has risen above both victory and defeat.

Verse 202. Happiness Tranquilizes

There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

Explanation: There is no fire like passion. There is no crime like anger. There is no pain like the personalized aggregate of phenomena. There is no higher happiness than the supreme peace.

Verse 203. Worst Disease And Greatest Happiness

Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

Explanation: The most severe disease is hunger. The worst of pain is in component things. If this is realistically appreciated, Nibbana is the highest bliss.

Verse 204. Four Supreme Acquisitions

Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

Explanation: Of acquisitions, good health is the foremost. Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy are the best. The highest bliss is Nibbana.

Verse 205. The Free Are The Purest

Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

Explanation: He has savoured the taste of solitude. He has also experienced the flavour of tranquillity arising from the absence of blemishes. Enjoying the sweetness of the realistic awareness he is unaffected by blemishes and is bereft of evil.

Verse 206. Pleasant Meetings

So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

Explanation: Seeing nobles ones is good. Living with them is always conducive to happiness. Associating with the ignorant is like keeping company with enemies.

Verse 207. Happy Company

Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

Explanation: A person who keeps company with the ignorant will grieve over a long period of time. Association with the ignorant is like keeping company with enemies - it always leads to grief. Keeping company with the wise is like a reunion with one’s kinfolk - it always leads to happiness.

Verse 208. The Good And The Wise

Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.

Explanation: The moon keeps to the path of the stars. In exactly the same way, one must seek out the company of such noble persons who are non-fluctuating, endowed with deep wisdom, greatly learned, capable of sustained effort, dutiful, noble, and are exalted human beings.

29-9-2021
மும்மணி காலை வணக்கம்
28-09-2021 (99 வது நாள்)

*புத்தரும் அவர் தம்மமும்*
*டாக்டர் பாபாசாகேப்*

Dhamma 3.1.2

2. *புத்தர் தன்னால் முக்தியளிக்க முடியுமென்று உறுதிகூறவில்லை. தான் மார்க்க தத்தரே (வழி காட்டுபவர்) அன்றி, மோட்ச தத்தர் (முக்தி அளிப்பவர்) அல்ல என்றார் அவர்* —–தொடர்ச்சி

17. “ஆம்‌ ! அது அப்படிதான்‌ பிராமணரே! ஒரு புத்திக்கூர்மையுள்ள குதிரைப்‌ பயிற்சியாளரை எடுத்துக்‌ கொள்ளுங்கள்‌. நல்ல தரமான குதிரையை பழக்க முற்படும்‌ போதில்‌ அவர்‌ முதல்‌ பயிற்சியில்‌ படிப்படியாக பழக்கிக்‌ கொஞ்சம்‌, கொஞ்சமாகக்‌ கடினப்‌ பயிற்சிகளில்‌ அதை ஈடுபடுத்துவார்‌ அல்லவா?” அது போல.

18. “அதைப்‌ போலவேதான்‌ பிராமணரே! ததாகதர்‌ (புத்தர்‌) பயிற்சி அளிக்கப்பட வேண்டிய மனிதரைக்‌ கட்டுப்படுத்தி, முதல்‌ பாடத்தைப்‌ போதிக்கிறார்‌. வாரும்‌ சகோதரரே! நல்லோராக‌ இருங்கள்‌. கடமை உணர்வுக்குக்‌ கட்டுப்படுங்கள்‌.”

19. “நல்ல செயற்பாட்டில்‌ நன்கு பழகியபின்‌, அற்பத்‌ தவறுகளின்‌ ஆபத்துகளை அறிந்து, நல்லொழுக்க விதிகளைக்‌ கற்கும்‌ மாணவராகப்‌ பயிற்சி பெறுங்கள்‌.

20. “இவையனைத்தும்‌ கைவரப்‌ பெற்றபின்‌, அந்த மாணவருக்குத்‌ ததாகதர்‌ இரண்டாம்‌ பாடத்தைப்‌ போதிக்கிறார்‌. ‘வாரும்‌ சகோதரரே ஒரு பொருளைக்‌ கண்டமாத்திரத்தில்‌ அதன்‌ தோற்றத்திலும்‌ அம்சங்களிலும்‌ கவர்ச்சி கொள்ளாதீர்கள்‌.’

21. “ ‘ஆசையால்‌ ஏற்படும்‌ ஆபத்திலிருந்து விலகி இருங்கள்‌. அதாவது கட்டுக்கடங்காத அருங்காட்சிகள்‌ வெள்ளம்‌ போல்‌ உம்மை அடித்துச்‌ செல்லக்கூடிய ஐம்புலன்‌ உணர்வுகளால்‌ நிலைக்குலையாதிருங்கள்‌. புலன்கள்‌ உணரும்‌ காட்சிகளில்‌ கவனமாக இருந்து கட்டுப்படுத்தி வெல்லுங்கள்‌.’

22. “ ‘அதேபோல்‌ ஐம்புலன்களையும்‌ கையாளுங்கள்‌. உங்கள்‌ செவியால்‌ ஒன்றைக்‌ கேட்கும்போது, அல்லது உங்கள்‌ மூக்கால்‌ ஒன்றை முகரும்‌ போது, உங்கள்‌ நாவால்‌ ஒன்றை ருசிக்கும்போது உடலின்‌ உணர்ச்சியால்‌ ஒன்றை அறியும்‌ போது,

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09/24/21
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Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.142 (S iv 130)
Ajjhattānattahetu Sutta
— The internal cause being nonself —
[ajjhatta+anatta+hetu]
How investigating the causes for the arising of the sense organs, for which in this case the characteristic of nonself may be easier to understand, allows a transfer of this understanding to their case.
Note: info·bubbles on every Pali word
Pāḷi
English
cakkhuṃ, bhikkhave, anattā. yo·pi hetu, yo·pi paccayo cakkhussa uppādāya, so·pi anattā. anatta·sambhūtaṃ, bhikkhave, cakkhu kuto attā bhavissati?
The eye, bhikkhus, is nonself. The cause and condition for the arising of the eye are themselves nonself. Being produced by what is nonself, bhikkhus, how could the eye be self?
sotaṃ anattā. yo·pi hetu yo·pi paccayo sotassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, sotaṃ kuto attā bhavissati?
The ear, bhikkhus, is nonself. The cause and condition for the arising of the ear are themselves nonself. Being produced by what is nonself, bhikkhus, how could the ear be self?
ghāṇaṃ anattā. yo·pi hetu yo·pi paccayo ghāṇassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, ghāṇaṃ kuto attā bhavissati?
The nose, bhikkhus, is nonself. The cause and condition for the arising of the nose are themselves nonself. Being produced by what is nonself, bhikkhus, how could the nose be self?
jivhā anattā. yo·pi hetu yo·pi paccayo jivhāya uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, jivhā kuto attā bhavissati?
The tongue, bhikkhus, is nonself. The cause and condition for the arising of the tongue are themselves nonself. Being produced by what is nonself, bhikkhus, how could the tongue be self?
kāyo anattā. yo·pi hetu yo·pi paccayo kāyassa uppādāya, so·pi anattā. anatta·sambhūtā, bhikkhave, kāyo kuto attā bhavissati?
The body, bhikkhus, is nonself. The cause and condition for the arising of the body are themselves nonself. Being produced by what is nonself, bhikkhus, how could the body be self?
mano anattā. yo·pi hetu yo·pi paccayo manassa uppādāya, so·pi anattā. anatta·sambhūto, bhikkhave, mano kuto attā bhavissati?
The mind, bhikkhus, is nonself. The cause and condition for the arising of the mind are themselves nonself. Being produced by what is nonself, bhikkhus, how could the mind be self?
evaṃ passaṃ, bhikkhave, sutavā ariya·sāvako cakkhusmiṃ·pi nibbindati, sotasmiṃ·pi nibbindati, ghāṇasmiṃ·pi nibbindati, jivhāyaṃ·pi nibbindati, kāyasmiṃ·pi nibbindati, manasi·pi nibbindati; nibbindaṃ virajjati; virāgā vimuccati; vimuttasmiṃ ‘vimuttami’ti ñāṇaṃ hoti; ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, n·āparaṃ itthattāyā’ ti pajānātī·ti.
Seeing thus, bhikkhus, an instructed noble disciple grows disgusted towards the eye, disgusted towards the ear, disgusted towards the nose, disgusted towards the tongue, disgusted towards the body, disgusted towards the mind; being disgusted, he is dispassionate; being dispassionate, he is liberated; in one who is liberated, there is the knowledge: ‘I am liberated’. He understands: ‘Birth is exhausted, the brahmic life has been lived, what had to be done has been done, there is nothing else for this state of being.’

buddha-vacana.org
Ajjjhattanattahetu Sutta (SN 35.142)
http://www.buddhanet.net/dhammapada/d_happy.htm

Treasury of Truth (Dhammapada) Chapter 15, Happiness


Verse 198. Without Sickness Among The Sick

We who are healthy live
happily midst the unhealthy,
among unhealthy humans
from ill-health dwell we free.

Explanation: Among those sick, afflicted by defilements, we,
who are not so afflicted, live happily. Among the sick, we live, unafflicted,
in extreme happiness.



Verse 199. Not Anxious Among The Anxious

We the unfrenzied live
happily midst the frenzied,
among the frenzied humans
from frenzy dwell we free.

Explanation: Among the anxious men and women, who ceaselessly
exert themselves in pursuit of worldly things. We, who do not make
such a feverish effort to pursue the worldly, live happily. Among
those who seek the worldly, among men who seek pleasure, we live without
seeking pleasure.



Verse 200. Happily They Live - Undefiled

We for whom there’s nought
live indeed so happily,
joy-stained we’ll be
like resplendent gods.

Explanation: Happily we live, who have no property to worry
about. Feeding on joy we live like deities of the Heaven of radiance.



Verse 201. Happy About Both Victory And Defeat

Victory gives rise to hate,
those defeated lie in pain,
happily rest the Peaceful
surrendering victory-defeat.

Explanation: Victory brings hatred into being. The defeated
person lives in misery. But the person, whose mind is calm and tranquil,
lives happily as he has risen above both victory and defeat.



Verse 202. Happiness Tranquilizes

There’s no fire like lust,
no evil like aversion,
no dukkha like the aggregates,
no higher bliss than Peace.

Explanation: There is no fire like passion. There is no crime
like anger. There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.



Verse 203. Worst Disease And Greatest Happiness

Hunger is the greatest ill,
the greatest dukkha - conditionedness,
knowing this reality at it is:
Nibbana bliss supreme.

Explanation: The most severe disease is hunger. The worst
of pain is in component things. If this is realistically appreciated,
Nibbana is the highest bliss.



Verse 204. Four Supreme Acquisitions

Health’s the greatest gain,
contentment, best of wealth,
trusting’s best of kin,
Nibbana bliss supreme.

Explanation: Of acquisitions, good health is the foremost.
Of wealth, the greatest is peace of mind. Of kinsmen, the trustworthy
are the best. The highest bliss is Nibbana.



Verse 205. The Free Are The Purest

Having drunk of solitude
and tasted Peace Sublime,
free from sorrow, evil-free,
one drinks of Dhamma’s joy.

Explanation: He has savoured the taste of solitude. He has
also experienced the flavour of tranquillity arising from the absence
of blemishes. Enjoying the sweetness of the realistic awareness he
is unaffected by blemishes and is bereft of evil.



Verse 206. Pleasant Meetings

So fair’s the sight of Noble Ones,
ever good their company,
by relating not to fools
ever happy one may be.

Explanation: Seeing nobles ones is good. Living with them
is always conducive to happiness. Associating with the ignorant is
like keeping company with enemies.



Verse 207. Happy Company

Who moves among fool’s company
must truly grieve for long,
for ill the company of fools
as ever that of foes,
but weal’s a wise one’s company
as meeting of one’s folk.

Explanation: A person who keeps company with the ignorant
will grieve over a long period of time. Association with the ignorant
is like keeping company with enemies - it always leads to grief. Keeping
company with the wise is like a reunion with one’s kinfolk -
it always leads to happiness.


Verse 208. The Good And The Wise

Thus go with the steadfast, wise, well-versed,
firm of virtue, practice-pure,
Ennobled ‘Such’, who’s sound, sincere,
as moon in wake of the Milky Way.

Explanation: The moon keeps to the path of the stars. In exactly
the same way, one must seek out the company of such noble persons
who are non-fluctuating, endowed with deep wisdom, greatly learned,
capable of sustained effort, dutiful, noble, and are exalted human
beings.

Verse 197. Happiness

We the unhating live
happily midst the haters,
among the hating humans
from hatred dwell we free.

Explanation: Among those who hate, we live without hating,
When they hate we live without hating, We live happily among those
who hate.




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09/22/21
𝓛𝓔𝓢𝓢𝓞𝓝 4102 Fri 24 Sep to 4110 Sun 3 Oct 2021 Wake up at 03:45 AM After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at 𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖 18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩 𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚, 668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙, 8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚, 𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪, 𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖, 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜 Button Plant Green Butterfly E Mail Animation Clip 𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢 𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢 𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢 080-25203792 9449260443 9449835875 Spread the Words of Buddha from 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails. Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
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𝓛𝓔𝓢𝓢𝓞𝓝  4102 Fri 24 Sep  to 4110 Sun 3 Oct 2021

Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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080-25203792
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Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM

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Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
080-25203792
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9449835875

Spread the Words of Buddha from
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Tree

Buddha Vacana


— The words of the Buddha —


SEPTEMBER 26

269. Good Health is the highest gain,

And contentment is the greatest wealth.

Trust is the best kinsmen,

And Nibbana is the highest happiness - Buddha


SEPTEMBER 28

271. There are these four ways of answering ques-

tions. Which four? there-is the  question that requires a

categorical reply that which requires a counter ques-

tion, that which might be put aside and that which re

-quires a discriminating reply.


SEPTEMBER 29

272 In what way one could say: “The reculse

Gotama .is an annihilationist, he teaches the doctrine

of annihilation,” and speaking correctly? I teach the

annihilation of greed, hatred and delusion. I proclaim

the annihilation of evil unskilled states. It is in this way

that one could  say: ” The reculse Gotama is an annihili-

lationist. He teaches the doctrine of annihilation,” And

be speaking correctly.


OCTOBER 3

276. Four things shine in the world,

A fifth you will not find.

By day the sun shines, by night the moon.

Fire gives light both day and night,

Both here and there.

But of all things that shine,

A Buddha is the best.



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SEPTEMBER 23
266.
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
Practicing goodwill makes one worthy of gifts.
Note: info·bubbles on every Pali word
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!

English
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!

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https://www.buddha-vacana.org/sutta/samyutta/salayatana/sn35-094.html


SN 35.94 (S iv 69)

Adantāgutta Sutta


— Uncontrolled and unguarded —
[a+danta+a+gutta]

Here is one of those advises which are so easy to understand
with the intellect, yet so difficult to understand at deeper levels
because our wrong views constantly interfere in the process. Therefore
we need to get it repeated often, even though that may seem boring to
some.



Note: info·bubbles on every Pali word



Pāḷi

English

sāvatthi·nidānaṃ.


The (sutta) opening at Sāvatthī.{n}

cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?


These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?

cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The eye as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The ear as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The nose as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti


The tongue as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti


The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.


The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.

ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.


Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.

cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?


These six spheres of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, bring well-being. Which six?

cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The eye as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The ear as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The nose as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The tongue as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The body as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.


The mind as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.

ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.


Those six spheres of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, bring well-being.


http://www.buddhanet.net/dhammapada/d_twin.htm


Treasury of Truth (Dhammapada) Chapter 12, Self


Daily Readings from the Buddha’s Words of Wisdom



Daily Readings from the Buddha’s Words of Wisdom






http://www.buddhanet.net/dhammapada/d_world.htm

Treasury of Truth (Dhammapada) Chapter 13, World

Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.


Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.


Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.


Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.


Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.


Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.

Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.


Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.


Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.


Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.


Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.


Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.


Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.
http://www.buddhanet.net/dhammapada/d_buddha.htm
Treasury of Truth (Dhammapada) Chapter 14, The Buddha





Verse 180. The Buddha Cannot Be Brought Under Sway

That Buddha traceless of infinite range
in whom’s no entangling craving
and no ensnaring not anywhere lead,
then by which track will you trace him?

Explanation: The Buddha, in whom there is no thirst (tanha)
for grasping to the net that lures, whose ken is infinite, in what
way can you lure him away?



Verse 181. Gods And Men Adore The Buddha

E’er intent on concentration,
joyful in peace of letting go,
mindful, wise, the perfect Buddhas,
to even devas they are dear.

Explanation: Those noble and wise ones are intent on meditation.
They are bent on conquering defilements - that is achieving Nibbana.
They are mindful; and such enlightened ones are beloved by everyone.



Verse 182. Four Rare Opportunities

Human birth is hard to gain,
hard for mortals is their life,
to come to Dhamma True is hard,
rare the Buddha’s arising.

Explanation: It is rare that one is born a human being, in
this cycle of rebirth. It is difficult and rare to get the opportunity
to hear the good teaching, It is, indeed, rare for the birth of a
Buddha to occur.



Verse 183. The Instructions Of The Buddha

Every evil never doing
and in wholesomeness increasing
and one’s heart well-purifying:
this is the Buddha’s Teaching.

Explanation: Abandoning all evil and purifying one’s
own mind by oneself - this is the Teaching of the Buddha.



Verse 184. Patience Is A Great Ascetic Virtue

Patience’s the austerity supreme,
Nibbana’s supreme the Buddhas say.
One who irks or others harms
is not ordained or monk become.

Explanation: Enduring patience is the highest asceticism.
The Buddhas say that imperturbability (Nibbana) is the most supreme.
One is not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).



Verse 185. Noble Guidelines

Not reviling, neither harming,
restrained to limit ‘freedom’s’ way,
knowing reason in one’s food,
dwelling far in solitude,
and striving in the mind sublime:
this is the Buddha’s Teaching.

Explanation: To refrain from finding fault with others; to
refrain from hurting others, to be trained in the highest forms of
discipline and conduct; to be moderate in eating food; to take delight
in solitude; and to engage in higher thought (which is meditation).
This is the Buddha’s Teaching.



Verse 186. Sensual Pleasures Never Satiated

Not by rain of golden coins
is found desires’ satiety,
desires are dukkha, of little joy,
thus a wise one understands.

Explanation: Insatiable are sensual desires. Sensual desires
will not be satisfied even with a shower of gold. The wise knows that
sensual pleasure bring but little satisfaction and much pain.



Verse 187. Shun Worldly Pleasures

Even with pleasures heavenly
that one finds no delight,
the perfect Buddha’s pupil
delights in craving’s end.

Explanation: The discipline of the Buddha does not even go
after heavenly pleasures. The discipline of the Buddha has his mind
fixed only on the process of ending cravings.



Verse 188. Fear Stricken Masses

Many a refuge do they seek
on hills, in woods, to sacred trees,
to monasteries and shrines they go.
Folk by fear tormented.

Explanation: Human beings who tremble in fear seek refuge
in mountains, forests, parks, trees, and shrines.



Verse 189. Those Refuges Do Not Help

Such refuge isn’t secure,
such refuge isn’t supreme.
From all dukkha one’s not free
unto that refuge gone.

Explanation: These are not secure refuges. The are not the
supreme refuge. One who takes refuge in them is not released from
all sufferings.



Verse 190. Seeing Four Noble Truths

But going for refuge to Buddha,
to Dhamma and the Sangha too,
one sees with perfect wisdom
the tetrad of the Noble Truths:

Explanation: If a wise person were to take
refuge in the Buddha, Dhamma and the Sangha, he will observe the four
Noble Truths with high wisdom.



Verse 191. The Noble Path

Dukkha, its causal arising,
the overcoming of dukkha,
and the Eight-fold Path that’s Noble
leading to dukkha’s allaying.

Explanation: The four extraordinary realities are suffering;
the arising of suffering; the ending of suffering; the eight-fold
path leading to the ending of suffering.



Verse 192 The Refuge That Ends All Suffering

Such refuge is secure,
such refuge is supreme.
From all dukkha one is free
unto that refuge gone.

Explanation: This refuge in the Triple Refuge is, of course,
totally secure. This is the supreme refuge. Once you take this refuge
you gain release from all your sufferings.



Verse 193. Rare Indeed Is Buddha’s Arising

Hard to find the pure and noble
who isn’t born just anywhere,
wherever one so wise is born
that family thrives happily.

Explanation: The Buddha is rare indeed. Such a rare person
is not born everywhere. If such a noble and wise person were born
in a clan, that clan will reap happiness.



Verse 194. Four Factors of Happiness

Blessed is the birth of Buddhas,
blest True Dhamma’s Teaching,
blest the Sangha’s harmony
and blessed is their striving.

Explanation: The arising of the Buddha is joyful. The proclamation
of the Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.



Verse 195. Worship Those Who Deserve Adoration

Who venerates the venerable
Buddhas or their disciples,
have overcome the manifold,
grief and lamentation left.

Explanation: Those who have gone beyond apperception ( the
normal way of perceiving the world), who have crossed over grief and
lamentation. They deserve to be worshipped; namely, the Buddhas and
their disciples.


Verse 196. Worship Brings Limitless Merit

They who are ‘Thus’, venerable,
cool and free from every fear -
no one is able to calculate
their merit as ‘just-so-much.

Explanation: One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned by
such a person cannot be measured by anyone.




Verse 179. The Buddha Cannot Be Tempted



That Buddha traceless of infinite range
whose victory none may e’er undo,
whose vanquished follow to no world,
then by which track will you trace him?

Explanation: The Buddha’s victory has not been won incorrectly.
No one can turn Buddha’s victory into defeat. Nothing that he
has conquered can return, or pursue him, because his conquest is so
complete: His ken infinite, In what way can you tempt or ensnare him.

Daily Readings from the Buddha’s Words of Wisdom







Daily Readings from the Buddha’s Words of Wisdom




http://www.buddhanet.net/dhammapada/d_world.htm

Treasury of Truth (Dhammapada) Chapter 13, World

Verse 167. Do Not Cultivate The Worldly

Do not follow base desires,
nor live with heedlessness,
do not follow wrong beliefs
to grow in worldly ways.

Explanation: Stoop not to depraved ways, to practices that
promote lower urges. Do not live slothfully. Do not associate yourself
with those who hold false views.


Verse 168. The Righteous Are Happy - Here And Hereafter

Rouse yourself, be diligent,
in Dhamma faring well.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Wake up to reality; do not be delude. Live in
accordance with reality. The realistic person lives happily in this
world and in the next.


Verse 169. Behave According To The Teaching

Fare in Dhamma coursing well,
in evil courses do not fare.
Who dwells in Dhamma’s happy
in this birth and the next.

Explanation: Practice the dhamma to perfection. Do not practice
it in a faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.


Verse 170. Observe The Impermanence Of Life

Just as a bubble may be seen,
just as a faint mirage,
so should the world be viewed
that the Death-king sees one not.

Explanation: Look at a bubble. How impermanent is it? Look
at a mirage. What an illusion! If you look at the world in this way,
even the king of death will not see you.


Verse 171. The Disciplined Are Not Attached To The Body

Come, look upon this world
like to a rich , royal chariot
wherein fools lounge at ease
but alert ones linger not.

Explanation: The spiritually immature ones are fully engrossed
in this world the glamour of which is deceptively like a decorated
royal carriage. Those who are aware of reality do not cling to those
worldly things. See the world as it really is.


Verse 172. The Diligent Illumine The World

Whoso was heedless formerly
but later lives with heedfulness
illuminates the world
as moon when free of clouds.

Explanation: An individual may have been deluded in the past.
But later corrects his thinking and becomes a disillusioned person.
He, therefor, is like the moon that has come out from behind a dark
cloud; thus, he illuminates the world.


Verse 173. Evil Is Overcome By Good

Who by wholesome kamma
covers up the evil done
illumines the world
as moon when free from clouds.

Explanation: If the evil habits of behaviour of an individual
get replaced by his good behaviour, he will illuminate the world.


Verse 174. Without Eye of Wisdom, This World Is Blind

This world is blind-become
few are here who see within
as few the birds break free from net
so those who go to heavens.

Explanation: Most people in this world are unable to see.
They cannot see reality properly. Of those, only a handful are capable
of insight. Only they see well. A few, like a stray bird escaping
the net, can reach heaven.


Verse 175. The Wise Travel Beyond The Worldly

Swans upon the sun’s path fly,
the powerful through space,
conquering Mara and his host
away from the world the wise are led.

Explanation: The swans fly away in the sky - as the path of
the sun. Those possessing psychic power travel through the sky. Those
diligent, wise saint conquer death with his armies and leave the world
and reach Nibbana.


Verse 176. A Liar Can Commit Any Crime

For one who falsely speaks,
who disregards the Dhamma,
who other lives denies:
no evil this one will not do.

Explanation: The evil person who has given up the virtue of
truthfulness has abandoned all hope of the next world.


Verse 177. Happiness Through Partaking In Good Deeds

To heavenly realms the mean don’t fare,
fools magnanimity ne’er acclaim,
but the one of wisdom rejoices at giving
and happy will be in future lives.

Explanation: The extreme misers do not reach the heavenly
worlds. The evil ignorant ones do not approve acts of charity. But
those noble ones approve and partake of charity. In consequence, they
are happy in the next birth.


Verse 178. Being Stream-Winner Is Supreme

Than o’er the earth sole sovereignty,
than going to heaven,
than lordship over all the worlds:
better the Steam-winner’s fruit.

Explanation: The achievement of the stream-winner is the primary
stage in the attainment of spiritual success. The state is greater
than being a universal monarch, or reaching heaven.

How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,

  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,

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



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文（简体）,
    24) Classical Chinese (Traditional)-古典中文（繁體）,
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,

  • 27) Classical Czech-Klasická čeština

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


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


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu




How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,

  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,

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



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文（简体）,
    24) Classical Chinese (Traditional)-古典中文（繁體）,
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,

  • 27) Classical Czech-Klasická čeština

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


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


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu




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𝓛𝓔𝓢𝓢𝓞𝓝 4101 Thu 23 Sep 2021 Wake up at 03:45 AM After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at 𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖 18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩 𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚, 668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙, 8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚, 𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪, 𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖, 𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜 Button Plant Green Butterfly E Mail Animation Clip 𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢 𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢 𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢 080-25203792 9449260443 9449835875 Spread tht Words of Buddha from 𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails. Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM https://www.youtube.com/watch?v=Yswwm-gxnFU&t=258s Most Powerful Theravada Pali Chanting DhammaLife 2020 2.82K subscribers Most Powerful Theravada Pali Chanting 1 Ratana Sutta 2 Mangala Sutta The Blessings 3 Metta Sutta 4 Dhamma Cakka Sutta 5 28 Buddha Paritta Chanting 6 Daily (Theravada) Buddhist Chanting_ Recited by Bhante Indarathana Chanted by Bhante Indarathana Music by Imee Ooi Video production by Bro. Billy Tan For more info, please email: inda1st@gmail.com https://youtu.be/Yswwm-gxnFU License Creative Commons Attribution license (reuse allowed) http://buddhanet.net/pdf_file/words_of_buddha.pdf SEPTEMBER 23 266. I do not say that the attainment of profound knowledge comes straight away; on the contrary, it comes from a gradual training, a gradual doing, a gradual practice.- Buddha https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha —
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:31 pm

𝓛𝓔𝓢𝓢𝓞𝓝  4101 Thu  23 Sep 2021

Wake up at 03:45 AM

After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at

𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖

18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜
Button Plant Green Butterfly E Mail Animation Clip

𝙗𝙪𝙙𝙙𝙝𝙖𝙨𝙖𝙞𝙙2𝙪𝙨@𝙜𝙢𝙖𝙞𝙡.𝙘𝙤𝙢
𝙟𝙘𝙨4𝙚𝙫𝙚𝙧@𝙤𝙪𝙩𝙡𝙤𝙤𝙠.𝙘𝙤𝙢
𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
080-25203792
9449260443

9449835875

Spread tht Words of Buddha from
𝙝𝙩𝙩𝙥://𝙨𝙖𝙧𝙫𝙖𝙟𝙖𝙣.𝙖𝙢𝙗𝙚𝙙𝙠𝙖𝙧.𝙤𝙧𝙜, WhataApp, Telegram,Faceboof, Twitter, more than 5000 Emails.

Practice Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM


Most Powerful Theravada Pali Chanting
DhammaLife 2020
2.82K subscribers
Most Powerful Theravada Pali Chanting
1 Ratana Sutta
2 Mangala Sutta The Blessings
3 Metta Sutta
4 Dhamma Cakka Sutta
5 28 Buddha Paritta Chanting
6 Daily (Theravada) Buddhist Chanting_ Recited by Bhante Indarathana
Chanted by Bhante Indarathana
Music by Imee Ooi
Video production by Bro. Billy Tan
For more info, please email: inda1st@gmail.com

License
Creative Commons Attribution license (reuse allowed)


SEPTEMBER 23
266.
I do not say that the attainment of profound knowledge comes straight
away; on the contrary, it comes from a gradual training, a gradual
doing, a gradual practice.- Buddha



Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.53-55
Accharāsaṅghāta Peyyāla
— Even for the time of a finger snap —
Practicing goodwill makes one worthy of gifts.
Note: info·bubbles on every Pali word

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!

English

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!

Most Powerful Theravada Pali Chanting

youtube.com
Most Powerful Theravada Pali Chanting
Most
Powerful Theravada Pali ChantingChanted by Bhante
Indarathanahttps://youtu.be/Yswwm-gxnFU—————————————————————…
Treasury of Truth (Dhammapada) Chapter 12, Self

    Verse 157. Safeguard Your Own Self
    If one holds oneself as dear,
    protected, one protects oneself.
    One who’s wise should be aware
    through all the watches three.

    Explanation:
    If you are aware that you are fond of your own self then protecting it
    is the best safeguard. You must take measures to protect your self in
    one of the three stages of life - namely childhood, youth and old age.
    The best safeguard is the acquisition of virtue.

    Verse 158. Giver Advice While Being Virtuous Yourself
    One should first establish
    oneself in what is proper.
    One may then teach others,
    and wise, one is not blamed.

    Explanation:
    If you are keen to advise others, in the first instance establish
    yourself in the proper virtues. It is only then that you become fit to
    instruct others.
    Verse 159. Discipline Yourself Before You Do Others

    As one teaches others
    so should one do oneself.
    Well-tamed, on may tame others,
    oneself to tame is hard.

    Explanation:
    If you are keen to discipline others in the same way, you must yourself
    behave in that manner. It is the best disciplined person, who will
    disciplined others best. The most difficult to be disciplined is one’s
    own self

    Verse 160. One Is One’s Best Saviour
    Oneself is refuge of oneself,
    who else indeed could refuge be?
    By good training of oneself
    one gains a refuge hard to gain.

    Explanation:
    The saviour of oneself is one’s own self. What other person could be
    your saviour? This is a difficult kind of help - being your own saviour.
    It can be achieved only through self discipline.

    Verse 161. The Unwise Person Comes To Grief On His Own
    By oneself is evil done,
    it’s born of self and self-produced.
    Evil grinds the unwise one
    as diamond does the hardest gem.

    Explanation:
    The diamond is born of, produced and is sprung from stone. But it cut
    the precious stone. The evil action is born of, produced by, and sprung
    from the evil doer.
    Verse 162. Evil Action Crushes The Doer

    He whose conduct’s very bad
    like oak-tree choked with ivy,
    so he does towards himself
    what enemies would wish.

    Explanation:
    The extremely evil action of the person lacking in virtue is similar to
    that of the parasitic maluva creeper. The creeper grows on the tree and
    crushes in into destruction. The evil doer’s action too crushes himself
    in that way.

    Verse 163. Doing Good Unto One’s Own Self Is Difficult
    Easy is what’s bad to do,
    what’s harmful to oneself.
    But what is good, of benefit,
    is very hard to do.

    Explanation:
    Those actions which are very bad and harmful to one’s own self can be
    very easily done. But if some action is good for one’s own self; that
    kind of right action will be found to be difficult to do.

    Verse 164. The Wicked Are Self-Destructive
    Whatever man unwise relies
    on evil views and so condemns
    the Teaching of the Arahats,
    or Noble Ones who Dhamma live,
    he, as a bamboo fruiting,
    fruits to self-destruction.

    Explanation:
    There are some ignorant ones who, due to some harmful views, obstruct
    the teachings of noble saints, who conduct their lives righteously.
    They, like the bamboo plant that are destroyed when they bear fruit, are
    self-destructing.

    Verse 165. Purity, Impurity Self-Created
    By oneself is evil done,
    by oneself defiled,
    by oneself it’s left undone,
    by self alone one purified.
    Purity, impurity on oneself depend,
    no one can purify another.

    Explanation:
    It is by one’s own self that evil is done. It is one’s own actions that
    defiles a person. If a person does not commit evil action, one is
    purified. A person is cleansed entirely by one’s own self. One cannot
    purify another. Purity and impurity both depend on one’s own self.

    Verse 166. Help Others - But Promote One’s Own Good
    Let none neglect their good
    for others’ good however great.
    Know well oneself’s own good
    and to that good attend.

    Explanation:
    One should not neglect one’s own spiritual progress in the course of
    many acts of service to others. Be fully aware of one’s own spiritual
    interest, and promote one’s own higher goals

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comments (0)
09/21/21
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 11:04 pm
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09/20/21
𝓛𝓔𝓢𝓢𝓞𝓝 4100 Wed 22 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو http://www.buddhanet.net/dhammapada/d_oldage.htm Treasury of Truth (Dhammapada) Chapter 11, Old Age کلاسیکی اردو Positive Words of the Awakened One Buddha in, Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.29) Classical English,Roman, 13) Classical Assamese-ধ্ৰুপদী অসমীয়া 17) Classical Bengali-ক্লাসিক্যাল বাংলা, 41) Classical Gujarati-ક્લાસિકલ ગુજરાતી, 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ, 70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, 73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya) 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو http://www.buddhanet.net/dhammapada/d_oldage.htm Verse 146. One Pacifying Word Is Noble
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 Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta

SN 35.20 (S iv 13)

Abhinanda Sutta in  ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी

— Delight —
[abhinanda]

There is no escape for whoever delights in sense objects.

English

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’.



13) Classical Assamese-ধ্ৰুপদী অসমীয়া

সুট্টাৰ Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta >> গছ
এছএন 35.20 (এছ আইভি 13)
ধ্ৰুপদী দেৱনগৰীত অভিনন্দ সুট্টা, শাস্ত্ৰীয় হিন্দী-দেৱনাগৰী- शास्त्रीय हिंदी
— আনন্দ -
[অভিনন্দ]
যিয়ে অৰ্থত বস্তুবোৰত আনন্দ কৰে তেওঁলোকৰ বাবে কোনো পলায়ন নাই।
ইংৰাজী
এক,
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি শব্দত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি গোন্ধত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি সোৱাদত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়। অসন্তোষজনকতাত
আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ পৰা
মুক্ত নহয়’।
এক,
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত হয়, অসন্তোষজনকতাত আনন্দিত হয়।
অসন্তোষজনকতাত আনন্দিত হোৱা এজনব্যক্তিৰ বিষয়ে মই এইদৰে কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত নহয়’।
এক,
ভিখখুচ, যি (দৃশ্যমান) ৰূপত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি শব্দত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি গোন্ধত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি সোৱাদত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়। যিজনে
অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ অসন্তোষজনকতাৰ
পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি শাৰীৰিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।
এক,
ভিখখুচ, যি মানসিক পৰিঘটনাত আনন্দিত নহয়, অসন্তোষজনকতাত আনন্দিত নহয়।
যিজনে অসন্তোষজনকতাত আনন্দিত নহয়, তেওঁলোকৰ বিষয়ে মই কওঁ: ‘তেওঁ
অসন্তোষজনকতাৰ পৰা মুক্ত হৈছে’।

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17) Classical Bengali-ক্লাসিক্যাল বাংলা,


গাছ >> সূতোট পিয়াসাকা >> Saṃyutta Nikya >> Saḷyyatana Saṃyutta
SN 35.20 (এস IV 13)
শাস্ত্রীয় বাংলা ভাষায় অভিষন্দ সূত-কাসিকাল বাংলা
- আনন্দ -
[abhinanda]
যে কেউ অর্থে বস্তু delights জন্য কোন পালা নেই।
ইংরেজি
এক,
ভিকখুস, যারা (দৃশ্যমান) ফর্মগুলিতে আনন্দিত, অসন্তুষ্টতা অর্জন করে।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা শব্দে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত। অসন্তুষ্টির
মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
নন’।
এক,
ভিকখুস, যারা odors মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা স্বাদ মধ্যে delights, অসন্তুষ্টতা মধ্যে delights।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যিনি শারীরিক ঘটনাগুলিতে আনন্দিত হন, অসন্তুষ্টির মধ্যে আনন্দিত
হন। অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত নন’।
এক,
ভিকখুস, যারা মানসিক ঘটনাগুলিতে আনন্দিত, অসন্তুষ্টির মধ্যে আনন্দিত হয়।
অসন্তুষ্টির মধ্যে আনন্দিত এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত নন’।
এক,
ভিকখুস, যিনি (দৃশ্যমান) ফর্মগুলিতে আনন্দ করেন না, অসন্তুষ্টতা অর্জন
করেন না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি
অসন্তুষ্টতা থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যারা শব্দে আনন্দিত না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যারা odors মধ্যে আনন্দ না, অসন্তুষ্টতা আনন্দ না। অসন্তুষ্টতায়
আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা থেকে মুক্ত
হয়েছেন’।
এক,
ভিকখুস, যারা স্বাদে আনন্দ করে না, অসন্তুষ্টতায় আনন্দিত হয় না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যিনি শারীরিক ঘটনাতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত হয়
না। অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
এক,
ভিকখুস, যিনি মানসিক ঘটনাগুলিতে আনন্দ করেন না, অসন্তুষ্টতায় আনন্দিত না।
অসন্তুষ্টতায় আনন্দিত না এমন একজনের মধ্যে আমি বলি: ‘তিনি অসন্তুষ্টতা
থেকে মুক্ত হয়েছেন’।
||Sankare sise namor kothia|| Assamese Dance cover||Bhupen hazarika||Jigyasha Gohain||
Jigyasha Gohain
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song:Tumi Asomiya
Artist: Dr. Bhupen Hazarika
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Tumi Assomiya
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Chinaki Geet
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RDC Media Pvt. Ltd (on behalf of N.K. Production), and 1 Music Rights Societies

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||Sankare sise namor kothia|| Assamese Dance cover||Bhupen hazarika||Jigyasha Gohain||


41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

વૃક્ષ >> સૂત્ર piṭaks >> Sṃyutta nikayશાસ્ત્ર >> Sałyatana Sałyutta
એસએન 35.20 (એસ ચોથો 13)
અભિન્દા સુતા શાસ્ત્રીય ગુજરાતીમાં - ક્લાસિચક ગુજરાતી
- આનંદ -
[અભિનેન્ડા]
અર્થમાં વસ્તુઓમાં કોઈ પણ આનંદ થાય છે તેના માટે કોઈ બચાવ નથી.
અંગ્રેજી
એક,
ભીખસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે
છે. જે અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત નથી’.
એક,
ભીખસ, જે અવાજોમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે ગંધમાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે સ્વાદમાં આનંદ કરે છે, અસંતોષતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખુસ, જે શરીરની ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખસ, જે માનસિક ઘટનામાં આનંદ કરે છે, અસંતોષકારકતામાં આનંદ કરે છે. જે
અસંતોષકારકતામાં આનંદ કરે છે તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત નથી’.
એક,
ભીખુસ, જે (દૃશ્યમાન) સ્વરૂપોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ
નથી કરતું. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
એક,
ભીખુસ, જે અવાજોમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભીખુસ, જે ગંધમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભીખસ, જે સ્વાદમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી કરતું. જે
અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે અસંતોષકારકતાથી
મુક્ત થાય છે’.
એક,
ભિક્ખુસ, જેઓ શરીરની ઘટનાઓમાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતા. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
એક,
ભીખસ, જે માનસિક ઘટનામાં આનંદ નથી કરતા, તે અસંતોષકારકતામાં આનંદ નથી
કરતો. જે અસંતોષકારકતામાં આનંદ નથી કરતો તેમાંથી, હું કહું છું: ‘તે
અસંતોષકારકતાથી મુક્ત થાય છે’.
20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs
Studio Sangeeta
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Studio
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Traditional Folk Famous Gujarati Songs || કાઠિયાવાડી લોકગીત || ગુજરાતી
સ્પેશલ ગીતો ||
Album - Gujarati Lokgeeto
Music Label - Studio Sangeeta
Singers -
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Songs List -
01. Mehndi Te Vavi Malve Ne Rang Gayo Gujarat Re
02. Chando Ugyo Chokma Ghayal
03. Maragdo Maro Meli Dyone
04. Saag Seesam No Dholiyo
05. Ame Maiyara Re
06. Sona Vatakdi Re Kesar
07. Limbuda Jule Taara Baag Ma
08. Zalavadi Dhol Taru Zanzar Waage
09. Ramo Ramo Govaliya
10. Hambo Hambo Vichudo
11. Ram Lakhan Be Bandhaav
12. Sonala Hindhori Ne Rupla
13. Aawi Rudi Anjawaali Raat
14. Unchi Re Chadu Ne
15. Maadi Hu To Baar Varse
16. Vahu Ae Vagovya Khorda
17. Aaj Maari Mena Re Bole
18. Rukhad Bawa
19. Kunjal Na Maar Roya
20. Kasumbi No Rang
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20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs
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Studio Sangeeta

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20 Popular Gujarati Lok Geeto || ગુજરાતી લોકગીતો || Traditional Folk Famous Gujarati Songs


55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

ಮರ >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana saṃyutta
SN 35.20 (ರು IV 13)
ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡದಲ್ಲಿ ಅಭಿನಂದ ಸಟ್ಟಾ- ಶಾಸ್ತ್ರಿಯ ಕಾನ್ನಾಡ್
- ಡಿಲೈಟ್ -
[ಅಭಿನಂದ]
ಅರ್ಥದಲ್ಲಿ ವಸ್ತುಗಳು ಸಂತೋಷಪಡುವವರಿಗಾಗಿ ಯಾವುದೇ ತಪ್ಪಿಸಿಕೊಳ್ಳುವುದಿಲ್ಲ.
ಆಂಗ್ಲ
ಒಂದು,
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳು, ಅತೃಪ್ತಿಕರವಲ್ಲದ ಸಂತೋಷದಿಂದ ಸಂತೋಷಪಡುತ್ತಾರೆ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಶಬ್ದಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭುಕ್ಕಸ್, ವಾಸನೆಯಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಅಭಿರುಚಿಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭುಕ್ಕಾಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು
ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಮಾನಸಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ಅತೃಪ್ತಿಕರವಾಗಿ
ಸಂತೋಷಪಡುತ್ತಾರೆ. ಅತೃಪ್ತಿಕರವಲ್ಲದವರಲ್ಲಿ ಸಂತೋಷಪಡುವವರು, ನಾನು ಹೇಳುತ್ತೇನೆ:
‘ಅವರು ಅತೃಪ್ತಿಕರವಲ್ಲದವರು’ ನಿಂದ ಬಿಡುಗಡೆ ಮಾಡಲಿಲ್ಲ ‘.
ಒಂದು,
ಭಿಕ್ಖಸ್, ಯಾರು (ಗೋಚರ) ರೂಪಗಳಲ್ಲಿ ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಶಬ್ದಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಕುಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ
ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ಯಾರು ವಾಸನೆಯನ್ನು ಆನಂದಿಸುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ಅಭಿರುಚಿಯಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಒಂದು,
ಭುಕ್ಕಸ್, ದೈಹಿಕ ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಸಂತೋಷವಾಗುವುದಿಲ್ಲ, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ.
ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
ಮಾನಸಿಕ
ವಿದ್ಯಮಾನಗಳಲ್ಲಿ ಆನಂದವಿಲ್ಲದ ಭಿಕ್ಷಾಸ್, ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ. ಅತೃಪ್ತಿಕರವಾಗಿಲ್ಲ
ಒಬ್ಬ ವ್ಯಕ್ತಿಯು, ನಾನು ಹೇಳುತ್ತೇನೆ: ‘ಅವರು ಅತೃಪ್ತಿಕರರಿಂದ
ವಿಮೋಚನೆಗೊಂಡಿದ್ದಾರೆ’.
Faridabad single jodi 21 September 2021 gaziyabad gali disawar satta king bank satta king disaweer
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70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

മരം >> സുട്ട പിയക >> സായ്യുട്ട നിക്താ >> സാധനതാന സായുട്ട
SN 35.20 (കൾ IV 13)
ക്ലാസിക്കൽ മലയാളത്തിൽ അഭിനിന്ദ സുട്ടു- ഒരു തമാശയായി
- ആനന്ദം -
[അഭിനന്ദ]
ഇന്ദ്രിയ വസ്തുക്കളിൽ ആനന്ദിക്കുന്നവർക്ക് രക്ഷയില്ല.
ഇംഗ്ലീഷ്
ഒന്ന്,
ഭിക്കൽഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കുന്ന, തൃപ്തികരമല്ലെന്ന്
ആനന്ദിക്കുന്നു. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ
തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ശബ്ദത്തിൽ
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ദുർഗന്ധത്തിൽ
ആനന്ദിക്കുന്ന ഒന്ന്, ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
അഭിരുചികളിൽ
ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ
പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത് പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ശാരീരിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
മാനസിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കുന്ന ഒന്ന്, ഭീവനൻ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ലാത്തവന്റെ, ഞാൻ പറയുന്നു: ‘അദ്ദേഹത്തെ തൃപ്തികരമല്ല എന്നത്
പ്രകോപിപ്പിക്കപ്പെടുന്നില്ല’.
ഒരാൾ,
ഭിച്ചഹസ്, (ദൃശ്യമായ) രൂപങ്ങളിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല.
തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത്
അണിവേദനയുമാണ്’.
ഒന്ന്,
ഭിക്കൽഹസ്, ശബ്ദത്തിൽ ആനന്ദിക്കാത്തതിനാൽ, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ദുർഗന്ധത്തിൽ
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
രുചിയിൽ
ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല, തൃപ്തികരമല്ലെന്ന്
ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
ശാരീരിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
മാനസിക
പ്രതിഭാസങ്ങളിൽ ആനന്ദിക്കാത്ത ഒരു ഭീഖുസ്, തൃപ്തികരമല്ല. തൃപ്തികരമല്ല,
തൃപ്തികരമല്ലെന്ന് ഞാൻ പറയുന്നു: ‘അവൻ തൃപ്തികരമല്ല എന്നത് അണിവേദനയുമാണ്’.
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73) Classical Marathi-क्लासिकल माओरी,

झाड >> सुट्टा piṭaka >> Saṃyutta nikaya >> Saḷyatana saṃyutta
एसएन 35.20 (एस चौथा 13)
शास्त्रीय मराठी मध्ये अभिनंद सुट्टा- क्लासिकल मादेश
- आनंद -
[अभिनंद]
जो काही अर्थाने प्रसन्न आहे त्यासाठी सुटलेला नाही.
इंग्रजी
एक,
भिकखस, जो (दृश्यमान) फॉर्म आनंद देतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक, भाख्ख, जो आवाजात आनंद देतो, असंतोषजनकतेत आनंद होतो. असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो गंधांमध्ये आनंद करतो, असंतोषजनकांमधील आनंद होतो. असंतुष्टतेत
आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो अभिरुचीनुसार आनंदित करतो, असंतोषांमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो शारीरिक घटनांमध्ये आनंद देतो, असंतोषजनकांमधील आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो मानसिक घटनांमध्ये आनंद देतो, असंतोषजनकतेमध्ये आनंद होतो.
असंतुष्टतेत आनंद होतो, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त नाही’.
एक,
भिकखस, जो (दृश्यमान) स्वरूपात आनंद होत नाही, असंतोषजनकतेत आनंद होत
नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
एक,
भिक्खस, जो आवाजात आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
एक,
भिक्खस, जो गंधांमुळे आनंदित नाही, असंतोषांमुळे आनंद होत नाही. ज्यामुळे
असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून मुक्त आहे’.
एक,
भिश्ख, जो अभिरुचीनुसार आनंदित नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
एक,
भिक्खस, ज्याला शारीरिक घटनांमध्ये आनंद होत नाही, तो समाधानीपणात आनंद
होत नाही. ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट
गोष्टीपासून मुक्त आहे’.
एक,
भाख्ख, जो मानसिक घटनांमध्ये आनंद होत नाही, असंतोषजनकतेत आनंद होत नाही.
ज्यामुळे असंतोषाने आनंद होत नाही, मी म्हणतो: ‘तो असंतुष्ट गोष्टीपासून
मुक्त आहे’.
MADESH LORD OF INTOXICATION | LGBTQ GAY SHORT FILM | adeetya m. jhainsi film
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76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

रूख >> सुता्टा Piṭaka >> सियोसुट्टा निकगा >> सॉमानाना सघुच्छटा
SN 35 35.20 (S IV 13)
प्रिन्सिवलंटिकल नेपाली नेपाली-संस्करणको उत्तरा-संस्करण mailary (bels मा)
- आनन्द -
[प्रेहिनु]
त्यहाँ कुनै भाग्ने कुनै पनि भाग्नको लागि त्यहाँ कुनै उम्कने छैन।
अंग्रेजी
एक,
भोक्खस, जो खुशी हुन्छन् (देखिने) फारमहरू, असन्तुष्टतामा रमाउँदछन्। एक
जो असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुँदैन।
एक,
भिक्कीस, जो आवाजमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्वस, जो गन्धहरूमा रमाउँछन्, असन्तुष्टपनमा रमाउँछन्। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्ख, जो स्वादमा रमाइलो गर्दछ, असन्तुष्टतामा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्वस, शारीरिक घटनाहरू मा रमाइलो, असन्तुष्टिमा रमाउँछ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भक्खस, जो मानसिक घटनाहरूमा रमाउँदछ, असन्तुष्टपनहरूमा खुशी हुन्छ। एक जो
असन्तुष्टतामा प्रसन्न हुन्छ, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुँदैन।
एक,
भिक्कीस, जो भित्र (देखिने) फारमहरूमा खुशी हुँदैनन्, असन्तुष्टतामा
रमाउँदैनन्। हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट
स्वतन्त्र हुन्छ।
एक,
भक्ख, जो अनुहारमा रमाउँदैनन्, असन्तुष्टपनामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्ख, जो गन्धहरूमा रमाउँदैन, असन्तुष्टतामा रमाउँदैनन्। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्खस, जो स्वादमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैन। हामी एक
असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
एक,
भक्खस, जसले शारीरिक फेनोमेनमा खुशी हुँदैन, असन्तुष्टतामा रमाउँदैनन्।
हामी एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र
हुन्छ।
एक,
भिक्कीस, जो मानसिक घटनाहरूमा रमाउँदैनन्, असन्तुष्टतामा रमाउँदैनन्। हामी
एक असुरक्षितमा खुशी हुँदैनौं, म भन्छु: ‘ऊ असन्तुष्टबाट स्वतन्त्र हुन्छ।
Sarayu with proofs | Big Boss | 7 Arts | Sarayu
7 Arts
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Following are the Timings
Proof 1 :
Captaincy task between Siri, Maanas, Hamida and Vishwa
Day 4, Episode 5, September 9th. Time 46 minutes on Disney Hotstar
Proof 2:
Sarayu said on stage to Nagarjuna garu during elemination
Day 7, Episode 8, September 12th, at 49 minutes on Disney Hotstar
Proof 3:
Shannu talking to Siri
Day 8, Episode 9, September 13th, at 5mins 30 sec on Disney hotstar
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78) Classical Odia (Oriya)

https://www.budhha-’acan-ଭାକା .1/sutta/samiluttaata/sn35-020.hml
TREP >> ବର୍ଗା piṭak >> SAṃYUTTA Nikāya >> SAḷḷyataana Saṃyuta |
SNC 35.20 (S IV 13)
ଶାସ୍ତ୍ରୀୟ ଓଡିଆରେ ଅଭିନ୍ଆନ୍ଦା ଧଟା (ଓଡିଆ)
- ଆନନ୍ଦ -
[ଅବିଭିନନ୍ଦ]
ଯିଏ ଅନୁଭବ କରେ ସେଥିପାଇଁ କ is ଣସି ପଳାୟନ ନାହିଁ |
ଇଂରାଜୀ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମଗୁଡିକ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ଧ୍ୱନିରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ | ଯିଏ
ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଫେନୋମେନାରେ ଆନନ୍ଦିତ ହୁଏ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି
ପାଇନାହାଁନ୍ତି’ |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣା ଗ୍ରହଣ କରେ, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଅନ୍ତି | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇନାହାଁନ୍ତି’ |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ (ଦୃଶ୍ୟମାନ) ଫର୍ମରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ
ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କହୁସ୍, ଯିଏ ଶବ୍ଦରେ ସନ୍ତୁଷ୍ଟ ନୁହଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦ
କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଗୋଟିଏ,
ଭାଇକହସ୍, ଯେଉଁମାନେ ଦୁର୍ଗନ୍ଧରେ ଆନନ୍ଦ କରୁନାହାଁନ୍ତି, ସେମାନେ ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦ କରନ୍ତି ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କହୁସ୍, ଯିଏ ସ୍ୱାଦରେ ଆନନ୍ଦ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ |
ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ ଅସନ୍ତୁଷ୍ଟତାରୁ
ମୁକ୍ତି ପାଇଛନ୍ତି |
ଗୋଟିଏ,
ଭିକ୍କସ୍, ଯିଏ ଶାରୀରିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
ଜଣେ,
ଭିକ୍କସ୍, ଯିଏ ମାନସିକ ଘଟଣାରେ ନିଜକୁ ସନ୍ତୁଷ୍ଟ କରେ ନାହିଁ, ଅସନ୍ତୁଷ୍ଟତାରେ
ଆନନ୍ଦିତ ହୁଏ ନାହିଁ | ଯିଏ ଅସନ୍ତୁଷ୍ଟତାରେ ଆନନ୍ଦିତ ହୁଏ ନାହିଁ, ମୁଁ କହୁଛି: ‘ସେ
ଅସନ୍ତୁଷ୍ଟତାରୁ ମୁକ୍ତି ପାଇଛନ୍ତି |
20 Ways to Wish ‘Good Luck’ & ‘Congratulations’ - 29 Alternative English Phrases!
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20 Ways to Wish ‘Good Luck’ & ‘Congratulations’ - 29 Alternative English Phrases!



83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਲੜੀ >> ਸੂਟਾ ਤਿਵਾਕਾ >> Sa …ਤਤਾ ਨਿਕਿਆ >> Saḷayatana Syyutta
Sn 35.20 (s iv 13)
ਕਲਾਸੀਕਲ ਵਿੱਚ ਅਭਿਨੰਨਾ ਤੱਟ- ਕਲਾਸਕਲਡ ਪ੍ਰਬੰਧਕ
- ਖੁਸ਼ੀ -
[ਅਬਿਨੰਦ]
ਇਸ ਲਈ ਕੋਈ ਬਚਣਾ ਨਹੀਂ ਹੈ ਕਿਉਂਕਿ ਕੋਈ ਵੀ ਮਹਿਸੂਸ ਕਰਦਾ ਹੈ ਦੇ ਆਬਜੈਕਟਸ.
ਅੰਗਰੇਜ਼ੀ
ਇਕ,
ਭਿੱਖਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਬਣਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨਤਾ ਵਿਚ ਪ੍ਰਸੰਨ
ਹੁੰਦਾ ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ
ਭੀਖ ਲਵੋ, ਭਿੱਖੁਸ ਨੇ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਕੀਤਾ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ
ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸਾ ਜੋ ਸੁਜੁਸਾਂ ਵਿਚ ਮਨਦਾਸ ਕਰਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦਾਂ ਵਿਚ ਅਨੰਦ ਲੈਂਦਾ ਹੈ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ. ਇਕ
ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ
ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਖ਼ੁਸ਼ ਹੁੰਦੇ ਹਨ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ
ਹੈ. ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰਾ ਵਿਚ ਖੁਸ਼ੀ ਹੋਇਆ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਹੁੰਦਾ ਹੈ.
ਇਕ ਜੋ ਕਿ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ
ਤੋਂ ਮੁਕਤ ਨਹੀਂ ਹੁੰਦਾ’ ‘.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ (ਦਿਖਾਈ ਦੇਣ ਵਾਲੇ) ਫਾਰਮ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ
ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ
ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸਾ, ਜੋ ਆਵਾਜ਼ਾਂ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟ ਹੋਣ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ
ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸੁਗੰਧਾਂ ਵਿਚ ਦੁਬਾਰਾ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ
ਨਹੀਂ ਹੁੰਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਵਾਦ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਕਰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਵਿਚ ਅਨੰਦ ਨਹੀਂ ਲੈਂਦਾ.
ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ: ‘ਉਹ
ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਸਰੀਰਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ ਨਹੀਂ
ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ ਹਾਂ:
‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
ਇਕ,
ਭਿੱਖੁਸ, ਜੋ ਮਾਨਸਿਕ ਵਰਤਾਰੇ ਵਿਚ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਅਨੰਦ
ਨਹੀਂ ਲੈਂਦਾ. ਇਕ ਵਿਅਕਤੀ ਜੋ ਅਸੰਤੁਸ਼ਟਤਾ ਨਾਲ ਪ੍ਰਸੰਨ ਨਹੀਂ ਹੁੰਦਾ, ਮੈਂ ਕਹਿੰਦਾ
ਹਾਂ: ‘ਉਹ ਅਸੰਤੁਸ਼ਟਤਾ ਤੋਂ ਮੁਕਤ ਹੋ ਗਿਆ ਹੈ’.
Organisation Theories (Part1) | Classical Theory | Rationale , Pillars and Criticism
Dr Amit Lal
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Span of control
Scientific Management by F W Taylor
Administrative Management by Henry Fayol part1
Administrative Management by Henry Fayol part2
Organisation Theories (Part1) | Classical Theory | Rationale , Pillars and Criticism
This
video explains the the Classical theory in details (meaning, objective,
pillars and criticism)Span of control
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
ह्त्त्प्सः//www.बुद्ध-वचन.ओर्ग्/सुत्त/सम्युत्त/सलयतन/स्न्35-020.ह्त्म्ल्
ट्रेए >> षुत्त Pइṭअक >> षṃयुत्त णिक्āय >> षḷāयतन षṃयुत्त
ष्ण् 35.20 (ष् इव् 13)
आभिनन्द षुत्त इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
— डेलिघ्त् —
[अभिनन्द]
ठेरे इस् नो एस्चपे fओर् wहोएवेर् देलिघ्त्स् इन् सेन्से ओब्जेच्त्स्.
Eन्ग्लिस्ह्
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’.
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Classical Sindhi,

وڻ >> ستن پائفيڪا >> سائويوٽوا نيڪويا >> سائويا سائين سائين
SN 35.20 (ايس آء) 13)
طبقي جي سنڌي ۾ اباانوا سٽا
- خوشي -
[اباھانا)
ڪو به فطرتي شين ۾ ڪنهن جي خوشين لاء فرار ناهي.
انگريزي
هڪ،
بيخبر، جيڪو (ظاهر) شڪلن ۾ خوش ڪري ٿو، غير منسلر ڪري خوشي ڪري ٿو. هڪ جو
جيڪو غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
نه ڪيو ويو آهي.
هڪ،
بيخلا، جيڪو آوازن ۾ خوش ڪري ٿو، نافزان ڪندڙ ۾ خوشي ٿو. هڪ جو جيڪو غير
مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو
ويو آهي.
هڪ،
ڀائيڪي، جيڪو گندن ۾ خوش ڪري ٿو، اڻ لکندو آهي. هڪ جو جيڪو غير مطلوب نفيس
۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
هڪ،
بيخبس، جيڪو ذوق ۾ خوش آهن، ناپسنديده ۾ منن کي منن کي پياريندو آهي. هڪ
جو جيڪو غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد نه ڪيو ويو آهي.
هڪ،
بيخوشي، جيڪي بدنصيب ۾ خوشي رکي ٿو. هڪ جو جيڪو غير مطلوب نفيس ۾ خوش ڪري
ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه ڪيو ويو آهي.
هڪ،
بيخبرس، جيڪو ذهني رجحان ۾ خوش ڪري، نافذ ڪرڻ ۾ خوش ڪري ٿو. هڪ جو جيڪو
غير مطلوب نفيس ۾ خوش ڪري ٿو، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد نه
ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو (ظاهري) فارم ۾ خوش نه ٿو اچي، ناخوشازي ۾ خوش نه ٿيو. هڪ مان
جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد
ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو آواز ۾ خوش نٿو ڪري، نافستگيء ۾ خوش نٿو ڪري. هڪ مان جيڪو
ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
هڪ
هڪ، شئيسس، جيڪو ادارست ۾ محسوس نه ڪندو آهي، نازز ڪلر ۾ خوشي نٿو ڪري. هڪ
مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
هڪ،
بيخبر، جيڪو ذائقي ۾ خوش نٿو ڪري، نافستر ۾ خوشي نٿو ڪري. هڪ مان جيڪو
ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان آزاد ڪيو
ويو آهي.
هڪ،
بيخبر، جيڪو جسماني طور تي مزي ۾ خوشي نٿو ٿئي، غير مطمئن ڪندڙ خوشيء ۾ نه
ٿو اچي. هڪ مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي
نافذ ڪرڻ کان آزاد ڪيو ويو آهي.
هڪ،
بيڪار، جيڪو ذهني رجحان ۾ خوش نٿو ڪري، غير مطمئن ڪرڻ ۾ خوش نه آهي. هڪ
مان جيڪو ناخوشرائي ۾ خوش نه ڪندو آهي، مان چوان ٿو: ‘هن کي نافذ ڪرڻ کان
آزاد ڪيو ويو آهي.
Bole Chudiyan Best Lyric - K3G|Amitabh|Shah Rukh Khan|Hrithik|Kajol|Kareena|Alka Yagnik
SonyMusicIndiaVEVO
37.7M subscribers
Sing
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
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Bole Chudiyan
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Jatin-Lalit, Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan, Kavita Krishnamurthy
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SonyMusicIndiaVEVO
37.7M subscribers
Sing
Along with the entire cast of the film in this track - Kareena Kapoor
& Hrithik Roshan start the festivities quickly followed by SRK and
Kajol and then joined by the patriarch Amitabh Bachchan and his wife
Jaya Bachchan. Song Name - Bole Chudiyan Movie - Kabhi Khushi Kabhie
Gham Singer - Amit Kumar, Sonu Nigam, Alka Yagnik, Udit Narayan &
Kavita Krishnamurthy Composer - Jatin Lalit Lyricists - Sameer Anjaan
Director - Karan Johar Producer - Yash Johar Studio - Dharma
Productions Pvt. Ltd. Music Label - Sony Music Entertainment India Pvt.
Ltd. (C) 2001 Sony Music Entertainment India Pvt. Ltd. Subscribe:
Vevo - http://www.youtube.com/user/sonymusic… Like us: Facebook: https://www.facebook.com/SonyMusicIndia Follow us: Twitter: https://twitter.com/sonymusicindia G+: https://plus.google.com/+SonyMusicIndia
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
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102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

மரம் >> Sutta Piṭaka >> நிக்ககா >> Saḷḷyatana >> Saḷḷyatana >>
எஸ்என் 35.20 (எஸ் IV 13)
அபினந்தா சுத்த்தா கிளாசிக்கல் தமிழ்-பாரம்பரிய இசைத்தமிழ் செமொரி
- மகிழ்ச்சி -
[அபினந்தா]
அர்த்தமுள்ள பொருள்களில் மகிழ்வதற்கு எவரேனும் தப்பிக்க முடியாது.
ஆங்கிலம்
ஒரு,
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்வது, திருப்தியற்ற நிலையில்
மகிழ்வது. திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், ஒலிப்பதிவுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், நாற்றங்கள் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், சுவைமிக்க மகிழ்ச்சி, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், மனநல நிகழ்வுகளில் மகிழ்வது, திருப்தியற்ற நிலையில் மகிழ்வது.
திருப்தியற்ற நிலையில் மகிழ்வதைப் பற்றி நான் கூறுகிறேன்: ‘அவர்
திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படவில்லை’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், யார் (தெரியும்) வடிவங்களில் மகிழ்ச்சி இல்லை, திருப்தியற்ற
நிலையில் மகிழ்ச்சி இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார்
என்று நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், ஒலிகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், நாற்றங்கள் மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
ஒரு,
பிக்ஹஸ், சுவை மீது மகிழ்ச்சியாக இல்லை, திருப்தியற்ற நிலையில் மகிழ்ச்சி
இல்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று நான்
கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து விடுவிக்கப்படுகிறார்’
என்று நான் கூறுகிறேன்.
ஒன்று,
பிக்ஹஸ், உடல் நிகழ்வுகளில் மகிழ்ச்சியடையவில்லை, திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
மனநல
நிகழ்வுகளில் மகிழ்ச்சியடையாத ஒரு பிக்ஹஸ், திருப்தியற்ற நிலையில்
மகிழ்ச்சியடையவில்லை. திருப்தியற்ற நிலையில் மகிழ்ச்சியடையாதவர் யார் என்று
நான் கூறுகிறேன்: ‘அவர் திருப்தியற்ற தன்மையிலிருந்து
விடுவிக்கப்படுகிறார்’ என்று நான் கூறுகிறேன்.
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104) Classical Telugu- క్లాసికల్ తెలుగు,

ట్రీ >> SUTTA PIṭAKA >> SAṃYUTTA NIKAYY> SAḷāYATANA SAṃYUTTA
SN 35.20 (S IV 13)
అబినంద సుత్తా క్లాసికల్ ఇన్-క్లాసికల్ హెలుగు
- ఆనందం -
[అభినాండ]
అర్ధంలో వస్తువులని అధిరోహించేవారికి తప్పించుకోలేదు.
ఆంగ్ల
ఒకటి,
భిఖస్, ఎవరు (కనిపించే) రూపాలు, అసంతృప్తికరంగా ఆనందపరుస్తుంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒకటి,
భిక్హస్, శబ్దాలలో ఆనందం కలిగించేది, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒక,
భిక్హస్, వాసనలు లో ఆనందం, అసంతృప్తికరంగా డిలైట్స్. అసంతృప్తికరంగా ఆనందం
కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా నుండి విముక్తి
పొందలేదు’.
ఒక,
భిక్ఖస్, అభిరుచులలో ఆనందం కలిగించే, అసంతృప్తికరంగా ఆనందంగా ఉంది.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒక,
భిక్ఖస్, శారీరక దృగ్విషయంలో డిలైట్స్, అసంతృప్తికరంగా డిలైట్స్.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
మానసిక
దృగ్విషయంలో ఆనందం కలిగించే వ్యక్తి, భిక్హస్, అసంతృప్తికరంగా ఉంటారు.
అసంతృప్తికరంగా ఆనందం కలిగించే వ్యక్తి, నేను చెప్పాను: ‘అతను
అసంతృప్తికరంగా నుండి విముక్తి పొందలేదు’.
ఒకటి,
భిక్హస్, (కనిపించే) రూపాల్లో ఆహ్లాదం లేదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒక,
భిక్ఖస్, శబ్దాలలో ఆహ్లాదకరమైనది కాదు, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒకటి,
భిక్ఖస్, వాసనలు లో ఆహ్లాదం లేదు, అసంతృప్తసాము లో ఆనందం లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
ఒక,
భిక్హస్, అభిరుచులలో ఆహ్లాదం లేనిది, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
శరీర
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
మానసిక
దృగ్విషయంలో ఆహ్లాదం లేని వ్యక్తి, భిక్ఖస్, అసంతృప్తికరంగా ఆనందంగా లేదు.
అసంతృప్తికరంగా ఉండనివ్వని వ్యక్తి, నేను చెప్పాను: ‘అతను అసంతృప్తికరంగా
నుండి విముక్తి పొందాడు’.
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Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?
Explanation:
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.
Explanation:
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.
Explanation:
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?
Explanation:
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.
Explanation:
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.
Explanation:
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Verse
Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.
Explanation:
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.
Explanation:
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation:
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation:
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation:
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.

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𝓛𝓔𝓢𝓢𝓞𝓝 4099 Tue 21 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 92) Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو , http://www.buddhanet.net/dhammapada/d_punish.htm Treasury of Truth (Dhammapada) Chapter 10, Punishment Positive Words of the Awakened One Buddha in 92) Classical Sindhi, 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو , Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:52 am

𝓛𝓔𝓢𝓢𝓞𝓝  4099 Tue 21 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in
92) Classical Sindhi,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,
109) Classical Urdu- کلاسیکی اردو
,



http://www.buddhanet.net/dhammapada/d_punish.htm










Treasury of Truth (Dhammapada) Chapter 10, Punishment


Positive Words of the Awakened One  Buddha in
92) Classical Sindhi,

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,
109) Classical Urdu- کلاسیکی اردو
,




Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
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𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
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𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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SN 35.20 (S iv 13)

Abhinanda Sutta

— Delight —
[abhinanda]

There is no escape for whoever delights in sense objects.


Note: info·bubbles on every Pali word



Pāḷi

English

Yo, bhikkhave, rūpe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo, bhikkhave, sadde abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo, bhikkhave, gandhe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo, bhikkhave, rase abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo, bhikkhave, phoṭṭhabbe abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo, bhikkhave, dhamme abhinandati, dukkhaṃ so abhinandati. Yo dukkhaṃ abhinandati, ‘a·parimutto so dukkhasmā’ti vadāmi.


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

Yo ca kho, bhikkhave, rūpe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.

Yo ca kho, bhikkhave, sadde nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.

Yo ca kho, bhikkhave, gandhe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.

Yo ca kho, bhikkhave, rase nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.

Yo ca kho, bhikkhave, phoṭṭhabbe nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.

Yo ca kho, bhikkhave, dhamme nābhinandati, dukkhaṃ so nābhinandati. Yo dukkhaṃ nābhinandati, ‘parimutto so dukkhasmā’ti vadāmi.


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’.


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



वृक्ष >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
एसएन 35.20 (एस IV 13)
क्लासिकलडेवनागरी में अभिनंद सुट्टा, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी हिंदी
- आनंद -
[अभिनंद]
किसी भी व्यक्ति के लिए कोई बच नहीं है जो किसी भी प्रकार की वस्तुओं में प्रसन्न है।
अंग्रेज़ी
एक,
भिक्खस, जो (दृश्यमान) रूपों में प्रसन्न होते हैं, असंतोषजनक में प्रसन्न
होते हैं। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष
से मुक्त नहीं है’।
एक,
भिक्खस, जो ध्वनियों में प्रसन्न होते हैं, असंतोषजनक में प्रसन्न होते
हैं। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो गंध में प्रसन्न होते हैं, असंतोष में प्रसन्न होते हैं। एक जो
असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से मुक्त नहीं
है’।
एक,
भिक्खस, जो स्वाद में प्रसन्न होते हैं, असंतोष में प्रसन्न होते हैं। एक
जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से मुक्त नहीं
है’।
एक,
भिक्खस, जो शारीरिक घटना में प्रसन्न होता है, असंतोष में प्रसन्नता होती
है। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो मानसिक घटनाओं में प्रसन्न होता है, असंतोष में प्रसन्नता होती
है। एक जो असंतोषजनक में प्रसन्न होता है, मैं कहता हूं: ‘वह असंतोष से
मुक्त नहीं है’।
एक,
भिक्खस, जो (दृश्यमान) रूपों में प्रसन्नता नहीं करता है, असंतोषजनकता में
प्रसन्नता नहीं है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता
हूं: ‘वह असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो ध्वनियों में प्रसन्नता नहीं करता है, असंतोष में प्रसन्नता
नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह
असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो गंध में प्रसन्न नहीं होता है, असंतोष में प्रसन्नता नहीं होती
है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह असंतोष
से मुक्त नहीं है’।
एक,
भिक्खस, जो स्वाद में प्रसन्नता नहीं करता है, असंतोषजनकता में प्रसन्नता
नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं कहता हूं: ‘वह
असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो शारीरिक घटना में प्रसन्नता नहीं करता है, असंतोष में
प्रसन्नता नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं
कहता हूं: ‘वह असंतोष से मुक्त नहीं है’।
एक,
भिक्खस, जो मानसिक घटना में प्रसन्नता नहीं करता है, असंतोषजनकता में
प्रसन्नता नहीं करता है। जो असंतोषजनक में प्रसन्नता नहीं करता है, मैं
कहता हूं: ‘वह असंतोष से मुक्त नहीं है’।
ढोलक सरताज आरती शास्त्री के भाई हृदेश की धूम मचा देने वाली सुपरहिट कॉमेडी एकदम न्यू#vineeta#shastri
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#ढोलक सरताज #आरती शास्त्री के भाई हृदेश की धूम मचा देने वाली सुपरहिट कॉमेडी एकदम न्यू#vineeta#shastri

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ढोलक सरताज आरती शास्त्री के भाई हृदेश की धूम मचा देने वाली सुपरहिट कॉमेडी एकदम न्यू#vineeta#shastri




Classical Sindhi,



Public

abhjāna sutta ۾ ڪلاسيڪل سنڌي ۾
- سڌو knowing اڻڻ -
[ابيجان)
ٻن حالات جي تباهي جي تباهي جي لاء ٻن شرطن (مترادامن سان) کي ٻيڻو ڪرڻ: مڪمل سمجهڻ ۽ ڇڏڻ. هڪ کي انهن ٻن مان هڪ تي ڌيان ڏيڻ گهرجي.
انگريزي
SĀVATHTE ۾ کولڻ (سائوٽا). {ن}
سڌو
۽ مڪمل طور تي سمجهڻ، بيڪارخن کي سمجهڻ ۽ ان کي ڇڏي ڏيڻ جي بغير، هڪ کي
ختم ڪرڻ کان بغير، هڪ کي تباهه ڪرڻ کان قاصر آهي. سڌو سنئون knowing اڻڻ ۽
مڪمل طور تي سمجهاڻي محسوس ڪرڻ، بيخبرس، بيخبر، ان کي ڇڏي ڏيڻ کان بغير، هڪ
کي تباهه ڪرڻ کان قاصر آهي؛ سڌو سنئون knowing اڻڻ ۽ مڪمل سمجھڻ، خرچي جي
باري ۾، بيڪارع، ان کي ڇڏي ڏيڻ ۽ ان کي ڇڏڻ کان بغير، هڪ کي تباهه ڪرڻ کان
قاصر آهي. سڌو بنائيزيشن کي سڌو بنائيزيشن ۽ مڪمل طور تي سمجهڻ ۽ مڪمل طور
تي انهن جي طرف تڪرار ڪرڻ کانسواء، هڪ کي ختم ڪرڻ کان سواء، هڪ کي تباهه
ڪرڻ کان قاصر آهي؛ حساس knowing اڻڻ ۽ مڪمل طور تي شعور، بيچيني، ان جي
باري ۾ سوچڻ کانسواء، هڪ کي ڇڏي ڏيڻ کانسواء، هڪ مصيبت کي تباهه ڪرڻ کان
قاصر آهي.
سڌو
طور تي ۽ مڪمل طور تي اڻڻ، ڀيڪاڪس، ان جي طرف ڪرڻ ۽ ان کي ڇڏي ڏيڻ سان، هڪ
کي تباهه ڪرڻ جي قابل آهي. سڌي طرح knowing اڻڻ ۽ مڪمل طور تي سمجھڻ واري
محسوس ڪندي، ڀيڪلاوس، ان کي ڇڏي ڏيڻ سان، هڪ ان کي ڇڏي ڏيڻ، هڪ کي تباهه
ڪرڻ جي قابل آهي. سڌي طرح knowing اڻڻ ۽ مڪمل سمجھڻ واري صورتحال، ڀيڪل
سمجھڻ، ان کي ڇڏي ڏيڻ سان، ان کي ڇڏڻ سان، هڪ کي تباهه ڪرڻ جي قابل آهي.
سڌي طرح knowing اڻڻ ۽ مڪمل طور تي تسليم ڪرڻ ۽ مڪمل طور تي سمجھڻ، انهن جي
مٿان جواب ڏيڻ ۽ انهن کي ڇڏي ڏيڻ سان، هڪ مصيبت کي تباهه ڪرڻ جي قابل آهي.
سڌو سنئون knowing اڻڻ ۽ مڪمل طور تي شعور، بي عقل کي سمجهڻ ۽ ان کي ڇڏي
ڏيڻ سان، هڪ کي ختم ڪرڻ جي قابل آهي.
ڪرانيا ميٽا ساٽا: سٺو ٿيندو (từ kinh)

𝓛𝓔𝓢𝓢𝓞𝓝 4098 سومر 20 سيپٽمبر 2021
وڻ
ٻڌ ڌرم
ڪلاسيڪل سنڌي ۾ 9 وحشي بابا جي نمائش وارو خزانو خزانو
- ٻڌمت جا لفظ -
آيت 116. ڪڏهن به سٺو ڪرڻ ۾ مشغول نه ٿيو
جلدي کي سٺو ڪيو
۽ برائي لاء دماغ چيڪ ڪريو.
اهو جيڪو مهارت ٺاهڻ لاء سست آهي
برائي دماغ ۾ خوشيون.
وضاحت:
نيڪين، فضولت واري عمل کي انجام ڏيڻ جي معاملي ۾، خبردار ۽ تڪڙو ڪم ڪيو.
برائي خلاف دماغ جي حفاظت ڪريو. جيڪڏهن هڪ کي ڪمزور طريقي سان انجام ڏيڻو
هو، هن جي دماغ کي خراب شين ۾ خوشيء ۾ خوشي ٿيندي.
آيت 118. جمع ٿيل مهارت خوشيء جو سبب بڻجي ٿي
جيڪڏهن ڪنهن کي ڪجهه قابليت ڏيڻ گهرجي
اهو ٻيهر ڪيو ۽ ٻيهر.
هڪ کي ان جي لاء خواهش ڪرڻ گهرجي
معزز لاء خوشيء ۾ وڌي ٿي.
وضاحت:
هڪ ماڻهو شايد ڪجهه ميريترا سرگرمي ڪري سگهي ٿو. هن کي لازمي طور تي ان تي
بار بار رکڻ گهرجي. هن کي لازمي طور تي ان مصيبتن واري عمل ۾ مزو وٺڻ
گهرجي. قابليت جو جمع خوشيء ڏانهن وڃي ٿو.
آيت 122. ٿورڙي ٿورڙي وڌي ٿو
سوچيو ته سٺي نموني نيڪي نه آهي،
‘اهو مون وٽ نه ايندو’،
پاڻي جي گردن جي گرڻ لاء
پاڻي جو جار ڀريو ويو آهي.
گندگيء سان گڏ سدا پاڻ کي ڀريندو آهي،
هو نن little ي نن little ي ٿو.
وضاحت:
ڪجهه سوچڻ جو ارادو رکي ٿي ته فضيلت کي هلڪي سگهجي ٿو، ۽ اهو فضيلت جي مشق
ڪنهن به شاندار نتيجن کي آڻڻ جو امڪان ناهي. اهو نظارو بلڪل صحيح ناهي. هڪ
فرد طرفان سٺو ڪم ڪري نن little ي آهي. اهو عمل گهڻو ڪري پاڻي جي برتن جي
ڀرپاسي وانگر آهي، ڊراپ ذريعي drop ٽي ويو. جئين وقت هلندو آهي، فضيلت جمع
جا نن the ا ڪارا، جيستائين سٺي جو گندي نه هجي ته مڪمل طور تي ان سان ڀريل
آهي.

102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

அபிஜா சுத்த்தா கிளாசிக்கல் தமிழ்-பாரம்பரிய இசைத்தமிழ் செமொரி
- நேரடியாக தெரிந்துகொள்வது -
[abhijānati]
துன்பத்தை
அழிப்பதற்காக இரண்டு நிபந்தனைகளும் (ஒத்தனையுடனான நான்கு ஒத்ததாக): முழு
புரிதல் மற்றும் கைவிடுதல். இந்த இரண்டு பேரில் ஒரே ஒரு மீது கவனம் செலுத்த
வேண்டாம் என்பதை அறிந்திருக்க வேண்டும்.
ஆங்கிலம்
சாவத்தில் (சுத்தா) திறப்பு. {N}
நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
விடுவிப்பதற்கும் அதை கைவிடாமலும், துன்பத்தை அழிக்க முடியவில்லை; நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
விடுவிப்பதற்கும் அதை கைவிடாமலோ, துன்பத்தை அழிக்க முடியாது; நேரடியாக
தெரிந்துகொள்வதும் முழுமையாகவும் புரிந்துகொள்ளாமல், பிக்ஹஸ், அதை நோக்கி
தள்ளுபடி செய்து அதை கைவிட்டு, துன்பத்தை அழிக்க முடியவில்லை; நேரடியாக
தெரிந்துகொள்வது மற்றும் முழுமையாக புரிந்துகொள்வது இல்லாமல், பிக்ஹஸ்,
அவர்களை நோக்கி தள்ளுபடி செய்து அவர்களை கைவிட்டு, துன்பத்தை அழிக்க
முடியாது; நேரடியாக தெரிந்துகொள்வது மற்றும் முழுமையாக புரிந்துகொள்ளுதல்
இல்லாமல், பிக்ஹுஸ், அதை நோக்கி அப்புறப்படுத்தாமல் அதை கைவிட்டு,
துன்பத்தை அழிக்க முடியவில்லை.
நேரடியாக
தெரிந்துகொள்வதன் மூலம் முழுமையாக புரிந்துகொள்வதன் மூலம், பிக்ஹஸ், அதை
நோக்கி பிரித்தெடுத்தல் மற்றும் கைவிடுவதன் மூலம், ஒரு துன்பத்தை அழிக்க
முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் முழுமையாக புரிந்துகொள்வதன்
மூலம், பிக்ஹஸ், அதை நோக்கி பிரித்தெடுத்தல் மற்றும் கைவிடுவதன் மூலம், ஒரு
துன்பத்தை அழிக்க முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் முழுமையாக
புரிந்துகொள்வதன் மூலம், பிக்ஹஸ், அதை நோக்கி பிரித்தெடுத்தல் மற்றும்
கைவிடுவதன் மூலம், ஒரு துன்பத்தை அழிக்க முடியும்; நேரடியாக
தெரிந்துகொள்வதன் மூலம், நிர்மாணங்களை முழுமையாக புரிந்துகொள்வதன் மூலம்,
பிக்ஹுஸ், அவர்களை நோக்கி விடுவிப்பதன் மூலம் அவர்களை கைவிட்டு, துன்பத்தை
அழிக்க முடியும்; நேரடியாக தெரிந்துகொள்வதன் மூலம் நனவைப் புரிந்துகொள்வதன்
மூலம், பிக்ஹஸ், அதை நோக்கி விலகி, அதை கைவிட்டு, துன்பத்தை அழிக்க
முடியும்.
Karaniya Metta Sutta: நல்ல வில் (Từ Kinh)

𝓛𝓔𝓢𝓢𝓞𝓝 4098 Mon 20 செப் 2021.
மரம்
புத்தர் Vacana.
சத்தியமான தர்மபடா கருவூலத்தை சத்தியத்தின் 9 அத்தியாயம் 9 தீமை - பாரம்பரிய சம்தமிழ்
- புத்தர் வார்த்தைகள் -
வசனம் 116. நல்லது செய்ய தயங்காதே
நல்லது நோக்கி விரைந்து கொள்ளுங்கள்
தீமைக்கு மனதைச் சரிபார்க்கவும்.
தகுதி செய்ய மெதுவாக உள்ளது
தீய மனதில் மகிழ்வு.
விளக்கம்:
நல்லொழுக்கமான, தகுதிவாய்ந்த செயல்களை நிகழ்த்துவதில், எச்சரிக்கையாக
இருங்கள் மற்றும் விரைவாக செயல்பட வேண்டும். தீமைக்கு எதிராக மனதை
கவனியுங்கள். ஒரு மனச்சோர்வு நடவடிக்கைகள் தயக்கமின்றி செய்தால், அவரது
மனது தீய விஷயங்களில் மகிழ்ச்சியைத் தொடங்கும்.
வசனம் 118. திரட்டப்பட்ட தகுதி மகிழ்ச்சிக்கு வழிவகுக்கிறது
ஒரு சில மெரிட் செய்ய வேண்டும் என்றால்
மீண்டும் மீண்டும் செய்.
அது புதிதாக இருக்க வேண்டும்
மெரிட் மகிழ்ச்சியுடன் வளரும்.
விளக்கம்:
ஒரு நபர் சில தகுதிவாய்ந்த நடவடிக்கை செய்யலாம். அவர் அதை மீண்டும்
மற்றும் மேல் மீண்டும் வைத்து வேண்டும். அந்த தகுதிவாய்ந்த நடவடிக்கைகளில்
அவர் மகிழ்ச்சியை பெற வேண்டும். தகுதியின் குவிப்பு மகிழ்ச்சிக்கு
வழிவகுக்கிறது.
வசனம் 122. மெரிட் சிறிது சிறிதாக வளர்கிறார்
நன்மை செய்வதை நினைத்துப் பாருங்கள்,
‘அது எனக்கு வரமாட்டாது’,
நீர் வீழ்ச்சியால் வீழ்ச்சியால்
ஒரு தண்ணீர் ஜாடி நிரப்பப்பட்டிருக்கிறது.
நன்மையுடனான முனிவர் தன்னை நிரப்புகிறது,
அவர் கொஞ்சம் கொஞ்சமாக தூங்குகிறார்.
விளக்கம்:
சில நல்லொழுக்கம் எளிதில் எடுக்கப்படலாம் என்று நினைக்கிறார்கள், அந்த
நல்லொழுக்கம் நடைமுறையில் எந்த கண்கவர் நல்ல முடிவுகளையும்
கொண்டுவரக்கூடாது. இந்த பார்வை மிகவும் சரியாக இல்லை. ஒரு நபரால் நல்லது
கொஞ்சம் கொஞ்சமாக கொஞ்சம் கொஞ்சமாக குவிக்கிறது. செயல்முறை ஒரு தண்ணீர்
பானையை நிரப்புவது போல், துளி மூலம் கைவிட வேண்டும். நேரம் செல்லும்போது,
​​நல்லொழுக்கம் குவிந்து, நல்ல மனிதர் அதை முற்றிலும் நிரப்பப்பட்ட வரை.
Sathiyama - Mugen Rao feat. Priyashankari ( Official Art Based Music Video )
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U Mobile Caller Tunes :
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Part 1 Hello Tunes - Dial 5432117420310 and press Call/Send
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ONCE AGAIN, BOOM!
The
most anticipated song of Mugen Rao, Sathiyama is finally out. Not the
usual one, but this is accompanied with a great visual treat of an art
based music video & the melodious voice of Priyashankari
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Title : Sathiyama
Artist : Mugen Rao feat Priyashankari
Composed by : Mugen Rao
Singer : Mugen Rao & Priyashankari
Lyrics : Mugen Rao
Arrangement : Mugen Rao
Music : Shane Extreme
Mix & Master : IBP Studios
Art Based Music Video by : Mr.Graphics Studio (https://www.instagram.com/mr.graphics…)
Cast : Mugen Rao, Yasmin Nadiah
Production Manager & Editor : Mohamed Muzammil
VFX Director & Compositor : Mishan Jay
VFX Supervisor & Motion Graphic Artist : Aarun Neeresh Dev
Environment Artist : Monica Theseira
Character Artist : Pretika Surandran
Manager : Geri
Producer : Coruz Hooks
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Mugen Rao, Priyashankari

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Sathiyama - Mugen Rao feat. Priyashankari ( Official Art Based Music Video )



104) Classical Telugu- క్లాసికల్ తెలుగు,

Abhijāna sutta సాంప్రదాయ భాషలో- క్లాసికల్ తెలుగు
- నేరుగా తెలుసుకోవడం -
[abijānati]
బాధను
నాశనం చేయడానికి రెండు పరిస్థితులు (పర్యాయపదాలతో నాలుగు రెండింతలు):
పూర్తి అవగాహన మరియు విడిచిపెట్టడం. ఈ రెండు వాటిలో ఒకటి మాత్రమే దృష్టి
పెట్టకూడదు.
ఆంగ్ల
(Sutta) sāvatī వద్ద తెరవడం. {N}
నేరుగా
తెలియకుండా మరియు పూర్తిగా అవగాహన రూపం లేకుండా, భిఖస్, దాని వైపున విభజన
లేకుండా మరియు దానిని విడిచిపెట్టకుండా, బాధను నాశనం చేయలేకపోయాడు; నేరుగా
తెలియకుండా మరియు పూర్తిగా అవగాహన అనుభూతి లేకుండా, భిఖస్, దాని వైపున
విభ్రాంతిని పొందకుండా మరియు దానిని విడిచిపెట్టకుండా, ఒక బాధను నాశనం
చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన అవగాహన లేకుండా,
భిక్కస్, దాని వైపున విభ్రాంతిని పొందకుండా మరియు దానిని విడిచిపెట్టకుండా,
బాధను నాశనం చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన
కన్స్ట్రక్షన్స్, భిక్హస్, వారి వైపుకు మరియు వాటిని విడిచిపెట్టకుండా, ఒక
బాధను నాశనం చేయలేకపోయాడు; నేరుగా తెలియకుండా మరియు పూర్తిగా అవగాహన మరియు
పూర్తిగా అవగాహన, భిక్హస్, అది వైపుగా విభజన మరియు అది వదిలివేయకుండా, ఒక
బాధ నాశనం చేయలేకపోయింది.
నేరుగా
తెలుసుకోవడం మరియు పూర్తిగా అవగాహన రూపం, భిక్హస్, దాని వైపున విభ్రాంతిని
పొందడం ద్వారా మరియు దానిని విడిచిపెట్టి, ఒక బాధను నాశనం చేయగలదు; నేరుగా
తెలుసుకోవడం మరియు పూర్తిగా అవగాహన అనుభూతి, భిక్హస్, దాని వైపున విభజన
మరియు అది వదిలివేయడం ద్వారా, ఒక బాధ నాశనం చేయగలరు; నేరుగా తెలియచేస్తూ
మరియు పూర్తిగా అవగాహన, భిక్హస్, దాని వైపున విభ్రాంతిని పొందడం ద్వారా,
దానిని విడిచిపెట్టి, బాధను నాశనం చేయగలదు; నేరుగా తెలుసుకోవడం మరియు
పూర్తిగా అవగాహన కన్స్ట్రక్షన్లు, భిక్కస్, వాటిని పక్కపక్కనే మరియు వాటిని
విడిచిపెట్టడం ద్వారా, ఒక బాధను నాశనం చేయగలదు; నేరుగా తెలుసుకోవడం మరియు
స్పృహ అవగాహన మరియు పూర్తిగా అవగాహన, భిఖస్, అది వైపుగా విభజన మరియు అది
వదిలివేయడం ద్వారా, ఒక బాధ నాశనం చేయగలరు.
కరనియ మెటా సూటా: గుడ్ విల్ (Từ KINH)
↑ 4098 Mon 20 Sep 2021
చెట్టు
బుద్ధ Vacanana.
సత్యం చాప్టర్ యొక్క ఇలస్ట్రేటెడ్ Dhammapada ట్రెజరీ 9 సత్యం 9 లో ఈవిల్
- బుద్ధ యొక్క పదాలు -
116 వ వచన 0. మంచిది కాదు
మంచి వైపు త్వరితం చేయండి
మరియు చెడు కోసం మనస్సు తనిఖీ.
మెరిట్ చేయడానికి నెమ్మదిగా ఉన్న వ్యక్తి
చెడు మనస్సులో డిలైట్స్.
వివరణ:
వాస్తవమైన, మెరిటీరియస్ చర్యలను ప్రదర్శించే విషయంలో, హెచ్చరిక మరియు
త్వరగా చర్య తీసుకోండి. చెడుకు వ్యతిరేకంగా మనస్సును కాపాడుకోండి. ఒకవేళ
మర్యాదపూర్వకంగా చర్యలు చేయాలంటే, అతని మనస్సు చెడు విషయాలలో
ఆహ్లాదకరమైనదిగా ప్రారంభమవుతుంది.
పద్యం 118. సంచితం మెరిట్ ఆనందానికి దారితీస్తుంది
ఒకరికి కొన్ని మెరిట్ చేస్తే
మళ్లీ మళ్లీ చేయండి.
అది మంచిది కావాలి
మెరిట్ కోసం ఆనందం పెరుగుతుంది.
వివరణ:
ఒక వ్యక్తి కొన్ని మర్యాదపూర్వక కార్యకలాపాలను చేయగలడు. అతను దానిని
పునరావృతం చేయాలి, పైగా మరియు పైగా ఉండాలి. అతను ఆ మర్యాదపూర్వక చర్యలో
ఆనందం తీసుకోవాలి. మెరిట్ సంచితం ఆనందానికి దారితీస్తుంది.
122 వ వచనం. మెరిట్ కొంచెం తక్కువగా పెరుగుతుంది
మంచితనం కాదు,
‘ఇది నాకు రాదు’,
నీటి చుక్కల పడటం ద్వారా
ఒక నీటి జార్ నిండి ఉంటుంది.
మంచితనం తో సేజ్ తనను తాను నింపుతుంది,
అతను కొంచెం కొంచెం ఎక్కువగా నడుచుకుంటాడు.
వివరణ:
కొంతమంది ధర్మం తేలికగా తీసుకోవచ్చు, మరియు ఆ ధర్మం సాధన ఏ అద్భుతమైన మంచి
ఫలితాలను తీసుకురావడానికి అవకాశం లేదు. ఈ అభిప్రాయం చాలా సరైనది కాదు. ఒక
వ్యక్తి ద్వారా మంచిది కొద్దిగా తక్కువగా ఉంటుంది. ఈ ప్రక్రియ ఒక నీటి పాట్
నింపి, డ్రాప్ ద్వారా పడిపోతుంది. సమయం గడిచేకొద్దీ, ధర్మం యొక్క చిన్న
చర్యలు కూడబెట్టుకుంటాయి, మంచి ధూళి పూర్తిగా నిండి ఉంటుంది.
DHAMMAPADA Gautama Buddha | Way of Truth Chapter VIII. The Thousands Verses 100-115
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Dhammapada, (Pali: “Words of Doctrine” or “Way of Truth”)
The
Dhammapada is believed to contain statements the Buddha actually made
in sermons that he delivered to a wide range of people, from kings and
queens to cowherds. Dhamma means “the teachings of Buddhism.” The
Dhammapada was written to help people follow the teachings of Buddhism.
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DHAMMAPADA Gautama Buddha | Way of Truth Chapter VIII. The Thousands Verses 100-115
Dhammapada,
(Pali: “Words of Doctrine” or “Way of Truth”)The Dhammapada is believed
to contain statements the Buddha actually made in sermons that he
deliver…




109) Classical Urdu- کلاسیکی اردو


May be a cartoonMay be an image of 1 personMay be a cartoonMay be an illustrationMay be a cartoonNo photo description available.May be a cartoonMay be a cartoonMay be an image of 1 personMay be an image of 2 peopleMay be a cartoonMay be a cartoon

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𝓛𝓔𝓢𝓢𝓞𝓝 4098 Mon 20 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा), 78) Classical Odia (Oriya), 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् Treasury of Truth (Dhammapada) Chapter 9, Evil Positive Words of the Awakened One Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी, 76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा), \78) Classical Odia (Oriya), 83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित् Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 1:16 am

𝓛𝓔𝓢𝓢𝓞𝓝  4098 Mon 20 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in 29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
78) Classical Odia (Oriya),
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्













Treasury of Truth (Dhammapada) Chapter 9, Evil


Positive Words of the Awakened One  Buddha in 29) Classical English,Roman,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,

76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
\78) Classical Odia (Oriya),
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्






Hunger is the worst kind of illness said Awakened One
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𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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Glossary of Pali terms



A

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https://www.buddha-vacana.org/wbw.html

Suttas word by word

This page lists the suttas in which each Pali word has its own info·bubble.




Abhijāna Sutta (SN 22.24)
Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
Abhinanda Sutta (SN 35.20)
There is no escape for whoever delights in sense objects.
Accharāsaṅghāta Peyyāla (AN 1.53-55)
Practicing goodwill makes one worthy of gifts.
Adantāgutta Sutta (SN 35.94)
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
Ajjhattānattahetu Sutta (SN 35.142)
How
investigating the causes for the arising of the sense organs, in which
the characteristic of nonself may be easier to understand, allows a
transfer of this understanding to their case.
Akammaniya Vagga (AN 1.21-30)
The mind can be our worst enemy or our best friend.
Ānāpānassati Sutta (MN 118)
The famous sutta about the practice of ānāpānassati, and how it
leads to the practice of the four satipaṭṭhānas and subsquently to the
fulfillment of the seven bojjhaṅgas.
Anattalakkhana Sutta (SN 22.59)
In this very famous sutta, the Buddha expounds for the first time his teaching on anatta.
Aṅga Sutta (SN 55.50)
The four sotāpattiyaṅgas (factors for stream-entry).
Āṇi Sutta (SN 20.7)
A
very important thing is reminded to us by the Buddha: for our own
benefit as well as for the benfit of the generations yet to come, we
must give most importance to his own actual words, and not so much to
whoever else pretends nowadays or has pretended in the past to be a
proper (Dhamma) teacher.
Aniccanibbānasappāya Sutta (SN 35.147)
Here
are hardcore vipassanā instructions dealing with the perception of
impermanence for advanced meditators who are looking forward to
attaining Nibbāna.
Avijjāpahāna Sutta (SN 35.53)
A very simple discourse, yet very deep, on what to know and see to abandon ignorance and produce knowledge.
Bahuvedanīya Sutta (MN 59) {excerpt}
In this short excerpt, the Buddha defines the five kāmaguṇās and makes an important comparison with another type of pleasure.
Dhammacakkappavattana Sutta (SN 56.11)
This is certainly the most famous sutta in the Pali litterature. The Buddha expounds the four ariya-saccas for the first time.
Dhammānupassī Sutta (AN 6.118)
It is worth having repeated the message given in this sutta: six
habits without abandoning which it is not possible to practice the
satipaṭṭhānas properly. Quite some cleaning may be advisable here.
Gītassara Sutta (AN 5.209)
This
sutta has been largely overlooked by the various buddhist traditions:
the Buddha explains why he does not allow the bhikkhus to perform any
melodic chanting.
Indriyabhāvanā Sutta (MN 152)
This sutta offers three approaches to the practice of sense restraint, that contain additional instructions complementing the Indriyesu Guttadvāratā formulae.
Kālāmā Sutta (AN 3.66)
See Kesamutti Sutta.
Kammapatha Sutta (AN 3.164)
It is demonstrated here that the view according to which there is nothing wrong in being non-vegetarian is erroneous.
Kasiṇa Sutta (AN 10.25)
This is the standard description of the practice on the ten kasiṇas.
Kesamutti [aka Kālāmā] Sutta (AN 3.66)
In
this famous sutta, the Buddha reminds us to ultimately trust only our
own direct experience of the reality, not what is declared by others,
even if they happen to be our ‘revered teacher’.
Khajjanīya Sutta (SN 22.79) {excerpt}
This sutta provides a succinct definition of the five khandhas.
Kusala Sutta (SN 46.32)
All that is advantageous unite in one thing.
Kusala Suttas (AN 1.56-73)
What produces and what eliminates wholesome and unwholesome mental states.
Mahānāma Sutta (AN 8.25) {excerpt}
Mahānāma asks the Buddha to define what is a lay follower and in what respect a lay follower is expected to be virtuous.
Mahāparinibbāna Sutta (DN 16) {excerpts}
This sutta gathers various instructions the Buddha gave for the
sake of his followers after his passing away, which makes it be a very
important set of instructions for us nowadays.
Mahāsatipaṭṭhāna Sutta (DN 22)
This sutta is widely considered as a fundamental reference for meditation practice.
Mahāvedalla Sutta (MN 43) {excerpt}
Sāriputta answers various interesting questions asked by āyasmā
Mahākoṭṭhika, and in this excerpt, he explains that Vedanā, Saññā and
Viññāṇa are not clearly delineated but deeply interwoven.
Migajāla Sutta Sutta (SN 35.64) {excerpt}
Some
neophytes (and we may often count ourselves among them) sometimes want
to believe that it is possible to delight in sensual pleasures without
giving rise to attachment nor suffering. The Buddha teaches Migajāla
that this is downright impossible.
Nanda Sutta (AN 8.9) {excerpt}
The Buddha describes how Nanda, though being prey to fierce
sense desire, practices throroughly in accordance to his instructions.
This sutta contains a definition of satisampajañña.
Nandikkhaya Sutta (SN 22.51)
How to operate the destruction of delight.
Nirāmisa Sutta (SN 36.31) {excerpt}
We can understand here that pīti, though being often listed as a
bojjhaṅga, can also sometimes be akusala. This passage also includes a
definition of the five kāmaguṇā.
Nīvaraṇa Sutta (AN 9.64)
How to remove the five hindrances.
Nīvaraṇappahāna Vagga (AN 1.11-20)
The five dhammas that nourish most efficiently the five hindrances, and the five most effective ways to dispell them.
Padhāna Sutta (AN 4.13)
In this sutta, the Buddha gives a definition of the sammappadhānas.
Padīpopama Sutta (SN 54.8)
Here the Buddha explains ānāpānassati and recommands it for
various purposes: from abandoning gross impurities, through developing
all the eight jhānas.
Pamādavihārī Sutta (SN 35.97)
What makes the difference between one who lives with negligence and one who lives with vigilance.
Pamādādi Vagga (AN 1.81-97)
The Buddha repetedly warns us against heedlessness.
Paṭisallāna Sutta (SN 56.2)
The Buddha exhorts the bhikkhus to practice paṭisallāna, for it
leads to understanding the four noble truths in their true nature.
Phassamūlaka Sutta (SN 36.10)
The three types of feelings are rooted in three types of contacts.
Pubbesambodha Sutta (SN 35.13)
The
Buddha defines what he means by allure, drawback and emancipation in
the case of the internal sense spheres, and then declares that his
awakening was nothing more nor less than understanding them.
Ruṇṇa Sutta (AN 3.108)
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Rūpādi Vagga (AN 1.1-10)
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Rūpārāma Sutta (SN 35.137)
The
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night.
Sabbupādānapariññā Sutta (SN 35.60)
The Buddha, while expounding the complete understanding of all
attachment, gives a deep and yet very clear explanation: contact arises
on the basis of three phenomena.
Sakkapañhā Sutta Sutta (SN 35.118)
The
Buddha gives a rather simple answer to Sakka’s question: what is the
reason why some people attain the final goal while others don’t?
Samādhi Sutta (SN 56.1)
The Buddha exhorts the bhikkhus to practice samādhi, for it leads to understanding the four noble truths in their true nature.
Samādhi Sutta (SN 22.5)
The
Buddha exhorts his followers to develop concentration so that they can
practice insight into the arising and passing away of the five
aggregates, after which he defines what he means by arising and passing
away of the aggregates, in terms of dependent origination.
Samādhibhāvanā Sutta (AN 4.41)
The
four types of concentration that the Buddha commends. It is quite
obvious here that no clear distinction is made between samādhi and
paññā.
Saṅkhitta Sutta (AN 8.53)
The Buddha gives here to his former nurse eight criteria to
discriminate whether a given statement belongs to his teaching or not,
which may happen to be handy nowadays.
Sati Sutta (SN 47.35)
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Satthusāsana Sutta (AN 7.83)
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Sikkhādubbalya Sutta (AN 9.63)
What to do if one is not yet perfect in the five precepts.
Sikkhattaya Sutta (AN 3.90)
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Sikkhattaya Sutta (AN 3.91)
Here the Buddha gives an alternate definition of adhipaññāsikkhā.
Siṃsapāvana Sutta (SN 56.31)
The
famous sutta where the Buddha states that he has no interest in baroque
teachings which are not immediately connected with attaining the goal.
Upādāparitassanā Sutta (SN 22.8)
The arising and cessation of suffering takes place in the five aggregates.
Vibhaṅga Sutta (SN 12.2)
A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
Vibhaṅga Sutta (SN 45.8)
Here the Buddha defines precisely each factor of the eightfold noble path.
Vibhaṅga Sutta (SN 47.40)
The satipaṭṭhānas taught in short.
Vijjābhāgiya Sutta (AN 2.32)
Here the Buddha relates Samatha with rāga and cetovimutti, and Vipassanā with avijjā and paññāvimutti.
Vipallāsa Sutta (AN 4.49)
In this sutta, the Buddha describes the fourfold distortion of saññā, citta and diṭṭhi.
Vitthata Sutta (AN 5.14)
Here are defined the five balas.

Bodhi leaf

https://www.buddha-vacana.org/sutta/samyutta/khandha/sn22-024.html



SN 22.24 (S iii 26)

Abhijāna Sutta

— Directly knowing —
[abhijānati]

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


Note: info·bubbles on every Pali word



Pāḷi

English

sāvatthi·nidānaṃ.


The (sutta) opening at Sāvatthī.{n}

rūpaṃ, bhikkhave, an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; vedanaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; saññaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; saṅkhāre an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya; viññāṇaṃ an·abhijānaṃ a·parijānaṃ a·virājayaṃ a·ppajahaṃ abhabbo dukkha·kkhayāya.


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


rūpañ·ca kho, bhikkhave, abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; vedanaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; saññaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; saṅkhāre abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāya; viññāṇaṃ abhijānaṃ parijānaṃ virājayaṃ pajahaṃ bhabbo dukkha·kkhayāyā ti.


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




Bodhi leaf


Translation suggested by the webmaster.

———oOo———
Published as a gift of Dhamma, to be distributed free of charge.
Any copies or derivatives of this work must mention its original source.


Public

Abhijāna Sutta
— Directly knowing —
[abhijānati]
Two
conditions (doubled as four with synonyms) for the destruction of
suffering: full understanding and abandoning. One should remain aware
not to focus on only one of these two.
English
The (sutta) opening at Sāvatthī.{n}
Without directly knowing and fully understanding Form, bhikkhus,
without getting dispassionate towards it and abandoning it, one is
unable to destroy suffering; without directly knowing and fully
understanding Feeling, bhikkhus, without getting dispassionate towards
it and abandoning it, one is unable to destroy suffering; without
directly knowing and fully understanding Perception, bhikkhus, without
getting dispassionate towards it and abandoning it, one is unable to
destroy suffering; without directly knowing and fully understanding
Constructions, bhikkhus, without getting dispassionate towards them and
abandoning them, one is unable to destroy suffering; without directly
knowing and fully understanding Consciousness, bhikkhus, without getting
dispassionate towards it and abandoning it, one is unable to destroy
suffering.
By directly knowing and fully understanding Form, bhikkhus, by getting
dispassionate towards it and abandoning it, one is able to destroy
suffering; by directly knowing and fully understanding Feeling,
bhikkhus, by getting dispassionate towards it and abandoning it, one is
able to destroy suffering; by directly knowing and fully understanding
Perception, bhikkhus, by getting dispassionate towards it and abandoning
it, one is able to destroy suffering; by directly knowing and fully
understanding Constructions, bhikkhus, by getting dispassionate towards
them and abandoning them, one is able to destroy suffering; by directly
knowing and fully understanding Consciousness, bhikkhus, by getting
dispassionate towards it and abandoning it, one is able to destroy
suffering.

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


क्लासिकलडेवनागरी में अभिजाना सुट्टा, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी
- सीधे जानना -
[अभिजानती]
पीड़ा
के विनाश के लिए दो स्थितियां (समानार्थी के साथ चार के रूप में दोगुनी):
पूर्ण समझ और त्याग। इन दोनों में से केवल एक पर ध्यान केंद्रित करने के
लिए किसी को जागरूक होना चाहिए।
अंग्रेज़ी
Savatthī में (सूता) खोलना। {N}
सीधे
जानने और पूरी तरह से समझने के बिना, भिक्खस, इसके प्रति निराश होने और
इसे छोड़ने के बिना, एक पीड़ा को नष्ट करने में असमर्थ है; सीधे जानने और
पूरी तरह से समझने के बिना, भिक्खस, इसके प्रति निराश होने और इसे छोड़ने
के बिना, एक दुख को नष्ट करने में असमर्थ है; धारणा को सीधे जानने और पूरी
तरह से समझने के बिना, भिक्खस, इसके प्रति निराश होने और इसे छोड़ने के
बिना, एक पीड़ा को नष्ट करने में असमर्थ है; सीधे निर्माण और पूरी तरह से
निर्माण को समझने के बिना, भिक्खस, उनके प्रति निराश होकर और उन्हें
त्यागने के बिना, एक पीड़ा को नष्ट करने में असमर्थ है; सीधे चेतना को
जानने और पूरी तरह से समझने के बिना, भिक्खस, इसके प्रति निराश होने और इसे
छोड़ने के बिना, एक पीड़ा को नष्ट करने में असमर्थ है।
फॉर्म
को सीधे जानकर और पूरी तरह से समझकर, भिक्खस, इसके प्रति निराश होकर और
इसे छोड़कर, पीड़ित को नष्ट करने में सक्षम है; सीधे जानना और पूरी तरह से
समझकर, भिक्खस, इसके प्रति निराश होकर और इसे छोड़कर, पीड़ित को नष्ट करने
में सक्षम है; धारणा को जानकर पूरी तरह से जानकर और पूरी तरह से समझकर,
भिक्खस, इसके प्रति निराश होकर और इसे छोड़कर, एक पीड़ा को नष्ट करने में
सक्षम है; निर्माण और पूरी तरह से समझने और पूरी तरह से समझकर, भिक्खस,
उनके प्रति निराश होकर और उन्हें त्याग कर, एक पीड़ा को नष्ट करने में
सक्षम है; चेतना को सीधे जानकर और पूरी तरह से समझकर, भिक्खस, इसके प्रति
निराश होकर और इसे छोड़कर, पीड़ित को नष्ट करने में सक्षम है।
करानीया मेटा सुट्टा: अच्छी इच्छा (từ किन्ह)




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The Karaniya Metta Sutta: Good Will (Từ Kinh)
~
Website:
http://www.facebook.com/pages/Buddhism/253631344296?ref=tsKaraniya Metta
Sutta: The Buddha’s Words on Loving-KindnessThis is what should be
doneBy…


ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া Abhijāna চুট্টা
— পোনপটীয়াকৈ জনা -
[abhijānati]
দুখ-কষ্ট
ধ্বংসৰ বাবে দুটা চৰ্ত (সমাৰ্থক শব্দৰ সৈতে চাৰিটালৈ দুগুণ) : সম্পূৰ্ণ
বুজাবুজি আৰু পৰিত্যাগ। এই দুটাৰ কেৱল এটাৰ ওপৰত গুৰুত্ব নিদিবলৈ সজাগ
থাকিব লাগে।
ইংৰাজী
Sāvatthī (চুটা) খোলা। {এন}
প্ৰপত্ৰৰ
প্ৰতি নিৰপেক্ষ নোহোৱাকৈ আৰু ইয়াক এৰি নিদিয়াকৈ, প্ৰপত্ৰ, ভিখখুচ
পোনপটীয়াকৈ জনা আৰু সম্পূৰ্ণভাৱে বুজি নোপোৱাকৈ, এজনে দুখ-কষ্ট ধ্বংস কৰিব
নোৱাৰে; অনুভৱ, ভিখখুচ, ইয়াৰ প্ৰতি নিৰপেক্ষ নোহোৱাকৈ আৰু ইয়াক এৰি
নিদিয়াকৈ, পোনপটীয়াকৈ নজনাকৈ আৰু সম্পূৰ্ণভাৱে বুজি নোপোৱাকৈ, এজনে
দুখ-কষ্ট ধ্বংস কৰিব নোৱাৰে; ধাৰণা, ভিখখুচ, পোনপটীয়াকৈ নজনাকৈ আৰু
সম্পূৰ্ণভাৱে বুজি নোপোৱাকৈ, ইয়াৰ প্ৰতি নিৰপেক্ষ নোহোৱাকৈ আৰু ইয়াক এৰি
নিদিয়াকৈ, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ অক্ষম; নিৰ্মাণ, ভিখখুবোৰৰ প্ৰতি
নিৰপেক্ষ নোহোৱাকৈ আৰু সেইবোৰ ত্যাগ নকৰাকৈ, পোনপটীয়াকৈ নজনাকৈ আৰু
সম্পূৰ্ণভাৱে বুজি নোপোৱাকৈ, এজনে দুখ-কষ্ট ধ্বংস কৰিব নোৱাৰে; চেতনা,
ভিখখুচ, পোনপটীয়াকৈ নজনাকৈ আৰু ইয়াক এৰি নিদিয়াকৈ, এজনে দুখ-কষ্ট ধ্বংস
কৰিবলৈ অক্ষম।
প্ৰপত্ৰ,
ভিখখুচক পোনপটীয়াকৈ জনা আৰু সম্পূৰ্ণভাৱে বুজি পোৱাৰ দ্বাৰা, ইয়াৰ প্ৰতি
নিৰপেক্ষ হৈ আৰু ইয়াক এৰি দি, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ সক্ষম হয়;
অনুভৱ, ভিখখুচ, পোনপটীয়াকৈ জানি আৰু সম্পূৰ্ণভাৱে বুজি পাই, ইয়াৰ প্ৰতি
নিৰপেক্ষ হৈ আৰু ইয়াক এৰি দি, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ সক্ষম হয়;
ধাৰণা, ভিখখুচক পোনপটীয়াকৈ জানি আৰু সম্পূৰ্ণভাৱে বুজি, ইয়াৰ প্ৰতি
নিৰপেক্ষ হৈ আৰু ইয়াক এৰি দি, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ সক্ষম হয়;
নিৰ্মাণ, ভিখখুবোৰৰ প্ৰতি নিৰপেক্ষ হৈ আৰু সেইবোৰ ত্যাগ কৰি পোনপটীয়াকৈ
জানি আৰু সম্পূৰ্ণভাৱে বুজি পাই, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ সক্ষম হয়;
চেতনা, ভিখখুচক পোনপটীয়াকৈ জনা আৰু সম্পূৰ্ণভাৱে বুজি, ইয়াৰ প্ৰতি
নিৰপেক্ষ হৈ আৰু ইয়াক এৰি দি, এজনে দুখ-কষ্ট ধ্বংস কৰিবলৈ সক্ষম হয়।
দ্য কাৰনিয়া মেট্টা চুট্টা: গুড উইল (Từ কিনহ)




17) Classical Bengali-ক্লাসিক্যাল বাংলা,

শাস্ত্রীয় বাংলা ভাষায় অভিষিকা সূত-কাসিকাল বাংলা
- সরাসরি বুদ্ধিমান -
[অভিউনাটি]
দুঃখের
জন্য দুটি শর্ত (সমার্থক সঙ্গে চার হিসাবে দ্বিগুণ হয়েছে): সম্পূর্ণ
বোঝার এবং পরিত্যক্ত। কেউ এই দুটি এক ফোকাস না সচেতন থাকা উচিত।
ইংরেজি
সাভত্থি এ (সূত) খোলার। {এন}
সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে বোঝা যায় না, ভিক্ষুক, এটির প্রতি দ্বন্দ্ব
না করেই এবং এটি পরিত্যাগ না করে, একজন দুঃখকে ধ্বংস করতে পারে না; সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে বুদ্ধিমান বোধ না করে ভিক্ষুক, এটির প্রতি
দ্বন্দ্ব না করে এবং তা পরিত্যাগ না করে, একজন দুঃখকে ধ্বংস করতে পারে না;
সরাসরি বুদ্ধিমান এবং সম্পূর্ণরূপে উপলব্ধি বোধ না করে ভিকখুস, এটির প্রতি
বিরত থাকাকালীন এবং এটি পরিত্যাগ না করে, একজন দুঃখকে ধ্বংস করতে পারে না;
সরাসরি বুদ্ধিমান এবং সম্পূর্ণরূপে বোঝা ছাড়া, ভিক্ষুক, তাদের প্রতি
বিরোধিতা না করে এবং তাদের পরিত্যাগ না করে, একজন দুঃখকে ধ্বংস করতে পারে
না; সরাসরি বুদ্ধিমান এবং সম্পূর্ণরূপে চেতনা, ভিকখুস বুঝতে না, এটির প্রতি
বিরত থাকাকালীন এবং এটি পরিত্যাগ না করে, একজন দুঃখকে ধ্বংস করতে পারে না।
সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে বোঝার মাধ্যমে ভিকখুস, এটির প্রতি দ্বন্দ্বের
মাধ্যমে এবং এটি পরিত্যাগ করে, একজন দুঃখকে ধ্বংস করতে সক্ষম হয়; সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে বুদ্ধিমান বোধ, ভিক্ষুক, এটির প্রতি দ্বন্দ্বের
মাধ্যমে এবং এটি পরিত্যাগ করে, একজন দুঃখকে ধ্বংস করতে সক্ষম হয়; সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে উপলব্ধি, ভিকখুস বুঝতে এবং এটিকে পরিত্যাগ করে
এবং এটি পরিত্যাগ করে, একজন দুঃখকে ধ্বংস করতে সক্ষম। সরাসরি জানতে এবং
সম্পূর্ণরূপে বুঝতে এবং সম্পূর্ণরূপে বোঝার দ্বারা, তাদের প্রতি বিরোধিতা
করে এবং তাদের পরিত্যাগ করে, একজন দুঃখকে ধ্বংস করতে সক্ষম হয়; সরাসরি
বুদ্ধিমান এবং সম্পূর্ণরূপে সচেতনতা, ভিকখুস বুঝতে এবং এটিকে পরিত্যাগ করে,
এটি পরিত্যাগ করতে সক্ষম হয়।
Karaniya Metta Sutta: ভাল ইচ্ছা (Từ Kinh)
RIMJHIM RIMJHIM || Dr BHUPEN HAZARIKA || Dr. MOUSUMI SAHARIYA || Cover by MADHUSHMITA PAUL
Madhushmita Paul
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RIMJHIM RIMJHIM || Dr BHUPEN HAZARIKA || Dr. MOUSUMI SAHARIYA || Cover by MADHUSHMITA PAUL


41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

ઇભિજુના સુટ્ટામાં શાસ્ત્રીય ગુજરાતી- ક્લાસિચક ગુજરાતી
- સીધી રીતે જાણીને -
[અભયતા]
દુઃખના
વિનાશ માટે બે શરતો (સમાનાર્થીઓ સાથે ચાર બમણો): સંપૂર્ણ સમજણ અને ત્યજી.
એકને આ બેમાંથી ફક્ત એક પર ધ્યાન કેન્દ્રિત ન કરવું જોઈએ.
અંગ્રેજી
Sāvatthī પર (સુતુ) ખુલ્લા. {N}
સીધા
જ જાણીને અને સંપૂર્ણપણે સમજવા અને સંપૂર્ણપણે સમજ્યા વિના, ભીખસ, તેના
તરફ વિવાદાસ્પદ કર્યા વિના અને તેને છોડી દેવાથી, એક દુઃખનો નાશ કરવામાં
અસમર્થ છે; સીધી રીતે જાણીને અને સંપૂર્ણ રીતે સમજણ અને સંપૂર્ણ રીતે
સમજ્યા વિના, ભીખુસ, તેની તરફ વિવાદાસ્પદ કર્યા વિના અને તેને છોડી દેવાથી,
એક દુઃખનો નાશ કરવામાં અસમર્થ છે; દ્રષ્ટિકોણને સમજવા અને સંપૂર્ણપણે
સમજ્યા વિના, ભીખુસ, તેની તરફ વિવાદાસ્પદ કર્યા વિના અને તેને ત્યાગ કર્યા
વિના, તે દુઃખનો નાશ કરવામાં અસમર્થ છે; સીધી રીતે જાણીને અને બાંધકામને
સમજવા અને સંપૂર્ણપણે સમજ્યા વિના, ભીખુસને તેમની તરફ વિવાદાસ્પદ કર્યા વગર
અને તેમને ત્યાગ કર્યા વિના, એક દુઃખનો નાશ કરવામાં અસમર્થ છે; સભાનતા,
ભિક્ખસને સીધી રીતે જાણ્યા વિના, ભીખુસ, તેની તરફ વિવાદાસ્પદ કર્યા વિના
અને તેને ત્યાગ કર્યા વિના, તે દુઃખનો નાશ કરવામાં અસમર્થ છે.
સીધી
રીતે જાણીને અને સંપૂર્ણપણે સમજવાથી, ભીખુસ, તેના તરફ વિવાદાસ્પદ થઈને અને
તેને છોડી દેવાથી, તે દુઃખનો નાશ કરી શકે છે; સીધી રીતે જાણીને અને
સંપૂર્ણપણે સમજવાથી, ભીખુસ, તેની તરફ વિવાદાસ્પદ થઈને અને તેને ત્યાગ
કરીને, તે દુઃખનો નાશ કરી શકે છે; દ્રષ્ટિકોણને સીધી રીતે જાણવું અને
સંપૂર્ણપણે સમજવું, ભીખુસ, તેની તરફ વિવાદાસ્પદ કરીને અને તેને ત્યાગ
કરીને, તે દુઃખનો નાશ કરી શકે છે; સીધી રીતે જાણીને અને સંપૂર્ણપણે સમજણ
અને સંપૂર્ણપણે સમજવાથી, ભીખુસ, તેમની તરફ વિવાદાસ્પદ અને તેમને ત્યાગ
કરીને, તે દુઃખનો નાશ કરી શકે છે; સભાનતા, ભિક્ખસને સીધી રીતે જાણીને અને
સંપૂર્ણપણે સમજવાથી, તેની તરફ વિવાદાસ્પદ થઈને તેને છોડીને, તે દુઃખનો નાશ
કરી શકે છે.
કરાનીયા મેટ્ટા સુતા: ગુડ વિલ (તિ કિંહ)
Jignesh Barot Movie | 2021 Latest Gujarati Movie | Jignesh Barot, Prinal Oberoi | New Gujarati Movie
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Jignesh Barot Movie | 2021 Latest Gujarati Movie | Jignesh Barot, Prinal Oberoi | New Gujarati Movie
Starring : Jignesh Kaviraj (Barot), Prinal Oberoi
Producer : Shrimati Kala Vaghela
Director : Bhagwan Vaghela
Co. Director : Bhavesh Gorasiya
Music : Maulik Mehta
Lyrics : Bhagwan Vaghela, Vijaysinh Gol
Dance : Ashwin Master, Ramdevan
Music On : Koo Koo Tv
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Jignesh
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55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
http://www.buddhanet.net/dhammapada/d_evil.htm
Verse 116. Never Hesitate To Do Good
Make haste towards the good
and check the mind for evil.
The one who’s is slow to make merit
delights in the evil mind.
Explanation:
In the matter of performing virtuous, meritorious actions, be alert and
act quickly. Guard the mind against evil. If one were to perform
meritorious actions hesitantly, his mind will begin to take delight in
evil things

Verse 118. Accumulated Merit Leads To Happiness
If one should some merit make
do it again and again.
One should wish for it anew
for merit grows to joy.
Explanation:
A person may do some meritorious activity. He must keep on repeating
it, over and over. He must take delight in that meritorious action.
Accumulation of merit leads to happiness.




Public

Verse 122. Merit Grows Little By Little
Think lightly not of goodness,
‘It will not come to me’,
for by the falling of water drops
a water jar is filled.
The sage with goodness fills himself,
he soaks up little by little.
Explanation:
Some tend to think that virtue can be taken lightly, and that virtue
practiced is not likely to bring about any spectacular good results.
This view is not quite correct. The good done by an individual
accumulates little by little. The process is very much like the filling
of a water-pot, drop by drop. As time goes on, the little acts of virtue
accumulate, until the doer of good is totally filled with it.
May be an image of 1 person

ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡದಲ್ಲಿ ಅಭಿಜನ್ನಾ ಸೂಟ್ಟಾ- ಶಾಸ್ತ್ಯೀಯಾ ಕಾನ್ನಾಂಡ್
- ನೇರವಾಗಿ ತಿಳಿವಳಿಕೆ -
[ಅಭಿಜಾನತಿ]
ನೋವಿನ
ವಿನಾಶಕ್ಕಾಗಿ ಎರಡು ನಿಯಮಗಳು (ಸಮಾನಾರ್ಥಕಗಳೊಂದಿಗೆ ನಾಲ್ಕು ಪಟ್ಟು
ದ್ವಿಗುಣಗೊಳಿಸಲಾಗಿದೆ): ಪೂರ್ಣ ತಿಳುವಳಿಕೆ ಮತ್ತು ತ್ಯಜಿಸುವುದು. ಈ ಇಬ್ಬರಲ್ಲಿ
ಒಬ್ಬರ ಮೇಲೆ ಮಾತ್ರ ಕೇಂದ್ರೀಕರಿಸದಿರಲು ತಿಳಿದಿರಬೇಕು.
ಆಂಗ್ಲ
(ಸುಟ್ಟ) ತೆರೆಯುವಲ್ಲಿ. {N}
ಫಾರ್ಮ್,
ಭಿಕ್ಕುಸ್ ಅನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ
ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಅದನ್ನು ಕಡೆಗೆ ವಿರೋಧಿಸಿ ಮತ್ತು ಅದನ್ನು ತೊರೆದುಕೊಳ್ಳದೆ,
ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ಭಾವನೆ,
ಭಿಕ್ಕ್ಹಸ್, ಅದರ ಕಡೆಗೆ ವಿರೋಧಾಭಾಸವಾಗದೆ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡದೆ, ನೋವನ್ನು
ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ; ಗ್ರಹಿಕೆಯನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು
ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಭಿಕ್ಕೂಸ್, ಭಿಕ್ಷುಕನು ಅದರ ಕಡೆಗೆ ವಿಪರೀತವಾಗಿ
ಪಡೆಯದೆ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡದೆ, ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ;
ನೇರವಾಗಿ ತಿಳಿಯದೆ ಮತ್ತು ನಿರ್ಮಾಣಗಳು, ಭಿಕ್ಕ್ಹಸ್ ಅನ್ನು ಸಂಪೂರ್ಣವಾಗಿ
ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಭಿಕ್ಕೂಸ್ ಅವರನ್ನು ಕಡೆಗೆ ವಿರೋಧಿಸಿ ಮತ್ತು ಅವುಗಳನ್ನು
ಬಿಟ್ಟುಬಿಡದೆ, ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಿಲ್ಲ; ಪ್ರಜ್ಞೆ, ಭಿಕ್ಕುಸ್ ಅನ್ನು
ಸಂಪೂರ್ಣವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳದೆ, ಅದರ
ಕಡೆಗೆ ವಿರೋಧಾಭಾಸವಿಲ್ಲದೆ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡದೆ, ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಮಾಡಲು
ಸಾಧ್ಯವಿಲ್ಲ.
ಫಾರ್ಮ್,
ಭಿಕ್ಕುಸ್ ಅನ್ನು ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ
ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು, ಅದರ ಕಡೆಗೆ ವಿರೋಧಿಸುತ್ತದೆ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡುವುದರ
ಮೂಲಕ, ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಪಡಿಸಬಹುದು; ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಭಾವನೆ,
ಭಿಕ್ಕ್ಹಸ್, ಅದರ ಕಡೆಗೆ ವಿರೋಧಿಸುವ ಮೂಲಕ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡುವುದರ ಮೂಲಕ,
ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಮಾಡಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ; ಗ್ರಹಿಕೆಯನ್ನು ನೇರವಾಗಿ
ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವ ಮೂಲಕ, ಭಿಕ್ಕ್ಹಸ್, ಅದರ
ಕಡೆಗೆ ವಿರೋಧಿಸುವ ಮೂಲಕ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡುವುದರ ಮೂಲಕ, ಒಬ್ಬರು ನೋವನ್ನು
ನಾಶಪಡಿಸಬಹುದು; ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು ಮತ್ತು ನಿರ್ಮಾಣಗಳು, ಭಿಕ್ಕುಸ್ ಅನ್ನು
ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು, ಭಿಕ್ಕೂಸ್ ಅವರನ್ನು ಕಡೆಗೆ ಮತ್ತು ಅವುಗಳನ್ನು
ಬಿಟ್ಟುಬಿಡುವುದರ ಮೂಲಕ, ಒಬ್ಬರು ಬಳಲುತ್ತಿದ್ದಾರೆ; ನೇರವಾಗಿ ತಿಳಿದುಕೊಳ್ಳುವುದು
ಮತ್ತು ಪ್ರಜ್ಞೆ, ಭಿಕ್ಕುಸ್ ಅನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವುದು, ಅದರ ಕಡೆಗೆ ವಿರೋಧಿಸುವ
ಮೂಲಕ ಮತ್ತು ಅದನ್ನು ಬಿಟ್ಟುಬಿಡುವುದರ ಮೂಲಕ, ಒಬ್ಬರು ನೋವನ್ನು ನಾಶಪಡಿಸಬಹುದು.
ಕರಾನಿಯಾ ಮೆಟ್ಟಾ ಸುಟ್ಟಾ: ಗುಡ್ ವಿಲ್ (ಟಿನ್ ಕಿನ್)
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Jaw dro…


70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

ക്ലാസിക്കൽ മലയാളത്തിൽ അഭിജാന സത്ത - വനകുനടത്തു
- നേരിട്ട് അറിയുന്നത് -
[അഭിജാസി]
കഷ്ടപ്പാടുകളെ
നശിപ്പിക്കുന്നതിനായി രണ്ട് നിബന്ധനകൾ (പര്യായങ്ങൾ ഉപയോഗിച്ച് നാലെണ്ണം
ഇരട്ടിയായി): പൂർണ്ണമായ ധാരണയും ഉപേക്ഷിക്കൽ. ഇവ രണ്ടിൽ ഒന്നിൽ മാത്രം
ശ്രദ്ധ കേന്ദ്രീകരിക്കരുതെന്ന് ഒരാൾ അറിഞ്ഞിരിക്കണം.
ഇംഗ്ലീഷ്
(സതു) സാവത്ത്ത്-ൽ തുറക്കുന്നു. {N}
അതിനെ
നേരിട്ട് അറിയാതെ പൂർണ്ണമായി അറിയാതെ പൂർണ്ണമായി അറിയാതെ, ഭിന്നവും
മനസിലാക്കാതെ, അതിനെ ഉപേക്ഷിക്കാതെ, അതു കഷ്ടപ്പാടുകളെ നശിപ്പിക്കാതെ
കഴിയില്ല; തോന്നിപ്പിക്കാതെ, ഭിന്നമായ വികാരം, അത് പൂർണ്ണമായി
മനസിലാക്കാതെ, അതിനെ വിച്ഛേദിക്കാതെ, അത് ഉപേക്ഷിക്കാതെ, കഷ്ടപ്പാടുകൾ
നശിപ്പിക്കാൻ കഴിയില്ല; ഗർഭധാരണവും വിവേകവും മനസിലാക്കാതെ,
ഭിന്നപരവൽക്കരിക്കപ്പെടാതെ, അതിനെ വിച്ഛേദിക്കാതെ അത് ഉപേക്ഷിക്കാതെ,
കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ കഴിയില്ല; നിർമ്മാണങ്ങളും അവ നേരിട്ട് അറിയാതെ
പൂർണ്ണമായി അറിയാതെ, അവയിലേക്ക് വിച്ഛേദിക്കാതെ അവരെ ഉപേക്ഷിക്കാതെ,
അവർക്ക് കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ കഴിയില്ല. ബോധം നേരിട്ട് അറിയാതെ,
ബോധപരമായി അറിയാതെ, നരഭ്യവും, അത്, അതിനെ ഉപേക്ഷിക്കാതെ, അതു കഷ്ടപ്പാടുകളെ
നശിപ്പിക്കാൻ കഴിയാതെ.
അതിനെ
നേരിടുകയും അത് പൂർണ്ണമായും മനസ്സിലാക്കുകയും ഭിന്നരൂപം, ഭൗതികമായി
മനസ്സിലാക്കുകയും അത് ഉപേക്ഷിക്കുകയും ചെയ്യുന്നതിലൂടെ, ഒരാൾ കഷ്ടപ്പാടുകൾ
നശിപ്പിക്കാൻ കഴിയുന്നു; അതിനെ നേരിട്ട് അറിയുന്നതും പൂർണ്ണമായതുമായ
വികാരം, അതിനെ വിച്ഛേദിച്ചുകൊണ്ട്, അത് ഉപേക്ഷിച്ച്, കഷ്ടപ്പാടുകൾ
നശിപ്പിക്കാൻ ഒരാൾക്ക് കഴിയുന്നു; ഗർഭധാരണത്തെ നേരിട്ട് അറിയുന്നതിലൂടെയും
അവ നേരിട്ട് മനസിലാക്കുന്നതിലൂടെയും അത് പൂർണ്ണമായും
മനസിലാക്കുന്നതിലൂടെയും അതിനെ ഉപേക്ഷിക്കുന്നതിലൂടെയും അത് കഷ്ടപ്പാടുകൾ
നശിപ്പിക്കാൻ കഴിയുന്നു. നിർമ്മാണങ്ങളെ നേരിട്ട് അറിയുന്നതിനും അവ നേരിട്ട്
മനസ്സിലാക്കുന്നതിലൂടെയും പൂർണ്ണമായി മനസ്സിലാക്കുന്നതിലൂടെയും അവയെ
ഉപേക്ഷിക്കുന്നതിലൂടെയും അവരെ ഉപേക്ഷിച്ച് കഷ്ടപ്പാടുകൾ നശിപ്പിക്കാൻ
കഴിയുന്നു. ബോധം നേരിട്ട് അറിയുന്നതും, ഭിന്നവും, ഭിഷ്ടാകാരം, അത്
ഉപേക്ഷിച്ച്, അതു കഷ്ടപ്പാടുകളെ നശിപ്പിക്കാൻ കഴിയുന്നു.
കരയാൻയ മെറ്റ സുതു: നല്ല ഇച്ഛാശക്തി (TừNH)
Maayamayooram | Vadakkunokkiyantram | MG Sreekumar | Johnson | Kaithapram
Satyam Audios
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Film: Vadakkunokkiyantram (1989)
Directed by: Sreenivasan
Produced by: Toffy Kannara, T. C. Mony
Lyrics: Kaithapram
Music: Johnson
Singer: MG Sreekumar
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Maayamayooram | Vadakkunokkiyantram | MG Sreekumar | Johnson | Kaithapram
Film:
Vadakkunokkiyantram (1989)Directed by: SreenivasanProduced by: Toffy
Kannara, T. C. MonyLyrics: KaithapramMusic: JohnsonSinger: MG
SreekumarSubscribe N…




73) Classical Marathi-क्लासिकल माओरी,
https://www.youtube.com/watch?v=_rxFpx6yGUQ

https://www.budhdha-vacana.org/…/khanhhha/sn22-024.html.

शास्त्रीय मराठी मध्ये अभिबाजना सुट्टा- क्लासिकल मादेश

- थेट जाणून घेणे -
[अभिजनती]


दुःखाचा
नाश करण्यासाठी दोन अटी (समानार्थींप्रमाणे दुप्पट दुप्पट): पूर्ण समजून
घेणे आणि सोडून देणे. यापैकी दोनपैकी फक्त एकावर लक्ष केंद्रित न करता
कोणीही जागरूक असावे.

इंग्रजी

Savatthī येथे (सूट) उघडणे. {एन}

भिक्खस,
त्यावरील अलगाव न घेता, भिकखुस, भिकखुस, भिकखु, भिकखुशस न जाणता भिक्खस,
भिकखुस, त्याकडे अलगाव न घेता, भिक्खस, भिक्खस, त्याकडे दुर्लक्ष करून आणि
त्या सोडल्याशिवाय, दुःख नष्ट करण्यास असमर्थ आहे; भिक्खुस, त्याकडे अलगाव न
घेता भिक्खस, भिक्खस, त्याकडे दुर्लक्ष न करता आणि ते सोडून देत नाही, एक
दुःख नष्ट करण्यास असमर्थ आहे; भिक्खस, त्यांच्याकडे अलगाव न घेता भिक्खस,
भिक्खस, त्यांच्याकडे अलगाव न घेता आणि त्यांना सोडून देत नाही. भिक्खस,
त्याकडे अलगाव न घेता भिक्षुक आणि पूर्णपणे समजून न घेता, भिक्कहुनाशिवाय
आणि त्या सोडल्याशिवाय, दुःख नष्ट करण्यात अक्षम आहे.

भिक्खस,
भिक्खस, भिकखु, त्यावरील अलगाव करून आणि त्यास सोडून देऊन थेट जाणून
घेण्यामुळे, एक पीडा नष्ट करण्यास सक्षम आहे; भिक्खस, भिक्खस, भिक्खस,
त्याकडे वळून आणि त्यास सोडून देऊन थेट समजून घेणे आणि दुःख नष्ट करणे शक्य
आहे; भिक्खस, भिकखुस, त्याकडे अलगाव करून आणि त्यास सोडून देऊन थेट जाणून
घेणे आणि त्याला दुःख सहन करण्यास सक्षम आहे; बांधकाम, भिक्खस,
त्यांच्याकडे अलगाव करून आणि त्यांना सोडून देऊन थेट जाणून घेणे आणि
त्यांना भटकत आहे. भिक्खुस, भिकखु, त्यावरील अलगाव करून आणि ते सोडून देऊन
थेट जाणून घेणे आणि पूर्णपणे समजून घेणे आणि ते दुःख सहन करण्यास सक्षम
आहे.

करणीया मेटा सुट्टा: चांगले इच्छा (từ kinh)
Classic Carvaan Radio Show | Ramdas Kamat Special | Pratham Tuj Pahata | He Aadima He Antima

Saregama Marathi
1.24M subscribers
Listen to Classic Carvaan Radio Show- Ramdas Kamat Special

Click to listen to song of your choice
00:02:10 Pratham Tuj Pahata
00:05:23 He Aadima He Antima
00:08:12 Nirgunache Bheti Aalo
00:12:51 Tujhe Suryadev Naam
00:15:44 Guntata Hriday He
00:19:14 Shirdi He Pandharpur Maze
00:25:02 Deva Gharche Dnyat Kunala
00:28:21 Janvijan Zale Aamha
00:32:00 Deva Tuza Mee Sonar
00:35:23 Nako Visaru Sanket Milanacha
00:38:33 He Shivshankar
00:41:52 Prem Vardaan Smar Sada
00:46:13 Vinayaka Ho Sidhiganesha
00:48:58 Anand Sudha Barse
00:56:33 Yatiman Mam Manit
01:00:48 Sangeet Ras Suras Mam Jeevanadhar
01:04:03 Saad Deti Himshikhare
01:07:24 Swapnat Pahile Je
01:11:13 Tama Nisecha Sarala
00:14:20 Akashi Pulla(Drama Song)




Song Credits
Song: Pratham Tuj Pahata
Album: Mumbaicha Jawai
Artist: Ramdas Kamat
Music Director: Sudhir Phadke
Lyricist: G.D. Madgulkar
Song: He Aadima He Antima
Album: Anand Sudha Ramdas Kamat
Artist: Ramdas Kamat
Music Director: Yeshwant Deo
Lyricist: Vasant Ninave
Song: Nirgunache Bheti Aalo
Album: Anand Sudha Ramdas Kamat
Artist: Ramdas Kamat
Music Director: Yeshwant Deo
Lyricist: Sant Gorakumbhar
Song: Tujhe Suryadev Naam
Album: Utha Utha Sakalik - Bhupali And Bhakti Geete
Artist: Ramdas Kamat
Music Director: Veena Chitko
Lyricist: Gangadhar Mahambare
Song: Guntata Hriday He
Album: Matsygandha -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Vasant Kanetkar
Song: Shirdi He Pandharpur Maze
Album: Santanchi Bhakti Geete
Artist: Ramdas Kamat
Music Director: C. Ramchandra
Lyricist: Ram Gulam
Song: Deva Gharche Dnyat Kunala
Album: Matsygandha -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Vasant Kanetkar
Song: Janvijan Zale Aamha
Album: Pranav Omkar Shiva
Artist: Ramdas Kamat
Music Director: Yeshwant Deo
Lyricist: Sant Tukaram (Traditional)
Song: Deva Tuza Mee Sonar
Album: Anand Sudha Ramdas Kamat
Artist: Ramdas Kamat
Music Director: Yeshwant Deo
Lyricist: Sant Narhari Sonar (Traditional)
Song: Nako Visaru Sanket Milanacha
Album: Matsygandha -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Vasant Kanetkar
Song: He Shivshankar
Album: Thapadya
Artist: Ramdas Kamat, Chorus
Music Director: Bal Palsule
Lyricist: Annasaheb Deulgaonkar

Song: Prem Vardaan Smar Sada
Album: Yayati Devayani -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Kusumagraj
Song: Vinayaka Ho Sidhiganesha
Album: Daar Ughad Daya Dar -Drama
Artist: Ramdas Kamat, Chorus
Music Director: Vishwanath More
Lyricist: Ashokji Paranjape
Song: Anand Sudha Barse
Album: Meera Madhura -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Kusumagraj
Song: Yatiman Mam Manit
Album: Yayati Devayani -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Kusumagraj
Song: Sangeet Ras Suras Mam Jeevanadhar
Album: He Bandh Reshmache -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Shanta Shelke
Song: Saad Deti Himshikhare
Album: Matsygandha -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Vasant Kanetkar
Song: Swapnat Pahile Je
Album: Meera Madhura -Drama
Artist: Ramdas Kamat
Music Director: Pt. Jitendra Abhisheki
Lyricist: Vasant Kanetkar
Song: Tama Nisecha Sarala
Album: Jajati Devjani-Drama
Artist: Ramdas Kamat
Music Director: P.Jitendra Abhisheki
Lyricist: Kusumagraj
Song: Akashi Pulla(Drama Song)
Album: Guntata Hriday He - Ramdas Kamat
Artist: Ramdas Kamat
Music Director: Srinibas Khalle
Lyricist: Baman Deshpande


Label- Saregama India Limited



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Music in this video
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Song
Pratham Tuj Pahata
Artist
Ramdas Kamat,Sudhir Phadke
Album
Kavi Gaurav - G.D. Madgulkar
Licensed to YouTube by
saregama (on behalf of Saregama); Saregama Publishing, BMI - Broadcast Music Inc., and 2 Music Rights Societies
\78) Classical Odia (Oriya)

ଶାସ୍ତ୍ରୀୟ ଓଡିଆରେ ଅଭିଜାନ ବୁଟାଟା (ଓଡିଆ)
- ସିଧାସଳଖ ଜାଣିବା -
[ଅବିଜୱାଟୀ]
ଦୁ
suffering ଖର ବିନାଶ ପାଇଁ ଦୁଇଟି ସର୍ତ୍ତ (ପୁଣନକାରୀ) ପରି (ପୁଣନକାରୀ ଏବଂ ତ୍ୟାଗ
| ଜଣେ ଏହି ଦୁଇଜଣଙ୍କ ମଧ୍ୟରୁ କେବଳ ଗୋଟିଏ ଉପରେ ଧ୍ୟାନ ଦେବା ପାଇଁ ସଚେତନ ହେବା
ଉଚିତ୍ |
ଇଂରାଜୀ |
(କଦଳତା) sā କାନତ୍ସତଙ୍କ ନିକଟରେ ଖୋଲିବା | {n}
ସିଧାସଳଖ
ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ାମଣା, ଭୁକହୁସ୍, ଏହାକୁ ବିଚ୍ଛିନ୍ନ ନକରି ଏବଂ
ଏହାକୁ ସାହାଯ୍ୟ ନକରି, ଜଣେ ଯନ୍ତ୍ରଣା ନଷ୍ଟ କରିବାରେ ଅସମର୍ଥ; ସିଧାସଳଖ ଜାଣି
ଦିଆଯିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ାମଣା ଭାବି, ଦୁଷ୍ଟ ବୁ
understanding ାମଣା, ଘାସରୋପି, ଏହା ଦ୍ୱାରା ପରିତ୍ୟାଗ ନକରି ସାହାଯ୍ୟ କଲା, ଜଣେ
ଦୁ suffering ଖକୁ ଧ୍ୱଂସ କରିବାରେ ଅସମର୍ଥ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ
understanding ିବା, ଦୁଷ୍ଟ ବୁ understanding ାମଣା, ଦୁଷ୍ଟ ବୁ understanding
ିବା ବିନା ଜାଣିଶୁଣି ଏହାକୁ ତ୍ୟାଗ ନକରି ସାହାଯ୍ୟ କଲା, ଜଣେ ଦୁ suffering ଖକୁ
ଧ୍ୱଂସ କରିବାରେ ଅସମର୍ଥ; ସିଧାସଳଖ ଜାଣିବା ଏବଂ ସଂପୂର୍ଣ୍ଣ ନିର୍ମାଣ, ଘେକ୍,
ସେମାନଙ୍କ ନିକଟକୁ ବିସର୍ଜନ ନକରି ସଂପୂର୍ଣ୍ଣ ଭାବରେ ବୁ understanding ି ଏବଂ
ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ ନକରି ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ କଲା, ଜଣେ ଦୁ suffering ଖକୁ
ଧ୍ୱଂସ କରିବାରେ ଅସମର୍ଥ; ସିଧାସଳଖ ସ୍ଥିର ନକରି ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ନିର୍ବିଶେଷ
ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିପାରୁ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding
ିପାରିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିପାରିବା ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ବୁ
understanding ାମଣା ନକରି ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିପାରିବା |
ସିଧାସଳଖ
ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ାମଣା, ଭୁଖଦ, ଏହା ପ୍ରତି ଅବିଶ୍ୱାସ
କରିବା ଦ୍ୱାରା ଏବଂ ଏହାକୁ ପରିତ୍ୟାଗ କରି ଏହାକୁ ପରିତ୍ୟାଗ କରିପାରିଛି; ସିଧାସଳଖ
ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ାମଣା ଅନୁଭବ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ
understanding ାମଣା ବଦଳରେ, ଦୁଷ୍ଟ ବୁ understanding ାମଣା ଦ୍ୱାରା, ଏବଂ ଏହାକୁ
ସାହାଯ୍ୟ କରି, ଜଣେ ଯନ୍ତ୍ରଣା ଭୋଗୁଛି; ଏହା ଜାଣିବା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ
understanding ାମଣା, ଭେଟର ଦ୍ୱାରା ବିଶ୍ defut ାସ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ
understanding ିବା ଦ୍ୱାରା, ଦୁଷ୍ଟ ବୁ understanding ିବା ଦ୍ୱାରା,
ଦୁଷ୍ଟମାନଙ୍କୁ ପରିତ୍ୟାଗ କରିଥିଲା, ଜଣେ ଦୁ suffering ଖକୁ ଧ୍ୱଂସ କରିବାକୁ ସକ୍ଷମ
ହୁଏ; ସିଧାସଳଖ ସେମାନଙ୍କ ଆଡକୁ ବିଚ୍ଛିନ୍ନ ହୋଇ ଖୋଲିଦ, ଭୁକହୁସ୍ ସଂପୂର୍ଣ୍ଣ ଭାବରେ
ବୁ understanding ିବା ଏବଂ ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ କରି ପାର୍ବତ୍ୟ ବୁ
understanding ିବା ଦ୍ ernown ାରା ସଂପୂର୍ଣ୍ଣ ବୁ understanding ିବା ଏବଂ
ସେମାନଙ୍କୁ ପରିତ୍ୟାଗ କରି, ଜଣେ ଯନ୍ତ୍ରଣା ଭୋଗୁଛି; ଏହାକୁ ବଦଳାଇ ବନ୍ଦୀ ଏବଂ
ମିଥୁକସ୍, ଭୁକ୍କନ୍ଧ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding ିପାରିବା ଦ୍ୱାରା
ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ବୁ understanding ାମଣା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ବୁ understanding
ାମଣା ବୁ understanding ିଲା, ଜଣେ ଯନ୍ତ୍ରଣା ଭୋଗୁଛି |
କରାନିଆ ମେଟା ଗୁଟା: ଭଲ ଇଚ୍ଛା (từ kinh)
Odia BarnaMala (ଓଡିଆ ବର୍ଣମାଳା) | Odia Alphabets | Odia ABCD | Odia Barnabodha | Sruti TV
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83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਕਲਾਸੀਕਲ ਵਿੱਚ ਅਭਿਜਨਾਨ ਸੂਟਾ- ਕਲਬਾਲਕਲ ਪ੍ਰਬੰਧਕ
- ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣਨਾ -
[ਅਬਾਈਜਨਾਟੀ]
ਦੋ
ਹਾਲਾਤ (ਸਮਾਨਾਰਥੀ) ਦੇ ਵਿਨਾਸ਼ ਲਈ ਚਾਰ ਦੇ ਰੂਪ ਵਿੱਚ ਦੋਹਰੇ ਹਨ): ਪੂਰੀ ਸਮਝ ਅਤੇ
ਤਿਆਗ. ਇਕ ਨੂੰ ਸਿਰਫ ਇਨ੍ਹਾਂ ਦੋਵਾਂ ਵਿਚੋਂ ਇਕ ‘ਤੇ ਧਿਆਨ ਨਾ ਦੇਣਾ ਚਾਹੀਦਾ ਹੈ.
ਅੰਗਰੇਜ਼ੀ
(ਸਸਟਾ) ਸੰਤਾਥੀ ਵੇਲੇ ਖੋਲ੍ਹਣਾ. {N}
ਸਿੱਧੇ
ਤੌਰ ‘ਤੇ ਜਾਣੇ ਜਾਂਦੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੇ ਫਾਰਮ, ਭਿੱਖਖੁਸ ਤੋਂ ਬਿਨਾਂ ਬਿਨਾਂ
ਇਸ ਨੂੰ ਤਿਆਗਣ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਅਸਮਰਥ ਹੈ, ਉਹ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਵਿੱਚ
ਅਸਮਰਥ ਹਨ; ਬਿਨਾਂ ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੇ ਭਾਵਨਾ, ਭਿੱਖਖੁਸ
ਦੇ ਬਗੈਰ, ਭੁੱਕੇ ਹੋਏ ਬਿਨਾਂ ਬਦਨਾਮੀ ਪ੍ਰਾਪਤ ਹੋਏ, ਕੋਈ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਵਿੱਚ
ਅਸਮਰਥ ਹੈ; ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣੇ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝਣ ਵਾਲੇ ਧਾਰਨਾ, ਭਿੱਖਖੁਸ
ਤੋਂ ਬਿਨਾਂ ਇਸ ਨੂੰ ਤਿਆਗਣ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗਣ ਤੋਂ ਅਸਮਰੱਥ ਹੋ, ਕੋਈ ਦੁੱਖਾਂ ਨੂੰ
ਨਸ਼ਟ ਕਰਨ ਤੋਂ ਅਸਮਰੱਥ ਹੈ; ਬਿਨਾਂ ਸਿੱਧੇ ਜਾਣੇ ਜਾਣ-ਪਛਾਣ, ਭਿੱਖਤੇ, ਭਿੱਖਤੇ,
ਭਿਕਚੁਸ ਨੂੰ ਨਾ ਸਮਝੇ ਬਗੈਰ ਕਿ ਕੋਈ ਦੁੱਖ ਝੱਲਣਾ ਅਸਮਰੱਥ ਹੈ. ਬਿਨਾਂ ਸਿੱਧੇ ਜਾਣ ਕੇ
ਚੇਤਨਾ, ਭਿੱਖੀ ਨੂੰ ਸਮਝਣ ਅਤੇ ਸਮਝਣ ਤੋਂ ਬਗੈਰ ਬਿਨਾਂ ਸੋਚੇ ਜਾਂਦੇ ਅਤੇ ਇਸ ਨੂੰ
ਤਿਆਗਣ ਤੋਂ ਅਸਮਰੱਥ ਹੈ, ਕੋਈ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਵਿੱਚ ਅਸਮਰੱਥ ਹੈ.
ਸਿੱਧੇ
ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ ਅਤੇ ਚੰਗੀ ਤਰ੍ਹਾਂ ਜਾਣ ਕੇ ਸਮਝਦਾਰ ਰੂਪ, ਭਿੱਖਸ, ਇਸ ਵੱਲ ਹੁਸ਼ਤੇ
ਦੇ ਨਾਲ, ਕੋਈ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ
ਮਹਿਸੂਸ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝੀ ਭਾਵਨਾ, ਭਿੱਖੁਸਤ, ਭਿਕਸਤਾ ਨਾਲ ਇਸ ਨੂੰ ਤਿਆਗ ਕੇ,
ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ ਸਮਝਦਾਰ ਧਾਰਨਾ,
ਭਿੱਕੀਸ, ਭਿਕੁਸ ਨੂੰ ਇਸ ਨੂੰ ਤਿਆਗ ਕੇ, ਇਸ ਨੂੰ ਖਤਮ ਕਰਨ ਦੇ ਯੋਗ ਹੁੰਦਾ ਹੈ; ਸਿੱਧੇ
ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ ਉਸਾਰੀ ਅਤੇ ਧੋਖੇਬਾਜ਼ਾਂ, ਭਿੱਖਤੇ, ਭੁੱਖਸ ਨੂੰ ਸਮਝ ਕੇ ਅਤੇ ਉਨ੍ਹਾਂ
ਨੂੰ ਛੱਡ ਕੇ ਦੁੱਖਾਂ ਨੂੰ ਨਸ਼ਟ ਕਰ ਦੇ ਸਕਦੇ ਹਨ; ਸਿੱਧੇ ਤੌਰ ‘ਤੇ ਜਾਣ ਕੇ ਚੇਤਨਾ,
ਭਿੱਖੀਖੁਜ, ਭਿੱਖੀ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਸਮਝ ਕੇ ਅਤੇ ਇਸ ਨੂੰ ਤਿਆਗ ਕੇ, ਕੋਈ ਦੁੱਖਾਂ
ਨੂੰ ਨਸ਼ਟ ਕਰ ਦੇ ਸਕੇ.
ਕਰਨ ਲਈ: ਚੰਗੀ ਇੱਛਾ (ਟੀ. ਰਿਸ਼ਤੇਦਾਰ)
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


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

𝓛𝓔𝓢𝓢𝓞𝓝 4098 सोम 20 सितंबर 2021
पेड़
बुद्ध वैकाना
सचित्र धम्मापाडा सत्य अध्याय 9 बुराई का खजाना
- बुद्ध के शब्द -
श्लोक 116. अच्छा करने में कभी संकोच न करें
अच्छे की ओर जल्दी करो
और बुराई के लिए मन की जाँच करें।
जो मेरिट बनाने में धीमा है
दुष्ट दिमाग में प्रसन्नता।
स्पष्टीकरण:
पुण्यपूर्ण, मेधावी कार्य करने के मामले में, सतर्क रहें और जल्दी से
कार्य करें। बुराई के खिलाफ मन की रक्षा करें। यदि कोई हिंसक रूप से मेधावी
कार्यों को करने के लिए था, तो उसका दिमाग बुरी चीजों में प्रसन्न होना
शुरू कर देगा।
श्लोक 118. संचित मेरिट खुशी की ओर जाता है
अगर किसी को कुछ योग्यता चाहिए
बार-बार करो।
किसी को यह नया करना चाहिए
योग्यता के लिए खुशी के लिए बढ़ती है।
स्पष्टीकरण:
एक व्यक्ति कुछ मेधावी गतिविधि कर सकता है। उसे इसे बार-बार दोहराना
चाहिए। उसे उस मेधावी कार्रवाई में प्रसन्न होना चाहिए। योग्यता का संचय
खुशी की ओर जाता है।
श्लोक 122. योग्यता कम से कम बढ़ती है
हल्के से भलाई मत करो,
‘यह मेरे पास नहीं आएगा’,
पानी की बूंदों के गिरने से
एक पानी जार भरा हुआ है।
अच्छाई के साथ ऋषि खुद को भरता है,
वह थोड़ा कम हो जाता है।
स्पष्टीकरण:
कुछ सोचते हैं कि पुण्य को हल्के से लिया जा सकता है, और उस गुण का अभ्यास
किसी भी शानदार अच्छे परिणामों को लाने की संभावना नहीं है। यह दृश्य काफी
सही नहीं है। एक व्यक्ति द्वारा अच्छा किया गया अच्छा कम से कम जमा होता
है। प्रक्रिया एक पानी के बर्तन को भरने, ड्रॉप द्वारा छोड़ने की तरह है।
जैसे ही समय चल रहा है, गुण के छोटे कृत्यों को जमा होता है, जब तक कि
अच्छा प्रदर्शन पूरी तरह से भरा हुआ नहीं है।
चुड़ैल के खजाने की चोरी : Chudail Ka Khajana : Witch Treasure Hindi Stories For Kids
VR Gyani Facts
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13) Classical Assamese-ধ্ৰুপদী অসমীয়া

পাঠ 4098 সোম 20 ছেপ্টেম্বৰ 2021
গছ
বুদ্ধ ভাকানা
ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া সত্য অধ্যায় ৯ ইভিলৰ ইলাষ্ট্ৰেটেড ধম্মপদ ট্ৰেজাৰী
— বুদ্ধৰ কথা -
শ্লোক ১১৬। ভাল কৰিবলৈ কেতিয়াও সংকোচ নকৰিব
ভালৰ ফালে খৰখেদা কৰক
আৰু বেয়াৰ বাবে মনটো পৰীক্ষা কৰক।
যিজন যোগ্যতা বনাবলৈ ধীৰ
দুষ্ট মনত আনন্দিত হয়।
ব্যাখ্যা:
গুণী, গুণী কাৰ্য্য কৰাৰ ক্ষেত্ৰত, সতৰ্ক হওঁক আৰু দ্ৰুততাৰে কাম কৰক। মনক
বেয়াৰ পৰা ৰক্ষা কৰক। যদি কোনোবাই দ্বিধাৰে গুণী কাৰ্য্য কৰে, তেন্তে
তেওঁৰ মনটোৱে বেয়া কামত আনন্দিত হ’বলৈ আৰম্ভ কৰিব।
শ্লোক ১১৮। সঞ্চিত যোগ্যতাই সুখলৈ লৈ যায়
যদি কোনোবাই কিছু যোগ্যতা প্ৰস্তুত কৰিব লাগে
এইটো বাৰে বাৰে কৰক।
এজনে নতুনকৈ ইয়াৰ বাবে কামনা কৰা উচিত
যোগ্যতাৰ বাবে আনন্দলৈ বৃদ্ধি হয়।
ব্যাখ্যা:
এজন ব্যক্তিয়ে কিছুমান গুণী কাৰ্য্য কৰিব পাৰে। তেওঁ ইয়াক বাৰে বাৰে
পুনৰাবৃত্তি কৰি থাকিব লাগিব। তেওঁ সেই গুণী কাৰ্য্যত আনন্দিত হ’ব লাগিব।
যোগ্যতা জমা হোৱাৰ ফলত সুখ হয়।
শ্লোক ১২২। যোগ্যতা অলপ কৈ বাঢ়ি যায়
মঙ্গলৰ বিষয়ে নহয়, পাতলকৈ চিন্তা কৰক,
‘এটা আমার কাছে আসবে না’,
কাৰণ পানীৰ টোপাল পৰি যোৱাৰ ফলত
পানীৰ জাৰ এখন ভৰ্তি কৰা হৈছে।
মঙ্গলময়ঋষিয়ে নিজকে ভৰাই তোলে,
সি অলপ অলপ তিয়াই ৰাখে।
ব্যাখ্যা:
কিছুমানে ভাবে যে গুণক সহজভাৱে ল’ব পাৰি আৰু সেই গুণৰ দ্বাৰা কোনো
আকৰ্ষণীয় ভাল ফলাফল পোৱাৰ সম্ভাৱনা নাই। এই দৃশ্যটো একেবাৰে শুদ্ধ নহয়।
এজন ব্যক্তিয়ে কৰা ভালখিনি অলপ অলপ কৈ জমা হয়। প্ৰক্ৰিয়াটো পানী-পাত্ৰ
এটা ভৰ্তি কৰাৰ দৰে, টোপালৰ দ্বাৰা হ্ৰাস হোৱাৰ দৰে। সময় যোৱাৰ লগে লগে,
সদ্গুণৰ সৰু সৰু কাৰ্য্যবোৰ জমা হয়, যেতিয়ালৈকে ভালৰ কাম সম্পূৰ্ণৰূপে
পূৰ্ণ নহয়।
বৌদ্ধ আৰু জৈন ধৰ্ম_Buddhism Jaini
PurbanchalGK Assam
বৌদ্ধ আৰু জৈন ধৰ্ম_Buddhism Jainism|Gautam Buddha|Mahabir Jain|Assam Competitive Exam
#Buddhism # Jainism
sm|Gautam Buddha|Mahabir Jain|Assam Competitive Exam

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বৌদ্ধ আৰু জৈন ধৰ্ম_Buddhism Jainism|Gautam Buddha|Mahabir Jain|Assam Competitive Exam
বৌদ্ধ আৰু জৈন ধৰ্ম_Buddhism Jainism|Gautam Buddha|Mahabir Jain|Assam Competitive Exam#Purvanchal_GK_Assam#Buddhism # Jainism


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


𝓛𝓔𝓢𝓢𝓞𝓝 4098 সোমবার ২0 সেপ্টেম্বর ২0২1
গাছ
বুদ্ধ ভ্যাকানা
সত্যের ধমপ্পাদা ট্রেজারি এর চতুর্থ অধ্যায় 9 শাস্ত্রীয় বাঙালি-কাসিকাল বাংলা
- বুদ্ধের কথা -
আয়াত 116. ভাল করতে দ্বিধা করবেন না
ভাল দিকে তাড়াতাড়ি করা
এবং মন্দ জন্য মন চেক করুন।
যোগ্যতা অর্জন করতে ধীর
মন্দ মনের মধ্যে delights।
ব্যাখ্যা:
ধার্মিক, মেধাবী কর্ম সঞ্চালনের ক্ষেত্রে, সতর্ক থাকুন এবং দ্রুত কাজ
করুন। মন্দ বিরুদ্ধে মন পাহারা। যদি কেউ দ্বিধাগ্রস্ত হয় তবে মেধাবী কর্ম
সঞ্চালন করত, তার মন মন্দ জিনিসগুলিতে আনন্দিত হতে শুরু করবে।
আয়াত 118. সংগৃহীত যোগ্যতা সুখ বাড়ে
যদি কেউ কিছু যোগ্যতা করা উচিত
এটা আবার এবং আবার না।
এক এটি নতুন জন্য কামনা করা উচিত
মেয়ের জন্য আনন্দ বৃদ্ধি পায়।
ব্যাখ্যা:
একজন ব্যক্তি কিছু মেধাবী কার্যকলাপ করতে পারে। তিনি ওভার পুনরাবৃত্তি উপর
রাখা আবশ্যক। তিনি যে মেধাবী কর্মে আনন্দ নিতে হবে। যোগ্যতা সংশ্লেষণ সুখ
বাড়ে।
আয়াত 122. মেধা সামান্য দ্বারা সামান্য বৃদ্ধি পায়
ধার্মিকতা না হালকা চিন্তা,
‘এটা আমার কাছে আসবে না’,
জল ড্রপ পতন দ্বারা জন্য
একটি জল জার ভরা হয়।
ধার্মিকতা সঙ্গে ঋষি নিজেকে পূরণ করে,
তিনি সামান্য দ্বারা সামান্য আপ soaks।
ব্যাখ্যা:
কিছু মনে করে যে সদগুণটি হালকাভাবে গ্রহণ করা যেতে পারে, এবং যে গুণগতটি
অনুশীলন করা যায় তা কোন দর্শনীয় ভাল ফলাফল নিয়ে আসতে পারে না। এই
দৃশ্যটি বেশ সঠিক নয়। একটি পৃথক দ্বারা ভাল সম্পন্ন সামান্য দ্বারা
সামান্য accumulates। প্রক্রিয়াটি একটি জল পাত্রের ভর্তি মত অনেক, ড্রপ
দ্বারা ড্রপ। সময় চলে যায়, সদ্গুণের সামান্য কাজ করে, যতক্ষণ না ভাল
কাজটি সম্পূর্ণভাবে ভরা হয়।
ঘুমানোর বিছানায় গিয়ে এই দোয়াটি ৩বার পড়লে সকল গুনাহ মাফ হয়ে যায়
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উত্তর; আল্লাহর নিকট ক্ষমা প্রার্থনাই হচ্ছে ইস্তেগফার । নিম্নে হাদিস অনুযায়ি ইস্তেগফার করার কিছু নিয়ম:
১। অস্তাগফিরুল্লা-হ (আমি আল্লাহর ক্ষমা প্রার্থনা করছি)।
প্রতি ওয়াক্তে ফরয সালাতে সালাম ফিরানোর পর রাসূল(সঃ) ৩বার পড়তেন ।(মিশকাত)
২।অস্তাগফিরুল্লা-হ ওয়া আতুবু ইলাইহি(আমি আল্লাহর ক্ষমা প্রার্থনা করছি ও তার দিকে ফিরে আসছি)
রাসূল(সঃ) প্রতিদিন ৭০ বারের অধিক তাওবা ও ইস্তিগফার করতেন।(বুখারি)।
৩।রাব্বিগ
ফিরলী,ওয়া তুব আলাইয়্যা ইন্নাকা আনতাত তাওয়াবুর রাহীম।(হে আমার
প্রভু,আপনি আমাকে ক্ষমা করুন এবং আমার তাওবা কবুল করুন।নিশ্চয় আপনি মহান
তাওবা কবুলকারী)
২য় বর্ননায়”রাহীম” এর বদলে গাফূর ।অর্থ-তাওবা কবুলকারী ও ক্ষমাকারী।
রাসূল(সঃ) এক বৈঠকে এই দোয়া ১০০ বার পড়তেন ।(আবু দাউদ,ইবনে মাজাহ,তিরমিযি,মিশকাত)
৪।অস্তাগফিরুল্লা-হাল্লাজী
লা ইলাহা ইল্লা হুওয়াল হাইয়্যুল কাইয়্যুম ওয়া আতুবু ইলাইহি(আল্লাহর
কাছে ক্ষমা চাই তিনি ছাড়া প্রকৃতপক্ষে কোন মাবুদ নাই,তিনি
চিরন্জ্ঞিব,চিরস্থায়ি এবং তার কাছে তওবা করি)
এই দোয়া পড়লে আল্লাহ তাকে ক্ষমা করে দিবেন যদিও সে যুদ্ধক্ষেত্র হতে পলায়নকারি হয়।(আবু দাউদ,তিরমিযি,মিশকাত)।
৫।সাইয়্যেদুল ইস্তেগফার-আল্লাহর নিকট ক্ষমা চাওয়ার শ্রেষ্ঠ দোয়া।
এই দোয়া সকালে পড়ে দিনে মারা গেলে অথবা রাতে পড়ে রাতেই মারা গেলে জান্নাতে যাবে।(বুখারি)
আশা করি এরপর ইস্তেগফার নিয়ে আর কোন প্রশ্ন থাকবে না । ইস্তেগফার সবকিছুর সমাধান ।আল্লাহ সবাইকে ক্ষমা করে দিন। আমিন
#রমজান মাস দুয়া কবুলের মাস, তাই আসুন বেশি বেশি ইস্তেগফার করি।
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ঘুমানোর বিছানায় গিয়ে এই দোয়াটি ৩বার পড়লে সকল গুনাহ মাফ হয়ে যায়


70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

𝓛𝓔𝓢𝓢𝓞𝓝 4098 തിങ്കൺ 20 സെപ്റ്റംബർ 2021
വൃക്ഷം
ബുദ്ധ ശൂന്യത
ചിത്രത്തിന്റെ ധർമ്മപദ ട്രഷറി അധ്യായം 9 ക്ലാസിക്കൽ മലയാളത്തിൽ തിന്മ-
- ബുദ്ധന്റെ വാക്കുകൾ -
116-ാം വാക്യം. നല്ലത് ചെയ്യാൻ ഒരിക്കലും മടിക്കരുത്
നന്മയിലേക്ക് തിടുക്കപ്പെടുക
തിന്മയ്ക്കായി മനസ്സ് പരിശോധിക്കുക.
മെറിറ്റ് ഉണ്ടാക്കാൻ മന്ദഗതിയിലാണ്
ദുഷിച്ച മനസ്സിൽ ആനന്ദം.
വിശദീകരണം:
സദ്ഗുണമുള്ള, യോഗ്യമായ പ്രവർത്തനങ്ങൾ നടത്തുന്ന കാര്യത്തിൽ, ജാഗ്രത
പാലിക്കുക, വേഗത്തിൽ പ്രവർത്തിക്കുക. തിന്മയ്ക്കെതിരെ മനസ്സിനെ
സൂക്ഷിക്കുക. ഒരാൾ യോഗ്യമായ നടപടികൾ മടിസ്ഥാനപ്പെടുകയാണെങ്കിൽ, അവന്റെ
മനസ്സ് തിന്മകളിൽ ആനന്ദിക്കാൻ തുടങ്ങും.
118-ാം വാക്യം. ശേഖരിച്ച മെറിറ്റ് സന്തോഷത്തിലേക്ക് നയിക്കുന്നു
ഒരാൾ ചില മെറിറ്റ് ഉണ്ടാക്കണമെങ്കിൽ
അത് വീണ്ടും വീണ്ടും ചെയ്യുക.
ഒരാൾ അതിനായി പുതുതായി ആഗ്രഹിക്കുന്നു
യോഗ്യതയെ സന്തോഷിക്കുന്നു.
വിശദീകരണം:
ഒരു വ്യക്തിക്ക് ചിലർ യോഗ്യതയില്ലാത്ത പ്രവർത്തനം നടത്താം. അയാൾ അത്
ആവർത്തിച്ചുകൊണ്ടിരിക്കണം, മുകളിലും. ആ യോഗ്യമായ പ്രവൃത്തിയിൽ അവൻ
ആനന്ദിക്കണം. യോഗ്യതയുടെ ശേഖരണം സന്തോഷത്തിലേക്ക് നയിക്കുന്നു.
വാക്യം 122. മെറിറ്റ് കുറച്ച് ചെറുതായി വളരുന്നു
നന്മയെ നിസ്സാരമായി കരുതുക,
‘അത് എന്റെയടുക്കൽ വരില്ല’,
വെള്ളം വീഴുന്നതിലൂടെ
ഒരു വാട്ടർ പാത്രം നിറഞ്ഞിരിക്കുന്നു.
നന്മയുള്ള മുനി സ്വയം നിറയ്ക്കുന്നു,
അയാൾ കുറച്ചുകൂടെ കുറച്ചുകാണുന്നു.
വിശദീകരണം:
ചിലർ കരുതുന്നു, പുണ്യം നിസ്സാരമായി കാണും, ഒപ്പം പുണ്യം പ്രയോഗിച്ചതും
അതിശയകരമായ നല്ല ഫലങ്ങൾ കൊണ്ടുവരുവാൻ സാധ്യതയില്ല. ഈ കാഴ്ച തികച്ചും
ശരിയല്ല. ഒരു വ്യക്തിയുടെ നല്ലത് കുറച്ചുകൂടി അടിഞ്ഞു കൂടുന്നു. ഈ പ്രക്രിയ
ഒരു വാട്ടർ-പോട്ട് പൂരിപ്പിക്കുന്നത് പോലെയാണ്, ഡ്രോപ്പ് വഴി. സമയം
കഴിയുന്തോറും, നല്ലത് ചെയ്യുന്നയാൾ പൂർണ്ണമായും നിറയുന്നതുവരെ പുണ്യം
ശേഖരിക്കുന്നു.
മാവ് കുലകുത്തി കായ്ക്കാൻ ഇതാണ് വേണ്ടത്|maavu kaaykkan|maavu pookkan|മാവു പെട്ടന്ന് പൂക്കാൻ
Happy Gardening
379K subscribers
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പൂന്തോട്ടവും വ്യത്യസ്തമായ 8 മോഡുകളിൽ നനക്കാനുള്ള സ്പ്രിൻങ്കലറും ഹൈ
ക്വാളിറ്റി ഹോസും ഓൺലൈൻ ആയി വീട്ടിലെത്തിക്കാൻ ഈ ലിങ്കിൽ ക്ലിക്ക് ചെയ്യുക https://garudpipes.in/?ref=9zhgxcjerom8
HAPPY എന്ന COUPON CODE ഉപയോഗിച്ചു നിങ്ങൾക്ക് 6% ഓരോ പർച്ചേസിനും ഡിസ്‌കൗണ്ട് നേടാവുന്നതാണ്
മാവ് കുലകുത്തി കായ്ക്കാൻ ഇതാണ് വേണ്ടത്|maavu kaaykkan|maavu pookkan|മാവു പെട്ടന്ന് പൂക്കാൻ



73) Classical Marathi-क्लासिकल माओरी,

𝓛𝓔𝓢𝓢𝓞𝓝 40 9 8 सोम 20 सप्टेंबर 2021
झाड
बुद्ध सवाणा
सत्याच्या उदाहरणार्थ धमपादा खजिना क्लासिकल मराठी मध्ये वाईट- क्लासिकल माारी
- बुद्धाचे शब्द -
श्लोक 116. चांगले करण्यास संकोच करू नका
चांगले दिशेने त्वरा करा
आणि वाईट साठी मन तपासा.
मेरिट करण्यासाठी धीमे आहे
दुष्ट मनात आनंद होतो.
स्पष्टीकरण:
सुसंगत, मेलीअरीय कृती करणे, सावध रहा आणि त्वरीत कार्य करा. वाईट विरुद्ध
मन राखून ठेवा. जर एखाद्याला मैत्रीपूर्ण कारवाई करायची असेल तर त्याचे मन
वाईट गोष्टींवर आनंद वाटेल.
श्लोक 118. संचयित गुणवत्ता आनंद घेते
जर एखाद्याने काही मेरिट केले असेल तर
ते पुन्हा करा.
एक नवीन साठी इच्छित पाहिजे
मेरिट आनंद वाढते.
स्पष्टीकरण:
एक व्यक्ती काही मेधावी क्रियाकलाप करू शकते. त्याने ते पुन्हा वारंवार
चालू ठेवणे आवश्यक आहे. त्या मेलीस कारवाईमध्ये त्याने आनंद घ्यावा.
मेरिटचे संचय आनंद मिळतो.
वचन 122. मेरिट थोडे कमी वाढते
चांगुलपणाचा थोडासा विचार करा,
‘ते माझ्याकडे येणार नाही’,
पाणी थेंब च्या खाली
पाणी जार भरले आहे.
चांगुलपणासह ऋषी स्वतःला भरते,
तो थोडे थोडे soaks.
स्पष्टीकरण:
काहीजण विचार करतात की गुणधर्म हळूहळू घेता येऊ शकतो आणि त्या गुणविशेष
कोणत्याही आश्चर्यकारक चांगले परिणाम आणण्याची शक्यता नाही. हे दृश्य अगदी
बरोबर नाही. एखाद्या व्यक्तीने चांगले केले थोडे कमी होते. ड्रॉप करून
ड्रॉप, पाणी-भांडे भरण्यासाठी प्रक्रिया खूप आहे. वेळ निघून गेल्यावर,
चांगले कार्य पूर्ण होईपर्यंत ते पूर्णपणे भरले जात नाही.
Dhammapada -धम्मपद-बुद्धाचे अनमोल विचार एकदा नक्की ऐकावे-अनुवाद Pali ते Hindi-PART-001
Sunil Tenpe
19.5K subscribers
Concept & Gatha Chanting : Ven. Seelavansa
Director : N.T. Meshram
Video & Editing : Dinesh Somkuwar
Audio Recording : Bhupesh Savai (Orange City Studio)
Voice in Hindi : Sunil Tenpe
Cameraman : Sanjay Wasnik, Sujeet Chavhan
Dhammapada -धम्मपद-बुद्धाचे अनमोल विचार एकदा नक्की ऐकावे-अनुवाद Pali ते Hindi-PART-001
Concept
& Gatha Chanting : Ven. SeelavansaDirector : N.T. MeshramVideo
& Editing : Dinesh SomkuwarAudio Recording : Bhupesh Savai (Orange
City Studio)Voice …



76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

𝓛𝓔𝓢𝓢𝓞𝓝 4098 Mon2 MAM 2021 सेप्ट 2021
रुख
बुद्ध भ्यानानाना
सच्चाइ अध्यायको धर्मी डोमापाद कोषकोष कोषको संक्षिप्तण 9 शास्त्रीय नेपाली नेपालीको दुष्कर्म (विभाग)
- बुद्धको शब्दहरू -
पद 116. राम्रो गर्न हिचकिचाउनुहोस्
राम्रो तिर हेट बनाउनुहोस्
र दुष्टको लागि दिमाग जाँच गर्नुहोस्।
एक जो योग्यता बनाउन ढिलो छ
दुष्ट दिमागमा रमाउँछ।
स्पष्टीकरण:
सद्गुण, मेनिशुवादी कार्यहरू प्रदर्शन गर्ने कुरामा सतर्कता र छिटो कार्य
गर्ने कुरामा। खराबीलाई नराम्रो व्यवहार गर। यदि कसैले कठोरताका कार्यहरू
गर्नलाई हिचकिचाउनु नै हो भने, उसको मन दुष्ट चीजहरूमा खुशी हुन थाल्नेछ।
पद 118. संचित योग्यता खुशीमा जान्छ
यदि कसैले केहि योग्य बनाउनु पर्छ भने
यो बारम्बार गर्नुहोस् र फेरि गर्नुहोस्।
एक नयाँ को लागी इच्छा छ
योग्यताको लागि आनन्दको लागि बढ्छ।
स्पष्टीकरण:
एक व्यक्ति केहि मेरिनेती गतिविधि गर्न सक्छ। उसले यसलाई बारम्बार
दोहोर्याउनु पर्छ। उसले त्यो मर्मत कार्यमा आनन्द लिनुपर्दछ। योग्यको
संचयले खुशीमा पुर्याउँछ।
पद 122. मेरिट अलि अलि बढ्छ
राम्ररी सोच्नुहोस् भलाई भलाइको होइन,
‘यो मकहाँ आउने छैन’,
पानीको खस्दाको लागि को लागी
एक पानी भाँडो भरिएको छ।
भलाइले आफूलाई भरिदियो,
ऊ बिस्तारै माथि उफ्रिन्छ।
स्पष्टीकरण:
केहि सोच्दछन् कि सद्गुणलाई हल्का रूपमा लिन सकिन्छ, र त्यो सद्गुणले कुनै
पनि शानदार राम्रो परिणाम ल्याउने सम्भावना छैन। यो दृश्य एकदम सहि छैन।
एक व्यक्ति द्वारा राम्रो गरीएको राम्रो गरी थोरै द्वारा जम्मा भयो।
प्रक्रिया एक धेरै धेरै छ पानी भाँडो को भर्न, ड्रप द्वारा ड्रप। समय
बित्दै जाँदा, भौतिक थोपा केथा नभएसम्म यसलाई पूर्ण रूपमा भरिएको छैन।
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78) Classical Odia (Oriya)


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ଗଛ
ବୁଦ୍ଧ ଖାଲି |
ସନ୍ଦିଗ୍ଧ ଦାମପଡା ଭଣ୍ଡାର ସତ୍ୟ ଅଧ୍ୟାୟ 9 ଶାସ୍ତ୍ରୀୟ ଓଡିଆରେ (ଓଡିଆ) ରେ ମନ୍ଦ |
- ବୁଦ୍ଧଙ୍କ ଶବ୍ଦ -
ପଦ 116. ଭଲ କାମ କରିବାକୁ କଦାପି ଦ୍ୱିଧା କର ନାହିଁ |
ଭଲ ଆଡକୁ ଶୀଘ୍ର କର |
ଏବଂ ମନ୍ଦତା ପାଇଁ ମନ ଯାଞ୍ଚ କରନ୍ତୁ |
ଯିଏ ଯୋଗ୍ୟତା ତିଆରି କରିବାକୁ ଧୀର ଅଟେ |
ମନ୍ଦ ମନରେ ଆନନ୍ଦିତ |
ବ୍ୟାଖ୍ୟା:
ଗୁଣବତ୍ତା, ସମ୍ମାନଜନକ କାର୍ଯ୍ୟ କରିବା କ୍ଷେତ୍ରରେ, ସତର୍କ ରୁହନ୍ତୁ ଏବଂ ଶୀଘ୍ର
କାର୍ଯ୍ୟ କରନ୍ତୁ | ମନ୍ଦ ବିରୁଦ୍ଧରେ ମନକୁ ରକ୍ଷା କର। ଯଦି ଜଣେ ନିଶ୍ଚିତ ଭାବରେ
ଆନନ୍ଦଦାୟକ କାର୍ଯ୍ୟ କରିବାକୁ, ତେବେ ତାଙ୍କ ମନ ମନ୍ଦ ଜିନିଷରେ ଆନନ୍ଦ କରିବାକୁ
ଲାଗିବ |
ପଦ 118. ଜମା ହୋଇଥିବା ମେରିଟ୍ ସୁଖକୁ ନେଇଥାଏ |
ଯଦି ଜଣେ କିଛି ମାଇଟ ତିଆରି କରିବା ଉଚିତ୍ |
ଏହାକୁ ବାରମ୍ବାର କର |
ଜଣେ ଏହା ପାଇଁ ଇଚ୍ଛା କରିବା ଉଚିତ୍ |
କାରଣ ଆନନ୍ଦରେ ଆନନ୍ଦିତ ହୁଏ |
ବ୍ୟାଖ୍ୟା:
ଜଣେ ବ୍ୟକ୍ତି କିଛି ସମ୍ମାନଜନକ କାର୍ଯ୍ୟକଳାପ କରିପାରେ | ସେ ଏହାକୁ ପୁନରାବୃତ୍ତି
କରିବା ଉଚିତ୍, ବାରମ୍ବାର ଏହାକୁ ପୁନରାବୃତ୍ତି କରିବା ଆବଶ୍ୟକ | ସେ ନିଜ ନିଜ ନିଜ
ନିଜ କାର୍ଯ୍ୟରେ ଆନନ୍ଦ କରିବା ଜରୁରୀ | ମେରିଟ୍ ଜମା ସୁଖକୁ ନେଇଥାଏ |
ପଦ 122. ମେରିଟ୍ ଅଳ୍ପ କିଛି ବ ows େ |
ହାଲୁକା ଭାବରେ ଭଲ ନୁହେଁ,
‘ଏହା ମୋ ପାଖକୁ ଆସିବ ନାହିଁ’,
ଜଳ ବୁନ୍ଦା ପଡିବାର ପଡ଼ିବା ଦ୍ୱାରା |
ଏକ ଜଳ ପାତ୍ର ଭରପୂର |
ଭଲତା ସହିତ ଥିବା ପରି ନିଜକୁ ଭରିଦିଏ,
ସେ ଅଳ୍ପ ସମୟ ପର୍ଯ୍ୟନ୍ତ ଟିକିଏ ଭିଜନ୍ତି |
ବ୍ୟାଖ୍ୟା:
କେତେକ ଭାବନ୍ତି ଯେ ଗୁଣ ହାଲୁକା ଭାବରେ ନିଆଯାଇପାରେ, ଏବଂ ସେହି ଅଭ୍ୟାସଗତ ଭାବରେ
ଅଭ୍ୟାସ କରାଯାଇପାରେ କ any ଣସି ଚମତ୍କାର ଭଲ ଫଳାଫଳ ଆଣିବାର ସମ୍ଭାବନା ନାହିଁ | ଏହି
ଦୃଶ୍ୟଟି ସମ୍ପୂର୍ଣ୍ଣ ସଠିକ୍ ନୁହେଁ | ଜଣେ ବ୍ୟକ୍ତିଙ୍କ ଦ୍ୱାରା କରାଯାଇଥିବା
ବ୍ୟକ୍ତି ଅଳ୍ପ କିଛି ଜମା ହୋଇଥିବା ଜମା ହୋଇଛନ୍ତି | ଏହି ପ୍ରକ୍ରିୟା ଏକ ଜଳର
ପାତ୍ରରେ ବହୁତ କିଛି, ଡ୍ରପ୍ ଦ୍ୱାରା ଡ୍ରପ୍ | ସମୟ ଚାଲିଥିବା ପରି, ସଂକ୍ଷେପରେ ଜମା
ହୋଇଥିବା ଗୁଣର ସବୁଠାରୁ ଭଲ କାର୍ଯ୍ୟ, ଯେପର୍ଯ୍ୟନ୍ତ ଭଲର ଗୃହ ସମ୍ପୂର୍ଣ୍ଣରୂପେ
ଏଥିରେ ଭର୍ତି କରାଯାଏ |
Mesmerizing In
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Mesmerizing combination of instruments



83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

𝓛𝓔𝓢𝓢𝓞𝓝 4098 ਸੋਮ 20 ਸਤੰਬਰ 2021
ਰੁੱਖ
ਬੁੱਧ ਵੈਲਾਨਾ
ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ ਵਿੱਚ ਦਰਸਾਈ ਅਧਿਆਇ ਦਾ ਦਰਸ਼ੁਦਾ ਧੰਮਾਪਦ ਖਜ਼ਰਾ ਦਾ ਅਧਿਆਇ 9 ਬੁਰਿਆਈ
- ਬੁੱਧ ਦੇ ਸ਼ਬਦ -
ਆਇਤ 116. ਚੰਗੇ ਕੰਮ ਕਰਨ ਤੋਂ ਕਦੇ ਸੰਕੋਚ ਨਾ ਕਰੋ
ਚੰਗੇ ਲੋਕਾਂ ਲਈ ਜਲਦੀ ਕਰੋ
ਅਤੇ ਮਨ ਨੂੰ ਬੁਰਾਈ ਲਈ ਚੈੱਕ ਕਰੋ.
ਉਹ ਜੋ ਇਸ ਮੈਰਿਟ ਬਣਾਉਣ ਵਿਚ ਹੌਲੀ ਹੈ
ਦੁਸ਼ਟ ਮਨ ਵਿਚ ਖੁਸ਼ ਹੁੰਦਾ ਹੈ.
ਵਿਆਖਿਆ:
ਨੇਕ, ਹੋਣਹਾਰ ਕਿਰਿਆਵਾਂ, ਸੁਚੇਤ ਰਹੋ ਅਤੇ ਜਲਦੀ ਕੰਮ ਕਰੋ. ਬੁਰਾਈ ਵਿਰੁੱਧ ਮਨ ਦੀ
ਰਾਖੀ ਕਰੋ. ਜੇ ਕੋਈ ਝੂਠੇ ਕੰਮਾਂ ਨੂੰ ਜ਼ਾਹਰ ਕਰਨਾ ਹੁੰਦਾ, ਤਾਂ ਉਸਦਾ ਮਨ ਬੁਰਾਈਆਂ
ਨਾਲ ਅਨੰਦ ਕਰਨਾ ਸ਼ੁਰੂ ਹੋ ਜਾਵੇਗਾ.
ਆਇਤ 118. ਇਕੱਠੀ ਕੀਤੀ ਮੈਰਿਟ ਖੁਸ਼ੀ ਵੱਲ ਜਾਂਦੀ ਹੈ
ਜੇ ਕਿਸੇ ਨੂੰ ਕੁਝ ਗੁਣ ਬਣਾਉਣਾ ਚਾਹੀਦਾ ਹੈ
ਇਸ ਨੂੰ ਬਾਰ ਬਾਰ ਕਰੋ.
ਇਕ ਨੂੰ ਇਸ ਦੀ ਇੱਛਾ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ
ਅਨੰਦ ਲਈ ਵੱਧਦਾ ਹੈ.
ਵਿਆਖਿਆ:
ਇੱਕ ਵਿਅਕਤੀ ਕੁਝ ਹੋਣਹਾਰ ਗਤੀਵਿਧੀਆਂ ਕਰ ਸਕਦਾ ਹੈ. ਉਸ ਨੂੰ ਬਾਰ ਬਾਰ ਦੁਹਰਾਉਣਾ
ਲਾਜ਼ਮੀ ਹੈ. ਉਸ ਨੂੰ ਉਸ ਹੋਣਹਾਰ ਕਾਰਜਾਂ ਵਿਚ ਖੁਸ਼ੀ ਕਰਨੀ ਚਾਹੀਦੀ ਹੈ. ਮੈਰਿਟ ਨੂੰ
ਖੁਸ਼ਹਾਲੀ ਦੀ ਅਗਵਾਈ ਕਰਦਾ ਹੈ.
ਆਇਤ 122. ਇਸ ਗੁਣਾਂ ਨੂੰ ਥੋੜਾ ਜਿਹਾ ਵਧਦਾ ਹੈ
ਚੰਗੀ ਤਰ੍ਹਾਂ ਭਲਿਆਈ ਨਾ ਕਰੋ,
‘ਇਹ ਮੇਰੇ ਕੋਲ ਨਹੀਂ ਆਵੇਗਾ’,
ਪਾਣੀ ਦੇ ਡਿੱਗਣ ਨਾਲ
ਪਾਣੀ ਦਾ ਸ਼ੀਸ਼ੀ ਭਰਿਆ ਹੋਇਆ ਹੈ.
ਚੰਗਿਆਈ ਨਾਲ ਰਿਸ਼ੀ ਆਪਣੇ ਆਪ ਨੂੰ ਭਰਦਾ ਹੈ,
ਉਹ ਥੋੜ੍ਹਾ ਜਿਹਾ ਭਿੱਜਦਾ ਹੈ.
ਵਿਆਖਿਆ:
ਕੁਝ ਸੋਚਦੇ ਹਨ ਕਿ ਨੇਕੀ ਨੂੰ ਹਲਕੇ ਜਿਹੇ ਲਈ ਜਾ ਸਕਦਾ ਹੈ, ਅਤੇ ਇਸ ਗੁਣ ਦਾ ਅਭਿਆਸ
ਕਿਸੇ ਸ਼ਾਨਦਾਰ ਚੰਗੇ ਨਤੀਜੇ ਸਾਹਮਣੇ ਲਿਆਉਣ ਦੀ ਸੰਭਾਵਨਾ ਨਹੀਂ ਹੈ. ਇਹ ਦ੍ਰਿਸ਼
ਬਿਲਕੁਲ ਸਹੀ ਨਹੀਂ ਹੈ. ਥੋੜੇ ਜਿਹੇ ਦੁਆਰਾ ਕੀਤੇ ਗਏ ਚੰਗੇ ਦੁਆਰਾ ਕੀਤੇ ਗਏ ਚੰਗੇ
ਦੁਆਰਾ ਥੋੜ੍ਹੇ ਜਿਹੇ ਇਕੱਠੇ ਹੋਏ. ਪ੍ਰਕਿਰਿਆ ਬਹੁਤ ਜ਼ਿਆਦਾ ਪਾਣੀ-ਘੜੇ ਨੂੰ ਭਰਨੀ ਵਾਂਗ
ਹੈ, ਬੂੰਦ ਦੁਆਰਾ ਸੁੱਟੋ. ਜਦੋਂ ਤੱਕ ਸਮਾਂ ਲੰਘਦਾ ਜਾਂਦਾ ਹੈ, ਨੇਕੀ ਦੇ ਥੋੜੇ ਕੰਮ
ਇਕੱਠੇ ਹੁੰਦੇ ਹਨ, ਜਦੋਂ ਤੱਕ ਚੰਗੇ ਨਾਕਾਰ ਦੇ ਨਾਲ ਇਸ ਨਾਲ ਪੂਰੀ ਤਰ੍ਹਾਂ ਭਰੀ ਹੋਵੇ.
Section 3 , Chapter 9-14 : The Dhammapada audiobook
Vedic Spirituality 101
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The
Dhammapada is is a Buddhist scripture, containing 423 verses in 26
categories. According to tradition, these are verses spoken by the
Buddha on various occasions, most of which deal with ethics. It is is
considered one of the most important pieces of Theravada literature.
Despite this, the Dhammapada is read by many Mahayana Buddhists and
remains a very popular text across all schools of Buddhism. - Excerpted
from Wikipedia
The
title, “Dhammapada,” is a compound term composed of dhamma and pada,
each word having a number of denotations and connotations. Generally,
dhamma can refer to the Buddha’s “doctrine” or an “eternal truth” or
“righteousness” or all “phenomena”; and, at its root, pada means “foot”
and thus by extension, especially in this context, means either “path”
or “verse” (cf. “prosodic foot”) or both. English translations of this
text’s title have used various combinations of these and related words.
Audio Source (Public domain):
Section 3 , Chapter 9-14 : The Dhammapada audiobook
The
Dhammapada is is a Buddhist scripture, containing 423 verses in 26
categories. According to tradition, these are verses spoken by the
Buddha on various o…
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09/19/21
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
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87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
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आभिज्āन षुत्त इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
— डिरेच्त्ल्य् क्नोwइन्ग् —
[अभिज्āनति]
ट्wओ
चोन्दितिओन्स् (दोउब्लेद् अस् fओउर् wइथ् स्य्नोन्य्म्स्) fओर् थे
देस्त्रुच्तिओन् ओf सुffएरिन्गः fउल्ल् उन्देर्स्तन्दिन्ग् अन्द्
अबन्दोनिन्ग्. Oने स्होउल्द् रेमैन् अwअरे नोत् तो fओचुस् ओन् ओन्ल्य् ओने
ओf थेसे त्wओ.
Eन्ग्लिस्ह्
ठे (सुत्त) ओपेनिन्ग् अत् ष्āवत्थ्ī.{न्}
Wइथोउत्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fओर्म्,
भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fएएलिन्ग्,
भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Pएर्चेप्तिओन्,
भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो देस्त्रोय् सुffएरिन्ग्; wइथोउत्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग्
छोन्स्त्रुच्तिओन्स्, भिक्खुस्, wइथोउत् गेत्तिन्ग् दिस्पस्सिओनते
तोwअर्द्स् थेम् अन्द् अबन्दोनिन्ग् थेम्, ओने इस् उनब्ले तो देस्त्रोय्
सुffएरिन्ग्; wइथोउत् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य्
उन्देर्स्तन्दिन्ग् छोन्स्चिओउस्नेस्स्, भिक्खुस्, wइथोउत् गेत्तिन्ग्
दिस्पस्सिओनते तोwअर्द्स् इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् उनब्ले तो
देस्त्रोय् सुffएरिन्ग्.
Bय्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fओर्म्,
भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Fएएलिन्ग्,
भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग् Pएर्चेप्तिओन्,
भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स् इत् अन्द्
अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्; ब्य्
दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग्
छोन्स्त्रुच्तिओन्स्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स्
थेम् अन्द् अबन्दोनिन्ग् थेम्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्;
ब्य् दिरेच्त्ल्य् क्नोwइन्ग् अन्द् fउल्ल्य् उन्देर्स्तन्दिन्ग्
छोन्स्चिओउस्नेस्स्, भिक्खुस्, ब्य् गेत्तिन्ग् दिस्पस्सिओनते तोwअर्द्स्
इत् अन्द् अबन्दोनिन्ग् इत्, ओने इस् अब्ले तो देस्त्रोय् सुffएरिन्ग्.
ठे Kअरनिय ंएत्त षुत्तः ङोओद् Wइल्ल् (ट्ừ Kइन्ह्)
𝓛𝓔𝓢𝓢𝓞𝓝 4098 ंओन् 20 षेप् 2021
ह्त्त्प्सः//www.बुद्ध-वचन.ओर्ग्/
ट्रेए
Bउद्ध Vअचन
ह्त्त्पः//www.बुद्धनेत्.नेत्/धम्मपद/द्_एविल्.ह्त्म्
ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 9 EVईL इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
— ठे wओर्द्स् ओf थे Bउद्ध —
Vएर्से 116. णेवेर् ःएसितते टो डो ङोओद्
ंअके हस्ते तोwअर्द्स् थे गोओद्
अन्द् च्हेच्क् थे मिन्द् fओर् एविल्.
ठे ओने wहो’स् इस् स्लोw तो मके मेरित्
देलिघ्त्स् इन् थे एविल् मिन्द्.
Exप्लनतिओनः
ईन् थे मत्तेर् ओf पेर्fओर्मिन्ग् विर्तुओउस्, मेरितोरिओउस् अच्तिओन्स्,
बे अलेर्त् अन्द् अच्त् qउइच्क्ल्य्. ङुअर्द् थे मिन्द् अगैन्स्त् एविल्.
ईf ओने wएरे तो पेर्fओर्म् मेरितोरिओउस् अच्तिओन्स् हेसितन्त्ल्य्, हिस्
मिन्द् wइल्ल् बेगिन् तो तके देलिघ्त् इन् एविल् थिन्ग्स्.
Vएर्से 118. आच्चुमुलतेद् ंएरित् Lएअद्स् टो ःअप्पिनेस्स्
ईf ओने स्होउल्द् सोमे मेरित् मके
दो इत् अगैन् अन्द् अगैन्.
Oने स्होउल्द् wइस्ह् fओर् इत् अनेw
fओर् मेरित् ग्रोwस् तो जोय्.
Exप्लनतिओनः
आ पेर्सोन् मय् दो सोमे मेरितोरिओउस् अच्तिवित्य्. ःए मुस्त् केएप् ओन्
रेपेअतिन्ग् इत्, ओवेर् अन्द् ओवेर्. ःए मुस्त् तके देलिघ्त् इन् थत्
मेरितोरिओउस् अच्तिओन्. आच्चुमुलतिओन् ओf मेरित् लेअद्स् तो हप्पिनेस्स्.
Vएर्से 122. ंएरित् ङ्रोwस् Lइत्त्ले Bय् Lइत्त्ले
ठिन्क् लिघ्त्ल्य् नोत् ओf गोओद्नेस्स्,
‘ईत् wइल्ल् नोत् चोमे तो मे’,
fओर् ब्य् थे fअल्लिन्ग् ओf wअतेर् द्रोप्स्
अ wअतेर् जर् इस् fइल्लेद्.
ठे सगे wइथ् गोओद्नेस्स् fइल्ल्स् हिम्सेल्f,
हे सोअक्स् उप् लित्त्ले ब्य् लित्त्ले.
Exप्लनतिओनः
षोमे तेन्द् तो थिन्क् थत् विर्तुए चन् बे तकेन् लिघ्त्ल्य्, अन्द् थत्
विर्तुए प्रच्तिचेद् इस् नोत् लिकेल्य् तो ब्रिन्ग् अबोउत् अन्य्
स्पेच्तचुलर् गोओद् रेसुल्त्स्. ठिस् विएw इस् नोत् qउइते चोर्रेच्त्. ठे
गोओद् दोने ब्य् अन् इन्दिविदुअल् अच्चुमुलतेस् लित्त्ले ब्य् लित्त्ले. ठे
प्रोचेस्स् इस् वेर्य् मुच्ह् लिके थे fइल्लिन्ग् ओf अ wअतेर्-पोत्,
द्रोप् ब्य् द्रोप्. आस् तिमे गोएस् ओन्, थे लित्त्ले अच्त्स् ओf विर्तुए
अच्चुमुलते, उन्तिल् थे दोएर् ओf गोओद् इस् तोतल्ल्य् fइल्लेद् wइथ् इत्.
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09/18/21
𝓛𝓔𝓢𝓢𝓞𝓝 4097 Sun 19 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha — Āṇi Sutta —in 29) Classical English,Roman, Treasury of Truth (Dhammapada) Chapter 8, Thousands Positive Words of the Awakened One Buddha in 29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்ம104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
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09/17/21
𝓛𝓔𝓢𝓢𝓞𝓝 4096 Sat 18 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in116) Classical Yoruba-Yoruba Yoruba, 117) Classical Zulu-I-Classical Zulu Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி, 104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 3:07 am

𝓛𝓔𝓢𝓢𝓞𝓝  4096 Sat 18 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in116) Classical Yoruba-Yoruba Yoruba, 117) Classical Zulu-I-Classical Zulu



Treasury of Truth Chapter 1. Twin Verses


Positive Words of the Awakened One  Buddha in102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو

Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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116) Classical Yoruba-Yoruba Yoruba,

Awọn ọrọ Buddha lati Buddhism ni Ikọlẹ Yoruba-Yoruba Yoroba
Ṣe ọkan ti o mọ
Ebi jẹ iru aisan ti o buru julọ - Buddha
Dagba
broccolis, ata, awọn ẹfọ, awọn Karooti, ​​awọn eso igi gbigbẹ bi Aṣooka
Nla ṣe gbogbo ilẹ-aye ati ni aye. Yato si horticulture ati awọn ile
igbo fun awọn irugbin ati awọn sables.
DN 16 - (D II 137)
Mahāparibbāna sotta
Awọn ibaraẹnisọrọ}
Awọn itọnisọna ti o kẹhin nipasẹ Buddha lori Mahā-Paribbhana
Irugbo
awọn oriṣiriṣi oriṣiriṣi awọn itọnisọna Buddha fun nitori gbigbede kuro
lẹhin ti o jẹ ki o jẹ awọn itọnisọna pataki pupọ fun wa lasiko.
Emi
yoo yato si ọrọ naa lori Dhammaya eyi ti a nphamāsa, ti o ni eyiti awọn
ariasāda, ti o ba fẹ ki Niraya-yo mọ, ko si diẹ sii Awọn ibanujẹ diẹ
sii, ti ibi, ti ibanujẹ, Emi ni sotāpanna, nipasẹ ẹda ọfẹ lati awọn
ipinlẹ ti ibanujẹ, o daju pe o pinnu si Sambodhi.
Ati pe, Olorin, jẹ
iyẹn
tumọ si Dhamma ti a npe ni Dhamāsa, ti o ni eyiti Ariyasāda, ti o ba fẹ
ki Niraya-Yoni ko si diẹ sii Irira, ti ibi, ti ibanujẹ, Emi ni
sotāpanna, nipasẹ ẹda ọfẹ lati awọn ipinlẹ ti ibanujẹ, o daju pe o ti
pinnu lati tẹle si Sambodhi?
Nibi, Arindada, Ariyasāvaka ti wa ni fifa pẹlu Budwe eveclaphasāda:
O ti fun Dhamme Avecmappasāda:
A ti fi agbara mu u satunkọ reaccaphasa:
O ti funra pẹlu Sīla eyiti o ni gbigba si awọn ariyas,
Eyi,
Aānanda, ni iscrourasori lori Dhammasa, ti o ni eyiti Oriyasāsa, ti o
ba fẹ, Tiracchāna-yoni, ko si peretvivisaya mọ , ko si aiìwere ti
ibanujẹ mọ, ti ibanujẹ, Emi ni sotāpanna, nipasẹ ẹda ọfẹ lati awọn
ipinlẹ ti ibanujẹ, o daju pe o pinnu si Sambodhi.
Sato yẹ ki o wa, bhikkhus, ati samprajanos. Eyi ni ifọka wa si ọ.
Ati bawo, bhikkhus, jẹ bhikkhu shoto? Nibi, bhikkhus, bhikkhu
Nitorinaa, bhikkhus, jẹ Bhikkhu Shoto. Ati bawo, bhikkhus, jẹ bhikkhu Samprabno? Nibi, Bhikkhus,
Nitorinaa, bhikkhus, jẹ bhikkhu Samprabno. Sato yẹ ki o wa, bhikkhus, ati samprajanos. Eyi ni ifọka wa si ọ.
- Anada, Saladi ibeji
Awọn
igi wa ni ododo ni kikun, botilẹjẹpe kii ṣe akoko ti aladodo. Imọlẹ ojo
si ara Tathagata o ju ati tuka, o si strewn sori rẹ ni ijọsin
Thahagata. Ati awọn ododo ti ara rẹ pupa, ati wú omidan ọrun, ati ọrun
ọrun, ati ju silẹ ati ki o wọ inu ile ijọsin Thathagata. Ati ariwo ohun
àiya ati awọn ohun-elo ọrun n ṣe orin ni afẹfẹ jade kuro ni ibọwọ fun
Tathagta.
Kii
ṣe nipasẹ eyi, eyi,. Ṣugbọn, Anada, eyikeyi Bhikkhu tabi Bhikkhuni,
lakọkọ tabi arabinrin, dham’ap’aphamma’p'aphaman, sāmīciranna,
ngbe
ni ibamu pẹlu dhamma, pe awọn ọwọ ọwọ, endates, everrates, san itẹriba,
ati bu ọla fun Tathāgata pẹlu ile-iṣẹ abinibi julọ. Nitorinaa, Aānada, o
yẹ ki o kọ ara wọn bayi: A yoo wa ni Dham -handnadhamma’P'aphaman,
Sāmīci’p'p’Pavipanyna, gbe ni ibamu pẹlu Dhamma ‘.
Bhagawan Buddha sọ
“Arakunrin
mi, o wa awọn eniyan meji ni ọna ti o wa lori ọna yẹ ki o yago fun.
Ewo? Ọkan ni lati ji ara wọn sinu awọn igbadun ti nkọ. Ati pe ekeji ni
lati ṣe awọn autirities eyiti o yọ ara awọn aini rẹ. Mejeeji ti awọn
akopọ wọnyi yorisi ikuna.
“Ọna
ti Mo ti rii ni ọna arin, eyiti o yago fun awọn ikọlu mejeeji ati pe o
ni agbara lati le jẹ ọkan lati ni oye, ominira, ati alaafia. O jẹ ọna ti
o jẹ ọlọla ti oye ti oye, ironu ododo, ọrọ ọtun, igbiyanju ọtun,
igbiyanju ọtun, ifẹ afẹju. Mo ti tẹle ọna kẹta ọna ọla ati ti oye oye,
ominira ati alafia.
Ni
igba akọkọ ni aye ti ijiya. Ibimọ, ọjọ ogbó, aarun, ati iku n jiya.
Ibinujẹ, ibinu, owú, aibalẹ, aibalẹ, aibalẹ, iberu, ati ibanujẹ, ati
ibanujẹ, ati ibanujẹ n jiya. Iyatọ si awọn ayanfẹ ni ijiya. Ẹgbẹ pẹlu
awọn ti o korira jẹ ijiya. Ifẹ, asomọ, ati didi si awọn akojo awọn iwọn
marun ti o ni ijiya.
“Arakunrin, Otitọ keji ṣafihan ijafafa. Nitori aimọ, eniyan ko le ri otitọ nipa igbesi aye, o jowú, iberu, ati ibanujẹ.
“Awọn arakunrin, otitọ kẹta ni isesation ti ijiya.
Loye otitọ ti igbesi aye n mu ni ibinujẹ gbogbo ibanujẹ ati ibanujẹ ati fun wa ni alafia ati ayọ.
“Arakunrin, òrì kẹjà ni ọnà wo ni o nṣakoso si impuple ti ijiya. O
jẹ ọna kẹta ketapada, eyiti mo ti salaye. Ọna iṣẹgun ti o ni agbala ti n
gbe lokan. Hintídlfly yori si olufojusi ati oye, pẹlu li ominira, ati
ibanujẹ ati ki o yori si alaafia ati ayọ. Emi o tọ ọ lọ pẹ si ọna riri
riri.
“Irisi dide, oye dide, oye duro, oye dide ninu mi pẹlu awọn ohun ti ko gbọ tẹlẹ: ‘Otitọ yii ti aapọn ti ni oye.
“Otitọ
ọlọla ti awọn ibajẹ: fading pipe & cumation pipe, minanquation,
itusilẹ, itusilẹ, siwaju ki o lọ kuro ninu ibaje pupọ. Otitọ ọlọla yii
ti cessations ti a ti rii. Eyi ni otitọ ọlọla ti ọna adaṣe ti o yori si
cessation ti wahala.
“Ni
kete ti oye mi & iran nipa awọn ododo ọlọla mẹrin ti wọn wa lati jẹ
ẹni pe wọn ti ji lati gbẹsan taara Brahmans, awọn ọmọ-ọba rẹ &
arugbá. Imọ & Irisi dide ninu mi: ‘Aimọ jẹ itusilẹ mi. Eyi ni ibimọ
mi ti o kẹhin. Nibẹ ni bayi ko si aye tunse. “
Lakoko
ti Siddhartha n ṣalaye awọn ododo ọlọla mẹrin, ọkan ninu awọn arabara,
Kondanna lojiji ro omi nla laarin ẹmi ara rẹ. O le ṣe itọwo ominira o wa
wa fun igba pipẹ. Oju rẹ rọ pẹlu ayọ. Budha ti tọka si e o si kigbe,
“Kodurani! O ti gba! O ti gba! “
Kodurani
darapọ mọ awọn ọpẹ rẹ ki o tẹriba fun Siddhartha. Pẹlu ọwọ ti o jinlẹ, o
sọrọ, “asan ni Gautama, jọwọ gba mi bi ọmọ-ẹhin rẹ. Mo mọ pe labẹ
itọsọna rẹ, Emi yoo ni lati ni ijidide nla. “
Awọn
Monks mẹrin miiran tun tẹriba ni awọn ẹsẹ Siddhartha, o darapọ mọ awọn
ọmọ-ẹhin. Sidhartha sọ pe, “Arakunrin! Awọn ọmọ abule ti fun mi ni orukọ
‘Buddha. ” Iwọ paapaa le pe mi nipasẹ orukọ yẹn ti o ba fẹ. “
Kodurana beere, “ko ṣe Buddha ‘tumọ si’ ẹnikan ti o ji ‘?”
“Iyẹn ni o tọ, wọn pe ni ọna ti Mo ti ṣe awari ‘Ọna ti ijidide.’ Kini o ronu orukọ yii?”
“‘Ẹnikan
ti o ji’! ‘Ọna ti ijidide’! Iyanu! Iyanu! Awọn orukọ wọnyi jẹ otitọ,
sibẹsibẹ. A yoo ni inudidun pe o buddha, ati ọna ti o ti ṣe awari ọna
ijidide. Bi o ti sọ tẹlẹ, ngbe ni ọjọ kọọkan lokan ni ipilẹ ti aṣa ti
ẹmi. ” Awọn Monks marun jẹ ti ọkan lati gba Gautama bi olukọ wọn ati
lati pe ni Buddha.
Buddha rẹrin musẹ si wọn. ” Jọwọ, awọn arakunrin, adaṣe pẹlu ẹmi ṣiṣi ati oye, ati ni oṣu mẹta o yoo ti jẹ eso ti igbala. ”
On the Path of the Buddha: Buddhist Pilgrimage in North India and Nepal
Phillip Lucas
4.2K subscribers
This
educational video follows the path of Buddhist pilgrims from around the
world as they visit Lumbini, Nepal, the site of the Buddha’s birth;
Bodh Gaya, India, the site of the Buddha’s enlightenment; Sarnath,
India, the site of the Buddha’s first sermon; Rajgir, India, the site of
the Vulture’s Peak, where the Buddha gave several famous sermons;
Vaishali, India, where the Buddha first accepted women into the order of
nuns; and Kushinagar, India, the site of the Buddha’s death. Creative
Commons Selective License, Attribution-Noncommercial-No Derivatives 4.0
International.
License
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On the Path of the Buddha: Buddhist Pilgrimage in North India and Nepal


Awọn ọrọ Buddha lati Buddhism ni Ikọlẹ Yoruba-Yoruba Yoroba

Awọn agbasọ Buddha ti awọn agbasọ ti o wa lori wiwa lori akiyesi
Mahā + shiopaṭṭhāna
Awọn ẹsin, awọn ere, simẹnti, aidogba,
Wa nibẹ
Wa nibẹ
Ati
Yoo tẹsiwaju lati wa nibẹ!
Dr B.R.ambdkar Rainded “Bharat Baudhmay Karunga.” (Emi yoo ṣe Buddhist yii)
Gbogbo
awọn awujọ ti o di Aboriked hingder hilarly niyanju “Honmi Prapoch
Prabuddha prapochmay fun karunge.” (A yoo ṣe gbogbo agbaye Prabuddha
prapoch
Eyi yoo ṣẹlẹ nipasẹ
Apejọ
ori ayelujara ọfẹ ni awọn ọrọ ti ara ẹni ọfẹ ni awọn ọrọ ti ara ẹni fun
aye, wiwa si ayeye ti awọn awujọ nipasẹ itẹwọgba apakan nipasẹ Ifarada
Kāya nipasẹ ibi-igbẹhin nipasẹ ibi-afẹde Kāya Oluranse, awọn eroja, awọn
aaye owo-ori Chells mẹsan, ti Vedaā ati CITTA
Lẹhinna
Awọn ẹsin, awọn ere, simẹnti ati aidogba
Kii yoo wa nibẹ!
Tositaka
DN 22 - (D II 290)
MAhāsatipaṭṭhāna sotta
Wiwa lori akiyesi nipasẹ Buddha
Mahā + shiopaṭṭhāna
Inu tutta yii jẹ igbagbogbo bi itọkasi akọkọ fun adaṣe iṣaro.
Ifihan
I. akiyesi Kāya
A. apakan lori ānāpāna
B. Sege apakan lori awọn ifiweranṣẹ
C. Searge lori sampjahadñña
D. Abala lori ressisveness
E. Abala lori awọn eroja
F. Sege lori awọn aaye na mẹsan
II. Akiyesi Vedanā
Ifihan
Bayi ni mo ti gbọ:
Ni ayeye kan, Bhagavā wa ni ibugbe awọn keru ni Kamāsadhamma, ilu ọja kan ti Kurus. Nibẹ, o koju Bhikkus:
- bhikkhus.
- Bhaddante dahun Bhikkhus. Bhagavā sọ pe:
- Eyi,
Bhikkhus, ni ipa ti o yori si nkankan bikoṣe mimọ ti
Awọn eeyan, overcoming ti ibanujẹ ati vemation: ilojiji ti Dukkha-Dom, imquta ti ọna ti o tọ, riri nibbānas.
Ewo ni mẹrin?
Nibi, Bhikkhus, Bhikkhu ngbero awọn akiyesi Kāya ni Kāya, ātāpī
Samprabāno, satimā, nini ti abhijjhā-domanassa si agbaye.
O
ngbe Vedanā ni Vedanā ni Vedanā, ātāp saamāī Samrajarno, Satmigāno,
Satmi, nigbati o fun abhijjja-domanassa si agbaye. O gbe awọn akiyesi
CITTA ni CITTA, ātāpī Samhajāno, satẹmi, nigbati o fun
abhijjja-donanassa si agbaye. O gbe awọn oju oju Dhamhah ni Dhammatī,
ātāpī Samhajāno, Satmigāāno, satẹmi, nigbati o fun abhijjja-domanassa si
agbaye.
I. Kāyānepasā
A. apakan lori ānāpāna
Ati
Báwo,
Bhikkhus, ṣe bhikkhu do n ṣe akiyesi kāya ni kāya? Nibi, Bhikkhus,
bhikkhu, ti o ti lọ si igbo tabi ti o lọ si gbongbo igi ti o ṣofo, si
isalẹ awọn ese ṣofo, o ṣeto Kāya ni sipright, ati siseto Sa
Pariimuukhaṃ. Gbítì ni ó tàn ninu, ni bayi ni o nmi jade. Mimi ni gigun o
loye: ‘Mo nmi ni pẹlú’; mimi jade gigun o gbọye: ‘Mo nmi jade pẹtẹlẹ’;
mimi ni kukuru o gbọye: ‘Mo nmi ni kukuru’; mimi jade ni kukuru o gbọye:
‘Mo nmi jade ni kukuru’; O kọ ara rẹ kọ: ‘Rilara Kāya, Emi yoomi ni’; O
kọ ara rẹ kọ: ‘Nilara gbogbo Kāya, Emi yoo fọ’; O kọ ara ara rẹ kọ:
‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi ni’; O kọ ara ara rẹ kọ: ‘Iduro
silẹ Kāya-saṅkhāras, Emi yoomi jade’.
Laipẹ
Bii,
bhikkhhus, titan ti o ni oye tabi olukọni ti o tẹ kiri, ṣe iyipada
pipẹ, loye: ‘Mo n ṣe akoko pipẹ’; Ṣiṣe iyipada kukuru kan, o loye: ‘Mo n
ṣe imọlẹ kukuru’; Ni ọna kanna, Bhikkhus, bhikkhu, mimi ni gun, loye:
‘Inu mi nmi ni pipẹ’; mimi ni kukuru o gbọye: ‘Mo nmi ni kukuru’; mimi
jade ni kukuru o gbọye: ‘Mo nmi jade ni kukuru’; O kọ ara ara rẹ kọ:
‘Nilara gbogbo Kāya, Emi yoomi ni’; O kọ ara rẹ kọ: ‘Nilara gbogbo Kāya,
Emi yoo fọ’; O kọ ara ara rẹ kọ: ‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi
ni’; O kọ ara ara rẹ kọ: ‘Iduro silẹ Kāya-saṅkhāras, Emi yoomi jade’.
Bayi o ngbe akiyesi kāya ni Kāya ba fipa,
Tabi
o ngbe nibikibi Kāya ni Kāya ni ita, tabi o ma gbe oju wiwo Kāya ni
Kāya ba fipa balẹ ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o
ma gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
Sadi wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko
si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu
kan ni akiyesi Kāya ni Kāya.
B. Imieraipapapa Pabba
Pẹlupẹlu,
Bhikkhus, bhikkhu, lakoko ti o nrin, loye: ‘Mo n rin’, tabi
lakoko ti o duro ni oye: ‘Mo duro de’, tabi lakoko ti o joko
Loye:
‘Mo n joko’, tabi lakoko ti o dubulẹ o loye: ‘Mo n dubulẹ’. Tabi ohun
miiran, ninu eyikeyi ipo Kāya rẹ, o gbọye pe nitootọ.
C. Searge lori sampjahadñña
Pẹlupẹlu,
Bhikkhus,
bhikkhu, lakoko ti o sunmọ ati lakoko ti nlọ, o wa pẹlu sampja kame,
lakoko ti o n wa ni ayika squajajaAtññ ekan naa, o ṣe pẹlu samhaja
karun, lakoko ti o njẹ, lakoko ti o ba ndun pẹlu samhaja Sisun, lakoko
ti o jiji, lakoko ti o n sọrọ ati lakoko ti o dakẹ, o ṣe pẹlu sampjaja.
Bayi o ngbe iwe iṣẹ Kāya ni Kāya ba fipa, tabi Oun
Wa
ni akiyesi Kāya ni Kāya ni ita, tabi o ma gbe akiyesi iwe kāya ni Kāya
ni Kāya fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma
gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
Sadi wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko
si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu
kan ni akiyesi Kāya ni Kāya.
D. Abala lori ressisveness
Pẹlupẹlu,
Bhikkhus, bhikkhu ka ara yii pupọ, lati awọn soles ti awọn
Ẹsẹ
soke ati lati irun ori ori oke, eyiti o jẹ ti a ni agbara nipasẹ awọn
iru iwa rẹ, awọn irun ori rẹ, awọn irun ori, awọn eekanna, ẹyin, awọ
ara, ẹran ara ,
Awọn eefun, egungun, ọra inu egungun, ala, okan, inu, eke, partura, turari,
ẹdọforo, ifun, mesestry, ikun pẹlu awọn akoonu rẹ, awọn feces, bile,
Phlegm, pus, ẹjẹ, lagun, omije, ọra, itọ, imu ẹjẹ, mucus,
Mu omi okun pọ ati ito. “
Gẹgẹ
bi ẹni pe, Bhikkhus, apo kan ti o ni awọn ṣiṣi meji ti o kun fun
ọpọlọpọ awọn iru iru ọkà ati ti o kun, awọn ewa milionu, awọn irugbin
sesame ati iresi sosa. Ọkunrin kan ti o ni oju ti o dara, ti o ni itara,
o jẹ ki o wa Hide-paddy, awọn ewú, awọn e maalu, awọn irugbin ọfin,
awọn irugbin Sesame ati pe eyi jẹ iresi husked; ” Ni ọna kanna, Bhikkhu,
Bhikkhu ka ara pupọ yii, lati awọn soles ti ẹsẹ soke ati lati irun ori
lori ori,
Ewo ni ti ara nipasẹ awọ ara rẹ o si kun fun ọpọlọpọ awọn impurities:
“Ni Kāya yii, awọn irun ori ti ori, irun ori ara wa,
eekanna,
eyin, awọ ara, ẹran, ẹdọ, ẹdọ, ọlá, ẹjẹ, òkú, òunjẹ, òṣìtà, òṣu, omije,
girisi, itọ, imu imu ikunra, omi pẹlẹbẹ ati ito. “
Bayi o ngbe iwe iṣẹ Kāya ni Kāya ba fipa, tabi Oun
Wa
ni akiyesi Kāya ni Kāya ni ita, tabi o ma gbe akiyesi iwe kāya ni Kāya
ni Kāya fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma
gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati
lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!”
SATI ti wa ni sisọ fun u, o kan si iye ti lasan ñāṇa ki o dara lati
gbe, ko si fi mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari
Bhikkhu kan ni akiyesi Kāya ni Kāya.
E. Abala lori awọn eroja
Pẹlupẹlu,
Bhikkhus, Bhikkhu n tan imọlẹ lori Kāya yii, sibẹsibẹ o ti gbe,
Sibẹsibẹ o sọnu: “Ni Kāya yii, ipin ilẹ, awọn
nkan omi, ẹya ina ati nkan afẹfẹ. “
Gẹgẹ
bi, bhikkhus, alagbata ọlọgbọn tabi olukọ ikẹkọ ti alaisan kan, ti o pa
maalu kan, yoo joko ni awọn ọna ikojọpọ kan gige; Ni ọna kanna,
Bhikkhus, Bhikkhu n ṣe afihan oníṣe, sibẹsibẹ o ti gbe, sibẹsibẹ o wa ni
gbe, sibẹsibẹ o wa, ipin ilẹ ati antir anone. “
Bayi ni o ngbe iwe iṣẹ Kāya ni Kāya ba fipa bakan, tabi o gbe akiyesi Kāya ni Kāya ni ita, tabi o ma gbe
Wifa
akiyesi Kāya ni Kāya ba fipa ba ati ni ita; O ngbe inu ọrọ ti iyalẹnu
ni Kāya, tabi o ma gbe ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si
The Maphaya ati lati kọja ni iyalẹnu ni Kāya; tabi ohun miiran,
[miloju:] “Eyi ni Kāya!” Sat wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o
si faramọ ohunkohun ni agbaye.Tutus o ngbe akiyesi kāya ni Kāya;
(1)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, one day dead, or two days dead or three days dead, swollen,
bluish and festering, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(2)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, being eaten by crows, being eaten by hawks, being eaten by
vultures, being eaten by herons, being eaten by dogs, being eaten by
tigers, being eaten by panthers, being eaten by various kinds of beings,
he considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and
passing
away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati
is present in him, just to the extent of mere ñāṇa and mere paṭissati,
he dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya.
(4)
Furthermore,
bhikkhus,
a bhikkhu, just as if he was seeing a dead body, cast away in a charnel
ground, a squeleton without flesh and smeared with blood, held together
by tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(5)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, a squeleton without flesh nor blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he dwells observing kāya in kāya internally, or he
dwells
observing kāya in kāya externally, or he dwells observing kāya in kāya
internally and externally; he dwells observing the samudaya of phenomena
in kāya, or he dwells observing the passing away of phenomena in kāya,
or he dwells observing the samudaya and passing away of phenomena in
kāya; or else, [realizing:] “this is kāya!” sati is present in him, just
to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya. 

4669 / 5000
Translation results
(1)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, ọjọ kan kú, tabi ọjọ meji okú tabi mẹta ọjọ kú, swollen, bluish ati
festering, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o
ti wa ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(2)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, ni je nipa ẹyẹ ìwò, ni je nipa hawks, ni je nipa idì, ni je nipa
herons, ni je nipa awọn aja, a je nipa Amotekun, a je nipa Panthers, ni
je nipa orisirisi iru eeyan, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti
iru a iseda, o ti wa ni lilọ lati di bi yi, ati ki o ni ko free lati
iru a majemu.”
Bayi ni o
ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni Nítorí
externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati externally; o
ngbe wíwo awọn samudaya ti iyalenu ni Nítorí, tabi ti o ngbe wíwo awọn
gbako.leyin kuro ninu iyalenu ni Nítorí, tabi ti o ngbe wíwo awọn
samudaya ati
nkọja lọ of
iyalenu ni Nítorí; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa
ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(3)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, a squeleton bá ara ati ẹjẹ, ti o waye papo nipa tendoni, o
ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o
ngbe
wíwo Nítorí ni Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí
fipa ati externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe
ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati
kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi
wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi
mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan
ni akiyesi Kāya ni Kāya.
(4)
Pẹlupẹlu,
bhikkhus,
a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a charnel
ilẹ, a squeleton lai ara ati smeared pẹlu ẹjẹ, ti o waye papo nipa
tendoni, o ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa
ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(5)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, a squeleton lai ara tabi ẹjẹ, ti o waye papo nipa tendoni,
o ka yi gan Nítorí: “Eleyi Nítorí tun ni iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o
ngbe
wíwo Nítorí ni Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí
fipa ati externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe
ojukale ti iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati
kọja ni iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi
wa ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi
mọ ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan
ni akiyesi Kāya ni Kāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, the bones whitened like a
seashell, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

(😎
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”


Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, rotten bones reduced to
powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? 


Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”. 

Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere ñāṇa and
mere paṭissati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
4755 / 5000
Translation results
(6)
Pẹlupẹlu,
bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o ti a ti ri okú, Simẹnti kuro ni a
charnel ilẹ, ge egungun dà nibi ati nibẹ, nibi a ọwọ egungun, nibẹ a
ẹsẹ egungun, nibi ohun kokosẹ egungun, nibẹ a Shin egungun , nibi a itan
egungun, nibẹ a hip egungun, nibi a wonu, nibẹ a pada egungun, nibi a
ẹhin egungun, nibẹ a ọrun egungun, nibi a bakan egungun, nibẹ a ehin
egungun, tabi nibẹ awọn timole, o ka yi gan Nítorí : “Eleyi Nítorí tun
ni ti iru a iseda, o ti wa ni lilọ lati di bi yi, ati ki o ni ko free
lati iru a majemu.”
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(7)
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, awọn egungun whitened bi a
seashell, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti
wa ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
(😎
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, fàdakà soke egungun odun kan ti
atijọ, o ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti wa
ni lilọ lati di bi yi, ati ki o ni ko free lati iru a majemu. “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
(9)
Pẹlupẹlu, bhikkhus, a bhikkhu, gẹgẹ bi o ba ti o wà
ri
a okú, Simẹnti kuro ni a charnel ilẹ, rotten egungun dinku si lulú, o
ka yi gan Nítorí: “Eleyi Nítorí tun ni ti iru a iseda, o ti wa ni lilọ
lati di bi yi, ati ki o ni ko free lati iru a majemu . “
Bayi
ni o ngbe wíwo Nítorí ni Nítorí fipa, tabi ti o ngbe wíwo Nítorí ni
Nítorí externally, tabi ti o ngbe wíwo Nítorí ni Nítorí fipa ati
externally; O ngbe inu ọrọ ti iyalẹnu ni Kāya, tabi o ma gbe ojukale ti
iyalẹnu kuro ni iyalẹnu ti o kọju si The Maphaya ati lati kọja ni
iyalẹnu ni Kāya; tabi ohun miiran, [miloju:] “Eyi ni Kāya!” Sadi wa ninu
rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Nitorinaa, Bhikkhus, awọn maari Bhikkhu kan ni
akiyesi Kāya ni Kāya.
II. Akiyesi Vedanā
Ati pẹlupẹlu, bhikkhus, bi o ṣe a bhikkhu ngbé wíwo vedanā ni vedanā?
Nibi, bhikkhus, a bhikkhu, iriri a sukha vedanā, undersands: “Mo n ni iriri a sukha vedanā”; iriri a dukkha vedanā, undersands:
“Mo
n iriri kan dukkha vedanā”; ni iriri ohun adukkham-asukhā vedanā,
undersands: “Mo n iriri kan adukkham-asukhā vedanā”; iriri a sukha
vedanā sāmisa, undersands: “Mo n iriri kan sukha vedanā sāmisa”; iriri a
sukha vedanā nirāmisa, undersands:
“Mo
n iriri kan sukha vedanā nirāmisa”; ni iriri kan dukkha vedanā sāmisa,
undersands: “Mo n iriri kan dukkha vedanā sāmisa”; ni iriri kan dukkha
vedanā nirāmisa, undersands: “Mo n iriri kan dukkha vedanā nirāmisa”; ni
iriri ohun adukkham-asukhā vedanā sāmisa, undersands: “Mo n iriri kan
adukkham-asukhā vedanā sāmisa”; ni iriri ohun adukkham-asukhā vedanā
nirāmisa, undersands: “Mo n iriri kan adukkham-asukhā vedanā nirāmisa”.
Bayi ni o ngbe wíwo vedanā ni vedanā fipa,
tabi ti o ngbe wíwo vedanā ni vedanā externally, tabi ti o ngbe
wíwo vedanā ni vedanā fipa ati externally; ti o ngbe
wíwo
awọn samudaya ti iyalenu ni vedanā, tabi ti o ngbe wíwo awọn nkọja lọ
ti iyalenu ni vedanā, tabi ti o ngbe wíwo awọn samudaya ati nkọja lọ of
iyalenu ni vedanā; tabi ohun miiran, [mimo:] “yi ni vedanā!” Sadi wa
ninu rẹ, o kan si iye ti lasan ñāṇa ki o si jṭṭsti, o ngbe, ko si fi mọ
ohunkohun ninu agbaye. Bayi, bhikkhus, a bhikkhu gbé wíwo vedanā ni
vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing citta in citta.
1724 / 5000
keyboard
Translation results
III. Akiyesi ti CITTA
Ati siwaju, Bhikkhus, bawo ni Bhikkhu ṣe akiyesi CITTA ni CITTA?
Nibi, Bhikkhus, Bhikkhu loye CATTA bi “CITTA pẹlu Rāga”, tabi o loye
CATTA “, tabi o loye CITTA ko ni “Mita laisi DOSA”, tabi o loye CITTA
gẹgẹbi “CITTA pẹlu Moha”, tabi o loye CITTA ti a gba “, tabi o loye tuka
CITTA gẹgẹbi “CITTA ti o tuka”, tabi o loye CITTA ti ko gbooro sii bi
“CITTA ti ko ṣe alaye ti a ko mọ tẹlẹ bi” kan ti ko ni oye CITTA ti ko
ni oye bi “cita ti ko ni oye”, tabi pe o loye CITTA CITTA “, tabi o loye
CITTA ti o ni ominira bi” O loye CITTA ti ko ṣe akiyesi bi “ẹya ti ko
le crited citta “.
Bayi
ni o gbe awọn akiyesi CITTA ni CITTA ni inu ilu CITTA, tabi o gbe awọn
akiyesi CITTA ni CITTA, tabi o ma gbe ọrọ-iṣẹ CITTA ni CITTA ni ita ati
ni ita; O ma gbe oju wiwo awọn iyalẹnu ti iyalẹnu ni Kitasara ni
Kitasara, tabi o gbe ojulu ti o lọ si iyalẹnu kuro ni CITTA, tabi o gbe
awọn oboyaya kuro ni CITTA; tabi ohun miiran, [miloju:] “Eyi ni CITTA!”
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117) Classical Zulu-I-Classical Zulu

Amagama kaBuddha avela kuBuddha ku-Classical Zulu-I-Classical Zulu
Yenza kahle ingqondo
Indlala yilolo uhlobo olubi kakhulu lokugula - Buddha
Khulisa
i-broccolis, upelepele, ukhukhamba, izaqathe, ubhontshisi, izihlahla
zezithelo ezifuywayo emabhodweni nasezithweni ezithela ama-ashoka ahamba
phambili wonke umuntu we-Amudha Surabhu Planet eMhlabeni naseMkhathini.
Indlela yokudlela yezolimo kanye neminyango yehlathi yembewu kanye
nama-saplings.
DN 16 - (D II 137)
Mahāarinibbāna sutta
{Excerpts}
Imiyalo yokugcina yeBuddha kuMahā-Parinibbbana
Le
Sutta ibutha imiyalo ehlukahlukene uMubhedha wanikeza abalandeli
ngemuva kokudlula kwakhe, okwenza kube yisethi ebaluleke kakhulu
yemiyalo ye-US kulezi zinsuku.
Ngizodalula
inkulumo eDhamma ebizwa ngeDhammādāsa, enayo i-Ariyasādāsa, uma efisa,
angisekho u-Niraya, akusekho uTiracchāna-Yoni, cha Isimo esithe xaxa
sokungajabuli, sobubi, nginguSotāpanna, ngemvelo engenazo izifundazwe
zosizi, ezithile ezimiselwe eSambodi.
Futhi yini, ānanda,
Leyo
nkulumo eDhamma ebizwa ngokuthi i-Dhammādāsa, enawo ama-Ariyasāðaka,
uma efisa, angabe engasekho iTiracchāna-Yoni, akusekho mativisaya.
Ukungajabuli, kobubi, Okwesizini, Mina nginguSotāpanna, ngemvelo
engenazo izifundazwe zosizi, ezithile ezimiselwe uSambadi?
Lapha, ānanda, i-Ariyasāvaka inikezwe ngeBuddhe Aveccappasāda:
Unikezwe i-Dhamme Aveccappasāda:
Unikezwe i-SAṅghe Aveccappasāda:
Unikezwe i-sīla evumayo kuma-Ariyas,
Lokhu,
ānanda, kuyinkulumo eDhamma ebizwa ngeDhammādāsa, enawo
ama-Ariyasādāsa, uma efisa, angabe esaba khona, akusekho
u-Tiracchāna-Yoni , asisekho simo sokungajabuli, sobubi, osisizi,
nginguSotāpanna, ngokwemvelo ngingenazo izifundazwe zosizi, ezithile
ezimiselwe eSambodi.
I-SATO kufanele uqhubeke, uBhikKhus, noSampajānos. Lokhu ukungenelela kwethu kuwe.
Futhi kanjani, bhikkhus, yi-bhikkhuto sato? Lapha, BhikKhus, a Bhikphu
Ngakho-ke, BhikKhus, yi-bhikkhutu sato. Futhi kanjani, bhikkhus, yi-bhikkhuna sampajāno? Lapha, uBhikKhus,
Ngakho-ke,
bhikkukhos, yi-bhikkhuna sampajāno. I-SATO kufanele uqhubeke,
uBhikKhus, noSampajānos. Lokhu ukungenelela kwethu kuwe.
- Ananda, i-sala ye-twin
Izihlahla
ziqhakaze ngokuphelele, noma kungesilo inkathi yezimbali. Futhi
izimbali zimvula emzimbeni weThathagata ziphonse futhi zihlakaze futhi
zivalelele ekukhulekeleni iThathagata. Nezimbali ze-celestial coral
kanye ne-sandalwood yasezulwini zisuka ezulwini zisuka emzimbeni
weThathagata, ziphonse futhi zisakaze futhi zivalelele ekukhulekeleni
iThathagata. Futhi umsindo wamazwi asezulwini kanye nezinsimbi
zasezulwini wenza umculo osemoyeni uphume ngenhlonipho yeTathagata.
Akukhona
ngalokhu, ānanda, ukuthi iTathāgata iyahlonishwa, iyahlonishwa,
yahlonishwa, ikhonza futhi yahlonishwa. Kepha, i-Ananda, noma iyiphi
i-bhikkhuni noma i-bhikkhuni, i-layman noma isihlezi, esisele
dhamm’ānhudham’p'paṭan’p'paipanna, sāmīciaṭan’pAṭanna,
Ukuphila
ngokuhambisana ne-Dhamma, leyo nto inhlonipho, iduma, ama-verates,
abonise, akhokhe inhlonipho, futhi ahloniphe iTathāgata ngokukhonzwa
okuhle kakhulu. Ngakho-ke, ānanda, kufanele uziqeqeshe ngakho:
‘Sizohlala kanjani i-Dhamm’ātudhampam’p'paipanna, Sāmīci’p'paṭipanna,
ephila ngokuhambisana ne-Dhamma’.
Bhagawan Buddha Says
“My
Brothers, there are these two extremes that a person on the path should
avoid. Which two? One is to plunge oneself into sensual pleasures. And
the other is to practice austerities which deprive the body of its
needs. Both of these extremes lead to failure.
“The
path I have discovered is the Middle Way, which avoids both extremes
and has the capacity to lead one to understanding, liberation, and
peace. It is the Noble Eightfold Path of right understanding, right
thought, right speech, right action, right livelihood, right effort,
right mindfulness and right concentration. I have followed this Noble
Eightfold path and have realized understanding, liberation and peace.
The
first is the existence of suffering. Birth, old age, sickness, and
death are suffering. Sadness, anger, jealousy, worry, anxiety, fear, and
despair are suffering. Separation from loved ones is suffering.
Association with those you dislike is suffering. Desire, attachment, and
clinging to the five aggregates are suffering.
“Brothers, the second truth reveals the cause of suffering. Because
of ignorance, people cannot see the truth about life, and they become
caught in the flames of desire, anger, jealousy, grief, worry, fear, and
despair.
“Brothers, the third truth is the cessation of suffering.
Understanding the truth of life brings about the cessation of every grief and sorrow and gives rise to peace and joy.
“Brothers, the fourth truth is the path which leads to the cessation
of suffering. It is the Noble Eightfold Path, which I have just
explained. The Noble Eightfold Path is nourished by living mindfully.
Mindfulness leads to concentration and understanding, with liberates you
from every pain and sorrow and leads to peace and joy. I will guide you
along this path of realization.
“Vision arose, insight arose, discernment arose, knowledge arose,
illumination arose within me with regard to things never heard before:
‘This noble truth of stress has been comprehended.’
“The
noble truth of the cessation of stress: the complete fading &
cessation, renunciation, relinquishment, release, & letting go of
that very craving. This noble truth of the cessation of stress has been
realized. This is the noble truth of the way of practice leading to the
cessation of stress.
“As
soon as my knowledge & vision concerning these four noble truths as
they have come to be—was truly pure, then I did claim to have directly
awakened to the right self-awakening unexcelled in the cosmos with all
its unseen guides, contemplatives, brahmans, its royalty &
commonfolk. Knowledge & vision arose in me: ‘Unshakable is my
release. This is my last birth. There is now no renewed existence.”
While
Siddhartha was explaining the Four Noble Truths, one of the monks,
Kondanna suddenly felt a great shining within his own mind. He could
taste the liberation he had sought for so long. His face beamed with
joy. The Buddha pointed at him and cried, “Kondanna! You’ve got it!
You’ve got it!”
Kondanna
joined his palms and bowed before Siddhartha. With deepest respect, he
spoke, “Venerable Gautama, please accept me as your disciple. I know
that under your guidance, I will attain the Great Awakening.”
The
other four monks also bowed at Siddhartha’s feet, joined their palms,
and asked to be received as disciples. Siddhartha said, “Brothers! The
children of the village have given me the name ‘the Buddha.” You too may
call me by that name if you like.”
Kondanna asked, “Doesn’t ‘Buddha’ mean ‘One who is awakened’?”
“That is correct, and they call the path that I have discovered ‘the Way of Awakening.’ What do you think of this name?”
“’One
who is awakened’! ‘The Way of Awakening’! Wonderful! Wonderful! These
names are true, yet simple. We will happily call you the Buddha, and the
path you have discovered the Way of Awakening. As you just said, living
each day mindfully is the very basis of spiritual practice.” The five
monks were of one mind to accept Gautama as their teacher and to call
him the Buddha.
The
Buddha smiled at them.” Please, brothers, practice with an open and
intelligent spirit, and in three months you will have attained the fruit
of liberation.”
4207 / 5000
Translation results
I-Bhagawan Buddha ithi
“Bafowethu,
kukhona lokhu okwedlulele okuthi umuntu osendleleni okufanele ayigweme.
Yikuphi ezimbili? Eyokukulela ukuzibandakanya ekubukeni okubonakalayo.
Kanti omunye ukwenza izinto ezincisha umzimba wezidingo zawo. Zombili
lezi zinhlaka ziholela ekwehlulekeni.
“Indlela
engiyitholile iyindlela ephakathi, evikela yomabili ngokweqile futhi
inamandla okuholela ekuqondeni, inkululeko nokuthula. Indlela enhle
yokuqonda okulungile, umcabango wesokudla, inkulumo efanele, isenzo
esifanele, indlela efanele, umzamo ofanele, ukucabanga okulungile
nokuhlushwa okulungile. Ngilandele le ndlela enhle kangaka futhi
ngibonile ukuqonda, inkululeko nokuthula.
Owokuqala
ubukhona bokuhlupheka. Ukuzalwa, ukuguga, ukugula nokufa kuyahlupheka.
Usizi, ulaka, umhawu, ukukhathazeka, ukukhathazeka, ukwesaba,
nokuphelelwa yithemba kuyahlupheka. Ukuhlukaniswa kwabathandekayo
kuyahlupheka. Ukuhlangana nalabo ongakuthandi ukuhlupheka. Isifiso,
okunamathiselwe, kanye nokubambelela ezinhlanganisweni ezinhlanu
kuyahlupheka.
“Bazalwane, iqiniso lesibili lembula imbangela yokuhlupheka. Ngenxa
yokungazi, abantu abakwazi ukubona iqiniso ngokuphila, bamba amalangabi
esifiso, intukuthelo, umhawu, usizi, ukukhathazeka, ukuphelelwa
yithemba.
“Bazalwane, iqiniso lesithathu ukunqanyulwa kokuhlupheka.
Ukuqonda iqiniso lempilo kuletha ukunqanyulwa kwazo zonke usizi nosizi nosizi futhi kuvusa ukuthula nenjabulo.
“Bazalwane, iqiniso lesine liyindlela eholela ekuqedweni
kokuhlupheka. Yindlela enhle eyisishiyagalombili, engisanda kuchaza.
Indlela enhle kangaka enondliwa isondliwe ngokuphila ngokuphila.
Ukucabanga kuholela ekuhlubukeni nasekuqondeni, okukukhulula kuzo zonke
izinhlungu nosizi futhi kuholela ekuthuleni nasekujabuleni ukuthula
nenjabulo. Ngizokuqondisa ngale ndlela yokubona.
“Umbono wasukuma, kwavela ukuqonda, ukuqonda kwavuka, kwavela ukuqonda, kwavela ukukhanya, leli qiniso elihle lokuxineka. ‘
“Iqiniso
elihle lokuncipha kwengcindezi: Ukuphela kokuphela kanye nokuqedwa,
ukuncishiswa, ukuncishiswa, ukukhishwa, ukudedela, nokuyeka lokho kufisa
kakhulu. Leli qiniso elihle lokuqedwa kwengcindezi selifezekile. Leli
iqiniso elihle lendlela yokudlala eholela ekunciphiseni kwengcindezi.
“Ngokushesha
nje njengombono wami nangamaqiniso amane amahle njengoba bebelokhu
bebahlanzekile - bebemsulwa ngempela, khona-ke ngithi ngivuke
ngokuqondile ekuvuselelekeni okuvuselelwa okulungile ku-cosmos nazo
zonke izinkomba zayo ezingabonakali, zindla, AmaBrahmans, ubukhosi kanye
ne-commonfolk. Ulwazi nombono kwavela kimi: ‘Akunakugwenywa ukukhululwa
kwami. Lokhu ukuzalwa kwami ​​kokugcina. Manje akukho okuvuselelekile. “
Ngenkathi
uSiddhartha echaza amaqiniso amane amahle, esinye sezindela, uKondanna
wavele wabona ukukhanya okukhulu emqondweni wakhe. Wayengakunambitha
inkululeko ayefufuna isikhathi eside kangaka. Ubuso bakhe bakhazimula
ngentokozo. UBuddha wamkhomba wakhala, wathi: “Kondela! Uyitholile!
Uyitholile! “
UKondanna
wajoyina izintende zezandla zakhe wakhothama phambi kukaSiddhartha.
Ngenhlonipho ejulile, wakhuluma, “I-Gautama ethandekayo, ngicela
wamukele njengomfundi wakho. Ngiyazi ukuthi ngaphansi kwesiqondiso
sakho, ngizokuvuka okukhulu. “
Ezinye
izindela ezine zikhothamise ezinyaweni zikaSiddhartha, zajoyina
izintende zezandla zazo, zacela ukwamukelwa njengabafundi. USiddhartha
wathi, “Bafowethu! Izingane zomuzi zinginike igama elithi ‘The Buddha. ”
Nawe ungangifonela ngalelo gama uma uthanda. “
UKondanna ubuze, “‘Akasho ukuthi uBuddha’ usho ukuthi ‘umuntu ovukile’?”
“Lokho kulungile, futhi babiza indlela engiyitholile ‘indlela yokuvuka.’ Ucabangani ngaleli gama?”
“‘Umuntu
ovukile’! ‘Indlela Yokuvuka’! Kuyamangaza! Kuyamangaza! Lawa magama
ayiqiniso, nokho alula. Sizokubiza ngenjabulo uBuddha, futhi indlela
oyitholile indlela yokuvuka. Njengoba uvele nje, uphila usuku nosuku
uyisisekelo somkhuba ongokomoya. ” Izindela ezinhlanu zazingumqondo
owodwa ukwamukela iGautama njengothisha wazo nokumbiza ngoBuddha.
UBuddha
wamomotheka. ” Ngiyacela, bafowethu, jwayezani ngomoya ovulekile
nonobuhlakani, futhi uzobe utholile izithelo zenkululeko. ”
Amazing African Traditional Zulu Wedding (uDwendwe)
We Love Africa
229K subscribers
Traditional
Zulu wedding is an intricate ceremony its own rights,The Zulu wedding
can take many shapes and forms. Usually the bride changes at least three
times on her wedding day, showing off to her in-laws how beautiful she
is in different colours.
One
of the highlights of a traditional wedding comes when the parties from
the bride’s and the groom’s families compete with each other through the
medium of Zulu dance and songs.
During
this ceremony the family of the groom slaughters a cow to show that
they are accepting the bride into their home. The bride puts money
inside the stomach of the cow while the crowd looks on. This is a sign
that she is now part of the family. The wedding ceremony ends with the
bride giving gifts in the form of blankets to her new family, including
the extended family. This tradition is called ukwaba. Even the
long-deceased family members receive gifts and are represented by the
living ones. The family cover themselves with the blankets in an open
area where everybody will see. The spectators ululate, sing, and dance
for the family.
You
are also encouraged to take part in the village’s Zulu culture and
ceremonies. If you have the confidence we will give you a stick and
shield to perform your own dance. Invariably there will be a huge
ovation from the crowd.

youtube.com
Amazing African Traditional Zulu Wedding (uDwendwe)
#wedding
#AfricaTraditional Zulu wedding is an intricate ceremony its own
rights,The Zulu wedding can take many shapes and forms. Usually the
bride changes a…

Amagama kaBuddha avela kuBuddha ku-Classical Zulu-I-Classical Zulu

Amagama kaBuddha uqobo acaphuna abakhona ngokuqwashisa
Mahā + satipaṭṭhna
Izinkolo, izinhlanga, izinsolo, ukungalingani,
Zazikhona
Akhona
Na-
Sizoqhubeka nokuba lapho!
UDkt B.R.Ambedkar Thunder “Main Bharat Baudhmay Karunga.” (Ngizokwenza lokhu ku-Country Buddhist)
Onke
ama-Aboriginal avusa imiphakathi Thunder Hilariously “Hum Prapanch
Prabuddha PrapunchMay Karunge.” (Sizokwenza umhlaba wonke uPrabuddha
Prapech
Lokhu kuzokwenzeka
I-Online
Prabuddha Ingqondo Convention Emahhala emazwini akho ngenhlalonhle,
injabulo kanye nokuthula kuyo yonke imiphakathi futhi ukuze athole
injabulo yaphakade njenge-satatipahhāna - inani lokugcina ngokubuka
kweSigaba se-KāNA ku-ānāpāna, ukuma, iSampajaña, Ukulungiswa kwalezi
zinhlu ze-Carnel zaseNanebe, zikaVedanā noCitta
Khona-
Izinkolo, izinhlanga, izinqaba nokungalingani
Ngeke kube lapho!
Tipitaka
DN 22 - (D II 290)
Mahāsatipaṭṭhāna sutta
Ababekhona ngokuqwashisa nguBuddha
Mahā + satipaṭṭhna
Le Sutta ibhekwa kabanzi njengereferensi eyinhloko yokuzindla.
Ukuqalisa
I. Ukuqashelwa kwe-Kāya
A. Isigaba ku-ānāpāna
B. Isigaba emathunjini
C. Isigaba kuSampajaña
D. ISIQEPHU SOKUXHUMANISA
E. Isigaba ezintweni
F. Isigaba Emigceni Yesishiyagalolunye Yesishiyagalolunye
II. Ukuqashelwa kweVedanā
Ukuqalisa
Ngalokho ngizwe:
Ngesinye
isikhathi, iBhagavavā yayihlala phakathi kweKurus eKammāsadhamma,
idolobha lezimakethe laseKurus. Lapho, wakhuluma nge-bhikkus:
- bhikkukhos.
- I-Bhaddante yaphendula i-bhikkuyu. I-Bhagavā ithe:
- Lokhu,
I-BhikKhus, ingabe indlela eholela kungelutho ngaphandle kokuhlanzwa kwe
Izidalwa,
ukunqotshwa usizi nokulila kwesililo, ukunyamalala
kwe-Dukkha-domanassa, ukutholwa kwendlela efanele, ukugcwaliseka
kwe-NIBBāna, lokho ukusho ama-satipaṭṭhānas okusho ukuthi ezine
zeSatipaṭṭhnas.
Yikuphi ezine?
Lapha, uBhikKhus, uBhikphule uhlala ebheka uKāya eKāya, e-Ātāpī
USampajāno, i-SATIMĀ, eke wanikela u-Abhijjhā-domanassa ebheke emhlabeni.
Uhlala
ebheka uVedanā eVedanā, e-Ātāpī sampajāno, i-satimāno, enikele
u-Abhijjhā-Domanassa ebheke emhlabeni. Uhlala egcina ebona uCitta
eCitta, e-Ātāpī sampajāno, i-satimāno, enikele u-Abhijjhā-Domanassa
ebheke emhlabeni. Uhlala ebona uDhammamma s, Ātāpī sampajāno,
i-satimāno, enikele u-Abhijjhā-Domanassa ebheke emhlabeni.
I. Kāyānupassanā
A. Isigaba ku-ānāpāna
Na-
Kanjani,
bhikkukho, ingabe uBhikphu uhlala ebona uKāya eKāya? Lapha, uBhikkhus,
uBhikkhu, eseye ehlathini noma ehambile empandeni yesihlahla noma
eseliye egumbini elingenalutho, uhlala phansi egobhoza imilenze
ngokunqamula, ebeka uKāya eqondile, nokubeka uSati Parrimukhaṃ. Ukuba
njalo nge-sato uphefumula, ngoba weka-sato uphefumula. Ukuphefumula
masinde uyakuqonda: ‘Ngiphefumula isikhathi eside’; Ukuphefumula
isikhathi eside uyakuqonda: ‘Ngiphefumula isikhathi eside’; Ukuphefumula
ngamafuphi ayakuqonda: ‘Ngiphefumula ngamafuphi’; Ukuphefumula
okufushane uyakuqonda: ‘Ngiphefumula ngaphandle’; Uziqeqesha: ‘Uzwa
i-Kāya, ngizoyiphefumula ku’; Uziqeqesha: ‘Ngizwa i-Kānya lonke,
ngizoyiphefumula’; Uziqeqesha: ‘Ukuthoba phansi i-Kāya-Saṅkhāras,
ngizokuphefumula ku’; Uyaziqeqesha: ‘Ukuthoba phansi i-Kāya-Saṅkhāras,
ngizoyiphefumula’.
-Qotho
Njengoba,
i-bhikkhus, i-terner enekhono noma i-ternentice ye-turner, yenza ithuba
elide, iyaqonda: ‘Ngenza ithuba elide’; Ukwenza ithuba elifushane,
uyakuqonda: ‘Ngenza ithuba elifushane’; Ngendlela efanayo, uBhikphuke,
ubhikikhu, uphefumula, uyaphefumula: ‘Ngiphefumula isikhathi eside’;
ngiphefumula isikhathi eside uyakuqonda: ‘Ngiphefumula isikhathi eside:
Ukuphefumula ngamafuphi ayakuqonda: ‘Ngiphefumula ngamafuphi’;
Ukuphefumula okufushane uyakuqonda: ‘Ngiphefumula ngaphandle’;
Uziqeqesha: ‘Ngizwa i-Kānya lonke, ngizoyiphefumula ku’; Uziqeqesha:
‘Ngizwa i-Kānya lonke, ngizoyiphefumula’; Uziqeqesha: ‘Ukuthoba phansi
i-Kāya-Saṅkhāras, ngizokuphefumula ku’; Uyaziqeqesha: ‘Ukuthoba phansi
i-Kāya-Saṅkhāras, ngizoyiphefumula’.
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi,
noma
ahlala ebheka uKāya eKāya ngaphandle, noma ahlala egcina ebona uKāya
eKāya ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi
e-Kāya, noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala
egcina i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo,
[eqaphela:] “Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM
nje nje ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma
yini emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya
eKāya.
B. Iriyāpakhoda pabba
Ngaphezu kwalokho,
bhikkukhos, a bhikkhu, ngenkathi uhamba, uyaqonda: ‘Ngihamba’, noma
Ngenkathi emi uyaqonda: ‘Ngimi’, noma ngihleli yena
Uyakuqonda:
‘Ngihleli’, noma ngilala phansi uyaqonda: ‘Ngilele phansi’. Uma
kungenjalo, kunoma yisiphi isikhundla sakhe uKāya athambekele,
uyakuqonda ngendlela efanele.
C. Isigaba kuSampajaña
Ngaphezu kwalokho,
I-BhikKhus,
i-bhikkhu, ngenkathi isondela futhi ihamba, isebenza ngeSampajaña,
ngenkathi ibheka phambili, isebenza ngeSAMPAJAñ, ngenkathi ihamba,
isebenza nengubo kanye nengubo engenhla futhi ngenkathi igqoke izembatho
zengubo yangaphezulu nangesikhathi esingenhla isitsha, usebenza
ngeSampajaña ngenkathi edla, ngenkathi ephuza, ngenkathi ehlafuna,
ngenkathi enambitha, esebenza neSampajaña, ngenkathi ehamba, ngenkathi
ehleli, ngenkathi ehleli, ngenkathi ehleli, ngenkathi ehleli, ngenkathi
Ukulala, ngenkathi evuka, ngenkathi ekhuluma futhi ngenkathi ethule,
wenza neSampajaña.
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
D. ISIQEPHU SOKUXHUMANISA
Ngaphezu kwalokho,
I-BhikKhus, i-bhikkhu ibheka lo mzimba uqobo, kusuka ezimeni ze
izinyawo
phezulu futhi ezivela ezinhlwini ezansi phansi, okulindelwe yisikhumba
saso futhi kugcwele izinhlobo ezahlukahlukene zokungcola: “Kulesi
sikhumba sekhanda, izinwele zomzimba, izipikili, amazinyo, isikhumba,
inyama ,
Ama-tendo, amathambo, umongo, izinso, inhliziyo, isibindi, i-pleura, spleen,
Amaphaphu, amathumbu, ama-mesentery, isisu ngokuqukethwe kwawo, izindunduma, i-bile,
I-Phlegm, ubomvu, igazi, izithukuthuku, amanoni, izinyembezi, amafutha, amathe, amakhala ama-mucus,
uketshezi lwe-synovial nomchamo. “
Njengoba
nje, uBhikkhus, kwakukhona isikhwama esinezinyawo ezimbili futhi
zigcwele izinhlobo ezahlukene zokusanhlamvu, ezinjenge-hill-paddy,
paddy, i-mung ubhontshisi, i-how-peas, irayisi ye-harkee. Indoda
enamehlo amahle, ingayisebenzi, yayizocubungula [okuqukethwe kuyo]:
“Leli yigquma elisegqumeni, lelo libhontshisi amabi, lelo yizinkomo
zenkomo, lelo yimbewu yezinkomo, Ngendlela efanayo, uBhikKhus, i-bhikkhu
ibheka lo mzimba impela, kusukela ezinyaweni zezinyawo kuya phezulu
nakuzinwele ezisekhanda phansi,
okulindelwe yisikhumba saso futhi kugcwele izinhlobo ezahlukahlukene zokungcola:
“Kule Kāya, kukhona izinwele zekhanda, izinwele zomzimba,
izipikili,
amazinyo, isikhumba, inyama, amathamo, imithambo yethambo, izinso,
inhliziyo, isibindi, amathumbu, i-mesenten, izisu, igazi, igazi, igazi,
ukujuluka, amanoni, Izinyembezi, amafutha, amathe, ama-mucus we-nasal,
uketshezi lwe-synovial nomchamo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI imnikele, ngokwezinga nje kaM nje ñāṇa noMere
Paṭissati, uhlala ehlala eqinile, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
E. Isigaba ezintweni
Ngaphezu kwalokho,
UBhikKhus, uBhikkhu ukhombisa kule kāya uqobo, noma ngabe libekwe,
Kodwa-ke kuthathiwe: “Kule KYA, kukhona into yomhlaba,
into yamanzi, into yomlilo kanye nento yomoya. “
Njengoba
nje, uBhikKhus, umqulu onamakhono noma umfundi ofushani, esebulele
inkomo, wayehlala ezintanjeni eziwusibeka abe yizicucu; Ngendlela
efanayo, uBhikkhus, uBhikkhu ukhombisa ku-Khikphule ku-Kāya kakhulu,
noma ngabe kumiswe, kepha kuthathwe lokhu: “Kuleli hlobo lomhlaba, into
yamanzi, into yomlilo kanye nento yomoya.”
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala ebheka uKāya eKāya ngaphandle kwangaphandle, noma ehlala ehlala
ebheka
i-Kāya eKāya ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya
ye-efi e-Kāya, noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma
ehlala egcina i-samudaya futhi edlula ezenzakalweni eKāya; Uma
kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI ikhona kuye, kuze kube
sezingeni likaM nje ñāṇa noMere Paṭissati, futhi ayihlanganisi nanoma
yini emhlabeni.kuhlala ehlala ebheka uKāya eKāya;
(1)
Ngaphezu kwalokho,
UBhikKhus,
uBhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, ngolunye usuku efile, noma ezinsukwini ezimbili efile,
efile, ubheka le-kāya Futhi kungokwemvelo enjalo, kuzoba kanjena, futhi
akulungile esimweni esinjalo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(2)
Ngaphezu kwalokho,
bhikkukhos,
a bhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, kudliwa ngamakhathi, kudliwa ngama-tulks, kudliwe yimichilo,
kudliwe yizinja. Amahlosi, adliwe ngama-panthers, adliwe izinhlobo
ezahlukene zezinto ezinezidalwa, ubheka le nje i-Kāya: “Le kāya nayo
ingeyesimo esinjalo, futhi ngeke ikhululeke esimweni esinjalo.”
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-phenomena eKāya, noma ehlala ebheka
ukudlulayo kwe-Emenomena eKāya, noma ehlala egcina i-samudaya futhi
Ukudlula
kude kwe-Penomena eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!”
I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere
Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni.
Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(3)
Ngaphezu
kwalokho, bhikkukhos, i-bhikkhu, kube sengathi ubona isidumbu,
wayilahla emhlabathini we-charnec, i-squevon enenyama negazi, ubhekane
nale kāya, “le kāya nayo i-a Imvelo, izoba kanjena, futhi ayikhululeki
esimweni esinjalo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(4)
Ngaphezu kwalokho,
bhikkukhos,
a bhikkhu, kube sengathi ubona isidumbu, walahla emhlabathini
we-charnec, i-squevon engenalo nyama, ubhejwa yile zāya, “le kāya nayo
ingeye-a Imvelo, izoba kanjena, futhi ayikhululeki esimweni esinjalo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(5)
Ngaphezu
kwalokho, uBhikkhus, uBhikkhu, kube sengathi ubona isidumbu, walahla
emhlabathini we-charnec, ngaphandle kwenyama noma igazi, ubhekane nale
mbutho, “le kāya nayo ingeye-a Imvelo, izoba kanjena, futhi ayikhululeki
esimweni esinjalo. “
Ngakho-ke uhlala ebheka uKāya eKāya ngaphakathi, noma yena
uhlala
ebona uKāya e-Kāya ngaphandle, noma uhlala ebheka uKāya eKāya
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya ye-efi e-Kāya,
noma ehlala ebheka ukudlula kwe-phenomena eKāya, noma ehlala egcina
i-samudaya futhi edlula ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:]
“Le yi-Kāya!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje
ñāṇa noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Thus
he dwells observing kāya in kāya internally, or he dwells observing
kāya in kāya externally, or he dwells observing kāya in kāya internally
and externally; he dwells observing the samudaya of phenomena in kāya,
or he dwells observing the passing away of phenomena in kāya, or he
dwells observing the samudaya and passing away of phenomena in kāya; or
else, [realizing:] “this is kāya!” sati is present in him, just to the
extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, the bones whitened like a
seashell, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

(😎
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, heaped up bones over a year
old, he considers this very kāya: “This kāya also is of such a nature,
it is going to become like this, and is not free from such a condition.”


Thus he dwells
observing kāya in kāya internally, or he dwells observing kāya in kāya
externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing
a dead body, cast away in a charnel ground, rotten bones reduced to
powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Thus he
dwells observing kāya in kāya internally, or he dwells observing kāya in
kāya externally, or he dwells observing kāya in kāya internally and
externally; he dwells observing the samudaya of phenomena in kāya, or he
dwells observing the passing away of phenomena in kāya, or he dwells
observing the samudaya and passing away of phenomena in kāya; or else,
[realizing:] “this is kāya!” sati is present in him, just to the extent
of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling
to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing
kāya in kāya.
II. Observation of Vedanā
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? 


Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”. 

Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing
the samudaya of phenomena in vedanā, or he dwells observing the passing
away of phenomena in vedanā, or he dwells observing the samudaya and
passing away of phenomena in vedanā; or else, [realizing:] “this is
vedanā!” sati is present in him, just to the extent of mere ñāṇa and
mere paṭissati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
4755 / 5000
Translation results
(6)
Ngaphezu
kwalokho, uBhikkhus, uBhikkhu, kube sengathi ubona isidumbu, walahla
emhlabathini we-charnec, anqamule amathambo asakazeke lapha nalapha,
kukhona ithambo lesandla, lapha ithambo le-ankle, lapha. , lapha ithambo
lethanga, lapho ithambo le-hip, lapha ubambo, lapha ithambo elingemuva,
lapha ithambo lomgogodla, lapho ithambo lomgwaqo, lapha lapho ithambo
lomhlathi, noma khona i-kāya. : “Le kāya nayo ingeyemvelo elinjalo,
izoba kanjena, futhi ayikhululeki esimweni esinjalo.”
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(7)
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, amathambo amhlophe gazinga
njenge-kāya uqobo: “Le kāya nayo ingeyesimo esinjalo, futhi ayinakho
ngaphandle kwalokhu isimo. “
(😎
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, wakhuza amathambo
ngaphezulu konyaka ubudala, ubheka lokhu kakhulu ukuthi: “Le kāya nayo
ingeyesimo esinjalo, futhi ayinakho okunjalo, futhi ayikhululekile
kulokhu isimo. “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
(9)
Ngaphezu kwalokho, uBhikkhus, uBhikkhu, kube sengathi kunjalo
Ukubona
isidumbu, sabalahla emhlabathini we-charnec, amathambo abolile
ancishisiwe kufulawa, ubheka lokhu kakhulu ukuthi: “Le kāya nayo
ingeyesimo esinjalo, futhi ayinasimo esinjalo, futhi ayikhululeki
esimweni esinjalo . “
Ngakho-ke
uhlala ebheka uKāya eKāya ngaphakathi, noma ehlala egcina i-Kāya eKāya
engaphandle, noma ehlala ebheka uKāya eKāya ngaphakathi nangaphandle;
Uhlala egcina ebona i-samudaya ye-efi e-Kāya, noma ehlala ebheka
ukudlula kwe-phenomena eKāya, noma ehlala egcina i-samudaya futhi edlula
ezenzakalweni eKāya; Uma kungenjalo, [eqaphela:] “Le yi-Kāya!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebheka uKāya eKāya.
II. Ukuqashelwa kweVedanā
Futhi Ngaphezu kwalokho, uBhikKhus, uBhikphu uhlala kanjani ebheka uVedanā eVedanā?
Lapha,
uBhikkhus, uBhikphuke, ebhekene neSukha Vedanā, engaphansi: “Ngibhekene
neSukha Vedanā”; Ukuthola i-Dukkha Vedanā, ngaphansi:
“Ngibona
i-dukkha Vedanā”; Ukuthola i-Adukkham-AsuKhā Vedanā, ngaphansi:
“Ngibona i-Adukkham-Asukhā Vedanā”; Ukuthola iSukha Vedanā Sāmisa,
ngaphansi: “Ngibhekene neSukha Vedanā Sāmisa”; Ukuthola i-Sukha Vedanā
Nirāmisa, undersinds:
“Ngibhekene
neSukha Vedanā Nirāmisa”; Ukuthola i-Dukkha Vedanā Sāmisa, undersends:
“Ngibhekene ne-Dukkha Vedanā Sāmisa”; Ukuthola i-Dukkha Vedanā Nirāmisa,
undersends: “Ngibhekene noDukkha Vedanā nirāmisa”; Ukuthola
i-Adukkham-AsuKhā Vedanā Sāmisa, undersends: “Ngibona i-Adukkham-AsuKhā
vedanā sāmisa”; Ukuthola i-Adukkham-AsuKhā Vedanā Nirāmisa, undersends:
“Ngibhekene ne-ADUKCKHAM-AsuKhā vedanā nirāmisa”.
Ngakho-ke uhlala ebheka uVedanā eVedanā ngaphakathi,
noma ehlala ebheka uVedanā eVedanā wangaphandle, noma ehlala ehlala
ebheka uVedanā eVedanā ngaphakathi; uyahlala
ebona
i-samudaya ye-phenomena eVedanā, noma ehlala ebheka ukudlula
kwe-phenomena eVedanā, noma ehlala ebheka i-samudaya futhi edlula esuka
eVenomena eVedanā; Uma kungenjalo, [eqaphela: “Lo nguVedanā!” I-SATI
ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa noMere Paṭissati,
uhlala ehleli, futhi akabambeleli kunoma yini emhlabeni. Ngakho-ke,
uBhikkhus, uBhikkhu uhlala ebona uVedanā eVedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing citta in citta.
1724 / 5000
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Translation results
III. Ukuqashelwa kweCitta
Futhi Ngaphezu kwalokho, uBhikKhus, uBhikphu uhlala kanjani ebona uCitta eCitta?
Lapha, uBhikKhus, uBhikkhuqonda uCitta noRāga ngokuthi “uCitta noRitta”
noma uqonda u-CITTA ngokuthi “uCitta ngaphandle kwe-RITTA”, noma
uyaqonda iCitta ngaphandle kwe-Dosa njengoba “UCitta Ngaphandle
kweDosa”, noma uyaqonda uCitta noMoha ngokuthi “uCitta noMoha”, noma
uyaqonda uCitta ngaphandle kukaMoha ngokuthi “uCitta ngaphandle
kukaMoha”, noma uyayiqonda i-CITTA UCitta ‘njenge-CITTA ehlakazekile’,
noma uyayiqonda iCitta eyandisiwe ngokuthi “i-CITTA eyandisiwe”, noma
iqonda iCitta engaziwa ngokuthi “i-CITTA engaxhunyiwe”, noma iqonda
i-CITTA edlula “, noma iyaqonda I-CITTA engenakuphikiswa “njenge-CITTA
engapheli”, noma iqonda iCitta egxilile ‘njenge-CITTA egxilile “, noma
iqonda iCitta engaphenduki ngokuthi” i-CITTA engahlangene “, noma iqonda
i-CITTA ekhululekile” noma Uqonda i-CITTA ENGLONI ENGQUBE ‘NGOKWENZA
i-berated CITTA “.
Ngakho-ke uhlala ebheka uCitta eCita ngaphakathi, noma ehlala egcina
ebona uCitta eCitta ngaphandle, noma ehlala ebheka uCitta eCitta
ngaphakathi nangaphandle; Uhlala egcina ebona i-samudaya yefa ekaCitta,
noma ehlala ebheka ukudlula kwe-Emenomena eCita, noma ehlala egcina
i-samudaya futhi edlula e-Penomena eCitta; Uma kungenjalo, [eqaphela:]
“Le yiCitta!” I-SATI ikhona kuye, kuze kube sezingeni likaM nje nje ñāṇa
noMere Paṭissati, uhlala ehleli, futhi akabambeleli kunoma yini
emhlabeni. Ngakho-ke, uBhikkhus, uBhikkhu uhlala ebheka uCitta eCitta.
ZARİF KRİSTAL BİLEKLİK YAPIMI || #DIY || CRYSTAL BRACELET
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ZARİF KRİSTAL BİLEKLİK YAPIMI || #DIY || CRYSTAL BRACELET
MALZEMELER:4mm
kristal / inci11/0 kum boncuk0,20mm misinapapağan, zincir, kapalı çivi,
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سچ باب کے عکاسی Dhammapada خزانہ 6 کلاسیکی اردو - کوسیکی اردو میں دانشوروں
سچ باب 6 کے عکاسی Dhammapada خزانہ دانش
Verse 90. جذبہ کا بخار چلا گیا
سفر ختم اور غم کے ساتھ،
ہر چیز سے مکمل طور پر مفت سے،
اس کے لئے جو تمام تعلقات کھو چکے ہیں
جذبہ کا بخار نہیں ملا.
وضاحت:
سفر کے اختتام پر ہیں - آزادی کے لئے ان کی جدوجہد کامیاب ہوگئی ہے. وہ
غمگین اور مکمل طور پر ذہن میں جاری ہیں. انہوں نے تمام گھاٹوں سے چھٹکارا
حاصل کیا ہے اور کوئی پابندیاں ان کو باندھتے ہیں. ان میں کوئی تشویش موجود
نہیں ہے.
Verse 91. سنت غیر منسلک ہیں
ذہنی طور پر خود کو پھیلاتے ہیں،
کوئی گھر میں وہ خوش نہیں کرتے،
جیسا کہ سوان اپنی جھیل کو چھوڑ کر
گھر کے بعد گھر وہ پیچھے رہتے ہیں.
وضاحت:
ان ذہنی طور پر ان کی توجہ مرکوز ہمیشہ ٹرم میں رکھنے کی کوشش کرتی ہے. وہ
تمام اڑانے یا بستیوں سے منسلک نہیں ہیں. آباد رہنے والے تمام مقامات کو
دے، وہ سوان کی طرح چھوڑ دیتے ہیں جو دماغ میں آزاد پرواز کرتے ہیں.
Verse 92. بیدار سنتوں کی نوعیت ہے
ان لوگوں کے لئے جو جمع نہیں کرتے ہیں،
جو اپنے کھانے پر اچھی طرح سے عکاسی کرتا ہے،
وہ ناممکن اور رینج کے طور پر ہیں
کامل آزادی کے باطل بھی.
جیسا کہ پرندوں کی جگہ کے ذریعے ونگ،
ان کی جا رہی ہے.
وضاحت:
مکمل سمجھنے کے ساتھ کہ فطرت خالی ہے اور بے معنی ہے کہ ذہن یہ ہے کہ دماغ
میں پرندوں کے راستوں کی طرح اس کی جگہوں کی طرح کوئی ٹریس نہیں ہے.
Verse 93. ارھات کی ریاست کا پتہ لگایا جا سکتا ہے
جس کے لئے پولوں کو تباہ کر دیا گیا ہے،
کسی بھی کھانے سے منسلک نہیں،
وہ ناممکن اور حد تک ہے
کامل آزادی کے باطل بھی.
جیسا کہ پرندوں کی جگہ کے ذریعے ونگ،
اس کی جا رہی ہے.
وضاحت:
اگر کوئی مکمل طور پر اثرات، اندرونی یا بیرونی سے آزاد ہے، جو انسانی
رویے کو حوصلہ افزائی کرتا ہے، اور کھانے کے لئے بھی منسلک نہیں ہے، اس قسم
کے فرد کو اس کے دماغ پر قابو پانے، بے معنی اور سوچ کی آزادی پر توجہ
مرکوز ہوتی ہے. اس طرح کے سنتوں کا راستہ پتہ چلتا ہے کہ آسمان کے ذریعے
پرواز پرندوں کی راہ کی طرح.
Verse 94. معبودوں نے ارھاسوں کو پسند کیا
جس کی فیکلٹیوں کو پاک کیا جاتا ہے
جیسا کہ چارٹیوٹیروں نے اچھی طرح سے ٹھوس،
فخر کے ساتھ چھوڑ دیا، unpolluted،
یہاں تک کہ یہ بھی اس کے پیارے ہیں.
وضاحت:
جو لوگ سنتے ہیں وہ گھوڑے کی طرف سے تربیت یافتہ گھوڑے کے طور پر پرسکون
ہوتے ہیں، جنہوں نے مکمل طور پر فیصلہ کیا ہے، جو اثرات سے آزاد ہیں، ان
ذہنی طور پر مستحکم افراد کی نظر بھی دیوتا ہے.
Verse 95. Arahats عظیم ہیں
زمین کی طرح ایک ہے جو اچھی طرح سے برتاؤ کرتا ہے،
محفوظ اور متفق نہیں،
شہر پوسٹ کے طور پر، گندی فری جھیل کے طور پر،
اس طرح کے لئے کوئی وینڈرنگ نہیں ہے.
وضاحت:
نوبل ارھاٹس کبھی بھی ان کے ساتھ نہیں کئے جاتے ہیں. وہ مضبوط اور دروازے
کے ستونوں کے طور پر غیر محفوظ ہیں جو شہر کے دروازوں کو محفوظ رکھتے ہیں.
وہ سمندر کے طور پر لوکل اور آرام دہ اور پرسکون ہیں اور جھیلوں کی مٹی سے
محروم ہیں. اس قسم کا شخص وجود کے دور میں گھومتا ہے - سمسارا.
Verse 96. سنتوں کی آرام
اس کے دماغ اور پرامن پر امن
ان کی تقریر اور اعمال بھی،
آزادی کے علم میں کامل،
اس طرح ایک بہت ہی امن ہے.
وضاحت:
ایک نوبل ارھات، جو ‘غیر جانبدار’ کی طرف سے آزاد کیا جاتا ہے، یا جاننے
سے آزادی، تبدیل کرنے کے حالات کے اثرات کی طرف سے پرسکون اور غیر محفوظ
ہے. اس کا دماغ امن میں ہے. اس کے الفاظ پرامن ہیں. اس کے اعمال پرامن ہیں.
Verse 97. اعلی درجے کی ہیں
کوئی عقائد کے ساتھ، غیر متوقع نام سے جانا جاتا ہے،
آخر میں fetters کے ساتھ،
Kammas کٹ اور craving شیڈ کے ساتھ،
انسانیت کی بلندیوں تک پہنچ گئی.
وضاحت:
اس میں کوئی اعتماد نہیں ہے لیکن خود میں. وہ بے حد سے واقف ہے - غیر
مشروط. وہ کنکشن کا ایک بریکر ہے، کیونکہ اس نے پوری دنیا کے لنکس کو برباد
کر دیا ہے. انہوں نے دوبارہ تعمیر کے لئے تمام مواقع کو تباہ کر دیا ہے.
اس نے تمام خواہشات کو چھوڑ دیا ہے. ان کی وجہ سے، ارھات، واقعی ایک عظیم
شخص ہے.
Verse 98. غیر جانبدار رہائش گاہ ہے
چاہے شہر یا جنگل میں،
چاہے ویل میں، پہاڑی پر،
جہاں بھی arahats رہتا ہے
اتنا خوشی ہے زمین.
وضاحت: چاہے گاؤں میں، جنگل میں، ایک وادی میں یا سادہ میں، جہاں بھی Arahats - عظیم سنتوں - رہنا، یہ جگہ انتہائی مضبوط ہے.
Verse 99. جنگلات میں جذباتی خوشی
خوشگوار جنگلات ہیں
جہاں لوگ خوش نہیں ہیں،
وہاں جذباتی خوشی،
وہ خوشی مند نہیں ہیں.
وضاحت:
ان دلچسپ جنگلات جو دنیا کے عوام کے دماغ پر قبضہ نہیں کرتے ہیں اور جس
میں وہ دنیا بھر میں خوش نہیں کرتے ہیں وہ جذباتی طور پر پرکشش ہیں. ارھاس
جنگلات میں خوش ہیں، کیونکہ وہ جنسی خوشی کے حصول نہیں ہیں.
Peder B. Helland - Deep in the Forest
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09/16/21
𝓛𝓔𝓢𝓢𝓞𝓝 4095 Fri 17 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in115) Classical Yiddish- קלאסישע ייִדיש Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in, 13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ, 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi, Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 11:21 pm

𝓛𝓔𝓢𝓢𝓞𝓝  4095 Fri 17 Sep 2021

https://www.buddha-vacana.org/

Tree

Buddha Vacana


— The words of the Buddha —



http://www.buddhanet.net/dhammapada/d_twin.htm

Positive Words of the Awakened One  Buddha in115) Classical Yiddish- קלאסישע ייִדיש



Treasury of Truth Chapter 1. Twin Verses


Positive Words of the Awakened One  Buddha in, 13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,73) Classical Marathi-क्लासिकल माओरी,76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,









Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
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115) Classical Yiddish- קלאסישע ייִדיש

בודאַ ס ווערטער פון בודדהיסם אין קלאסישע ייִדיש- קלאסשיה ייִדיש
טאָן גוט רייניקן
הונגער איז די ערגסט מין פון קראַנקייט - בודאַ
וואַקסן
בראַקקאָליס, פּעפּערז, קיוקאַמערז, קעראַץ, בינז, קאַרליק פרוכט ביימער
אין פּאַץ און פרוכט שייַכעס ביימער ביימער ביימער ביימער ווי אַשאָקאַ די
גרויס האבן איבער איבער די אַמודהאַ סוראַבהי פּלאַנעט ערד און אין פּלאַץ.
צוגאַנג כאָרטאַקאַלטשער און וואַלד דיפּאַרטמאַנץ פֿאַר זאמען און
סאַפּלינגז.
דן 16 - (די וו. 137)
מאַהאַטאָרביבעלעאַ סוטטאַ
{עקסערפּץ}
די לעצטע ינסטראַקשאַנז פון בודאַ אויף מאַהאָו-פּאַריניבעלע
דעם
סאַטטאַ קאַלטערס פאַרשידן ינסטראַקשאַנז די בודאַ געגעבן פֿאַר די צוליב
פון אנהענגערס נאָך זיין גייט פארביי, וואָס מאכט עס איז אַ זייער וויכטיק
גאַנג פון ינסטראַקשאַנז פֿאַר אונדז.
איך
וועט יקספּאָוזד די דיסקאָרס אויף די דהאַממאַ וואָס איז גערופן
Dhamádāsa, באזעסענע פון ​​וואָס די ערייאַס 24, אויב ער אַזוי תאוות,
קענען דערקלערן זיך: ‘פֿאַר מיר, עס איז ניט מער ניראַקטשאַטאָראַ-יאָ, ניט
מער פּיראַקטשאַטאָראַ מער שטאַט פון ומגליקלעך, פון ומגליק, פון צאָרעס,
איך בין אַ סאָט | נאַטור פריי פון די לענדער פון די לענדער פון שטאַטן,
זיכער פון זייַענדיק באַשערט צו Sambodhi.
און וואָס, ānanda, איז
אַז
דיסקאָרס אויף די דהאַממאַ וואָס איז גערופֿן דהאַממāדāסאַ, באזעסענע פון
​​וואָס די אַרייאַסāוואַקאַ, אויב ער אַזוי וויל, קענען דערקלערן פון זיך:
‘פֿאַר מיר, עס איז ניט מער נירייַאַ, ניט מער טיראַקטשāנאַ-יאָני, ניט
מער פּעטטיוויסייַאַ, ניט מער שטאַט פון ומגליקלעך, פון ומגליק, פון
צאָרעס, איך. איך בין אַ סאָט | נאַטור פריי פון שטאַטן פון די לענדער פון
שטאַטן, זיכער פון זייַענדיק באַשערט צו סאַמבאָדהי?
דאָ, enderanda, איר האָט ענדאַוד מיט די מערסט פאָלקס מיט בודדהע אַוועקקאַאַפּאַס
ער איז ענדאַוד מיט Dhamme aveccappasāda:
ער איז ענדאַוד מיט ניט קיין פון דיפּרעסאַפּאַס
ער איז ענדאַוד מיט אַ לייאַ וואָס איז אָנגענעם צו די אַרייאַס,
דעם,
ānandande איז די דיסקאָרס אויף די דהאַממאַ וואָס איז גערופֿן
Dhammādāsa, וואָס איז די ערייאַס 24, אויב ער אַזוי תאוות, קען נישט
דערקלערן זיך: ‘פֿאַר מיר, עס איז ניט מער ניראַקטשאַטאָראַ-יאָ, ניט מער
פּיראַקטשאַטאָראַ , ניט מער שטאַט פון ומגליקלעך, פון ומגליק, פון צאָרעס,
איך בין אַ סאָט | נאַטור פריי פון די לענדער פון די לענדער פון שטאַטן,
זיכער פון זייַענדיק באַשערט צו Sambodhi.
סאַטאָ זאָל איר בלייַבן, בהיקקהוס און סאַמפּאַדזשאַן. דאָס איז אונדזער ינסטרוקטיאָן צו איר.
און ווי אַזוי, בהאָדיקנקהוס, איז אַ Bhikkhu Sato? דאָ, בהיקקהוס, אַ בהיקכו
אזוי, בהיקכוס, איז אַ בהיקכו סאַטאָ. און ווי אַזוי, Bhikkhus, איז אַ Bhikkhu sampajāno? דאָ, בהיקכוס,
אזוי,
Bhikkkus, איז אַ Bhikkhu sampajāno. סאַטאָ זאָל איר בלייַבן, בהיקקהוס
און סאַמפּאַדזשאַן. דאָס איז אונדזער ינסטרוקטיאָן צו איר.
- אַנאַנדאַ, די צווילינג סאַלאַ
ביימער
זענען אין פול בליען, כאָטש עס איז נישט די צייַט פון פלאַוערינג. און די
בלאַסאַמז רעגן אויף דעם גוף פון דער טאַטהאַגאַטאַ און קאַפּ און
צעוואָרפן און זענען סטרון אויף עס אין דינען פון די טאַטהאַגאַטאַ. און
סאַלעסטשאַל קאָראַל בלומען און הימלישע צינדל, פּודער פון די הימל רעגן
אַראָפּ אויף דעם גוף פון דער טאַטהאַגאַטאַ און פאַלן און צעוואָרפן און
זענען סטרון אויף עס אין דינען פון די טאַטהאַגאַטאַ. און די געזונט פון
הימלישע קולות און הימלישע ינסטראַמאַנץ מאכט מוזיק אין די לופט אויס פון
מורא פֿאַר די טאַטהאַגאַטאַ.
דאָס
איז ניט דורך דעם, enandanda, אַז די טאַטייטאַטאַ איז רעספּעקטעד,
ווענערייטיד, עסטימאַטעד, באַצאָלט געבליבן דזשוידזשד און אַנערד. אָבער,
Achanda, קיין בהיקכו אָדער Bhikkhuni, ליימאַן אָדער לייוואָמאַן, רוען
דהאַמאַין ‘ספּ’פּאַיפּאַננאַ, סאַוויפּאַננאַ, סאַוויפּאַננאַ,
לעבעדיק
אין לויט מיט די דהאַממאַ, אַז איינער שייך, ווענערייץ, עסטיסעס, פּייַס
האָמאַדזש, און אַנערז די טאַטאטאַ מיט די מערסט ויסגעצייכנט האָמעס.
דעריבער, איר זאָל באַן איר אַזוי: ‘מיר וועלן בלייַבן
דהאַמאַביפּאַ’פּ’פּאַיפּאַננאַ, מאַלטשאַננאַ, סאַוויס’פּ’פּאַיפּאַננאַ,
לעבעדיק אין לויט מיט די דהאַממאַ’.
Bhagawan Buddha זאגט
“מייַן
ברידער עס זענען די צוויי עקסטרעמעס אַז אַ מענטש אויף דעם דרך זאָל
ויסמיידן. וואָס צוויי? איינער איז צו אַראָפּוואַרפן זיך אין כושיק
פּלעזשערז. און די אנדערע איז צו פיר שטרענגקייט וואָס צונעמען דעם גוף פון
זייַן דאַרף. ביידע פון ​​די עקסטרעמעס פירן צו דורכפאַל.
“דער
דרך איך האָבן דיסקאַווערד איז די מיטל וועג, וואָס ויסמיידן ביידע
יקסטרימז און האט די פיייקייט צו פירן צו די פארשטאנד, באַפרייַונג און
שלום. עס איז דער איידעלע אַכט דרייפאָולד וועג פון רעכט פארשטאנד, רעכט
געדאַנק, רעכט רייד, רעכט קאַמף, רעכט קאַמף, רעכט פרנסה, רעכט מיפפפולנעסס
און רעכט קאַנסאַנטריישאַן. איך האָבן נאכגעגאנגען דעם איידעלע אַכט
דרייפאָולד דרך און האָבן איינגעזען פארשטאנד, באַפרייַונג און שלום.
דער
ערשטער איז דער עקזיסטענץ פון צאָרעס. געבורט, אַלט עלטער, קרענק און טויט
ליידן. ומעט, כּעס, קנאה, זאָרג, דייַגעס, מורא און פאַרצווייפלונג ליידן.
צעשיידונג פון ליב געהאט אָנעס זענען צאָרעס. פאַרבאַנד מיט יענע איר ניט
ליב האָבן צאָרעס. פאַרלאַנג, אַטאַטשמאַנט, און קלינגינג צו די פינף
אַגראַגייץ ליידן.
“ברידער, די רגע אמת ריווילז די גרונט פון צאָרעס. ווייַל פון
אומוויסנדיקייט, מענטשן קענען נישט זען דעם אמת וועגן לעבן, און זיי ווערן
געכאפט אין די פלאַמעס פון פאַרלאַנג, כּעס, קנאה, טרויער, זאָרג, מורא,
און פאַרצווייפלונג.
“ברידער, די דריט אמת איז די ופהער פון צאָרעס.
פארשטאנד דעם אמת פון לעבן ברענגט וועגן די ופהער פון יעדער טרויער און צער און גרוס צו שלום און פרייד.
“ברידער, דער פערט אמת איז דער דרך וואָס פירט צו די ופהער פון צאָרעס.
עס איז די איידעלע אַכטפאָלד דרך, וואָס איך האָבן פּונקט דערקלערט. די
איידעלע אַכטפאָולד דרך איז נערישט דורך לעבעדיק מקריפל. מינדפולנעסס פירט
צו קאַנסאַנטריישאַן און פארשטאנד, מיט זיי פארטעגעטן פון דיר פון יעדער
ווייטיק און צער און ווייז צו שלום און פרייד. איך וועל פירן איר אויף דעם
וועג פון מעקייַעם.
“זעאונג איז אויפגעשטאנען, ינסייט איז פאַרשאַפן, דיסערנייט אויפגעשטאנען,
וויסן אויפגעשטאנען, ילומאַניישאַן אויפגעשטאנען אין מיר מיט אַכטונג צו
די טינגז וואָס קיינמאָל געהערט איידער: ‘דעם איידעלע אמת פון דרוק איז
געווען קאַמפּריכענדיד.’
“די
איידעלע אמת פון די ופהער פון דרוק: די גאַנץ פאַדינג און ופשטעלן,
אָפּזאָג, רונקיאַטיאָן, פאַרלאָזן, מעלדונג, & לאָזן גיין פון די
זייער קרייווינג. די איידעלע אמת פון די ופהער פון דרוק איז איינגעזען.
דאָס איז די איידעלע אמת פון דעם וועג פון פיר לידינג צו די ופהער פון
דרוק.
“ווי
באַלד ווי מיין וויסן & זעאונג וועגן די פיר איידעלע טרוטס, ווייַל
זיי האָבן באמת ריין, דעמאָלט איך האָבן פאָדערן צו האָבן גלייַך
אַווייקאַנד צו די רעכט זיך-אַווייקאַנינג אַניקסקעלד אין די קאָסמאָס מיט
אַלע די קאָסמאָס גיידז, קאַנטורז מיט אַלע די אַססאָסעס. בראַהמאַנס, זיין
מאַלכעס & קאַמאַפאָלק. וויסן & וויזשאַן איז אויפגעשטאנען אין
מיר: ‘אַנשייקאַבאַל איז מיין מעלדונג. דאָס איז מיין לעצטע געבורט. עס איז
איצט קיין באנייט עקזיסטענץ. “
בשעת
סידדהאַרטהאַ דערקלערט די פיר איידעלע טרוטס, איינער פון די מאָנקס,
קאָנדאַננאַ פּלוצלינג פּעלץ אַ גרויס שיינינג אין זיין מיינונג. ער קען
געשמאַק די באַפרייַונג ער האט געזוכט אַזוי לאַנג. זיין פּנים בימד מיט
פרייד. דער בודאַ שפּיציק ביי אים און געשריגן, “Kononanna! איר’ווע גאַט
עס! דו האסט עס! “
קאָנדאַננאַ
זיך איינגעשריבן זיין פּאַלמז און באָוד איידער סידדהאַ. מיט דיפּאַסט
רעספּעקט, ער האט גערעדט, “ווענעראַבלע גאַוטאַמאַ, ביטע אָננעמען מיר ווי
דיין תלמיד. איך וויסן אַז אונטער דיין גיידאַנס, איך וועל דערגרייכן די
גרויס אַוואַקענינג. “
די
אנדערע פיר מאָנקס אויך באָוד אין Siddhartha ס פֿיס, צוזאַמען זייער
פּאַלמז און געבעטן צו זיין באקומען ווי תלמידים. Siddhartha האט געזאגט,
“ברידער! די קינדער פון דעם דאָרף האָבן געגעבן מיר די נאָמען ‘די בודאַ. ”
איר אויך רופן מיר דורך דעם נאָמען אויב איר ווילט. “
קאָנדאַננאַ געפרעגט, “קען נישט ‘בודאַ’ מיינען ‘איינער וואָס איז אַווייקאַנד’?”
“דאָס איז ריכטיק, און זיי רופן דעם דרך אַז איך דיסקאַווערד ‘די וועג פון אַווייקאַנינג.’ וואָס טאָן איר טראַכטן פון דעם נאָמען?”
“‘איינער
וואָס איז אַווייקאַנד’! ‘דער וועג פון אַווייקינג’! ווונדערלעך!
ווונדערלעך! די נעמען זענען אמת, אָבער פּשוט. מיר וועלן גליק רופן איר די
בודאַ, און דער דרך איר האָט דיסקאַווערד די וועג פון אַווייקאַנינג. ווי
איר האָט נאָר געזאָגט, לעבעדיק יעדער טאָג מינדפוללי איז די יקערדיק יקער
פון רוחניות פיר. ” די פינף מאָנקס געווען פון איין מיינונג צו אָננעמען
גאַוטאַמאַ ווי זייער לערער און צו רופן אים די בודאַ.
דער
בודדהאַ סמיילד צו זיי. ” ביטע, ברידער, פיר מיט אַ עפענען און ינטעליגענט
גייסט, און אין דריי חדשים איר וועט האָבן אַטשיווד די פרוכט פון
באַפרייַונג. ”
רילאַקסינג מוזיק 🎹 ווייך מוזיק 🎵 מוזיק צו שלאָפן און קלערן 😴 מוזיק
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שלאָפן מוזיק, מוזיק צו רעדוצירן דרוק, סודינג און רילאַקסינג מוזיק.
חלום מוזיק
לערנען און
דאָס
איז די שליימעסדיק רילאַקסינג מוזיק צו העלפֿן איר שלאָפן און געניסן אַ
טיף שלאָפן. אונדזער שלאָפן מוזיק איז דער בעסטער מוזיק צו באַפרייַען
דרוק, רעדוצירן ינסאַמניאַ און העכערן שלאָפן. אונדזער שטיל שלאָפן מוזיק
ניצט דעלטע כוואליעס און ווייך ינסטרומענטאַל מוזיק צו דערגרייכן טיף
אָפּרו און שלאָפן. אונדזער רילאַקסינג שלאָפן מוזיק קענען ווערן געניצט
ווי הינטערגרונט, קלערן, אָפּרו, זאַכטקייַט און שלאָפן מוזיק. זאל אונדזער
רילאַקסינג און סודינג מוזיק העלפֿן איר הנאה אַ טיף און רעסטפאַל שלאָפן.
טיף פון לערנען און
זיי
זענען ספּעציעל דיזיינד צו אָפּרוען די גייַסט און גוף, און זענען פּאַסיק
פֿאַר בייביז, קינדער, טינז און אַדאַלץ וואָס דאַרפֿן רילאַקסינג, שיין
און ווייך מוזיק צו העלפן שלאָפנדיק. אונדזער מוזיק איז געניצט פֿאַר די
פאלגענדע:
► מוזיק פֿאַר לערנען און קאַנסאַנטריישאַן:
לערנען
מוזיק לערנען און דאָס איז ידעאַל פֿאַר באַקגראַונדז בעשאַס די לערנען.
עס העלפּס איר קאַנסאַנטרייט, צוקוקנ זיך, פאָקוס און אַרבעט מער
יפישאַנטלי. אונדזער לערנען פֿאַר קאַנסאַנטריישאַן מוזיק ניצט שטאַרק אַלף
כוואליעס און בינאַוראַל ביץ צו פאַרגרעסערן קאַנסאַנטריישאַן און מאַרך
מאַכט, און איז די ידעאַל מוזיק צו אָפּרוען און באַפרייַען דרוק. די
לערנען מוזיק און פאָקוס מוזיק זענען ינסטרומענטאַל רילאַקסינג מוזיק וואָס
וועט העלפֿן איר לערנען, קאַנסאַנטרייט און לערנען פֿאַר די גרויס
פּרובירן אָדער יגזאַם און געוויינטלעך לאָזן דיין מיינונג דערגרייכן אַ
שטאַט פון קאַנסאַנטריישאַן, ידעאַל פֿאַר אַרבעט און לערנען.
►ספּאַ און מאַסאַזש מוזיק:
אונדזער
ווייך ינסטרומענטאַל מוזיק מאכט עס גרינג צו אָפּרוען דיין גוף נאָך אַ
לאַנג טאָג אין אַרבעט און העלפּס איר באַקומען אין אַ שטאַט פון
שליימעסדיק זאַכטקייַט. ספּאַ מוזיק, נאַטירלעך סאָונדס, ווייך פּיאַנע
סאָונדס, גרינג צו הערן און אָפּשאַצן מוזיקאַליש ינסטראַמאַנץ צושטעלן אַ
פולשטענדיק שטאַט פון אָפּרו.
► ינסטרומענטאַל מוזיק:
ינסטרומענטאַל
מוזיק לערנען און יטאָ אַרייַננעמען רילאַקסינג גיטאַרע מוזיק, פּיאַנע
מוזיק און פלייט מוזיק. אונדזער ינסטרומענטאַל מוזיק קענען ווערן געניצט
פֿאַר אָפּרו, לערנען, קלערן און דרוק רעליעף.
► קלאסישע מוזיק:
די קלאסישע מוזיק לערנען
דאָס
איז ידעאַל פֿאַר לערנען, לייענען, סליפּינג (פֿאַר אַדאַלץ און בייביז)
און אָפּרוען אין אַלגעמיין. מיר האָבן געזאמלט בלויז מוזיק פון העכסט
קוואַליטעט פון עטלעכע פון ​​די מערסט באַרימט קאַמפּאָוזערז אין דער
וועלט, אַזאַ ווי Mozart, Beethoven, Bach, Vivaldi, Debussy, Brahms,
Handel, Chopin, Schubert, Haydn, Dvorak, Schumann, Tchaikovsky און פילע
מער.
אויב
איר לייקט די ווידעא, איך לאַדן איר צו אַבאָנירן צו דעם קאַנאַל און
אַקטאַווייט די גלאָק פֿאַר נאָוטאַפאַקיישאַנז, אַזוי איר וועט ניט פעלן
אַלע די אינהאַלט וואָס איך וועט זיין ופּלאָאַדעד צו דעם קאַנאַל.
דאַנקען און זען איר באַלד


Public


בודאַ ס ווערטער פון בודדהיסם אין קלאסישע ייִדיש- קלאסשיה ייִדיש





  • Source text
    Buddha’s own words quotes on Attendance on awareness
    mahā+satipaṭṭhāna
    Religions, Races,Castes,Inequalities,
    Were there
    Are there
    And
    Will continue to be there!
    Dr B.R.Ambedkar thundered “Main Bharat Baudhmay karunga.” (I will make this country Buddhist)
    All
    Aboriginal Awakened Societies Thunder Hilariously ” Hum Prapanch
    Prabuddha Prapanchmay karunge.” (We will make the whole world Prabuddha
    Prapanch
    This will happen through
    Free
    Online Prabuddha Intellectuals Convention in Awakened One’s own words
    For the Welfare, Happiness and Peace for All Societies and for them to
    Attain Eternal Bliss as Final Goal through mahā+satipaṭṭhāna— Attendance
    on awareness by Observation of Kāya Section on
    ānāpāna,postures,sampajañña, repulsiveness,the Elements,the nine charnel
    grounds,of Vedanā and Citta
    Then
    Religions, Races, Castes and Inequalities
    Will not be there!
    TIPITAKA
    DN 22 - (D ii 290)
    Mahāsatipaṭṭhāna Sutta
    Attendance on awareness By Buddha
    mahā+satipaṭṭhāna
    This sutta is widely considered as a the main reference for meditation practice.
    Introduction
    I. Observation of Kāya
    A. Section on ānāpāna
    B. Section on postures
    C. Section on sampajañña
    D. Section on repulsiveness
    E. Section on the Elements
    F. Section on the nine charnel grounds
    II. Observation of Vedanā
    Introduction
    Thus have I heard: 

    On
    one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
    a market town of the Kurus. There, he addressed the bhikkhus:
    – Bhikkhus.
    – Bhaddante answered the bhikkhus. The Bhagavā said: 

    – This,
    bhikkhus, is the path that leads to nothing but the purification of
    beings,
    the overcoming of sorrow and lamentation, the disappearance of
    dukkha-domanassa, the attainment of the right way, the realization of
    Nibbāna, that is to say the four satipaṭṭhānas.
    Which four?
    Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
    sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
    He
    dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
    given up abhijjhā-domanassa towards the world. He dwells observing citta
    in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
    towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
    sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
    I. Kāyānupassanā
    A. Section on ānāpāna
    And
    how,
    bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
    bhikkhu, having gone to the forest or having gone at the root of a tree
    or having gone to an empty room, sits down folding the legs crosswise,
    setting kāya upright, and setting sati parimukhaṃ. Being thus sato he
    breathes in, being thus sato he breathes out. Breathing in long he
    understands: ‘I am breathing in long’; breathing out long he
    understands: ‘I am breathing out long’; breathing in short he
    understands: ‘I am breathing in short’; breathing out short he
    understands: ‘I am breathing out short’; he trains himself: ‘feeling the
    kāya, I will breathe in’; he trains himself: ‘feeling the whole kāya, I
    will breathe out’; he trains himself: ‘calming down the kāya-saṅkhāras,
    I will breathe in’; he trains himself: ‘calming down the
    kāya-saṅkhāras, I will breathe out’.
    Just
    as,
    bhikkhus, a skillful turner or a turner’s apprentice, making a long
    turn, understands: ‘I am making a long turn’; making a short turn, he
    understands: ‘I am making a short turn’; in the same way, bhikkhus, a
    bhikkhu, breathing in long, understands: ‘I am breathing in
    long’;breathing out long he understands: ‘I am breathing out long’;
    breathing in short he understands: ‘I am breathing in short’; breathing
    out short he understands: ‘I am breathing out short’; he trains himself:
    ‘feeling the whole kāya, I will breathe in’; he trains himself:
    ‘feeling the whole kāya, I will breathe out’; he trains himself:
    ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains himself:
    ‘calming down the kāya-saṅkhāras, I will breathe out’.
    Thus he dwells observing kāya in kāya internally,
    or
    he dwells observing kāya in kāya externally, or he dwells observing
    kāya in kāya internally and externally; he dwells observing the samudaya
    of phenomena in kāya, or he dwells observing the passing away of
    phenomena in kāya, or he dwells observing the samudaya and passing away
    of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
    present in him, just to the extent of mere ñāṇa and mere paṭissati, he
    dwells detached, and does not cling to anything in the world. Thus,
    bhikkhus, a bhikkhu dwells observing kāya in kāya. 

    B. Iriyāpatha Pabba
    Furthermore,
    bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
    while standing he understands: ‘I am standing’, or while sitting he
    understands:
    ‘I am sitting’, or while lying down he understands: ‘I am lying down’.
    Or else, in whichever position his kāya is disposed, he understands it
    accordingly. 

    4895 / 5000
    Translation results
    בודאַ ס אייגן ווערטער ציטירט אויף באַדינגונג אויף וויסיקייַט
    מאַהאַ, + סאַטיפּאַṭṭהāנאַ
    רעליגיאָנס, ראַסעס, קאַסטעס, ינעקוואַליטיעס,
    זענען געווען דאָרט
    זענען דארט
    און
    וועט פאָרזעצן צו זיין דאָרט!
    דר ב.ר.אַמבעדקאַר טהונדערעד “הויפּט בהאַראַט באַודהמייַ קאַרונגאַ.” (איך וועל מאַכן דעם לאַנד בודדהיסט)
    אַלע
    אַבאָריגינאַל אַוואַקענעד סאַסייאַטיז טאַנדער הילאַריאָוסלי “ברומען
    פּראַפּאַנטש פּראַבודדהאַ פּראַפּאַנטשמייַ קאַרונגע.” (מיר וועלן מאַכן
    די גאנצע וועלט פּראַבודדהאַ פּראַפּאַנטש
    דאס וועט פּאַסירן דורך
    FREE
    ONLINE פּראַבודדהאַ ינטעללעקטואַלס קאַנווענשאַן אין אַוואַקענעד איינער ס
    אייגן ווערטער פֿאַר דעם וווילשטאנד, גליק און שלום פֿאַר אַלע
    סאַסייאַטיז און פֿאַר זיי צו דערגרייכן אייביק גרעסטער ווי לעצט ציל דורך
    מאַהאַ, + סאַטיפּאַṭṭהāנאַ- באַדינגונג אויף וויסיקייַט דורך
    אָבסערוואַציע פון ​​אַזוי אָפּטיילונג אויף āנāפּāנאַ, פּאַסטשערז,
    סאַמפּאַדזשאַññאַ, רעפּולסיווענעסס, די יסודות, די נייַן טשאַרנעל
    גראָונדס, פון וועדאַנā און Citta
    דעמאָלט
    רעליגיאָנס, ראַסעס, קאַסטעס און ינעקוואַליטיעס
    וועט ניט זיין דאָרט!
    טיפּיטאַקאַ
    דן 22 - (די וו 290)
    מאַהāסאַטיפּאַṭṭהāנאַ סוטטאַ
    באַדינגונג אויף וויסיקייַט דורך בודאַ
    מאַהאַ, + סאַטיפּאַṭṭהāנאַ
    דעם סוטטאַ איז וויידלי באטראכט ווי אַ די הויפּט דערמאָנען פֿאַר קלערן פיר.
    הקדמה
    אויך אָבסערוואַציע פון ​​Kaya
    יי אָפּטיילונג אויף āנāפּāנאַ
    בי אָפּטיילונג אויף פּאַסטשערז
    סי אָפּטיילונג אויף סאַמפּאַדזשאַññאַ
    ד אָפּטיילונג אויף רעפּולסיווענעסס
    י אָפּטיילונג אויף דער עלעמענץ
    עף אָפּטיילונג אויף דער נייַן טשאַרנעל גראָונדס
    וו. אָבסערוואַציע פון ​​וועדאַנā
    הקדמה
    אַזוי האָבן איך געהערט:
    אויף
    איין געלעגנהייַט, די בהאַגאַווā איז געווען סטייינג צווישן די קורוס ביי
    קאַממāסאַדהאַממאַ, אַ מאַרק שטאָט פון די קורוס. דאָרט, ער גערעדט די
    בהיקכוס:
    - בהיקכוס.
    - בהאַדדאַנטע געענטפֿערט ​​די בהיקכוס. די בהאַגאַווā האט געזאגט:
    - דאס,
    בהיקכוס, איז די דרך אַז לידז צו גאָרנישט אָבער די רייניקונג פון
    ביינגז,
    די אָוווערקאַמינג פון צער און קלאָגליד איז דאָס, די דיסאַפּיראַנס פון
    דוקכאַ-דאָמאַנאַססאַ, די אַטיינמאַנט פון די רעכט וועג, די מעקייַעם פון
    ניבבāנאַ, אַז איז צו זאָגן די פיר סאַטיפּאַṭṭהāנאַס.
    וואָס פיר?
    דאָ, בהיקכוס, אַ בהיקכו וואוינט אַבזערווינג אַזוי אין Kaya, āטāפּī
    סאַמפּאַדזשāנאָ, סאַטימā, ווייל געגעבן אַרויף אַבהידזשדזשהā-דאָמאַנאַססאַ צו דער וועלט.
    ער
    וואוינט אַבזערווינג וועדאַנā אין וועדאַנā, āטāפּī סאַמפּאַדזשāנאָ,
    סאַטימā, ווייל געגעבן אַרויף אַבהידזשדזשהā-דאָמאַנאַססאַ צו דער וועלט.
    ער וואוינט אַבזערווינג Citta אין Citta, āטāפּī סאַמפּאַדזשāנאָ, סאַטימā,
    ווייל געגעבן אַרויף אַבהידזשדזשהā-דאָמאַנאַססאַ צו דער וועלט. ער
    וואוינט אַבזערווינג דהאַממאַ · s אין דהאַממאַ · ס, āטāפּī
    סאַמפּאַדזשāנאָ, סאַטימā, ווייל געגעבן אַרויף
    אַבהידזשדזשהā-דאָמאַנאַססאַ צו דער וועלט.
    אויך קāיāנופּאַססאַנā
    יי אָפּטיילונג אויף āנāפּāנאַ
    און
    ווי,
    בהיקכוס, טוט אַ בהיקכו וווינען אַבזערווינג אַזוי אין אַזוי? דאָ,
    בהיקכוס, אַ בהיקכו, ווייל ניטאָ צו די וואַלד אָדער ווייל ניטאָ בייַ די
    שורש פון אַ בוים אָדער ווייל ניטאָ צו אַ ליידיק אָרט, זיצט אַראָפּ
    פאָלדינג די לעגס קראָססוויסע, באַשטעטיקן אַזוי אַפּרייט, און באַשטעטיקן
    שעה פּאַרימוכאַṃ. בעינג אַזוי סאַטאָ ער ברידז אין, ווייל אַזוי סאַטאָ ער
    ברידז אויס. ברידינג אין לאַנג ער ונדערסטאַנדס: ‘איך בין ברידינג אין
    לאַנג’; ברידינג אויס לאַנג ער ונדערסטאַנדס: ‘איך בין ברידינג אויס
    לאַנג’; ברידינג אין קורץ ער ונדערסטאַנדס: ‘איך בין ברידינג אין קורץ’;
    ברידינג אויס קורץ ער ונדערסטאַנדס: ‘איך בין ברידינג אויס קורץ’; ער
    טריינז זיך: ‘געפיל די אַזוי, איך וועט אָטעמען אין’; ער טריינז זיך:
    ‘געפיל די גאנצע אַזוי, איך וועט אָטעמען אויס’; ער טריינז זיך: ‘קאַמינג
    אַראָפּ די אַזוי-סאַṅכāראַס, איך וועל אָטעמען אין’; ער טריינז זיך:
    ‘קאַמינג אַראָפּ די אַזוי-סאַṅכāראַס, איך וועל אָטעמען אויס’.
    נאָר
    ווי,
    בהיקכוס, אַ בערייש טאָקער אָדער אַ טאָקער ס לערניינגל, געמאכט אַ לאַנג
    דרייען, ונדערסטאַנדס: ‘איך בין געמאכט אַ לאַנג דרייַ’; מאכן אַ קורץ
    דרייען, ער ונדערסטאַנדס: ‘איך בין געמאכט אַ קורץ דרייַ’; אין די זעלבע
    וועג, בהיקכוס, אַ בהיקכו, ברידינג אין לאַנג, ונדערסטאַנדס: ‘איך בין
    ברידינג אין לאַנג’; ברידינג אויס לאַנג ער ונדערסטאַנדס: ‘איך בין ברידינג
    אויס לאַנג’; ברידינג אין קורץ ער ונדערסטאַנדס: ‘איך בין ברידינג אין
    קורץ’; ברידינג אויס קורץ ער ונדערסטאַנדס: ‘איך בין ברידינג אויס קורץ’;
    ער טריינז זיך: ‘געפיל די גאנצע אַזוי, איך וועט אָטעמען אין’; ער טריינז
    זיך: ‘געפיל די גאנצע אַזוי, איך וועט אָטעמען אויס’; ער טריינז זיך:
    ‘קאַמינג אַראָפּ די אַזוי-סאַṅכāראַס, איך וועל אָטעמען אין’; ער טריינז
    זיך: ‘קאַמינג אַראָפּ די אַזוי-סאַṅכāראַס, איך וועל אָטעמען אויס’.
    אזוי ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק,
    אָדער
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט
    אַבזערווינג די סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט
    אַבזערווינג די פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער
    וואוינט אַבזערווינג די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען
    אין אַזוי; אָדער אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” שעה איז
    פאָרשטעלן אין אים, נאָר צו דער מאָס פון מיר נאַנאַ און מיר פּאַṭיססאַטי,
    ער וואוינט דיטאַטשט, און טוט נישט קלינג צו עפּעס אין די וועלט. אזוי,
    בהיקכוס, אַ בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    בי ירייāפּאַטהאַ פּאַבבאַ
    דערצו,
    בהיקכוס, אַ בהיקכו, בשעת גיין, ונדערסטאַנדס: ‘איך בין גיין’, אָדער
    בשעת שטייענדיק ער ונדערסטאַנדס: ‘איך בין שטייענדיק’, אָדער בשעת זיצן ער
    ונדערסטאַנדס:
    ‘איך בין געזעסן’, אָדער בשעת ליגנעריש אַראָפּ ער ונדערסטאַנדס: ‘איך בין
    ליגנעריש אַראָפּ’. אָדער אַנדערש, אין וועלכער שטעלע זייַן אַזוי איז
    דיספּאָוזד, ער ונדערסטאַנדס עס אַקאָרדינגלי.
    סי אָפּטיילונג אויף סאַמפּאַדזשאַññאַ
    דערצו,
    בהיקכוס,
    אַ בהיקכו, בשעת אַפּראָוטשינג און בשעת דיפּאַרטינג, אקטן מיט
    סאַמפּאַדזשאַññאַ, בשעת קוקן פאָרויס און בשעת קוקן אַרום, ער אקטן מיט
    סאַמפּאַדזשאַññאַ, בשעת בענדינג און בשעת סטרעטשינג, ער אקטן מיט
    סאַמפּאַדזשאַññאַ, בשעת ווערינג די ראָובז און דער אויבערשטער קיטל און
    בשעת קעריינג די שיסל, ער אקטן מיט סאַמפּאַדזשאַññאַ, בשעת עסן, בשעת
    געטרונקען, בשעת טשוינג, בשעת טייסטינג, ער אקטן מיט סאַמפּאַדזשאַññאַ,
    בשעת אַטענדינג צו דער געזעלשאַפֿט פון דעפעקאַטינג און ורינאַטינג, ער
    אקטן מיט סאַמפּאַדזשאַññאַ, בשעת גיין, בשעת שטייענדיק, בשעת זיצן, בשעת
    סליפּינג, בשעת ווייל וואך, בשעת גערעדט און בשעת ווייל שטיל, ער אקטן מיט
    סאַמפּאַדזשאַññאַ.
    אזוי ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער
    וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    ד אָפּטיילונג אויף רעפּולסיווענעסס
    דערצו,
    בהיקכוס, אַ בהיקכו האלט דעם זייער גוף, פון די סאָלעס פון די
    פֿיס
    אַרויף און פֿון די האָר אויף די קאָפּ אַראָפּ, וואָס איז דעלימיטעד דורך
    זייַן הויט און פול פון פאַרשידן קינדס פון ימפּיוראַטיז: “אין דעם אַזוי,
    עס זענען די כערז פון די קאָפּ, כערז פון דעם גוף, ניילז, ציין, הויט,
    פלייש ,
    טענדאַנז, ביינער, ביין מאַרך, קידניז, האַרץ, לעבער, פּלעוראַ, מילץ,
    לונגען, געדערעם, מעסענטערי, מאָגן מיט זייַן תּוכן, פעסעס, בייל,
    לייכעץ, ייטער, בלוט, שווייס, גראָב, טרערן, שמירן, שפּייַעכץ, נאַסאַל מיוקאַס,
    סינאָוויאַל פליסיק און פּישעכץ. “
    פּונקט
    ווי אויב, בהיקכוס, עס איז געווען אַ זעקל צו האבן צוויי אָופּאַנינגז און
    אָנגעפילט מיט פאַרשידן מינים פון קערל, אַזאַ ווי בערגל-פּאַדי, פּאַדי,
    מונג בינז, קו-פּיז, סעסאַמי זאמען און הוסקעד רייַז. א מענטש מיט גוט ריע,
    ווייל ונפאַסטענעד עס, וואָלט באַטראַכטן [זייַן תּוכן]: “דאס איז
    בערגל-פּאַדי, דאָס איז פּאַדי, יענע זענען מונג בינז, יענע זענען קו-פּיז,
    יענע זענען סעסאַמי זאמען און דאָס איז הוסקעד רייַז,” אין די זעלבע וועג,
    בהיקכוס, אַ בהיקכו האלט דעם זייער גוף, פון די סאָלעס פון די פֿיס אַרויף
    און פֿון די האָר אויף די קאָפּ אַראָפּ,
    וואָס איז דעלימיטעד דורך זייַן הויט און פול פון פאַרשידן קינדס פון ימפּיוראַטיז:
    “אין דעם אַזוי, עס זענען די כערז פון די קאָפּ, כערז פון דעם גוף,
    ניילז,
    ציין, הויט, פלייש, טענדאַנז, ביינער, ביין מאַרך, קידניז, האַרץ, לעבער,
    פּלעוראַ, מילץ, לונגען, געדערעם, מעסענטערי, מאָגן מיט זייַן תּוכן,
    פעסעס, בייל, לייכעץ, ייטער, בלוט, שווייס, גראָב, טרערן, שמירן,
    שפּייַעכץ, נאַסאַל מיוקאַס, סינאָוויאַל פליסיק און פּישעכץ. “
    אזוי ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער
    וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” שעה איז פּרעסענטין אים, נאָר
    צו דער מאָס פון מיר נאַנאַ און מיר פּאַṭיססאַטי, ער וואוינט דיטאַטשט,
    און טוט נישט קלינג צו עפּעס אין די וועלט. אזוי, בהיקכוס, אַ בהיקכו
    וואוינט אַבזערווינג אַזוי אין אַזוי.
    י אָפּטיילונג אויף דער עלעמענץ
    דערצו,
    בהיקכוס, אַ בהיקכו רעפלעקץ אויף דעם זייער אַזוי, אָבער עס איז געשטעלט,
    אָבער עס איז דיספּאָוזד: “אין דעם אַזוי, עס איז די ערד עלעמענט, די
    וואַסער עלעמענט, די פייַער עלעמענט און די לופט עלעמענט. “
    פּונקט
    ווי, בהיקכוס, אַ בערייש קאַצעוו אָדער אַ קאַצעוו ס לערניינגל, ווייל
    געהרגעט אַ קו, וואָלט זיצן אין אַ שיידוועג קאַטינג עס אין ברעקלעך; אין
    די זעלבע וועג, בהיקכוס, אַ בהיקכו רעפלעקץ אָנטהיס זייער אַזוי, אָבער עס
    איז געשטעלט, אָבער עס איז דיספּאָוזד: “אין טהיסקāיאַ, עס איז די ערד
    עלעמענט, די וואַסער עלעמענט, די פייַער עלעמענט און די לופט עלעמענט.”
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט
    אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” שעה איז פאָרשטעלן אין אים,
    נאָר צו דער מאָס פון מיר נאַנאַ און מיר פּאַṭיססאַטי, ער וואוינט
    דיטאַטשט, און טוט נישט קלינג צו עפּעס אין די וואָרלד.טהוס ער וואוינט
    אַבזערווינג אַזוי אין אַזוי;
    (1)
    דערצו,
    בהיקכוס,
    אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף, וואַרפן
    אַוועק אין אַ טשאַרנעל ערד, איין טאָג טויט, אָדער צוויי טעג טויט אָדער
    דרייַ טעג טויט, געשוואָלן, בלויש און פעסטערינג, ער האלט דעם זייער אַזוי:
    “דאס אַזוי אויך איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי
    דעם, און איז נישט פּאָטער פון אַזאַ אַ צושטאַנד. “
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (2)
    דערצו,
    בהיקכוס,
    אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף, וואַרפן
    אַוועק אין אַ טשאַרנעל ערד, ווייל געגעסן דורך קראָוז, ווייל געגעסן דורך
    האַווקס, ווייל געגעסן דורך וואַלטשערז, ווייל געגעסן דורך העראָנס, ווייל
    געגעסן דורך הינט, ווייל געגעסן דורך טיגערס, ווייל געגעסן דורך פּאַנטערז,
    ווייל געגעסן דורך פאַרשידן מינים פון ביינגז, ער האלט דעם זייער אַזוי:
    “דאס אַזוי אויך איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי
    דעם, און איז נישט פּאָטער פון אַזאַ אַ צושטאַנד.”
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און
    פּאַסינג
    אַוועק פון דערשיינונגען אין אַזוי; אָדער אַנדערש, [ריאַלייזינג:] “דאָס
    איז אַזוי!” סאַטי איז פאָרשטעלן אין אים, נאָר צו די מאָס פון בלויז
    ווידער און מיר פּאַואַסאַטי, ער וואוינט דיטאַטשט און טוט נישט קלינג צו
    עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ בהיקכו וואוינט אַבזערווינג אַזוי
    אין אַזוי.
    (3)
    דערצו,
    בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף,
    וואַרפן אַוועק אין אַ טשאַרנעל ערד, אַ סקוועלעטאָן מיט פלייש און בלוט,
    געהאלטן צוזאַמען דורך טענדאַנז, ער האלט דעם זייער אַזוי: “דאס אַזוי אויך
    איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז נישט
    פּאָטער פון אַזאַ אַ צושטאַנד. “
    אזוי ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער
    וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (4)
    דערצו,
    בהיקכוס,
    אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף, וואַרפן
    אַוועק אין אַ טשאַרנעל ערד, אַ סקוועלעטאָן אָן פלייש און סמירד מיט בלוט,
    געהאלטן צוזאַמען דורך טענדאַנז, ער האלט דעם זייער אַזוי: “דאס אַזוי
    אויך איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז
    נישט פּאָטער פון אַזאַ אַ צושטאַנד. “
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (5)
    דערצו,
    בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף,
    וואַרפן אַוועק אין אַ טשאַרנעל ערד, אַ סקוועלעטאָן אָן פלייש אדער בלוט,
    געהאלטן צוזאַמען דורך טענדאַנז, ער האלט דעם זייער אַזוי: “דאס אַזוי אויך
    איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז נישט
    פּאָטער פון אַזאַ אַ צושטאַנד. “
    אזוי ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער
    וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (1)
    (6)
    דערצו,
    בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען געזען אַ טויט גוף,
    וואַרפן אַוועק אין אַ טשאַרנעל ערד, דיסקאַנעקטיד ביינער צעוואָרפן דאָ
    און דאָרט, דאָ אַ האַנט ביין, דאָרט אַ פֿיס ביין, דאָ אַ קנעכל ביין,
    דאָרט אַ שין ביין , דאָ אַ דיך ביין, דאָרט אַ לענד ביין, דאָ אַ ריפּ,
    דאָרט אַ צוריק ביין, דאָ אַ רוקנביין ביין, דאָרט אַ האַלדז ביין, דאָ אַ
    קין ביין, דאָרט אַ צאָן ביין, אָדער עס די שאַרבן, ער האלט דעם זייער Kaya
    : “דאס אַזוי אויך איז פון אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי
    דעם, און איז נישט פּאָטער פון אַזאַ אַ צושטאַנד.”
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (7)
    דערצו, בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען
    געזען
    אַ טויט גוף, וואַרפן אַוועק אין אַ טשאַרנעל ערד, די ביינער געקאלכטע ווי
    אַ מויערקעפּל, ער האלט דעם זייער אַזוי: “דאס אַזוי אויך איז פון אַזאַ
    אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז נישט פּאָטער פון
    אַזאַ אַ צושטאַנד. “
    (😎
    דערצו, בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען
    געזען
    אַ טויט גוף, וואַרפן אַוועק אין אַ טשאַרנעל ערד, כיפּט אַרויף ביינער
    איבער אַ יאָר אַלט, ער האלט דעם זייער אַזוי: “דאס אַזוי אויך איז פון
    אַזאַ אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז נישט פּאָטער
    פון אַזאַ אַ צושטאַנד. “
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    (9)
    דערצו, בהיקכוס, אַ בהיקכו, פּונקט ווי אויב ער איז געווען
    געזען
    אַ טויט גוף, וואַרפן אַוועק אין אַ טשאַרנעל ערד, פּאַסקודנע ביינער
    רידוסט צו פּודער, ער האלט דעם זייער אַזוי: “דאס אַזוי אויך איז פון אַזאַ
    אַ נאַטור, עס איז געגאנגען צו ווערן ווי דעם, און איז נישט פּאָטער פון
    אַזאַ אַ צושטאַנד . “
    אזוי
    ער וואוינט אַבזערווינג אַזוי אין אַזוי ינעווייניק, אָדער ער וואוינט
    אַבזערווינג אַזוי אין אַזוי ויסווייניק, אָדער ער וואוינט אַבזערווינג
    אַזוי אין אַזוי ינעווייניק און ויסווייניק; ער וואוינט אַבזערווינג די
    סאַמודייַאַ פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג די
    פּאַסינג אַוועק פון דערשיינונגען אין Kaya, אָדער ער וואוינט אַבזערווינג
    די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען אין אַזוי; אָדער
    אַנדערש, [ריאַלייזינג:] “דאָס איז אַזוי!” סאַטי איז פאָרשטעלן אין אים,
    נאָר צו די מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט
    דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקכוס, אַ
    בהיקכו וואוינט אַבזערווינג אַזוי אין אַזוי.
    וו. אָבסערוואַציע פון ​​וועדאַנā
    און דערצו, בהיקכוס, ווי טוט אַ בהיקכו וווינען אַבזערווינג וועדאַנā אין וועדאַנā?
    דאָ,
    בהיקכוס, אַ בהיקכו, יקספּיריאַנסינג אַ סוכאַ וועדאַנā, ונדערסאַנדס:
    “איך בין יקספּיריאַנסינג אַ סוכאַ וועדאַנā”; יקספּיריאַנסינג אַ דוקכאַ
    וועדאַנā, ונדערסאַנדס:
    “איך
    בין יקספּיריאַנסינג אַ דוקכאַ וועדאַנā”; יקספּיריאַנסינג אַ
    אַדוקכאַם-אַסוכā וועדאַנā, ונדערסאַנדס: “איך בין יקספּיריאַנסינג אַ
    אַדוקכאַם-אַסוכā וועדאַנā”; יקספּיריאַנסינג אַ סוכאַ וועדאַנā סāמיסאַ,
    ונדערסאַנדס: “איך בין יקספּיריאַנסינג אַ סוכאַ וועדאַנā סāמיסאַ”;
    יקספּיריאַנסינג אַ סוכאַ וועדאַנā נירāמיסאַ, ונדערסאַנדס:
    “איך
    בין יקספּיריאַנסינג אַ סוכאַ וועדאַנā נירāמיסאַ”; יקספּיריאַנסינג אַ
    דוקכאַ וועדאַנā סāמיסאַ, ונדערסאַנדס: “איך בין יקספּיריאַנסינג אַ דוקכאַ
    וועדאַנā סāמיסאַ”; יקספּיריאַנסינג אַ דוקכאַ וועדאַנā נירāמיסאַ,
    ונדערסאַנדס: “איך בין יקספּיריאַנסינג אַ דוקכאַ וועדאַנā נירāמיסאַ”;
    יקספּיריאַנסינג אַ אַדוקכאַם-אַסוכā וועדאַנā סāמיסאַ, ונדערסאַנדס: “איך
    בין יקספּיריאַנסינג אַ אַדוקכאַם-אַסוכā וועדאַנā סāמיסאַ”;
    יקספּיריאַנסינג אַ אַדוקכאַם-אַסוכā וועדאַנā נירāמיסאַ, ונדערסאַנדס:
    “איך בין יקספּיריאַנסינג אַ אַדוקכאַם-אַסוכā וועדאַנā נירāמיסאַ”.
    אזוי ער וואוינט אַבזערווינג וועדאַנā אין וועדאַנā ינעווייניק,
    אָדער ער וואוינט אַבזערווינג וועדאַנā אין וועדאַנā ויסווייניק, אָדער ער וואוינט
    אַבזערווינג וועדאַנā אין וועדאַנā ינעווייניק און ויסווייניק; ער וואוינט
    אַבזערווינג
    די סאַמודייַאַ פון דערשיינונגען אין וועדאַנā, אָדער ער וואוינט
    אַבזערווינג די פּאַסינג אַוועק פון דערשיינונגען אין וועדאַנā, אָדער ער
    וואוינט אַבזערווינג די סאַמודייַאַ און פּאַסינג אַוועק פון דערשיינונגען
    אין וועדאַנā; אָדער אַנדערש, [ריאַלייזינג:] “דאָס איז וועדאַנā!” סאַטי
    איז פאָרשטעלן אין אים, נאָר צו די מאָס פון בלויז ווידער און מיר
    פּאַואַסאַטי, ער וואוינט דיטאַטשט און טוט נישט קלינג צו עפּעס אין דער
    וועלט. אזוי, בהיקכוס, אַ בהיקכו וואוינט אַבזערווינג וועדאַנā אין
    וועדאַנā.
    III. אָבסערוואַציע פון ​​Citta
    און דערצו, בהיקקהוס, ווי קען אַ באַטכו וווינען אַבזערווינג סיטאַ אין Citta?
    דאָ, בהיקקהוס, אַ בהיקכו פֿאַרשטיין Citta מיט RāGA ווי “Citta מיט
    Rāga”, אָדער ער פארשטייט Citta אָן Доga “, אָדער ער קען נישט פֿאַרשטיין
    ווי” Citta ווי “Citta”, אָדער ער קען נישט “Citta אָן DOSA”, אָדער ער
    פארשטייט סיטטאַ מיט מאָהאַ ווי “Citta מיט Mita”, אָדער ער פארשטייט Citta
    ווי “Citta ווי” Citta “, אָדער ער פארשטייט אַ געזאמלט Citta”, אָדער ער
    פארשטייט סיטיסטעד Citta ווי “אַ צעוואָרפן Citta”, אָדער ער פארשטייט אַ
    יקספּאַנדיד סיטאַ ווי “אַ יקספּאַנדיד סיטאַ”, אָדער ער פארשטייט אַ
    עקסיסטירט Citta ווי “אַן אַניקספּאַנדעד סיטאַ”, אָדער ער פארשטייט אַ
    יקסידז אַ אַנסערפּאַסאַבאַל סיטאַ ווי “אַ אַנסערפּאַסאַבאַל סיטאַ”,
    אָדער ער פארשטייט אַ קאַנסאַנטרייטאַד Citta ווי “אַ קאַנסאַנטרייטאַד
    Citta”, אָדער ער פארשטייט אַ אַנקאַנאַנסטרייטיד Citta “, אָדער ער
    פארשטייט אַ ליבעראַטעד Citta”, אָדער ער פארשטייט אַ אַנלייבאַבאַל Citta
    ווי “אַן אַנלי בערייטיד Citta “.
    אזוי, ער וואוינט אַבזערווינג Citta אין Citta ינעוונאַלי, אָדער ער
    וואוינט אָבסערווירן Citta אין Citta Internally, אָדער ער וואוינט
    אָבסערווירן Citta אין Citta ינעווייניק; ער וואוינט אָבסערווירן די
    SamuDaya פון דערשיינונגען אין Citta, אָדער ער וואוינט אָבסערווירן די
    דורכפאָר פון די פענאָמענאַ אין Citta, אָדער ער וואוינט אָבסערווירן די
    סאַמודייַאַ און גייט פארביי אַוועק פון דערשיינונגען; אָדער אַנדערש,
    [ריאַלייזינג:] “דאָס איז Citta!” סאַטי איז פאָרשטעלן אין אים, נאָר צו די
    מאָס פון בלויז ווידער און מיר פּאַואַסאַטי, ער וואוינט דיטאַטשט און טוט
    נישט קלינג צו עפּעס אין דער וועלט. אזוי, בהיקקהוס, אַ בהיקכו וואוינט
    אַבזערווינג Citta אין Citta.
    These 10 Galaxies Shouldn’t Exist (But They Do)
    Factnomenal
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    Only
    300 years ago, we assumed our galaxy was the only thing in the whole
    universe. But today we know that there are over 200 billion galaxies in
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    to Factnomenal, today we’re going to take a trip to the strangest and
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    UNBELIEVABLE: 10 Strangest Galaxies Ever Discovered
    Only
    300 years ago, we assumed our galaxy was the only thing in the whole
    universe. But today we know that there are over 200 billion galaxies in
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    • אָבסערוואַציע פון ​​וועדאַנā


    13) Classical Assamese-ধ্ৰুপদী অসমীয়া


    ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া সত্য অধ্যায় ৬ ৰ ইলাষ্ট্ৰেটেড ধম্মপদ কোষাগাৰ ৬ দ্য ৱাইজ
    সত্য অধ্যায় ৬ জ্ঞানীৰ চিত্ৰিত ধম্মপদ কোষাগাৰ
    শ্লোক ৯০। আবেগৰ জ্বৰ গ’ল
    যাত্ৰা সমাপ্ত আৰু দুখহীন হোৱাৰ সৈতে,
    সকলোবোৰৰ পৰা সম্পূৰ্ণ বিনামূলীয়া,
    যিজনে সকলো সম্পৰ্ক ঢিলা কৰিছে
    আবেগৰ জ্বৰ পোৱা নাযায়।
    ব্যাখ্যা:
    যাত্ৰাৰ শেষত আছে - তেওঁলোকৰ মুক্তিৰ অন্বেষণ সফল হৈছে। তেওঁলোক দুখহীন
    আৰু সম্পূৰ্ণৰূপে মনত মুকলি হৈ আছে। তেওঁলোকে সকলো গাঁঠিৰ পৰা পৰিত্ৰাণ
    পাইছে আৰু কোনো বন্ধনে তেওঁলোকক বান্ধি ৰাখিব নোৱাৰে। সেইবোৰত কোনো উদ্বেগ
    নাই।
    শ্লোক ৯১। সাধুসকল সংলগ্ন নহয়
    মনত ৰাখি বজাই ৰাখিব,
    কোনো বাসস্থানতে তেওঁলোকে আনন্দিত নহয়,
    হাঁহবোৰে তেওঁলোকৰ হ্ৰদ ত্যাগ কৰাৰ দৰে
    ঘৰৰ পিছত ঘৰ তেওঁলোকে এৰি যায়।
    ব্যাখ্যা:
    সেই মনোযোগী সকলে তেওঁলোকৰ মনোযোগ সদায়ে কটাবলৈ চেষ্টা কৰে। সেইবোৰ আৱাস
    বা বসতিৰ সৈতে একেবাৰে সংলগ্ন নহয়। স্থায়ী জীৱনৰ সকলো ঠাই এৰি, তেওঁলোকে
    মনত মুক্তভাৱে উৰি যোৱা হাঁহবোৰৰ দৰে এৰি যায়।
    শ্লোক ৯২। দোষহীন হৈছে সাধুসকলৰ প্ৰকৃতি
    যিসকলে জমা নকৰে তেওঁলোকৰ বাবে,
    যিসকলে তেওঁলোকৰ খাদ্যৰ ওপৰত ভালদৰে চিন্তা কৰে,
    তেওঁলোকৰ নামহীন আৰু পৰিসৰৰ সমান আছে
    নিখুঁত স্বাধীনতাৰ শূন্যতাও।
    মহাকাশৰ মাজেৰে পাখি থকা চৰাই হিচাপে,
    তেওঁলোকৰ আগবাঢ়ি যোৱাটো বিচাৰি উলিওৱা কঠিন।
    ব্যাখ্যা:
    প্ৰকৃতি খালী আৰু বস্তুহীন বুলি সম্পূৰ্ণ বুজাৰ সৈতে মনটো হেঁপাহৰ পৰা
    মুক্ত আৰু উৰণত চৰাইৰ পথৰ দৰে ইয়াৰ অৱস্থানৰ কোনো চিহ্ন নাৰাখে।
    শ্লোক ৯৩। আৰাহাতৰ ৰাজ্য বিচাৰি উলিয়াব নোৱাৰি
    যাৰ বাবে প্ৰদূষণ ধ্বংস হয়,
    কোনো খাদ্যৰ সৈতে সংলগ্ন নহয়,
    তেওঁৰ নামহীন আৰু
    নিখুঁত স্বাধীনতাৰ শূন্যতাও।
    মহাকাশৰ মাজেৰে পাখি থকা চৰাই হিচাপে,
    তেওঁৰ যোৱাটো বিচাৰি উলিওৱা কঠিন।
    ব্যাখ্যা:
    যদি এজন ব্যক্তি আভ্যন্তৰীণ বা বাহ্যিক প্ৰভাৱৰ পৰা সম্পূৰ্ণৰূপে মুক্ত
    হয়, যি মানুহৰ আচৰণক অনুপ্ৰাণিত কৰে, আৰু আনকি খাদ্যৰ সৈতেও সংলগ্ন নহয়,
    তেনে ধৰণৰ ব্যক্তিয়ে তেওঁৰ মনক শূন্যতা, বস্তুহীনতা আৰু চিন্তাৰ
    স্বাধীনতাৰ ওপৰত গুৰুত্ব দিয়ে। এনে সাধুসকলৰ পথ বিচাৰি উলিওৱা কঠিন, যেনে
    আকাশৰ মাজেৰে উৰি থকা চৰাইৰ পথ।
    শ্লোক ৯৪। দ্য গডচ এডোৰ আৰাহাটচ
    যাৰ অনুষদবোৰ শান্ত কৰা হৈছে
    ৰথীসকলৰ দ্বাৰা ষ্টেড হিচাপে ভালদৰে নিয়ন্ত্ৰণ কৰা,
    গৌৰৱৰ সৈতে পৰিত্যক্ত, প্ৰদূষিত নোহোৱা,
    আনকি দেৱাসকলকো এইজনৰ প্ৰিয়।
    ব্যাখ্যা:
    যিসকলে অনুভৱ কৰে তেওঁলোকক ঘোঁৰা-টেমাৰৰ দ্বাৰা প্ৰশিক্ষণ দিয়া ঘোঁৰা
    হিচাপে শান্ত কৰা হয়, যিসকলে সম্পূৰ্ণৰূপে বিচাৰ ত্যাগ কৰিছে, যি
    প্ৰভাৱমুক্ত, সেই মানসিকভাৱে স্থিৰ লোকসকলৰ দৃষ্টিয়ে আনকি দেৱতাসকলকো
    সন্তুষ্ট কৰে।
    শ্লোক ৯৫। আৰাহাটচ নবেল
    পৃথিৱীৰ দৰে এজন যি ভাল আচৰণ কৰে,
    সুৰক্ষিত আৰু বিৰক্ত নহয়,
    চিটি-পোষ্ট হিচাপে, লেতেৰা-মুক্ত হ্ৰদ হিচাপে,
    এনেদৰে হু জ’ৰ বাবে কোনো ভ্ৰমণ নাই।
    ব্যাখ্যা:
    সম্ভ্ৰান্ত আৰাহাটসকলে কেতিয়াও তেওঁলোকৰ সৈতে কৰা খং হেৰুৱাব নোৱাৰে।
    সেইবোৰ দৃঢ় আৰু অটল গেট-স্তম্ভ যি চহৰৰ দুৱাৰবোৰ সুৰক্ষিত কৰে। সেইবোৰ
    সাগৰ আৰু বোকাবিহীন হ্ৰদবোৰৰ দৰে স্পষ্ট আৰু শান্ত। তেনে ধৰণৰ ব্যক্তিয়ে
    অস্তিত্বৰ ৰাউণ্ডত ভ্ৰমণ কৰা বন্ধ কৰে - সংসৰা।
    শ্লোক ৯৬। সাধুসকলৰ প্ৰশান্তি
    তেওঁৰ মন শান্তিপূৰ্ণ আৰু শান্তিপূৰ্ণ
    তেওঁৰ ভাষণ আৰু কাৰ্য্যবোৰো,
    স্বাধীনতাৰ জ্ঞানত নিখুঁত,
    এনেদৰে এটা হৈছে পৰম শান্তি।
    ব্যাখ্যা:
    এজন মহৎ আৰাহাত, যাক ‘অজ্ঞাত’ বা জনাৰ পৰা মুক্তি দিয়া হয়, পৰিৱৰ্তনশীল
    পৰিস্থিতিৰ প্ৰভাৱৰ দ্বাৰা শান্ত আৰু অটল। তেওঁৰ মন শান্তিত আছে। তেওঁৰ
    কথাবোৰ শান্তিপূৰ্ণ। তেওঁৰ কামবোৰ শান্তিপূৰ্ণ।
    শ্লোক ৯৭। উচ্চতৰ হৈছে নিষ্কলঙ্ক
    কোনো বিশ্বাস নথকাৰ বাবে, অনিৰ্মিত জ্ঞাত,
    অৱশেষত বেড়ি বোৰ কটা হ’ল,
    কামমা কটা আৰু হেঁপাহৰ সৈতে,
    মানৱতাৰ উচ্চতাপ্ৰাপ্ত হৈছিল।
    ব্যাখ্যা:
    তেওঁৰ নিজৰ ওপৰত থকাৰ বাহিৰে আন কাৰো ওপৰত কোনো বিশ্বাস নাই। তেওঁ
    মৃত্যুহীনতাৰ বিষয়ে অৱগত - অনিয়ন্ত্ৰিত। তেওঁ সংযোগ ভঙ্গকাৰী, কিয়নো
    তেওঁ সকলো সাংসাৰিক সংযোগ বিচ্ছিন্ন কৰিছে। তেওঁ পুনৰ্জন্মৰ সকলো সুযোগ
    ধ্বংস কৰিছে। তেওঁ সকলো আকাংক্ষা ত্যাগ কৰিছে। এইবোৰৰ বাবে, আৰাহাত এজন
    সঁচাকৈয়ে মহৎ ব্যক্তি।
    শ্লোক ৯৮। নিষ্কলঙ্ক লোকসকলৰ বাসস্থান আকৰ্ষণীয়
    চহৰত হওঁক বা অৰণ্যত হওঁক,
    ভেলত হওক, পাহাৰত হওঁক,
    য’তেই আৰাহাটচ থাকে
    পৃথিৱীখন তাত ইমান আনন্দদায়ক।
    ব্যাখ্যা:
    গাওঁখনত হওঁক, অৰণ্যত হওঁক, উপত্যকাত হওঁক বা সমভূমিত হওঁক, য’তেই আৰাহাট -
    সম্ভ্ৰান্ত সাধু- বাস কৰে, সেই ঠাইখন চৰম ভাৱে আকৰ্ষণীয়।
    শ্লোক ৯৯। অৰণ্যত আবেগহীন আনন্দ
    আনন্দদায়ক হৈছে অৰণ্য
    য’ত লোকসকলে আনন্দ নকৰে,
    তাত আবেগহীন আনন্দ,
    তেওঁলোক আনন্দ-সন্ধানী নহয়।
    ব্যাখ্যা:
    যিবোৰ আকৰ্ষণীয় অৰণ্যই সাংসাৰিক জনসাধাৰণৰ মন কঢ়িয়াই নিদিয়ে আৰু য’ত
    তেওঁলোকে সাংসাৰিক আনন্দ নলয়, সেইবোৰ আবেগহীন লোকসকলৰ বাবে আকৰ্ষণীয়।
    আৰাহাটসকলে অৰণ্যত আনন্দ িত হয়, কিয়নো তেওঁলোক কামুক আনন্দৰ অনুসৰণ কাৰী
    নহয়।
    ভদন্ত শ্রীমৎ তিলোকা বংশ মহাথেরো মহোদয়ে’র সূএ ও পাট্ঠান পাঠ । পাট- ০১
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    শ্মশান ভূমি শাক্যমুনি বৌদ্ধ বিহার ও প্রজ্ঞাজ্যোতি ধ্যান কেন্দ্র।
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    ভদন্ত শ্রীমৎ তিলোকা বংশ মহাথেরো মহোদয়ে’র সূএ ও পাট্ঠান পাঠ । পাট- ০১
    শ্রদ্ধেয় ভদন্ত শ্রীমৎ তিলোকা বংশ মহাথেরো মহোদয়। আবাসিক প্রধান ও মহাপরিচালক শ্মশান ভূমি শাক্যমুনি বৌদ্ধ বিহার ও ….




    17) Classical Bengali-ক্লাসিক্যাল বাংলা,

    Public


    সত্যের ধমপ্পাদা ট্রেজারি এর চতুর্থ অধ্যায় 6 শাস্ত্রীয় বাংলা-কাসিকাল বাংলা
    সত্যের ধমপ্পাদা ট্রেজারি 6 অধ্যায় 6
    আয়াত 90. Passion এর জ্বর চলে গেছে
    যাত্রা সমাপ্ত এবং দুঃখহীন সঙ্গে,
    সবকিছু থেকে সম্পূর্ণ বিনামূল্যে থেকে,
    যে সব বন্ধন loosened হয়েছে জন্য
    Passion এর জ্বর পাওয়া যায় না।
    ব্যাখ্যা:
    যাত্রা শেষ হয় - মুক্তিযুদ্ধের জন্য তাদের অনুসন্ধান সফল হয়েছে। তারা
    দুঃখহীন এবং সম্পূর্ণভাবে মনের মধ্যে মুক্তি পায়। তারা সব গিঁট থেকে
    পরিত্রাণ পেতে এবং কোন বন্ধন তাদের আবদ্ধ। তাদের মধ্যে কোন উদ্বেগ
    বিদ্যমান।
    আয়াত 91. Saints অ সংযুক্ত
    সচেতন ব্যক্তি নিজেদের বহন,
    কোন আবাসে তারা আনন্দ করে,
    Swans তাদের হ্রদ পরিত্যক্ত হিসাবে
    বাড়িতে পরে বাড়িতে তারা পিছনে ছেড়ে।
    ব্যাখ্যা:
    যারা মনোযোগী ব্যক্তি সবসময় trim মধ্যে তাদের মনোভাব রাখতে চেষ্টা করার
    প্রচেষ্টা করা। তারা abodes বা বসতি সংযুক্ত করা হয় না। স্থায়ী
    জীবনযাত্রার সব জায়গা ছেড়ে দেওয়া, তারা মনে করে এমন শনাক্তের মতো চলে
    যায় যারা মনের মধ্যে ফেলে দেয়।
    আয়াত 92. নির্দোষ প্রকৃতির প্রকৃতির
    যারা sacumulate না জন্য,
    যারা ভাল তাদের খাদ্য প্রতিফলিত,
    তারা নামহীন এবং পরিসীমা হিসাবে আছে
    খুব নিখুঁত স্বাধীনতা অকার্যকর।
    স্থান মাধ্যমে উইং যে পাখি হিসাবে,
    তাদের যাচ্ছে ট্রেস কঠিন।
    ব্যাখ্যা:
    প্রকৃতির সম্পূর্ণ বোঝার সাথে এবং মন অবহেলিত মনটিকে ক্ষুধার্ত থেকে মুক্ত
    এবং ফ্লাইটে পাখির পাথের মতো তার কোথাও কোনও ট্রেস নেই।
    আয়াত 93. আরাহত এর রাষ্ট্র সনাক্ত করা যাবে না
    যাদের জন্য দূষণ ধ্বংস করা হয়,
    কোন খাদ্য সংযুক্ত না,
    তিনি নামহীন এবং পরিসীমা হিসাবে আছে
    খুব নিখুঁত স্বাধীনতা অকার্যকর।
    স্থান মাধ্যমে উইং যে পাখি হিসাবে,
    তার যাচ্ছে ট্রেস কঠিন।
    ব্যাখ্যা:
    যদি কেউ সম্পূর্ণরূপে প্রভাব ফেলতে পারে, অভ্যন্তরীণ বা বহিরাগত, যা
    মানুষের আচরণকে উৎসাহিত করে এবং এমনকি খাদ্যের সাথে সংযুক্ত না হয় তবে সেই
    ধরনের ব্যক্তিটি খালি, অকার্যকরতা এবং চিন্তার স্বাধীনতার উপর তার মনকে
    মনোযোগ দেয়। আকাশের মধ্য দিয়ে উড়ন্ত পাখির পাথের মতো এই ধরনের সত্ত্বার
    পথটি চিহ্নিত করা কঠিন।
    আয়াত 94. দেবতা arahats adore
    যার অনুষদের শান্ত করা হয়
    হিসাবে charioteers ভাল tamed দ্বারা steeds,
    গর্ব পরিত্যক্ত, unpolluted সঙ্গে,
    এমনকি এই এক devas devas।
    ব্যাখ্যা:
    যারা ঘোড়া-তামার দ্বারা প্রশিক্ষিত ঘোড়ার মতো অসাধারণ হয়, যারা
    পুরোপুরি বিচারের মুক্ত করে দিয়েছে, যারা প্রভাবশালী করে, সেই মানসিক
    স্থিতিশীল ব্যক্তিদের দৃষ্টিশক্তিও দয়া করে।
    আয়াত 95. Arahats noble হয়
    পৃথিবী ভালো লেগেছে যে ভাল আচরণ করা হয়,
    নিরাপদ এবং resentful না,
    শহর পোস্ট হিসাবে, filth-free হ্রদ হিসাবে,
    এইভাবে কে এর জন্য কোন wanderings- উপর।
    ব্যাখ্যা:
    নোবেল আরাটস তাদের প্রতি যা কিছু করেছেন তা তাদের মেজাজ হারাতে না। তারা
    নগর-স্তম্ভগুলি সুরক্ষিত গেট-স্তম্ভ হিসাবে দৃঢ় এবং অচল। তারা সমুদ্রের
    এবং কাদা অকার্যকর হ্রদ হিসাবে লুসিড এবং প্রশান্তি হিসাবে। সেই ধরনের
    ব্যক্তিটি অস্তিত্বের রাউন্ডে ঘুরে বেড়ায় - সামসারা।
    আয়াত 96. Saints এর শান্তি
    শান্তিপূর্ণ তার মন এবং শান্তিপূর্ণ
    তার বক্তৃতা এবং কর্ম খুব,
    স্বাধীনতা জ্ঞান নিখুঁত,
    একভাবে একেবারেই শান্তি।
    ব্যাখ্যা:
    একটি উন্নতচরিত্র আরাহত, যিনি ‘বিভ্রান্তি’, বা বুদ্ধিমান থেকে
    মুক্তিযুদ্ধের দ্বারা মুক্ত, শান্তি পরিস্থিতির প্রভাব দ্বারা শান্ত এবং
    অকার্যকর। তার মন শান্তি হয়। তার কথা শান্তিপূর্ণ। তার কর্ম শান্তিপূর্ণ।
    আয়াত 97. উর্ধ্বগামী unblemished হয়
    কোন বিশ্বাস সঙ্গে, unmade পরিচিত পরিচিত,
    fetters অবশেষে seated সঙ্গে,
    Kammas কাটা এবং শেড শেড সঙ্গে,
    মানবতা এর উচ্চতা অর্জন।
    ব্যাখ্যা:
    তিনি নিজের মধ্যে কাউকে বিশ্বাস করেন না। তিনি মৃত্যুবরণ সচেতন - নিঃশর্ত।
    তিনি সংযোগের একটি ব্রেকার, কারণ তিনি সমস্ত বিশ্বব্যাপী লিঙ্ক বিচ্ছিন্ন
    করেছেন। তিনি পুনর্জন্মের জন্য সব সুযোগ ধ্বংস করেছে। তিনি সব ইচ্ছা ছেড়ে
    দেওয়া হয়েছে। এই কারণে, আরাহারাত, একজন প্রকৃতপক্ষে মহৎ ব্যক্তি।
    আয়াত 98. unblemished বাসস্থান লোভনীয়
    শহরে বা কাঠের মধ্যে কিনা,
    পাহাড়ে, পাহাড়ে কিনা,
    যেখানে arahats বাস
    তাই পৃথিবী সেখানে আনন্দদায়ক।
    ব্যাখ্যা: গ্রামে, জঙ্গলে, একটি উপত্যকায় বা সমভূমিতে, যেখানেই আরাটস - মহৎ সন্ন্যাসী-বাসিন্দা, সেই জায়গাটি চরমভাবে লোভনীয়।
    আয়াত 99. বন মধ্যে আবেগহীন আনন্দ
    আনন্দদায়ক বন হয়
    লোকটি আনন্দ না করে,
    আবেগহীন আনন্দ আছে,
    তারা পরিতোষ চায় না।
    ব্যাখ্যা:
    যারা আকর্ষণীয় বনগুলি বিশ্বজুড়ে জনগণের মনকে ধরে রাখে না এবং যা তারা
    পার্থিব আনন্দে না নেয় তা আবেগহীনদের কাছে আকর্ষণীয় নয়। আরহাত বনের
    মধ্যে আনন্দিত হয়, কারণ তারা কামুক আনন্দের অনুসরণ করে না।
    প্রকৃতির রোষে দেবভূমি, কেন রুষ্ট প্রকৃতি? উষ্ণায়নের থাবা,পাহাড় কেটে বসতি,ভার সইতে পারছে না Himalaya
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    বারবার প্রকৃতির রোষে দেবভূমি, কেন রুষ্ট প্রকৃতি? উষ্ণায়নের থাবা, পাহাড় কেটে বসতি, হোটেল, ভার সইতে পারছে না হিমালয়
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    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

    સચિત્ર ધામપડા ટ્રેઝરી સત્ય પ્રકરણ 6 શાસ્ત્રીય ગુજરાતીમાં મુજબની - ક્લિસિકલ ગુજરાતી
    સચિત્ર ધામપડા ટ્રેઝરી સત્ય પ્રકરણ 6 મુજબની
    શ્લોક 90. પેશનનો તાવ ગયો
    મુસાફરી સમાપ્ત અને નકામી,
    બધું સંપૂર્ણપણે મફત,
    એક માટે જેણે તમામ સંબંધોને ઢાંકી દીધી છે
    પેશનનો તાવ મળ્યો નથી.
    સ્પષ્ટતા:
    આ પ્રવાસના અંતમાં છે - મુક્તિ માટેની તેમની શોધ સફળ થઈ છે. તેઓ દુઃખદાયક
    છે અને મનમાં સંપૂર્ણપણે પ્રકાશિત થાય છે. તેઓ બધા ગાંઠોથી છુટકારો મેળવ્યો
    છે અને કોઈ બોન્ડ તેમને બંધાવશે નહીં. તેમાં કોઈ ચિંતા અસ્તિત્વમાં નથી.
    શ્લોક 91. સંતો બિન જોડાયેલ છે
    માઇન્ડફુલ લોકો પોતાને કામ કરે છે,
    કોઈ નિવાસમાં તેઓ આનંદ કરે છે,
    જેમ હંસ તેમના તળાવ છોડી દે છે
    ઘર ઘર પછી તેઓ પાછળ છોડી દે છે.
    સ્પષ્ટતા:
    તે માઇન્ડફુલ લોકો તેમની વિચારશીલતાને હંમેશાં ટ્રીમમાં રાખવાનો પ્રયાસ
    કરે છે. તેઓ બધા abodes અથવા વસાહતો સાથે જોડાયેલ નથી. સ્થાયી રહેલા તમામ
    સ્થાનોને છોડી દેવું, તેઓ સ્વાન જેવા છોડી દે છે જે મનમાં મુક્ત થાય છે.
    શ્લોક 92. અનિશ્ચિતતા સંતોની પ્રકૃતિ છે
    જે લોકો સંગ્રહિત નથી,
    કોણ તેમના ખોરાક પર પ્રતિબિંબિત કરે છે,
    તેઓ નામ વગરની શ્રેણી ધરાવે છે
    સંપૂર્ણ સ્વતંત્રતા પણ અવ્યવસ્થિત.
    પક્ષીઓ કે જે જગ્યા દ્વારા વિંગ,
    તેમના જવા માટે હાર્ડ હાર્ડ.
    સમજૂતી:
    સંપૂર્ણ સમજણથી કુદરત ખાલી છે અને નિષ્કપટ છે તે મન તૃષ્ણાથી મુક્ત છે અને
    ફ્લાઇટમાં પક્ષીઓના રસ્તાઓ જેવા તેના સ્થાને કોઈ ટ્રેસ નહીં.
    શ્લોક 93. અરહતનું રાજ્ય શોધી શકાતું નથી
    જેના માટે પ્રદૂષણનો નાશ થાય છે,
    કોઈપણ ખોરાક સાથે જોડાયેલ નથી,
    તે નામની શ્રેણી ધરાવે છે અને
    સંપૂર્ણ સ્વતંત્રતા પણ અવ્યવસ્થિત.
    પક્ષીઓ કે જે જગ્યા દ્વારા વિંગ,
    તેના જવા માટે ટ્રેસ હાર્ડ.
    સ્પષ્ટતા:
    જો કોઈ એક તદ્દન પ્રભાવો, આંતરિક અથવા બાહ્ય છે, જે માનવ વર્તનને પ્રેરણા
    આપે છે, અને તે ખોરાકમાં પણ જોડાયેલું નથી, તે પ્રકારનું વ્યક્તિ તેના મનને
    ખાલીતા, નિષ્કપટતા અને વિચારની સ્વતંત્રતા પર ધ્યાન કેન્દ્રિત કરે છે. આવા
    સંતોનો માર્ગ ટ્રેક કરવો મુશ્કેલ છે, જેમ કે પક્ષીઓ આકાશમાંથી ઉડતી
    પક્ષીઓના માર્ગની જેમ.
    શ્લોક 94. ગોડ્સ એરાહાત્સની પૂજા કરે છે
    જેની ફેકલ્ટીઝ શાંત કરવામાં આવે છે
    ચારિટેટ્સ સારી રીતે ટેમ્ડ દ્વારા સ્ટીડ્સ તરીકે,
    ગૌરવને ત્યજી દેવામાં, અનપોલ્યુટેડ,
    આને પ્રિય કરવા માટે પણ પ્રિય છે.
    સમજૂતી:
    જે લોકો સંવેદના કરે છે તે ઘોડો-ટેમર દ્વારા પ્રશિક્ષિત ઘોડા તરીકે શાંત
    હોય છે, જેમણે સંપૂર્ણપણે ચુકાદો આપ્યો છે, જે પ્રભાવોથી મુક્ત છે, તે
    માનસિક રૂપે સ્થિર લોકોની દૃષ્ટિ પણ કૃપા કરીને દેવતાઓ પણ આપે છે.
    શ્લોક 95. અરહત ઉમદા છે
    પૃથ્વીની જેમ તે એક છે જે સારી રીતે વર્તે છે,
    સુરક્ષિત અને ગુસ્સે નહીં,
    સિટી-પોસ્ટ તરીકે, ફિલ્ટ-ફ્રી લેક તરીકે,
    કોઈ પણ વ્યક્તિ માટે કોઈ વેન્ડરિંગ્સ નથી.
    સમજૂતી:
    ઉમદા અરહત તેમના ગુસ્સાને ક્યારેય ગુમાવશે નહીં જે પણ તેમની સાથે થાય છે.
    તેઓ પેઢી છે અને દરવાજાના દરવાજાને સુરક્ષિત કરે છે જે શહેરના દરવાજાને
    સુરક્ષિત કરે છે. તેઓ મહાસાગર અને શેત્કલ જેવા મહાસાગર અને કાદવના વિનાશક
    તરીકે છે. તે પ્રકારનું વ્યક્તિ અસ્તિત્વના રાઉન્ડમાં ભટકવું બંધ કરે છે -
    સંસારા.
    શ્લોક 96. સંતોની શાંતિ
    શાંતિપૂર્ણ તેના મન અને શાંતિપૂર્ણ
    તેમના ભાષણ અને ક્રિયાઓ પણ,
    સ્વતંત્રતાના જ્ઞાનમાં સંપૂર્ણ,
    આ રીતે એક સંપૂર્ણ શાંતિ છે.
    સમજૂતી:
    એક ઉમદા અરહત, જે ‘ડિસેનાઇંગ’ દ્વારા મુક્ત કરવામાં આવે છે, અથવા જાણીને
    સ્વતંત્રતા, બદલાતા સંજોગોની અસરથી શાંત અને અસ્પષ્ટ છે. તેનું મન શાંતિથી
    છે. તેના શબ્દો શાંતિપૂર્ણ છે. તેમની ક્રિયાઓ શાંતિપૂર્ણ છે.
    શ્લોક 97. ઉન્નત એ અનિયમિત છે
    કોઈ માન્યતાઓ સાથે, જાણીતું નથી,
    અંતે getters અંતે તૂટી ગયું,
    કામ્મસ કાપી અને તૃષ્ણા શેડ સાથે,
    માનવતાની ઊંચાઈ પ્રાપ્ત થઈ.
    સ્પષ્ટતા:
    તે કોઈની પાસે કોઈ પણ વિશ્વાસ નથી. તે મૃત્યુદંડથી પરિચિત છે - બિનશરતી.
    તે જોડાણોનો ભંગ કરનાર છે, કારણ કે તેણે તમામ સંસારિક લિંક્સને તોડી નાખ્યો
    છે. તેમણે પુનર્જન્મ માટે તમામ તકો નાશ કર્યો છે. તેણે બધી ઇચ્છાઓ છોડી
    દીધી છે. આ કારણે, અરહત, સાચી ઉમદા વ્યક્તિ છે.
    શ્લોક 98. અનિયમિત નિવાસ એ આનંદદાયક છે
    નગર અથવા વૂડ્સમાં,
    શું વોલમાં, ટેકરી પર,
    જ્યાં પણ એરાહાત રહે છે
    તેથી પૃથ્વીને આનંદદાયક છે.
    સમજૂતી: ગામમાં, જંગલમાં, ખીણમાં અથવા સાદામાં, જ્યાં અરહાત - ઉમદા સંતો - વસવાટ કરો છો, તે સ્થળ આત્યંતિકમાં આનંદદાયક છે.
    શ્લોક 99. જંગલોમાં ઉત્કટ આનંદ
    આનંદદાયક જંગલો છે
    જ્યાં લોકો આનંદ નથી કરતા,
    ત્યાં ઉત્કટ આનંદ,
    તેઓ આનંદ-શોધનારા નથી.
    સમજૂતી:
    તે રસપ્રદ જંગલો કે જે સંસારના લોકોના મનને કેપ્ચર કરતા નથી અને જેમાં તેઓ
    દુ: ખી આનંદ કરતા નથી તે જુસ્સાદાર લોકો માટે આકર્ષક છે. આરાહાત જંગલોમાં
    આનંદ લે છે, કારણ કે તેઓ વિષયાસક્ત આનંદની અનુસરતા નથી.
    Dandiya Performance! | High Energy Garba #Sync #LoveForGarba
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    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

    ಇಲ್ಲಸ್ಟ್ರೇಟೆಡ್ ದಮ್ಮಪದ ಖಜಾನೆ ಸತ್ಯ ಅಧ್ಯಾಯ 6 ದಿ ಡಬ್ಲ್ಯೂಐಎಸ್ಇ ಆಫ್ ಕ್ಲಾಸಿಕಲ್ Kannada- ಶಾಸ್ತ್ರೀಯ ರಲ್ಲಿ ಕನ್ನಡ
    ಇಲ್ಲಸ್ಟ್ರೇಟೆಡ್ ದಮ್ಮಪದ ಖಜಾನೆ ಸತ್ಯ ಅಧ್ಯಾಯ 6 ದಿ ಡಬ್ಲ್ಯೂಐಎಸ್ಇ ಆಫ್
    ಶ್ಲೋಕ 90. ಪ್ಯಾಶನ್ ತಂದೆಯ ಫೀವರ್ ಗಾನ್
    ಪ್ರಯಾಣ ಮುಗಿದ ಮತ್ತು sorrowless ಜೊತೆಗೆ,
    , ಸಂಪೂರ್ಣವಾಗಿ ಉಚಿತ ಪ್ರತಿಯೊಂದರಿಂದಲೂ
    ಒಂದು ಎಲ್ಲಾ ಸಂಬಂಧಗಳನ್ನು ಸಡಿಲಗೊಳಿಸಿದ ಮಾಡಿದೆ
    ಪ್ಯಾಶನ್ ತಂದೆಯ ಜ್ವರ ದೊರೆಯಲಿಲ್ಲ.
    ವಿವರಣೆ:
    ಪ್ರಯಾಣ ನ ಕೊನೆಯಲ್ಲಿದೆ - ವಿಮೋಚನೆಯ ತಮ್ಮ ಅನ್ವೇಷಣೆಯಲ್ಲಿ ಯಶಸ್ವಿಯಾಗಿಲ್ಲ.
    ಅವರು sorrowless ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಮನಸ್ಸಿನಲ್ಲಿ ಬಿಡುಗಡೆ ಇವೆ. ಅವರು ಎಲ್ಲಾ
    ಗಂಟುಗಳು ಹೊರಬಂದಿತು ಮತ್ತು ಯಾವುದೇ ಬಂಧಗಳು ಅವುಗಳನ್ನು ಕಟ್ಟಿಹಾಕಲು ಮಾಡಿದ್ದಾರೆ.
    ಅವುಗಳನ್ನು ಯಾವುದೇ ಆತಂಕ ಅಸ್ತಿತ್ವದಲ್ಲಿದೆ.
    ಶ್ಲೋಕ 91. ಸೇಂಟ್ಸ್ ಆರ್ ಅಲ್ಲದ ಲಗತ್ತಿಸಲಾದ
    ಎಚ್ಚರವಾಗಿರಿ ಒನ್ಸ್ ತಮ್ಮನ್ನು ಬೀರುತ್ತವೆ,
    ಯಾವುದೇ ವಾಸಸ್ಥಾನವೆಂದು ಅವರು ಆನಂದ ಮಾಡಲು,
    ಹಂಸಗಳು ತಮ್ಮ ಸರೋವರದ ಸ್ಥಗಿತ
    ಮನೆ ಮನೆ ನಂತರ ಅವರು ಬಿಟ್ಟುಹೋಗುತ್ತದೆ.
    ವಿವರಣೆ:
    ಆ ಎಚ್ಚರವಾಗಿರಿ ಪದಗಳಿಗಿಂತ ಟ್ರಿಮ್ ನಲ್ಲಿ ಯಾವಾಗಲೂ ತಮ್ಮ ವಿನಯಶೀಲತೆ
    ಇರಿಸಿಕೊಳ್ಳಲು ಪ್ರಯತ್ನ. ಅವರು ಎಲ್ಲಾ ಕಲಾರಸಿಕರ ಅಥವಾ ವಸಾಹತುಗಳು ಜೋಡಿಸಲಾದ
    ನಿಯಂತ್ರಣದಲ್ಲಿರುತ್ತದೆ. ನೆಲೆಸಿದರು ದೇಶ ಎಲ್ಲಾ ಸ್ಥಳಗಳಲ್ಲಿ ಅಪ್ ಗಿವಿಂಗ್, ಅವರು
    ಮನಸ್ಸಿನಲ್ಲಿ ಉಚಿತ ದೂರ ಹಾರುವ ಯಾರು ಹಂಸಗಳು ಹಾಗೆ ಬಿಡಿ.
    ಶ್ಲೋಕ 92. ನಿರಪರಾಧಿ ಈಸ್ ದಿ ಸೇಂಟ್ಸ್ ಆಫ್ ನೇಚರ್
    ಕೇವಲ ಕೂಡಿಕೊಂಡು ಇಲ್ಲ ಯಾರು,
    ಇವರು ತಮ್ಮ ಆಹಾರ ಮೇಲೆ ಪ್ರತಿಫಲಿಸಲು,
    ಅವರು ಹೆಸರಿರದ ಶ್ರೇಣಿಯ ಮತ್ತು
    ತುಂಬಾ ಪರಿಪೂರ್ಣ ಸ್ವಾತಂತ್ರ್ಯ ಶೂನ್ಯ.
    ಪಕ್ಷಿಗಳು ಬಾಹ್ಯಾಕಾಶ ಮೂಲಕ ರೆಕ್ಕೆ,
    ಹಾರ್ಡ್ ತಮ್ಮ ಹೋಗುವ ಪತ್ತೆಹಚ್ಚಲು.
    ವಿವರಣೆ:
    ಪೂರ್ಣ ಗ್ರಹಿಕೆಯೊಂದಿಗೆ ಪ್ರಕೃತಿ ಖಾಲಿಯಾಗಿದೆ ಮತ್ತು ವಸ್ತುರಹಿತ ಮನಸ್ಸಿನ
    ಕಡುಬಯಕೆ ಮತ್ತು ಎಲೆಗಳು ವಿಮಾನ ಹಕ್ಕಿಗಳ ಮಾರ್ಗಗಳನ್ನು ಹಾಗೆ ಅದರ ಇರುವಿಕೆಯ ಯಾವುದೇ
    ಜಾಡಿನ ಉಚಿತ.
    ಶ್ಲೋಕ 93. ಬುದ್ಧರು ಸ್ಟೇಟ್ ಕ್ಯಾನ್ ಪತ್ತೆಹಚ್ಚಲಾಗಿದೆ ನಾಟ್
    ಯಾರಿಗೆ pollutions ನಾಶವಾಗುತ್ತವೆ,
    ಯಾವುದೇ ಆಹಾರ ಅಂಟಿಕೊಂಡಿರುವುದಿಲ್ಲ,
    ಅವರು ಶ್ರೇಣಿಯನ್ನು ಹೊಂದಿದೆ ಹೆಸರಿರದ ಮತ್ತು
    ತುಂಬಾ ಪರಿಪೂರ್ಣ ಸ್ವಾತಂತ್ರ್ಯ ಶೂನ್ಯ.
    ಪಕ್ಷಿಗಳು ಬಾಹ್ಯಾಕಾಶ ಮೂಲಕ ರೆಕ್ಕೆ,
    ಹಾರ್ಡ್ ತನ್ನ ಹೋಗುವ ಪತ್ತೆಹಚ್ಚಲು.
    ವಿವರಣೆ:
    ಒಂದು ಪ್ರಭಾವಗಳು, ಆಂತರಿಕ ಅಥವಾ ಬಾಹ್ಯ ಸಂಪೂರ್ಣವಾಗಿ ಉಚಿತ ಎಂದು
    ಪ್ರೇರೇಪಿಸುತ್ತದೆ ಮಾನವ ವರ್ತನೆಯನ್ನು, ಮತ್ತು ಆಹಾರ ಲಗತ್ತಿಸಲಾಗಿರುವುದಿಲ್ಲ,
    ವ್ಯಕ್ತಿಯು ಆ ರೀತಿಯ ತನ್ನ ಮನಸ್ಸಿನ ಶೂನ್ಯತೆಯ ಕೇಂದ್ರೀಕರಿಸುತ್ತದೆ,
    objectlessness ಮತ್ತು ಸ್ವಾತಂತ್ರ್ಯದ. ಇಂತಹ ಸಂತರು ಪಥವನ್ನು ಸ್ಕೈ ಮೂಲಕ ಹಾರುವ
    ಹಕ್ಕಿಗಳು ಪಥವನ್ನು ಹಾಗೆ, ಪತ್ತೆಹಚ್ಚಲಾಗಿದೆ ಕಷ್ಟ.
    ಶ್ಲೋಕ 94. ಗಾಡ್ಸ್ ಪೂಜಿಸು Arahats
    ಯಾರ ಬೋಧಕರು ಉಪಶಮನಗೊಳಿಸಿದಾಗ
    ಮಾಹಿತಿ ಸಾರಥಿಗಳನ್ನು ಮೂಲಕ steeds ಚೆನ್ನಾಗಿ ಪಳಗಿಸಿ,
    ಹೆಮ್ಮೆಯ ಕೈಬಿಟ್ಟ ಜೊತೆ, ಶುದ್ಧವಾದ,
    ಸಹ ಈ ಒಬ್ಬನ ಆತ್ಮೀಯ ದೇವತೆಗಳು.
    ವಿವರಣೆ:
    ಇಂದ್ರಿಯಗಳ ಒಂದು ಕುದುರೆ-ತರಬೇತುದಾರ, ಸಂಪೂರ್ಣವಾಗಿ ತೀರ್ಪು
    ಬಿಟ್ಟುಬಿಟ್ಟಿದ್ದಾರೆ ಯಾರು ಪ್ರಭಾವಗಳ ಉಚಿತ ಯಾರು ತರಬೇತಿ ಕುದುರೆಯಂತೆ calmed
    ಯಾರು, ಆ ಮಾನಸಿಕವಾಗಿ ಸ್ಥಿರತೆಯನ್ನು ಇಚ್ಛೆಗಳ ದೃಷ್ಟಿ ದೇವರುಗಳ ದಯವಿಟ್ಟು.
    ಶ್ಲೋಕ 95 Arahats ಆರ್ ನೋಬಲ್
    ಭೂಮಿಯಂತೆಯೇ ಸದ್ವರ್ತನೆಯ ಯಾರು ಒಂದಾಗಿದೆ,
    ಸುರಕ್ಷಿತ ಮತ್ತು ಸಿಟ್ಟುಗೊಂಡ ಅಲ್ಲ,
    ನಗರ-ಪೋಸ್ಟ್ ಮಾಹಿತಿ, ಕೊಳೆ ಮುಕ್ತ ಸರೋವರವೆಂದು,
    ಯಾವುದೇ ತಿರುಗಾಟಗಳು ಆನ್ ಒನ್ ಯಾರು ಹೀಗೆ ಇಲ್ಲಿದೆ ಫಾರ್.
    ವಿವರಣೆ:
    ಉದಾತ್ತ Arahats ತಮ್ಮ ಕೋಪ ಅವರಿಗೆ ಮಾಡಲಾಗುತ್ತದೆ ಇಲ್ಲ ಕಳೆದುಕೊಳ್ಳಬೇಡಿ.
    ಅವರು ನಗರದ ಗೇಟ್ಸ್ ಪಡೆದುಕೊಳ್ಳಬೇಕು ಎಂದು ಗೇಟ್-ಸ್ತಂಭಗಳು ಸಂಸ್ಥೆ ಮತ್ತು
    ಅಚಲವಾಗಿಸಿತ್ತು.ಇದನ್ನು ಇವೆ. ಅವರು ಸಾಗರ ಮತ್ತು ಸರೋವರಗಳು ಮಣ್ಣು ರಹಿತ ಎಂದು
    ಬೆಳಗುವ ಮತ್ತು ನೆಮ್ಮದಿಯ ರೀತಿಯಾಗಿವೆ. ಸಂಸಾರದ - ವ್ಯಕ್ತಿಯ ಆ ರೀತಿಯ ಅಸ್ತಿತ್ವದ
    ಸುತ್ತಿನಲ್ಲಿ ಅಲೆದಾಡುವುದು ನಿಲ್ಲಿಸುತ್ತದೆ.
    ಶ್ಲೋಕ 96. ದಿ ಸೇಂಟ್ಸ್ ಆಫ್ ಟ್ರ್ಯಾಂಕ್ವಾಲಿಟಿ
    ಶಾಂತಿಯುತ ತಮ್ಮ ಮನಸ್ಸು ಶಾಂತಿಯುತ
    ತುಂಬಾ ತಮ್ಮ ಮಾತು ಮತ್ತು ಕ್ರಮಗಳು,
    ಸ್ವಾತಂತ್ರ್ಯ ಜ್ಞಾನದ ಪರಿಪೂರ್ಣತೆಯನ್ನು,
    ಒಂದು ಹೀಗೆ ಅತ್ಯಂತ ಶಾಂತಿ ಆಗಿದೆ.
    ವಿವರಣೆ:
    ಒಂದು ಉದಾತ್ತ ಬುದ್ಧರು, ತಿಳಿವಳಿಕೆ ‘disknowing’, ಅಥವಾ ಸ್ವಾತಂತ್ರ್ಯ ಮುಕ್ತನಾದ,
    ​​ಬದಲಾಗುವ ಸನ್ನಿವೇಶಗಳಿಗೆ ಪ್ರಭಾವದಿಂದಾಗಿ ಶಾಂತ ಮತ್ತು ಅಚಲವಾಗಿಸಿತ್ತು.ಇದನ್ನು
    ಆಗಿದೆ. ಅವರ ಮನಸ್ಸು ಶಾಂತಿಯಿಂದ ಆಗಿದೆ. ಅವರ ಪದಗಳನ್ನು ಶಾಂತಿಯುತ ಇವೆ. ಅವನ
    ಚಟುವಟಿಕೆಗಳು ಶಾಂತಿಯುತ ಇವೆ.
    ಶ್ಲೋಕ 97 ಎಕ್ಸಾಲ್ಟಡ್ ಆರ್ ದಿ ಕಳಂಕವಿಲ್ಲದ
    ಯಾವುದೇ ನಂಬಿಕೆಗಳು, ತಯಾರಿಸದ ಕರೆಯಲ್ಪಡುವ
    ಬಂಧನಗಳು ಅಂತಿಮವಾಗಿ ಕಡಿದುಕೊಂಡು ಜೊತೆ,
    kammas ಕಟ್ ಮತ್ತು ಕಡುಬಯಕೆ ಶೆಡ್ ನಲ್ಲಿ,
    ಮಾನವಕುಲದ ಎತ್ತರಕ್ಕೆ ಉತ್ತುಂಗಕ್ಕೇರಿತು.
    ವಿವರಣೆ:
    ಅವರು ಯಾರೇ ಆದರೆ ತಮ್ಮ ಬಗ್ಗೆ ಯಾವುದೇ ನಂಬಿಕೆ ಹೊಂದಿದೆ. ನಿಯಮ - ಅವರು ಅಮರತ್ವ
    ತಿಳಿದಿರುತ್ತದೆ. ಅವರು ಲೌಕಿಕ ಕೊಂಡಿಗಳು ಕಡಿದುಕೊಂಡ ಕಾರಣ ಅವರು ಒಡನಾಟಗಳ
    ಬ್ರೇಕರ್ ಆಗಿದೆ. ಅವರು ಪುನರ್ಜನ್ಮದ ಎಲ್ಲಾ ಅವಕಾಶಗಳನ್ನು ನಾಶ. ಅವರು ಎಲ್ಲಾ
    ಆಸೆಗಳನ್ನು ನೀಡಿದೆ. ಈ ಕಾರಣದಿಂದಾಗಿ, ಬುದ್ಧರು, ಒಂದು ನಿಜವಾದ ಉದಾತ್ತ ವ್ಯಕ್ತಿ.
    ಕಳಂಕವಿಲ್ಲದ ಈಸ್ ಸೌಮ್ಯ ಆಫ್ ಶ್ಲೋಕ 98. ಡ್ವೆಲ್ಲಿಂಗ್
    ಪಟ್ಟಣ ಅಥವಾ ಕಾಡಿನಲ್ಲಿ ಎಂಬುದನ್ನು,
    ವಾಲೆ ಎಂದು, ಬೆಟ್ಟದ ಮೇಲೆ,
    ಎಲ್ಲೆಲ್ಲಿ Arahats ವಾಸಿಸುತ್ತವೆ
    ಆದ್ದರಿಂದ ಭೂಮಿಯ ಮನರಂಜಿಸುವ.
    ವಿವರಣೆ:
    ಗ್ರಾಮ, ಕಾಡಿನಲ್ಲಿ, ಒಂದು ಕಣಿವೆಯಲ್ಲಿ ಅಥವಾ arahats ಎಲ್ಲೆಲ್ಲಿ ಸರಳ,
    ಪರಿಗಣಿತರಾಗುತ್ತಾರೆ - ಉದಾತ್ತ ಸಂತರು - ವಾಸವಾಗಿ ಸ್ಥಳದ ವಿಪರೀತ ಸೌಮ್ಯ.
    ಶ್ಲೋಕ 99. ದಿ ಫಾರೆಸ್ಟ್ಸ್ passionless ಡಿಲೈಟ್ ರಲ್ಲಿ
    ಸಂತೋಷಕರ ಕಾಡುಗಳೆಂದರೆ
    ಅಲ್ಲಿ ಜಾನಪದ ಆನಂದ ಇಲ್ಲ,
    ಅಲ್ಲಿ passionless ಪರಮಾನಂದ,
    ಅವರು ಸಂತೋಷಕ್ಕಾಗಿ ಹುಡುಕುವವರ ಇಲ್ಲ.
    ವಿವರಣೆ:
    ಲೌಕಿಕ ದ್ರವ್ಯರಾಶಿಗಳ ಮನಸ್ಸಿನ ಹಿಡಿಯಲು ಮಾಡುವುದಿಲ್ಲ ಮತ್ತು ಅವರು ಲೌಕಿಕ ಆನಂದ
    ತೆಗೆದುಕೊಳ್ಳುವುದಿಲ್ಲ ಆ ಆಕರ್ಷಕ ಕಾಡುಗಳ, passionless ಭಾವನೆಗಳಿಗೆ ಆಕರ್ಷಕವಾಗಿ.
    Arahats ಅವರು ಇಂದ್ರಿಯ ಸಂತೋಷಗಳ
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    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    വിത്ത് ധ്രുവപദ ട്രഷറി അധ്യായം 6 ക്ലാസിക്കൽ മലയാളത്തിൽ ജ്ഞാനികൾ- ഒരു തമാശയായി
    സത്യത്തിന്റെ ചിത്രപാഡ ട്രഷറി അധ്യായം 6 ജ്ഞാനം
    90-ാം വാക്യം. അഭിനിവേശത്തിന്റെ പനി പോയി
    യാത്രയോടെ അത് പൂർത്തിയായി, ദു orrow ഖിതരും,
    പൂർണ്ണമായും സ free ജന്യമായി,
    എല്ലാ ബന്ധങ്ങളും അഴിച്ചവന്
    അഭിനിവേശത്തിന്റെ പനി കണ്ടെത്തിയില്ല.
    വിശദീകരണം:
    യാത്രയുടെ അവസാനത്തിലാണ് - വിമോചനത്തിനുള്ള അവരുടെ അന്വേഷണം വിജയിച്ചു.
    അവർ ദു orrow ഖിതരും പൂർണ്ണമായും മനസ്സിൽ മോചിതനുമാണ്. അവർ എല്ലാ
    കെട്ടുകളും ഒഴിവാക്കി, ബന്ധനങ്ങളൊന്നും അവയെ ബന്ധിക്കുന്നില്ല. അവയിൽ ഒരു
    ഉത്കണ്ഠയും നിലവിലില്ല.
    91-ാം വാക്യം വിശുദ്ധന്മാർ അറ്റാച്ചുചെയ്യാത്തതാണ്
    ബുദ്ധിപൂർവ്വം സ്വയം യോജിക്കുന്നു,
    അവർ ഒരു വാസസ്ഥലത്തും ആനന്ദിക്കുന്നില്ല,
    സ്വാൻ തടാകം ഉപേക്ഷിക്കുന്നത് പോലെ
    വീട്ടിലെത്തിയ വീട് അവർ ഉപേക്ഷിക്കുന്നു.
    വിശദീകരണം:
    ആ ശ്രദ്ധാപൂർവ്വം അവരുടെ ശ്രദ്ധയോടെ ട്രിമിൽ സൂക്ഷിക്കാനുള്ള ശ്രമം
    നടത്തുന്നു. വാസസ്ഥാനത്തോ സെറ്റിൽമെന്റുകളിലോ അറ്റാച്ചുചെയ്തിട്ടില്ല.
    തീർപ്പാക്കിയ ജീവിത സകല സ്ഥലങ്ങളും ഉപേക്ഷിച്ച്, അവർ സ്വതന്ത്രമായി
    പറന്നുപോകുന്ന സ്വാശ്രയടിക്കുന്നു.
    92-ാം വാക്യം. വിശുദ്ധരുടെ സ്വഭാവം കുറ്റമറ്റത്
    ശേഖരിക്കാത്തവർക്ക്,
    അവരുടെ ഭക്ഷണത്തെ നന്നായി പ്രതിഫലിപ്പിക്കുന്നു,
    അവർക്ക് നാമകരണവും അല്ലാതെയും
    തികഞ്ഞ സ്വാതന്ത്ര്യത്തിന്റെ ശൂന്യത.
    ബഹിരാകാശത്തിലൂടെ പക്ഷികൾ പോലെ,
    അവരുടെ യാത്ര കണ്ടെത്താൻ പ്രയാസമാണ്.
    വിശദീകരണം:
    സ്വഭാവം ശൂന്യവും വസ്തുവകയില്ലാത്തതുമായ മനസ്സ് അലർച്ചയിൽ നിന്ന്
    മുക്തമായതിനാൽ, പറക്കപ്പെടുന്നതിന്റെ ഒരു സൂചനയും പറത്തിയിട്ടുണ്ട്, ഒപ്പം
    പറക്കപ്പെടുന്ന പക്ഷികളുടെ പാതകൾ പോലെ അവശേഷിക്കുന്നു.
    93-ാം വാക്യം. അരഹത്തിൻറെ സംസ്ഥാനം കണ്ടെത്താൻ കഴിയില്ല
    അവരുമായി മലിനീകരണങ്ങൾ നശിപ്പിക്കപ്പെടുന്നു,
    ഏതെങ്കിലും ഭക്ഷണവുമായി ബന്ധപ്പെട്ടിട്ടില്ല,
    അയാൾക്ക് നാമകരണം ചെയ്യുന്ന ശ്രേണിയും ഉണ്ട്
    തികഞ്ഞ സ്വാതന്ത്ര്യത്തിന്റെ ശൂന്യത.
    ബഹിരാകാശത്തിലൂടെ പക്ഷികൾ പോലെ,
    അവൻ പോകുന്നത് കണ്ടെത്താൻ പ്രയാസമാണ്.
    വിശദീകരണം:
    ഒരാളെ പൂർണ്ണമായും സ്വാധീനിക്കുന്നു, ആന്തരികമോ ബാഹ്യമോ ആയ, അത്
    മനുഷ്യന്റെ പെരുമാറ്റത്തെ പ്രേരിപ്പിക്കുകയാണെങ്കിൽ, അത് മനുഷ്യന്റെ
    പെരുമാറ്റത്തെ പ്രേരിപ്പിക്കുകയാണെങ്കിൽ, ഭക്ഷണത്തോട് പോലും
    ബന്ധപ്പെട്ടിട്ടില്ല, ആന്തരിക വ്യക്തിയെ ശൂന്യതയും ചിന്തയുടെ
    സ്വാതന്ത്ര്യവും ശ്രദ്ധ കേന്ദ്രീകരിക്കുന്നില്ല. പക്ഷികളുടെ പാത
    ആകാശത്തിലൂടെ പറക്കുന്നതുപോലെ കണ്ടെത്താൻ അത്തരം വിശുദ്ധരുടെ പാത
    കണ്ടെത്താൻ പ്രയാസമാണ്.
    44-ാം വാക്യം. ദേവന്മാർ അറഹട്ടിനെ ആരാധിക്കുന്നു
    ആരുടെ ഫാക്കൽറ്റികളെ ശമിപ്പിക്കുന്നു
    നന്നായി മെരുക്കിയ രഥതരുടെ സ്റ്റീഡുകൾ പോലെ,
    അഭിമാനത്തോടെ ഉപേക്ഷിക്കപ്പെട്ട, അഴുകിയ,
    ദേവന്മാരെ പോലും ഈ പ്രിയപ്പെട്ടവരോട്.
    വിശദീകരണം:
    ഇന്ദ്രിയങ്ങൾ ഒരു കുതിര ടാമർ പരിശീലിപ്പിച്ച കുതിരയെ ശാന്തം ഉപേക്ഷിച്ച
    കുതിരയെ പൂർണ്ണമായി വിടുവിക്കുന്നവർ, മാനസിക സ്ഥിരതയുള്ളവരുടെ കാഴ്ച
    ദൈവങ്ങളെപ്പോലും.
    95-ാം വാക്യം. അരഹാറ്റുകൾ കുലീനമാണ്
    നന്നായി പെരുമാറുന്നവൻ ഭൂമി പോലെ,
    സുരക്ഷിതവും നീരസവുമല്ലാത്തതും,
    മാലിന്യ സ്വതന്ത്ര തടാകമായി നഗര-പോസ്റ്റ് എന്ന നിലയിൽ,
    അങ്ങനെയുള്ള ഒരാൾക്ക് അലഞ്ഞുതിരിയുന്നില്ല.
    വിശദീകരണം:
    കുലീന അരഹൗടാന് ഒരിക്കലും കോപം നഷ്ടമാകില്ല. നഗരകവാടങ്ങൾ
    സുരക്ഷിതമാക്കുന്ന കവാട തൂണുകളായി അവ ഉറച്ചതും ഇളയവരുമാണ്. സമുദ്രത്തെയും
    ചെളി ഇല്ലാത്ത തടാകങ്ങളെയും പോലെ അവ ശാഖകളാണ്. അത്തരത്തിലുള്ള വ്യക്തിയുടെ
    നിലനിൽപ്പിന് അലഞ്ഞുതിരിയുന്നത് - സാംസര.
    46-ാം വാക്യം വിശുദ്ധരുടെ സമാധാനം
    അവന്റെ മനസ്സും സമാധാനവും സമാധാനപരമായി
    അവന്റെ സംസാരവും പ്രവർത്തനങ്ങളും,
    സ്വാതന്ത്ര്യത്തെക്കുറിച്ചുള്ള അറിവിൽ പരിപൂർണ്ണമാണ്,
    ഒരാൾ അങ്ങനെ സമാധാനമാണ്.
    വിശദീകരണം:
    “ഉപദേശകൻ ‘അല്ലെങ്കിൽ അറിവുള്ള സ്വാതന്ത്ര്യം, മാറുന്ന സാഹചര്യങ്ങളിൽ
    സ്വാധീനം ചെലുത്തുന്ന ഒരു കുലീന അരഹത്ത് ശാന്തവും അചഞ്ചലവുമാണ്. അവന്റെ
    മനസ്സ് സമാധാനത്തിലാണ്. അവന്റെ വാക്കുകൾ സമാധാനപരമാണ്. അവന്റെ പ്രവൃത്തികൾ
    സമാധാനപരമാണ്.
    47-ാം വാക്യം. അപകീർത്തിച്ചതല്ല
    വിശ്വാസങ്ങളൊന്നുമില്ലാതെ, അൺമാഡ് അറിയപ്പെടുന്നു,
    ചങ്ങലകൾ ഒടുവിൽ വിച്ഛേദിച്ചു,
    കമ്മസ് മുറിച്ചതും ആസക്തിയും ഉപയോഗിച്ച്,
    മാനവികതയുടെ ഉയരത്തിലേക്ക്.
    വിശദീകരണം:
    അവന് അവനിൽ വിശ്വസിക്കുന്നില്ല. നിരുപാധികമായി ചെയ്യാത്ത
    മരണത്തെക്കുറിച്ച് അവനറിയാം. അദ്ദേഹം കണക്ഷനുകൾ ബ്രേക്ക് ആണ്, കാരണം
    അദ്ദേഹം ല lilil ലിസരങ്ങളെല്ലാം വിച്ഛേദിച്ചു. പുനർജന്മത്തിനുള്ള എല്ലാ
    അവസരങ്ങളും അദ്ദേഹം നശിപ്പിച്ചു. അവൻ എല്ലാ മോഹങ്ങളെയും ഉപേക്ഷിച്ചു. ഇവ
    കാരണം, അരാഹത്ത് ഒരു ഉത്തമ വ്യക്തിയാണ്.
    വാക്യം 98. കളങ്കമില്ലാത്തവയുടെ വാസസ്ഥലം മുഴുവനും
    പട്ടണത്തിലായാലും കാടുകളിലായാലും,
    കുന്നിൽ വാലിയാലും,
    ആറഹാട്ടുകൾ താമസിക്കുന്നിടത്തെല്ലാം
    അവിടെ ഭൂമിയെ സന്തോഷിപ്പിക്കുന്നു.
    വിശദീകരണം: ഗ്രാമത്തിൽ, കാട്ടിൽ, ഒരു താഴ്വരയിലോ സമതലത്തിലോ, കുലീന വിശുദ്ധന്മാർ - ആ സ്ഥലം അങ്ങേയറ്റം ആകർഷകമാക്കുന്നു.
    99-ാം വാക്യം വനങ്ങളിൽ അഭിനിവേശമില്ലാത്ത ആനന്ദം
    ആനന്ദദായകമാണ്
    ആളുകൾ എവിടെയാണ് ആനന്ദിക്കാത്തത്,
    അവിടെ അഭിനിവേശമില്ലാത്ത ആനന്ദം,
    അവ ആനന്ദകാരികളല്ല.
    വിശദീകരണം:
    ല ly കിക പിണ്ഡങ്ങളുടെ മനസ്സ് പിടിച്ചെടുക്കാത്ത കഷന വനങ്ങൾ, അവർ ലൗകിക
    ആനന്ദം കാണുന്നില്ല, വികാസരഹിതമായവയെ ആകർഷിക്കുന്നില്ല. അരഹാറ്റുകൾ
    കാടുകളിൽ ആനന്ദിക്കുന്നു, കാരണം അവ ഇന്ദ്രിയ ആനന്ദങ്ങൾ പിന്തുടരാത്തവർ.
    The Mixed-Up Chameleon (The Very Hungry Caterpillar & Other Stories)
    Illuminated Films
    399K subscribers
    The
    Mixed-Up Chameleon learns an important lesson about being itself when
    it wishes it could be more like all the other animals it sees, but soon
    decides it would rather just be a chameleon.
    Taken from The Very Hungry Caterpillar and Other Stories collection. Based on Eric Carle’s picture book.
    The full 5 stories including children’s favourite The Very Hungry Caterpillar are available to own on iTunes: https://itunes.apple.com/gb/tv-season…
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    The Mixed-Up Chameleon (The Very Hungry Caterpillar & Other Stories)
    The
    Mixed-Up Chameleon learns an important lesson about being itself when
    it wishes it could be more like all the other animals it sees, but soon
    decides it …



    73) Classical Marathi-क्लासिकल माओरी,

    सत्याच्या उदाहरणार्थ धमपादा खजिन 6 व्या अध्यायात शहाणा आहे- क्लासिकल माईरी
    सत्याचा सचित्र धमपादा खजिना शहाणा
    वचन 9 0. जुनून ताप गेला
    प्रवास पूर्ण आणि दु: ख सह,
    सर्वकाही पूर्णपणे मुक्त,
    जो सर्व संबंध जोडला आहे
    उत्कटतेचा ताप सापडला नाही.
    स्पष्टीकरण:
    प्रवासाच्या शेवटी - लिबरेशनसाठी त्यांचे शोध यशस्वी झाले आहे. ते दुःखी
    आणि पूर्णपणे लक्षात ठेवतात. ते सर्व नॉट्सपासून मुक्त झाले आहेत आणि
    कोणतेही बंधने त्यांना बांधले नाहीत. त्यांच्यामध्ये चिंता अस्तित्वात
    नाही.
    वचन 9 1. संत संलग्न आहेत
    सावधगिरीने स्वत: ला वाहून घ्या,
    कोणत्याही निवासस्थानात त्यांना आनंद होत नाही,
    स्वान त्यांच्या तलाव सोडत म्हणून
    घरी घरी परत येतात.
    स्पष्टीकरण:
    त्या सावधगिरी बाळगणारे लोक नेहमी ट्रिममध्ये त्यांच्या मनातत्व ठेवण्याचा
    प्रयत्न करतात. ते अबोड किंवा सेटलमेंटशी संलग्न नाहीत. सर्व ठिकाणी
    स्थायिक राहणे, ते मनापासून मुक्त होताना झोपतात.
    वचन 9 2. निर्दोष संतांचे स्वरूप आहे
    जे जमलेले नाहीत त्यांच्यासाठी,
    कोण त्यांच्या अन्न चांगले प्रतिबिंबित,
    त्यांच्याकडे दुर्लक्ष आहे आणि
    परिपूर्ण स्वातंत्र्य देखील.
    जागा माध्यमातून पक्षी म्हणून पक्षी म्हणून,
    त्यांचे जाण्याचा प्रयत्न करणे कठीण आहे.
    स्पष्टीकरण:
    निसर्ग रिक्त आहे आणि निरुपयोगी आहे की मनाची इच्छा आहे आणि मनाची लालसा
    मुक्त आहे आणि फ्लाइटमध्ये पक्ष्यांच्या मार्गासारख्या ठिकाणे नाहीत.
    वचन 9 3. अरहातचे राज्य शोधले जाऊ शकत नाही
    ज्यांच्यासाठी प्रदूषण नष्ट होतात,
    कोणत्याही अन्न संलग्न नाही,
    त्याला नम्रता म्हणून आहे आणि
    परिपूर्ण स्वातंत्र्य देखील.
    जागा माध्यमातून पक्षी म्हणून पक्षी म्हणून,
    त्याच्या जात track करण्यासाठी कठीण.
    स्पष्टीकरण:
    जर एखादी व्यक्ती पूर्णपणे मुक्त आहे, अंतर्गत किंवा बाह्य, मानवी वर्तनास
    प्रेरणा देते आणि अन्नापेक्षा संलग्न नसतात, अशा प्रकारच्या व्यक्तीने
    त्याच्या मनावर रिक्तपणा, निरर्थकपणा आणि विचारांच्या स्वातंत्र्यावर लक्ष
    केंद्रित केले आहे. आकाशातून उडणार्या पक्ष्यांप्रमाणेच अशा संतांचा मार्ग
    शोधणे कठीण आहे.
    वचन 9 4. देव अराह शांत आहेत
    कोणाचे संकाय शांत आहेत
    उद्धट्यांकडून चांगले काम केले आहे,
    अभिमानाने, निर्दोष,
    देवदेखील हे प्रिय आहे.
    स्पष्टीकरण:
    एक घोडा-टामर द्वारे प्रशिक्षित घोडा म्हणून शांतता आहे, ज्याने पूर्णपणे
    निर्णय सोडला आहे, जो प्रभाव मुक्त करतो, त्या मानसिकदृष्ट्या स्थिर
    व्यक्तींना देखील देवता देखील.
    वचन 9 5. Aarahat चांगले आहेत
    पृथ्वीप्रमाणेच एक चांगले वागणूक आहे,
    सुरक्षित आणि अस्वस्थ नाही,
    शहर-पोस्ट म्हणून, गलिच्छता मुक्त तलाव म्हणून,
    अशा प्रकारे कोणासाठीही भटकंती नाही.
    स्पष्टीकरण:
    नोबल अरहट त्यांच्याकडे जे काही केले ते कधीही गमावत नाही. शहर दरवाजे
    सुरक्षित करणारे गेट-खांब म्हणून ते दृढ आहेत. ते महासागर आणि चिखल वगळता
    सागर आणि शांत आहेत. अशा प्रकारची व्यक्ती अस्तित्वाच्या फेरीत भटकत राहते -
    समसार.
    श्लोक 9 6. संत च्या शांतता
    शांत आणि शांत शांतता
    त्याचे भाषण आणि क्रिया देखील,
    स्वातंत्र्य ज्ञान परिपूर्ण,
    अशा प्रकारे अत्यंत शांती आहे.
    स्पष्टीकरण:
    ‘वितरण’ किंवा जाणून घेण्यापासून स्वातंत्र्य मुक्त करणारे एक उत्कृष्ट
    अराहत, बदलत्या परिस्थितीच्या प्रभावामुळे शांत आणि अविश्वास आहे. त्याचे
    मन शांत आहे. त्याचे शब्द शांत आहेत. त्याचे कार्य शांत आहेत.
    वचन 9 7. exlated uneblemisted आहेत
    कोणत्याही विश्वासांसह, नाराज ज्ञात,
    शेवटी cretters सह तोडले,
    कमास कट आणि क्रूर शेड सह,
    मानवतेच्या उंचीवर प्राप्त.
    स्पष्टीकरण:
    त्याला कोणावरही विश्वास नाही पण स्वत: मध्ये. त्याला नाजूकपणाबद्दल
    जागरूक आहे - बिनशर्त. तो कनेक्शनचा ब्रेकर आहे कारण त्याने सर्व सांसारिक
    दुवे तोडले आहेत. त्याने पुनर्जन्माच्या सर्व संधींचा नाश केला आहे. त्याने
    सर्व इच्छा सोडल्या आहेत. यामुळे, अरहात खरोखरच महान व्यक्ती आहे.
    श्लोक 9 8. अयोग्य आहे हे आकर्षक आहे
    शहर किंवा वुड्स मध्ये,
    वेले मध्ये, डोंगरावर,
    कुठेही अरहट राहतात
    म्हणून पृथ्वी आनंदित.
    स्पष्टीकरण: जंगलात, जंगलात, एका खोऱ्यात किंवा मैदानात असताना, शूरट्स - नोबल संत - राहतात, त्या ठिकाणी अत्यंत आकर्षक आहे.
    वचन 99. जंगलात आनंददायक आनंद
    आनंददायक जंगल आहेत
    जेथे लोक आनंदित नाहीत,
    तेथे उत्साही आनंद,
    ते आनंद-साधक नाहीत.
    स्पष्टीकरण:
    त्या आकर्षक जंगल जंगल जे जगाच्या जनतेचे मन घेतात आणि ज्यामध्ये ते
    जागतिकदृष्ट्या आनंद घेतात तितके आकर्षक असतात. अरहट जंगलात आनंद घेतात
    कारण ते कामुक आनंदांचे पालन करीत नाहीत.
    घरगुती उपाय,DR. SWAGAT TODKAR LATEST
    MARATHI TIPS HERE
    लहान
    लहान मुलांना विविध प्रकारचे आजार होत असतात त्यासाठी दवाखान्यात जायची
    गरज नाही .तशेच स्मरणशक्ती वाढवण्यासाठी कोणतेही औषध घेण्याची गरज नाही,
    तशेच बऱ्याच आजारावर फक्त घरगुती उपचार .एकदा करून बघाच.आणि माझे चॅनेल
    Subscribe करायला विसरू नका🙏🙏🙏

    youtube.com
    घरगुती उपाय,DR. SWAGAT TODKAR LATEST
    लहान लहान मुलांना विविध प्रकारचे आजार होत असतात त्यासाठी दवाखान्यात जायची गरज नाही .तशेच स्मरणशक्ती वाढवण्यासा…..







    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

    सत्यता
    अध्यायको चित्रण गरिएको धमम्माना ट्रेज - शास्त्रीय नेपालीका
    बुद्धिमानहरू- संस्मान नेपाली भाषाले बुद्धिमानी शून्यरुला (बागसमा)
    http://www.buddhahatet.nage / nawmamapada/d_ways.htm
    सत्य पाठ्यक्रम The ज्ञात को चित्रण गरिएको धमम्मा
    पद 90 0. जोशको ज्वरो गयो
    यात्रा समाप्त र शोकको साथ,
    सबै पूर्ण रूपमा स्वतन्त्र देखि,
    एक जो सबै सम्बन्धहरु ढीला छ को लागी
    जोशको ज्वरो भेटिएन।
    स्पष्टीकरण:
    यात्राको अन्त्यमा छन् - मुक्ति को लागी उनीहरूको खोज सफल भएको छ। तिनीहरू
    दु: खी र पूर्ण रूपमा दिमागमा जारी छन्। तिनीहरूले सबै गाँठहरूबाट मुक्त
    गरेका छन् र उनीहरूलाई बाँधिएका छैनन्। तिनीहरूमा कुनै चिन्ता अवस्थित छैन।
    पद 91 1। सन्तहरू गैर-संलग्न छन्
    मनमोहक व्यक्तिहरू आफैंलाई प्रयोग गर्छन्,
    कुनै बासस्थानमा तिनीहरू प्रसन्न हुन्छन्,
    स्वानीहरू आफ्नो ताल छोड्ने को रूपमा
    घर पछि घर पछि तिनीहरू पछाडि छोड्छन्।
    स्पष्टीकरण:
    ती विचारधारी व्यक्तिहरूले आफ्नो ध्यान आकर्षक राख्न प्रयास गर्छन्।
    तिनीहरू सबै आम्दानी वा बस्तीहरूमा जोडिएको छैन। बसोबास गर्ने सबै ठाउँहरू
    त्यागेर, तिनीहरू हंसहरू जस्ता छोड्छन् जो दिमागमा नि: शुल्क उडान गर्छन्।
    पद 92 2. निर्दोष सन्तहरूको स्वभाव हो
    जो जम्मा गर्दैनन्,
    को राम्रो उनीहरूको खानामा राम्रो हुन्छ,
    तिनीहरूसँग नानीहितको दायराले नभई छ
    पूर्ण स्वतन्त्रताको शून्य पनि।
    चराहरू जस्तै ठाउँबाट पखेटा,
    उनीहरूको जाने ट्रेस गर्न गाह्रो।
    स्पष्टीकरण:
    पूर्ण समझका साथ त्यो प्रकृति खाली छ र वस्तुहीन दिमागको तृष्णाबाट मुक्त छ
    र उडानमा चराहरूको पथहरू जस्ता ठाउँहरू जस्तो छैन।
    पद 93 .. अरात राज्य पत्ता लगाउन सकिदैन
    जसका अपरलहरू नष्ट हुन्छन्,
    कुनै खानामा जोडिएको छैन,
    ऊसँग नानीहित र
    पूर्ण स्वतन्त्रताको शून्य पनि।
    चराहरू जस्तै ठाउँबाट पखेटा,
    आफ्नो जाने ट्रेस गर्न गाह्रो।
    स्पष्टीकरण:
    यदि एक पूर्ण रूपमा प्रभावहरू, आन्तरिक वा बाह्यले मानव व्यवहारलाई
    प्रेरित गर्दछ भने, र यस्तो खानाले आफ्नो मनलाई अस्थिरता, निष्क्रियता र
    विचारको स्वतन्त्रता केन्द्रित गर्दैन। त्यस्ता सन्तहरूको मार्ग पत्ता
    लगाउन गाह्रो हुन गाह्रो छ, चराहरू मार्फत उडान चराहरूको बाटो जस्तै।
    पद 9 .. देवहरूले अरथाट्स एराहाट्स
    जसको संकायहरू सुक्खा छन्
    Chirotes द्वारा Steeds को रूप मा।
    गर्व परित्याग, अनगिन्ती,
    यो पनि भतासहरु को लागी एक प्रिय।
    स्पष्टीकरण:
    जो घोडाले घोडाको टोमरले प्रशिक्षण दिएको घोडाको रूपमा शान्त हुन्छन्,
    जसले पूर्ण रूपमा प्रभावशाली न्याय गरेका छन्, जुन मानसिक स्थिर
    व्यक्तिहरूले पनि देवताहरूलाई खुशी पार्छन्।
    पद 95 .. अरथाट्स महान छन्
    पृथ्वी जस्तै एक जसले राम्रो व्यवहार गर्छ,
    सुरक्षित गर्नुहोस् र असन्तुष्ट छैन,
    शहर-पोस्ट को रूप मा, फोहोर फ्री ताल,
    कुनै विचलित छैन - यस प्रकार को लागी।
    स्पष्टीकरण:
    महान अरहहाट्सले आफ्नो रिसलाई कहिल्यै गरेको छैन। ती फर्महरू हुन्छन् र
    शहरका ढोकाहरू सुरक्षित गर्ने फारी-स्तम्भहरू हुन्। तिनीहरू महासागर र
    शान्त हुन्छन् र माटोको तालहरू र हिलोको तालहरू छन्। त्यो प्रकारको व्यक्ति
    अस्तित्वको राउन्डमा घुम्दछ - सिसरा।
    पद 9 .. सन्तहरूको शान्ति
    उनको दिमागमा शान्ति र शान्ती
    उसको बोली र कार्यहरू पनि,
    स्वतन्त्रताको ज्ञानमा पूर्ण,
    एक यस्तै एक महत्त्वपूर्ण शान्ति हो।
    स्पष्टीकरण:
    ‘डिस्कोरिंग’, वा जान्न स्वतन्त्रताबाट जो स्वतन्त्र हुन्छ, स्वतन्त्र छ
    भन्ने कुराबाट स्वतन्त्र छ। उसको दिमाग शान्तिमा छ। उनका शब्दहरू शान्त
    छन्। उसको कार्यहरू शान्त छ।
    पद 97 .. पूर्वनिर्धारित छ
    कुनै विश्वास बिना, NUMADED थाहा छ,
    ल्यान्डरको साथ अन्ततः काटियो,
    kammsm कट र लांगको साथ शेड संग।
    मानवताको उचाईमा प्राप्त गरियो।
    स्पष्टीकरण:
    उसको कुनै पनि मानिसमा कोही विश्वास हुँदैन। ऊ घाइतेताको सचेत छ - बिना
    शर्त। उहाँ जडानहरूको बिच्छेदन हुनुहुन्छ, किनकि उसले सबै सांसारिक लिंकहरू
    तोक्छ। उनले पुनर्जन्मका लागि सबै अवसरहरू नष्ट गरेका छन्। उसले सबै
    इच्छाहरू छोडिदियो। यी कारणले गर्दा, एक दुष्कर्म एक साँच्चै महान व्यक्ति
    हो।
    पद 98 18. अवांछित व्यक्तिको वाइसोलाई आकर्षित गर्दै छ
    कि शहर वा जंगलमा, चाहे
    हो, पहाडमा,
    जहाँसुकै अराधहरू बस्छन्
    त्यसोभए त्यहाँ प्रहार गर्दै।
    स्पष्टीकरण:
    जंगलमा छ, ज forgves ्गलमा, जहाँसुकै उपत्यकामा वा मैदानमा, जहाँसुकै
    ठाउँमा, जहाँसुकै पनि ठाउँमा - ती महान सन्तहरू - ध्यान दिनुहोस्, त्यो
    ठाउँ चरममा रहन्छ।
    पद 99. जंगलमा भावुक खुशी
    रमाइलो वनहरू हुन्
    लोकलाई खुशी पार्दैन,
    अविश्वसनीय रमाईलो,
    तिनीहरू रमाइलो खोज्नेहरू छैनन्।
    स्पष्टीकरण:
    विश्वव्यापी जनताहरूको दिमाग कब्जा नगरीकन र जसमा तिनीहरू सांसारिक आनन्द
    लिँदैनन् जुन उत्कटताका लागि आकर्षक हुन्छन्। अरामीहरू जंगलमा रमाउँछन्,
    किनकि तिनीहरू आइमान्य सुखी सुखविश्वासीहरूको पछि लागेका छैनन्।
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    78) Classical Odia (Oriya)


    ଚିତ୍ରଗୁଡ଼ିକର ଭିନ୍ନ DHAMMASAPDA ଭଣ୍ଡାର ସତ୍ୟର ଅଧ୍ୟାୟ 6 ଶାସ୍ତ୍ରୀୟ ଓଡିଆ (ଓଡିଆ) ରେ ଜ୍ଞାନୀ |
    ସତ୍ୟର ଚିତ୍ରିତ ଧାମାପଡା ଭଣ୍ଡାର ଅଧ୍ୟାୟ 6 ଜ୍ଞାନୀ |
    ପଦ 90. ପାସ୍ ର ଜ୍ୱର ଚାଲିଗଲା |
    ଯାତ୍ରା ସମାପ୍ତ ଏବଂ ଦୁ orrow ଖହୀନ,
    ସବୁକିଛି ସମ୍ପୂର୍ଣ୍ଣ ମାଗଣା,
    ଯିଏ ସମସ୍ତ ବନ୍ଧନ ହରାଇଛି |
    ପାସ୍ ର ଜ୍ୱର ମିଳିଲା ନାହିଁ |
    ବ୍ୟାଖ୍ୟା:
    ଯାତ୍ରା ଶେଷରେ ଅଛି - ମୁକ୍ତି ପାଇଁ ସେମାନଙ୍କର ଅନୁସନ୍ଧାନ ସଫଳ ହୋଇଛି | ସେମାନେ
    ଦୁ orrow ଖହୀନ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ମନରେ ପ୍ରକାଶିତ | ସେମାନେ ସମସ୍ତ ଗଣ୍ଠିରୁ
    ମୁକ୍ତି ପାଇଛନ୍ତି ଏବଂ କ bon ଣସି ବଣ୍ଡ ସେମାନଙ୍କୁ ବାନ୍ଧନ୍ତି | ସେମାନଙ୍କ ମଧ୍ୟରେ
    କ in ଣସି ଚିନ୍ତା ବିଦ୍ୟମାନ ନାହିଁ |
    ପଦ 91. ସାଧୁମାନେ ସଂଲଗ୍ନ ହୋଇଛି |
    ମନକପାତ୍ରୀମାନେ ନିଜକୁ ପ୍ରଲୋଭିତ କରନ୍ତି,
    କ ind ଣସି ରେଡରେ ସେମାନେ ଆନନ୍ଦ କରନ୍ତି,
    ଯେହେତୁ ସେମାନଙ୍କ ହ୍ରଦକୁ ପରିତ୍ୟାଗ କରୁଛି |
    ଘର ପରେ ଘରୁ ସେମାନେ ଛାଡିଛନ୍ତି |
    ବ୍ୟାଖ୍ୟା:
    ସେହି ମାନସିକ ଲୋକମାନେ ସର୍ବଦା ଟ୍ରିମରେ ନିଜର ଧ୍ୟାନକୁ ରଖିବା ପାଇଁ ପ୍ରୟାସ
    କରନ୍ତି | ସେମାନେ ସମସ୍ତେ ଅବହେଳିତ କିମ୍ବା ବସ୍ତିମାନଙ୍କ ସହିତ ସଂଲଗ୍ନ ନୁହଁନ୍ତି |
    ଧାରଣ କରିଥିବା ସମସ୍ତ ସ୍ଥାନଗୁଡିକ ଦେବା, ସେମାନେ ସ୍ an ାନ୍ ପରି ଘୁଞ୍ଚିଥିବା
    ସ୍ୱିଶ୍ ପରି ଛାଡିଦିଅନ୍ତି |
    ପଦ 92. ଦୋଷହୀନ ହେଉଛି ସାଧୁମାନଙ୍କର ପ୍ରକୃତି |
    ଯେଉଁମାନେ ଜମା କରନ୍ତି ନାହିଁ,
    ଯେଉଁମାନେ ସେମାନଙ୍କ ଖାଦ୍ୟ ଉପରେ ଭଲ ଭାବରେ ପ୍ରତିଫଳିତ କରନ୍ତି,
    ସେମାନଙ୍କର ନାମହୀନ ଏବଂ
    ସଂପୂର୍ଣ୍ଣ ସ୍ୱାଧୀନତାର ଶୂନ୍ୟ |
    ଯେପରି ପକ୍ଷୀ, ଜାଗା ଦେଇ ଗତି କରେ,
    ସେମାନଙ୍କୁ ଯିବା ପାଇଁ କଠିନ |
    ବ୍ୟାଖ୍ୟା: ପ୍ରକୃତି ଖାଲି ଏବଂ ଅବଧିରେ ମନ ଲୋଭ ମୁକ୍ତ ଏବଂ ବିମାନରେ ପକ୍ଷୀମାନଙ୍କର ପଥ ପରି କ no ଣସି ଚିହ୍ନ ଛାଡିଦିଏ |
    ପଦ 93. ଆରାଙ୍କର ରାଜ୍ୟ ଅନୁସନ୍ଧାନ କରାଯାଇପାରିବ ନାହିଁ |
    କାହା ପାଇଁ ପ୍ରଦୂଷଣ ନଷ୍ଟ ହୋଇଯାଉଛି,
    କ food ଣସି ଖାଦ୍ୟ ସହିତ ସଂଲଗ୍ନ ହୋଇନାହିଁ,
    ସେ ନାମହୀନ ଏବଂ
    ସଂପୂର୍ଣ୍ଣ ସ୍ୱାଧୀନତାର ଶୂନ୍ୟ |
    ଯେପରି ପକ୍ଷୀ, ଜାଗା ଦେଇ ଗତି କରେ,
    ଯିବା ବନ୍ଦ କରିବା କଷ୍ଟକର |
    ବ୍ୟାଖ୍ୟା:
    ଯଦି ଜଣେ ସଂପୂର୍ଣ୍ଣ ପ୍ରଭାବ, ଆଭ୍ୟନ୍ତରୀଣ କିମ୍ବା ବାହ୍ୟ, ଯାହା ମନୁଷ୍ୟର ଆଚରଣକୁ
    ପ୍ରେରିତ କରେ, ଏବଂ ଖାଦ୍ୟ ପାଇଁ ମଧ୍ୟ ସଂଲଗ୍ନ ନୁହେଁ, ସେହି ପ୍ରକାରର ବ୍ୟକ୍ତି
    ଶୂନ୍ୟତା ଏବଂ ସ୍ୱାଧୀନତା ଉପରେ ଧ୍ୟାନ ଦେଇଥାଏ | ଏହିପରି ସାଧୁମାନଙ୍କ ପଥ ଅନୁସନ୍ଧାନ
    କରିବା, ପକ୍ଷୀମାନଙ୍କ ମାଧ୍ୟମରେ ପକ୍ଷୀମାନଙ୍କର ପଥ ପରି ଚିହ୍ନିତ ହୁଏ |
    ପଦ 94. ଦେବ ଦେବୀ ଆରହଟମାନଙ୍କୁ ଆଦର କରନ୍ତି |
    ଯାହାର ଅଧ୍ୟାପକମାନଙ୍କୁ ଶାନ୍ତ କରାଯାଏ |
    ଯେହେତୁ ରିଅର୍ସର ଭଲ-ଟିମ୍ ଦ୍ୱାରା ପରିଚାଳିତ,
    ପ୍ରୋସ୍ ପରିତ୍ୟକ୍ତ, ପ୍ରକାଶିତ,
    ଏହା ପ୍ରିୟଙ୍କୁ ମଧ୍ୟ ପ୍ରିୟ |
    ବ୍ୟାଖ୍ୟା:
    ଯେଉଁମାନେ ଘୋଡା-ତାଙ୍କାମେୟାର ଦ୍ୱାରା ତାଲିମପ୍ରାପ୍ତ ଘୋଡା ପରି ସଞ୍ଣ୍ଠାଙ୍ଗରେ,
    ଯେଉଁମାନେଦ୍ଧିମାନମାନଙ୍କୁ, ମାନସିକ ସ୍ତରର ଦୃଶ୍ୟମାନ ଲୋକମାନେ ମଧ୍ୟ ଦେବତା |
    ପଦ 95. ଆରାଚୀମାନେ ସମ୍ଭ୍ରାନ୍ତ ଅଟନ୍ତି |
    ପୃଥିବୀ ପରି, ଯିଏ ଭଲ ଆଚରଣ,
    ସୁରକ୍ଷିତ ଏବଂ ବିରକ୍ତ ନୁହେଁ,
    ଅପରିଷ୍କାର ମୁକ୍ତ ହ୍ରଦ ଭାବରେ ସହର-ପୋଷ୍ଟ ଭାବରେ,
    କେହି କେହି ନାହାଁନ୍ତି ଯିଏ ଏହିପରି ଅଟେ |
    ବ୍ୟାଖ୍ୟା:
    ସମ୍ଭ୍ରାନ୍ତ ଆରାହାହାମାନେ ସେମାନଙ୍କ ପ୍ରତି ଯାହା କରାଯାଇଛି ସେମାନଙ୍କ ପ୍ରତିଭାବେ
    ସେମାନଙ୍କର କ୍ରୋଧ ହରାନ୍ତି ନାହିଁ | ସେ ଦୃ firm ଏବଂ ଘରଗୁଡ଼ିକୁ ନଗର ଚାଳ୍ଯ ଭାବରେ
    ସୁରକ୍ଷିତ କରୁଥିବା ଦ୍ୱାରବଣକାରୀ ସ୍ତମ୍ଭ ପରି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ | ସେଗୁଡ଼ିକ,
    ସମୁଦ୍ର ଏବଂ ହ୍ରଦକୁ କାଦୁଅରୁ ବଞ୍ଚିତ କରୁଥିବା ଲିବିଆ ଏବଂ ଶାନ୍ତ ପରି | ସେହି
    ପ୍ରକାରର ବ୍ୟକ୍ତି ଅସ୍ତିତ୍ୱର ଚତୁର୍ଦ୍ଦିଗରେ ବୁଲିବାକୁ ବନ୍ଦ କରନ୍ତି - ସାମସାରା |
    ପଦ 96. ସାଧୁମାନଙ୍କ ଶାନ୍ତି |
    ଶାନ୍ତିପୂର୍ଣ୍ଣ ତାଙ୍କ ମନ ଏବଂ ଶାନ୍ତିପୂର୍ଣ୍ଣ |
    ତାଙ୍କର ବକ୍ତବ୍ୟ ଏବଂ କାର୍ଯ୍ୟ ମଧ୍ୟ,
    ସ୍ୱାଧୀନତା ବିଷୟରେ ଜ୍ଞାନ,
    ଏହିପରି ଏହିପରି ଶାନ୍ତିର ଅଟେ |
    ବ୍ୟାଖ୍ୟା:
    ଏକ ସମ୍ଭ୍ରାନ୍ତ ଆରାଥ, ଯିଏ ‘ବୁଣାକାରତା’, କିମ୍ବା ଜାଣିବା ଦ୍ୱାରା ସ୍ୱାଧୀନତା,
    ପରିବର୍ତ୍ତନ ପରିସ୍ଥିତିର ପ୍ରଭାବ ଦ୍ୱାରା ଶାନ୍ତ ଏବଂ ଅଶାଣାନ | ତାଙ୍କର ମନ
    ଶାନ୍ତିରେ ଅଛି। ତାଙ୍କର କଥା ଶାନ୍ତିପୂର୍ଣ୍ଣ ଅଟେ। ତାଙ୍କର କାର୍ଯ୍ୟ ଶାନ୍ତିପୂର୍ଣ୍ଣ
    ଅଟେ |
    ପଦ 97. ଉଚ୍ଚାରଣ ହେଉଛି ନମନୀୟ |
    କ No ଣସି ବିଶ୍ beliefs ାସ ବିନା, ଅନାଦେଙ୍କୁ ଜଣାଶୁଣା,
    ଫେଟର୍ସ ସହିତ ଶେଷରେ ବିଚ୍ଛିନ୍ନ କରି,
    କାମମାସ କଟ୍ ଏବଂ ଲୋଡ୍ ଲୋଡ୍ ସହିତ,
    ମାନବିକତା ଉଚ୍ଚତାକୁ ହାସଲ କରିଥିଲେ |
    ବ୍ୟାଖ୍ୟା:
    କାହା ଉପରେ ତାଙ୍କର ବିଶ୍ୱାସ ନାହିଁ କିନ୍ତୁ ନିଜ ଭିତରେ କିନ୍ତୁ | ସେ ନିଖୋଜତା
    ବିଷୟରେ ଅବଗତ ଅଛନ୍ତି - ସର୍ତ୍ତଗୁଡିକ | ସେ ଜଣେ ସଂଯୋଗର ବ୍ରେକର୍, କାରଣ ସେ ସମସ୍ତ
    ବିଶ୍ୱ ସନ୍ଦିଲି | ସେ ପୁନର୍ବାର ପାଇଁ ସମସ୍ତ ସୁଯୋଗକୁ ନଷ୍ଟ କରିଛନ୍ତି | ସେ ସମସ୍ତ
    ଇଚ୍ଛା ଛାଡିଛନ୍ତି। ଏହି କାରଣରୁ ଆରାଟର ଆରାଥ, ଜଣେ ପ୍ରକୃତରେ ସମ୍ଭ୍ରାନ୍ତ ବ୍ୟକ୍ତି |
    ପଦ 98. ନମନୀୟମାନଙ୍କର ବାସସ୍ଥାନ ହେଉଛି ସମସ୍ତ |
    ସହର କିମ୍ବା ଜଙ୍ଗଲରେ,
    Vale ରେ, ହିଲରେ,
    ଯେଉଁଆଡ଼େ ଆରହଟମାନେ ବାସ କରନ୍ତି |
    ପୃଥିବୀ ମହାନ
    ବ୍ୟାଖ୍ୟା: ଗ୍ରାମରେ, ଜଙ୍ଗଲରେ, ଉପତ୍ୟକା କିମ୍ବା ସମତଳ ଭୂମିରେ, ଯେଉଁଠାରେ ଆରହେଟସ୍ - ସମ୍ଭ୍ରାନ୍ତ ସାଧୁସ୍ - ବାସ କରନ୍ତି, ଚରମ ଅବସ୍ଥାରେ ଅଛନ୍ତି |
    ପଦ 99. ଜଙ୍ଗଲରେ ଉତ୍ସାହୀନ ଆନନ୍ଦ |
    ଆନନ୍ଦଦାୟକ ହେଉଛି ଜଙ୍ଗଲ |
    ଯେଉଁଠାରେ ଲୋକମାନେ ଆନନ୍ଦ କରନ୍ତି ନାହିଁ,
    ସେଠାରେ ଉତ୍ସାହୀନ ଆନନ୍ଦ,
    ସେମାନେ ଆନନ୍ଦ-ସନ୍ଧାନକାରୀ ନୁହଁନ୍ତି |
    ବ୍ୟାଖ୍ୟା:
    ସେହି ଆକର୍ଷଣୀୟ ଜଙ୍ଗଲ ଯାହା ସାଂସାରିକ ଜନତାଙ୍କ ମନକୁ କାବୁ କରେ ନାହିଁ ଏବଂ
    ଯେଉଁଥିରେ ସେମାନେ ନିରନ୍ତର ଆନନ୍ଦ ଗ୍ରହଣ କରନ୍ତି ନାହିଁ | ଆରହଦା ଜଙ୍ଗଲରେ ଆନନ୍ଦ
    କରନ୍ତି, କାରଣ ସେମାନେ ସମ୍ବେଦନଶୀଳ ଭୋଗର ଅନୁସରଣକାରୀ ନୁହଁନ୍ତି |
    WildFilmsIndia
    3.7M subscribers
    Sambalpuri
    folk dance of Odisha performed during the Jagannath Rath Yatra Mahotsav
    celebration. It was organized by the Jagannath Mandir and Orissa Arts
    and Culture Centre, Delhi.
    Ratha
    yatra, the Festival of Chariot : Chariots of Shri Jagannath is
    celebrated every year at Puri, the temple town in Odisha, on the second
    (dwitiya) day of shukla pakshya (waxing cycle of moon) of Ashadh Maas
    (3rd month in Lunar Calendar). The festival is also known as Gundicha
    Jatra, Ghosa Jatra, Navadina Jatra, Dasavatara Jatra and by a variety of
    other names. The presiding deities of the Jagannath Temple, Puri’s main
    temple, Lord Jagannath, Lord Balabhadra and Goddess Subhadra, with the
    celestial wheel (Sudarshana Chakra) are taken out from the temple
    precincts in an elaborate ritual procession to their respective
    chariots. The huge, colourfully decorated chariots are drawn by
    multitude of devotees on the bada danda, the grand avenue to the
    Gundicha Temple (Gundicha - King Indradyumna’s Queen), two miles away to
    the North. On their way back from the Gundicha Temple, the three
    deities stop for a while near the Mausi Maa Temple (Aunt’s abode) and
    have an offering of the Poda Pitha, which is a special type of pancake
    supposed to be the Lord’s favourite. After a stay for seven days, the
    deities return to their abode.
    Three
    richly decorated chariots, resembling temple structures, are pulled
    through the streets of Puri called Badadanda. The three chariots of
    Balarama, Subhadra and Jagannatha are newly constructed every year with
    wood of specified trees like phassi, dhausa, etc. They are customarily
    brought from the ex-princely state of Dasapalla by a specialist team of
    carpenters who have hereditary rights and privileges for the same. The
    logs are traditionally set afloat as rafts in the river Mahanadi. These
    are collected near Puri and then transported by road. Lord Jagannatha’s
    Chariot is called Nandighosa. It is forty-five feet high and forty-five
    feet square at the wheel level. It has sixteen wheels, each of
    seven-foot diameter, and is decked with a cover made of red and yellow
    cloth.
    This
    commemorates the annual journey of Lord Jagannath, Lord Balabhadra, and
    their sister Subhadra to their aunt’s temple, the Gundicha Temple which
    is situated at a distance of 2 km from their temple. This is the only
    day when devotees who are not allowed in the temple premises such as
    non-Hindus and foreigners can get their glimpse of the deities. During
    the festival, devotees from all over the World go to Puri with an
    earnest desire to help pull Lords’ chariot with the help of other
    priests pulling the chariots with ropes. They consider this a pious deed
    and risk their lives in the huge crowd.
    The
    huge processions accompanying the chariots play devotional songs with
    drums, tambourines, trumpets etc. Children line the streets through
    which the chariot will pass and add to the mass chorus. The Rath carts
    themselves are some approximately 45 feet (14 m) high and are pulled by
    the thousands of pilgrims who turn up for the event; the chariots are
    built anew each year only from a particular type of tree. Millions of
    devotees congregate at Puri for this annual event from all over the
    country and abroad. It is also broadcast live on many Indian, foreign
    television channels as well as many of the websites telecast jagannath
    ratha yatra live.
    Source: Wikipedia
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    footage is part of the professionally-shot broadcast stock footage
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    Sambalpuri - Womens’ Folk dance during Rath Yatra Mahotsav

    youtube.com
    Sambalpuri - Womens’ Folk dance during Rath Yatra Mahotsav
    Sambalpuri
    folk dance of Odisha performed during the Jagannath Rath Yatra Mahotsav
    celebration. It was organized by the Jagannath Mandir and Orissa Arts
    and …


    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    ਦਰਸਾਈਆਂ ਧੰਦਮਪਾਡਾ ਖਜ਼ਾਨੇ ਦੇ ਅਧਿਆਇ 6 ਸਿਆਣੀਆਂ ਕਲਾਸੀਕਲ ਵਿਚ ਸਿਆਣੇੀਆਂ ਨੇ ਕਿਹਾ- ਕਲਬਾਲਕਲ ਪ੍ਰਬੰਧਕ
    ਦਰਅਸਲ ਅਧਿਆਇ ਦੇ ਪਹਿਲੇ ਧਨ ਦੇ ਅਧਿਆਇ 6 ਬੁੱਧੀਮਾਨ
    ਬਤਖ 90. ਜਨੂੰਨ ਦਾ ਬੁਖਾਰ ਚਲਾ ਗਿਆ
    ਯਾਤਰਾ ਦੇ ਨਾਲ, ਮੁਕੰਮਲ ਅਤੇ ਸਤਾਪੂਰ,
    ਹਰ ਚੀਜ਼ ਤੋਂ ਪੂਰੀ ਤਰ੍ਹਾਂ ਮੁਫਤ,
    ਉਸ ਲਈ ਜਿਸਨੇ ਸਾਰੇ ਸੰਬੰਧਾਂ ਨੂੰ loose ਿੱਲਾ ਕੀਤਾ ਹੈ
    ਜਨੂੰਨ ਦਾ ਬੁਖਾਰ ਨਹੀਂ ਮਿਲਿਆ.
    ਵਿਆਖਿਆ:
    ਜੋ ਕਿ ਯਾਤਰਾ ਦੇ ਅੰਤ ਵਿੱਚ ਹਨ - ਉਨ੍ਹਾਂ ਦੀ ਮੁਕਤੀ ਲਈ ਉਨ੍ਹਾਂ ਦੀ ਖੋਜ ਸਫਲ ਹੋ ਗਈ
    ਹੈ. ਉਹ ਉਦਾਸ ਹਨ ਅਤੇ ਪੂਰੀ ਤਰ੍ਹਾਂ ਧਿਆਨ ਵਿੱਚ ਜਾਰੀ ਕੀਤੇ ਜਾਂਦੇ ਹਨ. ਉਨ੍ਹਾਂ ਨੇ
    ਸਾਰੇ ਗੰ .ਾਂ ਤੋਂ ਛੁਟਕਾਰਾ ਪਾ ਲਿਆ ਹੈ ਅਤੇ ਕੋਈ ਬਾਂਡ ਉਨ੍ਹਾਂ ਨੂੰ ਬੰਨ੍ਹ ਨਹੀਂ
    ਮਾਰਦਾ. ਉਨ੍ਹਾਂ ਵਿੱਚ ਕੋਈ ਚਿੰਤਾ ਮੌਜੂਦ ਨਹੀਂ ਹੈ.
    ਆਇਤ 91. ਸੰਤ ਗੈਰ-ਜੁੜੇ ਹੋਏ ਹਨ
    ਚੇਤੇ ਆਪਣੇ ਆਪ ਨੂੰ ਵਰਤਦੇ ਹਨ,
    ਕਿਸੇ ਵੀ ਨਿਵਾਸ ਵਿੱਚ ਉਹ ਪ੍ਰਸੰਨ ਹੁੰਦੇ ਹਨ,
    ਜਿਵੇਂ ਕਿ ਉਨ੍ਹਾਂ ਦੀ ਝੀਲ ਨੂੰ ਤਿਆਗ ਰਹੇ ਹਨ
    ਘਰ ਦੇ ਬਾਅਦ ਉਹ ਪਿੱਛੇ ਚਲੇ ਜਾਣਗੇ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਉਹ ਚੇਤੰਨ ਲੋਕ ਆਪਣੀ ਨਜ਼ਰੀਆ ਹਮੇਸ਼ਾਂ ਕੱਟਦੇ ਰਹਿਣ ਦੀ ਕੋਸ਼ਿਸ਼ ਕਰਦੇ ਹਨ. ਉਹ ਸਾਰੇ
    ਲੋਕਾਂ ਜਾਂ ਬੰਦੋਬਸਤਾਂ ਨਾਲ ਜੁੜੇ ਨਹੀਂ ਹੁੰਦੇ. ਵੱਸਣ ਦੀਆਂ ਸਾਰੀਆਂ ਥਾਵਾਂ ਨੂੰ ਛੱਡ
    ਕੇ, ਉਹ ਉਨ੍ਹਾਂ ਹੰਸਾਂ ਵਾਂਗ ਚਲੇ ਜਾਂਦੇ ਹਨ ਜੋ ਧਿਆਨ ਵਿੱਚ ਆਉਂਦੇ ਹਨ.
    ਆਇਤ 92. ਨਿਰਦੋਸ਼ ਸੰਤਾਂ ਦਾ ਸੁਭਾਅ ਹੈ
    ਉਨ੍ਹਾਂ ਲਈ ਜੋ ਇਕੱਤਰ ਨਹੀਂ ਹੁੰਦੇ,
    ਕੌਣ ਉਨ੍ਹਾਂ ਦੇ ਭੋਜਨ ‘ਤੇ ਵਿਚਾਰ ਕਰਦਾ ਹੈ,
    ਉਨ੍ਹਾਂ ਕੋਲ ਨਾਮ ਦੇ ਤੌਰ ਤੇ ਹੈ ਅਤੇ
    ਪੂਰੀ ਅਜ਼ਾਦੀ ਦੀ ਅਰਾਮ ਵਿੱਚ ਵੀ.
    ਪੁਲਾੜ ਵਿੱਚ ਪੱਕਣ ਵਾਲੇ ਪੰਛੀ,
    ਉਨ੍ਹਾਂ ਦਾ ਰਸਤਾ ਲੱਭਣਾ ਮੁਸ਼ਕਲ ਹੈ.
    ਵਿਆਖਿਆ: ਪੂਰੀ ਸਮਝ ਨਾਲ ਕਿ ਕੁਦਰਤ ਖਾਲੀ ਹੈ ਅਤੇ ਬਜਾਪਤਾ ਤਰਸ ਕਰਨ ਤੋਂ ਮੁਕਤ ਹੈ ਅਤੇ ਇਸ ਦੇ ਠਿਕਤੀ ਦਾ ਪਤਾ ਨਹੀਂ ਛੱਡਦਾ.
    ਆਇਤ 93. ਅਰਾਦ ਦਾ ਰਾਜ ਦਾ ਪਤਾ ਨਹੀਂ ਲਗਾਇਆ ਜਾ ਸਕਦਾ
    ਜਿਸ ਲਈ ਪ੍ਰਦੇਸੀ ਨਸ਼ਟ ਹੋ ਗਏ ਹਨ,
    ਕਿਸੇ ਵੀ ਭੋਜਨ ਨਾਲ ਜੁੜੇ ਨਹੀਂ,
    ਉਸ ਕੋਲ ਨਾਮ ਰਹਿਤ ਅਤੇ
    ਪੂਰੀ ਅਜ਼ਾਦੀ ਦੀ ਅਰਾਮ ਵਿੱਚ ਵੀ.
    ਪੁਲਾੜ ਵਿੱਚ ਪੱਕਣ ਵਾਲੇ ਪੰਛੀ,
    ਉਸ ਦੀ ਜਾਣ ਲਈ ਸਖਤ.
    ਵਿਆਖਿਆ:
    ਜੇ ਕੋਈ ਮਨੁੱਖ ਜਾਂ ਬਾਹਰੀ ਪ੍ਰਭਾਵਾਂ ਨੂੰ ਪ੍ਰੇਰਿਤ ਕਰਦਾ ਹੈ, ਜੋ ਕਿ ਮਨੁੱਖ ਦੇ
    ਵਿਹਾਰ ਨੂੰ ਪ੍ਰੇਰਿਤ ਕਰਦਾ ਹੈ, ਤਾਂ ਉਸ ਕਿਸਮ ਦਾ ਵਿਅਕਤੀ ਉਸ ਦੀ ਮਨ ਨੂੰ ਖਾਲੀਪਨ,
    ਬੇਕਸੁਗਤ ਅਤੇ ਸੋਚ ਦੀ ਆਜ਼ਾਦੀ ਵੱਲ ਧਿਆਨ ਕੇਂਦ੍ਰਤ ਕਰਦਾ ਹੈ. ਅਜਿਹੇ ਸੰਤਾਂ ਦੇ ਮਾਰਗ
    ਦਾ ਪਤਾ ਲਗਾਉਣਾ ਮੁਸ਼ਕਲ ਹੈ, ਜਿਵੇਂ ਕਿ ਅਸਮਾਨ ਦੁਆਰਾ ਉੱਡ ਰਹੇ ਪੰਛੀਆਂ ਦੇ ਰਾਹ ਦੀ
    ਤਰ੍ਹਾਂ.
    ਆਇਤ 94. ਦੇਵਤਿਆਂ ਨੂੰ ਅਰਾਖਟਾਂ ਨੂੰ ਪਿਆਰ ਕਰਦਾ ਹੈ
    ਜਿਸਦੀ ਫੈਕਲਟੀ ਨੂੰ ਸ਼ਾਂਤ ਕੀਤਾ ਗਿਆ ਹੈ
    ਜਿਵੇਂ ਕਿ ਸੇਧਲੇਅਰਾਂ ਦੁਆਰਾ ਤਾਰ ਚੰਗੀ-ਟੇਕਡ,
    ਹੰਕਾਰ ਦੇ ਨਾਲ, ਉਤੇਜਤ,
    ਵੀ ਦੇਵਤਿਆਂ ਨੂੰ ਵੀ ਇਹ ਇਕ ਪਿਆਰੇ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਜਿਹੜੇ ਲੋਕ ਮਹਿਸੂਸ ਕਰਦੇ ਹਨ ਉਹ ਇੱਕ ਘੋੜੇ-ਟੂਮਰ ਦੁਆਰਾ ਸਿਖਲਾਈ ਪ੍ਰਾਪਤ ਘੋੜੇ ਵਜੋਂ
    ਸ਼ਾਂਤ ਹੁੰਦੇ ਹਨ, ਜਿਨ੍ਹਾਂ ਨੇ ਧਿਆਨ ਨਾਲ ਪ੍ਰਭਾਵਿਤ ਕੀਤਾ ਹੈ, ਜੋ ਮਾਨਸਿਕ ਤੌਰ ਤੇ
    ਸਥਿਰ ਲੋਕਾਂ ਦੀ ਨਜ਼ਰ ਨੂੰ ਪੂਰੀ ਤਰ੍ਹਾਂ ਦੇਵਤਾ ਵੀ ਕਰਦੇ ਹਨ.
    ਆਇਤ 95. ਅਰੇਹੱਟਸ ਨੇਕ ਹਨ
    ਜਿਵੇਂ ਕਿ ਧਰਤੀ ਉਹ ਹੈ ਜੋ ਚੰਗੀ ਤਰ੍ਹਾਂ ਵਿਵਹਾਰ ਕਰਦਾ ਹੈ,
    ਸੁਰੱਖਿਅਤ ਅਤੇ ਨਾਰਾਜ਼ਗੀ ਨਹੀਂ,
    ਜਿਵੇਂ ਕਿ ਸਿਟੀ-ਪੋਸਟ, ਗੰਦ-ਮੁਕਤ ਝੀਲ ਦੇ ਤੌਰ ਤੇ,
    ਕਿਸੇ ਲਈ ਕੋਈ ਭਟਕਣਾ ਨਹੀਂ.
    ਵਿਆਖਿਆ:
    ਨੇਕ ਅਰੇਹੱਟ ਕਦੇ ਆਪਣਾ ਗੁੱਸਾ ਨਹੀਂ ਗੁਆਉਂਦੇ ਜੋ ਇਸ ਨਾਲ ਕੀਤਾ ਜਾਂਦਾ ਹੈ. ਉਹ
    ਗੇਟ-ਥੰਮਦਾਰ ਵਜੋਂ ਦ੍ਰਿੜ ਅਤੇ ਬੇਕਾਰ ਹਨ ਜੋ ਸ਼ਹਿਰ ਦੇ ਗੇਟਾਂ ਨੂੰ ਸੁਰੱਖਿਅਤ ਕਰਦੇ
    ਹਨ. ਉਹ ਸਮੁੰਦਰ ਦੇ ਤੌਰ ਤੇ ਭੂਚਾਲ ਅਤੇ ਸ਼ਾਂਤ ਹਨ ਅਤੇ ਝੀਲਾਂ ਚਿੱਕੜ ਤੋਂ ਰਹਿਤ ਹਨ.
    ਉਹ ਕਿਸਮ ਦਾ ਵਿਅਕਤੀ ਹੋਂਦ ਦੇ ਦੌਰ ਵਿੱਚ ਭਟਕਣਾ ਬੰਦ ਕਰ ਦਿੰਦਾ ਹੈ - ਸੈਸਾਰਾ.
    ਆਇਤ 96. ਸੰਤਾਂ ਦੀ ਸ਼ਾਂਤੀ
    ਸ਼ਾਂਤਮਈ ਉਸ ਦਾ ਮਨ ਅਤੇ ਸ਼ਾਂਤਮਈ
    ਉਸ ਦਾ ਭਾਸ਼ਣ ਅਤੇ ਕਾਰਜ ਵੀ,
    ਆਜ਼ਾਦੀ ਦੇ ਗਿਆਨ ਵਿੱਚ ਸੰਪੂਰਨ,
    ਇਕ ਇਸ ਤਰ੍ਹਾਂ ਬਹੁਤ ਸ਼ਾਂਤੀ ਦਾ ਹੈ.
    ਵਿਆਖਿਆ:
    ਇਕ ਨੇਕ ਅਰਾਠ, ਜਿਸ ਨੂੰ ‘ਨਿਰਾਸ਼’, ਜਾਂ ਜਾਣਨ ਤੋਂ ਆਜ਼ਾਦੀ ਨੂੰ ਜਾਣਨ ਤੋਂ ਮੁਕਤ
    ਹੁੰਦੇ ਹਨ, ਬਦਲਦੇ ਹਾਲਾਤਾਂ ਦੇ ਪ੍ਰਭਾਵਾਂ ਦੁਆਰਾ ਸ਼ਾਂਤ ਅਤੇ ਜ਼ਬਰਦਸਤ ਹਨ. ਉਸ ਦਾ ਮਨ
    ਆਰਾਮ ਨਾਲ ਹੈ. ਉਸ ਦੇ ਸ਼ਬਦ ਸ਼ਾਂਤਮਈ ਹਨ. ਉਸ ਦੀਆਂ ਕ੍ਰਿਆਵਾਂ ਸ਼ਾਂਤਮਈ ਹਨ.
    ਆਇਤ 97. ਉੱਚੀ ਬੇਰਹਿਮੀ ਨਾਲ
    ਬਿਨਾਂ ਕਿਸੇ ਵਿਸ਼ਵਾਸ, ਅਣਚਾਹੇ,
    ਫੁੱਟਰ ਦੇ ਨਾਲ ਅੰਤ ਵਿੱਚ ਕੱਟਿਆ ਗਿਆ,
    ਕਾਮਮਾਸ ਕੱਟ ਕੇ ਲਾਲਚ ਦੇ ਨਾਲ,
    ਮਨੁੱਖਤਾ ਦੀਆਂ ਉਚਾਈਆਂ ਨੂੰ ਪ੍ਰਾਪਤ ਕੀਤਾ.
    ਵਿਆਖਿਆ:
    ਉਸਨੂੰ ਕਿਸੇ ਵਿੱਚ ਵਿਸ਼ਵਾਸ ਨਹੀਂ ਹੈ ਪਰ ਆਪਣੇ ਵਿੱਚ ਵਿਸ਼ਵਾਸ. ਉਹ ਬੇਅੰਤਤਾ ਤੋਂ
    ਜਾਣੂ ਹੈ - ਬਿਨਾਂ ਸ਼ਰਤ. ਉਹ ਕੁਨੈਕਸ਼ਨ ਤੋੜਨ ਵਾਲਾ ਹੈ, ਕਿਉਂਕਿ ਉਸਨੇ ਸਾਰੇ ਸੰਸਾਰੀ
    ਲਿੰਕਾਂ ਨੂੰ ਤੋੜ ਲਿਆ ਹੈ. ਉਸਨੇ ਪੁਨਰ ਜਨਮ ਦੇ ਸਾਰੇ ਮੌਕੇ ਨੂੰ ਤਬਾਹ ਕਰ ਦਿੱਤਾ ਹੈ.
    ਉਸਨੇ ਸਾਰੀਆਂ ਇੱਛਾਵਾਂ ਛੱਡ ਦਿੱਤੀਆਂ ਹਨ. ਇਨ੍ਹਾਂ ਕਾਰਨ, ਅਰਾਦ, ਇਕ ਸੱਚਮੁੱਚ ਨੇਕ
    ਵਿਅਕਤੀ ਹੈ.
    ਆਇਤ 98. ਬੇਰਹਿਮੀ ਨਾਲ ਵਹਾਅ
    ਚਾਹੇ ਸ਼ਹਿਰ ਜਾਂ ਜੰਗਲ ਵਿਚ,
    ਚਾਹੇ ਵੈਲ, ਪਹਾੜੀ ਤੇ,
    ਜਿਥੇ ਵੀ ਹਿਰਦਾ
    ਉਥੇ ਹੀ ਧਰਤੀ ਨੂੰ ਪ੍ਰਸੰਨ ਕਰਨਾ.
    ਵਿਆਖਿਆ: ਭਾਵੇਂ ਪਿੰਡ ਵਿਚ, ਜੰਗਲ ਵਿਚ, ਇਕ ਘਾਟੀ ਵਿਚ, ਇਕ ਘਾਟੀ ਵਿਚ ਜਾਂ ਮੈਦਾਨ ਵਿਚ, ਅਰਾਧ ਸੰਤਾਂ - ਵੱਸਦੇ ਹਨ, ਇਹ ਜਗ੍ਹਾ ਬਹੁਤ ਜ਼ਿਆਦਾ ਹੈ.
    ਵੈਸ 99. ਜੰਗਲ ਵਿੱਚ ਬੇਸਮਝ ਖੁਸ਼ੀ
    ਅਨੰਦਮਈ ਜੰਗਲ ਹਨ
    ਜਿੱਥੇ ਲੋਕ ਖੁਸ਼ ਨਹੀਂ ਹੁੰਦੇ,
    ਉਥੇ ਬੇਸਮਝ ਖੁਸ਼ੀ,
    ਉਹ ਖੁਸ਼ੀਆਂ-ਭਾਲਣ ਵਾਲੇ ਨਹੀਂ ਹਨ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਉਹ ਮਨਮੋਹਕ ਜੰਗਲ ਜੋ ਦੁਨਿਆਵੀ ਲੋਕਾਂ ਦੇ ਮਨ ਨੂੰ ਫੜਦੇ ਨਹੀਂ ਹਨ ਅਤੇ ਜਿਸ ਵਿੱਚ ਉਹ
    ਦੁਨਿਆਵੀ ਪ੍ਰਸੰਨਤਾ ਨਹੀਂ ਲੈਂਦੇ ਪਿਆਰੇ ਲੋਕਾਂ ਲਈ ਆਕਰਸ਼ਕ ਹਨ. ਅਰੇਸ਼ਲ ਜੰਗਲਾਂ ਵਿਚ
    ਖੁਸ਼ੀ ਹੋ ਜਾਂਦੇ ਹਨ, ਕਿਉਂਕਿ ਉਹ ਸੰਵੇਦਨਾਤਮਕ ਸੁੱਖਾਂ ਦਾ ਪਿੱਛਾ ਨਹੀਂ ਕਰ ਰਹੇ ਹਨ.
    Class 2 chapter 6 The greatest treasure
    Garima Panwar
    91 subscribers
    The greatest treasure
    Class 2 chapter 6 The greatest treasure
    The greatest treasure



    87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

    87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
    ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 6 टःE Wईष्E इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
    ह्त्त्पः//www.बुद्धनेत्.नेत्/धम्मपद/द्_wइसे.ह्त्म्
    ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 6 टःE Wईष्E
    ह्त्त्पः//www.बुद्धनेत्.नेत्/धम्मपद/द्_सैन्त्स्.ह्त्म्
    Vएर्से 90. Pअस्सिओन्’स् Fएवेर् ङोने
    Wइथ् जोउर्नेय् fइनिस्हेद् अन्द् सोर्रोwलेस्स्,
    fरोम् एवेर्य्थिन्ग् चोम्प्लेतेल्य् fरेए,
    fओर् ओने wहो हस् लोओसेनेद् अल्ल् थे तिएस्
    पस्सिओन्’स् fएवेर् इस् नोत् fओउन्द्.
    Exप्लनतिओनः
    ठे अरे अत् थे जोउर्नेय्’स् एन्द् - थेइर् qउएस्त् fओर् लिबेरतिओन् हस्
    सुच्चेएदेद्. ठेय् अरे सोर्रोwलेस्स् अन्द् तोतल्ल्य् रेलेअसेद् इन्
    मिन्द्. ठेय् हवे गोत् रिद् ओf अल्ल् क्नोत्स् अन्द् नो बोन्द्स् बिन्द्
    थेम्. ईन् थेम् नो अन्xइएत्य् एxइस्त्स्.
    Vएर्से 91. षैन्त्स् आरे णोन्-आत्तच्हेद्
    ंइन्द्fउल् Oनेस् एxएर्त् थेम्सेल्वेस्,
    इन् नो अबोदे दो थेय् देलिघ्त्,
    अस् स्wअन्स् अबन्दोनिन्ग् थेइर् लके
    होमे अfतेर् होमे थेय् लेअवे बेहिन्द्.
    Exप्लनतिओनः
    ठोसे मिन्द्fउल् ओनेस् मके थे एffओर्त् तो केएप् थेइर् अत्तेन्तिवेनेस्स्
    अल्wअय्स् इन् त्रिम्. ठेय् अरे नोत् अत् अल्ल् अत्तच्हेद् तो अबोदेस् ओर्
    सेत्त्लेमेन्त्स्. ङिविन्ग् उप् अल्ल् प्लचेस् ओf सेत्त्लेद् लिविन्ग्,
    थेय् लेअवे लिके थे स्wअन्स् wहो fल्य् अwअय् fरेए इन् मिन्द्.
    Vएर्से 92. Bलमेलेस्स् ईस् ठे णतुरे Of षैन्त्स्
    Fओर् थोसे wहो दोन्’त् अच्चुमुलते,
    wहो wएल्ल् रेfलेच्त् उपोन् थेइर् fओओद्,
    थेय् हवे अस् रन्गे थे नमेलेस्स् अन्द्
    थे वोइद् ओf पेर्fएच्त् fरेएदोम् तोओ.
    आस् बिर्द्स् थत् wइन्ग् थ्रोउघ् स्पचे,
    हर्द् तो त्रचे थेइर् गोइन्ग्.
    Exप्लनतिओनः
    Wइथ् fउल्ल् उन्देर्स्तन्दिन्ग् थत् नतुरे इस् एम्प्त्य् अन्द्
    ओब्जेच्त्लेस्स् थे मिन्द् इस् fरेए ओf च्रविन्ग् अन्द् लेअवेस् नो त्रचे
    ओf इत्स् wहेरेअबोउत्स् लिके थे पथ्स् ओf बिर्द्स् इन् fलिघ्त्.
    Vएर्से 93. आरहत्’स् ष्तते छन्नोत् Bए ट्रचेद्
    Fओर् wहोम् पोल्लुतिओन्स् अरे देस्त्रोयेद्,
    नोत् अत्तच्हेद् तो अन्य् fओओद्,
    हे हस् अस् रन्गे थे नमेलेस्स् अन्द्
    थे वोइद् ओf पेर्fएच्त् fरेएदोम् तोओ.
    आस् बिर्द्स् थत् wइन्ग् थ्रोउघ् स्पचे,
    हर्द् तो त्रचे हिस् गोइन्ग्.
    Exप्लनतिओनः
    ईf ओने इस् तोतल्ल्य् fरेए ओf इन्fलुएन्चेस्, इन्तेर्नल् ओर् एxतेर्नल्,
    थत् मोतिवतेस् हुमन् बेहविओउर्, अन्द् इस् नोत् अत्तच्हेद् एवेन् तो fओओद्,
    थत् किन्द् ओf इन्दिविदुअल् fओचुसेस् हिस् मिन्द् ओन् एम्प्तिनेस्स्,
    ओब्जेच्त्लेस्स्नेस्स् अन्द् fरेएदोम् ओf थोउघ्त्. ठे पथ् ओf सुच्ह्
    सैन्त्स् इस् दिffइचुल्त् तो बे त्रचेद्, लिके थे पथ् ओf बिर्द्स्
    fल्यिन्ग् थ्रोउघ् थे स्क्य्.
    Vएर्से 94. ठे ङोद्स् आदोरे आरहत्स्
    Wहोसे fअचुल्तिएस् अरे पचिfइएद्
    अस् स्तेएद्स् ब्य् च्हरिओतेएर्स् wएल्ल्-तमेद्,
    wइथ् प्रिदे अबन्दोनेद्, उन्पोल्लुतेद्,
    तो एवेन् देवस् थिस् Oने’स् देअर्.
    Exप्लनतिओनः
    ठोसे wहो सेन्सेस् अरे चल्मेद् अस् अ होर्से त्रैनेद् ब्य् अ
    होर्से-तमेर्, wहो हवे fउल्ल्य् गिवेन् उप् जुद्ग्मेन्त्, wहो इस् fरेए ओf
    इन्fलुएन्चेस्, थे सिघ्त् ओf थोसे मेन्तल्ल्य् स्तब्ले ओनेस् प्लेअसे एवेन्
    थे गोद्स्.
    Vएर्से 95. आरहत्स् आरे णोब्ले
    Lइके एअर्थ् इस् ओने wहो’स् wएल्ल्-बेहवेद्,
    सेचुरे अन्द् नोत् रेसेन्त्fउल्,
    अस् चित्य्-पोस्त्, अस् fइल्थ्-fरेए लके,
    नो wअन्देरिन्ग्स्-ओन् fओर् Oने Wहो’स् ठुस्.
    Exप्लनतिओनः
    ठे नोब्ले आरहत्स् नेवेर् लोसे थेइर् तेम्पेर् wहत्सोएवेर् इस् दोने तो
    थेम्. ठेय् अरे fइर्म् अन्द् उन्स्हकेन् अस् थे गते-पिल्लर्स् थत् सेचुरे
    थे चित्य् गतेस्. ठेय् अरे अस् लुचिद् अन्द् त्रन्qउइल् अस् थे ओचेअन्
    अन्द् थे लकेस् देवोइद् ओf मुद्. ठत् किन्द् ओf पेर्सोन् चेअसेस् तो
    wअन्देर् इन् थे रोउन्द् ओf एxइस्तेन्चे - सम्सर.
    Vएर्से 96. ठे ट्रन्qउइल्लित्य् Of ठे षैन्त्स्
    Pएअचेfउल् हिस् मिन्द् अन्द् पेअचेfउल्
    हिस् स्पेएच्ह् अन्द् अच्तिओन्स् तोओ,
    पेर्fएच्त् इन् क्नोwलेद्गे ओf fरेएदोम्,
    Oने ठुस् इस् ओf उत्मोस्त् पेअचे.
    Exप्लनतिओनः
    आ नोब्ले अरहत्, wहो इस् fरेएद् ब्य् ‘दिस्क्नोwइन्ग्’, ओर् fरेएदोम्
    fरोम् क्नोwइन्ग्, इस् चल्म् अन्द् उन्स्हकेन् ब्य् थे इम्पच्त् ओf
    च्हन्गिन्ग् चिर्चुम्स्तन्चेस्. ःइस् मिन्द् इस् अत् पेअचे. ःइस् wओर्द्स्
    अरे पेअचेfउल्. ःइस् अच्तिओन्स् अरे पेअचेfउल्.
    Vएर्से 97. Exअल्तेद् आरे ठे ऊन्ब्लेमिस्हेद्
    Wइथ् नो बेलिएfस्, थे ऊन्मदे क्नोwन्,
    wइथ् fएत्तेर्स् fइनल्ल्य् सेवेरेद्,
    wइथ् कम्मस् चुत् अन्द् च्रविन्ग् स्हेद्,
    अत्तैनेद् तो हुमनित्य्’स् हेइघ्त्स्.
    Exप्लनतिओनः
    ःए हस् नो fऐथ् इन् अन्य्बोद्य् बुत् इन् हिम्सेल्f. ःए इस् अwअरे ओf
    देअथ्लेस्स्नेस्स् - थे उन्चोन्दितिओनेद्. ःए इस् अ ब्रेअकेर् ओf
    चोन्नेच्तिओन्स्, बेचौसे हे हस् सेवेरेद् अल्ल् wओर्ल्द्ल्य् लिन्क्स्. ःए
    हस् देस्त्रोयेद् अल्ल् थे ओप्पोर्तुनितिएस् fओर् रेबिर्थ्. ःए हस् गिवेन्
    उप् अल्ल् देसिरेस्. Bएचौसे ओf थेसे, थे अरहत्, इस् अ त्रुल्य् नोब्ले
    पेर्सोन्.
    Vएर्से 98. ड्wएल्लिन्ग् Of ठे ऊन्ब्लेमिस्हेद् ईस् आल्लुरिन्ग्
    Wहेथेर् इन् तोwन् ओर् wओओद्स्,
    wहेथेर् इन् वले, ओन् हिल्ल्,
    wहेरेवेर् द्wएल्ल् थे आरहत्स्
    सो प्लेअसिन्ग् थेरे थे एअर्थ्.
    Exप्लनतिओनः
    Wहेथेर् इन् थे विल्लगे, इन् थे fओरेस्त्, इन् अ वल्लेय् ओर् इन् थे
    प्लैन्, wहेरेवेर् अरहत्स् - नोब्ले सैन्त्स् - द्wएल्ल्, थत् प्लचे इस्
    अल्लुरिन्ग् इन् थे एxत्रेमे.
    Vएर्से 99. ठे Pअस्सिओन्लेस्स् डेलिघ्त् ईन् Fओरेस्त्स्
    डेलिघ्त्fउल् अरे थे fओरेस्त्स्
    wहेरे fओल्क् दो नोत् देलिघ्त्,
    थेरे थे Pअस्सिओन्लेस्स् देलिघ्त्,
    थेय्’रे नोत् प्लेअसुरे-सेएकेर्स्.
    Exप्लनतिओनः
    ठोसे fअस्चिनतिन्ग् fओरेस्त्स् थत् दो नोत् चप्तुरे थे मिन्द् ओf थे
    wओर्ल्द्ल्य् मस्सेस् अन्द् इन् wहिच्ह् थेय् दो नोत् तके wओर्ल्द्ल्य्
    देलिघ्त् अरे अत्त्रच्तिवे तो थे पस्सिओन्लेस्स् ओनेस्. ठे आरहत्स् तके
    देलिघ्त् इन् थे fओरेस्त्स्, बेचौसे थेय् अरे नोत् पुर्सुएर्स् ओf
    सेन्सुअल् प्लेअसुरेस्.
    अट्ठवीसति सुत्त/जिनपञ्जर–गाथा(part9)@Sanghakaya Times #AtDineshSir
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    अट्ठवीसतिपरित्तं:-अट्ठाइस परित्राण गाथा
    महा-यशस्वी मेधंकर, लोक का हित करने वाले शरणकर
    महावीर तण्हंकर, तथा ज्योतिष्मान् दीपंकर ॥1॥
    जन-प्रमुख कौण्डिन्य, पुरुषोत्तम मंगल, सुमन की तरह पावन मन वाले व धैर्यशाली सुमन, प्रेम का संवर्धन करने वाले रेवत ॥2॥
    गुण-सम्पन्न शोभित, सभी मानवों में उत्तम अनोमदर्शी, लोक को प्रयोत करने वाले पदम तथा श्रेष्ठ सारथी के समान नारद ॥3॥
    प्राणियों में सार-स्वरूप पद्मोत्तर, श्रेष्ठ व्यक्ति सुमेध, सारे लोक में अग्र सुजात तथा श्रेष्ठ पुरुष प्रियदर्शी ॥4॥
    कारुणिक अर्थदर्शी, अन्धकार को दूर करने वाले धर्मदर्शी, संसार में समता-रहित सिद्धार्थ तथा वर देने वाले संयमी तिष्य ॥5॥
    वर देने वाले पुष्य सम्बुद्ध, अनुपम विपश्यी, सर्वहितैषी शास्ता शिखी तथा सुखदायक विश्वभू ॥6॥
    सार्थवाह (कारवां के नेता) ककुसन्ध, युद्ध-भूमि में विजयी कोणागमन, शोभायमान काश्यप और शाक्य-श्रेष्ठ गौतम ॥7॥
    उनके सत्य, शील, क्षान्ति (सहनशीलता) और मैत्री-बल से भी तेरी रक्षा हो और तुम निरोग तथा सुखी हो ॥8॥
    तण्हरो महावीरो, मेघरो महायसो । सरणङ्करो लोकहितो, दीपङ्करो जुतिन्धरो ॥1॥
    कोण्डो जनपामोक्खो, मङ्गलो पुरिसासभो। सुमनो सुमनो धीरो, रेवतो रतिवहनो ॥2॥
    सोभितो गुण-सम्पन्नो, अनोमदस्सी जनुत्तमो। पदुमो लोक-पज्जोतो, नारदो वरसारथि ॥3॥
    पदुमुत्तरो सत्तसारो, सुमेधो अग्ग-पुग्गलो। सुजातो सब्ब-लोकग्गो, पियदस्सी नरासभो ॥4॥
    अत्थदस्सी कारुणिको, धम्मदस्सी तमोनुदो। सिद्धत्यो असमो लोके, तिस्सो वरद-संवरो ॥5॥
    फुस्सो
    वरदसम्बुद्धो, विपस्सी च अनूपमो। सिखी सब्बहितो सत्था, वेस्सभू सुखदायको
    ॥6॥ ककुसन्धो सत्यवाहो, कोणागमणो रणजहो। कस्सपो सिरि-सम्पन्नो, गोतमो
    सक्यपुङ्गवो ॥7॥
    तेसं सच्चेन सीलेन, खन्ति-मेत्ता-बलेन च। तेपि त्वं अनुरक्खन्तु, अरोगेन सुखेन चाति ॥8॥
    (अहवीसतिबुद्धगाथा निद्विता)

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    92) Classical Sindhi,
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    92) Classical Sindhi,


    Text translation
    Source text
    The Illustrated Dhammapada Treasury of Truth Chapter 6 THE WISE in Classical Bengali-ক্লাসিক্যাল বাংলা
    The Illustrated Dhammapada Treasury of Truth Chapter 6 THE WISE
    Verse 90. Passion’s Fever Gone
    With journey finished and sorrowless,
    from everything completely free,
    for one who has loosened all the ties
    passion’s fever is not found.
    Explanation:
    The are at the journey’s end - their quest for liberation has
    succeeded. They are sorrowless and totally released in mind. They have
    got rid of all knots and no bonds bind them. In them no anxiety exists.
    Verse 91. Saints Are Non-Attached
    Mindful Ones exert themselves,
    in no abode do they delight,
    as swans abandoning their lake
    home after home they leave behind.
    Explanation:
    Those mindful ones make the effort to keep their attentiveness always
    in trim. They are not at all attached to abodes or settlements. Giving
    up all places of settled living, they leave like the swans who fly away
    free in mind.
    Verse 92. Blameless Is The Nature Of Saints
    For those who don’t accumulate,
    who well reflect upon their food,
    they have as range the nameless and
    the void of perfect freedom too.
    As birds that wing through space,
    hard to trace their going.
    Explanation:
    With full understanding that nature is empty and objectless the mind is
    free of craving and leaves no trace of its whereabouts like the paths
    of birds in flight.
    Verse 93. Arahat’s State Cannot Be Traced
    For whom pollutions are destroyed,
    not attached to any food,
    he has as range the nameless and
    the void of perfect freedom too.
    As birds that wing through space,
    hard to trace his going.
    Explanation:
    If one is totally free of influences, internal or external, that
    motivates human behaviour, and is not attached even to food, that kind
    of individual focuses his mind on emptiness, objectlessness and freedom
    of thought. The path of such saints is difficult to be traced, like the
    path of birds flying through the sky.
    Verse 94. The Gods Adore Arahats
    Whose faculties are pacified
    as steeds by charioteers well-tamed,
    with pride abandoned, unpolluted,
    to even devas this One’s dear.
    Explanation:
    Those who senses are calmed as a horse trained by a horse-tamer, who
    have fully given up judgment, who is free of influences, the sight of
    those mentally stable ones please even the gods.
    Verse 95. Arahats Are Noble
    Like earth is one who’s well-behaved,
    secure and not resentful,
    as city-post, as filth-free lake,
    no wanderings-on for One Who’s Thus.
    Explanation:
    The noble Arahats never lose their temper whatsoever is done to them.
    They are firm and unshaken as the gate-pillars that secure the city
    gates. They are as lucid and tranquil as the ocean and the lakes devoid
    of mud. That kind of person ceases to wander in the round of existence -
    samsara.
    Verse 96. The Tranquillity Of The Saints
    Peaceful his mind and peaceful
    his speech and actions too,
    perfect in knowledge of freedom,
    One Thus is of utmost peace.
    Explanation:
    A noble arahat, who is freed by ‘disknowing’, or freedom from knowing,
    is calm and unshaken by the impact of changing circumstances. His mind
    is at peace. His words are peaceful. His actions are peaceful.
    Verse 97. Exalted Are The Unblemished
    With no beliefs, the Unmade known,
    with fetters finally severed,
    with kammas cut and craving shed,
    attained to humanity’s heights.
    Explanation:
    He has no faith in anybody but in himself. He is aware of deathlessness
    - the unconditioned. He is a breaker of connections, because he has
    severed all worldly links. He has destroyed all the opportunities for
    rebirth. He has given up all desires. Because of these, the arahat, is a
    truly noble person.
    Verse 98. Dwelling Of The Unblemished Is Alluring
    Whether in town or woods,
    whether in vale, on hill,
    wherever dwell the Arahats
    so pleasing there the earth.
    Explanation:
    Whether in the village, in the forest, in a valley or in the plain,
    wherever arahats - noble saints - dwell, that place is alluring in the
    extreme.
    Verse 99. The Passionless Delight In Forests
    Delightful are the forests
    where folk do not delight,
    there the Passionless delight,
    they’re not pleasure-seekers.
    Explanation:
    Those fascinating forests that do not capture the mind of the worldly
    masses and in which they do not take worldly delight are attractive to
    the passionless ones. The Arahats take delight in the forests, because
    they are not pursuers of sensual pleasures.
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    Translation results
    سچائي بابا جو بيان ڪيل DHHMAMAPADA خزانو 6 ڪلاسيڪل سنڌي ۾ عقلمند
    سچائي بابا 6 جي عقلمند ڊيمماپيڊا خزاني جو خزانو 6 عقلمند
    90 آيت 90. جوش جو بخار ويو
    سفر سان پورو ۽ غمگين،
    هر شي کان مڪمل طور تي مفت
    هڪ جنهن لاء سڀني لاڳاپن کي لوڏي ڇڏيو آهي
    جوش جو بخار نه مليو آهي.
    وضاحت:
    سفر جي آخر ۾ آهن - انهن جي ڳولا لاء انهن جي ڳولا ڪامياب ٿي وئي آهي. اهي
    سخت آهن ۽ دماغ ۾ مڪمل طور تي جاري آهن. انهن سڀني نٽ کان نجات حاصل ڪيو
    آهي ۽ نه بانڊ انهن کي پابند ڪيو. انهن ۾ ڪوبه پريشاني موجود ناهي.
    آيت 91. سينٽ غير منسلڪ آهن
    ذهني ماڻهو پاڻ کي ختم ڪندا آهن،
    ڪنهن به رهائش ۾ اهي خوش نه آهن،
    جيئن ته سوين انهن جي lake ن and ڙڪائڻ
    گهر کان پوء گهر وڃڻ کانپوء اهي ڇڏي ويا.
    وضاحت:
    اهي ذهن رکندڙ ماڻهو هميشه پنهنجي توجهه هميشه تماشا ۾ رکڻ جي ڪوشش ڪندا
    آهن. اهي سڀ ڪجهه نه آهن جيڪي بيٽنگ يا آبادين سان جڙيل آهن. آباد رهڻ جي
    سڀني هنڌن کي ڇڏي ڏيڻ، اهي سوين وانگر ڇڏيندا آهن جيڪي ذهن ۾ آزاد ٿي ويندا
    آهن.
    آیت 92. الزام منصب جي طبيعت آهي
    انهن لاء جيڪي جمع نٿا ڪن،
    جيڪو انهن جي کاڌي تي چ well ي ريت ظاهر ڪندو آهي،
    انهن وٽ نامناسب آهي ۽
    ڪامل آزادي جو پڻ.
    جيئن پکين کي جڳهه ذريعي ونگ ڪري رهيا آهن،
    انهن جي وڃڻ جو نشان لڳائڻ مشڪل آهي.
    وضاحت: پوري سمجھڻ سان ته فطرت خالي آهي ۽ بي پرواهه آهي ۽ دماغ کي اڏام ۾ پکين جي رستي جو ڪو نشان نه ڇڏيندو آهي.
    آيت 93. آريا جي رياست کي ڳولي نه ٿو سگهجي
    آلودگي کي تباهه ڪيو ويو آهي،
    ڪنهن به کاڌي سان جڙيل ناهي،
    هن کي نامناسب آهي ۽
    ڪامل آزادي جو پڻ.
    جيئن پکين کي جڳهه ذريعي ونگ ڪري رهيا آهن،
    هن جي وڃڻ جو نشان لڳائڻ مشڪل آهي.
    وضاحت:
    جيڪڏهن ڪو مڪمل طور تي اثرن کان آزاد آهي، جيڪو انساني رويي کي متحرڪ ڪري
    ٿو، جيڪو انسان جي رويي سان منسلڪ آهي، ۽ ان قسم جي سوچ تي منسلڪ آهي. اهڙي
    سينٽ جو رستو ڳولهڻ مشڪل آهي، آسمان جي ذريعي اڏامڻ جو رستو.
    آيت 94. ديوتائن آئراز کي ساراهيو
    جن جون صلاحيتون ترتيب ڏنل آهن
    جيئن معالج طرفان چٽي نموني نموني سان گڏ،
    فخر سان ڇڏي ڏنو ويو، اڻ کٽ،
    انهي کي ڪنهن جي پياري کي به ڏيڻ لاء.
    وضاحت: جن جو حوا آهن هڪ گهوڙي کي گهوڙي جي سکيا ڏيندڙ، جيڪي مڪمل طور تي فيصلو ڪيا آهن، جيڪي خدشاات کان آزاد آهن.
    آیت 95. آرياتس عظيم آهن
    ڌرتي وانگر هڪ آهي جيڪو سٺو سلوڪ ڪيو،
    محفوظ ۽ ناراضگي نه،
    جيئن شهر جي پوسٽ، جيئن غالبا آزاد lake ن lake،
    ڪنهن به ونگنگ نه- انهي جي ڪري.
    وضاحت:
    نوبل آريٽس ڪڏهن به انهن جي مزاج کي ڪڏهن به نه وڃايو. اهي پختو آهن ۽ گيٽ
    تي ستون آهن جيڪي شهر جا دروازا محفوظ ڪن ٿا. اهي سمنڊ جي طور تي ۽ ساگر
    وانگر آهن ۽ گندو مٽيء جي and ڙا آهن. انهي قسم جو ماڻهو وجود جي دور ۾ ڀ
    to ڻ ڇڏي ڏنو - سمسارا.
    آيت 96. سينٽ جي سڪون
    هن جو دماغ ۽ پرامن
    هن جي تقرير ۽ عمل پڻ،
    آزادي جي علم ۾ ڪامل،
    اهڙي طرح هڪ وڏي امن واري آهي.
    وضاحت:
    هڪ نوڪر، جيڪو ‘dishake اڻڻ’ جيڪو ‘knowing اڻڻ کان آزاد ڪيو ويو آهي، يا
    knowing اڻڻ کان آزادي، پرسڪون حالتن جي اثر سان پرسڪون ۽ بي حس آهن. هن جو
    دماغ امن تي آهي. هن جا لفظ پرامن آهن. هن جا عمل پرامن آهن.
    آيت 97. اعلى ناگزير آهن
    ڪنهن به عقيدي سان، اڻ an اتل،
    ماڻهن سان گڏ ختم ٿي ويا،
    ڪماما ڪٽي ۽ سڪون سان گڏ،
    انسانيت جي بلندين کي حاصل ڪيو.
    وضاحت:
    هن کي ڪنهن تي به ڀروسو نه آهي پر پاڻ ۾. هو موت کان واقف آهي، غير مشروط.
    هو ڪنيڪشن جو هڪ بيڪر آهي، ڇاڪاڻ ته هو س whole ي دنيا ۾ س all ي لڙهي ويو
    آهي. هن وڌ کان وڌ موقعي کي تباهه ڪيو آهي. هن سڀني خواهشن کي ڇڏي ڏنو
    آهي. هنن مان، قله، هڪ واقعي عظيم شخص آهي.
    98. اڻ کٽ جي رهائش جو رهاڪو همراهه آهي
    آيا شهر يا ڪاٺ ۾،
    آيا ويل ۾، ٽڪري تي،
    اي آر ايزز کي ڪٿي به رهجي ويو
    اتي ڌرتيء کي خوش ڪرڻ.
    وضاحت: آيا ڳوٺ ۾ جنگل ۾، هڪ وادي ۾، هڪ وادي ۾، جتي به اذيت، همراهه، اها جاء انتهائي آهي.
    آيت 99. ٻيلن ۾ جذباتي خوشي
    خوشگوار جنگلات آهن
    جتي لوڪ خوش نه آهن،
    اتي جذباتي خوشي،
    اهي خوشگوار نه آهن.
    وضاحت:
    اهي دلچسپ جنگلات جيڪي دنياوي عوام جي ذهن کي پڪڙي نه سگهندا آهن ۽ جنهن ۾
    اهي خوشگوار خوشين کي پرڪشش نٿا وٺن. ارتن کي ٻيلن ۾ خوشي وٺندي آهي،
    ڇاڪاڻ ته اهي حساس خوشين جو تعاقب نه آهن.
    VIRAL CUUK ! TE MOLLA - ARNON FT. KILLUA ( DJ DESA Remix )
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    09/15/21
    𝓛𝓔𝓢𝓢𝓞𝓝 4094 Thu 16 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 114) Classical Xhosa-IsiXhosa zesiXhosa, Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in30) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी, Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 5:45 pm

    𝓛𝓔𝓢𝓢𝓞𝓝  4094 Thu 16 Sep 2021

    https://www.buddha-vacana.org/

    Tree

    Buddha Vacana


    — The words of the Buddha —



    http://www.buddhanet.net/dhammapada/d_twin.htm

    Positive Words of the Awakened One  Buddha in

    114) Classical Xhosa-IsiXhosa zesiXhosa,


    Treasury of Truth Chapter 1. Twin Verses


    Positive Words of the Awakened One  Buddha in30) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

    Hunger is the worst kind of illness said Awakened One
    Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
    Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


    𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
    18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
    𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
    668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
    8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
    𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
    𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
    𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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    Button Plant Green Butterfly E Mail Animation Clip

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    114) Classical Xhosa-IsiXhosa zesiXhosa,

    Amagama kaBuddha ovela kubuBhudhhism kwi-Issul-Xhosa ZESIS
    Yenza ingcinga entle
    Indlala lolona hlobo lubi kakhulu lokugula-Buddha
    Khule
    i-broccolis, ipepile, iikhukhamba, iikherothi, iimbotyi, imithi
    yesiqhamo esinezimbiza kunye neziqhamo njenge-asshoka iPlanethi
    ye-Amurtha Surab yase-Amurha Surabir yoMhlaba kunye nendawo. Ukusondela
    kumasebe ezolimo kunye namahlathi kwimbewu kunye nembewu.
    I-DN 16 - (D II 137)
    Mahāparinbbbbāna sutta
    {iimpazamo}
    Imiyalelo yokugqibela nguBuddha kwi-Mahā-Parinsibbbbbāna
    Le
    sutta iqokelela imiyalelo eyahlukeneyo i-Buddha yanikezela ngenxa
    yabalandeli emva kokuba idlulile, nto leyo eyenza ibe lube lube lube
    lube lube lube lube lube lube lube lube lube lube lube lube lube lube
    lube lube luncedo lubaluleke kakhulu lwe-US kule minays.
    Ndiza
    kucacisa intetho kwi-DHMMA ebizwa ngokuba yiDhamādādāsasa, ukuba
    inqwenela ukuba, ingabi sazixela, ingekabi sazixela, i-tiraya,
    i-tickivisaya, hayi Imeko engakumbi yokungonwabi, kububi, ububi,
    ndingumSotāpanna, ngokwemvelo ndivela kumazwe osizi, ezithile zimiselwe
    eSambodhi.
    Kwaye yintoni, Āndanda,
    Le
    ntetho kwi-DHMMA ebizwa ngokuba yiDhamādādāsa, ukuba inqwenela ukuba,
    ingabakho i-niraya, i-tiraya, akusekho tickivisaya, akusekho
    i-petivisaya, akusekho imeko ye Ukungonwabi, kububi, ububi, i.
    NdinguSotāpanna, ngokwemvelo ivela kumazwe osizi, ezithile zimiselwe
    eSabodhi?
    Apha, u-ānanda, i-ariyasasāvaka i-auddhe aveccapcapcapcapcapcapcapcaptāda:
    Unikwe i-Dhame Poveccapcapcapcaptapāda:
    Unikwe i-saşghe aveccapcapcapcapta:
    Unikwe i-slla evunyelweyo kwi-Ariyas,
    Oku,
    Āndanda, yintetho kwi-Dhamma ebizwa ngokuba yiDhamādāsasa, ukuba
    inqwenela ukuba, ingabikwa nguNiraya-YOI, AYIYIPHI
    I-tiracchāna-i-tickisaya , akusekho imeko yokungonwabi, ububi, ububi,
    ndingumSotāpanna, ndingumntu ovela kwi-SIDRY NOKWENZIWEYO KWI-SABODHHI.
    I-SATO ukuba uhlale, Bhikukhus, naseSampajānos. Oku kusakhiwa kwethu kuwe.
    Kwaye, Bhikkus, yi-Bhikkhi Sato? Apha, Bhikkhis, i-bhikkile
    Ke, i-bhkikhus, yi-Bhikkhi Sato. Kwaye, i-bhkikhus, yi-Bhikkhi ye-sampajno? Apha, Bhikkus,
    Ke, Bhikkhus, yi-Bhikkhu sepajāno. I-SATO ukuba uhlale, Bhikukhus, naseSampajānos. Oku kusakhiwa kwethu kuwe.
    -Anda, i-Twin Lala
    Imithi
    iqhubela ngokupheleleyo, nangona ilixesha lokuqukuqela. Kwaye
    iintyatyambo zemvula emzimbeni we-Tathagata kwaye zihla kwaye zisasaze
    kwaye zityalwe kuyo ekunquleni iTathagata. Kunye neentyatyambo
    ze-nianiast kunye neeplanga zasezulwini ze-Sandolwood ukusuka kwimvula
    yezulu ezantsi emzimbeni we-Tathagata, kwaye ilahle kwaye ichithe kuwo
    ukuze inqule i-Tathagata. Isandi selizwi lasezulwini kunye nezixhobo
    zasezulwini zenza umculo emoyeni ngaphandle kokuhlonela i-Tathagata.
    Ayikuko
    oku, Āndanda, ukuba i-taxogata iyahlonitshwa, ihlonitshwe,
    ekhathazekileyo, ihlawulwe kwaye ihlonitshwe. Kodwa, uAnanda, nawuphi na
    uBhikukhum okanye u-Bhikukhune, umntu okanye u-Laywoman, osele
    uDham’ānududududhamma’p'p’p'p’p'p’p'p’p'p’p'plaipanna, sāmīipa
    Ukuphila
    ngokuhambelana neDhamma, yona iyaphikisana, ihlole, ihlawula imbeko,
    kwaye ihlawule i-chatāmagata ngeyona ndlela intle kakhulu. Ke ngoko,
    u-ānanda, kufuneka uqeqesheke ngoko: ‘Siza kuhlala sihlala
    dam’nudududma’p'p’paṭipa
    I-Bhagawan Buddha ithi
    “Bantakwethu,
    kukho ezi zinto zimbini zigqithileyo zokuba umntu emendweni. Ngaziphi
    ezimbini? Inye kukuzincamamela iziyolo. Kwaye enye kukuziqhelanisa
    nobuninzi obuhlutha umzimba weemfuno zawo. Zombini ezi zinto
    zinokukhokelela ekungathobeni.
    “Indlela
    endayifumanisa ukuba nguyeyona ndlela iphakathi, ethi iyayiphepha
    zombini ezigqithisileyo kwaye inamandla okukhokelela ekuqondeni,
    inkululeko kunye noxolo. Yindlela enesibhozo yendlela yokuqonda
    ngokufanelekileyo, ukucinga ngokuchanekileyo, intetho elungileyo, isenzo
    esifanelekileyo, indlela yokuphila elungileyo, umzamo olungileyo,
    ukuqonda okulungileyo, ukuqonda okufanelekileyo kunye nokuxinana
    okufanelekileyo. Ndilandele le ndlela inamashumi manzi anatyisiweyo,
    ndiqonde ukuqondwa, noxolo.
    Eyokuqala
    bubukho babandezelekileyo. Ukuzalwa, ukwaluphala, ukugula nokufa nokuba
    uphosakele. Usizi, ingqumbo, umona, ixhala, ixhala, uloyiko, kunye
    nokuphelelwa lithemba. Ukwahlulwa kubathandekayo kukubandezeleka.
    Ukunxulumana nabo abangathandiyo ukubandezeleka. Umnqweno,
    uncamathiselwe, kunye nokunamathela kwiziqu ezihlanu ze-Argregates
    zibandezelekile.
    “Bazalwana, inyaniso yesibini ityhila unobangela wokubandezeleka.
    Ngenxa yokungazi, abantu abayi kuyibona inyani ngobomi, kwaye babanjwa
    emalangatye, umsindo, umsindo, ixhala, uloyiko, ukuphelelwa lithemba.
    “Mzalwan ‘, inyaniso yesithathu kukucimeka ukubandezeleka.
    Ukuqonda inyaniso yoBomi izisa ngokupheliswa kwentlungu kunye nosizi kwaye ikhupha uxolo novuyo.
    “Mzalwan ‘, inyaniso yesine yindlela ekhokelela ekupheliseni
    ukubandezeleka. Yindlela enesibhozo yendlela, endiyichazile yona.
    Indlela enesibhozo yendlela iyondliwa ngokuphila ngengqondo.
    Ukunyamezela kukhokelela ekugxininiseni nasekuqondeni, ngokukhulula kuzo
    zonke iintlungu kunye nosizi nokukhokelela kuxolo novuyo. Ndiza
    kukukhokela kule ndlela yokuqonda.
    “Umbono wavuka, ukuqonda kokuqonda, kwavela ukwazi, kwavela into
    engazange yeva izinto ngaphambili: ‘Le nyaniso imbi yoxinzelelo
    iqondwe.’
    “Inyaniso
    yokucutha uxinzelelo: Ukupheliswa okugqibeleleyo nokupheliswa,
    ukurehlaka, ukutshintshwa, ukukhulula, nokuyeka loo nto. Le nyaniso
    ineenyaniso ezingathandekiyo ifezekisiwe. Le yinyaniso entle yendlela
    yokuziqhelanisa ekhokelela ekuphuculeni uxinzelelo.
    “Nje
    ukuba nolwazi lwam kunye nombono wam malunga neenyaniso ezine ezikhoyo
    njengoko zinjalo - zazimsulunge ngokwenene, emva koko ndaye ndavuselela
    ngokuthe ngqo kwi-cosmos ngayo zonke izikhokelo zayo ezingabonakaliyo,
    ezihlala, I-Brahmans, i-Royaly kunye ne-rightfolk. Yaphakama ulwazi
    & Umbono kum: ‘Ingayi kukhutshwa kwam. Oku kukuzalwa kokugqibela
    kwam. Akukho bume buhlaziywe. “
    Ngelixa
    uSiddhartha wayechaza iinyani ezine ezibalaseleyo, enye yeemonki,
    iKondanna yaziva iqaqanjelwa ngaphakathi kwengqondo yakhe. Wayenokukuva
    inkululeko wayefuna ixesha elide. Ubuso bakhe bubhabhile ngovuyo.
    I-Buddha yakhangela kuye kwaye yakhala, “Kondana! Unayo! Unayo! “
    UKendanna
    wazibandakanya neentende zakhe, waqubuda phambi kukaSiddhartha.
    Ngentlonelo nzulu, wayethetha, “Geeness Gauta, nceda wamkele
    njengomfundi wakho. Ndiyazi ukuba phantsi kwesikhokelo sakho, ndiya
    kufikelela kuvuko olukhulu. “
    Ezinye
    iinkosi ezine zaqubuda kwiinyawo zikaSidshartha, zajoyina iintende
    zazo, zacela ukuba zimkelwe njengabafundi. USiddhartha wathi,
    “Bazalwana! Abantwana bale vini bandinike igama elinguBuddha. Nawe
    unokundibiza ngegama ukuba uyathanda. “
    UKindanna wabuza, “ayizuk ‘i-buddha’ ithetha ‘umntu ovuswa’?”
    “Oku kuchanekile, kwaye babiza indlela endikufumanileyo ngayo ‘indlela yokuvuka.’ Ucinga ntoni ngeli gama?”
    ‘’
    Lowo uvuswa ‘! ‘Indlela yokuvuka’! Kumnandi! Kumnandi! La magama
    ayinyani, kodwa ilula. Siya konwaba ngovuyo iBuddha, kunye nendlela oye
    wayifumana indlela yokuvuka. Njengoko watshoyo, ukuhlala nyaka ngamnye
    ngengqondo sisiseko somoya. ” Iimonki ezintlanu zazingqondweni enye
    yokwamkela iGautama njengomfundisi wabo kwaye imenze i-buddha.
    U-Buddha
    wancuma kubo. ” Nceda, bazalwana, qhubeka ngomoya ovulekileyo
    nobukrelekrele, kwaye kwiinyanga ezintathu uya kuba nesiqhamo
    senkululeko. ”
    भगवान बुद्ध भजन bhagawan buddha bhajan
    တရားဓမ္မများ ဆုံဆည်းရာ
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    Amagama kaBuddha acaphula ukubakho malunga nokwazisa
    mahā + saripaṭṭhāna
    Iicawa, ubuhlanga, ukutshaja, ukungalingani,
    Babekhona
    Ingaba kukho
    Kwaye
    Uya kuqhubeka ukuba lapho!
    UGqr B.R.AMEDkar udubule “omkhulu Bharat Baudhmay Karhma.” (Ndiza kwenza eli lizwe Buddhist)
    Zonke
    iindawo ezivuswayo zoluntu ezivuswa zidubule “hum prapany prabudha
    prapanchmay karunge.” (Siza kwenza iLizwe liphela Prabuddha Prapanch
    Oku kuyakwenzeka
    Ingqungquthela
    yasimahla ye-Prabudha ye-Prabudha ye-Prabledatuals enxibe amagama akhe
    kwintlalontle, ulonwabo kunye noxolo lwazo zonke iindawo zokujonga
    i-mahā + Ukuziphindezela, izinto, izizathu zeCharnel yeCharnel, yeVedanā
    kunye neCitta
    Emva koko
    Iicawa, ubuhlanga, i-caster kunye nokungalingani
    Ayizukufika!
    Pititaka
    I-DN 22 - (D II 290)
    Mahásatipaṭṭhāna sutta
    Ukuzimasa kwabo kwazisa ngo-Buddha
    mahā + saripaṭṭhāna
    Le sutta ithathwa njengeyona ndawo iphambili yokucamngca.
    Intshayelelo
    I-I. UKUJONGA KAKHULU
    A. Icandelo le-ānāpāna
    B. Icandelo LESIQINISEKISO
    C. Icandelo le-SAMPAJAñña
    D. Icandelo lokuphindaphinda
    E. icandelo kwizinto
    F. icandelo kwi-charnel ye-charnels
    II. Ukuqwalaselwa kweVedanā
    Intshayelelo
    Ndivile:
    Ngesinye
    isihlandlo, i-Bhagavā yayihlala phakathi kweKurus e Kamāsadhamma,
    idolophu yentengiso ye-Kurus. Apho, wathetha nge-hikkhis:
    - Bhikkhus.
    - I-Bhaddante yaphendula i-Bhikkhis. I-Bhagavā yatsho:
    - le,
    I-Bhikkhis, yindlela ekhokelela kungekho ngaphandle kokucocwa kwe
    Izinto
    zokungena, ukoyisa isijwili, ukunyamalala kweDukkha-Domanassa,
    ekufezekiseni indlela eyiyo, ukufezekiswa kwe-nibbāna, oko kukuthini
    i-salipaṭṭhnas ezine.
    Zeziphi ezine?
    Apha, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya, ātāpī
    Samimpāno, Satimā, unike i-abhijjhjhā-domana ukuya kwihlabathi.
    Ubeka
    iVedanā eVedanā, ātāpī, Satimā, unike i-abhijjhā-domana ukuya
    kwihlabathi. Ubeka indawo yokujonga i-cicta kwi-CITTA, ātāpīī, Satimā,
    ukusinika i-abhijengu-domana ukuya kwilizwe. Ubeka eDhammasi eDhammate,
    ātāpī, Satimā, ewanike i-abhijjjv-domana ukuya kwihlabathi.
    I. Kāyānusupoā
    A. Icandelo le-ānāpāna
    Kwaye
    Ke,
    uBhikukhus, ngaba uBhikukhuhu ahlala ethanda i-Kāya in Kāya? Apha,
    uBhikkhus, i-Bhikkile, eyokuya ehlathini okanye ihambile ehlathini
    okanye ihambile kwigumbi elingenanto, ihleli phantsi ithe tye kakhulu,
    i-Kāya ichanekile, kwaye ihleli iKi Carimukhae. Ukuloba ke uSato
    uyaphila, ngoko ke uyaphefumla. Ukuphefumla ixesha elide uyaqonda:
    ‘Ndiphefumla ixesha elide’; Ukuphefumla ixesha elide uyaqonda:
    ‘Ndiphefumla ixesha elide’; Ukuphefumla ngokufutshane uqonda:
    ‘Ndiphefumla ngokufutshane’; Ukuphefumla ngokufutshane uqonda:
    ‘Ndiphefumla kancinci’; Uyaziqeqesha: ‘Ndiva i-kāya, ndiza kuyiphefumla
    ngaphakathi’; Uyaziqeqesha: ‘Ndiva yonke i-kāya, ndiza kuphefumlela
    ngaphandle’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra, ndiza
    kuyiphefumlela ngaphakathi’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra,
    ndiza kuphefumla ngaphandle’.
    Nje
    Njengokuba,
    Bhikkile, umphetho onobuchule okanye umfundi waseTurner, enza ithuba
    elide, eqonda: ‘Ndenza ithuba elide’; Ukwenza ithuba elifutshane,
    uyaqonda: ‘Ndenza ithuba elifutshane’; Ngendlela efanayo, uBhikkus,
    i-Bhikkile, ukuphefumla kwakudala, ukuqonda: ‘Ndiphefumla ixesha elide’;
    ndiphefumla ixesha elide ‘; Ukuphefumla ngokufutshane uqonda:
    ‘Ndiphefumla ngokufutshane’; Ukuphefumla ngokufutshane uqonda:
    ‘Ndiphefumla kancinci’; Uyaziqeqesha: ‘Ndiva lonke i-kāya, ndiza
    kuyiphefumla ngaphakathi’; Uyaziqeqesha: ‘Ndiva yonke i-kāya, ndiza
    kuphefumlela ngaphandle’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra, ndiza
    kuyiphefumlela ngaphakathi’; Uyaziqeqesha: ‘Thobela i-kāya-saşkhāra,
    ndiza kuphefumla ngaphandle’.
    Yiyo loo nto ihlala ijonge i-kāya e kānya engaphakathi,
    Okanye
    uhlala ejonga i-kāya e kānya e kānya e kānya e kānya e kānya e kānya e
    kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
    kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
    kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e
    kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya e kānya.
    Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala ebonakalisa
    ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa i-Samuudomeya kwaye
    edlula kwi-phenomena eKāya; okanye ngenye into, [ukuqonda:] “Le
    ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye
    ne-mere paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na
    into esemhlabeni. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in
    Kāya.
    B. I-Iriyāpattha pabba
    Ngapha koko,
    I-Bhikkile, i-bhikkile, ngelixa uhamba, iyaqonda: ‘Ndihamba’, okanye
    Ngelixa bemi, uyaqonda: ‘Ndimi’, okanye xa ndihleli
    Iqonda:
    ‘Ndihleli’, okanye ndilala phantsi uyaqonda: ‘Ndiyalele’. Okanye ngenye
    into, kuloo ndawo ihlelwa yi-kāya, uyayiqonda ngokufanelekileyo.
    C. Icandelo le-SAMPAJAñña
    Ngapha koko,
    U-Bhikkile,
    i-bhokikukhu, ngelixa usondela kwaye ngelixa ihamba, isebenza
    ne-SAMPAJECHECHECOCHETOCHECOCHETOCHECHECHECOCHETEY, XA UQHUBE NEENDLELA
    ENGCINI NAYE KUPHELA Isitya, wenza ne-Sampajañaña, ngelixa esidla,
    ngelixa enkwayo, xa wayehamba, esenza ukuba ahambe, ahambe, xa
    wayehleli, ngelixa Ukulala, xa wayephaphile, ngelixa uthetha kwaye xa
    ethe cwaka, wenza isenzo
    se-SAMPAJECHECHECHECHECHETUYUCHETUCHETUCHETUCHETUYUCHETUYUCHETUYUCHETUYUYI.
    Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
    uhlala
    ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
    ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
    okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
    ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
    into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    D. Section on Repulsiveness
    Ngapha koko,
    I-Bhikkhis, i-bikkhi ijonga nje lo mzimba, ukusuka kwiilenda ze
    Iinyawo
    ukuya ezinzulwini zentloko phantsi, ezithethwe lulusu lwayo kunye
    nokugcoba iintlobo ezahlukeneyo zokungcola: “Kule kāya, kukho iinwele
    zentloko, iinwele, amazinyo, inyama, inyama ,
    Iitekisi, amathambo, umongo wethambo, izintso, intliziyo, isibindi, Helura, ebomvu,
    imiphunga, amathumbu, mesentery, isisu okubhalwe kuyo, endleni, enyongweni,
    I-Phlegm, i-Pus, igazi, ukubila, inqatha, iinyembezi, igrisi, amathe, i-Nasal mucus,
    I-synovial fluid kunye nomchamo. “
    Njengokuba,
    Bhikkus, bekukho ibhegi emibini kwaye izaliswe ziintlobo ngeentlobo
    zeenkozo, ezinje ngenduli, i-paddy ye-pawds, i-pow-peame yerayisi kunye
    nerayisi ye-rus. Indoda enobulungisa emehlweni, engayiqondi,
    inokuqwalasela [induli ye-piaddy, le yinkomo ye-ming, leyo yimbewu
    yaseSesame; ngendlela efanayo, bhikkhus, a bhikkhu iqwalasela umzimba
    kakhulu, ukususela kweentende zeenyawo ukuya nokubuya kweenwele
    entlokweni phantsi,
    edinyazwe lulusu lwayo kwaye izele ziindidi ezahlukeneyo zokungcola:
    “Kule kāya, kukho iinwele zentloko, iinwele zomzimba,
    Izipikili,
    amazinyo, ulusu, inyama, ithambo, ithambo, i-filery, i-bile, i-pile,
    igazi, ityesi, ityesi, ityesi, ityesi, Iinyembezi, igrisi, amathe,
    i-nasal mucus, i-synovial fluid kunye nomchamo. “
    Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
    uhlala
    ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
    ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
    okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
    ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
    into, [ukuqonda:] “Le ngu-kāya!” SATI presentin kuye, nje ukusa kumkhamo
    nana nje kunye paṭissati nje, yena uhlala yaxobuka, kwaye Akunamatheli
    nto ehlabathini. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya.
    E. icandelo kwizinto
    Ngapha koko,
    I-Bhikkhis, i-bikkile ibonakalisa le kāya, nangona kunjalo ifakwe,
    Nangona kunjalo ilahlekile: “Kule kāya, kukho into esemhlabeni, i
    Into yamanzi, inqaku lomlilo kunye nento yomoya. “
    Kanye
    njengokuba, uBhikkus, ongumntu ovuthuzayo onobuchule okanye umntu
    ofundiswayo, ekubuleleni inkomo, ehlala emizini enqamlezileyo ethoba
    iziqwenga; ngendlela efanayo, bhikkhus, a bhikkhu ibonisa onthis Kaya
    kakhulu, nangona kunjalo obekwe, nangona kunjalo kodwa ngokufanele: “Xa
    thiskāya, kukho element umhlaba, i element amanzi, i element umlilo
    kunye nomoya element.”
    Yiyo loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ku-Kāya in Kāliya ngaphandle, okanye uhlala
    Ukujonga
    i-kāya in Kāliya ngaphakathi nangaphandle; Ubeka ephawula uSanudama
    we-pheduna eKāya, okanye uhlala ebonakalisa ukudlula kwe-phenomena
    eKāya, okanye uhlala ebonisa i-Samuudomeya kwaye edlula kwi-phenomena
    eKāya; okanye ngenye into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka
    kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere paissisti, ihleli
    imbiyelele, kwaye ayinamathela kuyo nayiphi na into eseKāya in Kāya;
    (1)
    Ngapha koko,
    Bhikkus,
    i-Bhikkile, kanye ngokungathi uyabona isidumbu somzimba, siluswele
    kumzimba ofileyo, ngenye imini ifile, efileyo, eyigqobhoza, “le kāya
    Kananjalo bubuhlobo obunjalo, buya kuba njengale nto, kwaye ayikho
    kwangeyona meko. “
    Yiyo
    loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
    ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
    i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
    [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (2)
    Ngapha koko,
    Bhikkus,
    i-Bhikkile, kanye ngokungathi uyabona isidumbu somzimba, silahlekelwe
    yi-charnels, sidliwe ngamantshontsho, sidliwe ngabantu, sidliwe ngabantu
    I-tiger, ityiwa yi-panthers, idliwe ziindidi zazo, ibona le kāya: “Le
    kāya ikwanjalo, kwaye ayikho kwaphela kwimeko enjalo.”
    Yiyo
    loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
    ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebeka e-pinomena e-Kāya, okanye uhlala egcina i-samudunaya kwaye
    ukudlula
    kwe-phenomena eKāya; okanye ngenye into, [ukuqonda:] “Le ngu-kāya!”
    I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere
    paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na into
    esemhlabeni. Ke ngoko, Bhikkhus, i-Bhikkile ihleli kwi-Kāya in Kāya.
    (3)
    Ngaphezu
    koko, uBhikkhus, i-Bhikkile, kanye ngokungathi uyabona isidumbu,
    wangena kwi-charnels emhlabeni kunye ne-squleleton enenyama, ethathwa
    ngu-kāya: “Le kāya ikwanjalo Indalo, iza kuba njengale nto, kwaye
    ayinakwenziwa yimeko enjalo. “
    Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
    uhlala
    ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
    ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
    okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
    ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
    into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (4)
    Ngapha koko,
    UBhikkus,
    i-Bhikkile, kanye ngokungathi uyabona isidumbu, sashenxiswa kumhlaba
    ofileyo, we-squleleton ngaphandle kwenyama, enxibe i-kāya: “Le kāya
    ikwanjalo Indalo, iza kuba njengale nto, kwaye ayinakwenziwa yimeko
    enjalo. “
    Yiyo loo nto
    ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
    ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
    i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
    [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (5)
    Ngapha
    koko, uBhikkhus, i-Bhikkile, ngokungathi uyabona isidumbu somzimba,
    ukuba asisheleleni kumhlaba ofileyo, we-squleleton ngaphandle kwenyama,
    esibanjwa kunye ngo-Kāya: “Le kāya ikwanjalo Indalo, iza kuba njengale
    nto, kwaye ayinakwenziwa yimeko enjalo. “
    Yiyo loo nto ihlala ijonge i-kāya e kānya ngaphakathi, okanye yena
    uhlala
    ejongeka kwi-kāya eKāya ngaphandle, okanye uhlala ejongeka kwi-kānya
    ngaphakathi nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya,
    okanye uhlala ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala
    ebonisa i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye
    into, [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (6)
    Ngaphezu
    koko, uBhikkhus, i-Bhikkile, kanye ngokungathi uyabona isidumbu,
    wangena kumhlaba ofileyo, amathambo aqondakalayo asasazeke apha kwaye
    apha, apha ithambo le-ankle, apho kukho ithambo le-ankle Apha, apha
    ithambo lethanga, kukho ithambo le-hip, apha ithambo elingasemva, apha
    ithambo lentamo, apha ithambo lentamo, apho ithambo le-till, liguqa
    kakhulu le kāya I-kāya ikwanjalo ne-kāya yendalo enjalo, iza kuba
    njengale nto, kwaye ayinakwenzeka kwimeko enjalo. “
    Yiyo
    loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
    ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
    i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
    [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (7)
    Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
    Ukubona
    umzimba ofileyo, wehlayo kwi-charnels, amathambo ahlabayo
    anjengoselwandle, eguqa kakhulu le kāya: “Le kāya ikwanjalo, kwaye
    ayifani ne-a imeko. “
    (😎
    Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
    Ukubona
    umzimba ofileyo, wehlelwa kumhlaba ofileyo, waphalaza amathambo
    angaphezu konyaka, ukuba aguqa kakhulu le kāya: “Le kāya ikwanjalo,
    kwaye ayifani nale nto imeko. “
    Yiyo
    loo nto ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli
    ibukele ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
    i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
    [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    (9)
    Ngapha koko, uBhikkus, i-bhkikhu, ngokungathi kunjalo
    Ukubona
    umzimba ofileyo, wehlayo kwi-charnels, amathambo abolileyo encitshiswa,
    eguqa kakhulu le kāya: “Le kāya ikwanjalo, kwaye ayikho kwaphela le
    meko . “
    Yiyo loo nto
    ihlala ihleli i-kāya e kānya engaphakathi, okanye ihleli ibukele
    ngaphandle kānya ngaphandle, okanye ihlala ijonge ngaphandle
    nangaphandle; Ubeka ephawula uSanudama we-pheduna eKāya, okanye uhlala
    ebonakalisa ukudlula kwe-phenomena eKāya, okanye uhlala ebonisa
    i-Samuudomeya kwaye edlula kwi-phenomena eKāya; okanye ngenye into,
    [ukuqonda:] “Le ngu-kāya!” I-SATI ifumaneka kuye, ukuya kuthi ga
    kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe, kwaye
    ayinamathele kuyo nayiphi na into esemhlabeni. Ke ngoko, Bhikkhus,
    i-Bhikkile ihleli kwi-Kāya in Kāya.
    II. Ukuqwalaselwa kweVedanā
    Ngaphezu koko, uBhikkhus, u-Bhikkhi uhlala njani ejonga iVedanā eVedanā?
    Apha, i-Bhikkus, i-Bhikkile, efumana i-sukha vedanā, i-Arisends: “Ndifumana i-sukha vedanā”; Ukufumana iDukkha Vedanā, i
    “Ndifumana
    iDukkha vedanā”; Ukufumana i-Adukkham-Asukhā Vedanā, Abssands:
    “Ndidibana ne-adukkham-asukhh vedanā”; Ukufumana i-sukha vedanā
    sāmilisa, i-Arisends: “Ndidibana ne-sukha vedanā sāmilisa”; Ukufumana
    i-sukha vedanā nirāmilisa,
    “Ndifumana
    i-sukha vedanā nirāmilisa”; Ukufumana iDukkha vedanā sāmima, ndidibana
    neDukkha vedanā sāmilisa “; Ukufumana iDukkha vedanā nirāma, ndidibana
    ne-dukkha venanā nirāmilisa “; Ukufumana i-adukkham-asukhh vedanā
    sāmilisa, ndidibene ne-adukkham-asukhh vedanā sāmilisa “;
    I-Adukkhaham-Asukhh Vedanā Nirāma, Adkkham-Asukhz Vedanā Nirāmilisa “.
    Ngale ndlela Ahlala egcina uVedanā eVedanā ngaphakathi,
    Okanye uhlala egcina uVedanā eVedanā angaphandle, okanye uhlala
    Ukujonga iVedanā eVedanā ngaphakathi nangaphandle; uhlala
    Ukugcina
    uSamudaya wePhenomena eVedanā, okanye uhlala ephelisa i-phenomena
    eVedanā, okanye uhlala ephelisa i-samudaya kwaye edlula kwi-vedanā;
    okanye ngenye into, [ukuqonda:] “Le nguVedanā!” I-SATI ifumaneka kuye,
    ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere paissisti, ihleli imbiyelwe,
    kwaye ayinamathele kuyo nayiphi na into esemhlabeni. Ke, Bhikkhus,
    i-bikkile ihleli ihleli iVedanā eVedanā.
    III. Ukujongwa kweCitta
    Ngaphaya koko, uBhikkhus, i-bikhu ihlale njani i-cicta kwiCitte?
    Apha, i-Bhikkhis, i-Bhikkile iyaqonda i-cicta nge-Rāga njenge “citta
    nge-Rāga”, okanye iyaqonda i-ratta ngaphandle kwe-rasa “, okanye
    iyaqonda i-certa ngaphandle “ICitta ngaphandle kwe-DoSA”, okanye
    iyaqonda i-citta kunye ne-moha “, okanye iyaqonda i-citta”, okanye
    ayiqonde i-citta “, okanye iyaqonda i-CITTA” I-CITTE ‘njenge-CITTA
    evaliweyo “, okanye iyayiqonda i-CITTA eyandisiweyo njenge” i-CITTA
    eyandisiweyo “, okanye iqonda i-cicta engaqhelekanga”, okanye iyaqonda
    i-cicta “, okanye iyaqonda “ICitta engagungqiyo”, okanye ayiqonda
    i-quita egxile kwi-quitta njenge “iCitta egxininisi”, okanye ayiqonda
    i-cicta engalunganga “, okanye ayiqonde i-cicta”, okanye Uyayiqonda
    i-cicta engathethekiyo njenge “i-UnitedM i-barta “.
    Ke ngoko uhlala egcina i-citta kwiCitta ngaphakathi, okanye uhlala
    ejonge ngaphandle, okanye uhlala ejonge ngaphandle; Ubeka ephawula
    umSanudaya wePhenomena kwiCEBT, okanye uhlala egqitha kwi-phenomena
    kwi-cenomena ekucingeni, okanye egcina i-Samu Doudomeya kwaye edlula
    kwi-phenomena ekucingeni. okanye ngenye into, [ukuqonda:] “Le yiCitta!”
    I-SATI ifumaneka kuye, ukuya kuthi ga kwi-mere ñāṇa kunye ne-mere
    paissisti, ihleli imbiyelwe, kwaye ayinamathele kuyo nayiphi na into
    esemhlabeni. Ngenxa yoko, uBhikkus, i-Bhikkile ihleli ijonge i-cicta
    kwiCitta.



    30) Classical English,Roman,



    Verse 90. Passion’s Fever Gone
    30) Classical English,Roman

    With journey finished and sorrowless,
    from everything completely free,
    for one who has loosened all the ties
    passion’s fever is not found.
    Explanation:
    The are at the journey’s end - their quest for liberation has
    succeeded. They are sorrowless and totally released in mind. They have
    got rid of all knots and no bonds bind them. In them no anxiety exists.


    No photo description available.


    Verse 91. Saints Are Non-Attached
    Mindful Ones exert themselves,
    in no abode do they delight,
    as swans abandoning their lake
    home after home they leave behind.
    Explanation:
    Those mindful ones make the effort to keep their attentiveness always
    in trim. They are not at all attached to abodes or settlements. Giving
    up all places of settled living, they leave like the swans who fly away
    free in mind.

    No photo description available.


    Public

    Verse 92. Blameless Is The Nature Of Saints
    For those who don’t accumulate,
    who well reflect upon their food,
    they have as range the nameless and
    the void of perfect freedom too.
    As birds that wing through space,
    hard to trace their going.
    Explanation:
    With full understanding that nature is empty and objectless the mind is
    free of craving and leaves no trace of its whereabouts like the paths
    of birds in flight.
    May be an image of 1 person

    Verse 93. Arahat’s State Cannot Be Traced
    For whom pollutions are destroyed,
    not attached to any food,
    he has as range the nameless and
    the void of perfect freedom too.
    As birds that wing through space,
    hard to trace his going.
    Explanation:
    If one is totally free of influences, internal or external, that
    motivates human behaviour, and is not attached even to food, that kind
    of individual focuses his mind on emptiness, objectlessness and freedom
    of thought. The path of such saints is difficult to be traced, like the
    path of birds flying through the sky.


    May be an illustration


    Verse 94. The Gods Adore Arahats
    Whose faculties are pacified
    as steeds by charioteers well-tamed,
    with pride abandoned, unpolluted,
    to even devas this One’s dear.
    Explanation:
    Those who senses are calmed as a horse trained by a horse-tamer, who
    have fully given up judgment, who is free of influences, the sight of
    those mentally stable ones please even the gods.
    May be an image of 1 person

    Verse 95. Arahats Are Noble
    Like earth is one who’s well-behaved,
    secure and not resentful,
    as city-post, as filth-free lake,
    no wanderings-on for One Who’s Thus.
    Explanation:
    The noble Arahats never lose their temper whatsoever is done to them.
    They are firm and unshaken as the gate-pillars that secure the city
    gates. They are as lucid and tranquil as the ocean and the lakes devoid
    of mud. That kind of person ceases to wander in the round of existence -
    samsara.
    May be a cartoon



    Public

    Verse 96. The Tranquillity Of The Saints
    Peaceful his mind and peaceful
    his speech and actions too,
    perfect in knowledge of freedom,
    One Thus is of utmost peace.
    Explanation:
    A noble arahat, who is freed by ‘disknowing’, or freedom from knowing,
    is calm and unshaken by the impact of changing circumstances. His mind
    is at peace. His words are peaceful. His actions are peaceful.
    May be an image of 2 people

    Verse 97. Exalted Are The Unblemished
    With no beliefs, the Unmade known,
    with fetters finally severed,
    with kammas cut and craving shed,
    attained to humanity’s heights.
    Explanation:
    He has no faith in anybody but in himself. He is aware of deathlessness
    - the unconditioned. He is a breaker of connections, because he has
    severed all worldly links. He has destroyed all the opportunities for
    rebirth. He has given up all desires. Because of these, the arahat, is a
    truly noble person.

    May be an image of 1 person



    Verse 98. Dwelling Of The Unblemished Is Alluring
    Whether in town or woods,
    whether in vale, on hill,
    wherever dwell the Arahats
    so pleasing there the earth.
    Explanation:
    Whether in the village, in the forest, in a valley or in the plain,
    wherever arahats - noble saints - dwell, that place is alluring in the
    extreme.
    May be an image of tree

    Verse 99. The Passionless Delight In Forests
    Delightful are the forests
    where folk do not delight,
    there the Passionless delight,
    they’re not pleasure-seekers.
    Explanation:
    Those fascinating forests that do not capture the mind of the worldly
    masses and in which they do not take worldly delight are attractive to
    the passionless ones. The Arahats take delight in the forests, because
    they are not pursuers of sensual pleasures.
    May be an illustration of 1 person and flower

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


    Public

    सचित्र धम्मापाड़ा सत्य का ट्रेजरी अध्याय 6 क्लासिकलडेवनागरी में बुद्धिमान, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी
    सचित्र धम्मापाडा ट्रेजरी सत्य का अध्याय 6 बुद्धिमान
    श्लोक 90. जुनून का बुखार चला गया
    यात्रा के साथ और दुःख रहित,
    सब कुछ पूरी तरह से मुक्त,
    एक के लिए जिसने सभी संबंधों को ढीला कर दिया है
    जुनून का बुखार नहीं मिला।
    स्पष्टीकरण:
    यात्रा के अंत में - लिबरेशन के लिए उनकी खोज सफल हुई है। वे दुःखद और
    पूरी तरह से मन में जारी हैं। वे सभी गाँठों से छुटकारा पा चुके हैं और कोई
    बंधन उन्हें बांधता नहीं है। उनमें कोई चिंता मौजूद नहीं है।
    Verse 91. संत गैर-संलग्न हैं
    सावधान लोग खुद को प्रस्तुत करते हैं,
    बिना किसी निवास में वे प्रसन्न हैं,
    जैसा कि स्वान ने अपनी झील छोड़ दी
    घर के बाद घर वे पीछे छोड़ देते हैं।
    स्पष्टीकरण:
    उन सावधान लोग हमेशा ट्रिम में अपनी चौकसता रखने का प्रयास करते हैं। वे
    अबोड या बस्तियों से जुड़े नहीं हैं। बसने के सभी स्थानों को छोड़कर, वे उन
    हंसों की तरह निकलते हैं जो मन में मुक्त उड़ते हैं।
    Verse 92. ब्लेमलेस संतों की प्रकृति है
    उन लोगों के लिए जो जमा नहीं करते हैं,
    जो उनके भोजन पर अच्छी तरह से प्रतिबिंबित करते हैं,
    उनके पास नामहीन है और
    सही स्वतंत्रता के शून्य भी।
    अंतरिक्ष के माध्यम से पंख वाले पक्षियों के रूप में,
    उनके जाने का ट्रेस करना मुश्किल है।
    स्पष्टीकरण:
    पूर्ण समझ के साथ कि प्रकृति खाली है और बेकार है कि मन लालसा से मुक्त है
    और उड़ान में पक्षियों के मार्गों की तरह अपने ठिकाने का कोई निशान नहीं
    छोड़ता है।
    Verse 93. Arahat के राज्य का पता नहीं लगाया जा सकता है
    जिसके लिए प्रदूषण नष्ट हो गए हैं,
    किसी भी भोजन से जुड़ा नहीं है,
    उसके पास नामहीन और सीमा है
    सही स्वतंत्रता के शून्य भी।
    अंतरिक्ष के माध्यम से पंख वाले पक्षियों के रूप में,
    उसके जाने के लिए मुश्किल है।
    स्पष्टीकरण:
    यदि कोई पूरी तरह से प्रभाव से मुक्त है, आंतरिक या बाहरी, जो मानव
    व्यवहार को प्रेरित करता है, और भोजन के लिए भी संलग्न नहीं होता है, तो उस
    तरह का व्यक्ति अपने दिमाग को खालीपन, वस्तुहीनता और विचार की स्वतंत्रता
    पर केंद्रित करता है। इस तरह के संतों का मार्ग पता लगाना मुश्किल है, जैसे
    पक्षियों के मार्ग के माध्यम से उड़ने वाले पक्षियों का मार्ग।
    Verse 94. देवताओं ने अराहाट
    जिनके संकाय शांत हैं
    के रूप में दारोटरों द्वारा अच्छी तरह से tamed,
    गर्व को छोड़कर, अप्रकाशित,
    यहां तक ​​कि देवों को भी प्रिय।
    स्पष्टीकरण:
    जो लोग घोड़े के तमेर द्वारा प्रशिक्षित घोड़े के रूप में शांत होते हैं,
    जिन्होंने पूरी तरह से निर्णय को छोड़ दिया है, जो प्रभाव से मुक्त हैं, उन
    मानसिक रूप से स्थिर लोगों की दृष्टि कृपया देवताओं को भी कृपया।
    Verse 95. Arahats महान हैं
    पृथ्वी की तरह वह है जो अच्छी तरह से व्यवहार किया गया है,
    सुरक्षित और नाराज नहीं,
    सिटी-पोस्ट के रूप में, गंदगी मुक्त झील के रूप में,
    इस तरह के लिए कोई भटकना नहीं है।
    स्पष्टीकरण:
    महान अराहाट्स कभी भी उनके गुस्सा को खोने के लिए कभी नहीं खोते हैं। वे
    गेट-खंभे के रूप में दृढ़ और असम्बद्ध हैं जो शहर के द्वार को सुरक्षित
    करते हैं। वे महासागर के रूप में स्पष्ट और शांत हैं और कीचड़ से रहित
    झीलों। उस तरह का व्यक्ति अस्तित्व के दौर में घूमता रहता है - संसार।
    Verse 96. संतों की शांति
    शांतिपूर्ण उसके मन और शांतिपूर्ण
    उनके भाषण और कार्य भी,
    स्वतंत्रता के ज्ञान में बिल्कुल सही,
    इस प्रकार एक ही शांति का है।
    स्पष्टीकरण:
    एक महान अराहाट, जो ‘घृणा’ या जानने से स्वतंत्रता से मुक्त, बदलती
    परिस्थितियों के प्रभाव से शांत और अस्वीकार है। उसका मन शांति से है। उनके
    शब्द शांतिपूर्ण हैं। उनके कार्य शांतिपूर्ण हैं।
    Verse 97. ऊंचा अप्रकाशित हैं
    बिना किसी मान्यताओं के, अनमोल ज्ञात,
    अंत में भ्रूण के साथ,
    Kammas कट और लालसा शेड के साथ,
    मानवता की ऊंचाइयों को प्राप्त किया।
    स्पष्टीकरण:
    किसी को भी कोई विश्वास नहीं है लेकिन खुद में। वह मृत्युहीनता से अवगत है
    - बिना शर्त। वह कनेक्शन का एक ब्रेकर है, क्योंकि उसने सभी सांसारिक लिंक
    को तोड़ दिया है। उन्होंने पुनर्जन्म के लिए सभी अवसरों को नष्ट कर दिया
    है। उसने सभी इच्छाओं को छोड़ दिया है। इनके कारण, अराहाट, वास्तव में महान
    व्यक्ति है।
    Verse 98. बेवजह का निवास आकर्षक है
    चाहे शहर या जंगल में हो
    चाहे वेले में, पहाड़ी पर,
    जहाँ भी Arahats रहते हैं
    तो पृथ्वी को प्रसन्न करता है।
    स्पष्टीकरण: चाहे गांव में, जंगल में, घाटी में या सादे में, जहां भी Arahats - महान संतों - निवास, वह जगह चरम में आकर्षक है।
    Verse 99. जंगल में जुनूनी प्रसन्नता
    आनंदमय जंगल हैं
    जहां लोक प्रसन्नता नहीं है,
    जुनूनहीन प्रसन्नता,
    वे आनंद-साधक नहीं हैं।
    स्पष्टीकरण:
    उन आकर्षक जंगलों जो सांसारिक द्रव्यमान के दिमाग को पकड़ नहीं लेते हैं
    और जिसमें वे सांसारहीन लोगों के लिए दुनिया भर में आकर्षक नहीं होते हैं।
    Arahats जंगलों में खुशी लेते हैं, क्योंकि वे कामुक सुख के पीछा नहीं कर
    रहे हैं।
    Gulam Giri full hindi audiobook by Mahtma Phule | गुलामगीरी जोतीराव गोविंदराव फुले द्वारा लिखित |
    Educating India
    8.78K subscribers
    Translation: L.G. Meshram ‘Vimalakirti’
    अनुवाद : एल.जी. मेश्राम ‘विमलकीर्ति’
    Jyotirao
    Govindrao Phule (11 April 1827 – 28 November 1890) was an Indian social
    activist, thinker, anti-caste social reformer and writer from
    Maharashtra. His work extended to many fields, including eradication of
    untouchability and the caste system, and women’s emancipation. He is
    mostly known for his efforts in educating women and lower caste people.
    He and his wife, Savitribai Phule, were pioneers of women education in
    India. Phule started his first school for girls in 1848 in Pune at
    Tatyasaheb Bhide’s residence or Bhidewada. On 24 September 1873, he,
    along with his followers, formed the Satyashodhak Samaj (Society of
    TruthSeekers) to attain equal rights for people from lower castes.
    People from all religions and castes could become a part of this
    association which worked for the upliftment of the oppressed classes.
    Phule is regarded as an important figure in the social reform movement
    in Maharashtra.
    महात्मा
    जोतिबा फुले ऐसे महान विचारक, समाज सेवी तथा क्रांतिकारी कार्यकर्ता थे
    जिन्होंने भारतीय सामाजिक संरचना की जड़ता को ध्वस्त करने का काम किया।
    महिलाओं, दलितों एवं शूद्रों की अपमानजनक जीवन स्थिति में परिवर्तन लाने के
    लिए वे आजीवन संघर्षरत रहे। सन 1848 में उन्‍होंने पुणे में अछूतों के लिए पहला स्‍कूल खोला। यह भारत के ज्ञात इतिहास में अपनी तरह का पहला स्‍कूल था। इसी तरह सन 1857 में उन्होंने लड़कियों के लिए स्‍कूल
    खोला जो भारत में लड़कियों का पहला स्कूल हुआ। उस स्कूल में पढ़ाने के लिए
    कोई शिक्षक न मिलने पर जोतिबा फुले की पत्नी सावित्री आगे आईं। अपने इन
    क्रांतिकारी कार्यों की वजह से फुले और उनके सहयोगियों को तरह-तरह के कष्ट
    उठाने पड़े। उन्हें बार-बार घर बदलना पड़ा। फुले की हत्या करने की भी कोशिश
    की गई। पर वे अपनी राह पर डटे रहे। अपने इसी महान उद्देश्य को संस्थागत
    रूप देने के लिए जोतिबा फुले ने सन 1873 में महाराष्ट्र में सत्य शोधक समाज
    नामक संस्था का गठन किया। उनकी एक महत्वपूर्ण स्थापना यह भी थी कि महार,
    कुनबी, माली आदि शूद्र कही जानेवाली जातियाँ कभी क्षत्रिय थीं, जो जातिवादी
    षड्यंत्र का शिकार हो कर दलित कहलाईं।
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    Gulam Giri full hindi audiobook by Mahtma Phule | गुलामगीरी जोतीराव गोविंदराव फुले द्वारा लिखित |

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    09/14/21
    𝓛𝓔𝓢𝓢𝓞𝓝 4093 Wed 15 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 113) Classical Welsh-Cymraeg Clasurol, Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 5:27 pm

    𝓛𝓔𝓢𝓢𝓞𝓝  4093 Wed 15 Sep 2021

    https://www.buddha-vacana.org/

    Tree

    Buddha Vacana



    — The words of the Buddha —


    http://www.buddhanet.net/dhammapada/d_twin.htm

    Positive Words of the Awakened One  Buddha in

    113) Classical Welsh-Cymraeg Clasurol,


    Treasury of Truth Chapter 1. Twin Verses


    Positive Words of the Awakened One  Buddha in76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు,109) Classical Urdu- کلاسیکی اردو

    Hunger is the worst kind of illness said Awakened One
    Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
    Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


    𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
    18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
    𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
    668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
    8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
    𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
    𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
    𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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    Button Plant Green Butterfly E Mail Animation Clip

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    113) Classical Welsh-Cymraeg Clasurol,
    Geiriau Bwdha o Fwdhaeth yn Clasural Cymraeg-Cymraeg Clasurol
    Gwneud meddwl pur da
    Hunger yw’r math gwaethaf o salwch - Bwdha
    Tyfu
    Brocolis, pupurau, ciwcymbrau, moron, ffa, coed ffrwythau corrach mewn
    potiau a ffrwythau sy’n dwyn coed fel Ashoka Fe wnaeth y mawr i gyd dros
    y Ddaear Amudha Surabhi Planet ac yn y gofod. Dulliau garddwriaeth ac
    adrannau coedwigoedd ar gyfer hadau a glasbrennau.
    DN 16 - (D II 137)
    Mahāparinibbāna sutata
    {dyfyniadau}
    Y cyfarwyddiadau olaf gan Bwdha ar Mahā-Parinibbāna
    Mae’r
    SUTTA hwn yn casglu cyfarwyddiadau amrywiol a roddodd y Bwdha er mwyn
    dilynwyr ar ôl ei basio i ffwrdd, sy’n gwneud iddo fod yn set bwysig
    iawn o gyfarwyddiadau i ni heddiw.
    Byddaf
    yn amlygu’r drafodaeth ar y Dhamma a elwir yn Dhammādāsa, a oedd yn
    meddu ar y rhai Ariyasāvaka, os yw mor ddymunol, yn gallu datgan ei hun:
    ‘I mi, nid oes mwy o Niraya, dim mwy Tiracchāna-Yoni, dim mwy
    pettivisaya, dim Mwy o anhapusrwydd, o anffawd, o drallod, yr wyf yn
    sotāpanna, yn ôl natur yn rhydd o wladwriaethau trallod, yn sicr o fod
    yn mynd i Sambodhi.
    A beth, ānanda, yw
    Bod
    y drafodaeth honno ar y Dhamma a elwir yn Dhammādāsa, a oedd yn meddu
    ar y rhain gall yr Ariyasāvaka, os felly yn dymuno, ddatgan o ei hun: ‘I
    mi, nid oes mwy o Niraya, dim mwy Tiracchāna-Yoni, dim mwy o
    Pettivisaya, dim mwy o gyflwr o Anfodlonrwydd, o anffawd, o drallod, I.
    Rwy’n sotāpanna, yn ôl natur yn rhydd o wladwriaethau trallod, yn sicr o
    fod yn mynd i Sambodhi?
    Yma, ānanda, mae Ariyasāvaka wedi’i waddoli â Bwdhe AveCcapasaDa:
    Mae’n cael ei waddoli gyda Dhamme Aveccapasáda:
    Mae’n cael ei waddoli gyda SAṅGHE AVECCAPASACHA:
    Mae’n cael ei waddoli â sila sy’n dderbyniol i’r Ariyas,
    Mae
    hyn, yn ānanda, yn y drafodaeth ar y Dhamma a elwir yn Dhammādāsa, a
    oedd yn meddu ar y rhain y gall yr Ariyasāvaka, os felly yn dymuno,
    ddatgan ei hun: ‘I mi, nid oes mwy o Niraya, dim mwy Tiracchāna-Yoni,
    dim mwy o Pettivisaya , dim mwy o anhapusrwydd, o anffawd, o drallod, yr
    wyf yn sotāpanna, yn ôl natur yn rhydd o wladwriaethau trallod, yn sicr
    o fod yn mynd i Sambodhi.
    Sato A ddylech chi aros, Bhikkhus, a Sampajānosos. Dyma ein hymyriad i chi.
    A sut, Bhikkhus, yn Sato Bhikkhu? Yma, Bhikkhus, Bhikkhu
    Felly, mae Bhikkhus, yn Sato Bhikkhu. A sut, Bhikkhus, yn Bhikkhu Sampajāno? Yma, Bhikkhus,
    Felly, mae Bhikkhus, yn Bhikkhu Sampajāno. Sato A ddylech chi aros, Bhikkhus, a Sampajānosos. Dyma ein hymyriad i chi.
    - Ananda, y ddau Sala
    Mae
    coed yn blodeuo’n llawn, er nad yw’n dymor blodeuo. Ac mae’r blodeuo yn
    bwrw glaw ar gorff y tagahata a gollwng a gwasgaru ac yn cael eu
    gwasgaru arno mewn addoliad y taghagata. A blodau cwrel nefol a phowdr
    Sandalwood nefol o’r glaw awyr i lawr ar gorff y taghagata, a gollwng a
    gwasgaru ac yn cael eu gwasgaru arno wrth addoli y taghagata. Ac mae sŵn
    lleisiau nefol ac offerynnau nefol yn gwneud cerddoriaeth yn yr awyr
    allan o barch am y tagahata.
    Nid
    yw hyn, gyda hyn, bod y TathaGata yn cael ei barchu, ei barchu, ei
    barchu, ei dalu yn ôl ac yn anrhydeddu. Ond, Ananda, unrhyw Bhikkhu neu
    Bhikkhuni, Lleygan neu Laywoman, sy’n weddill
    Dhamm’ānudhamma’p'p’ipanna, Sāmīci’p'p’ipanna,
    Byw
    yn unol â’r Dhamma, bod un agwedd, yn eich parchu, yn ennin, yn talu
    teyrnged, ac yn anrhydeddu y TathaGata gyda’r homage mwyaf rhagorol.
    Felly, ānanda, dylech hyfforddi eich hun felly: ‘Byddwn yn parhau i fod
    Dhamm’ānudhamma’p'p’ipanna, Sāmīci’p'p’ipanna, yn byw yn unol â’r
    Dhamma’.
    Dywed Bhagawan Bwdha
    “Fy
    mrodyr, mae yna ddau eithaf hyn y dylai person ar y llwybr ei osgoi. Pa
    ddau? Un yw plymio’ch hun i bleserau synhwyrol. A’r llall yw ymarfer
    caledi sy’n amddifadu corff ei anghenion. Mae’r ddau eithaf hyn yn
    arwain at fethiant.
    “Mae’r
    llwybr yr wyf wedi’i ddarganfod yn y ffordd ganol, sy’n osgoi’r ddau
    eithaf ac mae ganddo’r gallu i arwain un i ddeall, rhyddhau, a heddwch.
    Dyma’r llwybr wyth gwaith bonheddig o ddealltwriaeth gywir, meddwl iawn,
    lleferydd cywir, gweithredu cywir, bywoliaeth gywir, ymdrech gywir,
    ymwybyddiaeth ofalgar iawn a chrynodiad cywir. Rwyf wedi dilyn y llwybr
    wyth gwaith hwn ac wedi sylweddoli dealltwriaeth, rhyddhad a heddwch.
    Y
    cyntaf yw bodolaeth dioddefaint. Mae genedigaeth, henaint, salwch a
    marwolaeth yn dioddef. Mae tristwch, dicter, cenfigen, pryder, pryder,
    ofn, ac anobaith yn dioddef. Mae gwahanu o’r anwyliaid yn dioddef. Mae
    cysylltiad â’r rhai nad ydych yn hoffi yn dioddef. Mae awydd, ymlyniad,
    ac yn glynu wrth y pum agregau yn dioddef.
    “Mae brodyr, yr ail wirionedd yn datgelu achos dioddefaint. Oherwydd
    anwybodaeth, ni all pobl weld y gwir am fywyd, ac maent yn cael eu dal
    yn y fflamau o awydd, dicter, cenfigen, galar, poeni, ofn, ac anobaith.
    “Brodyr, y drydedd wirion yw rhoi’r gorau i ddioddefaint.
    Mae deall gwirionedd bywyd yn dod â rhoi’r gorau i bob galar a thristwch ac mae’n arwain at heddwch a llawenydd.
    “Brodyr, y pedwerydd gwirionedd yw’r llwybr sy’n arwain at ddod i
    ben dioddefaint. Dyma’r llwybr bonheddig wyth gwaith, yr wyf newydd ei
    esbonio. Mae llwybr wyth gwaith bonheddig yn cael ei feithrin trwy
    gyd-fyw. Ymwybyddiaeth Ofalgar yn arwain at ganolbwyntio a deall, gyda
    rhyddhau i chi o bob poen a thristwch ac yn arwain at heddwch a
    llawenydd. Byddaf yn eich tywys ar hyd y llwybr sylweddoli hwn.
    “Cododd gweledigaeth, cododd mewnwelediad, cododd y ddirnadaeth, cododd
    gwybodaeth, cododd goleuo ynof fi o ran pethau erioed o’r blaen: ‘Mae’r
    gwirionedd bonheddig hwn o straen wedi’i ddeall.’
    “Y
    gwir bonheddig o roi’r gorau i straen: y gorffeniad llawn ac i roi’r
    gorau, ymwrthod, ildio, rhyddhau, a gadael i fynd i’r afael â hynny.
    Gwireddwyd y gwirionedd bonheddig hwn o roi’r gorau i straen. Dyma
    wirionedd bonheddig y ffordd o ymarfer sy’n arwain at roi’r gorau i
    straen.
    “Cyn
    gynted ag y bydd fy ngwybodaeth a gweledigaeth yn ymwneud â’r pedwar
    gwirioneddau bonheddig hyn fel y maent wedi dod i fod yn wirioneddol
    bur, yna fe wnes i honni ei fod wedi deffro’n uniongyrchol i’r
    hunan-ddeffroad cywir yn y cosmos gyda’i holl ganllawiau anweledig, eu
    hystyried, Brahmans, ei freindal a chomin. Cododd Wybodaeth a
    Gweledigaeth ynof fi: ‘Uniontable yw fy natganiad. Dyma fy enedigaeth
    olaf. Erbyn hyn nid oes unrhyw fodolaeth o’r newydd. “
    Er
    bod Siddhartha yn egluro’r pedwar gwirioneddau bonheddig, un o’r
    mynachod, roedd Kondanna yn teimlo’n sydyn yn disgleirio yn fawr o fewn
    ei feddwl ei hun. Gallai flasu’r rhyddhad roedd wedi ceisio am gymaint o
    amser. Roedd ei wyneb wedi torri gyda llawenydd. Tynnodd y Bwdha ato a
    gwaeddodd, “Kondanna! Mae gennych chi! Rydych chi wedi ei gael! “
    Ymunodd
    Kondanna â’i gledrau a’i ymgrymu cyn Siddhartha. Gyda pharch dyfnaf,
    siaradodd, “Hybarch Gautama, derbyniwch fi fel eich disgybl. Rwy’n
    gwybod hynny o dan eich canllawiau, byddaf yn cyrraedd y deffroad mawr. “
    Roedd
    y pedwar mynach arall hefyd yn ymgrymu ar draed Siddhartha, ymunodd â’u
    palmwydd, a gofynnwyd iddynt gael eu derbyn fel disgyblion. Dywedodd
    Siddhartha, “Brodyr! Mae plant y pentref wedi rhoi’r enw i mi ‘The
    Bwdha. ” Efallai y byddwch hefyd yn fy ffonio gan yr enw hwnnw os
    mynnwch. “
    Gofynnodd Kondanna, “Nid yw ‘Bwdha’ yn golygu ‘un sy’n cael ei ddeffro’?”
    “Mae hynny’n gywir, ac maent yn galw’r llwybr fy mod wedi darganfod ‘y ffordd o ddeffroad.’ Beth wyt ti’n feddwl o’r enw hwn?”
    “‘’
    Un sy’n cael ei ddeffro ‘! ‘Y ffordd o ddeffroad’! Gwych! Gwych! Mae’r
    enwau hyn yn wir, ond eto’n syml. Byddwn yn eich ffonio’n hapus y Bwdha,
    a’r llwybr rydych chi wedi darganfod y ffordd o ddeffroad. Fel y
    dywedasoch, yn byw bob dydd, yn sail iawn i arfer ysbrydol. ” Roedd y
    pum mynach o un meddwl i dderbyn Gautama fel eu hathrawes ac i’w alw ef y
    Bwdha.
    Gwenodd
    y Bwdha arnynt. ” Os gwelwch yn dda, brodyr, ymarfer gydag ysbryd
    agored a deallus, ac mewn tri mis byddwch wedi cyrraedd ffrwyth
    rhyddhad. ”
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    Buddha Baby Buddha Sticker - Buddha Baby Buddha Sunflowers Stickers

    Public
    Geiriau Bwdha o Fwdhaeth yn Clasural Cymraeg-Cymraeg Clasurol


    Public
    eiriau Buddha ei hun ddyfyniadau ar Bresenoldeb ar ymwybyddiaeth
    Maha + satipaṭṭhāna
    Crefyddau, Rasys, cast, Anghydraddoldebau,
    oedd yna
    A oes
    a
    A fydd yn parhau i fod yno!
    thraddododd Dr B.R.Ambedkar “Main Bharat Baudhmay karunga.” (Byddaf yn gwneud y wlad hon Bwdhaidd)
    Mae
    pob “karunge Hum Prapanch Prabuddha Prapanchmay.” Aboriginal deffro
    Cymdeithasau Thunder ddoniol (Byddwn yn gwneud y byd i gyd Prabuddha
    Prapanch
    Bydd hyn yn digwydd drwy
    Deallusion
    ddim ar-lein Prabuddha Confensiwn mewn geiriau awakened One ei hun ar
    gyfer Lles, Hapusrwydd a Heddwch i Bawb Cymdeithasau ac iddynt Cyrraedd
    Tragwyddol Bliss fel Gôl terfynol trwy Maha + satipaṭṭhāna- Presenoldeb
    ar ymwybyddiaeth drwy Arsylwi Kaya Adran ar ānāpāna, postures,
    sampajañña, repulsiveness, Elfennau, y naw tiroedd charnel, o Vedanā a
    Citta
    yna
    Crefyddau, Rasys, castes a Anghydraddoldebau
    Ni fydd yno!
    TIPITAKA
    DN 22 - (D ii 290)
    Mahāsatipaṭṭhāna Sutta
    Presenoldeb ar ymwybyddiaeth By Buddha
    Maha + satipaṭṭhāna
    Mae’r sutta cael ei ystyried yn eang fel prif cyfeirio ar gyfer ymarfer myfyrdod.
    Cyflwyniad
    I. Arsylwi ar Kaya
    A. Mae Adran ar ānāpāna
    B. Mae Adran ar osgo
    C. Mae Adran ar sampajañña
    D. Adran ar repulsiveness
    E. Mae adran ar yr Elfennau
    F. Adran ar y naw sail charnel
    II. Arsylwi Vedanā
    Cyflwyniad
    Felly rhaid i mi ei glywed:
    Ar un achlysur, roedd y Bhagavā yn aros ymhlith y Kurus yn Kammāsadhamma, tref farchnad y Kurus. Yno, annerch bhikkhus:
    - Bhikkhus.
    - Atebodd Bhaddante y bhikkhus. Meddai’r Bhagavā:
    - Mae hyn,
    bhikkhus, yw’r llwybr sy’n arwain at ddim ond y puro
    bodau,
    goresgyn tristwch a galar, diflaniad dukkha-domanassa, mae cyrhaeddiad y
    ffordd iawn, gwireddu Nibbāna, hynny yw pedwar satipaṭṭhānas.
    Pa pedwar?
    Yma, bhikkhus, mae bhikkhu trigo arsylwi Kaya yn Kaya, ATAPI
    sampajāno, satimā, ar ôl rhoi’r gorau abhijjhā-domanassa tuag at y byd.
    Mae’n
    trigo arsylwi vedanā mewn vedanā, ATAPI sampajāno, satimā, ar ôl rhoi’r
    gorau abhijjhā-domanassa tuag at y byd. Mae’n trigo arsylwi Citta mewn
    Citta, ATAPI sampajāno, satimā, ar ôl rhoi’r gorau abhijjhā-domanassa
    tuag at y byd. Mae’n dwells arsylwi dhamma · s yn dhamma · s, ATAPI
    sampajāno, satimā, ar ôl rhoi’r gorau abhijjhā-domanassa tuag at y byd.
    I. Kāyānupassanā
    A. Mae Adran ar ānāpāna
    a
    sut,
    bhikkhus, yn gwneud bhikkhu trigo arsylwi Kaya yn Kaya? Yma, bhikkhus,
    mae bhikkhu, ar ôl mynd i’r goedwig neu wedi mynd wrth wraidd coeden neu
    ar ôl mynd i ystafell wag, yn eistedd i lawr plygu y coesau crosswise,
    gosod unionsyth Kaya, a gosod parimukhaṃ sati. Mae bod felly Sato iddo
    anadlu i mewn, sef felly Sato iddo anadlu allan. Anadlu yn hir fod yn
    deall: ‘Rwy’n anadlu hir’; anadlu allan hir fod yn deall: ‘Rwy’n anadlu
    allan hir’; anadlu yn fyr mae’n deall: ‘Rwy’n anadlu byr’; anadlu allan
    byr fod yn deall: ‘Rwy’n anadlu allan byr’; mae’n hyfforddi ei hun:
    ‘teimlo’r Kaya, byddaf yn anadlu i mewn’; mae’n hyfforddi ei hun:
    ‘teimlo’r Kaya gyfan, byddaf yn anadlu allan’; mae’n hyfforddi ei hun:
    ‘tawelu i lawr y Kaya-saṅkhāras, byddaf yn anadlu i mewn’; mae’n
    hyfforddi ei hun: ‘arafu i lawr y Kaya-saṅkhāras, byddaf yn anadlu
    allan’.
    Dim ond
    fel,
    bhikkhus, turniwr medrus neu prentis turniwr, gan wneud yn ei dro hir,
    yn deall: ‘Yr wyf yn gwneud tro hir’; gwneud dro byr, mae’n deall: ‘Yr
    wyf yn gwneud tro byr’; yn yr un modd, bhikkhus, mae bhikkhu, anadlu yn
    hir, yn deall: ‘Rwy’n anadlu hir; anadlu allan hir fod yn deall:’ Rwy’n
    anadlu allan hir ‘; anadlu yn fyr mae’n deall: ‘Rwy’n anadlu byr’;
    anadlu allan byr fod yn deall: ‘Rwy’n anadlu allan byr’; mae’n hyfforddi
    ei hun: ‘teimlo’r Kaya gyfan, byddaf yn anadlu i mewn’; mae’n hyfforddi
    ei hun: ‘teimlo’r Kaya gyfan, byddaf yn anadlu allan’; mae’n hyfforddi
    ei hun: ‘tawelu i lawr y Kaya-saṅkhāras, byddaf yn anadlu i mewn’; mae’n
    hyfforddi ei hun: ‘arafu i lawr y Kaya-saṅkhāras, byddaf yn anadlu
    allan’.
    Felly mae’n trigo arsylwi Kaya yn Kaya yn fewnol,
    neu
    ei fod yn trigo arsylwi Kaya yn Kaya yn allanol, neu ei fod yn trigo
    arsylwi Kaya yn Kaya yn fewnol ac yn allanol; mae’n trigo arsylwi
    samudaya o ffenomenau mewn Kaya, neu ei fod yn trigo arsylwi farwolaeth
    ffenomenau mewn Kaya, neu ei fod yn trigo arsylwi ar y samudaya ac yn
    pasio i ffwrdd o ffenomenau yn Kaya; neu fel arall, [sylweddoli:] “dyma
    Kaya!” sati yn bresennol ynddo ef, yn union i’r graddau y Nana unig a
    paṭissati yn unig, mae’n trigo ar wahân, ac nid yw’n glynu at unrhyw
    beth yn y byd. Felly, bhikkhus, mae bhikkhu trigo arsylwi Kaya yn Kaya.
    B. Iriyāpatha Pabba
    Ar ben hynny,
    bhikkhus, mae bhikkhu, tra cerdded, yn deall: ‘Rwy’n cerdded’, neu
    wrth sefyll ei fod yn deall: ‘Rwy’n sefyll’, neu tra’n eistedd ef
    deall:
    ‘Rwy’n eistedd’, neu tra’n gorwedd i lawr fod yn deall: ‘Rwy’n
    gorwedd’. Neu arall, ym mha bynnag sefyllfa ei Kaya yn cael ei waredu,
    mae’n deall ei fod yn unol â hynny.
    C. Adran ar Sampajaña
    Ar ben hynny,
    Bhikkhus,
    bhikkhu, wrth fynd at ac wrth adael, yn gweithredu gyda Sampajaña,
    tra’n edrych ymlaen ac wrth edrych o gwmpas, mae’n gweithredu gyda
    Sampajaña, wrth blygu ac wrth ymestyn, mae’n gweithredu gyda Sampajaña,
    wrth wisgo’r gwisgoedd a’r wisg uchaf ac wrth gario Mae’r bowlen, mae’n
    gweithredu gyda Sampajaña, wrth fwyta, wrth yfed, wrth gnoi, wrth flasu,
    mae’n gweithredu gyda Sampajaña, tra’n mynychu i fusnes trechu ac yn
    troethi, mae’n gweithredu gyda Sampajaña, wrth gerdded, wrth sefyll,
    tra’n eistedd, tra’n eistedd, tra’n eistedd, tra Cysgu, wrth fod yn
    effro, wrth siarad ac wrth fod yn dawel, mae’n gweithredu gyda
    Sampajaña.
    Felly mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu ef
    yn
    trigo yn arsylwi Kāya yn Kāya yn allanol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya
    ffenomena yn Kāya, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena
    yn Kāya, neu mae’n trigo arsylwi ar y Samudaya a mynd heibio i
    ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!” Mae Sati yn
    bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn unig
    Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y
    byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Kāya yn Kāya.
    D. Adran ar Repulsiveness
    Ar ben hynny,
    Bhikkhus, mae Bhikkhu yn ystyried y corff hwn, o wadnau’r
    traed
    i fyny ac o’r gwallt ar y pen i lawr, sy’n cael ei ollwng gan ei groen
    ac yn llawn gwahanol fathau o amhureddau: “Yn y Kāya hwn, mae blew y
    pen, y blew y corff, ewinedd, dannedd, croen, cnawd ,
    Tendonau, esgyrn, mêr esgyrn, arennau, calon, afu, pleura, ddueg,
    ysgyfaint, coluddion, mesentery, stumog gyda’i gynnwys, feces, bustl,
    fflem, pus, gwaed, chwys, braster, dagrau, saim, poer, mwcws trwynol,
    hylif ac wrin synofaidd. “
    Yn
    union fel petai, Bhikkhus, roedd bag yn cael dau agoriad ac yn llawn
    gwahanol fathau o rawn, fel bryn-paddy, paddy, ffa mung, buwch-pys,
    hadau sesame a reis husk. Byddai dyn â golwg da, ar ôl ei anwybyddu, yn
    ystyried [ei gynnwys]: “Mae hyn yn Hill-Paddy, mae hyn yn Paddy, y rhai
    yw ffa mung, y rhai sy’n fuwch-pys, mae’r rhai yn hadau sesame ac mae
    hyn yn hela reis;” Yn yr un modd, Bhikkhus, mae Bhikkhu yn ystyried y
    corff hwn, o wadnau’r traed i fyny ac o’r gwallt ar y pen i lawr,
    sy’n cael ei amharu gan ei groen ac yn llawn gwahanol fathau o amhureddau:
    “Yn y Kāya hwn, mae blew y pen, blew y corff,
    Ewinedd,
    dannedd, croen, cnawd, tendonau, esgyrn, mêr esgyrn, arennau, calon,
    afu, pleura, spleen, ysgyfaint, coluddion, mesentery, stumog gyda’i
    gynnwys, feces, bustl, fflem, pus, gwaed, chwys, braster, Dagrau, saim,
    poer, mwcws trwynol, hylif synofaidd ac wrin. “
    Felly mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu ef
    yn
    trigo yn arsylwi Kāya yn Kāya yn allanol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya
    ffenomena yn Kāya, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena
    yn Kāya, neu mae’n trigo arsylwi ar y Samudaya a mynd heibio i
    ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!” Mae Sati yn
    ei gyflwyno, dim ond i raddau y mae ñāṇa yn unig ac yn unig Paṭissati,
    mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y byd.
    Felly, bhikkhus, bhikkhu yn trigo arsylwi Kāya yn Kāya.
    E. Adran ar yr elfennau
    Ar ben hynny,
    Mae Bhikkhus, Bhikkhu yn myfyrio ar y Kāya hwn, ond mae wedi’i leoli,
    Fodd bynnag, mae’n cael ei waredu: “Yn y Kāya hwn, mae elfen y ddaear, y
    Elfen ddŵr, yr elfen dân a’r elfen awyr. “
    Yn
    union fel, bhikkhus, cigydd medrus neu brentis cigydd, ar ôl lladd
    buwch, yn eistedd ar groesffordd yn ei dorri yn ddarnau; Yn yr un modd,
    mae Bhikkhus, Bhikkhu yn adlewyrchu Onthis Kāya, fodd bynnag, mae’n cael
    ei osod, fodd bynnag caiff ei waredu: “Yn Thiskāya, mae elfen y ddaear,
    yr elfen ddŵr, yr elfen dân a’r elfen awyr.”
    Felly mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo arsylwi Kāya yn Kāya yn allanol, neu mae’n trigo
    arsylwi
    Kāya yn Kāya yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya
    ffenomena yn Kāya, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena
    yn Kāya, neu mae’n trigo arsylwi ar y Samudaya a mynd heibio i
    ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!” Mae Sati yn
    bresennol ynddo, yn union i faint o ñāṇa yn unig a dim ond paṭissati,
    mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y byd. Mae
    ef yn trigo yn arsylwi Kāya yn Kāya;
    (1)
    Ar ben hynny,
    Bhikkhus,
    Bhikkhu, yn union fel pe bai’n gweld corff marw, yn bwrw i ffwrdd mewn
    cae swynol, un diwrnod wedi marw, neu ddau ddiwrnod marw neu dri diwrnod
    marw, chwyddedig, bluish ac ymladd, mae’n ystyried hyn Kāya: “hwn kāya
    Mae hefyd yn fath o natur, mae’n mynd i fod yn debyg i hyn, ac nid yw’n
    rhydd o gyflwr o’r fath. “
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi ar basio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi ar y Samudaya a mynd heibio i ffenomena yn Kāya; neu fel arall,
    [Gwireddu:] “Dyma Kāya!” Mae Sati yn bresennol ynddo, dim ond i raddau y
    mae ñāṇa yn unig ac yn unig Paṭissati, mae’n trigo ar wahân, ac nid
    yw’n glynu wrth unrhyw beth yn y byd. Felly, bhikkhus, bhikkhu yn trigo
    arsylwi Kāya yn Kāya.
    (2)
    Ar ben hynny,
    Bhikkhus,
    Bhikkhu, yn union fel pe bai’n gweld corff marw, yn cael ei fwyta gan y
    frain, sy’n cael ei fwyta gan Hawks, yn cael ei fwyta gan fwlturiaid,
    yn cael ei fwyta gan crehyrod, yn cael ei fwyta gan gŵn, yn cael eu
    bwyta gan gŵn, yn cael eu bwyta gan Teigrod, sy’n cael ei fwyta gan
    Banthers, yn cael ei fwyta gan wahanol fathau o fodau, mae’n ystyried
    hyn Kāya: “Mae hyn Kāya hefyd o natur o’r fath, mae’n mynd i fod yn
    debyg i hyn, ac nid yw’n rhydd o gyflwr o’r fath.”
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi pasio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi’r Samudaya a
    pasio
    i ffwrdd o ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!”
    Mae Sati yn bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn
    unig Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth
    yn y byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Kāya yn Kāya.
    (3)
    At
    hynny, bhikkhus, bhikkhu, yn union fel pe bai’n gweld corff marw, yn
    bwrw i ffwrdd mewn cae swynol, gwichen gyda chnawd a gwaed, a gynhaliwyd
    gyda’i gilydd gan dendonau, mae’n ystyried hyn yn Kāya: “Mae hyn kāya
    hefyd o moroedd o’r fath Natur, mae’n mynd i fod yn debyg i hyn, ac nid
    yw’n rhydd o gyflwr o’r fath. “
    Felly mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu ef
    yn
    trigo yn arsylwi Kāya yn Kāya yn allanol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya
    ffenomena yn Kāya, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena
    yn Kāya, neu mae’n trigo arsylwi ar y Samudaya a mynd heibio i
    ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!” Mae Sati yn
    bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn unig
    Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y
    byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Kāya yn Kāya.
    (4)
    Ar ben hynny,
    bhikkhus,
    bhikkhu, yn union fel pe bai’n gweld corff marw, yn cael ei fwrw i
    ffwrdd mewn cae swynol, gwichian heb gnawd a’i dagu â gwaed, a
    gynhaliwyd gyda’i gilydd gan dendonau, mae’n ystyried hyn yn Kāya: “Mae
    hyn kāya hefyd o moroedd o’r fath Natur, mae’n mynd i fod yn debyg i
    hyn, ac nid yw’n rhydd o gyflwr o’r fath. “
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi ar basio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi ar y Samudaya a mynd heibio i ffenomena yn Kāya; neu fel arall,
    [Gwireddu:] “Dyma Kāya!” Mae Sati yn bresennol ynddo, dim ond i raddau y
    mae ñāṇa yn unig ac yn unig Paṭissati, mae’n trigo ar wahân, ac nid
    yw’n glynu wrth unrhyw beth yn y byd. Felly, bhikkhus, bhikkhu yn trigo
    arsylwi Kāya yn Kāya.
    (5)
    Ar
    ben hynny, Bhikkhus, bhikkhu, yn union fel pe bai’n gweld corff marw,
    yn bwrw i ffwrdd mewn cwpan, gwichian heb gnawd na gwaed, a ddaliodd
    gyda’i gilydd gan dendonau, mae’n ystyried hyn yn Kāya: “Mae hyn kāya
    hefyd o moroedd o’r fath Natur, mae’n mynd i fod yn debyg i hyn, ac nid
    yw’n rhydd o gyflwr o’r fath. “
    Felly mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu ef
    yn
    trigo yn arsylwi Kāya yn Kāya yn allanol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya
    ffenomena yn Kāya, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena
    yn Kāya, neu mae’n trigo arsylwi ar y Samudaya a mynd heibio i
    ffenomena yn Kāya; neu fel arall, [Gwireddu:] “Dyma Kāya!” Mae Sati yn
    bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn unig
    Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y
    byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Kāya yn Kāya.
    (6)
    Ymhellach,
    Bhikkhus, Bhikkhu, yn union fel pe bai’n gweld corff marw, yn cael ei
    daflu i ffwrdd mewn cae swynol, esgyrn datgysylltiedig gwasgaru yma ac
    yno, yma asgwrn llaw, mae esgyrn traed, yma asgwrn ffêr, mae yna asgwrn
    shin , Dyma asgwrn clun, mae asgwrn clun, yma yn asen, mae asgwrn cefn,
    yma asgwrn asgwrn cefn, yno asgwrn gwddf, yma esgyrn ên, yno asgwrn
    dannedd, neu yno y penglog, mae’n ystyried hyn Kāya : “Mae hyn Kāya
    hefyd o natur o’r fath, mae’n mynd i fod yn debyg i hyn, ac nid yw’n
    rhydd o gyflwr o’r fath.”
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi ar basio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi ar y Samudaya a mynd heibio i ffenomena yn Kāya; neu fel arall,
    [Gwireddu:] “Dyma Kāya!” Mae Sati yn bresennol ynddo, dim ond i raddau y
    mae ñāṇa yn unig ac yn unig Paṭissati, mae’n trigo ar wahân, ac nid
    yw’n glynu wrth unrhyw beth yn y byd. Felly, bhikkhus, bhikkhu yn trigo
    arsylwi Kāya yn Kāya.
    (7)
    Ar ben hynny, bhikkhus, bhikkhu, yn union fel petai
    Gweld
    corff marw, bwrw i ffwrdd mewn cae swynol, yr esgyrn sy’n cael eu
    gwynnu fel cregyn, mae’n ystyried hyn yn Kāya: “Mae hyn Kāya hefyd o
    natur o’r fath, mae’n mynd i fod yn debyg i hyn, ac nid yw yn rhydd o a
    cyflwr. “
    (😎
    Ar ben hynny, bhikkhus, bhikkhu, yn union fel petai
    Gweld
    corff marw, bwrw i ffwrdd mewn cae swynol, bentyrru i fyny esgyrn dros
    flwydd oed, mae’n ystyried hyn Kāya: “Mae’r Kāya hefyd o’r fath o natur,
    mae’n mynd i fod yn debyg i hyn, ac nid yw yn rhydd o’r fath cyflwr. “
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi ar basio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi ar y Samudaya a mynd heibio i ffenomena yn Kāya; neu fel arall,
    [Gwireddu:] “Dyma Kāya!” Mae Sati yn bresennol ynddo, dim ond i raddau y
    mae ñāṇa yn unig ac yn unig Paṭissati, mae’n trigo ar wahân, ac nid
    yw’n glynu wrth unrhyw beth yn y byd. Felly, bhikkhus, bhikkhu yn trigo
    arsylwi Kāya yn Kāya.
    (9)
    Ar ben hynny, bhikkhus, bhikkhu, yn union fel petai
    Gweld
    corff marw, bwrw i ffwrdd mewn cae swynol, esgyrn wedi pydru gostwng i
    bowdwr, mae’n ystyried hyn Kāya: “Mae hyn Kāya hefyd o natur o’r fath,
    mae’n mynd i fod yn debyg i hyn, ac nid yw yn rhydd o gyflwr o’r fath . “
    Felly
    mae’n trigo arsylwi Kāya yn Kāya yn fewnol, neu mae’n trigo yn arsylwi
    Kāya yn Kāya yn allanol, neu mae’n trigo arsylwi Kāya yn Kāya yn fewnol
    ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn Kāya, neu mae’n
    trigo arsylwi ar basio i ffwrdd o ffenomena yn Kāya, neu mae’n trigo
    arsylwi ar y Samudaya a mynd heibio i ffenomena yn Kāya; neu fel arall,
    [Gwireddu:] “Dyma Kāya!” Mae Sati yn bresennol ynddo, dim ond i raddau y
    mae ñāṇa yn unig ac yn unig Paṭissati, mae’n trigo ar wahân, ac nid
    yw’n glynu wrth unrhyw beth yn y byd. Felly, bhikkhus, bhikkhu yn trigo
    arsylwi Kāya yn Kāya.
    Ii. Arsylwi Vedanā
    Ac ar ben hynny, bhikkhus, sut mae bhikkhu yn trigo arsylwi Vedanā yn Vedanā?
    Yma, Bhikkhus, Bhikkhu, yn profi Sukha Vedanā, tanseilio: “Rwy’n profi Sukha Vedanā”; Profi Dukkha Vedanā, tanseilio:
    “Rwy’n
    profi Dukkha Vedanā”; Profi adukkham-asukhā Vedanā, tanseilio: “Rwy’n
    profi Adukkham-Asukhā Vedanā”; Profi Sukha Vedanā Sāmisa, tanseilio:
    “Rwy’n profi Sukha Vedanā Sāmisa”; Profi Sukha Vedanā Nirāmisa, yn
    tanseilio:
    “Rwy’n profi
    Sukha Vedanā Nirāmisa”; Profi Dukkha Vedanā Sāmisa, tanseilio: “Rwy’n
    profi Dukkha Vedanā Sāmisa”; Profi Dukkha Vedanā Nirāmisa, yn tanseilio:
    “Rwy’n profi Dukkha Vedanā Nirāmisa”; Profi Adukkham-Asukhā Sāmisa,
    tanseilio: “Rwy’n profi Adukkham-Asukhā Vedanā Sāmisa”; Profi
    Adukkham-Asukhā Niranā Nirāmisa, tanseilio: “Rwy’n profi Adukkham-Asukhā
    Vedanā Nirāmisa”.
    Felly mae’n trigo arsylwi Vedanā yn Vedanā yn fewnol,
    neu mae’n trigo arsylwi Vedanā yn Vedanā yn allanol, neu mae’n trigo
    arsylwi Vedanā yn Vedanā yn fewnol ac yn allanol; mae’n trigo
    Arsylwi
    Samudaya ffenomena yn Vedanā, neu mae’n trigo arsylwi pasio i ffwrdd o
    ffenomena yn Vedanā, neu mae’n trigo arsylwi’r Samudaya a mynd i mewn i
    ffenomena yn Vedanā; neu fel arall, [sylweddoli:] “Mae hyn yn vedanā!”
    Mae Sati yn bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn
    unig Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth
    yn y byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Vedanā yn Vedanā.
    Iii. Arsylwi Citta
    Ac ar ben hynny, bhikkhus, sut mae bhikkhu yn trigo arsylwi citta yn citta?
    Yma, mae Bhikkhus, Bhikkhu yn deall Citta gyda Rāga fel “Citta gyda
    Rāga”, neu mae’n deall Citta heb Rāta fel “Citta heb Rāga”, neu mae’n
    deall Citta gyda Dosa fel “Citta gyda Dosa”, neu mae’n deall Citta heb
    Dosa “Citta heb dosa”, neu mae’n deall Citta gyda Moha fel “Citta gyda
    Moha”, neu mae’n deall Citta heb Moha fel “Citta heb Mohy”, neu mae’n
    deall citta a gasglwyd fel “citta a gasglwyd”, neu mae’n deall
    gwasgaredig citta fel “citta gwasgaredig”, neu ei fod yn deall Citta
    estynedig fel “Citta estynedig”, neu ei fod yn deall Citta heb ei
    archwilio fel “unexpanded Citta”, neu mae’n deall citta rhagosodedig fel
    “citta rhagori”, neu mae’n deall Mae citta anffodus fel “citta
    annhuffassable”, neu mae’n deall citta crynodedig fel “citta
    crynodedig”, neu ei fod yn deall Citta heb ei reoli fel “Citta heb ei
    gryfhau”, neu ei fod yn deall Citta rhyddhau fel “Citta rhyddhawyd”, neu
    mae’n deall citta heb ei ryddhau fel “unli citta wedi’i feithrin “.
    Felly mae’n trigo arsylwi Citta yn Citta yn fewnol, neu mae’n trigo
    arsylwi Citta yn Citta yn allanol, neu mae’n trigo arsylwi Citta yn
    Citta yn fewnol ac yn allanol; Mae’n trigo arsylwi samudaya ffenomena yn
    Citta, neu mae’n trigo arsylwi ar basio i ffwrdd o ffenomena yn Citta,
    neu ei fod yn trigo arswyd y Samudaya ac yn pasio i ffwrdd o ffenomena
    yn Citta; neu fel arall, [sylweddoli:] “Dyma CITTA!” Mae Sati yn
    bresennol ynddo, dim ond i raddau y mae ñāṇa yn unig ac yn unig
    Paṭissati, mae’n trigo ar wahân, ac nid yw’n glynu wrth unrhyw beth yn y
    byd. Felly, bhikkhus, bhikkhu yn trigo arsylwi Citta yn Citta.
    Nagarjuna’s “Precious Garland of the Middle Way” - Day 1
    Dalai Lama Archive
    34.6K subscribers
    The
    first day of His Holiness the Dalai Lama’s three day teaching on
    Nagarjuna’s “Precious Garland of the Middle Way” at the request of a
    group from Taiwan at the Main Tibetan Temple in Dharamsala, HP, India on
    October 3, 2019. His Holiness speaks in Tibetan with an English
    translation available.
    Nagarjuna’s “Precious Garland of the Middle Way” - Day 1
    The
    first day of His Holiness the Dalai Lama’s three day teaching on
    Nagarjuna’s “Precious Garland of the Middle Way” at the request of a
    group from Taiwan a…

    Public


    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),

    Public
    सत्यता
    अध्यायको चित्रण गरिएको धमम्माना ट्रेज - शास्त्रीय नेपालीका
    बुद्धिमानहरू- संस्मान नेपाली भाषाले बुद्धिमानी शून्यरुला (बागसमा)
    http://www.buddhahatet.nage / nawmamapada/d_ways.htm
    सत्य पाठ्यक्रम The ज्ञात को चित्रण गरिएको धमम्मा
    पद 76 76. ज्ञानीहरूको सल्लाहको खजाना
    एक बुद्धिको एक मानिस भेट्नु पर्छ
    जो गल्तीहरूलाई चल्छ र हप्काउँछ,
    कसले लुकाइएको खजाना ना bare ्गो पार्छ,
    यस्तो सागको एक सांसव हुनु पर्छ।
    स conter ्लग्नता यो एक समृद्ध छ
    र कहिले पनि पतन हुँदैन।
    स्पष्टीकरण:
    यदि कसैले एक बुद्धिमानी व्यक्तिलाई खोज्छन् जसले आफ्नो त्रुटिलाई
    औंल्याउँछ र कडा शब्दलाई औंल्याउँछ, उसलाई खजानाको रूपमा हेर्नु अघि हेर्नु
    पर्छ। उसको कम्पनी खोजिनु पर्छ। यस्तो संगतिले पुरुषहरूको राम्रो
    व्यक्तित्व बनाउँदछ।
    पद 77 77. सद्गुणको कदर राम्रो सल्लाह
    उसलाई सल्लाह देऊ, उसलाई निर्देशन दिनुहोस्।
    र एक दूरी बाट एक जाँच गर्नुहोस्।
    प्रिय वास्तवमा ऊ सत्यको लागि हो,
    उहाँ गलत हुनुहुन्छ प्रिय छैन।
    स्पष्टीकरण:
    ज्ञानी र बुद्धिमान व्यक्ति जसले चेतावनी दिन्छ र एक व्यक्तिलाई
    आत्म-सामाजिक व्यवहारमा जानबाट रोक्छ - र दुष्टताका मानिसहरूलाई मन
    पराउँदैनन्।
    पद 78 78. सद्गुणको कम्पनीमा
    दुष्ट साथीहरूसँग वरिपरि नजाऊ,
    चोरीको साथ रिसोर्ट छैन।
    महान साथीहरूसँग तपाईंको समय खर्च गर्नुहोस्,
    र योग्य सर्मनीकरण।
    स्पष्टीकरण:
    दुष्ट मार्गहरू भएका व्यक्तिहरूसँग संगत नगर्नुहोस्। दुष्टको समूहलाई
    वेवास्ता गर्नुहोस्, दुष्ट मानिसहरू जो अर्थ र खराब छन्। योग्य साथीहरूसँग
    संगत गर्नुहोस्। गुणस्तरीय र सद्गुणहरूमा उत्कृष्ट व्यक्तिहरूको कम्पनीलाई
    राख्नुहोस् र जसले तपाईंलाई माथि उठाउनुहुनेछ।
    पद 79. धर्मामा खुशीसँग बस्दै
    खुशी छ कि DAMAM पेय पदार्थ
    हृदयको साथ त्यो स्पष्ट र चिसो छ।
    एक धेरै बुद्धिमानी E’er खुसी
    धमाल्लामा महान द्वारा घोषणा गरियो।
    स्पष्टीकरण: एक जना जो एक शुद्ध दिमागको साथ खुशीको कुरामा रमाउँछन्। ज्ञानी मानिसहरूलाई “उप -इम” को अनुभव सधैं रमाईलो लाग्छ।
    पद 80. बुद्धिमानी नियन्त्रण गर्नुहोस्
    सिंलिटरहरूले पानी दिन्छ,
    fletcorss फेशन शाफ्टहरू,
    जोनको रूपमा उनीहरूको काठ आकार हुन्छ
    ती मानिसहरु ज्ञानी छन्।
    स्पष्टीकरण:
    जो पानी व्यवस्थापन गर्ने पानीलाई पानीले चाहेको ठाउँमा पानी राख्दछ।
    फ्लेचरले कुशलतापूर्वक एक धेरै सीधा काँट फ्याँक्छ उसको टुक्राबाट
    कुशलतापूर्वक कुशलतापूर्वक। सिकर्मीले काठको ब्लक चयन गर्दछ र उसको
    आवश्यकता अनुसार जे पनि चाहान्छ, तिनीहरूको आवश्यकता अनुसार। त्यस्तै
    प्रकारले, बुद्धिमानी व्यक्तिले उनीहरूको दिमागमा काम गर्दछन्, यसलाई
    उनीहरूले चाहे उनीहरूले चाहे।
    पद 811. बुद्धिमान् रहेका छन्
    एक शक्तिशाली बोल्डर जस्तै
    हावाले नलागीका लागि
    त्यसैले बुद्धिमानहरू कहिल्यै प्रभावित हुँदैनन्
    या त प्रशंसा वा दोष द्वारा।
    स्पष्टीकरण:
    ज्ञानी पुरुषहरूले प्रशंसा र अपमानको साथ काम नगरि रहे। बुद्धिमान् जीवनको
    सबै भिसाइज्जत अन्ततः चिन्तित रहन्छ, ठोस चट्टानको रूपमा जसले हावाको
    ब्वाँडिको सामना गर्दछ, उन्माद।
    Peoport2. बुद्धिमानहरू खुसी छन्
    एक फीफाइज तालको रूपमा पनि,
    एक ताल यति शान्त र स्पष्ट,
    त्यसैले Dammma सुन्न
    बुद्धिमानी बुद्धिमानी बन्नुहोस्।
    स्पष्टीकरण:
    अत्यन्तै गहिरा समुद्रहरू शान्त हुन्छन्, शान्त हुन्छन् र चिन्तित
    हुँदैनन्। यस्तै बुद्धिमान् व्यक्तिहरू जसले बुद्धको शव्द सुन्छन् सिपालु
    जागरूकता र अत्यन्त शान्त र शान्त छन्।
    पद 83 83. ज्ञानी शान्त छन्
    सबै राम्रो त्याग,
    शान्त खुशीको शान्तिपूर्ण कुराकानी,
    र मनमोहक वा पीडाले छोयो
    न त खुशी छ कि बुद्धिमानी देख्छन्।
    स्पष्टीकरण:
    महान र ज्ञानी व्यक्तिहरू संसारमा कुनै कुरालाई जोगाउँदैनन्। अनुशासन
    गरिएका व्यक्तिहरू सांसारिक चीजहरू चाहँदैनन्, भौतिक फाइदाहरू वा कार्यगत
    आनन्द। जुनसुकै भाग्य वा बिरामी भाग्यले तिनीहरूलाई छुन्छ, तिनीहरू शान्त
    रहन्छन्, न त निराश वा खुशी।
    पद 84 84. बुद्धिमान सही रूपमा जीवित छ
    न त आफ्नै लागि, न अर्कोको खातिर
    एक बच्चा, धन, सम्पत्ति को लागी इच्छा गर्नुपर्छ,
    न त सफलताको अर्थ अन्यायपूर्ण छ।
    यस्तै सद्गुण, र बुद्धिमान्, बुद्धिमान हुनेछ।
    स्पष्टीकरण:
    आफ्नै फाइदाको लागि होइन अथवा ऊ बच्चा, धन वा राज्य चाहान्छ। न त ऊ
    आत्म-महिमा चाहन्छ। यसैले ऊ यथार्थवादी, भोगी र राम्रो व्यवहार गरेको छ।
    पद 85 85. केहि अन्य किनारमा पुग्छन्
    लोक माझमा केहि छन्
    जो अर्को किनारमा जान्छन्,
    मानवता धेरै
    यस बुसमा जाँच गर्नुहोस्।
    स्पष्टीकरण:
    जो अन्य पक्षमा पार गर्न चाहनेहरूको केवल मुठीभर सफल हुन्छन्। ती अन्य जो
    पछाडि पछाडि पछाडि दौडिएका छन्। ती जनसमस जो मुक्ति जारी गर्न जारी राख्न
    जारी राख्न जारी राख्न जारी राख्नको लागि।
    Vhints 86. धमिमा अनुसरण गर्नेहरूलाई स्वतन्त्र छन्
    तर तिनीहरू धमानामा अभ्यास गर्छन्
    दाम्मा राम्ररी भनिएका अनुसार,
    मृत्युको डोमेनबाट छोड्न गाह्रो भयो
    तिनीहरू थप किनारमा क्रस हुन्छन्।
    स्पष्टीकरण:
    वर्ग जसको बारेमा माराले हल्लाएको छ, क्रस गर्न गाह्रो छ। केवल शव्दहरू
    पूर्ण रूपमा बुद्धको प्रभावी शिक्षाको अनुसरण गर्नेहरूको अनुसरण गर्नेहरू
    यी ठूला वर्गहरू पार गर्न सक्षम हुनेछन् जुन क्रस गर्न यति गाह्रो छ।
    पद 87 87. अनुशासन मार्फत मुक्ति
    Dummasper अँध्यारो त्यागेर
    बुद्धिमानले उज्ज्वल खेती गर्नुपर्छ,
    घरबाट घरविहीन भयो
    एकान्तमा नमिल्दो।
    स्पष्टीकरण:
    ज्ञानी व्यक्तिहरूले पूर्ण दागी व्यक्तिहरू र व्यवहारिक तरिकाहरू
    व्यवहारका जीवनशैलीको अपरिचित तरीकाबाट जितेका थिए। उहाँ ध्रुवको उपलब्धीको
    लागि सआकार व्यवहार गर्नुहुन्छ।
    पद 88 88. तपाईको दिमागलाई शुद्ध गर्नुहोस्
    उनीहरूलाई आरामदायी खुशी होस्
    रमाईलो गर्दै, शोरद्वार को कारण,
    ती बुद्धिमान् मानिसहरूले आफैलाई शुद्ध पार्नु पर्छ
    दिमागका सबै व्यर्थहरूबाट।
    स्पष्टीकरण:
    ऊ स्वतन्त्रतामा चासो लिन्छ। उसले सबै भन्दा प्राथमिकताहरू प्रदान गर्दछ।
    यस तरिकाले, उहाँ कुनै सम्पत्ति हुनुहुन्न। बुद्धिमान् व्यक्तिले आफ्नो
    दोषबाट दिमागलाई छुट्याउनेहरूबाट यात्रा गर्दछ।
    पद 89 .. अरथहरू सांसारिकताभन्दा बाहिर छन्
    जो रोकिरहेछन्
    दिमाग पूर्ण खेती गरिएको,
    खुशी, अब टाँस्ने छैन,
    एक्स्टिमिंग संलग्नमा:
    तिनीहरू, प्रदूषण बिना, मजाक,
    यस संसारमा Nibbana पुगेको छ।
    स्पष्टीकरण:
    ती ज्ञानी व्यक्तिहरू छन् जसले मुक्तिको आकर्षणको लागि अनुकूल
    काँसालीहरूको लागि अत्यन्त राम्ररी व्यवहार गरेका छन्। तिनीहरू भावनात्मक
    रूपमा वा मानसिक रूपमा कुनै चीज वाचा हुँदैनन्। तिनीहरू लोभी र बुझ्ने
    झुकावको बिरूद्ध छन्, तिनीहरू अनावश्यकमा रमाउँछन्। तिनीहरू,
    चम्किरहेकाहरू, जो दागको पूर्ण रूपमा विस्थापित हुन्छन्, यस संसारमा मुक्ति
    पाउँछन्।
    आपले मन शुद्ध करण्यासाठी या मंत्राचा जाप करा || Lord Buddh Mantra || देव बुद्ध मंत्र
    भक्ती रंग - Marathi43
    9 subscribers
    आपले मन शुद्ध करण्यासाठी या मंत्राचा जाप करा || Lord Buddh Mantra || देव बुद्ध मंत्र
    Lyrics :
    ॐ मनी पद्मे हम्
    Om Mani Padme Hum
    __________
    YouTube
    वर विशेष भक्ती सामग्रीसाठी उत्कृष्ट गंतव्यस्थानात आपले स्वागत आहे.
    श्रद्धा, धर्म, भक्ती हे केवळ शब्दच नाहीत तर ते आपल्यापैकी बहुतेक लोकांचे
    जीवन आहे. आपल्यासारख्या बहुसंख्य सांस्कृतिक देशात आपल्यामध्ये विश्वास
    आणि श्रद्धा ठेवणारे विविध धर्मांचे अनुयायी आहेत. आपल्यापैकी बहुतेकदा,
    आपण ज्या गोष्टींचा अभ्यास करतो किंवा नियमितपणे अनुसरण करतो ते धर्म आहे;
    म्हणूनच आपले भक्ती चॅनेल या अत्यंत आवश्यक गरजा पूर्ण करते. भजनपासून थेट
    आरतीपर्यंत, भक्ति गाणी जगभरातील श्रोत्यांच्या विस्तृत व्याप्तीपर्यंत
    प्रीमियम भक्ती सामग्री प्रदान करते. याव्यतिरिक्त, ते गाणी, आरती, भजन,
    मंत्र, आणि बरेच काही यासारख्या धार्मिक वाद्य सामग्री ऐकण्यासाठी आणि
    समर्पित करण्यासाठी एक मंच देखील प्रदान करते.
    भारताच्या
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    आपले मन शुद्ध करण्यासाठी या मंत्राचा जाप करा || Lord Buddh Mantra || देव बुद्ध मंत्र

    78) Classical Odia (Oriya)

    ସତ୍ୟର ଚିତ୍ରିତ ଧାମାପଡା ଭଣ୍ଡାର ଅଧ୍ୟାୟ 6 ଜ୍ଞାନୀ |
    ପଦ 76. ଜ୍ଞାନୀମାନଙ୍କର ପରାମର୍ଶକୁ ଭଣ୍ଡାର କରନ୍ତୁ |
    ଜଣେ ଜ୍ଞାନର ବ୍ୟକ୍ତି ଭେଟିବା ଉଚିତ୍ |
    ଯିଏ ତ୍ରୁଟିଗୁଡିକୁ ସୂଚିତ କରେ ଏବଂ ତାଲା ଦିଏ,
    ଯିଏ ଏକ ଲୁକ୍କାୟିତ ଧନ ନଷ୍ଟ କରେ,
    ଏହିପରି ଏକ ସାଗ ସହିତ ଗୋଟିଏ କନସର୍ଟ କରିବା ଉଚିତ୍ |
    ସାନ୍ତ୍ୱନା ତେଣୁ ଜଣେ ସମୃଦ୍ଧ |
    ଏବଂ ମନା ରେ କେବେବି ନାହିଁ |
    ବ୍ୟାଖ୍ୟା:
    ଯଦି ଜଣେ ଜଣେ ଜ୍ଞାନୀ ବ୍ୟକ୍ତିଙ୍କୁ ଆବିଷ୍କାର କରନ୍ତି ଯିଏ ଜଣଙ୍କର ତ୍ରୁଟିକୁ
    ସୂଚିତ କରେ, ତେବେ ତାଙ୍କୁ ଏକ ଭଣ୍ଡାରର ଉତ୍ତମ ପ୍ରକାଶକ ଭାବରେ ଦେଖାଯିବା ଉଚିତ୍ |
    ତାଙ୍କର କମ୍ପାନୀ ଖୋଜିବା ଉଚିତ୍। ଏହିପରି ଆସୋସିଏସନ୍ ପୁରୁଷମାନଙ୍କର ଭଲ
    ବ୍ୟକ୍ତିମାନଙ୍କୁ ପ୍ରସ୍ତୁତ କରିବ |
    ପଦ 77. ଉତ୍ତମ ଚେହେରା ଭଲ ଉପଦେଶ |
    ସେ ପ୍ରଶଂସା କର, ତାଙ୍କୁ ସମ୍ମାନ ଦିଅ,
    ଏବଂ ଏହି ପରିବର୍ତ୍ତନରୁ ଗୋଟିଏ ଯାଞ୍ଚ କରନ୍ତୁ |
    ପ୍ରିୟ ପ୍ରକୃତରେ ସେ ସତ୍ୟକୁ,
    ସେ ମିଥ୍ୟା ନୁହେଁ ବୋଲି ପ୍ରିୟ ନୁହଁନ୍ତି।
    ବ୍ୟାଖ୍ୟା:
    ବୁଦ୍ଧିମାନ ଏବଂ ଭଲ ଲୋକ ଯେଉଁମାନେ ଅପମାନନ୍ତି ଓ ଚେତାବନୀ ଦିଅନ୍ତି, ଏବଂ ଜଣେ
    ବ୍ୟକ୍ତିଙ୍କୁ ଦୃଷ୍ଟିରେ ଚିକିତ୍ସାରେ ପରିଣତ କରିବାରେ ପ୍ରତିରୋଧ କରନ୍ତି, ଏବଂ ମନ୍ଦ
    ବ୍ୟକ୍ତିମାନଙ୍କ ଦ୍ୱାରା ବୁଡ଼ପ୍ରଶୁଣା |
    ପଦ 78. ଉତ୍ତମ ବ୍ୟକ୍ତିଙ୍କ ସହିତ |
    ମନ୍ଦ ବନ୍ଧୁଙ୍କ ସହିତ ବୁଲନ୍ତୁ ନାହିଁ,
    ରୋଗିସ୍ ସହିତ RESTERS REALT କରେ ନାହିଁ |
    ଉତ୍ତମ ବନ୍ଧୁଙ୍କ ସହିତ ଆପଣଙ୍କର ସମୟ ବିତାନ୍ତୁ,
    ଏବଂ ଯୋଗ୍ୟମାନେ କନ୍ସୋର୍ଟ୍ |
    ବ୍ୟାଖ୍ୟା:
    ଯେଉଁମାନଙ୍କର ମନ୍ଦ ଉପାୟ ଥିବା ଲୋକଙ୍କ ସହିତ ଜଡିତ ନୁହେଁ | ଦୁଷ୍ଟ ଲୋକମାନଙ୍କର
    ଅଭାବ, ମନ୍ଦ ଲୋକମାନଙ୍କ ସହିତ ଏଡ଼ାନ୍ତୁ, ମନ୍ଦ ଲୋକମାନଙ୍କ ସହିତ ଦୂରେଇ | ଯୋଗ୍ୟ
    ବନ୍ଧୁ ସହିତ ସହଯୋଗ କରନ୍ତୁ | ଉତ୍ତମ ବ୍ୟକ୍ତିଙ୍କ ସହିତ ଶ୍ରେଷ୍ଠ ବ୍ୟକ୍ତିଙ୍କ ସହିତ
    ଶ୍ରେଷ୍ଠ ବ୍ୟକ୍ତି ରଖନ୍ତୁ ଏବଂ କିଏ ଆପଣଙ୍କୁ ଉଚ୍ଚାରଣ କରିବାକୁ ସମର୍ଥ ହେବେ |
    ପଦ 79. ଧାମରିରେ ଖୁସିରେ ଜୀବନଯାପନ କରନ୍ତୁ |
    ଧାମମା ପିଇଥିବା ବ୍ୟକ୍ତି ଖୁସି କି?
    ହୃଦୟ ସହିତ ଯାହା ସ୍ପଷ୍ଟ ଏବଂ ଥଣ୍ଡା |
    ଗୋଟିଏ ଏତେ ବୁଦ୍ଧିମାନ ଇ’ର ଆନନ୍ଦ |
    ଧାଡମରେ ଘୋଷିତ ଧାମାରେ |
    ବ୍ୟାଖ୍ୟା:
    ଯିଏ “ଶିକ୍ଷାଦାନ” ରେ ଖୁସି ହୁଏ, ମୁଁ ଏକ ଶୁଦ୍ଧ ମନ ସହିତ ଖୁସିରେ ଜୀବନଯାପନ କରେ |
    ଜ୍ଞାନୀ “ର ଅଭିଜ୍ଞତା, ବୁଦ୍ଧିମାନମାନେ ସର୍ବଦା ଉପଭୋଗ କରନ୍ତି |
    ପଦ 80. ବୁଦ୍ଧିମାନମାନେ ନିଜକୁ ନିୟନ୍ତ୍ରଣ କରନ୍ତି |
    ପ୍ରାଚୀନକାରୀମାନେ ଜଳକୁ ମାନବର କରନ୍ତି,
    ଫ୍ଲେଚର୍ ଫ୍ୟାଶନ୍ ଶାଫ୍ଟ,
    ଯେହେତୁ ଯୋଗାଣକାରୀମାନେ ସେମାନଙ୍କର କାଠ ଆକୃତି କରନ୍ତି |
    ଯେଉଁମାନେ ଜ୍ଞାନୀ ଅଟନ୍ତି, ସେମାନେ ନିଜକୁ ଟେମ୍ କରନ୍ତି।
    ବ୍ୟାଖ୍ୟା:
    ଜଳ ପରିଚାଳନା କରୁଥିବା ବଂଶୀକୁ କିଏ ପରିଚାଳନା କରିବାରେ ସଚେତନମାନେ ପାରଙ୍ଗମ
    ଅଟନ୍ତି | ଫ୍ଲେଟର୍ ଚଟାଣକୁ ଚୋରି କରି ଏକ ସିଧା ତୀର-ଶାଫ୍ଟରେ ଚତୁରତାର ସହିତ କାମ
    କରି କାଠ ଖଣ୍ଡରୁ ହଳଦିଆ ରଙ୍ଗର କାଠ ଖଣ୍ଡ ଖଣ୍ଡ କରି | ତାଙ୍କ ଆବଶ୍ୟକତା ଉପରେ
    ନିର୍ଭର କରି ସେ କାଠର ଏକ ବ୍ଲକ୍ ଚୟନ କରି ସେଠାରୁ ଯାହା ବୁ expt ାକୁ ବାହାର କରିଦିଏ
    | ଠିକ୍ ସେହିଭଳି, ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ସେମାନଙ୍କ ମନରେ କାର୍ଯ୍ୟ କରନ୍ତି, ନିଜ
    ଇଚ୍ଛାନୁସାରେ ପୁନ int ଆରମ୍ଭ କରିବେ |
    ପଦ 81. ଜ୍ଞାନୀମାନେ ସ୍ଥିର ହୁଅନ୍ତି |
    କେବଳ ଜଣେ ଶକ୍ତିଶାଳୀ ବୋଲ୍ଡର୍ |
    ପବନ ସହିତ ନିବୃତ୍ତ ହୁଏ ନାହିଁ,
    ତେଣୁ ଜ୍ଞାନୀମାନେ କେବେ ଘୁଞ୍ଚିଗଲେ ନାହିଁ |
    ପ୍ରଶଂସା କିମ୍ବା ଦୋଷ ଦ୍ୱାରା |
    ବ୍ୟାଖ୍ୟା:
    ଜ୍ଞାନ ଏବଂ ଅପମାନ ଦ୍ୱାରା ବୁଦ୍ଧିମାନ ହୁଏ ବୁଧବାର ହୁଏ ଏବଂ ଉଭୟଙ୍କୁ ପ୍ରଶଂସା କରେ
    | ଜ୍ଞାନୀମାନେ ଜୀବନର ସମସ୍ତ ଅର୍ଥରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ରହନ୍ତି, ତେଣୁ କଠିନ ପଥର
    ପରି ଯାହା ପବନର ବଫେତାଗୁଡ଼ିକୁ ପ୍ରତିରୋଧ କରେ, ହୁଏ |
    ପଦ 82. ବୁଦ୍ଧିମାନମାନେ ଖୁସି ହୁଅନ୍ତି |
    ଏପରିକି ଏକ ଫ୍ୟାଶୋମଲେହୀନ ହ୍ରଦ ଭାବରେ,
    ଏକ ହ୍ରଦ ତେଣୁ ଶାନ୍ତ ଏବଂ ସ୍ପଷ୍ଟ,
    ତେଣୁ ଦାନ୍ତ ଶୁଣିଛି |
    ଜ୍ଞାନୀ ଜ୍ଞାନୀ ହୁଅନ୍ତୁ।
    ବ୍ୟାଖ୍ୟା:
    ଅତ୍ୟଧିକ ଗଭୀର ମହାସାଗର ହେଉଛି ଶାନ୍ତ, ଶାନ୍ତ ଏବଂ ଉତ୍ତେଜିତ ନୁହେଁ | ସେହିଭଳି
    ଯାହାର ଜ୍ଞାନ କିଏ ବୁଦ୍ଧ ଶୁଣୁଥିବା ବ୍ୟକ୍ତି ଗଭୀର ସଚେତନତା ହାସଲ କରନ୍ତି ଏବଂ
    ଅତ୍ୟଧିକ ଶାନ୍ତ ଏବଂ ଶାନ୍ତ ହୁଏ |
    ପଦ 83. ଜ୍ଞାନୀମାନେ ଟ୍ରାନ୍କିଲ୍ |
    ସବୁକିଛି ଭଲ ତ୍ୟାଗ କରେ,
    ଶାନ୍ତିପୂର୍ଣ୍ଣ ଚାଟର୍ ଖରାପ ଆନନ୍ଦରୁ ନୁହେଁ,
    ଏବଂ ଆନନ୍ଦ କିମ୍ବା ଯନ୍ତ୍ରଣାରେ ସ୍ପର୍ଶ ହେଉ କି |
    କିମ୍ବା ଜ୍ଞାନୀ ବ୍ୟକ୍ତି କିମ୍ବା ଦୁ e ଖ ଦେଖାଯାଏ ନାହିଁ |
    ବ୍ୟାଖ୍ୟା:
    ସମ୍ଭ୍ରାନ୍ତ ଏବଂ ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ଜଗତରେ ଥିବା କ anything ଣସି ଜିନିଷ ସହିତ
    ସଂଯୁକ୍ତ ନୁହଁନ୍ତି | ଶୃଙ୍ଖଳିତ ବ୍ୟକ୍ତିମାନେ ବିଶ୍ trust ାସ କରୁଥିବା ଜିନିଷ,
    ବାଣିଜ୍ୟ ଲାଭ କିମ୍ବା ସମ୍ବେଦନଶୀଳ ଆନନ୍ଦରେ ଇଚ୍ଛା କରନ୍ତି ନାହିଁ | ଯେଉଁଠାରେ
    ଭାଗ୍ୟ କିମ୍ବା ଅର୍ଗାନେଞ୍ଜୁନ୍ ସେମାନଙ୍କୁ ସ୍ପର୍ଶ କରିପାରନ୍ତି, ସେମାନେ ଶାନ୍ତ
    ରୁହନ୍ତି, କିମ୍ବା ଉଦାସୀନ ହୁଅନ୍ତୁ ନାହିଁ |
    ପଦ 84. ଜ୍ଞାନୀମାନେ ସଠିକ୍ ଭାବରେ ବାସ କରନ୍ତି |
    ନା ନିଜେ କିମ୍ବା ଅନ୍ୟ ପାଇଁ |
    ଜଣେ ପିଲା, ଧନ, ସମ୍ପତ୍ତି ପାଇଁ ଇଚ୍ଛା କରିବା ଉଚିତ୍ |
    କିମ୍ବା ଅର୍ଥ ହେଉଛି ସଫଳତା ଦ୍ୱାରା ଇଚ୍ଛା କରେ ନାହିଁ,
    ଏହିପରି ଗୁଣ, ଏବଂ ଜ୍ଞାନୀ, ଧାର୍ମିକ ହେବେ |
    ବ୍ୟାଖ୍ୟା:
    ନିଜର ଲାଭ କିମ୍ବା ଅନ୍ୟମାନଙ୍କ ପାଇଁ ନୁହେଁ, ସେ ସନ୍ତାନ, ଧନ କିମ୍ବା ରାଜ୍ୟ
    ଚାହୁଁଛନ୍ତି କି? କିମ୍ବା ସେ ଆତ୍ମ ଗ glory ରବ ଚାହାଁନ୍ତି ନାହିଁ | ଏହିପରି ସେ
    ବାସ୍ତବବାଦୀ, ଚତୁର ଏବଂ ଭଲ ଆଚରଣ |
    ପଦ 85. ଅଳ୍ପ କିଛି କୂଳରେ ପହଞ୍ଚେ |
    ସେମାନେ ଅଳ୍ପ ଲୋକ ଅଳ୍ପ ଅଟନ୍ତି |
    କିଏ ପରବର୍ତ୍ତୀ କୂଳକୁ ଯାଏ,
    ଅଧିକାଂଶ ମାନବିକତା ମଧ୍ୟରେ |
    ଏହି sh କୁ ସ୍କର୍କ କର |
    ବ୍ୟାଖ୍ୟା:
    ଯେଉଁମାନେ ଅନ୍ୟ ପାର୍ଶ୍ୱକୁ ଅତିକ୍ରମ କରିବାକୁ ଇଚ୍ଛା କରନ୍ତି ସେମାନଙ୍କ ମଧ୍ୟରୁ
    କେବଳ ହାତଗଣତି ସଫଳ ହୋଇଛି | ଯେଉଁମାନେ ବାକି ରହିଛନ୍ତି ଯେଉଁମାନେ ଏହି କୂଳରେ
    ଚାଲିବା ଜାରି ରଖନ୍ତି | ସେହି ଜନତା ଯେଉଁମାନେ ଅଳସୁଆରେ ପହଞ୍ଚିବାକୁ ସକ୍ଷମ ହୋଇ
    ନାହାଁନ୍ତି ସାମସରା ରେ ଧରାଯିବା ଜାରି ରଖନ୍ତି |
    ପଦ 86. ଯେଉଁମାନେ ଧମମା ଅନୁସରଣ କରନ୍ତି ସେମାନେ ମୁକ୍ତ ହୁଅନ୍ତି |
    କିନ୍ତୁ ଯେଉଁମାନେ ଧାମାସୀ ଅଭ୍ୟାସ କରନ୍ତି |
    ଧାମର ଅନୁଯାୟୀ ଭଲ ଭାବରେ କୁହାଯାଇଛି,
    ଛାଡିବା ପାଇଁ ମୃତଦେହ ଡୋମେନ୍ କଠିନ |
    ସେମାନେ ପରବର୍ତ୍ତୀ କୂଳରେ ଅତିକ୍ରମ କରିବେ |
    ବ୍ୟାଖ୍ୟା:
    ରିଅଲ୍ସ ଯାହା ଉପରେ ମାରା ଚାଲିଯାଏ, ତାହା ଅତିକ୍ରମ କରିବା କଷ୍ଟକର | ଯିଏ ବୁଦ୍ଧର
    କୂଅର ଯୋଗ୍ୟ ଶିକ୍ଷାର୍ଥୀରେ ଉଲ୍ଲେଖନୀୟ ପଥକୁ ଅନୁସରଣ କରେ, ସେ ଏହି କ୍ଷେତ୍ରଗୁଡିକ
    ଅତିକ୍ରମ କରିବାକୁ ସମର୍ଥ ହେବ ଯାହା କ୍ରସ୍ କରିବା ଏତେ କଷ୍ଟକର |
    ପଦ 87. ଅନୁଶାସନ ମାଧ୍ୟମରେ ମୁକ୍ତି |
    DHOMAS ଅନ୍ଧକାରକୁ ପରିତ୍ୟାଗ କରିବା |
    ଜ୍ଞାନୀମାନେ ଉଜ୍ଜ୍ୱଳ ଚାଷ କରିବା ଉଚିତ୍,
    ଘରୁ ଭୂମିହୀନ ଯାଇଛନ୍ତି |
    ଏକାକୀତା ଅବନତି |
    ବ୍ୟାଖ୍ୟା:
    ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ସମ୍ପୁର୍ଣ୍ଣ ଏବଂ ସମ୍ପୁର୍ଣ୍ଣ ଭାବରେ ଆଚରଣଗତ ଦୃଶ୍ୟ ଏବଂ ସନ୍ଦେହର
    ସାନ୍ତ୍ୱନାଠାରୁ ଦୂରେଇ ରୁହନ୍ତୁ | ସେ ଦୃଶ୍ୟମାନତାର ସଫଳତା ପାଇଁ ଗୁଣବତ୍ତା ସହଯୋଗୀ
    |
    ପଦ 88. ତୁମର ମନକୁ ଶୁଦ୍ଧ କର |
    ସେମାନଙ୍କୁ ଉପଭୋଗ କରିବାକୁ ସେମାନଙ୍କୁ ଇଚ୍ଛା କରିବାକୁ ଦିଅ |
    ଅବହେଳା ପ୍ରତ୍ୟାହାର,
    ସେହି ଜ୍ଞାନୀମାନେ ନିଜକୁ ପରିଷ୍କାର କରିବା ଉଚିତ୍
    ମନର ସମସ୍ତ ଅପବିତ୍ରତା ଠାରୁ |
    ବ୍ୟାଖ୍ୟା:
    ସେମାନଙ୍କୁ ମୁକ୍ତିରେ ଆଗ୍ରହ ନେଇଥାଏ | ସେ ସମ୍ବେଦନଶୀଳତା ପାଇଁ ସମସ୍ତ ପସନ୍ଦ
    ତ୍ୟାଗ କରନ୍ତି | ଏହି ଉପାୟରେ, ସେ କ any ଣସି ସମ୍ପତ୍ତି ବିନା ନାହାଁନ୍ତି | ଜ୍ଞାନୀ
    ବ୍ୟକ୍ତି ସେହି ଅପବିତ୍ରଗୃହରୁ ନିଜ ମନକୁ ସଫା କରିବା ପାଇଁ ସ୍ଥିର କରନ୍ତି ଯାହା
    ମନକୁ ଦୁର୍ବଳ କରିଥାଏ |
    ପଦ 89. ଆରହତାମାନେ ସ୍ୱାର୍ଥପର ବାହାରେ |
    ଯେଉଁମାନେ ଜାଗ୍ରତ ହେବାକୁ ଆସନ୍ତି ସେମାନେ |
    ମନ ସହିତ ପୂର୍ଣ୍ଣ-ଚାଷ ସହିତ,
    ଆନନ୍ଦ, ଆଉ ଜୋରରେ ଲାଗି ନାହିଁ,
    ସଂଲଗ୍ନକକୁ ତ୍ୟାଗ କରିବା ସମୟରେ:
    ସେମାନେ ପ୍ରଦୂଷଣ ହୋଇ, ଉଜ୍ଜ୍ୱଳ,
    ଏହି ଦୁନିଆରେ ନିବ୍ବାଞ୍ଚାରେ ପହଞ୍ଚିଛି |
    ବ୍ୟାଖ୍ୟା:
    ସେଠାରେ ସେହି ଜ୍ଞାନୀ ବ୍ୟକ୍ତିମାନେ ଅଛନ୍ତି ଯେଉଁମାନେ ମୁକ୍ତି ପ୍ରାପ୍ତ କରିବା
    ପାଇଁ ଅତ୍ୟନ୍ତ ଭଲ ଅଭ୍ୟାସ କରିଥିଲେ | ସେମାନେ ଭାବପ୍ରବଣ କିମ୍ବା ମାନସିକ ସ୍ତରରେ କ
    anything ଣସି ଜିନିଷରେ ଲାଗି ନାହାଁନ୍ତି | ସେମାନେ ଲୋଭୀ ହେବା ଏବଂ ଧରିବା ପାଇଁ
    ପ୍ରବୃତ୍ତି ଉପରେ ବିରୋଧ କରନ୍ତି, ସେମାନେ ଭଜା କରିବାରେ ଆନନ୍ଦ କରନ୍ତି | ସେମାନେ,
    ଉଜ୍ଜ୍ୱଳ ବ୍ୟକ୍ତି, ଯେଉଁମାନେ ସୁସଜ୍ଜିତ ମିଟେଇଟା, ଏହି ଜଗତରେ ଉଦାସରଣକୁ ଅକ୍ଷମ
    କରିଛନ୍ତି |
    The Bliss of Nirvana l Full Chant l Jaymangal Atthagatha l Pawa l Greatest Buddha Meditation Music
    Pawaworldofmusic
    17.7K subscribers
    The Bliss of Nirvana (Jaymangal Atthagatha)
    is a chant recommended by the Buddha to destroy negativity and to generate auspiciousness.
    It proclaims the 8 major victories of the Buddha which are:
    1) Victory over Mara
    2) Victory over the demon Alavaka
    3) Victory over the wild elephant Nalagiri
    4) Victory over serial killer Angulimala
    5) Victory over the evil intentions of Cinca who sought to defame
    6) Victory over the haughty brahmin Saccaka
    7) Victory over the serpent king Nandopananda
    😎 Victory over the false views of Brahma Baka
    The Verses of the Buddha’s Auspicious Victories:
    1.Bāhuṁ sahassam-abhinimmita-sāvudhantaṁ
    Grīmekhalaṁ udita-ghora-sasena-māraṁ
    Dānādi-dhamma-vidhinā jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni.
    Creating
    a form with thousand arms, each equipped with a weapon, Mara on the
    elephant Girimekhala uttered a frightening roar together with his
    troops. The Lord of Sages defeated him by means of such qualities as
    generosity. By the power of this, may you have victory blessings.
    2.Mārātirekamabhiyujjhita-sabbarattiṁ
    Ghorampanāḷavakamakkhamathaddha-yakkhaṁ
    Khantī-sudanta-vidhinā jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    Even
    more frightful than Mara making war all night was Alavaka, the arrogant
    unstable ogre. The Lord of Sages defeated him by means of well-trained
    endurance. By the power of this, may you have victory blessings.
    3.Nāḷāgiriṁ gaja-varaṁ atimattabhūtaṁ
    Dāvaggi-cakkamasanīva sudāruṇantaṁ
    Mettambuseka-vidhinā jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    Nalagiri,
    the excellent elephant, when maddened, was very horrific, like a forest
    fire, a flaming discus, a lightning bolt. The Lord of Sages defeated
    him by sprinkling the water of goodwill. By the power of this, may you
    have victory blessings.
    4. Ukkhitta-khaggam-atihattha sudāruṇantaṁ
    Dhāvan-ti-yojana-path’anguli-mālavantaṁ
    Iddhībhisaṅkhata-mano jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    Very
    horrific, with a sword upraised in his expert hand, Angulimala’s
    garlanded-with-fingers ran three leagues along the path. The Lord of
    Sages defeated him with mind-fashioned marvels. By the power of this,
    may you have victory blessings.
    5.Katvāna kaṭṭham-udaraṁ iva gabbhinīyā
    Ciñcāya duṭṭha-vacanaṁ jana-kāya-majjhe
    Santena soma-vidhinā jitavā munindo
    Tan tejasā bhavatu te jaya-maṅgalāni
    Having
    made a wooden belly to appear pregnant, Cinca made a lewd accusation in
    the midst of the gathering. The Lord of Sages defeated her with
    peaceful, gracious means. By the power of this, may you have victory
    blessings.
    6.Saccaṁ vihāya mati-saccaka-vāda-ketuṁ
    Vādābhiropita-manaṁ ati-andhabhūtaṁ
    Paññā-padīpa -jalito jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    Saccaka,
    whose provocative views had abandoned the truth, delighting in
    argument, had become thoroughly blind. The Lord of Sages defeated him
    with the light of discernment. By the power of this, may you have
    victory blessings.
    7.Nandopananda-bhujagaṁ vibudhaṁ mahiddhiṁ
    Puttena thera-bhujagena damāpayanto
    Iddhūpadesa-vidhinā jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    Nandopananda
    was a serpent with great power but wrong views. The Lord of Sages
    defeated him by means of a display of marvels, sending his spiritual son
    Moggallana, set out as serpent-elder to tame him. By the power of this,
    may you have victory blessings.
    8.Duggāha-diṭṭhi-bhujagena sudaṭṭha-hatthaṁ
    Brahmaṁ visuddhi-jutim-iddhi-bakābhidhānaṁ
    Ñāṇāgadena vidhinā jitavā munindo
    Tan-tejasā bhavatu te jaya-maṅgalāni
    His
    hands bound tight by the serpent of wrongly held views, Baka, the
    Brahma, thought himself pure in his radiance & power. The Lord of
    Sages defeated him by means of his words of knowledge. By the power of
    this, may you have victory blessings.
    Etāpi buddha-jaya-maṅgala-aṭṭha-gāthā
    Yo vācano dinadine sarate matandī
    Hitvānaneka-vividhāni cupaddavāni
    Mokkhaṁ sukhaṁ adhigameyya naro sapañño
    These
    eight verses of the Buddha’s victory blessings. Whoever person of
    discernment recites or recalls them day after day without lapsing,
    destroying all kinds of obstacles, will attain emancipation &
    happiness.
    The Bliss of Nirvana (Jaymangal Atthagatha)
    Composed & Sung by- Pawa
    In association with HCT Sound Studio, Barcelona, SPAIN
    London Mastering Studio,ENGLAND
    Mastered by Francis Gorini (LMS-London)
    Premix @ Famous Studios-Mumbai INDIA
    Engineer- Kiran Meher, Programmed by Debashish Bhattacharjee
    Public Ralation Head- Bhante Karunanand Thero, Creative Head-Rahul Kawitke
    Project Head-Sunil Jadhav, Videographer-Avinash Rane,
    Special thanks to: Rahuldada Subhedar/G.S.Paikrao
    Follow Pawa on
    Instagram as : Pawaworldofmusic
    The Bliss of Nirvana l Full Chant l Jaymangal Atthagatha l Pawa l Greatest Buddha Meditation Music
    The
    Bliss of Nirvana (Jaymangal Atthagatha) is a chant recommended by the
    Buddha to destroy negativity and to generate auspiciousness. It
    proclaims the 8 maj…

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

    Public
    ਦਰਸਾਈਆਂ ਧੰਦਮਪਾਡਾ ਖਜ਼ਾਨੇ ਦੇ ਅਧਿਆਇ 6 ਸਿਆਣੀਆਂ ਕਲਾਸੀਕਲ ਵਿਚ ਬੁੱਧੀਮਾਨ
    ਦਰਅਸਲ ਅਧਿਆਇ ਦੇ ਪਹਿਲੇ ਧਨ ਦੇ ਅਧਿਆਇ 6 ਬੁੱਧੀਮਾਨ
    ਆਇਤ 76. ਸਮਝਦਾਰ ਦੀ ਸਲਾਹ ਦਾ ਖਜਾਨਾ
    ਇੱਕ ਆਦਮੀ ਨੂੰ ਬੁੱਧੀ ਦਾ ਇੱਕ ਆਦਮੀ ਨੂੰ ਮਿਲਣਾ ਚਾਹੀਦਾ ਹੈ
    ਜੋ ਨੁਕਸ ਕੱ ands ਣ ਅਤੇ ਤਾੜਨਾ ਦਿੰਦਾ ਹੈ,
    ਜੋ ਛੁਪਿਆ ਖਜ਼ਾਨਾ ਨੰਗੀ ਰੱਖਦਾ ਹੈ,
    ਅਜਿਹੀ ਰਿਸ਼ੀ ਦੇ ਨਾਲ ਇਕ ਵੱਸਣਾ ਚਾਹੀਦਾ ਹੈ.
    ਭਾਵਾਸ਼ੁਦਾ ਇਸ ਲਈ ਇਕ ਅਮੀਰ ਹੈ
    ਅਤੇ ਕਦੇ ਵੀ ਗਿਰਾਵਟ ਵਿੱਚ ਨਹੀਂ.
    ਵਿਆਖਿਆ:
    ਜੇ ਕੋਈ ਇੱਕ ਬੁੱਧੀਮਾਨ ਵਿਅਕਤੀ ਨੂੰ ਖੋਜਦਾ ਹੈ ਜੋ ਕਿਸੇ ਦੀਆਂ ਗਲਤੀਆਂ ਦੱਸਦਾ ਹੈ
    ਅਤੇ ਕਿਸੇ ਨੂੰ ਸਹੀ ਤਰ੍ਹਾਂ ਠੀਕ ਕਰਦਾ ਹੈ, ਤਾਂ ਉਸਨੂੰ ਖਜ਼ਾਨੇ ਦੇ ਗੜਬੜ ਵਾਲੇ ਵਜੋਂ
    ਵੇਖਿਆ ਜਾਣਾ ਚਾਹੀਦਾ ਸੀ. ਉਸਦੀ ਕੰਪਨੀ ਦੀ ਮੰਗ ਕੀਤੀ ਜਾਣੀ ਚਾਹੀਦੀ ਹੈ. ਅਜਿਹੀ
    ਐਸੋਸੀਏਸ਼ਨ ਮਨੁੱਖਾਂ ਦੇ ਬਿਹਤਰ ਵਿਅਕਤੀਆਂ ਨੂੰ ਬਣਾਏਗੀ.
    ਆਇਤ 77. ਨੇਕੀ ਚੰਗੀ ਸਲਾਹ
    ਉਸਨੂੰ ਉਤਸ਼ਾਹ ਕਰਨ ਦਿਓ, ਉਸਨੂੰ ਹਦਾਇਤ ਦਿਓ,
    ਅਤੇ ਇੱਕ ਅਤਿ ਦੀ ਜਾਂਚ ਕਰੋ.
    ਪਿਆਰਾ ਸੱਚਮੁੱਚ ਉਹ ਸੱਚ ਹੈ,
    ਪਿਆਰਾ ਨਹੀਂ ਉਹ ਝੂਠੇ ਵੱਲ ਹੈ.
    ਵਿਆਖਿਆ: ਸੂਝਵਾਨ ਅਤੇ ਚੰਗੇ ਵਿਅਕਤੀ ਜੋ ਕਿਸੇ ਵਿਅਕਤੀ ਨੂੰ ਤਾੜਨਾ ਅਤੇ ਚੇਤਾਵਨੀ ਦਿੰਦਾ ਹੈ, ਅਤੇ ਕਿਸੇ ਵੀ ਵਿਅਕਤੀ ਨੂੰ ਬੁਰਾਈਆਂ ਦੁਆਰਾ ਪਸੰਦ ਕਰਦਾ ਹੈ.
    ਆਇਤ 78. ਨੇਕੀ ਦੀ ਸੰਗਤ ਵਿਚ
    ਦੁਸ਼ਟ ਮਿੱਤਰਾਂ ਨਾਲ ਦੁਆਲੇ ਨਾ ਜਾਓ,
    ਭਾਂਤ ਭਾਂਤ ਦੇ ਸੰਬੰਧ ਨਹੀਂ.
    ਨੇਕ ਦੋਸਤਾਂ ਨਾਲ ਆਪਣਾ ਸਮਾਂ ਬਿਤਾਓ,
    ਅਤੇ ਯੋਗ ਵਿਅਕਤੀਆਂ ਦੇ ਆਪਸ ਵਿੱਚ.
    ਵਿਆਖਿਆ:
    ਭੈਣਾਂ-ਭਰਾਵਾਂ ਨਾਲ ਸੰਗਤ ਨਾ ਕਰੋ ਜਿਨ੍ਹਾਂ ਕੋਲ ਭੈੜੇ .ੰਗ ਹਨ. ਦੁਸ਼ਟ, ਦੁਸ਼ਟ
    ਲੋਕਾਂ ਦੀ ਸੰਗਤ ਤੋਂ ਪਰਹੇਜ਼ ਕਰੋ ਜਿਨ੍ਹਾਂ ਦਾ ਮਤਲਬ ਅਤੇ ਬੁਰਾ ਹੈ. ਯੋਗ ਦੋਸਤਾਂ ਨਾਲ
    ਜੁੜੋ. ਨੇਕ ਵਿਅਕਤੀਆਂ ਦੀ ਸੰਗਤ ਰੱਖੋ ਜੋ ਗੁਣਕਾਰੀ ਅਤੇ ਗੁਣਾਂ ਵਿੱਚ ਉੱਤਮ ਹਨ ਅਤੇ
    ਜੋ ਤੁਹਾਨੂੰ ਉੱਚਾ ਕਰਨ ਦੇ ਯੋਗ ਹੋਣਗੇ.
    ਆਇਤ 79. ਧਮ ਵਿੱਚ ਖੁਸ਼ੀ ਨਾਲ ਰਹਿ ਕੇ
    ਧੰਨ ਹੈ ਉਹ ਜਿਹੜਾ ਧੰਥੀ ਡਰਦਾ ਹੈ
    ਦਿਲ ਨਾਲ ਜੋ ਸਪਸ਼ਟ ਅਤੇ ਠੰਡਾ ਹੁੰਦਾ ਹੈ.
    ਇਕ ਇੰਨੀ ਬੁੱਧੀਮਾਨ
    ਧਮ ਵਿੱਚ ਨੇਕ ਦੁਆਰਾ ਐਲਾਨ ਕੀਤਾ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਉਹ ਜਿਹੜਾ “ਉਪਦੇਸ਼” ਵਿਚ ਖੁਸ਼ੀ ਨਾਲ ਇਕ ਸ਼ੁੱਧ ਮਨ ਨਾਲ ਖ਼ੁਸ਼ੀ ਨਾਲ ਖ਼ੁਸ਼ ਹੁੰਦਾ
    ਹੈ. “ਸ੍ਰੇਸ਼ਤ ਲੋਕਾਂ” ਦਾ ਤਜਰਬਾ ਬੁੱਧੀਮਾਨ ਹਮੇਸ਼ਾ ਅਨੰਦ ਲੈਂਦਾ ਹੈ.
    ਵੀਂ 80. ਬੁੱਧੀਮਾਨ ਨਿਯੰਤਰਣ
    ਸਿੰਗੇਟਰ ਸ਼ਾਸਨ ਪਾਣੀਆਂ,
    ਫਲੇਅਜ਼ ਫੈਸ਼ਨ ਸ਼ੈਫਟ,
    ਜਿਵੇਂ ਕਿਨੀਅਰ ਆਪਣੀ ਲੱਕੜ ਨੂੰ ਰੂਪ ਦਿੰਦੇ ਹਨ
    ਜੋ ਸਿਆਣੇ ਹਨ ਆਪਣੇ ਆਪ ਨੂੰ ਕਾਬੂ ਕਰਦੇ ਹਨ.
    ਵਿਆਖਿਆ:
    ਸਿੰਜਾਈ ਕਰਨ ਵਾਲਾ ਜੋ ਪਾਣੀ ਦਾ ਪ੍ਰਬੰਧਨ ਕਰਦਾ ਹੈ ਉਹ ਪਾਣੀ ਦਾ ਪ੍ਰਬੰਧ ਕਰਦਾ ਹੈ ਜੋ
    ਉਹ ਚਾਹੁੰਦਾ ਹੈ. ਫਲੇਚਰ ਖੁਰਚਣ ਨਾਲ ਇਸ ‘ਤੇ ਕੁਸ਼ਲਤਾ ਨਾਲ ਕੰਮ ਕਰਕੇ ਲੱਕੜ ਦੇ
    ਟੁਕੜੇ ਵਿਚੋਂ ਇਕ ਬਹੁਤ ਸਿੱਧਾ ਤੀਰ-ਸ਼ਾਫਟ ਨੂੰ ਭੁੰਨਦਾ ਹੈ. ਤਰਖਾਣ ਲੱਕੜ ਦੇ ਇੱਕ
    ਬਲਾਕ ਦੀ ਚੋਣ ਕਰਦਾ ਹੈ ਅਤੇ ਉਸਦੀ ਜ਼ਰੂਰਤ ‘ਤੇ ਨਿਰਭਰ ਕਰਦਾ ਹੈ, ਜੋ ਉਹ ਇਸ ਤੋਂ ਬਾਹਰ
    ਦੀ ਮੰਗ ਕਰਦਾ ਹੈ. ਇਸੇ ਤਰ੍ਹਾਂ ਸਿਆਣੇ ਵਿਅਕਤੀ ਆਪਣੇ ਚਿੱਤ ਨਾਲ ਕੰਮ ਕਰਦਾ ਹੈ, ਉਹ
    ਚਾਹੁੰਦੇ ਹਨ.
    ਆਇਤ 81. ਸਿਆਣੇ ਦ੍ਰਿੜ ਹਨ
    ਬਿਲਕੁਲ ਇਕ ਸ਼ਕਤੀਸ਼ਾਲੀ ਬੋਲਡਰ
    ਹਵਾ ਨਾਲ ਨਹੀਂ ਉਤਰਦੇ,
    ਇਸ ਲਈ ਸਿਆਣੇ ਕਦੇ ਨਹੀਂ ਹਿਲਦੇ
    ਜਾਂ ਤਾਂ ਪ੍ਰਸ਼ੰਸਾ ਜਾਂ ਦੋਸ਼ ਦੁਆਰਾ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਸਿਆਣੇ ਬੇਮਿਸਾਲ ਹੋ ਗਏ ਅਤੇ ਪ੍ਰਸ਼ੰਸਾ ਅਤੇ ਅਪਮਾਨ ਦੁਆਰਾ ਦੋਵਾਂ ਨੂੰ ਬੇਕਾਬੂ ਕੀਤਾ.
    ਸਿਆਣੇ ਲੋਕ ਜ਼ਿੰਦਗੀ ਦੇ ਸਾਰੇ ਵਿਕਟਾਂ ਦੇ ਅਧੀਨ ਨਹੀਂ ਹੁੰਦੇ, ਜਿਵੇਂ ਕਿ ਸਰਲ ਚੱਟਾਨ
    ਦੀ ਤਰ੍ਹਾਂ ਜੋ ਹਵਾ ਦੇ ਬੱਝਣਾਂ ਨੂੰ ਸਰਬੋਤਮ ਕਰਦਾ ਹੈ.
    ਆਇਤ 82. ਸਿਆਣੇ ਖੁਸ਼ ਹਨ
    ਵੀ ਇੱਕ ਫੈਥਰਸ ਲੇਕ ਦੇ ਤੌਰ ਤੇ,
    ਇਕ ਝੀਲ ਇਸ ਲਈ ਸ਼ਾਂਤ ਅਤੇ ਸਾਫ,
    ਇਸ ਲਈ ਧਮਾਸ ਨੇ ਸੁਣਿਆ
    ਸਿਆਣੇ ਸਿਆਣੇ ਬਣੋ.
    ਵਿਆਖਿਆ:
    ਬਹੁਤ ਜ਼ਿਆਦਾ ਡੂੰਘੇ ਸਮੁੰਦਰ ਸ਼ਾਂਤ, ਸ਼ਾਂਤ ਹਨ ਅਤੇ ਪ੍ਰੇਸ਼ਾਨ ਨਹੀਂ ਹਨ. ਇਸੇ
    ਤਰ੍ਹਾਂ ਜਿਨ੍ਹਾਂ ਨੇ ਬੁੱਧ ਦੇ ਸ਼ਬਦ ਨੂੰ ਸੁਣਦੇ ਹਨ ਡੂੰਘੀ ਜਾਗਰੂਕਤਾ ਪ੍ਰਾਪਤ ਕਰਦੇ
    ਹਨ ਅਤੇ ਬਹੁਤ ਸ਼ਾਂਤ ਅਤੇ ਸ਼ਾਂਤ ਹੁੰਦੇ ਹਨ.
    ਆਇਤ 83. ਸਿਆਣੇ ਲੋਕ ਸ਼ਾਂਤ ਹਨ
    ਸਭ ਕੁਝ ਚੰਗਾ ਤਿਆਗ,
    ਸ਼ਾਂਤ ਰਹਿਤ ਡਬਲ ਸ਼ੌਕੀਨ ਪ੍ਰਸੰਨਤਾ ਦਾ ਨਹੀਂ,
    ਅਤੇ ਜੇ ਖੁਸ਼ੀ ਜਾਂ ਦਰਦ ਦੁਆਰਾ ਛੂਹਿਆ ਹੋਵੇ
    ਨਾ ਹੀ ਬੁੱਧੀਮਾਨ ਵਿੱਚ ਖੁਸ਼
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਵਿਸ਼ਵ ਵਿੱਚ ਵੀ ਨੇਕ ਅਤੇ ਸੂਝਵਾਨ ਲੋਕ ਜੋ ਵੀ ਨਹੀਂ ਹੁੰਦੇ. ਅਨੁਸ਼ਾਸਿਤ ਵਿਅਕਤੀ
    ਦੁਨਿਆਵੀ ਚੀਜ਼ਾਂ, ਪਦਾਰਥਕ ਲਾਭਾਂ ਜਾਂ ਸੰਵੇਦਨਾਤਮਕ ਪ੍ਰਸੰਨਤਾ ਦੀ ਇੱਛਾ ਨਾਲ ਗੱਲ
    ਨਹੀਂ ਕਰਦੇ. ਉਹ ਜੋ ਵੀ ਪੂੰਝਣ ਜਾਂ ਬੁੱਧੀਮਾਨ ਉਨ੍ਹਾਂ ਨੂੰ ਛੂਹ ਸਕਦਾ ਹੈ, ਉਹ ਸ਼ਾਂਤ,
    ਨਾ ਹੀ ਉਦਾਸ ਜਾਂ ਖੁਸ਼ ਰਹਿੰਦੇ ਹਨ.
    ਆਇਤ 84. ਸਿਆਣੇ ਸਹੀ like ੰਗ ਨਾਲ ਰਹਿੰਦੇ ਹਨ
    ਨਾ ਹੀ ਕਿਸੇ ਦੇ ਆਪਣੇ ਲਈ, ਨਾ ਹੀ ਕਿਸੇ ਹੋਰ ਦੇ ਲਈ
    ਕਿਸੇ ਨੂੰ ਬੱਚਿਆਂ, ਦੌਲਤ, ਅਸਟੇਟ,
    ਨਾ ਹੀ ਸਫਲਤਾ ਦੀ ਇੱਛਾ ਹੈ ਕਿ ਅਨਿਆਂ,
    ਇਸ ਤਰ੍ਹਾਂ ਰਹਿਤ ਅਤੇ ਧਰਮੀ, ਧਰਮੀ ਹੁੰਦਾ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਕਿਸੇ ਦੇ ਆਪਣੇ ਲਾਭ ਲਈ ਨਾ ਨਾ ਤਾਂ ਉਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਲਈ, ਕੀ ਉਹ ਬੱਚਿਆਂ, ਦੌਲਤ ਜਾਂ
    ਰਾਜ ਚਾਹੁੰਦਾ ਹੈ. ਨਾ ਹੀ ਉਹ ਸਵੈ-ਵਡਿਆਈ ਦੀ ਇੱਛਾ ਰੱਖਦਾ ਹੈ. ਇਸ ਤਰ੍ਹਾਂ ਉਹ
    ਯਥਾਰਥਵਾਦੀ, ਪ੍ਰਵੇਸ਼ ਕਰਨ ਵਾਲਾ ਅਤੇ ਵਧੀਆ ਵਿਵਹਾਰ ਕਰਦਾ ਹੈ.
    ਆਇਤ 85. ਕੁਝ ਹੋਰ ਕੰ ore ੇ ਤੱਕ ਪਹੁੰਚਦੇ ਹਨ
    ਲੋਕ ਬਹੁਤ ਘੱਟ ਹਨ
    ਜੋ ਕਿ ਹੋਰ ਕਿਨਾਰੇ ਤੇ ਜਾਂਦੇ ਹਨ,
    ਸਭ ਮਨੁੱਖਤਾ ਦੇ ਵਿਚਕਾਰ
    ਇਸ ਦੇ ਕੰ ore ੇ ਤੇ ਸੁੱਜਣਾ.
    ਵਿਆਖਿਆ:
    ਉਨ੍ਹਾਂ ਵਿਚੋਂ ਜੋ ਦੂਜੇ ਪਾਸੇ ਪਾਰ ਕਰਨਾ ਚਾਹੁੰਦੇ ਹਨ ਸਿਰਫ ਇਕ ਮੁੱਠੀ ਭਰ ਸਫਲ
    ਹੁੰਦੇ ਹਨ. ਉਹ ਦੂਸਰੇ ਜਿਹੜੇ ਪਿੱਛੇ ਰਹਿ ਰਹੇ ਹਨ ਇਸ ਕਿਨਾਰੇ ਦੇ ਨਾਲ ਚੱਲਦੇ ਰਹਿੰਦੇ
    ਹਨ. ਉਹ ਜਨਤਾ ਜੋ ਅਜ਼ਾਦੀ ਤੱਕ ਨਹੀਂ ਪਹੁੰਚ ਸਕਣ ਦੇ ਯੋਗ ਨਹੀਂ ਹਨ ਸੈਸਰਾ ਵਿੱਚ ਫਸਣਾ
    ਜਾਰੀ ਰੱਖਦੇ ਹਨ.
    ਆਇਤ 86. ਜਿਹੜੇ ਧਾਮਾ ਦੀ ਪਾਲਣਾ ਕਰਦੇ ਹਨ ਉਹ ਮੁਕਤ ਹੋ ਜਾਂਦੇ ਹਨ
    ਪਰ ਉਹ ਜੋ ਧਮ ਦਾ ਅਭਿਆਸ ਕਰਦੇ ਹਨ
    ਧਮਮਾ ਚੰਗੀ ਤਰ੍ਹਾਂ ਦੱਸਿਆ ਗਿਆ ਹੈ,
    ਮੌਤ ਦੇ ਡੋਮੇਨ ਤੋਂ ਛੱਡਣਾ ਮੁਸ਼ਕਲ ਹੈ
    ਉਹ ਅਗਲੇ ਕਿਨਾਰੇ ਤੋਂ ਪਾਰ ਹੋ ਜਾਣਗੇ.
    ਸਪੱਸ਼ਟੀਕਰਨ:
    ਉਹ ਖੇਤਰ ਜਿਸ ਉੱਤੇ ਮਾਰਾ ਨੇ ਸਵਾਰ ਹੋ ਕੇ ਪਾਰ ਕਰਨਾ ਮੁਸ਼ਕਲ ਹੈ. ਸਿਰਫ ਉਹ ਜਿਹੜੇ
    ਬੁੱਧ ਦੇ ਚੰਗੀ ਤਰ੍ਹਾਂ ਨਾਲ ਜੁੜੇ ਉਪਦੇਸ਼ਾਂ ਵਿਚ ਦਰਸਾਏ ਜਾਂਦੇ ਰਸਤੇ ਦੀ ਪਾਲਣਾ ਕਰਦੇ
    ਹਨ, ਇਨ੍ਹਾਂ ਖੇਤਰਾਂ ਨੂੰ ਪਾਰ ਕਰਨ ਦੇ ਯੋਗ ਹੋਣਗੇ ਜੋ ਪਾਰ ਕਰਨਾ ਮੁਸ਼ਕਲ ਹਨ.
    ਆਇਤ 87. ਅਨੁਸ਼ਾਸਨ ਦੁਆਰਾ ਮੁਕਤੀ
    ਧਾਮਾਸ ਹਨੇਰਾ ਨੂੰ ਛੱਡਣਾ
    ਸਿਆਣੇ ਲੋਕ ਚਮਕਦਾਰ ਪੈਦਾ ਕਰਨੇ ਚਾਹੀਦੇ ਹਨ,
    ਘਰ ਤੋਂ ਬੇਘਰ ਹੋ ਗਿਆ
    ਇਕਾਂਤ ਵਿੱਚ ਬੇਚੈਨੀ.
    ਵਿਆਖਿਆ:
    ਸੂਝਵਾਨ ਵਿਅਕਤੀ ਪੂਰੀ ਤਰ੍ਹਾਂ ਨਾਲ ਕੀਤੇ ਗਏ ਵਿਚਾਰਾਂ ਅਤੇ ਵਿਵਹਾਰ ਦੇ ਤਰੀਕਿਆਂ ਨੂੰ
    ਤਿਆਗ ਦਿੰਦਾ ਹੈ ਅਤੇ ਤਿਆਗ ਦੇ ਜੀਵਨ ਦੇ ਅਨਫੈਠਜਾਨਾਂ ਵਿੱਚ ਆਉਣ ਵਾਲੇ ਆਰਾਮ ਤੋਂ ਦੂਰ
    ਛੱਡਦਾ ਹੈ. ਉਹ ਮੁਕਤੀ ਦੀ ਪ੍ਰਾਪਤੀ ਲਈ ਗੁਣਾਂ ਦਾ ਅਭਿਆਸ ਕਰਦਾ ਹੈ.
    ਆਇਤ 88. ਆਪਣੇ ਮਨ ਨੂੰ ਸ਼ੁੱਧ ਕਰੋ
    ਉਨ੍ਹਾਂ ਨੂੰ ਇੱਛਾ ਕਰਨ ਦਿਓ ਕਿ ਦੁਰਲੱਭ ਖੁਸ਼ੀ ਹੈ
    ਤਿਆਗ ਕਰਨ ਵਾਲੇ ਅਨੰਦ, ਨਾ ਵਿਰਾਸਤ,
    ਉਨ੍ਹਾਂ ਸਿਆਣੇ ਲੋਕਾਂ ਨੂੰ ਆਪਣੇ ਆਪ ਨੂੰ ਸਾਫ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ
    ਮਨ ਦੀ ਸਾਰੀ ਹਿਰਾਸਤ ਤੋਂ.
    ਵਿਆਖਿਆ:
    ਉਹ ਮੁਕਤੀ ਵਿਚ ਰੁਚੀ ਲੈਂਦਾ ਹੈ. ਉਹ ਸੰਵੇਨਤੀਆਂ ਲਈ ਸਭ ਪਸੰਦਾਂ ਨੂੰ ਦਿੰਦਾ ਹੈ. ਇਸ
    ਤਰੀਕੇ ਨਾਲ, ਉਹ ਬਿਨਾਂ ਕਿਸੇ ਚੀਜ਼ ਦੇ ਹੈ. ਸੂਝਵਾਨ ਵਿਅਕਤੀ ਉਨ੍ਹਾਂ ਹੱਤਿਆਵਾਂ ਤੋਂ
    ਆਪਣੇ ਮਨ ਨੂੰ ਸਾਫ ਕਰਨ ਲਈ ਵਾਅਦਾ ਕਰਦਾ ਹੈ ਜੋ ਮਨ ਨੂੰ ਤਰਸਦਾ ਹੈ.
    ਆਇਤ 89. ਅਰੇਹੱਟਸ ਵਰਥਰੀਤਾ ਤੋਂ ਪਰੇ ਹਨ
    ਉਹ ਜਿਹੜੇ ਜਾਗਦੇ ਹਨ
    ਮਨ ਦੇ ਨਾਲ ਪੂਰੀ ਕਾਸ਼ਤ ਨਾਲ,
    ਖੁਸ਼ੀ, ਹੁਣ ਚਿਪਕਿਆ ਨਹੀਂ,
    ਨੱਥੀ ਛੱਡਣ ਵਿਚ:
    ਉਹ, ਬਿਨਾਂ ਪ੍ਰਦੂਸ਼ਣ, ਚਮਕਦਾਰ,
    ਇਸ ਸੰਸਾਰ ਵਿਚ ਨਿਬਬਾਨਾ ਪਹੁੰਚ ਗਿਆ ਹੈ.
    ਵਿਆਖਿਆ:
    ਉਹ ਬੁੱਧੀਮਾਨ ਵਿਅਕਤੀ ਹਨ ਜਿਨ੍ਹਾਂ ਨੇ ਆਜ਼ਾਦੀ ਦੀ ਪ੍ਰਾਪਤੀ ਲਈ ਸੰਚਾਲਿਤ ਕੀਤੇ ਗਏ
    ਕਾਰਾਂ ਨੂੰ ਬਹੁਤ ਚੰਗੀ ਤਰ੍ਹਾਂ ਅਭਿਆਸ ਕੀਤਾ ਹੈ. ਉਹ ਭਾਵਨਾਤਮਕ ਜਾਂ ਮਾਨਸਿਕ ਤੌਰ ‘ਤੇ
    ਕਿਸੇ ਵੀ ਚੀਜ਼ ਤੇ ਨਹੀਂ ਬੈਠਦੇ. ਉਹ ਲਾਲਚੀ ਅਤੇ ਸਮਝਣ ਦੇ ਰੁਝਾਨ ਦਾ ਵਿਰੋਧ ਕਰ ਰਹੇ
    ਹਨ, ਉਹ ਗੈਰ-ਸਮਝਦੇ ਹਨ. ਉਹ, ਚਮਕਦੇ ਲੋਕ, ਜੋ ਪੂਰੀ ਤਰ੍ਹਾਂ ਦਾਗ-ਰਹਿਤ ਹੁੰਦੇ ਹਨ, ਇਸ
    ਸੰਸਾਰ ਵਿੱਚ ਖੁਦ ਮੁਕਤੀ ਪ੍ਰਾਪਤ ਕਰ ਲੈਂਦੇ ਹਨ.
    PUNE’S BIGGEST THALI IN INDIA! थाली GIANT 20+ ITEM BAHUBALI THALI CHALLENGE
    Samuel and Audrey - Travel and Food Videos
    378K subscribers
    Come
    join us for Pune’s Biggest Thali in India as we sample a giant sized
    20+ item Thali at House of Paratha which is designed to feed an entire
    family of 5-8 members! What comes to mind when trying this huge thali (
    थाली) is just the sheer size of it! When it was being brought out to our
    table my jaw almost dropped. However, it is not just a publicity stunt
    as the ingredients and dishes you find on this Indian Thali are
    delicious and vary from savorty to spicy to sweet. The challenge of
    trying to finish this Bahubali Thali was just too much for David and I.
    We had to tap out after sampling a bit of everything with most of the
    Thali still on the plate.
    David’s Been Here: https://www.youtube.com/user/Davidsbe…
    Some
    of my favorite items from the Thali included the incredible parantha,
    masala curry with paneer, galub jamun and lass. The concept of a Thali
    is to offer all 6 different flavors of sweet, salt, bitter, sour,
    astringent and spicy on a single plate and this Indian Thali certainly
    delivered in this regard.
    On this giant thali some of the following dishes were served:
    1) Paratha
    2) 7 Vegetable dishes and curries
    3) Pani Puri
    4) Curd
    5) Katappa Biryani
    6) Jeera Rice
    7) Boondi Raita
    😎 Chur chur naan
    9) Gulab Jamun
    10) Moong Dal Halwa
    11) Lassi
    12) Chaas
    If you’re considering a giant thali to share with friends and family be sure to check out this restaurant in Pune, India:
    House Of Paratha
    Indian restaurant
    Address: Cat No. 1206, B-19, J.m. Road, Shivajinagar, Pune, Maharashtra 411005, India
    Hours: Monday to Sunday (11a.m.–11:30p.m.)
    Phone: +91 77759 77757
    Thali in other Indian languages:
    Hindi/Nepali: थाली, Gujarati: થાળી, Tamil: தட்டு
    GEAR WE USE
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    SOCIAL MEDIA & TRAVEL BLOGS
    PUNE’S BIGGEST THALI IN INDIA! थाली GIANT 20+ ITEM BAHUBALI THALI CHALLENGE Video Transcript:
    Hey
    guys greetings from Pune, India! And today we have an exciting meal
    challenge because we are going to be trying Pune’s Biggest Bahubali
    Thali! And it is really exciting we’ve got a little bit of a brochure
    here and it is apparently it is going to be 20 to 22 inches. There is
    going to be up to 7 to 8 vegetables. There is all kinds of other things
    and yeah I’m just up for the challenge to have Pune’s Biggest Thali.
    Let’s go inside and devour it.
    Yeah
    it is okay. It is okay. It is okay. Awesome. Wow we just found out
    we’re going to be able to film it. We are going to film it in the
    kitchen. We are going to see the whole process of how they put together
    and then we are each going to try to eat it. It is going to be nuts bro.
    Hahaha. It is nuts. We are nuts dude. We’re crazy. This is like my
    second lunch already. I know. I know.

    Okay guys here it comes. The biggest Thali in India. Look at this.
    Woah! Wow. Check out that. Incredible. Incredible. That is amazing.
    Oh my gosh guys! The biggest thali has arrived. And it looks incredible. What do you think?
    And
    I loved everything. This was an incredible Thali. Like just the size of
    it. We couldn’t even come close to finishing it. This is literally a
    five to eight person meal. For sure. One of the biggest thali. One of
    the biggest thali we’ve ever seen. Maybe the biggest thali. Should we
    finish it? Haha.
    Good luck! I loved it. I loved it too. David loved it. We all loved it. And if you guys loved it let us know.
    This is part of our Travel in India video series showcasing Indian food, Indian culture and Indian cuisine.
    PUNE’S BIGGEST THALI IN INDIA! थाली GIANT 20+ ITEM BAHUBALI THALI CHALLENGE

    • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्

      87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
      ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 6 टःE Wईष्E इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
      ह्त्त्पः//www.बुद्धनेत्.नेत्/धम्मपद/द्_wइसे.ह्त्म्
      ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 6 टःE Wईष्E
      Vएर्से 76. ट्रेअसुरे ठे आद्विचे Of ठे Wइसे
      ष्होउल्द् ओने अ मन् ओf wइस्दोम् मेएत्
      wहो पोइन्त्स् ओउत् fऔल्त्स् अन्द् गिवेस् रेप्रोओf,
      wहो लय्स् अ हिद्देन् त्रेअसुरे बरे,
      wइथ् सुच्ह् अ सगे स्होउल्द् ओने चोन्सोर्त्.
      छोन्सोर्तिन्ग् सो इस् ओने एन्रिच्हेद्
      अन्द् नेवेर् इन् देच्लिने.
      Exप्लनतिओनः
      ईf ओने दिस्चोवेर्स् अ wइसे पेर्सोन् wहो पोइन्त्स् ओउत् ओने’स् एर्रोर्स्
      अन्द् स्तेर्न्ल्य् चोर्रेच्त्स् ओने, हे स्होउल्द् बे लोओकेद् उपोन् अस् अ
      बेनिग्न् रेवेअलेर् ओf अ त्रेअसुरे. ःइस् चोम्पन्य् स्होउल्द् बे सोउघ्त्.
      षुच्ह् अस्सोचिअतिओन् wओउल्द् मके बेत्तेर् पेर्सोन्स् ओf मेन्.
      Vएर्से 77. ठे Vइर्तुओउस् छ्हेरिस्ह् ङोओद् आद्विचे
      Lएत् हिम् एxहोर्त्, लेत् हिम् इन्स्त्रुच्त्,
      अन्द् च्हेच्क् ओने fरोम् अबसेमेन्त्.
      डेअर् इन्देएद् इस् हे तो थे त्रुए,
      नोत् देअर् इस् हे तो थे fअल्से.
      Exप्लनतिओनः
      ठे wइसे अन्द् गोओद् पेर्सोन् wहो रेप्रोअच्हेस् अन्द् wअर्न्स्, अन्द्
      प्रेवेन्त्स् अ पेर्सोन् fरोम् गेत्तिन्ग् इन्तो अन्ति-सोचिअल् बेहविओउर्,
      इस् लिकेद् ब्य् विर्तुओउस् इन्दिविदुअल्स् - अन्द् दिस्लिकेद् ब्य् थोसे
      wहो अरे एविल्.
      Vएर्से 78. ईन् ठे छोम्पन्य् Of ठे Vइर्तुओउस्
      डोन्’त् गो अरोउन्द् wइथ् एविल् fरिएन्द्स्,
      wइथ् रोगुएस् दो नोत् रेसोर्त्.
      ष्पेन्द् योउर् तिमे wइथ् नोब्ले fरिएन्द्स्,
      अन्द् wओर्थ्य् ओनेस् चोन्सोर्त्.
      Exप्लनतिओनः
      डो नोत् अस्सोचिअते wइथ् पेओप्ले wहो हवे एविल् wअय्स्. आवोइद् थे
      चोम्पन्य् ओf wइच्केद्, एविल् पेओप्ले wहो अरे मेअन् अन्द् बद्. आस्सोचिअते
      wइथ् wओर्थ्य् fरिएन्द्स्. Kएएप् थे चोम्पन्य् ओf नोब्ले पेर्सोन्स् wहो
      अरे सुपेरिओर् इन् qउअलित्य् अन्द् विर्तुए अन्द् wहो wइल्ल् बे अब्ले तो
      एलेवते योउ.
      Vएर्से 79. Lइविन्ग् ःअप्पिल्य् ईन् ठे ढम्म
      ःअप्प्य् इस् हे wहो ढम्म द्रिन्क्स्
      wइथ् हेअर्त् थत्’स् च्लेअर् अन्द् चोओल्.
      Oने सो wइसे ए’एर् देलिघ्त्स्
      इन् ढम्म देच्लरेद् ब्य् थे णोब्ले.
      Exप्लनतिओनः
      Oने wहो देलिघ्त्स् इन् “ठे टेअच्हिन्ग्” लिवेस् हप्पिल्य् wइथ् अ पुरे
      मिन्द्. ठे एxपेरिएन्चे ओf थे “षुब्लिमे Oनेस्” थे wइसे अल्wअय्स् एन्जोय्.
      Vएर्से 80. ठे Wइसे छोन्त्रोल् ठेम्सेल्वेस्
      ईर्रिगतोर्स् गोवेर्न् wअतेर्स्,
      fलेत्च्हेर्स् fअस्हिओन् स्हfत्स्,
      अस् जोइनेर्स् स्हपे थेइर् तिम्बेर्
      थोसे wहो अरे wइसे तमे थेम्सेल्वेस्.
      Exप्लनतिओनः
      ठे इर्रिगतोर् wहो मनगेस् wअतेर् इस् स्किल्लेद् इन् दिरेच्तिन्ग् wअतेर्
      तो wहतेवेर् प्लचे हे wअन्त्स्. ठे fलेत्च्हेर् स्किल्fउल्ल्य् स्हपेस् अ
      वेर्य् स्त्रैघ्त् अर्रोw-स्हfत् ओउत् ओf अ पिएचे ओf wओओद् ब्य् wओर्किन्ग्
      स्किल्fउल्ल्य् ओन् इत्. ठे चर्पेन्तेर् सेलेच्त्स् अ ब्लोच्क् ओf wओओद्
      अन्द् चोन्स्त्रुच्त्स् wहतेवेर् हे wअन्त्स् ओउत् ओf इत्, देपेन्दिन्ग्
      ओन् हिस् नेएद्. ईन् थे समे wअय्, थे wइसे पेर्सोन् wओर्क्स् उपोन् थेइर्
      मिन्द्, रेस्त्रैनिन्ग् इत् थे wअय् थेय् देसिरे.
      Vएर्से 81. ठे Wइसे आरे ष्तेअद्fअस्त्
      ञुस्त् अस् अ मिघ्त्य् बोउल्देर्
      स्तिर्स् नोत् wइथ् थे wइन्द्,
      सो थे wइसे अरे नेवेर् मोवेद्
      एइथेर् ब्य् प्रैसे ओर् ब्लमे.
      Exप्लनतिओनः
      ठे wइसे रेमैन् उन्मोवेद् अन्द् उन्रुffलेद् बोथ् ब्य् प्रैसे अन्द्
      हुमिलिअतिओन्. ठे wइसे रेमैन् उन्स्हकेन् उन्देर् अल्ल् विचिस्सितुदेस् ओf
      लिfए, लिके थे सोलिद् रोच्क् थत् wइथ्स्तन्द्स् थे बुffएतिन्ग्स् ओf
      wइन्द्, उन्मोवेद्.
      Vएर्से 82. ठे Wइसे आरे ःअप्प्य्
      Eवेन् अस् अ fअथोम्लेस्स् लके,
      अ लके सो चल्म् अन्द् च्लेअर्,
      सो धम्मस् हविन्ग् हेअर्द्
      सेरेने थे wइसे बेचोमे.
      Exप्लनतिओनः
      ठे एxचेएदिन्ग्ल्य् देएप् ओचेअन्स् अरे त्रन्qउइल्, चल्म् अन्द् अरे नोत्
      अगिततेद्. ईन् थे समे wअय् wहोसे wइसे ओनेस् wहो लिस्तेन् तो थे wओर्द् ओf
      थे Bउद्ध अच्qउइरे देएप् अwअरेनेस्स् अन्द् अरे एxत्रेमेल्य् चल्म् अन्द्
      त्रन्qउइल्.
      Vएर्से 83. ठे Wइसे आरे ट्रन्qउइल्
      Eवेर्य्थिन्ग् थे गोओद् रेनोउन्चे,
      थे पेअचेfउल् च्हत्तेर् नोत् ओf fओन्द् देलिघ्त्स्,
      अन्द् wहेथेर् तोउच्हेद् ब्य् प्लेअसुरे ओर् पैन्
      नोर् जोय् ओर् wओए इन् थे wइसे इस् सेएन्.
      Exप्लनतिओनः
      ठे नोब्ले अन्द् wइसे पेर्सोन्स् अरे नोत् अत्तच्हेद् तो अन्य्थिन्ग्
      wहत्सोएवेर् इन् थे wओर्ल्द्. ठे दिस्चिप्लिनेद् पेर्सोन्स् दो नोत् तल्क्
      देसिरिन्ग् wओर्ल्द्ल्य् थिन्ग्स्, मतेरिअल् बेनेfइत्स् ओर् सेन्सुअल्
      देलिघ्त्स्. Wहतेवेर् fओर्तुने ओर् इल्ल्-fओर्तुने मय् तोउच्ह् थेम्, थेय्
      रेमैन् चल्म्, नेइथेर् देप्रेस्सेद् ओर् एलतेद्.
      Vएर्से 84. ठे Wइसे Lइवे छोर्रेच्त्ल्य्
      णेइथेर् fओर् ओने’स् ओwन्, नोर् fओर् अनोथेर्’स् सके
      ओने स्होउल्द् wइस्ह् fओर् च्हिल्द्रेन्, wएअल्थ्, एस्तते,
      नोर् सुच्चेस्स् देसिरे ब्य् मेअन्स् उन्जुस्त्,
      थुस् विर्तुओउस्, अन्द् wइसे, रिघ्तेओउस् ओने wओउल्द् बे.
      Exप्लनतिओनः
      णोत् fओर् ओने’स् ओwन् बेनेfइत् नोर् fओर् थत् ओf ओथेर्स्, दोएस् हे
      देसिरे च्हिल्द्रेन्, wएअल्थ् ओर् किन्ग्दोम्. णोर् दोएस् हे देसिरे
      सेल्f-ग्लोर्य्. ठुस् हे इस् रेअलिस्तिच्, पेनेत्रतिवे अन्द् wएल्ल्
      बेहवेद्.
      Vएर्से 85. आ Fएw ऋएअच्ह् ठे Oथेर् ष्होरे
      आमोन्ग् fओल्क् थेय् अरे fएw
      wहो गो तो थे Fउर्थेर् ष्होरे,
      मोस्त् अमोन्ग् हुमनित्य्
      स्चुर्र्य् ओन् थिस् हिथेर् स्होरे.
      Exप्लनतिओनः
      Of थोसे wहो wइस्ह् तो च्रोस्स् ओवेर् तो थे ओथेर् सिदे ओन्ल्य् अ
      हन्द्fउल् अरे सुच्चेस्स्fउल्. ठोसे ओथेर्स् wहो अरे लेfत् बेहिन्द् केएप्
      रुन्निन्ग् अलोन्ग् थिस् स्होरे. ठोसे मस्सेस् wहो हवे नोत् बेएन् अब्ले तो
      रेअच्ह् लिबेरतिओन् चोन्तिनुए तो बे चौघ्त् उप् इन् षम्सर.
      Vएर्से 86. ठोसे Wहो Fओल्लोw ठे ढम्म आरे Lइबेरतेद्
      Bउत् थेय् wहो प्रच्तिसे ढम्म
      अच्चोर्दिन्ग् तो ढम्म wएल्ल्-तोल्द्,
      fरोम् डेअथ्’स् डोमैन् हर्द् तो लेअवे
      थेय्’ल्ल् च्रोस्स् तो थे Fउर्थेर् ष्होरे.
      Exप्लनतिओनः
      ठे रेअल्म्स् ओवेर् wहिच्ह् ंअर हस् स्wअय्, अरे दिffइचुल्त् तो बे
      च्रोस्सेद्. Oन्ल्य् थोसे wहो qउइते रिघ्तेओउस्ल्य् fओल्लोw थे wअय्
      इन्दिचतेद् इन् थे wएल्ल्-अर्तिचुलतेद् टेअच्हिन्ग्स् ओf थे Bउद्ध, wइल्ल्
      बे अब्ले तो च्रोस्स् थेसे रेअल्म्स् थत् अरे सो दिffइचुल्त् तो च्रोस्स्.
      Vएर्से 87. Lइबेरतिओन् ठ्रोउघ् डिस्चिप्लिने
      आबन्दोनिन्ग् थे धम्मस् दर्क्
      थे wइसे स्होउल्द् चुल्तिवते थे ब्रिघ्त्,
      हविन्ग् fरोम् होमे तो होमेलेस्स् गोने
      इन् सोलितुदे उन्सेत्त्लिन्ग्.
      Exप्लनतिओनः
      ठे wइसे पेर्सोन् अबन्दोन्स् fउल्ल्य् अन्द् तोतल्ल्य् थोसे तैन्तेद्
      विएwस् अन्द् qउएस्तिओनब्ले wअय्स् ओf बेहविओउर् अन्द् मोवेस् अwअय् fरोम्
      थे क्नोwन् चोम्fओर्त्स् ओf लय् लिfए इन्तो थे उन्fअमिलिअर् wअय् ओf लिfए
      ओf थे रेनुन्चिअते. ःए प्रच्तिसेस् विर्तुए चोन्दुचिवे तो थे
      अच्हिएवेमेन्त् ओf लिबेरतिओन्.
      Vएर्से 88. Pउरिfय् Yओउर् मिन्द्
      Lएत् थेम् देसिरे थत् ररे देलिघ्त्
      रेनोउन्चिन्ग् प्लेअसुरेस्, ओwइन्ग् नोउघ्त्,
      थोसे wइसे ओनेस् स्होउल्द् च्लेअन्से थेम्सेल्वेस्
      fरोम् अल्ल् देfइलेमेन्त्स् ओf थे मिन्द्.
      Exप्लनतिओनः
      ःए तकेस् इन्तेरेस्त् इन् लिबेरतिओन्. ःए गिवेस् उप् अल्ल् प्रेfएरेन्चेस्
      fओर् सेन्सुअलितिएस्. ठिस् wअय्, हे इस् wइथोउत् अन्य् पोस्सेस्सिओन्स्.
      ठे wइसे पेर्सोन् प्रोचेएद्स् तो च्लेअन्से हिस् मिन्द् fरोम् थोसे
      देfइलेमेन्त्स् थत् ब्लेमिस्ह् थे मिन्द्.
      Vएर्से 89. आरहत्स् आरे Bएयोन्द् Wओर्ल्द्लिनेस्स्
      ठोसे wहो चोमे तो Wअकेनिन्ग्
      wइथ् मिन्द् fउल्ल्-चुल्तिवतेद्,
      देलिघ्त्, नो लोन्गेर् च्लिन्गिन्ग्,
      इन् रेलिन्qउइस्हिन्ग् अत्तच्ह्मेन्तः
      थेय्, wइथोउत् पोल्लुतिओन्, रदिअन्त्,
      इन् थिस् wओर्ल्द् हवे रेअच्ह् णिब्बन.
      Exप्लनतिओनः
      ठेरे अरे थोसे wइसे इन्दिविदुअल्स् wहो हवे प्रच्तिचेद् एxत्रेमेल्य्
      wएल्ल् थे fअच्तोर्स् चोन्दुचिवे तो थे अत्तैन्मेन्त् ओf लिबेरतिओन्. ठेय्
      दो नोत् च्लिन्ग् तो अन्य्थिन्ग् एमोतिओनल्ल्य् ओर् मेन्तल्ल्य्. ठेय् अरे
      ओप्पोसेद् तो थे तेन्देन्च्य् तो बे ग्रेएद्य् अन्द् ग्रस्पिन्ग्, ठेय् तके
      देलिघ्त् इन् नोन्-ग्रस्पिन्ग्. ठेय्, थे स्हिनिन्ग् ओनेस्, wहो अरे
      तोतल्ल्य् बेरेfत् ओf ब्लेमिस्हेस्, हवे अत्तैनेद् लिबेरतिओन् इन् थिस्
      wओर्ल्द् इत्सेल्f.
      Aloo Bola Mujhko Khalo Hindi Rhymes | आलू बोला | Bal Kavita Hindi | Bachon Ke Geet Hindi
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      very famous song about Vegetables. Vegetables are good for health and
      kids come along a…

    92) Classical Sindhi,
    Public


    آيت 87. نظم و ضبط ذريعي آزاديhttps://www.youtube.com/watch?v=cQ0Wp_yT3hQ&t=793s
    DYMAS اونداهي کي ڇڏي ڏيڻ
    عقلمند کي روشن ڪرڻ گهرجي،
    گهر کان گهر وڃڻ تائين گهر وڃڻ
    اڪيلائي ۾ بي ترتيب ۾.
    وضاحت:
    عقلمند ماڻهو مڪمل طور تي انهن ناقابل علاج نظرن ۽ مڪمل طور تي نظر انداز
    ڪري ٿو ۽ رويي جي ناجائز طريقن سان زندگي گذارڻ ۽ بحالي جي زندگي جي زندگي
    جي اڻ form اتل انداز ۾. هو مداخلت جي آزادي جي حاصلات لاء سازگار بڻائي
    ٿو.
    آيت 88. پنهنجي ذهن کي پاڪ ڪيو
    انهن کي انهي جي خواهش ڏي ته نادر خوشي
    خوشين کي رد ڪرڻ، قرض ڏيڻ،
    اهي عقلمند پنهنجو پاڻ کي صاف ڪرڻ گهرجن
    ذهن جي سڀني ناجائز کان.
    وضاحت:
    هو آزاديء ۾ دلچسپي وٺندو آهي. هو حواسن جي لاء سڀني ترجيحن کي ڏئي ٿو. هن
    طريقي سان، هو ڪنهن به ملڪيت کانسواء آهي. عقلمند ماڻهو پنهنجي ذهن کي
    انهن جي دماغن کان صاف ڪرڻ لاء اڳتي وڌندو آهي جيڪو دماغ کي خراب ڪري ٿو.
    آيت 89. آريا دنيا کي دنيا کان ٻاهر آهن
    جيڪي جاڳندا آهن
    ذهن سان ڀريل ذات سان،
    خوشي، هاڻي لنگھل نه،
    منسلڪ ڪرڻ واري منسلڪ:
    اهي، آلودگي کان سواء، روشن،
    هن دنيا ۾ نببانا پهچي چڪا آهن.
    وضاحت:
    اهي عقلمند ماڻهو آهن جيڪي عملن کي آزاديء سان عمل ڪرڻ جي مشق ڪري چڪا
    آهن. اهي جذباتي يا ذهني طور تي ڪنهن به شيء سان گڏ نه لڳندا آهن. اهي
    لالچي ۽ گرفت ۾ اچڻ جو رجحان جي مخالفت ڪري رهيا آهن، اهي غير گرفتاري ۾
    خوش ٿيندا آهن. انهن، ڀاڳن، جيڪي بلبازن جي مڪمل طور تي بي عزتي ڪري رهيا
    آهن، هن دنيا ۾ آزادي حاصل ڪئي آهي. https://www.youtube.com/watch?v=cQ0Wp_yT3hQ&t=793s
    Classical سنڌي ۾ سچ باب 6 حڪمت جي Illustrated Dhammapada خزاني
    سچ باب 6 حڪمت جي Illustrated Dhammapada خزاني
    آيت 76. خزانو حڪمت جي صلاح
    وڃي هڪ حڪمت ملن جي هڪ شخص
    جيڪو خطائون ٻاهر جون پوائينٽون ۽ reproof ڏئي ٿو،
    جيڪو هڪ لڪل خزانو سادن ھٿيار رکي،
    اهڙي بابا هڪ consort گهرجي سان.
    پوء Consorting هڪ ٿيڻو آهي
    ۽ ڪيرائڻ ۾ ڪڏهن به نه.
    وضاحت:
    جيڪڏهن هڪ discovers هڪ حڪمت وارو شخص جيڪو هڪ جي غلطيون ڪڍي جون
    پوائينٽون ۽ اپيل ترديد هڪ، هن چيو ته هڪ خزانو جي هڪ بنائن revealer طور
    تي پائيندو وڃي. سندس صحبت فرياد ڪيو وڃي. اهڙي ايسوسيئيشن ماڻھن جي بهتر
    ماڻهن ٻڌائي ها.
    آيت 77. هن نيڪ بچي خير صلاح
    کيس وساريل آڻي، کيس پرڻجڻ جي آڻي،
    ۽ خواري کان هڪ هڻندا.
    پيارا، بيشڪ اھو سچو آهي،
    پيارا نه هن کي ڪوڙو ڪرڻ آهي.
    وضاحت:
    هن حڪمت وارو ۽ سٺو ماڻهو جيڪي اٿندا ۽ ڪجو، ۽ مخالف سماجي رويي ۾ اچڻ کان
    هڪ شخص کي روڪي، نيڪ ماڻهن جي پسند آهي - ۽ جن بڇڙائي آھن جي ناراض ھئي.
    آيت 78. ۾ سنڌ جي هن نيڪ ڪم جي ڪمپني
    ڏک دوستن سان چوڌاري نه وڃ،
    rogues سان مائل نه ڪندا آھن.
    معزز دوستن سان پنهنجو وقت خرچ،
    ۽ لائق آھن consort.
    وضاحت:
    ڪندا قوم ڏک طريقن سان ڪئي سان شريڪ مقرر نه. ظالم، بڇڙي قوم جي معني ۽
    خراب آهن جي صحبت کان پاسو. لائق دوستن سان شريڪ مقرر. معزز ماڻهن جو معيار
    ۽ فضيلت ۾ ڏسن ٿا ۽ جيڪي اوھان elevate ڪرڻ جي قابل ٿي ويندا جي صحبت
    رکيو.
    آيت 79. هن Dhamma ۾ رهڻ
    خوش آھي جيڪي Dhamma پيارڻ
    دل ته صاف ۽ مين جي سان.
    هڪ سو حڪمت وارو e’er اڻ
    Dhamma ۾ ئي غالب جي قرار ڏنو.
    وضاحت: جنھن ۾ “درس” اڻ هڪ خالص من سان رهڻ سرن. سنڌ جي “سبلائم شيطانن کي” حڪمت وارو هميشه آسودو جو تجربو.
    آيت 80. حڪمت وارو ڪنٽرول پاڻ
    Irrigators پاڻي حڪومت،
    فيشن shafts fletchers،
    joiners سندن timber شڪل طور
    جن حڪمت وارو پاڻ وش آهن.
    وضاحت:
    هن irrigator جو پاڻي manages جيڪي جاء تي هن چيو ته هو چاهي کي پاڻي جي
    هدايت ۾ ماهر آهي. هن fletcher skilfully هڪ تمام سڌو تير-shaft ڪاٺ جو هڪ
    ٽڪرو کان ٻاهر ان تي skilfully ڪم جي شڪل ٺاھيندو آھي. جڏهن ته هاري جيڪي
    هن ان مان نڪرڻ چاهي ڪاٺ ۽ constructs جي هڪ بلاڪ selects، پنهنجي ضرورت تي
    منحصر ڪري ٿو. ساڳئي ئي طريقي سان، حڪمت وارو شخص سندن ذهن تي ڪم، ان جي
    واٽ گھرندا واريون.
    81. حڪمت وارو آهي صبر وڃڻو
    بس هڪ وڏي boulder طور
    واء سان نه موڪليو،
    پوء حڪمت وارو وڌيو ڪڏهن به آهن
    يا ساراھ يا ملامت ڪندي.
    وضاحت:
    هن حڪمت وارو ٻنهي ساراھ ۽ ذلت جي unmoved ۽ unruffled رهنديون. حڪمت وارو
    زندگيء جي سڀني vicissitudes هيٺ يبھ سمجهي ٿو، ته بيڪار پٿر ته واء جي
    buffetings withstands، unmoved وانگر.
    آيت 82. حڪمت وارو آهي خوشي
    جيتوڻيڪ هڪ fathomless ڍنڍ جي طور تي،
    پوء شانت ۽ پڌرو هڪ ڊگري ڪاليج،
    ٻڌو گذارڻ dhammas پوء
    حڪمت وارو بڻجي نرمل.
    وضاحت:
    هن حد درجي جون پاڙون ساگرن جو مظاھرو، شانت ۽ agitated نه آهن. ساڳيء طرح
    جن حڪمت وارو اھي آھن جن جي ٻڌ حاصل جون پاڙون شعور جي ڪلام کي ٻڌو ۽
    انتهائي پرسڪون ۽ مظاھرو آهن ۾.
    83. حڪمت وارو آهي جو مظاھرو وڃڻو
    هر شئي جي سٺي کان بيزاري،
    شوق اڻ جي نه ته پرامن chatter،
    ۽ ڇا ايندو آهي يا درد جي ڇھيو
    ۽ نڪي خوشي يا حڪمت وارو ۾ فلاڻي کي ڏٺو آهي.
    وضاحت:
    هن سڳوري ۽ حڪمت ماڻهن جي دنيا ۾ ڪا به جيڪي انسيت نه آهن. هن disciplined
    ماڻهن دنيا جي شين، مواد فائدا يا sensual اڻ ڪندڙن ڳالهائي نه ڪندا آھن.
    باقي نصيب يا بيمار-نصيب کين ھٿ ڪري سگهون ٿا، ته اهي شانت سمجهي ٿو، ۽ نڪي
    اوت يا elated.
    آيت 84. حڪمت وارو لائيو درست
    هڪ جي پنهنجي لاء، ۽ نڪي ڪنهن ٻئي جي واسطي نه
    هڪ، ٻارن لاء گھرندا وڃي مال جي خريد و فروخت،
    ظالم جي ذريعي ۽ نڪي مراد ماڻڻ جي خواهش،
    اهڙيء طرح نيڪ، ۽ وار، صالحن مان ٿئي ها.
    وضاحت:
    نه هڪ جي پنهنجي فائدي لاء ۽ نڪي ٻين جي ته لاء، هن کي گھرندو ٿو ٻار،
    دولت يا بادشاھي. نڪي هن کي گھرندو ٿو خود شان. اهڙيء طرح هن کي، حقيقت
    پسند penetrative ۽ چڱي طرح ڪرڻ لڳو آهي.
    آيت 85. چند پهچي ٻئي ڪنارو
    قوم مان اھي ٿورا آهن
    جن کانسواء ڪنارو ڪرڻ لاء وڃڻ،
    انسانيت مان گھڻا
    هن hither صاف پٽ تي scurry.
    وضاحت:
    جن صرف هڪ مٺ جي ٻئي پاسي ڏانهن مٿان پار ڪرڻ جي خواهش جي ڪامياب آهن. ۽
    جيڪي ٻين جن جي پويان رهجي ويا آهن هن ۾ اڇليوسون گڏ ڊوڙندو رکيو. ۽ جن
    عوام ڪيو آهي جيڪو آزادي پهچي ڪرڻ جي قابل نه ٿي Samsara ۾ پڪڙجي پيو وڃي
    وڌو.
    آيت 86. ۽ جن جي پٺيان هن Dhamma آهن Liberated
    پر اھي جيڪي Dhamma عملي
    چڱي-ٻڌايو Dhamma مطابق،
    موت جي ڊومين محنت کان ڇڏي
    اھي مزيد ڪنارو ڪرڻ پار ويندس.
    وضاحت:
    هن realms جنهن تي Mara وڌيو آهي، ويل ٿيڻ ڏکيو آهي. هن ٻڌ جي
    چڱي-articulated تعليمات ۾ صرف تن کي ڪافي چڱا واٽ جي تابعداري ظاهر، انهن
    realms ته پوء ڏکيو پار آهن پار ڪرڻ جي قابل ٿي ويندو.
    ブッダの真理の言葉　第１章～第26章　通読
    梅尾泰巌
    13.9K subscribers
    寂静山禅定院は、原始仏典に残る「仏陀の生の言葉」により説かれた「真理｣に立脚し、不立文字、教外別伝の法としての禅定道の中­で、独自に到達した「寂静禅｣による修道を行う禅道場です。
    寂静禅経　朗読　
    ブッダの真理のことば　ダンマパダ　朗読　「法句経」口語訳　
    ブッダの感興のことば　ウダーナヴァルガ　朗読　「法句経」口語訳
    ブッダのことば　スッタニパータ　朗読　「経集」口語訳
    ブッダのことば　マハー・パリニッ​バーナ・スッタン​タ　朗読　ブッダ最後の旅　「大般涅槃経」口語訳
    ブッダのことば　テーラガーター　朗読　「仏弟子の告白」口語訳
    ブッダのことば　テーリーガーター　朗読　「尼僧の告白」口語訳


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,

    சத்தியமான தர்மபடா புனைப்பெயரைக் குறிக்கும் அத்தியாயம் 6-ல் உள்ள ஞானமான தமிழ்-பாரம்பரிய இசைத்தமிழ்
    சத்தியமான தர்மபடா கருவூலத்தை சத்தியத்தின் 6 ஞானம்
    வசனம் 76. ஞானிகளின் ஆலோசனையை புதையுங்கள்
    ஞானத்தின் ஒரு மனிதன் ஒரு மனிதன் இருக்க வேண்டும்
    யார் தவறுகளை சுட்டிக்காட்டும்,
    யார் ஒரு மறைக்கப்பட்ட புதையல் வெறுமனே இடுகிறது,
    அத்தகைய ஒரு முனிவர் ஒரு சடங்கு வேண்டும்.
    ஒன்று சேதமடைந்தது
    மற்றும் சரிவு இல்லை.
    விளக்கம்:
    ஒருவரின் பிழைகளை சுட்டிக்காட்டும் ஒரு ஞானமான நபரை ஒருவர்
    கண்டுபிடித்தால், ஒரு புதையலின் ஒரு தீங்கான வெளிப்பாடாக அவர் கவனிக்கப்பட
    வேண்டும். அவரது நிறுவனம் முயன்றிருக்க வேண்டும். இத்தகைய சங்கம் ஆண்கள்
    சிறந்த நபர்களை உருவாக்கும்.
    வசனம் 77. நல்ல அறிவுரை நல்ல ஆலோசனை
    அவரை அறிவுறுத்தவும்,
    மற்றும் ஒரு பழிவாங்கும் இருந்து ஒரு சரிபார்க்கவும்.
    அன்பே உண்மையில் அவர் உண்மையாக இருக்கிறார்,
    அன்பே அவர் பொய்யை அல்ல.
    விளக்கம்:
    புத்திசாலி மற்றும் நல்ல மனிதர் நிவாரணம் மற்றும் எச்சரிக்கிறார் மற்றும்
    ஒரு நபர் சமூக விரோத நடத்தை பெற இருந்து தடுக்கிறது, நல்ல தனிநபர்கள்
    விரும்பினார் - மற்றும் தீயவர்களை வெறுக்கவில்லை.
    வசனம் 78. நள்ளிரவு நிறுவனத்தில்
    தீய நண்பர்களுடனான செல்லாதே,
    முரட்டுத்தனமாக ரிசார்ட் இல்லை.
    உன்னதமான நண்பர்களுடன் உங்கள் நேரத்தை செலவிட,
    மற்றும் தகுதியுடையவர்கள் தகுந்தவர்கள்.
    விளக்கம்:
    தீய வழிகளைக் கொண்ட நபர்களுடன் தொடர்பு கொள்ளாதீர்கள். துன்மார்க்கரின்
    நிறுவனத்தை தவிர்க்கவும், கெட்டவர்களும் கெட்டவர்களாகவும் இருக்கிறார்கள்.
    தகுதியுள்ள நண்பர்களுடன் தொடர்பு கொள்ளுங்கள். தரம் மற்றும்
    நல்லொழுக்கத்தில் உயர்ந்தவையாக இருக்கும் உன்னதமான நபர்களின் நிறுவனத்தை
    வைத்துக் கொள்ளுங்கள், யார் உங்களை உயர்த்த முடியும்.
    வசனம் 79. தர்மத்தில் மகிழ்ச்சியாக வாழ்கின்றனர்
    தர்ம பானம் யார் சந்தோஷமாக உள்ளது
    தெளிவான மற்றும் குளிர் என்று இதயம்.
    ஒரு வாரியாக ஒரு ஞானிகள் மகிழ்வு
    தத்மாவால் நோபல் அறிவித்தது.
    விளக்கம்:
    “கற்பிப்பதில்” மகிழ்ச்சியுடன் ஒரு தூய மனதில் மகிழ்ச்சியுடன் வாழ்கிறது.
    “Sublime தான்” அனுபவம் வாரியாக எப்போதும் அனுபவிக்க.
    வசனம் 80. ஞானமான கட்டுப்பாடு தங்களை
    நீரிழிவு
    Fletchers ஃபேஷன் தண்டுகள்,
    சேரர்கள் தங்கள் மரத்தை வடிவமைக்கிறார்கள்
    ஞானமுள்ளவர்கள் தங்களைத் தற்காத்தவர்கள்.
    விளக்கம்:
    தண்ணீரை நிர்வகிக்கும் நீர்வீழ்ச்சியாக அவர் விரும்பிய இடத்திற்கு நீர்
    இயக்குவதில் திறமையுள்ளவர். Fletcher skilfully அதை skilfully வேலை மூலம்
    மரம் ஒரு துண்டு வெளியே ஒரு மிகவும் நேராக அம்புக்குறி-தண்டு
    வடிவமைக்கிறது. கார்பன்டர் மரத்தின் ஒரு பகுதியைத் தேர்ந்தெடுத்து, அவனது
    தேவையை பொறுத்து, அதைத் தேவையில்லை. அதே வழியில், ஞானமுள்ள நபர் தங்கள்
    மனதில் வேலை செய்கிறார், அவர்கள் விரும்பும் வழியை
    கட்டுப்படுத்துகிறார்கள்.
    வசனம் 81. ஞானிகள் உறுதியானவை
    ஒரு வலிமைமிக்க போல்டர் போல
    காற்றுடன் இல்லை,
    அதனால் ஞானிகள் ஒருபோதும் செல்லவில்லை
    பாராட்டு அல்லது குற்றம் மூலம்.
    விளக்கம்:
    புத்திசாலித்தனமாகவும், துதியையும் அவமானமாகவும் புத்திசாலித்தனமாகவும்,
    அவமதிக்கப்படவில்லை. வாழ்நாள் முழுவதும், வாழ்நாள் முழுவதிலும் வாழ்நாள்
    முழுவதும் விவேகமற்றதாக இருக்க வேண்டும், திடமான ராக் போன்றது, அது
    காற்றின் buffetings ஐத் தடுக்கிறது.
    வசனம் 82. புத்திசாலி மகிழ்ச்சியாக இருக்கிறது
    ஒரு கண்ணியமற்ற ஏரி கூட,
    ஒரு ஏரி மிகவும் அமைதியாகவும் தெளிவாகவும்,
    அதனால் தர்மங்கள் கேட்டிருக்கின்றன
    அமைதியாக இருங்கள்.
    விளக்கம்:
    மிக ஆழமான பெருங்கடல்கள் அமைதியானவை, அமைதியாகவும், கிளர்ச்சியும் இல்லை.
    புத்தர் வார்த்தையை கேட்கும் ஞானிகள் ஆழ்ந்த விழிப்புணர்வு பெறும் ஞானிகள்
    மற்றும் மிகவும் அமைதியாகவும் அமைதியாகவும் இருக்கின்றனர்.
    வசனம் 83. ஞானிகள் அமைதியானவர்கள்
    எல்லாம் நல்ல கைவிட,
    அமைதியான உரையாடல்கள் அல்ல,
    மற்றும் இன்பம் அல்லது வலி மூலம் தொட்டா என்பதை
    ஞானமுள்ளவர்களாகவோ அல்லது மகிழ்ச்சியையோ பார்க்கவோ கூடாது.
    விளக்கம்:
    உன்னதமான மற்றும் ஞானமுள்ளவர்கள் உலகில் எதையாவது இணைக்கப்படவில்லை.
    ஒழுங்குபடுத்தப்பட்ட நபர்கள் உலகளாவிய விஷயங்களை விரும்புவதில்லை, பொருள்
    நன்மைகள் அல்லது சிற்றின்ப சடலங்களைப் பேசவில்லை. எந்த அதிர்ஷ்டம் அல்லது
    தவறான அதிர்ஷ்டம் அவற்றைத் தொடக்கூடாது, அவை அமைதியாக இருக்கின்றன,
    மனச்சோர்வு அல்லது உயர்ந்தவை அல்ல.
    வசனம் 84. ஞானமானது சரியாகவே வாழ்கிறது
    ஒருவரையொருவர் சொந்தமாகவோ அல்லது வேறொருவருக்கும் அல்ல
    குழந்தைகள், செல்வம், எஸ்டேட்,
    அல்லது வெற்றிகரமாக ஆசை அநீதி,
    இவ்வாறு நல்லதும், ஞானமும், நீதியுள்ளவர்கள் ஒருவராக இருப்பார்கள்.
    விளக்கம்:
    ஒருவரின் சொந்த நலனுக்காகவோ அல்லது மற்றவர்களுக்கு அல்ல, அவர் குழந்தைகள்,
    செல்வம் அல்லது ராஜ்யத்தை விரும்புகிறார். அவர் சுய-மகிமையை
    விரும்புகிறார். இதனால் அவர் யதார்த்தமானவர், ஊடுருவி, நன்கு நடந்து
    கொண்டார்.
    வசனம் 85. ஒரு சில கரையோரத்தை அடையுங்கள்
    அவர்கள் மத்தியில் அவர்கள் குறைவாக உள்ளனர்
    மேலும் கரையோரத்தில் செல்லுபவர் யார்?
    மனிதர்களிடையே பெரும்பாலானவர்கள்
    இந்த கரையில் ஸ்க்ரிரி.
    விளக்கம்:
    மற்ற பக்கத்திற்கு கடந்து செல்ல விரும்பும் நபர்கள் ஒரு கைப்பிடிகள்
    வெற்றிகரமாக உள்ளன. இந்த கரையோரத்தில் இருந்து வெளியேறும் மற்றவர்கள்.
    விடுதலையைத் தொடராத அந்த வெகுஜனங்கள் சம்சராவில் சிக்கியிருக்கின்றன.
    வசனம் 86. தர்மத்தை பின்பற்றுபவர்கள் விடுவிக்கப்படுகிறார்கள்
    ஆனால் அவர்கள் தர்மத்தை நடைமுறைப்படுத்துகிறார்கள்
    தம்மாவின் கூற்றுப்படி,
    இறப்பு டொமைனில் இருந்து வெளியேற கடினமாக இருந்து
    அவர்கள் மேலும் கடற்கரை கடக்க வேண்டும்.
    விளக்கம்:
    MARA ஸ்வேஸில் உள்ள பகுதிகள் கடந்து போகும் கடினம். புத்தரின் நன்கு
    வெளிப்படையான போதனைகளில் சுட்டிக்காட்டப்பட்ட வழிமுறைகளை மட்டுமே
    பின்பற்றுபவர்கள் மட்டுமே, கடக்க மிகவும் கடினமாக இருக்கும் இந்த பகுதிகள்
    கடக்க முடியும்.
    வசனம் 87. ஒழுக்கம் மூலம் விடுதலை
    தர்மங்கள் இருண்ட கைவிடப்பட்டது
    புத்திசாலி பிரகாசமான பயிரிட வேண்டும்,
    வீட்டில் இருந்து வீடற்ற போய்விட்டது
    தனிமையில் unsettling இல்.
    விளக்கம்:
    ஞானமுள்ள நபர் முழுமையாக மற்றும் முற்றிலும் அந்த கறைபடந்த கருத்துக்கள்
    மற்றும் நடத்தை வழிகளில் கைவிட மற்றும் லைவ் லைவ் லைவ் லைவ் லைவ் லைவ் ஆஃப்
    லைவ் லைவ் ஆஃப் லைஃப் ஆஃப் லைன்ஸ் ஆஃப் லைவ் ஆஃப் டு. அவர் விடுதலையை
    அடைவதற்கு நல்லொழுக்கம் உகந்ததாக செயல்படுகிறார்.
    வசனம் 88. உங்கள் மனதை சுத்தப்படுத்துங்கள்
    அரிதான மகிழ்ச்சியை அவர்கள் விரும்புகிறார்கள்
    மறுப்பு இன்பம்,
    அந்த ஞானிகள் தங்களை சுத்தப்படுத்த வேண்டும்
    மனதின் அனைத்து குறைபாடுகளிலிருந்தும்.
    விளக்கம்:
    அவர் விடுதலையில் ஆர்வத்தை எடுக்கிறார். அவர் உணர்ச்சிகளுக்கான அனைத்து
    விருப்பங்களையும் கொடுக்கிறார். இந்த வழியில், அவர் எந்த உடைமைகளும்
    இல்லாமல் இருக்கிறார். ஞானமுள்ளவர் மனதைத் தொந்தரவு செய்வதிலிருந்து தனது
    மனதை சுத்தப்படுத்துகிறார்.
    வசனம் 89. அராஹாட்ஸ் உலகத்திற்கு அப்பால் இருக்கிறார்
    எழுந்தவர்களுக்கு வருகிறவர்கள்
    மனதில் முழு பயிரிடப்பட்டது,
    மகிழ்ச்சி, இனி பிடிக்கும்,
    இணைப்புகளை விடுவிப்பதில்:
    அவர்கள், மாசுபாடு இல்லாமல், கதிர்வீச்சு,
    இந்த உலகில் Nibbana அடைய வேண்டும்.
    விளக்கம்:
    விடுதலையை அடைவதற்கு உறுதியளிக்கும் காரணிகள் மிகவும் நன்றாக நடைமுறையில்
    இருந்த அந்த வாரியான தனிநபர்கள் உள்ளனர். அவர்கள் உணர்வுபூர்வமாக அல்லது மன
    ரீதியாக எதையும் பிடிக்கவில்லை. அவர்கள் பேராசை மற்றும் grasping என்ற
    போக்கை எதிர்க்கிறார்கள், அவர்கள் அல்லாத grasping மகிழ்ச்சி. அவர்கள்,
    முற்றிலும் கறைகள் முற்றிலும் பெரிதாக உள்ள பிரகாசமானவை, இந்த உலகில்
    விடுதலை பெற்றனர்.
    பௌத்தமும் தமிழும் Bowthamum Thamizhum Research by Mayelai Venkata Sami Tamil Audio Book
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    ஒரு
    காலத்தில் பௌத்தமதம் தமிழ் நாட்டில் சிறப்புற்றிருந்தது. ஏறக்குறைய கி.
    மு. இரண்டாம் நூற்றாண்டு முதல் கி. பி. பத்தாம் நூற்றாண்டு வரையில் இந்த
    மதம் தமிழ் நாட்டில் உயர் நிலை பெற்றிருந்தது. பிற்காலத்தில்,
    பதின்மூன்றாம் நூற்றாண்டுக்குப் பின்னர், இந்த மதம் மறையத் தொடங்கி,
    இப்போது முழுவதும் தமிழ் நாட்டில் மறைந்துவிட்டது. இப்போதைய தமிழர், ஒரு
    காலத்தில் பௌத்த மதம் தமிழகத்தில் செல்வாக்குப் பெற்றிருந்ததென்பதை
    முற்றும் மறந்துவிட்டனர்; அது இவர்களுக்குப் பழங்கதையாய், கனவாய்
    மறைந்துவிட்டது.
    எழுநூறு
    ஆண்டுகளுக்கு முன்னர், பல நூற்றாண்டாகத் தமிழகத்தில் பரவியிருந்த பௌத்த
    மதம், தமிழ் மொழியிலும் தன் செல்வாக்கைச் செலுத்தியிருக்க வேண்டுமன்றோ?
    பௌத்தர் தமிழ் மொழிக்குச் செய்த தொண்டுகள், அல்லது உதவிகள் யாவை? பௌத்தர்
    தமிழ் மொழியில் இயற்றிய நூல்கள் எவை? அவற்றின் வரலாறு என்ன? இவற்றை அறியக்
    கருதி யாம் செய்த ஆராய்ச்சியின் பயனே இந்நூலாகும். பௌத்தர் தமிழ்
    மொழிக்குச் செய்த தொண்டினை மட்டும் ஆராய்வதே எமது முதல் நோக்கமாயிருந்தது.
    பின்னர், இந்த ஆராய்ச்சி, பௌத்தம் தமிழ் நாட்டில் வந்ததும், வளர்ந்ததும்,
    மறைந்ததுமான வரலாறுகளையும் சுருக்கமாக எழுதும்படி செய்துவிட்டது. பௌத்தரால்
    தமிழருக்குண்டான நன்மையை ஆராய்வதே இந்நூலின் முதல் நோக்கமாகையாலும், இது
    தமிழ் மொழி வரலாற்றின் ஒரு பகுதியாகையாலும், இந்நூலுக்குப் பௌத்தமும்
    தமிழும் என்னும் பெயர் சூட்டப்பட்டது.
    வேறு
    வேலைகளுக்கிடையே, ஓய்வு நேரத்தில்மட்டும் இதனை ஆராய்ச்சி செய்ய
    வேண்டியிருந்தபடியினாலும், பல இன்னல்களுக்கிடையே இதனை
    எழுதவேண்டியிருந்தபடியினாலும் யாம் கருதிய அளவு இந்நூல் ஆக்கப்படவில்லை.
    ஆயினும், எமது ஆற்றலுக்கு இயன்ற வரையில் முயன்று, கிடைக்கக்கூடிய ஆதாரங்களை
    அடிப்படையாகக் கொண்டு இந்நூல் இயற்றப்பெற்றுள்ளது. தமிழ் நாட்டுப் பௌத்த
    மத வரலாற்றினைக் கூறுவதும் பௌத்தர் தமிழ் மொழிக்குச் செய்த தொண்டுகளை
    ஒருங்காராய்ந்து விளக்குவதுமான நூல், தமிழ் மொழியில், யாம் அறிந்தவரையில்,
    இதுவே முதலாவதாகும். இதுவரையில் மறைந்து கிடந்தனவும் மாய்ந்து
    போகுந்தருவாயிலிருந்தனவுமான வரலாறுகளும் செய்திகளும் இவ்வாராய்ச்சியால்
    உயிர்ப்பிக்கப்பட்டு வெளிப் படுத்தப்படுகின்றன.
    இந்த
    ஆராய்ச்சியைத் தொடங்கிய பின்னர், பாளி என்னும் மாகதி மொழியில் உள்ள பௌத்த
    நூல்களை நேரே படித்தறிந்தாலன்றித் தமிழ் நாட்டுப் பௌத்த மத வரலாற்றின்
    ஆராய்ச்சி முற்றுப்பெறாதென்பதை உணர்ந்தோம். ஏனென்றால், பௌத்தரால்
    போற்றப்படுகின்ற பாளிமொழி நூல்களில் சிலவற்றை இயற்றியவர்களும்,
    பாளிமொழியில் உள்ள நூல்களுக்குச் சிறந்த உரைகளைப் பாளி மொழியில்
    இயற்றியவர்களும் தமிழ் நாட்டில் வாழ்ந்திருந்த தமிழப் பௌத்தர்களாவர்.
    அன்றியும், தமிழ் நாட்டில் பௌத்தமதம் நிலைபெற்றிருந்த காலங்களில், பாளிமொழி
    தமிழ் நாட்டுப் பௌத்தர்களின் தெய்வ பாஷை யாக இருந்தது. இக்காரணங்களினால்,
    தமிழ்நாட்டுப் பௌத்தமத ஆராய்ச்சிக்குப் பாளி மொழியறிவு பெரிதும்
    வேண்டற்பாலது. பாளிமொழியறியாத குறை எமக்குண்டு. ஆயினும், ஆங்கிலத்தில்
    மொழிபெயர்க்கப்பட்டுள்ள பாளிமொழி நூல்களினால் இக்குறை ஒருவாறு
    நீக்கப்பட்டது. சென்னைப் பிரம்பூரில் உள்ள மகாபோதி ஆஸ்ரமத்தைச் சேர்ந்த
    ஸ்ரீ சத்தர்மாசாரிய சோமாநந்த ஸ்தவிரர் அவர்கள், பாளிமொழி நூல்களில் சில
    பகுதிகளை மொழி பெயர்த்துச் சொன்னார்கள். இந்த உதவிக்காக எமது நன்றி
    அவருக்குரியதாகும். ஆயினும், நேர்முகமாகப் பாளி மொழியை
    அறிந்திருக்கவேண்டுவது தமிழ் நாட்டுப் பௌத்தமத ஆராய்ச்சிக்கு
    இன்றியமையாததாகும்.
    ஆராய்ச்சி
    செய்வோர் உவத்தல் வெறுத்தல் இன்றி, சான்றுகள் காட்டும் ஆராய்ச்சி
    முடிவுகளை உள்ளது உள்ளவாறு கூறுதல்வேண்டும்; தமது கொள்கைக்கு முரண்பட்டதாக
    இருப்பினும், உண்மையையே நடு நின்று கூறுதல் வேண்டும், தமது கொள்கைக்கு
    முரண்பட்டதாகத் தோன்றுவதாலோ, அல்லது உண்மையைக் கூறினால் உலகம் சீறுமென்னும்
    அச்சத்தாலோ, உண்மை கூறாமல் விடுவோர் தமக்கும் நாட்டுக்கும் தீங்கு
    செய்தோராவர். இந்தக் கொள்கையை மனத்திற் கொண்டுதான் யாம் எமது ஆராய்ச்சியிற்
    கண்ட முடிபுகளை இந்நூலுள் கூறியுள்ளோம். வாசகர் இந்நூலுள் தம் கொள்கைக்கு
    மாறுபட்ட கருத்தைக் கண்டால், அதன்பொருட்டு எம்மீது சீற்றங்கொள்ளாமல், அது
    எம் ஆராய்ச்சி காட்டிய முடிபு எனக்கொள்வாராக, எந்த மதத்தையாவது
    குறைகூறவேண்டுமென்பதோ, அல்லது போற்றவேண்டுமென்பதோ எமது கருத்தன்று. உண்மை
    யுணரவேண்டும் என்பதொன்றே எம் கருத்து. இந்நூல் எழுதப்பட்டதும்
    அக்கருத்துடையார்க்கே.
    இந்நூலுள்
    ஒரோவிடங்களில் சில செய்திகள் மீண்டும் கூறப்படும். அவற்றைக் கூறியது கூறல்
    என்னும் குற்றமாகக் கொள்ளாமல், இது ஆராய்ச்சி நூலாதலின், தௌ¤வு பற்றி
    அநுவாதமாக அவ்வாறு கூறப்பட்டதெனக் கொள்க. இந்நூலினைத் தமிழுலகம்
    ஏற்றுக்கொண்டு, இதுபோன்ற தமிழ்த்தொண்டினை மேன்மேலும் இயற்றப் பெரிதும்
    ஊக்குவிக்கும் எனப் பெரிதும் நம்புகின்றோம்.
    59, காரணீசுவரர்கோயில் தெரு,
    மயிலாப்பூர், சென்னை,
    5-1- 40.
    மயிலை, சீனி. வேங்கடசாமி.

    104) Classical Telugu- క్లాసికల్ తెలుగు,

    సత్యం చాప్టర్ యొక్క ఇలస్ట్రేటెడ్ Dhammapada ట్రెజరీ 6 క్లాసికల్ లో తెలివైన - క్లాసికల్ తెలుగు
    సత్యం చాప్టర్ యొక్క ఇలస్ట్రేటెడ్ Dhammapada ట్రెజరీ 6 వారీగా
    పద్యం 76. తెలివైన సలహా నిధి
    ఒక వ్యక్తి జ్ఞానం కలిసే ఉండాలి
    ఎవరు తప్పులు పాయింట్లు మరియు reproof ఇస్తుంది,
    ఎవరు దాచిన నిధి బేర్ను సూచిస్తారు,
    అటువంటి సేజ్ ఒక కర్మాగారంతో ఉండాలి.
    కాబట్టి కన్సార్టింగ్ కాబట్టి సమృద్ధమైనది
    మరియు ఎప్పుడూ క్షీణించదు.
    వివరణ:
    ఒక వ్యక్తి యొక్క లోపాలను ఎత్తి చూపిన ఒక తెలివైన వ్యక్తిని తెలుసుకుంటే,
    ఒక నిధి యొక్క నిరపాయమైన వెల్లడైతే అతను చూడాలి. అతని సంస్థ కోరింది.
    ఇటువంటి సంఘం పురుషుల మంచి వ్యక్తులను చేస్తుంది.
    77 వ వచనం. మంచి సలహా మంచి సలహా
    అతనికి బోధనను ఇవ్వనివ్వండి,
    మరియు అవగాహన నుండి ఒకదాన్ని తనిఖీ చేయండి.
    ప్రియమైన నిజానికి అతను నిజం,
    ప్రియమైనవాడు ఆయన తప్పుడు కాదు.
    వివరణ:
    తెలివితేటలు మరియు హెచ్చరించే మంచి వ్యక్తి, మరియు సామాజిక వ్యతిరేక
    ప్రవర్తనను పొందకుండా ఒక వ్యక్తిని నిరోధిస్తుంది, ధర్మం వ్యక్తులచే
    ఇష్టపడింది - మరియు చెడు ఉన్నవారిచే ఇష్టపడనిది.
    78 వ వచనం. పవిత్రమైన సంస్థలో
    చెడు స్నేహితులతో చుట్టూ వెళ్లవద్దు,
    రోగ్స్ రిసార్ట్ లేదు.
    నోబెల్ ఫ్రెండ్స్ తో మీ సమయం ఖర్చు,
    మరియు విలువైన వాటిని భార్య.
    వివరణ:
    చెడు మార్గాలు కలిగిన వ్యక్తులతో అనుబంధం లేదు. దుష్టుల సంస్థను
    నివారించండి, చెడు మరియు చెడు వ్యక్తులు. విలువైన స్నేహితులతో అనుబంధం.
    నాణ్యత మరియు ధర్మం లో ఉన్నతమైన మరియు మీరు ఎలివేట్ చేయగల గొప్ప వ్యక్తుల
    సంస్థను ఉంచండి.
    79 వ వచనం. ధర్మంలో సంతోషంగా నివసిస్తున్నారు
    అతను ధర్మ పానీయాలు ఎవరు
    స్పష్టంగా మరియు చల్లని అని గుండె తో.
    ఒక తెలివైన e’er డిలైట్స్
    ధర్మంలో నోబుల్ ద్వారా ప్రకటించబడింది.
    వివరణ: ఒక స్వచ్ఛమైన మనస్సుతో “బోధన” లో సంతోషంగా నివసిస్తుంది. “ఉత్కృష్టమైన వాటిని” అనుభవం ఎల్లప్పుడూ ఆనందించండి.
    Verse 80. తెలివైన తాము నియంత్రణ
    ఇరిగేటర్లు వాటర్స్ పాలించే,
    ఫ్లెచర్ ఫ్యాషన్ షాఫ్ట్,
    Joiners వారి కలప ఆకృతి గా
    తెలివైనవారు తమను తాము మచ్చగలవారు.
    వివరణ:
    అతను కోరుకుంటున్న ప్రదేశానికి నీటిని దర్శకత్వం వహించే నీటిని నిర్వహించే
    ఇరిగేటర్. Fletcher అది skilly దానిపై పని ద్వారా చెక్క ముక్క నుండి చాలా
    నేరుగా బాణం షాఫ్ట్ ఆకారాలు. కార్పెంటర్ చెక్క యొక్క బ్లాక్ను ఎంపిక
    చేస్తాడు మరియు తన అవసరాన్ని బట్టి అతను కోరుకున్నదానిని నిర్మిస్తుంది.
    అదే విధంగా, తెలివైన వ్యక్తి వారి మనస్సు మీద పనిచేస్తాడు, వారు కోరుకున్న
    విధంగా నిషేధించడం.
    వచనం 81. తెలివైనవారు స్థిరమైనవి
    కేవలం ఒక శక్తివంతమైన బౌల్డర్
    గాలితో కాదు,
    కాబట్టి తెలివైన ఎప్పుడూ తరలించబడవు
    ప్రశంసలు లేదా నింద ద్వారా.
    వివరణ:
    వారీగా ప్రశంసలు మరియు అవమానానికి రెండు విడదీయలేదు. వైజ్ గాలి యొక్క
    అన్ని వైవిధ్యాలు కింద unshaned ఉంటాయి, గాలి యొక్క buffetings తృణీకరించే
    ఘన రాక్ వంటి, unmoved.
    82 వ వచనం. తెలివైనవారు సంతోషంగా ఉన్నారు
    కూడా ఒక fathomless సరస్సు,
    ఒక సరస్సు కాబట్టి ప్రశాంతత మరియు స్పష్టమైన,
    కాబట్టి ధర్మాస్ విన్నది
    సెరనే తెలివైన మారింది.
    వివరణ:
    చాలా లోతైన సముద్రాలు ప్రశాంతమైన, ప్రశాంతత మరియు ఆందోళన లేదు. బుద్ధుని
    వాక్యాన్ని వినడానికి ఎవరి జ్ఞానవంతులైన వాటిని లోతైన అవగాహనను సంపాదించి,
    చాలా ప్రశాంతత మరియు ప్రశాంతమైనవి.
    వచనం 83. తెలివైనవారు శాంతమైనవి
    ప్రతిదీ మంచి తిరుగుబాటు,
    ఫాండ్ డిలైట్స్ యొక్క శాంతియుత అరుపులు,
    మరియు ఆనందం లేదా నొప్పి ద్వారా తాకిన లేదో
    జ్ఞానులో ఆనందం లేదా దుఃఖం కనిపిస్తుంది.
    వివరణ:
    గొప్ప మరియు తెలివైన వ్యక్తులు ప్రపంచంలో ఏమైనా ఏదైనా జోడించబడరు.
    క్రమశిక్షణా వ్యక్తులు ప్రాపంచిక విషయాలు, భౌతిక ప్రయోజనాలు లేదా
    సున్నితమైన డిలైట్స్ను కోరుకోవడం లేదు. ఏమైనా అదృష్టం లేదా అనారోగ్యం
    వాటిని తాకినప్పుడు, వారు ప్రశాంతంగా ఉంటారు, నిరుత్సాహపడిన లేదా ఉప్పొంగే
    కాదు.
    84 వ వచనం. తెలివి సరిగ్గా నివసిస్తున్నారు
    ఒకరి సొంత, లేదా మరొక కోసం కాదు
    పిల్లలు, సంపద, ఎశ్త్రేట్,
    లేదా విజయం కోరిక ద్వారా అన్యాయం,
    అందువలన మంచి, మరియు తెలివైన, నీతిమంతుడు ఉంటుంది.
    వివరణ:
    ఒకరి సొంత ప్రయోజనం లేదా ఇతరుల కోసం కాదు, అతను పిల్లలు, సంపద లేదా రాజ్యం
    కోరుకుంటాడు. లేదా అతను స్వీయ కీర్తి కోరుకుంటాడు లేదు. అందువలన అతను
    వాస్తవిక, వ్యాప్తి మరియు బాగా ప్రవర్తించేవాడు.
    85 వ వచనం. కొన్ని ఇతర తీరం చేరుకోవడానికి
    జానపద మధ్య వారు కొన్ని
    ఎవరు మరింత తీరం వెళ్ళండి,
    మానవత్వం మధ్య చాలా
    ఈ ఇప్పుడే తీరం మీద కొట్టండి.
    వివరణ:
    ఇతర వైపుకు దాటాలని కోరుకునే వారికి మాత్రమే విజయవంతమవుతుంది. ఈ తీరం వెంట
    నడుస్తున్న తరువాత మిగిలి ఉన్న ఇతరులు. విముక్తిని చేరుకోలేకపోయిన ఆ
    ప్రజలకు సంసారలో పట్టుకోవడం కొనసాగింది.
    వచనం 86. ధర్మను అనుసరించే వారు విముక్తి పొందారు
    కానీ వారు ధర్మను అభ్యసిస్తారు
    ధర్మ ప్రకారం,
    మరణం యొక్క డొమైన్ నుండి వదిలి కష్టం
    వారు మరింత తీరానికి వెళతారు.
    వివరణ:
    మారా స్వేభిప్రాయంతో ఉన్న రాజ్యం, దాటింది కష్టం. బుద్ధుని యొక్క
    బాగా-వ్యక్తీకరించిన బోధనలలో సూచించిన విధంగా చాలా బాగా అనుసరించే వారికి
    మాత్రమే, ఈ ప్రాంతాలను దాటడానికి చాలా కష్టంగా ఉంటుంది.
    87. క్రమశిక్షణ ద్వారా విముక్తి
    Dhammas చీకటి వదిలి
    తెలివైన ప్రకాశవంతమైన పండించడం,
    ఇంటి నుండి నిరాశ్రయులకు వెళ్లిపోతుంది
    ఒంటరిగా unsettling లో.
    వివరణ:
    తెలివైన వ్యక్తి పూర్తిగా మరియు పూర్తిగా ఆ కళారహిత అభిప్రాయాలు మరియు
    ప్రవర్తన యొక్క ప్రశ్నార్థకం మార్గాలు మరియు పునరుద్ధరణ యొక్క జీవితం యొక్క
    తెలియని జీవితం యొక్క తెలిసిన సౌకర్యాల నుండి దూరంగా కదులుతుంది. అతను
    విముక్తి సాధించినందుకు ధర్మం అనుకూలతను సాధించాడు.
    88. మీ మనసును శుద్ధి చేయండి
    వారికి అరుదైన ఆనందం కోరుకుంటాను
    నిరుత్సాహపరుస్తుంది,
    ఆ తెలివైనవారు తమను తాము శుభ్రపరచాలి
    మనస్సు యొక్క అన్ని అప్రియనుల నుండి.
    వివరణ:
    అతను విముక్తిలో ఆసక్తిని తీసుకుంటాడు. అతను ఇంద్రియాలకు అన్ని
    ప్రాధాన్యతలను ఇస్తాడు. ఈ విధంగా, అతను ఏ ఆస్తులు లేకుండానే ఉంటాడు.
    తెలివైన వ్యక్తి మనస్సును కత్తిరించే ఆ అపవిత్రాల నుండి తన మనస్సును
    శుభ్రపరుస్తాడు.
    89 వ వచనం. Arahats విశిష్టత దాటి
    Wakening వచ్చిన వారు
    మనస్సు పూర్తి సాగుతో,
    డిలైట్, ఇకపై తగులుకోవడం,
    అటాచ్మెంట్ను తగ్గించడంలో:
    వారు, కాలుష్యం లేకుండా, ప్రకాశవంతమైన,
    ఈ ప్రపంచంలో నిబ్బణ చేరుకోవాలి.
    వివరణ:
    విముక్తి పొందడం చాలా బాగా ప్రాక్టీసును సాధించిన ఆ తెలివైన వ్యక్తులు
    ఉన్నారు. వారు మానసికంగా లేదా మానసికంగా ఏదైనా పట్టుకొని లేదు. వారు
    అత్యాశతో ధోరణిని వ్యతిరేకించారు మరియు గ్రహించి, వారు గ్రహించినందుకు
    ఆనందం పొందుతారు. వారు, మెరుస్తూ ఉన్నవారిని మెరుస్తూ, ఈ ప్రపంచంలో
    పూర్తిగా విముక్తి పొందారు.
    Teachings of the Buddha - The Dhammapada (2) - The Words of Truth - Theravada Buddhism
    Samaneri Jayasāra
    46.1K subscribers
    Selected verses of utterance as spoken by the Buddha in Pali. Translated by Bhikku Anandajoti and Acharya Buddharakkhita
    The
    Dhammapada is a collection of sayings of the Buddha in verse form and
    one of the most widely read and best known Buddhist scriptures. The
    original version of the Dhammapada is in the Khuddaka Nikaya, a division
    of the Pali Canon of Theravada Buddhism.
    The
    Buddhist scholar and commentator Buddhaghosa explains that each saying
    recorded in the collection was made on a different occasion in response
    to a unique situation that had arisen in the life of the Buddha and his
    monastic community.
    _________________________________________
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    109) Classical Urdu- کلاسیکی اردو



    کلاسیکل Urdu- کلاسیکی میں سچائی باب 6 دانشمند کی ئلسٹریٹیڈ Dhammapada ٹریژری اردو
    سچائی باب 6 دانشمند کی ئلسٹریٹیڈ Dhammapada ٹریژری
    آیت 76. خزانہ دانش مند کی ایڈوائس
    ایک کو حکمت سے ملاقات ایک آدمی چاہیے
    جو گناہ بتاتے اور مذمت کرتا ہے،
    جو ایک پوشیدہ خزانہ جنم دیتی ہے،
    اس طرح ایک بابا کے ساتھ ایک کی بیوی کو کرنا چاہئے.
    Consorting تو ایک افزودہ کیا جاتا ہے
    اور کمی میں کبھی نہیں.
    وضاحت:
    ایک سے پتہ چلتا ہے ایک دانا شخص کسی کی غلطیوں اور سختی کی اصلاح ایک کو
    بتاتے ہیں جو ہیں، وہ ایک ایسا خزانہ کے ایک سومی ظاہر طور پر دیکھا جانا
    چاہئے. ان کی کمپنی کی کوشش کی جانی چاہئے. اس طرح کی انجمن مردوں کے بہتر
    افراد بنا دے گا.
    آیت 77. نیک پسندی کو فروغ دیتے گڈ ایڈوائس
    ، اسے نصیحت کر اس کو تعلیم دو دو
    اور ذلت سے ایک کو چیک کریں.
    محترم یقینا، سچ کو وہ ہے
    عزیز نہیں کہ وہ جھوٹے لئے ہے.
    وضاحت:
    عقل مند اور اچھے شخص لعن طعن اور خبردار جو لوگ، اور سماج مخالف رویے میں
    حاصل کرنے سے ایک شخص روکتا ہے، نیک افراد کی طرف سے پسند کیا جاتا ہے -
    اور ہیں جو برائی ان کی طرف سے ناپسند کیا.
    آیت 78. میں نیکوکاروں کا کمپنی
    برائی دوستوں کے ساتھ کے ارد گرد مت جاؤ،
    بدماشوں کے ساتھ سہارا نہیں ہے.
    عظیم دوستوں کے ساتھ آپ کا وقت خرچ کرتے ہیں،
    اور لائق والوں رانی.
    وضاحت:
    اس سے محفوظ بری روش ہے ان کےساتھ وابستہ نہیں. مطلب اور برے ہیں جو دج،
    برے لوگوں کی صحبت سے بچیں. قابل دوست کے ساتھ وابستہ کریں. عظیم افراد کے
    معیار اور فضیلت اور جس نے آپ کو بلند کرنے کے قابل ہو جائے گا میں اعلی
    ہیں جو کمپنی کے رکھیں.
    آیت 79. سے Dhamma میں خوشی سے رہنا
    مبارک ہے وہ جو سے Dhamma ڈرنکس ہے
    کہ دل کے ساتھ واضح اور اچھا ہے.
    ایک عقلمند e’er نعمتیں
    سے Dhamma میں نوبل طرف سے اعلان.
    وضاحت: ایک “درس” میں نعمتیں جو ایک خالص ذہن کے ساتھ خوشی سے رہتے ہیں. “شاندار ہیں” کے تجربے عقلمند ہمیشہ لطف اندوز.
    80. حکمت والا کنٹرول خود آیت
    آب پاشی کے پانیوں پر نافذ،
    فیشن شافٹس fletchers،
    جائینر ان ٹمبر شکل کے طور پر
    عقل مند ہیں وہ لوگ جو خود کو وش.
    وضاحت:
    irrigator کی پانی کا انتظام کرنے والے جو بھی جگہ وہ چاہتا ہے کے لئے
    پانی کو ہدایت میں ہنر مند ہے. فلیچر مہارت سے ایک بہت ہی براہ راست باہر
    لکڑی کا ایک ٹکڑا کے طور پر اس پر مہارت سے کام کر رہے ہیں کی طرف سے تیر
    شافٹ شکلیں. بڑھئی لکڑی اور تشکیل انہوں نے اپنی ضرورت کے لحاظ سے اس سے
    باہر کرنا چاہتا ہے جو کچھ بھی، کا ایک بلاک کا انتخاب. اسی طرح میں، عقل
    مند شخص یہ راستہ وہ چاہیں روکنے، ان کے ذہن پر کام کرتا ہے.
    81. وار ہیں صبر آیت
    بس ایک طاقتور بولڈر طور
    ہوا کے ساتھ نہیں اکساتا،
    عقلمند منتقل کر دیا کبھی نہیں رہے ہیں تاکہ
    یا تو الحمد یا الزام کی طرف سے.
    وضاحت:
    عقل مند بے حس اور تعریف اور ذلت دونوں سے unruffled رہتے ہیں. عقل مند
    زندگی کے تمام نشیب و فراز کے تحت unshaken رہیں، بے حس ہوا کی buffetings
    واتسٹندس کہ ٹھوس چٹان کی طرح.
    82. وار ہیں مبارک آیت
    یہاں تک کہ ایک fathomless جھیل کے طور پر،
    ایک جھیل اتنی پرسکون اور واضح،
    تاکہ dhammas سن کر
    بہت سکون عقلمند بن جاتے ہیں.
    وضاحت:
    نہایت گہرے سمندر اورتم، پرسکون ہیں اور اتیجیت نہیں ہیں. اسی طرح جن وار
    جو بدھا حاصل گہری آگہی کا کلام سنو اور انتہائی پرسکون اور اورتم ہو والوں
    میں.
    83. وار ہیں اورتم آیت
    سب کچھ اچھا ترک کرنے،
    شوق نعمتیں میں نہیں پرامن چہچہانا،
    اور خوشی یا درد کی طرف سے چھوا چاہے
    نہ ہی وار میں خوشی یا ہای دیکھا جاتا ہے.
    وضاحت:
    عظیم اور عقلمند افراد دنیا میں کچھ بھی جو کچھ کے ساتھ منسلک نہیں کر رہے
    ہیں. تخشاست افراد دنیاوی چیزیں، مادی فوائد یا جنسی نعمتیں خواہش میں بات
    نہیں کرتے. جو بھی خوش قسمتی یا بیمار قسمت ان کو چھو سکتا ہے، وہ پرسکون
    رہیں، نہ اداس یا حوصلہ افزائی.
    آیت 84. حکمت والا ہے لائیو درست طریقے
    نہ تو کے لئے ایک کی اپنی، اور نہ ہی کسی دوسرے کو خاطر ہے
    ایک کے لئے بچوں، مال و دولت، جائیداد کی خواہش کرنا چاہئے،
    نہ ہی ظالم ذرائع کی طرف سے کامیابی کی خواہش،
    اس طرح نیک اور دانا، صالح ایک ہو گا.
    وضاحت:
    نہیں ایک کی اپنی فائدے کے لیے اور نہ ہی دوسروں کی اس کے لئے، انہوں نے
    بچوں، دولت یا سلطنت کی خواہش کرتا. اور نہ ہی وہ خود جلال کی خواہش کرتا
    ہے. اس طرح وہ، حقیقت پسندانہ penetrative اور اچھا برتاؤ کیا ہے.
    آیت 85. کچھ ریچ دیگر ساحل
    والوں میں وہ بہت کم ہیں
    جو اس کے علاوہ ساحل کے پاس جاؤ،
    انسانیت میں سب سے زیادہ
    اس کو یہاں ساحل پر ادھر ادھر بھاگتے.
    وضاحت:
    چاہتے ہیں جو ان لوگوں کے دوسری طرف کے پار کرنے کی صرف ایک مٹھی بھر
    کامیاب ہیں. لوگ دوسروں کے پیچھے چھوڑ دیا جاتا ہے جو اس ساحل کے ساتھ ساتھ
    چل رہا رکھنے. جو آزادی تک پہنچنے کے لئے کے قابل نہیں ہے ان لوگوں کو
    عوام Samsara ہے میں پکڑے رہیں.
    86. لوگ جنہوں نے پیروی سے Dhamma ہیں آزاد کرا لیا آیت
    لیکن وہ کون سے Dhamma مشق
    سے Dhamma اچھی طرح بتایا کے مطابق،
    موت کے ڈومین مشکل سے نکلنا
    وہ مزید ساحل کو پار کر لیں گے.
    وضاحت:
    ہستی کے آسمان جس پر مارا اثر ہے، پار کر جانا مشکل ہے. صرف ان لوگوں کو
    بہت نیک راہ بدھ کی اچھی طرح سے بیان تعلیمات میں اشارہ پر عمل کریں جو ان
    ہستی کے آسمان کو پار کرنے کے لئے اتنا مشکل ہے کہ کو پار کرنے کے قابل ہو
    جائے گا.
    Verse 87. نظم و ضبط کے ذریعے آزادی
    ڈرماس ڈارک کو چھوڑ کر
    دانشور روشن،
    گھر سے گھر جانے کے لئے
    استحکام میں ناکام.
    وضاحت:
    دانشور شخص مکمل طور پر اور مکمل طور پر ان لوگوں کو بے نقاب خیالات اور
    رویے کے قابل اطمینان طریقوں کو چھوڑ دیتا ہے اور رینج کی زندگی کے غیر
    معمولی راہ میں زندگی کی معروف سہولیات سے دور رہتا ہے. انہوں نے آزادی کی
    کامیابی کے لئے سازگار بنا دیا.
    Verse 88. اپنے دماغ کو صاف کریں
    ان کی خواہش ہے کہ نادر خوشی
    خوشحالی کی وجہ سے،
    ان دانشوروں کو خود کو صاف کرنا چاہئے
    دماغ کے تمام معاملات سے.
    وضاحت:
    وہ آزادی میں دلچسپی لیتا ہے. وہ حساسیت کے لئے تمام ترجیحات دیتا ہے. اس
    طرح، وہ کسی بھی مال کے بغیر ہے. دانشور شخص ان کے ذہن سے ان کے ذہن کو صاف
    کرنے کے لئے آمدنی دیتا ہے جو دماغ کو ضائع کرتی ہے.
    Verse 89. Arahats دنیا بھر سے باہر ہیں
    جو لوگ ویکنگنگ میں آتے ہیں
    دماغ کے ساتھ مکمل زراعت کے ساتھ،
    خوشی، اب تک چڑھنے نہیں،
    منسلک منسلک میں:
    وہ، آلودگی کے بغیر، چمکدار،
    اس دنیا میں نبیبانا تک پہنچ گیا ہے.
    وضاحت:
    ان دانشمند افراد ہیں جنہوں نے آزادی کے حصول کے مطابق بہت اچھے عوامل پر
    عمل کیا ہے. وہ جذباتی طور پر یا ذہنی طور پر کچھ بھی نہیں لگاتے ہیں. وہ
    لالچی اور پکڑنے کے رجحان کے مخالف ہیں، وہ غیر گرنے میں خوشی کرتے ہیں.
    وہ، چمکنے والے، جو بدمعاش کے مکمل طور پر برے ہیں، اس دنیا میں آزادی حاصل
    کی ہے.
    Dhamma Discussion in English|11|Most Ven Dhammajiva Maha Thero|2021-09-14
    Nissarana Vanaya
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    Dhamma Discussion in English|11|Most Ven Dhammajiva Maha Thero|2021-09-14

    Mayawati@Mayawati


    1.
    यूपी में कानून व स्वास्थ्य व्यवस्था की तरह ही यहाँ के सड़कों की भी
    दुर्दशा व ख़स्ताहाली से आमजनजीवन काफी बेहाल है तथा गड्डों में पानी भर
    जाने से सड़क हादसों व इसमें होने वाली दर्दनाक मौतों की ख़बरों से अख़बार
    भरे पड़े हैं, यह अति-दुःखद व सरकार की विफलता का जीता-जागता प्रमाण।

    1.
    Like the law and health system in UP, the public life is suffering due
    to the plight of the roads here and the newspapers are filled with the
    news of road accidents and painful deaths due to water filling the
    potholes, it is super- Sad and living proof of the failure of the
    government.

    Hunger is the worst kind of illness said Awakened One

    Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.

    Fraud EVMs must be replaced with Ballot Papers.

    1.
    യുപിയിലെ നിയമവും ആരോഗ്യ സംവിധാനവും പോലെ, ഇവിടുത്തെ റോഡുകളുടെ ശോച്യാവസ്ഥ
    മൂലം പൊതുജീവിതം ദുരിതമനുഭവിക്കുന്നു, റോഡുകളിലെ അപകട വാർത്തകളും കുഴികളിൽ
    വെള്ളം നിറഞ്ഞ് വേദനയേറിയ മരണങ്ങളും പത്രങ്ങളിൽ നിറയുന്നു, അത് വളരെ
    സങ്കടകരമാണ് സർക്കാരിന്റെ പരാജയത്തിന്റെ ജീവിക്കുന്ന തെളിവ്

    ವಂಚನೆ ಇವಿಎಂಗಳನ್ನು ಬ್ಯಾಲೆಟ್ ಪೇಪರ್‌ಗಳೊಂದಿಗೆ ಬದಲಾಯಿಸಬೇಕು.

    ಒಳ್ಳೆಯದನ್ನು ಮಾಡಲು ನಾವು ಎಲ್ಲ ಜನರನ್ನು ಪ್ರೋತ್ಸಾಹಿಸೋಣ. ಕುಂಡಗಳಲ್ಲಿ ಬ್ರೊಕೋಲಿ 🥦 ಮೆಣಸು 🫑 ಸೌತೆಕಾಯಿ 🥒 ಕ್ಯಾರೆಟ್ 🥕 ಬೀನ್ಸ್ ಬೆಳೆಯಿರಿ. ಹಣ್ಣು 🍎 ಬೇರಿಂಗ್ ಮರಗಳು 🌳 ಪ್ರಪಂಚದಾದ್ಯಂತ 🌎 ಮತ್ತು ಬಾಹ್ಯಾಕಾvಶದಲ್ಲಿ.

    1.
    યુપીમાં કાયદા અને આરોગ્ય પ્રણાલીની જેમ, અહીંના રસ્તાઓની દુર્દશાને કારણે
    જાહેર જીવન પીડાય છે અને અખબારો માર્ગ અકસ્માતો અને ખાડાઓ ભરાવાથી
    પીડાદાયક મૃત્યુના સમાચારોથી ભરેલા છે, તે ખૂબ જ દુ Sadખદ છે. અને સરકારની
    નિષ્ફળતાનો જીવંત પુરાવો.

    କ୍ଷୁଧା ହେଉଛି ସବୁଠାରୁ ଭୟଙ୍କର ରୋଗ

    ଆସନ୍ତୁ ସମସ୍ତ ଲୋକଙ୍କୁ ଭଲ କରିବାକୁ ଉତ୍ସାହିତ କରିବା | ହାଣ୍ଡିରେ ବ୍ରୋକୋଲି pper ଲଙ୍କା 🫑 କାକୁଡି 🥒 ଗାଜର ots ଡାଲି ବ ow ାନ୍ତୁ | ଫଳ 🍎 ବିଲେଇ ଗଛ 🌳 ସମଗ୍ର ବିଶ୍ୱରେ 🌎 ଏବଂ ମହାକାଶରେ |

    ଜାଲିଆତି ଇଭିଏମ୍ ଗୁଡିକ ବାଲାଟ ପେପର ସହିତ ବଦଳାଇବା ଜରୁରୀ |

    comments (0)
    09/13/21
    𝓛𝓔𝓢𝓢𝓞𝓝 4092 Tue 14 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 112) Classical Vietnamese-Tiếng Việ, Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം, 73) Classical Marathi-क्लासिकल माओरी, Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 5:53 am

    𝓛𝓔𝓢𝓢𝓞𝓝  4092 Tue 14 Sep 2021

    https://www.buddha-vacana.org/

    Tree

    Buddha Vacana

    — The words of the Buddha —

    http://www.buddhanet.net/dhammapada/d_twin.htm

    Positive Words of the Awakened One  Buddha in

    112) Classical Vietnamese-Tiếng Việ,

    Treasury of Truth Chapter 1. Twin Verses


    Positive Words of the Awakened One  Buddha in29) Classical English,Roman,06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാ,73) Classical Marathi-क्लासिकल माओरी,



    Hunger is the worst kind of illness said Awakened One
    Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
    Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


    𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
    18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
    𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
    668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
    8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
    𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
    𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
    𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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    Button Plant Green Butterfly E Mail Animation Clip

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    𝙟𝙘𝙝𝙖𝙣𝙙𝙧𝙖𝙨𝙚𝙠𝙝𝙖𝙧𝙖𝙣@𝙮𝙖𝙝𝙤𝙤.𝙘𝙤𝙢
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    • 112) Classical Vietnamese-Tiếng Việ,
      Những lời của Đức Phật từ Phật giáo trong tiếng Việt-Tiếng Việt Tiếng Việt
      Làm sạch tâm trí tốt
      Hunger là loại bệnh tồi tệ nhất - Phật
      Trồng
      bông cải xanh, ớt, dưa chuột, cà rốt, đậu, cây ăn trái cây trong chậu
      và cây mang trái cây như Ashoka Đại đế đã làm trên khắp Amudha Surabhi
      hành tinh Trái đất và trong không gian. Tiếp cận nghề trồng trọt và lâm
      nghiệp cho hạt giống và cây non.
      DN 16 - (D II 137)
      Mahāparinibbāna sutta.
      {trích đoạn}
      Hướng dẫn cuối cùng của Đức Phật trên Mahā-Parinibbāna
      Sutta
      này tập hợp nhiều hướng dẫn khác nhau, Đức Phật đã đưa ra vì lợi ích
      của những người theo dõi sau khi anh ta đi xa, điều này khiến nó trở
      thành một bộ hướng dẫn rất quan trọng đối với chúng ta ngày nay.
      Tôi
      sẽ hướng dẫn diễn ngôn về Pháp được gọi là Dhammādāsa, sở hữu trong đó
      Ariyasāvaka, nếu anh ta mong muốn, có thể tuyên bố về bản thân: ‘đối với
      tôi, không còn Niraya, không còn Tiracchāna-yoni, không còn
      Pettivisaya, không Nhiều trạng thái bất hạnh hơn, bất hạnh, về sự khốn
      khổ, tôi là một sotāpanna, do thiên nhiên không có trạng thái khốn khổ,
      chắc chắn là định mệnh cho Sambodhi.
      Và những gì, ānanda, là
      Nghị
      luận đó về Pháp được gọi là Dhammādāsa, sở hữu trong đó Ariyasāvaka,
      nếu anh ta mong muốn, có thể tuyên bố mình: ‘Đối với tôi, không còn
      Niraya, không còn Tiracchāna-yoni, không còn Pettivisaya, không còn
      trạng thái nào Bất hạnh, về sự bất hạnh, về sự khốn khổ, I. Là một
      sotāpanna, do thiên nhiên không có trạng thái khốn khổ, một số người
      chắc chắn được định sẵn cho Sambodhi?
      Ở đây, ānanda, một ariyasāvaka được ban cho Buddhe avecccapappasāda:
      Anh ấy được ban cho Dhamme Aveccapappasāda:
      Anh ấy được trang bị với Saṅghe aveccappasāda:
      Anh ta được ban cho một sīla có thể đồng ý với ariyas,
      Điều
      này, ānanda, là diễn ngôn về Pháp được gọi là Dhammādāsa, sở hữu trong
      đó Ariyasāvaka, nếu anh ta mong muốn, có thể tuyên bố về bản thân: ‘Đối
      với tôi, không còn Niraya, không còn nữa Tiracchāna-yoni, không còn
      Pettivisaya , không còn trạng thái bất hạnh nào, bất hạnh, về sự khốn
      khổ, tôi là một sotāpanna, do thiên nhiên không có trạng thái khốn khổ,
      chắc chắn là định mệnh với Sambodhi.
      Sato Nếu bạn vẫn còn, Bhikkhus và Sampajānos. Đây là sự tham gia của chúng tôi cho bạn.
      Và làm thế nào, Bhikkhus, là một bhikkhu sato? Ở đây, Bhikkhus, một Tỳ kheo
      Do đó, Bhikkhus, là một Bhikkhu Sato. Và làm thế nào, Bhikkhus, là một bhikkhu sampajāno? Ở đây, Bhikkhus,
      Do
      đó, Bhikkhus, là một Bhikkhu Sampajāno. Sato Nếu bạn vẫn còn, Bhikkhus
      và Sampajānos. Đây là sự tham gia của chúng tôi cho bạn.
      - Ananda, Twin Sala
      Cây
      cối đang nở rộ, mặc dù đó không phải là mùa hoa. Và những bông hoa mưa
      trên cơ thể của Như Lai và thả và rải rác và rải rác trên nó trong sự
      thờ phượng của Như Lai. Và hoa san hô thiên thể và bột gỗ đàn hương trời
      từ bầu trời mưa xuống trên cơ thể của Như Lai, và thả và rải rác và rải
      rác trên nó trong việc thờ cúng Như Lai. Và âm thanh của những giọng
      nói trên trời và những nhạc cụ trên trời tạo ra âm nhạc trong không khí
      ra khỏi sự tôn kính đối với LataGata.
      Nó
      không phải là bởi điều này, ānanda, rằng tathāgata được tôn trọng, tôn
      kính, tôn trọng, tôn kính và vinh danh. Nhưng, Ananda, bất kỳ Tỳ kheo
      hay Bhikkhuni, giáo dân hoặc nữ giáo dân nào, còn lại
      Dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna,
      Sống
      phù hợp với Pháp, rằng một khía cạnh, tôn kính, Estems, tỏ lòng tôn
      kính và tôn vinh Tathāgata với sự tôn kính tuyệt vời nhất. Do đó,
      ānanda, bạn nên tự rèn luyện vì vậy: ‘Chúng ta sẽ vẫn là
      Dhamm’ānudhamma’p'paṭipanna, sāmīci’p'paṭipanna, sống theo dhamma’.
      Bhagawan Phật nói
      “Brothers
      của tôi, có hai thái cực này mà một người trên con đường nên tránh. Hai
      cái nào? Một là để lao vào chính mình thành những thú vui gợi cảm. Và
      một là để thực hành khổ hạnh làm mất cơ thể nhu cầu của nó. Cả hai thái
      cực này dẫn đến thất bại.
      “Con
      đường tôi đã phát hiện ra là cách giữa, tránh cả hai thái cực và có khả
      năng dẫn đầu một để hiểu, giải phóng và hòa bình. Đó là con đường tuyệt
      vời tám lần hiểu biết đúng, suy nghĩ đúng, lời nói đúng, hành động
      đúng, sinh kế đúng, nỗ lực đúng, chánh niệm và tập trung đúng đắn. Tôi
      đã theo con đường tám lần cao quý này và đã nhận ra sự hiểu biết, giải
      phóng và hòa bình.
      Đầu
      tiên là sự tồn tại của đau khổ. Sinh, tuổi già, ốm đau và cái chết đang
      đau khổ. Nỗi buồn, giận dữ, ghen tuông, lo lắng, lo lắng, sợ hãi và
      tuyệt vọng đang đau khổ. Tách khỏi những người thân yêu là đau khổ. Liên
      kết với những người bạn không thích là đau khổ. Mong muốn, đính kèm và
      bám vào năm tập hợp là đau khổ.
      “Anh em, sự thật thứ hai cho thấy nguyên nhân đau khổ. Vì sự thiếu
      hiểu biết, mọi người không thể nhìn thấy sự thật về cuộc sống, và họ bị
      bắt trong ngọn lửa ham muốn, giận dữ, ghen tuông, đau buồn, lo lắng, sợ
      hãi và tuyệt vọng.
      “Anh em, sự thật thứ ba là sự chấm dứt đau khổ.
      Hiểu về sự thật của cuộc sống mang đến sự chấm dứt của mọi đau buồn và đau khổ và làm phát sinh hòa bình và niềm vui.
      “Anh em, sự thật thứ tư là con đường dẫn đến sự chấm dứt đau khổ. Đó
      là con đường tám lần cao quý, mà tôi vừa giải thích. Con đường Noble
      tám lần được nuôi dưỡng bằng cách sống một cách thận trọng. Chánh niệm
      dẫn đến sự tập trung và hiểu biết, với những người giải phóng bạn khỏi
      mọi nỗi đau và nỗi buồn và dẫn đến hòa bình và niềm vui. Tôi sẽ hướng
      dẫn bạn dọc theo con đường nhận thức này.
      “Tầm nhìn nảy sinh, cái nhìn sâu sắc nảy sinh, sự phân biệt nảy sinh,
      kiến thức phát sinh, chiếu sáng phát sinh trong tôi liên quan đến
      những điều không bao giờ nghe thấy trước đây: ‘Sự thật của căng thẳng
      cao quý này đã được hiểu.’
      “Sự
      thật cao quý của sự chấm dứt căng thẳng: sự phai màu hoàn toàn, từ bỏ,
      từ bỏ, từ bỏ, phát hành, và buông bỏ điều đó rất thèm. Sự thật cao quý
      này của sự chấm dứt căng thẳng đã được thực hiện. Đây là sự thật cao quý
      của cách luyện tập dẫn đến sự chấm dứt căng thẳng.
      “Ngay
      khi kiến thức và tầm nhìn của tôi liên quan đến bốn sự thật cao quý
      như họ đã đến - thực sự thuần khiết, thì tôi đã tuyên bố đã đánh thức
      trực tiếp với sự đánh thức chính mình trong vũ trụ với tất cả các hướng
      dẫn vô hình của nó, chiêm ngưỡng, Brahmans, hoàng gia và nổi tiếng của
      nó. Kiến thức & Tầm nhìn nảy sinh trong tôi: ‘Không thể lay chuyển
      là bản phát hành của tôi. Đây là lần sinh cuối cùng của tôi. Bây giờ
      không có sự tồn tại mới. “
      Trong
      khi Siddhartha đang giải thích bốn sự thật cao quý, một trong những tu
      sĩ, Kondanna đột nhiên cảm thấy một sự tỏa sáng tuyệt vời trong tâm trí
      của chính mình. Anh ta có thể nếm thử sự giải thoát mà anh ta đã tìm
      kiếm rất lâu. Khuôn mặt anh rạng rỡ với niềm vui. Đức Phật chỉ vào anh
      ta và khóc, “Kondanna! Bạn đã có nó! Bạn đã có nó! “
      Kondanna
      gia nhập lòng bàn tay và cúi đầu trước Siddhartha. Với sự tôn trọng sâu
      sắc nhất, anh nói, “Hòa thượng Gautama, xin hãy chấp nhận tôi là môn đệ
      của bạn. Tôi biết rằng dưới sự hướng dẫn của bạn, tôi sẽ đạt được sự
      thức tỉnh tuyệt vời.
      Bốn
      nhà sư còn lại cũng cúi đầu trước bàn chân của Siddhartha, đã tham gia
      lòng bàn tay của họ và yêu cầu được nhận làm môn đệ. Siddhartha nói, anh
      em! Những đứa trẻ của làng đã cho tôi cái tên ‘Đức Phật. Bạn cũng có
      thể gọi cho tôi bằng tên đó nếu bạn thích. “
      Kondanna hỏi, “Không ‘Phật” có nghĩa là’ một người bị đánh thức ‘? “
      “Đúng vậy, và họ gọi con đường mà tôi đã phát hiện ra ‘cách thức tỉnh.’ Bạn nghĩ gì về tên này?”
      “‘Một
      người được đánh thức’! ‘Cách thức tỉnh’! Tuyệt vời! Tuyệt vời! Những
      tên này là đúng, nhưng đơn giản. Chúng tôi sẽ vui vẻ gọi bạn là Đức
      Phật, và con đường bạn đã phát hiện ra cách thức tỉnh. Như bạn vừa nói,
      sống mỗi ngày một cách chánh niệm là cơ sở của thực hành tâm linh. Năm
      tu sĩ là một tâm trí chấp nhận Gautama là giáo viên của họ và gọi anh là
      Đức Phật.
      Đức
      Phật mỉm cười với họ. ” Xin vui lòng, anh em, thực hành với một tinh
      thần cởi mở và thông minh, và trong ba tháng bạn sẽ đạt được thành quả
      của sự giải thoát.
      Đức Phật lý giải về dịch bệnh
      Lâm Ánh Ngọc Home
      17.9K subscribers
      Đây là kênh youtube chính thức của Lâm Ánh Ngọc. Mọi hình thức copy trên trang sẽ được youtobe bảo vệ.
      ĐỨC PHẬT LÝ GIẢI VỀ DỊCH BỆNH
      Nguồn Bài viết : Như Nhiên Thích Tánh Tuệ
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      License
      Creative Commons Attribution license (reuse allowed)
      Đức Phật lý giải về dịch bệnh
      Đây
      là kênh youtube chính thức của Lâm Ánh Ngọc. Mọi hình thức copy trên
      trang sẽ được youtobe bảo vệ.ĐỨC PHẬT LÝ GIẢI VỀ DỊCH BỆNHNguồn Bài viết
      : Như Nhiên…

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    Buddha Amitabha GIF - Buddha Amitabha A Diđàphật GIFs

    Public
    Từ riêng của Đức Phật trích dẫn về sự tham dự về nhận thức
    mahā + satipaṭhāna.
    Tôn giáo, chủng tộc, diễn viên, bất bình đẳng,
    Đã ở đó
    Có
    Và
    Sẽ tiếp tục ở đó!
    Dr b.r.ambedkar sấm sét “chính bharat baudhmay karunga.” (Tôi sẽ làm cho đất nước này Phật giáo)
    Tất
    cả các xã hội đánh thức thổ dân Thunder vui nhộn “hum prapanch
    prabuddha prapanchmay karunge.” (Chúng tôi sẽ làm cho cả thế giới
    PRAPANCH PRAPANCH
    Điều này sẽ xảy ra thông qua
    Hội
    nghị Trực tuyến trực tuyến miễn phí tại những lời nói riêng của một
    người về phúc lợi, hạnh phúc và hòa bình cho tất cả các xã hội và để họ
    đạt được niềm hạnh phúc vĩnh cửu theo mục tiêu cuối cùng thông qua Mahā +
    Satipaṭhāāna- Tham dự nhận thức bằng cách quan sát phần Kāya trên
    ānāpāna, tư thế, sampajañña, Phản lường, các yếu tố, chín khu vực
    chariel, của Vedanā và Citta
    sau đó
    Tôn giáo, chủng tộc, diễn viên và bất đẳng động
    Sẽ không ở đó!
    Tipitaka.
    DN 22 - (D II 290)
    Mahāsatipaṭhāna sutta.
    Tham dự nhận thức của Phật
    mahā + satipaṭhāna.
    Sutta này được coi là một tài liệu tham khảo chính cho thực hành thiền.
    Giới thiệu
    I. Quan sát Kāya
    A. Phần trên ānāpāna
    B. Phần trên tư thế
    C. Phần trên Sampajañña
    D. phần về sự phản cảm
    E. Phần trên các yếu tố
    F. phần trên chín khu vực charielnel
    II. Quan sát Vedanā.
    Giới thiệu
    Vì vậy, tôi đã nghe:
    Trong một dịp, Bhagavā đang ở giữa Kurus tại Kammāsadhamma, một thị trấn của Kurus. Ở đó, anh ấy đã đề cập đến Tỳ kheo:
    - Bhikkhus.
    - Bhaddante đã trả lời Bhikkhus. Bhagavā nói:
    - Cái này,
    Bhikkhus, là con đường dẫn đến không có gì ngoài sự tinh khiết của
    Chúng
    sinh, sự khắc phục của nỗi buồn và than vãn, sự biến mất của
    Dukkha-Domanassa, việc đạt được cách đúng đắn, việc thực hiện Nibbāna,
    đó là để nói bốn Satipaṭhānas.
    Bốn cái nào?
    Ở đây, Bhikkhus, một Bhikkhu ở quan sát Kāya ở Kāya, ātāpī
    Sampajāno, Satimā, đã từ bỏ abhijjhā-domanassa về phía thế giới.
    Anh
    ta ở lại quan sát Vedanā ở Vedanā, ātāpī sampajāno, satimā, đã từ bỏ
    abhijjhā-domanassa về phía thế giới. Anh ta ở lại quan sát Citta ở
    Citta, ātāpī sampajāno, satimā, đã từ bỏ abhijjhā-domanassa về phía thế
    giới. Anh ta cư ngụ quan sát Dhamma · S ở Pháp · S, ātāpī sampajāno,
    satimā, đã từ bỏ abhijjhā-domanassa về phía thế giới.
    I. Kāyānupassanā.
    A. phần trên ānāpāna
    Và
    Làm
    thế nào, Bhikkhus, một Bhikkhu có sống quan sát Kāya ở Kāya không? Ở
    đây, Bhikkhus, một Tỳ kheo, đã đi đến rừng hoặc đã đi vào gốc cây hoặc
    đã đi đến một căn phòng trống, ngồi xuống hai chân theo chiều ngang, đặt
    Kāya thẳng đứng, và đặt sati parimukhaṃ. Vì vậy, Sato anh thở vào, vì
    thế là Sato anh thở ra. Thở lâu anh hiểu: ‘Tôi đang thở dài’; thở ra lâu
    anh hiểu: ‘Tôi đang thở dài’; thở trong ngắn, anh hiểu: ‘Tôi đang thở
    trong ngắn’; Thở ra ngắn ngủi, anh hiểu: ‘Tôi đang thở ra’; Anh ta huấn
    luyện bản thân: ‘Cảm thấy Kāya, tôi sẽ thở trong’; Anh ta tự đào tạo:
    ‘Cảm thấy toàn bộ Kāya, tôi sẽ thở ra’; Anh ta huấn luyện bản thân:
    ‘Bình tĩnh lại Kāya-saṅkhāras, tôi sẽ thở vào’; Anh ta huấn luyện bản
    thân: ‘Bình tĩnh lại Kāya-saṅkhāras, tôi sẽ thở ra’.
    Chỉ cần
    As,
    Bhikkhus, một người đi viên khéo léo hoặc người học việc của Turner,
    thực hiện một bước ngoặt dài, hiểu: ‘Tôi đang thực hiện một lượt dài’;
    Thực hiện một lượt một lần ngắn, anh ấy hiểu: ‘Tôi đang thực hiện một
    lượt ngắn’; Theo cùng một cách, Bhikkhus, một Tỳ kheo, thở dài, hiểu:
    ‘Tôi đang thở dài’; thở ra lâu anh ta hiểu: ‘Tôi đang thở dài’; thở
    trong ngắn, anh hiểu: ‘Tôi đang thở trong ngắn’; Thở ra ngắn ngủi, anh
    hiểu: ‘Tôi đang thở ra’; Anh ta huấn luyện bản thân: ‘Cảm thấy toàn bộ
    Kāya, tôi sẽ thở trong’; Anh ta tự đào tạo: ‘Cảm thấy toàn bộ Kāya, tôi
    sẽ thở ra’; Anh ta huấn luyện bản thân: ‘Bình tĩnh lại Kāya-saṅkhāras,
    tôi sẽ thở vào’; Anh ta huấn luyện bản thân: ‘Bình tĩnh lại
    Kāya-saṅkhāras, tôi sẽ thở ra’.
    Do đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ,
    hoặc
    anh ta cư ngụ quan sát Kāya ở Kāya bên ngoài, hoặc anh ta cư ngụ quan
    sát Kāya ở Kāya trong nội bộ và bên ngoài; Anh ta ở lại quan sát
    Samudaya của các hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc
    truyền lại các hiện tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và
    truyền lại các hiện tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!”
    Sati có mặt trong anh ta, chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh
    ta cư ngụ tách rời, và không bám lấy bất cứ thứ gì trên thế giới. Do đó,
    Bhikkhus, một Tỳ kheo sống quan sát Kāya ở Kāya.
    B. Iriyāpatha Pabba.
    Hơn nữa,
    Bhikkhus, một Bhikkhu, trong khi đi bộ, hiểu: ‘Tôi đang đi bộ’, hoặc
    Trong khi đứng anh hiểu: ‘Tôi đang đứng’, hoặc trong khi ngồi anh ấy
    hiểu:
    ‘Tôi đang ngồi’, hoặc trong khi nằm xuống, anh ấy hiểu: ‘Tôi đang nằm
    xuống’. Hoặc khác, trong bất kỳ vị trí nào của anh ta kāya được xử lý,
    anh ta hiểu nó cho phù hợp.
    C. Phần trên Sampajañña
    Hơn nữa,
    Tỳ
    kheo, một Tỷ-kheo, trong khi tiếp cận và trong khi khởi hành, hoạt động
    với sampajañña, khi nhìn về phía trước và trong khi nhìn xung quanh,
    ông hoạt động với sampajañña, trong khi uốn và khi duỗi, ông hoạt động
    với sampajañña, trong khi mặc áo choàng và chiếc áo choàng trên và trong
    khi thực hiện bát, ông hoạt động với sampajañña, khi ăn, khi uống,
    trong khi nhai, khi nếm, ông hoạt động với sampajañña, khi tham dự đến
    việc kinh doanh của đi ngoài và đi tiểu, ông hoạt động với sampajañña,
    trong khi đi bộ, trong khi đứng, khi ngồi, khi ngủ, trong khi được tỉnh
    táo, trong khi nói chuyện và trong khi im lặng, ông hoạt động với
    sampajañña.
    Do đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta
    Ngồi
    lại quan sát Kāya ở Kāya bên ngoài, hoặc anh ta cư ngụ quan sát Kāya ở
    Kāya trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các
    hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện
    tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong
    anh ta, chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời,
    và không bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ
    kheo sống quan sát Kāya ở Kāya.
    D. Phần trên sự kinh tởm
    Hơn nữa,
    Tỳ kheo, một Tỷ-kheo coi cơ thể này rất, từ lòng bàn
    chân
    lên và từ tóc trên xuống đầu, được giới hạn bởi da và đầy đủ các loại
    tạp chất của nó: “Trong kāya này, có những sợi lông của người đứng đầu,
    lông trên cơ thể, móng, răng, da, thịt ,
    gân, xương, tủy xương, thận, tim, gan, màng phổi, lách,
    phổi, ruột, mạc treo, dạ dày với nội dung của nó, phân, mật,
    đờm, mủ, máu, mồ hôi, mỡ, nước mắt, mỡ, nước bọt, mũi nhầy,
    chất lỏng hoạt dịch và nước tiểu.”
    Cũng
    giống như khi, các Tỳ kheo, có một túi có hai khe hở và chứa đầy các
    loại ngũ cốc, như đồi thóc, lúa, đậu xanh, bò-đậu Hà Lan, hạt mè và gạo
    lứt. Một người đàn ông với thị lực tốt, sau khi tháo nó, sẽ xem xét [nội
    dung của nó]: “Đây là đồi lúa, đây là lúa, đó là đậu xanh, đó là những
    con bò-đậu Hà Lan, đó là những hạt mè và điều này được lứt gạo;” trong
    cùng một cách, các Tỳ kheo, một Tỷ-kheo coi cơ thể này rất, từ lòng bàn
    chân lên và từ tóc trên xuống đầu,
    được giới hạn bởi làn da của mình và đầy đủ các loại tạp chất:
    “Trong kāya này, có những sợi lông của người đứng đầu, lông trên cơ thể,
    móng,
    răng, da, thịt, gân, xương, tủy xương, thận, tim, gan, màng phổi, lá
    lách, phổi, ruột, mạc treo, dạ dày với nội dung, phân, mật, đàm, mủ,
    máu, mồ hôi, chất béo của nó, nước mắt, mỡ, nước bọt, dịch nhầy mũi,
    hoạt dịch chất lỏng và nước tiểu.”
    Do đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta
    Ngồi
    lại quan sát Kāya ở Kāya bên ngoài, hoặc anh ta cư ngụ quan sát Kāya ở
    Kāya trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các
    hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện
    tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” sati được presentin
    ông, chỉ trong phạm vi chỉ Nana và chỉ paṭissati, ông Khưu sống tách ra,
    và không bám víu vào bất cứ điều gì trên thế giới. Do đó, Bhikkhus, một
    Tỳ kheo sống quan sát Kāya ở Kāya.
    E. Phần trên các yếu tố
    Hơn nữa,
    Tỳ kheo, một Tỷ-kheo phản ánh trên kāya này rất, tuy nhiên nó được đặt,
    tuy nhiên nó được xử lý: “Trong kāya này, có các yếu tố đất,
    yếu tố nước, yếu tố lửa và yếu tố gió.”
    Cũng
    như, các Tỳ kheo, một người bán thịt khéo léo hoặc tập một của thịt,
    sau khi giết chết một con bò, sẽ ngồi tại một ngã tư cắt nó thành từng
    miếng; trong cùng một cách, các Tỳ kheo, một Tỷ-kheo phản ánh onthis rất
    kāya, tuy nhiên nó được đặt, tuy nhiên nó được xử lý: “Trong thiskāya,
    có các yếu tố đất, yếu tố nước, yếu tố lửa và yếu tố gió.”
    Như vậy Ngài an trụ quan sát kāya trong kāya nội bộ, hoặc Ngài an trụ quan sát kāya trong kāya bên ngoài, hoặc ông ngự
    quan
    sát kāya trong kāya nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya
    của các hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại
    các hiện tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại
    các hiện tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” sati hiện
    diện trong anh, chỉ trong phạm vi chỉ Nana và chỉ paṭissati, ông Khưu
    sống tách ra, và không bám víu vào bất cứ điều gì trong world.Thus Ngài
    an trụ quan sát kāya trong kāya;
    (1)
    Hơn nữa,
    Bhikkhus,
    một Tỳ kheo, giống như anh ta đang nhìn thấy một xác chết, ném đi trong
    một khu vực chiệu, một ngày chết, hoặc hai ngày chết hoặc ba ngày chết,
    sưng, hơi xanh và lễ hội, anh ta coi đây là Kāya: “Kāya này Cũng là một
    bản chất như vậy, nó sẽ trở thành như thế này, và không thoát khỏi tình
    trạng như vậy.
    Do đó,
    anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ quan
    sát Kāya ở Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya trong
    nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các hiện tượng ở
    Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện tượng ở Kāya,
    hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện tượng ở
    Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong anh ta, chỉ
    đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và không
    bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo sống
    quan sát Kāya ở Kāya.
    (2)
    Hơn nữa,
    Bhikkhus,
    một Tỳ kheo, giống như anh ta đang nhìn thấy một xác chết, ném vào một
    vùng đất, bị những con quạ ăn, bị diều hò ăn thịt, bị ăn thịt, được ăn
    bởi các diệc, bị chó ăn, bị chó ăn thịt, bị ăn thịt bởi Những con hổ,
    được ăn bởi Panthers, bị ăn thịt bởi nhiều loại chúng sinh, ông coi đây
    là Kāya: “Kāya này cũng có bản chất như vậy, nó sẽ trở thành như thế
    này, và không phải là miễn phí từ một điều kiện như vậy.”
    Do
    đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ
    quan sát Kāya ở Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya
    trong nội bộ và bên ngoài; Anh ta cư ngụ quan sát Samudaya của các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát sự vượt qua của các hiện tượng ở
    Kāya, hoặc anh ta ở lại quan sát Samudaya và
    vượt
    qua các hiện tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có
    mặt trong anh ta, chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư
    ngụ tách rời, và không bám lấy bất cứ thứ gì trên thế giới. Do đó,
    Bhikkhus, một Tỳ kheo sống quan sát Kāya ở Kāya.
    (3)
    Hơn
    nữa, Bhikkhus, một Tỳ kheo, giống như anh ta đang nhìn thấy một xác
    chết, ném đi trong một lớp chui, một mặt bằng với máu thịt, được giữ bởi
    gân, anh ta coi đây là Kāya này: “Kāya này cũng là một Thiên nhiên, nó
    sẽ trở thành như thế này, và không phải là không có một điều kiện như
    vậy. “
    Do đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta
    Ngồi
    lại quan sát Kāya ở Kāya bên ngoài, hoặc anh ta cư ngụ quan sát Kāya ở
    Kāya trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các
    hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện
    tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong
    anh ta, chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời,
    và không bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ
    kheo sống quan sát Kāya ở Kāya.
    (4)
    Hơn nữa,
    Bhikkhus,
    một vị Tỳ kheo, giống như anh ta đang nhìn thấy một xác chết, ném vào
    một mặt đất, một chiếc cốc không có thịt và bôi máu, được giữ bởi gân,
    anh ta xem xét điều này rất Kāya: “Kāya này cũng là một Thiên nhiên, nó
    sẽ trở thành như thế này, và không phải là không có một điều kiện như
    vậy. “
    Do đó, anh ta cư
    ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ quan sát Kāya ở
    Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya trong nội bộ và
    bên ngoài; Anh ta ở lại quan sát Samudaya của các hiện tượng ở Kāya,
    hoặc anh ta ở lại quan sát việc truyền lại các hiện tượng ở Kāya, hoặc
    anh ta ở lại quan sát Samudaya và truyền lại các hiện tượng ở Kāya; Hoặc
    khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong anh ta, chỉ đến mức
    Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và không bám lấy
    bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo sống quan sát
    Kāya ở Kāya.
    (5)
    Hơn
    nữa, Bhikkhus, một Tỳ kheo, giống như anh ta đang nhìn thấy một xác
    chết, ném vào một vùng đất, một mặt bằng một mặt bằng thịt cũng không có
    máu, được giữ bởi các gân, anh ta coi đây là Kāya: “Kāya này cũng là
    một Thiên nhiên, nó sẽ trở thành như thế này, và không phải là không có
    một điều kiện như vậy. “
    Do đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta
    Ngồi
    lại quan sát Kāya ở Kāya bên ngoài, hoặc anh ta cư ngụ quan sát Kāya ở
    Kāya trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các
    hiện tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện
    tượng ở Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong
    anh ta, chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời,
    và không bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ
    kheo sống quan sát Kāya ở Kāya.
    (6)
    Hơn
    nữa, Bhikkhus, một vị Tỳ kheo, giống như anh ta đang nhìn thấy một xác
    chết, ném vào một mặt đất chui, xương bị ngắt kết nối ở đây và ở đó, ở
    đây một xương tay, có xương chân, ở đây một xương mắt cá chân, có xương
    mắt , ở đây một xương đùi, có xương hông, ở đây một xương sườn, có một
    xương lưng, ở đây một xương cột sống, có một xương cổ, ở đây một xương
    hàm, có xương răng, hoặc sọ, anh ta coi đây là Kāya : “Kāya này cũng có
    bản chất như vậy, nó sẽ trở thành như thế này, và không thoát khỏi tình
    trạng như vậy.”
    Do đó,
    anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ quan
    sát Kāya ở Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya trong
    nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các hiện tượng ở
    Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện tượng ở Kāya,
    hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện tượng ở
    Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong anh ta, chỉ
    đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và không
    bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo sống
    quan sát Kāya ở Kāya.
    (7)
    Hơn nữa, Bhikkhus, một Tỳ kheo, giống như anh ấy là
    Nhìn
    thấy một xác chết, ném đi trong một vùng đất chui, xương làm trắng như
    một vỏ sò, anh ta xem xét sự rất Kāya này: “Kāya này cũng có bản chất
    như vậy, nó sẽ trở thành như thế này, và không phải là miễn phí như vậy
    tình trạng.”
    (😎.
    Hơn nữa, Bhikkhus, một Tỳ kheo, giống như anh ấy là
    Nhìn
    thấy một cơ thể đã chết, ném đi trong một vùng đất chiệu, gặt hái xương
    trên một năm tuổi, anh ta xem xét rất nhiều thứ này: “Kāya này cũng có
    bản chất như vậy, nó sẽ trở thành như thế này, và không được miễn phí
    như vậy một điều kiện.”
    Do
    đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ
    quan sát Kāya ở Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya
    trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện tượng ở
    Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện tượng ở
    Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong anh ta,
    chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và
    không bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo
    sống quan sát Kāya ở Kāya.
    (9)
    Hơn nữa, Bhikkhus, một Tỳ kheo, giống như anh ấy là
    Nhìn
    thấy một xác chết, ném vào một mặt đất chiệu, xương thối đã giảm xuống
    bột, anh ta xem xét sự rất Kāya này: “Kāya này cũng có bản chất như vậy,
    nó sẽ trở thành như thế này, và không phải là một điều kiện như vậy . “
    Do
    đó, anh ta cư ngụ quan sát Kāya ở Kāya trong nội bộ, hoặc anh ta cư ngụ
    quan sát Kāya ở Kāya bên ngoài, hoặc anh ta ở lại quan sát Kāya ở Kāya
    trong nội bộ và bên ngoài; Anh ta ở lại quan sát Samudaya của các hiện
    tượng ở Kāya, hoặc anh ta ở lại quan sát việc truyền lại các hiện tượng ở
    Kāya, hoặc anh ta ở lại quan sát Samudaya và truyền lại các hiện tượng ở
    Kāya; Hoặc khác, [nhận ra:] “Đây là Kāya!” Sati có mặt trong anh ta,
    chỉ đến mức Mere ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và
    không bám lấy bất cứ thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo
    sống quan sát Kāya ở Kāya.
    II. Quan sát Vedanā.
    Và hơn nữa, Bhikkhus, một Bhikkhu sống như thế nào khi quan sát Vedanā ở Vedanā?
    Ở
    đây, Bhikkhus, một Tỳ kheo, trải qua một chiếc Sukha Vedanā, phía dưới:
    “Tôi đang trải qua một chiếc Sukha Vedanā”; Trải nghiệm một dukkha
    vedanā, phía dưới đây:
    “Tôi
    đang trải nghiệm một dukkha vedanā”; Trải nghiệm một adukkham-asukhā
    vedanā, phía dưới đây: “Tôi đang trải nghiệm một adukkham-asukhā
    vedanā”; Trải qua một chiếc Sukha Vedanā Sāmisa, những chiếc áo choàng:
    “Tôi đang trải qua một chiếc Sukha Vedanā Sāmisa”; Trải nghiệm một Sukha
    Vedanā Nirāmisa, phía dưới đây:
    “Tôi
    đang trải nghiệm một chiếc Sukha Vedanā Nirāmisa”; Trải nghiệm một
    dukkha vedanā sāmisa, astandands: “Tôi đang trải nghiệm một dukkha
    vedanā sāmisa”; Trải nghiệm một dukkha vedanā nirāmisa, astandands: “Tôi
    đang trải nghiệm một dukkha vedanā nirāmisa”; Trải nghiệm một
    adukkham-asukhā vedanā sāmisa, astrandands: “Tôi đang trải qua một
    adukkham-asukhā vedanā sāmisa”; Trải nghiệm một adukkham-asukhā vedanā
    nirāmisa, uterands: “Tôi đang trải nghiệm một adukkham-asukhā vedanā
    nirāmisa”.
    Do đó, anh ta cư ngụ quan sát Vedanā ở Vedanā trong nội bộ,
    hoặc anh ta cư ngụ quan sát vedanā ở vedanā bên ngoài, hoặc anh ta ở
    Quan sát Vedanā ở Vedanā bên trong và bên ngoài; anh ấy sống
    Quan
    sát Samudaya của các hiện tượng ở Vedanā, hoặc anh ta đều đồng hành
    quan sát việc truyền lại các hiện tượng ở Vedanā, hoặc anh ta ở lại quan
    sát Samudaya và vượt qua các hiện tượng ở Vedanā; hoặc người khác,
    [nhận ra:] “Đây là Vedanā!” Sati có mặt trong anh ta, chỉ đến mức Mere
    ñāṇa và Mere Paṭissati, anh ta cư ngụ tách rời, và không bám lấy bất cứ
    thứ gì trên thế giới. Do đó, Bhikkhus, một Tỳ kheo sống quan sát Vedanā ở
    Vedanā.
    III. Quan sát của Citta.
    Và hơn nữa, Bhikkhus, một Bhikkhu ở lại quan sát Citta ở Citta như thế nào?
    Ở đây, Bhikkhus, một Bhikkhu hiểu Citta với Rāga là “Citta với Rāga”,
    hoặc anh ta hiểu Citta mà không có Rāga là “Citta không có Rāga”, hoặc
    anh ta hiểu Citta với Dosa với “Citta với Dosa”, hoặc anh ta hiểu Citta
    mà không có Dosa như “Citta không có dosa”, hoặc anh ta hiểu Citta với
    Moha là “Citta với Moha”, hoặc anh ta hiểu Citta mà không có Moha là
    “Citta không có Moha”, hoặc anh ta hiểu một Citta đã thu thập được “một
    Citta đã thu thập”, hoặc anh ta hiểu một người bị phân tán Citta là “một
    citta phân tán”, hoặc anh ta hiểu một citta mở rộng là “một citta mở
    rộng”, hoặc anh ta hiểu một citta bất khả xâm phạm là “một citta bất hợp
    pháp”, hoặc anh ta hiểu một citta có thể vượt qua được “một citta có
    thể vượt qua”, hoặc anh ta hiểu Một citta không thể vượt qua được “một
    citta không thể vượt qua”, hoặc anh ta hiểu một citta tập trung là “một
    citta tập trung”, hoặc anh ta hiểu một citta không độc lập là “một citta
    không tôn trọng”, hoặc anh ta hiểu một citta được giải phóng là “một
    citta được giải phóng”, hoặc anh ta hiểu một citta không có gì đó là
    “một unli Berated Citta “.
    Do đó, anh ta cư ngụ quan sát Citta ở Citta trong nội bộ, hoặc anh ta
    cư ngụ quan sát Citta ở Citta bên ngoài, hoặc anh ta sống trong việc
    quan sát Citta ở Citta trong nội bộ và bên ngoài; Anh ta sống trong việc
    quan sát Samudaya của các hiện tượng ở Citta, hoặc anh ta cư ngụ quan
    sát sự bỏ qua của các hiện tượng ở Citta, hoặc anh ta ở lại quan sát
    Samudaya và truyền lại các hiện tượng ở Citta; hoặc nếu không, [nhận
    ra:] “Đây là Citta!” Sati có mặt trong anh ta, chỉ đến mức Mere ñāṇa và
    Mere Paṭissati, anh ta cư ngụ tách rời, và không bám lấy bất cứ thứ gì
    trên thế giới. Do đó, Bhikkhus, một Tỳ kheo sống quan sát Citta ở Citta.
    The Way to Nibbana | Sayalay Dipankara (Subtitles)
    Sayalay Dipankara
    1.41K subscribers
    YouTube subtitle: English, Chinese, Indonesian, Japanese
    Way to Nibbana by Sayalay Dipankara
    (Recording 4 June 2007, 1 2 Eng/Chn Subtitles)
    Ven.
    Sayalay Dipankara explains Anathapindikovada sutta, a profound teaching
    by Venerable Sariputta near the death moment of lay disciple
    Anathapindika. By mindfully contemplating (do vipassana) on the six
    senses, objects and contacts, dependent origination co-arising, 5
    aggregates, jhana objects, there is a pathway to Nibbana. He died and
    was reborn at Tusita Heaven, descended to human realm thank his
    benefactors,
    “O
    blessed is this Jeta Grove, frequented by the holy Order, Where the
    Dhamma King resides, the fount of all my happiness. By deeds, by
    knowledge, by righteousness, By virtue, by the sublimest life, By these
    are mortals purified, and not by lineage nor by wealth. A wise man,
    therefore, seeing his own good, Wisely will he choose the Dhamma, that
    he may thus be purified. Like Sariputta in his wisdom, in his virtue,
    and in highest peace, At best a bhikkhu who has gone across, can only
    equal him.” — MN 143; SN 2.20
    also see “samatha & vipassana” at https://youtu.be/JWXBGgew5_w
    ____________________________________________
    Subscribe to SayalayDipankara YouTube Channel Here:
    Official SayalayDipankara Website
    The Way to Nibbana | Sayalay Dipankara (Subtitles)
    YouTube
    subtitle: English, Chinese, Indonesian, Japanese Way to Nibbana by
    Sayalay Dipankara (Recording 4 June 2007, 1 2 Eng/Chn Subtitles)Ven.
    Sayalay Dipa…

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    The Illustrated Dhammapada Treasury of Truth Chapter 6 THE WISE
    Verse 76. Treasure The Advice Of The Wise
    Should one a man of wisdom meet
    who points out faults and gives reproof,
    who lays a hidden treasure bare,
    with such a sage should one consort.
    Consorting so is one enriched
    and never in decline.
    Explanation:
    If one discovers a wise person who points out one’s errors and sternly
    corrects one, he should be looked upon as a benign revealer of a
    treasure. His company should be sought. Such association would make
    better persons of men.


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    Verse 77. The Virtuous Cherish Good Advice
    Let him exhort, let him instruct,
    and check one from abasement.
    Dear indeed is he to the true,
    not dear is he to the false.
    Explanation:
    The wise and good person who reproaches and warns, and prevents a
    person from getting into anti-social behaviour, is liked by virtuous
    individuals - and disliked by those who are evil.
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    Public

    Verse 78. In The Company Of The Virtuous
    Don’t go around with evil friends,
    with rogues do not resort.
    Spend your time with noble friends,
    and worthy ones consort.
    Explanation:
    Do not associate with people who have evil ways. Avoid the company of
    wicked, evil people who are mean and bad. Associate with worthy friends.
    Keep the company of noble persons who are superior in quality and
    virtue and who will be able to elevate you.


    May be an illustration



    Public
    Verse 79. Living Happily In The Dhamma
    Happy is he who Dhamma drinks
    with heart that’s clear and cool.
    One so wise e’er delights
    in Dhamma declared by the Noble.
    Explanation:
    One who delights in “The Teaching” lives happily with a pure mind. The
    experience of the “Sublime Ones” the wise always enjoy.
    May be an image of 1 person

    Verse 80. The Wise Control Themselves
    Irrigators govern waters,
    fletchers fashion shafts,
    as joiners shape their timber
    those who are wise tame themselves.
    Explanation:
    The irrigator who manages water is skilled in directing water to
    whatever place he wants. The fletcher skilfully shapes a very straight
    arrow-shaft out of a piece of wood by working skilfully on it. The
    carpenter selects a block of wood and constructs whatever he wants out
    of it, depending on his need. In the same way, the wise person works
    upon their mind, restraining it the way they desire.
    May be an illustration
    Public

    Verse 81. The Wise Are Steadfast
    Just as a mighty boulder
    stirs not with the wind,
    so the wise are never moved
    either by praise or blame.
    Explanation:
    The wise remain unmoved and unruffled both by praise and humiliation.
    The wise remain unshaken under all vicissitudes of life, like the solid
    rock that withstands the buffetings of wind, unmoved.
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    Verse 82. The Wise Are Happy

    Even as a fathomless lake,
    a lake so calm and clear,
    so dhammas having heard
    serene the wise become.

    Explanation: The exceedingly deep oceans are tranquil, calm
    and are not agitated. In the same way whose wise ones who listen to
    the word of the Buddha acquire deep awareness and are extremely calm
    and tranquil.



    Verse 83. The Wise Are Tranquil
    Everything the good renounce,
    the peaceful chatter not of fond delights,
    and whether touched by pleasure or pain
    nor joy or woe in the wise is seen.
    Explanation:
    The noble and wise persons are not attached to anything whatsoever in
    the world. The disciplined persons do not talk desiring worldly things,
    material benefits or sensual delights. Whatever fortune or ill-fortune
    may touch them, they remain calm, neither depressed or elated.
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    Verse 84. The Wise Live Correctly
    Neither for one’s own, nor for another’s sake
    one should wish for children, wealth, estate,
    nor success desire by means unjust,
    thus virtuous, and wise, righteous one would be.
    Explanation:
    Not for one’s own benefit nor for that of others, does he desire
    children, wealth or kingdom. Nor does he desire self-glory. Thus he is
    realistic, penetrative and well behaved.
    Public

    Verse 85. A Few Reach The Other Shore
    Among folk they are few
    who go to the Further Shore,
    most among humanity
    scurry on this hither shore.
    Explanation:
    Of those who wish to cross over to the other side only a handful are
    successful. Those others who are left behind keep running along this
    shore. Those masses who have not been able to reach liberation continue
    to be caught up in Samsara.
    Verse 86. Those Who Follow The Dhamma Are Liberated
    But they who practise Dhamma
    according to Dhamma well-told,
    from Death’s Domain hard to leave
    they’ll cross to the Further Shore.
    Explanation:
    The realms over which Mara has sway, are difficult to be crossed. Only
    those who quite righteously follow the way indicated in the
    well-articulated Teachings of the Buddha, will be able to cross these
    realms that are so difficult to cross.


    Verse 87. Liberation Through Discipline
    Abandoning the dhammas dark
    the wise should cultivate the bright,
    having from home to homeless gone
    in solitude unsettling.
    Explanation:
    The wise person abandons fully and totally those tainted views and
    questionable ways of behaviour and moves away from the known comforts of
    lay life into the unfamiliar way of life of the renunciate. He
    practises virtue conducive to the achievement of liberation.
    May be a cartoon
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    Verse 88. Purify Your mind
    Let them desire that rare delight
    renouncing pleasures, owing nought,
    those wise ones should cleanse themselves
    from all defilements of the mind.
    Explanation:
    He takes interest in liberation. He gives up all preferences for
    sensualities. This way, he is without any possessions. The wise person
    proceeds to cleanse his mind from those defilements that blemish the
    mind.
    No photo description available.
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    Verse 89. Arahats Are Beyond Worldliness
    Those who come to Wakening
    with mind full-cultivated,
    delight, no longer clinging,
    in relinquishing attachment:
    they, without pollution, radiant,
    in this world have reach Nibbana.
    Explanation:
    There are those wise individuals who have practiced extremely well the
    factors conducive to the attainment of liberation. They do not cling to
    anything emotionally or mentally. They are opposed to the tendency to be
    greedy and grasping, They take delight in non-grasping. They, the
    shining ones, who are totally bereft of blemishes, have attained
    liberation in this world itself.


    No photo description available.


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

    Just now 
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    सचित्र धम्मापाड़ा सत्य का ट्रेजरी अध्याय 6 क्लासिकलडेवनागरी में बुद्धिमान, शास्त्रीय हिंदी-देवनागरी- शास्त्री हिंदी
    सचित्र धम्मापाडा ट्रेजरी सत्य का अध्याय 6 बुद्धिमान
    श्लोक 76. बुद्धिमान की सलाह खजाना
    एक आदमी को मिलना चाहिए
    कौन दोषों को इंगित करता है और फटकार देता है,
    जो एक छिपे खजाने को नंगे,
    इस तरह के ऋषि के साथ एक कंसोर्ट चाहिए।
    Consorting तो एक समृद्ध है
    और कभी गिरावट में नहीं।
    स्पष्टीकरण:
    यदि कोई एक बुद्धिमान व्यक्ति को खोजता है जो किसी की त्रुटियों को इंगित
    करता है और कठोर रूप से एक को सही करता है, तो उसे एक खजाने के एक सौम्य
    प्रकटकर्ता के रूप में देखा जाना चाहिए। उनकी कंपनी की मांग की जानी चाहिए।
    इस तरह के संगठन पुरुषों के बेहतर व्यक्तियों को बना देंगे।
    श्लोक 77. गुणुर्य अच्छी सलाह देता है
    उसे प्रोत्साहित करने दो, उसे निर्देश दें,
    और अपमान से एक की जाँच करें।
    प्रिय वास्तव में वह सच है,
    प्रिय नहीं वह झूठे नहीं है।
    स्पष्टीकरण:
    बुद्धिमान और अच्छे व्यक्ति जो अपमानित और चेतावनी देता है, और एक व्यक्ति
    को सामाजिक-सामाजिक व्यवहार में आने से रोकता है, को पुण्य व्यक्तियों
    द्वारा पसंद किया जाता है - और उन लोगों द्वारा नापसंद किया जाता है जो
    बुराई हैं।
    श्लोक 78. पुण्य की कंपनी में
    बुराई दोस्तों के साथ मत जाओ,
    बदमाशों के साथ रिज़ॉर्ट नहीं है।
    नोबल दोस्तों के साथ अपना समय बिताएं,
    और योग्य लोगों का कंसोर्ट।
    स्पष्टीकरण:
    उन लोगों के साथ संबद्ध न हों जिनके पास बुरे तरीके हैं। दुष्टों की कंपनी
    से बचें, बुराई लोग जो मतलब और बुरे हैं। योग्य दोस्तों के साथ सहयोगी।
    महान व्यक्तियों की कंपनी को रखें जो गुणवत्ता और गुण में बेहतर हैं और जो
    आपको ऊंचा करने में सक्षम होंगे।
    श्लोक 79. धम्म में खुशी से रहना
    खुश है वह जो धम्म का पेय है
    दिल के साथ जो स्पष्ट और शांत है।
    एक बहुत बुद्धिमान e’er प्रसन्नता
    नोबल द्वारा घोषित धम्म में।
    स्पष्टीकरण:
    वह जो “शिक्षण” में प्रसन्नता से शुद्ध दिमाग के साथ खुशी से रहता है।
    “उदमता वाले” का अनुभव बुद्धिमान हमेशा आनंद लेते हैं।
    श्लोक 80. बुद्धिमान नियंत्रण खुद
    सिंचाई जलदाताओं को नियंत्रित करते हैं,
    फ्लेचर फैशन शाफ्ट,
    जैसा कि योजक अपने लकड़ी को आकार देते हैं
    जो लोग बुद्धिमान हैं।
    स्पष्टीकरण:
    पानी जो पानी का प्रबंधन करता है वह जो भी स्थान चाहता है उसे निर्देशित
    करने में कुशल है। फ्लेचर कुशलता से एक बहुत ही सीधे तीर-शाफ्ट को जंगल के
    एक टुकड़े से बाहर करकर आकार देता है। बढ़ई लकड़ी की एक ब्लॉक का चयन करती
    है और उसकी ज़रूरत के आधार पर वह जो भी चाहती है उसे बनाती है। इसी तरह,
    बुद्धिमान व्यक्ति अपने दिमाग पर काम करता है, जिस तरह से वे चाहते हैं।
    श्लोक 81. बुद्धिमान दृढ़ हैं
    बस एक शक्तिशाली बोल्डर के रूप में
    हवा के साथ नहीं,
    इसलिए बुद्धिमान कभी नहीं चले गए
    या तो प्रशंसा या दोष से।
    स्पष्टीकरण:
    बुद्धिमानता और अपमान द्वारा बुद्धिमान और अप्रचलित रहते हैं। बुद्धिमान
    जीवन के सभी vicissitudes के तहत unshaken रहते हैं, जैसे ठोस चट्टान जो
    हवा की बुफे, निर्विवादों को रोकती है।
    Verse 82. बुद्धिमान खुश हैं
    यहां तक कि एक फेथोमलेस झील के रूप में,
    एक झील तो शांत और स्पष्ट,
    तो धम्म ने सुना
    बुद्धिमान बन जाते हैं।
    स्पष्टीकरण:
    अत्यधिक गहरे महासागर शांत, शांत होते हैं और उत्तेजित नहीं होते हैं। उसी
    तरह जिनके बुद्धिमान लोग बुद्ध के शब्द को सुनते हैं और गहरी जागरूकता
    प्राप्त करते हैं और बेहद शांत और शांत होते हैं।
    श्लोक 83. बुद्धिमान शांत हैं
    सब कुछ अच्छा त्याग,
    शौकीन प्रसन्नता के शांतिपूर्ण बकवास नहीं,
    और चाहे खुशी या दर्द से छुआ
    न ही बुद्धिमान में खुशी या दुःख देखी जाती है।
    स्पष्टीकरण:
    महान और बुद्धिमान व्यक्ति दुनिया में किसी भी चीज़ से जुड़े नहीं हैं।
    अनुशासित व्यक्ति सांसारिक चीजों, भौतिक लाभ या कामुक प्रसन्न इच्छा से बात
    नहीं करते हैं। जो भी भाग्य या बीमार भाग्य उन्हें छू सकता है, वे शांत
    रहते हैं, न तो उदास या उत्साहित।
    Verse 84. बुद्धिमान सही ढंग से रहते हैं
    न तो किसी के लिए, न ही दूसरे के लिए
    बच्चों, धन, संपत्ति,
    न ही सफलता की इच्छा अन्यायपूर्ण है,
    इस प्रकार पुण्यपूर्ण, और बुद्धिमान, धर्मी व्यक्ति होगा।
    स्पष्टीकरण:
    किसी के अपने लाभ के लिए नहीं और न ही दूसरों के लिए, क्या वह बच्चों, धन
    या राज्य की इच्छा करता है। न ही वह आत्म-महिमा की इच्छा करता है। इस
    प्रकार वह यथार्थवादी, penetrative और अच्छी तरह से व्यवहार किया है।
    श्लोक 85. कुछ अन्य किनारे तक पहुंचते हैं
    उन लोगों के बीच वे कुछ हैं
    जो आगे किनारे पर जाते हैं,
    अधिकांश मानवता के बीच
    इस पर घबराहट पर।
    स्पष्टीकरण:
    जो लोग दूसरी तरफ से पार करना चाहते हैं केवल एक मुट्ठी भर सफल रहे हैं।
    उन लोगों को जो पीछे छोड़ते हैं, वे इस किनारे के साथ चलते रहते हैं। उन
    लोगों जो मुक्ति तक पहुंचने में सक्षम नहीं हैं, सैमसारा में पकड़े गए हैं।
    श्लोक 86. जो धम्म का अनुसरण करते हैं उन्हें मुक्त किया जाता है
    लेकिन वे जो धम्म का अभ्यास करते हैं
    धम्म के अनुसार अच्छी तरह से बताया गया,
    मृत्यु के डोमेन से लेकर छोड़ना
    वे आगे किनारे पर पहुंच जाएंगे।
    स्पष्टीकरण:
    जिस क्षेत्र में मारे गए हैं, उन्हें पार करना मुश्किल है। केवल वे जो
    बुद्ध के सुव्यवस्थित शिक्षाओं में दर्शाए गए तरीके का पालन करते हैं, वे
    इन क्षेत्रों को पार करने में सक्षम होंगे जो पार करना बहुत मुश्किल हैं।
    श्लोक 87. अनुशासन के माध्यम से मुक्ति
    धम्म को अंधेरा छोड़ना
    बुद्धिमान को उज्ज्वल पैदा करना चाहिए,
    घर से बेघर हो गया
    एकांत में अस्थिरता में।
    स्पष्टीकरण:
    बुद्धिमान व्यक्ति पूरी तरह से और पूरी तरह से उन दांतों के विचारों और
    व्यवहार के संदिग्ध तरीकों को छोड़ देता है और पुनर्मूल्यांकन के जीवन के
    अपरिचित तरीके से जीवन के ज्ञात आराम से दूर जाता है। वह मुक्ति की उपलब्धि
    के लिए अनुकूल गुणों का अभ्यास करता है।
    Verse 88. अपने दिमाग को शुद्ध करें
    उन्हें उस दुर्लभ खुशी की इच्छा करने दें
    प्रसंस्करण आनंद, शून्य के कारण,
    उन बुद्धिमानों को खुद को साफ करना चाहिए
    मन की सभी अशुद्धियों से।
    स्पष्टीकरण:
    वह मुक्ति में रुचि लेता है। वह कामुकताओं के लिए सभी प्राथमिकताओं को
    छोड़ देता है। इस तरह, वह बिना किसी संपत्ति के है। बुद्धिमान व्यक्ति उन
    दोषों से अपने दिमाग को शुद्ध करने के लिए आगे बढ़ता है जो दिमाग को दोषी
    ठहराते हैं।
    Verse 89. Arahats विश्वव्यापी परे हैं
    जो जागने आते हैं
    मन पूर्ण-खेती के साथ,
    प्रसन्न, अब चिपका नहीं रहा,
    अनुलग्नक को त्यागने में:
    वे, प्रदूषण के बिना, चमकदार,
    इस दुनिया में निबाना तक पहुंच गया है।
    स्पष्टीकरण:
    ऐसे बुद्धिमान व्यक्ति हैं जिन्होंने मुक्ति की प्राप्ति के लिए अनुकूल
    कारकों को बेहद अच्छी तरह से अभ्यास किया है। वे भावनात्मक या मानसिक रूप
    से कुछ भी नहीं चिपके रहते हैं। वे लालची और grasping होने की प्रवृत्ति का
    विरोध कर रहे हैं, वे गैर- grasping में प्रसन्न हैं। वे, चमकते हुए, जो
    पूरी तरह से दोषों के बारे में बताते हैं, ने इस दुनिया में लिबरेशन
    प्राप्त किया है।
    मन को शुद्ध कैसे करें? || Best Powerful Motivational Video In Hindi
    GYAN KI JYOTI
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    मन को शुद्ध कैसे करें? || Best Powerful Motivational Video In Hindi
    Topic
    1. मन को शुद्ध कैसे करें?
    2. How to cleanse the mind
    3. मन को वश में करने का सरल तरीका।
    4. man ko vash mein karane ka saral tareeka
    5. मन को शुद्ध करने का तरीका।
    6. man ko vas me kaise kare
    7. man ko vash me kaise kare geeta
    8. man ko shuddh mein kaise karen
    9. मन को शुद्ध करने का मंत्र,
    मन को शुद्ध कैसे करें? || Best Powerful Motivational Video In Hindi

    13) Classical Assamese-ধ্ৰুপদী অসমীয়া

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    ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া সত্য অধ্যায় ৬ ৰ ইলাষ্ট্ৰেটেড ধম্মপদ কোষাগাৰ ৬ দ্য ৱাইজ
    সত্য অধ্যায় ৬ জ্ঞানীৰ চিত্ৰিত ধম্মপদ কোষাগাৰ
    শ্লোক ৭৬। জ্ঞানীসকলৰ পৰামৰ্শ কঢ়িয়াই ৰাখক
    এজন জ্ঞানী ব্যক্তিয়ে লগ পাব লাগে নেকি
    যিয়ে ত্ৰুটিবোৰ দেখুৱায় আৰু ৰিপ্ৰুফ দিয়ে,
    যিয়ে এটা লুকুৱা ধন অনাবৃত ৰাখে,
    এনে ঋষিৰ সৈতে এজন সহধৰ্মিনী হ’ব লাগে।
    সংগম কৰাটো ও এক সমৃদ্ধ
    আৰু কেতিয়াও হ্ৰাস নহয়।
    ব্যাখ্যা:
    যদি এজন জ্ঞানী ব্যক্তিক আৱিষ্কাৰ কৰে যিয়ে নিজৰ ত্ৰুটিবোৰ দেখুৱায় আৰু
    কঠোৰভাৱে শুধৰণি কৰে, তেন্তে তেওঁক ধনৰ সৌহাৰ্দ্যপূৰ্ণ প্ৰকাশক হিচাপে চোৱা
    উচিত। তেওঁৰ কোম্পানী বিচাৰিব লাগে। এনে সম্পৰ্কে পুৰুষৰ উন্নত ব্যক্তি
    বনাব।
    শ্লোক ৭৭। গুণী সকলে ভাল পৰামৰ্শ পালন কৰে
    তেওঁক অনুৰোধ কৰিবলৈ দিয়ক, তেওঁক নিৰ্দেশ দিয়ক,
    আৰু অৱমাননাৰ পৰা এটা পৰীক্ষা কৰক।
    সঁচাকৈয়ে তেওঁ সঁচাকৈয়ে প্ৰিয়,
    তেওঁ মিছাৰ বাবে প্ৰিয় নহয়।
    ব্যাখ্যা:
    যি জন জ্ঞানী আৰু ভাল ব্যক্তিয়ে এজন ব্যক্তিক অসামাজিক আচৰণত প্ৰৱেশ কৰাত
    বাধা দিয়ে, তেওঁলোকক সৎ ব্যক্তিসকলে পছন্দ কৰে - আৰু যিসকল দুষ্ট
    তেওঁলোকে অপছন্দ কৰে।
    শ্লোক ৭৮। পুণ্যৰ সংগত
    দুষ্ট বন্ধুৰ সৈতে ঘূৰি ফুৰিব নালাগে,
    দুৰ্বৃত্তৰ সৈতে আশ্ৰয় নল’ব।
    আপোনাৰ সময় মহৎ বন্ধুবৰ্গৰ সৈতে কটাওক,
    আৰু যোগ্য লোকসকলে সহধৰ্মিনী।
    ব্যাখ্যা:
    বেয়া উপায় থকা লোকৰ সৈতে সম্পৰ্ক নকৰিব। দুষ্ট, দুষ্ট লোকৰ সংগ পৰিহাৰ
    কৰক যিসকল অধম আৰু বেয়া। যোগ্য বন্ধুৰ সৈতে সম্পৰ্ক ৰাখা। গুণআৰু গুণত
    উৎকৃষ্ট আৰু আপোনাক উন্নত কৰিবলৈ সক্ষম হোৱা সম্ভ্ৰান্ত ব্যক্তিসকলৰ সংগ
    ৰাখিব।
    শ্লোক ৭৯। ধম্মাত সুখেৰে বাস কৰা
    সুখী তেওঁ যি য়ে ধম্ম পান কৰে
    হৃদয়েৰে যি স্পষ্ট আৰু শীতল।
    এজন ইমান জ্ঞানী আনন্দিত হয়
    ধম্মাত নবেলৰ দ্বাৰা ঘোষণা কৰা হৈছে।
    ব্যাখ্যা: যিজনে “শিক্ষা”ত আনন্দিত হয়, তেওঁ শুদ্ধ মনেৰে সুখেৰে বাস কৰে। জ্ঞানীসকলে সদায়উপভোগ কৰা “উদাত্ত লোকসকলৰ” অভিজ্ঞতা।
    শ্লোক ৮০। জ্ঞানী সকলে নিজকে নিয়ন্ত্ৰণ কৰক
    জলসিঞ্চনকাৰীসকলে পানী নিয়ন্ত্ৰণ কৰে,
    ফ্লেচাৰ ফেশ্বন শ্বাফ্ট,
    যোগদানকাৰীসকলে তেওঁলোকৰ কাঠৰ আকৃতি দিয়াৰ দৰে
    যিসকলে নিজকে বুদ্ধিমান ভাৱে বশ কৰে।
    ব্যাখ্যা:
    পানী পৰিচালনা কৰা জলসিঞ্চনকাৰীয়ে যি কোনো ঠাইলৈ পানী নিৰ্দেশিত কৰাত
    দক্ষ। ফ্লেচাৰে দক্ষতাৰে কাঠৰ টুকুৰাএটাৰ পৰা এটা অতি পোন কাড়-শ্বাফ্ট
    আকাৰ দিয়ে। কাঠমিস্ত্ৰীয়ে কাঠৰ এটা খণ্ড বাছনি কৰে আৰু তেওঁৰ
    প্ৰয়োজনীয়তাৰ ওপৰত নিৰ্ভৰ কৰি ইয়াৰ পৰা যি বিচাৰে নিৰ্মাণ কৰে। একেদৰে,
    জ্ঞানী ব্যক্তিজনে তেওঁলোকৰ মনৰ ওপৰত কাম কৰে আৰু তেওঁলোকে বিচৰা ধৰণে
    ইয়াক নিয়ন্ত্ৰণ কৰে।
    শ্লোক ৮১। জ্ঞানীসকল স্থিৰ
    ঠিক যেনেদৰে এটা শক্তিশালী শিল
    বতাহৰ সৈতে নহয়,
    গতিকে জ্ঞানীসকলক কেতিয়াও স্থানান্তৰ কৰা নহয়
    হয় প্ৰশংসা বা দোষৰ দ্বাৰা।
    ব্যাখ্যা:
    জ্ঞানীসকলে প্ৰশংসা আৰু অপমান দুয়োটাৰে দ্বাৰা অবিচলিত আৰু অবিচলিত হৈ
    থাকে। জ্ঞানীসকলে জীৱনৰ সকলো বিকাৰৰ তলত অটল হৈ থাকে, যেনে বতাহৰ
    বুফেটিংবোৰ ৰখা কঠিন শিল, অবিচলিত।
    শ্লোক ৮২। জ্ঞানীসকল সুখী
    আনকি এটা অধম হ্ৰদ হিচাপেও,
    এটা হ্ৰদ ইমান শান্ত আৰু পৰিষ্কাৰ,
    গতিকে ধম্মাবোৰে শুনিছে
    জ্ঞানী সকল শান্ত হৈ পৰে।
    ব্যাখ্যা:
    অত্যাধিক গভীৰ মহাসাগৰবোৰ শান্ত, শান্ত আৰু উত্তেজিত নহয়। একেদৰে যাৰ
    জ্ঞানী সকলে বুদ্ধৰ কথা শুনি গভীৰ সজাগতা অৰ্জন কৰে আৰু অত্যন্ত শান্ত আৰু
    শান্ত হয়।
    শ্লোক ৮৩। জ্ঞানীসকল শান্ত
    সকলো ভাল ত্যাগ,
    শান্তিপূৰ্ণ বকবক ভাল পোৱা আনন্দৰ নহয়,
    আৰু আনন্দ বা বেদনাৰ দ্বাৰা স্পৰ্শ কৰা হ’ব নে নাই
    জ্ঞানী সকলৰ বাবে আনন্দ বা দুখ দেখা নাযায়।
    ব্যাখ্যা:
    মহৎ আৰু জ্ঞানী ব্যক্তিসকল পৃথিৱীৰ যিকোনো বস্তুৰ সৈতে জড়িত নহয়।
    শৃংখলাবদ্ধ ব্যক্তিসকলে সাংসাৰিক বস্তু, ভৌতিক লাভালাভ বা কামুক আনন্দ
    বিচৰা কথা নকয়। ভাগ্য বা দুৰ্ভাগ্যই তেওঁলোকক স্পৰ্শ কৰিব পাৰে, তেওঁলোক
    শান্ত হৈ থাকে, হতাশাগ্ৰস্ত বা উৎফুল্লিত নহয়।
    শ্লোক ৮৪। জ্ঞানীসকলে সঠিকভাৱে জীয়াই থাকক
    নিজৰ বাবে নহয়, আনৰ বাবেও নহয়
    শিশু, সম্পদ, সম্পত্তিৰ বাবে কামনা কৰা উচিত,
    বা সফলতাৰ আকাংক্ষাও অন্যায় নহয়,
    তেনেদৰে সৎ আৰু জ্ঞানী, ধাৰ্ম্মিক ব্যক্তি হ’ব।
    ব্যাখ্যা:
    নিজৰ লাভৰ বাবে নহয় বা আনৰ বাবে নহয়, তেওঁ সন্তান, ধন বা ৰাজ্য বিচাৰে।
    লগতে তেওঁ আত্ম-গৌৰৱ বিচাৰে। এনেদৰে তেওঁ বাস্তৱবাদী, পেনিট্ৰেটিভ আৰু ভাল
    আচৰণ কৰে।
    শ্লোক ৮৫। কেইজনমান আন তীৰত উপস্থিত হয়
    লোকসকলৰ মাজত তেওঁলোক কম
    যি পৰৱৰ্তী তীৰলৈ যায়,
    মানৱতাৰ মাজত সৰ্বাধিক
    এই হিথাৰ তীৰত দৌৰি ফুৰিব।
    ব্যাখ্যা:
    যিসকলে আনটো ফালে পাৰ হ’ব বিচাৰে তেওঁলোকৰ ভিতৰত মাত্ৰ কেইজনমানহে সফল
    হয়। যিসকল আন এৰি গৈছে তেওঁলোকে এই তীৰত দৌৰি থাকে। যিসকল জনতা মুক্তিলাভ
    কৰিবলৈ সক্ষম হোৱা নাই তেওঁলোক চামচাৰাত ধৰা পৰিছে।
    শ্লোক ৮৬। যিসকলে ধম্মক অনুসৰণ কৰে তেওঁলোক মুক্ত হয়
    কিন্তু তেওঁলোকে যিয়ে ধম্মা অনুশীলন কৰে
    ধম্মৰ মতে ভালদৰে কোৱা হৈছে,
    মৃত্যুৰ ডমেইনৰ পৰা এৰিবলৈ কঠিন
    সিহঁতে পৰৱৰ্তী তীৰলৈ পাৰ হ’ব।
    ব্যাখ্যা:
    মাৰাৰ প্ৰভাৱ থকা ক্ষেত্ৰবোৰ অতিক্ৰম কৰা কঠিন। কেৱল যিসকলে বুদ্ধৰ
    সুস্পষ্ট শিক্ষাত উল্লেখ কৰা ধৰণে ধাৰ্ম্মিকভাৱে অনুসৰণ কৰে, তেওঁলোকেহে এই
    পৰিসৰবোৰ অতিক্ৰম কৰিবলৈ সক্ষম হ’ব যিবোৰ অতিক্ৰম কৰা টো ইমান কঠিন।
    শ্লোক ৮৭। অনুশাসনৰ জৰিয়তে মুক্তি
    ধম্মৰ আন্ধাৰ ত্যাগ কৰা
    জ্ঞানীসকলে উজ্জ্বল লোকসকলক খেতি কৰা উচিত,
    ঘৰৰ পৰা গৃহহীন লৈ যোৱা
    নিৰ্জনতাত বিচলিত।
    ব্যাখ্যা:
    জ্ঞানী ব্যক্তিজনে সেই কলংকিত দৃষ্টিভংগী আৰু আচৰণৰ সন্দেহজনক উপায়বোৰ
    সম্পূৰ্ণৰূপে ত্যাগ কৰে আৰু জীৱনৰ জ্ঞাত আৰামৰ পৰা ত্যাগৰ জীৱনৰ অচিনাকি
    পথলৈ আঁতৰি যায়। তেওঁ মুক্তিৰ প্ৰাপ্তিৰ বাবে অনুকূল গুণৰ অনুশীলন কৰে।
    শ্লোক ৮৮। আপোনাৰ মনশুদ্ধ কৰক
    তেওঁলোকক সেই বিৰল আনন্দ বিচাৰোঁহঁক
    আনন্দ ত্যাগ কৰা, নট ৰ বাবে,
    সেই জ্ঞানীসকলে নিজকে পৰিষ্কাৰ কৰা উচিত
    মনৰ সকলো বিকৃতিৰ পৰা।
    ব্যাখ্যা:
    তেওঁ মুক্তিৰ প্ৰতি আগ্ৰহ লয়। তেওঁ কামুকতাৰ বাবে সকলো অগ্ৰাধিকাৰ ত্যাগ
    কৰে। এনেদৰে, তেওঁ কোনো সম্পত্তি অবিহনে আছে। জ্ঞানী ব্যক্তিজনে মনক সেই
    বিকৃতিবোৰৰ পৰা পৰিষ্কাৰ কৰিবলৈ আগবাঢ়ে যিয়ে মনক কলঙ্কিত কৰে।
    শ্লোক ৮৯। আৰাহাটবোৰ বিশ্বৰেখাৰ বাহিৰত
    যিসকল ৱেকিংলৈ আহে
    মনেৰে সম্পূৰ্ণ খেতি কৰা,
    আনন্দিত, আৰু আঁকোৱালি লোৱা নাই,
    সংলগ্ন ত্যাগ কৰাত:
    সেইবোৰ, প্ৰদূষণ অবিহনে, উজ্জ্বল,
    এই পৃথিৱীত নিব্বানা ত উপস্থিত হৈছে।
    ব্যাখ্যা:
    এনে কিছুমান জ্ঞানী ব্যক্তি আছে যিয়ে মুক্তি প্ৰাপ্তিৰ বাবে অনুকূল
    কাৰকবোৰ অতি ভালদৰে অনুশীলন কৰিছে। তেওঁলোকে আৱেগিক বা মানসিকভাৱে
    একোআঁকোৱালি নলয়। তেওঁলোকে লোভী আৰু ধৰাৰ প্ৰৱণতাৰ বিৰোধিতা কৰে, তেওঁলোকে
    বুজি নোপোৱাত আনন্দিত হয়। তেওঁলোকে, যিসকল সম্পূৰ্ণৰূপে দাগৰ পৰা বঞ্চিত,
    তেওঁলোকে এই পৃথিৱীত মুক্তি লাভ কৰিছে।



    17) Classical Bengali-ক্লাসিক্যাল বাংলা,

    সত্যের ধমপ্পাদা ট্রেজারি 6 অধ্যায় 6
    আয়াত 76. জ্ঞানী পরামর্শ মান্য করুন
    এক জ্ঞানী একটি মানুষ পূরণ করা উচিত
    যারা ফল্ট নির্দেশ করে এবং reproof দেয়,
    কে একটি লুকানো ধন বহন করে,
    যেমন একটি ঋষি সঙ্গে একটি consort উচিত।
    Consorting তাই এক সমৃদ্ধ হয়
    এবং অস্বীকার না।
    ব্যাখ্যা:
    যদি কেউ একজন বিজ্ঞ ব্যক্তিকে আবিষ্কার করে, যিনি নিজের ত্রুটিকে নির্দেশ
    করে এবং কঠোরভাবে সঠিকভাবে সংশোধন করে তবে তাকে একটি ধনুর্বন্ধনীটির একটি
    বিনয়ী প্রকাশক হিসাবে দেখা উচিত। তার কোম্পানী চাওয়া উচিত। এই ধরনের
    সমিতি পুরুষদের ভাল ব্যক্তি তৈরি করবে।
    আয়াত 77. ধার্মিক ভাল পরামর্শ cherish
    তাকে উত্সাহিত করা যাক, তাকে নির্দেশ দাও,
    এবং abasement থেকে এক চেক করুন।
    প্রিয় প্রকৃতপক্ষে তিনি সত্যই,
    প্রিয় না তিনি মিথ্যা।
    ব্যাখ্যা:
    জ্ঞানী ও ভাল ব্যক্তি যিনি অপমান ও সতর্ক করে দেন এবং একজন ব্যক্তিকে
    সামাজিক-বিরোধী আচরণে পরিণত করতে বাধা দেন, ধার্মিক ব্যক্তিদের দ্বারা
    পছন্দ করেন - এবং যারা মন্দ হয় তাদের দ্বারা অপছন্দ করে।
    আয়াত 78. ধার্মিক কোম্পানির মধ্যে
    মন্দ বন্ধুদের সঙ্গে কাছাকাছি যান না,
    Rogues সঙ্গে রিসোর্ট না।
    নোবেল বন্ধুদের সাথে আপনার সময় ব্যয় করুন,
    এবং যোগ্য বেশী কনসোর্ট।
    ব্যাখ্যা:
    মন্দ উপায় আছে যারা মানুষের সাথে যুক্ত করবেন না। দুষ্ট, মন্দ মানুষ যারা
    অর্থ এবং খারাপ হয় তা এড়িয়ে চলুন। যোগ্য বন্ধু সঙ্গে সহযোগী।
    উন্নতমানের ব্যক্তিদের কোম্পানী রাখুন যারা গুণমান এবং গুণে উচ্চতর এবং কে
    আপনাকে উঁচু করতে সক্ষম হবে।
    আয়াত 79. ধম্মায় আনন্দের সাথে বসবাস
    ধন্য তিনিই ধম্মা পান করেন
    হৃদয় যে পরিষ্কার এবং শীতল।
    এক তাই বুদ্ধিমান e’er delights
    ধম্মায় নোবেল দ্বারা ঘোষণা করা হয়েছে।
    ব্যাখ্যা:
    এক যে “শিক্ষণ” মধ্যে delights একটি বিশুদ্ধ মন সঙ্গে আনন্দের সাথে বসবাস
    করে। “মহিমান্বিত বেশী” বিজ্ঞতার অভিজ্ঞতা সবসময় উপভোগ করে।
    আয়াত 80. বুদ্ধিমান নিয়ন্ত্রণ
    Irrigators জল নিয়ন্ত্রণ,
    Fletchers ফ্যাশন shafts,
    jointers তাদের কাঠের আকৃতি হিসাবে
    যারা জ্ঞানী নিজেদের tame হয়।
    ব্যাখ্যা:
    জলকে পরিচালনা করে এমন সেচকারী যে কোনও জায়গায় পানি নির্দেশে দক্ষ।
    Fletcher skilfully এটি উপর skilfully কাজ করে কাঠের একটি টুকরা আউট একটি
    খুব সোজা তীর-শাফট আকার। ছুতার কাঠের একটি ব্লক নির্বাচন করে এবং তার
    প্রয়োজনের উপর নির্ভর করে, সে যা চায় তা তৈরি করে। একইভাবে, জ্ঞানী
    ব্যক্তি তাদের মনের উপর কাজ করে, তারা যেভাবে ইচ্ছা করে তা নিয়ন্ত্রণ করে।
    আয়াত 81. বুদ্ধিমান দৃঢ় হয়
    শুধু একটি শক্তিশালী boulder হিসাবে
    বায়ু সঙ্গে না stirs,
    তাই জ্ঞানী সরানো হয় না
    প্রশংসা বা দোষ দ্বারা হয়।
    ব্যাখ্যা:
    জ্ঞানী এবং অপমান দ্বারা উভয় unphoved এবং উভয় unfuffled থাকা। জ্ঞানী
    জীবনের সমস্ত vicissitudes অধীনে unshaken থাকা, বাতাসের buffetings সঙ্গে
    যে কঠিন শিলা, unmed।
    আয়াত 82. বুদ্ধিমান সুখী
    এমনকি একটি fathomless হ্রদ হিসাবে,
    একটি হ্রদ তাই শান্ত এবং পরিষ্কার,
    তাই ধম্মাস শুনেছিল
    বুদ্ধিমান বুদ্ধিমান হয়ে।
    ব্যাখ্যা:
    অত্যধিক গভীর মহাসাগর শান্ত, শান্ত এবং উত্তেজিত হয় না। একইভাবে বুদ্ধের
    শব্দটি শোনার জ্ঞানী ব্যক্তি গভীর সচেতনতা অর্জন করে এবং অত্যন্ত শান্ত এবং
    প্রশান্ত হয়।
    আয়াত 83. বুদ্ধিমান শান্ত হয়
    সবকিছু ভাল ত্যাগ,
    শান্তিপূর্ণ শঙ্কু প্রেমময় delights না,
    এবং আনন্দ বা ব্যথা দ্বারা স্পর্শ কিনা
    না জ্ঞানী মধ্যে আনন্দ বা দুঃখ দেখা যায়।
    ব্যাখ্যা:
    মহৎ ও জ্ঞানী ব্যক্তি পৃথিবীতে যা কিছুতেই সংযুক্ত হয় না। শৃঙ্খলাবদ্ধ
    ব্যক্তি বিশ্বব্যাপী জিনিস, উপাদান বেনিফিট বা কামুক delights কামনা না কথা
    বলতে না। যাই হোক না কেন ভাগ্য বা দুর্ভাগ্য তাদের স্পর্শ করতে পারে, তারা
    শান্ত থাকে, না বিষণ্ণ বা elated।
    আয়াত 84. জ্ঞানী সঠিকভাবে বাস
    এক নিজের জন্য না, না অন্যের জন্য
    এক সন্তান, সম্পদ, এস্টেট জন্য ইচ্ছুক উচিত,
    না সাফল্যের ইচ্ছা দ্বারা অন্যায়,
    সুতরাং ধার্মিক, এবং বুদ্ধিমান, ধার্মিক এক হতে হবে।
    ব্যাখ্যা:
    নিজের সুবিধার জন্য নয় এবং অন্যের জন্য নয়, তিনি কি সন্তান, সম্পদ বা
    রাজ্য কামনা করেন। না তিনি স্ব মহিমা চাই না। সুতরাং তিনি বাস্তবসম্মত,
    penetrative এবং ভাল আচরণ।
    আয়াত 85. কয়েক অন্যান্য উপকূলে পৌঁছাতে
    লোকের মধ্যে তারা কয়েক
    কে আরও উপকূলে যান,
    মানবতার মধ্যে সবচেয়ে
    এই তার এখানে Scurry।
    ব্যাখ্যা:
    যারা অন্য দিকে অতিক্রম করতে চায় শুধুমাত্র একটি মুষ্টিযুদ্ধ সফল। এই
    তীরে বরাবর চলমান রাখা পিছনে যারা যারা অন্যদের। যারা সেই জনগোষ্ঠী যারা
    মুক্তিযোদ্ধা পৌঁছতে পারল না তারা সামারার মধ্যে ধরা পড়তে থাকবে।
    আয়াত 86. যারা ধম্মা অনুসরণ করে তারা মুক্ত হয়
    কিন্তু যারা ধম্মা অনুশীলন করে
    ধম্মার মতে বলেছিলেন,
    মৃত্যুর ডোমেইন থেকে হার্ড ছেড়ে
    তারা আরও উপকূলে অতিক্রম করবে।
    ব্যাখ্যা:
    মারার উপর যে অঞ্চলগুলি হ’ল, অতিক্রম করা কঠিন। শুধুমাত্র যারা
    ন্যায়নিষ্ঠভাবে বুদ্ধের সুস্পষ্ট শিক্ষার মধ্যে নির্দেশিত পথ অনুসরণ করে,
    তারা এই অঞ্চলগুলি অতিক্রম করতে সক্ষম হবেন যা অতিক্রম করা খুব কঠিন।
    আয়াত 87. শৃঙ্খলা মাধ্যমে মুক্তি
    Dhammas অন্ধকার পরিত্যাগ
    জ্ঞানী উজ্জ্বল চাষ করা উচিত,
    গৃহ থেকে গৃহহীন বাড়িতে থাকার
    নিঃসন্দেহে unsettling মধ্যে।
    ব্যাখ্যা:
    বুদ্ধিমান ব্যক্তি সেই আচরণের কথোপকথন এবং ব্যথার সন্দেহজনক উপায়গুলি এবং
    জ্ঞানের জ্ঞানের পথ থেকে দূরে সরে যায় এবং নবীন জীবনযাত্রার জীবনযাত্রার
    জীবনযাত্রার পথ থেকে দূরে সরে যায়। তিনি মুক্তিযুদ্ধের কৃতিত্বের প্রতি
    সদয়তা সহ্য করেন।
    আয়াত 88. আপনার মন শুদ্ধ
    তাদের যে বিরল আনন্দ ইচ্ছা করতে দিন
    Pleasuring renouncing, না কারণে,
    যারা জ্ঞানী বেশী নিজেদের পরিষ্কার করা উচিত
    মন সব defilements থেকে।
    ব্যাখ্যা:
    তিনি মুক্তি আগ্রহী। তিনি sensualities জন্য সব পছন্দ ছেড়ে দেয়। এই
    ভাবে, তিনি কোন সম্পত্তি ছাড়া হয়। জ্ঞানী ব্যক্তি মনকে দোষারোপ করে এমন
    যে অশুচি থেকে তার মনকে পরিষ্কার করতে আয় করে।
    আয়াত 89. Arahats বিশ্বস্ততা অতিক্রম করা হয়
    যারা wakening আসা
    মন পূর্ণ চাষ সঙ্গে,
    আনন্দ, আর clinging,
    সংযুক্তি অব্যাহতি মধ্যে:
    তারা, দূষণ ছাড়া, দীপ্তিশীল,
    এই পৃথিবীতে Nibbana পৌঁছানোর আছে।
    ব্যাখ্যা:
    সেই জ্ঞানী ব্যক্তি রয়েছে যারা অত্যন্ত ভালভাবে অনুশীলন করেছেন কারণ
    স্বাধীনতা অর্জনের পক্ষে সহায়ক। তারা মানসিকভাবে বা মানসিকভাবে কিছু cling
    না। তারা লোভী এবং গ্রাস করার প্রবণতার বিরোধিতা করে, তারা অ-গ্রাসে
    আনন্দিত হয়। তারা, জ্বলজ্বলে এমন জ্বলন্ত লোকেরা, এই পৃথিবীতে নিজেই
    স্বাধীনতা অর্জন করেছে।
    বুদ্ধিমান ব্যাক্তির 11 টি লক্ষণ | Chanakya niti bengali | Sign of intelligent people
    Maharshi Ubacha
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    You
    would see !! sign of intelligent people in Chanakya niti bengali.
    Maharshi Ubacha Channel provides Chanakya niti/ neeti and Chanakya niti
    bangla to inform about great principle of Chanakya niti. Chanakya niti
    motivational has an important role to motivate us. Chanakya niti bangla
    video will help to succeed in life.
    The strategies of Chanakya is the ideal way of life. Chanakya was a
    professor of Political Science and Economics in Nalanda University.
    Instead of acquiring the seat of kingdom for himself, Chanakya crowned
    Chandragupta Maurya as the emperor and served as his chief adviser.
    In this video we have discussed about the sign of intelligent
    people. Scientists and researchers around the world devote a lot of time
    to figuring out various traits about intelligent people. The studies
    are very interesting. Many results of the studies have been shown here.
    বুদ্ধিমান ব্যাক্তির 11 টি লক্ষণ | Chanakya niti bengali | Sign of intelligent people

    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

    Public
    સચિત્ર ધામપડા ટ્રેઝરી સત્ય પ્રકરણ 6 શાસ્ત્રીય ગુજરાતીમાં મુજબની - ક્લિસિકલ ગુજરાતી
    સચિત્ર ધામપડા ટ્રેઝરી સત્ય પ્રકરણ 6 મુજબની
    શ્લોક 76. શાણોની સલાહને ખજાનો
    એક માણસ એક માણસ મળવા જોઈએ
    કોણ દોષો નિર્દેશ કરે છે અને ઠપકો આપે છે,
    જે એક ગુપ્ત ખજાનો મૂકે છે,
    આવા ઋષિ સાથે એક કન્સર્ટ કરવું જોઈએ.
    સહન કરવું તેથી એક સમૃદ્ધ છે
    અને ક્યારેય ઘટાડો નહીં.
    સમજૂતી:
    જો કોઈ એક શાણો વ્યક્તિને શોધે છે જે કોઈની ભૂલોને નિર્દેશ કરે છે અને સખત
    રીતે તેને સુધારે છે, તો તેને ખજાનોના સૌમ્ય જાહેર કરનાર તરીકે જોવું
    જોઈએ. તેમની કંપનીની માંગ કરવી જોઈએ. આવા સંગઠન પુરુષોના સારા લોકો બનાવશે.
    શ્લોક 77. સદ્ગુણ સારી સલાહ આપે છે
    તેને ઉત્તેજન આપો, તેને સૂચના આપો,
    અને એક અવગણનાથી એક તપાસો.
    પ્રિય તે ખરેખર સાચું છે,
    તે ખોટું નથી, તે ખોટું છે.
    સમજૂતી:
    જ્ઞાની અને સારા વ્યક્તિ કે જે નિંદા કરે છે અને ચેતવણી આપે છે, અને કોઈ
    વ્યક્તિને વિરોધી સામાજિક વર્તણૂંકમાં પ્રવેશતા અટકાવે છે, તેને સદ્ગુણી
    વ્યક્તિઓ દ્વારા ગમ્યું છે - અને દુષ્ટ લોકો દ્વારા નાપસંદ કરે છે.
    શ્લોક 78. સદ્ગુણીની કંપનીમાં
    દુષ્ટ મિત્રો સાથે આસપાસ ન જાઓ,
    rogues રીસોર્ટ નથી.
    તમારો સમય ઉમદા મિત્રો સાથે વિતાવો,
    અને લાયક કોસર્ચ.
    સમજૂતી:
    દુષ્ટ માર્ગો ધરાવતા લોકો સાથે જોડાશો નહીં. દુષ્ટ, દુષ્ટ લોકોની કંપનીને
    ટાળો, જે અર્થ અને ખરાબ છે. લાયક મિત્રો સાથે સહયોગ. ગુણવત્તા અને
    સદ્ગુણમાં બહેતર હોય તેવા ઉમદા વ્યક્તિઓની કંપનીને રાખો અને કોણ તમને ઉન્નત
    કરી શકશે.
    શ્લોક 79. ધામામાં ખુશીથી જીવે છે
    ખુશ છે કે તે ધુમ્મસ પીણા કરે છે
    હૃદયથી તે સ્પષ્ટ અને ઠંડી છે.
    એક ખૂબ જ બુદ્ધિશાળી છે
    ધહ્મામાં ઉમદા દ્વારા જાહેર કરવામાં આવ્યું.
    સમજૂતી: એક જે “અધ્યયન” માં આનંદ કરે છે તે શુદ્ધ મનથી ખુશીથી રહે છે. “ઉત્કૃષ્ટ લોકો” નો અનુભવ હંમેશાં આનંદ લે છે.
    શ્લોક 80. કૃપા કરીને પોતાને નિયંત્રણ કરો
    સિંચાઈઓ પાણીને સંચાલિત કરે છે,
    ફ્લેટર્સ ફેશન શાફ્ટ,
    જોડાઓ તેમના લાકડાને આકાર આપે છે
    જે લોકો સમૃદ્ધ છે.
    સમજૂતી:
    ધ સ્રિગેટર જે પાણીનું સંચાલન કરે છે તે પાણીને દિશામાન કરવા માટે જે પણ
    સ્થળે ઇચ્છે છે તે દિશામાં છે. ફ્લેચરને ભીંતચિત્રોના ટુકડામાંથી એક ખૂબ જ
    સીધા તીર-શાફ્ટનું મિશ્રણ કરે છે. સુથાર લાકડાનો એક બ્લોક પસંદ કરે છે અને
    તેની જરૂરિયાતને આધારે તે જે પણ ઇચ્છે છે તે તેનું નિર્માણ કરે છે. એ જ
    રીતે, જ્ઞાની વ્યક્તિ તેમના મન પર કામ કરે છે, તે જે રીતે ઇચ્છે છે તેને
    નિયંત્રિત કરે છે.
    શ્લોક 81. મુજબની દૃઢ છે
    એક શકિતશાળી બોલ્ડર તરીકે
    પવન સાથે નહીં, stirs,
    તેથી જ્ઞાની ક્યારેય ખસેડવામાં આવે છે
    ક્યાં તો પ્રશંસા અથવા દોષ દ્વારા.
    સમજૂતી:
    બુદ્ધિમાન રહે છે અને પ્રશંસા અને અપમાન દ્વારા બંનેને નકામા છે. જ્ઞાની
    રહેવું એ જીવનના તમામ વાઈસિસિટ્યુડ્સ હેઠળ અસશેન રહે છે, જેમ કે ઘન ખડક જે
    પવનના બફેટિંગ્સને અટકાવે છે.
    શ્લોક 82. મુજબની ખુશ છે
    એક ખામીયુક્ત તળાવ તરીકે પણ,
    એક તળાવ જેથી શાંત અને સ્પષ્ટ,
    તેથી ધુમ્મસ સાંભળ્યું
    નિરર્થક શાંત બની.
    સમજૂતી:
    ખૂબ ઊંડા મહાસાગરો શાંત, શાંત છે અને તે ઉત્તેજિત નથી. તે જ રીતે જેની
    બુદ્ધિમાન લોકો બુદ્ધના શબ્દને સાંભળે છે તે ઊંડા જાગૃતિ મેળવે છે અને
    અત્યંત શાંત અને શાંત છે.
    શ્લોક 83. મુજબની શાંત છે
    બધું સારું છે,
    શાંતિપૂર્ણ ચેટર શોખીન આનંદ નથી,
    અને આનંદ અથવા પીડા દ્વારા સ્પર્શ
    અને બુદ્ધિમાનમાં આનંદ અથવા દુ: ખ જોવામાં આવે છે.
    સમજૂતી:
    ઉમદા અને જ્ઞાની વ્યક્તિઓ વિશ્વમાં જે પણ કંઈપણ સાથે જોડાયેલું નથી.
    શિસ્તબદ્ધ વ્યક્તિઓ, ભૌતિક વસ્તુઓ, સામગ્રી લાભો અથવા વિષયાસક્ત આનંદની
    ઇચ્છા કરતા નથી. જે પણ સંપત્તિ અથવા ખરાબ નસીબ તેમને સ્પર્શ કરી શકે છે,
    તેઓ શાંત રહે છે, ન તો ડિપ્રેસન અથવા ઉત્સાહિત નથી.
    શ્લોક 84. યોગ્ય રીતે જીવે છે
    કોઈની પોતાની, અથવા બીજાના ખાતર નથી
    બાળકો, સંપત્તિ, એસ્ટેટ,
    અથવા સફળતાની ઇચ્છાથી અન્યાયી, અન્યાયી,
    આમ સદ્ગુણી, અને જ્ઞાની, ન્યાયી એક હશે.
    સમજૂતી:
    કોઈના પોતાના ફાયદા માટે નથી કે અન્ય લોકો માટે, તે બાળકો, સંપત્તિ અથવા
    સામ્રાજ્યની ઇચ્છા રાખે છે. તે આત્મવિશ્વાસની ઇચ્છા રાખે છે. આમ તે
    વાસ્તવિક, મહેનત અને સારી રીતે વર્તે છે.
    શ્લોક 85. થોડા કિનારે પહોંચ્યા
    લોકોમાં તે થોડા છે
    કોણ આગળ કિનારે જાય છે,
    માનવતામાં મોટા ભાગના
    આને અહીં શોર પર scurry.
    સમજૂતી:
    જે લોકો બીજી તરફ પાર કરવા માંગે છે તે માત્ર એક મદદરૂપ થાય છે. તે અન્ય
    લોકો જેઓ પાછળ છોડી દેવામાં આવે છે તે આ કિનારે ચાલી રહ્યું છે. તે લોકો જે
    મુસારામાં મુક્તિ સુધી પહોંચવા માટે સક્ષમ નથી તેઓને પકડવામાં આવે છે.
    શ્લોક 86. જે લોકો ધામને અનુસરતા હોય છે
    પરંતુ તેઓ ધહ્મા પ્રેક્ટિસ કરે છે
    ધામ્મા અનુસાર સારી રીતે કહેવામાં આવે છે,
    મૃત્યુના ડોમેનથી જવું મુશ્કેલ છે
    તેઓ વધુ કિનારે પાર કરશે.
    સમજૂતી:
    કયા સ્થાનો કે જેના પર મરચાં છે, તેને પાર કરવી મુશ્કેલ છે. ફક્ત તે જ
    લોકો જે બુદ્ધની સુસંગઠિત ઉપદેશોમાં સૂચવેલા માર્ગને અનુસરે છે, તે આ
    ક્ષેત્રોને પાર કરી શકશે જે ક્રોસ કરવા માટે ખૂબ જ મુશ્કેલ છે.
    શ્લોક 87. શિસ્ત દ્વારા મુક્તિ
    ધુમ્મસ ડાર્કને છોડી દે છે
    જ્ઞાનીએ તેજસ્વી બનાવવી જોઈએ,
    ઘરેથી ઘરેલું જવું
    અનિશ્ચિતતામાં અનિશ્ચિતતામાં.
    સમજૂતી:
    જ્ઞાની વ્યક્તિ સંપૂર્ણપણે અને તદ્દન તે દ્વેષપૂર્ણ વિચારો અને વર્તનના
    શંકાસ્પદ રીતોને છોડી દે છે અને સ્વાસ્થ્યના જીવનના જાણીતા આરામથી દૂર રહે
    છે. તેમણે મુક્તિની સિદ્ધિ માટે અનુકૂળ સદ્ગુણોનો અભ્યાસ કર્યો.
    શ્લોક 88. તમારા મનને શુદ્ધ કરો
    તેમને તે દુર્લભ આનંદની ઇચ્છા રાખો
    આનંદને છોડીને, નકામું,
    તે મુજબના લોકોએ પોતાને શુદ્ધ કરવું જોઈએ
    મનની બધી ડિફેલેમેન્ટ્સથી.
    સમજૂતી:
    તે મુક્તિમાં રસ લે છે. તે વિષયવસ્તુ માટે બધી પસંદગીઓ આપે છે. આ રીતે, તે
    કોઈ પણ સંપત્તિ વિના છે. જ્ઞાની વ્યક્તિ તેના મગજને તે અભેદ્યથી સાફ કરે
    છે જે મનને ખલેલ પહોંચાડે છે.
    શ્લોક 89. અરાહાત્સ વિશ્વની બહાર છે
    જેઓ વેકિંગમાં આવે છે
    મનથી સંપૂર્ણ ઉગાડવામાં આવે છે,
    આનંદ, લાંબા સમય સુધી clinging,
    જોડાણને છોડી દેવું:
    તેઓ, પ્રદૂષણ વિના, તેજસ્વી,
    આ દુનિયામાં નિબ્બાના પહોંચ્યા છે.
    સમજૂતી:
    તે મુજબના લોકો છે જેમણે મુક્તિની પ્રાપ્તિ માટે અનુકૂળ પરિબળો અત્યંત
    સારી રીતે પ્રેક્ટિસ કરી છે. તેઓ ભાવનાત્મક અથવા માનસિક રૂપે કંઇપણ વળગી
    રહેતું નથી. તેઓ લોભી અને પકડવાની વલણનો વિરોધ કરે છે, તેઓ બિન-ગ્રાસિંગમાં
    આનંદ માણે છે. તેઓ, ચમકતા લોકો, જેઓ તદ્દન ખામીયુક્ત છે, તેઓ આ દુનિયામાં
    પોતાનું મુક્તિ મેળવે છે.
    Famous TamTam Farsaan of Vadodara | 50 years old Shree Ram TamTam wala | Indian Street Food
    Aamchi Mumbai
    2.41M subscribers
    This
    is one of the oldest street food places in Vadodara serving delicious
    namkeen farsan chaat called “Tam Tam”. The “TamTam” has 25 types of
    farsan mixed with onions, pomegranate, grapes and garnished with
    coriander on top. It’s a must try dish from Vadodara.
    Famous TamTam Farsaan of Vadodara | 50 years old Shree Ram TamTam wala | Indian Street Food

    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

    Public

    ಸತ್ಯ ಅಧ್ಯಾಯದಲ್ಲಿನ ಧ್ಯಾಮಪುರದ ಖಜಾನೆ 6 ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡದಲ್ಲಿ ಬುದ್ಧಿವಂತ- ಶಾಸ್ತ್ರಿಯ ಕನ್ನಡ
    ಸತ್ಯ ಅಧ್ಯಾಯ 6 ಬುದ್ಧಿವಂತ ಧಮ್ಮಾಪಾಡಾ ಖಜಾನೆ
    ಶ್ಲೋಕ 76. ಬುದ್ಧಿವಂತ ಸಲಹೆಯ ಸಲಹೆ
    ಒಬ್ಬ ಬುದ್ಧಿವಂತಿಕೆಯ ಮನುಷ್ಯನು ಭೇಟಿಯಾಗಬೇಕು
    ಯಾರು ದೋಷಗಳನ್ನು ಸೂಚಿಸುತ್ತಾರೆ ಮತ್ತು ಪರಿಚಯವನ್ನು ನೀಡುತ್ತಾರೆ,
    ಯಾರು ಗುಪ್ತ ನಿಧಿಯನ್ನು ಬೇರ್ಪಡಿಸುತ್ತಾರೆ,
    ಅಂತಹ ಋಷಿ ಒಂದು ಸಂಗಾತಿಯಾಗಿರಬೇಕು.
    ಕನ್ಸೋರ್ಟಿಂಗ್ ಆದ್ದರಿಂದ ಒಂದು ಪುಷ್ಟೀಕರಿಸಿದರು
    ಮತ್ತು ಅವನತಿ ಎಂದಿಗೂ.
    ವಿವರಣೆ:
    ಒಬ್ಬರ ದೋಷಗಳನ್ನು ಸೂಚಿಸುವ ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯನ್ನು ಕಂಡುಹಿಡಿದಿದ್ದರೆ ಮತ್ತು
    ತೀವ್ರವಾಗಿ ಸರಿಪಡಿಸುವ ಒಬ್ಬ ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯನ್ನು ಕಂಡುಕೊಂಡರೆ, ಅವರು ನಿಧಿಯ
    ಹಾನಿಕರವಲ್ಲದ ಬಹಿರಂಗಪಡಿಸುವವರಾಗಿ ನೋಡಬೇಕು. ಅವರ ಕಂಪನಿಯನ್ನು ಹುಡುಕಬೇಕು. ಇಂತಹ
    ಅಸೋಸಿಯೇಷನ್ ​​ಪುರುಷರ ಉತ್ತಮ ವ್ಯಕ್ತಿಗಳನ್ನು ಮಾಡುತ್ತದೆ.
    ಪದ್ಯ 77. ಸದ್ಗುಣಶೀಲ ಪಾಲಿಸು ಉತ್ತಮ ಸಲಹೆ
    ಅವನನ್ನು ಉದ್ಧರಣ ಮಾಡೋಣ, ಅವನಿಗೆ ಸೂಚನೆ ನೀಡಲಿ,
    ಮತ್ತು ಅಬಾಸ್ಮೆಂಟ್ನಿಂದ ಒಂದನ್ನು ಪರೀಕ್ಷಿಸಿ.
    ಆತ್ಮೀಯ ನಿಜಕ್ಕೂ ಅವರು ನಿಜ,
    ಪ್ರೀತಿಯಲ್ಲ ಅವನು ಸುಳ್ಳು.
    ವಿವರಣೆ:
    ಖಂಡನೆ ಮತ್ತು ಎಚ್ಚರಿಕೆ ನೀಡುವ ಬುದ್ಧಿವಂತ ಮತ್ತು ಉತ್ತಮ ವ್ಯಕ್ತಿ, ಮತ್ತು ವಿರೋಧಿ
    ಸಾಮಾಜಿಕ ವರ್ತನೆಗೆ ಒಳಗಾಗದ ವ್ಯಕ್ತಿಯನ್ನು ತಡೆಗಟ್ಟುತ್ತದೆ, ಮತ್ತು ದುಷ್ಟ
    ವ್ಯಕ್ತಿಗಳು ಇಷ್ಟಪಡಲಿಲ್ಲ.
    ಶ್ಲೋಕ 78. ಸದ್ಗುಣಶೀಲ ಕಂಪನಿಯಲ್ಲಿ
    ದುಷ್ಟ ಸ್ನೇಹಿತರೊಂದಿಗೆ ಸುತ್ತಲೂ ಹೋಗಬೇಡಿ,
    ರಾಕ್ಷಸರು ರೆಸಾರ್ಟ್ ಮಾಡಬೇಡಿ.
    ನೋಬಲ್ ಸ್ನೇಹಿತರ ಜೊತೆ ನಿಮ್ಮ ಸಮಯವನ್ನು ಕಳೆಯಿರಿ,
    ಮತ್ತು ಯೋಗ್ಯವಾದ ಪದಗಳು.
    ವಿವರಣೆ:
    ದುಷ್ಟ ಮಾರ್ಗಗಳನ್ನು ಹೊಂದಿರುವ ಜನರೊಂದಿಗೆ ಸಂಯೋಜಿಸಬೇಡಿ. ಸರಾಸರಿ ಮತ್ತು
    ಕೆಟ್ಟದ್ದಲ್ಲದ ದುಷ್ಟ, ಕೆಟ್ಟ ಜನರಿಂದ ತಪ್ಪಿಸಿ. ಯೋಗ್ಯ ಸ್ನೇಹಿತರೊಂದಿಗೆ ಸಹಾಯಕ.
    ಗುಣಮಟ್ಟದ ಮತ್ತು ಸದ್ಗುಣದಲ್ಲಿ ಉತ್ತಮವಾದ ಶ್ರೇಷ್ಠ ವ್ಯಕ್ತಿಗಳ ಕಂಪನಿಯನ್ನು
    ಇರಿಸಿಕೊಳ್ಳಿ ಮತ್ತು ಯಾರು ನಿಮ್ಮನ್ನು ಎತ್ತರಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ.
    ಪದ್ಯ 79. ಧಮ್ಮದಲ್ಲಿ ಸಂತೋಷದಿಂದ ಜೀವಿಸುತ್ತಿದ್ದಾರೆ
    ಧಮ್ಮದ ಪಾನೀಯಗಳು ಯಾರು ಸಂತೋಷ
    ಹೃದಯದಿಂದ ಅದು ಸ್ಪಷ್ಟ ಮತ್ತು ತಂಪಾಗಿರುತ್ತದೆ.
    ಒಂದು ಬುದ್ಧಿವಂತ ಇಯರ್ ಸಂತೋಷ
    ಧಮ್ಮದಲ್ಲಿ ಉದಾತ್ತ ಘೋಷಿಸಿದರು.
    ವಿವರಣೆ: “ಬೋಧನೆ” ನಲ್ಲಿ ಸಂತೋಷಪಡುವವರು ಶುದ್ಧ ಮನಸ್ಸಿನಿಂದ ಸಂತೋಷದಿಂದ ಜೀವಿಸುತ್ತಾರೆ. ಬುದ್ಧಿವಂತ ಯಾವಾಗಲೂ ಆನಂದಿಸಿ “ಭವ್ಯವಾದ ಪದಗಳಿಗಿಂತ” ಅನುಭವ.
    ಶ್ಲೋಕ 80. ಬುದ್ಧಿವಂತರು ತಮ್ಮನ್ನು ನಿಯಂತ್ರಿಸುತ್ತಾರೆ
    ನೀರಾವರಿ ನೀರು,
    ಫ್ಲೆಚರ್ಸ್ ಫ್ಯಾಷನ್ ಶಾಫ್ಟ್ಗಳು,
    ಸೇರುವವರು ತಮ್ಮ ಮರದ ಆಕಾರವನ್ನು ರೂಪಿಸುತ್ತಾರೆ
    ಬುದ್ಧಿವಂತರಾಗಿದ್ದಾರೆ.
    ವಿವರಣೆ:
    ನೀರನ್ನು ನಿರ್ವಹಿಸುವ ನೀರಾವರಿದಾರರು ನೀರನ್ನು ಬಯಸಿದ ಯಾವುದೇ ಸ್ಥಳಕ್ಕೆ ನೀರನ್ನು
    ನಿರ್ದೇಶಿಸುವಲ್ಲಿ ನುರಿತರಾಗಿದ್ದಾರೆ. ಫ್ಲೆಚರ್ ಅದರ ಮೇಲೆ ಜಾಣತನದಿಂದ ಕೆಲಸ ಮಾಡುವ
    ಮೂಲಕ ಮರದ ತುಂಡುಗಳಿಂದ ನೇರ ಬಾಣದ-ಶಾಫ್ಟ್ ಅನ್ನು ಜಾಣಗೊಳಿಸುತ್ತದೆ. ಕಾರ್ಪೆಂಟರ್
    ತನ್ನ ಅಗತ್ಯವನ್ನು ಅವಲಂಬಿಸಿ, ಅದರಲ್ಲಿ ಬೇಕಾದದ್ದನ್ನು ಒಳಗೊಂಡಂತೆ ಮರದ ಬ್ಲಾಕ್
    ಅನ್ನು ಆಯ್ಕೆಮಾಡುತ್ತಾನೆ. ಅದೇ ರೀತಿಯಾಗಿ, ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯು ತಮ್ಮ ಮನಸ್ಸಿನ
    ಮೇಲೆ ಕೆಲಸ ಮಾಡುತ್ತಾನೆ, ಅವರು ಬಯಸಿದ ರೀತಿಯಲ್ಲಿ ನಿರ್ಬಂಧವನ್ನು ನೀಡುತ್ತಾರೆ.
    ಶ್ಲೋಕ 81. ಬುದ್ಧಿವಂತರು ದೃಢವಾಗಿರುತ್ತಾರೆ
    ಕೇವಲ ಪ್ರಬಲ ಬೌಲ್ಡರ್ ಆಗಿ
    ಗಾಳಿಯೊಂದಿಗೆ ಇಲ್ಲ,
    ಆದ್ದರಿಂದ ಬುದ್ಧಿವಂತ ಎಂದಿಗೂ ಚಲಿಸುವುದಿಲ್ಲ
    ಹೊಗಳಿಕೆ ಅಥವಾ ಹೊಣೆಯಿಂದ.
    ವಿವರಣೆ:
    ಬುದ್ಧಿವಂತಿಕೆಯು ಸ್ತುತಿಗೀತೆ ಮತ್ತು ಅವಮಾನದಿಂದ ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ ಮತ್ತು
    ಕಡಿಮೆಯಾಗುವುದಿಲ್ಲ. ವೈಸ್ನ ಎಲ್ಲಾ ವಿಕಿರಣಗಳ ಅಡಿಯಲ್ಲಿ ಬುದ್ಧಿವಂತವಾಗಿ
    ಉಳಿಯುತ್ತದೆ, ಘನ ಬಂಡೆಯಂತೆ ಗಾಳಿಯ ಬಫೆಲಿಂಗ್ಗಳನ್ನು ತಡೆಗಟ್ಟುತ್ತದೆ, ಮರೆತುಹೋಗಿದೆ.
    ಶ್ಲೋಕ 82. ಬುದ್ಧಿವಂತ ಸಂತೋಷ
    ಒಂದು ಅನಪೇಕ್ಷಿತ ಸರೋವರದಂತೆ,
    ಒಂದು ಸರೋವರ ಆದ್ದರಿಂದ ಶಾಂತ ಮತ್ತು ಸ್ಪಷ್ಟ,
    ಆದ್ದರಿಂದ ಧ್ಯಾಮಸ್ ಕೇಳಿದ
    ಪ್ರಶಾಂತ ಬುದ್ಧಿವಂತ ಮಾರ್ಪಟ್ಟಿದೆ.
    ವಿವರಣೆ:
    ಅತಿ ಆಳವಾದ ಸಾಗರಗಳು ನೆಮ್ಮದಿಯ, ಶಾಂತವಾಗಿರುತ್ತವೆ ಮತ್ತು ಕ್ಷೋಭೆಗೊಳಗಾಗುವುದಿಲ್ಲ.
    ಬುದ್ಧನ ಪದವನ್ನು ಕೇಳುವವರ ಬುದ್ಧಿವಂತರು ಆಳವಾದ ಅರಿವು ಮೂಡಿಸುತ್ತಾರೆ ಮತ್ತು
    ಅತ್ಯಂತ ಶಾಂತ ಮತ್ತು ನೆಮ್ಮದಿಯವರಾಗಿದ್ದಾರೆ.
    ಶ್ಲೋಕ 83. ಬುದ್ಧಿವಂತರು ನೆಮ್ಮದಿಯವರು
    ಎಲ್ಲವೂ ಉತ್ತಮ ತ್ಯಜಿಸಿ,
    ಅಚ್ಚುಮೆಚ್ಚಿನ ಸಂತೋಷದ ಶಾಂತಿಯುತ ವಟಗುಟ್ಟುವಿಕೆ,
    ಮತ್ತು ಸಂತೋಷ ಅಥವಾ ನೋವು ಮುಟ್ಟಿದರೆ
    ಬುದ್ಧಿವಂತ ಅಥವಾ ಬುದ್ಧಿವಂತರು ನೋಡುತ್ತಾರೆ.
    ವಿವರಣೆ:
    ಉದಾತ್ತ ಮತ್ತು ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಗಳು ಜಗತ್ತಿನಲ್ಲಿ ಯಾವುದಕ್ಕೂ ಲಗತ್ತಿಸಲಾಗಿಲ್ಲ.
    ಶಿಸ್ತಿನ ವ್ಯಕ್ತಿಗಳು ಲೌಕಿಕ ವಿಷಯಗಳು, ವಸ್ತು ಪ್ರಯೋಜನಗಳು ಅಥವಾ ಇಂದ್ರಿಯ
    ಸಂತೋಷವನ್ನು ಅಪೇಕ್ಷಿಸುವುದಿಲ್ಲ. ಯಾವುದೇ ಸಂಪತ್ತನ್ನು ಅಥವಾ ಅನಾರೋಗ್ಯದ ಅದೃಷ್ಟವು
    ಅವರನ್ನು ಸ್ಪರ್ಶಿಸಬಹುದು, ಅವರು ಶಾಂತವಾಗಿರುತ್ತಾಳೆ, ಖಿನ್ನತೆಗೆ ಒಳಗಾಗುವುದಿಲ್ಲ
    ಅಥವಾ ಮುಂದೂಡಲಿಲ್ಲ.
    ಶ್ಲೋಕ 84. ಬುದ್ಧಿವಂತ ಲೈವ್ ಸರಿಯಾಗಿ
    ಒಬ್ಬರ ಸ್ವಂತದ್ದು, ಅಥವಾ ಇನ್ನೊಬ್ಬರ ಸಲುವಾಗಿ
    ಒಂದು ಮಕ್ಕಳು, ಸಂಪತ್ತು, ಎಸ್ಟೇಟ್,
    ಅಥವಾ ಯಶಸ್ಸಿನ ಬಯಕೆ ಅನ್ಯಾಯದ ಅರ್ಥ,
    ಆದ್ದರಿಂದ ಸದ್ಗುಣಶೀಲ, ಮತ್ತು ಬುದ್ಧಿವಂತ, ನೀತಿವಂತರು.
    ವಿವರಣೆ:
    ಒಬ್ಬರ ಸ್ವಂತ ಪ್ರಯೋಜನಕ್ಕಾಗಿ ಅಥವಾ ಇತರರ ಬಗ್ಗೆ ಅಲ್ಲ, ಅವರು ಮಕ್ಕಳು, ಸಂಪತ್ತು
    ಅಥವಾ ರಾಜ್ಯವನ್ನು ಬಯಸುತ್ತಾರೆ. ಅವರು ಸ್ವಯಂ-ವೈಭವವನ್ನು ಬಯಸುವುದಿಲ್ಲ. ಹೀಗಾಗಿ
    ಅವರು ವಾಸ್ತವಿಕ, ನುಗ್ಗುವ ಮತ್ತು ಚೆನ್ನಾಗಿ ವರ್ತಿಸಿದರು.
    ಶ್ಲೋಕ 85. ಕೆಲವರು ಇತರ ತೀರವನ್ನು ತಲುಪುತ್ತಾರೆ
    ಜಾನಪದದಲ್ಲಿ ಅವರು ಕೆಲವು
    ಯಾರು ಮತ್ತಷ್ಟು ತೀರಕ್ಕೆ ಹೋಗುತ್ತಾರೆ,
    ಮಾನವೀಯತೆಯ ನಡುವೆ
    ಈ ಹತ್ತೊಂದು ತೀರದಲ್ಲಿ ಸ್ಕರ್ರಿ.
    ವಿವರಣೆ:
    ಮತ್ತೊಂದೆಡೆ ಕೇವಲ ಕೈಬೆರಳೆಣಿಕೆಯಷ್ಟು ದಾಟಲು ಬಯಸುವವರಿಗೆ ಯಶಸ್ವಿಯಾಗಿದೆ.
    ಬಿಟ್ಟುಹೋದ ಇತರರು ಈ ತೀರದಲ್ಲಿ ಚಾಲನೆಯಲ್ಲಿರುತ್ತಾರೆ. ವಿಮೋಚನೆಯನ್ನು ತಲುಪಲು
    ಸಾಧ್ಯವಾಗದ ಜನಸಾಮಾನ್ಯರು ಸಂಸಾರದಲ್ಲಿ ಸಿಲುಕಿಕೊಳ್ಳುತ್ತಾರೆ.
    ಶ್ಲೋಕ 86. ಧಮ್ಮವನ್ನು ಅನುಸರಿಸುವವರು ವಿಮೋಚನೆ ಮಾಡುತ್ತಾರೆ
    ಆದರೆ ಧಮ್ಮದ ಅಭ್ಯಾಸ ಮಾಡುವವರು
    ಧಮ್ಮದ ಪ್ರಕಾರ ಚೆನ್ನಾಗಿ ಹೇಳಿದರು,
    ಮರಣದ ಡೊಮೇನ್ನಿಂದ ಬಿಡಲು ಕಷ್ಟವಾಗುತ್ತದೆ
    ಅವರು ಮತ್ತಷ್ಟು ತೀರಕ್ಕೆ ದಾಟಲು ಮಾಡುತ್ತೇವೆ.
    ವಿವರಣೆ:
    ಮಾರಾ ಸ್ವೇ ಹೊಂದಿರುವ ಕ್ಷೇತ್ರಗಳು ದಾಟಲು ಕಷ್ಟ. ಬುದ್ಧನ ಸುಸಂಗತ ಬೋಧನೆಗಳಲ್ಲಿ
    ಸೂಚಿಸಲಾದ ಮಾರ್ಗವನ್ನು ಸರಿಯಾಗಿ ಅನುಸರಿಸುವವರು ಮಾತ್ರ, ದಾಟಲು ತುಂಬಾ ಕಷ್ಟಕರವಾದ ಈ
    ಕ್ಷೇತ್ರಗಳನ್ನು ದಾಟಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ.
    ಶ್ಲೋಕ 87. ಶಿಸ್ತಿನ ಮೂಲಕ ವಿಮೋಚನೆ
    ಧ್ಯಾಮಸ್ ಡಾರ್ಕ್ ಅನ್ನು ತೊರೆಯುವುದು
    ಬುದ್ಧಿವಂತ ಪ್ರಕಾಶಮಾನವಾದ,
    ಮನೆಯಿಂದ ನಿರಾಶ್ರಿತರು ಹೋದರು
    ಸಾಲಿಟ್ಯೂಡ್ ಅನ್ಯಾಯದಲ್ಲಿ.
    ವಿವರಣೆ:
    ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯು ಸಂಪೂರ್ಣವಾಗಿ ಮತ್ತು ಸಂಪೂರ್ಣವಾಗಿ ಅಸಹ್ಯವಾದ ವೀಕ್ಷಣೆಗಳು
    ಮತ್ತು ವರ್ತನೆಯ ಪ್ರಶ್ನಾರ್ಹ ವಿಧಾನಗಳನ್ನು ಬಿಟ್ಟುಬಿಡುತ್ತಾನೆ ಮತ್ತು ಪ್ರಸಿದ್ಧವಾದ
    ಸೌಕರ್ಯಗಳಿಂದ ದೂರವಿರುತ್ತದೆ. ಅವರು ವಿಮೋಚನೆಯ ಸಾಧನೆಗೆ ಸದ್ಗುಣವನ್ನು ಅಭ್ಯಾಸ
    ಮಾಡುತ್ತಾರೆ.
    ಶ್ಲೋಕ 88. ನಿಮ್ಮ ಮನಸ್ಸನ್ನು ಶುದ್ಧೀಕರಿಸಿ
    ಅಪರೂಪದ ಸಂತೋಷವನ್ನು ಅವರು ಬಯಸುತ್ತಾರೆ
    ಸಂತೋಷವನ್ನು ತ್ಯಜಿಸುವುದು, ಅಯೋನ್,
    ಆ ಬುದ್ಧಿವಂತರು ತಮ್ಮನ್ನು ಶುದ್ಧೀಕರಿಸುತ್ತಾರೆ
    ಮನಸ್ಸಿನ ಎಲ್ಲಾ ಕೊರತೆಗಳಿಂದ.
    ವಿವರಣೆ:
    ಅವರು ವಿಮೋಚನೆಯಲ್ಲಿ ಆಸಕ್ತಿಯನ್ನು ತೆಗೆದುಕೊಳ್ಳುತ್ತಾರೆ. ಅವರು ಸಂವೇದನೆಗಳಿಗೆ
    ಎಲ್ಲಾ ಆದ್ಯತೆಗಳನ್ನು ನೀಡುತ್ತಾರೆ. ಈ ರೀತಿಯಾಗಿ, ಅವರು ಯಾವುದೇ ಆಸ್ತಿಗಳಿಲ್ಲ.
    ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯು ಮನಸ್ಸನ್ನು ಕಳವಳಗೊಳಿಸುವ ಆ ಕೊರತೆಯಿಂದ ಮನಸ್ಸನ್ನು
    ಶುದ್ಧೀಕರಿಸಲು ಮುಂದುವರಿಯುತ್ತಾನೆ.
    ಶ್ಲೋಕ 89. ಅರಾಹಟ್ಸ್ ಲೋಕತ್ವ ಮೀರಿದ್ದಾರೆ
    ವಕ್ಯಾಮಿಂಗ್ಗೆ ಬರುವವರು
    ಮನಸ್ಸಿನ ಪೂರ್ಣ-ಬೆಳೆಸಿದ,
    ಆನಂದ, ಇನ್ನು ಮುಂದೆ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ,
    ಮರುಮುದ್ರಣ ಲಗತ್ತು:
    ಅವರು ಮಾಲಿನ್ಯ, ವಿಕಿರಣ,
    ಈ ಜಗತ್ತಿನಲ್ಲಿ ನಿಬ್ಬಾನಾ ತಲುಪಿದ್ದಾರೆ.
    ವಿವರಣೆ:
    ವಿಮೋಚನೆಯ ಸಾಧನೆಗೆ ಅನುಕೂಲಕರವಾದ ಅಂಶಗಳು ಅತ್ಯಂತ ಚೆನ್ನಾಗಿ ಅಭ್ಯಾಸ ಮಾಡಿದ ಆ
    ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಗಳು ಇವೆ. ಅವರು ಭಾವನಾತ್ಮಕವಾಗಿ ಅಥವಾ ಮಾನಸಿಕವಾಗಿ ಏನನ್ನಾದರೂ
    ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಅವರು ದುರಾಸೆಯ ಮತ್ತು ಗ್ರಹಿಸುವ ಪ್ರವೃತ್ತಿಗೆ
    ವಿರುದ್ಧವಾಗಿರುತ್ತಾರೆ, ಅವರು ಗ್ರಹಿಸದೆಯೇ ಸಂತೋಷಪಡುತ್ತಾರೆ. ಅವರು,
    ಕಲ್ಲಿದ್ದಲುಗಳನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ಬೇರ್ಪಡಿಸುವ ಹೊಳೆಯುತ್ತಿರುವವರು, ಈ ಜಗತ್ತಿನಲ್ಲಿ
    ವಿಮೋಚನೆ ಸಾಧಿಸಿದ್ದಾರೆ.
    ನನಗೆ ಸಂತೋಷ ಬೇಕು ಎಂದವನಿಗೆ ಬುದ್ಧ ಹೇಳಿದ ಬುದ್ಧಿವಾದ ಏನು ಗೊತ್ತಾ? kannada motivation / inspiration video
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    ನನಗೆ ಸಂತೋಷ ಬೇಕು ಎಂದವನಿಗೆ ಬುದ್ಧ ಹೇಳಿದ ಬುದ್ಧಿವಾದ ಏನು ಗೊತ್ತಾ? kannada motivation / inspiration video


    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    Public


    സത്യത്തിന്റെ ചിത്രപാഡ ട്രഷറി അധ്യായം 6 ജ്ഞാനം
    76-ാം വാക്യം. ജ്ഞാനികളുടെ ഉപദേശം നിധി
    ഒരു ജ്ഞാനമുള്ള ഒരു മനുഷ്യൻ കണ്ടുമുട്ടണം
    തെറ്റുകൾ ചൂണ്ടിക്കാണിക്കുകയും ശാസന നൽകുകയും ചെയ്യുന്നു,
    മറഞ്ഞിരിക്കുന്ന നിധി നഗ്നമായ
    അത്തരമൊരു മുനി ഉപയോഗിച്ച് ഒരു കൺസോർട്ട് ചെയ്യണം.
    സങ്കീർഷകം വളരെ സമ്പന്നമാണ്
    ഒരിക്കലും തകർച്ചയിലാക്കരുത്.
    വിശദീകരണം:
    ഒരാളുടെ തെറ്റുകൾ ചൂണ്ടിക്കാണിക്കുന്ന ഒരു ജ്ഞാനിയായ വ്യക്തിയെ ഒരാൾ
    കണ്ടെത്തുകയും ഒരെണ്ണം ശരിയാക്കുകയും ചെയ്യുന്നുവെങ്കിൽ, ഒരു നിധിയുടെ നിധി
    വെളിച്ചമായി അവനെ നോക്കണം. അവന്റെ കമ്പനി അന്വേഷിക്കണം. അത്തരം അസോസിയേഷൻ
    പുരുഷന്മാരിൽ മികച്ച വ്യക്തികളെ സൃഷ്ടിക്കും.
    77-ാം വാക്യം സദ്ഗുണമുള്ള ചെറിഷ് നല്ല ഉപദേശം
    അവൻ ഉദ്ബോധിപ്പിക്കട്ടെ, അവൻ ഉപദേശിക്കട്ടെ
    അപമാനകരമായ ഒരാളെ പരിശോധിക്കുക.
    തീർച്ചയായും അവൻ സത്യമാണോ?
    അവൻ പ്രിയപ്പെട്ടവനല്ല.
    വിശദീകരണം:
    ജ്ഞാനിയും മുന്നറിയിപ്പ് നൽകുന്നതും ഒരു വ്യക്തിയെ സാമൂഹിക വിരുദ്ധ
    സ്വഭാവത്തിൽ പ്രവേശിക്കുന്നതും തടയുന്നതും സദ്ഗുണമുള്ള വ്യക്തികളാൽ
    ഇഷ്ടപ്പെടുന്നു - തിന്മയുള്ളവർ ഇഷ്ടപ്പെടാതെ.
    78-ാം വാക്യം. സദ്ഗുണരുടെ കൂട്ടത്തിൽ
    ദുഷ്ടസുമാരുമായി ചുറ്റിക്കറങ്ങരുത്,
    റോജുകളുമായി ബന്ധപ്പെടുന്നില്ല.
    കുലീനസുഹൃത്തുക്കളുമായി നിങ്ങളുടെ സമയം ചെലവഴിക്കുക,
    യോഗ്യരായവർക്ക്.
    വിശദീകരണം:
    ദുഷിച്ച വഴികളുമായി സഹവസിക്കരുത്. ദുഷ്ടൻ, ദുഷ്ടന്മാരുടെ കൂട്ടായ്മ,
    മോശവും ചീത്തയും. യോഗ്യരായ സുഹൃത്തുക്കളുമായി ബന്ധപ്പെടുക.
    ഗുണനിലവാരത്തിലും പുണ്യത്തിലും ശ്രേഷ്ഠമായ ശ്രേഷ്ഠരായ കുലീനരുടെ കൂട്ടത്തെ
    സൂക്ഷിക്കുക, ആർക്ക് നിങ്ങളെ ഉയർത്താൻ കഴിയും.
    79-ാം വാക്യം ധർമ്മത്തിൽ സന്തോഷത്തോടെ ജീവിക്കുക
    ധമ്മ പാനീയങ്ങൾ ഉള്ളവൻ സന്തുഷ്ടനാണ്
    വ്യക്തവും രസകരവുമായ ഹൃദയത്തോടെ.
    വളരെ ബുദ്ധിമാനായ ഒരു ഇയർ ആനന്ദം
    ഖ്രാബിൾ പ്രഖ്യാപിച്ച ധർമ്മനിൽ.
    വിശദീകരണം:
    “അദ്ധ്യാപനത്തിൽ” ആനന്ദിക്കുന്ന ഒരാൾ ശുദ്ധമായ മനസ്സോടെ സന്തോഷത്തോടെ
    ജീവിക്കുന്നു. ജ്ഞാനികളെ എപ്പോഴും ആസ്വദിക്കുന്ന “ബലിമുമ്പിന്റെ” അനുഭവം
    ആസ്വദിക്കുന്നു.
    80-ാം വാക്യം സ്വയം നിയന്ത്രിക്കുക
    ജലസേചനക്കാർ വെള്ളത്തെ ഭരിക്കുന്നു,
    ഫാഷൻ ഷാഫ്റ്റുകൾ ഫ്ലെച്ചറുകൾ,
    ചേർട്ടർമാർ അവരുടെ തടി രൂപപ്പെടുത്തുന്നതിനാൽ
    ജ്ഞാനമുള്ളവർ തങ്ങളെത്തന്നെ മെരുക്കുന്നു.
    വിശദീകരണം:
    വെള്ളം കൈകാര്യം ചെയ്യുന്ന ജലസേചനത്തിന് താൻ ആഗ്രഹിക്കുന്ന സ്ഥലത്തേക്ക്
    വെള്ളം നയിക്കുന്നതിൽ നിപുണമാണ്. ഫ്ലെച്ചർ വളരെ നേരായ അമ്പടയാളം ഒരു കഷണം
    കഴുകിക്കളയുന്നു. മരപ്പണിക്കാരൻ തന്റെ ആവശ്യം അനുസരിച്ച് ഒരു മരം ഒരു തടയും
    അതിൽ നിന്ന് ആഗ്രഹിക്കുന്നതെന്തും തിരഞ്ഞെടുക്കുന്നു. അതുപോലെതന്നെ,
    ജ്ഞാനിയായവൻ അവരുടെ മനസ്സിൽ പ്രവർത്തിക്കുന്നു, അവർ ആഗ്രഹിക്കുന്ന രീതിയിൽ
    തടയുന്നു.
    വാക്യം 81. ജ്ഞാനികൾ അചഞ്ചലരാണ്
    ഒരു ശക്തമായ പാറയായി
    കാറ്റിനൊപ്പം ഇളക്കുക,
    അതിനാൽ ജ്ഞാനികൾ ഒരിക്കലും നീങ്ങിയില്ല
    പ്രശംസ അല്ലെങ്കിൽ കുറ്റപ്പെടുത്തൽ വഴി.
    വിശദീകരണം:
    ജ്ഞാനികൾ ഒന്നിച്ച് തുടരുന്നു, ഒപ്പം സ്തുതിക്കും അപമാനത്തിനും. ജ്ഞാനികൾ
    ജീവിതത്തിന്റെ എല്ലാ വിഷമങ്ങൾക്കും കീഴിൽ ഇളകില്ല.
    വാക്യം 82. ജ്ഞാനികൾ സന്തുഷ്ടരാണ്
    ഒരു അടിമമില്ലാത്ത തടാകമായി പോലും
    വളരെ ശാന്തവും വ്യക്തവുമായ ഒരു തടാകം,
    അതിനാൽ ധമ്മാസ് കേട്ടിട്ടുണ്ട്
    ജ്ഞാനികളെ ശാന്തമായത്.
    വിശദീകരണം:
    ആഴത്തിലുള്ള സമുദ്രങ്ങൾ ശാന്തവും ശാന്തതയും പ്രകോപിതരുമല്ല. ബുദ്ധന്റെ
    വചനം കേൾക്കുന്ന ആരുടെ ജ്ഞാനികൾ ആഴമായ അവബോധം സ്വന്തമാക്കുകയും ശാന്തവും
    ശാന്തവുമാണ്.
    വാക്യം 83. ജ്ഞാനികൾ ശാന്തമാണ്
    എല്ലാം നല്ല ഷ് ം ൺസ്,
    അനുസ്മരിപ്പിക്കുന്ന സമാധാനപരമായ ചാറ്റർ ആനന്ദത്തെ ആനന്ദിപ്പിക്കുന്നില്ല,
    സന്തോഷമോ വേദനയോ സ്പർശിയാലും
    ജ്ഞാനികളിൽ സന്തോഷമോ കഷ്ടം കാണപ്പെടുന്നു.
    വിശദീകരണം:
    ലോകത്തിലെ എന്തും കാര്യമായ ഒരു കാര്യങ്ങളുമായി മാന്യനും ജ്ഞാനിയും
    അറ്റാച്ചുചെയ്തിട്ടില്ല. അച്ചടക്കമുള്ളവർ ലൗകിക വസ്തുക്കളും ഭൗതിക
    ആനുകൂല്യങ്ങളോ ഇന്ദ്രിയമാരോടും ആഗ്രഹിക്കുന്നില്ല. ഭാഗ്യം അല്ലെങ്കിൽ
    അസുഖമുള്ളവർ അവരെ സ്പർശിച്ചാലും അവ ശാന്തമായി നിലനിർത്താനോ ഇല്ലാതാകില്ല.
    വാക്യം 84. ജ്ഞാനികൾ ശരിയായി ജീവിക്കുന്നു
    സ്വന്തമായി അല്ല, മറ്റൊരാളുടെ നിമിത്തം
    കുട്ടികൾ, സമ്പത്ത്, എസ്റ്റേറ്റ് എന്നിവയ്ക്കായി ഒരാൾ ആഗ്രഹിക്കണം,
    അനീതിയുടെ വിജയസാഹരണം,
    അങ്ങനെ സദ്ഗുണവും ജ്ഞാനിയും നീതിമാനായിരിക്കും.
    വിശദീകരണം:
    സ്വന്തം നേട്ടത്തിനോ മറ്റുള്ളവരുടെയോ വേണ്ടിയല്ല, കുട്ടികളെയും
    സമ്പത്തിനെയോ രാജ്യത്തിനെയോ അല്ല. അവൻ സ്വയം മഹത്വത്തെ ആഗ്രഹിക്കുന്നില്ല.
    അങ്ങനെ അദ്ദേഹം യാഥാർത്ഥ്യബോധമുള്ളവനും നുഴഞ്ഞുകയറുന്നവരുമാണ്.
    85-ാം വാക്യം. കുറച്ച് തീരത്ത് കുറച്ച് എത്തിച്ചേരുന്നു
    നാട്ടുകാരിൽ അവർ കുറവാണ്
    ആരാണ് കൂടുതൽ കരയിലേക്ക് പോകുന്നത്,
    മനുഷ്യരിൽ ഭൂരിഭാഗവും
    ഈ ഇവിടെ ഷോർ വേദനിപ്പിക്കുക.
    വിശദീകരണം:
    മറുവശത്തേക്ക് കടക്കാൻ ആഗ്രഹിക്കുന്നവരുടെ ഒരു പിടി വിജയിക്കുന്നു. ഈ
    തീരത്ത് അവശേഷിക്കുന്നവർ ഓടിക്കുന്നു. വിമോചനത്തിൽ എത്തിച്ചേരാൻ കഴിയാത്ത ആ
    ജനത സാംസരയിൽ പിടിക്കപ്പെടുന്നു.
    86-ാം വാക്യം ധർമ്മത്തെ പിന്തുടരുന്നവർ മോചിപ്പിക്കപ്പെട്ടു
    എന്നാൽ ധർമ്മ പ്രയോഗിക്കുന്നവർ
    ധർമ്മമനുസരിച്ച് നന്നായി പറഞ്ഞു
    മരണത്തിന്റെ ഡൊമെയ്നിൽ നിന്ന് പുറപ്പെടാൻ പ്രയാസമാണ്
    അവർ കൂടുതൽ കരയിലേക്ക് കടക്കും.
    വിശദീകരണം:
    മറാ അവരുള്ള രഥങ്ങൾ കടക്കാൻ പ്രയാസമാണ്. ബുദ്ധന്റെ നല്ല നിലവാരമുള്ള
    പഠിപ്പിക്കളിൽ സൂചിപ്പിച്ചിരിക്കുന്ന വഴി മാത്രം തെറ്റായി പിന്തുടരുന്നവർ
    മാത്രമേ ക്രോസ് ചെയ്യാൻ കഴിയാത്ത ഈ മേഖലകൾ കടക്കാൻ കഴിയൂ.
    67-ാം വാക്യം അച്ചടക്കത്തിലൂടെയുള്ള വിമോചനം
    ധമ്മാപ്രസം ഇരുണ്ടതാക്കുന്നു
    ജ്ഞാനികൾ ശോഭയുള്ളവരെ വളർത്തണം,
    വീട്ടിൽ നിന്ന് ഭവനരഹിതരായി
    ഏകാന്തമായ അസ്വസ്ഥതയിൽ.
    വിശദീകരണം:
    വിവേകമുള്ളവൻ പൂർണ്ണമായും പൂർണ്ണമായും പൂർണ്ണമായും ഉപേക്ഷിക്കുന്നു,
    മാത്രമല്ല വിവേകശൂന്യമായ ജീവിതരീതിയിൽ നിന്ന് ജീവിതത്തിന്റെ അപരിചിതമായ
    ജീവിതരീതിയിലേക്ക് നീങ്ങുന്നു. വിമോചനത്തിന്റെ നേട്ടത്തിന് പുണ്യം സഹിഷ്ണുത
    പുലർത്തുന്നു.
    വാക്യം 88. നിങ്ങളുടെ മനസ്സിനെ ശുദ്ധീകരിക്കുക
    അപൂർവ ആനന്ദം ആഗ്രഹിക്കുന്നവർ ആഗ്രഹിക്കുന്നു
    നിഷ്ഫലങ്ങൾ, നിഷ്ഫലങ്ങൾ ഉപേക്ഷിക്കുക,
    ആ ജ്ഞാനികൾ സ്വയം ശുദ്ധീകരിക്കണം
    മനസ്സിന്റെ എല്ലാ മലിനീകരണങ്ങളിൽ നിന്നും.
    വിശദീകരണം:
    വിമോചനത്തിൽ അദ്ദേഹം താൽപര്യം കാണിക്കുന്നു. ഇന്ദ്രിയങ്ങൾക്കായി അദ്ദേഹം
    എല്ലാ മുൻഗണനകളും ഉപേക്ഷിക്കുന്നു. ഈ രീതിയിൽ, അവൻ ഒരു വസ്തുവകളുമില്ല.
    മനസ്സിനെ കളങ്കപ്പെടുത്തുന്ന ആക്രമണങ്ങളിൽ നിന്ന് ജ്ഞാനിയായ വ്യക്തി തന്റെ
    മനസ്സിനെ ശുദ്ധീകരിക്കാൻ തുടരുന്നു.
    89-ാം വാക്യം. അരഹാറ്റുകൾ ല ly ന്ദര്യത്തിനപ്പുറമാണ്
    ഉണർന്നിലേക്ക് വരുന്നവർ
    മനസ്സിനൊപ്പം പൂർണ്ണമായി കൃഷി ചെയ്യുന്നു,
    ആനന്ദം, ഇനി പറ്റിനിൽക്കുന്നില്ല,
    അറ്റാച്ചുമെന്റ് ഉപേക്ഷിക്കുന്നതിൽ:
    അവർ മലിനീകരണമില്ലാതെ തിളങ്ങുന്നു,
    ഈ ലോകത്ത് നിബ്ബാനയിലെത്തുന്നു.
    വിശദീകരണം:
    വിമോചനം നേടുന്നതിൽ ഘടകങ്ങൾ ആക്രോശിക്കുന്ന വിവേകപൂർണ്ണമായ
    വ്യക്തികളുണ്ട്. വൈകാരികമോ മാനസികമോ ആയ ഒന്നിനോട് അവർ
    പറ്റിപ്പിടിക്കുന്നില്ല. അത്യാഗ്രഹികളായ പ്രവണതയെ അവർ എതിർക്കുന്നു, അവർ
    ഗ്രഹിക്കാത്തതിൽ ആനന്ദിക്കുന്നു. കളങ്കങ്ങൾ തികച്ചും കളങ്കമുള്ളവരായ
    തിളങ്ങുന്നവരെ ഈ ലോകത്തിൽ തന്നെ വിമോചനം നേടി.
    Real Treasure
    Ryan Parsons
    18.2K subscribers
    The find of a lifetime on Lisa’s first real metal detecting adventure.
    * Jukin Media Verified *
    Find this video and others like it by visiting https://www.jukinmedia.com/licensing/…
    For licensing / permission to use, please email licensing(at)jukinmedia(dot)com.



    73) Classical Marathi-क्लासिकल माओरी,

    सत्याच्या उदाहरणार्थ धमपादा खजिन 6 व्या अध्यायात शहाणा आहे- क्लासिकल माईरी
    सत्याचा सचित्र धमपादा खजिना शहाणा
    वचन 76. ज्ञानी च्या सल्ला खजिना
    एक माणूस एक माणूस भेटू नये
    कोण दोष दर्शवितो आणि त्याचे उदाहरण देते,
    जो एक लपलेला खजिना ठेवतो,
    अशा ऋषींनी एक भांडणे पाहिजे.
    सहमती एक समृद्ध आहे
    आणि कधीच कमी होत नाही.
    स्पष्टीकरण:
    जर एखादी शहाणा माणूस शोधतो जो एखाद्याच्या चुका दर्शवितो आणि कठोरपणे
    सुधारतो तर तो एक खजिन्याच्या सौम्य प्रकट म्हणून पाहिला पाहिजे. त्याची
    कंपनी मागणी केली पाहिजे. अशा संघटनेमुळे पुरुषांपेक्षा चांगले लोक बनवतील.
    वचन 77. गुदगुअल cherish चांगले सल्ला
    त्याला उत्तेजन द्या, त्याला शिकवा,
    आणि अपमान पासून एक तपासा.
    प्रिय खरंच तो खरे आहे,
    प्रिय नाही प्रिय आहे.
    स्पष्टीकरण:
    विचित्र आणि चांगले व्यक्ती जो अपमानित आणि चेतावणी देतो आणि एखाद्या
    व्यक्तीला सामाजिक-सामाजिक वागण्यापासून रोखते, ते पुष्कळ व्यक्तींना
    आवडतात - आणि जे वाईट आहेत त्यांना नापसंत करतात.
    वचन 78. गुणधर्म च्या कंपनी मध्ये
    वाईट मित्रांबरोबर फिरू नका,
    Rogues सह उपाय नाही.
    आपले वेळ महान मित्रांसह घालवा,
    आणि योग्य इच्छाशक्ती.
    स्पष्टीकरण:
    ज्या लोकांना वाईट मार्ग आहेत त्यांच्याशी संबंध ठेवू नका. दुष्ट लोक,
    वाईट आणि वाईट असलेल्या दुष्ट लोकांपासून दूर राहा. योग्य मित्रांसह
    सहयोगी. गुणवत्तेच्या आणि गुणधर्मांमधील श्रेष्ठ असलेल्या महान व्यक्तींना
    ठेवा आणि जो आपल्याला उंचावण्यास सक्षम असेल.
    वचन 7 9. धम्मामध्ये आनंदाने जगणे
    आनंदी आहे जो धम्म घेतो
    हृदयाने स्पष्ट आणि थंड आहे.
    एक म्हणून एक माणूस आनंदी
    धम्म मध्ये महान द्वारे घोषित.
    स्पष्टीकरण: “शिक्षण” मध्ये आनंद जो शुद्ध मनाने आनंदाने जगतो. “सबबॉइड ऑफ” चा अनुभव नेहमी आनंद घेतो.
    वचन 80 शहाणे स्वतः नियंत्रित करतात
    सिंचन पाणी नियंत्रित,
    फ्लेचर फॅशन शाफ्ट,
    जसे की जॉइनर्स त्यांचे लाकूड आकारतात
    जे स्वत: सुज्ञ आहेत ते.
    स्पष्टीकरण:
    पाणी व्यवस्थापित करणारे सिंचन जे त्याला हवे ते पाणी देण्यास कुशल आहे.
    फ्लेचर कुशलतेने काम करून लाकडाच्या तुकड्यातून एक सरळ बाण-शाफ्ट आकारला
    जातो. सुतार लाकडाचा एक ब्लॉक निवडतो आणि त्याच्या गरजेनुसार त्याला जे
    पाहिजे ते काढून टाकतो. त्याचप्रमाणे, शहाणा माणूस त्यांच्या मनावर कार्य
    करतो आणि त्यांच्या इच्छेप्रमाणे वागतो.
    वचन 81. ज्ञानी स्थिर आहेत
    फक्त एक पराक्रमी बोल्डर म्हणून
    वारा सह stirts नाही,
    म्हणून सुज्ञ कधीही हलविले नाहीत
    एकतर स्तुती किंवा दोष.
    स्पष्टीकरण:
    ज्ञानी रहा आणि स्तुती आणि अपमान करून दोन्ही अनावश्यक राहतात. जीवनातील
    सर्व विक्षिप्तपणामुळे शहाणपण अशक्त असतात, जसे की वायुमार्गाच्या बुशांचा
    नाश होतो.
    वचन 82. सुज्ञ आनंदी आहेत
    अगदी अतुलनीय तलाव म्हणून,
    एक तलाव इतका शांत आणि स्पष्ट,
    म्हणून धम्मय ऐकले होते
    शहाणा शहाणा बनला.
    स्पष्टीकरण:
    अत्यंत खोल महासागर शांत आहेत, शांत आहेत आणि चिडचिड नाहीत. त्याचप्रकारे
    ज्याने बुद्धाच्या शब्दाचे ऐकले ते खोल जागरूकता प्राप्त करतात आणि अतिशय
    शांत आणि शांत असतात.
    वचन 83. ज्ञानी शांत आहेत
    सर्व काही चांगले सोडणे,
    शांत आनंददायक शांतता नाही,
    आणि आनंद किंवा वेदना द्वारे स्पर्श
    विद्वान मध्ये आनंद किंवा दु: ख पाहिले आहे.
    स्पष्टीकरण:
    जगातील कोणत्याही गोष्टीशी निगडीत आणि ज्ञानी व्यक्ती संलग्न नाहीत.
    शिस्तबद्ध व्यक्ती जागतिक गोष्टी, भौतिक फायदे किंवा कामुक आनंदाची इच्छा
    करीत नाहीत. जे काही भाग्य किंवा दुर्गंधी त्यांना स्पर्श होऊ शकते, ते
    शांत राहतात, निराश किंवा निराश झाले नाहीत.
    श्लोक 84. विद्वान योग्यरित्या राहतात
    स्वत: च्या स्वत: च्या किंवा दुसऱ्यासाठी नाही
    मुलांना, संपत्ती, संपत्तीची इच्छा आहे,
    किंवा यशस्वी इच्छा म्हणजे अन्यायी,
    अशा प्रकारे पुसून, आणि ज्ञानी, धार्मिक एक असेल.
    स्पष्टीकरण:
    स्वत: च्या फायद्यासाठी किंवा इतरांसाठी नाही, त्याला मुले, संपत्ती किंवा
    राज्याची इच्छा आहे. किंवा तो स्वत: ची वैभव इच्छित नाही. अशा प्रकारे तो
    यथार्थवादी, भेदक आणि चांगले वागणूक आहे.
    वचन 85. काही अन्य किनारा पोहोचतात
    लोकांमध्ये ते थोडे आहेत
    पुढील किनार्यावर कोण जातो,
    मानवतेपैकी बहुतेक
    या येथे shore वर घाबरणे.
    स्पष्टीकरण:
    जे इतर बाजूला पार करू इच्छितात त्यांच्यासाठी फक्त एक मूठभर यशस्वी आहेत.
    या किनारपट्टीवर चालत राहणारे इतर लोक. ज्या लोकांनी मुक्ति पोहोचू शकले
    नाही ते समसारामध्ये पकडले जाऊ शकतात.
    वचन 86. धम्माचे अनुसरण करणारे लोक मुक्त आहेत
    पण ते धम्म करतात
    धम्मच्या मते, तसेच सांगितले,
    मृत्यूच्या डोमेनपासून सोडणे कठीण आहे
    ते पुढील किनार्यावर जाईल.
    स्पष्टीकरण:
    मारा ज्यावर मारा आहे, ते पार करणे कठीण आहे. बुद्धांच्या सुप्रसिद्ध
    शिकवणींमध्ये दर्शविल्या गेलेल्या मार्गाने केवळ तेच नीतिमत्त्वाचे पालन
    करणारे लोक या क्षेत्रास पार करण्यास सक्षम असतील जे क्रॉस करणे कठीण आहे.
    वचन 87. अनुशासन माध्यमातून मुक्तता
    धम्म मध्ये deanding
    सुज्ञांनी तेजस्वी वाढली पाहिजे,
    घर पासून बेघर गेले
    एकट्या अस्वस्थता मध्ये.
    स्पष्टीकरण:
    ज्ञानी व्यक्ती पूर्णपणे आणि पूर्णपणे त्या विचित्र दृश्ये आणि संशयास्पद
    मार्ग बंद करते आणि जीवनाच्या ज्ञात सोयीपासून दूर जाण्यापासून दूर राहतात.
    मुक्ततेच्या उपलब्धतेसाठी तो अनुकूल आहे.
    वचन 88. आपले मन शुद्ध करा
    त्यांना त्या दुर्मिळ आनंदाची इच्छा द्या
    आनंद, leaving, lenouncing,
    त्या ज्ञानी लोक स्वतःला स्वच्छ करतात
    मनाच्या सर्व अशुद्धतेपासून.
    स्पष्टीकरण:
    तो मुक्ती मध्ये रस घेतो. तो संवेदनशीलतेसाठी सर्व प्राधान्ये देतो.
    अशाप्रकारे तो कोणत्याही मालमत्तेशिवाय आहे. शहाणपण व्यक्तीने मनापासून
    त्या अपमानापासून आपले मन स्वच्छ केले आहे.
    वचन 8 9. अराम हे जगिकपणाच्या पलीकडे आहे
    Whakening येतात
    पूर्ण-लागवड मनाने,
    आनंद, आता clinging नाही,
    संलग्नक सोडण्यात:
    ते प्रदूषण, तेजस्वी,
    या जगात निबबाना पोहोचला आहे.
    स्पष्टीकरण:
    त्या ज्ञानी व्यक्ती आहेत ज्यांनी मुक्तीच्या प्राप्तीसाठी अनुकूल घटकांना
    अनुकूल घटक आहेत. ते भावनिक किंवा मानसिकरित्या काहीही अडकतात. ते लोभी
    आणि गळती होण्याची प्रवृत्तीचा विरोध करीत आहेत, ते नॉन-ग्रॅमिंगमध्ये आनंद
    घेतात. ते, चमकणारे लोक, जे blemishes पूर्णपणे berefy आहेत, या जगात
    मुक्त केले आहे.
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    09/12/21
    𝓛𝓔𝓢𝓢𝓞𝓝 4091 Mon 13 Sep 2021 https://www.buddha-vacana.org/ Tree Buddha Vacana — The words of the Buddha — http://www.buddhanet.net/dhammapada/d_twin.htm Positive Words of the Awakened One Buddha in 111) Classical Uzbek-Klassik o’z, Treasury of Truth Chapter 1. Twin Verses Positive Words of the Awakened One Buddha in 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు, 109) Classical Urdu- کلاسیکی اردو Happy to see work progressing for renovating Rohni Buddha Vihara. Wish all Buddhists Donate Liberally for the Good Cause. Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space. Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 5:44 pm

    𝓛𝓔𝓢𝓢𝓞𝓝  4091 Mon 13 Sep 2021

    https://www.buddha-vacana.org/

    Tree

    Buddha Vacana

    — The words of the Buddha —

    http://www.buddhanet.net/dhammapada/d_twin.htm

    Positive Words of the Awakened One  Buddha in

    111) Classical Uzbek-Klassik o’z,

    Treasury of Truth Chapter 1. Twin Verses


    Positive Words of the Awakened One  Buddha in 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,13) Classical Assamese-ধ্ৰুপদী অসমীয়া,17) Classical Bengali-ক্লাসিক্যাল বাংলা,,41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,,55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,,70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,78) Classical Odia (Oriya),83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्,92) Classical Sindhi,102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,104) Classical Telugu- క్లాసికల్ తెలుగు,



    109) Classical Urdu- کلاسیکی اردو

    Happy to see work progressing for renovating Rohni Buddha Vihara. Wish all Buddhists Donate Liberally for the Good Cause.
    Hunger is the worst kind of illness said Awakened One
    Let us encourage all people to Do Good. Grow Broccoli 🥦 Pepper 🫑 Cucumber 🥒 Carrots 🥕 Beans in Pots. Fruit 🍎 Bearing Trees 🌳 all over the world 🌎 and in Space.
    Purify Mind. Lead Hilarious 😆 Happy 😃 Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


    𝙆𝙪𝙨𝙝𝙞𝙣𝙖𝙧𝙖 𝙉𝙄𝘽𝘽Ā𝙉𝘼 𝘽𝙃𝙐𝙈𝙄 𝙋𝙖𝙜𝙤𝙙𝙖
    18𝙛𝙩 𝘿𝙞𝙖. 𝙖 3𝘿 360 𝙙𝙚𝙜𝙧𝙚𝙚 𝙘𝙞𝙧𝙘𝙪𝙡𝙖𝙧 𝙋𝙖𝙜𝙤𝙙𝙖 𝙖𝙩
    𝙒𝙝𝙞𝙩𝙚 𝙃𝙤𝙢𝙚,
    668 5𝙩𝙝 𝘼 𝙈𝙖𝙞𝙣 𝙍𝙤𝙖𝙙,
    8𝙩𝙝 𝘾𝙧𝙤𝙨𝙨, 𝙃𝘼𝙇 𝙄𝙄𝙄 𝙎𝙩𝙖𝙜𝙚,
    𝙋𝙪𝙣𝙞𝙮𝙖 𝘽𝙃𝙐𝙈𝙄 𝘽𝙚𝙣𝙜𝙖𝙡𝙪𝙧𝙪,
    𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧𝙣𝙖𝙩𝙖𝙠𝙖,
    𝙋𝙧𝙖𝙗𝙪𝙙𝙙𝙝𝙖 𝘽𝙝𝙖𝙧𝙖𝙩 𝙄𝙣𝙩𝙚𝙧𝙣𝙖𝙩𝙞𝙤𝙣𝙖𝙡

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    Button Plant Green Butterfly E Mail Animation Clip

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    111) Classical Uzbek-Klassik o’z,
    Public


    Buddaning Buddizmdan klassik o’zbek-klassik o’sdagi so’zlari
    Yaxshi tozalang
    Ochlik eng yomon kasallik - Budda
    Ashoka
    singari qozonlarda va mevali daraxtlarda brokkais, qalampir, sabzi,
    mitti, mitti, mitti, mitti mevali daraxtlar va kosmosda o’sadi. Urug’lar
    va ko’chatlar uchun bog’dorchilik va o’rmon bo’limlariga murojaat
    qiling.
    16 - (d ii 137)
    Mahoratparibibbona Sutta
    {ExTERPTS}
    Maha Parinibbona haqidagi Buddaning so’nggi ko’rsatmalari
    Bu
    Sutta turli xil qo’llanmalarni to’playdi, Budda izdoshlari yo’lidan
    o’tganidan keyin, bu biz uchun juda muhim ko’rsatmalar to’plamini
    yaratdi.
    Agar
    u istagan bo’lsa, men o’zim uchun shunday deb topilgan Djmayasa deb
    nomlangan Doma degan nutqni tushuntirib beraman: endi tribkorisya, yo’q
    Baxtsizlik, baxtsizlik, baxtsizlikning holati, men tabiat bo’yicha,
    tabiatan nutfanman, tabiat tomonidan, tabiatan ozodman, Sambodxi uchun
    mo’ljallangan.
    Va nima, Onanda,
    ARIYASASASA
    deb ataladigan Doma deb atalgan Djans: «Men uchun endi Nirayia yo’q,
    endi pettivasisaya, boshqa hech qanday holat yo’q baxtsizlik,
    baxtsizlik, men baxtsizlik, I. SotoPanna, tabiatan nutq bilan, tabiatan
    ozodlikdan xoli, Sambodxi uchun mo’ljallangan.
    Bu erda Onanda, Ariyasevaka Buddhe Aveccapasodaga tegishli:
    U Damem Abraspapasodasiga buyurilgan:
    U sa’hay Aveckapolao’dasiga tegishli:
    U Ariyasga ma’qul keladigan Salaga tegishli.
    Bu,
    agar u istagan bo’lsa, Abenasosa deb atalgan Dvoma degan nayrangmi? ,
    baxtsizlik, baxtsizlik, baxtsizlik, men Sotocanna, tabiatan xijolatda,
    tabiat bo’yicha Sambodxi uchun mo’ljallangan.
    Sato, siz qolsangiz, Bikxus va Sampajānos. Bu sizga bostirish.
    Qanday qilib Bikxus, bxikxu Sato? Bu erda Bikxus, a bxikxu
    Shunday qilib, Bikxus, bxikxu sato. Qanday qilib Bikxu Sampajāno? Bu erda Bikxus,
    Shunday qilib, Bikxus, bikxu Sampajāno. Sato, siz qolsangiz, Bikxus va Sampajānos. Bu sizga bostirish.
    - Ananda, egizak saa
    Daraxtlar
    gullab-yashnamagan bo’lsa-da, ammo bu gullash mavsumi emas. Va gulvaxli
    tatvata tanasiga gullab-yashnagan va tushib, Tatvataga sig’inishda
    yomg’ir yog’diradi. Va samoviy marjon gullari va osmondan samoviy sandal
    kukuni toshmaning tanasiga yomg’ir yog’ib, tarqalib ketdi va Tatvataga
    sig’inadi. Va samoviy ovozlar va samoviy vositalarning ovozi, Tatvata
    uchun ehtirom bilan musiqani havoda musiqaga aylantiradi.
    Bu,
    Onada, Tatodata hurmat qiladi, tanbeh bergan, hurmatli, to’langan
    hurmat va hurmatga sazovordir. Ammo, Ananda, har qanday bxikxu yoki
    bikxu, har qanday bikxuni, Layman yoki Laymos, dement yoki lo’kiz,
    qolgan demmanudmamaphaipan, somīci’p'paipanna,
    Dammaga
    muvofiq yashash, bu bir hurmat, aybdorlik, hurmat qilish, hurmat qiladi
    va Tatodagatani eng zo’r samara bilan hurmat qiladi. Shuning uchun
    Onanda, siz o’zingiz mashq qilishingiz kerak: “Biz Damma” ga muvofiq
    yashash uchun «DambudsammmaphaPanna, Somīli’p'paPanna» bo’lib qolamiz.
    Bhaganawan Budda aytadi
    “Birodarlarim,
    bu ikki haddan oshish bor, bu yo’lda odam qochishi kerak. Qaysi
    ikkitasi? Biri o’zini hissiy zavq bilan to’ldirishdir. Ikkinchisi,
    tanani ehtiyojini yo’qotgan xarajatlarni qo’llashdir. Ikkalasi ham
    muvaffaqiyatsizlikka olib keladi.
    “Men
    kashf qilgan yo’l - bu ikkala haddan tashqari, ikkala ekstrumatdan
    qochadi va birini tushunishni, ozodlik va tinchlikka olib borishga
    qodir. Bu to’g'ri tushunish, to’g'ri fikr, to’g'ri nutq, to’g'ri
    harakatlar, to’g'ri harakat, to’g'ri intilish va to’g'ri fikrlash va
    to’g'ri kontsentratsiyaning sakkizta olijanob yo’lidir. Men ushbu
    oliyjanob yo’ldan bordim va tushunish, ozodlik va tinchlikni angladim.
    Birinchisi,
    azoblanishning mavjudligi. Tug’ilish, qarilik, kasallik va o’lim
    azob-uqubatlar. Qiyinchilik, g’azab, rashk, xavotir, tashvish, qo’rquv
    va umidsizlik azob-uqubatlar. Yaqinlaringizdan ajralish azob chekmoqda.
    Siz yoqtirmaydigan odamlar bilan muloqot. Beshta agregatlarga istak,
    qo’shma va yopishib olish.
    “Birodarlar, ikkinchi haqiqat azob-uqubatlarning sababini ochib
    beradi. Johiliyat tufayli, odamlar hayot haqidagi haqiqatni ko’ra
    olmaydilar va ular istak, g’azab, rashk, qayg’u, qo’rquv va tushkunlikka
    tushib qolishadi.
    “Birodarlar, uchinchi haqiqat azob-uqubatlarning to’xtatilishidir.
    Hayot haqiqatini tushunish har bir qayg’u va qayg’ularni to’xtatish va tinchlik va quvonchni keltirib chiqaradi.
    “Birodarlar, to’rtinchi haqiqat azob-uqubatlarni to’xtatishga olib
    keladigan yo’ldir. Bu men hozirgina tushuntirgan oliyjanob yo’ldir.
    Asosan sakkiz karra yo’l hayot bilan oziqlanadi. Mintaqaning fikrlash va
    tushunishga olib keladi, sizni har qanday og’riq va qayg’udan ozod
    qiladi va tinchlik va quvonchga olib keladi. Men sizni ushbu
    realizatsiya yo’lida yo’naltiraman.
    “Vahiy ko’rildi, aql-idrok paydo bo’ldi, ilmlar paydo bo’ldi, menda
    hech qachon eshitmagan narsalar haqida:” Stressning ushbu ezgu haqiqatni
    tushunib etdilar. “
    “Stressni
    to’xtatib turishning yaxshi haqiqati: to’liq so’nib, voz kechish, voz
    kechish, bo’shatish, bu juda istamoqda. Stressni to’xtatib turishning
    ushbu ezgu haqiqati amalga oshirildi. Bu amaliyot yo’lining stressni
    to’xtatishga olib keladigan ezgu haqiqatdir.
    “Bu
    to’rtta oliy darajadagi haqiqatni bilishim bilan, men chindan ham pok
    edilar, keyin men o’z-o’zidan ko’rinmaydigan qo’llanmalari, kinotmosida
    o’z-o’zidan uyg’onish bilan bevosita uyg’onish uchun to’g'ridan-to’g'ri
    uyg’onish uchun men to’g'ridan-to’g'ri yolg’on uyg’onish uchun bevosita
    uyg’onish uchun, Brahmans, uning royalti va umumiymi. Menda bilim va
    qarashlar paydo bo’ldi: - Kulgilm mening chiqarilishim. Bu mening oxirgi
    tug’ilishim. Endi yangilanish yo’q. “
    Siddxarta
    to’rtta oliy darajadagi haqiqatni tushuntirayotgan bo’lsa-da,
    rohiblardan biri Konmanna to’satdan o’z fikrida juda katta porlashini
    his qildi. U uzoq vaqt qidirgan ozodlikni tatib ko’rishi mumkin edi.
    Uning yuzi quvonch bilan boqdi. Budda unga ishora qilib: “KONDANNA! Siz
    buni oldingiz! Siz buni oldingiz!
    KONDANNA
    kaftlariga qo’shilib, Siddxarta oldida ta’zim qildi. U chuqur hurmat
    bilan gapirdi: “Taniqli Mahalliy, iltimos, meni shogirdingiz sifatida
    qabul qiling. Men sizning rahbarligingiz ostida men ajoyib uyg’onishga
    erishaman.
    Qolgan
    to’rtta rohiblar ham Siddxarta oyoqlariga ta’zim qilishdi, kaftlariga
    qo’shilib, shogirdlar sifatida qabul qilishlarini so’radi. Siddxarta:
    “Birodarlar! Qishloqning bolalari menga “Budda” nomini berishdi. Agar
    xohlasangiz, siz ham menga bu nom bilan qo’ng’iroq qilishingiz mumkin. “
    KONDANNA so’radi: - Budda ‘”Uyg’ongan” degan ma’noni anglatadimi? “
    “Bu to’g'ri va ular men kashf qilish yo’lini ochgan yo’lni chaqirishadi.” Bu ismi haqida nima deb o’ylaysiz? “
    “Uyg’ongan
    kishi”! “Uyg’onish usuli”! Ajoyib! Ajoyib! Bu ismlar haqiqat, ammo
    sodda. Budda sizga qo’ng’iroq qilib, uyg’onish yo’lini topgan yo’lni
    chaqiramiz. Siz aytganingizdek, har kuni yashash ma’naviy amaliyotning
    asosidir. Beshta rohib Gayamani o’qituvchisi sifatida qabul qilish va
    uni Budda deb chaqirish uchun bir fikrga ega edi.
    Budda
    ularga tabassum qildi. Iltimos, birodarlar, ochiq va aqlli ruh bilan
    mashq qiling va uch oyida siz ozodlik samarasiga erishasiz.
    ▶☸BUDDIZM DINI HAQIDA QIZIQARLI MA’LUMOTLAR
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    ▶☸BUDDIZM DINI HAQIDA QIZIQARLI MA’LUMOTLAR

    Public


    Buddaning Buddizmdan klassik o’zbek-klassik o’sdagi so’zlari

    Jagatheesan Chandrasekharan

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    xabardorlik bo’yicha davomat Butdaning o’z so’zlari tirnoq
    Maha + satipaṭṭhāna
    Dinlar, irqiy, kasta, tengsizlikka,
    edi, u erda
    Bormi
    va
    bo’lishi davom etadi!
    Doktor B.R.Ambedkar “Asosiy Bharat Baudhmay karunga.” Momaqaldiroq (Men bu mamlakatni budda qiladi)
    Barcha
    Aboriginal uyg’ongan jamiyatlari Thunder hilariously “Hum Prapanch
    Prabuddha Prapanchmay karunge.” (Biz butun dunyoni Prabuddha Prapanch
    qiladi
    Bu orqali sodir bo’ladi
    Konventsiya
    farovonligi, baxt va tinchlik Barcha jamiyatlari uchun uchun uyg’otdik
    o’z so’zlari bilan aytganda, ular uchun bepul Online Prabuddha Ziyolilar
    ānāpāna kuni, qoyatosh bo’limi kuzatish xabardorlik Maha +
    satipaṭṭhāna- qatnash orqali pirovard maqsad sifatida Abadiy yutuqqa
    erishish uchun, basti, sampajañña, omili, Vedana va Citta elementlari,
    to’qqiz Charnel asoslar,
    so’ng
    Dinlar, irqiy, kasta va tengsizlikka
    bo’lmaydi!
    TIPITAKA
    DN 22 - (D ii 290)
    Mahāsatipaṭṭhāna Sutta
    Budda tomonidan xabardorlik bo’yicha davomat
    Maha + satipaṭṭhāna
    Bu sutta keng meditatsiya amaliyoti uchun asosiy mos yozuvlar hisoblanadi.
    kirish
    Qoyatosh I. kuzatish
    ānāpāna kuni A. bo’lim
    pozitsiya ustida B. bo’lim
    sampajañña kuni C. bo’lim
    asosiy omili ustida D. bo’lim
    Asoslari haqida E. bo’lim
    to’qqiz Charnel asosida F. bo’lim
    II. Vedana kuzatish
    kirish
    Shunday qilib, men eshitdim bor:
    Bir kuni, Bhagavā Kammāsadhamma, Kr bozor shahrida Kr orasida qolib edi. U erda, u bhikkhus murojaat:
    - Bhikkhus.
    - Bhaddante bhikkhus javob berdi. Bhagavā dedi:
    - Bu,
    bhikkhus, yo’l, deb hech narsa, lekin tahoratda uchun yo’l
    mavjudotlar,
    deb qayg’u va Marsiya bartaraf etish, dukkha-domanassa yo’qolishi,
    to’g'ri yo’ldan erishish, Nibbāna amalga oshirilishi, to’rt
    satipaṭṭhānas aytish.
    Qaysi to’rt?
    Bu yerda, bhikkhus, bir bhikkhu yashaydi kuzatish qoyatosh qoyatosh, ATAPI
    sampajāno, satimā, dunyo tomon abhijjhā-domanassa vazgeçmiş.
    U
    ATAPI, satimā, abhijjhā-domanassa dunyo tomon vazgeçmiş sampajāno,
    Vedana yilda Vedana kuzatib yashaydi. U ATAPI, satimā, dunyo tomon
    abhijjhā-domanassa vazgeçmiş sampajāno, Citta yilda Città kuzatib
    yashaydi. U s, ATAPI, satimā, abhijjhā-domanassa dunyo tomon vazgeçmiş
    sampajāno · Dhamma yilda Dhamma · s kuzatib yashaydi.
    I. Kāyānupassanā
    ānāpāna kuni A. bo’lim
    va
    Qanday,
    bhikkhus, yo’qmi, bir bhikkhu yashamoq kuzatish tosh, qoyatosh? Bu
    yerda, bhikkhus, bir bhikkhu, o’rmonga borib yoki daraxtning ildizi da
    borib yoki bo’sh xonasiga borib, qoyatosh to’g'ri belgilash va Sati
    parimukhaṃ belgilash, oyoqlari qarama-qarshi tomondan chiday o’tiradi.
    Shunday qilib, bo’lish, u chiqib nafas Sato shunday bo’lgan, nafas Sato.
    U tushunadi uzoq nafas: «Men uzoq nafas qilaman ‘; chiqib nafas uzoq u
    tushunadi: «Men uzoq chiqib nafas qilaman ‘; Qisqa u tushunadi nafas:
    «Men qisqa nafas emasman ‘; chiqib qisqa u tushunadi nafas: «Men qisqa
    chiqib nafas qilaman ‘; U o’zini tayyorlaydi: «tosh his, Men nafas etadi
    ‘; U o’zini tayyorlaydi: “Butun, qoyatosh his, Men nafas etadi ‘; U
    o’zini tayyorlaydi: «tosh-saṅkhāras bosib, Men nafas etadi ‘; U o’zini
    tayyorlaydi: «tosh-saṅkhāras, men chiqib nafas qiladi bosib.
    faqat
    bhikkhus,
    deb, uzoq burilish qilish bir mohir gimnastikachi yoki tokar ning
    shogirdi, tushunadi: «Men uzoq burilish qilaman ‘; qisqa burilish qilib,
    u tushunadi: «Men qisqa burilish qilaman ‘; Shu tarzda, bhikkhus, bir
    bhikkhu yilda, uzoq nafas, tushunadi: «Men uzoq nafas qilaman ‘; uzoq u
    tushunadi chiqib nafas:« Men uzoq chiqib nafas qilaman’; Qisqa u
    tushunadi nafas: «Men qisqa nafas emasman ‘; chiqib qisqa u tushunadi
    nafas: «Men qisqa chiqib nafas qilaman ‘; U o’zini tayyorlaydi: “Butun,
    qoyatosh his, Men nafas etadi ‘; U o’zini tayyorlaydi: “Butun, qoyatosh
    his, Men nafas etadi ‘; U o’zini tayyorlaydi: «tosh-saṅkhāras bosib, Men
    nafas etadi ‘; U o’zini tayyorlaydi: «tosh-saṅkhāras, men chiqib nafas
    qiladi bosib.
    Shunday qilib, u ichki tosh, qoyatosh kuzatib yashaydi,
    yoki
    u tashqi tosh, qoyatosh kuzatib yashaydi, yoki u ichki va tashqi tosh,
    qoyatosh kuzatib yashaydi; U tosh hodisalarni samudaya kuzatib yashaydi,
    yoki u tosh yuz hodisalarni o’tib kuzatib yashaydi, yoki u samudaya
    kuzatib va ​​qoyatosh hodisalarni o’tib yashaydi; yoki, [amalga
    oshirish:] yana “Bu qoyatosh!” Sati, u mustaqil yashaydi faqat oddiy
    Nana va oddiy paṭissati darajada, unga mavjud, va dunyoda hech narsa
    yopishib olmaydi. Shunday qilib, bhikkhus, bir bhikkhu yashaydi kuzatish
    qoyatosh qoyatosh.
    B. Iriyāpatha Pabba
    Bundan tashqari,
    bhikkhus, bir bhikkhu, yurganda, tushunadi: «Men yurish, yoki
    tik turib u tushunadi: «Men turibman», yoki u o’tirib
    tushunadi:
    «Men o’tiribman”, yoki u tushunadi yotgan esa: «Men pastga yotgan
    qilaman. Yoki boshqa, qaysi biri joy, uning, qoyatosh u shunga ko’ra
    tushunadi, sotilgan.
    C. SampajañA-dagi bo’lim
    Bundan tashqari,
    Bikxu,
    yaqinlashayotganda va ketayotganda, Sampajaña bilan harakat qilishda, u
    egilib, yuqori xalatni kiyish paytida Samjajaña bilan harakat qiladi.
    Idishasi, u Samjajaña bilan harakat qiladi, eb, ichish paytida, tatib
    ko’rayotganda, u Samjajaña bilan harakat qiladi, u o’tirganda,
    o’tirganda Uyg’onish paytida uxlab yotganda va jim bo’lish paytida u
    Samsajaña bilan harakat qiladi.
    Shunday qilib, u Ka’onda Ka’onni yurti bilan kuzatib turadi yoki u
    Ka’onda
    Ka’vatni tashqi tomondan kuzatib, Ka’onda va ichki va tashqi tomondan
    koinani kuzatib turadi. U Ka’onda Samumaya Samumayani nishonlayotganini
    yoki Ka’mataya fenomug’asini kuzatib borayotganini ko’rmoqda yoki u
    Samuya bilan yurib, Ka’omdagi hodisalarni olib ketayotganini ko’radi.
    Yoki [tushunish:] “Bu Koya!” Satining u erda, shunchaki shunchaki va
    pugasisatiyning etagida, u ajratilgan va dunyodagi hech narsaga
    yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y shahrida Kiyani
    kuzatayotgan.
    D. Opulslik haqidagi bo’lim
    Bundan tashqari,
    Bikxus, Bikxu bu tanani tagidan, yalang’ochidan hisoblaydi
    Oyoqlari
    va sochlari ostidagi sochlardan va turli xil nopokliklarga ega bo’lgan
    sochlar, boshining sochlari, tirnoqlari, tishlar, teri, tanadagi sochlar
    bor ,
    Tendonlar, suyaklar, suyak iligi, buyrak, yurak, jigar, pluka, taloq,
    o’pka, ichak, mezentlar, oshqozon uning tarkibi, najas, safro,
    balg’am, yiring, qon, ter, ter, yog ‘, yog’, tupurik, burun shilliqlari,
    Sinan suyuqlik va siydik. “
    Xuddi
    Biqkxus, ikkita teshikli sumka bor edi, masalan, tepalik, migg loviya,
    sigir-no’xat, sesame urug’lari va husked guruchlari bor edi. Ko’zlar
    yaxshi ko’rinib turgan odam [uning mazmuni] deb hisoblaydi: “Bu tog’li
    paddi, bu paddi, bu sigir urug’i, bular - bu juda yaxshi, bu juda yaxshi
    bo’radi;” Xuddi shu tarzda, Bikxu, Bikxu buni tanadan yuqoriga va
    sochlardan pastga qarab, pastga qarab,
    bu teri bilan ajralib turadi va turli xil nopokliklarga to’la:
    - Bu Kengayoda, boshning sochlari, sochlari bor,
    mixlar,
    tishlar, teri, tana, tendonlar, suyaklar, suyak ili, jigar, jigar,
    qallob, pleyka, yog ‘, ter, yog’, yog ‘, oshqozon, oshqozon, oshqozon,
    oshqozon ko’z yoshlari, yog ‘, tupurik, burun shilliq, sinovli suyuqlik
    va siydik. “
    Shunday qilib, u Ka’onda Ka’onni yurti bilan kuzatib turadi yoki u
    Ka’onda
    Ka’vatni tashqi tomondan kuzatib, Ka’onda va ichki va tashqi tomondan
    koinani kuzatib turadi. U Ka’onda Samumaya Samumayani nishonlayotganini
    yoki Ka’mataya fenomug’asini kuzatib borayotganini ko’rmoqda yoki u
    Samuya bilan yurib, Ka’omdagi hodisalarni olib ketayotganini ko’radi.
    Yoki [tushunish:] “Bu Koya!” Sati uni shunchaki shunchaki sadaqa va
    pugasisasi bilan boqadi, u alohida yashaydi va dunyoda hech narsaga
    yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y shahrida Kiyani
    kuzatayotgan.
    E. Elementlardagi bo’lim
    Bundan tashqari,
    Bikxu bu Komni aks ettirgan Bikxus, ammo u joylashtirilgan,
    Biroq, u yo’q bo’lib ketadi: “Bu Kengayoda, er elementi bor
    Suv elementi, yong’in elementi va havo elementi. “
    Bixxus,
    mohir qassob yoki qassobning shogirdlari sigirni o’ldirgan holda, uni
    bo’laklarga aylantirishadi; Xuddi shu tarzda, Bikxu, Bikxu onthi Ka’onni
    aks ettiradi, ammo u yo’q bo’lib ketdi: “Suv ​​elementi, suv elementi,
    yong’in elementi va havo elementi bor.”
    Shunday qilib, u qorovul Kengay-i, Kyafiyani tashqi tomondan kuzatib turar, yoki u yashaydi
    Ka’onda
    Ka’onda va tashqi tomondan kuzatish; U Ka’onda Samumaya Samumayani
    nishonlayotganini yoki Ka’mataya fenomug’asini kuzatib borayotganini
    ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi hodisalarni olib
    ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!” Sati u erda,
    shunchaki shunchaki, shunchaki va pugasiati va dunyodagi biron bir
    narsaga yopishmaydi. U Kitobda Kiyani kuzatib turadi.
    (1)
    Bundan tashqari,
    Bixxus,
    xuddi o’sha jasadni ko’rayotgandek, birin birin o’lgan, bir marta
    o’lgan yoki ikki kun o’lik, shish, mavjlani va bayramlarni
    o’chirayotganday, u shunday deb biladi: “Bu Kom Shuningdek, shunday
    xususiyatga ega, u shunday bo’ladi va bunday shartlardan xoli emas. “
    Shunday
    qilib, u Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi
    va tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’onda
    Samumaya Samumayani nishonlayotganini yoki Ka’mataya fenomug’asini
    kuzatib borayotganini ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi
    hodisalarni olib ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!”
    Satining u erda, shunchaki shunchaki va pugasisatiyning etagida, u
    ajratilgan va dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu,
    Bikxu Ka’y shahrida Kiyani kuzatayotgan.
    (2)
    Bundan tashqari,
    Bikxus,
    xuddi o’lik jasadni ko’rayotgandek, qichqirayotganda, qichqiriqlarni
    eyish, eshkaklar eyish, eshkaklar eyish, itlar tomonidan eyish bilan
    eyishayotganda Tigers Panters tomonidan turli xil mavjudotlar eyish
    orqali eyish, u bu Kenga: “Bu Kenga ham shunday tabiatga ega bo’ladi va
    bunday shartlardan xoli emas.”
    Shunday
    qilib, u Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi
    va tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’ondagi
    hodisalarning Samumiy Samumay shahriga rioya qilgan yoki u Ka’onda
    hodisalardan o’tib ketayotganini ko’rmoqda.
    Ka’yoda
    hodisadan o’tib; Yoki [tushunish:] “Bu Koya!” Satining u erda,
    shunchaki shunchaki va pugasisatiyning etagida, u ajratilgan va
    dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y
    shahrida Kiyani kuzatayotgan.
    (3)
    Bundan
    tashqari, u o’lik jasadni ko’rayotgandek, tendonlar bilan birga bo’lib
    o’tadigan tana va qon bilan olib ketayotgandek, u shunday deb
    hisoblaydi: “Bu Kom ham shunday a Tabiat, bu kabi bo’ladi va bunday
    shartlardan xoli emas. “
    Shunday qilib, u Ka’onda Ka’onni yurti bilan kuzatib turadi yoki u
    Ka’onda
    Ka’vatni tashqi tomondan kuzatib, Ka’onda va ichki va tashqi tomondan
    koinani kuzatib turadi. U Ka’onda Samumaya Samumayani nishonlayotganini
    yoki Ka’mataya fenomug’asini kuzatib borayotganini ko’rmoqda yoki u
    Samuya bilan yurib, Ka’omdagi hodisalarni olib ketayotganini ko’radi.
    Yoki [tushunish:] “Bu Koya!” Satining u erda, shunchaki shunchaki va
    pugasisatiyning etagida, u ajratilgan va dunyodagi hech narsaga
    yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y shahrida Kiyani
    kuzatayotgan.
    (4)
    Bundan tashqari,
    Bixxus,
    go’yo u o’lik jasadni ko’rayotgandek, tanasiz joni bilan yoki tenzalar
    bilan birga bo’lgan qon bilan olib ketayotgandek, u shunday deb biladi:
    “Bu Kom ham shunday Tabiat, bu kabi bo’ladi va bunday shartlardan xoli
    emas. “
    Shunday qilib, u
    Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi va
    tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’onda Samumaya
    Samumayani nishonlayotganini yoki Ka’mataya fenomug’asini kuzatib
    borayotganini ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi hodisalarni
    olib ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!” Satining u
    erda, shunchaki shunchaki va pugasisatiyning etagida, u ajratilgan va
    dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y
    shahrida Kiyani kuzatayotgan.
    (5)
    Bundan
    tashqari, u o’lik jasadni ko’rayotgandek, uni tenzoy koala bilan birga
    o’tkazib yuborganida, vigninlar va qonsiz kesib tashlanganidek, u
    shunday deb biladi: “Bu Kom ham shunday Tabiat, bu kabi bo’ladi va
    bunday shartlardan xoli emas. “
    Shunday qilib, u Ka’onda Ka’onni yurti bilan kuzatib turadi yoki u
    Ka’onda
    Ka’vatni tashqi tomondan kuzatib, Ka’onda va ichki va tashqi tomondan
    koinani kuzatib turadi. U Ka’onda Samumaya Samumayani nishonlayotganini
    yoki Ka’mataya fenomug’asini kuzatib borayotganini ko’rmoqda yoki u
    Samuya bilan yurib, Ka’omdagi hodisalarni olib ketayotganini ko’radi.
    Yoki [tushunish:] “Bu Koya!” Satining u erda, shunchaki shunchaki va
    pugasisatiyning etagida, u ajratilgan va dunyodagi hech narsaga
    yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y shahrida Kiyani
    kuzatayotgan.
    (6)
    Bundan
    tashqari, u o’lik jasadni ko’rayotgandek, xuddi shu erda tarqalgan va u
    erda sochilgan suyaklar, bu erda oyoq suyagi, bir oyoq suyagi, u erda
    sichqonchaning suyagi bor edi , bu erda son suyagi, bu erda qovurg’asi,
    orqa suyak, bu erda jag’ning suyagi, bu erda tish suyagi, u erda tish
    suyagi yoki bosh suyagi deb biladi : “Bu Kenga ham shunday xususiyatga
    ega, u shunday bo’ladi va bunday shartlardan xoli emas.”
    Shunday
    qilib, u Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi
    va tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’onda
    Samumaya Samumayani nishonlayotganini yoki Ka’mataya fenomug’asini
    kuzatib borayotganini ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi
    hodisalarni olib ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!”
    Satining u erda, shunchaki shunchaki va pugasisatiyning etagida, u
    ajratilgan va dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu,
    Bikxu Ka’y shahrida Kiyani kuzatayotgan.
    (7)
    Bundan tashqari, Bikxus, A bikxu xuddi xuddi xuddi shunday bo’lgan kabi
    O’lgan
    jasadni ko’rib, suyaklar dengizehell singari oqarib ketdi, u bu Ka’ubni
    oqardi, shuningdek, bu shunday xususiyatga ega bo’ladi, u ham shunday
    bo’ladi va bunday emas shart. “
    (😎
    Bundan tashqari, Bikxus, A bikxu xuddi xuddi xuddi shunday bo’lgan kabi
    U
    o’lik jasadni ko’rib, bir yoshli suyaklarni yig’ib, u shunday koenani
    ko’rib chiqdi: “Bu Kenga ham shunday tabiatga aylanadi, bu ham bunday
    emas shart. “
    Shunday
    qilib, u Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi
    va tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’onda Samumaya
    Samumayani nishonlayotganini yoki Ka’mataya fenomug’asini kuzatib
    borayotganini ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi hodisalarni
    olib ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!” Satining u
    erda, shunchaki shunchaki va pugasisatiyning etagida, u ajratilgan va
    dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y
    shahrida Kiyani kuzatayotgan.
    (9)
    Bundan tashqari, Bikxus, A bikxu xuddi xuddi xuddi shunday bo’lgan kabi
    Cho’chablikka
    qisqartirilgan, chirigan suyaklar uchun o’lik jasadni ko’rib, uni
    shunday deb biladi: “Bu Kenga ham shunday bo’ladi, u bunday holatdan
    xoli emas .
    Shunday
    qilib, u Ka’onda Ka’yollohu alayhi va Ka’onda Ka’onda Ka’onda va tashqi
    va tashqi tomondan ko’rayotgan Ka’onni kuzatib turar. U Ka’onda Samumaya
    Samumayani nishonlayotganini yoki Ka’mataya fenomug’asini kuzatib
    borayotganini ko’rmoqda yoki u Samuya bilan yurib, Ka’omdagi hodisalarni
    olib ketayotganini ko’radi. Yoki [tushunish:] “Bu Koya!” Satining u
    erda, shunchaki shunchaki va pugasisatiyning etagida, u ajratilgan va
    dunyodagi hech narsaga yopishmaydi. Shunday qilib, Bikxu, Bikxu Ka’y
    shahrida Kiyani kuzatayotgan.
    II. Vedana-ni kuzatish
    Bixxuar, Bikxu Vedanodagi Vedano-da qanday munosabatda bo’lgan?
    Bu erda Bikxu, Bikxu, Suxa Vedana va Suxa Vedano-ni boshdan kechirayotganman. Dukkxa Vedana, sarlavhani boshdan kechirish:
    “Men
    dukxa vedano-ni boshdan kechiryapman”; Advkxam-Asuxo Veddanni boshdan
    kechirish: “Men Advuxam-Asuxo Vedana” ni boshdan kechirmoqdaman; Suxa
    Vedanā Savani boshdan kechirish: “Men Suyak Vedana Samosani boshdan
    kechirmoqdaman”; Suxa Vedanā Nirāissani boshdan kechirish:
    “Men
    Suxa Vedana Nirāissani boshdan kechiryapman”; Dukxa Vedanā Savani
    boshdan kechirish: “Men dukxa vedana smosi bilan boshdan kechiryapman”;
    Dukxa Vedanā Nirāisni boshdan kechirish: “Men dukxa veddan nirāmisani
    boshdan kechirayotganman”; Advuxam-Asuxo Vedana Sa’ana Savani boshdan
    kechirish: “Men Advuxam-Asuxo Vedana Samosani boshdan kechirmoqdaman”;
    Advkxam-Asuxo Vedanā Nirāisni boshdan kechirish: “Men Advuxam-Asuxo
    Vedana Nirāissani boshdan kechirmoqdaman”.
    Shunday qilib, u Vedaodagi Vedanadagi Vedana-da,
    Yoki Vedana shahrida Vedanāda va u yashayotganini ko’radi
    Vedanodagi Vedana-da, ichki va tashqi ko’rinishiga rioya qilish; U yashaydi
    Vedanadagi
    hodisalarning Samumay shahriga rioya qilgan yoki u Vedanodagi
    hodisalardan o’tib ketayotganini va u Samuyaga rioya qilgan va
    Vedanodagi hodisalardan o’tib ketayotganini ko’radi. Yoki [tushunish:]
    “Bu Vedano!” Satining u erda, shunchaki shunchaki va pugasisatiyning
    etagida, u ajratilgan va dunyodagi hech narsaga yopishmaydi. Shunday
    qilib, Bikxus, Bikxu Vedano shahrida Veddanni kuzatayotganlarini
    ko’rishmoqda.
    Citta-ni kuzatish
    Bixxus, Bikxu Citta shahrida Citta-ni qanday nishonlamoqda?
    Bu erda Bikxu rozkani “Citta” deb tushunadi yoki u “Citta” sifatida
    “Citta” sifatida “Citta” deb tushunadi yoki u “Dosa” bilan “Citta” deb
    tushunadi yoki u Cittani “dosasiz tushunadi” “Citta dosasiz” yoki u Moha
    bilan “Moha” bilan “Citta” sifatida tushunadi yoki u “Citta” ni “Moha”
    deb tushunadi yoki u “to’plangan Citta” sifatida “Citta” ni tushunadi
    yoki tarqalib ketgan “tarqoq Citta” sifatida “kengaytirilgan Citta”
    sifatida “kengaytirilgan Citta” kabi “kengaytirilgan Citta” sifatida
    tushunadi yoki u “o’ta mag’lubiyatli Citta” sifatida ajoyib Cittani
    tushunadi yoki u “KITTA” sifatida juda ko’p tushunadi yoki tushunadi
    konsentratsiya qilinmaydigan Citta “konsentratsion Citta” sifatida yoki u
    konsentratsiyalangan Cittani “konsentratsiyalangan Citta” sifatida
    tushunadi yoki u “kamsitilmagan Citta” sifatida tushuniladi yoki u “ozod
    qilingan Citta” sifatida ozod qilingan Cittani tushunadi yoki u
    noqonuniy Cittani “insof” deb biladi toritilgan Citta “.
    Shunday qilib, u Citta shahrida Citta shahrida KITTA-da kuzatayotganini
    yoki Uittadagi Citta-ni tashqi tomondan kuzatayotganini ko’radi yoki
    Uitta shahrida Citta shahrida Citta-ni kuzatib borayotganini kuzatadi; U
    Citta shahridagi hodisalarning Samumiy Samumayeni kuzatib borayotgani
    yoki U Cittadagi hodisalardan o’tib ketayotganini ko’rmoqda. U Stomunaga
    rioya qilib, Sittadagi hodisalarni kuzatib bordi. Yoki aks holda
    [Recing:] “Bu Citta!” Satining u erda, shunchaki shunchaki va
    pugasisatiyning etagida, u ajratilgan va dunyodagi hech narsaga
    yopishmaydi. Shunday qilib, Bikxus, Bikxu Citta shahrida Citta-ni
    kuzatayotganda yashaydilar.
    T💯TASHZONA
    ERKATOY BOLAJON



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


    Buddha’s Dhammapada | Satsang #01 – Sri Ben Prabhu
    Sri Guru
    57.7K subscribers
    वर्ग 1 – यमक वग्गो (The Twin Verses)
    सूत्र 1-2/20
    Date: 20.01.2019
    Topics included:
    1• धम्मपद – तीर्थ और तीर्थयात्रा
    2• Timeline – बौद्ध धर्म की आवश्यकता
    3• भगवान बुद्ध – जीवन धारा
    4• धम्मपद कहाँ और क्यों?
    5• चार आर्य सत्य और त्रिरत्न
    6• मन क्या है?
    7• वर्तमान है द्वार शुद्धि का
    8• ध्यान सूत्र
    Includes Meditation on 4-step Breath-cycle

    youtube.com
    Buddha’s Dhammapada | Satsang #01 – Sri Ben Prabhu
    वर्ग
    1 – यमक वग्गो (The Twin Verses)सूत्र 1-2/20Date: 20.01.2019Topics
    included:1• धम्मपद – तीर्थ और तीर्थयात्रा2• Timeline – बौद्ध धर्म की
    आवश्यकता3• भगवान ….


    13) Classical Assamese-ধ্ৰুপদী অসমীয়া,

    Public

    ধ্ৰুপদী অসম-ধ্ৰুপদী অসমীয়া সত্য অধ্যায় 5 মূৰ্খৰ চিত্ৰিত ধম্মপদ কোষাগাৰ
    শ্লোক ৬৩। বাস্তৱতা জানক। জ্ঞানী হওক
    গৰ্ভধাৰণ কৰা গতিকে তেওঁৰ মূৰ্খতা
    মূৰ্খজন ইয়াৰ দ্বাৰা জ্ঞানী,
    আনহাতে ‘মূৰ্খ’ক সেই মূৰ্খ বুলি কোৱা হয়
    অহংকাৰ কৰিছিল যে তেওঁ জ্ঞানী।
    ব্যাখ্যা:
    যদি এজন মূৰ্খ ব্যক্তিয়ে তেওঁক মূৰ্খ বুলি সজাগ হয়, তেন্তে গুণৰ দ্বাৰা
    সেই
    সজাগতাৰ বিষয়ে তেওঁক এজন জ্ঞানী ব্যক্তি বুলি বৰ্ণনা কৰিব পাৰি। আনহাতে,
    যদি এজন মূৰ্খ ব্যক্তিয়ে তেওঁক জ্ঞানী বুলি ভাবে, তেন্তে তেওঁক এজন মূৰ্খ
    ব্যক্তি বুলি বৰ্ণনা কৰিব পাৰি।
    শ্লোক ৬৫। জ্ঞানীসকলৰ পৰা লাভ
    যদিও চমুকৈ এজন বুদ্ধিমান
    জ্ঞানীসকলৰ বাবে অপেক্ষা কৰিব পাৰে,
    সোনকালে ধম্মা সি অনুভৱ কৰিব পাৰে
    জিভা হিচাপে চুপৰ সোৱাদ।
    ব্যাখ্যা:
    যদি এজন জ্ঞানী ব্যক্তিয়ে এজন জ্ঞানী ব্যক্তিৰ সৈতে সম্পৰ্ক স্থাপন কৰে, আনকি এজনৰ বাবেও
    মুহূৰ্ততে,
    তেওঁ শীঘ্ৰে শিক্ষাটো বুজি পাব। এইটো জিভাৰ চুপৰ সূক্ষ্ম সোৱাদ বুজিবলৈ
    সক্ষম হোৱাৰ দৰে। যেতিয়া আপুনি ইয়াক আগৰ স্তৱকৰ সৈতে বিপৰীত কৰে তেতিয়া
    এই স্তৱকটো আৰু প্ৰশংসিত হ’ব পাৰে। আগৰছবিখনত ব্যৱহৃত ছবিখন হৈছে চুপ। যদিও
    ই অবিৰাম সুস্বাদু খাদ্য পৰিৱেশন কৰে, তথাপিও ই খাদ্যৰ সোৱাদ কেনেদৰে হয়
    তাক উপলব্ধি কৰিব নোৱাৰে, আনকি এজন মূৰ্খ ব্যক্তিয়ে জ্ঞানীসকলৰ সৈতে সঙ্গ
    তৈয়াৰ কৰিলেও শিক্ষাৰ প্ৰশংসা কৰিবলৈ অক্ষম হোৱাৰ দৰে। এজন বুদ্ধিমান
    ব্যক্তি, যদিও তেওঁ কেৱল এক মুহূৰ্তৰ বাবে এজন জ্ঞানী ব্যক্তিৰ সৈতে
    সম্পৰ্কিত, তেওঁ দ্ৰুততাৰে ধম্মবুজি পায়, ঠিক যেনেদৰে জিভাই চুপৰ সোৱাদ
    জানে।
    Verse 67. Do What Brings Happiness
    That kamma’s not well-made
    from which there is remorse,
    of which one senses the result
    with weeping and a tear-stained face.
    Explanation:
    It is good if one were to avoid committing such actions which would
    later lead to regret. When one regrets one weeps.
    Verse 68. Happiness Results From Good Deeds
    But well-made is that kamma
    which done brings no remorse,
    of which one senses the result
    with glad mind and with joy.
    Explanation:
    It is good if one were to do such actions that would not bring
    repentance later. One should do things that bring pleasant consequences.
    Verse 70. The Unconditioned Is The Highest Achievement
    Month after month with blady-grass tip
    the fool may take his food;
    he’s not worth the slightest bit
    of one who Dhamma knows.
    Explanation:
    A foolish person sets out to attain the highest reward of spiritual
    life.
    As an austere ascetic, he eats a mere morsel of food with the tip of a
    blade of grass. And, that too, only once a month. Still that kind of
    misguided ascetic will not at all be nearer liberation than when he
    started. With all that, he is not worth even one-sixteenth part of an
    Arahant who has achieved the Unconditioned.
    Verse 75. Path To Liberation
    One is the way to worldly gain,
    another to Nibbana goes.
    Clearly comprehending this
    the bhikkhu, Buddha’s follower
    should wallow not in proffered gifts,
    surrendering instead to solitude.
    Explanation:
    There is one way to worldly and material progress and profit. But the
    way to Nibbana is quite different than that. The monk, who is the
    Buddha’s
    disciple, should be clearly aware of this difference. He must not take
    delight in the worldly gifts with which he is being enticed. He must on
    the other hand seek solitude.
    JAINISM & BUDDHISM//জৈন, বৌদ্ধ ধৰ্ম//Asssm tet//Lesson 9
    EXAM CRACKERS ASSAM
    19.2K subscribers
    #assamtet,assamtet2019,examcrackers,mcqtet,assamtermcq,ncert,socialstudies,economics,assamhistory,assameconomy,geographyassam.

    youtube.com
    JAINISM & BUDDHISM//জৈন, বৌদ্ধ ধৰ্ম//Asssm tet//Lesson 9
    #assamtet,assamtet2019,examcrackers,mcqtet,assamtermcq,ncert,socialstudies,economics,assamhistory,assameconomy,geographyassam.


    17) Classical Bengali-ক্লাসিক্যাল বাংলা,,
    Public


    The Illustrated Dhammapada Treasury of Truth Chapter 5 Fools in Classical Bengali-ক্লাসিক্যাল বাংলা
    Verse 63. Know Reality. Be Wise
    Conceiving so his foolishness
    the fool is thereby wise,
    while ‘fool’ is called that fool
    conceited that he’s wise.
    Explanation:
    If a foolish person were to become aware that he is foolish, by virtue
    of
    that awareness, he could be described as a wise person. On the other
    hand, if a foolish person were to think that he is wise, he could be
    described as a foolish person.
    Verse 65. Profit From The Wise
    Though briefly one intelligent
    might wait upon the wise,
    quickly Dhamma he can sense
    as tongue the taste of soup.
    Explanation:
    If a wise person were to associate with a wise person, even for a
    moment,
    he will quickly understand the Teaching. This is very much like the
    tongue being able to discern the subtle flavours of soup. This stanza
    could be further appreciated when you contrast it with the previous one.
    In the previous one the image used is the soup. Though it serves tasty
    food endlessly, it just cannot appreciate how food tastes, very much
    like a foolish individual being unable to appreciate the teaching even
    when he keeps company with the wise. An intelligent man, even though he
    is associated with a wise man only for a moment, quickly understands the
    Dhamma, just as the tongue knows the taste of soup.
    Verse 67. Do What Brings Happiness
    That kamma’s not well-made
    from which there is remorse,
    of which one senses the result
    with weeping and a tear-stained face.
    Explanation:
    It is good if one were to avoid committing such actions which would
    later lead to regret. When one regrets one weeps.
    Verse 68. Happiness Results From Good Deeds
    But well-made is that kamma
    which done brings no remorse,
    of which one senses the result
    with glad mind and with joy.
    Explanation:
    It is good if one were to do such actions that would not bring
    repentance later. One should do things that bring pleasant consequences.
    Verse 70. The Unconditioned Is The Highest Achievement
    Month after month with blady-grass tip
    the fool may take his food;
    he’s not worth the slightest bit
    of one who Dhamma knows.
    Explanation:
    A foolish person sets out to attain the highest reward of spiritual
    life.
    As an austere ascetic, he eats a mere morsel of food with the tip of a
    blade of grass. And, that too, only once a month. Still that kind of
    misguided ascetic will not at all be nearer liberation than when he
    started. With all that, he is not worth even one-sixteenth part of an
    Arahant who has achieved the Unconditioned.
    Verse 75. Path To Liberation
    One is the way to worldly gain,
    another to Nibbana goes.
    Clearly comprehending this
    the bhikkhu, Buddha’s follower
    should wallow not in proffered gifts,
    surrendering instead to solitude.
    Explanation:
    There is one way to worldly and material progress and profit. But the
    way to Nibbana is quite different than that. The monk, who is the
    Buddha’s
    disciple, should be clearly aware of this difference. He must not take
    delight in the worldly gifts with which he is being enticed. He must on
    the other hand seek solitude.
    Dhammapada–Complete Chanting by Bhaskar Salve ‘Kamalvir’ & Rajesh Jagatheesan Chandrasekharan
    佛陀教育法音宣流集
    4.39K subscribers
    Dhammapada –Complete Chanting by Bhaskar Salve ‘Kamalvir’ & Rajesh Chandra
    0:00:00~0:04:26 (04:26) — 00. Introduction
    0:04:27~0:16:15 (11:48) — 01. Yamak Vaggo
    0:16:16~0:21:42 (05:26) — 02. Appamaad Vaggo
    0:21:43~0:26:33 (04:50) — 03. Chitta Vaggo
    0:26:34~0:33:14 (06:40) — 04. Puppha Vaggo
    0:33:15~0:40:10 (06:55) — 05. Baal Vaggo
    0:40:11~0:46:04 (05:53) — 06. Pandit Vaggo
    0:46:05~0:50:53 (04:48) — 07. Arhant Vaggo
    0:50:54~0:58:06 (07:12) — 08. Sahassa Vaggo
    0:58:07~1:04:00 (05:53) — 09. Paap Vaggo
    1:04:01~1:11:41 (07:40) — 10. Dand Vaggo
    1:11:42~1:16:15 (04:33) — 11. Jara Vaggo
    1:16:16~1:20:29 (04:13) – 12. Atta Vaggo
    1:20:30~1:25:27 (04:57) — 13. Loka Vaggo
    1:25:28~1:33:01 (07:33) — 14. Buddha Vaggo
    1:33:02~1:38:02 (05:00) — 15. Sukha Vaggo
    1:38:03~1:43:00 (04:57) — 16. Piya Vaggo
    1:43:01~1:49:00 (05:59) — 17. Kodha Vaggo
    1:49:01~1:57:43 (08:42) — 18. Mal Vaggo
    1:57:44~2:04:05 (06:21) — 19. Dhammattha Vaggo
    2:04:06~2:11:22 (07:16) — 20. Magga Vaggo
    2:11:23~2:17:32 (06:09) — 21. Pakinnak Vaggo
    2:17:33~2:23:18 (05:45) — 22. Niraya Vaggo
    2:23:19~2:29:40 (06:21) — 23. Naag Vaggo
    2:29:41~2:41:00 (11:19) — 24. Tanha Vaggo
    2:41:01~2:50:47 (09:46) — 25. Bikkhu Vaggo
    2:50:48~3:07:15 (16:27) — 26. Brahmin Vaggo
    Dhammapada –Complete Chanting by Bhaskar Salve ‘Kamalvir’ & Rajesh Chandra
    Publisher: Pratham Creations, New Delhi
    Date: 2013年05月15日
    The
    Dhammapada is the essence of Tripitika, the Buddhist canon. This is a
    complete Dhamma text in itself. Reading, chanting, studying and
    listening Dhammapada is in itself a spiritual practice. This Dhammapada
    text can lead an aspirant to the highest spiritual goal, the
    Enlightenment.

    youtube.com
    Dhammapada–Complete Chanting by Bhaskar Salve ‘Kamalvir’ & Rajesh Chandra
    Dhammapada
    –Complete Chanting by Bhaskar Salve ‘Kamalvir’ & Rajesh
    Chandra0:00:00~0:04:26 (04:26) — 00. Introduction0:04:27~0:16:15
    (11:48) — 01. Yamak Vag…

    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

    ક્લાસિકલ ગુજરાતી માં સત્ય પ્રકરણ 5 ફૂલ્સ ઇલસ્ટ્રેટેડ ધમંપાદા ટ્રેઝરી ક્લાસિકલ ગુજરાતી
    શ્લોક 63. જાણો રિયાલિટી. સારા બનો
    તેથી તેમની નાદાની કલ્પના
    ફૂલ મુજબની તેથી છે,
    જ્યારે ‘મૂર્ખ’ કે ફૂલ કહેવામાં આવે છે
    ગર્વિષ્ઠ કે તેઓ મુજબની છે.
    સમજૂતી:
    એક મૂર્ખ વ્યક્તિ પરિચિત બન્યા હતા જો તેઓ મૂર્ખ છે, સદ્ગુણ દ્વારા
    કે
    જાગૃતિ, તે એક શાણો વ્યક્તિ તરીકે વર્ણવવામાં કરી શકાય છે. બીજી બાજુ પર,
    મૂર્ખ વ્યક્તિ લાગે છે કે તેઓ મુજબની છે કરવામાં આવે તો, તે મૂર્ખ વ્યક્તિ
    તરીકે વર્ણવવામાં કરી શકાય છે.
    વાઈસ શ્લોક 65 પ્રોફિટ
    જોકે થોડા સમય માટે એક બુદ્ધિશાળી
    શાણો પર રાહ જોવી શકે છે,
    ઝડપથી ધમ્મા પરનું તેમણે સુઝ કરી શકો છો
    સૂપ સ્વાદ જીભ તરીકે.
    સમજૂતી:
    એક શાણો માણસ પણ, એક શાણો માણસ સાથે સાંકળવા માટે હતા, તો
    ક્ષણ,
    તેમણે ઝડપથી અધ્યાપન સમજશે. આ જીભ સૂપ ઊંડી સ્વાદ સ્પષ્ટપણે માટે સમર્થ
    હોવા જેવા ખૂબ જ છે. આ કડીને વધુ પ્રશંસા કરી શકાઈ નથી જ્યારે તમે અગાઉના
    એક સાથે વિરુદ્ધની છે. અગાઉના એક સ્થાને ઉપયોગમાં છબી સૂપ છે. જોકે તે
    સ્વાદિષ્ટ ખોરાક અવિરત કામ કરે છે, તે માત્ર કેવી રીતે ખોરાક સ્વાદ, ખૂબ
    જેમ કદર કરી શકતા નથી મૂર્ખ વ્યક્તિગત ત્યારે પણ તેમણે મુજબની સાથે કંપનીએ
    રાખે શિક્ષણ કદર કરવામાં અસમર્થ રહી છે. એક બુદ્ધિશાળી માણસ છે, તેમ છતાં,
    તે માત્ર એક ક્ષણ માટે એક શાણો માણસ સાથે સંકળાયેલ છે, જે ઝડપથી ધમ્મા
    પરનું સમજે, જીભ સૂપ સ્વાદ જાણે જ.
    શ્લોક 67. શું સુખ લાવે
    kamma માતાનો નથી સારી હતી કે
    જેમાંથી ખેદ છે,
    જેમાંથી એક પરિણામ ઇન્દ્રિયો
    રડતી અને આંસુ-સ્ટેઇન્ડ ચહેરા સાથે.
    સમજૂતી:
    તે સારી છે જો આવા એક ક્રિયાઓ જે પાછળથી ખેદ તરફ દોરી જાય છે વચન ટાળવા
    માટે કરવામાં આવી હતી. જ્યારે એક weeps બદલ ખેદ વ્યક્ત.
    શ્લોક 68. ગુડ કાર્યો પ્રતિ સુખ પરિણામો
    પરંતુ સારી રીતે કરી હતી કે kamma છે
    જે થઈ ગયું કોઇ પ્રકારનો પછતાવો લાવે છે,
    જેમાંથી એક પરિણામ ઇન્દ્રિયો
    પ્રસન્ન મન સાથે અને આનંદ સાથે.
    સમજૂતી:
    તે સારી છે જો આવા એક ક્રિયાઓ લાવવા ન હોત કરવા હતા
    પાછળથી પસ્તાવો. એક વસ્તુઓ છે કે જે આહલાદક પરિણામો લાવવા કરવું જોઈએ.
    શ્લોક 70. ધ બિનશરતી સર્વોચ્ચ સિદ્ધિ નથી
    મહિનો blady ઘાસ ટીપ સાથે મહિના પછી
    ફૂલ તેના ખોરાક સમય લાગી શકે છે;
    તેમણે સહેજ બીટ વર્થ નથી
    જે ધમ્મા પરનું જાણે છે.
    સમજૂતી:
    એક મૂર્ખ વ્યક્તિ બહાર સુયોજિત આધ્યાત્મિક ઉચ્ચતમ પુરસ્કાર પ્રાપ્ત કરવા માટે
    જીવન.
    એક સંયમી સન્યાસી તરીકે, તેમણે ઘાસ એક બ્લેડ ટેરવે ખોરાક માત્ર કોળિયો
    ખાય. અને, તે પણ માત્ર એક મહિના વાર. હજી પણ તે ભરેલા સન્યાસી પ્રકારની
    ચાલશે કરતાં જ્યારે તેમણે શરૂ તમામ હશે નજીક મુક્તિ નથી. બધા છે કે, તે એક
    અરહંતના જે બિનશરતી પ્રાપ્ત છે પણ એક સોળમી ભાગ વર્થ આવી નથી.
    શ્લોક 75. પથ લિબરેશન
    એક દુન્યવી લાભ માટે માર્ગ છે,
    નિબ્બાન બીજા જાય છે.
    સ્પષ્ટત આ સમગ્ર બોધાત્મક કે ગ્રહણીય
    ભીક્ખુ, બુદ્ધના શિષ્ય
    proffered ભેટ નથી વિલાસ કે મોજ કરવી જોઈએ,
    એકાંત માટે બદલે આત્મસમર્પણ.
    સમજૂતી:
    એક માર્ગ દુન્યવી અને ભૌતિક પ્રગતિ અને નફો કરવા માટે છે. પરંતુ
    નિબ્બાન માર્ગ કરતાં તદ્દન અલગ છે. સાધુ, કોણ છે
    બુદ્ધના
    શિષ્ય આ તફાવતને બાદ સ્પષ્ટ પરિચિત હોવા જોઈએ. તેમણે દુન્યવી ભેટ જેની
    સાથે તેમણે લલચાવી રહી છે આનંદ ન લઈ જ જોઈએ. તેમણે બીજી બાજુ એકાંત લેવી
    આવશ્યક છે.
    PhuongViet Pali Primer bai 11 Chia dong tu/ Phap Cu 18 Jan 2017
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    PhuongViet Pali Primer bai 11 Chia dong tu/ Phap Cu 18 Jan 2

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    PhuongViet Pali Primer bai 11 Chia dong tu/ Phap Cu 18 Jan 2017
    PhuongViet Pali Primer bai 11 Chia dong tu/ Phap Cu 18 Jan 2


    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    Public


    ಸತ್ಯದ ಅಧ್ಯಾಯದ ಧಮ್ಮಪುರದ ಖಜಾನೆ 5 ಕ್ಲಾಸಿಕಲ್ ಕನ್ನಡದಲ್ಲಿ ಮೂರ್ಖರು- ಶಾಸ್ತ್ರಿಯ ಕನ್ನಡ
    ಶ್ಲೋಕ 63. ರಿಯಾಲಿಟಿ ತಿಳಿಯಿರಿ. ಬುದ್ಧಿವಂತರಾಗಿರಿ
    ಅವನ ಮೂರ್ಖತನವನ್ನು ಕಲ್ಪಿಸುವುದು
    ಮೂರ್ಖರು ಬುದ್ಧಿವಂತರಾಗಿದ್ದಾರೆ,
    ‘ಫೂಲ್’ ಅನ್ನು ಆ ಮೂರ್ಖ ಎಂದು ಕರೆಯಲಾಗುತ್ತದೆ
    ಅವರು ಬುದ್ಧಿವಂತರಾಗಿದ್ದಾರೆ ಎಂದು ಭಾವಿಸಲಾಗಿದೆ.
    ವಿವರಣೆ:
    ಮೂರ್ಖ ವ್ಯಕ್ತಿಯು ಅವರು ಮೂರ್ಖರಾಗಿರುವುದನ್ನು ಅರಿತುಕೊಂಡರೆ, ಸದ್ಗುಣದಿಂದ
    ಆ
    ಜಾಗೃತಿ, ಅವರು ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿ ಎಂದು ವಿವರಿಸಬಹುದು. ಮತ್ತೊಂದೆಡೆ, ಮೂರ್ಖ
    ವ್ಯಕ್ತಿ ಅವರು ಬುದ್ಧಿವಂತ ಎಂದು ಭಾವಿಸಿದರೆ, ಅವರು ಮೂರ್ಖ ವ್ಯಕ್ತಿ ಎಂದು
    ವಿವರಿಸಬಹುದು.
    ಶ್ಲೋಕ 65. ಬುದ್ಧಿವಂತರಿಂದ ಲಾಭ
    ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಒಂದು ಬುದ್ಧಿವಂತ
    ಬುದ್ಧಿವಂತ ಮೇಲೆ ಕಾಯಬಹುದು,
    ತ್ವರಿತವಾಗಿ ಧಮ್ಮಾ ಅವರು ಗ್ರಹಿಸಬಲ್ಲರು
    ನಾಲಿಗೆ ಸೂಪ್ ರುಚಿ.
    ವಿವರಣೆ:
    ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯು ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯೊಂದಿಗೆ ಸಂಯೋಜಿಸಬೇಕಾದರೆ, ಸಹ
    ಕ್ಷಣ,
    ಅವರು ಶೀಘ್ರವಾಗಿ ಬೋಧನೆಯನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾರೆ. ಸೂಪ್ನ ಸೂಕ್ಷ್ಮ
    ಸುವಾಸನೆಗಳನ್ನು ಗ್ರಹಿಸಲು ನಾಲಿಗೆ ತುಂಬಾ ಸಾಧ್ಯವಾಗುತ್ತದೆ. ನೀವು ಹಿಂದಿನ ಒಂದು
    ಜೊತೆ ಹೋಲಿಸಿದಾಗ ಈ ಶ್ವಾಸನಾಳವನ್ನು ಮತ್ತಷ್ಟು ಮೆಚ್ಚುಗೆ ಪಡೆದುಕೊಳ್ಳಬಹುದು. ಹಿಂದಿನ
    ಒಂದು ಚಿತ್ರದಲ್ಲಿ ಸೂಪ್ ಬಳಸಲಾಗುತ್ತದೆ. ಇದು ಟೇಸ್ಟಿ ಆಹಾರವನ್ನು ಅಂತ್ಯವಿಲ್ಲದೆ
    ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತದೆಯಾದರೂ, ಆಹಾರದ ಅಭಿರುಚಿಗಳು ಹೇಗೆ ಬುದ್ಧಿವಂತಿಕೆಯಿಂದ
    ಕಂಪೆನಿಯನ್ನು ಇಟ್ಟುಕೊಂಡಾಗ ಬೋಧನೆಯನ್ನು ಪ್ರಶಂಸಿಸಲು ಸಾಧ್ಯವಾಗುವುದಿಲ್ಲ ಎಂಬ
    ಮೂರ್ಛೆ ಅಭಿರುಚಿಗಳು ಹೇಗೆ ಪ್ರಶಂಸಿಸುವುದಿಲ್ಲ. ಒಬ್ಬ ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯು ಒಬ್ಬ
    ಬುದ್ಧಿವಂತ ವ್ಯಕ್ತಿಯೊಂದಿಗೆ ಮಾತ್ರ ಸಂಬಂಧ ಹೊಂದಿದ್ದರೂ ಸಹ, ನಾಲಿಗೆ ಸೂಪ್ನ
    ರುಚಿಯನ್ನು ತಿಳಿದಿರುವಂತೆ ಧಮ್ಮದವನ್ನು ತ್ವರಿತವಾಗಿ ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತದೆ.
    ಶ್ಲೋಕ 67. ಸಂತೋಷವನ್ನು ತರುತ್ತದೆ ಏನು
    ಆ ಕಾಮ್ಮದವರು ಚೆನ್ನಾಗಿ ತಯಾರಿಲ್ಲ
    ಇದರಿಂದ ಪಶ್ಚಾತ್ತಾಪವಿದೆ,
    ಇದರಲ್ಲಿ ಒಂದು ಇಂದ್ರಿಯಗಳ ಫಲಿತಾಂಶ
    ವೀಪಿಂಗ್ ಮತ್ತು ಕಣ್ಣೀರಿನ-ಬಣ್ಣದ ಮುಖದೊಂದಿಗೆ.
    ವಿವರಣೆ: ಅಂತಹ ಕ್ರಿಯೆಗಳನ್ನು ಒಪ್ಪಿಕೊಳ್ಳುವುದನ್ನು ತಪ್ಪಿಸಲು ಅದು ಒಳ್ಳೆಯದು, ಅದು ನಂತರ ವಿಷಾದಕ್ಕೆ ಕಾರಣವಾಗಬಹುದು. ಒಬ್ಬರು ಒಂದು ಅಳುತ್ತಾಳೆದಾಗ.
    ಶ್ಲೋಕ 68. ಹ್ಯಾಪಿನೆಸ್ ಉತ್ತಮ ಕಾರ್ಯಗಳಿಂದ ಉಂಟಾಗುತ್ತದೆ
    ಆದರೆ ಚೆನ್ನಾಗಿ ತಯಾರಿಸಿದ ಕಮ್ಮ
    ಯಾವ ಪಶ್ಚಾತ್ತಾಪವನ್ನು ಉಂಟುಮಾಡುತ್ತದೆ,
    ಇದರಲ್ಲಿ ಒಂದು ಇಂದ್ರಿಯಗಳ ಫಲಿತಾಂಶ
    ಸಂತೋಷದಿಂದ ಮತ್ತು ಸಂತೋಷದಿಂದ.
    ವಿವರಣೆ:
    ಅಂತಹ ಕ್ರಮಗಳನ್ನು ತರಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ ಅದು ಒಳ್ಳೆಯದು
    ನಂತರ ಪಶ್ಚಾತ್ತಾಪ. ಆಹ್ಲಾದಕರ ಪರಿಣಾಮಗಳನ್ನು ಉಂಟುಮಾಡುವ ಕೆಲಸಗಳನ್ನು ಒಬ್ಬರು ಮಾಡಬೇಕು.
    ಶ್ಲೋಕ 70. ಬೇಷರತ್ತಾದವು ಅತ್ಯಧಿಕ ಸಾಧನೆಯಾಗಿದೆ
    ತಿಂಗಳ ನಂತರ ಬ್ಲೇಡಿ-ಹುಲ್ಲು ತುದಿ
    ಮೂರ್ಖನು ತನ್ನ ಆಹಾರವನ್ನು ತೆಗೆದುಕೊಳ್ಳಬಹುದು;
    ಅವರು ಸಣ್ಣದೊಂದು ಬಿಟ್ಗೆ ಯೋಗ್ಯರಾಗಿಲ್ಲ
    ಧಮ್ಮಾ ತಿಳಿದಿರುವ ಒಬ್ಬರು.
    ವಿವರಣೆ:
    ಮೂರ್ಖ ವ್ಯಕ್ತಿ ಆಧ್ಯಾತ್ಮಿಕತೆಯ ಅತ್ಯುನ್ನತ ಪ್ರತಿಫಲವನ್ನು ಸಾಧಿಸಲು ಹೊರಟರು
    ಜೀವನ.
    ಒಂದು ಕಠಿಣವಾದ ಅಷ್ಟೆಯಂತೆ, ಅವರು ಹುಲ್ಲಿನ ಬ್ಲೇಡ್ನ ತುದಿಯಿಂದ ಆಹಾರದ ಕೇವಲ ಮೊರೆಲ್
    ತಿನ್ನುತ್ತಾರೆ. ಮತ್ತು, ಅದು ತುಂಬಾ ತಿಂಗಳಿಗೊಮ್ಮೆ ಮಾತ್ರ. ಇನ್ನೂ ಆ ರೀತಿಯ
    ದಾರಿತಪ್ಪಿದ ಅಸ್ಸೆಟಿಕ್ ಅವರು ಪ್ರಾರಂಭವಾದಾಗ ವಿಮೋಚನೆಯ ಸಮೀಪದಲ್ಲಿಲ್ಲ. ಎಲ್ಲರೂ,
    ಅವರು ಬೇಷರತ್ತಾಗಿ ಸಾಧಿಸಿದ ಅರಾಹಂಟ್ನ ಒಂದು ಹದಿನಾರನೇ ಭಾಗಕ್ಕೆ ಯೋಗ್ಯವಾಗಿಲ್ಲ.
    ಶ್ಲೋಕ 75. ವಿಮೋಚನೆಯ ಮಾರ್ಗ
    ಒಬ್ಬರು ಲೌಕಿಕ ಲಾಭದಾಯಕ ಮಾರ್ಗವಾಗಿದೆ,
    ನಿಬ್ಬಾನಾಗೆ ಇನ್ನೊಬ್ಬರು ಹೋಗುತ್ತಾರೆ.
    ಇದನ್ನು ಸ್ಪಷ್ಟವಾಗಿ ಗ್ರಹಿಸುವುದು
    ಭಿಖು, ಬುದ್ಧನ ಅನುಯಾಯಿ
    ಬೆಳೆದ ಉಡುಗೊರೆಗಳಲ್ಲಿ ಅಲ್ಲ,
    ಸಾಲಿಟ್ಯೂಡ್ಗೆ ಬದಲಾಗಿ ಶರಣಾಗುವುದು.
    ವಿವರಣೆ:
    ಲೌಕಿಕ ಮತ್ತು ವಸ್ತು ಪ್ರಗತಿ ಮತ್ತು ಲಾಭಕ್ಕೆ ಒಂದು ಮಾರ್ಗವಿದೆ. ಆದರೆ
    ನಿಬ್ಬಾನಾಗೆ ದಾರಿ ಇದಕ್ಕಿಂತ ಭಿನ್ನವಾಗಿದೆ. ಸನ್ಯಾಸಿ, ಯಾರು
    ಬುದ್ಧನ
    ಶಿಷ್ಯನು ಈ ವ್ಯತ್ಯಾಸದ ಬಗ್ಗೆ ಸ್ಪಷ್ಟವಾಗಿ ತಿಳಿದಿರಬೇಕು. ಅವರು
    ಆಕರ್ಷಿತರಾಗುತ್ತಿದ್ದ ಲೋಕೃತ ಉಡುಗೊರೆಗಳಲ್ಲಿ ಅವರು ಸಂತೋಷವನ್ನು ತೆಗೆದುಕೊಳ್ಳಬಾರದು.
    ಅವರು ಮತ್ತೊಂದೆಡೆ ಏಕಾಂತತೆಯನ್ನು ಪಡೆಯುತ್ತಾರೆ.
    The Planets - The Journey Of A Fool
    DramaticoMusic
    62.1K subscribers
    Taken from Classical Graffiti by The Planets
    Music in this video
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    Song
    The Journey of a Fool
    Artist
    The Planets
    Album
    Classical Graffiti
    Licensed to YouTube by
    [Merlin] Playground Music Scandinavia, [Merlin] Dramatico Entertainment (on behalf of Dramatico), and 1 Music Rights Societies



    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

    സത്യത്തിന്റെ ധർമ്മപദ ട്രഷറി അധ്യായം 5 വിഡ് s ികളെ ക്ലാസിക്കൽ മലയാളത്തിൽ- ഒരു തരം
    63-ാം വാക്യം. യാഥാർത്ഥ്യം അറിയുക. ജ്ഞാനിയാകുക
    അവന്റെ വിഡ് ness ിത്തം ഗർഭം ധരിക്കുന്നു
    വിഡ് fool ി അതുവഴി ജ്ഞാനിയാണ്
    ‘വിഡ് noke ി’ എന്ന് വിളിക്കുന്നു
    അവൻ ജ്ഞാനിയായതാണെന്ന് സങ്കൽപ്പിച്ചു.
    വിശദീകരണം:
    ഒരു വിഡ് ish ിയായ ഒരാൾ അവൻ വിഡ് ish ിയാണെന്നോ, പുണ്യത്താൽ
    ആ
    ബോധവാന്മാരിൽ, ജ്ഞാനിയായി അദ്ദേഹത്തെ വിശേഷിപ്പിക്കാം. മറുവശത്ത്, ഒരു
    വിഡ് ish ിത്തൻ താൻ ജ്ഞാനിയാണെന്ന് ചിന്തിക്കുകയാണെങ്കിൽ, ഒരു വിഡ് ish
    ിയായി വിശേഷിപ്പിക്കാമായിരുന്നു.
    65-ാം വാക്യം. ജ്ഞാനികളിൽ നിന്നുള്ള ലാഭം
    ഹ്രസ്വമായി ബുദ്ധിമാനാണെങ്കിലും
    ജ്ഞാനികളെ കാത്തിരിക്കാം,
    വേഗത്തിൽ ധർമ്മം മനസ്സിലാക്കാൻ കഴിയും
    നാവ് പോലെ സൂപ്പിന്റെ രുചി.
    വിശദീകരണം:
    ഒരു ജ്ഞാനിയായ വ്യക്തി ഒരു ജ്ഞാനിയുമായി സഹവസിക്കുകയാണെങ്കിൽ, ഒരു
    നിമിഷം,
    അദ്ധ്യാപനം അവൻ പെട്ടെന്ന് മനസ്സിലാക്കും. സൂപ്പിന്റെ സൂക്ഷ്മ സുഗന്ധങ്ങൾ
    തിരിച്ചറിയാൻ നാവ് പോലെയാണ് ഇത്. മുമ്പത്തേതിനോടൊപ്പം ഇത് വ്യത്യസ്തമായി ഈ
    ചരണയെ കൂടുതൽ വിലമതിക്കാം. മുമ്പത്തേതിൽ ഉപയോഗിച്ച ചിത്രം സൂപ്പ് ആണ്. അത്
    അനന്തമായി രുചികരമായ ഭക്ഷണത്തിന് സേവിക്കുന്നുണ്ടെങ്കിലും, ഭക്ഷണം എങ്ങനെ
    ആസ്വദിക്കുന്നുവെന്ന് വിലമതിക്കാനാവില്ല, ജ്ഞാനികളുമായി സഹവസിക്കുമ്പോൾ
    പോലും പഠിപ്പിക്കലിനെ വിലമതിക്കാൻ കഴിയാത്ത ഒരു വിഡ് ish
    ിത്തത്തെപ്പോലെയാണ്. ബുദ്ധിമാനായ ഒരു മനുഷ്യനെ ഒരു നിമിഷം മാത്രം
    ബന്ധപ്പെട്ടിട്ടുണ്ടെങ്കിലും, നാവിന് സൂപ്പിന്റെ രുചി അറിയുന്നതുപോലെ
    ധർമ്മത്തെ വേഗത്തിൽ മനസ്സിലാക്കുന്നു.
    67-ാം വാക്യം. സന്തോഷം നൽകുന്ന കാര്യങ്ങൾ ചെയ്യുക
    കമ്മ നന്നായി നിർമ്മിച്ചിട്ടില്ല
    അതിൽ നിന്ന് പശ്ചാത്താപമുണ്ട്,
    അതിൽ ഒരാൾ അതിന്റെ ഫലം ഇന്ദ്രിയങ്ങൾ
    കരച്ചിലും കണ്ണുനീർ ഒഴുകുന്ന മുഖവും.
    വിശദീകരണം: അത്തരം നടപടികൾ ചെയ്യുന്നത് ഒഴിവാക്കണോ അത് നല്ലതാണ്, അത് പിന്നീട് ഖേദിക്കാൻ ഇടയാക്കും. ഒരാൾ ഒരു കരച്ചിൽ ഖേദിക്കുമ്പോൾ.
    68-ാം വാക്യം. നല്ല പ്രവൃത്തികളിൽ നിന്നുള്ള സന്തോഷം നൽകുന്നു
    എന്നാൽ നന്നായി നിർമ്മിച്ചതാണ് കാമ്മ
    ഏതാണ് പശ്ചാത്താപം വരുത്താതെ,
    അതിൽ ഒരാൾ അതിന്റെ ഫലം ഇന്ദ്രിയങ്ങൾ
    സന്തോഷത്തോടും സന്തോഷത്തോടും കൂടി.
    വിശദീകരണം:
    കൊണ്ടുവരാത്ത അത്തരം പ്രവർത്തനങ്ങൾ ചെയ്താൽ അത് നല്ലതാണ്
    അനുതാപം പിന്നീട്. മനോഹരമായ പ്രത്യാഘാതങ്ങൾ നൽകുന്ന കാര്യങ്ങൾ ഒന്ന് ചെയ്യണം.
    70-ാം വാക്യം. നിരുപാധികമായത് ഏറ്റവും ഉയർന്ന നേട്ടമാണ്
    ബ്ലേഡി-ഗ്രാം ടിപ്പ് ഉപയോഗിച്ച് മാസം കഴിഞ്ഞ്
    വിഡ് fool ി തന്റെ ഭക്ഷണം എടുത്തേക്കാം;
    അവൻ ചെറിയ ബിറ്റ് വിലമതിക്കുന്നില്ല
    ധർമ്മന് അറിയാം.
    വിശദീകരണം:
    ആത്മീയതയുടെ ഏറ്റവും ഉയർന്ന പ്രതിഫലം നേടാൻ ഒരു വിഡ് ish ിത്തൻ പുറപ്പെടുന്നു
    ജീവിതം.
    ഒരു ധീനമായ സന്യാസിയെന്ന നിലയിൽ, പുല്ലിന്റെ വലിപ്പമുള്ള അഗ്രത്തോടെ ഒരു
    കഷണം ഭക്ഷണത്തിന്റെ ഒരു കഷണം അവൻ കഴിക്കുന്നു. അതും മാസത്തിലൊരിക്കൽ
    മാത്രം. എന്നിട്ടും ആ തരത്തിലുള്ള വഴിതെറ്റിയ സ as കര്യങ്ങൾ
    ആരംഭിച്ചതിനേക്കാൾ അടുത്ത വിമോചനമായിരിക്കില്ല. എല്ലാവരോടും, നിരുപാധികമായി
    നേടിയ ഒരു അറന്റെ പതിനാറാമത്തെ ഭാഗം പോലും അവന് വിലമതിക്കുന്നില്ല.
    75-ാം വാക്യം. വിമോചനത്തിനുള്ള പാത്ത്
    ഒന്ന് ലൗകിക നേട്ടത്തേക്കുള്ള വഴി,
    മറ്റൊന്ന് നിബ്ബാനയിലേക്ക് പോകുന്നു.
    ഇത് വ്യക്തമായി മനസ്സിലാക്കുന്നു
    ബിദ്ധന്റെ അനുയായി
    ലാഭകരമായ സമ്മാനങ്ങളിൽ വ്യതിചലിക്കരുത്,
    ഏകാന്തതയ്ക്ക് പകരം കീഴടങ്ങുന്നു.
    വിശദീകരണം:
    ല ly കികവും ഭ material തിക പുരോഗതിയും ലാഭത്തിനും ഒരു വഴിയുണ്ട്. പക്ഷേ
    നിബ്ബാനയിലേക്കുള്ള വഴി അതിനേക്കാൾ തികച്ചും വ്യത്യസ്തമാണ്. സന്യാസി, ആരാണ്
    ബുദ്ധന്റെ
    ശിഷ്യന് ഈ വ്യത്യാസത്തെക്കുറിച്ച് വ്യക്തമായി അറികണം. ഇയാളെ ആകർഷിക്കുന്ന ല
    ly കിക ദാനങ്ങളിൽ അവൻ ആനന്ദിക്കരുത്. അയാൾ മറുവശത്ത് ഏകാന്തത തേടണം.
    തത്തകൾ എങ്ങനെ മനുഷ്യനെ പോലെ സംസാരിക്കുന്നു| ആ രഹസ്യമിതാണ് | What makes parrot like humans?
    Avishwasaneeya Rahasyangal
    419K subscribers
    തത്തകൾ എങ്ങനെ മനുഷ്യനെ പോലെ സംസാരിക്കുന്നു| ആ രഹസ്യമിതാണ് | What makes parrot like humans?
    തത്തകൾ എങ്ങനെ മനുഷ്യനെ പോലെ സംസാരിക്കുന്നു| ആ രഹസ്യമിതാണ് | What makes parrot like humans?
    തത്തകൾ എങ്ങനെ മനുഷ്യനെ പോലെ സംസാരിക്കുന്നു| ആ രഹസ്യമിതാണ് | What makes parrot like humans?


    73) Classical Marathi-क्लासिकल माओरी,
    Public


    सत्याच्या उदाहरणार्थ धमपादा खजिना शास्त्रीय मराठी मध्ये मूर्ख- क्लासिकल मादेश
    वचन 63. वास्तविकता जाणून घ्या. सुज्ञ व्हा
    त्याच्या मूर्खपणा conceiving
    मूर्ख माणूस शहाणा आहे,
    ‘मूर्ख’ हे मूर्ख म्हणतात
    तो शहाणा आहे याची गर्विष्ठ.
    स्पष्टीकरणः
    जर मूर्ख व्यक्तीला ठाऊक असेल की तो मूर्ख आहे
    त्या
    जागरूकता, त्याला एक ज्ञानी व्यक्ती म्हणून वर्णन केले जाऊ शकते.
    दुसरीकडे, जर मूर्खपणाचा माणूस असा विचार करत असेल की तो शहाणा आहे तर
    त्याला मूर्खपणाच्या व्यक्ती म्हणून वर्णन केले जाऊ शकते.
    वचन 65. ज्ञानीकडून नफा
    थोडक्यात एक बुद्धिमान तरी
    शहाणा वाटू शकते,
    लगेच धम्माला समजू शकतो
    जीभ सूप चव आहे.
    स्पष्टीकरणः
    जर शहाणा माणूस एखाद्या सुज्ञ व्यक्तीशी संबंध ठेवायचा असेल तर
    क्षण,
    तो त्वरीत शिक्षण समजेल. सूप च्या सूक्ष्म फुले ओळखण्यास जीभ खूप आहे.
    जेव्हा आपण मागील एकाने वेगळे करता तेव्हा या स्टॅन्झाला आणखी कौतुक केले
    जाऊ शकते. मागील एका वेळी वापरलेला प्रतिमा सूप आहे. जरी ती चवदार अन्न सतत
    सर्व्ह करते, तर खाद्यपदार्थ कशा प्रकारे चांगले आहे याची जाणीव बाळगू शकत
    नाही, मूर्खपणाच्या व्यक्तीस शहाणपणाच्या सहवास ठेवल्यासही शिक्षणाची
    प्रशंसा करण्यास असमर्थ आहे. एक बुद्धिमान माणूस, जरी तो एका क्षणासाठी
    फक्त एक क्षणात संबद्ध असला तरी त्वरित धम्म समजतो, ज्याप्रमाणे जीभ सूपचा
    चव माहीत आहे.
    वचन 67. जे आनंद आणते ते करा
    ती कमाची चांगली कामगिरी नाही
    ज्यापासून पश्चात्ताप आहे,
    ज्याचे परिणाम ठरवते
    रडणे आणि अश्रू-रंगाचे चेहरे.
    स्पष्टीकरण: अशा कृती टाळण्यासाठी एक चांगले आहे जे नंतर पश्चात्ताप करेल. जेव्हा एखादी व्यक्ती एक wreeps पश्चात्ताप करते.
    श्लोक 68. आनंद चांगल्या कृत्यांपासून होतो
    पण चांगले बनलेले काम आहे
    जे केले नाही पश्चात्ताप आणते,
    ज्याचे परिणाम ठरवते
    आनंदाने आणि आनंदाने.
    स्पष्टीकरणः
    जर एखादी कृती करायची असेल तर ते चांगले आहे
    नंतर पश्चात्ताप. एखाद्याने असे केले पाहिजे जे आनंददायी परिणाम आणतात.
    श्लोक 70. बिनशर्त ही सर्वाधिक उपलब्ध आहे
    ब्लेडी-गवत टीप सह महिना नंतर महिना
    मूर्ख माणूस त्याचे अन्न घेतो.
    तो थोडासा बिट नाही
    एक धमा कोण माहित आहे.
    स्पष्टीकरणः
    एक मूर्ख माणूस आध्यात्मिकतेचा सर्वोच्च बक्षीस मिळविण्यासाठी सेट करतो
    जीवन
    एक कडक तपकिरी म्हणून, तो गवत एक ब्लेड च्या टीप सह अन्न एक morsel खातो.
    आणि, ते देखील एक महिना एकदाच. तरीही त्या प्रकारच्या दिशाभूल केलेल्या
    तपकिरी लोकांनी सुरुवात केली त्यापेक्षा ते सर्वच वास्तवात नसतात. त्या
    सर्वांबरोबर, तो एक साधा एक-सोळावा भाग आहे ज्याने बिनिशन केले आहे.
    वचन 75. मुक्त करण्यासाठी मार्ग
    एक सांसारिक फायद्याचा मार्ग आहे,
    दुसरा निबानला जातो.
    स्पष्टपणे हे समजून घ्या
    भिक्खू, बुद्धांचे अनुयायी
    दोषी भेटवस्तू मध्ये विरघळली पाहिजे,
    एकाकीपणा त्याऐवजी समर्पण.
    स्पष्टीकरणः
    सांसारिक आणि भौतिक प्रगती आणि नफा एक मार्ग आहे. पण
    निबानाचा मार्ग त्यापेक्षा वेगळा आहे. भिक्षु, कोण आहे
    बुद्धीचा
    शिष्य, या फरकाने स्पष्टपणे जागरुक असावा. तो ज्या सांसाराच्या
    भेटवस्तूंमध्ये आनंद घेऊ नये ज्याचा त्यांनी मोहक आहे. त्याने दुसरीकडे
    एकाकी शोध घ्यावी.
    Who were the shudras?- शूद्र कौन थे? - Dr. B.R. Ambedkar- Audiobook in Hindi
    Arsh Farsh
    14.2K subscribers
    एक
    बालक ने सामाजिक भेद भाव का जब सामना किया होगा तब वह नफरत से भर सकता था,
    वह हिंसक हो सकता था, वह द्वेषपूर्ण हो सकता था लेकिन उसने एक जिज्ञासु की
    तरह अपनी स्थिति को समझने का साहसिक प्रयास किया।
    उसने समाज “ऐसा क्यों है?” , इस क्यों को जानने का बीड़ा उठाया।
    ब्राह्मण
    ग्रंथों में से ही खोज कर निकाले गए सूक्षम सबूतों के आधार पर डॉ. आंबेडकर
    ने एक जटिल गुत्थी को सुलझाने की सच्चाई और ईमानदारी से एक नायाब कोशिश की
    है.
    इस प्रक्रिया में उन्होंने कितना अध्ययन किया होगा ये सोचना ही विस्मयकारी है.
    वंचित समाज के लिए जीवन इस प्रकार न्यौछावर करने के लिए समाज उनका युगों तक ऋणी रहेगा.
    जय भीम
    Chapter index on the timeline
    0:00 Preface
    28:48 Chapter 1 - शूद्रों की गूढ़ समस्या
    1:09:12 Chapter 2 - शूद्रों की उत्पत्ति का ब्राह्मणवादी सिद्धांत
    1:23:25 Chapter 3 - शूद्रों की स्थिति के बारे में ब्राह्मणवादी सिद्धांत
    2:10:44 Chapter 4 - शूद्र बनाम आर्य
    2:57:02 Chapter 5 - आर्यों के विरुद्ध आर्य
    3:33:14 Chapter 6 - शूद्र और दास
    4:02:06 Chapter 7 - शूद्र कौन थे - क्या शूद्र क्षत्रिय थे
    4:43:11 Chapter 8 - वर्ण तीन हैं या चार
    4:55:22 Chapter 9 - ब्राह्मण बनाम शूद्र
    5:27:36 Chapter 10 - शूद्रों का पतन
    6:27:26 Chapter 11 - संधि की कथा
    6:59:54 Chapter 12 - सिद्धांत की परख

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

    सच्चा धम्मतापादको सच्चाइ अध्याय seefults मूर्खता proints मूर्खता क्राइलाल Uzbek-klasic O’Z मा मूर्ख
    पद 63 63. वास्तविकता थाहा छ। ज्ञानी बन्न

    उहाँजस्तै आफ्ना मूर्खता गुनारिरहेको छ
    मूर्ख त्योमोलु छ,
    जबकि ‘मूर्ख’ त्यो मूर्ख भनिन्छ
    ऊ ज्ञानी छ।
    स्पष्टीकरण:
    एक मूर्ख व्यक्ति यस्तो सचेत छ कि ऊ मूर्ख छ, सद्गुण द्वारा
    त्यो
    जागरूकताको, उसलाई एक बुद्धिमानी व्यक्तिको रूपमा वर्णन गर्न सकिन्छ।
    अर्कोतर्फ, यदि मूर्ख व्यक्तिले आफू ज्ञानी वर्णन गरेको छ भने, ऊ मूर्ख
    व्यक्तिको रूपमा वर्णन गर्न सकिन्छ।
    Punderts 65. ज्ञानीबाट लाभ
    यद्यपि संक्षिप्त एक
    बुद्धिमानलाई पर्ख्न सक्छ,
    द्रुत धम्मरमा ऊ बुझाउन सक्छ
    जिब्रो सूपको स्वाद।
    स्पष्टीकरण:
    यदि एक बुद्धिमान व्यक्तिले एक बुद्धिमान व्यक्ति संग संगत गर्ने थियो, एक को लागी पनि
    क्षण,
    त्यो शिक्षण उहाँले चाँडै बुझ्नुहुनेछ। यो धेरै जसो जिब्रो सूपको सूक्ष्म
    स्वाद बुझ्न सक्षम भएको जस्तो धेरै छ। यो स्टानजालाई थप सराहना गर्न सकिन्छ
    जब तपाईं यसलाई अघिल्लोसँग तुलना गर्नुहुन्छ। अघिल्लोमा प्रयोग गरिएको
    छविको सूप हो। यद्यपि यसले स्वादिलो ​​भोजनको रूपमा सेवा गर्दछ, यो खाना
    चाखलाग्दो स्वादहरू महसुस गर्न सक्दैन, यो खाना कत्तिको महत्त्वेपूर्ण छ
    भनेर कदर गर्न सक्दैन, तर बुद्धिमानीको साथसाथै बुद्धिको मूल्यांकन गर्दा
    पनि। एक बुद्धिमान मानिस, एक क्षणको लागि मात्र एक बुद्धिमान मानिससँग
    सम्बन्धित छ, तर जिब्रोलाई सूपको स्वाद थाहा हुन्छ।
    पद 67 67. कुन कुराले खुशी ल्याउँछ
    कि Kama राम्रो निर्मित छैन
    जसबाट पश्चाताप छ,
    जसको परिणामले परिणाम दिन्छ
    रुँदै र एक आँसु-दाग अनुहार संग।
    स्पष्टीकरण: राम्रो छ यदि यस्ता कार्यहरू गर्नबाट जोगिन्थ्यो जुन पछि पछुतो हुन्छ। जब एक पछुतो हुन्छ एक रुन्छ।
    पद 68 68. राम्रो कामबाट राम्रो काम हुन्छ
    तर राम्रो निर्मित त्यो कैमा छ
    जुन कामले कुनै पश्चाताप गर्दछ,
    जसको परिणामले परिणाम दिन्छ
    खुशी दिमाग र आनन्द संग।
    स्पष्टीकरण:
    यो राम्रो छ यदि एक त्यस्तो कार्यहरू गर्ने कामहरू गर्ने थियो
    पछि पश्चाताप। एउटाले ती चीजहरू गर्नुपर्दछ जसले रमाईलो परिणाम ल्याउँछ।
    पद 70. बिना शर्त उच्च उपलब्धि हो
    महिना पछि महीना-घाँस-घाँस टिपको साथ
    मूर्खले उसको खाना लिन सक्छ।
    ऊ हल्का बिटको लायक छैन
    एक को एक DANAMA थाहा छ।
    स्पष्टीकरण:
    एक मूर्ख व्यक्ति एक उच्चतम इनाम प्राप्त गर्न बाहिर निस्कन्छ
    जीवन
    एक आस्ट्रेयर एसेट्टीको रूपमा, उसले घाँसको ब्लेडको टुप्पोसँग एक्लै खाना
    खान्छ। र त्यो पनि, एक महिना मात्र। अझै पनि त्यस्तो प्रकारको दुर्व्यवहार
    एएससेट्टी आफू सुरु भएको भन्दा स्वतन्त्र हुनेछ। त्यो सबैको साथ, ऊ एक
    अराहन्टको एक भन्दा पनि एक सोह्रौं अंश लायक छैन जो बिना शर्त हासिल गरेको
    छ।
    पद 75 75. स्वतन्त्रताको लागि मार्ग
    एक सांसारिक लाभ को बाटो हो,
    अर्को Nibbana मा जान्छ।
    स्पष्ट रूपमा यसलाई बुझ्दा
    भिखु, बुद्धको अनुयायी
    प्रोफेफेड उपहारहरूमा नलगाउनु पर्छ,
    सट्टामा एकान्तमा समर्पण गर्दै।
    स्पष्टीकरण:
    सांसारिक र भौतिक प्रगति र नाफा को एक तरिका छ। तर
    नबाआनालाई तरीकाको तरीका त्यो भन्दा फरक छ। भिक्षु, को हो
    बुद्धको
    चेला, यस भिन्नतालाई स्पष्ट रूपमा सचेत हुनुपर्दछ। उसले वर्दी उपहारलाई
    उहाँ प्रसन्न तुल्याउनै पर्छ जुन उहाँ मोहित हुनुभयो। ऊ अर्कोतर्फ
    एक्लोपनाको लागि आवश्यक पर्दछ।
    Guru Padmasambhava - Searching for Lotus born Master - Part I
    Shambhala Film Studios
    16.4K subscribers
    Laurence Brahm Channel
    Shambhala Studio and William Lou Shanghai Productions Presents:
    Searching for the Lotus-Born Master”
    In
    “Searching for the Lotus-Born Master,” documentary film director
    Laurence Brahm beckons to ask: was the founder of Tibetan Buddhism also
    the father of quantum physics?
    In
    2018, a documentary expedition team followed the historic journey of
    the “Lotus-Born Master” (also known as Padmasambhava or Guru Rinpoche),
    who lived in the Himalayas during the Eighth Century. Shrouded in myth
    and mystery, the Lotus-Born Master, is recognized as the founder of
    Vajrayana or Tibetan Buddhism. In the documentary film, “Searching for
    Lotus-Born Master,” the expedition team sought to prove the legend to be
    true. The Lotus-Born Master had eight manifestations depicted in
    Thangkas, murals and statues across the Himalayas. The expedition team
    sought to decode the quantum energy field behind each manifestation.
    The
    expedition followed the Lotus-Born Master’s historic journey covering
    over 20,000 kilometers under extreme conditions, scaling the snow
    mountains he crossed, finding the sacred lakes where he performed magic,
    exploring the caves where he engaged in tantric meditation.
    Throughout
    the journey they conducted interviews seeking the wisdom of great
    lamas, the knowledge of dedicated scholars, and the science of
    technology innovators, in verifying the connection between Vajrayana
    Buddhism and quantum physics.
    “Searching
    for the Lotus-Born Master” is directed by National Geographic explorer
    Laurence Brahm, who spent over a decade and half directing the
    award-winning “Searching for Shangri-la” expedition series. “Searching
    for the Lotus-Born Master,” is co-produced by William Lo and Laurence
    Brahm, with support from David Lee and Sherry Pan and the entire team at
    Shambhala Studio.

    youtube.com
    Guru Padmasambhava - Searching for Lotus born Master - Part I
    Laurence
    Brahm Channel
    https://www.youtube.com/channel/UCn-2Wo-AwCxprsjT7lRZ2zQ/videoshttps://www.shambhalastudio.comShambhala
    Studio and William Lou Shangha…

    78) Classical Odia (Oriya)
    Public


    ଚିତ୍ରଗୁଡ଼ିକର ସତ୍ୟବାଦୀ ଦାମାପଡା ଭଣ୍ଡାର ସତ୍ୟର ଅଧ୍ୟାୟ 5 ମୂର୍ଖ ଓଡିଆ (ଓଡିଆ) ରେ 5 ମୂର୍ଖ |
    ପଦ 63. ବାସ୍ତବତା ଜାଣ | ଜ୍ଞାନୀ ହୁଅ
    ତାଙ୍କର ମୂର୍ଖତା ଗର୍ଭଧାରଣ କର |
    ମୂର୍ଖ ଏହା ଦ୍ wise ାରା ଜ୍ଞାନୀ,
    ଯେତେବେଳେ ‘ମୂର୍ଖ’ କୁହାଯାଏ |
    ସେ ଜ୍ଞାନୀ ବୋଲି ଗର୍ବିତ |
    ବ୍ୟାଖ୍ୟା:
    ଯଦି ଜଣେ ମୂର୍ଖ ବ୍ୟକ୍ତି ସଚେତନ ହେଲେ ଯେ ସେ ମୂର୍ଖ, ଗୁଣ ଦ୍ୱାରା |
    ସେହି
    ସଚେତନତା ବିଷୟରେ, ତାଙ୍କୁ ଜଣେ ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇପାରେ |
    ଅନ୍ୟ ପଟେ, ଯଦି ଜଣେ ମୂର୍ଖ ବ୍ୟକ୍ତି ଭାବିବା ଉଚିତ୍ ଯେ ସେ ଜ୍ଞାନୀ, ତାଙ୍କୁ ଜଣେ
    ମୂର୍ଖ ବ୍ୟକ୍ତି ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇପାରିବ |
    ପଦ 65. ଜ୍ଞାନୀମାନଙ୍କଠାରୁ ଲାଭ |
    ଯଦିଓ ସଂକ୍ଷେପରେ ଜଣେ ବୁଦ୍ଧିମାନ |
    ଜ୍ଞାନୀମାନଙ୍କ ଉପରେ ଅପେକ୍ଷା କରିପାରନ୍ତି,
    ଶୀଘ୍ର ଧାମର ସେ ବୁଦ୍ଧି |
    ଜିଭର ସ୍ୱାଦର ସ୍ୱାଦ |
    ବ୍ୟାଖ୍ୟା:
    ଯଦି ଜଣେ ଜ୍ଞାନୀ ବ୍ୟକ୍ତି ଜଣେ ଜ୍ଞାନୀ ବ୍ୟକ୍ତିଙ୍କ ସହିତ ଜଡିତ ହେବାକୁ ଯାଉଥିଲେ |
    ମୁହୂର୍ତ୍ତ,
    ସେ ଶୀଘ୍ର ଶିକ୍ଷାଦାନ ବୁ understand ିବେ | ସୋଫାଲର ସୂକ୍ଷ୍ମ ସ୍ୱାଦକୁ ବୁ to
    ିବାରେ ସକ୍ଷମ ହେବା ପରି ଏହା ବହୁତ | ଯେତେବେଳେ ଆପଣ ପୂର୍ବ ସହିତ ଏହାର କଳ୍ପନା
    କରନ୍ତି, ଏହି ଷ୍ଟାନଜାଙ୍କୁ ଅଧିକ ପ୍ରଶଂସିତ କରାଯାଇପାରେ | ପୂର୍ବରେ ବ୍ୟବହୃତ
    ହୋଇଥିବା ଚିତ୍ର ହେଉଛି ସୁପ୍ | ଯଦିଓ ଏହା ଅନନ୍ତ ସୂକ୍ଷ୍ମ ଭାବରେ ସେବା କରେ,
    ଯେତେବେଳେ ଖାଦ୍ୟ ସ୍ୱାଦ କିପରି ଦେଖାଯାଏ, ସେତେବେଳେ ଏହା କେବଳ ପ୍ରଶଂସା କରିପାରିବ
    ନାହିଁ, ଯେତେବେଳେ ସେ ଜ୍ଞାନୀମାନଙ୍କ ସହିତ ସମାନ ବ୍ୟକ୍ତିଙ୍କ ଶିକ୍ଷାକୁ ପ୍ରଶଂସା
    କରିବାରେ ଅସମର୍ଥ ହୋଇପାରନ୍ତି | ଜଣେ ବୁଦ୍ଧିମାନ ବ୍ୟକ୍ତି, ଯଦିଓ ସେ କେବଳ ଏକ ମାତ୍ର
    ଏକ ମୁହୂର୍ତ୍ତ ପାଇଁ, ଶୀଘ୍ର ଧାମ୍ମାଙ୍କୁ ବୁ understand ନ୍ତି, ଯେପରି ଜିଭ ସୁପ୍ ର
    ସ୍ୱାଦ ଜାଣେ |
    ପଦ 67. କ’ଣ ସୁଖ ଆଣିଥାଏ ତାହା କର |
    ସେହି କାମମା ଭଲ ନୁହେଁ |
    ଯେଉଁଥିରୁ ସୁଟିମାନାଯାଇଛି,
    ଯେଉଁଥିରୁ ଜଣେ ଫଳାଫଳକୁ ଅନୁଭବ କରେ |
    କାନ୍ଦିବା ଏବଂ ଲୁହଟା ମୁହଁ ସହିତ |
    ବ୍ୟାଖ୍ୟା: ଯଦି ଏପରି କାର୍ଯ୍ୟଗୁଡିକ ନକରିବା ପାଇଁ ଏହା ଭଲ, ଯାହା ପରେ ଦୁ regret ଖର କାରଣ ହୁଏ | ଯେତେବେଳେ ଜଣେ ଗୋଟିଏ କାନ୍ଦକୁ ଅନୁତାପ କରେ |
    ପଦ 68. ଭଲ କାର୍ଯ୍ୟରୁ ସୁଖ ଫଳାଫଳ |
    କିନ୍ତୁ କୂଅ ହେଉଛି ସେହି କାମମା |
    ଯାହା କରାଯାଇଥିବା କ no ଣସି ଅନୁତାପ କରେ ନାହିଁ,
    ଯେଉଁଥିରୁ ଜଣେ ଫଳାଫଳକୁ ଅନୁଭବ କରେ |
    ଖୁସି ମନ ଏବଂ ଆନନ୍ଦରେ |
    ବ୍ୟାଖ୍ୟା:
    ଯଦି ଜଣେ ଏପରି କାର୍ଯ୍ୟ କରିବାକୁ ଥିଲି, ଯାହା ଆଣିବ ନାହିଁ |
    ପରେ ଅନୁତାପ ଗୋଟିଏ ଜିନିଷ କରିବା ଉଚିତ ଯାହା ସୁଖଦ ପରିଣାମ ଆଣିଥାଏ |
    ପଦ 70. ସର୍ତ୍ତମୂଳକ ହେଉଛି ସର୍ବୋଚ୍ଚ ସଫଳତା |
    ବ୍ଲେଡ୍-ଘାସ ଟିପ୍ ସହିତ ମାସ ପରେ ମାସ ପରେ |
    ମୂର୍ଖ ଖାଦ୍ୟ ନେଇପାରେ;
    ସେ ସାମାନ୍ୟ ବିଟ୍ ମୂଲ୍ୟ ନୁହେଁ |
    ଜଣେ ଯିଏ ଧାମ୍ମା ଜାଣନ୍ତି |
    ବ୍ୟାଖ୍ୟା:
    ଜଣେ ମୂର୍ଖ ବ୍ୟକ୍ତି ଆଧ୍ୟାତ୍ମିକ ପୁରସ୍କାର ପାଇବାକୁ ସ୍ଥିର କରନ୍ତି |
    ଜୀବନ
    ଏକ ଆଷ୍ଟେୟାର କ୍ୱସେଟିକ୍ ଭାବରେ, ସେ ଘାସର ବ୍ଲେଡ୍ ର ଏକ ବ୍ଲେଡ୍ ସହିତ ଖାଦ୍ୟର ମୂକ
    ଖାଦ୍ୟ ଖାଏ | ଏବଂ, ଏହା ମଧ୍ୟ ମାସରେ ଥରେ | ତଥାପି ସେହି ପ୍ରକାରର ଅସନ୍ତୁଷ୍ଟ
    ବୃତ୍ତିଗତମାନେ ଆରମ୍ଭ ହେବା ଅପେକ୍ଷା ଆଦର୍ଜନ ମୁକ୍ତି ନିକଟତର ହେବେ ନାହିଁ | ସେହି
    ସମସ୍ତ ସହିତ, ସେ ମଧ୍ୟ ଆରୋହୀଣ୍ଟର ଏକ ଷୋଡଶ ଅଂଶର ମୂଲ୍ୟ ନୁହେଁ ଯିଏ ବିନା
    ସର୍ତ୍ତମୂଳକ ହାସଲ କରିଛନ୍ତି |
    ପଦ 75. ମୁକ୍ତି ପାଇଁ ପଥ |
    ଜଣେ ହେଉଛି ବିଶ୍ world ର ଲାଭ କରିବାର ଉପାୟ,
    ଅନ୍ୟ ଏକ ନିଶ୍ୱାସ ନେଉଛି |
    ଏହାକୁ ସ୍ପଷ୍ଟ ଭାବରେ ବୁ be ାଇବା |
    ଭିକ୍କୁ, ବୁଦ୍ଧଙ୍କ ଅନୁଗାମୀ |
    ପ୍ରଫେସର ଉପହାରରେ ୱାଲୋ କରିବା ଉଚିତ୍,
    ଏକାକୀତା ବଦଳରେ ଆତ୍ମସମର୍ପଣ |
    ବ୍ୟାଖ୍ୟା:
    ସାଂସାରିକ ଏବଂ ସାମଗ୍ରୀ ପ୍ରଗତି ଏବଂ ଲାଭ ପାଇଁ ଗୋଟିଏ ଉପାୟ ଅଛି | କିନ୍ତୁ
    ନିବବାଭାଙ୍କ ଉପାୟ ଏହାଠାରୁ ଭିନ୍ନ | ମାଙ୍କଡ, କିଏ
    ବୁଦ୍ଧଙ୍କ
    ଶିଷ୍ୟ, ଏହି ପାର୍ଥକ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ଭାବରେ ଅବଗତ ହେବା ଉଚିତ୍ | ସେ ବିଶ୍ୱରେ
    ଉପହାରରେ ଆନନ୍ଦ କରିବା ଉଚିତ୍ ନୁହେଁ ଯେଉଁଥିରେ ତାଙ୍କୁ ପ୍ରଲୋଭିତ କରାଯାଉଛି | ସେ
    ଅନ୍ୟ ହାତକୁ ଏକାକୀ ଖୋଜିବା ଆବଶ୍ୟକ |
    No kneading blueberry bread, no dough shaping 💯, super simple method, especially suitable for novice
    留日生活
    70.2K subscribers
    No kneading blueberry bread, no dough shaping 💯,
    super simple method, especially suitable for novice friends to operate!
    Not only is it fluffy and sweet, it feels too tempting to eat with your
    hands.
    material:
    600g high-gluten flour
    Blueberry juice 260ml
    Canola oil 35 grams
    2 grams of baking soda
    20 grams of sugar
    6 grams of yeast
    6 grams of salted salt
    2 eggs
    About 200 grams of blueberries
    Preheat the oven at 190 degrees for 5 minutes
    Bake at 170 degrees for 30 minutes
    Round mold size:
    (Length x Width x Height) 21 x 21 x 8 cm
    The easiest way to make bread Quick way to make bread
    How to make a cake The easiest way to make a cake. A quick way to make a cake. A way for novices to make a cake without failure:
    How
    to bake scallion pancakes. The easiest way to make hand-cooked
    pancakes. No-failure-free method of making homemade pancakes. Quick
    pancake method
    Please subscribe to my channel (free):
    Dongdong Video of Living in Japan

    youtube.com
    免揉蓝莓面包，不需要面团整型💯，超级简单做法，特别适合新手朋友操作！不但蓬松而且特香甜，用手撕着吃的感觉

    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,


    Public

    ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ ਵਿਚ ਸੱਚਾਈ ਅਧਿਆਇ 5 ਮੂਰਖ ਦੇ ਇਲੈਸਟ੍ਰੇਟਿਡ Dhammapada ਖਜ਼ਾਨਾ ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ
    ਆਇਤ 63 ਜਾਣੋ ਅਸਲੀਅਤ. ਸਿਆਣੇ ਹੋ
    ਇਸ ਲਈ ਉਸ ਦੇ ਮੂਰਖਤਾ ਪੈਦਾ
    ਮੂਰਖ ਸਿਆਣੇ ਜਿਸ ਨਾਲ ਹੈ,
    ਜਦਕਿ ‘ਮੂਰਖ’ ਹੈ, ਜੋ ਕਿ ਮੂਰਖ ਨੂੰ ਕਿਹਾ ਗਿਆ ਹੈ
    ਅਭਿਮਾਨ ਹੈ ਕਿ ਉਹ ਆ ਰਿਹਾ ਹੈ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇੱਕ ਮੂਰਖ ਵਿਅਕਤੀ ਜਾਣੂ ਬਣ ਕਰਨ ਲਈ ਸਨ, ਜੇ ਉਹ ਮੂਰਖ ਹੈ, ਜੋ ਕਿ, ਗੁਣ
    ਹੈ,
    ਜੋ ਕਿ ਜਾਗਰੂਕਤਾ ਦੀ, ਉਸ ਨੇ ਇੱਕ ਸਿਆਣਾ ਵਿਅਕਤੀ ਦੇ ਤੌਰ ਤੇ ਦੱਸਿਆ ਜਾ ਸਕਦਾ ਹੈ.
    ਦੂਜੇ ਪਾਸੇ, ਮੂਰਖ ਸੋਚਣ ਲਈ ਹੈ, ਜੋ ਕਿ ਉਹ ਸਿਆਣਾ ਹੈ ਸਨ, ਜੇ, ਉਹ ਉਸ ਮੂਰਖ ਵਿਅਕਤੀ
    ਦੇ ਤੌਰ ਤੇ ਦੱਸਿਆ ਜਾ ਸਕਦਾ ਹੈ.
    ਬੁੱਧੀਮਾਨ ਤੱਕ ਆਇਤ 65. ਲਾਭ
    ਪਰ ਸੰਖੇਪ ਇੱਕ ਬੁੱਧੀਮਾਨ
    ਸਿਆਣੇ ਤੇ ਉਡੀਕ ਕਰੋ ਹੋ ਸਕਦਾ ਹੈ,
    ਤੇਜ਼ੀ ਨਾਲ Dhamma ਉਹ ਮਹਿਸੂਸ ਕਰ ਸਕਦਾ ਹੈ
    ਸੂਪ ਦੇ ਸੁਆਦ ਜੀਭ ਦੇ ਤੌਰ ਤੇ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇੱਕ ਸਿਆਣੇ ਵਿਅਕਤੀ ਨੂੰ ਵੀ ਇੱਕ ਲਈ, ਇੱਕ ਸਿਆਣਾ ਵਿਅਕਤੀ ਦੇ ਨਾਲ ਸਬੰਧਤ ਕਰਨ ਲਈ ਗਏ ਸਨ, ਜੇ
    ਪਲ,
    ਉਸ ਨੇ ਤੇਜ਼ੀ ਨਾਲ ਸਿੱਖਿਆ ਨੂੰ ਸਮਝ ਜਾਵੇਗਾ. ਇਹ ਜੀਭ ਸੂਪ ਦੇ ਸੂਖਮ ਸੁਆਦ ਨੂੰ
    ਪਰੱਖਣ ਯੋਗ ਹੋਣ ਵਰਗਾ ਬਹੁਤ ਹੀ ਬਹੁਤ ਕੁਝ ਹੈ. ਇਹ ਪਉੜੀ ਨੂੰ ਹੋਰ ਦੀ ਸ਼ਲਾਘਾ ਕੀਤੀ
    ਜਾ ਸਕਦੀ ਹੈ, ਜਦ ਕਿ ਤੁਹਾਨੂੰ ਪਿਛਲੇ ਇੱਕ ਦੇ ਨਾਲ ਇਸ ਨੂੰ ਫਰਕ. ਪਿਛਲੇ ਇਕ ਵਿਚ
    ਵਰਤਿਆ ਚਿੱਤਰ ਨੂੰ ਸੂਪ ਹੈ. ਇਸ ਨੂੰ ਸਵਾਦ ਭੋਜਨ ਮੰਨੇ ਦਿੰਦਾ ਹੈ, ਇਸ ਨੂੰ ਹੁਣੇ ਹੀ
    ਖਾਣਾ ਸੋਚ, ਬਹੁਤ ਹੀ ਬਹੁਤ ਕੁਝ ਵਰਗੇ ਦੀ ਕਦਰ ਨਹੀ ਕਰ ਸਕਦੇ ਕਿ ਇੱਕ ਮੂਰਖ ਵਿਅਕਤੀ ਵੀ
    ਜਦ ਉਹ ਸਿਆਣੇ ਨਾਲ ਕੰਪਨੀ ਨੂੰ ਰੱਖਦਾ ਹੈ ਦੀ ਸਿੱਖਿਆ ਦੀ ਕਦਰ ਕਰਨ ਦੇ ਅਸਮਰੱਥ ਹੋਣ.
    ਇੱਕ ਬੁੱਧੀਮਾਨ ਆਦਮੀ ਨੂੰ, ਪਰ ਫਿਰ ਵੀ ਉਸ ਨੇ ਸਿਰਫ ਇੱਕ ਪਲ ਲਈ ਇੱਕ ਸਿਆਣਾ ਆਦਮੀ ਨਾਲ
    ਸੰਬੰਧਿਤ ਹੈ, ਤੇਜ਼ੀ ਨਾਲ Dhamma ਸਮਝਦਾ ਹੈ, ਜੀਭ ਸੂਪ ਸੁਆਦ ਨੂੰ ਜਾਣਦਾ ਹੈ, ਕੇਵਲ
    ਦੇ ਤੌਰ ਤੇ.
    ਆਇਤ 67 ਕੀ ਖ਼ੁਸ਼ੀ ਮਿਲਦੀ ਹੈ
    kamma ਦਾ ਨਾ ਨਾਲ ਨਾਲ-ਕੀਤੀ ਹੈ ਕਿ
    ਜਿਸ ਤੱਕ ਉਥੇ ਪਛਤਾਵਾ ਹੁੰਦਾ ਹੈ,
    ਜੋ ਕਿ ਇੱਕ ਨਤੀਜੇ ਦੇ ਸੁਚੇਤ ਹੈ
    ਰੋਣਾ ਅਤੇ ਇੱਕ ਹੰਝੂ-ਰੰਗੇ ਚਿਹਰੇ ਨਾਲ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇਹ ਚੰਗਾ ਹੈ ਕਿ ਇੱਕ ਅਜਿਹੀ ਕਾਰਵਾਈ ਹੈ, ਜੋ ਕਿ ਬਾਅਦ ਵਿਚ ਅਫ਼ਸੋਸ ਕਰਨ ਲਈ ਅਗਵਾਈ
    ਕਰਨਗੇ ਦੂਰ ਸਨ. ਜਦ ਇੱਕ ਇੱਕ ਨੋਕਰਾਨੀ ਪਸਚਾਤਾਪ ਕਰਦਾ ਹੈ.
    ਆਇਤ 68 ਚੰਗੇ ਕੰਮ ਨਾਲ ਖ਼ੁਸ਼ੀ ਮਿਲਦੀ ਹੈ
    ਪਰ ਨਾਲ ਨਾਲ-ਕੀਤੀ ਹੈ, ਜੋ ਕਿ kamma ਹੈ
    ਜੋ ਕੁਝ ਵਾਪਰਿਆ ਕੋਈ ਪਛਤਾਵਾ ਕਰਦਾ ਹੈ,
    ਜੋ ਕਿ ਇੱਕ ਨਤੀਜੇ ਦੇ ਸੁਚੇਤ ਹੈ
    ਖੁਸ਼ ਮਨ ਨਾਲ ਅਤੇ ਖ਼ੁਸ਼ੀ ਨਾਲ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇਹ ਚੰਗਾ ਹੈ ਕਿ ਇੱਕ ਅਜਿਹੀ ਕਾਰਵਾਈ ਹੈ, ਜੋ ਕਿ ਨਾ ਲਿਆ ਜਾਵੇਗਾ ਨੂੰ ਕੀ ਕਰਨ ਦੀ ਸਨ
    ਬਾਅਦ ਵਿੱਚ ਬਦਲਣ. ਇਕ ਕੰਮ ਹੈ, ਜੋ ਕਿ ਸੁਹਾਵਣਾ ਨਤੀਜੇ ਨੂੰ ਲੈ ਕੇ ਕਰਨਾ ਚਾਹੀਦਾ ਹੈ.
    ਆਇਤ 70, The Unconditioned ਉਚ੍ਚ ਪ੍ਰਾਪਤੀ ਹੈ
    ਮਹੀਨਾ blady-ਘਾਹ ਨੋਕ ਦੇ ਨਾਲ ਮਹੀਨੇ ਦੇ ਬਾਅਦ
    ਮੂਰਖ ਨੇ ਆਪਣੇ ਭੋਜਨ ਲੈ ਸਕਦੇ ਹਨ;
    ਉਹ ਕੁ ਬਿੱਟ ਦੀ ਕੀਮਤ ਨਹੀ ਹੈ
    ਉਹ ਇੱਕ ਜੋ Dhamma ਜਾਣਦਾ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇੱਕ ਮੂਰਖ ਵਿਅਕਤੀ ਕਰਦਾ ਹੈ ਅਧਿਆਤਮਿਕ ਦੇ ਸਭ ਇਨਾਮ ਨੂੰ ਪ੍ਰਾਪਤ ਕਰਨ ਲਈ
    ਜੀਵਨ
    ਨੂੰ. ਸਖਤ ਤਪੱਸਵੀ ਹੋਣ ਦੇ ਨਾਤੇ, ਉਹ ਘਾਹ ਦੇ ਬਲੇਡ ਦੀ ਨੋਕ ਨਾਲ ਭੋਜਨ ਦੇ ਇੱਕ
    ਮਹਿਜ਼ ਰੋਟੀ ਖਾਵੇ. ਅਤੇ, ਉਹ ਵੀ, ਸਿਰਫ ਇੱਕ ਵਾਰ ਇੱਕ ਮਹੀਨੇ. ਫਿਰ ਵੀ, ਜੋ ਕਿ ਗ਼ਲਤ
    ਤਪੱਸਵੀ ਦੀ ਕਿਸਮ ਕਰੇਗਾ ਵੱਧ ਜਦ ਉਸ ਨੇ ਸ਼ੁਰੂ ਕੀਤਾ ਸਭ ਹੋ ਨੇੜੇ ਮੁਕਤੀ ‘ਤੇ ਹੈ,
    ਨਾ. ਸਭ, ਜੋ ਕਿ, ਉਸ ਨੇ ਇੱਕ Arahant ਜੋ Unconditioned ਹਾਸਲ ਕੀਤਾ ਹੈ ਦੇ ਵੀ
    ਇੱਕ-sixteenth ਹਿੱਸਾ ਫ਼ਾਇਦਾ ਨਹੀ ਹੈ ਦੇ ਨਾਲ.
    ਆਇਤ 75 ਮਾਰਗ ਲਈ ਲਿਬਰੇਸ਼ਨ
    ਇਕ ਸੰਸਾਰੀ ਲਾਭ ਦਾ ਰਾਹ ਹੈ,
    Nibbana ਕਰਨ ਲਈ ਹੋਰ ਚਲਾ.
    ਸਪੱਸ਼ਟ ਹੈ ਕਿ ਇਸ ਨੂੰ ਸਮਝਣਾ
    Bhikkhu, ਬੁੱਧ ਦਾ ਚੇਲਾ
    ਝੁਕਾ ਤੋਹਫ਼ੇ ਵਿਚ ਨਾ ਡੁੱਬਿਆ ਚਾਹੀਦਾ ਹੈ,
    solitude ਦੀ ਬਜਾਏ ਸਮਰਪਣ.
    ਸਪਸ਼ਟੀਕਰਨ:
    ਇਕ ਤਰੀਕਾ ਹੈ ਕਿ ਸੰਸਾਰਕ ਅਤੇ ਸਮੱਗਰੀ ਤਰੱਕੀ ਅਤੇ ਲਾਭ ਹੈ. ਪਰ
    Nibbana ਕਰਨ ਦਾ ਤਰੀਕਾ ਹੈ, ਜੋ ਕਿ ਵੱਧ ਕਾਫ਼ੀ ਵੱਖਰਾ ਹੈ. ਭਿਕਸ਼ੂ, ਜੋ ਹੈ
    ਬੁੱਧ
    ਦੇ ਚੇਲੇ ਨੂੰ, ਇਸ ਨੂੰ ਅੰਤਰ ਦੇ ਸਾਫ਼-ਸਾਫ਼ ਪਤਾ ਹੋਣਾ ਚਾਹੀਦਾ ਹੈ. ਉਹ ਸੰਸਾਰਿਕ
    ਤੋਹਫ਼ੇ, ਜਿਸ ਨਾਲ ਉਹ ਬਹਿਕਾਵੇ ਵਿਚ ਕੀਤਾ ਜਾ ਰਿਹਾ ਹੈ ਵਿਚ ਖ਼ੁਸ਼ੀ ਲੈ ਨਾ ਕਰਨਾ
    ਚਾਹੀਦਾ ਹੈ. ਉਸ ਨੇ ਦੂਜੇ ਪਾਸੇ ‘ਤੇ ਬਿਤਾਉਣ ਚਾਹੀਦਾ ਹੈ.
    ☸Loka Sutta -The World || by Bhikkhu Ananda||ಲೋಕ ಸುತ್ತ - ಭಿಕ್ಕು ಆನಂದರಿಂದ☸
    Maha Bodhi Society Bengaluru
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    ☸Loka
    Sutta - SUNDAY KANNADA DHAMMA DISCOURSE - 12th Sept 2021 given by
    Venerable Bhikkhu Ananda at Mahabodhi Buddha Vihara, Maha Bodhi Society,
    Gandhinagar, Bengaluru, India☸


    Public87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


    87) छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
    ठे ईल्लुस्त्रतेद् ढम्मपद ट्रेअसुर्य् ओf ट्रुथ् छ्हप्तेर् 5 Fओओल्स् इन् छ्लस्सिचल् षन्स्क्रित् छ्लस्सिचल् षन्स्क्रित्
    ह्त्त्पः//www.बुद्धनेत्.नेत्/धम्मपद/द्_fओओल्स्.ह्त्म्
    Vएर्से 63. Kनोw ऋएअलित्य्. Bए Wइसे
    छोन्चेइविन्ग् सो हिस् fओओलिस्ह्नेस्स्
    थे fओओल् इस् थेरेब्य् wइसे,
    wहिले ‘fओओल्’ इस् चल्लेद् थत् fओओल्
    चोन्चेइतेद् थत् हे’स् wइसे.
    Exप्लनतिओनः
    ईf अ fओओलिस्ह् पेर्सोन् wएरे तो बेचोमे अwअरे थत् हे इस् fओओलिस्ह्, ब्य् विर्तुए
    ओf
    थत् अwअरेनेस्स्, हे चोउल्द् बे देस्च्रिबेद् अस् अ wइसे पेर्सोन्. Oन् थे
    ओथेर् हन्द्, इf अ fओओलिस्ह् पेर्सोन् wएरे तो थिन्क् थत् हे इस् wइसे, हे
    चोउल्द् बे देस्च्रिबेद् अस् अ fओओलिस्ह् पेर्सोन्.
    Vएर्से 65. Pरोfइत् Fरोम् ठे Wइसे
    ठोउघ् ब्रिएfल्य् ओने इन्तेल्लिगेन्त्
    मिघ्त् wऐत् उपोन् थे wइसे,
    qउइच्क्ल्य् ढम्म हे चन् सेन्से
    अस् तोन्गुए थे तस्ते ओf सोउप्.
    Exप्लनतिओनः
    ईf अ wइसे पेर्सोन् wएरे तो अस्सोचिअते wइथ् अ wइसे पेर्सोन्, एवेन् fओर् अ
    मोमेन्त्,
    हे wइल्ल् qउइच्क्ल्य् उन्देर्स्तन्द् थे टेअच्हिन्ग्. ठिस् इस् वेर्य्
    मुच्ह् लिके थे तोन्गुए बेइन्ग् अब्ले तो दिस्चेर्न् थे सुब्त्ले fलवोउर्स्
    ओf सोउप्. ठिस् स्तन्श चोउल्द् बे fउर्थेर् अप्प्रेचिअतेद् wहेन् योउ
    चोन्त्रस्त् इत् wइथ् थे प्रेविओउस् ओने. ईन् थे प्रेविओउस् ओने थे इमगे
    उसेद् इस् थे सोउप्. ठोउघ् इत् सेर्वेस् तस्त्य् fओओद् एन्द्लेस्स्ल्य्,
    इत् जुस्त् चन्नोत् अप्प्रेचिअते होw fओओद् तस्तेस्, वेर्य् मुच्ह् लिके अ
    fओओलिस्ह् इन्दिविदुअल् बेइन्ग् उनब्ले तो अप्प्रेचिअते थे तेअच्हिन्ग्
    एवेन् wहेन् हे केएप्स् चोम्पन्य् wइथ् थे wइसे. आन् इन्तेल्लिगेन्त् मन्,
    एवेन् थोउघ् हे इस् अस्सोचिअतेद् wइथ् अ wइसे मन् ओन्ल्य् fओर् अ मोमेन्त्,
    qउइच्क्ल्य् उन्देर्स्तन्द्स् थे ढम्म, जुस्त् अस् थे तोन्गुए क्नोwस् थे
    तस्ते ओf सोउप्.
    Vएर्से 67. डो Wहत् Bरिन्ग्स् ःअप्पिनेस्स्
    ठत् कम्म’स् नोत् wएल्ल्-मदे
    fरोम् wहिच्ह् थेरे इस् रेमोर्से,
    ओf wहिच्ह् ओने सेन्सेस् थे रेसुल्त्
    wइथ् wएएपिन्ग् अन्द् अ तेअर्-स्तैनेद् fअचे.
    Exप्लनतिओनः
    ईत् इस् गोओद् इf ओने wएरे तो अवोइद् चोम्मित्तिन्ग् सुच्ह् अच्तिओन्स्
    wहिच्ह् wओउल्द् लतेर् लेअद् तो रेग्रेत्. Wहेन् ओने रेग्रेत्स् ओने
    wएएप्स्.
    Vएर्से 68. ःअप्पिनेस्स् ऋएसुल्त्स् Fरोम् ङोओद् डेएद्स्
    Bउत् wएल्ल्-मदे इस् थत् कम्म
    wहिच्ह् दोने ब्रिन्ग्स् नो रेमोर्से,
    ओf wहिच्ह् ओने सेन्सेस् थे रेसुल्त्
    wइथ् ग्लद् मिन्द् अन्द् wइथ् जोय्.
    Exप्लनतिओनः
    ईत् इस् गोओद् इf ओने wएरे तो दो सुच्ह् अच्तिओन्स् थत् wओउल्द् नोत् ब्रिन्ग्
    रेपेन्तन्चे लतेर्. Oने स्होउल्द् दो थिन्ग्स् थत् ब्रिन्ग् प्लेअसन्त् चोन्सेqउएन्चेस्.
    Vएर्से 70. ठे ऊन्चोन्दितिओनेद् ईस् ठे ःइघेस्त् आच्हिएवेमेन्त्
    ंओन्थ् अfतेर् मोन्थ् wइथ् ब्लद्य्-ग्रस्स् तिप्
    थे fओओल् मय् तके हिस् fओओद्;
    हे’स् नोत् wओर्थ् थे स्लिघ्तेस्त् बित्
    ओf ओने wहो ढम्म क्नोwस्.
    Exप्लनतिओनः
    आ fओओलिस्ह् पेर्सोन् सेत्स् ओउत् तो अत्तैन् थे हिघेस्त् रेwअर्द् ओf स्पिरितुअल्
    लिfए.
    आस् अन् औस्तेरे अस्चेतिच्, हे एअत्स् अ मेरे मोर्सेल् ओf fओओद् wइथ् थे
    तिप् ओf अ ब्लदे ओf ग्रस्स्. आन्द्, थत् तोओ, ओन्ल्य् ओन्चे अ मोन्थ्.
    ष्तिल्ल् थत् किन्द् ओf मिस्गुइदेद् अस्चेतिच् wइल्ल् नोत् अत् अल्ल् बे
    नेअरेर् लिबेरतिओन् थन् wहेन् हे स्तर्तेद्. Wइथ् अल्ल् थत्, हे इस् नोत्
    wओर्थ् एवेन् ओने-सिxतेएन्थ् पर्त् ओf अन् आरहन्त् wहो हस् अच्हिएवेद् थे
    ऊन्चोन्दितिओनेद्.
    Vएर्से 75. Pअथ् टो Lइबेरतिओन्
    Oने इस् थे wअय् तो wओर्ल्द्ल्य् गैन्,
    अनोथेर् तो णिब्बन गोएस्.
    छ्लेअर्ल्य् चोम्प्रेहेन्दिन्ग् थिस्
    थे भिक्खु, Bउद्ध’स् fओल्लोwएर्
    स्होउल्द् wअल्लोw नोत् इन् प्रोffएरेद् गिfत्स्,
    सुर्रेन्देरिन्ग् इन्स्तेअद् तो सोलितुदे.
    Exप्लनतिओनः
    ठेरे इस् ओने wअय् तो wओर्ल्द्ल्य् अन्द् मतेरिअल् प्रोग्रेस्स् अन्द् प्रोfइत्. Bउत् थे
    wअय् तो णिब्बन इस् qउइते दिffएरेन्त् थन् थत्. ठे मोन्क्, wहो इस् थे
    Bउद्ध’स्
    दिस्चिप्ले, स्होउल्द् बे च्लेअर्ल्य् अwअरे ओf थिस् दिffएरेन्चे. ःए
    मुस्त् नोत् तके देलिघ्त् इन् थे wओर्ल्द्ल्य् गिfत्स् wइथ् wहिच्ह् हे इस्
    बेइन्ग् एन्तिचेद्. ःए मुस्त् ओन् थे ओथेर् हन्द् सेएक् सोलितुदे.
    DHAMMAPADA Gautama Buddha | Way of Truth Chapters 1-5 Verses 1-75
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    Dhammapada, (Pali: “Words of Doctrine” or “Way of Truth”)
    The
    Dhammapada is believed to contain statements the Buddha actually made
    in sermons that he delivered to a wide range of people, from kings and
    queens to cowherds. Dhamma means “the teachings of Buddhism.” The
    Dhammapada was written to help people follow the teachings of Buddhism.
    Video
    by MY W6R5D. Please don’t forget to. Like, comment, and subscribe for
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    00:16 Chapter I. The Twin Verses 1-20
    04:35 Chapter II. On Earnestness Verses 21-32.
    07:15 Chapter III. Thought Verses 33-43.
    09:35 Chapter IV. Flowers Verses 44-59.
    12:55 Chapter V. The Fool Verses 60-75.

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    DHAMMAPADA Gautama Buddha | Way of Truth Chapters 1-5 Verses 1-75
    Dhammapada,
    (Pali: “Words of Doctrine” or “Way of Truth”)The Dhammapada is believed
    to contain statements the Buddha actually made in sermons that he
    deliver…


    92) Classical Sindhi,


    سچائي بابا ۾ سچائي بابا 5 بيوقوفن جو بيان ڪيل DhammapaDa خزاني
    63. حقيقت know اڻيو. عقلمند ٿيو
    هن جي بيوقوف کي سمجهڻ
    بيوقوف آهي عقلمند،
    جڏهن ته ‘بيوقوف’ کي اهو بيوقوف سڏيو ويندو آهي
    ان جو عقلمند آهي ته هو عقلمند آهي.
    وضاحت:
    جيڪڏهن هڪ بيوقوف ماڻهو واقف ٿيڻو هو ته هو بيوقوف آهي، فضيلت سان
    انهيء
    جو راز، هو هڪ عقيدي ماڻهو طور بيان ڪري سگهجي ٿو. ٻيڻ طرف، جيڪڏهن هو
    حڪمت وارو ماڻهو سوچندا هئا ته هو هڪ بيوقوف ماڻهو جي بيان ڪري سگهي ها.
    آيت 65. عقلمند کان منافعو
    جيتوڻيڪ مختصر طور تي هڪ ذهين
    شايد عقلمند تي انتظار ڪري رهيو هجي،
    جلدي بدمعاش هو محسوس ڪري سگهي ٿو
    جيئن زبان سوپ جو مزو.
    وضاحت:
    جيڪڏهن هڪ عقلمند ماڻهو هڪ عقلمند شخص سان شريڪ ٿيڻ لاء هو
    لمحو،
    هو جلدي تدريسي کي سمجهندو. اهو تمام گهڻو آهي جهڙوڪ زبان سوپ جي نازڪ
    ذائقن کي واضح ڪرڻ جي قابل ٿي. اهو اسٽينزا وڌيڪ تعريف ڪئي وئي جڏهن توهان
    گذريل هڪ سان مقابلو ڪيو. پوئين هڪ تصوير ۾ استعمال ٿيل تصوير آهي. حجم ۾
    بي مقصد خوراڪ جي ڪري ٿي، اهو صرف اهو محافظ، فقريع، توهان کي بيوقوف “جي
    تعريف نٿو ڪري سگهي جڏهن ته ڪمپني کي ذلڻ لاء. هڪ ذهين ماڻهو، جيتوڻيڪ هو
    صرف هڪ لمحي لاء هڪ عقلمند ماڻهوء سان جڙيل آهي، جيئن ته ماتم کي سمجهندي،
    جيئن ته زبان جو ذائقو سمجهي ٿو.
    آيت 67. ڇا ڪيو جيڪو خوشي آڻيندو آهي
    اهو ڪماما سٺو ٺهيل ناهي
    جنهن کان پري آهي،
    جنهن جو هڪ نتيجو هو
    روئڻ ۽ هڪ ڳوڙها داغ سان.
    وضاحت: اهو سٺو آهي جيڪڏهن ڪو اهڙو عمل ڪرڻ کان پاسو ڪري ها جيڪو بعد ۾ افسوس جو سبب بڻجي ويندو. جڏهن هڪ هڪ روپ کي افسوس ڪري ٿو.
    آيت 68. خوشي سٺي نموني مان نتيجا
    پر چ -ي طرح ٺهيل آهي اهو ڪماما
    جيڪو ڪيو ويو نه ڪ removes ڻ وارو،
    جنهن جو هڪ نتيجو هو
    خوش دماغ ۽ خوشي سان.
    وضاحت:
    اهو سٺو آهي جيڪڏهن ڪو اهڙا ڪم ڪرڻ وارا هئا جيڪي نه آڻين
    توبه بعد ۾. هڪ کي شيون ڪرڻ گهرجي جيڪي خوشگوار نتيجا آڻين.
    آيت 70. غير مشروط سڀ کان وڌيڪ ڪاميابي آهي
    مهيني کانپوء مهيني جي گاهه ٽپ سان گڏ مهينو
    بيوقوف هن جو کاڌو وٺي سگهي ٿو؛
    هن کي نن bit ڙي بٽ جي قيمت ناهي
    هڪ جو جيڪو دامما knows اڻي ٿو.
    وضاحت:
    هڪ بيوقوف ماڻهو روحاني جو اعلي انعام حاصل ڪرڻ لاء ٻاهر نڪرندو آهي
    زندگي.
    هڪ آثارن جي حيثيت سان، هو گاهه جي هڪ بليڊ جي ٽپ سان کاڌي جو هڪ واحد
    مورس کائيندو آهي. ۽، اهو پڻ، صرف هڪ ڀيرو هڪ ڀيرو. اڃا تائين انهي قسم جي
    گمراه ڪندڙ ايٽيڪٽڪ سڀ کان وڌيڪ آزادي جي ويجهو نه هوندي جڏهن هن شروع ڪئي.
    هن سان گڏ، هو هڪ اراهن جي هڪ ڇهين حصي جي قيمت ناهي جيڪو غير مشروط حاصل
    ڪيو آهي.
    ليس 75. آزادي جو رستو
    هڪ دنيا جي حاصلات جو رستو آهي،
    نببانا ڏانهن ٻيو وڃي ٿو.
    واضح طور تي انهي کي سمجهڻ
    ڀائيڪا، ٻڌمت جي پيروي ڪندڙ
    لازمي طور تي پيش ڪيل تحفن ۾ نه هئڻ گهرجي،
    اڪيلائي جي بدران سپرد ڪرڻ.
    وضاحت:
    دنيا جي ترقي ۽ منافعي ۽ منافعي جو هڪ طريقو آهي. پر سڄ
    نببانا جو رستو ان کان بلڪل مختلف آهي. مونڪ، ڪير آهي
    ٻڌمت
    جو شاگرد، واضح طور تي هن فرق کان آگاهه ٿيڻ گهرجي. هن کي دنيا جي تحفن ۾
    خوش نه وٺڻ گهرجي جنهن سان هن کي ان سان گڏ ڪيو پيو وڃي. هن کي ٻئي طرف
    لازمي طور تي اڪيلائي جي ضرورت آهي.
    STRANGE Space Discoveries that Left Astronomers Worried
    Factnomenal
    605K subscribers
    Ever
    wondered what would happen if one day a giant wormhole opens up and
    thousands of creepy looking alien insects swarm into our galaxy? Well,
    we don’t know if anything like that will ever take place, but after
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    menu yet. If you consider yourself a space cowboy and get high on the
    high-octane nightmare fuel scattered around the universe, we have the
    perfect fix for you today. Stay tuned to know the craziest, scariest and
    creepiest stuff discovered in space that even left the astronomers
    jumping out of their seats!
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    SCARY Space Discoveries that Left Astronomers Worried
    Ever
    wondered what would happen if one day a giant wormhole opens up and
    thousands of creepy looking alien insects swarm into our galaxy? Well,
    we don’t know…


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,


    சத்தியமான தர்மபாடா கருவூலத்தை சத்தியத்தின் 5-ல் உள்ள 5 முட்டாள்கள்-பாரம்பரிய இசைத்தமிழ் செம்மொது
    வசனம் 63. யதார்த்தத்தை அறியவும். புத்திசாலியாக இரு
    அவரது முட்டாள்தனத்தை கருத்தில் கொள்கிறார்
    முட்டாள் இதன்மூலம் ஞானமானது,
    ‘முட்டாள்’ என்று முட்டாள் என்று அழைக்கப்படுகிறது
    அவர் ஞானமுள்ளவர் என்று கருதினார்.
    விளக்கம்:
    ஒரு முட்டாள்தனமான நபர் அவர் முட்டாள்தனமாக இருப்பதாக அறிந்திருந்தால், நல்லொழுக்கத்தால்
    அந்த
    விழிப்புணர்வு, அவர் ஒரு ஞானமான நபராக விவரிக்கப்படலாம். மறுபுறம், ஒரு
    முட்டாள்தனமான நபர் அவர் ஞானமாக இருப்பதாக நினைத்தால், அவர் முட்டாள்தனமான
    நபராக விவரிக்கப்படலாம்.
    வசனம் 65. வாரியாக இலாபம்
    சுருக்கமாக ஒரு அறிவார்ந்த என்றாலும்
    வாரியாக காத்திருக்கலாம்,
    விரைவாக தர்மத்தை அவர் உணர முடியும்
    நாக்கை சூப் சுவை என.
    விளக்கம்:
    ஒரு ஞானமுள்ள நபர் ஒரு ஞானமுள்ள நபருடன் இணைந்திருந்தால், கூட ஒரு
    கணம்,
    அவர் விரைவாக கற்பிப்பதை புரிந்துகொள்வார். இது சூப் நுட்பமான சுவைகள் உணர
    முடிந்த நாக்கை மிகவும் அதிகமாக உள்ளது. நீங்கள் முந்தைய ஒன்றுடன்
    வேறுபடுகையில் இந்த ஸ்டான்சா மேலும் பாராட்டப்படலாம். முந்தைய ஒரு படத்தை
    பயன்படுத்தப்படும் படத்தை சூப் உள்ளது. அது முடிவில்லாமல் சுவையான உணவு
    உதவுகிறது என்றாலும், உணவு சுவை எப்படி, ஒரு முட்டாள்தனமான தனிநபர் போலவே,
    அவர் வாரியாக வைத்திருக்கும் போது கூட கற்பிப்பதை பாராட்ட முடியவில்லை
    எப்படி பாராட்ட முடியாது. ஒரு புத்திசாலி மனிதன், அவர் ஒரு நிமிடம் ஒரு
    ஞானமான மனிதனுடன் தொடர்புடையவராக இருந்தபோதிலும், டமாமாவை விரைவில்
    புரிந்துகொள்கிறார், நாக்கு சூப் சுவை தெரியும்.
    வசனம் 67. மகிழ்ச்சியை தருகிறது
    அந்த காமமா நன்கு தயாரிக்கப்படவில்லை
    இது வருத்தம் உள்ளது,
    இதன் விளைவாக ஒரு உணர்வுகள்
    அழுதல் மற்றும் ஒரு கண்ணீர்-கறை முகம்.
    விளக்கம்:
    இதுபோன்ற நடவடிக்கைகளைத் தவிர்க்கவும், பின்னர் வருத்தப்படுவதற்கு
    வழிவகுக்கும் அத்தகைய நடவடிக்கைகளைத் தவிர்ப்பது நல்லது. ஒரு வருந்துகிறது
    ஒரு வருந்துகிறது.
    வசனம் 68. நல்ல செயல்களில் இருந்து மகிழ்ச்சி முடிவுகள்
    ஆனால் நன்றாக தயாரிக்கப்பட்டது என்று கம்மா
    எந்த மனச்சோர்வு இல்லை,
    இதன் விளைவாக ஒரு உணர்வுகள்
    மகிழ்ச்சி மனதில் மற்றும் மகிழ்ச்சியுடன்.
    விளக்கம்:
    ஒன்று கொடுக்காத நடவடிக்கைகளை செய்ய வேண்டுமென்றால் அது நல்லது
    மனந்திரும்புதல் பின்னர். இனிமையான விளைவுகளை கொண்டுவரும் விஷயங்களைச் செய்ய வேண்டும்.
    வசனம் 70. நிபந்தனையற்றது மிக உயர்ந்த சாதனை ஆகும்
    Blady-grass tip உடன் மாதம் மாதத்திற்கு பிறகு
    முட்டாள் தனது உணவை எடுத்துக்கொள்ளலாம்;
    அவர் சிறிய பிட் மதிப்பு இல்லை
    Dhamma தெரிந்தவர் ஒருவர்.
    விளக்கம்:
    ஒரு முட்டாள்தனமான நபர் ஆவிக்குரிய மிக உயர்ந்த வெகுமதியை அடைவதற்கு வெளியேறுகிறார்
    வாழ்க்கை.
    ஒரு துல்லியமான துறவியாக, அவர் புல் ஒரு கத்தி முனை உணவு ஒரு வெறும்
    morsel சாப்பிடுகிறார். மற்றும், அதுவும் ஒரு மாதத்திற்கு ஒரு முறை
    மட்டுமே. இன்னும் அந்த வகையான தவறான துறவிக்கு அவர் ஆரம்பிக்காததை விட
    அனைவருக்கும் விடுதலை செய்ய மாட்டார். எல்லாவற்றிற்கும் மேலாக,
    நிபந்தனையற்றவர்களை அடைந்த ஒரு அரண்மனையின் ஒரு பதினாறாம் பகுதியையும் அவர்
    மதிப்புக்குரியவர் அல்ல.
    வசனம் 75. விடுதலைக்கு பாதை
    உலகைப் பெறுவதற்கான வழி,
    Nibbana மற்றொரு செல்கிறது.
    இதை தெளிவாக புரிந்துகொள்வது
    பிக்ஹு, புத்தரின் பின்பற்றுபவர்
    முன்னிலைப்படுத்தப்பட்ட பரிசுகளில் இல்லை,
    தனிமைக்கு பதிலாக சரணடைதல்.
    விளக்கம்:
    உலகளாவிய மற்றும் பொருள் முன்னேற்றம் மற்றும் இலாபத்திற்கு ஒரு வழி உள்ளது. ஆனால் அந்த
    Nibbana வழி என்று விட மிகவும் வித்தியாசமாக உள்ளது. மோன்க், யார் யார்
    புத்தரின்
    சீடன், இந்த வித்தியாசத்தை தெளிவாக அறிந்திருக்க வேண்டும். அவர்
    கவர்ந்திழுக்கும் உலக பரிசுகளில் மகிழ்ச்சியை எடுக்கக்கூடாது. அவர்
    மறுபுறம் தனிமையில் இருக்க வேண்டும்.
    வாழ்க்கையில் உருப்பட புத்தரின் 3 கதைகள் | Anand Srinivasan
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    104) Classical Telugu- క్లాసికల్ తెలుగు,
    Public


    సత్యం యొక్క ఇలస్ట్రేటెడ్ Dhammapada ట్రెజరీ చాప్టర్ 5 ఫూల్స్ క్లాసికల్ తెలుగు- క్లోనిల్ తెలుగు
    63. రియాలిటీ నో. తెలివిగా ఉండు
    తన మూర్ఖత్వం కాబట్టి
    ఫూల్ తద్వారా తెలివైనది,
    ‘ఫూల్’ అని పిలుస్తారు
    అతను తెలివైనవాడు అని ఊహించాడు.
    వివరణ:
    ఒక వెర్రి వ్యక్తి అతను వెర్రి అని తెలుసుకోవటానికి ఉంటే, ధర్మం ద్వారా
    ఆ
    అవగాహన, అతను తెలివైన వ్యక్తిగా వర్ణించవచ్చు. మరోవైపు, ఒక వెర్రి వ్యక్తి
    అతను తెలివైనవాడు అని ఆలోచించినట్లయితే, అతను ఒక వెర్రి వ్యక్తిగా
    వర్ణించవచ్చు.
    65. వారీగా లాభం నుండి లాభం
    క్లుప్తంగా ఒక తెలివైన అయితే
    తెలివైన మీద వేచి ఉండవచ్చు,
    త్వరగా ధర్మ అతను అర్ధవంతం
    నాలుక సూప్ యొక్క రుచిగా.
    వివరణ:
    ఒక తెలివైన వ్యక్తి ఒక తెలివైన వ్యక్తికి అనుబంధం కలిగి ఉంటే, కూడా
    క్షణం,
    అతను త్వరగా బోధనను అర్థం చేసుకుంటాడు. సూప్ యొక్క సున్నితమైన రుచులలో
    నాలుకను చాలా తక్కువగా ఉంటుంది. మీరు మునుపటితో విరుద్ధంగా ఉన్నప్పుడు ఈ
    స్టాన్జా మరింత ప్రశంసలు పొందవచ్చు. గతంలో ఉపయోగించే చిత్రం సూప్. ఇది
    అనంతంగా రుచికరమైన ఆహారాన్ని అందిస్తున్నప్పటికీ, ఆహార రుచులు ఎలా
    అభినందించలేవు, అతను ఒక వెర్రి వ్యక్తి బోధనను అభినందించలేకపోయాడు. ఒక
    తెలివైన వ్యక్తి, అతను ఒక క్షణానికి మాత్రమే తెలివైన వ్యక్తికి అనుబంధంగా
    ఉన్నప్పటికీ, ధర్మమును అర్ధం చేసుకుంటాడు, నాలుక సూప్ యొక్క రుచికి తెలుసు.
    పద్యం 67. ఆనందం తెస్తుంది ఏమి చేయండి
    ఆ కామ్మా బాగా తయారు చేయలేదు
    ఇది పశ్చాత్తాపం ఉంది,
    వీటిలో ఫలితంగా ఒక భావాలను సూచిస్తుంది
    ఏడుపు మరియు ఒక కన్నీటి-తడిసిన ముఖంతో.
    వివరణ: అలాంటి చర్యలను చేయకుండా ఉండటానికి ఇది మంచిది, తరువాత చింతిస్తుంది. ఒకప్పుడు ఒక వీప్స్ను విచారిస్తున్నప్పుడు.
    68. మంచి పనులు నుండి ఆనందం ఫలితాలు
    కానీ బాగా తయారుచేసిన కమ్మా
    ఏ పశ్చాత్తాపం తెస్తుంది,
    వీటిలో ఫలితంగా ఒక భావాలను సూచిస్తుంది
    సంతోషించిన మనస్సు మరియు ఆనందం తో.
    వివరణ:
    ఒకవేళ అలాంటి చర్యలు తీసుకోకపోతే అది మంచిది
    తరువాత పశ్చాత్తాపం. ఆహ్లాదకరమైన పరిణామాలను తీసుకువచ్చే పనులను చేయాలి.
    70 వ వచనం. బేషరతుగా అత్యధిక విజయం
    బ్లేడీ-గడ్డి చిట్కాతో నెల తర్వాత నెల
    ఫూల్ తన ఆహారాన్ని తీసుకోవచ్చు;
    అతను స్వల్పంగా ఉన్న బిట్ విలువ కాదు
    ధర్మమైన వ్యక్తికి తెలుసు.
    వివరణ:
    ఒక వెర్రి వ్యక్తి ఆధ్యాత్మిక అత్యధిక బహుమతిని పొందటానికి బయలుదేరాడు
    లైఫ్.
    ఒక కఠినమైన సన్యాసిగా, అతను గడ్డి యొక్క బ్లేడు యొక్క కొనతో కేవలం ఆహార
    మోర్సెల్ను తింటాడు. మరియు, అది కూడా ఒక నెల ఒకసారి. ఇప్పటికీ ఆ రకమైన
    తప్పుదోవ పట్టించే సన్యాసిని అన్ని వద్ద అతను ప్రారంభమైన దాని కంటే దగ్గరగా
    విముక్తి కాదు. అన్నింటికీ, అతను షరతులను సాధించిన ఒక అరాన్ యొక్క ఒక
    పదహారవ భాగం కాదు.
    75. విముక్తికి మార్గం
    ఒక ప్రాపంచిక లాభం మార్గం,
    మరొక nibbana వెళ్తాడు.
    స్పష్టంగా అర్థం చేసుకోండి
    భిక్ఖు, బుద్ధుడి అనుచరుడు
    Proffered బహుమతులు లో లేదు,
    ఒంటరిగా కాకుండా లొంగిపోయాడు.
    వివరణ:
    ప్రాపంచిక మరియు భౌతిక పురోగతి మరియు లాభం ఒక మార్గం ఉంది. కానీ
    నిబ్బానాకు మార్గం కంటే భిన్నంగా ఉంటుంది. సన్యాసి, ఎవరు
    బుద్ధుని
    శిష్యుడు, ఈ వ్యత్యాసాన్ని స్పష్టంగా తెలుసుకోవాలి. అతను ధనాత్మక
    బహుమతులలో అతను ఆహ్లాదకరంగా తీసుకోకూడదు. అతను మరొక వైపు ఏకాంతం
    కోరుకుంటారు ఉండాలి.
    !!! Appamadavagga — Heedfulness ll Dhammapadam Pali - Telugu ll Part - 2 !!!
    Buddha Vachanam



    109) Classical Urdu- کلاسیکی اردو

    کلاسیکی اردو- کلاسیکی اردو میں سچ باب 5 بیوقوف کی وضاحت شدہ ڈمپپاڈا خزانہ
    Verse 63. حقیقت کو جانیں. عقل مند بنو
    اس کی بیوقوف کی وضاحت
    بیوقوف اس طرح حکمت والا ہے،
    جبکہ ‘بیوقوف’ کہا جاتا ہے کہ بیوقوف
    وہ سمجھتے ہیں کہ وہ حکمت والا ہے.
    وضاحت:
    اگر ایک بیوقوف شخص کو معلوم ہو جائے کہ وہ بیوقوف ہے، فضیلت کی طرف سے
    اس
    شعور میں، وہ ایک دانشور شخص کے طور پر بیان کیا جا سکتا ہے. دوسری طرف،
    اگر ایک بیوقوف شخص سوچنے کے لئے تھا کہ وہ عقلمند ہے، وہ ایک بیوقوف شخص
    کے طور پر بیان کیا جا سکتا ہے.
    Verse 65. حکمت سے منافع
    اگرچہ مختصر طور پر ایک ذہین
    حکمت پر انتظار کر سکتے ہیں،
    جلدی دھولہ وہ سمجھ سکتا ہے
    زبان کے طور پر سوپ کا ذائقہ.
    وضاحت:
    اگر ایک دانشور شخص ایک دانش مند شخص کے ساتھ مل کر، یہاں تک کہ ایک کے لئے بھی
    لمحہ،
    وہ تدریس کو فوری طور پر سمجھا جائے گا. یہ زبان کی طرح بہت زیادہ ہے جیسے
    سوپ کے ٹھیک ٹھیک ذائقہ کو سمجھنے میں مدد ملتی ہے. یہ سٹینزا مزید تعریف
    کی جا سکتی ہے جب آپ پچھلے ایک کے ساتھ اس کے برعکس. پچھلے ایک میں استعمال
    ہونے والی تصویر سوپ ہے. اگرچہ یہ سوادج کھانے سے بے حد خوراک کی خدمت
    کرتا ہے، یہ صرف اس بات کی تعریف نہیں کر سکتا کہ کھانے کی ذائقہ کس طرح،
    ایک بیوقوف شخص کی طرح بہت زیادہ تعلیم کی تعریف کرنے میں قاصر ہے یہاں تک
    کہ جب وہ حکمت عملی کے ساتھ کمپنی رکھتا ہے. ایک ذہین شخص، اگرچہ وہ صرف
    ایک لمحے کے لئے ایک دانشور آدمی سے منسلک ہوتا ہے، اس کے طور پر دھیم کو
    فوری طور پر سمجھا جاتا ہے، جیسا کہ زبان سوپ کا ذائقہ جانتا ہے.
    Verse 67. کیا خوشی ہے
    یہ کاما کی اچھی طرح سے تیار نہیں ہے
    جس سے وہاں افسوس ہے،
    جس میں سے ایک کا نتیجہ سنتا ہے
    روٹی اور ایک آنسو داغ کے ساتھ.
    وضاحت:
    یہ اچھا ہے اگر کوئی اس طرح کے اعمال سے بچنے سے بچنے کے لئے تھا جس میں
    بعد میں افسوس کا باعث بن جائے گا. جب ایک رو جاتا ہے تو ایک رو جاتا ہے.
    آیت 68. خوشی کے اچھے اعمال سے نتائج
    لیکن اچھی طرح سے یہ ہے کہ کمما
    جو کچھ بھی نہیں لاتا ہے،
    جس میں سے ایک کا نتیجہ سنتا ہے
    خوش دماغ اور خوشی کے ساتھ.
    وضاحت:
    یہ اچھا ہے اگر کوئی ایسا کام کرنا چاہے جو نہیں لائے
    بعد میں توبہ ایک ایسی چیزیں کرنا چاہئے جو خوشگوار نتائج لاتے ہیں.
    Verse 70. غیر مشروط سب سے زیادہ کامیابی ہے
    بلیڈی گھاس کے ساتھ مہینے کے بعد ماہ
    بیوقوف اپنا کھانا لے سکتا ہے.
    وہ تھوڑا سا بٹ کے قابل نہیں ہے
    جو کہ جہاد جانتا ہے.
    وضاحت:
    ایک بیوقوف شخص روحانی کے سب سے زیادہ اجر حاصل کرنے کے لئے باہر نکلتا ہے
    زندگی
    ایک گھاٹ کے طور پر، وہ گھاس کے ایک بلیڈ کے ساتھ کھانے کے صرف ایک مرسل
    کھاتا ہے. اور، یہ بھی، صرف ایک بار ایک بار. پھر بھی اس طرح کی گمراہی کی
    طرح اس طرح سے جب وہ شروع ہونے کے بجائے قریبی آزادی نہیں ہوگی. اس کے
    ساتھ، وہ ایک arhant کے ایک سولہویں حصہ کے قابل نہیں ہے جس نے غیرقانونی
    طور پر حاصل کیا ہے.
    Verse 75. آزادی کا راستہ
    ایک دنیا کے فائدہ کا راستہ ہے،
    ایک اور نبیبانا جاتا ہے.
    واضح طور پر یہ سمجھتے ہیں
    بھیکو، بدھ کے پیروکار
    پیش کردہ تحفے میں نہیں دیواروں کو،
    استحکام کے بجائے تسلیم کرتے ہیں.
    وضاحت:
    دنیا اور مادی ترقی اور منافع کا ایک طریقہ ہے. لیکن
    نبیبانا کا راستہ اس سے مختلف ہے. مونک، جو ہے
    بدھ
    کا شاگرد، اس فرق سے واضح طور پر واقف ہونا چاہئے. انہیں دنیا کے تحائف
    میں خوشی نہیں لینا چاہیے جس کے ساتھ وہ گھر جا رہے ہیں. اسے دوسری طرف
    لازمی طور پر تلاش کرنا ہوگا.
    جادو دریا ہندی کی کہانی - Animated Panchatantra Stories For kids– Cartoon For kids-fairy tales
    Urdu Moral Stories
    جادو دریا ہندی کی کہانی - Animated Panchatantra Stories For kids– Cartoon For kids-fairy tales

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    جادو دریا ہندی کی کہانی - Animated Panchatantra Stories For kids– Cartoon For kids-fairy tales
    جادو
    دریا ہندی کی کہانی - Animated Panchatantra Stories For kids– Cartoon
    For kids-fairy tales#StoriesForkids #MoralStories #CartoonForChildren
    #3dAnimated…

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