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𝓛𝓔𝓢𝓢𝓞𝓝 4119 Tue 12 Oct 2021 Do Good Purify Mind - Path to Eternal Bliss Spiderman Dance Moves GIF - Spiderman Dance Moves Happy Dance GIFs Mindful Swimmer Lavender Awakened CMJC Natacion Swimming Sticker - Natacion Swimming Lima2019 Stickers Hunger is the worst kind of illness said Awakened One Grow Broccoli Dancing Broccoli Tanzender Brokkoli GIF - Dancing Broccoli Tanzender Brokkoli Brokkoli GIFs Pepper Pepper Bell Pepper GIF - Pepper Bell Pepper Green GIFs Cucumber Cucumber Dance Sticker - Cucumber Dance Happy Dance Stickers Carrots Carrot Animated GIF - Carrot Animated GIFs Beans in Pots. Dancing Plant Sticker - Dancing Plant Happy Stickers Fruit Ecologia Tree GIF - Ecologia Tree Arvore GIFs Bearing Trees Camarade Tree The Camarades Sticker - Camarade Tree The Camarades Camarades Stickers all over the world Doge Dogecoin GIF - Doge Dogecoin Dogebnb GIFs and in Space. Lead Hilarious Jumping Good Morning Sticker - Jumping Good Morning Happy Stickers Happy Happy Smile Sticker - Happy Smile Rainbow Stickers Life to Attain Eternal Bliss as Final Goal -Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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𝓛𝓔𝓢𝓢𝓞𝓝 4119 Tue  12 Oct 2021

Do Good Purify Mind - Path to Eternal Bliss
Spiderman Dance Moves GIF - Spiderman Dance Moves Happy Dance GIFs

Mindful
Swimmer Lavender Awakened CMJC

Natacion Swimming Sticker - Natacion Swimming Lima2019 Stickers

Hunger is the worst kind of illness said Awakened One
Grow Broccoli Dancing Broccoli Tanzender Brokkoli GIF - Dancing Broccoli Tanzender Brokkoli Brokkoli GIFs
Pepper Pepper Bell Pepper GIF - Pepper Bell Pepper Green GIFs
Cucumber
Cucumber Dance Sticker - Cucumber Dance Happy Dance Stickers
Carrots Carrot Animated GIF - Carrot Animated GIFs
Beans in Pots.
Dancing Plant Sticker - Dancing Plant Happy Stickers
Fruit Ecologia Tree GIF - Ecologia Tree Arvore GIFs Bearing Trees Camarade Tree The Camarades Sticker - Camarade Tree The Camarades Camarades Stickers all over the world Doge Dogecoin GIF - Doge Dogecoin Dogebnb GIFs and in Space.


 Lead Hilarious Jumping Good Morning Sticker - Jumping Good Morning Happy Stickers Happy Happy Smile Sticker - Happy Smile Rainbow Stickers Life to Attain Eternal Bliss as Final Goal
-Hi Tech Radio Free Animation ClipartOnline Positive Universal Prabuddha Intellectuals Convention.


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Aalayamani Tamil Movie Songs | Satti Suttathada Video Song | Sivaji Ganesan | Saroja Devi
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Suttathada Video Song from Aalayamani Tamil Movie on Pyramid Glitz
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Release Date: 23 November 1962
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Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Satipaṭṭhāna Saṃyutta
SN 47.35 (S v 180)
Sati Sutta
— Awareness —
[sati]
In this sutta, the Buddha reminds the bhikkhus to be satos and sampajānos, and then defines these two terms.
Note: info·bubbles on every Pali word
Pāḷi
Evaṃ me sutaṃ:
English
Thus I have heard:
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati Jeta·vane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was dwelling near Sāvatthī, in Jeta’s grove,
Anāthapiṇḍika’s park.{n} There, the Bhagavā adressed the bhikkhus:
– ‘Bhikkhavo’ ti.
– ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:
– Bhikkhus.
– Bhaddante promised the bhikkhus. The Bhagavā said:
Sato,
bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī.
Katha·ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
Bhikkhus,
a bhikkhu should remain sato and sampajāna. This is our instruction to
you. And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.
In this way, bhikkhus, a bhikkhu is sato.
Katha·ñca,
bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave, bhikkhuno viditā
vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ
gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā
abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
And
how, bhikkhus, is a Bhikkhu sampajāna? Here, bhikkhus, to a bhikkhu the
vedanās arise being known, they persist being known, they pass away
being known. The vitakkās arise being known, they persist being known,
they pass away being known. The saññās arise being known, they persist
being known, they pass away being known. In this way, bhikkhus, a
bhikkhu is sampajāna
Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti.
Bhikkhus, a bhikkhu should remain sato and sampajāna. This is our instruction to you.
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May you who listen to this sermon also receive Dhamma almsgiving merits !!!
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Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Sattaka Nipāta
AN 7.83 (A iv 143)
Satthusāsana Sutta
— The Instruction of the Teacher —
[satthā+sāsana]
Here is a very concise sevenfold instruction to discriminate what is the Teaching of the Buddha from what is not.
Note: info·bubbles on every Pali word
Pāḷi
English
Atha
kho āyasmā upāli yena bhagavā ten·upasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upāli
bhagavantaṃ etadavoca:
Once,
āyasmā Upāli approached the Bhagavā; having drawn near and paid respect
to the Bhagavā, he sat down on one side. Having sat down on onse side,
āyasmā Upāli addressed the Bhagavā thus:

Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yam·ahaṃ
bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto
vihareyya nti.

It would be good, Bhante, if the Bhagavā taught me the Dhamma in brief,
so that, having heard the Dhamma from the Bhagavā, I may dwell
solitary, secluded, diligent, ardent and resolute.

Ye kho tvaṃ, upāli, dhamme jāneyyāsi: ‘ime dhammā na ekanta-nibbidāya
virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’
ti, ekaṃsena, upāli, dhāreyyāsi: ‘n·eso dhammo n·eso vinayo n·etaṃ
satthu-sāsana’ nti.

Of these dhammas, Upāli, of which you may know: ‘These dhammas are not
utterly{1} conducive to nibbida, to virāga, to nirodha, to upasama, to
abhiñña, to sambodhi, to Nibbāna, Upāli, you may definitely hold: ‘This
is not the Dhamma, this is not the Vinaya, this is not the instruction
of the Teacher’.
Ye
kho tvaṃ, upāli, dhamme jāneyyāsi: ‘ime dhammā ekanta-nibbidāya
virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’
ti; ekaṃsena, upāli, dhāreyyāsi: ‘eso dhammo eso vinayo etaṃ
satthu-sāsana’ nti.
Of
these dhammas, Upāli, of which you may know: ‘These dhammas are utterly
conducive to nibbida, to virāga, to nirodha, to upasama, to abhiñña, to
sambodhi, to Nibbāna, Upāli, you may definitely hold: ‘This is the
Dhamma, this is the Vinaya, this is the instruction of the Teacher’.
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Bhante Punaji on Metaphysics, Dhamma, and Philisophy (2-Oct-2017)
Bhante Punnaji
During
Ven. Dr. M. Punnaji Maha Thera’s weekly Sutta Lesson at the Buddhist
Maha Vihara (BMV) on Monday 2nd October 2017, Bhante elaborated about
Metaphysical thinking, and how it relates Philosophy and Dhamma. This is
an audio recording with a short video insert around 8:20min mark.
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Navaka Nipāta
AN 9.63 (A iv 457)
Sikkhādubbalya Sutta
— Weaknesses of the training —
[sikkhā+dubbalya]
What to do if one is not yet perfect in the five precepts.
Note: info·bubbles on every Pali word
Pāḷi
English
pañc
imāni, bhikkhave, sikkhā·dubbalyāni. katamāni pañca? pāṇ·ātipāto,
adinn·ādānaṃ, kāmesu·micchā·cāro, musā·vādo,
surā·meraya·majja·pamāda·ṭṭhānaṃ. imāni kho, bhikkhave, pañca
sikkhā·dubbalyāni.
These
five, bhikkhus, are weaknesses of the training. Which five? The
destruction of life, taking what is not given, misbehavior in
sensuality, false speech, and liquors, spirits and intoxicants that
cause carelessness. These five, bhikkhus, are weaknesses of the
training.
imesaṃ
kho, bhikkhave, pañcannaṃ sikkhā·dubbalyānaṃ pahānāya cattāro
satipaṭṭhānā bhāvetabbā. katame cattāro? idha, bhikkhave, bhikkhu kāye
kāy·ānupassī viharati ātāpī sampajāno satimā vineyya loke
abhijjhā·domanassaṃ; vedanāsu vedan·ānupassī viharati ātāpī sampajāno
satimā vineyya loke abhijjhā·domanassaṃ; citte citt·ānupassī viharati
ātāpī sampajāno satimā vineyya loke abhijjhā·domanassaṃ; dhammesu
dhamm·ānupassī viharati ātāpī sampajāno satimā vineyya loke
abhijjhā·domanassaṃ. imesaṃ kho, bhikkhave, pañcannaṃ sikkhā·dubbalyānaṃ
pahānāya ime cattāro satipaṭṭhānā bhāvetabbā ti.
To
abandon these five weaknesses of the training, the four satipaṭṭhānas
should be developped. Which four? Here, bhikkhus, a bhikkhu remains
focusing on the body in the body, ardent, understanding thoroughly,
mindful, having subdued covetousness-affliction towards the world. He
remains focusing on feelings in feelings, ardent, understanding
thoroughly, mindful, having subdued covetousness-affliction towards the
world. He remains focusing on the mind in the mind, ardent,
understanding thoroughly, mindful, having subdued
covetousness-affliction towards the world. He remains focusing on
dhammas in dhammas, ardent, understanding thoroughly, mindful, having
subdued covetousness-affliction towards the world. To abandon these five
weaknesses of the training, the four satipaṭṭhānas should be
developped.
Bhante Punaji on Metaphysics, Dhamma, and Philisophy (2-Oct-2017)
During
Ven. Dr. M. Punnaji Maha Thera’s weekly Sutta Lesson at the Buddhist
Maha Vihara (BMV) on Monday 2nd October 2017, Bhante elaborated about
Metaphysica…



“CHARACTERISTICS OF A SOTĀPANNA” by Ven. Dhammavuddho at SJBA
Streetwise Mindfulness
Venerable
Dhammavuddho Mahathera expounds the Characteristics of a Sotāpanna at
Subang Jaya Buddhist Association (SJBA) on 27th June 2015.
Subang Jaya Buddhist Association
“SJBA – Your Friendly and Caring Dhamma Centre”
Visit website: www.sjba.org
Vihara Buddha Gotama
“Return to the Original Buddha’s Teaching”
Visit website: www.vbgnet.org
Recorded and Produced by Bro. Billy Tan
Tree >> Sutta Piṭaka >> Aṅguttara Nikāya >> Tika Nipāta
AN 3.90 (A i 235)
Sikkhattaya Sutta
— The three trainings —
[sikkhā-taya]
The Buddha defines the three trainings, i.e. adhisīlasikkhā, adhicittasikkhā and adhipaññāsikkhā.
Note: info·bubbles on every Pali word
Pāḷi
English
Tisso imā bhikkhave sikkhā. Katamā tisso? Adhisīla-sikkhā adhicitta-sikkhā adhipaññā-sikkhā.
There are, bhikkhus, these three sikkhās. Which three? Adhisīla-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā.
Katamā ca, bhikkhave, adhisīla-sikkhā? Idha bhikkhave
And what, bhikkhus, is adhisīla-sikkhā? Here, bhikkhus
bhikkhu
sīlavā hoti pātimokkha-saṃvara-saṃvuto viharati ācāra-gocara-sampanno
anumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu.
Ayaṃ vuccati bhikkhave adhisīla-sikkhā.
This, bhikkhus, is called adhisīla-sikkhā.
Katamā ca, bhikkhave, adhicitta-sikkhā? Idha bhikkhave
And what, bhikkhus, is adhicitta-sikkhā? Here, bhikkhus,
bhikkhu
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ
vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
vitakkavicārānaṃ
vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ
samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
pītiyā
ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena
paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja viharati;
sukhassa
ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja
viharati.
Ayaṃ vuccati bhikkhave adhicitta-sikkhā.
This, bhikkhus, is called adhicitta-sikkhā.
Katamā
ca, bhikkhave, adhipaññā-sikkhā? Idha, bhikkhave, bhikkhu idaṃ
dukkhan’ti yathā·bhūtaṃ pajānāti, ayaṃ dukkha-samudayo’ti yathā·bhūtaṃ
pajānāti, ayaṃ dukkha-nirodho’ti yathā·bhūtaṃ pajānāti, ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yathā·bhūtaṃ pajānāti. Ayaṃ vuccati
bhikkhave adhipaññā-sikkhā.
And
what, bhikkhus, is adhipaññā-sikkhā? Here, bhikkus, a bhikkhu discerns
yathā·bhūtaṃ: ‘these are dukkha’, he discerns yathā·bhūtaṃ: ‘this is
dukkha-samudaya, he discerns yathā·bhūtaṃ: ‘this is dukkha-nirodha, he
discerns yathā·bhūtaṃ: ‘this is dukkha-nirodha-gāminī paṭipada’. This,
bhikkhus, is called adhipaññā-sikkhā.
Imā kho bhikkhave tisso sikkhā ti.
These, bhikkhus, are the three sikkhās.

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“CHARACTERISTICS OF A SOTĀPANNA” by Ven. Dhammavuddho at SJBA

In Praise of Dependent Origination - Day 1
Dalai Lama
397K subscribers
Day
1 of His Holiness the Dalai Lama’s two day teaching on Tsongkhapa’s In
Praise of Dependent Origination followed by a question and answer
session online from his residence in Dharamsala, HP, India on October 9,
2021 at the request of a group of Taiwanese.
Tree >> Sutta Piṭaka >> Saṃyutta Nikāya >> Sacca Saṃyutta
SN 56.31 (S v 437)
Siṃsapāvana Sutta
— The Siṃsapā forest —
[siṃsapā+vana]
The
famous sutta where the Buddha states that he has no interest in any
teachings which are not immediately connected with attaining the goal.
Note: info·bubbles on every Pali word
Pāḷi
English
ekaṃ
samayaṃ bhagavā kosambiyaṃ viharati siṃsapā·vane. atha kho bhagavā
parittāni siṃsapā·paṇṇāni pāṇinā gahetvā bhikkhū āmantesi:
Once
the Blessed One was staying at Kosambi in the simsapa forest. Then,
picking up a few simsapa leaves with his hand, he asked the monks:

taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho bahu·taraṃ: yāni vā mayā
parittāni siṃsapā·paṇṇāni pāṇinā gahitāni yadidaṃ upari siṃsapā·vane ti?
– What do you think, monks, which are more numerous: the few simsapa leaves in my hand or those overhead in the simsapa forest?

appa·matta·kāni, bhante, bhagavatā parittāni siṃsapā·paṇṇāni pāṇinā
gahitāni; atha kho etān·eva bahu·tarāni yadidaṃ upari siṃsapā·vane ti.
– The leaves in the hand of the Blessed One are few in number, lord. Those overhead in the simsapa forest are more numerous.

evameva kho, bhikkhave, etad·eva bahu·taraṃ yaṃ vo mayā abhiññāya
an·akkhātaṃ. kasmā c·etaṃ, bhikkhave, mayā an·akkhātaṃ? na h·etaṃ,
bhikkhave, attha·saṃhitaṃ n·ādi·brahmacariya·kaṃ na nibbidāya na
virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na
nibbānāya saṃvattati; tasmā taṃ mayā an·akkhātaṃ.

In the same way, monks, those things that I have known with direct
knowledge but have not taught are far more numerous [than what I have
taught]. And why haven’t I taught them? Because they are not connected
with the goal [or: they are not profitable], do not relate to the
rudiments of the holy life, and do not lead to disenchantment, to
dispassion, to cessation, to calm, to direct knowledge, to
self-awakening, to Unbinding. That is why I have not taught them.
kiñ·ca,
bhikkhave, mayā akkhātaṃ? ‘idaṃ dukkhan’ti, bhikkhave, mayā akkhātaṃ,
‘ayaṃ dukkha·samudayo’ti mayā akkhātaṃ, ‘ayaṃ dukkha·nirodho’ti mayā
akkhātaṃ, ‘ayaṃ dukkha·nirodha·gāminī paṭipadā’ti mayā akkhātaṃ.
And
what have I taught? ‘This is stress’: This is what I have taught. ‘This
is the origination of stress’: This is what I have taught. ‘This is the
cessation of stress’: This is what I have taught.’ This is the path of
practice leading to the cessation of stress’: This is what I have
taught.
kasmā
c·etaṃ, bhikkhave, mayā akkhātaṃ? etañ·hi, bhikkhave, attha·saṃhitaṃ
etaṃ ādi·brahmacariya·kaṃ etaṃ nibbidāya virāgāya nirodhāya upasamāya
abhiññāya sambodhāya nibbānāya saṃvattati; tasmā taṃ mayā akkhātaṃ.
And
why have I taught these things? Because they are connected with the
goal [or: they are profitable], relate to the rudiments of the holy
life, and lead to disenchantment, to dispassion, to cessation, to calm,
to direct knowledge, to self-awakening, to Unbinding. This is why I have
taught them.
tasmātiha,
bhikkhave, ‘idaṃ dukkhan’ti yogo karaṇīyo, ‘ayaṃ dukkha·samudayo’ti
yogo ‘karaṇīyo, ‘ayaṃ dukkha·nirodho’ti yogo karaṇīyo, ‘ayaṃ
dukkha·nirodha·gāminī paṭipadā’ti yogo karaṇīyo ti.
Therefore
your duty is the contemplation: ‘This is stress’; your duty is the
contemplation: ‘This is the origination of stress’; your duty is the
contemplation: ‘This is the cessation of stress’; your duty is the
contemplation: ‘This is the path of practice leading to the cessation of
stress.’
In Praise of Dependent Origination - Day 1
Day
1 of His Holiness the Dalai Lama’s two day teaching on Tsongkhapa’s In
Praise of Dependent Origination followed by a question and answer
session online f…



Right is restraint in the eye,
restraint in the ear is right,
right is restraint in the nose,
restraint in the tongue is right.
Explanation:
It is good to be disciplined in the eye. It is good to be disciplined
in the ear. It is good to be disciplined in the nose. To be disciplined
in the tongue is good.
Verse 361. Suffering End With All-Round Discipline
Right is restraint in the body,
restraint in speech is right,
right is restraint in the mind,
everywhere restraint is right.
The bhikkhu everywhere restrained
is from all dukkha free.
Explanation:
It is good to be disciplined in body. It is good to be disciplined in
words. It is good to be disciplined in mind. The monk who is disciplined
in all these areas will achieve freedom from all suffering.
Verse 362. The True Monk
With hands controlled and feet controlled,
in speech as well as head controlled,
delighting in inward collectedness
alone, content, a bhikkhu’s called.
Explanation:
He who controls his hands, controls his foot, controls his speech, and
has complete control of himself; who finds delight in insight
development practice and is calm; who stays alone and is contented they
call him a monk.
No photo description available.
Verse 363. The Ideal Monk
Whatever bhikkhu tongue-controlled
speaks wisely and who is not proud,
who theory and practice can expound,
sweet as honey is his speech.
Explanation:
The monk who controls his speech, who speaks wisely with his mind
composed, who explains the meaning of the Dhamma - sweet are the words
of that monk.
No photo description available.
Verse 364. The Monk Abides in Dhamma
The bhikkhu who in Dhamma dwells,
in Dhamma delighting and pondering,
remembering the Dhamma - he
does not decline from Dhamma True.
Explanation:
The monk who abides in the Dhamma, who delights in the Dhamma, and is
ever mindful of the Dhamma, does not fall away from the Dhamma of the
virtuous.
May be an image of 2 people
Verse 365. Accept What One Receives
He should not disdain his gains
nor live of others envious,
the bhikkhu who is envious
does not attain collectedness.
Explanation:
Do not underestimate what you have received. And again, do not expect
what others have got. If a monk covets what others have received, he
will never attain tranquillity of mind.
May be an image of 1 person
Verse 366. The Gods Adore Virtuous Monks
Disdaining not his gains,
though little he receives,
pure of life and keen
that bhikkhu devas praise.
Explanation:
The monk may have received only a little but he does not under estimate
what was given him. He is satisfied with what he has received. Such a
monk, who leads a pure livelihood, is praised by deities.
May be an image of 1 person
Verse 367. He Is A Monk Who Has No Attachment
For whom there is no making ‘mine’
towards all name and form,
who does not grieve for what is not,
he’s truly ‘bhikkhu’ called.
Explanation:
He has gone beyond all sense of his own name and form. To him, there is
no existence of I, my or mine. If his name and form entity were to
decay and deteriorate, he will not grieve. Such a person is called a
monk.
May be an image of 1 person
Verse 368. The Monk Who Radiates Loving-Kindness Radiates Peace
The bhikkhu in kindness abiding,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.
Explanation:
The monk who extends loving-kindness to all, takes delight in the
Teaching of the Buddha, will attain the state of bliss, the happiness of
Nibbana, which denotes the pacifying of the agitation of existence.
No photo description available.
Verse 369. Give Up Lust And Hatred
O bhikkhu bail this boat,
when emptied it will swiftly go.
Having severed lust and hate
thus to Nibbana you’ll go.
Explanation:
O monk, your boat must be emptied of the water which, if accumulated,
will sink it. Once the water is taken out and the boat is emptied, both
lust and hate gone, it will swiftly reach its destination - Nibbana.
May be a cartoon
Verse 370. Flood-Crosser Is One Who Has Giver Up The Fetters
Five cut off and five forsake,
a further five then cultivate,
a bhikkhu from five fetter free
is called a ‘Forder of the flood.’
Explanation:
One should break away from the five lower fetter. One must get rid of
the five higher fetters. One must cultivate the five faculties. One must
go beyond five attachments. A monk who has achieved these is described
as the one who has crossed the flood.
May be an image of 1 person
Verse 371. Meditate Earnestly
Meditate bhikkhu! Don’t be heedless!
Don’t let pleasures whirl the mind!
Heedless, do not gulp a glob of iron!
Bewail not when burning, ‘This is dukkha’!
Explanation:
O monk, meditate and do not be indolent. Do not allow your mind to
loiter among sensual pleasures. If you allow it, it will be like having
iron balls forced down your throat in hell. You will bewail your fate
crying, “This is suffering,” Do not allow it to happen.
No photo description available.
Verse 372. There Is No Wisdom In Those Who Do Not Think
No concentration wisdom lacks,
no wisdom concentration lacks,
in whom are both these qualities
near to Nibbana is that one.
Explanation:
For one who lacks meditation there is no wisdom. Both meditation and
wisdom are essential and cannot be had without the other. If in a
person, both wisdom and meditation are present, he is close to Nibbana.
No photo description available.
Verse 373. He Who Is Calm Experiences Transcendental Joy
The bhikkhu gone to a lonely place
who is of peaceful heart
in-sees Dhamma rightly,
knows all-surpassing joy.
Explanation:
A monk who enters an empty house, whose mind is at peace, and who is
capable of seeing the reality of things, experiences an ecstasy not
known to ordinary minds.
No photo description available.
Verse 374. He Is Happy Who Reflects On Rise And Fall
Whenever one reflects
on aggregates’ arise and fall
one rapture gains and joy.
‘Tis Deathless for Those-who-know.
Explanation:
When the meditator reflects upon the raise and the decay of the bodily
aggregates he experiences a joy and ecstasy which is a fore taste of
Nibbana for those who know it.
May be an image of 1 person
Verse 375. A Wise Monk Possess His Cardinal Virtues
Here’s indeed the starting point
for the bhikkhu who is wise,
sense-controlled, contented too,
restrained to limit freedom ways,
in company of noble friends
who’re pure of life and keen.
Explanation:
The joy experienced as a fore taste of Nibbana, through the awareness
of the rise and decay of the aggregates, is the first step of the wise
meditator. Guarding the senses, even-minded, and disciplined in the
principal code of morality and association with good friends who are
unrelaxed in their effort and are pure in behaviour.
May be an image of 1 person
Verse 376. A Monk Should Be Cordial In All His Ways
One should be hospitable
and skilled in good behaviour,
thereby greatly joyful
come to dukkha’s end.
Explanation:
One should be courteous and of pleasant behaviour. One should be
efficient in the conduct of the proper rites and rituals. Through these,
one acquires a vast quantum of ecstasy, leading him to the ending of
suffering.
May be an image of 1 person
Verse 377. Cast Off Lust And Hatred
Just as the jasmine sheds
its shrivelled flowers all,
O bhikkhus so should you
lust, aversion shed.
Explanation:
The jasmine creeper casts off its withered flowers. Exactly in that
manner, O monks, cast off your passion and ill-will.
No photo description available.
Verse 378. He Is Peaceful Who Is Free From All Worldly Things
That bhikkhu calmed of body, speech,
calmed and well-composed of mind,
who world-enjoyments has renounced,
‘one calmed’ indeed is truly called.
Explanation:
For a monk to be wholly and completely tranquil, he must be restrained
in body and speech. This discipline derives from restraint of mind.
Then, when these three forms of restraints have been achieved, the monk
is automatically wholly and completely tranquil.
May be an image of 2 people
Verse 379. He Who Guards Himself Lives Happily
By yourself exhort yourself!
By yourself restrain yourself!
So mindful and self-guarded too,
happily, bhikkhu, will you live.
Explanation:
One’s own self must prod one’s self. You must assess and examine
yourself. O monk, this way, you must guard yourself. Be perpetually
mindful. This way, live in bliss.
No photo description available.
Verse 380. Your Are Your Own Saviour
Oneself is refuge of oneself
and one is a haven for oneself,
therefore one should check oneself
as a merchant with a splendid horse.
Explanation:
Your own self is your own refuge. You yourself are your own guide.
Therefore, exert discipline over yourself as a merchant would cherish
and retrain a noble horse.
May be an image of 1 person
Verse 381. With Joy And Faith Try To Win Your Goal
The bhikkhu full of joy and faith,
bright in the Buddha’s Teaching
can come to the Place of Peace,
the bliss of conditionedness ceased.
Explanation:
His ecstasy is abundant. He takes delight in the Teaching of the
Buddha. Such a monk will reach the state of total tranquillity - Nibbana
- through the blissful ending of conditioning.
May be an image of text
Verse 382. Even A Young Monk, If Devoted, Can Illuminate The Whole World
Surely that youthful bhikkhu who
strives in the Buddha’s Teaching
illuminates all this world
as moon when free from clouds.
Explanation:
This is true. If a young monk exerts himself strenuously in the
Teaching of the Buddha, he will certainly illuminate the world as
brilliantly as a moon emerging from behind a dark cloud that hid it for a
while.







How many languages are there in the world?


  • 7,117 languages are spoken today.




  • That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.



When
a just born baby is kept isolated without anyone communicating with the
baby, after a few days it will speak and human natural (Prakrit)
language known as Classical Magahi Magadhi/Classical Chandaso
language/Magadhi Prakrit,Classical Hela Basa (Hela Language),Classical
Pāḷi which are the same. Buddha spoke in Magadhi. All the 7,139
languages and dialects are off shoot of Classical Magahi Magadhi. Hence
all of them are Classical in nature (Prakrit) of Human Beings, just like
all other living speices have their own natural languages for
communication. 117 languages are translated by
https://translate.google.comin






  • 01) Classical Magahi Magadhi,
  • 02) Classical Chandaso language,
  • 03)Magadhi Prakrit,
    04)
    Classical Hela Basa (Hela Language),

  • 05) Classical Pāḷi,


  • 06) ClassicalDevanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,



  • 07) ClassicalCyrillic
    08) Classical Afrikaans– Klassieke Afrikaans
    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-اللغة العربية الفصحى
    12) Classical Armenian-դասական հայերեն,
    13) Classical Assamese-ধ্ৰুপদী অসমীয়া



14) Classical Azerbaijani- Klassik Azərbaycan,

15) Classical Basque- Euskal klasikoa,


16) Classical Belarusian-Класічная беларуская,


17) Classical Bengali-ক্লাসিক্যাল বাংলা,


18) Classical Bosnian-Klasični bosanski,


19) Classical Bulgaria- Класически българск,


  • 20) Classical Catalan-Català clàssic
  • 21) Classical Cebuano-Klase sa Sugbo,
  • 22) Classical Chichewa-Chikale cha Chichewa,
    23) Classical Chinese (Simplified)-古典中文(简体),
    24) Classical Chinese (Traditional)-古典中文(繁體),
    25) Classical Corsican-Corsa Corsicana,
    26) Classical Croatian-Klasična hrvatska,
  • 27) Classical Czech-Klasická čeština

    28) Classical Danish-Klassisk dansk,Klassisk dansk,
    29) Classical Dutch- Klassiek Nederlands,
    30) Classical English,Roman,
    31) Classical Esperanto-Klasika Esperanto,
    32) Classical Estonian- klassikaline eesti keel,


  • 33) Classical Filipino klassikaline filipiinlane,

    34) Classical Finnish- Klassinen suomalainen,
    35) Classical French- Français classique,
    36) Classical Frisian- Klassike Frysk,
    37) Classical Galician-Clásico galego,
    38) Classical Georgian-კლასიკური ქართული,
    39) Classical German- Klassisches Deutsch,
    40) Classical Greek-Κλασσικά Ελληνικά,
    41) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
    42) Classical Haitian Creole-Klasik kreyòl,
    43) Classical Hausa-Hausa Hausa,
    44) Classical Hawaiian-Hawaiian Hawaiian,
    45) Classical Hebrew- עברית קלאסית
    46) Classical Hmong- Lus Hmoob,
    47) Classical Hungarian-Klasszikus magyar,
    48) Classical Icelandic-Klassísk íslensku,
    49) Classical Igbo,Klassískt Igbo,
    50) Classical Indonesian-Bahasa Indonesia Klasik,
    51) Classical Irish-Indinéisis Clasaiceach,
    52) Classical Italian-Italiano classico,
    53) Classical Japanese-古典的なイタリア語,
    54) Classical Javanese-Klasik Jawa,
    55) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
    56) Classical Kazakh-Классикалық қазақ,
    57) Classical Khmer- ខ្មែរបុរាណ,
    58) Classical Kinyarwanda
    59) Classical Korean-고전 한국어,
    60) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
    61) Classical Kyrgyz-Классикалык Кыргыз,
    62) Classical Lao-ຄລາສສິກລາວ,
    63) Classical Latin-LXII) Classical Latin,
    64) Classical Latvian-Klasiskā latviešu valoda,
    65) Classical Lithuanian-Klasikinė lietuvių kalba,
    66) Classical Luxembourgish-Klassesch Lëtzebuergesch,
    67) Classical Macedonian-Класичен македонски,
    68) Classical Malagasy,класичен малгашки,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-क्लासिकल माओरी,
    74) Classical Mongolian-Сонгодог Монгол,
    75) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
    76) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
    77) Classical Norwegian-Klassisk norsk,


  • 78) Classical Odia (Oriya)
    79) Classical Pashto- ټولګی پښتو
    80) Classical Persian-کلاسیک فارسی
    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-Português Clássico,
    83) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
    84) Classical Romanian-Clasic românesc,
    85) Classical Russian-Классический русский,
    86) Classical Samoan-Samoan Samoa,


  • 87) Classical Sanskrit छ्लस्सिचल् षन्स्क्रित्
    88) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,


  • 89) Classical Serbian-Класични српски,
    90) Classical Sesotho-Seserbia ea boholo-holo,
    91) Classical Shona-Shona Shona,
    92) Classical Sindhi,
    93) Classical Sinhala-සම්භාව්ය සිංහල,
    94) Classical Slovak-Klasický slovenský,
    95) Classical Slovenian-Klasična slovenska,
    96) Classical Somali-Soomaali qowmiyadeed,
    97) Classical Spanish-Español clásico,
    98) Classical Sundanese-Sunda Klasik,
    99) Classical Swahili,Kiswahili cha Classical,
    100) Classical Swedish-Klassisk svensk,
    101) Classical Tajik-тоҷикӣ классикӣ,


    102) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
    103) Classical Tatar
    104) Classical Telugu- క్లాసికల్ తెలుగు,
    105) Classical Thai-ภาษาไทยคลาสสิก,
    106) Classical Turkish-Klasik Türk,
    107) Classical Turkmen
    108) Classical Ukrainian-Класичний український,
    109) Classical Urdu- کلاسیکی اردو
    110) Classical Uyghur,
    111) Classical Uzbek-Klassik o’z,
    112) Classical Vietnamese-Tiếng Việ,
    113) Classical Welsh-Cymraeg Clasurol,
    114) Classical Xhosa-IsiXhosa zesiXhosa,
    115) Classical Yiddish- קלאסישע ייִדיש
    116) Classical Yoruba-Yoruba Yoruba,
    117) Classical Zulu-I-Classical Zulu


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