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š“›š“”š“¢š“¢š“žš“ 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 š™†š™Ŗš™Øš™š™žš™£š™–š™§š™– š™‰š™„š˜½š˜½Ä€š™‰š˜¼ š˜½š™ƒš™š™ˆš™„ š™‹š™–š™œš™¤š™™š™– 18š™›š™© š˜æš™žš™–. š™– 3š˜æ 360 š™™š™šš™œš™§š™šš™š š™˜š™žš™§š™˜š™Ŗš™”š™–š™§ š™‹š™–š™œš™¤š™™š™– š™–š™© š™’š™š™žš™©š™š š™ƒš™¤š™¢š™š, 668 5š™©š™ š˜¼ š™ˆš™–š™žš™£ š™š™¤š™–š™™, 8š™©š™ š˜¾š™§š™¤š™Øš™Ø, š™ƒš˜¼š™‡ š™„š™„š™„ š™Žš™©š™–š™œš™š, š™‹š™Ŗš™£š™žš™®š™– š˜½š™ƒš™š™ˆš™„ š˜½š™šš™£š™œš™–š™”š™Ŗš™§š™Ŗ, š™ˆš™–š™œš™–š™™š™š™ž š™†š™–š™§š™£š™–š™©š™–š™ š™–, š™‹š™§š™–š™—š™Ŗš™™š™™š™š™– š˜½š™š™–š™§š™–š™© š™„š™£š™©š™šš™§š™£š™–š™©š™žš™¤š™£š™–š™” š™š™©š™©š™„://š™Øš™–š™§š™«š™–š™Ÿš™–š™£.š™–š™¢š™—š™šš™™š™ š™–š™§.š™¤š™§š™œ Button Plant Green Butterfly E Mail Animation Clip š™—š™Ŗš™™š™™š™š™–š™Øš™–š™žš™™2š™Ŗš™Ø@š™œš™¢š™–š™žš™”.š™˜š™¤š™¢ š™Ÿš™˜š™Ø4š™šš™«š™šš™§@š™¤š™Ŗš™©š™”š™¤š™¤š™ .š™˜š™¤š™¢ š™Ÿš™˜š™š™–š™£š™™š™§š™–š™Øš™šš™ š™š™–š™§š™–š™£@š™®š™–š™š™¤š™¤.š™˜š™¤š™¢ 080-25203792 9449260443 9449835875 Spread the Words of Buddha from š™š™©š™©š™„://š™Øš™–š™§š™«š™–š™Ÿš™–š™£.š™–š™¢š™—š™šš™™š™ š™–š™§.š™¤š™§š™œ, WhatApp, Telegram,Facebook, Twitter, more than 5000 Emails. Practicing Mindful Swimming at Dolphin Aquatics at Halasuru from 05:30 AM to 07:00 AM
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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 ! šŸ™‚
Below
is the romanized Sanskrit version of the Heart-dhāraį¹‡Ä« 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 dhāraį¹‡Ä« has no direct relationship with
the The Great Compassion Mantra in Mahayana Buddhism. However, it is
often falsely named as Tibetan Great Compassion Mantra (č—ä¼ å¤§ę‚²å’’) or The
Great Compassion Mantra in Sanskrit (ę¢µéŸ³å¤§ę‚²å’’) in Chinese-speaking regions.
Some
people believe that this dhāraį¹‡Ä« 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 Piį¹­aka >> Aį¹…guttara Nikāya >> Tika Nipāta
AN 3.108 (A i 261)
Ruį¹‡į¹‡a Sutta
ā€” Lamentation ā€”
[ ruį¹‡į¹‡a: 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.
Note: infoĀ·bubbles on every Pali word
Pāįø·i
English
Ruį¹‡į¹‡am-idaį¹ƒ,
bhikkhave, ariyassa vinaye yadidaį¹ƒ gÄ«taį¹ƒ. Ummattakam-idaį¹ƒ, bhikkhave,
ariyassa vinaye yadidaį¹ƒ naccaį¹ƒ. Komārakam-idaį¹ƒ, bhikkhave, ariyassa
vinaye yadidaį¹ƒ ativelaį¹ƒ danta-vidaį¹ƒsaka-hasitaį¹ƒ. Tasmātiha, bhikkhave,
setughāto gÄ«te, setughāto nacce, alaį¹ƒ vo dhamma-ppamoditānaį¹ƒ sataį¹ƒ sitaį¹ƒ
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.

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Mantra of Avalokitesvara (Eleven-Faced Avalokitesvara Heart Dharani Sutra)




ą¶øą¶ø ą¶»ą·„ą¶­ą·Š ą·€ą·™ą¶½ą· ą¶±ą·‘ || ą¶»ą·ą¶¢ą¶œą·’ą¶»ą·’ą¶ŗą·š ą·„ą·’ą¶øą·’ą¶œą·™ą¶±ą·Š ą¶“ą·Šā€ą¶»ą¶šą·ą·ą¶ŗą¶šą·Š|| @Maha Rahathun Wadi Maga Osse!!!
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ą¶øą¶ø ą¶øą·„ą· ą·ƒą¶‚ą¶ą¶»ą¶­ą·Šą¶±ą¶ŗ ą·ƒą¶øą¶œ ą¶œą·ą¶§ą·“ą¶øą·Š ą¶‡ą¶­ą·’ ą¶šą¶»ą¶œą¶±ą·Šą¶±ą·™ ą¶±ą·‘..
ą¶øą¶ø ą¶šą·’ą·ƒą·’ą¶ø ą¶Æą·’ą¶±ą¶š ą¶…ą¶±ą·”ą¶±ą·Š ą¶±ą·’ą·ƒą· ą¶Æą·”ą·€ą¶±ą·Šą¶±ą·™ ą¶±ą·‘
ą¶øą¶ø ą¶»ą·„ą¶­ą¶±ą·Š ą·€ą·„ą¶±ą·Šą·ƒą·š ą¶±ą¶øą¶šą·Š ą¶±ą·œą·€ą·š..ą¶±ą¶øą·”ą¶­ą·Š “ą¶øą¶ø ą¶±ą·ą·€ą¶­ą·”ą¶± ą¶·ą·’ą¶šą·Šą·‚ą·–ą·€ą¶šą·Š”
ą¶…ą¶­ą·’ ą¶“ą·–ą¶¢ą¶«ą·“ą¶ŗ ą¶»ą·ą¶¢ą¶œą·’ą¶»ą·’ą¶ŗą·š ą¶…ą¶»ą·’ą¶ŗą¶„ą·ą¶« ą·„ą·’ą¶øą·’
Most Venerable Rajagiriye Ariyagnana Thero
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ą¶øą·™ą¶ø ą¶‹ą¶­ą·Šą¶­ą¶ø ą¶Æą·šą·ą¶±ą·ą·€ ą¶Æą·šą·ą¶±ą· ą¶šą¶»ą¶± ą¶Æą·šą·ą¶šą¶ŗą·ą¶±ą¶±ą·Š ą·€ą·„ą¶±ą·Šą·ƒą·šą¶§ą¶­ą·Š ą¶øą·™ą¶ø ą¶°ą¶»ą·Šą¶ø ą¶Æą·ą¶±ą¶ŗ ą¶¶ą·™ą¶Æą· ą·„ą¶»ą·’ą¶± ą¶øą· ą·„ą¶§ą¶­ą·Š,
ą¶øą·™ą¶ø ą¶Æą·šą·ą¶±ą·ą·€ ą·ą·Šā€ą¶»ą·€ą¶«ą¶ŗ ą¶šą¶»ą¶± ą¶”ą¶¶ą¶§ą¶­ą·Š ą¶°ą¶»ą·Šą¶ø ą¶Æą·ą¶±ą¶øą¶ŗ ą¶“ą·’ą¶± ą¶…ą¶±ą·”ą¶øą·ą¶Æą¶±ą·Š ą·€ą·šą·€ą· !!!
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 !!!
ą¶šą·ą·ƒą¶½ ą·€ą·“ą¶»ą¶­ą·”ą¶‚ą¶œ
ā€‹@Kosala Weerathunga
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AN 1.1-10 (A i 1)
Rūpādi Vagga
ā€” Beginning with Form ā€”
[rūpa+ādi]
There are five types of sense objects that overpower the mind of (most) human beings more than any others.
Notes:
1) infoĀ·bubbles on every Pali word
2) vocabulary:
pariyādāya tiį¹­į¹­hati: to overpower, take control
3) the Pali-English Dictionary is available here
Pāįø·i
English
Evaį¹ƒ me sutaį¹ƒ:
Thus have I heard:
1. Ekaį¹ƒ samayaį¹ƒ bhagavā sāvatthiyaį¹ƒ viharati JetaĀ·vane anāthapiį¹‡įøikassa ārāme. Tatra kho bhagavā bhikkhÅ« āmantesi:
1.
On one occasion the Blessed One was staying at Savatthi, in Jeta’s
Grove, Anathapindika’s monastery. There he addressed the monks:
ā€“ ‘Bhikkhavo’ ti.
ā€“ ‘Bhaddante’ ti te bhikkhÅ« bhagavato paccassosuį¹ƒ. Bhagavā etadĀ·avoca:
ā€“ Monks!
ā€“ Bhadante, the monks replied. The Blessed One said:
ā€“
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·rÅ«pamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ purisassa
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, itthiĀ·rÅ«pam.
ItthiĀ·rÅ«pam, bhikkhave, purisassa cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« ti.
ā€“
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.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·saddamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ purisassa
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, itthiĀ·saddo.
ItthiĀ·saddo, bhikkhave, purisassa cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
3.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·gandhamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ
purisassa cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave,
itthiĀ·gandho. ItthiĀ·gandho, bhikkhave, purisassa cittaį¹ƒ pariyādāya
tiį¹­į¹­hatÄ« 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.
4.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·rasamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ purisassa
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, itthiĀ·raso.
ItthiĀ·raso, bhikkhave, purisassa cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
5.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·phoį¹­į¹­habbamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ
purisassa cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave,
itthiĀ·phoį¹­į¹­habbo. ItthiĀ·phoį¹­į¹­habbo, bhikkhave, purisassa cittaį¹ƒ
pariyādāya tiį¹­į¹­hatÄ« 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.
6.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·rÅ«pamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ itthiyā
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, purisaĀ·rÅ«pam.
PurisaĀ·rÅ«pam, bhikkhave, itthiyā cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
7.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·saddamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ itthiyā
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, purisaĀ·saddo.
PurisaĀ·saddo, bhikkhave, itthiyā cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
8.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·gandhamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ itthiyā
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, purisaĀ·gandho.
PurisaĀ·gandho, bhikkhave, itthiyā cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
9.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·rasamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ itthiyā
cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave, purisaĀ·raso.
PurisaĀ·raso, bhikkhave, itthiyā cittaį¹ƒ pariyādāya tiį¹­į¹­hatÄ« 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.
10.
NĀ·Ähaį¹ƒ, bhikkhave, aƱƱaį¹ƒ ekaĀ·phoį¹­į¹­habbamĀ·pi samanupassāmi yaį¹ƒ evaį¹ƒ
itthiyā cittaį¹ƒ pariyādāya tiį¹­į¹­hati yathaĀ·yĀ·idaį¹ƒ, bhikkhave,
purisaĀ·phoį¹­į¹­habbo. PurisaĀ·phoį¹­į¹­habbo, bhikkhave, itthiyā cittaį¹ƒ
pariyādāya tiį¹­į¹­hatÄ« 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.

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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 Piį¹­aka >> Saį¹ƒyutta Nikāya >> Saįø·Äyatana Saį¹ƒyutta
SN 35.137 (S iv 128)
Rūpārāma Sutta
ā€” Delighting in forms ā€”
[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.
Note: infoĀ·bubbles on every Pali word
Pāįø·i
English
rÅ«pĀ·Ärāmā,
bhikkhave, devaĀ·manussā rÅ«paĀ·ratā rÅ«paĀ·sammuditā.
rÅ«paĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
saddĀ·Ärāmā,
bhikkhave, devaĀ·manussā saddaĀ·ratā saddaĀ·sammuditā.
saddaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
gandhĀ·Ärāmā,
bhikkhave, devaĀ·manussā gandhaĀ·ratā gandhaĀ·sammuditā.
gandhaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
rasĀ·Ärāmā,
bhikkhave, devaĀ·manussā rasaĀ·ratā rasaĀ·sammuditā.
rasaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
phoį¹­į¹­habbĀ·Ärāmā,
bhikkhave, devaĀ·manussā phoį¹­į¹­habbaĀ·ratā phoį¹­į¹­habbaĀ·sammuditā.
phoį¹­į¹­habbaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
dhammĀ·Ärāmā,
bhikkhave, devaĀ·manussā dhammaĀ·ratā dhammaĀ·sammuditā.
dhammaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā dukkhā, bhikkhave, devaĀ·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.
tathāgato
ca, bhikkhave, arahaį¹ƒ sammāĀ·sambuddho rÅ«pānaį¹ƒ samudayaƱĀ·ca
atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca yathābhÅ«taį¹ƒ viditvā
na rÅ«pĀ·Ärāmo na rÅ«paĀ·rato na rÅ«paĀ·sammudito.
rÅ«paĀ·vipariį¹‡ÄmaĀ·virāgaĀ·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.
saddānaį¹ƒ
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca
yathābhÅ«taį¹ƒ viditvā na saddĀ·Ärāmo na saddaĀ·rato na saddaĀ·sammudito.
saddaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·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.
gandhānaį¹ƒ
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca
yathābhÅ«taį¹ƒ viditvā na gandhĀ·Ärāmo na gandhaĀ·rato na gandhaĀ·sammudito.
gandhaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·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.
rasānaį¹ƒ
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca
yathābhÅ«taį¹ƒ viditvā na rasĀ·Ärāmo na rasaĀ·rato na rasaĀ·sammudito.
rasaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·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.
phoį¹­į¹­habbānaį¹ƒ
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca
yathābhÅ«taį¹ƒ viditvā na phoį¹­į¹­habbĀ·Ärāmo na phoį¹­į¹­habbaĀ·rato na
phoį¹­į¹­habbaĀ·sammudito. phoį¹­į¹­habbaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·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.
dhammānaį¹ƒ
samudayaƱĀ·ca atthaį¹…gamaƱĀ·ca assādaƱĀ·ca ādÄ«navaƱĀ·ca nissaraį¹‡aƱĀ·ca
yathābhÅ«taį¹ƒ viditvā na dhammĀ·Ärāmo na dhammaĀ·rato na dhammaĀ·sammudito.
dhammaĀ·vipariį¹‡ÄmaĀ·virāgaĀ·nirodhā sukho, bhikkhave, tathāgato
viharatÄ«Ā·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.

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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/




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.
Verse 291. When Anger Does Not Abate
Who so for self wants happiness
by causing others pain,
entangled in angerā€™s tangles
oneā€™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.
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.
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.
Verse 294. The Destroyer Who Reaches Nibbana
Oneā€™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.
Verse 295. The ā€˜Killerā€™ Who Goes Free
Oneā€™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.
Verse 296. Reflect On The Virtues Of The Buddha
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 297. Reflect On The Virtues Of The Dhamma
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 298. Reflect On The Virtues Of The Sangha
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 299. Reflect On The Real Nature of the Body
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 300. Reflect On Harmlessness
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 301. The Mind That Takes Delight in Meditation
Well awakened, theyā€™re awake
ever the Buddhaā€™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.
Verse 302. Samsara - Journey
Hardā€™s the going-forth, hard to delight in it,
hard the household life and dukkha is it too.
Dukkhaā€™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.
Verse 303. He Is Honoured Everywhere
Whoā€™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 arenā€™t seen,
theyā€™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.
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.
G
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