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01/31/22
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𝓛𝓔𝓢𝓢𝓞𝓝 4332 Tue 1 Feb 2022
Saḷāyatanavibhaṅga Sutta
— An analysis of the senses —
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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:
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.
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?
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?
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?
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, 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.’
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.
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?
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?
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?
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?
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 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.
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.
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.
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.
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.
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:
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.
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?
‘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?
‘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?
‘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.
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.
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?
‘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?
‘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?
‘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.
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.
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
Arya samaj vs Science Manusmriti Debunked
लालच,नफरत,भ्रम,जो
बुरा था,और अब कोई नहीं है,जो अच्छा है। तो यहां और अब इस जीवन में वह
बहुत अधिक नहीं है,लालच, नफरत और भ्रम की उनकी आग बुझ गई है और ठंडा हो गई
है;आनंद लेना,वह खुद में ईश्वरीय रूप से शुद्ध रहता है।
बुरा था,और अब कोई नहीं है,जो अच्छा है। तो यहां और अब इस जीवन में वह
बहुत अधिक नहीं है,लालच, नफरत और भ्रम की उनकी आग बुझ गई है और ठंडा हो गई
है;आनंद लेना,वह खुद में ईश्वरीय रूप से शुद्ध रहता है।
-
08) Classical Afrikaans– Klassieke Afrikaans
Arya Samaj vs Wetenskap Manusmriti debunkedDaar was gierigheid, haat, dwaling, wat sleg was, en nou is daar niemand
wat good.So hier & nou in hierdie baie lewe hy gebraaide nie meer
nie, sy vure van gierigheid, haat en dwaling is geblus & afgekoel
uit; ervaar geluk, bly hy goddelik suiwer in homself.
09) Classical Albanian-Shqiptare klasike,
Arya Samaj vs Shkenca Manusmriti debunked
Arya Samaj vs Shkenca Manusmriti debunked
Nuk ishte lakmia, urrejtja, mashtrimi, i cili ishte i keq, dhe tani nuk
ka asnjë, e cila është e mirë.so këtu dhe tani në këtë jetë ai nuk është
ditur, zjarret e tij të lakmisë, urrejtjes dhe mashtrimit janë shuar
dhe ftohur; Përjetimi i lumturisë, ai qëndron hyjnisht i pastër në
vetvete.
10) Classical Amharic-አንጋፋዊ አማርኛ,ሳይንስ
Manusmriti ሐሰት በእኛ Arya samaj
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
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।
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
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
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
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
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
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 desemmascaradaNo 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 sayopAdunay 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 DebunkedPanali 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 DebunkedCi 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 razotkriliBilo 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 odhalenaTam 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
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
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
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
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
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.
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33) Classical Filipino klassikaline filipiinlane,Arya
Samaj vs Science Manusmriti debunkedNagkaroon kasakiman, galit, maling akala, Aling ay hindi maganda, at
ngayon diyan ay wala, good.So-na kung saan ay dito at ngayon sa buhay na
ito napaka-siya ay wala nang tigang, ang kanyang mga apoy ng kasakiman,
galit at maling akala ay extinguished at cooled out ; nakakaranas ng
lubos na kaligayahan, siya’y tumatahan divinely purong sa kanyang
sarili.
34) Classical Finnish- Klassinen suomalainen,
Arya Samaj vs Science Manusmriti debunkedOli ahneus, viha, harhaluulot, mikä oli huono, ja nyt on none,
good.So-mikä on tässä ja nyt tässä hyvin elämässä, hän ei enää
rutikuiva, hän tulipalot ahneuden, vihan ja harhaluulot sammuvat ja
jäähdytetään ulos ; kokee Bliss, hän pysyy Jumalan puhdas itse. -
-
35) Classical French- Français classique,Arya
Samaj vs science Manusmriti démystifiéIl y avait la cupidité, la haine, l’illusion, ce qui était mauvais, et
maintenant il n’y en a pas, good.So-ce qui est ici et maintenant dans
cette vie, il est plus desséchait, ses feux de la cupidité, la haine et
l’illusion sont éteintes et refroidies, sur ; l’expérience bonheur, il
demeure divinement pur en lui-même. -
-
36) Classical Frisian- Klassike Frysk,Arya
Samaj vs Science Manusmriti DebunkedDer wie begearte, haat, bûn te wêzen, Dat wie min, en no is der gjinien,
good.So-dat is hjir en no yn dit tige libben is er net mear roastere,
syn fjurren ‘e begearte, haat en waan binne dôve en kuolle út ;
ûnderfine bliss, hy wennet godlik suver yn himsels. -
-
37) Classical Galician-Clásico galego,Arya
Samaj vs Science Manusmriti desenkedHabía a avaricia, o odio, a ilusión, que era malo, e agora non hai nada,
bo, que está aquí e agora nesta mesma vida non é máis parche, os seus
incendios de avaricia, odio e ilusión son extinguidos e arrefriados ;
Experimentando a felicidade, el cumpre divinamente puro en si mesmo. -
-
38) Classical Georgian-კლასიკური ქართული,Arya
Samaj vs მეცნიერება Manusmriti ფარდა ახადაიყო Greed, სიძულვილი, Delusion, რომელი Bath, და ახლა იქ არ არის, რომელი
Good.So აქ და ახლა სწორედ ამ ცხოვრების ის დამსკდარ მეტი, მისი ხანძრის
Greed, სიძულვილი და Delusion გადაშენებული და გაცივებული Out; გამოცდილება
Bliss, Hey იცავს Divinely Pure თავს. -
-
39) Classical German- Klassisches Deutsch,Arya
Samaj vs Science Manusmriti debunkedEs gab Gier, Hass, Täuschung, welches Bad, & jetzt gibt es keine,
was gut ist. Hier ist er hier und jetzt in diesem Leben ertun Erleben
Sie Glücksbein -
-
40) Classical Greek-Κλασσικά Ελληνικά,Arya
Samaj vs Επιστήμη Manusmriti DebunkedΥπήρχε απληστία, το μίσος, αυταπάτη, η οποία Μπανιέρα, και τώρα δεν
υπάρχει, η οποία είναι Good.So εδώ και τώρα σε αυτή την ίδια τη ζωή
Είναι Parched No More, πυρκαγιές του από απληστία, το μίσος και Αυταπάτη
σβήνουν & Ψύξη έξω? Ζήστε Bliss, Hey Ακολουθούνται Θεϊκά Αγνό στον
εαυτό του. -
-
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,આર્ય
સમાજ વિ વિજ્ઞાન મનુસ્મૃત્તિ debunkedલોભ, વેર, માયાનો, જે બાથ આવી હતી, અને હવે કંઈ, જે Good.So અહીં હવે આ ખૂબ
જ જીવન તેમણે છે પાર્ચડ કોઈ હોય, લોભ, વેર અને માયાનો આર બુઝાઇ ગયેલ &
Out કૂલ્ડ તેમના લાગેલી આગ છે; અનુભવ આનંદ, અરે પાલન Divinely પોતે શુદ્ધ. -
-
42) Classical Haitian Creole-Klasik kreyòl,Arya
Samaj vs Syans Manusmriti DebunkedTe gen Evaris, Hate, Awogans, Ki Bath, & Koulye a, gen Okenn, Ki se
Good.So Isit la & Koulye a, nan sa a Trè lavi Li se sèk k’ap tann
lapli Anyen ankò, Dife li nan Evaris, Hate & Awogans Èske extend
& refwadi soti; Eksperyans Bliss, Hey fè yonn divin Pi an tèt li. -
-
43) Classical Hausa-Hausa Hausa,Arya
Samaj vs Science Manusmriti DebunkedAkwai zari, kiyayya, Delusion, Wanne Bath, & Yanzu Akwai Babu, Wanne
ne Good.So Ga & Yanzu a cikin wannan Very Life Shi ne busasshiyar
No More, da gobara na zari, kalaman & r ?? u sõmammu & sanyaya
Out. Fuskanci ni’ima, Hey zaune Ikon Allah Pure a kanSa. -
-
44) Classical Hawaiian-Hawaiian Hawaiian,Arya
Samaj makou Science Manusmriti DebunkedAia ua manaʻo’ālunu, inaina mai ia, Delusion, O na kanawai hea Bateseba,
& Ano, Aia ka None, O na kanawai hea o Good.So Here & Ano, ma
keia loa Life He mea i pūlehuʻia No More, kona ahi o ka manaʻo’ālunu,
inaina mai & Delusion i pio & ho’ēmi lawe aku ai; Ka mahina
oluolu, Hey noho Divinely Pure i loko ona iho.
-
45) Classical Hebrew- עברית קלאסית
אריה Samaj vs מדע Manusmriti הפריךהיה חמדנות, שנאה, Delusion, איזה אמבט, & עכשיו אין כזה, וזה Good.So
כאן & עכשיו זה ממש הוא חיים חרוך No More, השריפות שלו חמדנות, שנאה
& Delusion מסולקת & קורר מתוך; חווה אושר, היי פועלים פלאה הטהור
בעצמו.-
46) Classical Hmong- Lus Hmoob,Arya
Samaj vs Science Manusmriti DebunkedMuaj Greed, ntxub, delusion, uas da dej, & Tam sim no muaj yog tsis
muaj, uas yog Good.So no & Tam sim no nyob rau hauv no heev lub neej
Nws yog parched Tsis Ntau, Nws hluav taws kub ntawm Greed, ntxub &
delusion Yog extinguished & Txias tawm; Kev Bliss, Hav abides txoj
kev uas Vajtswv Ntshiab nyob rau hauv nws tus kheej. -
-
47) Classical Hungarian-Klasszikus magyar,Arya
Samaj vs Science Manusmriti DebunkedVolt mohóság, a gyűlölet, téveszme, melyik fürdőkád, és jelenleg nincs,
melyik Good.So Here & Now ebben élete Ő kiszáradt No More, az Ő
tüzek mohóság, a gyűlölet és káprázat kialszik & Hűtött Out;
Tapasztalja Bliss, Hey marad isteni Pure önmagában. -
-
48) Classical Icelandic-Klassísk íslensku,Arya
Samaj vs Science Manusmriti debunkedÞað var græðgi, hata, blekking, sem bað, og nú er enginn, sem er góður.
Svo er hér og nú í þessu verki, er hann ekki lengur, eldur hans af
græðgi, hata og blekking slökkt og kælt út; Reynsla sælu, hey lifir
guðlega hreint í sjálfum sér. -
-
49) Classical Igbo,Klassískt Igbo,Arya
Samaj vs Science Manusmriti DebunkedE Anyaukwu, Hate, ịmụ anya arọ nrọ, nke Bath, & Ugbu a ọ dighi onye,
nke bụ Good.So a & Ugbu a Nnọọ Life Ọ bụ kpọrọ nkụ No More, Ya
akpali anyaukwu, Hate & ịmụ anya arọ nrọ Na anyụ & mma Ọ; Erite
Bliss, Hey nānọgide mo Chineke Ọcha onwe Ya. -
-
50) Classical Indonesian-Bahasa Indonesia Klasik,Arya
Samaj vs Ilmu Manusmriti DebunkedAda Keserakahan, Kebencian, Delusion, manakah di Bath, & Sekarang
Ada Tidak ada, Yang Good.So Here & Now di Sangat Hidup Dia kering No
More, Kebakaran Nya dari Keserakahan, Kebencian & Delusion yang
dipadamkan & Cooled Out; Mengalami Bliss, Hey berdiam Ilahi Murni
dalam diri-Nya. -
-
51) Classical Irish-Indinéisis Clasaiceach,Arya
Samaj vs Eolaíocht Manusmriti debunkedBhí saint, fuath liom, delusion, Cé acu Bath, & Anois Níl Níl aon
cheann, Cé acu is Good.So Anseo agus Anois sa An-Saoil sé go bhfuil
parched No More, a Tinte de Saint, Hate agus delusion múchtar &
fhuaraithe Amach; Taithí Bliss, Hey gcloífidh Óglaigh divinely Pure in
féin. -
-
52) Classical Italian-Italiano classico,Arya
Samaj vs Science Manusmriti DebunkedC’era avidità, odio, illusione, che vasca da bagno, e ora non c’è
nessuno, che è Good.So Qui e Ora, in questa stessa vita Egli è riarsa No
More, i suoi fuochi di avidità, odio e illusione si spengono e
raffreddato Out; L’esperienza Bliss, Hey Abides Divinamente puro in se
stesso. -
-
53) Classical Japanese-古典的なイタリア語,科学Manusmriti暴か対アーリヤ・サマージ
貪欲、憎悪、妄想、どのバスがあった、と今、この非常に生命彼にここ＆今Good.Soあるなし、より乾いNoで、貪欲、憎悪＆妄想Areの消滅＆アウト冷却の彼の火災はありません。ご自身でねえ死なない神のピュア、至福を体験してください。
-
-
54) Classical Javanese-Klasik Jawa,Arya
Samaj vs Ilmu Manusmriti debunkedAna watak ngongso, Hate, Delusion, Kang Bath, & Saiki Ana Ana, Kang
Good.So Kene & Saiki ing Banget urip Panjenenganipun punika ingkang
cengkar No More, fires Kang watak ngongso, Hate & Delusion Are
matèni & Cooled Out; NGALAMI Bliss, Hey tetep DIVINELY Pure ing
piyambak. -
-
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಆರ್ಯ
ಸಮಾಜ ವಿರುದ್ಧ ವಿಜ್ಞಾನ ಮನುಸ್ಮೃತಿ ತಳ್ಳಿಹಾಕಿದ್ದಾರೆದುರಾಶೆ ದ್ವೇಶ, ಡೆಲ್ಯೂಷನ್, ಯಾವ ಬಾತ್ ಸಂಭವಿಸಿದೆ, ಮತ್ತು ಈಗ ಇಲ್ಲ, ಈ ಬಹಳ ಲೈಫ್
ಅವರು ಇಲ್ಲಿ ಮತ್ತು ಈಗ Good.So ಆಗಿದೆ ಶೋಷಣೆಗೆ ಒಳಗಾದ ಯಾವುದೇ ಇನ್ನಷ್ಟು,
ಗ್ರೀಡ್ ದ್ವೇಶ & ಭ್ರಾಂತಿ ಮರೆಯಾದರು & ಔಟ್ ತಂಪಾಗುವ ಅವರ ಫೈರ್ಸ್ ಇದೆ;
ಅನುಭವ ಸ್ವತಃ ರಲ್ಲಿ ಆನಂದ, ಹೇ ಬದ್ಧವಾಗಿದೆ ದೇವತೆಯಂತೆ ಶುದ್ಧ. -
-
56) Classical Kazakh-Классикалық қазақ,Ғылым
Manusmriti разоблачен қарсы Арья самаджBath, және қазір өте Өмір Ол Толығырақ Parched Жоқ, Greed, жек және
қателесу Are өтелген & остыла Оның Өрттер осы жылы Мұнда & Енді
Good.So болып None, бар Greed, өшпенділік, қателесу, болды; Өзіне Эй
ұстанады Құдай қамтамасыз Таза, блаженство. -
-
57) Classical Khmer- ខ្មែរបុរាណ,អារីយ៉ា
Samaj ទល់នឹងវិទ្យាសាស្រ្ត Manusmriti Debunkedមានលោភលន់, ស្អប់, Delusion ដែលបាតជា, និងឥឡូវមានគ្មាន, ដែលជា Good.So
នៅទីនេះនិងឥឡូវនេះនៅក្នុងរឿងនេះខ្លាំងណាស់ជីវិតគាត់គឺជារាំងស្ងួតគ្មានភ្លើងនៃការលោភលន់សម្អប់និង
Delusion មានឧបករណ៍ពន្លត់និងត្រជាក់ចេញរបស់លោកគឺ; ធ្លាប់មានសុខៈ, តើ
Abidal របស់ព្រះសុទ្ធនៅក្នុងទ្រង់ផ្ទាល់។ -
-
58) Classical KinyarwandaArya
Samaj vs Science Manusmriti vyamazeHari umururumba, urwango, buheruka, Ni Bati, & Ubu Hari n’umwe, ni
ikihe Good.So Hano & Ubu mu iyi cyane Ubuzima Ni zikaranze Nta More,
imiriro bwe umururumba, urwango & buheruka bagenda bazimije &
gucururuka Out; Nuza Bliss, Hey Uguma Imana yatumye Pure mu ubwe. -
-
59) Classical Korean-고전 한국어,과학
Manusmriti 정체를 폭로 대 아리아 Samaj탐욕, 증오, 망상, 어떤 목욕이 있었다, 지금이 매우 생명 그는 여기에 & 지금 Good.So입니다 없음, 더 마른
아니오, 탐욕, 증오 및 망상된다 소멸 & 아웃 냉각 그의 화재가 없습니다; 자신의 행복, 안녕을 준수 신으로 순수 경험. -
-
60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),Arya
Samaj vs Science Manusmriti Debunkedbû çavbirçîtî, Hate, xapandineke, kîjan Bath heye, & Now e None,
kîjan Good.So Here & niha di vê Very Life Ew e ziwa No e More,
Agirên wî ji çavbirçîtî, Hate & xapandinê dişikên & Pit Out
hene; Ezmûna Bliss, Hey dimîne kesên Pure bi xwe. -
-
61) Classical Kyrgyz-Классикалык Кыргыз,Arya
Samaj и Science Manusmriti жоккоАч көздүк бар болчу, жек көрүп, адашуу, кайсы Бат, & Азыр эч ким,
бул абдан Life Ал куурулган жок, сүйүүгө Анын Fires Бул жерде жана азыр
Good.So болуп, Жек & жалгандык өчөт & сууган Out бар; Блисс, Hey
Мемуары Кудай Өзү тазалыгын учурашат. -
-
62) Classical Lao-ຄລາສສິກລາວ,Arya
Samaj vs ວິທະຍາສາດ Manusmriti debunkມີຄວາມໂລພ, ຄວາມກຽດຊັງ, Delusion, ທີ່ອາບນ້ໍາ, ແລະໃນປັດຈຸບັນມີບໍ່ມີ,
ຊຶ່ງແມ່ນ Good.So ນີ້ແລະໃນປັດຈຸບັນໃນຫຼາຍຊີວິດພຣະອົງເປັນທີ່ແຫ້ງແລ້ງຕ້ອງ No
More, ໄຟຂອງພຣະອົງ Greed, ກຽດຊັງແລະ Delusion Are extinguish &
ບາຍຄວາມຮ້ອນດ້ວຍ Out; ປະສົບການ Bliss, Hey Abides
ຫວັນອັນບໍລິສຸດໃນພຣະອົງເອງ. -
-
63) Classical Latin-LXII) Classical Latin,Arriani
Samajwadi nobis Scientia Manusmriti DebunkedEst autem cupiditas, odium, praegravat error, Quod Balnei convenerunt,
& nemo iam non est, & hic autem Good.So Quod sit Vita in Ipsum
et nulla Magis Urit, et in Existimantur incendia illa cupiditas, error
& odium & Cooled de apparet, extinguitur; Experiri Cicero,
Domine, maneat in se pure Divina sint. -
-
64) Classical Latvian-Klasiskā latviešu valoda,Arya
Samaj vs Zinātne Manusmriti DebunkedTur bija alkatība, naids, maldi, Kura Bath, un tagad ir Nav, Kas ir
Good.So šeit un tagad šajā ļoti dzīvi viņš ir izdedzis Ne vairāk, Viņa
Ugunsgrēku alkatības, naida un maldi tiek dzēstas un dzesēšanu Out;
Pieredze Bliss, Hey mīt dievišķi Pure sevī. -
-
65) Classical Lithuanian-Klasikinė lietuvių kalba,
Arja samadž vs Science Manusmriti demaskavoNebuvo Godumas, neapykantą, iliuzija, Kuris Vonia, ir dabar niekas,
kuris yra Good.So Čia ir Dabar tai labai gyvenimą jis yra gruzdintos ne
daugiau, Jo Gaisrai godumo, Hate & Delusion užgęsta ir aušinimo Out
Patirkite palaima, Ei pasilieka dieviškai Grynas savyje. -
-
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
Arya Samaj vs Science Manusmriti DebunkedEt war Gier, Hate, kleng, Wat Bath, & Elo Et gëtt näischt, wat
Good.So ass Hei & Elo an dësem ganz Life Hien ass liewensfeindlech
keng Méi, Seng Feiere vu Gier, Hate & kleng Sidd Extinguished &
gi si Eraus; Erfahrung Bliss, Hey hält sëch Divinely Pure an selwer. -
-
67) Classical Macedonian-Класичен македонски,Arya
Samaj vs наука Manusmriti разоткриениИмаше алчност, омраза, заблуда, која бања, и сега не постои, што е
добро. Тука овде и сега во овој живот тој не е исцеден повеќе, неговите
пожари на алчност, омраза и заблуда се изгаснати и ладени; Искуство
блаженство, еј се надева божествено чиста во себе. -
-
68) Classical Malagasy,класичен малгашки,Arya
Samaj vs Science Manusmriti diso izy irenyNisy fitiavam-bola, Fankahalana, Fiheveran-diso, izay Bath, &
Ankehitriny Tsy misy, izany hoe Good.So Eto & Ankehitriny ity
fiainana Very maina Izy no No More, ny Afo ny fitiavan-karena,
Fankahalana & Fiheveran-diso dia Amin’ny faty & tony Out;
Mahatsapa Bliss, Hey mitoetra avy amin’Andriamanitra Madio ao tenany. -
-
69) Classical Malay-Melayu Klasik,Arya
Samaj vs Sains Manusmriti dibukti palsuTerdapat Tamak, Benci, Khayalan, Yang Mandian, & Now Terdapat Tiada,
Yang Good.So sini & Sekarang dalam ini Sangat Life Dia Parched No
More, Kebakaran Nya Tamak, Benci & Delusion terhapus &
disejukkan Daripada; Alami Bliss, Hey mematuhi Ilahi Pure dalam
diri-Nya. -
-
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,ആര്യ
സമാജം വേഴ്സസ് സയൻസ് പെടിച്ചു ചികഞ്ഞുനോക്കാംഅത്യാർത്തിയും, വെറുപ്പ്, വഞ്ചനയിൽ, ബത്ത്, & ഇപ്പോൾ ഒന്നുമില്ല,
ഏതാണ് ഈ ഇവിടെ & ഇപ്പോൾ Good.So ആണ് വളരെ ലൈഫ് അവൻ മലർ കൂടുതൽ ഇല്ല,
അത്യാർത്തിയും, വിദ്വേഷ & വഞ്ചനയിൽ ഒക്കെയും കെട്ടുപോകും &
തണുത്തു ഔട്ട് ഓഫ് അവന്റെ തീയോ ആണ് നടക്കാത്ത ഉണ്ടായിരുന്നു; ഹേയ്
വസിക്കുന്നു ദൈവം തന്നിൽതന്നേ ശുദ്ധമായ സുഖാനുഭൂതിയുടെ അനുഭവം. -
-
71) Classical Maltese-Klassiku Malti,Arya
Samaj vs Xjenza Manusmriti debunkedKien hemm Avidez, Hatě, delużjoni, Liema Bath, & Issa Hemm Xejn,
Liema hija Good.So Hawnhekk & Issa f’dan Ħajja Huwa ħafna huwa
parched Nru Aktar, Nirien tiegħu ta ‘Avidez, Hate & delużjoni jiġu
meħlusa & mkessħa Out; Esperjenza Bliss, ħej abides divinely Pura
fil nnifsu. -
-
72) Classical Maori-Maori Maori,Arya
Samaj vs Science Manusmriti pōhēhēHe ko apo, Hate, Pohewa, nei Patehepa, & Na reira he tetahi, ko
tehea te mea Good.So Here & Na i roto i tenei Life ia Tino ko pahuhu
No More, ana ka ahi, o apo, Hate & Pohewa kua keto & matao Out;
Wheako Bliss, Hey e noho ana kupu atua Pure i roto ia ia. -
-
73) Classical Marathi-क्लासिकल माओरी,आर्य
समाज विज्ञान मनुस्मृतीने फोटो विलोभ, द्वेष, भ्रांती, कोणत्या बाथ आली, आणि आता काहीही नाही, जे या खूप
जीवन तो येथे आता Good.So आहे दुखत नाही आहे अधिक, लोभ, द्वेषयुक्त आणि
चुकीचा समज आहे विझलेली & बाहेर थंड त्याच्या शेकोटीचे आहे; आनंद, अहो
राहतो देवीचा स्वत: शुद्ध अनुभव. -
-
74) Classical Mongolian-Сонгодог Монгол,Шинжлэх
ухаан Manusmriti Debunked сүсэг Arya SamajШунал, үзэн яддаг, төөрөгдөл, аль нь орох байсан, & Одоо ч энэ яваа
.
насандаа тэр нь энд & Одоо Good.So юм хуурсан ямар ч их байна, шунал
үзэн ядах & төөрөгдөл юм унтрааж, хөргөлттэй Out Түүний гал гарч
байна; Bliss, Хөөе Abides Тэнгэрээр Өөртөө Цэвэр мэдрээрэй -
-
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),သိပ္ပံ
Manusmriti Debunked vs Arya Samajဗာသ, & Now ကိုအလွန်ဘဝကသူပိုသွေ့ခြောက်ခြင်းမရှိပါ, လောဘ, အမုန်းတရား
& ဘေးဥပဒ်တို့သည်ငြိမ်းအေး & ထဲကအအေး၏သူ၏မီးဖြစ်ပါသည်ဤသည်၌ဤတွင်
& Now ကို Good.So ဖြစ်ပါတယ်ဘယ်မျှရှိဘယ်ဟာလောဘ, မုန်း, ဘေးဥပဒ်ရှိ၏
ကိုယ်တော်တိုင်အတွက်ဟေးမှီခိုရာ Divinity သန့်စင်သော, Bliss ခံစားရသည်။ -
-
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),Arya
समाज बनाम विज्ञान Manusmriti Debunkedलालच, घृणा, भ्रम, कुन स्नान थियो, र अब यो धेरै जीवन उहाँले यहाँ र अब
Good.So छ कुन कुनै पनि, Parched कुनै थप छ, लालच, घृणा र भ्रम हो निभाउँछ र
बाहिर cooled उहाँको आगो छ; आनंद, अरे Abides ईश्वर आफूलाई शुद्ध अनुभव। -
-
77) Classical Norwegian-Klassisk norsk,Arya
Samaj vs Science Manusmriti DebunkedDet var grådighet, hat, vrangforestilling, som bad, og nå er det ingen,
noe som er bra Opplev Bliss, hei, hold deg guddommelig rent i seg selv.
-
78) Classical Odia (Oriya)Arya
Samaj ବିଜ୍ଞାନ Manusmriti Debunked vsେଲାଭ, ଘୃଣା, Delusion, କେଉଁ Bath ରେ ଥିଲା, ଏବଂ ବର୍ତ୍ତମାନ କିଛି ନୁହେଁ, କେଉଁ
Good.So ଏହା ଖୁବ୍ ଜୀବନ ସେ ରେ ଏଠାରେ & ବର୍ତ୍ତମାନ ହେଉଛି ଅଧିକ ଭଜା କୌଣସି
ହେଉଛି, େଲାଭ, ଘୃଣା & Delusion Are Extinguished & ଆଉଟ୍ Cooled ର
ତାଙ୍କର ଜାଳେଣି ରୂେପ ଅଛି; Bliss, ହେ ପାଳନ କରେ Divinely େହଉଛନ୍ତି ନିର୍ମଳ
ଅନୁଭବ। -
-
79) Classical Pashto- ټولګی پښتو
اريا د سماج vs علومو Manusmriti Debunkedوه نمه، پاروونکې، بادار، کوم حمام، او اوس شته هيڅ، کوم Good.So دلته او
اوس په دې ډير ژوند هغه دی وچ نه نور، د نمه، پاروونکې & بادار د کم دی
د مخنيوني & وکیوم و له جملې څخه د هغه د سوځيدنو؛ تجربې د ځان Bliss،
Hey خلګو پیغمبر خالص
-
80) Classical Persian-کلاسیک فارسی
آریه سماج در مقابل علم مانوسمریتی افشا و خنثیبود حرص و آز، نفرت، توهم، که حمام وجود دارد، و در حال حاضر هیچ کدام
Good.So در اینجا و حالا در این بسیار زندگی او خشک بدون است بیشتر، آتش او
از حرص و آز، نفرت و فریبند خاموش و سرد می شود از خارج وجود دارد؛ تجربه
سعادت، هی تابع الهی خالص در خود.
-
81) Classical Polish-Język klasyczny polski,
Arya Samaj vs Science Manusmriti debunkedByło chciwość, nienawiść, urojenia, która to kąpiel, i teraz nie ma
nikogo, co jest Good.So Here & Now w tym właśnie życiu jest Parched
No More, Jego Fires chciwości, nienawiści i urojony gasną i chłodzone
Out; Doświadcz Bliss, Hey trwa Divinely Czysta w Siebie. -
-
82) Classical Portuguese-Português Clássico,Arya
Samaj vs Ciência Manusmriti DebunkedHouve ganância, ódio, Delusion, Que Bath, e agora não há nenhuma, que é
Good.So Here & Now nesta vida Ele é Parched No More, seus fogos de
ganância, ódio e Delusion são extintas e refrigerado para fora;
Experimente Bliss, Hey habita divinamente pura em si mesmo. -
-
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
ਆਰੀਆ ਸਮਾਜ ਬਨਾਮ ਸਾਇੰਸ Manusmriti ਝੂਠਾਲਾਲਚ, ਨਫ਼ਰਤ, ਭਰਮ, ਕਿਹੜਾ ਬਾਥ ਸੀ, ਅਤੇ ਹੁਣ ਕੋਈ, ਕਿਸ Good.So ਇੱਥੇ & ਹੁਣ
ਇਹ ਆਪਣੀ ਉਸ ਵਿੱਚ ਹੈ ਪਿਆਸਾ ਕੋਈ ਹੈ ਹੋਰ, ਲਾਲਚ, ਨਫ਼ਰਤ ਅਤੇ ਭਰਮ ਦੇ ਹਨ ਬੁਝ ਅਤੇ
ਬਾਹਰ ਕੂਲਡ ਉਸ ਦੀ ਏ.ਬੀ.ਸੀ. ਹੈ; ਅਨੁਭਵ, Bliss, ਹੇ ਵੱਸਦਾ ਹੈ ਯਹੋਵਾਹ ਨੇ ਆਪਣੇ ਆਪ
ਨੂੰ ਸਫ਼ਾਈ. -
-
84) Classical Romanian-Clasic românesc,Arya
Samaj vs Science Manusmriti a debutatA fost lăcomie, ură, amăgire, ce baie, și acum nu există niciunul, care
este bun. Deci, aici și acum, în această viață, el nu mai este parched,
incendiile sale de lăcomie, ură și iluzie sunt stinse și răcite;
Experimentați fericirea, hei rămâne curentă în sine în sine. -
-
85) Classical Russian-Классический русский,Арья
Самай против науки Манусмрити разгадалБыла жадность, ненависть, заблуждение, какую ванну, и сейчас нет, что
это хорошо. Так что здесь и сейчас в этой жизни он больше не участвует,
его пожары жадности, ненависти и заблуждения погашены и остываются; Опыт
блаженства, эй пребывает богато чистым в себе. -
-
86) Classical Samoan-Samoan Samoa,Arya
Samaj vs Saienisi Manusmriti DebunkedSa Matapeʻapeʻa, inoino, faaseseega, Lea Taele, & lenei E leai se
tasi, O le fea e Good.So O & lenei i lenei Lava Olaga O ia mago Toe,
o Lana afi o Matapeʻapeʻa, ita & faaseseega Po ua tineia &
Cooled mai; Oo Bliss, Ei Abides faalelagi Pure in lava Ia.
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्आर्य समज् व्स् Scइएन्cए ंअनुस्म्रिटि ढेबुन्केड्
थेरे
wअस् ग्रीड्,हटे,डेलुसिओन्,wहिच् wअस् बड्,& नोw तेरे इस् नोने,wहिच्
इस् गूड्.Sओ हेरे & नोw इन् तिस् वेर्य् लिफ़े हे इस् पर्चेड् नो
मोरे,हिस् फ़िरेस् ओफ़् ग्रीड्,हटे & डेलुसिओन् अरे एxटिन्गुइशेड् &
cऊलेड् ओउट्; एxपेरिएन्cइन्ग् ब्लिस्स्,हे अबिडेस् डिविनेल्य् पुरे इन्
हिम्सेल्फ़्. -
-
88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Arya
Samaj vs Saidheans Manusmriti DebunkedBha Greed, Hate, mealladh, a tha a Bath, & Now Chan eil gin, a tha
Good.So Here is an-dè ann an seo Fìor Life Tha e Parched No More, His
Fires de Greed, Hate & mealladh bheil chur às & fuarachadh Out;
Eòlas Bliss, Hey Abides Divinely Pure ann fhèin.
-
89) Classical Serbian-Класични српски,Ариа
Самај вс Сциенце Манусмрити је задуженБило је похлепа, мржње, заблуде, која се купало, и сада нема, што је
добро. А сада и сада у овом животу не више је палио, његова пожара
похлепе, мржње и заблуде, а охлађена је и охлађена; Доживите блаженство,
хеј остали божанско чисто у себи. -
-
90) Classical Sesotho-Seserbia ea boholo-holo,Kumar
Samaj vs. Saense Manusmriti DebunkedHo na le e ne e le Meharo, Lehloeo, rainbow, Ke Bath, & Now Ho na le
ea mong, E leng Good.So Mona & Now ena haholo Bophelo O omeletseng
No More, mello ea Hae ea Meharo, Hate & rainbow Na tima &
folisoa Out; Latsoa Bliss, Hey o nna ke Molimo bo Hloekileng ka Boeena. -
-
91) Classical Shona-Shona Shona,Arya
Samaj Vs Science Manusmriti DebunkedPaiva Makaro, Ruvengo, kurasika, Izvo Bath, & Now hakuna, ndiwo
Good.So Pano & Zvino ichi Very Upenyu dzaoma No More, Moto aKe
Makaro, Ruvengo & kurasika Vanoshandisa radzimwa & haachandidi
Out; Kuona Bliss, Hey anogara naMwari Vakachena pachake.
-
92) Classical Sindhi,
آريا Samaj مدرسه سائنس Manusmriti Debunkedلالچ، نفرت، ڀولي، جنهن غسل، ۽ هاڻي ڪو، جنهن Good.So هتي ۽ هاڻي هن ۾ آهي
تمام زندگي هن ويران وڌيڪ نه، لالچ، نفرت ۽ ڀولي آهن پڪارڻ ۽ ٿڌو ٻاهر جو
سندس الانبن آهي نه آهي نه هو؛ نعمت تجربو، گهڻن سئزرلينڊ Divinely پاڻ ۾
شفاف.
-
93) Classical Sinhala-සම්භාව්ය සිංහල,
ආර්ය සමජ් එදිරිව විද්යා manusmritiකෑදරකම, වෛරී, මායාවක්, කුමන ස්නානය, දැන්, එය හොඳ නැත, කෑදරකම, වෛරය සහ
මායාවන් නිවා දමා සිසිල් කර ඇත. ප්රීතිය අත්විඳින්න, ඒයි දිව්යමය වශයෙන්
තමා තුළම පිරිසිදු ය. -
-
94) Classical Slovak-Klasický slovenský,
Arya Samaj vs Science Manusmriti odhalenáTam bol nenásytnosť, nenávisť, blud, ktorý Bath, a teraz tam je Žiadne,
čo je Good.So Tu a teraz v tomto živote, že je Parched No More, jeho
Požiare chamtivosti, nenávisti a halucinácie zaniknú a Chladená Out;
Zažite Bliss, Hey zostáva božsky čistý sám v sebe. -
-
95) Classical Slovenian-Klasična slovenska,
Arya Samaj vs Science ManusMriti DebunkedObstaja pohlep, sovraštvo, zablode, ki kopajo, in zdaj ni nobenega, kar
je dobro Izkušnje Bliss, hej spoštuje božansko čisto v sebi. -
-
96) Classical Somali-Soomaali qowmiyadeed,Arya
Samaj vs Science Manusmriti beenoobayWaxaa jiray nimadii, nacaybka, dhagar, Kuwaasoo Bath, & Hadda waxaa
jira ma jiro, kee baa Good.So Halkan & Haddaba this Aad Life Isagu
waa la dubay No More, Dabka uu ku bakhayli, nacaybka iyo dhagar
bakhtiyeen & qandaca Out, La kulmaan Naciima, Hey jiraa waaniyey
daahir ah isugu. -
-
97) Classical Spanish-Español clásico,Arya
Samaj vs Science Manusmriti desacreditadaHubo codicia, odio, ilusión, que baño, y ahora no hay ninguno, lo cual
es bueno. Así que aquí está aquí y ahora en esta misma vida, no se está
sumergido, sus incendios de la codicia, el odio y la ilusión se
extinguen y se enfrían; Experimenta la felicidad, hey se mantiene
divinamente puro en sí mismo. -
-
98) Classical Sundanese-Sunda Klasik,
Arya Sajik vs élmu Manusmrition DonuskedAya karingan, hate, Lupri, manaandi, sareng ayeuna henteu, anu sanés.So
di dieu & ayeuna pisan. Hate “Kacang, kosong Panginten Bliss, Hee
Ngaleungitkeun umum murni murni di dirina. -
-
99) Classical Swahili,Kiswahili cha Classical,Arya
Samaj vs Sayansi Manusmriti debunkedKulikuwa na Ufisadi, Hate, Delusion, ambayo Bath, & Sasa Kuna
Hakuna, Ambayo ni Good.So hapa & Sasa katika hii sana ya maisha Ni
kuokwa No More, Moto wake wa Ufisadi, Hate & Delusion ni kuzimwa na
Kilichopozwa Kati; Uzoefu Bliss, Hey, hukaa Allah Pure ndani yake. -
-
100) Classical Swedish-Klassisk svensk,Arya
Samaj vs Science Manusmriti krossatDet fanns Girighet, hat, vanföreställningar, Vilka Bath & Nu saknas,
Vilket är Good.So Here & Now i denna mycket Life Han är Parched No
More, Hans Bränder av girighet, hat och Delusion slocknar & Kyld ut;
Upplev Bliss, Hey förblir Divinely Ren i sig själv. -
-
101) Classical Tajik-тоҷикӣ классикӣ,Arya
Samaj против Илм Manusmriti Debunkedбуд, ҳирсу тамаъ, нафрат, ба фиребе, ки Батшобаъ нест, & Ҳоло Ҳеҷ,
ки Good.So Дар ин ҷо & Ҳоло дар ин Хеле ҳаёт аст бегиёҳ Не аст,
бештар, сӯхтор Ӯ дар ҳирсу тамаъ, нафрат & фиребе беш нестанд, хомӯш
& сард берун нест; Іис пурнеъмат, Ҳей сокин Худо Исоро пок дар дили
Худ.
-
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,ஆரிய
சமாஜ் Vs அறிவியல் Manusmriti debunkedபேராசை, வெறுப்பு, மாயை, குளியல் இருந்தது, இப்போது இல்லை, இப்போது யாரும்
இல்லை. இங்கே & இப்போது இப்போது இந்த வாழ்க்கையில் அவர் இன்னும்
parched, வெறுப்பு மற்றும் மாயை, வெறுப்பு & மாயை அணைக்கப்பட்டு &
குளிர்ந்து; அனுபவம் பேரின்பம், ஏய் தன்னை divinely தூய திருப்தி. -
-
103) Classical TatarФән
Manusmriti наукӕйы vs Arya SamajКомсызлык, нәфрәт, алдамак, кайсысы Бат бар иде, һәм хәзер бу бик Тормыш
Ул монда карау Хәзер Good.So кайсысы юк, More эчәм юк түгел, комсызлык,
Hate карау алдамак сты сүнгән карау Out бетсен Аның Гүзәлия бар; Үзенә
җәннәт, Эй торучы Аллаһы Чиста кичерә. -
-
104) Classical Telugu- క్లాసికల్ తెలుగు,ఆర్య
సమాజ్ vs సైన్స్ మనుస్మృతి సత్యమైనగ్రీడ్, హేట్, విరమణ, ఏ బాత్ ఉంది, ఇప్పుడు & ఏ ఈ చాలా లైఫ్ అతను
ఇక్కడ ఇప్పుడు & Good.So కావు, parched నో మోర్ ఉంది, గ్రీడ్, హేట్
& విరమణ ఆర్ ఆరిన & అవుట్ కూల్డ్ అతని మంటలు ఉంది; అతనే బ్లిస్, హే
అబిడ్స్ దేవుని ప్యూర్ అనుభవించండి. -
-
105) Classical Thai-ภาษาไทยคลาสสิก,Arya
Samaj VS Science Manusmriti Debunkedมีความโลภความเกลียดชังตำหนิซึ่งอาบน้ำและตอนนี้ไม่มีใครเป็นสิ่งที่ดีดังนั้นที่นี่
& ตอนนี้ในชีวิตนี้เขาถูก parched
อีกครั้งไฟแห่งความโลภความเกลียดชังและความหลงผิดของเขา ประสบการณ์ Bliss,
เฮ้อยู่ในตัวเขาเอง -
-
106) Classical Turkish-Klasik Türk,Bilim
Manusmriti Debunked vs Arya SamajAçgözlülük, Nefret, Yanılgısı’nda, hangi Banyosu vardı, ve şimdi bu çok
Hayat He içinde Burada ve Şimdi Good.So olan Yok, Daha Parched yok
olduğunu, Açgözlülük, Nefret & Sanrı Are sönmüş & Out Soğutmalı
Onun Yangınlar yoktur; Kendisi de Bliss, Hey Abides ilahi Saf yaşayın. -
-
107) Classical TurkmenBilim
Manusmriti ıalana vs Arya SamajBetnebislik, söýer, zatdy, Haýsy Bath bardy, we Indi bolsa örän
durmuşynda ol ýerde & Häzir Good.So bolsa hiç, has suwsan No,
betnebislik, ýigrenç we zatdy are söner we Out Soğutmalı Özüniň Fires
bar; Özüne duýguda, Hey tabynlykda Gökler Pure synap görmegiňizi. -
-
108) Classical Ukrainian-Класичний український,Arya
Samaj проти науки Манусмріті розвінчалиБув Жадібність, Ненависть, Ілюзія, Який ванна, і тепер Там немає Ні,
Який Good.So Ось і зараз в цьому житті він Parched No More, Його Пожежі
Жадібність, Ненависть і Ілюзій гасяться і Охолоджуваний Out; Досвід
Блаженство, Гей Abides Божественно Pure в Собі. -
-
109) Classical Urdu- کلاسیکی اردو
آریہ سماج بمقابلہ سائنس Manusmriti غلط ثابتلالچ، نفرت، برم، جس غسل تھا، اور اب یہ بہت زندگی وہ میں Good.So ہے جو
یہاں اور ابھی کوئی بھی نہیں، خشک نہیں ہے مزید، لالچ، نفرت و عظمت ہیں
بجھا عمومی آؤٹ ٹھنڈا کے اس کی آگ ہے؛ خود میں بلس، ارے کاربند رہتا الہی
خالص تجربہ.-
110) Classical Uyghur,
پەن Manusmriti Debunked vs Arya SamajПәстлик, ئۆچمەنلىك, قۇرۇق, قايسى يۇيۇنۇش بار ئىدى, & ئەمدى بۇ
ناھايىتى ھاياتلىق ئۇ بۇ يەردە & ھازىر Good.So بولۇپ پەقەت, كۆپ
Parched يوق بولۇپ, пәстлик, نەپرەتلىنىدۇ ۋە قۇرۇق بار يوقىلىدۇ ۋە سۈزۈش
ئۆچۈرگەن ئۇنىڭ ئوت بار ئىكەن; ئۆز-يىلى Bliss, Hey بويسۇنىدۇ ئىلاھى Pure
تەجرىبە.
-
-
111) Classical Uzbek-Klassik o’z,Fan
Manusmriti Debunked kabilar Arya SamajOchko’zlik, nafrat, g’ururdan, qaysi hammom bor edi, va endi bu Juda
hayoti ham shu yerda & Endi Good.So emas, yo’q, Boshqa qurigan Yo’q,
Ochko’zlik, Xotami & g’ururdan are so’nib & Out sovutish Uning
yong’in mavjud; O’zidan ham Bliss, Hey sodiq Xudo Pure tajriba. -
-
112) Classical Vietnamese-Tiếng Việ,Arya
Samaj vs Khoa học Manusmriti DebunkedCó sự tham lam, ghét, ảo tưởng, tắm, và bây giờ không có gì, đó là tốt.
Vì vậy, ở đây và bây giờ trong cuộc sống này, anh ta không bị khô, hỏa
hoạn của lòng tham, ghét & ảo tưởng được dập tắt và hạ nhiệt; Trải
nghiệm Bliss, hey abides thuần khiết trong chính mình. -
-
113) Classical Welsh-Cymraeg Clasurol,Arya
Samaj vs Gwyddoniaeth Manusmriti gwir a’r gauRoedd Trachwant, Casineb, dwyll, Pa Bath, & Now Mae Dim, Pa un yw
Good.So Yma & Nawr yn y Bywyd Ef Iawn yw parched No More, Ei Tanau
Trachwant, Casineb a dwyll yn cael eu diffodd & oeri Allan; Profiad
Bliss, Hey glynu dwyfol Pur yn ei Hun. -
-
114) Classical Xhosa-IsiXhosa zesiXhosa,
I-Arya Sammaj vs iNzululwazi ye-MnusmritieKwabawa, intiyo, inkohliso, ebhafi, kwaye ayikho, imililo yakhe, intiyo
kwaye ipholile; Amava oLonwabo, Heyi i-Deidis subse uThixo. -
-
115) Classical Yiddish- קלאסישע ייִדיש
אַריאַ סאַמאַדזש ווס וויסנשאַפֿט מאַנוסמריטי דעבונקעדעס איז געווען גריד, האַס, דילוזשאַן, וואָס באַט, & איצט עס איז קיין,
ווער איז Good.So דאָ & איצט אין דעם זייער לעבן ער איז פּאַרטשעד ניט
קיין מער, זיין Fires פון גריד, האַסן & דעלוסיאָן ביסט עקסטינגוישעד
& קאָאָלעד אָוט; דערפאַרונג בליסס, היי אַבידעס דיווינעלי ריין אין
זיך.-
116) Classical Yoruba-Yoruba Yoruba, Arya
Samaj vs Science Manusmriti debunkedNibẹ wà Okanjuwa, Awòn, ißina si, Eyi ti Bath, & Bayi Nibẹ ni Kò,
Ewo ni Good.So Nibi & Bayi ni yi gan Life O si jẹ gbigbẹ No Die rẹ
Ina ti Okanjuwa, Awòn & ißina si wa parun & tutu Out; Ni iriri
Bliss, Hey ngbé divinely Pure ni ara. -
-
117) Classical Zulu-I-Classical ZuluArya
Samaj vs Isayensi Manusmriti IyaphikiswaKube Ukuhaha, Inzondo, Usuke eduke, Yikuphi Bath, & Manje Kukhona
None, Yikuphi Good.So Lapha & Manje kule kakhulu Life He is
akhanzingiweyo No More, Imililo yakhe Yokuhaha, enenzondo & Usuke
eduke Benziwa acime & selehlile Out; Yazi Bliss, Hey uhlala
sizithobe Abahlanzekile qobo lwaKhe.
01/30/22
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 4:53 am
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!
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sarvajan.ambedkar.org
to spread the words of the Awakened One to
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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 >> Majjhima Nikāya
MN 137 (M iii 215)
Saḷāyatanavibhaṅga Sutta
{excerpt}
— An analysis of the senses —
[saḷāyatana-vibhaṅga]
30) Classical English,Roman,
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’.
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.
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.
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:
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.
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.
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.
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.
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.
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:
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.
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.
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.
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.
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.
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.
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.
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.
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.
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’.
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
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.
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.
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.
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.
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.
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.
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.
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.
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.
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;
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.
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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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’।
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08) Classical Afrikaans– Klassieke Afrikaans
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 -
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09) Classical Albanian-Shqiptare klasike,Gestuur
deur die Tathagata waardig en terecht selfwekend-die persoon wat in agt
rigtings geteister word Verwysing hiervoor is dit gesê -
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10) Classical Amharic-አንጋፋዊ አማርኛ,የ
Tathagata የሚገባ & የልብ ራስን ከእንቅልፉ-ግለሰቡ ስምንት directions.’Among ዋና
አሰልጣኞች ውስጥ ደጋፊዎች ደግሞ ተገርቶአል ዘንድ በ ሲነግሩኝ: እርሱ እነዚህን ሰዎች ‘ደግሞ ተገርቶአል ዘንድ
የማይገባኝ መካከል unexcelled አሰልጣኝ እንዲሆን እንዲህ ነው; ስለዚህ አለ & ውስጥ ነበር ለዚህ
ማጣቀሻ አለ ነበር
-
11) Classical Arabic-اللغة العربية الفصحى
- يقوده
Tathagata Worthy & بحق، الشخص الذي يحق - الشخص الذي سيتم ترويضه مع
مراعاة في ثمانية اتجاهات. قيل هو المدربين الرئيسيين، إنه مدرب غير مبرر
لهؤلاء الأشخاص يصلحون أن ترويض “: وهكذا قل ذلك وفي إشارة إلى هذا كان قال
-
12) Classical Armenian-դասական հայերեն,Steered է Tathagata Worthy & արդարացիորեն ինքնակառավարման-արթնացել-
ենթակա
անձի tamed երկրպագուներին է ութ directions.’Among վարպետության
մարզիչների նա ասել է, որ անգերազանցելի մարզիչ այդ մարդիկ տեղավորվում է
tamed ». Այսպէս էր դա ասել է, ի հղում է սա էր այն, - ասել է -
-
13) Classical Assamese-ধ্ৰুপদী অসমীয়া
তথাগাটাৰ
দ্বাৰা পৰিচালিত আৰু সঠিকভাৱে আত্ম-জাগ্ৰত - অনুৰাগীসকলক আঠটা দিশত
নিয়ন্ত্ৰণ কৰিব লগা ব্যক্তি। ‘মাষ্টাৰ প্ৰশিক্ষকসকলৰ মাজত, তেওঁক সেই
লোকসকলৰ অউৎকৃষ্ট প্ৰশিক্ষক বুলি কোৱা হয়’: এনেদৰে কোৱা হৈছিল আৰু ইয়াৰ
সন্দৰ্ভত কোৱা হৈছিল।
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
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
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
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
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
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tathaga
ta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tathag
ata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
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
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
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
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
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
33) Classical Filipino klassikaline filipiinlane,Steered
sa pamamagitan ng Tathagata, karapat-dapat at nang makatwiran sa sarili
nagising-ang tao upang mapaamo tagahanga out sa walong
directions.’Among master trainers, siya ay Said na maging ang unexcelled
trainer Ng Yaong mga tao magkasya sa amak ‘: ito ay osmanthus Said
& bilang pagtukoy sa ito ay ito Said34) Classical Finnish- Klassinen suomalainen,Ohjaama
Tathagata arvoinen ja oikeutetusti itse herännyt-henkilö kesytetyksi
fanit kahdeksassa directions.’Among mestari kouluttajien, hän on sanottu
olevan unexcelled kouluttaja niitä ihmisiä mahtuu kesytetyksi ‘: se oli
osmanthus Said & viitaten tämä oli se Mainitut-
-
35) Classical French- Français classique,Dirigé
par les Tathagata dignes et à juste titre réveillé - la personne à
apprivoiser des fans dans huit directions.’among maîtres entraîneurs, il
est dit que l’entraîneur excessionnel de ces personnes ajustaient à
apprivoiser ‘: a-t-il été dit et dans Référence à cela a été dit -
-
36) Classical Frisian- Klassike Frysk,Stjoerd
troch de Tathagata wurdich en mei rjocht wekker - de persoan om fan
fans te wêzen yn ‘e acht rjochting. Lawat it net fersykjen fan’ e
unexcelled trener fan dy minsken passe om te tamt ‘: sa waard it sein en
yn Ferwizing nei dit waard it sein -
-
37) Classical Galician-Clásico galego,Dirixido
pola Tathagata digna e xustamente a auto-espertar: a persoa que se
domina aos fanáticos en oito direccións .’among Master Trainers, dise
que é o adestrador inexplificado das persoas que se adaptaron a ser
domesticadas: Así foi dixo & in Referencia a isto foi que se dixo -
-
38) Classical Georgian-კლასიკური ქართული,საჭირო
მიერ Tathagata ღირსეული და სწორად თვითმმართველობის Awakened-პირის Tamed
Fans რვა Directions.’Among ტრენერს, ის განაცხადა, რომ unexcelled
ტრენერი იმ ხალხს, Fit უნდა იყოს Tamed “, ასე იყო ეს განაცხადა და იმ
მითითება, ეს იყო განაცხადა
-
39) Classical German- Klassisches Deutsch,Von
der Tathagata würdig und richtig selbst aufgewacht - die Person, die in
acht Richtungen gezüchtet werden soll Hinweis darauf wurde gesagt -
-
40) Classical Greek-Κλασσικά Ελληνικά,Υπό
την καθοδήγηση του Ταθαγκάτα Άξιος & Δικαίως Αυτο-ΑΦΥΠΝΙΣΗ-Το
πρόσωπο που πρέπει να τιθασευτούν Ανεμιστήρες σε οκτώ Directions.’Among
Δάσκαλος εκπαιδευτές, λέγεται ότι είναι ο ανυπέρβλητος Trainer αυτών των
ανθρώπων Fit που πρέπει να τιθασευτούν «: Έτσι ήταν το είπε & Σε
αναφορά σε αυτό το είπε -
-
41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,તથાગેટા
દ્વારા સંચાલિત અને યોગ્ય રીતે આત્મ-જાગૃત-વ્યક્તિને આઠ દિશામાં ચાહકોને
પસંદ કરવામાં આવે છે. ‘માસ્ટર માસ્ટર ટ્રેનર્સ, તે લોકોની અજાણ્યા ટ્રેનર
હોવાનું કહેવાય છે: આમ તે કહેવામાં આવ્યું હતું આનો સંદર્ભ તે કહેવામાં
આવ્યું હતું -
-
42) Classical Haitian Creole-Klasik kreyòl,Diriger
pa Tathagata merite & Rezon Oto-reveye-a moun nan yo dwe aprivwaze
Fanatik soti nan Uit Directions.’Among Mèt Fòmatè, li te di se yo
antrenè a unexcelled nan moun sa yo Fit yo dwe aprivwaze ‘: Men li te Di
& Nan referans a sa a te li te di -
-
43) Classical Hausa-Hausa Hausa,Tathagata
da ya dace & Daidai da kai da kansa ya kai magoya baya a cikin
manyan masu horar.’among Masters Tunanin wannan an ce -
-
44) Classical Hawaiian-Hawaiian Hawaiian,Hoʻokeleʻia
ma ka Tathagata pono & pono ka hoʻoponopono-hoala ae lakou i-ka
Person e E Tamed Fans lawe aku ai i loko o Ewalu Directions.ʻAmong Haku
Trainers, He mea I mai la ia, e E ke koa kanaka aʻo o ka poe People e
pono e E Tamed ‘: Ke’ī mai ua mea la & In Reference i keia ua mea la
-
45) Classical Hebrew- עברית קלאסית
- שנווט
ע”י העצמי התעורר-The Person הטאטהאגאטא הראוי & בצדק להיות אוהדים
מאולפים בחוץ שמונה Directions.’Among מאסטר המאמן, הוא אמר להיות מאמן
unexcelled של אלה Fit אנשים כדי להיות מאולף “: כך היה זה סעיד & ב
הפניה זו הייתה אותה אמרה
-
46) Classical Hmong- Lus Hmoob,Steered
los ntawm Tathagata tsim nyog & txoj cai tus kheej tus kws qhia
ntawv hauv yim tus tswv yim ntawm cov neeg uas tau hais tias ‘: yog li
yog nws tau hais & nyob rau hauv Kev siv rau qhov no yog nws tau
hais -
-
47) Classical Hungarian-Klasszikus magyar,Irányítja
a Tathágata Méltó & Okkal Self-Felébredt-személytől Tamed Fans ki a
nyolc Directions.’Among mester oktatók, Ő mondta, hogy a
felülmúlhatatlan Trainer azoknak az embereknek, Fit to Be Tamed „: Így
volt Said & A Hivatkozás ez volt az említett -
-
48) Classical Icelandic-Klassísk íslensku,Stýrt
með Tathagata verðugt og réttilega sjálf-vakna-maðurinn sem á að tæla
aðdáendur út í átta áttina. “Mörg þjálfarar, hann er sagður vera
unexcelled þjálfari þessara fólks sem passar til að vera tamed”: Þannig
var það sagt og í Tilvísun til þessa var það sagt -
-
49) Classical Igbo,Klassískt Igbo,Duziri
site Tathagata Kwesịrị Inye & ziri ezi na Self-n’ụra-The Onye Nwee
jiwo Fans Ọ na asatọ Directions.’Among Master Trainers, Ọ bụ kwuru
ga-Unexcelled ịzu Ndị People Fit Nwee jiwo ‘: Otú ọ bụ na ọ sị & Na
Reference na nke a bụ ya kwuru -
-
50) Classical Indonesian-Bahasa Indonesia Klasik,Dikarahkan
oleh Tathagata yang layak & benar-benar dibangkitkan sendiri -
orang yang akan dijinakkan penggemar di delapan arah Referensi untuk ini
katanya -
-
51) Classical Irish-Indinéisis Clasaiceach,Stiúrtha
ag an tathagata fiúntach agus an duine féin-mhúscailte - an duine le
bheith tamed ag lucht leanúna amach in ocht dtreoracha
máistir-oiliúnóirí. Thagairt a dhéanamh dó seo a dúirt sé -
-
52) Classical Italian-Italiano classico,Guidato
dal Tathagata Degno & perfettamente svegliato-la persona da Tamed
Fans in otto Directions.’Among Master Trainers, Egli si dice che sia
l’insuperabile Trainer di quelle persone Fit to Be Tamed ‘: Così è stato
detto & A il riferimento a questo è stato detto
-
53) Classical Japanese-古典的なイタリア語,TathAgataにふさわしい、当然の自己覚醒 - 人差し指を扇風機に釣り合う。これを参照したと言った -
-
54) Classical Javanese-Klasik Jawa,Steered
dening Tathagata Worthy & Rightly Self-Awakened-The Person dadi
Tamed Fans Out ing Wolung Directions.’Among Master Trainers,
Panjenenganipun punika Said dadi The Unexcelled Trainer Wong Wong Fit
dadi Tamed ‘: Mangkono iku Said & Ing Wigati kanggo iki ngandika -
-
55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,ಟಥಗಟಾ
ಯೋಗ್ಯ ಮತ್ತು ಬಲವಂತವಾಗಿ ಸ್ವಯಂ-ಜಾಗೃತಕಾರರು-ಎಂಟು ದಿಕ್ಕುಗಳಲ್ಲಿ ಅಭಿಮಾನಿಗಳನ್ನು
ಪಳಗಿಸಬೇಕೆಂದು .’ಯಾಂಗ್ ಮಾಸ್ಟರ್ ತರಬೇತುದಾರರು, ಆ ಜನರ ಅನುಚಿತವಾದ
ತರಬೇತುದಾರರಾಗಿದ್ದಾರೆ ಎಂದು ಹೇಳಲಾಗುತ್ತದೆ ‘: ಹೀಗೆ ಇದು ಹೇಳಿದೆ ಇದಕ್ಕೆ ಉಲ್ಲೇಖವು
ಹೇಳಲಾಗಿದೆ -
-
56) Classical Kazakh-Классикалық қазақ,Сегіз
Directions.’Among Master тренерлерге жылы Прирученные Жанкүйерлер тыс
болуы үшін Татхагата жақсы тұрарлық & әділ Өзін-Разбуженная-Person
басшылығымен, Ол приручили үшін адамдардың Fit туралы Unexcelled Тренер
деп аталады: Осылайша, ол былай деді & болды Бұл сілтеме ол айтылды -
-
57) Classical Khmer- ខ្មែរបុរាណ,ដឹកនាំដោយ Tathagata ដែលសក្ដិសមនិងការភ្ញាក់ដឹងខ្លួនត្រឹមត្រូវរបស់អ្នកគាំទ្រមួយរំពេចនៅក្នុងទិសដៅចំនួន 8 ។ យោងលើនេះត្រូវបានគេនិយាយ
-
-
58) Classical KinyarwandaYayobowe
na Tathagata akwiriye & Kubyuka byiza-gukanguka - umuntu ugomba
gushyirwaho abajura mu byerekezo umunani.’amng abatoza, avugwa ko ari bo
bivugwa ko ari bo bihuye ‘: bityo byavuzwe & in Reba kuri ibi byari
byavuzwe -
-
59) Classical Korean-고전 한국어,Tathagata가 합당한 & 당신에게 팬들을 8 방향으로 팬들을 쫓아내는 사람이 냄새를 맡는 사람을 조종했습니다. 그는 그 사람들이 길들이기에 적합한 사람들의 예상되는 트레이너라고합니다. 이것에 대한 언급은 그것이 말했다
-
-
60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),Ve
ji aliyê Tathagata Mûşî & Raşît Self-şiyar-The Person to Be Fans
Qezexistanê Out li Eight Directions.’Among Master Trainers, Ew e Said to
Be The Unexcelled Trainer ji wan kesên ku Fit to Be Qezexistanê ‘: Bi
vî awayî bû ew Said & In Çavkanî ji bo vê bû, got: -
-
61) Classical Kyrgyz-Классикалык Кыргыз,Түзүшүнөн
келип татыктуу & Туура Self-Awakened-The сегиз Directions.’Among
Master тренерлер менен Out багындыра Fans болуу үчүн адам тарабынан
кеттик, ал абдан мыкты адам багындыра болуу үчүн адамдар Дене тренери
“керек: Демек, Саид болгон жана-жылы бул шилтеме ал мындай деди: -
-
62) Classical Lao-ຄລາສສິກລາວ,ຜູ້ຊີ້ນໍາໃຫ້ຊາວຢິວຕື່ນຕົວແລະມີຄວາມຕື່ນເຕັ້ນໂດຍສະເພາະໃນສວນຄູສອນທີ່ບໍ່ໄດ້ກໍານົດໄວ້.:
ດັ່ງນັ້ນຈຶ່ງເວົ້າແລະໃນ ການອ້າງອີງເຖິງນີ້ແມ່ນໄດ້ກ່າວ -
-
63) Classical Latin-LXII) Classical Latin,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 ad hoc enim ait: -
-
64) Classical Latvian-Klasiskā latviešu valoda,Kuru
vada Tathāgata Cienīgs un pamatoti Self-pamodies-personu uz pieradināja
Fans aptver astoņas Directions.’Among Master Trenažieri, viņš teica Esi
unexcelled treneris no tiem cilvēkiem, Fit to pieradināja “: Tātad tas
bija Said & In Atsauce uz šo tas bija teikts -
-
65) Classical Lithuanian-Klasikinė lietuvių kalba,pagal
Tathagata Vertas & teisingai savivaldos pažadintas-Asmens
vairuojami į prijaukinti gerbėjų aštuoniose Directions.’Among Master
Trainers, Jis sako, kad nepranoksta treneris iš tų žmonių, tinkami
prijaukinti “: Taigi buvo sakoma & Be nuoroda į tai buvo sakoma -
-
66) Classical Luxembourgish-Klassesch Lëtzebuergesch,Hunn
déi Tathagata Worthy & Et si Selbstänneg-deen-der Persoun ze
erzéihen Fans Be Eraus an aacht Directions.’Among Master Turnschlappen,
Hien ass Said D’Unexcelled Trainer vun déi Leit Fit zu Be erzéihen “zu
Be: Sou war et Said & An Referenz op dës war et gesot
-
67) Classical Macedonian-Класичен македонски,Управуван
од Tathagata достоинствен и со право Авто-разбудените-Лице за да се
смират навивачи во осум Directions.’Among мастер обучувачи, Тој е тие да
се Unexcelled тренер на оние луѓе кои се вклопуваат да се смират “:
Така беше тоа го рече и во повикување на ова беше тоа го рече -
68) Classical Malagasy,класичен малгашки,Steered
ny Tathagata mendrika & Hevero ho Self-hofohazina-ilay olona mba ho
tambatambazana Fans Avy amin’ny valo Directions.’Among Master Trainers,
Izy no Said ho Mpanazatra ny Unexcelled Ireo Olona mendrika ny ho ho
tambatambazana ‘: Ka izany Said & In Reference ho izany dia nanao
hoe: -
-
69) Classical Malay-Melayu Klasik,Dikuasai
oleh Tathagata Worthy & betul-betul dibangkitkan-orang yang menjadi
peminat yang dijinakkan dalam lapan arah.’Among Master Trainers, beliau
dikatakan sebagai pelatih yang tidak terkawal dari orang-orang yang
patut dijinakkan ‘: Oleh itu, ia berkata dan masuk Rujukan kepada ini
Adakah ia berkata -
-
70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,തഥഗത
യോഗ്യൻ & ശരി സ്വയം ഉണർത്തി-പേഴ്സൺ ദശാബ്ദങ്ങളോളം എട്ട്
ദിരെച്തിഒംസ്.അമൊന്ഗ് മാസ്റ്റർ പരിശീലകർക്കുള്ള ൽ സൗഹൃദത്തിലായിരുന്നു
ഫാൻസ് ഔട്ട് ആയിരിക്കും, അവൻ സൗഹൃദത്തിലായിരുന്നു ആയിരിക്കും ആ ആളുകൾ
വ്യായാമം ഉനെക്സചെല്ലെദ് പരിശീലകൻ പറയുന്നു ‘അങ്ങനെ പറഞ്ഞു &-ൽ ഈ
പരാമർശം പറയപ്പെട്ടു -
-
71) Classical Maltese-Klassiku Malti,Mmanuvrati
mill-Tathagata Jixirqilhom & Ġustament Awto-tkebbset-Il-persuna li
Jridu Fannijiet tamed Out fil Tmien Directions.’Among Master Trainers,
Huwa Said Be Il Trainer unexcelled ta Dawk Nies Waħħal li Jridu tamed “:
Għalhekk ma kien Said & Fl referenza għal dan kien qal -
-
72) Classical Maori-Maori Maori,I
tukuna e te Tathagata Pai me te ara-tika-a-tangata kia tokowhitu ki a
ia i roto i te waru o nga kaiwhakangungu rangatira.’among. Tohutoro ki
tenei i kii -
-
73) Classical Marathi-क्लासिकल माओरी,ताथगाता
योग्य आणि योग्यरित्या स्वत: ची जागृत केली जाऊ शकते- त्या व्यक्तीला आठ
दिशेने चाहत्यांना पळवून लावले जाईल.’Among मास्टर प्रशिक्षक, त्यांना त्या
लोकांच्या अनपेक्षित प्रशिक्षक असल्याचे म्हटले जाते: अशा प्रकारे ते
म्हणाले आणि आत असे म्हटले गेले याचा संदर्भ तो म्हणाला होता -
-
74) Classical Mongolian-Сонгодог Монгол,Найман
Directions.’Among Мастер сургагч-д тэжээвэр фенүүд байхыг Рулай
зохистой & зөв өөрийгөө сэрээсэн-The этгээдийн жолоодохоор гэжээ
тэжээвэр байхыг хүмүүсийн Фит-н Unexcelled сургагч багш “байх явдал юм:
Тиймээс байсан бол Саид & сард энэ нь лавлагаа тэр гэж байсан юм -
-
75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),ရှစ်
Directions.’Among မာစတာလူ့အခွင့်အရေးသင်တန်းအတွက်ယဉ်ပရိသတ်များထဲက Be
ဖို့ Tathagata ထိုက် &
ဆီလျြောစှာကိုယ်ပိုင်နိုးထ-အဆိုပါပုဂ္ဂိုလ်တို့ကစတီယာရင်, သူယဉ် Be
မှသူများသည်ပြည်သူ့ Fit ၏ Unexcelled သင်တန်းပေး Be မှ Said ဖြစ်ပါတယ် ‘:
ထိုသို့ Said & ခုနှစ်တွင်ခဲ့သည် ဤကိုးကားစရာကပြောသည်ခဲ့သည် -
-
76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),टर्शुगाटा
योग्य र सही आत्म-ब्यूँगंछ - व्यक्तिलाई आठवटा दिशामा बाहिर फ्यानहरू
बनाइन्छ। ‘मास्टर प्रशिक्षकहरू, उनीसँग मिसाइन्छ’: यसैले यो भनियो यसको
सन्दर्भ यो भनिएको थियो -
-
77) Classical Norwegian-Klassisk norsk,Styrt
av Tathagata verdig og med rette selvvåknet - personen som skal tames
fans ut i åtte veibeskrivelser Henvisning til dette var det sagt
-
78) Classical Odia (Oriya)Tamed
Eight Directions.’Among ପ୍ରଭୁ Trainers ରେ ଆଉଟ୍ Fans Be ପାଇଁ Tathagata
େଯାଗ୍ଯ & ମାତମରେ ସ୍ୱୟଂ-ଜାଗ୍ରତ-The Person ଦ୍ୱାରା Steered, ସେ ସହେି
ଲୋକଙ୍କ ଫିଟ୍ ର Unexcelled ପ୍ରଶିକ୍ଷଣ େଦଉଥିବା ପୁରୁଷ Be ପାଇଁ Tamed ‘ହୁଅନ୍ତୁ
କହିେଲ ଅଟେ: ଏହିରୂେପ ଥିଲା ତାହା Said ରେ & In ଏହି କୁ ସନ୍ଦର୍ଭ ତାହା କହିଲେ
ଥିଲା -
-
79) Classical Pashto- ټولګی پښتو
- د
TATHAGATATATATARTARTARTERE لخوا چمتو شوی او په سمه توګه ځان وژونکي شخص،
هغه وویل چې د هغه خلکو په بدل کې فونګ ټرامرل کیږي چې دا به ورکړل شي. دې
ته مراجعه وشوه
-
80) Classical Persian-کلاسیک فارسی
- رو
هدف قرار بدن توسط تاتاگاتا شایسته و درستی خود بیدار-فرد به طرفداران رام
در هشت Directions.’Among ماستر ترینر، او گفته می شود رودست ترینر از این
افراد متناسببا برای اینکه رام: بنابراین آن سعید و در اشاره به این بود
که گفت:
-
81) Classical Polish-Język klasyczny polski,Kierowane
przez Tathagata Worthy & Self-słusznie obudziło-osoba, która ma
zostać ujarzmiony fanów w ośmiu Directions.’Among Mistrza Trenerów,
który jest uważany za nieprześcignionego nauczyciela z tych ludzi,
których można ujarzmić „: tak powiedziano & W odniesienie do tego
było powiedziane -
-
82) Classical Portuguese-Português Clássico,Dirigido
pelo Tathagata arahant, perfeitamente-Awakened-A pessoa a ser Tamed Fãs
em oito Directions.’Among Mestre Trainers, ele é dito ser o insuperável
instrutor dessas pessoas Fit to Be Tamed ‘: Assim foi dito e em a
referência a este é que foi dito -
-
83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,Tathagata
ਯੋਗ ਅਤੇ ਉਚਿਤ ਸਵੈ-ਜਾਗ-The ਵਿਅਕਤੀ ਦੁਆਰਾ ਸੇਧ ਅੱਠ Directions.’Among ਮਾਸਟਰ
ਟਰੇਨਿੰਗ ਵਿੱਚ ਬਾਹਰ ਨੂੰ ਸਿਧਾਇਆ ਪੱਖੇ ਹੋਣ ਲਈ, ਉਸ ਨੇ ਕਿਹਾ ਕਿ ਉਹ ਲੋਕ Fit ਦਾ
ਸਰਵਸ੍ਰੇਸ਼ਟ ਹੈ ਟ੍ਰੇਨਰ ਨੂੰ ਸਿਧਾਇਆ ਰਹੋ ਕਰਨ ‘ਹੋਣ ਦਾ ਹੈ: ਇਸ ਲਈ ਸੀ ਕਿ ਇਹ ਕਿਹਾ
ਅਤੇ ਵਿੱਚ ਇਸ ਨੂੰ ਕਰਨ ਲਈ ਹਵਾਲਾ ਇਹ ਕਿਹਾ ਗਿਆ ਸੀ -
-
84) Classical Romanian-Clasic românesc,Direcționată
de Tathagata demn și de sine stătătoare de sine - persoana care urmează
să fie ventilatoare în opt direcții. Formatori de master, el se spune
că este antrenorul onest al acelor oameni potriviți să fie îmblânzită “:
Astfel a fost spus și în Referire la acest lucru a fost spus -
-
85) Classical Russian-Классический русский,Управляемый
Таттагатой достойным и справедливо выбудил - человек, которого
приручены поклонникам в восьми направлениях. «Мастер-тренажеры», он
сказал, что он необоснованный тренер тех людей подходит, чтобы быть
приручены «: таким образом, это было сказано и в Ссылка на это было
сказано -
-
86) Classical Samoan-Samoan Samoa,Uli
e le Tathagata Agavaa & saʻo Self-fagua-O le Tagata e Avea Tamed
ili Atu i le Toavalu Directions.ʻAmong Matai Trainers, Ia Said e Avea le
faiaoga Unexcelled o latou tagata e tatau ona Ia Tamed ‘: Sa faapea
Said & I faasinomaga i lenei na fai mai
-
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
Sटीरेड्
ब्य् ते ठतगट wओर्त्य् & रिघ्ट्ल्य् सेल्फ़्-अwअकेनेड्—ते पेर्सोन् टो
बे टमेड् फ़न्स् ओउट् इन् एइघ्ट् डिरेcटिओन्स्.’आमोन्ग् मस्टेर्
ट्रैनेर्स्,हे इस् सैड् टो बे ते उनेxcएल्लेड् ट्रैनेर् ओफ़् तोसे पेओप्ले
फ़िट् टो बे टमेड्’ः तुस् wअस् इट् सैड् & इन् रेफ़ेरेन्cए टो तिस् wअस्
इट् सैड्
-
88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,Air
a stiùireadh le Tathagata Worthy & ceart Fèin-dùsgadh-The Person a
bhith Tamed Fans Out ann an Ochd Directions.’Among Master Trainers, Tha e
ag ràdh gur e Unexcelled Trainer nan daoine Fit a bhith Tamed “: Mar a
bha e Said & Ann Fiosrachadh a bha seo thuirt e
-
89) Classical Serbian-Класични српски,Управљали
татхагатом достојно и с правом се само пробудио - особа која се
приписује навијачима у осам упутстава .’амонг мастер тренери, он се каже
да је необјављени тренер оних људи који се приписују ‘: Тако је било у
питању Референца на то је речено -
-
90) Classical Sesotho-Seserbia ea boholo-holo,Tsamaisoa ke Tatagagata se tšoanelehang le ho tsosoa ka nepo Ho bua ka sena ho ile ha bolela
-
-
91) Classical Shona-Shona Shona,Pavakandirambidza
kushamwaridzana nerimwe nokuda Tathagata Vakakodzera & Vane
Self-kumutswa-The Person Kuva akapingudzwa Fans Out muna misere
Directions.’Among Master nevadzidzisi, Ndiye Said Kuva Unexcelled
Trainer Vaya People Kukodzera kudzikama ‘: Saizvozvo wakange Said &
In Reference iyi akanga akati
-
92) Classical Sindhi,
- جي
Tathagata ساراھيل ۽ خلفاء نفس-وڃين-شخص جي Steered اٺ Directions.’Among
ماسٽر تربيت ڏيندڙ ۾ تابعدار مداح مان ٿي، هن جو تابعدار ٿي جيڪي ماڻهو
مناسب جو Unexcelled کي سڌائڻ وارا چيو وڃي ٿو ته آهي ‘: اهڙيء طرح هو ان
کي چيو ۽ ۾ هن جي حوالي ان کي چيو ويو
-
-
93) Classical Sinhala-සම්භාව්ය සිංහල,මෙම
Tathagata වටින සහ නිසි ස්වයං-අවදි-පුද්ගලයා විසින් සංසදයක් අට
Directions.’Among ප්රධාන පුහුණුකරුවන් දී හීලෑ විදුලි පංකා සිදු කිරීමට,
ඔහු හීලෑ යුතු අයගේ ජනතා ෆිට් වල Unexcelled පුහුණුකරු බව පැවසේ ‘: මේ අනුව
එය මෙසේ පැවසීය සහ දී කරන ලදී මෙම විමර්ශන කී -
-
94) Classical Slovak-Klasický slovenský,Riadený
TATHAGATA WORDY & PRAVDA SAMOUKOVANÉ - OSOBA, KTORÉ SA BYŤ VYKONANÉ
V OBCHODOVÝCH DIESTROJECÍCH TREKCIE. Odkaz na to bolo povedané
-
95) Classical Slovenian-Klasična slovenska,ki
jih je Tathagata Vredni in pravilno Self-prebudil-oseba, ki usmerja k
Bodite udomačil Ventilatorji v osmih Directions.’Among Master trenerje,
On je dejal, da je Unexcelled Trener tistih ljudi, sposobne za udomačil
“: Tako je bilo rečeno & V sklicevanje na to je bilo rečeno -
-
96) Classical Somali-Soomaali qowmiyadeed,Livorno
oo ay ku Tathagata Istaahil & hagaagsan Is-toosay-The Person in
Noqo Taageerayaasha rabbeeyey Out in Siddeed Directions.’Among Master
Tababarayaasha, wuxuuna la sheegay in Unexcelled tababaraha ee ah kuwa
Dadka istaahilin in loogu rabbeeyey ’saasaana ku jiray Said & In
tixraaca in this ahaa waxa uu sheegay in -
-
97) Classical Spanish-Español clásico,Dirigido
por Tathagata digno y con razón, ausentada, la persona que se le debe
dominar a los fanáticos en ocho direcciones. “Jamás maestros
entrenadores, se dice que es el entrenador sin excedentes de aquellas
personas que encajan para ser domesticadas”: así se dijo y en La
referencia a esto fue dicho -
-
98) Classical Sundanese-Sunda Klasik,Steered
ku Tathagata pantes & rightly Timer Awakened-baé kana Kudu Tamed
Fans Out di Dalapan Directions.’Among Master Trainers, Anjeunna bisa
disebutkeun The Unexcelled palatih ti Jalma Jalma Fit janten Tamed ‘:
Jadi éta eta Said & Dina rujukan ka ieu kitu ceuk -
-
99) Classical Swahili,Kiswahili cha Classical,Lililoongozwa
na Tathagata anastahili na haki ya kujitegemea-mtu anayepigwa mashabiki
nje ya maelekezo nane.’among wakufunzi wa bwana, anasemekana kuwa
mkufunzi asiyejulikana wa watu hao wanafaa kuwa amepigwa ‘: hivyo
ilikuwa imesema & ndani Rejea ya hii ilikuwa alisema -
-
100) Classical Swedish-Klassisk svensk,Styrd
av Tathagata värdig och med rätta självväckt-den person som ska tämjas
fans ute i åtta riktlinjer. “Among master tränare, han sägs vara den
oexcellerade tränaren av de människor som passar att vara tamed”:
Således sagt och i Hänvisning till detta var det sagt -
-
101) Classical Tajik-тоҷикӣ классикӣ,Аз ҷониби Tatagata сазовори ва бедарак шуд - шахсе, ки бо худ мухлисон ба даст оварда шудааст Истинод ба ин гуфта шудааст
-
102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,எட்டு
திசைகளில் ரசிகர்களுக்கு ரசிகர்களைத் தகர்த்தெறிந்த நபரைக்
கொன்றுவிடுவார். ‘மாஸ்டர் பயிற்சியாளர்கள், அந்த நபர்களின் அழிக்கப்படாத
பயிற்சியாளராக இருப்பதாக கூறப்படுகிறது’: இதனால் அது கூறப்பட்டது. இதைப்
பற்றிய குறிப்பு அது கூறியது -
-
103) Classical TatarСигез
Directions.’Among Мастер Тренерлар алып төяп җанатарлары торырга
Tathagata лаеклы карау Сайлап үзидарә сорашсыннар-The Шәхес ёкары, диде
ул телне булырга кешеләр Fit турында Unexcelled Trainer бул тора: әнә
иде әйтте карау елда бу Белешмә әйтелде -
-
104) Classical Telugu- క్లాసికల్ తెలుగు,Tathagata విలువైన & సరిగా స్వీయ మేల్కొనే-వ్యక్తి ఎనిమిది ఆదేశాలు లో అభిమానులు tamed at దీనికి సూచన అది చెప్పబడింది
-
-
105) Classical Thai-ภาษาไทยคลาสสิก,นำโดย
Tathagata สมควรและถูกต้องด้วยตัวเองตื่นขึ้นมา-บุคคลที่จะเป็นแฟน ๆ
เชื่องออกในแปด Directions.’Among โท Trainers
เขาเป็นบอกว่าจะไม่มีใครเทรนเนอร์ของผู้คนที่เหมาะสมที่จะฝึกให้เชื่อง ‘:
ดังนั้นเป็นเรื่องที่กล่าวว่าและใน อ้างอิงถึงนี้คือก็กล่าวว่า -
-
106) Classical Turkish-Klasik Türk,Tathagata
tarafından yönetilecek ve haklı olarak kendini uyandırdı - sekiz yönde
hayranlıkları evcilleştirilecek kişi. ‘OMong Master Trainers, bu
insanların mutfsuz eğitmen olduğu söyleniyor’: Böylece ve içinde dedi.
Buna referans söylendi -
-
107) Classical TurkmenSekiz
Directions.’Among Master Instruktor Out tötänden Fans Be Tathagata
başarnykly we dogry öz-ýaradypdy-The adam tarapyndan goldanan hem Alla
Said tötänden boluň adamlaryna ITF Unexcelled Trainer bolup durýar:
Şeýlelikde boldy diýildi we ýylda goşulýan, aýdylýar boldy -
-
108) Classical Ukrainian-Класичний український,Керований
по Татхагата Гідний & Справедливо Self-пробуджені-Людина, щоб бути
приручені Вентилятори в восьми Directions.’Among майстер тренерів, Він
сказав, щоб бути неперевершеними тренер з тих людей, придатний для
приручити «: Так було сказано і в посилання на це було сказано
-
109) Classical Urdu- کلاسیکی اردو
- Tathagata
قابل اور صحیح طور پر خود بیداری کی طرف سے بھاگ گیا - شخص کو آٹھ سمتوں
میں مداحوں کو ٹھنڈا کرنے کے لئے .مغ ماسٹر ٹرینرز، انہیں کہا جاتا ہے کہ
ان لوگوں کے غیر معمولی ٹرینر بننے کے لئے فٹ کیا جاتا ہے ‘: اس طرح یہ کہا
گیا تھا اس کا حوالہ دیا گیا تھا
-
-
110) Classical Uyghur,
- سەككىز
Directions.’Among Master Trainers ئوقۇپ Tamed ئەگەشكۈچى بولۇشقا
Tathagata لايىق & توغرىغا ئۆزىنى Awakened-The كىشىنىڭ Steered, ئۇ
مۇنداق دېدى: Tamed بېرىلىدۇ كىشىلەر لايىق بولغان Unexcelled مەشىق
»بولىدۇ: شۇنداق بولۇپ بۇنى &-يىلى بۇ نەقىل ئۇنىڭ دېدى ئىدى
-
-
111) Classical Uzbek-Klassik o’z,Sakkiz
Directions.’Among Master trenerlar bilan Out tiyilgan va tiyilmoqda
Fans bo’ling uchun Tathagata loyiq & az Self-uyg’ongan-The Shaxsning
uddaladi, dedi tiyilgan va tiyilmoqda bo’ling odamlarni yaroqli noyob
Trainer bo’lish: Shunday qilib bo’ldi bu Said & yilda bu yozuvlar u
dedi edi -
-
112) Classical Vietnamese-Tiếng Việ,Chỉ
đạo bởi Tathagata xứng đáng & tự đánh thức đúng người đã được thuần
hóa người hâm mộ trong tám chỉ đường. Giảng viên chính của thầy, ông
được cho là huấn luyện viên chưa được khám phá của những người đó phù
hợp để được thuần hóa ‘: Do đó, nó đã nói & trong Tham chiếu đến đây
là nó nói -
-
113) Classical Welsh-Cymraeg Clasurol,Wedi’i
lywio gan y tagahata teilsy a hunan-ddeffroad-deffro-y person i fod yn
gefnogwyr tamed allan yn wyth prif hyfforddwyr gyfarwyddyd. Cyfeiriodd
at hyn a ddywedodd -
-
114) Classical Xhosa-IsiXhosa zesiXhosa, Ubhekiswe
yi Tathagata Sifanele & Bonakalisa Self-ayivukanga-The Person ukuba
ziyadanjiswa Fans Out ngo Eight Directions.’Among Master Abaqeqeshi,
yena kuthiwa The Unexcelled Trainer Wabo Abantu Lingana ziyadanjiswa ‘:
Wamhle ke Said & E Isalathisi koku kusithiwa
-
115) Classical Yiddish- קלאסישע ייִדיש
- סטירד
דורך די טאַטהאַגאַטאַ וואָרטהי & ריגהטלי אַליינ-אַוואַקענעד-דעם
מענטש צו זיין טאַמעד פאַנס אויס אין אַכט דירעקטיאָנס.’אַמאָנג בעל
טריינערז, ער איז געזאגט צו זיין די ונעקססעללעד טראַינער פון יענע מענטשן
פּאַסיק צו זיין טאַמעד ‘: אַזוי האָט איז געווען עס סאַיד & אין
דערמאָנען צו דעם איז געווען עס געזאגט
-
-
116) Classical Yoruba-Yoruba Yoruba, Titegun
nipasẹ Thagagata yẹ & Lõtọ di mimọ-eniyan-ẹni ti o wa lati ta awọn
egeb onijakidijagan ti o wa ni awọn itọnisọna mẹjọ.’among Itọkasi si eyi
ni o sọ -
-
117) Classical Zulu-I-Classical ZuluIqondiswa
iphini le Tathagata Njengabakufanelekele & Abathambekele
Self-ukuvuswa-UMuntu zingezokuthanjiswa Abalandeli Out e Eight
Directions.’Among Master Abaqeqeshi, He is kuthiwa Unexcelled Umqeqeshi
Walabo Abantu Fit zingezokuthanjiswa ‘: Ngakho kwaba ke Said & Ngo
Inkomba lokhu kwaba ke wathi
Vision
A world of peace,justice & sustainability
Mission
To cultivate harmony among the world’s religious &
To foster their engagement with the world & its guiding institutions to address the critical issues of our time.
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2023 Parliament of the World’s Religions
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1893 World Parliament of Religions is the landmark beginning of the
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world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
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Home | Parliament of the World’s Religions
The
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
1893 World Parliament of Religions is the landmark beginning of the
modern interfaith movement. Today’s Parliament Convenings are the
world’s largest and most inclusive interfaith gathering, with an average
attendance of 8,000 participants.
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.
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.
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.
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’.
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
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.
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.
01/29/22
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:33 pm
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!
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.
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
Kushinara Nibbana Bhumi Pagoda
sarvajan.ambedkar.org
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 Vishva
The perfect Awaken Realitysb Animated GIF for your conversation. Discover and Share the best GIFs on Tenor.
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- Sakka se vraag -
Alle samelewings te Finale doel te bereik
Doen goed!
Groei groente en vrugte Food!
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?
-
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Sutta09) Classical Albanian-Shqiptare klasike,Sakkapañhā- Pyetja Saka-së -Të gjitha shoqëritë për të arritur qëllimin përfundimtarBej 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 ማኅበረሰቦችመልካም 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?
- 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?
- 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?
- 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?
- 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?
- 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）,Sakkapañ
hāsutta
- 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?
- 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?
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?
- 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?
- 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?
- 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
ធ្វើបានល្អ!
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?
- 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?
- 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?
- 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?
- 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?
- 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?
- 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؟
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?
- 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?
- 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?
- 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?
- 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?
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?
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?
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,
106) Classical Turkish-Klasik Türk,
107) Classical Turkmen
108) Classical Ukrainian-Класичний український,
109) Classical Urdu- کلاسیکی اردو
110) Classical Uyghur,
111) Classical Uzbek-Klassik o’z,
112) Classical Vietnamese-Tiếng Việ,
113) Classical Welsh-Cymraeg Clasurol,
114) Classical Xhosa-IsiXhosa zesiXhosa,
115) Classical Yiddish- קלאסישע ייִדיש
116) Classical Yoruba-Yoruba Yoruba,
117) Classical Zulu-I-Classical Zulu
Thank you.
Willing
to be a working partner with your esteemed organisation to Practice
& propagate from Kushinara Nibbana Bhumi
Pagodahttp://sarvajan.ambedkar.orgto spread the words of the Awakened
One to
to be a working partner with your esteemed organisation to Practice
& propagate from Kushinara Nibbana Bhumi
Pagodahttp://sarvajan.
One to
Do Good !
Grow Vegetable & Fruit Food !
Purify Mind !
Be Kind!
Eat vegetable & fruit salads for mindful
swimming.
swimming.
Kushinara Nibbana Bhumi Pagoda http://sarvajan.ambedkar.org
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YOUR GARDENING NEEDS: Visit APD’S Horticulture Training Center At APD.
We provide a variety of plants and growth supplements inculuding: Indoor
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Medicinal & Aromatic Plants, Seasonal flowering Plants, Potting
mix, Compost, Organic Pesticides. Gardening Help is also available to
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kindly help and encourage with your advice to grow vegetables in pots and fruit bearing trees.
01/28/22
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 6:46 am
Posted by: site admin @ 6:46 am
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