Ud 8.5 Cundasutta: With Cunda
https://daily.readingfaithfully.org/ud-8-5-cundasutta-with-cunda/
So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha when he arrived at Pāvā. There he stayed in Cunda the smith’s mango grove.
Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented with silence.
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out and addressed Cunda, “Cunda, please serve me with the pork on the turn that you’ve prepared. And serve the mendicant Saṅgha with the other foods.” “Yes, sir,” replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda, “Cunda, any pork on the turn that’s left over, you should bury it in a pit. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured unbothered, with mindfulness and situational awareness.
Then the Buddha said to Venerable Ānanda, “Come, Ānanda, let’s go to Kusinārā.” “Yes, sir,” Ānanda replied.
I’ve heard that after eating
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda, “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “Yes, sir,” replied Ānanda, and did as he was asked. The Buddha sat on the seat spread out, and said to Venerable Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.”
When he said this, Venerable Ānanda said to the Buddha, “Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs.”
For a second time, and a third time, the Buddha said to Ānanda, “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the river. Now, though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Then Venerable Ānanda thought, “Oh, how incredible, how amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For though the shallow water in that river had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!”
So the Buddha drank the water. Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Yes, sir,” replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha.
Having gone to Kakutthā Creek,
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle,the Buddha,
the Teacher who rolled forth the present dispensation,
the great seer went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”
The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.
Then the Buddha said to Venerable Ānanda, “Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith: ‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’ You should get rid of remorse in Cunda the smith like this:
‘You’re fortunate, friend Cunda, you’re so very fortunate, in that the Realized One became fully extinguished after eating his last almsmeal from you. I have heard and learned this in the presence of the Buddha. There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings. What two? The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with nothing left over. These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ You should dispel remorse in Cunda the smith like this.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion,they’re extinguished.”
Read this translation of Udāna 8.5 Cundasutta: With Cunda_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or Ancient-Buddhist-Texts.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.
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Sebenarnya tadi mau upload di subreddit lain, jadi sudah diketik pakai bahasa Inggris. Tapi setelah dipikir lagi, mungkin mau upload di sini dulu. Jadi maaf, kalau threadnya pakai bahasa Inggris.
This post is just a vent/rant. I don't know what I'm looking for, uploading this. Probably just someone to talk. I think this will be a long vent
TLDR; our son said to my husband, that he wants to be cremated when he die. He was 6 years old. My husband didn't tell me, because he doesn't want to make me sad. Our son said, it looks "fun", because his soul can be free at the ocean and not locked up inside a coffin.
Our chronically ill, 11 year old son is in critical status in an isolation room for more than a week now. He has Bronchopneumonia, Covid 19, Influenza A and RSV. He's on a ventilator and they will switch to tracheostomy if they can't wean off the ventilator in the next few days.
He is my and husband's one and only. Been sick his entire life since birth. He was born as a micro-preemie at 23 weeks through c-section and spent 10 months straight in the NICU. Went through many surgeries througout his life.
Growing up in hospital, he learns a lot about the concept of death. From his hospital-buddies (fellow patients) and from both of our families. At 2020 when the Covid hit, my husband's maternal grandfather passed away at 88 years old and he was cremated. Our son was just 7 years old at the time.
They only keep half of the ashes. The other half was spread to the ocean. We can't attend the ceremony because we live in different country and our son's condition make us impossible to go. But we had a video call when they spread the ashes.
I didn't know this until today, but my husband told me that not long after that day, our son said to him that he wants to be cremated when he die. Again, he was 7 years old. My husband didn't tell me, because he doesn't want to make me sad.
Our son said, it looks "fun", because his soul can be free at the ocean and not locked up inside a coffin.
I don't know what to feel about it. He already has a choice about his life, I'm proud. But the choice is about his death, and it's just makes me sad. It is also incredible how they are know more that we thought, at 7 years old. They learn so fast and learn a lot.
It is so hard to find peace as his parents. I'm living in a fear of losing him, every single day.

DN 16 From… Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment—Dividing the Relics
https://daily.readingfaithfully.org/dn-16-from-mahaparinibbanasutta-the-great-discourse-on-the-buddhas-extinguishment-dividing-the-relics/
[Note: Below are the final passages from DN 16]
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, by water dripping from the sal trees, and by the Mallas’ fragrant water.
Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
King Ajātasattu of Magadha, son of the princess of Videha, heard that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Licchavis of Vesālī also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Bulis of Allakappa also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Koliyans of Rāmagāma also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The brahmin of Veṭhadīpa also heard that the Buddha had become fully extinguished at Kusinārā. He sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Mallas of Pāvā also heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
When they had spoken, the Mallas of Kusinārā said to those various groups: “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”
Then Doṇa the brahmin said to those various groups:
“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over
a share of the supreme person’s relics.
Let us make eight portions, good sirs,
rejoicing in unity and harmony.
Let there be monuments far and wide,
so many folk may gain faith in the Clear-eyed One!”
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, “Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.” So they gave Doṇa the urn.
The Moriyas of Pippalivana heard that the Buddha had become fully extinguished at Kusinārā. They sent an envoy to the Mallas of Kusinārā: “The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“There is no portion of the Buddha’s relics left, they have already been portioned out. Here, take the embers.” So they took the embers.
Then King Ajātasattu of Magadha, the Licchavis of Vesālī, the Sakyans of Kapilavatthu, the Bulis of Allakappa, the Koliyans of Rāmagāma, the brahmin of Veṭhadīpa, the Mallas of Pāvā, the Mallas of Kusinārā, the brahmin Doṇa, and the Moriyas of Pippalivana built monuments for them and conducted memorial services. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in the old days.
There were eight sharesof the Clear-eyed One’s relics.
Seven were worshipped throughout India.
But one share of the most excellent of men
was worshipped in Rāmagāma by a dragon king.
One tooth is veneratedby the gods of the Three and Thirty,
and one is worshipped in the city of Gandhāra;
another one in the realm of the Kaliṅga King,
and one is worshipped by a dragon king.
Through their glory this rich earth
is adorned with the best of offerings.
Thus the Clear-eyed One’s corpse
is well honored by the honorable.
It’s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the finest lords of men.
Honor it with joined palms when you get the chance,
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,
and the body hair and head hair,
were carried off individually by gods
across the universe.
Read the entire translation of Dīgha Nikāya 16 Mahāparinibbānasutta: The Great Discourse on the Buddha’s Extinguishment_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or _listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
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Ud 4.8 Sundarī Sutta: Sundarī
https://daily.readingfaithfully.org/ud-4-8-sundari-sutta-sundari/
I have heard that on one occasion the Blessed One was staying near Sāvatthī at Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Blessed One was worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. The community of monks was also worshipped, revered, honored, venerated, and given homage–a recipient of robes, alms food, lodgings, & medicinal requisites for the sick. But the wanderers of other sects were not worshipped, revered, honored, venerated, or given homage; nor were they recipients of robes, alms food, lodgings, or medicinal requisites for the sick.
So the wanderers of other sects–unable to stand the veneration given to the Blessed One and the community of monks–went to Sundarī the female wanderer and, on arrival, said to her, “Sundarī, would you dare to do something for the benefit of your kinsmen?”
“What shall I do, masters? What can I not do? I have given up even my life for the benefit of my kinsmen!”
“In that case, sister, go often to Jeta’s Grove.”
Responding, “As you say, masters,” to those wanderers of other sects, Sundarī the female wanderer went often to Jeta’s Grove. When the wanderers of other sects knew that many people had seen Sundarī the female wanderer going often to Jeta’s Grove, then–having murdered her and buried her right there in the moat-ditch surrounding Jeta’s Grove–they went to King Pasenadi Kosala and, on arrival, said to him, “Great king, we can’t find Sundarī the female wanderer.”
“But where do you suspect she is?”
“At Jeta’s Grove, great king.”
“Then in that case, search Jeta’s Grove.”
Then those wanderers of other sects, having searched Jeta’s Grove, having dug up what they had buried in the surrounding moat-ditch, having mounted it on a litter, took it into Sāvatthī and went from street to street, crossroad to crossroad, stirring up people’s indignation: “See, masters, the handiwork of the Sakyan-son contemplatives. They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”
So on that occasion, people seeing monks in Sāvatthī would insult, revile, irritate, & harass them with discourteous, abusive language: “They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy, though they claim to be practicing the Dhamma, practicing what is harmonious, practicing the holy life, speakers of the truth, virtuous, fine-natured. They have no quality of a contemplative, no holy quality. Destroyed is their quality of a contemplative! Destroyed is their holy quality! From where is their quality of a contemplative? From where, their holy quality? Gone are they from any quality of a contemplative! Gone from any holy quality! How can a man, having done a man’s business with a woman, take her life?”
Then, early in the morning, a large number of monks adjusted their under robes and–carrying their bowls & robes–went into Sāvatthī for alms. Then, having gone for alms in Sāvatthī, after the meal, returning from their alms round, they went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there they said to the Blessed One, “At present, lord, people seeing monks in Sāvatthī insult, revile, irritate, & harass them with discourteous, abusive language: ‘They’re shameless, these Sakyan-son contemplatives: unvirtuous, evil-natured, liars, unholy…. How can a man, having done a man’s business with a woman, take her life?’”
“Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear. So in that case, when those people, on seeing monks, insult, revile, irritate, & harass them with discourteous, abusive language, counter their accusation with this verse:
“He goes to hell,
the one who asserts
what didn’t take place,
as does the one
who, having done,
says, ‘I didn’t.’
Both–low-acting people–
there become equal:
after death, in the world beyond.”
So, having learned this verse in the Blessed One’s presence, the monks–whenever people, on seeing monks in Sāvatthī, insulted, reviled, irritated, & harassed them with discourteous, abusive language–countered the accusation with this verse:
“He goes to hell,
the one who asserts
what didn’t take place,
as does the one
who, having done,
says, ‘I didn’t.’
Both–low-acting people–
there become equal:
after death, in the world beyond.”
The thought occurred to those people, “They’re innocent, these Sakyan-son contemplatives. It wasn’t done by them. They’re taking an oath, these Sakyan-son contemplatives.” And so that noise didn’t last long. It lasted only seven days. With the passing of seven days, it disappeared.
Then a large number of monks went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As they were sitting there, they said to him, “It’s amazing, lord. It’s astounding–how well-said that was by the Blessed One: ‘Monks, this noise will not last long. It will last only seven days. With the passing of seven days, it will disappear.’ Lord, that noise has disappeared.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
They stab with their words
–people unrestrained–
as they do, with arrows,
a tusker gone into battle.
Hearing abusive words spoken,
one should endure them:
a monk with unbothered mind.
Read this translation of Udāna 4.8 Sundarī Sutta. Sundarī_by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, or Ancient-Buddhist-Texts.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.
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Ud 8.7 Dvidhapatha Sutta: A Fork in the Path
https://daily.readingfaithfully.org/ud-8-7-dvidhapatha-sutta-a-fork-in-the-path/
I have heard that on one occasion the Blessed One was journeying along a road in the Kosalan country with Ven. Nāgasamāla as his junior companion. Ven. Nāgasamāla, while going along the road, saw a fork in the path. On seeing it, he said to the Blessed One, “That, lord Blessed One, is the route. We go that way.” When this was said, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”
A second time… A third time, Ven. Nāgasamāla said to the Blessed One, “That, lord Blessed One, is the route. We go that way.” And for a third time, the Blessed One said, “This, Nāgasamāla, is the route. We go this way.”
Then Ven. Nāgasamāla, placing the Blessed One’s bowl & robes right there on the ground, left, saying, “This, lord Blessed One, is the bowl & robes.”
Then as Ven. Nāgasamāla was going along that route, thieves–jumping out in the middle of the road–pummeled him with their fists & feet, broke his bowl, and ripped his outer robe to shreds.
So Ven. Nāgasamāla–with his bowl broken, his outer robe ripped to shreds–went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there he said to the Blessed One, “Just now, lord, as I was going along that route, thieves jumped out in the middle of the road, pummeled me with their fists & feet, broke my bowl, and ripped my outer robe to shreds.”
Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
When traveling together,
mixed together
with a person who doesn’t know,
an attainer-of-wisdom,
on realizing that the person is evil,
abandons him
as a milk-feeding heron,
a bog.
Read this translation of Udāna 8.7 Dvidhapatha Sutta. A Fork in the Path_by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, or Ancient-Buddhist-Texts.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.
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Halo, newbie di sini.
Jadi gue mau bertanya sama sepuh² IT di sini, tentang suatu bidang profesi yang mungkin bisa jadi secercah harapan untuk masa depan gue tentunya.
Is it possible to learn coding till you are employable level, with only little resources? These are my conditions right now:
1) M23, Lulusan SMA IPS, Introvert Akut 2) Cuma punya satu pc mid-range, nothing else 3) Punya pengalaman kerja sebagai Data Labelling (a lil bit of data analytic skills and marketing), sekarang lg nganggur. 4) Bahasa inggris sangat lancar tapi mentok passive (reading/listening,writing), karena biasanya auto bego kalau udh berdialog inggris. 5) Menemukan suatu situs yang dibangun komunitas programmer luar khusus untuk orang-orang awam atau yang gabisa ke univ (name is "The Odin Project")
Seandainya gue selesai mempelajari semua materinya, entah dalam waktu berapa tahun, apakah masih ada startup atau mungkin korporasi yang memberi kesempatan untuk orang tanpa gelar kayak gue?
Seberapa sulit untuk orang yang level pemahaman logikanya standar, untuk bisa menjadi programmer yang bekerja dengan gaji yang cukup untuk hidup sendiri si kota-kota besar? Dan hanya bermodalkan satu situs, The Odin Project tadi?
So sorry guys kalau bukan tempatnya, boleh bagitau subreddit yang lebih cocok di kolom reply. Anw, pertanyaan ini ga hanya tertuju untuk sepuh IT aja, bidang apapun silahkan, gue butuh kenyataan pahit di sisi recruitment perusahaan, bagi seorang lulusan SMA ini yang menjadikan belajar programming sebagai 'last resort'. Apakah benar-benar ada kesempatan itu untukku? Atau haruskah ku mengejar profesi lainnya?
Thanks in advance✌️

Ud 5.2 Appāyukasutta: Short-lived
https://daily.readingfaithfully.org/ud-5-2-appayukasutta-short-lived/
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then in the late afternoon, Venerable Ānanda came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “It’s incredible, sir, it’s amazing! How short-lived was the Blessed One’s mother! For seven days after the Blessed One was born, his mother passed away and was reborn in the host of Joyful Gods.”
“That’s so true, Ānanda! For the mothers of beings intent of awakening are short-lived. Seven days after the beings intent on awakening are born, their mothers pass away and are reborn in the host of Joyful Gods.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Whether born or to be born,
all depart, leaving the body behind.
The skillful, understanding that all is lost,
would keenly practice the spiritual life.”
Read this translation of Udāna 5.2 Appāyukasutta: Short-lived_by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org, DhammaTalks.org or Ancient-Buddhist-Texts.net. Or _listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.
Or read a translation in Deutsch, Srpski, Español, Bahasa Indonesia, Italiano, 日本語, မြန်မာဘာသာ, Nederlands, Norsk, Português, Русский, or සිංහල. Learn how to find your language.
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Hello. I just want to inform you that we offer multi-language channels for chatting. For example if you wanna speak in portugeese there is a channel and people who speaks that language. If you don't speak engish and you speak chinese or Japanese there is a channel for that too. THE DISCORD LINK IS IN MY PREVIOUS POSTS AND IN MY BIO
Chinese 你好。我只是想告诉您，我们提供多语言聊天频道。例如，如果您想用葡萄牙语说话，就有一个频道和讲该语言的人。如果您不会说英语而会说中文或普通话，也有一个频道。
Japanese: こんにちは。チャット用に多言語チャネルを提供していることをお知らせしたいと思います。たとえば、ポルトガル語で話したい場合は、その言語を話すチャンネルと人々がいます。英語が話せなくても、中国語または日本語を話せる場合は、そのためのチャンネルもあります。
Hindi: नमस्ते। मैं आपको केवल यह बताना चाहता हूं कि हम चैटिंग के लिए बहुभाषी चैनल पेश करते हैं। उदाहरण के लिए, यदि आप पुर्तगाली भाषा में बात करना चाहते हैं तो एक चैनल और उस भाषा को बोलने वाले लोग मौजूद हैं। यदि आप अंग्रेजी नहीं बोलते हैं और चीनी या जापानी बोलते हैं तो उसके लिए भी
Portuguese: Olá. Só quero informar que oferecemos canais multilíngues para bate-papo. Por exemplo se você quiser falar em português existe um canal e pessoas que falam esse idioma. Se você não fala inglês e fala chinês ou japonês, existe um canal para isso também.
Russian: Привет. Я просто хочу сообщить вам, что мы предлагаем многоязычные каналы для общения. Например, если вы хотите говорить по-португальски, есть канал и люди, говорящие на этом языке. Если вы не говорите по-английски, но говорите по-китайски или по-японски, для этого тоже есть канал.
German: Hallo. Ich möchte Sie nur darüber informieren, dass wir mehrsprachige Kanäle zum Chatten anbieten. Wenn Sie beispielsweise Portugiesisch sprechen möchten, gibt es einen Kanal und Leute, die diese Sprache sprechen. Wenn Sie kein Englisch sprechen, aber Chinesisch oder Japanisch sprechen, gibt es auch dafür einen Kanal.📷
Korean: 안녕하세요. 우리는 채팅을 위한 다국어 채널을 제공하고 있음을 알려드리고 싶습니다. 예를 들어 포르투갈어로 말하고 싶다면 해당 언어를 사용하는 채널과 사람들이 있습니다. 영어를 못하시고 중국어나 일본어를 하시는 분들을 위한 채널도 있습니다.
French: Bonjour. Je veux juste vous informer que nous proposons des canaux multilingues pour discuter. Par exemple, si vous voulez parler portugais, il existe une chaîne et des personnes qui parlent cette langue. Si vous ne parlez pas anglais et que vous parlez chinois ou japonais, il existe également une chaîne pour cela.📷
Tamil: வணக்கம். நாங்கள் அரட்டையடிக்க பல மொழி சேனல்களை வழங்குகிறோம் என்பதை உங்களுக்குத் தெரிவிக்க விரும்புகிறேன். உதாரணமாக நீங்கள் போர்த்துகீசிய மொழியில் பேச விரும்பினால், ஒரு சேனலும் அந்த மொழியைப் பேசுபவர்களும் உள்ளனர். நீங்கள் ஆங்கிலம் பேசவில்லை மற்றும் நீங்கள் சீன அல்லது ஜப்பானிய மொழி பேசுகிறீர்கள் என்றால் அதற்கும் ஒரு சேனல் உள்ளது.
Arabic: مرحبًا. أريد فقط أن أبلغك أننا نقدم قنوات متعددة اللغات للدردشة. على سبيل المثال، إذا كنت تريد التحدث باللغة البرتغالية، فهناك قناة وأشخاص يتحدثون تلك اللغة. إذا كنت لا تتحدث الإنجليزية وتتحدث الصينية أو اليابانية، فهناك قناة لذلك أيضًا.
Italian: Ciao. Voglio solo informarti che offriamo canali multilingue per chattare. Ad esempio, se vuoi parlare in portoghese, c'è un canale e persone che parlano quella lingua. Se non parli inglese e parli cinese o giapponese, c'è un canale anche per quello.📷
Punjabi: ਸਤ ਸ੍ਰੀ ਅਕਾਲ. ਮੈਂ ਤੁਹਾਨੂੰ ਸਿਰਫ਼ ਇਹ ਦੱਸਣਾ ਚਾਹੁੰਦਾ ਹਾਂ ਕਿ ਅਸੀਂ ਚੈਟਿੰਗ ਲਈ ਬਹੁ-ਭਾਸ਼ੀ ਚੈਨਲ ਪੇਸ਼ ਕਰਦੇ ਹਾਂ। ਉਦਾਹਰਨ ਲਈ ਜੇਕਰ ਤੁਸੀਂ ਪੁਰਤਗਾਲੀ ਵਿੱਚ ਬੋਲਣਾ ਚਾਹੁੰਦੇ ਹੋ ਤਾਂ ਉੱਥੇ ਇੱਕ ਚੈਨਲ ਅਤੇ ਲੋਕ ਹਨ ਜੋ ਉਹ ਭਾਸ਼ਾ ਬੋਲਦੇ ਹਨ। ਜੇ ਤੁਸੀਂ ਅੰਗਰੇਜ਼ੀ ਨਹੀਂ ਬੋਲਦੇ ਅਤੇ ਤੁਸੀਂ ਚੀਨੀ ਜਾਂ ਜਾਪਾਨੀ ਬੋਲਦੇ ਹੋ ਤਾਂ ਇਸਦੇ ਲਈ ਵੀ ਇੱਕ ਚੈਨਲ ਹੈ।
Dutch: Hallo. Ik wil u alleen laten weten dat we meertalige kanalen aanbieden om te chatten. Als je bijvoorbeeld Portugees wilt spreken, is er een kanaal en mensen die die taal spreken. Als je geen Engels spreekt en wel Chinees of Japans, is daar ook een kanaal voor.📷
Indonesian: Halo. Saya hanya ingin memberi tahu Anda bahwa kami menawarkan saluran multi-bahasa untuk mengobrol. Misalnya jika Anda ingin berbicara dalam bahasa Portugis, ada saluran dan orang-orang yang berbicara bahasa tersebut. Jika Anda tidak bisa berbahasa Inggris dan bisa berbahasa Cina atau Jepang, ada saluran untuk itu juga.📷
Hungarian: Helló. Szeretném tájékoztatni, hogy többnyelvű csatornákat kínálunk a csevegéshez. Például, ha portugálul szeretne beszélni, van egy csatorna és emberek, akik beszélik azt a nyelvet. Ha nem beszélsz angolul, és beszélsz kínaiul vagy japánul, akkor erre is van csatorna.📷
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Greek: Γειά σου. Θέλω απλώς να σας ενημερώσω ότι προσφέρουμε πολυγλωσσικά κανάλια για συνομιλία. Για παράδειγμα, αν θέλετε να μιλήσετε στα πορτογαλικά, υπάρχει ένα κανάλι και άτομα που μιλούν αυτή τη γλώσσα. Εάν δεν μιλάτε αγγλικά και μιλάτε κινέζικα ή ιαπωνικά, υπάρχει ένα κανάλι και για αυτό.
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Swedish: Hallå. Jag vill bara informera dig om att vi erbjuder flerspråkiga kanaler för chatt. Om du till exempel vill prata portugisiska finns det en kanal och människor som talar det språket. Om du inte talar engelska och du talar kinesiska eller japanska finns det en kanal för det också.📷

Sebelumnya lebih sering baca LN pake Bahasa Inggris, tapi pas nyoba Bahasa Indonesia enak juga bacanya.
Ada gak ya website kayak NovelUpdates atau MangaUpdates tapi buat bahasa Indonesia?
Kalo emang gak ada website kayak gitu, tertarik gak jika misalkan website kayak gitu dibuat?
Dan buat Light Novel bahasa Indo, ada saran translation group yang bagus gak? Gw baru nemu Lintas Ninja Translation.