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Healing Grabovoi number: 9776409

GRABOVOI NUMBER / CODE & WHAT'S FOR?

TIMES USED

661x

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
· 2431 - 2440 / 5893 ·

GRABOVOI NUMBER / CODE & WHAT'S FOR?

TIMES USED

502x

"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.

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238x

"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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203x

Maryam's love He was completely cleansed from Ali's soul and heart

122x

My weight is 70 kilos without rumen or side fat, and in very excellent health. Complete recovery from problems, heart diseases and its consequences, recovery of the respiratory system and its accessories, recovery of the digestive system and its accessories, and recovery of all diseases

191x

Shilpa and neha feel anupam type connection with me heart to heart connection

375x

1. Thus have I heard. The Blessed One was once going along the high road between Ràjagaha and Nàlandà 10 with a great company of the brethren, with about five hundred brethren. And Suppiya the mendicant 11 too was going along the high road between Ràjagaha and Nàlandà with his disciple the youth Brahmadatta. Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order. Thus. they two, teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by \q 002/ step, after the Blessed One and the company of the brethren. 2. Now the Blessed One put up at the royal rest-house in the Ambalaññhikà. pleasance 12 to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest-house, these two carried on the same discussion as before. 2 3. And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and this was the trend of the talk that sprang up among them, as they were seated there. `How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat, the Buddha Supreme, should so clearly have perceived how various are the inclinations of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple young Brahmadatta, speaks, in as many ways, in praise of them. So do these two, teacher and pupil, follow step by step after the Blessed One and the company of the brethren, giving utterance to views in direct contradiction one to the other.' 4. Now the Blessed One, on realising what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said: `What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?' And they told him all. And he said: \q 003/ Minor Details Of Mere Morality 5. `Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel ill will. If you, on that account, should be angry and hurt, that would stand in the way of your, own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?' `That would not be so, Sir.' `But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: ßFor this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.û 6. `But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: ßFor this or that reason this is the fact, that is so, such a thing is found among us, is in us.û 7. `It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathàgata, would speak. And what are such trifling, minor details of mere morality that he would praise.

381x

1. Thus have I heard. The Blessed One was once going along the high road between Ràjagaha and Nàlandà 10 with a great company of the brethren, with about five hundred brethren. And Suppiya the mendicant 11 too was going along the high road between Ràjagaha and Nàlandà with his disciple the youth Brahmadatta. Now just then Suppiya the mendicant was speaking in many ways in dispraise of the Buddha, in dispraise of the Doctrine, in dispraise of the Order. But young Brahmadatta, his pupil, gave utterance, in many ways, to praise of the Buddha, to praise of the Doctrine, to praise of the Order. Thus. they two, teacher and pupil, holding opinions in direct contradiction one to the other, were following, step by \q 002/ step, after the Blessed One and the company of the brethren. 2. Now the Blessed One put up at the royal rest-house in the Ambalaññhikà. pleasance 12 to pass the night, and with him the company of the brethren. And so also did Suppiya the mendicant, and with him his young disciple Brahmadatta. And there, at the rest-house, these two carried on the same discussion as before. 2 3. And in the early dawn a number of the brethren assembled, as they rose up, in the pavilion; and this was the trend of the talk that sprang up among them, as they were seated there. `How wonderful a thing is it, brethren, and how strange that the Blessed One, he who knows and sees, the Arahat, the Buddha Supreme, should so clearly have perceived how various are the inclinations of men! For see how while Suppiya the mendicant speaks in many ways in dispraise of the Buddha, the Doctrine, and the Order, his own disciple young Brahmadatta, speaks, in as many ways, in praise of them. So do these two, teacher and pupil, follow step by step after the Blessed One and the company of the brethren, giving utterance to views in direct contradiction one to the other.' 4. Now the Blessed One, on realising what was the drift of their talk, went to the pavilion, and took his seat on the mat spread out for him. And when he had sat down he said: `What is the talk on which you are engaged sitting here, and what is the subject of the conversation between you?' And they told him all. And he said: \q 003/ Minor Details Of Mere Morality 5. `Brethren, if outsiders should speak against me, or against the Doctrine, or against the Order, you should not on that account either bear malice, or suffer heart-burning, or feel ill will. If you, on that account, should be angry and hurt, that would stand in the way of your, own self-conquest. If, when others speak against us, you feel angry at that, and displeased, would you then be able to judge how far that speech of theirs is well said or ill?' `That would not be so, Sir.' `But when outsiders speak in dispraise of me, or of the Doctrine, or of the Order, you should unravel what is false and point it out as wrong, saying: ßFor this or that reason this is not the fact, that is not so, such a thing is not found among us, is not in us.û 6. `But also, brethren, if outsiders should speak in praise of me, in praise of the Doctrine, in praise of the Order, you should not, on that account, be filled with pleasure or gladness, or be lifted up in heart. Were you to be so that also would stand in the way of your self-conquest. When outsiders speak in praise of me, or of the Doctrine, or of the Order, you should acknowledge what is right to be the fact, saying: ßFor this or that reason this is the fact, that is so, such a thing is found among us, is in us.û 7. `It is in respect only of trifling things, of matters of little value, of mere morality, that an unconverted man, when praising the Tathàgata, would speak. And what are such trifling, minor details of mere morality that he would praise.Code

293x

4 THE MORALITIES 13. PART I. 8. ßPutting away the killing of living things, Gotama the recluse holds aloof from the destruction \q 004/ of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have lifeû It is thus that the unconverted man, when-speaking in praise of the Tathàgata, might speak 14. `Or he might say: ßPutting away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come 15, he passes his life in honesty and purity of heart.û Or he might say: ßPutting away unchastity, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act 16.û 9. `Or he might say: ßPutting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.û `Or he might say: ßPutting away slander, Gotama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel \q 005/ against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.û `Or he might say: ßPutting- away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the car, lovely, reaching to the heart, urbane 17, pleasing to the people, beloved of the people-such are words he speaks.û `Or he might say: ßPutting away frivolous talk 18,Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one's heart, 5 fitly illustrated, clearly divided, to the point.û

198x

4 THE MORALITIES 13. PART I. 8. ßPutting away the killing of living things, Gotama the recluse holds aloof from the destruction \q 004/ of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have lifeû It is thus that the unconverted man, when-speaking in praise of the Tathàgata, might speak 14. `Or he might say: ßPutting away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come 15, he passes his life in honesty and purity of heart.û Or he might say: ßPutting away unchastity, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act 16.û 9. `Or he might say: ßPutting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.û `Or he might say: ßPutting away slander, Gotama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel \q 005/ against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.û `Or he might say: ßPutting- away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the car, lovely, reaching to the heart, urbane 17, pleasing to the people, beloved of the people-such are words he speaks.û `Or he might say: ßPutting away frivolous talk 18,Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one's heart, 5 fitly illustrated, clearly divided, to the point.û

71x

4 THE MORALITIES 13. PART I. 8. ßPutting away the killing of living things, Gotama the recluse holds aloof from the destruction \q 004/ of life. He has laid the cudgel and the sword aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have lifeû It is thus that the unconverted man, when-speaking in praise of the Tathàgata, might speak 14. `Or he might say: ßPutting away the taking of what has not been given, Gotama the recluse lived aloof from grasping what is not his own. He takes only what is given, and expecting that gifts will come 15, he passes his life in honesty and purity of heart.û Or he might say: ßPutting away unchastity, Gotama the recluse is chaste. He holds himself aloof, far off, from the vulgar practice, from the sexual act 16.û 9. `Or he might say: ßPutting away lying words, Gotama the recluse holds himself aloof from falsehood. He speaks truth, from the truth he never swerves; faithful and trustworthy, he breaks not his word to the world.û `Or he might say: ßPutting away slander, Gotama the recluse holds himself aloof from calumny. What he hears here he repeats not elsewhere to raise a quarrel \q 005/ against the people here; what he hears elsewhere he repeats not here to raise a quarrel against the people there. Thus does he live as a binder together of those who are divided, an encourager of those who are friends, a peacemaker, a lover of peace, impassioned for peace, a speaker of words that make for peace.û `Or he might say: ßPutting- away rudeness of speech, Gotama the recluse holds himself aloof from harsh language. Whatsoever word is blameless, pleasant to the car, lovely, reaching to the heart, urbane 17, pleasing to the people, beloved of the people-such are words he speaks.û `Or he might say: ßPutting away frivolous talk 18,Gotama the recluse holds himself aloof from vain conversation. In season he speaks, in accordance with the facts, words full of meaning, on religion, on the discipline of the Order. He speaks, and at the right time, words worthy to be laid up in one's heart, 5 fitly illustrated, clearly divided, to the point.û code

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