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𝓛𝓔𝓢𝓢𝓞𝓝 4115 Fri 8 Oct 2021
Mindful
Swimmer Lavender Awakened CMJC from Dolphin Aquatics Halasuru
participates in State Masters Swimming competition in 75-79 years group
at Vijayanagar Aquatics on 9 & 10 October 2021. Wish all the
competitors Happy Swimming Success.
Wake up at 03:45 AM
After Bath Practice Patanjali Yogic Meditation From 04:00 AM to 05:00 AM at
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Mantra of Avalokitesvara (Eleven-Faced Avalokitesvara Heart Dharani Sutra)
Peaceful Mantras
45.8K subscribers
With Lyrics Displayed accordingly, easy to follow! Try Reciting Along ! 
Below
is the romanized Sanskrit version of the Heart-dhāraṇī of
Avalokiteśvara-ekadaśamukha a.k.a Eleven-Faced Avalokitesvara Heart
Dharani Sutra:
is the romanized Sanskrit version of the Heart-dhāraṇī of
Avalokiteśvara-ekadaśamukha a.k.a Eleven-Faced Avalokitesvara Heart
Dharani Sutra:
======================================================
[1]Namo Ratna Trayaya,
[2]Namo Arya Jnana Sagara,
[3]Vairochana,
[4]ByuharaJaya
[5]Tathagataya,
[6]Arahate,
[7]Samyaksam Buddhaya,
[8]Namo Sarwa Tathagate Bhyay,
[9]Arahata Bhyah,
[10]Samyaksam Buddhe Bhyah,
[11]Namo Arya AvalokiteShoraya
[12]Bodhisattvaya,
[13]Maha Sattvaya,
[14]Maha Karunikaya,
[15]Tadyata, Om Dara Dara,
[16]Diri Diri,
[17]Duru Duru
[18]Itte We, Itte
[19]Chale Chale,
[20]Purachale Purachale,
[21]Kusume
[22]Kusuma Wa Re,
[23]Ili Milli,
[24]Chiti Jvalam,
[25]Apanaye Shoha
*** ENGLISH TRANSLATION LINE BY LINE:
[1] Homage to the triple gem
[2] Homage to the ocean of noble wisdom
[3] The illuminator
[4] To the king of the host (also the name of a bodhisattva)
[5] To the tathagata
[6] To the arhat
[7] To the perfectly awakened one
[8] Homage to all tathagatas
[9] To the arhats
[10] To the fully and perfectly awakened ones
[11] Homage to noble Avalokitesvara
[12] To the bodhisattva
[13] To the great being
[14] to the greatly compassionate one
[15] Thus, bearing
[16] Firm
[17] Bearing a burden
[18] (??)
[19] Moving, trembling, shaking
[20] Moving, trembling, shaking
[21] In flower
[22] In the circumference
[23] (??)
[24] Blazing understanding
[25] Leading away, hail!
======================================================
Additional Information:
Relationship to the Great Compassion Mantra -
It
is generally believed that this dhāraṇī has no direct relationship with
the The Great Compassion Mantra in Mahayana Buddhism. However, it is
often falsely named as Tibetan Great Compassion Mantra (藏传大悲咒) or The
Great Compassion Mantra in Sanskrit (梵音大悲咒) in Chinese-speaking regions.
is generally believed that this dhāraṇī has no direct relationship with
the The Great Compassion Mantra in Mahayana Buddhism. However, it is
often falsely named as Tibetan Great Compassion Mantra (藏传大悲咒) or The
Great Compassion Mantra in Sanskrit (梵音大悲咒) in Chinese-speaking regions.
Some
people believe that this dhāraṇī is told by the Eleven-Faced
Avalokitesvara, an esoteric bodhisattva in Tibetan Buddhism, and that it
is the equivalent Tibetan version of The Great Compassion Mantra in
Mahayana Buddhism. This is why it is often being referred to as Tibetan
Great Compassion Mantra. However, this opinion is not accepted by most
Mahayana Buddhists.
people believe that this dhāraṇī is told by the Eleven-Faced
Avalokitesvara, an esoteric bodhisattva in Tibetan Buddhism, and that it
is the equivalent Tibetan version of The Great Compassion Mantra in
Mahayana Buddhism. This is why it is often being referred to as Tibetan
Great Compassion Mantra. However, this opinion is not accepted by most
Mahayana Buddhists.
Source: Wikipedia
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
AN 3.108 (A i 261)
Ruṇṇa Sutta
— Lamentation —
[ ruṇṇa: crying, lamentating ]
Here
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
the Buddha explains what is singing and dancing in the discipline of
the noble ones, and then gives his instrunction regarding laughing and
smiling.
Note: info·bubbles on every Pali word
Pāḷi
English
Ruṇṇam-idaṃ,
bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakam-idaṃ, bhikkhave,
ariyassa vinaye yadidaṃ naccaṃ. Komārakam-idaṃ, bhikkhave, ariyassa
vinaye yadidaṃ ativelaṃ danta-vidaṃsaka-hasitaṃ. Tasmātiha, bhikkhave,
setughāto gīte, setughāto nacce, alaṃ vo dhamma-ppamoditānaṃ sataṃ sitaṃ
sita-mattāyā.
bhikkhave, ariyassa vinaye yadidaṃ gītaṃ. Ummattakam-idaṃ, bhikkhave,
ariyassa vinaye yadidaṃ naccaṃ. Komārakam-idaṃ, bhikkhave, ariyassa
vinaye yadidaṃ ativelaṃ danta-vidaṃsaka-hasitaṃ. Tasmātiha, bhikkhave,
setughāto gīte, setughāto nacce, alaṃ vo dhamma-ppamoditānaṃ sataṃ sitaṃ
sita-mattāyā.
It
is lamentating, bhikkhus, in the discipline of the noble ones, to sing.
It is being out of one’s mind, bhikkhus, in the discipline of the noble
ones, to dance. It is childish, bhikkhus, in the discipline of the
noble ones to laugh excessively showing the teeth. Therefore, bhikkhus,
having given up{1} singing, having given up dancing, it is suitable for
you who delight in the Dhamma to smile moderately mindful smiles.
is lamentating, bhikkhus, in the discipline of the noble ones, to sing.
It is being out of one’s mind, bhikkhus, in the discipline of the noble
ones, to dance. It is childish, bhikkhus, in the discipline of the
noble ones to laugh excessively showing the teeth. Therefore, bhikkhus,
having given up{1} singing, having given up dancing, it is suitable for
you who delight in the Dhamma to smile moderately mindful smiles.
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Mantra of Avalokitesvara (Eleven-Faced Avalokitesvara Heart Dharani Sutra)
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මම නැවතුන භික්ෂූවක්
මම මහා සංඝරත්නය සමග ගැටීම් ඇති කරගන්නෙ නෑ..
මම කිසිම දිනක අනුන් නිසා දුවන්නෙ නෑ
මම රහතන් වහන්සේ නමක් නොවේ..නමුත් “මම නැවතුන භික්ෂූවක්”
අති පූජණීය රාජගිරියේ අරියඥාණ හිමි
Most Venerable Rajagiriye Ariyagnana Thero
@Rajagiriye Ariyagnana Thero - සඳහම් දේශනා
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මෙම උත්තම දේශනාව දේශනා කරන දේශකයානන් වහන්සේටත් මෙම ධර්ම දානය බෙදා හරින මා හටත්,
මෙම දේශනාව ශ්රවණය කරන ඔබටත් ධර්ම දානමය පින අනුමෝදන් වේවා !!!
To the preachers who preach this great sermon and to me who distribute this Dhamma alms,
May you who listen to this sermon also receive Dhamma almsgiving merits !!!
කෝසල වීරතුංග
@Kosala Weerathunga
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Ekaka Nipāta
AN 1.1-10 (A i 1)
Rūpādi Vagga
— Beginning with Form —
[rūpa+ādi]
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Notes:
1) info·bubbles on every Pali word
2) vocabulary:
pariyādāya tiṭṭhati: to overpower, take control
3) the Pali-English Dictionary is available here
Pāḷi
English
Evaṃ me sutaṃ:
Thus have I heard:
1. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
1.
On one occasion the Blessed One was staying at Savatthi, in Jeta’s
Grove, Anathapindika’s monastery. There he addressed the monks:
On one occasion the Blessed One was staying at Savatthi, in Jeta’s
Grove, Anathapindika’s monastery. There he addressed the monks:
– ‘Bhikkhavo’ ti.
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad·avoca:
– Monks!
– Bhadante, the monks replied. The Blessed One said:
–
N·āhaṃ, bhikkhave, aññaṃ eka·rūpam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·rūpam.
Itthi·rūpam, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·rūpam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·rūpam.
Itthi·rūpam, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
–
I do not know, bhikkhus, of a form that overpowers the mind of a man as
much as, bhikkhus, the form of a woman. The form of a woman, bhikkhus,
overpowers the mind of a man.
I do not know, bhikkhus, of a form that overpowers the mind of a man as
much as, bhikkhus, the form of a woman. The form of a woman, bhikkhus,
overpowers the mind of a man.
2.
N·āhaṃ, bhikkhave, aññaṃ eka·saddam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·saddo.
Itthi·saddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·saddam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·saddo.
Itthi·saddo, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
2.
I do not know, bhikkhus, of a sound that overpowers the mind of a man
as much as, bhikkhus, the sound of a woman. The sound of a woman,
bhikkhus, overpowers the mind of a man.
I do not know, bhikkhus, of a sound that overpowers the mind of a man
as much as, bhikkhus, the sound of a woman. The sound of a woman,
bhikkhus, overpowers the mind of a man.
3.
N·āhaṃ, bhikkhave, aññaṃ eka·gandham·pi samanupassāmi yaṃ evaṃ
purisassa cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
itthi·gandho. Itthi·gandho, bhikkhave, purisassa cittaṃ pariyādāya
tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·gandham·pi samanupassāmi yaṃ evaṃ
purisassa cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
itthi·gandho. Itthi·gandho, bhikkhave, purisassa cittaṃ pariyādāya
tiṭṭhatī ti.
3.
I do not know, bhikkhus, of an odor that overpowers the mind of a man
as much as, bhikkhus, the odor of a woman. The odor of a woman,
bhikkhus, overpowers the mind of a man.
I do not know, bhikkhus, of an odor that overpowers the mind of a man
as much as, bhikkhus, the odor of a woman. The odor of a woman,
bhikkhus, overpowers the mind of a man.
4.
N·āhaṃ, bhikkhave, aññaṃ eka·rasam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·raso.
Itthi·raso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·rasam·pi samanupassāmi yaṃ evaṃ purisassa
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, itthi·raso.
Itthi·raso, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī ti.
4.
I do not know, bhikkhus, of a taste that overpowers the mind of a man
as much as, bhikkhus, the taste of a woman. The taste of a woman,
bhikkhus, overpowers the mind of a man.
I do not know, bhikkhus, of a taste that overpowers the mind of a man
as much as, bhikkhus, the taste of a woman. The taste of a woman,
bhikkhus, overpowers the mind of a man.
5.
N·āhaṃ, bhikkhave, aññaṃ eka·phoṭṭhabbam·pi samanupassāmi yaṃ evaṃ
purisassa cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
itthi·phoṭṭhabbo. Itthi·phoṭṭhabbo, bhikkhave, purisassa cittaṃ
pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·phoṭṭhabbam·pi samanupassāmi yaṃ evaṃ
purisassa cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
itthi·phoṭṭhabbo. Itthi·phoṭṭhabbo, bhikkhave, purisassa cittaṃ
pariyādāya tiṭṭhatī ti.
5.
I do not know, bhikkhus, of a touch that overpowers the mind of a man
as much as, bhikkhus, the touch of a woman. The touch of a woman,
bhikkhus, overpowers the mind of a man.
I do not know, bhikkhus, of a touch that overpowers the mind of a man
as much as, bhikkhus, the touch of a woman. The touch of a woman,
bhikkhus, overpowers the mind of a man.
6.
N·āhaṃ, bhikkhave, aññaṃ eka·rūpam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·rūpam.
Purisa·rūpam, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·rūpam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·rūpam.
Purisa·rūpam, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
6.
I do not know, bhikkhus, of a form that overpowers the mind of a woman
as much as, bhikkhus, the form of a man. The form of a man, bhikkhus,
overpowers the mind of a woman.
I do not know, bhikkhus, of a form that overpowers the mind of a woman
as much as, bhikkhus, the form of a man. The form of a man, bhikkhus,
overpowers the mind of a woman.
7.
N·āhaṃ, bhikkhave, aññaṃ eka·saddam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·saddo.
Purisa·saddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·saddam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·saddo.
Purisa·saddo, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
7.
I do not know, bhikkhus, of a sound that overpowers the mind of a woman
as much as, bhikkhus, the sound of a man. The sound of a man, bhikkhus,
overpowers the mind of a woman.
I do not know, bhikkhus, of a sound that overpowers the mind of a woman
as much as, bhikkhus, the sound of a man. The sound of a man, bhikkhus,
overpowers the mind of a woman.
8.
N·āhaṃ, bhikkhave, aññaṃ eka·gandham·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·gandho.
Purisa·gandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·gandham·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·gandho.
Purisa·gandho, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
8.
I do not know, bhikkhus, of an odor that overpowers the mind of a woman
as much as, bhikkhus, the odor of a man. The odor of a man, bhikkhus,
overpowers the mind of a woman.
I do not know, bhikkhus, of an odor that overpowers the mind of a woman
as much as, bhikkhus, the odor of a man. The odor of a man, bhikkhus,
overpowers the mind of a woman.
9.
N·āhaṃ, bhikkhave, aññaṃ eka·rasam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·raso.
Purisa·raso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·rasam·pi samanupassāmi yaṃ evaṃ itthiyā
cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave, purisa·raso.
Purisa·raso, bhikkhave, itthiyā cittaṃ pariyādāya tiṭṭhatī ti.
9.
I do not know, bhikkhus, of a taste that overpowers the mind of a woman
as much as, bhikkhus, the taste of a man. The taste of a man, bhikkhus,
overpowers the mind of a woman.
I do not know, bhikkhus, of a taste that overpowers the mind of a woman
as much as, bhikkhus, the taste of a man. The taste of a man, bhikkhus,
overpowers the mind of a woman.
10.
N·āhaṃ, bhikkhave, aññaṃ eka·phoṭṭhabbam·pi samanupassāmi yaṃ evaṃ
itthiyā cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
purisa·phoṭṭhabbo. Purisa·phoṭṭhabbo, bhikkhave, itthiyā cittaṃ
pariyādāya tiṭṭhatī ti.
N·āhaṃ, bhikkhave, aññaṃ eka·phoṭṭhabbam·pi samanupassāmi yaṃ evaṃ
itthiyā cittaṃ pariyādāya tiṭṭhati yatha·y·idaṃ, bhikkhave,
purisa·phoṭṭhabbo. Purisa·phoṭṭhabbo, bhikkhave, itthiyā cittaṃ
pariyādāya tiṭṭhatī ti.
10.
I do not know, bhikkhus, of a touch that overpowers the mind of a woman
as much as, bhikkhus, the touch of a man. The touch of a man, bhikkhus,
overpowers the mind of a woman.
I do not know, bhikkhus, of a touch that overpowers the mind of a woman
as much as, bhikkhus, the touch of a man. The touch of a man, bhikkhus,
overpowers the mind of a woman.
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SN 22.54 Bija Sutta - Means of Propagation
MyanmarSutta
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How passion and delight supports the growth of consciousness attached to form, feeling, perception and fabrication.
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.137 (S iv 128)
Rūpārāma Sutta
— Delighting in forms —
[rūpa+ārāma]
The
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night.
Buddha explains for us once more, in yet another way, the cause and the
cessation of suffering. It takes place right in the middle of what we
keep doing all day and all night.
Note: info·bubbles on every Pali word
Pāḷi
English
rūp·ārāmā,
bhikkhave, deva·manussā rūpa·ratā rūpa·sammuditā.
rūpa·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā rūpa·ratā rūpa·sammuditā.
rūpa·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in (visible) forms, delight in
forms, rejoice on account of forms. With the alteration, dissolution and
cessation of forms, bhikkhus, devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in (visible) forms, delight in
forms, rejoice on account of forms. With the alteration, dissolution and
cessation of forms, bhikkhus, devas and humans dwell in suffering.
sadd·ārāmā,
bhikkhave, deva·manussā sadda·ratā sadda·sammuditā.
sadda·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā sadda·ratā sadda·sammuditā.
sadda·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in sounds, delight in forms,
rejoice on account of forms. With the alteration, dissolution and
cessation of forms, bhikkhus, devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in sounds, delight in forms,
rejoice on account of forms. With the alteration, dissolution and
cessation of forms, bhikkhus, devas and humans dwell in suffering.
gandh·ārāmā,
bhikkhave, deva·manussā gandha·ratā gandha·sammuditā.
gandha·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā gandha·ratā gandha·sammuditā.
gandha·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in odors, delight in odors, rejoice
on account of odors. With the alteration, dissolution and cessation of
odors, bhikkhus, devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in odors, delight in odors, rejoice
on account of odors. With the alteration, dissolution and cessation of
odors, bhikkhus, devas and humans dwell in suffering.
ras·ārāmā,
bhikkhave, deva·manussā rasa·ratā rasa·sammuditā.
rasa·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā rasa·ratā rasa·sammuditā.
rasa·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in tastes, delight in tastes,
rejoice on account of tastes. With the alteration, dissolution and
cessation of tastes, bhikkhus, devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in tastes, delight in tastes,
rejoice on account of tastes. With the alteration, dissolution and
cessation of tastes, bhikkhus, devas and humans dwell in suffering.
phoṭṭhabb·ārāmā,
bhikkhave, deva·manussā phoṭṭhabba·ratā phoṭṭhabba·sammuditā.
phoṭṭhabba·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā phoṭṭhabba·ratā phoṭṭhabba·sammuditā.
phoṭṭhabba·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in bodily phenomena, delight in
bodily phenomena, rejoice on account of bodily phenomena. With the
alteration, dissolution and cessation of bodily phenomena, bhikkhus,
devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in bodily phenomena, delight in
bodily phenomena, rejoice on account of bodily phenomena. With the
alteration, dissolution and cessation of bodily phenomena, bhikkhus,
devas and humans dwell in suffering.
dhamm·ārāmā,
bhikkhave, deva·manussā dhamma·ratā dhamma·sammuditā.
dhamma·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
bhikkhave, deva·manussā dhamma·ratā dhamma·sammuditā.
dhamma·vipariṇāma·virāga·nirodhā dukkhā, bhikkhave, deva·manussā
viharanti.
Devas
and humans, bhikkhus, take pleasure in mental phenomena, delight in
mental phenomena, rejoice on account of mental phenomena. With the
alteration, dissolution and cessation of mental phenomena, bhikkhus,
devas and humans dwell in suffering.
and humans, bhikkhus, take pleasure in mental phenomena, delight in
mental phenomena, rejoice on account of mental phenomena. With the
alteration, dissolution and cessation of mental phenomena, bhikkhus,
devas and humans dwell in suffering.
tathāgato
ca, bhikkhave, arahaṃ sammā·sambuddho rūpānaṃ samudayañ·ca
atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca yathābhūtaṃ viditvā
na rūp·ārāmo na rūpa·rato na rūpa·sammudito.
rūpa·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
ca, bhikkhave, arahaṃ sammā·sambuddho rūpānaṃ samudayañ·ca
atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca yathābhūtaṃ viditvā
na rūp·ārāmo na rūpa·rato na rūpa·sammudito.
rūpa·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
But
the Tathāgata, bhikkhus, the arahant, correctly and completely awaken,
having understood as they actually are the arising, the passing away,
the allure, the drawbacks and the emancipation from (visible) forms,
does not take pleasure in forms, nor delight in forms, nor rejoice on
account of forms. With the alteration, dissolution and cessation of
forms, bhikkhus, the Tathāgata dwells in well-being.
the Tathāgata, bhikkhus, the arahant, correctly and completely awaken,
having understood as they actually are the arising, the passing away,
the allure, the drawbacks and the emancipation from (visible) forms,
does not take pleasure in forms, nor delight in forms, nor rejoice on
account of forms. With the alteration, dissolution and cessation of
forms, bhikkhus, the Tathāgata dwells in well-being.
saddānaṃ
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na sadd·ārāmo na sadda·rato na sadda·sammudito.
sadda·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na sadd·ārāmo na sadda·rato na sadda·sammudito.
sadda·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
Having
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from sounds, he does not take
pleasure in sounds, nor delight in sounds, nor rejoice on account of
sounds. With the alteration, dissolution and cessation of sounds,
bhikkhus, the Tathāgata dwells in well-being.
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from sounds, he does not take
pleasure in sounds, nor delight in sounds, nor rejoice on account of
sounds. With the alteration, dissolution and cessation of sounds,
bhikkhus, the Tathāgata dwells in well-being.
gandhānaṃ
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na gandh·ārāmo na gandha·rato na gandha·sammudito.
gandha·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na gandh·ārāmo na gandha·rato na gandha·sammudito.
gandha·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
Having
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from odors, he does not take
pleasure in odors, nor delight in odors, nor rejoice on account of
odors. With the alteration, dissolution and cessation of odors,
bhikkhus, the Tathāgata dwells in well-being.
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from odors, he does not take
pleasure in odors, nor delight in odors, nor rejoice on account of
odors. With the alteration, dissolution and cessation of odors,
bhikkhus, the Tathāgata dwells in well-being.
rasānaṃ
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na ras·ārāmo na rasa·rato na rasa·sammudito.
rasa·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na ras·ārāmo na rasa·rato na rasa·sammudito.
rasa·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato viharati.
Having
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from tastes, he does not take
pleasure in tastes, nor delight in tastes, nor rejoice on account of
tastes. With the alteration, dissolution and cessation of tastes,
bhikkhus, the Tathāgata dwells in well-being.
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from tastes, he does not take
pleasure in tastes, nor delight in tastes, nor rejoice on account of
tastes. With the alteration, dissolution and cessation of tastes,
bhikkhus, the Tathāgata dwells in well-being.
phoṭṭhabbānaṃ
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na phoṭṭhabb·ārāmo na phoṭṭhabba·rato na
phoṭṭhabba·sammudito. phoṭṭhabba·vipariṇāma·virāga·nirodhā sukho,
bhikkhave, tathāgato viharati.
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na phoṭṭhabb·ārāmo na phoṭṭhabba·rato na
phoṭṭhabba·sammudito. phoṭṭhabba·vipariṇāma·virāga·nirodhā sukho,
bhikkhave, tathāgato viharati.
Having
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from bodily phenomena, he
does not take pleasure in bodily phenomena, nor delight in bodily
phenomena, nor rejoice on account of bodily phenomena. With the
alteration, dissolution and cessation of bodily phenomena, bhikkhus, the
Tathāgata dwells in well-being.
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from bodily phenomena, he
does not take pleasure in bodily phenomena, nor delight in bodily
phenomena, nor rejoice on account of bodily phenomena. With the
alteration, dissolution and cessation of bodily phenomena, bhikkhus, the
Tathāgata dwells in well-being.
dhammānaṃ
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na dhamm·ārāmo na dhamma·rato na dhamma·sammudito.
dhamma·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato
viharatī·ti.
samudayañ·ca atthaṅgamañ·ca assādañ·ca ādīnavañ·ca nissaraṇañ·ca
yathābhūtaṃ viditvā na dhamm·ārāmo na dhamma·rato na dhamma·sammudito.
dhamma·vipariṇāma·virāga·nirodhā sukho, bhikkhave, tathāgato
viharatī·ti.
Having
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from mental phenomena, he
does not take pleasure in mental phenomena, nor delight in mental
phenomena, nor rejoice on account of mental phenomena. With the
alteration, dissolution and cessation of mental phenomena, bhikkhus, the
Tathāgata dwells in well-being.
understood as they actually are the arising, the passing away, the
allure, the drawbacks and the emancipation from mental phenomena, he
does not take pleasure in mental phenomena, nor delight in mental
phenomena, nor rejoice on account of mental phenomena. With the
alteration, dissolution and cessation of mental phenomena, bhikkhus, the
Tathāgata dwells in well-being.
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SN 22.54 Bija Sutta - Means of Propagation
How
passion and delight supports the growth of consciousness attached to
form, feeling, perception and fabrication.http://myanmarsutta.net/
passion and delight supports the growth of consciousness attached to
form, feeling, perception and fabrication.http://myanmarsutta.net/
Mindful Swimmer Lavender Awakened CMJC from Dolphin Aquatics Halasuru
participates in State Masters Swimming competition in 75-79 years group
at Vijayanagar Aquatics on 9 & 10 October 2021. Wish all the
competitors Happy Swimming Success.
Verse 290. Give Up A Little, Achieve Much
If one should see great happiness
in giving up small happiness
one wise the lesser would renounce
the greater full-discerning.
Explanation:
By giving up a modicum of pleasure, which the worldly pursuits bring,
if one can be assured of tremendous pleasure - which is Nibbana - the
wise person should give up the little pleasure.
By giving up a modicum of pleasure, which the worldly pursuits bring,
if one can be assured of tremendous pleasure - which is Nibbana - the
wise person should give up the little pleasure.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in anger’s tangles
one’s from anger never free.
Explanation:
The individual who achieves happiness by inflicting pain on others is
not freed from anger because he is entangled in the web of anger due to
the contact of the anger of other people.
The individual who achieves happiness by inflicting pain on others is
not freed from anger because he is entangled in the web of anger due to
the contact of the anger of other people.
Verse 292. How Blemishes Increase
What should be done is left undone
and done is what should not be done,
ever the pollutions grow
of those ones proud and heedless.
Explanation:
If people do what should not be done, and neglect what should be done,
the blemishes of those proud, slothful ones begin to increase.
If people do what should not be done, and neglect what should be done,
the blemishes of those proud, slothful ones begin to increase.
Verse 293. Mindfulness Of Physical Reality
But for who always practice well
bodily mindfulness,
do never what should not be done,
for mindful ones, the full-aware,
pollutions fade away.
Explanation:
If one were to practice constantly on the mindfulness of physical
reality, maintaining steady attention on what has to be done, they will
shun what should not be done. The blemishes of those mindful, alert will
get eroded.
If one were to practice constantly on the mindfulness of physical
reality, maintaining steady attention on what has to be done, they will
shun what should not be done. The blemishes of those mindful, alert will
get eroded.
Verse 294. The Destroyer Who Reaches Nibbana
One’s mother and father having slain
and then two warrior kings,
a realm as well its treasurer,
one goes immune, a Brahmin True.
Explanation:
The brahmin kills the mother - craving, kills the father - egotism,
self-cherishing: They represent the two views, Eternalism and Nihilism,
opposed to Buddhist thought. The subordinates are clinging to life. And
he destroys the defilements which cling to life. Having destroyed all
these, the brahmin (arahat) goes without punishment.
The brahmin kills the mother - craving, kills the father - egotism,
self-cherishing: They represent the two views, Eternalism and Nihilism,
opposed to Buddhist thought. The subordinates are clinging to life. And
he destroys the defilements which cling to life. Having destroyed all
these, the brahmin (arahat) goes without punishment.
Verse 295. The ‘Killer’ Who Goes Free
One’s mother and father having slain
and then two learned kings,
as well the fifth, a tiger fierce,
one goes immune, a Brahmin True.
Explanation:
The brahmin (arahat) kills the mother - craving; kills the father -
egotism; kills the two learned kings. They represent the two false views
eternalism and nihilism. He kills the five tigers (sensuality, hate,
mental inertia, worry and skeptical doubt) that obstruct the path. And,
having done all these killings, the arahat goes about unaffected.
The brahmin (arahat) kills the mother - craving; kills the father -
egotism; kills the two learned kings. They represent the two false views
eternalism and nihilism. He kills the five tigers (sensuality, hate,
mental inertia, worry and skeptical doubt) that obstruct the path. And,
having done all these killings, the arahat goes about unaffected.
Verse 296. Reflect On The Virtues Of The Buddha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Buddha.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of their
Teacher day and night, arise wide awake and in full control of their
faculties.
Those disciples of the Buddha who are mindful of the virtues of their
Teacher day and night, arise wide awake and in full control of their
faculties.
Verse 297. Reflect On The Virtues Of The Dhamma
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Dhamma.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Dhamma day and night, arise wide awake and in full control of their
faculties.
Those disciples of the Buddha who are mindful of the virtues of the
Dhamma day and night, arise wide awake and in full control of their
faculties.
Verse 298. Reflect On The Virtues Of The Sangha
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the Sangha.
Explanation:
Those disciples of the Buddha who are mindful of the virtues of the
Sangha day and night, arise wide awake and in full control of their
faculties.
Those disciples of the Buddha who are mindful of the virtues of the
Sangha day and night, arise wide awake and in full control of their
faculties.
Verse 299. Reflect On The Real Nature of the Body
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
are mindful of the body.
Explanation:
Those disciples of the Buddha who are mindful of the real nature of the
body day and night, arise wide awake and in full control of their
faculties.
Those disciples of the Buddha who are mindful of the real nature of the
body day and night, arise wide awake and in full control of their
faculties.
Verse 300. Reflect On Harmlessness
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in harmlessness delight.
Explanation:
Those disciples of the Buddha who take delight in harmlessness day and
night, arise wide awake and in full control of their faculties.
Those disciples of the Buddha who take delight in harmlessness day and
night, arise wide awake and in full control of their faculties.
Verse 301. The Mind That Takes Delight in Meditation
Well awakened, they’re awake
ever the Buddha’s pupils
who constantly by day, by night
in meditation take delight.
Explanation:
Those disciples of the Buddha who take delight in meditation day and
night, arise wide awake and in full control of their faculties.
Those disciples of the Buddha who take delight in meditation day and
night, arise wide awake and in full control of their faculties.
Verse 302. Samsara - Journey
Hard’s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkha’s to dwell with those dissimilar
and dukkha befalls the wanderer.
Be therefore not a wanderer,
not one whom dukkha befalls.
Explanation:
It is hard to become a monk; it is hard to be happy in the practice of a
monk. To live with those of a different temperament is painful. A
traveller in samsara is continually subject to dukkha; therefore, do not
be a traveller in samsara; do not be the one to be repeatedly subject
to dukkha.
It is hard to become a monk; it is hard to be happy in the practice of a
monk. To live with those of a different temperament is painful. A
traveller in samsara is continually subject to dukkha; therefore, do not
be a traveller in samsara; do not be the one to be repeatedly subject
to dukkha.
Verse 303. He Is Honoured Everywhere
Who’s full of faith and virtue,
of substance, high repute,
is honoured everywhere,
wherever that one goes.
Explanation: He who is full of faith and virtue, who also possesses fame and fortune, in held in reverence wherever he goes.
Verse 304. The Virtuous Are Seen
Afar the true are manifest
like Himalayan range,
yet even here the false aren’t seen,
they’re arrows shot by night.
Explanation:
Like the Himalayas, the good are visible even from afar; like arrows
shot in the night, the wicked are not seen even though they may be near.
Like the Himalayas, the good are visible even from afar; like arrows
shot in the night, the wicked are not seen even though they may be near.
Verse 305. Discipline Yourself In Solitude
Alone one sits, alone one lies,
alone one walks unweariedly,
in solitude one tames oneself
so in the woods will one delight.
Explanation:
He who sits alone, lies down alone, walks alone, in diligent practice,
and alone tames himself, should find delight in living in the forest.
He who sits alone, lies down alone, walks alone, in diligent practice,
and alone tames himself, should find delight in living in the forest.