Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊♂️ to Attain NIBBĀNA the Eternal Bliss.
Kushinara NIBBĀNA Bhumi Pagoda White Home, Puniya Bhumi Bengaluru, Prabuddha Bharat International.
10/08/21
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
Posted by: site admin @ 7:06 am
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𝓛𝓔𝓢𝓢𝓞𝓝S 4116 & 4117 Sat & Sun 9 & 10 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.
Hunger is the worst kind of illness said Awakened One
Let us encourage all people to Do Good. Grow Broccoli
Pepper 
Cucumber 
Carrots 
Beans in Pots. Fruit 
Bearing Trees 
all over the world 
and in Space.
Let us encourage all people to Do Good. Grow Broccoli
Pepper Cucumber Carrots Beans in Pots. Fruit Bearing Trees all over the world and in Space. Purify Mind. Lead Hilarious 
Happy 
Life to Attain Eternal Bliss as Final Goal.-
Online Positive Universal Prabuddha Intellectuals Convention.
Happy Life to Attain Eternal Bliss as Final Goal.-Online Positive Universal Prabuddha Intellectuals Convention.Wake up at 03:45 AM
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Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Saḷāyatana Saṃyutta
SN 35.60 (S iv 33)
Sabbupādānapariññā Sutta
— The complete understanding of all attachment —
[sabba·upādāna·pariññā]
The
Buddha, while expounding the complete understanding of all attachment,
gives a deep and yet very clear explanation: contact arises on the basis
of three phenomena.
Buddha, while expounding the complete understanding of all attachment,
gives a deep and yet very clear explanation: contact arises on the basis
of three phenomena.
Note: info·bubbles on every Pali word
Pāḷi
English
Sabb·upādāna·pariññāya vo, bhikkhave, dhammaṃ desessāmi. Taṃ suṇātha. Katamo ca, bhikkhave, sabb·upādāna·pariññāya dhammo?
I
will expound you the Dhamma, bhikkhus, for the complete understanding
of all upādāna. Listen to it. And what, bhikkhus, is the Dhamma for the
complete understanding of all upādāna?
will expound you the Dhamma, bhikkhus, for the complete understanding
of all upādāna. Listen to it. And what, bhikkhus, is the Dhamma for the
complete understanding of all upādāna?
Cakkhu·ñca
paṭicca rūpe ca uppajjati cakkhu·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
cakkhusmim·pi nibbindati, rūpesu·pi nibbindati, cakkhu·viññāṇe·pi
nibbindati, cakkhu·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca rūpe ca uppajjati cakkhu·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
cakkhusmim·pi nibbindati, rūpesu·pi nibbindati, cakkhu·viññāṇe·pi
nibbindati, cakkhu·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of the eye and visible forms, cakkhu·viññāṇa arises. The
meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
bhikkhus, a sutavā ariyasāvaka is disgusted by the eye, he is disgusted
by visible forms, he is disgusted by the eye-viññāṇa, he is disgusted by
eye-phassa, he is disgusted by vedanā. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
account of the eye and visible forms, cakkhu·viññāṇa arises. The
meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
bhikkhus, a sutavā ariyasāvaka is disgusted by the eye, he is disgusted
by visible forms, he is disgusted by the eye-viññāṇa, he is disgusted by
eye-phassa, he is disgusted by vedanā. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
Sota·ñca
paṭicca sadde ca uppajjati sota·viññāṇaṃ, Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
sotasmim·pi nibbindati. Saddesu·pi nibbindati, sota·viññāṇe·pi
nibbindati, sota·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca sadde ca uppajjati sota·viññāṇaṃ, Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
sotasmim·pi nibbindati. Saddesu·pi nibbindati, sota·viññāṇe·pi
nibbindati, sota·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of the ear and sounds, ear-viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by the ear, he is disgusted by sounds, he is
disgusted by the ear-viññāṇa, he is disgusted by ear-phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
account of the ear and sounds, ear-viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by the ear, he is disgusted by sounds, he is
disgusted by the ear-viññāṇa, he is disgusted by ear-phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
Ghāna·ñca
paṭicca gandhe ca uppajjati, ghāna·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
ghānasmim·pi nibbindati, gandhesu·pi nibbindati ghāna·viññāṇe·pi
nibbindati, ghāna·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca gandhe ca uppajjati, ghāna·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
ghānasmim·pi nibbindati, gandhesu·pi nibbindati ghāna·viññāṇe·pi
nibbindati, ghāna·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of the nose and odors, nose-viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by the nose, he is disgusted by odors, he is
disgusted by the nose-viññāṇa, he is disgusted by nose-phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
account of the nose and odors, nose-viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by the nose, he is disgusted by odors, he is
disgusted by the nose-viññāṇa, he is disgusted by nose-phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
Jivha·ñca
paṭicca rase ca uppajjati jivhā·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
jivhāya·pi nibbindati, rasesu·pi nibbindati, jivhā·viññāṇe·pi
nibbindati, jivhā·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca rase ca uppajjati jivhā·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
jivhāya·pi nibbindati, rasesu·pi nibbindati, jivhā·viññāṇe·pi
nibbindati, jivhā·samphasse·pi nibbindati, vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of the tongue and tastes, tongue-viññāṇa arises. The meeting of
the three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a
sutavā ariyasāvaka is disgusted by the tongue, he is disgusted by
tastes, he is disgusted by the tongue-viññāṇa, he is disgusted by
tongue-phassa, he is disgusted by vedanā. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
account of the tongue and tastes, tongue-viññāṇa arises. The meeting of
the three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a
sutavā ariyasāvaka is disgusted by the tongue, he is disgusted by
tastes, he is disgusted by the tongue-viññāṇa, he is disgusted by
tongue-phassa, he is disgusted by vedanā. Being disgusted, he gets
detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
Kāya·ñca
paṭicca phoṭṭhabbe ca uppajjati kāya·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
kāye·pi nibbindati. Phoṭṭhabbesu·pi nibbindati kāya·viññāṇe·pi
nibbindati, kāya·samphasse·pi nibbindati vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca phoṭṭhabbe ca uppajjati kāya·viññāṇaṃ Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
kāye·pi nibbindati. Phoṭṭhabbesu·pi nibbindati kāya·viññāṇe·pi
nibbindati, kāya·samphasse·pi nibbindati vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of the body and bodily phenomena, body-viññāṇa arises. The
meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
bhikkhus, a sutavā ariyasāvaka is disgusted by the body, he is disgusted
by bodily phenomena, he is disgusted by the body-viññāṇa, he is
disgusted by body-phassa, he is disgusted by vedanā. Being disgusted, he
gets detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
account of the body and bodily phenomena, body-viññāṇa arises. The
meeting of the three is phassa. Phassa·paccayā vedanā. Seeing thus,
bhikkhus, a sutavā ariyasāvaka is disgusted by the body, he is disgusted
by bodily phenomena, he is disgusted by the body-viññāṇa, he is
disgusted by body-phassa, he is disgusted by vedanā. Being disgusted, he
gets detached. Being detached, he gets liberated. Being liberated, he
understands: ‘upādāna has been completely understood by me’.
Mana·ñca
paṭicca dhamme ca uppajjati mano·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
manasmim·pi nibbindati. Dhammesu·pi nibbindati, mano·viññāṇe·pi
nibbindati, mano·samphasse·pi nibbindati. vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
paṭicca dhamme ca uppajjati mano·viññāṇaṃ. Tiṇṇaṃ saṅgati phasso.
Phassa·paccayā vedanā. Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako
manasmim·pi nibbindati. Dhammesu·pi nibbindati, mano·viññāṇe·pi
nibbindati, mano·samphasse·pi nibbindati. vedanāya·pi nibbindati.
Nibbindaṃ virajjati; virāgā vimuccati; vimokkhā ‘pariññātaṃ me upādāna’
nti pajānāti.
On
account of mana and dhammas, mana·viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by mana, he is disgusted by dhammas, he is
disgusted by the mana·viññāṇa, he is disgusted by mana·phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
account of mana and dhammas, mana·viññāṇa arises. The meeting of the
three is phassa. Phassa·paccayā vedanā. Seeing thus, bhikkhus, a sutavā
ariyasāvaka is disgusted by mana, he is disgusted by dhammas, he is
disgusted by the mana·viññāṇa, he is disgusted by mana·phassa, he is
disgusted by vedanā. Being disgusted, he gets detached. Being detached,
he gets liberated. Being liberated, he understands: ‘upādāna has been
completely understood by me’.
Ayaṃ kho, bhikkhave, sabb·upādāna·pariññāya dhammo ti.
This, Bhikkhus, is the Dhamma for the complete understanding of all upādāna.
පිටිදූවේ සිරිධම්මගෙ හොර රහත් බව ඉවරයි | සංඝයා ආරාධනා කළ සාකච්ඡාවෙන් පලා යයි..
“සමාජයට නිරාවරණය නො කළ..දුරකථන සංවාද හඬපටද සහිතව..ත්රිපිටක සාධක උපුටා දැක්වීම්,චායාරූප ද සහිතව..සංස්කරණය කර ඇතිබව…
Verse 306. Liars Suffer Tortures Of Hell
With one denying truth there goes to hell
that one who having done says ‘I did not’.
Both of them are making kammas base
are equal after death.
Explanation:
One who tells lies about others goes to hell; one who has done evil and
says “I did not do it”, also goes to hell. Both of them are evil doers,
suffer alike in their next existence.
One who tells lies about others goes to hell; one who has done evil and
says “I did not do it”, also goes to hell. Both of them are evil doers,
suffer alike in their next existence.
Verse 307. Evil Men Get Born In Bad States
Many who wear the yellow robe
are unrestrained in evil things,
these evil ones by evil deeds,
in hell do they arise.
Explanation:
Many men wearing the yellow robe up to their necks who have an evil
disposition and are unrestrained in thought, word and deed are reborn in
hell on account of their evil deeds.
Many men wearing the yellow robe up to their necks who have an evil
disposition and are unrestrained in thought, word and deed are reborn in
hell on account of their evil deeds.
Verse 308. Food Fit For Sinners
Better to eat a ball of iron
glowing as flame of fire
than one should eat country’s alms
immoral and unrestrained.
Explanation:
It is better for one to eat a red-hot lump of iron burning like a flame
than to eat alms-food offered by the people, if one is without morality
(sila) and unrestrained in thought, word and deed.
It is better for one to eat a red-hot lump of iron burning like a flame
than to eat alms-food offered by the people, if one is without morality
(sila) and unrestrained in thought, word and deed.
Verse 309. The Man Who Covets Another’s Wife
Four things befall that heedless one
sleeping with one who’s wed:
demerit gained but not good sleep,
third is blame while fourth is hell.
Explanation:
A thoughtless person, who goes to another man’s wife, will suffer four
evil results. Firstly, he will acquire demerit - what is not
meritorious. Secondly, he will not get enough comfortable sleep.
Thirdly, he will be disgraced. Fourthly, he will be born in hell.
A thoughtless person, who goes to another man’s wife, will suffer four
evil results. Firstly, he will acquire demerit - what is not
meritorious. Secondly, he will not get enough comfortable sleep.
Thirdly, he will be disgraced. Fourthly, he will be born in hell.
Verse 310. Shun Adultery
Demerit’s gained and evil birth,
scared man and women - brief their joy,
the king decrees a heavy doom:
so none should sleep with one who’s wed.
Explanation:
Demerits will be acquired. The lowly state of hell, will be his lot.
Since both man and the woman are frightened, their embrace will generate
little pleasure. The king’s law will impose severe punishment. Because
of all these, a man will not covet another’s wife.
Demerits will be acquired. The lowly state of hell, will be his lot.
Since both man and the woman are frightened, their embrace will generate
little pleasure. The king’s law will impose severe punishment. Because
of all these, a man will not covet another’s wife.
Verse 311. Wrong Monastic Life Leads To Bad States
As blady grass when wrongly grasped
the hand does lacerate
so a mishandled monastic life
drags one off to hell.
Explanation:
The blade of the kusa grass, if held wrongly, will cut one’s hand. In
the same way, if one were to handle monastic life in the wrong way -
against the grain - it will pull the person down into hell.
The blade of the kusa grass, if held wrongly, will cut one’s hand. In
the same way, if one were to handle monastic life in the wrong way -
against the grain - it will pull the person down into hell.
Verse 312. Three Things That Will Not Yield Good Results
Whatever of kammas slacks,
whatever of vows corrupt,
a faltering in the holy life
never brings ample fruit.
Explanation:
Some act of merit may get committed casually. The practice of religious
rite may be tainted. Higher life may get led dubiously. All these will
not yield high results.
Some act of merit may get committed casually. The practice of religious
rite may be tainted. Higher life may get led dubiously. All these will
not yield high results.
Verse 313. Do Merit With Commitment
If there’s aught that should be done
let it be done then steadily,
in truth a slack monastic life
all the more stirs up the dust.
Explanation:
If you do an act of merit do it with a sense of commitment and concern.
But, if the practice of monastic life is casual, instead of reducing
the dust, much dust will be smeared.
If you do an act of merit do it with a sense of commitment and concern.
But, if the practice of monastic life is casual, instead of reducing
the dust, much dust will be smeared.
Verse 314. Good Deeds Never Make You Repent
Better an evil deed not done
for misdeed later on torments.
Better done is deed that’s good,
which done, does not torment.
Explanation:
It is better not to do an evil deed; an evil deed torments one later
on. It is better to do a good deed as one has not to repent for having
done it.
It is better not to do an evil deed; an evil deed torments one later
on. It is better to do a good deed as one has not to repent for having
done it.
Verse 315. Guard The Mind
Even as a border town
guarded within and without,
so should you protect yourselves.
Do not let this moment pass
for when this moment’s gone they grieve
sending themselves to hell.
Explanation:
As a border town is guarded both inside and outside, so guard yourself.
Let not the moment go by. Those who miss this moment has come to grief
when they fall into hell.
As a border town is guarded both inside and outside, so guard yourself.
Let not the moment go by. Those who miss this moment has come to grief
when they fall into hell.
Verse 316. False Beliefs Lead To Hell
They are ashamed where shame is not
but where is shame are not ashamed
so by embracing evil views
beings go to an evil birth.
Explanation:
Those who are ashamed of what they should not be ashamed of, and those
who are unashamed of what they should be ashamed of, all those who
embrace false views go to woeful states.
Those who are ashamed of what they should not be ashamed of, and those
who are unashamed of what they should be ashamed of, all those who
embrace false views go to woeful states.
Verse 317. Fear And Fearlessness In Wrong Places
They are afraid where fear is not
but where is fear are unafraid,
so by embracing evil views
beings go to an evil birth.
Explanation:
There are some who are afraid of what they should not fear. There are
also some who are not afraid of what they should really fear. They, all,
who embrace false beliefs go to woeful states.
There are some who are afraid of what they should not fear. There are
also some who are not afraid of what they should really fear. They, all,
who embrace false beliefs go to woeful states.
Verse 318. Right And Wrong
Faults they see where fault is not
but where is fault they see it not,
so by embracing evil views
beings go to an evil birth.
Explanation:
Those who take what is correct as incorrect, and those who take what is
not correct as correct, both go to woeful states when they depart
because of their false beliefs.
Those who take what is correct as incorrect, and those who take what is
not correct as correct, both go to woeful states when they depart
because of their false beliefs.
Verse 319. Right Understanding
A fault they understand as such,
they know as well where fault is not,
so by embracing righteous views
beings go to a happy rebirth.
Explanation: They regard error as error, and what is right as right. Those people who embrace right views go to heaven.