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Healing Grabovoi number: 9776409

GRABOVOI NUMBER / CODE & WHAT'S FOR?

TIMES USED

651x

I have a brave heart and a brave soul

#grabovoi #healing number #9776409 #have #brave #heart #soul

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Similar healing Grabovoi numbers & codes
· 2381 - 2390 / 5889 ·

GRABOVOI NUMBER / CODE & WHAT'S FOR?

TIMES USED

255x

introductory phase: Meet the girl by going to her and saying hello directly. first find some common ground with the girl and then make jokes about other people or something. You know, as if you are people created for each other and others seem strange to us. Force yourself to act a little cooler, don't be a man who gets aggressive so quickly or gets excited, your feelings are stable, don't look fake. Talk to the girl all the time as if you're going to do something together in the future. dating phase: make the girl feel that you are a guy with a deep romantic capacity, and my heart was broken at the time by a girl who didn't understand me, didn't deserve me.

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456x

I, Ghazaleh, quickly remove Mr. Mohammad Ebrahimi's son Bamani from my heart and soul with a strong will, and I will find my peace, thank God.

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208x

DIVINE COME IN MY HEART

150x

OPEN MY HEART TO DIVINE

318x

OPEN MY HEART TO MY ETERNAL BELOVED

330x

my heart opens to my Eternal Beloved

185x

Thus I heard. Once Mahaprabhu was traveling along the highway between Rajagah and Nalanda with a large group of about five hundred monks. At the same time the wanderer Suppiya was also traveling along the highway between Rajagah and Nalanda with his young disciple Brahmadatta. Along the way, the wandering Suppiya speaks in various ways disparaging the Buddha, the Dhamma, and the Sangha. But his student, the young Brahmadatta, spoke variously in praise of the Buddha, the Dhamma and the Sangha. Thus these two, teacher and student, in direct conflict with each other, closely followed the association of the Supreme Being and the Bhikkhus. Then the Supreme Lord entered the royal resting place of the Ambalatika garden to spend the night with the company of monks. The wandering Suppiya entered the royal rest house in the Ambalathika garden to spend the night with his young disciple Brahmadatta. There, too, the itinerant Suppiya speaks variously in denigration of the Buddha, the Dhamma, and the Sangha, while his disciple Brahmadatta speaks variously in their praise. Thus these two, teacher and student, lived together claiming to be in direct conflict with each other. At dawn, many beggars, after getting up, gather in the pavilion. As they sat together, the following conversation began between them: “Friends, it is wonderful and wonderful, how the Great One, the One Who Knows and Sees, the Worthy One, the Perfectly Enlightened Buddha, has penetrated so thoroughly into diversity. The Nature of Being For this traveler, Suppiya spoke variously in disparagement of the Buddha, the Dhamma, and the Sangha, while his own student, the young Brahmadatta, spoke variously in their praise. These two, the teacher and the student, claimed to be in direct conflict with each other, following closely the company of the Supreme Being and the Bhikkhus." Then the great one, perceiving the turn of their discussion, entered the mandapa, took the prepared seat, and said to the bhikkhus: “Bhikkhus, what kind of discussion are you now discussing? What was the topic of your conversation?" The bhikkhus replied: “When morning came, Lord, after rising we gathered in the mandapa. As we sat here, the following conversation broke out among us: 'It is wonderful and wonderful friend, how the great one, who knows and sees, the worthy one, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity of nature. For this transporter of animals Suppiya spoke variously in disparagement of the Buddha, the Dhamma and the Sangha, while his own disciple, the young Brahmadatta, spoke variously in their praise. These two, teacher and student, followed closely behind the association of noblemen and monks, speaking in direct opposition to each other.' This, Lord, was the conversation we were having when the great man came." “If, bhikkhus, others insult me, or insult the Dhamma or insult the Sangha, you should not give way to resentment, resentment or enmity against them in your heart. Because if you get angry or upset in such a situation, you will only create a barrier for yourself. If you get angry or upset when others speak disparagingly of us, will you be able to recognize whether their words are right or wrong?” "Certainly not, my lord." "If, bhikkhus, others insult me, or insult the Dhamma, or insult the Sangha, you should uncover what is false and call it false, saying: 'For such a reason it is false, it is untrue, there is no such thing in us, we It cannot be found in.' “And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to mirth, joy, and gladness in your hearts. Because if you are excited, happy and excited in such a situation, you will only create a barrier for yourself. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge the truth as true and say: 'For such a reason it is a truth, it is true, there is such a thing in us, it is found in us. '

534x

Thus I heard. Once Mahaprabhu was traveling along the highway between Rajagah and Nalanda with a large group of about five hundred monks. At the same time the wanderer Suppiya was also traveling along the highway between Rajagah and Nalanda with his young disciple Brahmadatta. Along the way, the wandering Suppiya speaks in various ways disparaging the Buddha, the Dhamma, and the Sangha. But his student, the young Brahmadatta, spoke variously in praise of the Buddha, the Dhamma and the Sangha. Thus these two, teacher and student, in direct conflict with each other, closely followed the association of the Supreme Being and the Bhikkhus. Then the Supreme Lord entered the royal resting place of the Ambalatika garden to spend the night with the company of monks. The wandering Suppiya entered the royal rest house in the Ambalathika garden to spend the night with his young disciple Brahmadatta. There, too, the itinerant Suppiya speaks variously in denigration of the Buddha, the Dhamma, and the Sangha, while his disciple Brahmadatta speaks variously in their praise. Thus these two, teacher and student, lived together claiming to be in direct conflict with each other. At dawn, many beggars, after getting up, gather in the pavilion. As they sat together, the following conversation began between them: “Friends, it is wonderful and wonderful, how the Great One, the One Who Knows and Sees, the Worthy One, the Perfectly Enlightened Buddha, has penetrated so thoroughly into diversity. The Nature of Being For this traveler, Suppiya spoke variously in disparagement of the Buddha, the Dhamma, and the Sangha, while his own student, the young Brahmadatta, spoke variously in their praise. These two, the teacher and the student, claimed to be in direct conflict with each other, following closely the company of the Supreme Being and the Bhikkhus." Then the great one, perceiving the turn of their discussion, entered the mandapa, took the prepared seat, and said to the bhikkhus: “Bhikkhus, what kind of discussion are you now discussing? What was the topic of your conversation?" The bhikkhus replied: “When morning came, Lord, after rising we gathered in the mandapa. As we sat here, the following conversation broke out among us: 'It is wonderful and wonderful friend, how the great one, who knows and sees, the worthy one, the perfectly enlightened Buddha, has so thoroughly penetrated the diversity of nature. For this transporter of animals Suppiya spoke variously in disparagement of the Buddha, the Dhamma and the Sangha, while his own disciple, the young Brahmadatta, spoke variously in their praise. These two, teacher and student, followed closely behind the association of noblemen and monks, speaking in direct opposition to each other.' This, Lord, was the conversation we were having when the great man came." “If, bhikkhus, others insult me, or insult the Dhamma or insult the Sangha, you should not give way to resentment, resentment or enmity against them in your heart. Because if you get angry or upset in such a situation, you will only create a barrier for yourself. If you get angry or upset when others speak disparagingly of us, will you be able to recognize whether their words are right or wrong?” "Certainly not, my lord." "If, bhikkhus, others insult me, or insult the Dhamma, or insult the Sangha, you should uncover what is false and call it false, saying: 'For such a reason it is false, it is untrue, there is no such thing in us, we It cannot be found in.' “And if, bhikkhus, others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not give way to mirth, joy, and gladness in your hearts. Because if you are excited, happy and excited in such a situation, you will only create a barrier for yourself. If others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should acknowledge the truth as true and say: 'For such a reason it is a truth, it is true, there is such a thing in us, it is found in us. 'Code

485x

1. Short Division of Virtues "It is, bhikkhus, only for trifling and trifling matters, for trifling details of mere moral virtue, that a worldling may speak in praise of the Tathagata. And what are those trifling and trifling matters, those trifling details of mere moral virtue, that he will mention? “‘Abandoning the destruction of life, the recluse Gotama abstains from the destruction of life. He has laid aside staff and sword, and lives mindful, full of kindness, compassionate for the welfare of all living beings.' Thus, the bhikkhus, speaking in praise of the Tathagata, spoke the world. "Or he may say: 'Having given up receiving what is not given, the recluse Gotama refrains from receiving what is not given. Accepting and hoping for what is given, he lives in honesty and uprightness of heart. "Or he may say: 'Abandoning impure life, the recluse Gotama lives a life of chastity. He lives distant (from women) and abstains from the vulgar practice of intercourse. "Or he may say: 'Abandoning falsehood, the hermit Gotama abstains from falsehood. He speaks only the truth, he lives devoted to the truth; faithful and reliable, he deceives no one in the world. "Or he may say: 'Abandoning censure, the recluse Gotama refrains from slander. He does not repeat what he hears here to divide others from here, and what he hears elsewhere to divide others from there. No. Thus he is the reconciler of the divided and the promoter of friendship. Joyous, glad and exulting in reconciliation, he speaks only those words which are conducive to reconciliation.' "Or he may say: 'Abandoning harsh speech, the recluse Gotama refrains from harsh speech. He speaks only words that are gentle, pleasing to the ear, loving, approaching the heart, urbane, friendly, and agreeable to many.' "Or he may say: 'Abandoning idle chatter, the solitary Gotama refrains from idle chatter. He speaks at the right time, what is practical, speaks well, of the Dhamma and the Discipline. His words are valuable: they are timely, by reason. Supported, specific and associated with good.' "Or he may say: 'The solitary Gotama refrains from harming the seed and plant life. He eats part of the day, abstains from food at night, and avoids eating at inappropriate times. He abstains from dancing, singing, instrumental music and watching inappropriate programmes. He abstains from wearing garlands, adorning himself with perfumes, and adorning himself with impurity. He refrains from accepting gold and silver. He abstains from taking uncooked grains, raw meat, women and girls, male and female slaves, goats and sheep, fowls and pigs, elephants, cattle, horses and horses. He abstains from taking farm-land. He refrains from running messages and tasks. He abstains from buying and selling and refrains from dealing with false weights, false metals and false measures. He refrains from bribery, cheating, deceitful ways. He abstains from extortion, execution, imprisonment, robbery, plunder and violence. “Thus, bhikkhus, when speaking in praise of the Tathagata the world spoke.

353x

1. Short Division of Virtues "It is, bhikkhus, only for trifling and trifling matters, for trifling details of mere moral virtue, that a worldling may speak in praise of the Tathagata. And what are those trifling and trifling matters, those trifling details of mere moral virtue, that he will mention? “‘Abandoning the destruction of life, the recluse Gotama abstains from the destruction of life. He has laid aside staff and sword, and lives mindful, full of kindness, compassionate for the welfare of all living beings.' Thus, the bhikkhus, speaking in praise of the Tathagata, spoke the world. "Or he may say: 'Having given up receiving what is not given, the recluse Gotama refrains from receiving what is not given. Accepting and hoping for what is given, he lives in honesty and uprightness of heart. "Or he may say: 'Abandoning impure life, the recluse Gotama lives a life of chastity. He lives distant (from women) and abstains from the vulgar practice of intercourse. "Or he may say: 'Abandoning falsehood, the hermit Gotama abstains from falsehood. He speaks only the truth, he lives devoted to the truth; faithful and reliable, he deceives no one in the world. "Or he may say: 'Abandoning censure, the recluse Gotama refrains from slander. He does not repeat what he hears here to divide others from here, and what he hears elsewhere to divide others from there. No. Thus he is the reconciler of the divided and the promoter of friendship. Joyous, glad and exulting in reconciliation, he speaks only those words which are conducive to reconciliation.' "Or he may say: 'Abandoning harsh speech, the recluse Gotama refrains from harsh speech. He speaks only words that are gentle, pleasing to the ear, loving, approaching the heart, urbane, friendly, and agreeable to many.' "Or he may say: 'Abandoning idle chatter, the solitary Gotama refrains from idle chatter. He speaks at the right time, what is practical, speaks well, of the Dhamma and the Discipline. His words are valuable: they are timely, by reason. Supported, specific and associated with good.' "Or he may say: 'The solitary Gotama refrains from harming the seed and plant life. He eats part of the day, abstains from food at night, and avoids eating at inappropriate times. He abstains from dancing, singing, instrumental music and watching inappropriate programmes. He abstains from wearing garlands, adorning himself with perfumes, and adorning himself with impurity. He refrains from accepting gold and silver. He abstains from taking uncooked grains, raw meat, women and girls, male and female slaves, goats and sheep, fowls and pigs, elephants, cattle, horses and horses. He abstains from taking farm-land. He refrains from running messages and tasks. He abstains from buying and selling and refrains from dealing with false weights, false metals and false measures. He refrains from bribery, cheating, deceitful ways. He abstains from extortion, execution, imprisonment, robbery, plunder and violence. “Thus, bhikkhus, when speaking in praise of the Tathagata the world spoke.Code

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