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𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022

Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —

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


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Practice & propagate from Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org

to spread the words of the Awakened One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Like Awakened One be Kind!
Eat vegetable & fruit salads
for mindful swimming.

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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
AN 3.67 ( A i 193 )
Sāḷha Sutta
— To Sāḷha —

English

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

Thus I heard:

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

What do you think? Is there greed?

— Yes, venerable sir.


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

— Yes, venerable sir.

— What do you think, is there hate?

— Yes, venerable sir.


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

— Yes, venerable sir.

— What do you think? Is there delusion?

— Yes, venerable sir.


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

— Yes, venerable sir.

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

— Akusalā, bhante.

— Unprofitable, venerable sir.

— Reprehensible or blameless?

— Reprehensible, venerable sir.

— Condemned or commended by the wise?

— Condemned by the wise, venerable sir.


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

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


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

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

What do you think? Is there non-greed?

— Yes, venerable sir.


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

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

— Yes, venerable sir.


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

— Profitable, venerable sir.

— Reprehensible or blameless?

— Blameless, venerable sir.

— Condemned or commended by the wise?

— Commended by the wise, venerable sir.


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

— Yes, venerable sir.

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

— Yes, venerable sir.


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

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

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


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

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

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

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

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

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

Pāḷi

Evaṃ me sutaṃ:
Ekaṃ
samayaṃ āyasmā nandako sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako
tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ nandakaṃ abhivādetvā
ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnaṃ kho sāḷhaṃ migāranattāraṃ āyasmā
nandako etadavoca:
Etha
tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā
sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya
dukkhāya saṃvattantī’ti, atha tumhe sāḷhā pajaheyyātha.
Taṃ kiṃ maññatha, sāḷhā, atthi lobho ti?
— Evaṃ, bhante.

‘Abhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Luddho kho ayaṃ,
sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi
gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi doso ti?
— Evaṃ, bhante.

‘Byāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Duṭṭho kho ayaṃ, sāḷhā,
byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi moho ti?
— Evaṃ, bhante.

‘Avijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Mūḷho kho ayaṃ, sāḷhā,
avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati,
musāpi bhaṇati, parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ
ahitāya dukkhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
— Sāvajjā vā anavajjā vā ti?
— Sāvajjā, bhante.
— Viññugarahitā vā viññuppasatthā vā ti?
— Viññugarahitā, bhante.
— Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
— Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattantīti. Evaṃ no ettha hotī ti.

Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
jāneyyātha: ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā
viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya
saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ
idametaṃ paṭicca vuttaṃ.
Etha
tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā
piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā
diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā
tumhe, sāḷhā, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā
anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya
sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
Taṃ kiṃ maññatha, sāḷhā, atthi alobho ti?
— Evaṃ, bhante.

‘Anabhijjhā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aluddho kho ayaṃ,
sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ
gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante.
— Yes, venerable sir.
— Taṃ kiṃ maññatha, sāḷhā, atthi adoso ti?
— Evaṃ, bhante.

‘Abyāpādo’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Aduṭṭho kho ayaṃ,
sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na
paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti,
yaṃ sa hoti dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante.
— Taṃ kiṃ maññatha, sāḷhā, atthi amoho ti?
— Evaṃ, bhante.

‘Vijjā’ti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi. Amūḷho kho ayaṃ, sāḷhā,
vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati,
na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti
dīgharattaṃ hitāya sukhāyā ti?
— Evaṃ, bhante
— Yes, venerable sir.
— Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā ti?
?
— Kusalā, bhante.
— Sāvajjā vā anavajjā vā ti?
— Anavajjā, bhante.
— Viññugarahitā vā viññuppasatthā vā ti?
— Viññuppasatthā, bhante.
— Samattā samādinnā hitāya sukhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī ti?
— Samattā, bhante, samādinnā hitāya sukhāya saṃvattantīti. Evaṃ no ettha hotī ti.

Iti kho, sāḷhā, yaṃ taṃ avocumhā: ‘etha tumhe, sāḷhā, mā anussavena, mā
paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā
nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā
bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, sāḷhā, attanāva
jāneyyātha: ime dhammā kusalā, ime dhammā anavajjā, ime dhammā
viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya
saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, iti yaṃ
taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
Sa
kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho
sampajāno patissato mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,
tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ
sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ,
tathā tatiyaṃ, tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi
sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati.


The meanings of greed, hate & delusion. Ven. Nandaka reuses the teaching from Kalama Sutta.http://myanmarsutta.net/


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

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    Manusmriti ሐሰት በእኛ Arya samaj

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

  • 11) Classical Arabic-اللغة العربية الفصحى

  • آرياساماي مقابل العلوم Manusmriti مفضوح

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

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

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





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


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

    pis idi xəsislik, nifrət, aldanma, var idi, və indi o, heç bir daha,
    xəsislik, nifrət və aldanma onun yanğın söndürülüb və həyata soyudulur
    qurumuş bu çox həyatda burada və indi good.So deyil heç biri var; bliss
    yaşayır, o, özü ilə Allahın təmiz qalır.


    15) Classical Basque- Euskal klasikoa,Arya
    samaj vs Zientzia Manusmriti gezurtatu

    Ez zegoen gutizia, gorrotoa, delusion, eta hori txarra zen, eta orain ez
    dago bat ere, hau da good.So hemen & orain hau oso bizia zuen
    parched da, ez gehiago, bere gutizia, gorrotoa eta delusion suteak
    itzali eta hozten out ari da; zorion bizi du, jainkozki berak hutsa
    egoiten zen.




    16) Classical Belarusian-Класічная беларуская,Arya
    Samaj супраць Навука Manusmriti развянуешся

    Быў прагнасць, ненавіджу, зман, якая была дрэнна, і цяпер няма
    ніводнага, што good.So тут і цяпер у гэтым жыцці ён прагаварыўся не
    больш, яго пажары прагнасці, нянавісць і памылкі патушаны і астуджаюць;
    Адчувае асалоды Bliss, ён шчыра чысты ў сабе.



    17) Classical Bengali-ক্লাসিক্যাল বাংলা,আর্য
    সমাজ বনাম বিজ্ঞান মনুষ্যম্রিটি বিতর্কিত

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

  •  

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

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

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

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

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

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

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

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

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

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



  • comments (0)
    01/30/22
    𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun 31 Jan 2022 Saḷāyatanavibhaṅga Sutta — An analysis of the senses — All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind! tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 4:53 am
    𝓛𝓔𝓢𝓢𝓞𝓝 4330 Sun  31 Jan 2022

    Saḷāyatanavibhaṅga Sutta
    — An analysis of the senses —

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


    tenor.com/view/awaken-re

    Practice & propagate from Kushinara Nibbana Bhumi Pagoda
    sarvajan.ambedkar.org

    to spread the words of the Awakened One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.

    Awaken Realitysb Sticker - Awaken Realitysb - Discover & Share GIFs




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    sarvajan.ambedkar.org
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    668, 5A Main Road, 8th Cross, HAL III Stage,
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    THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD)
    9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
    Bangalore-560075
    Phone: 25288672  


    (ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
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    Tree >> Sutta Piṭaka >> Majjhima Nikāya
    MN 137 (M iii 215)
    Saḷāyatanavibhaṅga Sutta
    {excerpt}
    — An analysis of the senses —
    [saḷāyatana-vibhaṅga]

    30) Classical English,Roman,


    Saḷāyatanavibhaṅga Sutta
    — An analysis of the senses —

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

    Subhantveva adhimutto hoti: ayaṃ tatiyā disā;

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

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

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

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

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

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

    05) Classical Pāḷi,


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

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

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

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

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

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

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

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

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

    Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati: ayaṃ dutiyā disā;

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

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

    Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati: ayaṃ sattamī disā;

    Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati: ayaṃ aṭṭhamī disā.

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

    Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.


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


    14) Classical Azerbaijani- Klassik Azərbaycan,Tathagata
    Worthy & haqlı olaraq özünü oyandırdığını şəxs səkkiz
    directions.’Among usta təlimçi həyata azarkeşləri öyrədilmiş olması ilə
    idarə, o insanların öyrədilmiş uyğun bir unexcelled məşqçi olduğu ifadə
    edilir: belə deyilir & oldu bu istinad deyilir idi


    15) Classical Basque- Euskal klasikoa,
    Tathagatak merezi du eta zuzeneko norberak zuzenduta. Zortzi norabidetan
    zaletu beharreko pertsona da. Master entrenatzaile nagusiak, esan ohi
    da pertsona horien tramankatutako entrenatzailea dela: horrela esan zuen
    Honen erreferentzia esan zen
    16) Classical Belarusian-Класічная беларуская,Кіраванае
    Татхагатые Годны і правільна сам-прачнуўся-чалавек, каб быць прыручылі
    прыхільнік ў васьмі галоўных трэнерах directions.’Among, ён сказаў, каб
    быць непераўзыдзеным трэнерам гэтых людзі падыходзяць да утаймаваць »:
    такім чынам, было сказана і ў спасылка на гэта было сказана



    17) Classical Bengali-ক্লাসিক্যাল বাংলা,Tathagata
    আছে যোগ্য ও ন্যায়ত স্ব-জাগরিত ব্যক্তি আট directions.’Among মাস্টার
    প্রশিক্ষক আউট ভক্ত আয়ত্ত করা দ্বারা বাহিত, তিনি বলেন হয় unexcelled
    প্রশিক্ষকের হতে সেই সব লোককেও আয়ত্ত করা মাপসই ‘: এইভাবে বলা & ছিল
    এই রেফারেন্স বলা ছিল


    18) Classical Bosnian-Klasični bosanski,Upravlja
    Tathāgata dostojan i pravom self-probuđene-lice koje se ukrotiti
    navijača u osam directions.’Among master trenera, on je rekao da je
    neprevaziđen trener tih ljudi stane da se ukrotiti ‘: tako je to rekao i
    u pozivanje na ovaj je to rekao


    19) Classical Bulgaria- Класически българск,Управлявани
    от Татхагата достойните и с право самостоятелно събудил-лицето да бъде
    опитомен фенове в осем directions.’Among майстори обучители, той се
    смята за най непревъзхождащ треньор на тези хора, годни да бъдат
    укротени “: по този начин беше го каза и в позоваване на това беше го
    каза

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

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

  • 28) Classical Danish-Klassisk dansk,Klassisk dansk,Styret
    af Tathagata værdig & rette selvstændige vækket-personen, som skal
    tæmmes fans ud i otte directions.’Among master-trænere, er han siges at
    være den uovertrufne træner af disse mennesker passer til at blive
    tæmmet ‘: derfor var det sagt & i henvisning til dette var det sagt
  • 29) Classical Dutch- Klassiek Nederlands,Aangestuurd
    door de Tathagata waardige en terecht zichzelf ontwaakt-de persoon die
    moet worden getemd fans uitgevoerd in acht directions.’Among meester
    trainers, is hij gezegd dat de onovertroffen trainer te zijn van die
    mensen om fit te zijn getemd ‘: zo werd gezegd & in verwijzing naar
    dit gezegd
  • 30) Classical English,Roman,Steered
    by the Tathagata Worthy & Rightly Self-Awakened-The Person to Be
    Tamed Fans Out in Eight Directions.’Among Master Trainers, He is Said to
    Be The Unexcelled Trainer of Those People Fit to Be Tamed ‘: Thus was
    it Said & In Reference to this was it said
  • 31) Classical Esperanto-Klasika Esperanto,Regita
    de la Tathagata, inda & prave mem-vekita-la persono esti dresita
    fanoj en ok directions.’Among mastro trejnistoj, li laŭdire estas la
    nesuperebla trejnisto De Tiuj homoj meritas esti dresita ‘: estis
    osmanthus Said & en referenco al ĉi tiu estis ŝin Said




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












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    Many questions are being raised on the silence of the Center on Pegasus report: Mayawati

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

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

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

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

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


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

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

    May be an image of text that says

    comments (0)
    01/29/22
    𝓛𝓔𝓢𝓢𝓞𝓝 4329 Sun 30 Jan 2022 Sakkapañhā Sutta — Sakka’s question —— All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind!
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 7:33 pm
    𝓛𝓔𝓢𝓢𝓞𝓝 4329 Sun  30 Jan 2022

    Sakkapañhā Sutta
    — Sakka’s question ——

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


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    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
    Like Awakened One be Kind!
    Eat vegetable & fruit salads
    for mindful swimming.

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

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


    14) Classical Azerbaijani- Klassik Azərbaycan,
    Sakkapañhā Sutta
    - Şakka sual -
    Bütün Societies Final Məqsəd qovuşacaq
    Yaxşı et!
    Vegetable & Fruit Food bitir!
    Purify Mind!
    Mülayim ol!
    Bəzi insanlar son məqsədə nail səbəbi budur: Buddha Sakka sualına bir olduqca sadə cavab verir?


    15) Classical Basque- Euskal klasikoa,Sakkapañhā sutta
    - Sakkaren galdera -
    Gizarte guztiak azken helburua lortzeko
    Ondo egin!
    Landare eta fruta janaria hazten!
    Garbitu gogoa!
    Atsegina izan!
    Buda-k erantzun sinple bat ematen dio Sakkaren galderari: Zein da pertsona batzuek azken helburua lortzeko?


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



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



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



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

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

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

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


    • 25) Classical Corsican-Corsa Corsicana,Sakkapañhā
      Sutta
      - quistione di l’Sakka -
      All suceta à avè Goal Final
      Do Good!
      Crisciri verdura & frutta e verdura!
      Cun tè, Mind!
      Esse soir!
      The Buddha dà una risposta piuttostu sèmplice a quistione di l’Sakka:
      ciò chì hè la ragiuni pirchì certi pirsuni avè u scopu finale?
    • 26) Classical Croatian-Klasična hrvatska,Sakkapañhā Sutta
      - Sakka je pitanje -
      Sva društva postići konačni cilj
      Činiti dobro!
      Širi povrća i voća hrane!
      Pročistite um!
      Be Kind!
      Buddha daje prilično jednostavan odgovor na Sakka pitanje: Što je razlog zašto neki ljudi postigli konačni cilj?
    • 27) Classical Czech-Klasická češtinaSakkapañhā Sutta
      - Sakka otázka -
      Všechny Societies k dosažení konečného cíle
      Do Good!
      Růst Zelenina a ovoce potraviny!
      Purify Mind!
      Být milý!
      Buddha dává poměrně jednoduchou odpověď na Sakka otázku: jaký je důvod, proč někteří lidé dosáhnout konečného cíle?
  • 28) Classical Danish-Klassisk dansk,Klassisk dansk,Sakkapañhā sutta.
    - Sakka’s spørgsmål -
    Alle samfund for at nå det endelige mål
    Gør det godt!
    Grow vegetabilsk & frugt mad!
    Rense sind!
    Vær sød!
    Buddha giver et ret simpelt svar på Sakka’s spørgsmål: Hvad er grunden til, at nogle mennesker opnår det endelige mål?
  • 29) Classical Dutch- Klassiek Nederlands,Sakkapañhā
    sutta
    - Sakkka’s vraag -
    Alle samenlevingen om het einddoel te bereiken
    Goed doen!
    Grow plantaardig en fruitvoer!
    Zuivere geest!
    Wees aardig!
    De Boeddha geeft een nogal simpel antwoord op de vraag van Sakkka: wat
    is de reden waarom sommige mensen het uiteindelijke doel bereiken?
  • 30) Classical English,Roman,Sakkapañhā Sutta
    - Sakka’s question -
    All Societies to Attain Final Goal
    Do Good!
    Grow Vegetable & Fruit Food!
    Purify Us!
    Be Kind!
    The Buddha gives a rather simple answer to Sakka’s question: what is the reason why some people Attain the final goal?
  • 31) Classical Esperanto-Klasika Esperanto,Sakkapañhā sutta
    - La demando de Sakka -
    Ĉiuj socioj por atingi finan celon
    Faru bonon!
    Kreskigu legoman kaj fruktan manĝaĵon!
    Purigu menson!
    Estu infano!
    La Budho donas iom simplan Anser al la demando de Sakka: Kio estas la kialo, kial iuj homoj atingas la finan celon?




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


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


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


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

    • 46) Classical Hmong- Lus Hmoob,Sakkapañhā
      sutta
      - Sakka lub Lus Nug -
      Tag nrho cov Societies rau lub kawg lub hom phiaj
      DO ZOO!
      Loj hlob Zaub & Txiv hmab txiv ntoo Khoom noj khoom haus!
      Purify siab!
      Nco ib tug me nyuam!
      Cov hauj sam Muab ib tug Es yam yooj yim Anser rau Sakka lub Lus Nug:
      Yuav ua li cas yog lub vim li cas vim li cas ib txhia neeg lub qhov kawg
      lub hom phiaj?
    • 47) Classical Hungarian-Klasszikus magyar,Sakkapañhā sutta
      - Sakka kérdése -
      Minden társadalom a végső cél eléréséhez
      CSINÁLD JÓL!
      Növekszik zöldség és gyümölcs étel!
      Tisztítsa meg az elmét!
      Legyen gyerek!
      A Buddha meglehetősen egyszerű Ansert ad Sakka kérdésére: Mi az oka annak, hogy néhány ember eléri a végső célt?
    • 48) Classical Icelandic-Klassísk íslensku,Sakkapañhā Sutta
      - Sakka er spurning -
      Öll landsfélög að ná endanlega markmiði
      GERÐU GOTT!
      Grow Grænmeti og ávextir Matur!
      Hreinsa Mind!
      Verið barn!
      The Buddha Gefur frekar einfalt Anser til Sakka er spurning: Hver er ástæðan fyrir því sumir fólk ná endanlega markmið?
    • 49) Classical Igbo,Klassískt Igbo,Sakkapañhā sutta
      - Sakka si Question -
      All Societies na Nweta Final Mgbaru Ọsọ
      DO mma!
      Too Akwukwo nri & Mkpụrụ Food!
      Sachapụ Mind!
      Nwee a nwa!
      The Buddha-enye a Kama Simple Anser ka Sakka si Ajụjụ: Gịnị bụ ihe mere ụfọdụ Ndị mmadụ Nweta The Final Mgbaru Ọsọ?
    • 50) Classical Indonesian-Bahasa Indonesia Klasik,Sakkapañhā
      Sutta.
      - Pertanyaan Sakka -
      Semua masyarakat untuk mencapai tujuan akhir
      Lakukan dengan baik!
      Tumbuh makanan sayur & buah!
      Purifikasi pikiran!
      Jadilah anak!
      Sang Buddha memberikan anser yang agak sederhana untuk pertanyaan Sakka:
      Apa alasan mengapa beberapa orang mencapai tujuan akhir?
    • 51) Classical Irish-Indinéisis Clasaiceach,Sakkapañhā
      Sutta
      - Ceist Sakka ar -
      Gach Cumainn a Amach Sprioc Deiridh
      DO MAITH!
      Grow Glasraí agus Torthaí Bia!
      Purify Mind!
      A bheith ina leanbh!
      An Búda Tugann Ina ionad sin Anser Simplí go Cheist Sakka ar: Cad é an
      Cúis Cén fáth Roinnt Daoine Bhaint amach an Sprioc Deiridh?
    • 52) Classical Italian-Italiano classico,Sakkapañhā
      utta.
      - Domanda di Sakka -
      Tutte le società per raggiungere l’obiettivo finale
      FARE DEL BENE!
      Grescia vegetale e cibo di frutta!
      Purificare la mente!
      Sii un figlio!
      Il Buddha dà un anser piuttosto semplice alla domanda di Sakka: qual è
      il motivo per cui alcune persone raggiungono l’obiettivo finale?
    • 53) Classical Japanese-古典的なイタリア語,SakkapañhāSutta.
      - サッカの質問 -
      最終目標を達成するためのすべての社会
      良いことをします!
      野菜&フルーツフードを育てる!
      浄化しなさい!
      子供になる!
      仏はSakkaの質問にかなり単純なアナサーを与えます:何人かの人々が最終目標を達成する理由は何ですか?
    • 54) Classical Javanese-Klasik Jawa,Sakkapañhā Sutta
      - Sakka kang Pitakonan -
      Kabeh Societies kanggo nampa Goal Final
      DO GOOD!
      Tuwuh sayur-sayuran & Fruit Food!
      Purify Mind!
      Dadi anak!
      Buddha Menehi a Luwih Anser Prasaja Sakka kang Pitakonan: Apa Alesané Sawetara Wong nampa Final Goal?
    • 55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,Sakkapañhā ಸುಟ್ಟಾ
      - Sakka ಪ್ರಶ್ನೆ -
      ಎಲ್ಲಾ ಸೊಸೈಟೀಸ್ ಫೈನಲ್ ಗೋಲ್ ಸಾಧಿಸುವುದು
      ಒಳ್ಳೆಯದನ್ನು ಮಾಡು!
      ತರಕಾರಿ & ಹಣ್ಣು ಆಹಾರ ಹೆಚ್ಚಿಸಿ!
      ಶುದ್ಧೀಕರಣಕ್ಕೆ ಮೈಂಡ್!
      ಒಂದು ಮಗು ಎಂದು!
      ಕಾರಣ ಕೆಲವು ಜನರು ಫೈನಲ್ ಗೋಲ್ ಸಾಧಿಸುವುದು ಏಕೆ ಏನು: ಬುದ್ಧ Sakka ಪ್ರಶ್ನೆಗೆ ಒಂದು ಬದಲಿಗೆ ಸರಳ Anser ಗಿವ್ಸ್?
    • 56) Classical Kazakh-Классикалық қазақ,Sakkapañhā сутта
      - Сакка ның Сұрақ -
      Барлық қоғамдар Қорытынды мақсатқа жету үшін
      Жақсылық Жаса!
      Көкөніс және жеміс-түлік Grow!
      Пбрифай Mind!
      бала болыңыз!
      Будда Сакка сұрағына өте қарапайым Anser береді: Кейбір адамдар Қорытынды мақсатқа жету Неге себебі неде?
    • 57) Classical Khmer- ខ្មែរបុរាណ,Sakkapañhā sutta
      - សំណួររបស់សាកាកា -
      សង្គមទាំងអស់ទទួលបានគោលដៅចុងក្រោយ
      ធ្វើ​បាន​ល្អ!
      ដាំបន្លែនិងផ្លែឈើផ្លែឈើ!
      សំអាតចិត្ត!
      ធ្វើជាកូន!
      ព្រះពុទ្ធផ្តល់នូវការសម្លាប់រង្គាលដ៏សាមញ្ញមួយទៅនឹងសំណួររបស់ Sakka: តើមានមូលហេតុអ្វីដែលមនុស្សខ្លះទទួលបានគោលដៅចុងក្រោយ?
    • 58) Classical KinyarwandaSakkapañhā sutta
      - Sakka wa Ikibazo -
      Societies bose bashika Final Goal
      Gukora ibyiza!
      Grow Imboga & Fruit Food!
      Kwisukura Mind!
      Kuba umwana!
      Buda ahanura Ahubwo Simple Anser kibazo Sakka ati ni iyihe mpamvu iki abantu bamwebamwe mugashikira Umugambi Final?
    • 59) Classical Korean-고전 한국어,Sakkapañhā Sutta.
      - Sakka의 질문 -
      모든 사회는 최종 목표를 달성합니다
      좋은 일을하다!
      야채와 과일 음식을 재배하십시오!
      마음을 정화해라!
      아이가 되십시오!
      Buddha는 Sakka의 질문에 오히려 단순한 Anser를 제공합니다. 어떤 사람들이 마지막 목표를 달성하는 이유는 무엇입니까?
    • 60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),sutta Sakkapañhā
      - Pirsgirêka Sakka da -
      Hemû civakên ku bigihîjin Goal Final
      Qenciyê!
      Mezin dibin Veg & Fruit Food!
      Qij Mind!
      Be a zarok!
      The Buddha degeyenêt a anser Simple Lê ji bo pirsa Sakka ye: ji ber vê yekê hin kes bigihîjin Armanc Final çi ye?
    • 61) Classical Kyrgyz-Классикалык Кыргыз,Sakkapañhā Sutta
      - Sakka болгон суроо -
      Бардык коомдор Final максаттарга жетүү үчүн
      Жакшы!
      Жашылча жана жемиштер тамак бер!
      Тазалаган Mind!
      бала бол!
      Будда Тескерисинче Simple Anser Sakka суроосуна берет: Кээ бир адамдар Final жетүү эмне себеп болот?
    • 62) Classical Lao-ຄລາສສິກລາວ,Sakkapañhā Sutta
      - Sakka ຂອງຄໍາຖາມ -
      ສະມາຄົມທັງຫມົດທີ່ຈະບັນລຸເປົ້າຫມາຍສຸດທ້າຍ
      DO GOOD!
      ການຂະຫຍາຍຕົວຜັກແລະຫມາກອາຫານ!
      Mind Purified!
      ເປັນເດັກນ້ອຍ!
      ພຣະພຸດທະອົງໃຫ້ເປັນແທນທີ່ຈະ Anser Simple ກັບ Sakka ຂອງຄໍາຖາມ: ເຫດຜົນທີ່ເປັນຫຍັງປະຊາຊົນບາງບັນລຸເປົ້າຫມາຍດັ່ງກ່າວສຸດທ້າຍແມ່ນຫຍັງ?
    • 63) Classical Latin-LXII) Classical Latin,Sakkapañhā
      sutta
      - Quaeritur Sakka est -
      Omnium societatum attingere finem
      BENE FACITIS!
      & Vegetabile, fructus crescere cibum!
      Purify Maria!
      Et puer?
      Anser autem dat melodiis quidem simplicibus a Buddha scriptor Sakka
      Quaeritur: Quae est ratio cur Quidam populus assequantur metam?
    • 64) Classical Latvian-Klasiskā latviešu valoda,Sakkapañhā sutta
      - Sakka jautājums -
      Visiem biedrības, lai sasniegtu galīgo mērķi
      DARI LABU!
      Grow dārzeņu un augļu Pārtikas!
      Attīrīt Mind!
      Esi bērns!
      Buddha Dod diezgan vienkāršs Anser uz Sakka jautājumu: Kāds ir iemesls, kāpēc daži cilvēki Sasniegt galarezultāts?
    • 65) Classical Lithuanian-Klasikinė lietuvių kalba,Sakkapañhā Sutta
      - Sakka klausimas -
      Visose visuomenėse pasiekti galutinį tikslą
      DARYK GERĄ!
      Grow daržovių ir vaisių maistas!
      Išgryninkite Protas!
      Būkite vaikas!
      Buda Duoda gana paprasta Anser į Sakka klausimą: Kas yra priežastis, kodėl kai kurie žmonės pasiekia galutinis tikslas?
    • 66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Sakkapañhā sutta
      - Sakka d’Fro -
      Allen Gesellschaften Finale Schoss se
      DO GUTT!
      Wuessen Geméis & Fruit Food!
      Wesssen Geescht!
      Ginn e Kand!
      De Buddha Gëtt enger éischter Einfachen Anser zu Sakka d’Fro: Wat ass de Grond Verschidde der Final Goal se Leit?


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


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


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

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

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


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




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

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


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


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


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


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


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



    109) Classical Urdu- کلاسیکی اردو


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


    110) Classical Uyghur,
    Sakkapañhā sutta
    - Sakka نىڭ سوئالى -
    بارلىق جەمئىيەتلىرى ئاخىرقى نىشانىغا
    ياخشى!
    كۆكتات ۋە مېۋە يېمەكلىك ئاشقان!
    پاك كاللىسى!
    بىر بالا بولىدۇ!
    بەزى كىشىلەر ئاخىرقى نىشانىغا سەۋەبى نېمە: بۇت Sakka نىڭ سۇئال بىر بەلكى ئاددى Anser بېرىدۇ?


    111) Classical Uzbek-Klassik o’z,Sakkapañhā sutta
    - shaqqa ning Savol -
    Barcha jamiyatlari Final maqsadga erishish uchun
    Yaxshilik!
    Sabzavot va meva oziq-ovqat yetishtirish!
    Purify Mind!
    bir bola bo’ling!
    Ba’zi odamlar Yakuniy maqsad nima uchun sabab nima: Budda shaqqa savoliga juda oddiy Anser beradi?


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



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

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


    115) Classical Yiddish- קלאסישע ייִדיש


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

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




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  • 103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
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    Thank you.

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    & propagate from Kushinara Nibbana Bhumi
    Pagodahttp://sarvajan.ambedkar.orgto spread the words of the Awakened
    One to
    Do Good !
    Grow Vegetable & Fruit Food !
    Purify Mind !
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    Eat vegetable & fruit salads for mindful
    swimming.

    Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
    White Home
    An 18ft Dia Mindful Meditation Lab
    668, 5A Main Road, 8th Cross, HAL III Stage,
    Punya Bhumi Bengaluru
    Magadhi Karnataka
    Prabuddha Bharat Vishwa
    with THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD)
    9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,Bangalore-560075
    Phone: 25288672
    Email: ablehand@vsnl.com
    for
    (ALL
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    comments (0)
    01/28/22
    𝓛𝓔𝓢𝓢𝓞𝓝 4328 Sat 29 Jan 2022 Sakkapañhā Sutta — Sakka’s question —— All Societies to Attain Final Goal Do Good! Grow Vegetable & Fruit Food! Purify Mind ! Be Kind tenor.com/view/awaken-realitysb-gif-13776281 Practice & propagate from Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org to spread the words of the Awakened One to Do Good ! Grow Vegetable & Fruit Food ! Purify Mind ! Like Awakened One be Kind! Eat vegetable & fruit salads for mindful swimming.
    Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
    Posted by: site admin @ 6:46 am
    𝓛𝓔𝓢𝓢𝓞𝓝 4328 Sat  29 Jan 2022

    Sakkapañhā Sutta
    — Sakka’s question ——

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


    tenor.com/view/awaken-re

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

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    THE ASSOCIATION OF PEOPLE WITH DISABILITY (APD)
    9th B Main, LIC Colony, H.A.L. 3rd stage, Jeevanbhimanagar,
    Bangalore-560075
    Phone: 25288672  


    (ALL YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At
    APD. We provide a variety of plants and growth supplements inculuding:
    Indoor & Outdoor flowering & foliage plants. Ornamental
    Plants, Herbs, Medicinal & Aromatic Plants, Seasonal flowering
    Plants, Potting mix, Compost, Organic Pesticides. Gardening Help is
    also available to give Home service.)


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


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

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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



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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

    ayaṃ kho, devānaminda, hetu, ayaṃ paccayo yena midhekacce sattā diṭṭheva dhamme parinibbāyantī·ti.
    The Questions of God Sakka—Sakkapañha Sutta DN 21












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

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

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

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




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


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


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  • Sakkapañhā
    চুট্টা — চাক্কাৰ প্ৰশ্ন —— চূড়ান্ত লক্ষ্য প্ৰাপ্ত কৰিবলৈ সকলো সমাজ ভাল
    কৰক! পাচলি আৰু ফলৰ খাদ্য খেতি কৰক! মনক শুদ্ধ কৰক! দয়ালু হওক!


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

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



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

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

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

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

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

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









  • Village farming । Assam Farming । Organic farming assam । জৈৱিক পদ্ধতিৰে বিভিন্ন শাক পাচলিৰ খেতি

    Assam agricultureকৃষিৰ দ্বাৰা নতুন প্ৰজন্মৰ অসমীয়া কেনেদৰে স্বাৱলম্বী হব পাৰি ।




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










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


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







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