buddhist-nlp/sanskrit_classification_new · Datasets at Hugging Face

sentences stringlengths 1 18.1k	label stringclasses 76 values
vyāptipūrvake vacane pakṣadharmavacanād eva tadarthasiddheḥ kim anenopanayena	T17
I understand the Dhamma taught by the Blessed One and those acts the Blessed One says are obstructive when indulged in are not genuine obstructions Then those monks desiring to pry the monk Arittha FormerlyoftheVultureKillers away from that pernicious viewpoint quizzed him back and forth and rebuked him saying Dont say that friend Arittha	E
anavakāraśūnyatā prajñāyate	K02
atrāpyanādiravicchinnapravāhābhedavāsanaiva nimittam	GSP36
mahatā tapasā yuktā merupṛṣṭhe mahaujasaḥ ruceḥ prajāpateḥ putro raucyo nāma manuḥ smṛtaḥ bhūtyāṃ cotpādito devyāṃ bhautyo nāma ruceḥ sutaḥ anāgatāś ca saptaite kalpe smin manavaḥ smṛtāḥ tair iyaṃ pṛthivī sarvā saptadvīpā sapattanā	GP11
tathāgatadharmakośaṃ ca rakṣati sa dharmābhāṇakagatimupagato pramāṇajñānānugatena kauśalyena catuḥpratisaṃvidabhinirhṛtayā bodhisattvavācā dharmaṃ deśayati tasya satatasamitamasaṃbhinnāścatasro bodhisattvapratisaṃvido nupravartante katamāścatasraḥ	K09
evameva kulaputra nāsti tathāgatānāmāgamanaṃ vā gamanaṃ vā tadyathāpi nāma kulaputra puruṣaḥ suptaḥ svapnāntaragata ekaṃ vā tathāgataṃ paśyet dvau vā trīn vā caturo vā pañca vā ṣaḍvā sapta vā aṣṭau vā nava vā daśa vā viṃśatiṃ vā triṃśadvā catvāriṃśadvā pañcāśadvā śataṃ vā sahasraṃ	K05
ahaṃ lubdhakaśaraprahārād uddhāritaḥ kṛcchreṇātra samāyātaḥ	GK22
Now this drawback too in the case of sensuality this mass of stress visible here now has sensuality for its reason sensuality for its source sensuality for its cause the reason being simply sensuality Again it is with sensuality for the reason sensuality for the source that taking swords shields and buckling on bows quivers charge slippery bastions while arrows spears are flying and swords are flashing and there they are splashed with boiling cow dung and crushed under heavy weights and their heads are cut off by swords so that they incur death or deadly pain	E
gcig tu dkar bai las rnams la brtsal bar bya ste	T
ārūpyasamāpattiśūnyatayā manasikāraśūnyatā veditavyā	K02
yasya bodhisattvasya mahāsattvasya cittan nāvalīyate na saṃlīyate na vipratisārī	K03
ataḥ praviviktāhāraḥ piṇḍaḥ	GV05
etadviparītañcāsamarthanaṃ tadvādinaḥ parājayādhikaraṇamiti darśanayannāha evamityādi evamiti pratyakṣānupalambhābhyāṃ yathoktaprakārābhyāṅkāryahetāvapi na kevalaṃ pūrvvoktena prakāreṇa svabhāvahetāvasamarthanamvādinaḥ parājayasthānamityapi śabdaḥ	T11
She was very composed and polite	E
sa tasmiṃ mahāntaṃ śabdaṃ śṛṇoti amukasmin pradeśe dravyādikaṃ tiṣṭhati tato grahetavyam nadīsantārakādau daśaṣu ca sabhāyāṃ rājakule vā vivāde vā smartavyam sarvatrāparājito bhavati yamicchati vaśaṃ kartum tasya mukhe āryamañjuśriyaṃ dhyātvā kiñcit sambhāṣaṇaṃ kuryāt	K12
vālmīker āśramaṃ puṇyam agacchad vāsam uttamam	GE09
agara vaha aisā nahī karatā to kalāgatasaundarya kī vyākhyā me vaha niścayahī asamartha rahegā ye dono hī bāte ḍā śarmā ke ūpara uddhata aṃśo mesāphasāpha ullikhita hai ḍā śarmā ne kahā haiki saundaryaśāstra saundaryānubhūti kī bhīvyākhyā karatā hai	H
śatror api vyāpadam āpatantīṃ svaprāṇamūlyena nivārayeyam prāg eva yuṣmākam analpakālasaṃvardhitasnehaparigrahāṇām mamātmabhāvair apavṛttasaukhyaiḥ syāc cet sukhī kuntapipīliko pi jarattṛṇānīva tathāpi jahyām ahaṃ śarīrāṇi nirastakhedaḥ	T09
rakṣamati	T02
des phyogs di ba lang gis bkang bas gzhon nu	T
unakā kathana hai ki piparāvā gāva athavāhuenasaṃga ke kathanānusāra usake nikaṭa kā nilorākoṭanāmaka sthāna hī kapilavastu hai śākyoṃ ne isa nagara kā kapilavastu kyoṃ rakhā aura śākya kauna the isa para bhīaneka mata haiṃ seṃṭsa pha iṃḍiyā meṃ likhā hai ki ayodhyā ke ikṣvāku kulameṃ sūryavaṃśī rājāoṃ meṃ sujāta sabase antima rājā thā	H
vikārī rupa kucha to padoṃ kī antima dhvaniyoṃke parivartanoṃ se banate haiṃ aura kucha sambandha kārakīya rupoṃ ke yoga se bhī banāyejāte haiṃ sambandha kārakīya pratyayara aura usake vistṛta rupa rā ke anantarabhī anya kārakīya pratyaya yā vibhakticinha lagākara sarvanāmapadoṃ vibhinna rupabanāye jāte haiṃ	H
Thus also O bhikkhus a bhikkhu lives contemplating the body in the body And further O bhikkhus if a bhikkhu in whatever way sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood he thinks of his own body thus This body of mind too is of the same nature as that body is going to be like that body and has not got past the condition of becoming like that body	E
tatra kṣāntikalāpe cittād anye dharmāḥ śeṣāḥ	T07
ācāryamuṣṭiñccha karoti dharme	K08
When one has attained the dimension of nothingness the perception of the dimension of the infinitude of consciousness has been stilled	E
sa eva śīlavrataparāmarśaḥ	T07
ud uttamaṃ varuṇa pāśam asmad avādhamaṃ śrathāya	GV00
yasyāṃ na mayā sā buddhiḥ sā śrīrlobhaṃ nihanti yā	T09
Niruttipatisambhida acumen with regard to different languages According to the texts this includes knowing foreign languages and the languages of various other living beings by means of the eye of discernment Patibhanapatisambhida acumen with regard to expression being fluent in making explanations and quickwitted in debate knowing the most strategic way to express things	E
detaccatuḥ ṣaṣṭiguṇaprabhedam	XX
lekina puruṣoṃ kā māmalā thorā alaga hai ve āpasa meṃ prāyaḥ apanī patnī kī bāta nahīṃ cherate unakī carcā meṃ parāī aurateṃ jyādā hotī haiṃ ve barī dera taka rasa lelekara parosa yā rāste meṃ milī kisī mahilā kā jikra karate rahate haiṃ	H
nāgamiṣya iti vā	GV03
nimīlitādbhādamāhana ceti tatra hi vastvantaranigūhanam	GK16
sarveṣāṃ sammatamiti	T16
evaṃ sakṛdāgāmibhir anāgāmibhir arhadbhiḥ pratyekabuddhaiḥ pratyekabodhiḥ prāptā	K03
anadīt	T02
tataḥ prādeśamātrābhā tato py aṅgularūpiṇī	GSP27
yaha rīti una satatabhi nirmāṇī paricālanoṃ para lāgū hotī hai jinase usī mūlabhūta vastu kī barīmātrāoṃ meṃ pratidina utpādana kiyā jātā hai aise paricālanoṃ meṃ prayuktaadhikāṃśa sāmagriyoṃ ko avadhi saṃvida ṭerm conṭracṭ para kraya kiyā jātāhai aura ve saṃpūrṇa avadhi meṃ prati dina yā sāptāhika supurdagī ke lieanusūcita hotī haiṃ	H
bdag gtsug tor bgyid par tshal lo	T
unhone apane cāṇḍāla veśa ko chora diyā bhagavān candramaulīśvara aṣṭamūrti meṃ cāroṃ vedoṃ ko dhāraṇa kiye hueprakaṭa hue	H
rgyal po chen po	T
nāyaṃ mayā śaraḥ pūrvaṃ rāvaṇasya vadhārthinā mukhaḥ śatrughna bhūtānāṃ mahāṃs trāso bhaved iti yac ca tasya mahac chūlaṃ tryambakeṇa mahātmanā dattaṃ śatruvināśāya madhor āyudham uttamam tat saṃnikṣipya bhavane pūjyamānaṃ punaḥ punaḥ	GE09
tuṭyādipratyayasyārthaḥ kālo māyāsamudbhavaḥ	GR13
rgāḍhāyallakaduḥsahāmiva daśāṃ dhatte gajānāṃ patiḥ	GK20
gzhan yang gzhon nu rnams la bsgo ba	T
dgra chen rnams las rnam par rgyal	T
yujyate yathā yujyamāno na sarvākārajñatām atītena yojayati	K03
sā manuṣyān āgacchat see	GV00
rūpāvacarā devāḥ prathamadhyānabhūmikā vivekajaṃ prītisukhaṃ pratyanubhavanti	T06
dravyaṃ ca punaḥ punarādeyam	GV06
karmaṇi ity eva	GS24
ādiśabdāt vitataghanatuṣāraḥ kṣodaśubhrāṃśuvartma svaviraletyādi	GK17
paṃcāyata ke anivārya kāryoṃ meṃ pānī svāsthya aura safāīkī vyavasthā karanā sarakoṃ kā rakharakhāva rośanī kā prabandha karanā pera lagānāityādi sammilita haiṃ	H
sarvathā sarvaṃ	T17
Nevertheless he wouldnt accept this advice and afterwards I learned with great regret that he had disrobed He was a strongwilled individual and did nothing in half measures but he was also very opinionated and even Ven Ajahn Muns Dhamma talks didnt always convince him	E
From afar he saw Ven Vakkali lying dead on a couch Now at that time a smokiness a darkness was moving to the east moved to the west moved to the north the south above below moved to the intermediate directions The Blessed One said Monks do you see that smokiness that darkness	E
bslab pai gzhi rnams blangs shing	T
trailokyapūjyamamitoruguṇaṃ saṃbuddhabhāvamapi yānti yadā	T03
digbhyo rakṣāṃsi nāṣṭrā apahatyābhaye nāṣṭra etamātmānaṃ samaskurvata tathaivaitadyajamāna etaiḥ pratisaraiḥ sarvābhyo digbhyo rakṣāṃsi nāṣṭrā apahatyābhaye nāṣṭra etamātmānaṃ saṃ skurute ājyena juhoti vajro vā ājyaṃ vajreṇaivaitaprakṣāṃsi nāṣṭrā apahanti pañcagṛhītena	GV03
Thus we can say that the Dhamma in terms of doctrine practice and attainment derives from the fully explored implications of one observation that it is possible to master a skill This point is reflected not only in the content of the Buddhas teachings but also in the way they are expressed	E
ācakṣīta rājñā pṛṣṭaḥ	GSD37
apāmīvāṃ savitā sāviṣan nyag varīya id apa sedhantv adrayaḥ grāvā yatra madhuṣud ucyate bṛhad ā sarvatātim aditiṃ vṛṇīmahe ūrdhvo grāvā vasavo stu sotari viśvā dveṣāṃsi sanutar yuyota sa no devaḥ savitā pāyur īḍya ā sarvatātim aditiṃ vṛṇīmahe	GV01
rṛddhipādān aśubhā iti gaveṣiṣyante te ṛddhipādān anityā iti gaveṣamāṇāḥ ṛddhipādān duḥkhā iti gaveṣamāṇāḥ ṛddhipādān anātmāna iti gaveṣamāṇāḥ ṛddhipādān aśubhānīti gaveṣamāṇāḥ prajñāpāramitāprativarṇikāyāṃ cariṣyanti indriyāṇy anityānīty upadekṣyanti	K02
udyamena vinā rājan na sidhyanti manorathāḥ	GK22
visarpantyā ca dantakāṇḍayugalakasya kāntyā saraḥkrīḍāsvāditānīva kumudavanāni bahudhā vamantaṃ nijayaśorāśim iva diśām arpayantaṃ kukarikīṭapāṭanadurlalitān siṃhān ivopahasantaṃ kalpadrumadukūlamukhapaṭam iva cātmanaḥ kalpayantam	GK19
jig rten gyi rang bzhin yin no	T
pari yad indra rodasī ubhe abubhojīr mahinā viśvataḥ sīm amanyamānāṃ abhi manyamānair nir brahmabhir adhamo dasyum indra na ye divaḥ pṛthivyā antam āpur na māyābhir dhanadām paryabhūvan yujaṃ vajraṃ vṛṣabhaś cakra indro nir jyotiṣā tamaso gā adukṣat	GV01
vyāpyatvāsiddhyanavāntarabhedo hi vyāptiviśeṣaṇāsiddhivyāptiviśeṣyāsiddhī	GSP29
na ca paraspareṇa vināśayeyuḥ	K12
tām uvāca tato rāmaḥ śramaṇīṃ saṃśitavratām	GE09
adyāpi tāṃ prathamasaṃgamajātalajjāṃ bālāṃ rasena patite mayi mandapīṭhe	GK22
asaṃkhyātā mahāvīryāḥ krūrāś cāñjanasaprabhāḥ	GP11
vann ucyate kena kāraṇena prajñāpāramitety ucyate bhagavān āha parama prajñāpāramitety ucyate api tu subhūte etayā prajñāpāramitayā sarvaśrāvakapratyekabuddhā sarvadharmāṇāṃ pāraṃgatāḥ yathā saṃkhyaṃ tena kāraṇena prajñāpāramitety ucyate api tu subhūte para	K07
uras te bhiniviṣṭaṃ vai yāvat skandhāt samunnatam	GE09
asati tasmin sādhyena hetoranvayābhāvāt	T16
kalkairmāgadhikāmbhodahapuṣāmisisaindhavaiḥ	GS40
rgyal poi bus ni	T
tadyathānuśrūyate bhijño yuktamuktapratibhānaḥ svasamayaparasamayajñaḥ praśnapratipraśna KalpM IDP SHT VI vāsthiśaṅkalākuṭikāṃ pralambahṛdayaklomakāṃ rajjukhaṇḍāvavaddhava riṇīm iva varccaḥkuṭim avekṣya	T17
bandhosyāvidyayānāder	GR14
tatrapurastādānobhadrīyasyamadhunāḍyauvihareditipaiṅgyam imammahevidathyāyauṣasaḥpūrvāityṛkcchaḥ teyadicitravatīṣvagniṣtomasāmakuryustvamnaścitraūtyāagnevivasvaditistotriyaanurūpaupragāthau	GV06
siddhasya sādhanaṁ nāsti kathaṁ dhyānaprakalpanā	T02
gṛhītvā tasya ca śiro bhillasyālakṣitaṃ niśi tataḥ pratasthe kustrī sa patyā tena sahaiva ca prātaś ca nagaraṃ prāpya darśayantī śiro tra tat bhartā hato me neneti cakrandākramya taṃ patim tataḥ sa nītas tadyukto rājāgre purarakṣibhiḥ	GK21
koṭā riyāsata meṃ phaile bhraṣṭācāra ke viruddha abhinna hari evaṃ tārakeśvaraśarmā ne gaṇeśa kā prakāśana āgarā se prārambha kiyā kiṃtu vaha koṭā kerājakopa kā śikāra hokara banda ho gayā donoṃ ne milakara punaḥ agrasara kāprakāśana kiyā aura usakī bhī vahī gati huī	H
gomanna indo aśvavatsutaḥ sudakṣa dhaniva	GV00
Theres no defilement that encourages us to practice the Dhamma to know or see the Dhamma	E
tadyathā śāradvatīputra kaścit puruṣaḥ pratiśrutkāṃ śrutvā tatra śabdo stīti nābhiniviśaty	K05
kiṃcāpi subhūte bodhisattvo mahāsattvo yojanaśatikeṣvaṭavīkāntāreṣu viharedapagatavyālamṛgapakṣisaṃgheṣu	K05
yāvanto narakāḥ kecidvidyante lokadhātuṣu	T04
atisṛjati mātādityānāṃ duhitā vasūnāṃ svasā rudrāṇāmamṛtasya nābhiḥ	GV06
yin te byas pas des na mi mthu chen po rnams su skyes par gyur te	T
tadyā etāḥ pañcāśvinyaḥ etadasya tadātmanastadyadetā atropadadhāti yadevāsyaitā ātmanastadasminnetatpratidadhāti tasmādetā atropadadhāti dhruvakṣitirdhruvayonirdhruvāsīti yadvai sthiraṃ yatpratiṣṭhitaṃ taddhruvamatha vā asyaitadasthiramivādhruvamivātmana āsīttadevaitatsthiraṃ dhruvaṃ kṛtvā	GV03
varta māna meṃ kucha vidvānoṃ kī dhāraṇā hai ki śalyaśāstra kī dṛṣṭi semāṃsa peśiyāṃ hī māṃsadhātu hai lekina kāya cikitsā ke dṛṣṭikoṇa se torasadhātu kā vaha bhāga jisameṃ māṃsa poṣaṇa tattva hai aura aba vaha peśiyoṃ meṃ ākarainakā poṣaṇa karatā hai vahī māṃsa dhātu hai	H
daśāna paryeṣṭi ralāna bhūtā pūrvāṃ nimittaṃ pi ca buddhajñāne	K10
pañcamasyāpi pañcamamityādau kiñca caturthasya yaḥ pañcamamityādi	T02
prāpte virodhe balibhirnītimagryāṃ yayau sarāmo dakṣiṇāṇsāṃ rameśaḥ	GSP33
evaṃ pūrvavidehako godānīyaka iti	T07
cii phyir spong	T
Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water where it would break	E

vyāptipūrvake vacane pakṣadharmavacanād eva tadarthasiddheḥ kim anenopanayena

T17

I understand the Dhamma taught by the Blessed One and those acts the Blessed One says are obstructive when indulged in are not genuine obstructions Then those monks desiring to pry the monk Arittha FormerlyoftheVultureKillers away from that pernicious viewpoint quizzed him back and forth and rebuked him saying Dont say that friend Arittha

E

anavakāraśūnyatā prajñāyate

K02

atrāpyanādiravicchinnapravāhābhedavāsanaiva nimittam

GSP36

mahatā tapasā yuktā merupṛṣṭhe mahaujasaḥ ruceḥ prajāpateḥ putro raucyo nāma manuḥ smṛtaḥ bhūtyāṃ cotpādito devyāṃ bhautyo nāma ruceḥ sutaḥ anāgatāś ca saptaite kalpe smin manavaḥ smṛtāḥ tair iyaṃ pṛthivī sarvā saptadvīpā sapattanā

GP11

tathāgatadharmakośaṃ ca rakṣati sa dharmābhāṇakagatimupagato pramāṇajñānānugatena kauśalyena catuḥpratisaṃvidabhinirhṛtayā bodhisattvavācā dharmaṃ deśayati tasya satatasamitamasaṃbhinnāścatasro bodhisattvapratisaṃvido nupravartante katamāścatasraḥ

K09

evameva kulaputra nāsti tathāgatānāmāgamanaṃ vā gamanaṃ vā tadyathāpi nāma kulaputra puruṣaḥ suptaḥ svapnāntaragata ekaṃ vā tathāgataṃ paśyet dvau vā trīn vā caturo vā pañca vā ṣaḍvā sapta vā aṣṭau vā nava vā daśa vā viṃśatiṃ vā triṃśadvā catvāriṃśadvā pañcāśadvā śataṃ vā sahasraṃ

K05

ahaṃ lubdhakaśaraprahārād uddhāritaḥ kṛcchreṇātra samāyātaḥ

GK22

Now this drawback too in the case of sensuality this mass of stress visible here now has sensuality for its reason sensuality for its source sensuality for its cause the reason being simply sensuality Again it is with sensuality for the reason sensuality for the source that taking swords shields and buckling on bows quivers charge slippery bastions while arrows spears are flying and swords are flashing and there they are splashed with boiling cow dung and crushed under heavy weights and their heads are cut off by swords so that they incur death or deadly pain

E

gcig tu dkar bai las rnams la brtsal bar bya ste

T

ārūpyasamāpattiśūnyatayā manasikāraśūnyatā veditavyā

K02

yasya bodhisattvasya mahāsattvasya cittan nāvalīyate na saṃlīyate na vipratisārī

K03

ataḥ praviviktāhāraḥ piṇḍaḥ

GV05

etadviparītañcāsamarthanaṃ tadvādinaḥ parājayādhikaraṇamiti darśanayannāha evamityādi evamiti pratyakṣānupalambhābhyāṃ yathoktaprakārābhyāṅkāryahetāvapi na kevalaṃ pūrvvoktena prakāreṇa svabhāvahetāvasamarthanamvādinaḥ parājayasthānamityapi śabdaḥ

T11

She was very composed and polite

E

sa tasmiṃ mahāntaṃ śabdaṃ śṛṇoti amukasmin pradeśe dravyādikaṃ tiṣṭhati tato grahetavyam nadīsantārakādau daśaṣu ca sabhāyāṃ rājakule vā vivāde vā smartavyam sarvatrāparājito bhavati yamicchati vaśaṃ kartum tasya mukhe āryamañjuśriyaṃ dhyātvā kiñcit sambhāṣaṇaṃ kuryāt

K12

vālmīker āśramaṃ puṇyam agacchad vāsam uttamam

GE09

agara vaha aisā nahī karatā to kalāgatasaundarya kī vyākhyā me vaha niścayahī asamartha rahegā ye dono hī bāte ḍā śarmā ke ūpara uddhata aṃśo mesāphasāpha ullikhita hai ḍā śarmā ne kahā haiki saundaryaśāstra saundaryānubhūti kī bhīvyākhyā karatā hai

H

śatror api vyāpadam āpatantīṃ svaprāṇamūlyena nivārayeyam prāg eva yuṣmākam analpakālasaṃvardhitasnehaparigrahāṇām mamātmabhāvair apavṛttasaukhyaiḥ syāc cet sukhī kuntapipīliko pi jarattṛṇānīva tathāpi jahyām ahaṃ śarīrāṇi nirastakhedaḥ

T09

rakṣamati

T02

des phyogs di ba lang gis bkang bas gzhon nu

T

unakā kathana hai ki piparāvā gāva athavāhuenasaṃga ke kathanānusāra usake nikaṭa kā nilorākoṭanāmaka sthāna hī kapilavastu hai śākyoṃ ne isa nagara kā kapilavastu kyoṃ rakhā aura śākya kauna the isa para bhīaneka mata haiṃ seṃṭsa pha iṃḍiyā meṃ likhā hai ki ayodhyā ke ikṣvāku kulameṃ sūryavaṃśī rājāoṃ meṃ sujāta sabase antima rājā thā

H

vikārī rupa kucha to padoṃ kī antima dhvaniyoṃke parivartanoṃ se banate haiṃ aura kucha sambandha kārakīya rupoṃ ke yoga se bhī banāyejāte haiṃ sambandha kārakīya pratyayara aura usake vistṛta rupa rā ke anantarabhī anya kārakīya pratyaya yā vibhakticinha lagākara sarvanāmapadoṃ vibhinna rupabanāye jāte haiṃ

H

Thus also O bhikkhus a bhikkhu lives contemplating the body in the body And further O bhikkhus if a bhikkhu in whatever way sees a body thrown in the charnel ground and reduced to a skeleton held in by the tendons but without flesh and not besmeared with blood he thinks of his own body thus This body of mind too is of the same nature as that body is going to be like that body and has not got past the condition of becoming like that body

E

tatra kṣāntikalāpe cittād anye dharmāḥ śeṣāḥ

T07

ācāryamuṣṭiñccha karoti dharme

K08

When one has attained the dimension of nothingness the perception of the dimension of the infinitude of consciousness has been stilled

E

sa eva śīlavrataparāmarśaḥ

T07

ud uttamaṃ varuṇa pāśam asmad avādhamaṃ śrathāya

GV00

yasyāṃ na mayā sā buddhiḥ sā śrīrlobhaṃ nihanti yā

T09

Niruttipatisambhida acumen with regard to different languages According to the texts this includes knowing foreign languages and the languages of various other living beings by means of the eye of discernment Patibhanapatisambhida acumen with regard to expression being fluent in making explanations and quickwitted in debate knowing the most strategic way to express things

E

detaccatuḥ ṣaṣṭiguṇaprabhedam

XX

lekina puruṣoṃ kā māmalā thorā alaga hai ve āpasa meṃ prāyaḥ apanī patnī kī bāta nahīṃ cherate unakī carcā meṃ parāī aurateṃ jyādā hotī haiṃ ve barī dera taka rasa lelekara parosa yā rāste meṃ milī kisī mahilā kā jikra karate rahate haiṃ

H

nāgamiṣya iti vā

GV03

nimīlitādbhādamāhana ceti tatra hi vastvantaranigūhanam

GK16

sarveṣāṃ sammatamiti

T16

evaṃ sakṛdāgāmibhir anāgāmibhir arhadbhiḥ pratyekabuddhaiḥ pratyekabodhiḥ prāptā

K03

anadīt

T02

tataḥ prādeśamātrābhā tato py aṅgularūpiṇī

GSP27

yaha rīti una satatabhi nirmāṇī paricālanoṃ para lāgū hotī hai jinase usī mūlabhūta vastu kī barīmātrāoṃ meṃ pratidina utpādana kiyā jātā hai aise paricālanoṃ meṃ prayuktaadhikāṃśa sāmagriyoṃ ko avadhi saṃvida ṭerm conṭracṭ para kraya kiyā jātāhai aura ve saṃpūrṇa avadhi meṃ prati dina yā sāptāhika supurdagī ke lieanusūcita hotī haiṃ

H

bdag gtsug tor bgyid par tshal lo

T

unhone apane cāṇḍāla veśa ko chora diyā bhagavān candramaulīśvara aṣṭamūrti meṃ cāroṃ vedoṃ ko dhāraṇa kiye hueprakaṭa hue

H

rgyal po chen po

T

nāyaṃ mayā śaraḥ pūrvaṃ rāvaṇasya vadhārthinā mukhaḥ śatrughna bhūtānāṃ mahāṃs trāso bhaved iti yac ca tasya mahac chūlaṃ tryambakeṇa mahātmanā dattaṃ śatruvināśāya madhor āyudham uttamam tat saṃnikṣipya bhavane pūjyamānaṃ punaḥ punaḥ

GE09

tuṭyādipratyayasyārthaḥ kālo māyāsamudbhavaḥ

GR13

rgāḍhāyallakaduḥsahāmiva daśāṃ dhatte gajānāṃ patiḥ

GK20

gzhan yang gzhon nu rnams la bsgo ba

T

dgra chen rnams las rnam par rgyal

T

yujyate yathā yujyamāno na sarvākārajñatām atītena yojayati

K03

sā manuṣyān āgacchat see

GV00

rūpāvacarā devāḥ prathamadhyānabhūmikā vivekajaṃ prītisukhaṃ pratyanubhavanti

T06

dravyaṃ ca punaḥ punarādeyam

GV06

karmaṇi ity eva

GS24

ādiśabdāt vitataghanatuṣāraḥ kṣodaśubhrāṃśuvartma svaviraletyādi

GK17

paṃcāyata ke anivārya kāryoṃ meṃ pānī svāsthya aura safāīkī vyavasthā karanā sarakoṃ kā rakharakhāva rośanī kā prabandha karanā pera lagānāityādi sammilita haiṃ

H

sarvathā sarvaṃ

T17

Nevertheless he wouldnt accept this advice and afterwards I learned with great regret that he had disrobed He was a strongwilled individual and did nothing in half measures but he was also very opinionated and even Ven Ajahn Muns Dhamma talks didnt always convince him

E

From afar he saw Ven Vakkali lying dead on a couch Now at that time a smokiness a darkness was moving to the east moved to the west moved to the north the south above below moved to the intermediate directions The Blessed One said Monks do you see that smokiness that darkness

E

bslab pai gzhi rnams blangs shing

T

trailokyapūjyamamitoruguṇaṃ saṃbuddhabhāvamapi yānti yadā

T03

digbhyo rakṣāṃsi nāṣṭrā apahatyābhaye nāṣṭra etamātmānaṃ samaskurvata tathaivaitadyajamāna etaiḥ pratisaraiḥ sarvābhyo digbhyo rakṣāṃsi nāṣṭrā apahatyābhaye nāṣṭra etamātmānaṃ saṃ skurute ājyena juhoti vajro vā ājyaṃ vajreṇaivaitaprakṣāṃsi nāṣṭrā apahanti pañcagṛhītena

GV03

Thus we can say that the Dhamma in terms of doctrine practice and attainment derives from the fully explored implications of one observation that it is possible to master a skill This point is reflected not only in the content of the Buddhas teachings but also in the way they are expressed

E

ācakṣīta rājñā pṛṣṭaḥ

GSD37

apāmīvāṃ savitā sāviṣan nyag varīya id apa sedhantv adrayaḥ grāvā yatra madhuṣud ucyate bṛhad ā sarvatātim aditiṃ vṛṇīmahe ūrdhvo grāvā vasavo stu sotari viśvā dveṣāṃsi sanutar yuyota sa no devaḥ savitā pāyur īḍya ā sarvatātim aditiṃ vṛṇīmahe

GV01

rṛddhipādān aśubhā iti gaveṣiṣyante te ṛddhipādān anityā iti gaveṣamāṇāḥ ṛddhipādān duḥkhā iti gaveṣamāṇāḥ ṛddhipādān anātmāna iti gaveṣamāṇāḥ ṛddhipādān aśubhānīti gaveṣamāṇāḥ prajñāpāramitāprativarṇikāyāṃ cariṣyanti indriyāṇy anityānīty upadekṣyanti

K02

udyamena vinā rājan na sidhyanti manorathāḥ

GK22

visarpantyā ca dantakāṇḍayugalakasya kāntyā saraḥkrīḍāsvāditānīva kumudavanāni bahudhā vamantaṃ nijayaśorāśim iva diśām arpayantaṃ kukarikīṭapāṭanadurlalitān siṃhān ivopahasantaṃ kalpadrumadukūlamukhapaṭam iva cātmanaḥ kalpayantam

GK19

jig rten gyi rang bzhin yin no

T

pari yad indra rodasī ubhe abubhojīr mahinā viśvataḥ sīm amanyamānāṃ abhi manyamānair nir brahmabhir adhamo dasyum indra na ye divaḥ pṛthivyā antam āpur na māyābhir dhanadām paryabhūvan yujaṃ vajraṃ vṛṣabhaś cakra indro nir jyotiṣā tamaso gā adukṣat

GV01

vyāpyatvāsiddhyanavāntarabhedo hi vyāptiviśeṣaṇāsiddhivyāptiviśeṣyāsiddhī

GSP29

na ca paraspareṇa vināśayeyuḥ

K12

tām uvāca tato rāmaḥ śramaṇīṃ saṃśitavratām

GE09

adyāpi tāṃ prathamasaṃgamajātalajjāṃ bālāṃ rasena patite mayi mandapīṭhe

GK22

asaṃkhyātā mahāvīryāḥ krūrāś cāñjanasaprabhāḥ

GP11

vann ucyate kena kāraṇena prajñāpāramitety ucyate bhagavān āha parama prajñāpāramitety ucyate api tu subhūte etayā prajñāpāramitayā sarvaśrāvakapratyekabuddhā sarvadharmāṇāṃ pāraṃgatāḥ yathā saṃkhyaṃ tena kāraṇena prajñāpāramitety ucyate api tu subhūte para

K07

uras te bhiniviṣṭaṃ vai yāvat skandhāt samunnatam

GE09

asati tasmin sādhyena hetoranvayābhāvāt

T16

kalkairmāgadhikāmbhodahapuṣāmisisaindhavaiḥ

GS40

rgyal poi bus ni

T

tadyathānuśrūyate bhijño yuktamuktapratibhānaḥ svasamayaparasamayajñaḥ praśnapratipraśna KalpM IDP SHT VI vāsthiśaṅkalākuṭikāṃ pralambahṛdayaklomakāṃ rajjukhaṇḍāvavaddhava riṇīm iva varccaḥkuṭim avekṣya

T17

bandhosyāvidyayānāder

GR14

tatrapurastādānobhadrīyasyamadhunāḍyauvihareditipaiṅgyam imammahevidathyāyauṣasaḥpūrvāityṛkcchaḥ teyadicitravatīṣvagniṣtomasāmakuryustvamnaścitraūtyāagnevivasvaditistotriyaanurūpaupragāthau

GV06

siddhasya sādhanaṁ nāsti kathaṁ dhyānaprakalpanā

T02

gṛhītvā tasya ca śiro bhillasyālakṣitaṃ niśi tataḥ pratasthe kustrī sa patyā tena sahaiva ca prātaś ca nagaraṃ prāpya darśayantī śiro tra tat bhartā hato me neneti cakrandākramya taṃ patim tataḥ sa nītas tadyukto rājāgre purarakṣibhiḥ

GK21

koṭā riyāsata meṃ phaile bhraṣṭācāra ke viruddha abhinna hari evaṃ tārakeśvaraśarmā ne gaṇeśa kā prakāśana āgarā se prārambha kiyā kiṃtu vaha koṭā kerājakopa kā śikāra hokara banda ho gayā donoṃ ne milakara punaḥ agrasara kāprakāśana kiyā aura usakī bhī vahī gati huī

H

gomanna indo aśvavatsutaḥ sudakṣa dhaniva

GV00

Theres no defilement that encourages us to practice the Dhamma to know or see the Dhamma

E

tadyathā śāradvatīputra kaścit puruṣaḥ pratiśrutkāṃ śrutvā tatra śabdo stīti nābhiniviśaty

K05

kiṃcāpi subhūte bodhisattvo mahāsattvo yojanaśatikeṣvaṭavīkāntāreṣu viharedapagatavyālamṛgapakṣisaṃgheṣu

K05

yāvanto narakāḥ kecidvidyante lokadhātuṣu

T04

atisṛjati mātādityānāṃ duhitā vasūnāṃ svasā rudrāṇāmamṛtasya nābhiḥ

GV06

yin te byas pas des na mi mthu chen po rnams su skyes par gyur te

T

tadyā etāḥ pañcāśvinyaḥ etadasya tadātmanastadyadetā atropadadhāti yadevāsyaitā ātmanastadasminnetatpratidadhāti tasmādetā atropadadhāti dhruvakṣitirdhruvayonirdhruvāsīti yadvai sthiraṃ yatpratiṣṭhitaṃ taddhruvamatha vā asyaitadasthiramivādhruvamivātmana āsīttadevaitatsthiraṃ dhruvaṃ kṛtvā

GV03

varta māna meṃ kucha vidvānoṃ kī dhāraṇā hai ki śalyaśāstra kī dṛṣṭi semāṃsa peśiyāṃ hī māṃsadhātu hai lekina kāya cikitsā ke dṛṣṭikoṇa se torasadhātu kā vaha bhāga jisameṃ māṃsa poṣaṇa tattva hai aura aba vaha peśiyoṃ meṃ ākarainakā poṣaṇa karatā hai vahī māṃsa dhātu hai

H

daśāna paryeṣṭi ralāna bhūtā pūrvāṃ nimittaṃ pi ca buddhajñāne

K10

pañcamasyāpi pañcamamityādau kiñca caturthasya yaḥ pañcamamityādi

T02

prāpte virodhe balibhirnītimagryāṃ yayau sarāmo dakṣiṇāṇsāṃ rameśaḥ

GSP33

evaṃ pūrvavidehako godānīyaka iti

T07

cii phyir spong

T

Suppose a man were to throw a jar of ghee or a jar of oil into a deep lake of water where it would break

E