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๐“›๐“”๐“ข๐“ข๐“ž๐“S 4116 & 4117 Sat & Sun 9 & 10 Oct 2021 Mindful Swimmer Lavender Awakened CMJC from Dolphin Aquatics Halasuru participates in State Masters Swimming competition in 75-79 years group at Vijayanagar Aquatics on 9 & 10 October 2021. Wish all the competitors Happy Swimming Success. Hunger is the worst kind of illness said Awakened One Let us encourage all people to Do Good. Grow Broccoli ๐Ÿฅฆ Pepper ๐Ÿซ‘ Cucumber ๐Ÿฅ’ Carrots ๐Ÿฅ• Beans in Pots. Fruit ๐ŸŽ Bearing Trees ๐ŸŒณ all over the world ๐ŸŒŽ and in Space. Purify Mind. Lead Hilarious ๐Ÿ˜† Happy ๐Ÿ˜ƒ 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 @ 7:06 am

๐“›๐“”๐“ข๐“ข๐“ž๐“S  4116 & 4117 Sat & Sun  9 & 10 Oct 2021

Mindful
Swimmer Lavender Awakened CMJC from Dolphin Aquatics Halasuru
participates in State Masters Swimming competition in 75-79 years  group
at Vijayanagar Aquatics on 9 & 10 October 2021. Wish all the
competitors Happy Swimming Success.

Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli ๐Ÿฅฆ Pepper ๐Ÿซ‘ Cucumber ๐Ÿฅ’ Carrots ๐Ÿฅ• Beans in Pots. Fruit ๐ŸŽ Bearing Trees ๐ŸŒณ all over the world ๐ŸŒŽ and in Space.

Purify Mind. Lead Hilarious ๐Ÿ˜† Happy ๐Ÿ˜ƒ Life to Attain Eternal Bliss as Final Goal.-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.

Wake up at 03:45 AM

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Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM



เถดเท’เถงเท’เถฏเท–เท€เทš เทƒเท’เถปเท’เถฐเถธเทŠเถธเถœเท™ เท„เทœเถป เถปเท„เถญเทŠ เถถเท€ เถ‰เท€เถปเถบเท’ | เทƒเถ‚เถเถบเท เถ†เถปเทเถฐเถฑเท เถšเท… เทƒเทเถšเถ เทŠเถกเทเท€เท™เถฑเทŠ เถดเถฝเท เถบเถบเท’..
Ven.Kirulapana Dhammawijaya Thero
92K subscribers
“เทƒเถธเทเถขเถบเถง เถฑเท’เถปเทเท€เถปเถซเถบ เถฑเทœ เถšเท…..
เถฏเท”เถปเถšเถฎเถฑ เทƒเถ‚เท€เทเถฏ เท„เถฌเถดเถงเถฏ เทƒเท„เท’เถญเท€..
เถญเทŠโ€เถปเท’เถดเท’เถงเถš เทƒเทเถฐเถš เถ‹เถดเท”เถงเท เถฏเทเถšเทŠเท€เท“เถธเทŠ,
เถ เทเถบเทเถปเท–เถด เถฏ เทƒเท„เท’เถญเท€..
เทƒเถ‚เทƒเทŠเถšเถปเถซเถบ เถšเถป เถ‡เถญเท’เถถเท€ เถšเถปเท”เถซเทเท€เท™เถฑเทŠ เทƒเถฝเถšเถฑเทŠเถฑ..”
Tree >> Sutta Piแนญaka >> Saแนƒyutta Nikฤya >> Saแธทฤyatana Saแนƒyutta
SN 35.60 (S iv 33)
Sabbupฤdฤnapariรฑรฑฤ Sutta
โ€” The complete understanding of all attachment โ€”
[sabbaยทupฤdฤnaยทpariรฑรฑฤ]
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.
Note: infoยทbubbles on every Pali word

Pฤแธทi
English
Sabbยทupฤdฤnaยทpariรฑรฑฤya vo, bhikkhave, dhammaแนƒ desessฤmi. Taแนƒ suแน‡ฤtha. Katamo ca, bhikkhave, sabbยทupฤdฤnaยทpariรฑรฑฤya dhammo?
I
will expound you the Dhamma, bhikkhus, for the complete understanding
of all upฤdฤna. Listen to it. And what, bhikkhus, is the Dhamma for the
complete understanding of all upฤdฤna?

Cakkhuยทรฑca
paแนญicca rลซpe ca uppajjati cakkhuยทviรฑรฑฤแน‡aแนƒ. Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
cakkhusmimยทpi nibbindati, rลซpesuยทpi nibbindati, cakkhuยทviรฑรฑฤแน‡eยทpi
nibbindati, cakkhuยทsamphasseยทpi nibbindati, vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of the eye and visible forms, cakkhuยทviรฑรฑฤแน‡a arises. The
meeting of the three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus,
bhikkhus, a sutavฤ ariyasฤvaka is disgusted by the eye, he is disgusted
by visible forms, he is disgusted by the eye-viรฑรฑฤแน‡a, he is disgusted by
eye-phassa, he is disgusted by vedanฤ. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upฤdฤna has been completely understood by me’.

Sotaยทรฑca
paแนญicca sadde ca uppajjati sotaยทviรฑรฑฤแน‡aแนƒ, Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
sotasmimยทpi nibbindati. Saddesuยทpi nibbindati, sotaยทviรฑรฑฤแน‡eยทpi
nibbindati, sotaยทsamphasseยทpi nibbindati, vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of the ear and sounds, ear-viรฑรฑฤแน‡a arises. The meeting of the
three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus, bhikkhus, a sutavฤ
ariyasฤvaka is disgusted by the ear, he is disgusted by sounds, he is
disgusted by the ear-viรฑรฑฤแน‡a, he is disgusted by ear-phassa, he is
disgusted by vedanฤ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upฤdฤna has been
completely understood by me’.

Ghฤnaยทรฑca
paแนญicca gandhe ca uppajjati, ghฤnaยทviรฑรฑฤแน‡aแนƒ Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
ghฤnasmimยทpi nibbindati, gandhesuยทpi nibbindati ghฤnaยทviรฑรฑฤแน‡eยทpi
nibbindati, ghฤnaยทsamphasseยทpi nibbindati, vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of the nose and odors, nose-viรฑรฑฤแน‡a arises. The meeting of the
three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus, bhikkhus, a sutavฤ
ariyasฤvaka is disgusted by the nose, he is disgusted by odors, he is
disgusted by the nose-viรฑรฑฤแน‡a, he is disgusted by nose-phassa, he is
disgusted by vedanฤ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upฤdฤna has been
completely understood by me’.

Jivhaยทรฑca
paแนญicca rase ca uppajjati jivhฤยทviรฑรฑฤแน‡aแนƒ Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
jivhฤyaยทpi nibbindati, rasesuยทpi nibbindati, jivhฤยทviรฑรฑฤแน‡eยทpi
nibbindati, jivhฤยทsamphasseยทpi nibbindati, vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of the tongue and tastes, tongue-viรฑรฑฤแน‡a arises. The meeting of
the three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus, bhikkhus, a
sutavฤ ariyasฤvaka is disgusted by the tongue, he is disgusted by
tastes, he is disgusted by the tongue-viรฑรฑฤแน‡a, he is disgusted by
tongue-phassa, he is disgusted by vedanฤ. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upฤdฤna has been completely understood by me’.

Kฤyaยทรฑca
paแนญicca phoแนญแนญhabbe ca uppajjati kฤyaยทviรฑรฑฤแน‡aแนƒ Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
kฤyeยทpi nibbindati. Phoแนญแนญhabbesuยทpi nibbindati kฤyaยทviรฑรฑฤแน‡eยทpi
nibbindati, kฤyaยทsamphasseยทpi nibbindati vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of the body and bodily phenomena, body-viรฑรฑฤแน‡a arises. The
meeting of the three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus,
bhikkhus, a sutavฤ ariyasฤvaka is disgusted by the body, he is disgusted
by bodily phenomena, he is disgusted by the body-viรฑรฑฤแน‡a, he is
disgusted by body-phassa, he is disgusted by vedanฤ. Being disgusted, he
gets detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upฤdฤna has been completely understood by me’.

Manaยทรฑca
paแนญicca dhamme ca uppajjati manoยทviรฑรฑฤแน‡aแนƒ. Tiแน‡แน‡aแนƒ saแน…gati phasso.
Phassaยทpaccayฤ vedanฤ. Evaแนƒ passaแนƒ, bhikkhave, sutavฤ ariyasฤvako
manasmimยทpi nibbindati. Dhammesuยทpi nibbindati, manoยทviรฑรฑฤแน‡eยทpi
nibbindati, manoยทsamphasseยทpi nibbindati. vedanฤyaยทpi nibbindati.
Nibbindaแนƒ virajjati; virฤgฤ vimuccati; vimokkhฤ ‘pariรฑรฑฤtaแนƒ me upฤdฤna’
nti pajฤnฤti.
On
account of mana and dhammas, manaยทviรฑรฑฤแน‡a arises. The meeting of the
three is phassa. Phassaยทpaccayฤ vedanฤ. Seeing thus, bhikkhus, a sutavฤ
ariyasฤvaka is disgusted by mana, he is disgusted by dhammas, he is
disgusted by the manaยทviรฑรฑฤแน‡a, he is disgusted by manaยทphassa, he is
disgusted by vedanฤ. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upฤdฤna has been
completely understood by me’.

Ayaแนƒ kho, bhikkhave, sabbยทupฤdฤnaยทpariรฑรฑฤya dhammo ti.
This, Bhikkhus, is the Dhamma for the complete understanding of all upฤdฤna.
เถดเท’เถงเท’เถฏเท–เท€เทš เทƒเท’เถปเท’เถฐเถธเทŠเถธเถœเท™ เท„เทœเถป เถปเท„เถญเทŠ เถถเท€ เถ‰เท€เถปเถบเท’ | เทƒเถ‚เถเถบเท เถ†เถปเทเถฐเถฑเท เถšเท… เทƒเทเถšเถ เทŠเถกเทเท€เท™เถฑเทŠ เถดเถฝเท เถบเถบเท’..
“เทƒเถธเทเถขเถบเถง เถฑเท’เถปเทเท€เถปเถซเถบ เถฑเทœ เถšเท…..เถฏเท”เถปเถšเถฎเถฑ เทƒเถ‚เท€เทเถฏ เท„เถฌเถดเถงเถฏ เทƒเท„เท’เถญเท€..เถญเทŠโ€เถปเท’เถดเท’เถงเถš เทƒเทเถฐเถš เถ‹เถดเท”เถงเท เถฏเทเถšเทŠเท€เท“เถธเทŠ,เถ เทเถบเทเถปเท–เถด เถฏ เทƒเท„เท’เถญเท€..เทƒเถ‚เทƒเทŠเถšเถปเถซเถบ เถšเถป เถ‡เถญเท’เถถเท€…



Verse 306. Liars Suffer Tortures Of Hell
With one denying truth there goes to hell
that one who having done says โ€˜I did notโ€™.
Both of them are making kammas base
are equal after death.
Explanation:
One who tells lies about others goes to hell; one who has done evil and
says “I did not do it”, also goes to hell. Both of them are evil doers,
suffer alike in their next existence.
Verse 307. Evil Men Get Born In Bad States
Many who wear the yellow robe
are unrestrained in evil things,
these evil ones by evil deeds,
in hell do they arise.
Explanation:
Many men wearing the yellow robe up to their necks who have an evil
disposition and are unrestrained in thought, word and deed are reborn in
hell on account of their evil deeds.
Verse 308. Food Fit For Sinners
Better to eat a ball of iron
glowing as flame of fire
than one should eat countryโ€™s alms
immoral and unrestrained.
Explanation:
It is better for one to eat a red-hot lump of iron burning like a flame
than to eat alms-food offered by the people, if one is without morality
(sila) and unrestrained in thought, word and deed.
Verse 309. The Man Who Covets Anotherโ€™s Wife
Four things befall that heedless one
sleeping with one whoโ€™s wed:
demerit gained but not good sleep,
third is blame while fourth is hell.
Explanation:
A thoughtless person, who goes to another manโ€™s wife, will suffer four
evil results. Firstly, he will acquire demerit - what is not
meritorious. Secondly, he will not get enough comfortable sleep.
Thirdly, he will be disgraced. Fourthly, he will be born in hell.
Verse 310. Shun Adultery
Demeritโ€™s gained and evil birth,
scared man and women - brief their joy,
the king decrees a heavy doom:
so none should sleep with one whoโ€™s wed.
Explanation:
Demerits will be acquired. The lowly state of hell, will be his lot.
Since both man and the woman are frightened, their embrace will generate
little pleasure. The kingโ€™s law will impose severe punishment. Because
of all these, a man will not covet anotherโ€™s wife.
Verse 311. Wrong Monastic Life Leads To Bad States
As blady grass when wrongly grasped
the hand does lacerate
so a mishandled monastic life
drags one off to hell.
Explanation:
The blade of the kusa grass, if held wrongly, will cut oneโ€™s hand. In
the same way, if one were to handle monastic life in the wrong way -
against the grain - it will pull the person down into hell.
Verse 312. Three Things That Will Not Yield Good Results
Whatever of kammas slacks,
whatever of vows corrupt,
a faltering in the holy life
never brings ample fruit.
Explanation:
Some act of merit may get committed casually. The practice of religious
rite may be tainted. Higher life may get led dubiously. All these will
not yield high results.
Verse 313. Do Merit With Commitment
If thereโ€™s aught that should be done
let it be done then steadily,
in truth a slack monastic life
all the more stirs up the dust.
Explanation:
If you do an act of merit do it with a sense of commitment and concern.
But, if the practice of monastic life is casual, instead of reducing
the dust, much dust will be smeared.
Verse 314. Good Deeds Never Make You Repent
Better an evil deed not done
for misdeed later on torments.
Better done is deed thatโ€™s good,
which done, does not torment.
Explanation:
It is better not to do an evil deed; an evil deed torments one later
on. It is better to do a good deed as one has not to repent for having
done it.
Verse 315. Guard The Mind
Even as a border town
guarded within and without,
so should you protect yourselves.
Do not let this moment pass
for when this momentโ€™s gone they grieve
sending themselves to hell.
Explanation:
As a border town is guarded both inside and outside, so guard yourself.
Let not the moment go by. Those who miss this moment has come to grief
when they fall into hell.
Verse 316. False Beliefs Lead To Hell
They are ashamed where shame is not
but where is shame are not ashamed
so by embracing evil views
beings go to an evil birth.
Explanation:
Those who are ashamed of what they should not be ashamed of, and those
who are unashamed of what they should be ashamed of, all those who
embrace false views go to woeful states.
Verse 317. Fear And Fearlessness In Wrong Places
They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.
Explanation:
There are some who are afraid of what they should not fear. There are
also some who are not afraid of what they should really fear. They, all,
who embrace false beliefs go to woeful states.
Verse 318. Right And Wrong
Faults they see where fault is not
but where is fault they see it not,
so by embracing evil views
beings go to an evil birth.
Explanation:
Those who take what is correct as incorrect, and those who take what is
not correct as correct, both go to woeful states when they depart
because of their false beliefs.
Verse 319. Right Understanding
A fault they understand as such,
they know as well where fault is not,
so by embracing righteous views
beings go to a happy rebirth.
Explanation: They regard error as error, and what is right as right. Those people who embrace right views go to heaven.

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