Free Online JC PURE INSPIRATION for free birds 🐦 🦢 🦅 to grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🪴 🌱 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒 Youniversity
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01/13/22
𝓛𝓔𝓢𝓢𝓞𝓝 4313 Fri 14 Jan 2022 All men & women start growing vegetables & fruit bearing dwarf plants in pots to overcome hunger the worst kind of illness & to save precious lives.Share this with all Political leaders,religious heads and universities of the world.Then we will create Awakened Universe A Zen Harvest “Even fear is frightened by the bodhisattva’s fearlessness.” Earth, air, water, fire and space Combine to make this food Numberless beings give their life and labor that we may eat. May we be nourished that we may nourish life!
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 8:35 pm
𝓛𝓔𝓢𝓢𝓞𝓝 4313 Fri 14 Jan 2022
All
men & women start growing vegetables & fruit bearing dwarf
plants in pots to overcome hunger the worst kind of illness & to
save precious lives.Share this with all Political leaders,religious
heads and universities of the world.Then we will create Awakened
Universe

A Zen Harvest
“Even fear is
frightened by the bodhisattva’s fearlessness.”

Earth, air, water, fire and space
Combine to make this food
Numberless beings give their life and labor that we may eat.
May we be nourished that we may nourish life!
Grow Plant Growth GIF by ADWEEK


A Zen Harvest

Veterans
of Green Gulch Farm joined with Bay Area leaders and activists to
distribute their sangha-grown vegetables where it was needed most.

One
of the last formal ceremonies offered at Green Gulch before the sangha
began sheltering in place was the annual seed-sowing ceremony, which
opened this year’s agricultural season with a chant of dedication:

We offer the sowing and tending of these seeds to our great, original teacher Shakyamuni Buddha

Whose real nature is in harmony with the mysterious process of living and dying . . .

May we labor in love and awareness and with deep humility open to the true nature of all being!

A
few months later, the fields were arrayed in a tapestry of dark green
kale, golden beets, red mustard, collards, rainbow chard, purplette
onions, and multi-hued lettuce—all ready for harvest just as access to
the Bay Area farmers markets closed down in May loaded vintage red
Toyota farm truck with harvest bounty to share across the increasingly
food-insecure Bay Area community.

The farmers at Green Gulch would grow and harvest all
the food and prepare it for distribution, would go to the Gulch three or
four times a week to load stacks of fresh produce and seedlings. We
would deliver these offerings to a network of three former farm
apprentices, dharma colleagues, and dedicated food activists who would
distribute the food throughout the community in places where it was most
needed.

For
almost fifty years of Zen training, the linked practices of engaged
dharma and deep ecology have been at the core of practice. Deep ecology
asks that recognize the interdependent nature of all species in the
living world without focusing on their potential usefulness to human
beings. Grounded in meditation and enlivened by kinship with plants and
the work of organic gardening, this practice in combination with engaged
dharma is dynamic, nonlinear, and rooted in universal change, were
able, in small, local way, to respond to rampant food insecurity.

Zen
monk Thich Nhat Hanh often said: “Mindfulness must be engaged. Once
there is seeing, there must be acting. Otherwise what is the use of
seeing?” Bhikkhu Bodhi, the activist scholar-monk who founded Buddhist
Global Relief in 2008, holds that all beings must have access to safe,
nutritious, and culturally appropriate food and medicine. Like Bhikkhu
Bodhi, have come to see making sure that people have the food and
medicine they need to sustain a healthy life full of dignity and moral
clarity is essential Buddhist practice.

In
the Anguttara Nikaya the Buddha taught “In giving food, one gives five
things: life, beauty, happiness, strength, and mental clarity.” This
insight informs 2nd-century scholarship attributed to Prabuddha Bharat
philosopher and monk Nagarjuna. He is one of the primary sources for the
teaching on the three forms of far-reaching generosity, which include
the generosity of material resources, of dharma teaching, and of
non-fear. Thich Nhat Hanh regularly emphasized the importance of
Nagarjuna’s fundamental teachings. Material support, a form of dana, is
considered the root of all good dharmas. In its worldly form of food,
medicine, shelter, and clothing, true material generosity never
discriminates between giver, receiver, or gift. Thich Nhat Hanh
underscored the intimacy of sharing goods and material resources
directly, warm hand to warm hand. The original teachings remind us that
to give with faith and respect, without harming any being and without
any expectation of praise or reward, brings benefit without limit and
generates an abiding wealth of spirit.

Rooted
in the soil of material generosity, good dharma teaching grows. The
words “dharma” and “farm” share a common etymological root, dher,
meaning to uphold and support. A good farm upholds and supports the vow
to feed a hungry world. This generosity turns the wheel of dharma and
opens the door to its grounded teachings.

Last
of all, the generosity of material support and dharma teaching
generates courage for consequential times. Fearlessness is expressed in
the timeless gesture of the upheld naked palm indicating the absence of
weapons and a readiness to meet all that arises. Trungpa Rinpoche
confirms that with this kind of spiritual courage: “Even fear is
frightened by the bodhisattva’s fearlessness.”

Many
school gardens across the Bay were fallow when our guerilla team of
partners began planting them with close to 20,000 organically grown
seedlings donated by Green Gulch. These plants were entrusted to a range
of school gardens and public community plots around the Bay, from Marin
City to San Pedro public school to Martin Luther King Jr. Middle School
in North Berkeley (where surplus plant material was later shared with
the Oakland public school district) and to several community garden
projects in San Francisco and beyond. Now, in late autumn, as some
children are able to return to school, they are astounded by tangled
vines of Armenian cucumbers and drifts of ripe Sungold tomatoes spilling
across the pathways leading to their classrooms. Some of these same
schools ran active food giveaway programs all summer long to distribute
surplus produce from their Zen-fed gardens.

In
Marin City just six miles south of Green Gulch, the local People’s
Inter-Cities Fellowship Church received at least six crates a week from
May to October of fresh vegetables to cook and share with hungry
parishioners. The nearby Community Services District has planted their
annual senior citizen’s garden chock-full of robust collards, curly
mustard, and burgundy Romaine lettuce destined for a long winter
harvest.

During
the height of the growing season Peter often made two trips a week, his
truck loaded to capacity with produce, to donate to Berkeley Food
Network. This community-centered food hub was established in 2016 to
feed the City of Berkeley, where one in five residents are food
insecure. Berkeley Food Network runs an onsite pantry and many mobile
food pantries, pop-up grocery giveaway sites throughout the city, and
hub kitchens where more than 1,000 meals per week are prepared and
served by volunteer Bay Area chefs cooking recovered and donated food
for hungry citizens. One of our closest colleagues this summer was The
Cultural Conservancy, a beloved place-based, indigenous-led intertribal
organization that Peter and I have been working with for almost a
decade. From May through October we met with Maya Harjo, who is Quapaw,
Shawnee, Muskogee Creek, and Seminole and the young director of the
Native Foodways project at The Cultural Conservancy, to transfer ten to
twelve boxes of fresh Green Gulch produce into her truck.

At
The Cultural Conservancy Maya and other young Native staff tend their
traditional harvest fields of Seneca flint corn, Chimayo chile peppers,
Lakota squash and Bear Paw beans. These medicine crops are supplemented
with cool coastal relatives from Green Gulch: dinosaur kale, knobby
fingerling potatoes, and huge bunches of savoy spinach. Every week boxes
filled with this produce are distributed to feed families through the
California Indian Museum, the American Indian Children’s Resource Center
in Oakland, and the Sogorea Te Land Trust, a women-led urban indigenous
organization that honors sacred sites and ancestral burial grounds
throughout the California East Bay region.
It
is past mid-autumn now, and the long California growing season has
waned. Late light slants low, down to the root system of Candy Roaster
winter squash ripening honey gold beneath the gaze of exhausted
sunflowers.

The
US death toll from COVID-19 has topped 250,000, with more than 1.3
million deaths worldwide. The West Coast wildfires were a vivid
representation of the devastation and they were far from symbolic. The
ash and smoke of the California climate fires carry visible traces of
countless plant and animal relatives vaporized in the blazes. The great
nature of endless interdependence upholds the truths and continued
aspirations of this arduous year, echoed in the meal chant from Upaya
Zen Center:

Earth, air, water, fire and space
Combine to make this food
Numberless beings give their life and labor that we may eat.
May we be nourished that we may nourish life!

tricycle.org


A Zen Harvest
When
the pandemic hit, veterans of Green Gulch Farm joined with Bay Area
leaders and activists to distribute their sangha-grown vegetables where
it was needed most.




Public


अच्छा करें मन-जागृत एक
सभी पुरुष और महिलाएं भूख से निपटने के लिए बर्तनों में सब्जियां और फल बौने के बौने पौधों को बढ़ाने शुरू करती हैं।
जती के निरोधा के साथ, जार-मराठा, दुःख, विलाप, दुकाखा, डोमानास्सा और संकट समाप्त हो गए। मुकाखा के इस पूरे द्रव्यमान का निरोधा है।
एक जेन हार्वेस्ट
“यहां तक कि डर बोधिसत्व की निडरता से भयभीत है।”
पृथ्वी, वायु, पानी, आग और अंतरिक्ष
इस भोजन को बनाने के लिए गठबंधन करें
असंख्य प्राणी अपने जीवन और श्रम को देते हैं जिसे हम खा सकते हैं।
क्या हम पोषित हो सकते हैं कि हम जीवन को पोषण दे सकते हैं!
लौकी के बीज को जल्दी अंकुरित करे।
सब्जियों में घिया (लौकी) एक कद्दूवर्गीय महत्वपूर्ण सब्जी है| घिया (लौकी) की खेती से प्राप्त फल को विभिन्न प्रकार के …..





ভাল কৰক😊মন-জাগ্ৰত
এটা কৰক সকলো পুৰুষ আৰু মহিলাই ভোক দূৰ কৰিবলৈ পাত্ৰত পাচলি আৰু ফল যুক্ত
বামুণ গছ খেতি কৰা আৰম্ভ কৰে। jāti, jarā-maraṇa, দুখ, বিলাপ, দুক্খা,
দোমানসা আৰু দুখৰ নিৰোধা বন্ধ হ’বলৈ আহিছে। দুখাৰ এই গোটেই ভৰৰ নিৰোধা
এনেকুৱা। এটা জেন হাৰ্ভেষ্ট “আনকি বোধিসত্ত্বৰ নিৰ্ভীকতাৰ বাবে ভয়ও ভয়
খাইছে।” পৃথিৱী, বায়ু, পানী, জুই আৰু মহাকাশ এই খাদ্য তৈয়াৰ কৰিবলৈ
একত্ৰিত কৰক সংখ্যাহীন জীৱই তেওঁলোকৰ জীৱন আৰু শ্ৰম দিয়ে যিটো আমি খাব
পাৰোঁ। আমি জীৱনক পুষ্টি প্ৰদান কৰিব পৰাকৈ পুষ্টি প্ৰাপ্ত হওঁক!
ভালোবাসার মানুষ যদি হঠাৎ বদলে যায় বা ঠকায় তাহলে কি করা উচিত(Break up motivation)Goutam Buddha
ভালোবাসার
মানুষ যদি হঠাৎ বদলে যায় বা ঠকায় তাহলে কি করা উচিত(Break up
motivation)আমাদের জীবন থেকে যখন আমাদের ভালোবাসার মানুষ….
17) Classical Bengali-ক্লাসিক্যাল বাংলা,
Public


মস্তিষ্কের মন-জাগ্রত এক
সমস্ত পুরুষ ও মহিলা ক্ষুধা কাটিয়ে উঠতে সবজি ও ফল উৎপাদনের ডুয়ারে গাছপালা শুরু করে।
জিতির নিরোধের সাথে, জার-মারাও, দুঃখ, দুঃখ, দুখা, ডোমানসা ও কষ্টের সঙ্গে আসে। সুকু এই সমগ্র ভরের নিরোদা।
একটি জেন ফসল
“বোদিসত্ত্বের নির্ভীকতা দ্বারা ভয় পাচ্ছিল।”
পৃথিবী, বায়ু, জল, আগুন এবং স্থান
এই খাদ্য করতে একত্রিত
সংখ্যাহীন মানুষ তাদের জীবন এবং শ্রম যা আমরা খেতে পারি।
আমরা পুষ্ট হতে পারি যে আমরা জীবনকে পুষ্ট করতে পারি!

23) Classical Chinese (Simplified)-古典中文(简体),
Public


做得好,令人醒目的头脑
所有男女都开始养生蔬菜和水果含量的矮人植物克服饥饿。
随着Jāti,贾拉·哈拉,悲伤,哀叹,杜卡,Domanassa&Sumder and Summer fease.Such是这座全部大量Dukkha的Nirodha。
禅宗收获
“甚至恐惧是由菩萨无所畏惧的恐惧。”
地球,空气,水,火和空间
结合制作这种食物
无数的生命给出他们可能吃的生活和劳动。
我们可以滋养我们可能滋养生活!
夏天那么多种水果 到底怎么吃?吃哪种才能养生呢?20210715 |《健康之路》CCTV科教
本期节目主要内容:夏天一到,又是各种各样新鲜水果上市的时候,如何运用水果来养生?听听专家们来讲解!荔枝具有温中、补气血、健脾胃的作用;蓝莓中含有丰富的花青素与维生素C,对增强免疫力有很好的帮助;青梅有…..




24) Classical Chinese (Traditional)-古典中文(繁體),
Public


做得好,令人醒目的頭腦
所有男女都開始養生蔬菜和水果含量的矮人植物克服飢餓。
隨著Jāti,賈拉·哈拉,悲傷,哀嘆,杜卡,Domanassa&Sumder and Summer fease.Such是這座全部大量Dukkha的Nirodha。
禪宗收穫
“甚至恐懼是由菩薩無所畏懼的恐懼。”
地球,空氣,水,火和空間
結合製作這種食物
無數的生命給出他們可能吃的生活和勞動。
我們可以滋養我們可能滋養生活!
擊敗癌細胞!抗發炎、抗氧化「清血排毒蔬果汁」健康2.0
看更多本集精彩內容:https://youtu.be/mBWWsLdDS3c每年年底,




41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

મનને જાગૃત કરો-જાગૃત કરો
બધા પુરુષો અને સ્ત્રીઓ ભૂખ દૂર કરવા માટે પોટ્સમાં વાવેતર શાકભાજી અને ફળ ધરાવતા ડ્વાર્ફ છોડને વધારી રહ્યા છે.
જત્ત, જારા-માર્ઝા, દુઃખ, વિલાપ, દુખા, ડોમેસાસા અને તકલીફોની નિરોધ સાથે મુશ્કેલીમાં આવી જાય છે. તે દુખખાના આખા સમૂહના નિરોધા છે.
ઝેન હાર્વેસ્ટ
બોધિસત્વના નિર્ભયતાથી ડર પણ ડરતો છે. “
પૃથ્વી, હવા, પાણી, આગ અને જગ્યા
આ ખોરાક બનાવવા માટે ભેગા કરો
અસંખ્ય માણસો તેમના જીવન અને શ્રમ આપે છે જે આપણે ખાય છે.
આપણે પોષણ કરી શકીએ કે આપણે જીવન પોષણ કરી શકીએ છીએ!
ઓહોહો… આટલા બધા શાકભાજીની ખેતી એક સાથે…!!!
બાગાયતી
પાકો :
https://www.youtube.com/watch?v=cmXKTA5cOjQ&list=PLZ276sLY09iA7Et2-DyorbmR2×68i13oVયાંત્રિકારણ
/ સાધનો https://www.youtube.com/watch?v=XqTGXW…




53) Classical Japanese-古典的なイタリア語,
Public


マインドアウェイリングを整えることをします
すべての男性&女性は、飢餓を克服するために鉢の野菜と果物の草原を育成し始めます。
Jūti、Jarı-Marała、悲しみ、嘆き、Dukkha、Domanassa&DressitionのNirodaを使って、Dukkhaのこの全質量のNirodhaが登場しました。
禅の採取
「恐怖さえ恐怖は菩薩の大胆不敵に恐れています。」
地球、空気、水、火、宇宙
この食べ物を作るために組み合わせる
Numberless Cintingは、私たちが食べることができるという彼らの人生と労力を与えます。
私たちが人生を養うかもしれないことを養うことができます!

55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
Public


ಮನಸ್ಸಿನ ಜಾಗೃತಗೊಂಡ ಒಂದನ್ನು ಒಳ್ಳೆಯದು ಮಾಡಿ
ಎಲ್ಲಾ ಪುರುಷರು ಮತ್ತು ಮಹಿಳೆಯರು ಬೆಳೆಯುತ್ತಿರುವ ತರಕಾರಿಗಳು ಮತ್ತು ಹಸಿವು ಜಯಿಸಲು ಮಡಿಕೆಗಳಲ್ಲಿ ಕುಬ್ಜ ಸಸ್ಯಗಳು ಬೇರಿಂಗ್.
Jāti, jarā- maraṇa, ದುಃಖ, ದುಃಖ, ಡುಕಾ, ಡೊಮಾಮಾಸ್ಸಾ ಮತ್ತು ತೊಂದರೆಯಿಂದ ನಿರೋಧಾ ಜೊತೆ. ಈ ಸಂಪೂರ್ಣ ದ್ರವ್ಯರಾಶಿಯ ದುರೂಪನ್ನ ನಿರೋಧಾ.
ಝೆನ್ ಹಾರ್ವೆಸ್ಟ್
“ಬೋಧಿಸಟ್ವಾದ ಭಯವಿಲ್ಲದಿರುವುದು ಭಯವೂ ಸಹ ಭಯಗೊಂಡಿದೆ.”
ಭೂಮಿ, ಗಾಳಿ, ನೀರು, ಬೆಂಕಿ ಮತ್ತು ಸ್ಥಳ
ಈ ಆಹಾರವನ್ನು ಮಾಡಲು ಒಗ್ಗೂಡಿ
ಅಲ್ಪರಹಿತ ಜೀವಿಗಳು ನಾವು ತಿನ್ನಬಹುದಾದ ತಮ್ಮ ಜೀವನ ಮತ್ತು ಕಾರ್ಮಿಕರನ್ನು ನೀಡುತ್ತವೆ.
ನಾವು ಜೀವನವನ್ನು ಬೆಳೆಸಬಹುದೆಂದು ನಾವು ಪೋಷಿಸಲಿ!
Grow Fruits and Vegetables in Containers in a large Scale.



59) Classical Korean-고전 한국어,
Public


good inplify mind-awakened
모든 남성 & 여성들은 굶주림을 극복하기 위해 냄비에 난쟁이 식물을 지키는 야채와 과일을 성장시키기 시작합니다.
Jāti의 Nirodha와 함께 Jarā-Maraţa, 슬픔, 애도, Dukkha, Domanassa & Tiquenss가 Cease to Cease.such는이 전체 질량의 Nirodha입니다.
젠 수확
“두려움조차도 보살의 두려움없이 두려워합니다.”
지구, 공기, 물, 화재 및 공간
이 음식을 만들기 위해 결합하십시오
번호가없는 존재는 우리가 먹을 수있는 삶과 노동을 제공합니다.
우리가 삶을 키울 수 있다는 것을 우리는 영양을 느끼시겠습니까!
실내 미니 텃밭 가꾸기: 8가지 청정 채소와 과일을 직접 가꾸세요!
바쁜 도시인들에게는 주말농장조차도 쉬운 이야기가 아닙니다. 하지만 초록이들이 싹을 틔우고, 또 이걸 직접 수확해서 먹는 기쁨은 해보지 않으면 알기 어려운 즐거운 일인데요! 이 재미를 아는 분들을 위해, 또 앞으로 알아가…


62) Classical Lao-ຄລາສສິກລາວ,

ຜູ້ຊາຍແລະຜູ້ຊາຍທຸກຄົນເລີ່ມຕົ້ນປູກຜັກແລະພືດຫມາກໄມ້ທີ່ລ້ຽງຫມາກໄມ້ໃນຫມໍ້ເພື່ອເອົາຊະນະຄວາມອຶດຢາກ.
ດ້ວຍ
Nirodha of Jāti, Jarāa, ຄວາມໂສກເສົ້າ, ຄວາມໂສກເສົ້າ, diamkha, domentas
& domenture ມາຢຸດເຊົາການ nirodha ຂອງມະຫາຊົນທັງຫມົດຂອງ dukkha.
ການເກັບກ່ຽວ zen
“ເຖິງແມ່ນວ່າຄວາມຢ້ານກົວກໍ່ຢ້ານກົວໂດຍຄວາມຢ້ານກົວຂອງ Bodhisatta.”
ໂລກ, ອາກາດ, ນ້ໍາ, ໄຟແລະອະວະກາດ
ສົມທົບເພື່ອເຮັດໃຫ້ອາຫານນີ້
ຕົວເລກທີ່ບໍ່ມີຄວາມຫມາຍໃຫ້ຊີວິດແລະແຮງງານຂອງພວກເຮົາກິນ.
ຂໍໃຫ້ພວກເຮົາໄດ້ຮັບການບໍາລຸງລ້ຽງທີ່ພວກເຮົາອາດຈະມີອາການບໍາລຸງຮັກສາຊີວິດ!
❌ᴡᴛꜰ ʏ ᴇꜱᴛᴇ ᴋɪᴇɴ ᴘᴏʀᴏɴɢᴀꜱ ᴇꜱ?¿❌ᴍᴇᴍᴇ ʟʏɴᴇʟᴀ❌



69) Classical Malay-Melayu Klasik,

Berbuat baik dengan minda-terbangun
Semua
lelaki & wanita mula tumbuh sayur-sayuran & buah-buahan yang
mempunyai tumbuhan kerdil di dalam periuk untuk mengatasi kelaparan.
Dengan
Nirodha Jāti, Jarā-Maraṇa, kesedihan, meratap, Dukkha, Domanassa &
Kesusahan Datang ke Hease.Such adalah nirodha dari seluruh jisim Dukkha
ini.
Tuaian zen.
“Malah ketakutan takut oleh ketakutan Bodhisattva.”
Bumi, udara, air, api dan ruang
Bergabung untuk membuat makanan ini
Makhluk tanpa had memberikan kehidupan dan buruh mereka yang boleh kita makan.
Semoga kita dipelihara agar kita dapat menyuburkan kehidupan!
TIPS TANAM BUAH & TANAMAN DI DALAM RUMAH SUPAYA TUMBUH. PETIK2 TOMAT yukk😍
Disini terutama saya ingin menunjukan bagaimana tips menanam buah-buahan dan tanaman di dalam rumah. Dan petik2 tomat kita😍Jangan lupa di SUBSCRIBE channeln…



70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
Public

മനസ്സിനെ ഉണർത്ത ഒന്ന് ചെയ്യുക
എല്ലാ
പുരുഷന്മാരും സ്ത്രീകളും പച്ചക്കറികളും പഴങ്ങളും വളർത്താൻ തുടങ്ങുന്നു,
പട്ടിണിയെ മറികടക്കാൻ ചട്ടിയിൽ കുള്ളൻ സസ്യങ്ങളെ വളർത്താൻ തുടങ്ങുന്നു.
Jāti,
Jarā-maraṇa, സങ്കടം, സങ്കടം, ദുൽഥ്, ഡൊമാനാസ്സ, ദുരിതങ്ങൾ
എന്നിവയ്ക്കൊപ്പം ദുഖ, ഡൊമനാസ്സ, ദുരിതങ്ങൾ എന്നിവ നിർണ്ണയിക്കുന്നു. ദുഖ
ഒരു സെൻ വിളവെടുപ്പ്
“ഭയം പോലും ബോധിസത്വവയുടെ നിർഭയത്തെ ഭയപ്പെടുന്നു.”
ഭൂമി, വായു, വെള്ളം, തീ, സ്ഥലം
ഈ ഭക്ഷണം നിർമ്മിക്കുന്നതിന് സംയോജിപ്പിക്കുക
എണ്ണമറ്റ ജീവികൾ അവരുടെ ജീവിതവും അധ്വാനവും ഞങ്ങൾ ഭക്ഷിക്കും.
നാം ജീവിതത്തെ പോകേണ്ടതിനായി നമുക്ക് പോഷിപ്പിക്കാം!
കടങ്കഥകൾ [ പഴങ്ങൾ, പച്ചക്കറികൾ ]/question bank
Thanks for watching😍

73) Classical Marathi-क्लासिकल माओरी,

मन-जागृत मनाने एक जागृत करा
सर्व पुरुष आणि स्त्रिया भुकेला पराभूत करण्यासाठी भांडी आणि फळांचे फळ वाढत होते.
जनती, जार-मारना, दुःख, विलाप, डुक्क, डोखासास आणि संकटे थांबली आहेत. दुखी या संपूर्ण वस्तुमान निरोधा आहे.
एक झेंडे कापणी
“बोधिसत्वाच्या निडरतेमुळे भीती भयभीत झाली आहे.”
पृथ्वी, वायु, पाणी, अग्नि आणि जागा
हे अन्न बनवण्यासाठी एकत्र करा
अनावश्यक प्राणी त्यांचे जीवन आणि श्रम आपण खाऊ शकतात.
आपण पोषण होऊ शकतो की आपण जीवनाचे पोषण करू शकतो!
7th Science | Chapter#2 | Topic#7 | फळ | Marathi Medium
फळ विषयी अधिक माहिती जाणून घेवू.#VanspatiRachanaVaKarya #Fal #7ThScience #Science #MaharashtraBoard




75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

စိတ်ကိုနိုးထစေပါ
အမျိုးသားများနှင့်အမျိုးသမီးများအားလုံးသည်အိုးထိန်းသူများကိုကျော်လွှားနိုင်ရန်အိုးများရှိလူတန်းစားများပါ
0 င်သောဟင်းသီးဟင်းရွက်များနှင့်သစ်သီးများကိုစိုက်ပျိုးကြသည်။
Jarei,
Jari-Maraṇa, Jarā-Maraṇa, ဝမ်းနည်းခြင်း, ငိုကြွေးမြည်တမ်းခြင်း, Dukkha,
Domanassa & Distress သည် Distress is is roluch သည် Diodha
၏ဒစ်ခ်ျနေရလိမ့်မည်။
ဇင်ရိတ်သိမ်း
“Bodhisattva ရဲ့ကြောက်ရွံ့မှုကြောင့်ကြောက်ရွံ့ခြင်းပင်။ “
ကမ္ဘာ, လေ, ရေ, မီးနှင့်အာကာသ
ဒီအစားအစာလုပ်ဖို့ပေါင်းစပ်
အရေအတွက်မရှိတော့သောသတ္တဝါများသည်ကျွန်ုပ်တို့စားနိုင်ရန်သူတို့၏အသက်နှင့်လုပ်အားပေးမှုများကိုပေးသည်။
ကျွန်ုပ်တို့သည်ဘဝကိုအာဟာရဖြစ်စေသောကြောင့်ကျွန်ုပ်တို့အာဟာရရပါစေ။




76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
Public


सबै पुरुष र महिलाहरू तरकारीहरू र भोकफ्त्रो भोजनको भाँडामा बोट्न सुरु गर्न थाल्छन्।
Jāti, Jarā-माराआ, शोक, विलाषा, डोक्काहा, डोक्काहा, डोक्काहा रक्तस्राव रक्तसाधन रक्तसंहार गर्न कोहिव।
Zen फसल
“डर पनि बोलीसेट्की निरुत्साहितबाट डराउँछ।”
पृथ्वी, हावा, पानी, आगो र ठाउँ
यो खाना बनाउन को लागी जोड्नुहोस्
नजीक बेंजिले उनीहरूको जीवन र श्रम दिन्छ जुन हामी खान सक्छौं।
हामी पोषित हुनेछौं कि हामीले जीवनलाई पोषण गर्न सक्दछौं!
घे भरारी : आरोग्य सल्ला : मासिक पाळीदरम्यान जास्त रक्तस्त्राव होत असल्यास घरगुती उपचार
घे
भरारी : आरोग्य सल्ला : मासिक पाळीदरम्यान जास्त रक्तस्त्राव होत असल्यास
घरगुती उपचारFor latest breaking news, other top stories log on to:
http://abpmajha…..

78) Classical Odia (Oriya)
Public


ଗୁଡପେଭ୍ୟୁଜ୍ ମନ-ଜାଗ୍ରତ ହେଲେ
ସମସ୍ତ ପୁରୁଷ ଏବଂ ମହିଳାମାନେ ଭୋକରେ ବ war ଧ ଉଦ୍ଭିଦକୁ ହଟିବା ପାଇଁ ହାଣ୍ଡିରେ ବ war ଧ ଉଦ୍ଭିଦକୁ ବ growing ିବାରେ ଆରମ୍ଭ କରନ୍ତି |
Jāti, ଜାର୍ଣିଆ, ଦୁ her ାମଣା, ବିଳାପ, ଡୁକୁହାସା, ଡୋକୁଖାସା ଏବଂ ଦୁ distress ଖ ଆସୁଚ
ଏକ ଜେନ ଅମଳ
“ବର୍ଡସାଟାଟଭାଙ୍କ ନିର୍ଭୟରେ ଆହୁରି ଭୟକୁ ଭୟ କରାଯାଇଛି।”
ପୃଥିବୀ, ବାୟୁ, ଜଳ, ଅଗ୍ନି ଏବଂ ସ୍ଥାନ |
ଏହି ଖାଦ୍ୟ ପ୍ରସ୍ତୁତ କରିବାକୁ ଏକତ୍ର କରନ୍ତୁ |
ସଂଖ୍ୟାହହୀନ ପ୍ରହୁମାନେ ସେମାନଙ୍କର ଜୀବନ ଓ ପରିଶ୍ରମ ଦିଅନ୍ତି ଯାହା ଆମେ ଖାଇ ପାରିବା |
ଆମେ ପୁଷ୍ଟୀକୃତ ହେବା ଯେ ଆମେ ପୋଷଣ ଜୀବନଯାପନ କରିପାରିବା!

83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,

ਚੰਗੇ ਨਾ ਕਰੋ ਮਨ-ਜਾਗਿਆ
ਸਾਰੇ ਆਦਮੀ ਅਤੇ ਰਤਾਂ ਭੁੱਖ ਨੂੰ ਦੂਰ ਕਰਨ ਲਈ ਬਰਤਨਾ ਵਿਚ ਸਬਜ਼ੀਆਂ ਅਤੇ ਫਲ ਉਜਾਰਨ ਸ਼ੁਰੂ ਕਰਦੀਆਂ ਹਨ.
ਜਾਨੀ-ਮਾਰਾ, ਦਾ ਦੁੱਖ, ਦਾ ਦੁੱਖ, ਦਾਗ਼ਾਂ, ਦਾਗ਼ਾ, ਵਿਗਿਆਨ ਅਤੇ ਪ੍ਰੇਸ਼ਾਨੀ ਹਿਸੀਕਾ ਦੇ ਇਸ ਸਮੁੱਚੇ ਪੁੰਜ ਦਾ ਸਥਾਨ ਹੈ.
ਇੱਕ ਜ਼ੈਨ ਵਾ vest ੀ
“ਵੀ ਬੋਧੀਸਤਵ ਦੀ ਨਿਡਰਤਾ ਤੋਂ ਡਰਿਆ ਹੋਇਆ ਹੈ.”
ਧਰਤੀ, ਹਵਾ, ਪਾਣੀ, ਅੱਗ ਅਤੇ ਜਗ੍ਹਾ
ਇਸ ਨੂੰ ਭੋਜਨ ਬਣਾਉਣ ਲਈ ਜੋੜੋ
ਅਣਗਿਣਤ ਜੀਵ ਉਨ੍ਹਾਂ ਦੀ ਜਾਨ ਅਤੇ ਮਿਹਨਤ ਕਰਦੇ ਹਨ ਜੋ ਅਸੀਂ ਖਾ ਸਕਦੇ ਹਾਂ.
ਕੀ ਸਾਨੂੰ ਪਾਲਣ ਪੋਸ਼ਣ ਕੀਤਾ ਜਾ ਸਕਦਾ ਹੈ ਕਿ ਅਸੀਂ ਜ਼ਿੰਦਗੀ ਨੂੰ ਪੋਸ਼ਣ ਦੇ ਸਕਦੇ ਹਾਂ!
ਸਰਦੀ ਰੁੱਤ ਦੀਆਂ ਸਬਜ਼ੀਆਂ ਦੀ ਕਾਸ਼ਤ ਅਤੇ ਸਾਂਭ-ਸੰਭਾਲ
ਸਰਦੀ ਰੁੱਤ ਦੀਆਂ ਸਬਜ਼ੀਆਂ ਦੀ ਸੂਚੀ ਅਤੇ ਵਰਗੀਕਰਨਸਬਜ਼ੀਆਂ ਦੇ ਨਾਂ ਸਬਜ਼ੀਆਂ ਦਾ ਵਰਗਜੜਾਂ੍ਹ ਵਾਲੀਆਂ ਸਬਜ਼ੀਆਂ ਦਾ ਵਰਗ (ਗਰੁੱਪ) ਜਿਹਨਾਂ ਦੀਆ…
87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्


ढ्O ङ्OOढ्😊PऊऱीFय़् ंईण्ढ्-आWआKEण्Eढ् Oण्E
आल्ल्
मेन् & wओमेन् स्टर्ट् ग्रोwइन्ग् वेगेटब्लेस् & फ़्रुइट्
बेअरिन्ग् ड्wअर्फ़् प्लन्ट्स् इन् पोट्स् टो ओवेर्cओमे हुन्गेर्.
Wइत्
ते निरोद ओफ़् ज्āटि,जर्ā-मरṇअ,सोर्रोw, लमेन्टटिओन्,डुक्ख,डोमनस्स &
डिस्ट्रेस्स् cओमे टो cएअसे.Sउच् इस् ते निरोद ओफ़् तिस् एन्टिरे मस्स् ओफ़्
डुक्ख.
आ Zएन् ःअर्वेस्ट्
“Eवेन् फ़ेअर् इस् फ़्रिघ्टेनेड् ब्य् ते बोदिसट्ट्व’स् फ़ेअर्लेस्स्नेस्स्.”
Eअर्त्, ऐर्, wअटेर्, फ़िरे अन्ड् स्पcए
Cओम्बिने टो मके तिस् फ़ूड्
णुम्बेर्लेस्स् बेइन्ग्स् गिवे तेइर् लिफ़े अन्ड् लबोर् तट् wए मय् एअट्.
ंअय् wए बे नोउरिशेड् तट् wए मय् नोउरिश् लिफ़े!
JORDAN RIVER DATES - FARMS & PACKING FACILITIES


92) Classical Sindhi,

سٺو ذهن کي جاڳايو
سڀ مرد سبزيون ۽ ميوي جي برداشت ڪرڻ لڳايون بک تي قابو پائڻ لاء.
YATH جي نرودا، جارشا، مٽرازشن، تقويٽيشن، DAKKASASA، DAKKASASA ۽ مصيبتون.
هڪ زين فصل
“جيتوڻيڪ خوف بديسواتا جي بي خوفن کان خوفزده آهي.”
ڌرتي، هوا، پاڻي، باهه ۽ جڳهه
هن کاڌو ٺاهڻ لاء گڏ ڪريو
بي شرڪ مخلوق انهن جي زندگي ۽ محنت ڪري ٿو جيڪو اسان کائي سگهون ٿا.
شايد اسان کي اهو نااهل ٿي وڃي ته اسان شايد نيري زندگي گذاريون!
Morning Routine of Desert Women | Cooking Traditional Breakfast | Pakistan Village Life

93) Classical Sinhala-සම්භාව්ය සිංහල,

මනෝවිතයි මනෝභාවය මනසින් අවදි කරන්න
සියලුම පිරිමි සහ කාන්තා එළවළු සහ පලතුරු වගා කිරීම ආරම්භ කරන්නේ කුසගින්නෙන් මිදීම සඳහා භාජන වල වාමන පැල ද බලපායි.
ජාති, ජා-මාරියා, ශෝයා, විලාපය, දුක්කා, ඩොමාස්ඩා සහ විපතින්ම පැමිණීම.
සෙන් අස්වැන්නක්
බෝධිසත්ව යන නිර්භීතකම නිසා භීතිය පවා බිය වේ. “
පෘථිවිය, වාතය, ජලය, ගින්න සහ අවකාශය
මෙම ආහාරය සෑදීම සඳහා ඒකාබද්ධ කරන්න
අංකනය නැති ජීවීන් අපට කන්න පුළුවන් ඔවුන්ගේ ජීවිතය හා ශ්රමය ලබා දෙයි.
අපට ජීවිතය පෝෂණය කළ හැකි බව අපි පෝෂණය කරමු!
Department Of Agriculture Sri lanka Krushi tv channel-කුඩා ඉඩකිත් ජය ලැබු දිරිය මිනිසා
    • 102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,



      புத்திசாலித்தனமாக மனதில் விழித்தெழுந்த ஒரு
      அனைத்து
      ஆண்கள் & பெண்கள் வளர்ந்து வரும் காய்கறிகள் மற்றும் பசுமை கடக்க
      பானைகளில் குள்ள தாவரங்கள் தாங்கி குள்ள தாவரங்கள் தொடங்கும்.
      ஜாத், ஜார்தா, துக்கம், புலம்பெயர்வு, துக்க்கா, துக்காசா, டுக்க்கா, துக்காசா, துக்காசா, துக்காசா மற்றும் துயரங்கள் ஆகியவையாகும்.
      ஒரு ஜென் அறுவடை
      “போதிலும் பயம் பயபக்தியினால் பயப்படுவதில்லை.”
      பூமி, காற்று, நீர், தீ மற்றும் இடம்
      இந்த உணவு செய்ய இணைக்க
      எண்ணற்ற மனிதர்கள் நாம் சாப்பிடக்கூடிய வாழ்க்கையையும் உழைப்பையும் கொடுக்கிறார்கள்.
      நாம் வாழ்க்கையை வளர்க்கலாம் என்று நாம் உணரலாம்!
      காய்கறிகள் சாகுபடியில் பெண்கள்


  • 104) Classical Telugu- క్లాసికల్ తెలుగు,
    Terrace Garden Setup & Harvesting (మిద్దె తోట)
    Harshith Terrace Garden. Vegetable plants, Leafy vegetable plants,

  • 105) Classical Thai-ภาษาไทยคลาสสิก,

    ทำดี😊ทำให้จิตใจตื่นขึ้นมา
    ผู้ชายและผู้หญิงทุกคนเริ่มปลูกผักและผลไม้แบริ่งแคระพืชในหม้อเพื่อเอาชนะความหิวโหย
    ด้วย
    Nirodha ของJāti, Jarā-Maraṇa, ความเศร้าโศก, คร่ำครวญ, Dukkha, Domanassa
    & Distress มาที่ Such เป็น nirodha ของมวลทั้งหมดนี้ของ dukkha
    การเก็บเกี่ยวเซน
    “แม้แต่ความกลัวก็กลัวความกลัวของพระโพธิสัตว์”
    โลกอากาศน้ำไฟและพื้นที่
    รวมกันเพื่อทำอาหารนี้
    สิ่งมีชีวิตที่ไร้จำนวนให้ชีวิตและแรงงานที่เราอาจกิน
    ขอให้เราได้รับการบำรุงเลี้ยงที่เราอาจบำรุงชีวิต!
    สวนทำกิน สวรรค์บนดิน ของคนกินผัก
    ทำกิน ชื่อก็บอกอยู่แล้วว่า เป็นสวนผักที่ปลูกเพื่อกิน ที่นี่ปลูกผักหลายชนิด เป็นการใช้พื้นที่ให้เกิดประ…..

  • 109) Classical Urdu- کلاسیکی اردو

  • Public


    دماغ بیداری کو اچھی طرح سے اچھی طرح سے کریں
    تمام مردوں اور عورتوں کو بھوک پر قابو پانے کے لئے برتنوں میں سبزیاں اور پھل بیئرنگ بونے پودوں میں اضافہ شروع ہوتا ہے.
    جتتی کے نروودہ کے ساتھ، جنرہ، غم، غم، تاثیر، ڈکھا، ڈومناسا اور مصیبت میں آتی ہے. دوکھا کے اس پورے بڑے پیمانے پر نروودھا ہے.
    ایک زین فصل
    “یہاں تک کہ بدقسمتی سے خوف سے خوفزدہ ہے.”
    زمین، ہوا، پانی، آگ اور جگہ
    یہ کھانا بنانے کے لئے یکجا
    بے شمار مخلوق ان کی زندگی اور مزدور دیتے ہیں جو ہم کھا سکتے ہیں.
    ہم اس پر غور کر سکتے ہیں کہ ہم زندگی کو فروغ دے سکتے ہیں!

  • 112) Classical Vietnamese-Tiếng Việ,

    Làm tốt một tâm trí thức tỉnh
    Tất cả đàn ông và phụ nữ bắt đầu trồng rau & trái cây mang cây lùn trong chậu để vượt qua cơn đói.
    Với
    Nirodha của Jāti, Jarā-Maraṇa, Nỗi buồn, Ladentation, Dukkha, Domanassa
    & Đau khổ đến chấm dứt. Đó là Nirodha của toàn bộ khối dukkha này.
    Một thu hoạch zen.
    “Ngay cả nỗi sợ hãi thậm chí sợ hãi bởi sự không sợ hãi của Bồ tát.”
    Trái đất, không khí, nước, lửa và không gian
    Kết hợp để làm cho thực phẩm này
    Những sinh vật vô số cho cuộc sống và lao động của họ mà chúng ta có thể ăn.
    Chúng ta có thể được nuôi dưỡng rằng chúng ta có thể nuôi dưỡng cuộc sống!
    VTC14_Ngon và Lành_Nhóm hoa quả không tốt cho phụ nữ mang thai

  • https://www.youtube.com/watch?v=fVYbiTwG85g
    https://www.buddha-vacana.org/…/nidana/sn12-002.html
    Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Nidāna Saṃyutta
    SN 12.2 (S ii 2)
    Vibhaṅga Sutta
    — An explanation —
    [vibhaṅga]



    30) Classical English,Roman,
    A detailed explanation of paṭicca samuppāda, with a definition of each of the twelve links.
    Thus I have heard:
    On
    one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove,
    Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:
    – Bhikkhus.
    – Bhaddante promised the bhikkhus. The Bhagavā said:
    – Yes, Bhante, promised the bhikkhus. The Bhagavā said:
    – And what, bhikkhus, is paṭicca-samuppāda?
    Conditioned by avijjā, bhikkhus, there are saṅkhāras
    conditioned by saṅkhāras, there is viññāṇa
    conditioned by viññāṇa, there is nāmarūpa
    conditioned by nāmarūpa, there are saḷāyatanas
    conditioned by saḷāyatanas, there is phassa
    conditioned by phassa, there is vedanā
    conditioned by vedanā, there is taṇhā
    conditioned by taṇhā, there is upādāna
    conditioned by upādāna, there is bhava
    conditioned by bhava, there is jāti
    conditioned
    by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and
    distress. Thus arises this whole mass of dukkha.
    And
    what, bhikkhus, is jarā-maraṇa? For the various beings in the various
    classes of beings, jarā, the state of being decayed, of having broken
    [teeth], of having grey hair, of being wrinkled, the decline of
    vitality, the decay of the indriyas: this is called jarā. For the
    various beings in the various classes of beings, the decease, the state
    of shifting [out of existence], the break up, the disappearance, the
    death, maraṇa, the passing away, the break up of the khandhas, the
    laying down of the corpse: this is called maraṇa. Thus there is this
    jarā and this maraṇa: this is called, bhikkhus, jarā-maraṇa.
    And
    what, bhikkhus, is jāti? For the various beings in the various classes
    of beings, jāti, the birth, the descent [into the womb], the arising [in
    the world], the appearance, the apparition of the khandhas, the
    acquisition of the āyatanas. This, bhikkhus, is called jāti.
    And
    what, bhikkhus, is bhava? There are, bhikkhus, these three [types of]
    bhava: kāma-bhava, rūpa-bhava and arūpa-bhava. This, bhikkhus, is called
    bhava.
    And
    what, bhikkhus, is upādāna? There are, bhikkhus, these four upādānas:
    kām’upādāna, diṭṭh’upādāna, sīlabbat’upādāna and attavād’upādāna. This,
    bhikkhus, is called upādāna.
    And
    what, bhikkhus, is taṇhā? There are, bhikkhus, these six types of
    taṇhā: taṇhā for visible forms, taṇhā for sounds, taṇhā for odors, taṇhā
    for tastes, taṇhā for tangible bodily phenomena, taṇhā for mental
    phenomena. This, bhikkhus, is called taṇhā.
    And
    what, bhikkhus, is vedanā? There are, bhikkhus, these six vedanās:
    vedanā born of phassa at cakkhu, vedanā born of phassa at sota, vedanā
    born of phassa at ghāna, vedanā born of phassa at jivhā, vedanā born of
    phassa in kāya, vedanā born of phassa in mana. This, bhikkhus, is called
    vedanā.
    And
    what, bhikkhus, is phassa? There are, bhikkhus, these six phassas:
    phassa at cakkhu, phassa at sota, phassa at ghāna, phassa at jivhā,
    phassa at kāya and phassa at mana. This, bhikkhus, is called phassa.
    And
    what, bhikkhus, are the saḷāyatanas? The āyatana of cakkhu, the āyatana
    of sota, the āyatana of ghāna, the āyatana of jivhā, the āyatana of
    kāya, the āyatana of mana. These, bhikkhus, are called saḷāyatanas.
    And
    what, bhikkhus, is nāma-rūpa? Vedanā, saññā, cetanā, phassa and
    manasikāra: this is called nāma. The four great elements and the rūpa
    derived from the four great elements: this is called rūpa. Thus, there
    is this nāma and this rūpa: this is called nāma-rūpa.
    And
    what, bhikkhus, is viññāṇa? There are, bhikkhus, six viññāṇas: the
    viññāṇa of cakkhu, the viññāṇa of sota, the viññāṇa of ghāna, the
    viññāṇa of jivhā, the viññāṇa of kāya and the viññāṇa of mana. This,
    bhikkhus, is called viññāṇa
    And
    what, bhikkhus, is saṅkhāra? There are, bhikkhus, three [types of]
    saṅkhāras: kāya·saṅkhāras, vācā·saṅkhāras, citta·saṅkhāras. These,
    bhikkhus, are called saṅkhāras.
    And
    what, bhikkhus, is avijjā? Not knowing dukkha, not knowing
    dukkha-samudaya, not knowing dukkha-nirodha, not knowing
    dukkha-nirodha-gāmini paṭipada. This, bhikkhus, is called avijjā.
    Thus, bhikkhus,
    conditioned by avijjā, bhikkhus, there are saṅkhāras
    conditioned by saṅkhāras, there is viññāṇa
    conditioned by viññāṇa, there is nāmarūpa
    conditioned by nāmarūpa, there are saḷāyatanas
    conditioned by saḷāyatanas, there is phassa
    conditioned by phassa, there is vedanā
    conditioned by vedanā, there is taṇhā
    conditioned by taṇhā, there is upādāna
    conditioned by upādāna, there is bhava
    conditioned by bhava, there is jāti
    conditioned
    by jāti arise jarā-maraṇa, sorrow, lamentation, dukkha, domanassa and
    distress. Thus arises this whole mass of dukkha.
    Now, with the complete virāga and nirodha of avijjā, there is the nirodha of saṅkhāra;
    with the nirodha of saṅkhāra, there is the nirodha of viññāṇa;
    with the nirodha of viññāṇa, there is the nirodha of nāma-rūpa;
    with the nirodha of nāma-rūpa, there is the nirodha of the saḷāyatanas;
    with the nirodha of the saḷāyatanas, there is the nirodha of phassa;
    with the nirodha of phassa, there is the nirodha of vedanā;
    with the nirodha of vedanā, there is the nirodha of taṇhā;
    with the nirodha of taṇhā, there is the nirodha of upādāna;
    with the nirodha of upādāna, there is the nirodha of bhava;
    with the nirodha of bhava, there is the nirodha of jāti;
    with
    the nirodha of jāti, jarā-maraṇa, sorrow, lamentation, dukkha,
    domanassa and distress come to cease. Such is the nirodha of this entire
    mass of dukkha.
    Evaṃ me sutaṃ:

    Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
    – ‘Bhikkhavo’ ti.
    – ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
    – Paṭicca-samuppādaṃ vo, bhikkhave, desessāmi vibhajissāmi. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī ti.
    – Bhikkhus, I will teach you and explain you in detail paṭicca-samuppāda. Listen to it with thorough attention, I shall speak.
    – ‘Evaṃ, Bhante’ ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
    – Katamo ca, bhikkhave, paṭiccasamuppādo?
    Avijjā·paccayā, bhikkhave, saṅkhārā;
    saṅkhāra·paccayā viññāṇaṃ;
    viññāṇa·paccayā nāmarūpaṃ;
    nāmarūpa·paccayā saḷāyatanaṃ;
    saḷāyatana·paccayā phasso;
    phassa·paccayā vedanā;
    vedanā·paccayā taṇhā;
    taṇhā·paccayā upādānaṃ;
    upādāna·paccayā bhavo;
    bhava·paccayā jāti;
    jāti·paccayā
    jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti.
    Evam·etassa kevalassa dukkha’k'khandhassa samudayo hoti.
    Katamañca,
    bhikkhave, jarā-maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi
    satta·nikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni
    indriyānaṃ paripāko: ayaṃ vuccati jarā. Yā tesaṃ tesaṃ sattānaṃ tamhi
    tamhi satta·nikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ
    kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo, idaṃ vuccati maraṇaṃ.
    Iti aya·ñca jarā, ida·ñca maraṇaṃ: idaṃ vuccati, bhikkhave,
    jarā-maraṇaṃ.
    Katamā
    ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi satta·nikāye
    jāti sañjāti okkanti nibbatti abhinibbatti khandhānaṃ pātubhāvo
    āyatanānaṃ paṭilābho. Ayaṃ vuccati, bhikkhave, jāti.
    Katamo ca, bhikkhave, bhavo? Tayo·me, bhikkhave, bhavā: kāma-bhavo, rūpa-bhavo, arūpa-bhavo. Ayaṃ vuccati, bhikkhave, bhavo.
    Katamañca,
    bhikkhave, upādānaṃ? Cattār·imāni, bhikkhave, upādānāni: kām’upādānaṃ,
    diṭṭh’upādānaṃ, sīlabbat’upādānaṃ, attavād’upādānaṃ. Idaṃ vuccati,
    bhikkhave, upādānaṃ.
    Katamā
    ca, bhikkhave, taṇhā? Cha’y'ime, bhikkhave, taṇhā·kāyā: rūpa·taṇhā,
    sadda·taṇhā, gandha·taṇhā, rasa·taṇhā, phoṭṭhabba·taṇhā, dhamma·taṇhā.
    Ayaṃ vuccati, bhikkhave, taṇhā.
    Katamā
    ca, bhikkhave, vedanā? Cha’y'ime, bhikkhave, vedanā·kāyā:
    cakkhu·samphassa·jā vedanā, sota·samphassa·jā vedanā, ghāna·samphassa·jā
    vedanā, jivhā·samphassa·jā vedanā, kāya·samphassa·jā vedanā,
    mano·samphassa·jā vedanā. Ayaṃ vuccati, bhikkhave, vedanā.
    Katamo
    ca, bhikkhave, phasso? Cha’y'ime, bhikkhave, phassa·kāyā:
    cakkhu·samphasso, sota·samphasso, ghāna·samphasso, jivhā·samphasso,
    kāya·samphasso, mano·samphasso. Ayaṃ vuccati, bhikkhave, phasso.
    Katamañca,
    bhikkhave, saḷāyatanaṃ? Cakkh·āyatanaṃ, sot·āyatanaṃ, ghān·āyatanaṃ,
    jivh·āyatanaṃ, kāy·āyatanaṃ, man·āyatanaṃ. Idaṃ vuccati, bhikkhave,
    saḷāyatanaṃ.
    Katamañca,
    bhikkhave, nāma-rūpaṃ? Vedanā, saññā, cetanā, phasso, manasikāro: idaṃ
    vuccati nāmaṃ. Cattāro ca mahā-bhūtā, catunna·ñca mahā-bhūtānaṃ
    upādāya·rūpaṃ: Idaṃ vuccati rūpaṃ. Iti ida·ñca nāmaṃ, ida·ñca rūpaṃ:
    idaṃ vuccati, bhikkhave, nāma-rūpaṃ.
    Katamañca,
    bhikkhave, viññāṇaṃ? Cha’y'ime, bhikkhave, viññāṇa·kāyā:
    cakkhu·viññāṇaṃ, sota·viññāṇaṃ, ghāna·viññāṇaṃ, jivhā·viññāṇaṃ,
    kāya·viññāṇaṃ, mano·viññāṇaṃ. Idaṃ vuccati, bhikkhave, viññāṇaṃ..
    Katame
    ca, bhikkhave, saṅkhārā? Tay·ome, bhikkhave, saṅkhārā: kāya·saṅkhāro,
    vacī·saṅkhāro, citta·saṅkhāro. Ime vuccanti, bhikkhave, saṅkhārā.
    Katamā
    ca, bhikkhave, avijjā? Yaṃ kho, bhikkhave, dukkhe aññāṇaṃ,
    dukkha-samudaye aññāṇaṃ, dukkha-nirodhe aññāṇaṃ, dukkha-nirodha-gāminiyā
    paṭipadāya aññāṇaṃ. Ayaṃ vuccati, bhikkhave, avijjā.
    Iti kho, bhikkhave,
    avijjā·paccayā, bhikkhave, saṅkhārā;
    saṅkhāra·paccayā viññāṇaṃ;
    viññāṇa·paccayā nāmarūpaṃ;
    nāmarūpa·paccayā saḷāyatanaṃ;
    saḷāyatana·paccayā phasso;
    phassa·paccayā vedanā;
    vedanā·paccayā taṇhā;
    taṇhā·paccayā upādānaṃ;
    upādāna·paccayā bhavo;
    bhava·paccayā jāti;
    jāti·paccayā
    jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā sambhavanti.
    Evam·etassa kevalassa dukkha’k'khandhassa samudayo hoti.
    Avijjāya tv·eva asesa·virāga·nirodhā saṅkhāra·nirodho;
    saṅkhāra·nirodhā viññāṇa·nirodho;
    viññāṇa·nirodhā nāma-rūpa·nirodho;
    nāma-rūpa·nirodhā saḷāyatana·nirodho;
    saḷāyatana·nirodhā phassa·nirodho;
    phassa·nirodhā vedanā·nirodho;
    vedanā·nirodhā taṇhā·nirodho;
    taṇhā·nirodhā upādāna·nirodho;
    upādāna·nirodhā bhava·nirodho;
    bhava·nirodhā jāti·nirodho;
    jāti·nirodhā
    jarā-maraṇaṃ soka parideva dukkha domanass·upāyāsā nirujjhanti.
    Evam·etassa kevalassa dukkha’k'khandhassa nirodho hotī ti.

    youtube.com
    SN 12.2 Paticca Samuppada Vibhanga Sutta - Analysis of Dependent Origination by Ekta Bathija
    Find
    more videos by Ekta Bathija on Buddha’s Suttas on
    https://www.youtube.com/channel/UCH0ifBvvILf5f9dxtC21OTQ or
    https://ektabathija.com/Other social medi…


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