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10/20/18
LESSON 2781 Sat 20 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)
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LESSON 2781 Sat 20 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP)

http://online.sfsu.edu/rone/Buddhism/footsteps.htm

Following the Buddha’s Footsteps
Instilling Goodness School
City of Ten Thousand Buddhas
Talmage, CA 95481

INTRODUCTION TO BUDDHISM

As a child, Siddhartha the Buddha, was troubled by some of the same thoughts that children today have. They wonder about birth and death. They wonder why they get sick and why grandfather died. They wonder why their wishes do not come true. Children also wonder about happiness and the beauty in nature.

Because the Buddha knew what was in the hearts of children and human kind, he taught everyone how to live a happy and peaceful life. Buddhism is not learning about strange beliefs from faraway lands. It is about looking at and thinking about our own lives. It shows us how to understand ourselves and how to cope with our daily problems.

UNIT 1
THE LIFE OF THE BUDDHA

Life in the Palace

Buddhism is one of the major religions in the world. It began around 2,500 years ago in India when Siddhartha Gautama discovered how to bring happiness into the world. He was born around 566 BC, in the small kingdom of Kapilavastu. His father was King Suddhodana and his mother was Queen Maya.

Soon after Prince Siddhartha was born, the wise men predicted that he would become a Buddha. When the king heard this, he was deeply disturbed, for he wanted his son to become a mighty ruler. He told Queen Maya, “I will make life in the palace so pleasant that our son will never want to leave.”

At the age of sixteen, Prince Siddhartha married a beautiful princess, Yasodhara. The king built them three palaces, one for each season, and lavished them with luxuries. They passed their days in enjoyment and never thought about life outside the palace.

The Four Sights

Soon Siddhartha became disillusioned with the palace life and wanted to see the outside world. He made four trips outside the palace and saw four things that changed his life. On the first three trips, he saw sickness, old age and death. He asked himself, “How can I enjoy a life of pleasure when there is so much suffering in the world?”

On his fourth trip, he saw a wandering monk who had given up everything he owned to seek an end to suffering. “I shall be like him.” Siddhartha thought.

Renunciation

Leaving his kingdom and loved ones behind, Siddhartha became a wandering monk. He cut off his hair to show that he had renounced the worldly lifestyle and called himself Gautama. He wore ragged robes and wandered from place to place. In his search for truth, he studied with the wisest teachers of his day. None of them knew how to end suffering, so he continued the search on his own.

For six years he practiced severe asceticism thinking this would lead him to enlightenment. He sat in meditation and ate only roots, leaves and fruit. At times he ate nothing. He could endure more hardships than anyone else, but this did not take him anywhere. He thought, “Neither my life of luxury in the palace nor my life as an ascetic in the forest is the way to freedom. Overdoing things can not lead to happiness. ” He began to eat nourishing food again and regained his strength.

Enlightenment

On a full-moon day in May, he sat under the Bodhi tree in deep meditation and said. “I will not leave this spot until I find an end to suffering.” During the night, he was visited by Mara, the evil one, who tried to tempt him away from his virtuous path. First he sent his beautiful daughters to lure Gautama into pleasure. Next he sent bolts of lightning, wind and heavy rain. Last he sent his demonic armies with weapons and flaming rocks. One by one, Gautama met the armies and defeated them with his virtue.

As the struggle ended, he realized the cause of suffering and how to remove it. He had gained the most supreme wisdom and understood things as they truly are. He became the Buddha, ‘The Awakened One’. From then on, he was called Shakyamuni Buddha.

The Buddha Teaches

After his enlightenment, he went to the Deer Park near the holy city of Benares and shared his new understanding with five holy men. They understood immediately and became his disciples. This marked the beginning of the Buddhist community.

For the next forty-five years, the Buddha and his disciples went from place to place in India spreading the Dharma, his teachings. Their compassion knew no bounds, they helped everyone along the way, beggars, kings and slave girls. At night, they would sleep where they were; when hungry they would ask for a little food.

Whenever the Buddha went, he won the hearts of the people because he dealt with their true feelings. He advised them not to accept his words on blind faith, but to decide for themselves whether his teachings are right or wrong, then follow them. He encouraged everyone to have compassion for each other and develop their own virtue, “You should do your own work, for I can teach only the way.”

He never became angry or impatient or spoke harshly to anyone, not even to those who opposed him. He always taught in such a way that everyone could understand. Each person thought the Buddha was speaking especially for him. The Buddha told his followers to help each other on the Way. Following is a story of the Buddha living as an example to his disciples.

Once the Buddha and Ananda visited a monastery where a monk was suffering from a contagious disease. The poor man lay in a mess with no one looking after him. The Buddha himself washed the sick monk and placed him on a new bed. Afterwards, he admonished the other monks. “Monks, you have neither mother nor father to look after you. If you do not look after each other, who will look after you? Whoever serves the sick and suffering, serves me.”

The Last Years

Shakyamuni Buddha passed away around 486 BC at the age of eighty. Although he has left the world, the spirit of his kindness and compassion remains.

The Buddha realized that that he was not the first to become a Buddha. “There have been many Buddhas before me and will be many Buddhas in the future,” The Buddha recalled to his disciples. “All living beings have the Buddha nature and can become Buddhas.” For this reason, he taught the way to Buddhahood.

The two main goals of Buddhism are getting to know ourselves and learning the Buddha’s teachings. To know who we are, we need to understand that we have two natures. One is called our ordinary nature, which is made up of unpleasant feelings such as fear, anger, and jealousy. The other is our true nature, the part of us that is pure, wise, and perfect. In Buddhism, it is called the Buddha nature. The only difference between us and the Buddha is that we have not awakened to our true nature.

Unit 2
BASIC TEACHINGS OF THE BUDDHA
Chapter 1
THE THREE UNIVERSAL TRUTHS

One day, the Buddha sat down in the shade of a tree and noticed how beautiful the countryside was. Flowers were blooming and trees were putting on bright new leaves, but among all this beauty, he saw much unhappiness. A farmer beat his ox in the field. A bird pecked at an earthworm, and then an eagle swooped down on the bird. Deeply troubled, he asked, “Why does the farmer beat his ox? Why must one creature eat another to live?”

During his enlightenment, the Buddha found the answer to these questions. He discovered three great truths. He explained these truths in a simple way so that everyone could understand them.

1. Nothing is lost in the universe

The first truth is that nothing is lost in the universe. Matter turns into energy, energy turns into matter. A dead leaf turns into soil. A seed sprouts and becomes a new plant. Old solar systems disintegrate and turn into cosmic rays. We are born of our parents, our children are born of us.

We are the same as plants, as trees, as other people, as the rain that falls. We consist of that which is around us, we are the same as everything. If we destroy something around us, we destroy ourselves. If we cheat another, we cheat ourselves. Understanding this truth, the Buddha and his disciples never killed any animal.

2. Everything Changes

The second universal truth of the Buddha is that everything is continuously changing. Life is like a river flowing on and on, ever-changing. Sometimes it flows slowly and sometimes swiftly. It is smooth and gentle in some places, but later on snags and rocks crop up out of nowhere. As soon as we think we are safe, something unexpected happens.

Once dinosaurs, mammoths, and saber-toothed tigers roamed this earth. They all died out, yet this was not the end of life. Other life forms like smaller mammals appeared, and eventually humans, too. Now we can even see the Earth from space and understand the changes that have taken place on this planet. Our ideas about life also change. People once believed that the world was flat, but now we know that it is round.

3. Law of Cause and Effect

The third universal truth explained by the Buddha is that there is continuous changes due to the law of cause and effect. This is the same law of cause and effect found in every modern science textbook. In this way, science and Buddhism are alike.

The law of cause and effect is known as karma. Nothing ever happens to us unless we deserves it. We receive exactly what we earn, whether it is good or bad. We are the way we are now due to the things we have done in the past. Our thoughts and actions determine the kind of life we can have. If we do good things, in the future good things will happen to us. If we do bad things, in the future bad things will happen to us. Every moment we create new karma by what we say, do, and think. If we understand this, we do not need to fear karma. It becomes our friend. It teaches us to create a bright future.
The Buddha said,

“The kind of seed sown
will produce that kind of fruit.
Those who do good will reap good results.
Those who do evil will reap evil results.
If you carefully plant a good seed,
You will joyfully gather good fruit.”
Dhammapada

——————————————————————————————————-
Chapter 2
THE FOUR NOBLE TRUTHS
Once there was a woman named Kisagotami, whose first-born son died. She was so stricken with grief that she roamed the streets carrying the dead body and asking for help to bring her son back to life. A kind and wise man took her to the Buddha.

The Buddha told her, “Fetch me a handful of mustard seeds and I will bring your child back to life.” Joyfully Kisagotami started off to get them. Then the Buddha added, “But the seeds must come from a family that has not known death.”

Kisagotami went from door to door in the whole village asking for the mustard seeds, but everyone said, “Oh, there have been many deaths here”, “I lost my father”, I lost my sister”. She could not find a single household that had not been visited by death. Finally Kisagotami returned to the Buddha and said, “There is death in every family. Everyone dies. Now I understand your teaching.”

The Buddha said, “No one can escape death and unhappiness. If people expect only happiness in life, they will be disappointed.”

Things are not always the way we want them to be, but we can learn to understand them. When we get sick, we go to a doctor and ask:

What’s wrong with me?
Why am I sick?
What will cure me?
What do I have to do get well?
The Buddha is like a good doctor. First a good doctor diagnoses the illness. Next he finds out what has caused it. Then he decides what the cure is. Finally he prescribes the medicine or gives the treatment that will make the patient well again.
The Four Noble Truths
1. There is Suffering Suffering is common to all.
2. Cause of Suffering We are the cause of our suffering.
3. End of Suffering Stop doing what causes suffering.
4. Path to end Suffering Everyone can be enlightened.

1. Suffering: Everyone suffers from these thing
Birth- When we are born, we cry.
Sickness- When we are sick, we are miserable.
Old age- When old, we will have ache and pains and find it hard to get around.
Death- None of us wants to die. We feel deep sorrow when someone dies.

Other things we suffer from are:
Being with those we dislike,
Being apart from those we love,
Not getting what we want,
All kinds of problems and disappointments that are unavoidable.

The Buddha did not deny that there is happiness in life, but he pointed out it does not last forever. Eventually everyone meets with some kind of suffering. He said:
“There is happiness in life,
happiness in friendship,
happiness of a family,
happiness in a healthy body and mind,
…but when one loses them, there is suffering.”
Dhammapada

2. The cause of suffering
The Buddha explained that people live in a sea of suffering because of ignorance and greed. They are ignorant of the law of karma and are greedy for the wrong kind of pleasures. They do things that are harmful to their bodies and peace of mind, so they can not be satisfied or enjoy life.

For example, once children have had a taste of candy, they want more. When they can’t have it, they get upset. Even if children get all the candy they want, they soon get tired of it and want something else. Although, they get a stomach-ache from eating too much candy, they still want more. The things people want most cause them the most suffering. Of course, there are basic things that all people should have, like adequate food, shelter, and clothing. Everyone deserve a good home, loving parents, and good friends. They should enjoy life and cherish their possessions without becoming greedy.

3. The end of suffering
To end suffering, one must cut off greed and ignorance. This means changing one’s views and living in a more natural and peaceful way. It is like blowing out a candle. The flame of suffering is put out for good. Buddhists call the state in which all suffering is ended Nirvana. Nirvana is an everlasting state of great joy and peace. The Buddha said, “The extinction of desire is Nirvana.” This is the ultimate goal in Buddhism. Everyone can realize it with the help of the Buddha’s teachings. It can be experienced in this very life.

4. The path to the end of suffering: The path to end suffering is known as the Noble Eightfold Path. It is also known as the Middle Way.

Chapter 3
THE NOBLE EIGHTFOLD PATH

When the Buddha gave his first sermon in the Deer Park, he began the ‘Turning of the Dharma Wheel’. He chose the beautiful symbol of the wheel with its eight spokes to represent the Noble Eightfold Path. The Buddha’s teaching goes round and round like a great wheel that never stops, leading to the central point of the wheel, the only point which is fixed, Nirvana. The eight spokes on the wheel represent the eight parts of the Noble Eightfold Path. Just as every spoke is needed for the wheel to keep turning, we need to follow each step of the path.

1. Right View. The right way to think about life is to see the world through the eyes of the Buddha–with wisdom and compassion.

2. Right Thought. We are what we think. Clear and kind thoughts build good, strong characters.

3. Right Speech. By speaking kind and helpful words, we are respected and trusted by everyone.

4. Right Conduct. No matter what we say, others know us from the way we behave. Before we criticize others, we should first see what we do ourselves.

5. Right Livelihood. This means choosing a job that does not hurt others. The Buddha said, “Do not earn your living by harming others. Do not seek happiness by making others unhappy.”

6. Right Effort. A worthwhile life means doing our best at all times and having good will toward others. This also means not wasting effort on things that harm ourselves and others.

7. Right Mindfulness. This means being aware of our thoughts, words, and deeds.

8. Right Concentration. Focus on one thought or object at a time. By doing this, we can be quiet and attain true peace of mind.

Following the Noble Eightfold Path can be compared to cultivating a garden, but in Buddhism one cultivates one’s wisdom. The mind is the ground and thoughts are seeds. Deeds are ways one cares for the garden. Our faults are weeds. Pulling them out is like weeding a garden. The harvest is real and lasting happiness.

UNIT 3
FOLLOWING THE BUDDHA’S TEACHINGS

The Buddha spoke the Four Noble Truths and many other teachings, but at the heart they all stress the same thing. An ancient story explains this well.

Once a very old king went to see an old hermit who lived in a bird’s nest in the top of a tree, “What is the most important Buddhist teaching?” The hermit answered, “Do no evil, do only good. Purify your heart.” The king had expected to hear a very long explanation. He protested, “But even a five-year old child can understand that!” “Yes,” replied the wise sage, “but even an 80-year-old man cannot do it.”

____________________________________________________________________________________________________
Chapter 1
THE TRIPLE JEWEL
The Buddha knew it would be difficult for people to follow his teachings on their own, so he established the Three Refuges for them to rely on. If a person wants to become Buddhists take refuge in and rely on the Buddha, the Dharma, and the Sangha. These are known as the Triple Jewel. The Sangha are the monks and nuns. They live in monasteries and carry on the Buddha’s teaching. The word Sangha means ‘harmonious community’. The Buddha, the Dharma, and the Sangha together possess qualities that are precious like jewels and can lead one to enlightenment.

A refuge is a place to go for safety and protection, like a shelter in a storm. Taking refuge does not mean running away from life. It means living life in a fuller, truer way.

Taking refuge is also like a man traveling for the first time to a distant city. He will need a guide to show him which path to follow and some traveling companions to help him along the way.

The Buddha is the guide.
The Dharma is the path.
The Sangha are the teachers or companions along the way.
There is a special ceremony for taking refuge with the Triple Jewel. With a sincere mind, one recites the following verse in front of an ordained monk or nun.
I go to the Buddha for refuge.
I go to the Dharma for refuge.
I go to the Sangha for refuge.

For a Buddhist, taking refuge is the first step on the path to enlightenment. Even if enlightenment is not achieved in this life, one has a better chance to become enlightened in a future life. One who take the precepts is called a lay person.

___________________________________________________________________________________________________
Chapter 2
THE FIVE PRECEPTS
All religions have some basic rules that define what is good conduct and what kind of conduct should be avoided. In Buddhism, the most important rules are the Five Precepts. These have been passed down from the Buddha himself.

1. No killing Respect for life
2. No stealing Respect for others’ property
3. No sexual misconduct Respect for our pure nature
4. No lying Respect for honesty
5. No intoxicants Respect for a clear mind

No killing

The Buddha said, “Life is dear to all beings. They have the right to live the same as we do.” We should respect all life and not kill anything. Killing ants and mosquitoes is also breaking this precept. We should have an attitude of loving-kindness towards all beings, wishing them to be happy and free from harm. Taking care of the earth, its rivers and air is included. One way that many Buddhists follow this precept is by being vegetarian.

No stealing

If we steal from another, we steal from ourselves. Instead, we should learn to give and take care of things that belong to our family, to the school, or to the public.

No sexual misconduct

Proper conduct shows respect for oneself and others. Our bodies are gifts from our parents, so we should protect them from harm. Young people should especially keep their natures pure and develop their virtue. It is up to them to make the world a better place to live. In happy families, the husband and wife both respect each other.

No lying

Being honest brings peace into the world. When there is a misunderstanding, the best thing is to talk it over. This precept includes no gossip, no back-biting, no harsh words and no idle speech.

No intoxicants

The fifth precept is based on keeping a clear mind and a healthy body. One day, when the Buddha was speaking the Dharma for the assembly, a young drunkard staggered into the room. He tripped over some monks who were sitting on the floor and started cursing loudly. His breath reeked of alcohol and filled the air with a sickening stench. Mumbling to himself, he reeled out the door.

Everyone was astonished at his rude behavior, but the Buddha remained calm. “Great assembly!” he spoke, “Take a look at this man! He will certainly lose his wealth and good name. His body will grow weak and sickly. Day and night, he will quarrel with his family and friends until they abandon him. The worst thing is that he will lose his wisdom and become stupid.”

Little by little, one can learn to follow these precepts. If one sometimes forgets them, one can start all over again. Following the precepts is a lifetime job. If one kills or hurts someone’s feelings by mistake, that is breaking the precepts, but it was not done on purpose.

Chapter 3
THE WHEEL OF LIFE

Buddhists do not believe that death is the end of life. When one dies, one’s consciousness leaves and enters one of the six paths of rebirth.

Heavenly Beings
Humans
Asuras are beings who have many good things in life, but still like to fight. They appear in the heavens or on earth as people or animals.
Hungry ghosts are beings who suffer from constant hunger.
Hell-beings
These are the six states on the wheel of life. At the top are the heavens, where everyone is happy. Below are the hells where the suffering is unbearable. Beings can rise or fall from one path to another. If one does good deeds, one will be born into the paths of gods, humans, or asuras. If one does evil deeds, one will be born into the paths of animals, hungry ghosts, or hell-beings. From one life to the next one can suddenly change from an human to an animal or from a ghost to a hell-being, according to the things one has done.
How to Escape the Turning Wheel

The wheel of life and death is kept turning by the three poisons of greed, hatred, and stupidity. By cutting off the three poisons, we can escape the wheel and become enlightened. There are four stages of enlightenment.

Buddhas- perfect in enlightenment.
Bodhisattvas- enlighten themselves as well as others.
Pratyekabuddhas- hermits who retreat from the world to enlighten themselves.
Arhats- enlighten themselves.
Unit 4
THE BUDDHIST COMMUNITY
In Asia, it is considered the highest honor if a member of one’s family leaves the home life. Westerners, however, may be shocked at the idea of anyone leaving their family to become a monk or nun. They may think this is selfish and turning one’s back on the world. In fact, monks and nuns are not selfish at all. They dedicate themselves to helping others. They don’t wish to own a lot of things, or to have money or power. They give these things up to gain something far more valuable–spiritual freedom. By living a pure simple life with others on the same path, they are able to lessen their greed, hatred, and ignorance.

Although monks and nuns live in a monastery, they do not entirely give up their families. They are allowed to visit and take care of them when they are ill.

Chapter 1
LIFE IN A MONASTERY

A day in a temple begins early for monks and nuns. Long before daybreak, they attend morning ceremony and chant praises to the Buddha. The ceremonies lift one’s spirit and bring about harmony. Although the Sangha lead simple lives, they have many responsibilities to fulfill. Everyone works diligently and is content with his or her duties.

During the day, some monks and nuns go about teaching in schools or speaking the Buddha’s teachings. Others may revise and translate Buddhist Sutras and books, make Buddha images, take care of the temple and gardens, prepare for ceremonies, give advice to laypeople, and care for the elders and those who are sick. The day ends with a final evening ceremony.

In the daily life of work and religious practice, the monks and nuns conduct them-selves properly and are highly respected. By leading a pure, simple life, they gain extraorinary insight into the nature of things. Although their life is hard and rigorous, the results are worth it. It also keeps them healthy and energetic. The laity, who live in the temple or visits, follows the same schedule as the Sangha and works along with them.

Chapter 2
THE SHAVEN HEAD, ROBE, AND OFFERING BOWL

Ideally, monks and nuns own only a few things, such as robes and an offering bowl. While most people spend lots of time and money on their hair, Buddhist monks and nuns shave their heads. They are no longer concerned with outward beauty, but with developing their spiritual lives. The shaven head is a reminder that the monks and nuns have renounced the home life and are a part of the Sangha.

Offering food to monks and nuns is a part of Buddhism. In Asia, it is not unusual to see monks walking towards the villages early in the morning carrying their offering bowls. They do not beg for food, but accept whatever is offered. This practice not only helps the monks and nuns to be humble, but gives laypeople an opportunity to give. In some countries laypeople go to the monastery to make offerings.

The robes of monks and nuns are simple and made from cotton or linen. Their color varies according to different countries. For instance, yellow robes are mostly worn in Thailand, while black robes are worn in Japan. In China and Korea, gray and brown robes are worn for work, while more elaborate robes are used for ceremonies. Dark red robes are worn in Tibet.

Robes and offering bowls are very important to monks and nuns. The Buddha said, “Just as a bird takes its wings with it wherever it flies, so the monk takes his robes and bowl with him wherever he goes.”

Chapter 3
THE IMPORTANCE OF THE LAITY IN BUDDHISM

The laity are very important in Buddhism, for they are the supporting members of the Buddhist community. They build the temples and monasteries and give offerings of food, robes, bedding, and medicine to the monks and nuns. This enables the Sangha to carry on the Buddha’s work. In this way the Sangha and laity benefit each other and together keep the Dharma alive.

In Buddhism, it is also important to support the poor and needy. Giving to support religious people, however, is considered a very meritorious deed. The Buddha not only encouraged giving to Buddhists, but to any spiritual person who is sincere.

The Buddha taught his disciples to be tolerant of other religions. For example, when one lights a candle from the flame of another candle, the flame of the first candle does not lose its light. Instead, the two lights glow more brightly together. It is the same with the great religions of the world.

Whether one is a member of the Sangha or a lay person, the ideal is to practice Buddhism for the sake of all.

UNIT 5
DIFFERENT KINDS OF BUDDHISM

Chapter 1
TWO SCHOOLS OF BUDDHISM

In the centuries following the Buddha’s lifetime, his followers faithfully preserved his teachings and spread them to many countries in Asia. Today, there are two main schools of Buddhism: Theravada and Mahayana. Theravada means ‘the teaching of the Elders’. Theravada monks follow the practices that have been passed down by the senior monks from the Buddha’s time, such as living in the forests and meditating. The goal in Theravada Buddhism is to become an Arhat, a person who is free of suffering. Theravada is practiced mainly in southern Asian countries such as Sri Lanka, Thailand and Myanmar (Burma).

Mahayana stresses following the Buddha’s example of going out into the world and doing good. Mahayana means ‘Great Vehicle’. The goal in Mahayana Buddhism is to follow the Bodhisattva Path. A Bodhisattva is one who enlightens oneself as well as others. In Mahayana Buddhism, there are many Buddhas and Bodhisattvas. It mainly spread to northern Asian countries like China, Tibet, Korea, Vietnam and Japan. Recently, both Theravada and Mahayana Buddhism have been introduced into the West.

Chapter 2
VISITING BUDDHIST TEMPLES

In this unit, we will pretend to visit different Buddhist temples. When visiting a temple, we should dress modestly and follow the rules and customs of the temple. Buddhists pay their respects to the Triple Jewel by facing the altar and bowing when entering the temple. Visitors may join in the worship rituals or just watch quietly.

In Buddhism, the monks and nuns are treated with great respect. They sit or stand in front of everyone else and take their food first. When we talk to them, we should put our palms together and speak politely.

Theravada Buddhism

Our first visit is to a Theravada Buddhist monastery in the forest in Thailand where only the monks live. We sit in the quietness of a small bamboo temple built on stilts, surrounded by the sounds of chirping birds and rustling trees. A young monk who is our guide explains to us. “The monks live alone in huts called ‘kutis’. They are built on stilts to keep the animals and insects out. There they practice sitting and walking meditation, which is very important for their spiritual life. In front of each hut is a path for walking meditation. The monks sweep them clean to keep from stepping on insects and killing them.”

The guide continues, “Early in the morning and in the evening, the monks meet together for meditation and recitation. After the ceremonies called pujas, they study the Dharma. Before entering the temple they wash their feet with water carried up to the monastery from a stream below. It is traditional for the monks and nuns to live in the forest as part of their early training. The older ones, however, are not required to do so. Some monks and nuns may live all their lives in the forest, while others live in the temples in towns and cities.

Someone asks, “Living in the jungle, aren’t you afraid of tigers?”

The monk answers, “Sometimes, when the monks are walking in the jungle, they sense tigers following them. But since they hold the precept of no killing, they’re not afraid and the tigers know they will not be harmed.”

Tibetan Buddhism

Next we will visit a Tibetan temple. A young Tibetan boy named Lobsang is our guide. He smiles as he talks, “Our temple is very colorful. It is decorated with many kinds of Buddha images and wall hangings called thankas. On the altars are beautiful lamps and incense holders. Big prayer wheels are set into the walls of the temple. Mantras, written on strips of rice paper, are placed inside the wheels. They are symbolic phrases with deep spiritual meanings. We recite them over and over as we turn the prayer wheels. There are also hand-held prayer wheels that people whirl as they walk about.

“To us Tibetans, Buddhism is a happy religion. My favorite days are the festivals. People in masks and costumes act out dramas about the life of the Buddha. Bright, new prayer flags are hung on these days. They blow in the wind along the hillsides and remind us to live in harmony with nature. Now that your visit is over, may you go with the spirit of the Buddha.”

Japanese Buddhism
At a Japanese temple, we are met by Taro. She will tell us about her Sunday School: “We chant ‘Namo Amida Butsu’ to show our gratitude to Amida Buddha, the Buddha of Infinite Light. We believe that by reciting his name we will have a good life and be reborn in his Western Pure Land. You can see a statue of Amida in the front of the hall. On the altar you can see other beautiful things, but the most important is the offering of rice cakes.

“I will tell you why. Rice is very important to Asian people. If you were to ask a young Japanese boy or girl, ‘What did you eat today?’ He or she would probably say, ‘Rice’” When we see rice offered, it reminds us to offer our best to the Buddha. In Sunday school, we sit in meditation on cushions called zafus. Japanese meditation is called zen.

Chinese Buddhism

Today we are visiting a Chinese-American monastery in California. It is called the City of Ten Thousand Buddhas. There are over ten thousand small Buddha statues inside the main worship hall. Our guide is a young novice named Gwo Cheng from mainland China. She came to the United States when she was 10 years old and became a novice at age 11.

Gwo Cheng: “The City of Ten Thousand Buddhas is a Buddhist community where people from all over the world come to study Buddhism. The City has its own schools, but you do not have to be a Buddhist to attend our schools or to live here.

“A day at the temple begins at 4:00 a.m. with the morning ceremony. After that we bow, sit in meditation, and recite Sutras. These ceremonies lift everyone’s spirits and help us live together in harmony. We do our ceremonies in both English and Chinese. There are many ceremonies throughout the day. We finish off the day with an evening ceremony and a Dharma talk.

“Everyone goes to work or school at 8:00 in the morning. In our school, we learn the way of truth and goodness We also learn both Chinese and English. We young novices attend school and are in training to become nuns. We can become fully ordained nuns when we are twenty-one, so we have time to make up our minds. We are not expected to do everything the nuns do, but we do our best. At first it was difficult to get up so early and to sit in meditation, but now we are used to it. It’s a healthy life!

“After school, we help with the temple duties and do other chores. I really like gardening and planting. Many people ask me if the novices ever have any fun. We do! We are very good friends and enjoy studying together. We go on walks and picnics and sing Buddhist songs. The nuns are always thinking of fun things for us to do. We also like to see our families who live here and visit with us.”

UNIT 6
BUDDHIST SCRIPTURES, SYMBOLS, AND FESTIVALS

Chapter 1
BUDDHIST SCRIPTURES

The Dharma reveals the Buddha’s understanding of life. The Buddha instructed countless people, but he, himself, wrote nothing down, just as Jesus wrote nothing down. They both lived a complete life. His disciples remembered his talks and recited them regularly. These talks were collected into books called Sutras. There are many Sutras, so Buddhism does not have just a single holy book, like the Christian Bible or the Koran of Islam.

The first Sutras were written on palm leaves in Pali and Sanskrit, ancient Indian languages. They have been gathered together in a collection called the Tripitaka, which means ‘three baskets’. It is divided into three parts.

Sutra Pitaka~Sutras and their explanations
Vinaya Pitaka~Rules for monks and nuns
Abhidharma Pitaka~The psychology and philosophy of the Buddha’s teachings
Buddhists treat Sutras with great respect and place them on the highest shelves in the most respected areas.
Chapter 2
BUDDHIST SYMBOLS

Buddhist symbols have special meanings that remind us of the Buddha’s teachings. The main room or building is called a shrine or a Buddha Hall. In the front of this room, there is an altar. There are many beautiful things on the altar. Here are some of them.

Images of the Buddha
Traditional offerings
Dharma instruments
_________________________________________________________________________________________________
Buddha Images
Some people believe that Buddhists worship idols, but this is not true. Buddhists bow or make offerings of flowers and incense in reverence to the Buddha, not to the image. When they do so they reflect on the virtues of the Buddha and are inspired to become like him. Buddha images are not necessary, but they are helpful. The most important thing is to follow the Buddha’s teachings.

There are many different kinds of Buddha and Bodhisattva images that show different qualities. For example, a statue of the Buddha with his hand resting gently in his lap reminds us to develop peace within ourselves. A statue with the Buddha’s right hand touching the ground shows determination.

Traditional Offerings

Traditional offerings are to show respect to the Buddha.

Flowers- are offered as reminders of how quickly things change
Light from lamps or candles- symbolizes wisdom
Incense- reminds one to be peaceful
Water- represents purity
Food- reminds us to give our best to the Buddhas.
Dharma Instruments
The instruments used in ceremonies and meditation are called Dharma instruments. Each instrument has a specific use. For instance, the wooden fish is hit to keep rhythm

Bells- gives signals in ceremonies and meditation
Drums-announces ceremonies and keeps rhythm
Gongs- announces ceremonies and activities
Wooden fish-keeps rhythm while chanting
Lotus Flower
The lotus flower represents enlightenment described in the poem.

The lotus has its roots in the mud,
Grows up through the deep water,
And rises to the surface.
It blooms into perfect beauty and purity in the sunlight.
It is like the mind unfolding to perfect joy and wisdom.

The Bodhi Tree

The Bodhi Tree is a pipal tree, a kind of fig tree found in India. After the Buddha attained enlightenment under this tree, it became known as the Bodhi Tree, the Tree of Enlightenment. It is located in Bodhgaya, where people visit to pay their respects to the Buddha. Although the parent tree is no longer alive, its grandchildren are still there.

The Buddhist Flag

As the Buddha sat beneath the Bodhi Tree after his enlightenment, six rays of light came out from his body and spread for miles around. The colors were yellow, blue, white, red, orange and a mixture of all the colors. The Buddhist flag was designed after these colors.

Stupas and Pagodas
Stupas and pagodas are monuments where the relics of the Buddha and high monks and nuns are kept so that people can show their respects. These relics are jewels that remain after cremation.

Chapter 3
BUDDHIST FESTIVALS

Buddhists have many festivals throughout the year. These festivals celebrate events in the lives of Buddhas, Bodhisattvas and famous teachers. During these occasions people can also take refuge and precepts, or leave the home life to become monks and nuns.

Buddha Day

For the Buddhist community, the most important event of the year is the celebration of the Birth of the Buddha, his Enlightenment and Nirvana. It falls on the full-moon day in May. On this day, Buddhists take part in the ceremonial bathing of the Buddha. They pour ladles of water scented with flowers over a statue of the baby Siddhartha. This symbolizes purifying one’s thoughts and actions.

The temples are elaborately decorated with flowers and banners; the altars are laden with offerings; vegetarian meals are provided for all; and captive animals, such as birds and turtles are set free. This is a very joyous day for everyone.

Dharma Day

Asalha Puja, known as ‘Dharma Day’, is celebrated during full-moon in July. This holiday commemorates the first sermon of the Buddha to the five monks in the Deer Park at Benares.

Sangha Day

Sangha Day or Kathina Day is usually held in October. In the Theravada tradition, monks and nuns go on a three-month retreat during the rainy season. After the retreat, the laity offers robes and other necessities to them. This day symbolizes the close relationship between the Sangha and laity.

Ullambana

The observance of Ullambana is based on the story of Maudgalyayana, a disciple of the Buddha. When Maudgalyayana’s mother died, he wanted to know where she was reborn. Using his spiritual powers, he traveled into the hells and found her suffering miserably from hunger. He brought her a bowl of food, but when she tried to swallow it, the food turned into hot coals.

The distressed Maudgalyayana asked the Buddha, “Why is my mother suffering in the hells?”

The Buddha replied, “In her life as a human, she was stingy and greedy. This is her retribution.” He advised, “Make offerings to the Sangha. The merit and virtue from this act will release your mother and others from the hells.” As a result of Maudgalyana’s offering, his mother and thousands of others were released from their unhappy state. After this, making offerings to release departed relatives and others from the hells became popular in Mahayana countries. Usually, it takes place in September.

UNIT 7
HISTORY OF BUDDHISM

Chapter 1
BUDDHISM IN THE EAST

Buddhism was first introduced into Sri Lanka from India in the 3rd century BC by Mahinda, the son of King Asoka. There it achieved great popularity and is still flourishing today.

In the early centuries AD, Buddhism was introduced taken to Southeast Asia by merchants and missionaries. The great monuments like Borobudur in Indonesia and Angkor Thom in Cambodia are evidence of the splendor of Buddhism in these regions.

In the 1st century AD, Buddhism reached China where many Sutras were translated into classical Chinese.

In the 4th century AD, Buddhism found its way to Korea and on into Japan.

Chapter 2
BUDDHISM IN THE WEST

Even before the 17th century, people in the West heard of the Buddha and his teachings from early travelers such as Marco Polo and Christian missionaries.

By the early 20th century, many Europeans had traveled to the East to study Buddhism. Some of them became monks and inspired Buddhism in the West. In the 19th century, Chinese and Japanese immigrants brought many different traditions of Buddhism to America. Today, there are numerous Buddhist centers spread across Europe and North and South America.

UNIT 8
JATAKA TALES AND OTHER BUDDHIST STORIES

The Buddha was a great storyteller and often told stories to get his message across. Stories were also told about the Buddha by his followers both to explain and understand the Dharma. These stories have been passed down to the present day and the most popular ones are the Jataka tales, a collection of hundreds of tales about the Buddha’s past lives. They show the kind of life one should lead to become a Buddha one day. In many of these stories, the Buddha appears as an animal to teach the value of qualities such as kindness, compassion, and giving.

The Monkey King and the Mangoes

Once upon a time, the Buddha came into the world as a Monkey King and ruled over 80,000 monkeys. He was very tall and strong and had wisdom like the sun. In his kingdom on the banks of the Ganges River, there was a mango tree as big as the moon. The 80,000 monkeys jumped from branch to branch chattering and eating the lovely fruit that was big and sweet and delicious. Sometimes a ripe mango fell into the river.

One day, the Monkey King strolled downstream and came upon a river palace where a human king lived. “Soon danger will come if the mangoes float downstream,” he told the monkeys. “Pick all the mangoes and flowers on the trees and take them deep into the forest.”

But one mango, hidden by a bird’s nest, was left unseen by the 80,000 monkeys. When it was large and ripe, it fell into the river and floated downstream where the human king was bathing.

The human king, who was very curious, tasted the beautiful mango. “This is delicious!’ he exclaimed. “I must have more. Servants, find all the mangoes and bring them to me at once!”

Deep in the forest, the servants found hundreds of mango trees. In the trees were the 80,000 monkeys. When the human king heard about the monkeys, he was very angry, “The monkeys are eating my mangoes. Kill them all!” he ordered his archers.

“Very well,” said the archers and chased the monkeys to the edge of the forest where they came to a deep cliff. There was no way for the monkeys to escape. Shivering with fright, they ran to the Monkey King asked, “What shall we do?”

“Don’t be afraid. I will save you,” said their king. Quickly, he stretched his huge body as far as possible and made a bridge over the cliff to a bamboo grove on the other side.

“Come monkeys, run across my back to the bamboo grove,” he called. And so the 80,000 monkeys escaped.

The human king watched all that happened. He was amazed, “This Monkey King has risked his life to save his whole troop! And all I’m doing is being selfish. I have learned a great lesson.” Then he called to his archers, “Put down your bows. It isn’t right to kill this King of Monkeys.”

Forgetting about the mangoes, the human king went back to his palace by the river and ruled kindly and wisely for the rest of his life.

The Deer King

Long ago in a forgotten forest, lived a deer named Banyan. He was golden like the sun and his horns glistened like silver. His body was as large as a colt and his eyes sparkled like jewels-alight with wisdom. He was a King of Deer and watched over a herd of 500 deer.

Not far away, another herd of deer was watched over by another golden deer named Branch. In the tall grass and shadows of the deep forest, the two herds lived in peace.

One day, the King of Benares was out on a hunt and spied the beautiful green forest where the deer lived. “What a perfect hunting ground!” he declared and into the forests he dashed with his thousands of hunters and came upon the two herds of deer. Without a moment’s hesitation, he notched an arrow in his bow. Suddenly he spotted the two golden deer. Never had he seen such beautiful creatures! “From this day on,” he commanded, “No one is to harm or kill these golden deer.”

Thereafter, he came to the forest everyday and killed more deer than was needed for his dinner table. As the weeks went by, many deer were wounded and died in great pain.

Finally Banyan Deer called the two herds together, “Friends, we know there is no escape from death, but this needless killing can be prevented. Let the deer take turns going to the chopping block, one day from my herd and the next day from Branch’s herd.”

All the deer agreed. Each day the deer whose turn it was went to the chopping block on the edge of the forest and laid its head upon the block.

One day, the turn fell to a pregnant doe from Branch’s herd. She went to Branch Deer and begged, “Grant that I be passed over until after my fawn is born. Then I will gladly take my turn.”

Branch Deer replied, “It is your turn. You must go.”

In despair, the poor doe went to Banyan Deer and explained her plight. He gently said, “Go rest in peace. I will put your turn upon another.” The deer king went and laid his golden head upon the chopping block. A deep silence fell in the forest.

When the king of Benares came and saw the golden deer ready for sacrifice, his heart skipped a beat, “You are the leader of the herd,” he exclaimed, “You should be the last to die!” Banyan Deer explained how he had come to save the life of the doe.

A tear rolled down the cheek of the king. “Golden Deer King,” he exclaimed. “Among men and beasts, I have not seen one with such compassion. Arise! I spare both your life and hers.

“So we will be safe. But what shall the rest of the deer do?” “Their lives I shall also spare.” “So the deer will be safe, but what will the other four-footed animals do?” “From now on they too will be safe.” “And what of the birds?” “I will spare their lives.” “And the fish in the water” “The fish shall be spared- all creatures of the land, sea, and sky will be free.”

Having saved the lives of all creatures, the golden deer raised his head from the chopping block and returned to the forest.

The Wounded Swan

One day when Prince Siddhartha and his cousin Devadatta were walking in the woods, they saw a swan. Quickly, Devadatta drew his bow and shot the swan down. Siddhartha rushed to the wounded swan and pulled out the arrow. He held the bird in his arms and caressed it.

Devadatta angrily shouted at Prince Siddhartha, “Give me the swan. I shot it. It belongs to me!”

“I shall never give it to you, You will only kill it!” said the prince firmly. “Let’s ask the ministers of the court and let them decide.”

The ministers all had different views. Some said, “The swan should be given to Devadatta.” Others said, “It should go to Prince Siddhartha.” One wise minister stood up and said, “A life belongs to one who saves it, not to one who will destroy it. The swan goes to the prince.”
Prince Siddhartha took care of the swan until it could fly again. Then he turned it loose so it could live freely with its own kind.

Aniruddha and the Golden Rabbit

Once there was a poor farmer who offered his only bowl of rice to a holy man who was even poorer than he. This meant he would have nothing to eat that day. He went back to his work and forgot all about having given his rice away. Suddenly a rabbit hopped alongside the farmer and jumped on his back. The surprised farmer tried to brush it off. He tried to shake it off, he tried to knock it off, but the rabbit would not bulge.

He ran home to his wife, crying, “Get this rabbit off my back!” By this time the rabbit had turned into solid gold! The wife flipped the rabbit into the air. It hit the floor with a “Crackkk!” One of its golden legs broke off and another one magically grew in its place.

From that day on, whenever the farmer and his wife needed money, they would break off a piece of the golden rabbit. And from that life onward, Aniruddha was never poor. This was his reward for giving.
__________________________________________________________________________________________________
A LESSON IN MEDITATION

Concentration on the Breath

A very simple way of meditating is concentrating on your breath. The breath is like a bridge between your body and mind. When you concentrate on your breath for a while, your body becomes relaxed and your mind becomes peaceful.

Sit in a comfortable position with your back straight.
Place your hands in your lap with the left hand on the bottom.
Keep your eyes half-closed or closed.
Concentrate on the tip of your nose. Notice your breath going in and out.
Lotus posture
Full lotus is the best sitting posture. Begin by sitting in half-lotus, then work your way up to full lotus.

Full-lotus- Sit on the edge of a cushion. Place your left ankle on your right thigh. Then lift your right ankle onto your left thigh.
Half-lotus- Lift your left ankle onto your right thigh.
Note: It is best to sit at the same time and place everyday. Increase your sitting time little
by little. You may sit in a chair or stand if necessary.
___________________________________________________________________________________________________
GLOSSARY
asuras: Beings who like to fight.
Bodhi tree: A pipal tree that is known as the ‘tree of enlightenment’. The tree under which Gautama achieved enlightenment and became a Buddha.

Bodhisattva: A compassionate being who enlightens himself and helps others to be enlightened.

Buddha: The Enlightened or Awakened One. The word ‘Bodhi’ means to awaken.

Buddha Hall: The main room inside a Buddhist temple.

Buddha nature:

Dharma: Teachings of the Buddha

enlightenment: Understanding the truth of life, freedom from ignorance.

Five Precepts: The five rules of conduct given by the Buddha to his disciples: no killing, no stealing, no sexual misconduct, no false speech, no intoxicants.

Four Noble Truths: The first teachings spoken by the Buddha: the truth of suffering, the cause of suffering, the end of suffering, and the Path leading to the end of suffering.

hungry ghosts: Ghosts that suffer a lot because they are greedy.

Jataka tales: stories about the past lives of the Buddha.

karma: ‘Action’ or the law of cause and effect. For every action there is a cause.

Kathina: A ‘festival of giving’ held in autumn, where people make offerings to the monks and nuns.

lamas: Tibetan religious leaders.

lotus posture: A meditation posture.

lotus: The lotus symbolizes the purity of the Buddha. It grows out of mud, yet it is not defiled by it.

Mahayana: The tradition of Northern Buddhism.

mantras: Symbolic phrases that Buddhists chant.

meditation: A method of calming and training the mind.

Middle Way: The path in life prescribed by the Buddha, the path between extremes.

Nirvana: An everlasting state of great joy and peace.

Noble Eightfold Path: The Buddha’s prescription for ending suffering. It is made up of eight parts: right views, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

offering bowl: A bowl that nuns and monks receive offerings in.

Pali: An ancient language of India that the Buddhist Sutras were originally written in.

Pratyekabuddha: Hermits who become enlightened by themselves.

puja: A Pali word for Buddhist worship.

Sangha: The community of Buddhist nuns and monks.

Sanskrit: An ancient language of India that the Buddhist Sutras were written in.

Six Perfections: The six ideals that a Bodhisattva perfects: giving morality, patience, effort, concentration, and wisdom.

stupas: Monuments to the Buddha

Sutras: The Buddha’s teachings in writing.

thankas: Wall hangings found in Tibetan temples.

Theravada: The tradition of Southern Buddhism.

Three Refuges: The Buddha, the Dharma, and the Sangha.

Tripitaka: The ‘three baskets’, a collection of the Buddha’s written teachings.

Triple Jewel: The Buddha, the Dharma, and the Sangha.

Ullambana: A Buddhist festival when offerings are given to the Sangha..

Wheel of Life and Death: The six worldly states of rebirth: gods, asuras, humans, animals, hungry ghosts, and hell-beings.

zafu: A round meditation cushion used in Japanese Buddhism.

Zen: Japanese meditation.
__________________________________________________________________________________________________

SOURCES:

Bhagwat, N. K. The Dhammapada And The Buddha’s Last Bequest. Taiwan: The Corporate Body of the Buddha Educational Foundation.

Buddhism: A Brief Introduction. Developing Virtue Secondary School.Burlingame, California: Buddhist Translation Society, 1996.

Buddhist Studies. Curriculum Development Institute of Singapore. Singapore: Pan Pacific Publications Pte Ltd, 1984.

Cohen, Joan Lebold. Buddha. New York: Delacore Press, 1969.

Dhammika, Ven. S. Good Question–Good Answer. Taiwan: The Corporate Body of the Buddha Educational Foundation.

Filiality Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982-83.

Flower Adornment Sutra. Universal Worthy’s Conduct and Vows. Chapter 40. Burlingame, California: Buddhist Translation Text Society, 1983.

Human Roots. Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982-83.

Hui, Pitt Chin. Lord Buddha. Singapore: World Fellowship of Buddhists.

I Must Keep My Link Bright and Strong. Sunday School Department. San Francisco: Buddhist Churches of America, San Francisco, 1966.

India Long Ago. Sunday School Department. San Francisco: Buddhist Churches of America, San Francisco, 1966

Jones, J. J. Mahavastu. England: Pali Text Society, 1952.

Lord Buddha Speaks to Me. Sunday School Department. San Francisco: Buddhist Churches of America, 1966.

Nan, Upasaka Li Ping. A Buddhist Goal That Can Be Achieved in One’s Present Life. Taiwan: Prajna Foundation.

Shurangama Mantra. Buddhist Text Translation Society: Burlingame, California: Sino-American Buddhist Association, 1981.

Shurangama Sutra. Buddhist Text Translation Society: Burlingame, California: Sino-American Buddhist Association, 1979.

he Human Source. Buddhist Text Translation Society. Burlingame, California: Sino-American Buddhist Association, 1982.

The Teaching of Buddha. Sunday School Department. San Fransisco: Buddhist Churches of America, 1967.

Thompson, Mel. The Buddhist Experience. England, Hodder & Stroughton Educational, 1993.

http://sarvajan.ambedkar.org/?p=387
Presentation
Filed under: General
Posted by: site admin @ 10:37 am
Dear Dhammachari Chandrashekar, < ?xml:namespace prefix = o ns = "urn:schemas-microsoft-com:office:office" />

You will have received my email (given below here), after my telephonic conversation with you… I feel very grateful you have accepted to speak to us on Nov 9th.Meanwhile, may I request you send me your bio-data. It could be sent by email to my ID above or by post to my address (Fr Ronnie
Prabhu, Fatima Retreat House, Kankanady, Mangalore 575 002).
Dear Dhammachari Chandrashekar,,

It was a joy to talk to you today and I am grateful you have accepted to speak to us on Friday 9 November, the second day of our three day Kristotsava festival. I am grateful also to Banthe Ananda for speaking to you about this.

We expect to have around a thousand Catholics from different part of Karnataka. Though educated, a good number of them will not be able to speak in English and we would appreciate you talking in Kannada, with a mixture of English!

It is our conviction that we will be helped in this if we can see ourselves also as others see us. So we are requesting a representative form each major religious community to give us a feedback covering the following questions:
What in the message of Jesus strikes a chord in you and what do you like about Christianity Where do you find the Christians and the Church in our times in India falling short of the teachings of Christ

You will necessarily have to do some plain speaking and the reason why we are approaching you is that you are one who can speak the truth with love.

The Kristostsava festival will be held in the Good Shepherd Convent Hall, < ?xml:namespace prefix = st1 ns = "urn:schemas-microsoft-com:office:smarttags" />Museum Road , Bangalore 560025, and the session will be on Friday Nov 9, 2007, at 10.00 am. The other speakers include Nidumamidi Swamiji, Dr Taha Mateen and hopefully Ham Pa Nagarajaiah.. You have half an hour for your talk with some clarifications. The whole session with other speakers will last two hours or so.

I know you are extremely busy with many concerns and I am happy and grateful you will still do this for us. This invitation comes to you from the Catholic Bishops of Karnataka, who are the organizers of this program. Writing on their behalf, I convey their great appreciation and gratitude to you.

Yours sincerely,

Ronnie Prabhu

With regards,
Ronnie Prabhu

ronnieprabhu@yahoo.com
Bio data

Dear Most Reverend Ronnie Prabhu

I am grateful to your Kind self and Venerable Ananda Bhante for asking me to do some plain speaking of truth with love to you on Friday 9th November 2007, the second day of the three day Kristotsava festival.

I informed Venerable Anand Bhante that I wish to present a prepared speech on that occasion. I have already started preparing the speech. Hence this delay in giving you my bio-data.

My prepared speech will be sent you your kind self and Venerable Anand Bhante.
In fact if all the speakers do the same and if I get a copy of the same I wish to publish in http://sarvajan.ambedkar.org.

I hope you are visiting that site.

Also I will be very grateful to your kind self if you can prepare a speech on

What is the message of The Buddha strikes a Chord in you and what do you like about Buddhism. Where do you find the Buddhists and Monasteries in our times in Jambudvipa that is The Great Prabuddha Bharath falling short of the Practice of the Doctrine of the Buddha.

The other speakers may also be asked to prepare on the above subject to enable me to publish the same in http://sarvajan.ambedkar.org on the occasion of completion 2550th Buddha Jayanthi.

Bio-data
A Peaceful Revolution
At the age of 65 Dhammachari Jagatheesan Chandrasekharan is one of the most senior members of Mahabodhi Society Bangalore. Here he looks back over a life, which spans of extraordinary change within Jambudvipa That is The Great Prabuddha Bharath and particularly in the communities now known as ‘Original Inhabitants of The Great Prabuddha Bharath That is Jambydvipa’.

My parents followed some other culture out of ignorance of the fact that more than 98% were original inhabitants of Jambudvipa that is the Great Prabuddha Bharath. After visiting a slaughter house in childhood, the suffering of the animals those were slaughtered developed loving kindness and compassion. While human beings were cremated or buried in the grave yards. It was observed that the birds, fishes and domestic animals were in double trouble. They were cremated in the kitchen crematoriums, after storing them in refrigerator mortuaries and buried in the mobile human beings grave yards that are their stomachs.

Then step by step I started training my mind and started practicing abstaining from the taking of life that leads to longevity, abstaining from stealing to prosperity, abstaining from sexual misconduct to popularity, abstaining from false speech to a good reputation, and abstaining from intoxicants to mindfulness and wisdom.

Attended Pabajja and Vipassana and Zen Meditation Practice

To preserve the practice of the Triple Gem in the mind, the body is kept in a fit condition by daily cycling for 10 Km and swimming. Participated in State, National competitions and would participate in International events.
Practice to endure being contented and satisfied with little; eating little, sleeping little, speaking little and living in moderation. By doing this we can put an end to worldliness.
Retired as Senior Manger (Design) Aircraft Research and Design Centre, involved in designing passenger Aircrafts in HAL Bangalore.

Dear Most Reverend Ronnie Prabhu
Thank you very much for your mail.
I will come on my own.
If you prepare a talk on Buddha, kindly mail it to me.
Now many people are returning back to their own home i.e., Buddhism, after realizing the true fact that they are the original inhabitants of Jambudvipa i.e., The Great Prabuddha Bharath, since every one in this world are for the gain of the many and welfare of the many and wish to live a very happy and peaceful life.
We are all part of this one family of humankind and that is one reason that your kind self is able to bring all of us together. If this exercise continues, it will set an example to the whole world as how to live in peace. This is possible in this country since we originally belong to that one family. I also sincerely feel that if all the invited speakers could prepare talks on different religions and exchange amongst each other that will go a long way.
I have prepared the following presentation for 9th November 2007. I discussed with Venerable Anand Bhante and decided to send the same to your kind self for amendments if need be.
It was very easy for me to get the translation in English. But it will be very difficult to get it translated to any other languages including Kannada. Hence I would like to make this written presentation with any amendments you would like to make in the larger interest of mankind. I have no attachment to my presentation.
If I talk in Kannada or any other languages, the murder of the language will be keenly observed by the audience. But that will not happen when it is presented in English. Since it is a prepared presentation one can translate at leisure.
With Kind regards and
Lots of Metta
Jagatheesan Chandrasekharan
Presentation
Most Respected Reverend Ronnie Prabhu, Venerable Nidumamidi Swamiji, Dr Taha Mateen and Honourable < ?xml:namespace prefix = st1 ns = “urn:schemas-microsoft-com:office:smarttags” />Ham Pa Nagarajaiah

I am very grateful to Venerable Anand Bhante, Reverend Ronnie Prabhu, Catholic Bishops of Karnataka who are the organizers of this program on whose invitation this presentation is made for the benefit of this learned august house of Original Inhabitants of Jambudvipa that is The Great Prabuddha Bharath.

As the purpose of this get-together is to do some introspection as to
whether as a Christian community we are living up to expectations of our faith.

If faith is “the substance of things hoped for,” then worry is the substance of things dreaded (Hebrews 3:6). Worry is destructive. It fritters away time. It kills creativity and it often is a prophet of its own self-fulfilling doom. Most of all worry keeps us from claiming the blessings God has for us. It prevents us from living up to the fullness of our creation and finding joy in life. How do you fight worry and build faith?

Danema, 48, North Carolina says

I’ve come to stand on God’s word, “As a man thinketh, so is he”. Since God gave us the freedom of choice. Why is it so hard to “choose” not to worry? I’ve pondered this question many times, realizing as scripture reveals that all things are rooted in either fear or love. Since I know God is love and I believe God loves me…then I have to question any and all thoughts of doubt and negativity as to its root. I ask myself, is there truth to this thought of doubt or negativity? Is it based on love or fear? Exercising the power of choice, or should I say the gift of choice, is what I have to do daily. This goes along with the scripture that says, Examine each thought carefully. And also what the word says about meditating on the word, meditating on truth day and night… So therefore, I make a decision and choose to “meditate” on the positive, standing in faith using prayer as a tool and wait in expectation from my the best to come out of the situation, praising God all the way. And then I get up each morning and start all over again, exercising my muscles of faith. When I need more strength, I call on God even more

Jhanas-Stream-enterer-The definition (with similes)-[First jhana]
Filed under: General
Posted by: site admin @ 11:03 pm
Jhanas

Stream-enterer

Jhana is a meditative state of profound stillness and concentration in which the mind becomes fully immersed and absorbed in the chosen object of attention. It is the cornerstone in the development of Right Concentration.

The definition (with similes)

[First jhana]

“There is the case where a monk — quite withdrawn from sensuality, withdrawn from unskillful qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born from withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal.

“Just as if a skilled bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder — saturated, moisture-laden, permeated within and without — would nevertheless not drip; even so, the monk permeates, suffuses and fills this very body with the rapture and pleasure born of withdrawal. There is nothing of his entire body unpervaded by rapture and pleasure born from withdrawal..

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Jhanas-Once-returner-[Second jhana]
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Jhanas

Once-returner

[Second jhana]

“Furthermore, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought and evaluation — internal assurance. He permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure.

“Just like a lake with spring-water welling up from within, having no inflow from east, west, north, or south, and with the skies periodically supplying abundant showers, so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters; even so, the monk permeates and pervades, suffuses and fills this very body with the rapture and pleasure born of composure. There is nothing of his entire body unpervaded by rapture and pleasure born of composure…

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Jhanas- Non-returner-[Third jhana]
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Jhanas

Non-returner

[Third jhana]

“And furthermore, with the fading of rapture, he remains in equanimity, is mindful & alert, and senses pleasure with the body. He enters & remains in the third jhana, of which the Noble Ones declare, ‘Equanimous & mindful, he has a pleasurable abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture, so that there is nothing of his entire body unpervaded with pleasure divested of rapture.

“Just as in a blue-, white-, or red-lotus pond, there may be some of the blue, white, or red lotuses which, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those blue, white, or red lotuses would be unpervaded with cool water; even so, the monk permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture…

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Jhanas- Arahant-[Fourth jhana]
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Jhanas

Arahant

[Fourth jhana]

“And furthermore, with the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhana: purity of equanimity and mindfulness, neither-pleasure-nor-pain. He sits, permeating the body with a pure, bright awareness, so that there is nothing of his entire body unpervaded by pure, bright awareness.

“Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; even so, the monk sits, permeating his body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness.”

Mastery of jhana is a mark of wisdom

“I declare a person endowed with four qualities to be one of great discernment, a great man. Which four?

“There is the case, brahman, where he practices for the welfare & happiness of many people and has established many people in the noble method, i.e., the rightness of what is admirable, the rightness of what is skillful.

“He thinks any thought he wants to think, and doesn’t think any thought he doesn’t want to think. He wills any resolve he wants to will, and doesn’t will any resolve he doesn’t want to will. He has attained mastery of the mind with regard to the pathways of thought.

“He attains — whenever he wants, without strain, without difficulty — the four jhanas that are heightened mental states, pleasant abidings in the here-&-now.

“With the ending of mental fermentations — he remains in the fermentation-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now.

“…I declare a person endowed with these four qualities to be one of great discernment, a great man.”

Jhana and insight, hand-in-hand

There’s no jhana
for one with no discernment,
no discernment
for one with no jhana.
But one with both jhana
& discernment:
he’s on the verge
of Unbinding.

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10/18/18
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LESSONS 2780 Fri 19 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) N

தமிழில் திரபிடக மூன்று தொகுப்புகள்TIPITAKA-ஸுத்தபிடக-Section-C-
from FREE ONLINE eNālāndā Research and
Practice UNIVERSITY through http://sarvajan.ambedkar.org

இந்த நூட்கள் வெளியீடு காட்சிமுறை உருவரைக்குறிப்பு தேவனாகரி எழுத்துப் பிரதியில் திபிடக முக்கூடைகளின் சஹ்ஹுவ ஸாக்யன (ஆறாவது மன்றம்) பதிப்பு.

This outline displays the publication of books in the Devan±gari-script edition of the
Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of the volumes are displayed in italics with the suffix “-p±1⁄4i” indicating
the volume is part of the root Tipiμaka, rather than commentarial literature. This outline lists the root volumes only.
Please note: These books are in P±li only, in Devan±gari script, and are not for sale.

No set of English translations is available. For further information please see: www.tipitaka.org

விநய பியுயக Vinaya Piμaka
(மூன்று மண்டலங்கள், 5 நூட்களாக அச்சடிக்கப்பட்டது)

(Three divisions, printed in 5 books)

1.ஸுத்த விபாக(ஒரு சர மண்டலம்) [பிக்குக்கள் மற்றும் பிக்குனிகளுக்கான தன்னகம் கொண்ட
விதிகளின் இரண்டு நூட்கள்]

Sutta Vibhaaga [two books containing rules for the bhikkhus and
bhikkhunis, outlining eight classes of offences]

திபிடக முக்கூடைகள்

Tipiμaka (three “baskets”)

ஸுத்த பியுயக

( ஐந்து திரட்டுகள்)

Sutta Piμaka

(Five nik±yas, or collections)

The
Sutta Piṭaka contains the essence of the Buddha’s teaching regarding
the Dhamma. It contains more than ten thousand suttas. It is divided in
five collections called Nikāyas (A multitude, assemblage; a collection; a
class, order, group; an association, fraternity, congregation; a house,
dwelling).

நெறி முறைக் கட்டளை ஆணைக் கூடை தம்மா பற்றி புத்தர்
கற்பித்த மெய்ம்மை சாறு நிரம்பியது. அது பதினாயிரம் விஞ்சி மிகுதியாக நெறி
முறைக் கட்டளை ஆணை நிரம்பியது. அது நிகாய ( ஒரு பேரெண்ணிக்கை,
ஒன்றுகூடுதல் ஒரு வகை, வரிசைமுறை, குவியல், ஓர் கூட்டமைப்பு,
பொதுநோக்கங்கள் கொண்ட, ஒருங்கு கூட்டுதல், ஒரு குடும்பமரபுக் குழு,
கருத்தூன்றி நீடித்த ) என அழைக்கப்படும் ஐந்து திரட்டுகளாக பிரிந்துள்ளது.

Dīgha Nikāya
[dīgha:
long] The Dīgha Nikāya gathers 34 of the longest discourses given by
the Buddha. There are various hints that many of them are late additions
to the original corpus and of questionable authenticity.

நீளமான நிகாய (திரட்டுகள்)
புத்தரால் கொடுக்கப்பட்ட 34 நீளமான போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.

மத்திம (நடுத்தரமான) நிகாய (திரட்டுகள்)

புத்தரால்
கொடுக்கப்பட்ட 152 மத்திம ( நடுத்தரமான நீட்சி ) பல்வேறு வகைப்பட்ட
விஷயங்கள் செயல் தொடர்பு உடன் போதனையுரைகள் கொய்சகமாக்கப்பட்டது.

Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.

குவியல் நிகாய (திரட்டுகள்)

குவியல்
நிகாய (திரட்டுகள்) என அழைக்கப்படும் நெறி முறைக் கட்டளை ஆணை அவற்றினுடைய
பொருளுக்கு ஏற்ப 56 பங்குவரி குவியலாக கொய்சகமாக்கப்பட்டது. அது மூவாயிரம்
விஞ்சி மிகுதியாக மாறும் தன்மையுள்ள நீளம் ஆனால் பெரும்பாலும் ஒப்பு
நோக்காக சுருக்கமான நெறி முறைக் கட்டளை ஆணை நிரம்பியது.

Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.

கூடுதல் அங்கமான (ஆக்கக்கூறு) நிகாய (திரட்டுகள்)

இறங்குதல்
காரணி, கருத்தைக் கவர்கிற, கீழ் நோக்கி அல்லது ஏறத்தாழ தற்போதைக்கு
உதவுகிற என அழைக்கப்படும் பதினொன்று பங்குவரி, ஒவ்வொன்று
கொய்சகமாக்கப்பட்டது நெறி முறைக் கட்டளை ஆணை கணக்கிடல் ஆக்கை ஒரு
குறிப்பிட்ட கூடுதல் ஆக்கக் கூறு எதிராக அவை முன்னோடி மாதிரி இறங்குதல்
காரணி. அது ஆயிரக்கணக்கான பெரும்பாலும் சுருக்கமான நெறி முறைக் கட்டளை ஆணை
நிரம்பியது. தன்னகம் கொண்டிரு

Khuddaka Nikāya
[khuddha: short,
small] The Khuddhaka Nikāya short texts and is considered as been
composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā and Jātaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.

சுருக்கமான, சிறிய நிகாய (திரட்டுகள்)

சுருக்கமான,
சிறிய நிகாய (திரட்டுகள்) வாசகம் மற்றும் ஆலோசனை மிக்க மாதிரி தணிந்த
இரண்டு படுகைகள் : தம்மபத (ஒரு சமய சம்பந்தமான முற்றுத் தொடர் வாக்கியம் ,
மூன்று கூடைகள் நூட்கள் ஒன்றின் பெயர் , தம்மாவின் உடற்பகுதி அல்லது
பாகம்), உதான (வார்த்தைகளால்,
மேல்நோக்கிய பேரார்வம், ஆவல் கொண்ட அல்லது
மகிழ்ச்சி கூற்று, சொற்றொடர் , உணர்ச்சிமிக்க உறுதலுணர்ச்சி, மகிழ்ச்சி
அல்லது மனத்துயரம் இரண்டனுள் ஒன்று), இதிவுத்தக ( இது குத்தகனிகாய நான்காம்
புத்தகம் பெயர்), ஸுத்த ( ஒரு சரம், இழை ,: புத்தசமயம், சவுகதநூல் ஒரு
பாகம்; ஒரு விதி, நீதி வாக்கியம் இறங்குதல் காரணி),தேரகாத-தேரிகாத(
தேராக்களுக்கு உரியதானது), மற்றும் ஒரு சரடு ஜாதக ( பிறப்பு , பிறப்பிடம் ,
ஒரு பிறப்பு அல்லது : புத்தசமயம் விவேகம் வாழ்தல் , ஒரு ஜாதக, அல்லது
புத்தரின் முந்திய பிறப்பு கதைளில் ஒன்று.)

Sutta Piμaka

(Five nik±yas, or collections)

1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)

2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]

(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)

4. Mah±yamakavagga (10 suttas)

5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)

6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)

10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)

11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)

3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]

(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)

4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]

(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)

(5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)

5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]

(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i

1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)

3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with

some prose accounts of the circumstances that elicited the utterance)

(2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha

(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)

(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II

10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.

(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i

11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and

the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i

12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])

(9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)

(10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i

14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)

(11) Nettippakarana, Peμakopadesa-p±1⁄4i

16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)

(12) Milindapañha-p±1⁄4i

18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)

Abhidhamma Piμaka

[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]

1. Dhammasaagao2
(enumeration of the dhammas)

(1) Dhammasaagao2-p±1⁄4i

2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)

(2) Vibhaaga-p±1⁄42

3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)

4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.

(3) Dh±tukath±-Puggalapaññatti-p±1⁄42

5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)

(4) Kath±vatthu-p±1⁄42

6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)

(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III

7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)

(8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V

(1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30

(2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7

(concludes with bhikkuni vinaya rules) ______
227

Bhikkhuni

8
17
0
30

166
8
75
7
______
311

2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the

Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha

3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism

(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)

2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li

3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]

(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.

Sutta Piṭaka -Digha Nikāya

DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —

Poṭṭhapāda asks various questions reagrding the nature of Saññā.

Note: plain texts

ஸஞ்யா
நு கொ பந்தெ பதமங் உப்பஜ்ஜதி, பச்சா ஞானங்? உதாஹு ஞானங் பதமங் உப்பஜ்ஜதி,
பச்சா ஸஞ்யா? உதாஹு ஸஞ்யா ச ஞானங்ச அபுபங் ஆசரிமங் உப்பஜ்ஜந்தி?’ தி.

Saññā nu kho bhante paṭhamaṃ uppajjati, pacchā ñāṇaṃ? Udāhu ñāṇaṃ
paṭhamaṃ uppajjati, pacchā saññā? Udāhu saññā ca ñāṇañca apubbaṃ
acarimaṃ uppajjantī?’ ti.

இப்பொழுது, பந்த்தே, எது முதலாவது எழும்புவது புலனுணர்வா,ஞானங் அடுத்ததா? அல்லது ஞானங் முதலாவது மற்றும் புலனுணர்வு அடுத்ததா? அல்லது ஒரே நேரத்தில் புலனுணர்வும் ஞானமும் எழும்புகிறதா?

Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously? 


ஸஞ்யா கொ பொத்தபாதப தமங் உப்பஜ்ஜதி பச்சா ஞானங். ஸன்யுப்பாதா ச பன ஞானுப்பாதொ ஹோதி. ஸொ ஏவங் பஜானாதி: இதப்பச்சாயா கிர மெ ஞானங் உதபாதிதி. இமினா கொ ஏதங் பொத்தபாத பரியாயென வேதிதப்பங், யதா ஸஞ்யா பதமங் உப்பஜ்ஜதி பச்சா ஞானங், ஸன்யுப்பாதொ ச பன ஞானுப்பாதொ ஹோதி’தி.

Saññā kho poṭṭhapāda paṭhamaṃ uppajjati pacchā ñāṇaṃ. Saññuppādā ca pana
ñāṇuppādo hoti. So evaṃ pajānāti: idappaccayā kira me ñāṇaṃ udapādīti.
Iminā kho etaṃ poṭṭhapāda pariyāyena veditabbaṃ, yathā saññā paṭhamaṃ
uppajjati pacchā ñāṇaṃ, saññuppādo ca pana ñāṇuppādo hotī’ ti. 


பொத்தபாத, முதலாவது
புலனுணர்வும் பின்னால் ஞானம் எழும்புகிறது.மற்றும் புலனுணர்வு
எழும்புகிறபோது ஞானம் எழும்புகிறது. ஒரு பிரித்தறியும் நிலை சார்ந்துள்ள
என்னுடைய இந்த ஞானம் எழும்பியது. இவ்வழியான வரம்பின் காரண ஆய்வால் ஒருவர்
எப்படி முதலாவது புலனுணர்வு எழும்புகிறது மற்றும் ஞானம் அடுத்து என்று உணர
முடியும் மற்றும் எவ்வாறு புலனுணர்வு எழும்பியதால், ஞானம் எழும்பிமயது
என்றும்.

Potthapada, perception arises first, and
knowledge after. And the arising of knowledge comes from the arising of
perception. One discerns, ‘It’s in dependence on this that my knowledge
has arisen.’ Through this line of reasoning one can realize how
perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.
Sutta Piṭaka-Digha Nikāya

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.

Note: infobubbles on all Pali words except in section with light green background color

Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti. 

(The Mirror of the Dhamma)

I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.
தமிழ்
(தம்மாவின் உருப்பளிங்கு)
நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.

Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti? 

And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?

Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti 

This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi. 

இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.

… 

… 

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. 

Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.

Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.

Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு

kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,

bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti. 

Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.

… 



Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya. 

– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.

Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti. 

It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
… 

… 


‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā. 

– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away. 

உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
… 


DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba

II. Vedanānupassanā

English

Introduction

I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds

II. Observation of Vedanā

Uddesa

Evaṃ me sutaṃ:
Introduction

Thus have I heard: 

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca: 

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ
samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā. 

– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.

Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Ānāpāna Pabba

Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati. 


நான் இவ்வாறு கேட்டிருக்கேன்:

ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.

அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா

- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:

-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.

எந்த
நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī (உடலை உடல்
கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno satimā,வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
மற்றும்
எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது
மரத்தடிக்குச் சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக
கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக
சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே
சரிசெய்துக்கொள்கிரார். sato இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே
செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக
உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati. 


Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

சம்மதம்படி,பிக்குக்களுக்களே,திறமை
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 




Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

B. Iriyāpatha Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito
vā ‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno
vā ‘sayānomhī’ ti pajānāti. Yathā yathā vā pan·assa kāyo paṇihito hoti,
tathā tathā naṃ pajānāti. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly. 

Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, நடந்து செல்லும் பொழுது, ‘நான் நடந்து செல்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்.அல்லது நின்று கொண்டிருக்கிற பொழுது, ‘நான் நின்று
கொண்டிருக்கிகிறேன்’, என அவர் அறிந்துகொள்கிறார்:அல்லது உட்கார்ந்திருக்கிற
பொழுது, ‘நான் உட்கார்ந்திருக்கிறேன்’, என அவர் அறிந்துகொள்கிறார்: அல்லது
படுத்திருத்திருக்கிற பொழுது, ‘நான் படுத்திருத்திருக்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்: தவிர அவர் kāya உடல்அமர்வுநிலை எதுவாக தீர்வு
செய்கிறாரோ அதன்படிபுரிந்து கொள்கிறார்.

இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
C. Sampajāna Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti. 


C. Section on sampajañña

Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña. 

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 


மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, அணுகும் பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña
நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார்,
முன் நோக்கி கவனித்துப் பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும்
கவனித்துப் பார்க்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார், வளைக்கிற பொழுது மற்றும்
நெட்டிமுறியும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள்
பொழுது மற்றும் தளர்த்தியான மேலங்கி மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், வண்டலகற்றும் மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல்
படுகிரார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
D. Paṭikūlamanasikāra Pabba

Puna ca·paraṃ,
bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā,
taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi
imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ
vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ
udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo
siṅghāṇikā lasikā muttaṃ’ ti. 


D. Section on Repulsiveness

Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.” 

Seyyathāpi, bhikkhave, ubhatomukhā
putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ
muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ
pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti. 

Just as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”


Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 


மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து
கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட
அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள்,
மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம்,
இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி,
இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம்,
வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ்
சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என
அறீவார்.

ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள்
உடையதாயிருப்பின், பல்வேறு வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல்
பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன்
நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து
ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு
பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல், பிக்குக்களுக்களே,
ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால்
வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த
kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை,
தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி,
மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல்,
மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர்,
மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள
மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

E. Dhātumanasikāra Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ
yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu
āpo·dhātū tejo·dhātū vāyo·dhātū’ ti. 


E. Section on the Elements

Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.” 


Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti. 

Just as, bhikkhus, a skillful butcher or a
butcher’s apprentice, having killed a cow, would sit at a crossroads
cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on
this very kāya, however it is placed, however it is disposed: “In this
kāya, there is the earth element, the water element, the fire element
and the air element.”


Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


F. Navasivathika Pabba

(1)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

F. Section on the nine charnel grounds

(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.” 


Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள்
இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும்
புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(2)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā
khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”

Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால்
தின்னப்பட்டு, பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால்
தின்னப்பட்டு, நாய்களால் தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு,
சிறுத்தைகளால் தின்னப்பட்டு, பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால்
தின்னப்பட்டு, அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(3)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti. 

(3)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton with flesh and blood, held together by tendons, he considers
this very kāya: “This kāya also is of such a nature, it is going to
become like this, and is not free from such a condition.”


Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசை மற்றும்
இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான
kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு
இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக
இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(4)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton without flesh and smeared with blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,
நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(5)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti. 

(5)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh nor blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.” 

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் இல்லாமல்,
நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(6)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena
jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena
phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena
gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான,
இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால்
எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு
இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே
ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே
ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு,
அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 

(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kā

22 X 2012

10 07 2012 TUESDAY LESSON 663 FREE ONLINE eNālāndā Research and Practice UNIVERSITY

TIPITAKA
TIPITAKA AND TWELVE DIVISIONS
Brief historical background
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons

(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் கடல்நுரை போல் வெண்மையாக இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(8)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 

(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, heaped up bones over a
year old, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,எலும்புகள் ஒரு ஆண்டுக்கு மேலே பழையதாகி குவியல் போல்
இருந்தால், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(9)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 

(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, rotten bones reduced
to powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு
பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு இருப்பதைப் பார்த்துக்
கொண்டிருந்தால்,சீரழிந்த எலும்புகள் பொடியாகி இருந்தால், அவர் இந்த
மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட
அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி
ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு
வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

________________________________________________________________________________________
II. Vedanānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? 


II. Observation of Vedanā

And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? 

Idha,
bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaṃ vā vedanaṃ vedayamāno
‘a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ
vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti;
nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ
vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ
dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā
a·dukkham-a·sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ a·dukkham-a·sukhaṃ
vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā a·dukkham-a·sukhaṃ vedanaṃ
vedayamāno ‘nirāmisaṃ a·dukkham-a·sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. 

Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha
vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa,
undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”. 

Iti ajjhattaṃ vā
vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī
viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati;
samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā
vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati;
‘atthi vedanā’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati. 



Thus he dwells observing vedanā in vedanā internally,
or he dwells observing vedanā in vedanā externally, or he dwells
observing vedanā in vedanā internally and externally; he dwells
observing the samudaya of phenomena in vedanā, or he dwells observing
the passing away of phenomena in vedanā, or he dwells observing the
samudaya and passing away of phenomena in vedanā; or else, [realizing:]
“this is vedanā!” sati is present in him, just to the extent of mere
ñāṇa and mere paṭissati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā
in vedanā.

II. வேதனையை கூர்ந்த கவனித்தல்

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம் செய்கிரார்?

இங்கு,
பிக்குக்களுக்களே, ஒரு பிக்கு, ஒரு sukha vedanā சுக வேதனையை
அனுபவிக்கும்போது, நான் ஒரு சுக வேதனையை அனுபவிக்றேன் என
புரிந்துகொள்கிரார்: ஒரு dukkha vedanā துக்க வேதனையை அனுபவிக்கும்போது,
நான் ஒரு துக்க வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்: ஒரு
adukkham-asukhā vedanā அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு sukhā
vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு
sukhā vedanā sāmisa சுக வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு sukhā vedanā nirāmisa சுக வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு sukhā vedanā nirāmisa சுக
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு dukkha
vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்கும்போது, நான்
ஒரு dukkha vedanā sāmisa துக்க வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன்
என புரிந்துகொள்கிரார்:ஒரு dukkha vedanā nirāmisa துக்க வேதனையை உணவை
மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு dukkha vedanā nirāmisa துக்க
வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:ஒரு
adukkham-asukhā vedanā sāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை
மனப்பற்றுடன் அனுபவிக்கும்போது, நான் ஒரு adukkham-asukhā vedanā sāmisa
அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றுடன் அனுபவிக்றேன் என
புரிந்துகொள்கிரார்:ஒரு adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக
(துக்க-சுகமற்ற) வேதனையை உணவை மனப்பற்றறுடன் அனுபவிக்கும்போது, நான் ஒரு
adukkham-asukhā vedanā nirāmisa அதுக்க-அசுக (துக்க-சுகமற்ற) வேதனையை
உணவை மனப்பற்றறுடன் அனுபவிக்றேன் என புரிந்துகொள்கிரார்:

இவ்வாறு
அவர் vedanā in vedanā வேதனையை வேதனையில் கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார், அல்லது வேதனையை வேதனைக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
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— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba F. Section on the nine charnel grounds F. II. Vedanānupassanā
II. Observation of Vedanā - III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

>> Sutta Piṭaka >> Digha Nikāya

DN 22 - (D ii 290)

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa
I. Kāyānupassanā

A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

A. Nīvaraṇa Pabba
B. Khandha Pabba
C. Āyatana Pabba
D. Bojjhaṅga Pabba

English

Introduction
I. Observation of Kāya

A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds

II. Observation of Vedanā

III. Observation of Citta

IV. Observation of Dhammas

A. Section on the Nīvaraṇas
B. Section on the Khandhas
C. Section on the Sense Spheres
D. Section on the Bojjhaṅgas

III. Cittānupassanā

Kathaṃ ca pana, bhikkhave, bhikkhu citte cittānupassī viharati?

III. Observation of Citta

And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?

Idha, bhikkhave, bhikkhu sa·rāgaṃ vā cittaṃ ‘sa·rāgaṃ cittaṃ’ ti pajānāti, vīta·rāgaṃ vā cittaṃ ‘vīta·rāgaṃ cittaṃ’ ti pajānāti, sa·dosaṃ vā cittaṃ ‘sa·dosaṃ cittaṃ’ ti pajānāti, vīta·dosaṃ vā cittaṃ ‘vīta·dosaṃ cittaṃ’ ti pajānāti, sa·mohaṃ vā cittaṃ ‘sa·mohaṃ cittaṃ’ ti pajānāti, vīta·mohaṃ vā cittaṃ ‘vīta·mohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’ ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti, a·mahaggataṃ vā cittaṃ ‘a·mahaggataṃ cittaṃ’ ti pajānāti, sa·uttaraṃ vā cittaṃ ‘sa·uttaraṃ cittaṃ’ ti pajānāti, an·uttaraṃ vā cittaṃ ‘an·uttaraṃ cittaṃ’ ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, a·samāhitaṃ vā cittaṃ ‘a·samāhitaṃ cittaṃ’ ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, a·vimuttaṃ vā cittaṃ ‘a·vimuttaṃ cittaṃ’ ti pajānāti.

Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or he understands citta without rāga as “citta without rāga“, or he understands citta with dosa as “citta with dosa“, or he understands citta without dosa as “citta without dosa“, or he understands citta with moha as “citta with moha“, or he understands citta without moha as “citta without moha“, or he understands a collected citta as “a collected citta“, or he understands a scattered citta as “a scattered citta“, or he understands an expanded citta as “an expanded citta“, or he understands an unexpanded citta as “an unexpanded citta“, or he understands a surpassable citta as “a surpassable citta“, or he understands an unsurpassable citta as “an unsurpassable citta“, or he understands a concentrated citta as “a concentrated citta“, or he understands an unconcentrated citta as “an unconcentrated citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhatta-bahiddhā vā citte cittānupassī viharati; samudaya-dhamm·ānupassī vā cittasmiṃ viharati, vaya-dhamm·ānupassī vā cittasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā cittasmiṃ viharati; ‘atthi cittaṃ’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Thus he dwells observing citta in citta internally, or he dwells observing citta in citta externally, or he dwells observing citta in citta internally and externally; he dwells observing the samudaya of phenomena in citta, or he dwells observing the passing away of phenomena in citta, or he dwells observing the samudaya and passing away of phenomena in citta; or else, [realizing:] “this is citta!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing citta in citta.

தமிழ்

III. Citta மனம் அதனுடைய அகநிலையை கூர்ந்து கவனித்தல்

மற்றும்
இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு, Citta மனம் அதனுடைய
அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம்
செய்கிரார்?

மற்றும் இப்போது எவ்வாறு பிக்குக்களுக்களே, ஒரு பிக்கு,
Citta மனம் அதனுடைய அகநிலை rāga ஆர்வ வேட்கையை ” Citta மனம் அதனுடைய
அகநிலை rāga ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,அல்லது Citta மனம்
அதனுடைய அகநிலை rāga ஆர்வ வேட்கையற்றதை, “Citta மனம் அதனுடைய அகநிலை rāga
ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார்,அல்லது

Citta மனம்
அதனுடைய அகநிலை “dosa வெறுப்பு ஆர்வ வேட்கையை Citta மனம் அதனுடைய அகநிலை
dosa வெறுப்பு ஆர்வ வேட்கையாக” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை dosa வெறுப்பு ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை dosa
வெறுப்பு ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது Citta மனம்
அதனுடைய அகநிலை moha மருட்சி ஆர்வ வேட்கையை “Citta மனம் அதனுடைய அகநிலை
moha மருட்சி ஆர்வ வேட்கை” என புரிந்துகொள்கிரார்,”Citta மனம் அதனுடைய
அகநிலை moha மருட்சி ஆர்வ வேட்கையற்றதை, Citta மனம் அதனுடைய அகநிலை moha
மருட்சி ஆர்வ வேட்கையற்றது” என புரிந்துகொள்கிரார், அல்லது ஒரு சேர்த்த
Citta மனம் அதனுடைய அகநிலை “ஒரு சேர்த்த Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு சிதறலான
Citta மனம் அதனுடைய அகநிலை “ஒரு
சிதறலான Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
விரிவாக்கம் செய்த Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்த
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார், ஒரு விரிவாக்கம்
செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விரிவாக்கம் செய்யாத Citta மனம்
அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு மிக மேற்பட்ட Citta மனம்
அதனுடைய அகநிலை “ஒரு மிக மேற்பட்ட Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார், ஒரு மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை “ஒரு
மிக மேற்படாத Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,அல்லது ஒரு
திண்மையான Citta மனம் அதனுடைய அகநிலை “ஒரு திண்மையான Citta மனம் அதனுடைய
அகநிலை” என புரிந்துகொள்கிரார், ஒரு திண்மையற்ற Citta மனம் அதனுடைய
அகநிலை “ஒரு திண்மையற்ற Citta மனம் அதனுடைய அகநிலை” என
புரிந்துகொள்கிரார்,அல்லது ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை
“ஒரு விடுதலை செய்த Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்,
ஒரு விடுதலை செய்யாத Citta மனம் அதனுடைய அகநிலை “ஒரு விடுதலை செய்யாத
Citta மனம் அதனுடைய அகநிலை” என புரிந்துகொள்கிரார்.

இவ்வாறு
அவர் Citta மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில்
கூர்ந்து கவனித்து வாசம் செய்கிரார், அல்லது அதனுடைய அகநிலையை in Citta
மனம் அதனுடைய அகநிலையில் வெளியே கூர்ந்த கவனித்து வாசம்
செய்கிரார்;samudaya of phenomena புலன்களால் உணரத்தக்க தோற்றம் அதனுடைய
அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், புலன்களால் உணரத்தக்க
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார், samudaya
and passing away of phenomena புலன்களால் உணரத்தக்க தோற்றம் மற்றும்
கழிதல் அதனுடைய அகநிலையில் கூர்ந்து கவனித்து வாசம் செய்கிரார்,
இல்லாவிடில் “இது citta அகநிலை” என உணர்ந்து, sati விழிப்பு நிலை
அவருக்குள் வந்திருக்கிறது, சும்மா வெறும் ñāṇa ஓர்அளவு ஞானம் மற்றும்
ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார். மற்றும் உலகத்தில்
சிறிதளவாவது பற்றிக்கொள்ளாது,அவ்வாறாக பிக்குக்களுக்களே, ஒரு பிக்கு, Citta
மனம் அதனுடைய அகநிலையை in Citta மனம் அதனுடைய அகநிலையில் கூர்ந்து
கவனித்து வாசம் செய்கிரார்.

Sutta Piṭaka-Digha Nikāya

சிறந்த வீடுபேற்றுநிலை குறிக்கோள் எய்தல் சவுகதநூலின் ஒரு பாகம் - எல்லாம் உணர்வுநிலையின் அடி எல்லை

DN 16 - (D ii 137)
Mahāparinibbāna Sutta
{excerpts}
— The last instructions —
[mahā-parinibbāna]

இந்த
சவுகதநூலின் ஒரு பாகம், புத்தரால், அவருடைய முடிவுறுதல் அப்புறம், அவருடைய
பின்பற்றுபவர்களின் நிமித்தம் கொடுக்கப்பட்ட பற்பல விதிமுறைகள்
கொய்சகமாக்கப்பட்டது. அவை, நமக்கு தற்காலத்தில் மிக முக்கிய இணைகோப்பு
விதிமுறைகளை உண்டாக்குகிறது.

This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.

Note: infobubbles on all Pali words except in section with light green background color

தம்மாதாஸங் நாம தம்மா பரியாயங் தெசஸ்ஸஸ்ஸாமி, யென ஸம்மங்காதொ ஆரியஸாவகொ ஆகன்கமாகொ அத்தனாவ அத்தானங் ப்யா-கரெய்ய: ‘கின்ன-நிரயொ-மி-கின்ன-திர்ச்சான-யொனி கின்ன-பெத்திவிஸயொ கின்’அபாய துக்கதி-வினிபாதொ, ஸோதாபன்னொ-ஹமஸ்மி அவினிபாதொ-தம்மொ நியதொ ஸம்போதி-பராயனொ’தி?

தமிழ்

(தம்மாவின் உருப்பளிங்கு)

நான்
Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும் தம்மாவை
வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka (புனிதமான
சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக
எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.

Dhammādāsaṃ
nāma dhamma-pariyāyaṃ desessāmi, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti?

(The Mirror of the Dhamma)

I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.

Katamo
ca so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti? 

And
what, Ānanda, is that discourse on the Dhamma which is called
Dhammādāsa, possessed of which the ariyasāvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchāna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotāpanna, by nature free from states of
misery, certain of being destined to sambodhi?
மற்றும் என்ன,Ānanda
(ஆனந்தா),தம்மா மீது ஆன அந்த பிரசங்கம் Dhammādāsa (தம்மாவின்
உருப்பளிங்கு) என கருதப்படும் தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய
விரும்புகிரேன்,ariyasāvaka (புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர்
தானே விரும்பி உறுதியாக்கிக் கொண்டால்:
‘ஆக எனக்கு, இன்னும் மேலும்
niraya (நரகம்) இல்லை,இன்னும் மேலும் tiracchāna-yoni ( மிருகம
சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya (ஆவிகள் சாம்ராஜ்யம்)
இல்லை,இன்னும் மேலும் பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான்
sotāpanna (புனல் பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து
விடுவிக்கப்பட்டவன்,sambodhi (முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர
இருத்தல் உறுதி தானே?

Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti:

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
இங்கு,ஆனந்தா,புனிதமான சீடர் Buddhe aveccappasāda (புத்தர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Itipi
so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū
anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ ti.

Dhamme aveccappasāda samannāgato hoti:
He is endowed with Dhamme aveccappasāda:
Dhamme aveccappasāda:(தம்மா இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ ti.

Saṅghe aveccappasāda samannāgato hoti:
He is endowed with Saṅghe aveccappasāda:
Saṅghe aveccappasāda (சான்றோர் இடத்தில் தன்னம்பிக்கை)யாக குணிக்கப் படுகிரார்.

‘Suppaṭipanno
bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato
sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo
anuttaraṃ puññakkhettaṃ lokassā’ ti.

Ariya-kantehi sīlehi samannāgato hoti
He is endowed with a sīla which is agreeable to the ariyas,
புனிதமானவர்கள் ஏற்றுக்கொள்ளத்தக்க சீலராக குணிக்கப் படுகிரார்.

akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

Ayaṃ
kho so, Ānanda, dhammādāso dhamma-pariyāyo, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ byā-kareyya: ‘khīṇa-nirayo-mhi
khīṇa-tiracchāna-yoni khīṇa-pettivisayo khīṇ’āpāya-duggati-vinipāto,
sotāpanno-hamasmi avinipāta-dhammo niyato sambodhi-parāyaṇo’ ti 

This,
Ānanda, is the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi. 

இது, Ānanda (ஆனந்தா),தம்மா மீது ஆன
அந்த பிரசங்கம் Dhammādāsa (தம்மாவின் உருப்பளிங்கு) என கருதப்படும்
தம்மாவை வியாக்கியானம் பண்ண பிரசங்கம் செய்ய விரும்புகிரேன்,ariyasāvaka
(புனிதமான சீடர்)ஆக ஆட்கொண்டு,ஒருவேளை அவர் தானே விரும்பி உறுதியாக்கிக்
கொண்டால்:
’ஆக எனக்கு, இன்னும் மேலும் niraya (நரகம்) இல்லை,இன்னும் மேலும்
tiracchāna-yoni ( மிருகம சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும் pettivisaya
(ஆவிகள் சாம்ராஜ்யம்) இல்லை,இன்னும் மேலும்
பாக்கியவீனம்,துரதிருஷ்டம்,துக்கம், நிலை இல்லை, நான் sotāpanna (புனல்
பிரவேசி), இயற்கையாக துக்க நிலையில் இருந்து விடுவிக்கப்பட்டவன்,sambodhi
(முழுக்க தூக்கத்திலிருந்து விழிப்பு) ஆக சேர இருத்தல் உறுதி.

… 

… 

Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī. 

Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.

Sato(கவனமான)
நீர் இருக்க வேண்டும்,bhikkhus (பிக்குக்கள்),மேலும் sampajānos(மாறா
இயல்பு அநித்தியத்தை பகுத்தறிதல்).இது தான் உமக்கு
எங்களுடைய போதனை.

Katha’ñca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu
And how, bhikkhus, is a bhikkhu sato? Here, bhikkhus, a bhikkhu
மற்றும் எப்படி,பிக்கு, பிக்குக்கள் sato (கவனமான) இருக்கிரார்? இங்கு,பிக்குக்கள், ஒரு பிக்கு

kāye
kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ; citte cittānupassī viharati
ātāpī sampajāno satimā, vineyya loke abhijjhā-domanassaṃ; dhammesu
dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Evaṃ kho, bhikkhave, bhikkhu sato hoti. Katha’ñca, bhikkhave, bhikkhu sampajāno hoti? Idha, bhikkhave,
Thus, bhikkhus, is a bhikkhu sato. And how, bhikkhus, is a bhikkhu sampajāno? Here, bhikkhus,

இப்படி,பிக்குக்கள்,பிக்கு
sato (கவனமான) இருக்கிரார்.மற்றும் எப்படி,பிக்குக்கள், பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்?
இங்கு,பிக்குக்கள்,

bhikkhu abhikkante paṭikkante sampajānakārī
hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite
sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite
pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme
sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
sampajānakārī hoti.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno. Ayaṃ vo amhākaṃ anusāsanī ti. 

Thus, bhikkhus, is a bhikkhu sampajāno. Sato should you remain, bhikkhus, and sampajānos. This is our intruction to you.
இப்படி,பிக்குக்கள்,பிக்கு
sampajānos(மாறா இயல்பு அநித்தியத்தை பகுத்தறிதல்)ஆகிரார்,Sato(கவனமான)
நீர் இருக்க வேண்டும்,பிக்குக்கள்,மற்றும்sampajānos(மாறா இயல்பு
அநித்தியத்தை பகுத்தறிதல்),இது தான் உமக்கு
எங்களுடைய போதனை.

… 



Sabbaphāliphullā kho, Ānanda, yamakasālā akālapupphehi. Te tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa
sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ
okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi
tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. Dibbānipi saṅgītāni
antalikkhe vattanti tathāgatassa pūjāya. 

– Ananda, the twin sala
trees are in full bloom, though it is not the season of flowering. And
the blossoms rain upon the body of the Tathagata and drop and scatter
and are strewn upon it in worship of the Tathagata. And celestial coral
flowers and heavenly sandalwood powder from the sky rain down upon the
body of the Tathagata, and drop and scatter and are strewn upon it in
worship of the Tathagata. And the sound of heavenly voices and heavenly
instruments makes music in the air out of reverence for the Tathagata.
-ஆனந்தா,பூவா
பருவகாலமாக இருந்த போதிலும், இரட்டை sala (சாலா) மரங்கள் முழு மலர்ச்சி
அடைந்து இருக்கிறது. மற்றும் Tathagata (குறைபாடற்றவரை) வழிபாடு செய்தல்
போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்து, துளி சிதற,
இரத்தினப்பிரபையாகியது. மற்றும் தேவலோக பவழமலர்கள் மற்றும் சுவர்க்கத்தைச்
சேர்ந்த சந்தன மரத் தூள் வானத்தில் இருந்து மழை கீழ் நோக்கி Tathagata
(குறைபாடற்றவர்) உடல் மேலே பொழிந்து, மற்றும் Tathagata (குறைபாடற்றவரை)
வழிபாடு செய்தல் போல் Tathagata(குறைபாடற்றவர்) உடல் மேலே பூமழை பொழிந்தது.
மற்றும் Tathagata(குறைபாடற்றவர்) போற்றுதலைக் காட்டுஞ் சமிக்கையால்
சுவர்க்கத்தைச் சேர்ந்த குரல் ஒலி மற்றும் இசைகருவிகள் காற்றுவெளியில்
வெளிப்படுத்தியது.

Na kho, Ānanda, ettāvatā Tathāgato sakkato vā
hoti garukato vā mānito vā pūjito vā apacito vā. Yo kho, Ānanda, bhikkhu
vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati
sāmīcippaṭipanno anudhammacārī, so Tathāgataṃ sakkaroti garuṃ karoti
māneti pūjeti apaciyati, paramāya pūjāya. Tasmātih’ānanda,
dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā
anudhammacārin’oti. Evañ’hi vo, Ānanda, sikkhitabba nti. 

It is not
by this, Ānanda, that the Tathāgata is respected, venerated, esteemed,
paid homage and honored. But, Ananda, any bhikkhu or bhikkhuni, layman
or laywoman, remaining dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna,
living in accordance with the Dhamma, that one respects, venerates,
esteems, pays homage, and honors the Tathāgata with the most excellent
homage. Therefore, Ānanda, you should train yourselves thus: ‘We will
remain dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, living in
accordance with the Dhamma’.
இதனால் மட்டும் அல்ல, ஆனந்தா,Tathagata
(குறைபாடற்றவரை) உபசரித்தது, மரியாதை செலுத்தியது, நன்குமதிக்கப் பட்டது,
மனந்திறந்த புகழுரைத்தது, கெளரவம் செலுத்தியது. ஆனால், ஆனந்தா, எந்த ஒரு
பிக்குவோ அல்லது பிக்குனியோ, உபாசகன் அல்லது
உபாசகி,dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு பயிற்சிக்கிராரோ அவர் Tathagata (குறைபாடற்றவரை) உபசரித்தது,
மரியாதை செலுத்தி, நன்குமதித்து, மனந்திறந்த புகழுரைத்தது, கெளரவம்
செலுத்தி. மிக உயர்ந்த அளவு நேர்த்திவாய்ந்த மனந்திறந்த புகழுரையாற்றுவர்.
இதுக்காக, ஆனந்தா, நீங்கள், நீங்களாகவே பயிற்சித்தல் இதுதான்: நாங்கள்
dhamm’ānudhamma’p’paṭipanna, sāmīci’p’paṭipanna, தம்மாவிற்கு
பொருந்துமாறு வாழ்க்கை முறையில் தொடர்ந்திருப்போம்.
… 

… 


‘Siyā kho pan’ānanda, tumhākaṃ evam’assa: ‘atīta-satthukaṃ pāvacanaṃ,
natthi no satthā’ ti. Na kho pan’etaṃ, Ānanda, evaṃ daṭṭhabbaṃ. Yo vo,
Ānanda, mayā Dhammo ca Vinayo ca desito paññatto, so vo mam’accayena
satthā. 

– ‘To some of you, Ānanda, it may occur thus: ‘The words of
the Teacher have ended, there is no longer a Teacher’. But this,
Ānanda, should not, be so considered. That, Ānanda, which I have taught
and made known to you as the Dhamma and the Vinaya, that will be your
Teacher after my passing away. 

உங்கள் சிலர்ருக்கு, ஆனந்தா,இவ்வாறு நேரிடக் கூடும்:
கற்பிப்பவர்
வார்த்தைகள் தீர்ந்து விட்டது, இனி கற்பிப்பவர் இல்லை. ஆனால் இது,
ஆனந்தா, அவ்வாறு ஆலோசனை பண்ணப்படாது. அது, ஆனந்தா,எவை நான் பாடம் படிப்பிது
மற்றும் உங்களை அறிந்திருக்க செய்துமுடித்த Dhamma and Vinaya (தம்மாவும்
வினயாவும்) அது என்னுடைய இறப்புக்கு அப்பால் உங்களுடைய கற்பிப்பவராக
இருக்கும்.
… 


DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāḷi

Uddesa

I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paṭikūlamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba

II. Vedanānupassanā

English

Introduction

I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds

II. Observation of Vedanā

Uddesa

Evaṃ me sutaṃ:
Introduction

Thus have I heard: 

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca: 

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, soka-paridevānaṃ
samatikkamāya, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā. 

– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.

Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā,
vineyya loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaṃ.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Ānāpāna Pabba

Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati. 


நான் இவ்வாறு கேட்டிருக்கேன்:

ஒரு
குறிப்பிட்டதறுவாயில், ஒரு கடைத்தெருவு நகரமான Kammāsadhamma
(கம்மாசதம்மா) வில், Kurus (பாரத்துவாசர்) இடையில் Bhagavā (பகவான்) தங்கி
இருந்தார்.

அவ்விடம், பிக்குக்களுக்கு அவர் உரை நிகழ்த்தினார்:
- பிக்குக்களுக்களா

- பிக்குக்களுக்கு Bhaddante (பந்த்தே) பதில் அளித்தார்.Bhagavā (பகவா) சொற்றார்:

-
இது, பிக்குக்களுக்களா,ஒன்றுமில்லை இனங்களை தூய்மைப்படுத்தும் பாதையில்
நடத்திச் செல்லும், துயரம் மற்றும் புலம்பலை முறியடித்து,
dukkha-domanassa(துக்கம்-துயரம்)மறைவு , Nibbāna(யாவுங் கடந்த நிலை
உணர்தல்) மெய்யாகக் காண்டல்,அதுதான் நான்கு பொருள்கள் கொண்ட
satipaṭṭhānas(விழிப்பு நிலை உளதாந்தன்மை) என கூறலாம்.

எந்த
நான்கு?இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு kāye kāyānupassī (உடலை உடல்
கண்காணிப்புடன்) கவனித்து வசிக்கிரார் ātāpī sampajāno satimā,வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க
ஏகாந்தமாயிருக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம் நோக்கி
எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க Vedanāsu vedanānupassī
உறுதலுணர்ச்சி கண்காணிப்புடன் வசிக்கிரார்.வேறு வழியில்லாமல் பிரபஞ்சம்
நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக Citte cittānupassī viharati
ātāpī sampajāno satimā, சித்த நலம் கருதி ண்காணிப்புடன் வசிக்கிரார்.
மனத்தால் இயக்கப்படுகிற அபூர்வமான வினயா(ஒழுக்கம்) காக்க வேறு
வழியில்லாமல் பிரபஞ்சம் நோக்கி எச்சரிக்கையுடன் இருக்க ஏகாந்தமாயிருக்க
கண்காணிப்புடன் வசிக்கிரார்.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
மற்றும்
எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது
மரத்தடிக்குச் சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக
கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக
சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே
சரிசெய்துக்கொள்கிரார். sato இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே
செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக
உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்: kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsī vā dīghaṃ vā añchanto
‘dīghaṃ añchāmī’ ti pajānāti; rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati. 


Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

சம்மதம்படி,பிக்குக்களுக்களே,திறமை
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 




Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

B. Iriyāpatha Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito
vā ‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno
vā ‘sayānomhī’ ti pajānāti. Yathā yathā vā pan·assa kāyo paṇihito hoti,
tathā tathā naṃ pajānāti. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly. 

Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. 

மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, நடந்து செல்லும் பொழுது, ‘நான் நடந்து செல்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்.அல்லது நின்று கொண்டிருக்கிற பொழுது, ‘நான் நின்று
கொண்டிருக்கிகிறேன்’, என அவர் அறிந்துகொள்கிறார்:அல்லது உட்கார்ந்திருக்கிற
பொழுது, ‘நான் உட்கார்ந்திருக்கிறேன்’, என அவர் அறிந்துகொள்கிறார்: அல்லது
படுத்திருத்திருக்கிற பொழுது, ‘நான் படுத்திருத்திருக்கிறேன்’,என அவர்
அறிந்துகொள்கிறார்: தவிர அவர் kāya உடல்அமர்வுநிலை எதுவாக தீர்வு
செய்கிறாரோ அதன்படிபுரிந்து கொள்கிறார்.

இவ்வாறு அவர் kāya in kāya
உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு
உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால் உணரத்தக்க
எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால் உணரத்தக்கதை
கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.
C. Sampajāna Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saṅghāṭi-patta-cīvara-dhāraṇe sampajānakārī hoti, asite pīte
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī
hoti. 


C. Section on sampajañña

Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña. 

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 


மேலும்,பிக்குக்களுக்களே,ஒரு
பிக்கு, அணுகும் பொழுது மற்றும் விட்டு நீங்கும் பொழுது, sampajañña
நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார்,
முன் நோக்கி கவனித்துப் பார்க்கும் பொழுது மற்றும் எல்லாப் பக்கங்களிலும்
கவனித்துப் பார்க்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான
உணருந்திறனுடன் நுணுகிக்கண்டு செயல் படுகிரார், வளைக்கிற பொழுது மற்றும்
நெட்டிமுறியும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், பதவிக்குரிய நீண்ட மேலங்கி அணிந்து கொள்
பொழுது மற்றும் தளர்த்தியான மேலங்கி மற்றும் ஐயக்கடிஞை எடுத்துச் செல்லும்
பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு
செயல் படுகிரார், உண்ணும் பொழுது, குடிக்கும் பொழுது, மெல்லும் பொழுது,
சுவைக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், வண்டலகற்றும் மற்றும் சிறுநீர் கழிக்கும்
பணி கவனிக்கும் பொழுது,sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன்
நுணுகிக்கண்டு செயல் படுகிரார், நடந்து செல்கிறே பொழுது நின்று
கொண்டிருக்கிற பொழுது,
உட்கார்ந்திருக்கிற பொழுது, படுத்திருத்திருக்கிற
பொழுது, விழிதிருக்கிற பொழுது, உரையாடுகிற பொழுது, பேசாமலிருக்கிற பொழுது,
sampajañña நிரந்தரமான தீர்க்கமான உணருந்திறனுடன் நுணுகிக்கண்டு செயல்
படுகிரார்.

இவ்வாறு அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள்
கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம்
செய்கிரார், அல்லது காயத்தை காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம்
செய்கிரார்;புலன்களால் உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார்,
மற்றும் புலன்களால் உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம்
செய்கிரார்; இல்லாவிடில் எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா
வெறும் ஓர்அளவு ஞானம் மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம்
செய்கிரார்.
D. Paṭikūlamanasikāra Pabba

Puna ca·paraṃ,
bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ pādatalā adho kesa·matthakā,
taca·pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi
imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ
vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ
udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo
siṅghāṇikā lasikā muttaṃ’ ti. 


D. Section on Repulsiveness

Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skin and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.” 

Seyyathāpi, bhikkhave, ubhatomukhā
putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ
muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaṃ, uddhaṃ
pādatalā adho kesa·matthakā, taca·pariyantaṃ pūraṃ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco
maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti. 

Just as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”


Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 


மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து
கீழ்நோக்கி உள்ளங்கால் வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட
அசுத்தம் நிறைந்த, ‘இந்த kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள்,
மெல்லியல் தோல், தசை, தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம்,
இதயம், கல்லீரல்,மார்புவரி, மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி,
இரைப்பை அதனுடைய உள்ளடங்கல், மலம், பித்தநீர், கபம், சீழ், இரத்தம்,
வியர்வை, கொழுப்பு, கண்ணீர், மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ்
சார்ந்த நீர்த்தன்மையுள்ள மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என
அறீவார்.

ஒருவேளை பிக்குக்களுக்களே,அங்கே ஒரு பை இரண்டு வாயில்கள்
உடையதாயிருப்பின், பல்வேறு வகைப்பட்ட தானியம், குன்று நெல் பயிர், நெல்
பயிர், பச்சைப்பருப்பு, மாட்டு பட்டாணி, எள்ளு விதை, தொலியல். ஒரு மனிதன்
நல்ல பார்வையாற்றல் உடையவராயிருத்தல் கட்டு அவிழ்க்கப் பட்டவுடன் ஆழ்ந்து
ஆராய விரும்பி ,”இது குன்று நெல் பயிர்,நெல் பயிர், பச்சைப்பருப்பு, மாட்டு
பட்டாணி, எள்ளு விதை, தொலியல்என அறீவார்.” அதே போல், பிக்குக்களுக்களே,
ஒரு பிக்கு, இதே உடம்பில்,உச்சைந்தலை முடியிலிருந்து கீழ்நோக்கி உள்ளங்கால்
வரை, மெல்லிய தோல் மற்றும் பல்வேறு வகைப்பட்ட அசுத்தம் நிறைந்த, ‘இந்த
kāya, உடம்பு தலை முடி, உடம்புமுடி, நகம், பற்கள், மெல்லியல் தோல், தசை,
தசை நாண், எலும்பு, எலும்புச்சோறு, சிறுநீரகம், இதயம், கல்லீரல்,மார்புவரி,
மண்ணீரல், சுவாசப்பை,குடல், குடல்தாங்கி, இரைப்பை அதனுடைய உள்ளடங்கல்,
மலம், பித்தநீர், கபம், சீழ், இரத்தம், வியர்வை, கொழுப்பு, கண்ணீர்,
மசகிடு, உமிழ்நீர், மூக்குச்சளி, உயவுநீர்மஞ் சார்ந்த நீர்த்தன்மையுள்ள
மற்றும் சிறுநீர் அதன் வரம்பிடலில் உள்ளது என அறீவார்.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

E. Dhātumanasikāra Pabba

Puna
ca·paraṃ, bhikkhave, bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ
yathā·paṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu
āpo·dhātū tejo·dhātū vāyo·dhātū’ ti. 


E. Section on the Elements

Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.” 


Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsī vā gāviṃ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaṃ yathā·ṭhitaṃ yathā·paṇihitaṃ dhātuso
paccavekkhati: ‘Atthi imasmiṃ kāye pathavī·dhātu āpo·dhātū tejo·dhātū
vāyo·dhātū’ ti. 

Just as, bhikkhus, a skillful butcher or a
butcher’s apprentice, having killed a cow, would sit at a crossroads
cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on
this very kāya, however it is placed, however it is disposed: “In this
kāya, there is the earth element, the water element, the fire element
and the air element.”


Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. நாற்பெரும் பூதங்கள் மேலான பிரிவு
மேலும்,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

சம்மதம்போலே,பிக்குக்களுக்களே, ஒரு பயிற்சி பெற்ற கசாப்புக்காரர் அல்லது ஒரு
கசாப்புக்காரரிடம் தொழில் பழகுநர்,ஒரு பசு கொல்லுஞ் செயல் உடையவராயிரருந்து,
ஒரு
குறுக்கு வீதி உட்கார்ந்து எப்படி வெட்டி எடுக்கப்பட்டதோ; அதே போன்றே,
பிக்குக்களுக்களே, ஒரு பிக்கு, எவ்வகையிலேனும் அதை வைத்திருந்த போதும்,
எவ்வகையிலேனும் அதை அப்புறப்படுத்த போதும், இந்த உடல்/காயம் பிரதிபலிக்க
இந்த :”உடல்/காயத்தில் ,நிலவுலகம் மெய்ம்மூலம், தண்ணீர் மெய்ம்மூலம்,
நெருப்பு மெய்ம்மூலம், காற்று மெய்ம்மூலம் இருக்கிறது.

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


F. Navasivathika Pabba

(1)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ ekāha·mataṃ vā dvīha·mataṃ vā tīha·mataṃ vā uddhumātakaṃ
vinīlakaṃ vipubbaka·jātaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

F. Section on the nine charnel grounds

(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.” 


Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. ஒன்பது இடுகாடு நிலத்தளங்கள் மேலான பிரிவு

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருஇந்தால், ஒரு நாள் இறந்த, அல்லது இரண்டு நாட்கள்
இறந்த, அல்லது மூன்று நாட்கள் இறந்த, வீங்கிய, சற்றே நீலமான மற்றும்
புரைத்துச் சீக்கொண்ட நிலையில், அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(2)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā
khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā
khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā
pāṇaka·jātehi khajjamānaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho
kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”

Iti ajjhattaṃ vā kāye kāyānupassī
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால்,காகங்களால் தின்னப்பட்டு, பருந்துகளால்
தின்னப்பட்டு, பிணந்தின்னிக் கழுகுகளால் தின்னப்பட்டு, நாரைகளால்
தின்னப்பட்டு, நாய்களால் தின்னப்பட்டு, புலிகளால் தின்னப்பட்டு,
சிறுத்தைகளால் தின்னப்பட்டு, பல்வேறு வகைப்பட்ட அசரீரிவஸ்துக்களால்
தின்னப்பட்டு, அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த
kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக இருக்கிறது,
அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய ஒரு
கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(3)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ sa·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti. 

(3)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton with flesh and blood, held together by tendons, he considers
this very kāya: “This kāya also is of such a nature, it is going to
become like this, and is not free from such a condition.”


Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசை மற்றும்
இரத்தத்துடன்,நரம்புகளால் ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான
kāya உடல்/காய ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு
இயற்கை ஆற்றல் உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக
இருக்கிறது, மற்றும் அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(4)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton without flesh and smeared with blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் பூசப்பட்டு,
நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

(5)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti. 

(5)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh nor blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.” 

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 



Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப் பார்த்துக் கொண்டிருந்தால், ஒரு மனித எலும்புக் கூடு தசைகளில்லாமல் மற்றும் இரத்தம் இல்லாமல்,
நரம்புகளால்
ஒன்றாய் பிடிக்கப்பட்டு,அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய ஆழ்ந்து
ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல் உடையதாக
இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும் அத்தகைய
ஒரு கட்டுப்பாட்டு வரம்புகளற்ற
நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.


(6)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena
jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena
phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena
gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti. 

(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati. 



Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

மேலும், பிக்குக்களுக்களே, ஒரு பிக்கு, ஒருவேளை அவர் தொலைவான இடத்தில் ஒரு பிரேதம் இடுகாடு நிலத்தளத்தில் எறியப்பட்டு
இருப்பதைப்
பார்த்துக் கொண்டிருந்தால், கழற்றபட்ட எலும்புகள் அங்குமிங்குமா சிதறலான,
இங்கே ஒரு கை எலும்பு, அங்கே ஒரு கால் எலும்பு, இங்கே ஒரு கணுக்கால்
எலும்பு, அங்கே ஒரு முழந்தாள் எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு
இடுப்பு எலும்பு, இங்கே ஒரு தொடை எலும்பு, அங்கே ஒரு விலா எலும்பு, இங்கே
ஒரு தொடை எலும்பு, அங்கே ஒரு முதுகு எலும்பு, இங்கே ஒரு தண்டெலும்பு, அங்கே
ஒரு கழுத்து எலும்பு, இங்கே ஒரு தாடை எலும்பு, அங்கே ஒரு பல் எலும்பு,
அல்லது அங்கே ஒரு மண்டை ஓடு என அவர் இந்த மெய்ம்மூலமான kāya உடல்/காய
ஆழ்ந்து ஆராய: “இந்த kāya உடல்/காய கூட அவ்வகைப்பட்ட ஒரு இயற்கை ஆற்றல்
உடையதாக இருக்கிறது, அதுவும் இப்படி ஆகத்தொடங்கு போக இருக்கிறது, மற்றும்
அத்தகைய ஒரு கட்டுப்பாட்டு வரம்புகளற்ற நிலைமை இருந்து வேறல்ல.

இவ்வாறு
அவர் kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார்,
அல்லது காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.



(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 

(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.” 

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kā

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LESSONS 2777, 2778,2779 Tue, Wed, Thu 18, 17, 18 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) NOT SAME (DGBM)
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LESSONS 2777, 2778,2779 Tue, Wed, Thu 18, 17, 18 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) NOT SAME (DGBM)
http://roundtableindia.co.in/index.php?option=com_content&view=article&id=1150:why-dhamma-chakra-parivartan-deen-on-14-oct-reasons-a-celebration&catid=94&Itemid=65

http://roundtableindia.co.in/

http://roundtableindia.co.in/index.php?option=com_content&view=article&id=1150:why-dhamma-chakra-parivartan-deen-on-14-oct-reasons-a-celebration&catid=94:history&Itemid=65

Wishing you all on the occasion of Dhamma Chakra Parivartan Deen - 14 Oct in the remembrance of Sunday 14 Oct 1956. Keep Rising, Keep Growing and Keep moving Babasaheb’s mission ahead and ahead till all our downtrodden brothers and sisters secure their human rights.
Some of the facts which many people wanted to know. [ I had concluded the same points during the discussion of this issue on oct 2004 at BC and other yahoo forums ]

1. Dr. Babasaheb has started celebrating Buddha Jayanti since 1950 but never ever said anything about “Ashoka & VijayaDashmi” .

2. Dr. Babasaheb has written volumes of literature ( published/un- published ) but never ever mentioned anything about “Ashoka VijayaDashmi” .

3. Dr. Babasaheb has declared officially on Sept 23rd, 1956 to all Janata that he is going to take Buddhism on Sunday 14th Oct 1956. He has given interview to PTI ( Press Trust of India ) on 23rd Sept saying…On “Dasara” day he is going to embrace Buddhism. It is to be noted that Babasaheb has said “Dasara” word but not “Ashok VijayaDashmi” .

4. Babasaheb initially decided to take Buddhism on Buddha Jayanti which comes in month of May every year and that year(1956) 2500 was getting completed. Due to unavoidable circumstances and insistence of Nagpur group, the place has been shifted to Nagpur and the committee decided to hold program in such a way that MAXIMUM people should come for the same.
So being chosen as a Sunday it was not guaranteeing that everyone will get holiday on this. Because , during that time frame many of our people used to work in MILLS and in farms. When the organizing team learned that, on Dasara all the mills and other private firms are going to be closed, they decided to choose that day as Schools, Colleges, Government, Private firms will be closed. This will ensure that MAXIMUM people can attend this function.

5. Babasaheb has given speech on Oct 15, 1956 around 2 hours. I believe any one can say 2 hours is big enough to think and talk about anything he wanted to say to his people. He has explained the importance of choosing Nagpur but has not said any single word about “ASHOKA” nor “VIJAYDASHMI” . Any logical person could think rationally that, Babasaheb is known to be master of HISTORY and how can he forget to give any little importance of “ASHOKA” and “VIJAYADASHMI” if at all it is TRUE ???
But, WE don’t see any references of this two words in his entire speech where as he has spent more than 5 minutes for giving importance of choosing “Nagpur” as a place for this historical conversion.

6. On 16th Oct 1956, he went ahead and executed similar program at Chandrapur. But again what we found - “No where he has mentioned about “ASHOKA” and “VIJAYADASMI” .

7. On 26/27 Oct 1956, “Prabuddha Bharat” newspaper published “Deeksha Visheshank” a special supplement on Oct 14, 1956 function and Babasaheb was alive that time. This special supplement is full of all the pictures, points, minute-to-minute information what happened-how it happened-what has talked etc…everything. …in number of pages. BUT, still this special supplement also doesn’t talk about these “ASHOKA” and “VIJAYADASMI” two words….

8. Babasaheb was alive for 52 days after this historical conversion and no where we found any point about these two words “ASHOKA” and “VIJAYADASMI” .

I hope, above points are substantial enough to deny any correlation of “ASHOKA”, “VIJAYDASMI” with Babasaheb’s historical conversion day.

What happened after Babasaheb ?

9. Babasaheb has created structure of RPI and second level of our then leaders including Dadasaheb Gaikwad, B. C. Kamble, Rajabhawoo Khobragade, Babu Haridas Awale etc..arranged 4 days conference on 1-2-3-4 oct 1957 at DeekshaBhoomi.

10. Somehow these then leaders formed RPI on 3rd Oct 1957 [ That time Dasara Came on that day ] and celebrated it. Many people where gathered during that event. As all of us knows that everyone lean towards political party to gain many things…huge of people were present during that conference and it turns to be DCPD celebration. But all though, Adv. Babu Haridas Awale, B. C. Kamble and Mr. Wamanrao Godbole ( Chief of the Organizing committee of that historical conversion function ) gathered on 14th Oct 1957. This should be noted correctly.

11. Other leaders who went ahead and joined congress followed Bramhnical calender and obey their thoughts and sometimes even get confused when they see two dates for “Dasara” in different calenders.

12. Babasaheb has written preface to “The Essence of Buddhism” by P. Narasu [ Tamilnadu ]. This book contents says 2500 years completed to Buddha’s Mahaparinirvana on Mid night of 13 [ Talking about B.C. ] . According to 1956 [ A.C.] Mid night of 13 means morning of 14 Oct 1956. [ This explanation - denies the fact that Buddha’s birth, Enlightenment and Mahaparinirvana has happened on SAME day. But as per the international standard the way International people follow 25th December every year for Yeshu, on full moon basis International Buddhist people follow month of May to do the same. ]

13. As Babasaheb Mahaparinirvana happened exactly after 52 days - 6th Dec 1956, we have to stick with the calender dates. Otherwise we might need to calculate his Mahaparinirvana every year from the day Dasara comes.

14. Going into the history “unnecessary” and wasting time is all what our people have done so far, otherwise Baba’s MOVEMENT could have been better shape and we all could have lived happily.

15. Last but not the least, if someone wants to disagree with my above analogy then I would ask them to prepare your own “Buddhist” Calender and declare dates rather than following “Hindu panchang - Kalnirnay etc…”. Lets follow 22 vows given by Babasaheb and pay tribute to this GREAT LEADER by becoming his true follower.

Source:http://aimjapan.org/en/life/131-why-dhamma-chakra-parivartan-deen-on-14-oct-reasons-aamp-celebration

http://drbaba.org/ashok-vijaya-dashami-on-14-october-1956-deekshabhoomi/

1956 – Deekshabhoomi
HOME > ARTICLES > Ashok Vijaya Dashami on 14 October 1956 – Deekshabhoomi
Deekshabhoomi is a sacred monument of Buddhism located where the architect of the Indian Constitution, B. R. Ambedkar, converted to Buddhism with approximately 600,000 followers on Ashok Vijaya Dashami on 14 October 1956. Ambedkar’s conversion to Buddhism is deeply significant for millions of people in India.

Deekshabhoomi is in Nagpur, Maharashtra, a location regarded as a pilgrimage center of Buddhism in India. Millions of pilgrims visit Deekshabhoomi every year,especially on Dhamma Chakra Pravartan Din (“Mass Conversion Ceremony Day”) and 14 October, the memorial day when Ambedkar converted to Buddhism here. His final religious act was to embrace Buddhism. Today, the largest stupa in Asia is erected in his memory at the site.

Deeksha literally means ‘act of ordaining’ and bhoomi means the ‘ground’. Deekshabhoomi means the ground where people got ordained as Buddhist. This religious mass conversion at one place was the first ever of its kind in history. Deekshabhoomi is one of two places of considered to be of great importance in the life of Ambedkar, the other being Chaitya Bhoomi in Mumbai.

Dikshbhoomi

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Bhavissanti bhikkhū anāgatam·addhānaṃ, ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu na sussūsissanti na sotaṃ odahissanti na aññā cittaṃ upaṭṭhāpessanti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

In future time, there will be bhikkhus who will not listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, they will not lend ear, they will not apply their mind on knowledge, they will not consider those teachings as to be taken up and mastered.

Ye pana te suttantā kavi·katā kāveyyā citta·kkharā citta·byañjanā bāhirakā sāvaka·bhāsitā, tesu bhaññamānesu sussūsissanti, sotaṃ odahissanti, aññā cittaṃ upaṭṭhāpessanti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissanti.

On the contrary, they will listen to the utterance of such discourses which are literary compositions made by poets, witty words, witty letters, by people from outside, or the words of disciples, they will lend ear, they will apply their mind on knowledge, they will consider those teachings as to be taken up and mastered.

Evam·etesaṃ, bhikkhave, suttantānaṃ tathāgata·bhāsitānaṃ gambhīrānaṃ gambhīr·atthānaṃ lok·uttarānaṃ suññata·p·paṭisaṃyuttānaṃ antaradhānaṃ bhavissati.

Thus, bhikkhus, the discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, will disappear.

Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ: ‘ye te suttantā tathāgata·bhāsitā gambhīrā gambhīr·atthā lok·uttarā suññata·p·paṭisaṃyuttā, tesu bhaññamānesu sussūsissāma, sotaṃ odahissāma, aññā cittaṃ upaṭṭhāpessāma, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññissāmā’ti. Evañhi vo, bhikkhave, sikkhitabbanti.

Therefore, bhikkhus, you should train thus: ‘We will listen to the utterance of such discourses which are words of the Tathāgata, profound, profound in meaning, leading beyond the world, (consistently) connected with emptiness, we will lend ear, we will apply our mind on knowledge, we will consider those teachings as to be taken up and mastered.’ This is how, bhikkhus, you should train yourselves.

— Āṇi Sutta —

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RESURGENCE OF ORIGINAL INHABITANTS OF PRABUDDHA BHARATH:

DELHI IS NOT FAR

Dear All,
Jai Bheem!

Congratulations

The victory of the BSP in UP has shown the way to power to those who were being denied for centuries. Power game has its own grammer. It seems the followers of Babu Kanshi Ram are now not too late to master it. BSP supremo, Mayawati has proved it. She has meticulously worked out the dynamics of number game. She has not only convinced her own people that united they win and divided they loose, but has also established her credentials among the dwijas who uptill very recently were opposed tooth and nail to the coming of Dalits in to the public sphere. What is even more important is that the people of UP are convinced that if any political party can provide them relief from the mounting atrocities of the erswhile establishment it is the BSP under the strong leadership of the Madam Mayawati. They reposed confidence in her leadership and brought her into power to bring rule of law as well as justice in the beleaguered state of UP. Many are keeping the fingers crossed as to how Madam Mayawati would be able to make a balance between the Dalit emancipatory agenda of the BSP and the political expedency of her power politics. It seems, given her acumen and dexterity in politics, she would be able to tell the world that Dalits are now come of age and that Delhi is not too far from them.Once again Congrats to all of you.

Ronki Ram (Dr.),
Dept. of Political Science,Panjab University, Chandigarh, India Cell: +91 987 286 1290.

Posted on May 11th, 2007
BAHUJAN SAMAJ PARTY IN UP

INSTEAD OF BEING RULED LET US BE RULERS

Kanshi Ram Tells Original Inhabitants of The Great Prabuddha Bharath

SPECIAL SPEACH DELIVERD BY MR. KANSHI RAM Ji
AT 1ST WORLD ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH CONFERENCE IN MALAYSIA ON 10TH & 11TH OCTOBER,1998

ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH should become rulers instead of being ruled. We must not be always at the receiving end, instead become the givers, ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH Leader Mr. Kanshi Ram told the world ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH It’s long we have been ruled. It is long we have been taking. Now it is time we change the destiny to rule and give, he said. Mr. Kanshi Ram who is the Founder Prisident of Bahujan Samaj Party delivered a key-note address at the opening of the 1st World ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH Convention ‘A new vision towards a casteless society’ at the Kuala Lampur Mines Resort City.

The two day convention held on 10th and 11th October 1998 was well attended by more than 700 delegates throughout the world including famous politicians noted leaders from dalit movement, champions of down-trodden, social reformers, renowned economists, famous educationists and great scholars.

The Malaysian Manister of Tourism, Arts and Culture Datuk Sabbaruddin Chik officialy opened the conference which saw the opening very colourful with Malaysian cultural and traditional dances performed by Indians, Malays and Chinese.Mr. Kanshi Ram garlanded the Portrait of Dr. Babasaheb Ambedkar while ORIGINAL INHABITANTS OF THE GREAT PRABUDDHA BHARATH Sena President Ram Vilas Paswan garlanded the portrait of the great Periar.

Mr. Kanshi Ram in his speech continued to trace the history of caste and Braminical social order. He asserted by virtue of his vast experience that elimination of caste was impossible at this stage. He also elaborated the very purpose of creating caste.In context of caste oppression and justice Mr. Kanshi Ram refered the role of Dr. Ambedkar. He commended the merit of ‘Communial Award’ which he achieved after a long struggle.

Dr. Ambedkar could not sustain the going due to the constant pressure of the mighty upper caste Hindus, Mr. Kanshi Ram told the delegates who packed the hall.’Babasaheb Ambedkar was able to get reservation for the oppressed in legislative houses, job opportunities in government departments and also places in higher educational insitutions.

I wish to stress upon that reservation is not the soultion to oour problem. We must become rulers instead of being ruled, givers instead of being takers, Mr. Kanshi Ram told the crowd to a thunderous applause.It is my duty to prepare my people not to get reservation but to grant reservation. Who can granreservation? Only rulers can grant reservation. Hence, I will prepare my people to become rulers.If we do not become rulers, our problems will remain forever, Kanshi Ram said.

In order to become rulers we must learn how to handle caste. Dr. Ambedkar, Nehru, Gandhi and Indra Gandhi were experts in handling caste. Nehru handled caste so well that he made Dr. Ambedkar helpless and retain the Brahminical Social Order. Indra Gandhi also handled caste well to benefit the Brahminical Social Order.Dr. Ambedkar prepared the SC/ST to handle Caste. That is how we could get many benefits from the British, he added.

Mr. Kanshi Ram expressed concern for 10 crores slum dwellers who are deprived of proper drinking water and electric supply.People migrating from villages to cities are also being denied of many facilities and end up in polluting the enviornment.But those refugees who came from Pakistan after independence were duly taken care of by the then government and a special budget was allocated to meet their basic necessities, he pointed out to the delegates.
According to Mr.Kanshi Ram ,slum dewellers presently living in urban areas are the Dalit refugees who have migrated from the villages because of acrimonys & atrocities committed by upper case Hindus.They have not been able to influence the Planning Commission and the Government of India to allocate separate budget to provide them bread, clothes and shelter.

A decent life is a matter of fundamental right of every citizen in accordance with the constitutional mandate, Mr. Kanshi Ram asserted.He advocated separate settlement for dalit people as once formulated by Dr.Babasaheb Ambedkar.He was very critical of the evil impact of caste-system in India.
Wherever the Indians went they never failed to carry with them this spreading disease he told the lauging and cheering crowd.The Indians are prepared to leave anythign behind. They leave behind their little property, small land and their huts.But they will never leave behind their caste. They carry with them wherever they go, he said.While urgimg the dalits to unite he also called upon the Dalit intellectuals to shed away the approach of existing analysis only.

They should instead come with forward-looking approach in education, economic and social problems.They must also come up with some sort of effective solution programme, Mr. Kanshi Ram added.Mr. Kanshi Ram impressed upon the delegates that Dalit problem can only be solved through political power to rule the country.‘We must become the rulers instead of being ruled,’he told the cheering and applauding delegates.
Courtesy: Mr.M.G.Pandithan, New Vision. (First World Dalit Conference )

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What is the sound of one hand clapping? If a tree falls in the forest, but no one is around, does it make a sound? And why are Lovers of Noble Truth so obsessed with the sound of stuff?…

Deep questions like these could be a part of your life, too as you join an estimated 500 million other Buddhists around the world in the quest for spiritual awakenment. Neophytes on the road to wisdom and weary old travelers alike will benefit from a review of the basics, so assume the lotus position, and read on, grasshopper.

One of the nice things about The Lovers of Noble Truth is that it generally doesn’t take itself too seriously. The Lovers of Noble Truth are a light-hearted, peace-loving group who haven’t gone around burning astronomers, drowning weird old women, or drinking Kool-Aid (at least, not in the last 2000 years). Our point: understand that our use of humor in this SYW is not intended to insult anyone. If you are insulted, chug yourself a glass of Kool-Aid and get over it.

2. LEARN THE FOUR NOBLE TRUTHS

The story of the Awakened One

The Awakened One was a man, and not a god. He was born as Siddharta Gautama, the prince of small kingdom in northern India. Until he was 29 years old, he lived the life of King’s son - that is to say, he partied a lot, ate a lot, probably had sex a lot, and he remained protected from the seedier side of life outside the palace walls.

The story goes that one day the pampered prince accidentally saw a old sick man in the street, and Siddharta was overcome with horror at this unaccustomed sight of ugliness, disease, and decay. How could people ever be happy knowing that all life must end in death and decay? Siddharta remained in this deep funk until he one day encountered an ascetic holy man. In the midst of all the working-class depression, this man somehow managed to maintain a serene attitude. The prince became a follower of this holy man, and thus embarked on his spiritual career.

In Siddharta’s day, being a alms seeker was an acceptable lifestyle; people respected these mendicants for giving up earthly ambitions and devoting themselves to a virtuous poverty. They received shelter and handouts of food from pious folk everywhere. There was a lot of disagreement, however, as to what exactly it means to be holy and virtuous. Ask a dozen different gurus and you’d get a dozen different answers. Which was the right way? Siddharta, having become a poor monk, joined the school of ascetics, who believed that mortification of the body leads to the purification of the mind and spirit. Starving yourself, sitting upright for days without sleep, poking needles through your body - this was all pudding and lollipops to the ascetics. Siddharta pursued this path to paradise with varying degrees of success until the age of 35. But finally, having reduced himself to a mere skeleton, he realized that this self-denial wasn’t anymore satisfying than his original lifestyle of ignorant hedonism had been.

Siddharta abandoned his vows of asceticism, much to the disgust of his fellow practitioners, and he strengthened his body and sat down under a fig tree to meditate. And that’s when it happened: Siddharta Gautama realized the Middle Way between hedonism and asceticism, and became enlightened. He was now the Buddha.

The Buddha made no fuss about this experience, but his former holy man pals, who were still annoyed with him for abandoning his ascetic vows, noticed that he seemed to be peculiarly serene and that his eyes seemed to shine with the light of understanding. So they gathered one day and asked the Buddha what was going on. That was when the Buddha gave his first talk as the Awakened One, the lecture which explained the Four Noble Truths of Buddhism. These noble truths are the core of the Practioners of The Noble Truth belief system; the only way to reach enlightenment (which is good) is to accept these Noble Truths.

The First Noble Truth
The Second Noble Truth
The Third Noble Truth
The Fourth Noble Truth

The First Noble Truth

Life can suck. There’s disease, injury, high rent, final exams, warm beer, natural disasters, and death. There’s lots of good stuff about life too, so much time is spent attempting to protect ourselves from the bad, that we completely ignore the good. Even when you’re happy, it’s difficult to free yourself from the memory and anticipation of stressful things. People end up living always for tomorrow, whether that means the anticipation of a promotion, retirement, a better job, or the Second Coming. Life is characterized by suffering, pain, and dissatisfaction.

The Second Noble Truth

The origin of suffering is the craving for pleasure, existence, and non-existence. You get it in your head that you want things, and your mind then becomes an instrument for chasing those things. The actual objects you desire are irrelevant; wanting things - anything - severely circumscribes a person’s capacity to be joyful and serene. The body needs sustenance, but it’s the self that craves pleasure, existence and non-existence, and it’s the self that must be seen as insubstantial.

The Third Noble Truth

Some people say that all this talk of suffering makes Buddhism a pessimistic religion. And perhaps so it would be, if it weren’t for the Third Noble Truth, the truth of the cessation of suffering; that there is a way to rid yourself of this suffering. Good news, eh?

The Fourth Noble Truth

You wanted a way out of the madness and stress? To rid yourself of suffering, you must follow the Eightfold Path. As you’ve probably guessed, it consists of eight parts. Get to know them, but don’t expect to fully understand them right away. A fair amount gets lost in the translation when you’re dealing with concepts. Read on to familiarize yourself with the path.

3. FOLLOW THE EIGHTFOLD PATH AND THE FIVE PRECEPTS

The Eightfold Path

The whole reason for becoming Buddhist is to achieve happiness and become “awakened.” In order to do this, you must follow the Eightfold Path. Once you have accomplished all eight steps, you are officially enlightened:

Right Knowledge: Strive to comprehend the first three Noble Truths. This might seem a bit circular, but language is a tricky thing, and the Great Seer wanted to make sure you had all your bases covered. The Noble Truths perhaps aren’t as straightforward as they may seem at first. So you must strive to fully comprehend them.

Right Thinking: Consciously dedicate yourself to a life in harmony with the Noble Truths elucidated by the Awakened One.

Right Speech: No gossiping, lying, backbiting, and harsh language. If you don’t have anything valuable to say, keep your big yapper shut. Always good advice.

Right Conduct: For lay Buddhists (meaning Buddhists who aren’t monks), Right Conduct means following the Five Precepts (see below). If you’re a monk, there are some more rules for conduct, but don’t worry about them until you’re ready to become a True Follower of the Path shown by The Awakened One.

Right Livelihood: Go peacefully into the world and do no harm. So choose a profession that’s harmless to living things, and refrain from killing people.

Right Effort: Conquer the flow of negative thoughts, replacing them with good thoughts.

Right Mindfulness: Achieve an intense awareness of your body, emotions, and mental states. Quiet the noises in your head and dwell in the present.

Right Concentration: Learn about (and practice) various kinds of meditation, an important booster rocket on the launch pad to awakenment.
The Five Precepts

The Five Precepts are the basic rules of conduct for lay Buddhists-as opposed to monks and nuns, who have 227 and 311 rules to follow respectively. The Five Precepts aren’t commandments given to you by an angry God who threatens you if you disobey; rather, they are guidelines meant to improve your karma and help you along the Eightfold Path to enlightenment. These few rules keep you out of the worst kinds of trouble, ultimately making you happier:

Don’t kill - man or beast
Don’t steal
Don’t lie
Don’t cheat on your loved one
Don’t take drugs or drink booze
Sounds pretty straightforward, doesn’t it?

4. TAKE REFUGE IN THE AWAKENED ONE, THE TRUE TEACHINGS OF THE AWAKENED ONE, AND THE COMMUNITY OF TRUE FOLLOWERS OF THE PATH SHOWN BY THE AWAKENED ONE

Now we get to the nitty-gritty. Practice of Noble Truth is basically made of three things:

The awakened One.
The Teaching including the Four Noble Truths, the Eightfold Path, and a large canon of sacred texts.
The Community:of Practicing True Followers of the Pathshown by The Awakened One and awakened beings.
You become a Practisioner of The Noble Truth partly by taking “refuge” in the Awakened One, the Teachings of The Awakened One, and the The Community:of Practicing True Followers of the Pathshown by The Awakened One and awakened beings.

. This is a fancy way of saying that you agree to learn from the Awakened One’s example, from the sacred texts, and participate in some way in the organization of The Community:of Practicing True Followers of the Pathshown by The Awakened One and awakened beings and lay persons.

How do you become officially a Practioner of Noble Truths? Well, unlike some religions, membership can be a little vague. If you say, “I’m a Practioner of Noble Truths”, you’re not likely to be questioned by anyone, because there aren’t any universal badges of membership. A Catholic gets baptized, a Jewish man get circumcised, but a lay Practioner of Noble Truths(non-True Follower of the Path shown by The Awakened One) isn’t necessarily required to go through any special ritual.

It is a good idea to contact a Practioner of Noble Truths priest. Look for temples and associations in the Yellow Pages, or go to the Global Resources Guide at the Journal of Practioner of Noble Truths Ethics. The priest (which can be a man or a woman) will guide you through initiation into his/her branch of Buddhism, and perhaps set up some kind of commitment ritual, but it isn’t absolutely necessary.

If you don’t want to get in touch with a priest (or you can’t) but would still like to do something to mark the occasion of your setting out on a new path, you can perform a do-it-yourself initiation online. Otherwise, just try to follow the Five Precepts, learn about the Four Noble Truths, and congratulations: you’re a lay Buddhist.

5. DECIDE HOW YOU WANT TO MAKE PRACTICE OF NOBLE TRUTH PART OF YOUR LIFE

Sometimes Practice of Noble Truth, especially as it’s been adopted in the West, can appear so liberal and watered down that it’s difficult to distinguish between an actual Practice of Noble Truths and a plain old “open-minded seeker of wisdom.” There’s no sacred law telling you, for example, that you ought to attend service at the temple every Wednesday and donate 10% of your income to the Dalai Lama. Lay Practioner of Noble Truths is about as flexible as religion can get.

Nonetheless, one of your refuges as a Practioner of Noble Truths is the community of True Followers of the Path shown by The Awakened One, so why not make use of it? These intrepid souls have given up all worldly possessions, shaved their heads, and left their families. They spend each and every day trying to become wiser, better people (with varying degrees of success), and some of them are available to you at certain times for guidance and counseling. Your spiritual journey might benefit from their wisdom, as well as from the companionship of fellow Practioner of Noble Truths .

What role will Practice of Noble Truths play in your everyday life?

The tricky thing about the Middle Way is the Emptiness of it. Here’s what the Awakened One said about Nibbana (that is, the paradisical state of awakenment towards which all Practioners of Noble Truths are journeying):

‘True Followers of the Path shown by The Awakened One, there is that sphere in which there is neither earth nor water, fire nor air: it is not the infinity of space, nor the infinity of perception; it is not nothingness, nor is it neither idea nor non-idea; it is neither this world nor the next, nor is it both; it is neither the sun nor the moon.’

‘True Followers of the Path shown by The Awakened One, I declare that it neither comes nor goes, it neither abides nor passes away; it is not caused, established, begun, supported: it is the end of suffering.’

‘What I call the selfless is hard to see, for it is not easy to see the truth. But he who knows it penetrates his craving; and for him who sees it, there is nothing there.’

Practice of Noble Truths can be frustrating for someone seeking spiritual guidance precisely because the Awakened One perceived the highest wisdom as a kind of absence. Every time you find a star in the Practice of Noble Truths firmament to guide yourself by, it fades into darkness. That’s sort of the point. The truth of the Middle Way is supposed to be beyond the reach of those who are chasing it. Mellow out. Enjoy life. Rejoice in the absence of a great burden of rules and doctrines.

As a Practioners of Noble Truths , you don’t have to make a big deal of being a Practioner of Noble Truths . Feel free to keep a low profile in the broader community if it’s easier for you. Keeping a little bronze Awakened One’s statue on your desk at work isn’t going to win you any special points. Were he alive today, the Awakened One wouldn’t care whether you denied his Practice of Noble Truths to the world, or had an image of him tattooed on your forehead. As a Practioner of Noble Truths , you can even participate in other religions. Allow us to illustrate with a story (Practice of Noble Truths is big on stories):

A Practioner of Noble Truths master was once asked by a student, “Have you ever read the Bible?

“No,” said the master. “Why don’t you read it to me?”

“‘Do not worry about tomorrow,’” read the student, “‘for tomorrow shall worry about itself.’”

“That man was awakened who said that,” commented the master.

The student read further: “‘Ask and it shall be given you, seek and you shall find, knock and it shall be opened unto you. For everyone that asks receives, and he that seeks finds, and to him that knocks, it shall be opened.’”

“That’s great stuff!” exclaimed the master. “The writer of those words is very close to Buddhahood.”

Discovering Practice of Noble Truths isn’t the beginning of your search for wisdom, and taking refuge in the Awakened One won’t be the end. Follow the guidance of your priest (if you have one), keep on reading, and build a spiritual routine that feels right for you. This might include going to the local temple, performing acts of charity, going on retreat, meditation, contemplating the sacred texts, and perhaps even becoming a novice monk. Go in peace, and above all, keep your sense of humor, cause you’re gonna need it. Some Buddhism humor to leave with:

What did the Practioners of Noble Truths True Follower of the path shown by The Awakened One say to the hotdog vendor? “Make me one with everything.”
When the True Follower of the path shown by The Awakened One asked for his change, the vendor replied, “Change comes from within.”

Spiritual Community of the True Followers of the Path shown by The Awakened One

Spiritual Community
In the suttas Spiritual Community is usually used in one of two ways: it refers either to the community of ordained True Followers of the Path shown by The Awakened One or to the community of “noble ones”— persons who have attained at least stream-entry, the first stage of Awakening.
The definition Noble Ones
“The Spiritual Community of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully — in other words, the four types [of noble disciples] when taken as pairs, the eight when taken as individual types — they are the Spiritual Communityof the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.”
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True Teachings of The Awakened One

Courses of Action
How can you recognize a good and wise person? The Awakened One
explains what qualities to look for and how to spot them.

“True Followers of The Awakened One, there are these four courses of action. Which four? There is the course of action that is unpleasant to do and that, when done, leads to what is unprofitable. There is the course of action that is unpleasant to do but that, when done, leads to what is profitable. There is the course of action that is pleasant to do but that, when done, leads to what is unprofitable. There is the course of action that is pleasant to do and that, when done, leads to what is profitable.
“Now as for the course of action that is unpleasant to do and that, when done, leads to what is unprofitable, one considers it as not worth doing for both reasons: because the course of action is unpleasant to do, one considers it as not worth doing; and because the course of action, when done, leads to what is unprofitable, one considers it as not worth doing. Thus one considers it as not worth doing for both reasons.
“As for the course of action that is unpleasant to do but that, when done, leads to what is profitable, it is in light of this course of action that one may be known — in terms of manly stamina, manly persistence, manly effort — as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is unpleasant to do, still when it is done it leads to what is profitable.’ So he does it, and thus the doing of that course of action leads to what is profitable for him.
“As for the course of action that is pleasant to do but that, when done, leads to what is unprofitable, it is in light of this course of action that one may be known — in terms of manly stamina, manly persistence, manly effort — as a fool or a wise person. For a fool doesn’t reflect, ‘Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.’ So he does it, and thus the doing of that course of action leads to what is unprofitable for him. But a wise person reflects, ‘Even though this course of action is pleasant to do, still when it is done it leads to what is unprofitable.’ So he doesn’t do it, and thus the non-doing of that course of action leads to what is profitable for him.
“As for the course of action that is pleasant to do and that, when done, leads to what is profitable, one considers it as worth doing for both reasons: because the course of action is pleasant to do, one considers it as worth doing; and because the course of action, when done, leads to what is profitable, one considers it as worth doing. Thus one considers it as worth doing for both reasons.
“These are the four courses of action.”

True Teachings of The Awakened One

The Noble Path
Skillful actions eventually bring good results, while unskillful ones bring bad. But best of all are the actions that lead to the ending of actions altogether.
” True Followers of the Path shown by The Awakened One, these four types of kamma have been directly realized, verified, & made known by me. Which four? There is action that is dark with dark result. There is action that is bright with bright result. There is action that is dark & bright with dark & bright result. There is action that is neither dark nor bright with neither dark nor bright result, leading to the ending of actions.
“And what is action that is dark with dark result? There is the case where a certain person fabricates an injurious bodily fabrication, fabricates an injurious verbal fabrication, fabricates an injurious mental fabrication. Having fabricated an injurious bodily fabrication, having fabricated an injurious verbal fabrication, having fabricated an injurious mental fabrication, he rearises in an injurious world. On rearising in an injurious world, he is there touched by injurious contacts. Touched by injurious contacts, he experiences feelings that are exclusively painful, like those of the beings in hell. This is called action that is dark with dark result.
“And what is action that is bright with bright result? There is the case where a certain person fabricates a non-injurious bodily fabrication … a non-injurious verbal fabrication … a non-injurious mental fabrication … He rearises in a non-injurious world … There he is touched by non-injurious contacts … He experiences feelings that are exclusively pleasant, like those of the Ever-radiant Devas. This is called action that is bright with bright result.
“And what is action that is dark & bright with dark & bright result? There is the case where a certain person fabricates a bodily fabrication that is injurious & non-injurious … a verbal fabrication that is injurious & non-injurious … a mental fabrication that is injurious & non-injurious … He rearises in an injurious & non-injurious world … There he is touched by injurious & non-injurious contacts … He experiences injurious & non-injurious feelings, pleasure mingled with pain, like those of human beings, some devas, and some beings in the lower realms. This is called action that is dark & bright with dark & bright result.
“And what is action that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of action.
“These, True Followers of the Path shown by The Awakened One, are the four types of action directly realized, verified, & made known by me.”

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10/14/18
LESSON 2776 Mon 15 Oct. 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) NOT SAME (DGBM) Structured flow of the tree of TIPITAKA in Classical English,Classical Esperanto
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LESSON 2776 Mon 15 Oct. 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
NOT SAME (DGBM)

Structured flow of the tree of TIPITAKA

in Classical English,Classical  Esperanto

https://mail.google.com/mail/u/0/ …
Tripitaka song

Structured flow of the tree of TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch …
Vinaya Piṭaka: Mahāvagga (~ 1st to 2nd century) [Extract: The evolution of
Sorting] Sutta Vibhaaga [two books that contain rules for bhikkhus
i
bhikkhunis, outlining eight kinds of crimes]

https://www.youtube.com/watch?v=eWteUSs-8m4
Important role of women in Buddhism and the rules of monks - from the MN-44

(Five nics or collections)
The Sutta Piṭaka contains the essence of the teaching of the Buddha
about the Dhamma. It contains more than ten thousand suttas. Is
divided into five collections called Nikāyas (A crowd, assembly; a
collection; a class, order, group; an association, fraternity,
congregation; a house, housing).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask a monk: the Tipitaka

https://www.youtube.com/watch …

Under Piμaka

https://www.youtube.com/watch …
DN 01 The All Net of Views of I II

Dīgha Nikāya
[dgha: long] Dīgha Nikāya collects 34 of the longest speeches
given by the Buddha. There are several tips that many of them arrive late
additions to the original corpus and questionable authenticity.

https://www.youtube.com/watch …

“Majjhima Nikaya, the speeches of the average length”

The Buddha teaches the bhikkhus seven methods for the restriction and
the abandonment of the dyes, the fundamental deficiencies that maintain slavery
to the round of birth and death.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya collects the suttas according to
Its subject in 56 subgroups called saṃyuttas. It contains more than
Three thousand speeches of varying length, but generally relatively
short

https://www.youtube.com/watch …
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalnal] The Aṅguttara Nikāya is subdivided
In eleven subgroups called nipātas, each one of them collecting speeches
which consists of enumerations of an additional factor versus that of the
previous nipta It contains thousands of suttas that are generally
short

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka
The short texts of Nikāya are considered compounds of two strata:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
and Jātaka form the old strata, while other books are late additions
and its authenticity is more questionable.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …
Tripitaka song




Vipassana Fellowship from September to December 2018 Meditation Course







Daily Practice Focus


I. Observation of Kāya
   A. Section on ānāpāna

in Classical Pali, English,




http://www.buddha-vacana.org/sutta/digha/dn22.html#1


I. Kāyānupassanā

A. Ānāpāna Pabba


Katha·ñ·ca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññ·āgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So sato·va assasati, sato·va passasati. Dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ passasāmī’ ti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati;sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.


I. Kāyānupassanā

A. Section on ānāpāna



And how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here, bhikkhus, a
bhikkhu, having gone to the forest or having gone at the root of a tree
or having gone to an empty room, sits down folding the legs crosswise,
setting kāya upright, and setting sati parimukhaṃ.
Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.

Seyyathāpi, bhikkhave, dakkho bhamakāro bhamakār·antevāsī dīghaṃ añchantodīghaṃ añchāmī’ ti pajānāti; rassaṃ añchantorassaṃ añchāmī’ ti pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ assasantodīghaṃ assasāmī’ ti pajānāti; dīghaṃ passasantodīghaṃ passasāmī’ ti pajānāti; rassaṃ assasantorassaṃ assasāmī’ ti pajānāti; rassaṃ passasantorassaṃ passasāmī’ ti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmī’ ti sikkhati;sabba-kāya-paṭisaṃvedī passasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.


Just as, bhikkhus, a skillful turner or a turner’s apprentice, making a
long turn, understands: ‘I am making a long turn’; making a short turn,
he understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’;
he
trains himself: ‘feeling the whole kāya, I will breathe in’; he trains
himself: ‘feeling the whole kāya, I will breathe out’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe in’; he trains
himself: ‘calming down the kāya-saṅkhāras, I will breathe out’.


 
Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāya internally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away of phenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells detached, and does not cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

Iti ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhatta-bahiddhā kāye kāyānupassī viharati; samudaya-dhamm·ānupassī kāyasmiṃ viharati, vaya-dhamm·ānupassī kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī kāyasmiṃ viharati;atthi kāyoti pan·assa sati paccupaṭṭhitā hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.


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Daily Practice Focus

Practice Focus

You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.


The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.


  • Week 1 and 2 - Mindfulness of Breathing (anapanasati)
  • Week 3 and 4 - Lovingkindness Meditation (metta)
  • Week 5 - Compassion Meditation (karuna)
  • Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
  • Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
  • Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)


There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.


Last modified: Friday, 13 January 2017, 12:58 pm







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comments (0)
10/13/18
LESSON 2775 Sun 14 Oct 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) DO GOOD BE MINDFUL (DGBM) All are cordially invited to participate tomorrow 14th October 2018 at 10 A. M at Nagasena Buddha Vihar, Sadashiva Nagar, Bengaluru to celebrate Dr. Ambedkars 62nd Dhamma Deeksha & Share the Merit. Buddha Jayanti & its political significance -by Dr. B.R. Ambedkar
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:06 pm


LESSON 2775  Sun 14 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

On 14-10-2018 Buddha Dhamma Parishath on the occasion of 62nd Dhamma Diksha Event of Dr B.R.Ambedkar observed.

All are cordially invited to participate tomorrow 14th October 2018 at   10 A. M at Nagasena Buddha Vihar, Sadashiva Nagar, Bengaluru to celebrate Dr. Ambedkars 62nd Dhamma  Deeksha & Share the Merit.
Buddha Jayanti & its political significance -by Dr. B.R. Ambedkar

Buddha Jayanti & its political significance -by Dr. B.R. Ambedkar



http://www.brambedkar.in/%e0%a4%b2%e0%a5%8b%e0%a4%95%e0%a4%b6%e0%a4%be%e0%a4%b9%e0%a5%80%e0%a4%9a%e0%a5%8d%e0%a4%af%e0%a4%be-%e0%a4%ac%e0%a4%9a%e0%a4%be%e0%a4%b5%e0%a4%be%e0%a4%b8%e0%a4%be%e0%a4%a0%e0%a5%80-%e0%a4%aa/




Buddha Jayanti & its political significance -by Dr. B.R. Ambedkar

Buddha Jayanti and its political significance -by Dr. Babasaheb
Ambedkar (Published in Janata in Marathi on 17th May 1941: BAWS, Vol.
20, pp. 327-335)

There is no need to tell that Indians love festivals. They spend half
of the year in festivity and religious rites. They also give great
importance to celebration of birth and death anniversaries of great
people. The celebration of Krishnajanmastami, Ramanavami and Hanuman
Jayanti are testimony to these mental attitudes of the Hindus.

It will surprise the foreigners that Indians do not celebrate the
Buddha Jayanti in the same spirit though the Indians are fond of such
celebrations. Of all the great people born in India, the status of the
Buddha is the highest. The followers of the Buddha regard Him as the
great Sun who illuminated this world. Christians, though envious they
are of the Buddha, compare Buddha with the Light of Asia. Hindus also
regard the Buddha as the tenth incarnation of Vishnu. This famous person
was buried in the memories and Indians do not remember him at all.

There are many people who will know the name of Bajirao’s harlot,
Mastani. But I guess that the numbers of people who are familiar with
the name of the Buddha are far less than this. This famous person has
been forgotten to this extent is a matter of great shame and surprise.
In this situation, it is a matter of joy that in Bengal and other
provinces the celebration of the Buddha Jayanti has been started. This
is very praiseworthy. But we think that this event has a great political
significance. Therefore in order to make people aware of this
significance we have planned to introduce people the importance of the
life and mission of the Buddha.

Before 2500 years, King Suddhodhan of Sakya clan was ruling
Kapilvastu. The name of the family was Gautama. Kapilvastu was located
in what is now called United Province. It was located between Shravasti
and Ayodhya and 50 miles east of Faizabad. Suddhodhan had two wives. One
of them was Mayadevi and another was Prajapati. After marriage of
Suddhodhan and Mayadevi, Mayadevi conceived after some days. According
to social tradition, the first delivery was to be carried out in her
maternal home and therefore her father Subuddha sent a message to his
son in law for sending Mayadevi.

Therefore Mayadevi and her sister Prajapati left for her maternal
house with retinue. On the way they halted in Lumbini forest. On that
place Mayadevi underwent labour of birth of a child and she gave birth
to a boy in that forest. After giving birth to the boy, Mayadevi died in
a very short time. The boy was nurtured by Mayadevi’s sister Prajapati.
The boy was named as Siddhartha. Later on he became famous as the
Gautama Buddha.

As he was born in warrior class and ruling family, he was provided
education according to the situation of the time. He was not only
trained in warfare but also was he well versed in the Vedas. But
Siddhartha was more inclined to the life of solitude. He was not
specially interested in enjoying the royal life. Due to fear that
Siddhartha might become a Sanyasin, Suddhodhan decided to marry
Siddhartha to confine him to family life.

And therefore he married Siddhartha to daughter of Dandapani whose
name in the father’s house was Gopi and in law’s home was Yashodhara.
Yashodhara gave a birth to a boy whose name was Rahula. In order to
provide luxuries to his son, Suddhodhan built three palaces. He made all
the arrangements so that Siddhartha could live in comfort.

One day Gautama decided to wander in the village and to see the
social situation and therefore he left palace in his chariot. Entering
the city, he saw four events. First of all he saw an old man, suffering,
hopeless, toothless, wrinkled faced, white haired, back bent like an
arrow, with a stick in hand moving with ant’s speed whispering something
inaudible and with all the body shaking uncontrollably. When he moved
forward, he was another scene. A man suffering from heavy fever,
enervated and fainted, homeless he was lying on the road. On the further
journey, he saw a dead body carried in procession by his friends and
relatives. The fourth scene he saw was that of a Sanyasin with a
pleasant and peaceful mind carrying a begging bowl. These four scenes
had a terrific impact on the Gautama’s mind. By seeing this, Gautama
understood that there is a suffering in the world. Human life is
uncertain and mortal. If it were otherwise, man would have not suffered
diseases, never became old and would have never died!!!. And the fourth
sight of a Sanyasin is the aim of the life-Gautama thought. And as this
world is full of suffering, full of diseases, full of deaths therefore
there is no meaning to this worldly life, Gautama further thought.

Caught in this thought web he returned home. Returning home he came
to know that Yashodhara delivered a boy. This is another binding
chain-Gautama thought. But his resolve of renunciation was firm in his
mind. And therefore he conveyed this resolve to his father. Not to say
that Suddhodhan tried to refrain Siddhartha from not taking this course
of action by a lot of persuasion and providing various entertaining
things. But Gautama was firm on his resolution. But he thought that he
should not go without informing his father. In order to express his
mind, he went to the palace to and told his father, “Please do not stop
me. Let your kingdom and your property be with you, O, Father! I do not
want anything.” Next day Suddhodhan called upon his ministers and
conveyed the situation. Hearing this, the ministers replied, “We will
keep an eye on him and we will not let him go.” It was not easy to
renounce home in this situation. Therefore he deferred his renunciation
that day. The next mid night he got up and told his charioteer Chhanna
and said, “I have to go, please go and bring my horse.” Chhanna refused
to take this order and requested Gautama not to go. But seeing Gautama’s
strong will, he brought Kanthaka, the horse. After a last glance at his
wife and son, Siddhartha left Kapilvastu on Kanthaka’s back.

After renunciation, Gautama became disciple of two teachers to
understand why there is suffering in the world. First of all he became
disciple of Alara Kalam and after that that of Uddaka Ramaputta. In this
way, he spent seven years in their company. But their teaching could
not satisfy Gautama. Therefore he left them and went to Uruvela in the
Magadha Kingdom ( Uruvela is now known as Bodhgaya). Like him there were
five persons who renounced family and now were taking refuge in the
forest. With them the Buddha started austerity to the severe extent.

After leading hard ascetic life for six years, his body became thin
and he had no energy to walk. One day when he was returning from the
Falgu river after bath, he fainted on the way. There was a cowman
residing nearby. His elder daughter Sujata saw Siddhartha fainted and
offered him rice milk from her house. After coming to conscious, Gautama
realized that ascetic life will not lead to the solution to the problem
of suffering in the world. As Gautama took food, his five companions
thought that the he is a fallen man now from the path and therefore they
deserted him and in that Buddhagaya, Buddha remained solitary.

One night beneath one tree while seated Gautama realized the cause of
suffering in the world and also way to end the suffering in the world.
He saw that human beings are treading two paths. One is that of sensual
pleasures and other is that of self mortification. Buddha saw that these
two paths are wrongs and they will not end suffering in this world. Due
to this vision, Gautama became enlightened and was therefore called the
“enlightened one”. After that he became famous as the Buddha and that
tree became famous as a Bodhi tree all over the world.

Due to result of this new vision, Buddha left the path of self
mortification. He did not enter in the family life again. But he
returned back to the society and for the welfare of the society started
preaching the Dhamma. He himself went across the length and breadth of
India and taught his Dhamma to all without distinction. He taught the
Dhamma for 40 years. At the end, when he was propagating his Dhamma he
arrived at Pava. In that village lived an ironsmith known as Chuda.
Chuda invited Buddha for a lunch and Buddha could not digest the food
and fell sick. In that sickness, the Buddha went to Kusinara village and
died.

The Buddha was born in 563 BC as a prince and died in 483 BC as a founder of religion.

Mission of the Buddha

What are the fundamental teachings of the Buddha Dhamma? What did he
accomplish? Without understanding these questions, importance of the
Buddha can not be understood. However the detailed explanation is not
possible due to constraint of space; but it is not true that the
Buddha’s mission can not be explained in the brief. During the time of
the Buddha, the Brahmanism has three pillars. The first pillar was
infallibility of the Vedas, sacrifice was the second and the third
pillar was Chaturvarna dharma. Whatever is written in the Vedas is
infallible whether it is intellectually valid or not. Buddha was against
accepting that the Vedas are infallible and he considered it as the
first fetter. Instead of believing in the infallibility of the Vedas,
Buddha’s position was that the truth has to be accepted on intellectual
basis. In the Brahmanism, the stress was on attaining the God. Without
making sacrifices the God can not be attained and therefore sacrifice
was the considered as the religion. Even before the Brahmans used to
sacrifice human beings and the flesh of the human being was to be
consumed by the organizers. This norm did not exist at the time of the
Buddha however the system of animal sacrifice existed. Whoever has read
the literature of that period will know that the ancestors of the
Brahmans killed innumerable cows in sacrifices. One is forced to think
after reading this literature that the number of cows killed by the
Brahmans far outnumber the cows killed by the Muslims. The Buddha
attacked the belief of infallibility of the Vedas and in the same force
attacked the custom of sacrifices. One can say that Buddha’s position in
this regard was revolutionary. Buddha advocated that there is no
connection between the religion and attainment of God. The purpose of
the religion was related to human’s behaviour with another human. This
was the Buddha’s position. Buddha thought that attainment of the god is
not concern of the religion. On one hand, strive for attainment of god
and on another treat the neighbors with the contempt is the antithesis
of the religion. Buddha attacked the third pillar of Brahmanism that is
Chaturvarna Dharma vehemently. The essence of Brahmanism lies in the
Dharma of Chaturvarna. The concept of caste based on superiority or
inferiority of the birth is responsible for this belief in Chaturvarna
Dharma. In Brahmanism the lowered caste and the women do not have a
respectable position, they do not have means of livelihood and they do
not own anything and therefore these two classes are not free. This is
their condition when they are alive. This same condition will follow
them after their death. In Brahmanism there is no freedom even after
death for these two classes. According to tenets of Brahmanism only
those who can become Sanyasin can be free and these two classes (lowered
castes and women) were denied right to become a Sanyasin. Buddha did
not accept this unjust position. Buddha was opposed to the concept that
even if the Brahman is fallen he is worthy of worship by the three
worlds. Buddha wanted to remove this wrong propaganda. Buddha was the
greatest proponent of the social equality and like of him can not be
found elsewhere. There was no freedom for the women in Brahmanism,
Buddha opened the gates of freedom for them. Even for the lowered caste,
the Buddha accepted them as monks in his Sangha. Buddha not only
advocated the principle of social equality, but also made efforts to
make it possible. He not only made the women and lowered caste the
members of his order, but also made other lowered castes the members of
his order.

The above explanation is not sufficient; however it is useful for
readers to understand what the Buddha did for this country. The
principles of Buddhism were beneficial and very bright and it led to
huge spread of Buddha Dhamma all over the world. In south, it spread to
Sri Lanka and many islands in the Pacific Ocean. In the east, it went to
Burma, Assam, Thailand, China and Japan. In the north, it went to
Tibet, Nepal and Turkstan. Buddha Dhamma also went to Afghanistan. No
religion spread to this extent. There is another specialty of the Buddha
Dhamma. Not every religion spread due to its values and ideas. Islam
grew on the basis of wars. Christianity grew on the basis of law. Only
Buddhism spread with its values and ideas. It did not need the support
of sword or force of law. Buddha never forced people to follow his
teaching. People forced themselves to follow his teachings.

Despite of this, the question arises as to why Indians forgot the
Buddha Dhamma. Buddhism is still living outside India. There are many
Buddhists in the world. However in India Buddhism was killed. Due to
space constraint, the detailed reasons can not be enumerated. However it
is important to discuss in brief. The time can not forget the Buddha.
Buddha is eternal, deathless and timeless. How will his name vanish from
this world? China did not forget the Buddha. Japan did not. Burma did
not. Only India forgot the Buddha. It is clear that time is not
responsible for this, but the enemies of the Buddha are responsible for
this situation. Brahmans were the enemies of the Buddha. It is not true
that Brahmans were only opposed to the Buddha. They also opposed
Mahavir, the founder of Jainism. But the way the Buddha attacked
Brahmanism, Mahavir did not. The reason is that the Buddha was the
greatest opponent of Chaturvarna Dharma, Mahavir was not. Brahmans were
not very concerned about the Buddha’s attack on the Vedas or sacrifices.
But they had a different view on Chaturvarna Dharma. If Chaturvarna is
eradicated, Brahmanism will be eradicated. Brahmans knew this. In fact,
they considered Chaturvarna dharma as their breath. The attack on the
Chaturvarna dharma was therefore attack on the Brahmans. One can say
that the Buddha’s movement was the anti-Brahman movement of that time
and the Buddha was the leader of that movement. The Brahmans conspired
to destroy the Buddha and His Dhamma by all means. They left their vedic
gods and made warrior gods as their own gods. Brahmans started worship
Rama, the way the Brahmans worship Jedhe (Jedhe was a leader of non
Brahman movement) these days. With one god they could not satisfy, they
started supporting another warrior class god, Krishna. Now that Brahmans
started worshipping our gods, thinking thus, the non Brahmans thought
that there is no point in continuing fight against them. Thus the
Buddha’s movement against Brahmans was weakened. The Brahmans started
advocating that though the Buddha is yours, we accept him as the
reincarnation of Vishnu. People became happy. Now that the Brahmans
accept the Buddha as the tenth reincarnation of Vishnu the matter is
over. Now what is the point of fighting? On one hand the Brahmans tried
to pacify the non Bramhans and on the other hand they started imitating
the Buddha Dhamma and started misguiding people that Brahmanism and
Buddhism are the same. The Buddhists built the Vihars. Vihars are the
signs of burning fire of Buddhism for the Buddhists. The Brahmans
started constructing their temples next to the Buddhist Vihars. With
this outer change people forgot making differentiation between Buddhism
and Brahmanism. And at the end when the Muslims invaded India and
destroyed the Vihars, the monks fled to other countries in their absence
the Brahmans started destroying Buddhism and started addressing the
Buddhist caves as Pandav leni and broke the images of the Buddha and
converted them into phallus of Shiva.

It is understandable that the Brahmans opposed Buddhism as it was
their main opponent. How would they entertain a thought of celebrating
Buddha Jayanti? However the non Brahmans should not have forgotten the
great man who tried to liberate them from the clutches of blind faith,
who tried to liberate them from the slavery of magical spells, who tried
to bring them on humanistic way, who tried to make them humans, who
gave up his royal life for their welfare, who fought for their self
respect, who made this country glorious by his deeds. It is great pity
that the non Brahmans forgot such a great man. They should have kept the
Buddha’s memory alive.

We do not want to tell that this is the only reason the Indians
should celebrate the Buddha Jayanti. Our reason is different than the
above stated reasons and it is a very solid reason. The educated class
amongst the Hindus desire to establish democracy in politics based on
Hindu culture and for the Hindus. They are striving for this. We pity on
the intellect of such people. The people who want to establish
democracy in this country might be stupid or cunning. But this stupidity
and cunningness can not last long. Faced with experiences, it will be
clear that Brahmanism and democracy are two opposite things. For the
establishment of democracy there is a need to eradicate Chaturvarna
Dharma. In order to kill the germs of Chaturvarna there is no medicine
powerful than the Buddha Dhamma. Therefore we think that in order to
purify lifeblood of politics all Hindus should celebrate Buddha Jayanti.
It is important and in their benefit.

Politically India is like a sick man. When we remember India, we
imagine a picture of a man whose belly is big, his hands and feet
reduced to mere bones, face paled, eyes deeply buried in the socket and a
skeleton. He has no power to run the democracy but he has a great
desire to run it. In order to satisfy this desire, power is important.
This power can not be achieved without medicine. But what use is the
medicine! Every one knows that in order to take medicine, it is
necessary to clear the stomach. All the impure elements should be
removed. Without this the medicine will have no effect. The stomach of
Hindus is not clean. The filth of Brahmanism is stored in their stomach
for a long time. The doctor who can wash this filth will help in
establishing democracy in India. That doctor undoubtedly is the Buddha.
The lifeblood of Hindus can not be purified by celebrating Rama Jayanti,
or Krishna Jayanti or Gandhi Jayanti. Rama, Krishna and Gandhi are the
worshippers of the Brahmanism. They are useless in the establishment of
democracy. The Buddha can only help in establishing democracy. Therefore
it is important to remember the Buddha and take his medicine for
cleansing the political and social lifeblood of the Hindus. Therefore we
think that people should chant this greatest mantra for establishment
of democracy:

Buddham Saranam Gacchaami!
Dhammam Saranam Gacchaami!!
Sangham Saranam Gacchami!!!


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http://roundtableindia.co.in/index.php?option=com_content&view=article&id=1150:why-dhamma-chakra-parivartan-deen-on-14-oct-reasons-a-celebration&catid=94:history&Itemid=65

Wishing
you all on the occasion of Dhamma Chakra Parivartan Deen - 14 Oct in
the remembrance of Sunday 14 Oct 1956. Keep Rising, Keep Growing and
Keep moving Babasaheb’s mission ahead and ahead till all our downtrodden
brothers and sisters secure their human rights.
Some of the facts
which many people wanted to know. [ I had concluded the same points
during the discussion of this issue on oct 2004 at BC and other yahoo
forums ]

1. Dr. Babasaheb has started celebrating Buddha Jayanti
since 1950 but never ever said anything about “Ashoka &
VijayaDashmi” .

2. Dr. Babasaheb has written volumes of
literature ( published/un- published ) but never ever mentioned anything
about “Ashoka VijayaDashmi” .

3. Dr. Babasaheb has declared
officially on Sept 23rd, 1956 to all Janata that he is going to take
Buddhism on Sunday 14th Oct 1956. He has given interview to PTI ( Press
Trust of India ) on 23rd Sept saying…On “Dasara” day he is going to
embrace Buddhism. It is to be noted that Babasaheb has said “Dasara”
word but not “Ashok VijayaDashmi” .

4. Babasaheb initially
decided to take Buddhism on Buddha Jayanti which comes in month of May
every year and that year(1956) 2500 was getting completed.  Due to
unavoidable circumstances and insistence of Nagpur group, the place has
been shifted to Nagpur and the committee decided to hold program in such
a way that MAXIMUM people should come for the same.
So being chosen
as a Sunday it was not guaranteeing that everyone will get holiday on
this. Because , during that time frame many of our people used to work
in MILLS and in farms. When the organizing team learned that, on Dasara
all the mills and other private firms are going to be closed, they
decided to choose that day as Schools, Colleges, Government, Private
firms will be closed. This will ensure that MAXIMUM people can attend
this function.

5. Babasaheb has given speech on Oct 15, 1956
around 2 hours. I believe any one can say 2 hours is big enough to think
and talk about anything he wanted to say to his people. He has
explained the importance of choosing Nagpur but has not said any single
word about “ASHOKA” nor “VIJAYDASHMI” . Any logical person could think
rationally that, Babasaheb is known to be master of HISTORY and how can
he forget to give any little importance of “ASHOKA” and “VIJAYADASHMI”
if at all it is TRUE ???
But, WE don’t see any references of this
two words in his entire speech where as he has spent more than 5 minutes
for giving importance of choosing “Nagpur” as a place for this
historical conversion.

6. On 16th Oct 1956, he went ahead and
executed similar program at Chandrapur. But again what we found - “No
where he has mentioned about “ASHOKA” and “VIJAYADASMI” .

7. On
26/27 Oct 1956, “Prabuddha Bharat” newspaper published “Deeksha
Visheshank” a special supplement on Oct 14, 1956 function and Babasaheb
was alive that time. This special supplement is full of all the
pictures, points, minute-to-minute information what happened-how it
happened-what has talked etc…everything. …in number of pages. BUT,
still this special supplement also doesn’t talk about these  “ASHOKA”
and “VIJAYADASMI” two words….

8. Babasaheb was alive for 52
days after this historical conversion and no where we found any point
about these two words “ASHOKA” and “VIJAYADASMI” .

I hope, above
points are substantial enough to deny any correlation of “ASHOKA”,
“VIJAYDASMI” with Babasaheb’s historical conversion day.

What happened after Babasaheb ?

9.
Babasaheb has created structure of RPI and second level of our then
leaders including Dadasaheb Gaikwad, B. C. Kamble, Rajabhawoo
Khobragade, Babu Haridas Awale etc..arranged 4 days conference on
1-2-3-4 oct 1957 at DeekshaBhoomi.

10. Somehow these then
leaders formed RPI on 3rd Oct 1957 [ That time Dasara Came on that day ]
and celebrated it. Many people where gathered during that event. As all
of us knows that everyone lean towards political party to gain many
things…huge of people were present during that conference and it turns
to be DCPD celebration. But all though, Adv. Babu Haridas Awale, B. C.
Kamble and Mr. Wamanrao Godbole ( Chief of the Organizing committee of
that historical conversion function ) gathered on 14th Oct 1957. This
should be noted correctly.

11. Other leaders who went ahead and
joined congress followed Bramhnical  calender and obey their thoughts
and sometimes even get confused when they see two dates for “Dasara” in
different calenders.

12. Babasaheb has written preface to “The
Essence of Buddhism” by P. Narasu [ Tamilnadu ]. This book contents says
2500 years completed to Buddha’s Mahaparinirvana on Mid night of 13 [
Talking about B.C. ] . According to 1956 [ A.C.] Mid night of 13 means
morning of 14 Oct 1956. [ This explanation - denies the fact that
Buddha’s birth, Enlightenment and Mahaparinirvana has happened on SAME
day. But as per the international standard the way International people
follow 25th December every year for Yeshu, on full moon basis
International Buddhist people follow month of May to do the same. ]

13.
As Babasaheb Mahaparinirvana happened exactly after 52 days - 6th Dec
1956, we have to stick with the calender dates. Otherwise we might need
to calculate his Mahaparinirvana every year from the day Dasara comes.

14.
Going into the history “unnecessary” and wasting time is all what our
people have done so far, otherwise Baba’s MOVEMENT could have been
better shape and we all could have lived happily.

15. Last but
not the least, if someone wants to disagree with my above analogy then I
would ask them to prepare your own “Buddhist” Calender and declare
dates rather than following “Hindu panchang - Kalnirnay etc…”. Lets
follow 22 vows given by Babasaheb and pay tribute to this GREAT LEADER
by becoming his true follower.

http://www.brambedkar.in/22-vows/

22 vows of Ambedkar

On 14th October 1956 Dr B. R. Ambedkar accepted Buddhism along
with his 5 Lacs follower in the holy land of Nagpur. He has given basic
22 vows, rules to his followers to observe strictly.

The 22 vows are:

  1. I shall have no faith in Brahma, Vishnu and Mahesh nor shall I worship them.

  2. I shall have no faith in Rama and Krishna who are believed to be incarnation of God nor shall I worship them.

  3. I shall have no faith in ‘Gauri’, Ganapati and other gods and goddesses of Hindus nor shall I worship them.

  4. I do not believe in the incarnation of God.

  5. I do not and shall not believe that Lord Buddha was the incarnation
    of Vishnu. I believe this to be sheer madness and false propaganda.

  6. I shall not perform ‘Shraddha’ nor shall I give ‘pind-dan’.

  7. I shall not act in a manner violating the principles and teachings of the Buddha.

  8. I shall not allow any ceremonies to be performed by Brahmins.

  9. I shall believe in the equality of man.

  10. I shall endeavour to establish equality.

  11. I shall follow the ‘noble eightfold path’ of the Buddha.

  12. I shall follow the ‘paramitas’ prescribed by the Buddha.

  13. I shall have compassion and loving kindness for all living beings and protect them.

  14. I shall not steal.

  15. I shall not tell lies.

  16. I shall not commit carnal sins.

  17. I shall not take intoxicants like liquor, drugs etc.

  18. I shall endeavour to follow the noble eightfold path and practise compassion and loving kindness in every day life.

  19. I renounce Hinduism which is harmful for humanity and impedes the
    advancement and development of humanity because it is based on
    inequality, and adopt Buddhism as my religion.

  20. I firmly believe the Dhamma of the Buddha is the only true religion.

  21. I believe that I am having a re-birth.

  22. I solemnly declare and affirm that I shall hereafter lead my life
    according to the principles and teachings of the Buddha and his Dhamma.


Buddha Vacana Quotes

Buddha Vacana Quotes
Buddha Vacana Quotes

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LESSON 2774 Sat 13 Oct 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) DO GOOD BE MINDFUL (DGBM) Vipassana Fellowship from September to December 2018 Meditation Course Daily Practice Focus I. Observation of Kāya A. Section on ānāpāna In Clssical Pali, English, 93) Classical Tamil-செம்மொழி தமிழ், 94) Classical Telugu- క్లాసికల్ తెలుగు
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Posted by: site admin @ 3:18 am


LESSON 2774  Sat 13 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)



Vipassana Fellowship from September to December 2018 Meditation Course








Daily Practice Focus

ssical Pali, English, 93) Classical Tamil-செம்மொழி தமிழ்,
94) Classical Telugu- క్లాసికల్ తెలుగు

sarvajan.ambedkar.org/blog_admin/wp-admin/post.php


Daily Practice Focus

Practice Focus

You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.


The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.


  • Week 1 and 2 - Mindfulness of Breathing (anapanasati)
  • Week 3 and 4 - Lovingkindness Meditation (metta)
  • Week 5 - Compassion Meditation (karuna)
  • Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
  • Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
  • Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)


There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.


Last modified: Friday, 13 January 2017, 12:58 pm

http://www.buddha-vacana.org/sutta/digha/dn22.html




Uddesa
Evaṃ me sutaṃ:

I. Kāyānupassanā

A. Ānāpāna Pabba

Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mūla-gato vā suññ’āgāra-gato vā nisīdati pallaṅkaṃ
ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So
sato’va assasati, sato’va passasati. Dīghaṃ vā assasanto ‘dīghaṃ
assasāmī’ ti pajānāti; dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti
pajānāti; rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti; rassaṃ vā
passasanto ‘rassaṃ passasāmī’ ti pajānāti; ’sabba-kāya-paṭisaṃvedī
assasissāmī’ ti sikkhati; ’sabba-kāya-paṭisaṃvedī passasissāmī’ ti
sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmī’ ti sikkhati;
‘passambhayaṃ kāya-saṅkhāraṃ passasissāmī’ ti sikkhati.

Introduction


I. Observation of Kāya
   A. Section on ānāpāna

Thus have I heard:

On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:


– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said:


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of Nibbāna, that is to say the four satipaṭṭhānas.


Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.



youtube.com


93) Classical Tamil
93) செம்மொழி தமிழ்

2267 Sat 24 ஜூன் 2017 பாடம்

 I. காயணுப்பாசன  A ஆனாபான

மற்றும்
எப்படி,பிக்குக்களுக்களே,kāya in kāya (உடலில் உடலை கவனித்து வசிக்கிரார்?
இங்கு பிக்குக்களுக்களா,ஒரு பிக்கு,காட்டுக்குச் சென்றோ அல்லது
மரத்தடிக்குச் சென்றோ அல்லது காலி அறைகுச் சென்றோ,காலை குறுக்காக
கீழ்நோக்கி மடித்துக்கொண்டு அமர்கிரார்,உடலை செங்குத்தாக
சரிசெய்துக்கொண்டு,மற்றும் sati parimukhaṃ. மூச்சு உள்ளே அல்லது வெளியே
சரிசெய்துக்கொள்கிரார்.  sato இவ்வாறு கவனமான மூச்சு உள்ளே அல்லது வெளியே
செலுத்துகிரார். மூச்சு நீண்டதாக உள்ளே செலுத்தும்போது: நான் நீண்டதாக
உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு நீண்டதாக வெளியே
செலுத்தும்போது: நான் நீண்டதாக வெளியே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான் குறைவாக உள்ளே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே செலுத்தும்போது:நான்
குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர் தானே
பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:முழு
kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:  kāya-saṅkhāras
உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை உள்ளே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை வெளியே
செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:

சம்மதம்படி,பிக்குக்களுக்களே,திறமை
கடைசல்காரர் அல்லது கடைசல்காரின் தொழில் பழகுநர், ஒரு நீளமான சுழற்றுதல்
உருவாக்குதல் குறிப்பறிது: ‘நான் நீளமான சுழற்றுதல் உருவாக்குகிறேன்’;ஒரு
குறைவான சுழற்றுதல் உருவாக்குதல் குறிப்பறிது: ‘நான் குறைவான சுழற்றுதல்
உருவாக்குகிறேன்’;அவ்வழி,பிக்குக்களுக்களே,ஒரு பிக்கு,மூச்சு நீண்டதாக
உள்ளே செலுத்தும்போது: நான் நீண்டதாக உள்ளே செலுத்துககின்றேன் என
அறிகிரார்.மூச்சு நீண்டதாக வெளியே  செலுத்தும்போது: நான் நீண்டதாக வெளியே
செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக உள்ளே செலுத்தும்போது: நான்
குறைவாக உள்ளே செலுத்துககின்றேன் என அறிகிரார்.மூச்சு குறைவாக வெளியே
செலுத்தும்போது:நான் குறைவாக வெளியே செலுத்துககின்றேன் என அறிகிரார்.அவர்
தானே பயிற்சித்துகொள்கிரார்: முழு  kāya உடலை/காயாவையும்
கூருணர்ச்சியுடன்,நான் மூச்சை உள்ளே செலுத்துககின்றேன்:அவர் தானே
பயிற்சித்துகொள்கிரார்:முழு  kāya உடலை/காயாவையும் கூருணர்ச்சியுடன்,நான்
மூச்சை வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:
kāya-saṅkhāras உடல்/காயா இச்சாசத்தியை அமைதி உண்டாக்கொண்டு.நான் மூச்சை
உள்ளே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:,நான் மூச்சை
வெளியே செலுத்துககின்றேன்:அவர் தானே பயிற்சித்துகொள்கிரார்:

இவ்வாறு அவர்
kāya in kāya உடல்/காயத்தை காயதுக்குள் கண்காணி வாசம் செய்கிரார், அல்லது
காயத்தை காயதுக்கு வெளியே கண்காணி வாசம் செய்கிரார், அல்லது காயத்தை
காயதுக்கு உள்ளே மற்றும் வெளியே கண்காணி வாசம் செய்கிரார்;புலன்களால்
உணரத்தக்க எழுச்சி கண்காணி வாசம் செய்கிரார், மற்றும் புலன்களால்
உணரத்தக்கதை கடந்துசெல்லுவதை கண்காணித்து வாசம் செய்கிரார்; இல்லாவிடில்
எச்சரிக்கையாயிருக்கிற உணர் உடனிருக்கிறதை,சும்மா வெறும் ஓர்அளவு ஞானம்
மற்றும் ஓர்அளவு paṭissati என எண்ணி பற்றறு வாசம் செய்கிரார்.

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[11:58 AM, 6/24/2017] +91 94492 60443: https://www.youtube.com/watch?v=sT7uOurAStc
Deep Breathing (Tamil)
Deep Breathing (Tamil)
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Meditation in tamil
Meditation in tamil
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https://www.youtube.com/watch?v=VGHnKpGikuk
Guided Meditation for Beginners in Telugu

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94) Classical Telugu
94) క్లాసికల్ తెలుగు

2267 Sat 24 జూన్ 2017 లెసన్

I. క్యాయనపస్సనా A. సెక్షన్ ఆన్ యానానా

మరియు
బిఘు గయాలో గియాను చూడటం ఎలా? ఇక్కడ,
బైకులు, ఒక bighook, అడవి వెళ్లిన లేదా వెళ్ళింది
ఒక చెట్టు యొక్క మూలాల భాగాన కూర్చుని లేదా ఖాళీ గదిలోకి వెళ్లండి
వ్యతిరేక దిశలో కాళ్ళు సెట్, లింబ్ వరకు నిలబడి డౌన్ కూర్చుని. బీయింగ్
అతను శ్వాస పీల్చుకుంటాడు, అందువలన అతను బిగ్గరగా శ్వాస. శ్వాస
చాలాకాలం అతను అర్థం చేసుకున్నాడు: ‘నేను ఎక్కువ కాలం శ్వాస చేస్తున్నాను. అతను సుదీర్ఘకాలం శ్వాస తీసుకున్నాడు
‘నేను చాలాకాలం ఊపిరి’; అతను శ్వాస
నేను అర్థం: ‘నేను ఊపిరి’; అతను శ్వాస
అతను అర్థం: ‘నేను క్లుప్తంగా ఊపిరి’; అతను తనని తాను నిర్మిస్తాడు: ‘నేను భావిస్తున్నాను
పూర్తి గయా, నేను శ్వాస చేస్తున్నాను ‘; అతను స్వయంగా శిక్షణ ఇస్తుంది: ‘పూర్తి భావం
గయా, నేను బ్రీత్ చేస్తాను ‘; అతను తనకు శిక్షణ ఇస్తాడు: ‘నిశ్శబ్దంగా ఉండండి
గయా-సాగరస్, నేను శ్వాస చేస్తున్నాను ‘; అతను తనకు శిక్షణ ఇస్తాడు: ‘నిశ్శబ్దంగా ఉండండి
ఎపిక్ చక్రాలు, నేను ఊపిరి.

జస్ట్
Piccas, ఒక ప్రతిభావంతులైన టర్నర్ లేదా ఒక టర్నర్ కోచ్, ఒక కాలం
తిరగండి, నేను అర్థం చేసుకున్నాను: ‘నేను సుదీర్ఘ మలుపు చేస్తాను’; ఒక చిన్న మలుపు, అతను చెప్పాడు
అతను అర్థం: ‘నేను చిన్న మలుపు చేస్తాను’; అదే విధంగా, బిఘాస్, a
సుదీర్ఘకాలం శ్వాసను ఎదుర్కొంటున్న బిక్హూక్, ‘నేను చాలాకాలం ఊపిరి;
అతను సుదీర్ఘకాలం శ్వాస తీసుకున్నాడు: ‘నేను చాలాకాలం ఊపిరి పీల్చుకుంటాను. శ్వాసకోశ
కొంతకాలం అతను అర్థం: ‘నేను కొంతకాలం ఊపిరి’; చిన్నది బ్రీత్
అతను అర్థం: ‘నేను క్లుప్తంగా ఊపిరి’; అతను తనకు శిక్షణ ఇస్తాడు: ‘నేను భావిస్తున్నాను
పూర్తి గయా, నేను శ్వాస చేస్తున్నాను ‘; అతను తనని తాను నిర్మిస్తాడు: ‘నేను భావిస్తున్నాను
పూర్తి గయా, నేను బ్రీత్ చేస్తాను ‘; అతను తనకు శిక్షణ ఇస్తాడు: ‘నిశ్శబ్దంగా ఉండండి
గయా-సాగరస్, నేను శ్వాస చేస్తున్నాను ‘; అతను తనకు శిక్షణ ఇస్తాడు: ‘నిశ్శబ్దంగా ఉండండి
ఎపిక్ చక్రాలు, నేను ఊపిరి.

అందువలన అతను గయాలో గడిని చూస్తున్నాడు,
లేదా అతను గయాలో గయా వద్ద చూడటం లేదా చూడటం ఉంది
కాయ లో కయా మరియు బాహ్య; అతను సమాధియను చూస్తున్నాడు
ఇతిహాసం లో ఈవెంట్స్, లేదా అతను అనుమతి ప్రయాణిస్తున్న లేకుండా నివసిస్తున్నారు
ఇతిహాసం లో ఈవెంట్స్, లేదా అతను మభ్యపెట్టడం మరియు పాస్లు గుండా వెళుతుంది
పురాణ లో ఈవెంట్స్; లేకపోతే, [గ్రహించండి:] “ఇది సరైందే!” క్రీప్స్
అతనికి మాత్రమే, అతను మాత్రమే ñāṇa మరియు mere paṭissati
స్ప్లిట్ మరియు ప్రపంచంలో ఏదైనా ఇష్టం లేదు. అందువలన,
బిఘు గయా వద్ద గియాని చూడటం బిఘుస్.

https://www.youtube.com/watch?v=yUKejqQyY14
MEDITATION | SHORT FILM | ANAPANASATI

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10/12/18
LESSON 2774 Sat 13 Oct 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) DO GOOD BE MINDFUL (DGBM) Structured Tree Flow of TIPITAKA in Classical English,Classical Danish-Klassisk dansk, Classical Dutch-Klassiek Nederlands Vipassana Fellowship September to December 2018 Meditation Course
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 8:50 pm

LESSON 2774  Sat 13 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

Structured Tree Flow of  TIPITAKA

in Classical English,Classical  Danish-Klassisk dansk,
Classical  Dutch-Klassiek Nederlands

 

Vipassana Fellowship from September to December 2018 Meditation Course

https://mail.google.com/mail/u/0/…
Tripitaka Song

Structured Tree Flow of TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of
Ordination]Sutta Vibhaaga [two books containing rules for the bhikkhus
and
bhikkhunis, outlining eight classes of offences]

https://www.youtube.com/watch?v=eWteUSs-8m4
Important Role of Women in Buddhism and Monks Rules -From MN-44

(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask A Monk: The Tipitaka

https://www.youtube.com/watch

Sutta Piμaka

https://www.youtube.com/watch
DN 01 The All embracing Net of Views I II

Dīgha Nikāya
[dīgha:long] The Dīgha Nikāya gathers 34 of the longest discourses
given by the Buddha. There are various hints that many of them are late
additions to the original corpus and of questionable authenticity.

https://www.youtube.com/watch

“The Majjhima Nikaya, the Middle Length Discourses”


The Buddha teaches the bhikkhus seven methods for restraining and
abandoning the taints, the fundamental defilements that maintain bondage
to the round of birth and death.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas according to
their subject in 56 sub-groups called saṃyuttas. It contains more than
three thousand discourses of variable length, but generally relatively
short.

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized
in eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka
Nikāya short texts and is considered as been composed of two stratas:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
and Jātaka form the ancient strata, while other books are late additions
and their authenticity is more questionable.

Classical  Danish

Klassisk dansk

https://www.youtube.com/results…
Fini Henriques - Children’s Trio in G Major for Violin, Cello & Piano, Op.31
Classical Music goturhjem2
Published on Dec 28, 2011
Børne Trio in G Major for Violin, Cello & Piano, Op.31

Tre Musici

Ulrikke Høst-Madsen, cello.

John Damgaard, piano.

Elisabeth Zeuthen, violin.


Henriques composed the Børne Trio (Danish for Children’s Trio) was
composed in 1900. Although, the composer titled it children’s trio, if
children are to play, they would have to be rather accomplished players.
Although the trio presents no great technical difficulties and is
written in a mid rather than late romantic style, its beautiful thematic
material raises it to the level, deserving of concert hall performance,
especially for amateurs seeking a very effective work. The trio opens
with a charming Moderato. The middle movement, Andantino-allegro vivo,
combines a slow movement and a scherzo. An exciting finale, Allegro con
fuoco, brings this appealing work to a close.

Fini Henriques
(1867-1940) was born in Copenhagen. He studied the violin and piano in
his youth was considered a child prodigy on both instruments. He
initially concentrated on violin, first studying at the Royal Danish
Conservatory with Valdemar Tofft, a student of Louis Spohr. However, he
also took composition lessons from Johan Svendsen. He concluded his
studies at the Berlin Hochschule, with Joseph Joachim for violin and
Woldemar Bargiel for composition.

Klassisk dansk

LESSON 2774 lør 13 okt. 2018
PRAKSIS BUDDHA VACANA FOR FRED (PBVP)
IKKE SAMME (DGBM)

Struktureret strøm af træet af TIPITAKA

https://mail.google.com/mail/u/0/
Tripitaka sang

Struktureret strøm af træet af TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1. til 2. århundrede) [Uddrag: Evolutionen af
Sortering] Sutta Vibhaaga [to bøger, der indeholder regler for bhikkhus
jeg
bhikkhunis, der beskriver otte former for forbrydelser]

https://www.youtube.com/watch?v=eWteUSs-8m4
Kvinders vigtige rolle i buddhismen og reglerne for munke - fra MN-44

(Fem nics eller samlinger)
Sutta Piṭaka indeholder essensen af ​​Buddhas undervisning
om Dhamma. Den indeholder mere end ti tusinde suttas. Er
opdelt i fem samlinger kaldet Nikāyas (En skare, forsamling;
kollektion; en klasse, rækkefølge, gruppe; en forening, broderskab,
menighed; et hus, bolig).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Spørg en munk: Tipitaka

https://www.youtube.com/watch

Under Piμaka

https://www.youtube.com/watch
DN 01 Det samlede antal visninger af jeg II

Dīgha Nikāya
[dgha: long] Dīgha Nikāya indsamler 34 af de længste taler
givet af Buddha. Der er flere tip, at mange af dem ankommer sent
tilføjelser til den oprindelige korpus og tvivlsom ægthed.

https://www.youtube.com/watch

“Majjhima Nikaya, talerne om den gennemsnitlige længde”

Buddha lærer bhikkhus syv metoder til begrænsning og
bortfaldet af farvestofferne, de grundlæggende mangler, der opretholder slaveri
til fødsels- og dødsrunden.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] Saṃyutta Nikāya samler suttas i henhold til
Dets emne i 56 undergrupper kaldes saṃyuttas. Den indeholder mere end
Tre tusinde taler af forskellig længde, men generelt relativt
kort

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalnal] Aṅguttara Nikāya er opdelt
I elleve undergrupper kaldes nipātas, hver og en af ​​dem indsamler taler
som består af opgørelser af en yderligere faktor i forhold til den af
forrige nipta Det indeholder tusindvis af suttas som er generelt
kort

Khuddaka Nikāya
[khuddha: kort, lille] The Khuddhaka
Kortfattede tekster af Nikāya betragtes som forbindelser af to lag:
Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragatha-Therigatha
og Jātaka danner de gamle lag, mens andre bøger er sene tilføjelser
og dens ægthed er mere tvivlsom.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Tripitaka sang


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Classical  DutchKlassiek Nederlands

https://www.youtube.com/watch?v=MWgQXlSQ7Dk&pbjreload=10
2 Hours Bach Violin Concertos | Classical Baroque Music | Focus Reading Studying

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Published on Nov 30, 2017

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Violin Concerto in A minor, BWV 1041
00:00:00 Allegro moderato
00:03:46 Andante
00:09:26 Allegro assai

Violin Concerto in E major, BWV 1042
00:12:56 Allegro
00:20:47 Adagio
00:26:38 Allegro assai

Double Violin Concerto in D minor, BWV 1043
00:29:16 Vivace
00:32:59 Largo, ma non tanto
00:39:19 Allegro

Concerto for 3 Violins and Strings in D major, BWV 1064r
00:43:55 Adagio
00:50:30 Allegro
00:56:07 Allegro

Violin Concerto G minor, BWV 1056r
01:00:42 Allegro
01:04:23 Largo
01:06:58 Presto

Concerto for Violin and Oboe in C minor, BWV 1060r
01:10:06 Allegro
01:14:52 Adagio/ Largo
01:19:31 Allegro

Violin Concerto in D minor BWV 1052a
01:23:03 Allegro
01:31:03 Adagio
01:37:31 Allegro

Concerto for Flute, Violin, Harpsichord and Strings in A minor, BWV 1044
01:45:32 Allegro
01:53:51 Adagio ma non tanto e dolce
01:59:44 Tempo di Allabreve

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https://course.org/campus/course/view.php?id=3


September 2018 Meditation Course


Weekly outline

  • This week

    13 October - 19 October

    This week we begin to explore the first of the Sublime Abode practices -
    Mettā or Lovingkindness Meditation. If you are able to meditate for
    more than one sitting each day, please work with Mettā in one session
    and Mindfulness of Breathing in the other.

    • Sunday - Mettā: Lovingkindness Meditation Book
      Restricted Available from 14 October 2018
    • Audio Player - Lovingkindness Meditation Page
      Restricted Available from 14 October 2018
    • Audio Download - Lovingkindness Meditation File
      Restricted Available from 14 October 2018
    • Contemplation - Day 16 Page
      Restricted Available from 14 October 2018
    • Monday - The Discourse on Mettā Book
      Restricted Available from 15 October 2018
    • Contemplation - Day 17 Page
      Restricted Available from 15 October 2018
    • Tuesday - Expectations, Strengths, Cultivation Book
      Restricted Available from 16 October 2018
    • Contemplation - Day 18 Page
      Restricted Available from 16 October 2018
    • Wednesday - Connection and Extension Book
      Restricted Available from 17 October 2018
    • Contemplation - Day 19 Page
      Restricted Available from 17 October 2018
    • Thursday - Unconditional and Whole-hearted Book
      Restricted Available from 18 October 2018
    • Contemplation - Day 20 Page
      Restricted Available from 18 October 2018
    • Friday - The Third Precept Book
      Restricted Available from 19 October 2018
    • Contemplation - Day 21 Page
      Restricted Available from 19 October 2018
    • Chant Workshop 3 (optional) Page
      Restricted Available from 19 October 2018
  • 20 October - 26 October

    In
    this fourth week we continue to focus mainly on Mettā (lovingkindness)
    Meditation. This is the foundation for the other 3 “sublime abode”
    practices. If you are able to meditate for more than one sitting each
    day, please work with Mettā in one session and Mindfulness of Breathing
    in the other.

    • Saturday - Phrases and Images Book
      Restricted Available from 20 October 2018
    • Contemplation - Day 22 Page
      Restricted Available from 20 October 2018
    • Sunday - Sections and Subjects Book
      Restricted Available from 21 October 2018
    • Contemplation - Day 23 Page
      Restricted Available from 21 October 2018
    • Monday - Benefactor and Friend Book
      Restricted Available from 22 October 2018
    • Contemplation - Day 24 Page
      Restricted Available from 22 October 2018
    • Tuesday - Neutral and Difficult Book
      Restricted Available from 23 October 2018
    • Contemplation - Day 25 Page
      Restricted Available from 23 October 2018
    • Wednesday - All Sentient Beings Book
      Restricted Available from 24 October 2018
    • Contemplation - Day 26 Page
      Restricted Available from 24 October 2018
    • Thursday - When There’s No Mettā Book
      Restricted Available from 25 October 2018
    • Contemplation - Day 27 Page
      Restricted Available from 25 October 2018
    • Friday - The Fourth Precept Book
      Restricted Available from 26 October 2018
    • Contemplation - Day 28 Page
      Restricted Available from 26 October 2018
    • Chant Workshop 4 (optional) Page
      Restricted Available from 26 October 2018
  • 27 October - 2 November

    For
    our fifth week we introduce Karuna Meditation, the cultivation of
    compassion, and begin to explore one of the central teachings of the
    tradition: the Four Noble Truths.

    • Saturday - Karuna: Compassion Meditation Book
      Restricted Available from 27 October 2018
    • Audio Player - Compassion Meditation Page
      Restricted Available from 27 October 2018
    • Audio Download - Compassion Meditation File
      Restricted Available from 27 October 2018
    • Contemplation - Day 29 Page
      Restricted Available from 27 October 2018
    • Sunday - Empathy not Pity Book
      Restricted Available from 28 October 2018
    • Contemplation - Day 30 Page
      Restricted Available from 28 October 2018
    • Monday - Recognition, Response, Capacity Book
      Restricted Available from 29 October 2018
    • Contemplation - Day 31 Page
      Restricted Available from 29 October 2018
    • Tuesday - Four Noble Truths Book
      Restricted Available from 30 October 2018
    • On Lovingkindness and Compassion (Video) Page
      Restricted Available from 30 October 2018
    • Contemplation - Day 32 Page
      Restricted Available from 29 October 2018, 11:00 pm
    • Wednesday - The Truth of Dukkha Book
      Restricted Available from 30 October 2018, 11:00 pm
    • Contemplation - Day 33 Page
      Restricted Available from 30 October 2018, 11:00 pm
    • Thursday - Dukkha’s Origin Book
      Restricted Available from 31 October 2018, 11:00 pm
    • Contemplation - Day 34 Page
      Restricted Available from 31 October 2018, 11:00 pm
    • Friday - Extinction of Dukkha Book
      Restricted Available from 1 November 2018, 11:00 pm
    • Contemplation - Day 35 Page
      Restricted Available from 1 November 2018, 11:00 pm
    • Chant Workshop 5 (optional) Page
      Restricted Available from 1 November 2018, 11:00 pm
  • 3 November - 9 November

    In
    this sixth week we explore Appreciative Joy meditation. If you are
    sitting twice each day, then please pick a complementary technique from
    those we have already met for your other session. Work steadily and
    gently to establish your regular sittings. We’ll also briefly outline
    the final brahmavihara practice (for use beyond the course) and conclude
    our look at the precepts.

    • Saturday - Mudita: Appreciative Joy Meditation Book
      Restricted Available from 2 November 2018, 11:00 pm
    • Audio Player - Appreciative Joy Meditation Page
      Restricted Available from 3 November 2018
    • Download Audio - Appreciative Joy Meditation File
      Restricted Available from 3 November 2018
    • Contemplation - Day 36 Page
      Restricted Available from 2 November 2018, 11:00 pm
    • Sunday - Recognising Joy and Sorrow Book
      Restricted Available from 3 November 2018, 11:00 pm
    • On Appreciative Joy (Video) Page
      Restricted Available from 3 November 2018, 11:00 pm
    • Contemplation - Day 37 Page
      Restricted Available from 3 November 2018, 11:00 pm
    • Monday - Envy and Fairness Book
      Restricted Available from 4 November 2018, 11:00 pm
    • Contemplation - Day 38 Page
      Restricted Available from 4 November 2018, 11:00 pm
    • Tuesday - Fifth Precept Book
      Restricted Available from 5 November 2018, 11:00 pm
    • Contemplation - Day 39 Page
      Restricted Available from 5 November 2018, 11:00 pm
    • Wednesday - Eight Precepts Book
      Restricted Available from 6 November 2018, 11:00 pm
    • Contemplation - Day 40 Page
      Restricted Available from 6 November 2018, 11:00 pm
    • Thursday - Introducing Equanimity Book
      Restricted Available from 7 November 2018, 11:00 pm
    • Contemplation - Day 41 Page
      Restricted Available from 7 November 2018, 11:00 pm
    • Friday - The Practice of Equanimity Meditation Book
      Restricted Available from 8 November 2018, 11:00 pm
    • Audio Player - Equanimity Meditation Page
      Restricted Available from 9 November 2018
    • Audio Download - Equanimity Meditation File
      Restricted Available from 9 November 2018
    • Contemplation - Day 42 Page
      Restricted Available from 8 November 2018, 11:00 pm
    • Chant Workshop 6 (optional) Page
      Restricted Available from 8 November 2018, 11:00 pm
  • 10 November - 16 November

    We
    begin our first
    vipassanā meditation practice and will be working with vipassanā for the
    rest of the course. If you are sitting twice each day please
    use one session for vipassanā and the other for one of the samatha
    methods we have been using thus far. If meditating once each day please
    always focus on the current technique.

    • Saturday - Vipassanā: the U Ba Khin Method Book
      Restricted Available from 9 November 2018, 11:00 pm
    • Audio Player - Vipassanā U Ba Khin Style Page
      Restricted Available from 10 November 2018
    • Audio Download - Vipassanā U Ba Khin Style File
      Restricted Available from 10 November 2018
    • Contemplation - Day 43 Page
      Restricted Available from 9 November 2018, 11:00 pm
    • Sunday - A Different Approach Book
      Restricted Available from 10 November 2018, 11:00 pm
    • Introducing Insight (Video) Page
      Restricted Available from 10 November 2018, 11:00 pm
    • Contemplation - Day 44 Page
      Restricted Available from 10 November 2018, 11:00 pm
    • Monday - Pace and Observation Book
      Restricted Available from 11 November 2018, 11:00 pm
    • Contemplation - Day 45 Page
      Restricted Available from 11 November 2018, 11:00 pm
    • Tuesday - Honest Experience Book
      Restricted Available from 12 November 2018, 11:00 pm
    • Contemplation - Day 46 Page
      Restricted Available from 12 November 2018, 11:00 pm
    • Wednesday - Just What Is Present Book
      Restricted Available from 13 November 2018, 11:00 pm
    • Contemplation - Day 47 Page
      Restricted Available from 13 November 2018, 11:00 pm
    • Thursday - Theoretical Background Book
      Restricted Available from 14 November 2018, 11:00 pm
    • Contemplation - Day 48 Page
      Restricted Available from 14 November 2018, 11:00 pm
    • Friday - Impermanence As The Key Book
      Restricted Available from 15 November 2018, 11:00 pm
    • Contemplation - Day 49 Page
      Restricted Available from 15 November 2018, 11:00 pm
    • Chant Workshop 7 (optional) Page
      Restricted Available from 15 November 2018, 11:00 pm
  • 17 November - 23 November

    We
    continue, in this eighth week, with the U Ba Khin vipassanā practice
    and consider our identity, its transience and the spiritual faculties
    that we each can utilize.

    • Saturday - Effort and the Fixed View Book
      Restricted Available from 16 November 2018, 11:00 pm
    • Contemplation - Day 50 Page
      Restricted Available from 16 November 2018, 11:00 pm
    • Sunday - Fleeting Life and Death Book
      Restricted Available from 17 November 2018, 11:00 pm
    • Contemplation - Day 51 Page
      Restricted Available from 17 November 2018, 11:00 pm
    • Monday - Transience Book
      Restricted Available from 18 November 2018, 11:00 pm
    • Contemplation - Day 52 Page
      Restricted Available from 18 November 2018, 11:00 pm
    • Tuesday - Darts and Mustard Seeds Book
      Restricted Available from 19 November 2018, 11:00 pm
    • Contemplation - Day 53 Page
      Restricted Available from 19 November 2018, 11:00 pm
    • Wednesday - Grief, Attended to Book
      Restricted Available from 20 November 2018, 11:00 pm
    • Contemplation - Day 54 Page
      Restricted Available from 20 November 2018, 11:00 pm
    • Thursday - Five Spiritual Faculties (1) Book
      Restricted Available from 21 November 2018, 11:00 pm
    • Contemplation - Day 55 Page
      Restricted Available from 21 November 2018, 11:00 pm
    • Friday - Five Spiritual Faculties (2) Book
      Restricted Available from 22 November 2018, 11:00 pm
    • Contemplation - Day 56 Page
      Restricted Available from 22 November 2018, 11:00 pm
    • Chant Workshop 8 (optional) Page
      Restricted Available from 22 November 2018, 11:00 pm
  • 24 November - 30 November

    In
    this ninth week we begin Choiceless Awareness - a form of vipassanā
    meditation that is fluid and unstructured, freeing us to explore all
    kinds of sensory phenomena. We also explore the Noble Eightfold Path
    which is an approach to life that brings freedom from suffering and
    ultimately aids liberation.

    • Saturday - Vipassanā: Choiceless Awareness Book
      Restricted Available from 23 November 2018, 11:00 pm
    • Contemplation - Day 57 Page
      Restricted Available from 23 November 2018, 11:00 pm
    • Sunday - Structure and Freedom Book
      Restricted Available from 24 November 2018, 11:00 pm
    • Beginning Choiceless Awareness (Video) Page
      Restricted Available from 24 November 2018, 11:00 pm
    • Contemplation - Day 58 Page
      Restricted Available from 24 November 2018, 11:00 pm
    • Monday - Physical and Mental Connection Book
      Restricted Available from 25 November 2018, 11:00 pm
    • Contemplation - Day 59 Page
      Restricted Available from 25 November 2018, 11:00 pm
    • Tuesday - Open, Attentive, Receptive Book
      Restricted Available from 26 November 2018, 11:00 pm
    • Contemplation - Day 60 Page
      Restricted Available from 26 November 2018, 11:00 pm
    • Wednesday - Noble Path: Understanding, Thought Book
      Restricted Available from 27 November 2018, 11:00 pm
    • Contemplation - Day 61 Page
      Restricted Available from 27 November 2018, 11:00 pm
    • Thursday - Noble Path: Speech, Action, Livelihood Book
      Restricted Available from 28 November 2018, 11:00 pm
    • Contemplation - Day 62 Page
      Restricted Available from 28 November 2018, 11:00 pm
    • Friday - Noble Path: Effort, Mindfulness, Concentration Book
      Restricted Available from 29 November 2018, 11:00 pm
    • Contemplation - Day 63 Page
      Restricted Available from 29 November 2018, 11:00 pm
    • Chant Workshop 9 (optional) Page
      Restricted Available from 29 November 2018, 11:00 pm
  • 1 December - 7 December

    In
    our final week we continue with Choiceless Awareness as our vipassanā
    practice, explore The Perfections, and begin to think about building a
    sustainable practice beyond the course.

    • Saturday - The Perfections (1) Book
      Restricted Available from 30 November 2018, 11:00 pm
    • Contemplation - Day 64 Page
      Restricted Available from 30 November 2018, 11:00 pm
    • Sunday - The Perfections (2) Book
      Restricted Available from 1 December 2018, 11:00 pm
    • Contemplation - Day 65 Page
      Restricted Available from 1 December 2018, 11:00 pm
    • Monday - Preparation and Walking Book
      Restricted Available from 2 December 2018, 11:00 pm
    • Contemplation - Day 66 Page
      Restricted Available from 2 December 2018, 11:00 pm
    • Tuesday - Mindful Activity Book
      Restricted Available from 3 December 2018, 11:00 pm
    • Contemplation - Day 67 Page
      Restricted Available from 3 December 2018, 11:00 pm
    • Wednesday - Building Sustainable Practice Book
      Restricted Available from 4 December 2018, 11:00 pm
    • Contemplation - Day 68 Page
      Restricted Available from 4 December 2018, 11:00 pm
    • Thursday - Markers and Retreats Book
      Restricted Available from 5 December 2018, 11:00 pm
    • Contemplation - Day 69 Page
      Restricted Available from 5 December 2018, 11:00 pm
    • Friday - Friends and The Raft Book
      Restricted Available from 6 December 2018, 11:00 pm
    • Contemplation - Day 70 Page
      Restricted Available from 6 December 2018, 11:00 pm
    • Daily Contemplations Page
      Restricted Available from 6 December 2018, 11:00 pm
    • A Farewell Request Page
      Restricted Available from 6 December 2018, 11:00 pm








https://course.org/campus/mod/page/view.php?id=58


Welcome from Andrew

AndrewWelcome

I’m very glad that you’ve decided to join me for this 10 week course.

This
Vipassanā Fellowship course is a practical guide to Buddhist meditation
that I hope will be useful to those who are new to meditation and to
established meditators wishing to further explore a rich and vital
tradition. The course is intended for those of all religious traditions
(and none) but aims for clarity by keeping the descriptive and
explanatory material in the context from which it grew. Our beliefs,
cultures and circumstances may be very different but it is often
fruitful to have a window into another framework so that our habitual
patterns can be re-examined in the light of the challenge. The emphasis
is on dedicated practice: it is hoped that you will absorb a little of
the material and then apply it in daily meditation sessions over an
extended period. These closely related meditation techniques are rooted
in the earliest Buddhist texts and have the capacity to transform both
heart and mind, and serve any meditator well for a lifetime of fruitful,
and often joyous, practice.

Meditation
is by no means the whole of the Buddhist Path; but for those who would
seek enlightenment it is certainly central to it. My aim is to clearly
explain the method of practice, the practical difficulties that may be
encountered and to explore strategies for overcoming them. Each practice
is placed in context so that you will come to appreciate why a
particular route has been suggested and its relationship to the Buddha’s
teaching. Rather than choosing to separate meditation from a tradition
that can sustain it, or presenting a single technique as a panacea, I
have tried to advocate a balanced and consistent approach to Buddhist
practice cognizant of the conditions that the Buddha deemed necessary
for an awakening to be possible.

Each
of the techniques is a meditation practice that can stand alone, but
there is a logical progression in the way that they are introduced.
Although it may be tempting to select the technique that one is most
drawn to at the outset, I’d recommend that you work with each technique
in the order in which it is given. Mastery of any practice will take
many years, but a few weeks of introductory work with each of the
techniques offered in this course will enable you to become aware of the
correspondence and differences between the techniques and will, in a
sense, bring them into your repertoire for further use throughout your
meditating life. It will also give an indication of the range of skills
that need to be developed and the areas where particular work may be
needed.

New
material is presented to you each day in this Course Campus. The
text ranges from detailed instructions on each new technique, to short
practical notes and brief theoretical sketches. Over the 10 weeks you
should gain an appreciation of the broader picture and will have an
understanding of the breadth of Buddhist forms of meditation and ethical
practice. There is also a selection of verses from our version of the
Dhammapada: one of the best-loved collections in the Canon offered for
reflection. These thematically-arranged stanzas offer an accessible
introduction to major aspects of the Buddhist path and an experience of Affective Reading.

You
should try to visit the Course Campus on a regular basis. The
web site will be updated regularly throughout the course in response to
the practice questions raised by your fellow participants. There is a
database of past questions (just follow the “In Practice” link) and the
opportunity to engage in Dhamma discussion for those who find this type
of activity fruitful. You can also contact me directly with your
meditation queries and related questions by using one of the Contact
links.

There
are downloadable audio guided meditations when new techniques are
introduced in the text, a series of chant workshops with accompanying
audio files and a glossary of Pali terms. The recordings become
available on the site for instant streaming or individual download as
the course progresses.

How long should I meditate?

If
you are a beginner you should try to incorporate at least one session
into each day, lasting for about 20-30 minutes. This time may be
increased gradually and another daily session can be added when you feel
ready.

For
those with previous meditation experience, I recommend two sessions per
day lasting from 30 minutes to one hour each (or longer). If you have
additional time, perhaps at weekends, then additional sessions can be
incorporated.

The
audio guided meditation files become available to you as new techniques
are introduced. They are intended to as illustrative material, so that
you can become familiar with how to construct your own meditation
sitting. It is not a good idea to use any guided meditation recordings
on a long-term basis.

Try
not to mix different meditation techniques into the same sitting,
unless this is suggested in the text. If you are able only to
incorporate one session into your day give priority to familiarizing
yourself with the fundamentals of the newest technique.

What is the chanting about?

The
audio chants included in the course are supplementary, and their use is
entirely optional. These are presented as a Chant Workshop, each
Friday, for the first part of our course session. The whole sequence can
be downloaded in the final Workshop. Some people find traditional
Buddhist ritual helps them to settle into their meditation practice; for
others it is a hindrance. Please use these, or other, Buddhist chants
to frame your meditation sittings if you wish. Translations are given
for each of the Pāli chants.


Approaching this path

These
are not dry academic exercises, mental gymnastics or philosophical
debates: meditation can bring real wisdom and unparalleled states of
calmness and bliss. The danger is to expect these results immediately.
It will take some time and in the early stages all of us will experience
doubt about the validity of working in this way. The lokiya - or
mundane - benefits will start to become apparent quite soon if we
practise with commitment and determined effort. It is important that we
don’t settle for these, of course, but such glimpses of the positive
outcome of our work may inspire a certain degree of confidence or saddhā
in the value of meditation and the Path.

There
are hundreds of methods of meditation, several varieties of Buddhism
and many varied spiritual paths. Many offer something of value; but to
be of use any valid path or method will require commitment. No technique
will prove effective unless followed with discipline and effort. It is
recommended that whilst working with this course you follow the outline
as it is given rather than trying to accommodate different approaches
from other traditions within the same sittings. There is always the
desire to experiment and see if anyone else has got a different handle
on the challenges we face, but why not make best use of this current
experience? Try to work with any difficulties that are encountered
rather than substituting unrelated alternatives. Many of the challenges
we face during meditation are effective pointers to those areas
requiring most attention, and if we simply shift ground every time
something seems difficult we will learn very little from the experience
and our progress, if any, will be slow. We must become aware of our
hunger for novelty: the constant seeking of newer, better, faster, is
still craving whether we are talking about a new car or a new meditation
technique. Craving, as we shall see, is at the root of the suffering we
experience.

So,
take it gently but seriously. Apply the practices with commitment and,
in time, you will become convinced of their efficacy. Please remember
that I am available to help where I can and that you can contact me
whenever you have questions about the practices we are using. I look
forward to getting to know you better over the coming days.

I
would like to offer any merits of this course to the teachers who have
blessed me with advice and encouragement over the past decades - and
especially to those from Sri Lanka. May they and all beings attain
peace.

With mettā,

Andrew

Last modified: Wednesday, 11 January 2017, 7:43 pm

https://course.org/campus/mod/page/view.php?id=59

https://course.org/campus/mod/page/view.php?id=59


September 2018 Meditation Course


Introduction to Meditation and the Course

Introduction to Meditation and the Course

The
Buddha taught a path of liberation that is open to all. His main
concern was not for our temporary happiness, nor that our relationships
and communities be harmonious, nor even that we live long and healthy
lives. These, and many other beneficial things, may indeed happen as we
apply the Buddha’s teaching; but they are not its purpose. Territorial
disputes, environmental crises and social inequality are all burning
issues of our time; but whilst our response may be aided by acting on
Buddhist principles, they are not what his teaching is about.

The
Buddha’s only concern was that we should open our eyes and see the
reality of existence for ourselves so that we may, like him, take the
steps that are necessary to be released from all forms of suffering,
forever. Meditation is a way to begin this process of awakening.

 

“I teach not only the fact of Suffering,

but also the deliverance from it.

    ……

Mind is the originator of (unhappy) states.

Mind is chief; they are mind made.

If one speaks or acts with a wicked mind,

then suffering follows one,

like the wheel follows the hoof of the draught-ox.

Mind is the originator of (happy) states.

Mind is chief; they are mind made.

If one speaks or acts with a pure mind,

then happiness follows one,

like one’s own shadow that never leaves.”

- The Buddha

Meditation
is a method of training the mind. Much of our life is conducted
unconsciously, thoughtlessly. We operate on automatic pilot most of the
time, behaving in ways to which we have become accustomed; without much
regard for the current situation, our motivation, or the outcome of our
actions. This unconscious way of living brings suffering,
unsatisfactoriness and stress into our own lives and to the
relationships we have with others. Through our ignorance and selfishness
we engineer our suffering and deny ourselves the possibility of greater
happiness.

This
careless way of living brings us much grief: not only are our
relationships often tainted by anger, hurt and jealousy, but even our
self-view is distorted through clouded perceptions and muddled thinking.
Living consciously is a way of changing our relationship to the world
around us, and beginning a journey into discovering its (and our) true
nature.

Meditation
is a tool to help us develop greater awareness, and this awareness
allows us to develop insight into the nature of reality. Why do we
behave the way we do? Who are we anyway? Why do so many things
ultimately seem so disappointing and unsatisfactory? Why do beings
suffer so much? Is there an end to suffering? The experience of
meditation allows us for the first time to develop the clarity that can
facilitate a dramatic change in our perceptions. We can begin to live in
a way that is mindful. Life can be transformed by this new awareness
and the insights it brings; it can become kinder, more compassionate,
joyful, and balanced.

Meditation
has been a feature of the major religious traditions for millennia but
somewhere along the way most of us have become separated from it and no
longer use it in our daily lives. Maybe we had a problem with the
particular belief system with which the contemplative experience was
associated, or perhaps the practice of meditation had been deemed the
special preserve of the professionally religious within that tradition.
Whatever the reason, many of us reach a stage at which we realize that
we need to reintroduce a measure of contemplation into our lives - we
need to slow down, take time to consider, to live consciously. Often we
are drawn to those traditions that have kept the meditative experience
as a core teaching and this may lead us to explore what Buddhism has to
offer. We may not be looking to take up a different religion but
recognise that some spiritual traditions have useful and practical
methods of supporting our spiritual development and awakening regardless
of the religious framework we maintain.

In
this course, and on our cushions, we shall be exploring techniques
derived from the Buddha’s teaching as contained in the suttas of the
Pāli Canon. These teachings from 2500 years ago were given by the Buddha
and his close disciples in India, and were preserved by oral recitation
until they found written expression in the Pāli language in Sri Lanka.
Buddhism may seem very foreign to some of us but, fear not, this course -
and indeed Buddhism itself - does not ask anyone to adopt any beliefs
that are not confirmed by their own experience.

Until
faith arises, through direct evidence of the efficacy of a particular
teaching, it can be difficult to determine the path we should follow.
The Buddha gave some solid advice to non-Buddhists as to how they should
most profitably judge the validity of the myriad competing theories and
belief systems:

“Do
not be led by reports, tradition or hearsay. Do not be led by the
authority of religious texts, nor by mere logic or speculation, nor by
considering appearances, nor by delighting in speculative views, nor by
seeming possibilities, nor by the idea: ‘this is our teacher’. But …
when you know for yourselves that certain things are unwholesome, wrong
and bad, then give them up … And when you know for yourselves that
certain things are wholesome and good, then accept them and follow
them.”

Try
to keep this in mind as you work through the units of this course.
Accept nothing simply because it is written down here or even because it
is contained in a particular discourse. We will be using techniques
that have stood the test of time and that others have found helpful. All
that is required at this preliminary stage is that we have a degree of
confidence that because these techniques have proven beneficial to
others there is a reasonable likelihood that they may also be of value
in our lives.

We
should remain aware that the practices introduced in the course are
derived from a living tradition. The explanations given will be
consistent with this tradition, but are couched in modern language. In
the interest of clarity we will try to avoid references to other
spiritual traditions and western psychology. Buddhism based on the texts
of the Pāli Canon has valuable teachings beyond the scope of what can
be covered here, and you are warmly encouraged to explore it further.

The Path Of Meditation And Action

Buddhist
meditation styles can be divided into two groups: there are forms of
meditation that are undertaken with the objective of acquiring a greater
degree of calmness, tranquillity or serenity through concentration on a
single object (usually called samatha meditation), and other forms that
aim at gaining insight into the nature of existence (usually called
vipassanā meditation). It is probably more helpful to see samatha and
vipassanā as the beneficial results of a developed meditation practice
rather than a strict division referring to types of techniques as they
can co-exist in harmony. The Buddhist path has a single goal, and
engagement with any of these practices may help us to work towards it.

Venerable
Nyanatiloka, a Western monk of the last century, summed up the
complementary nature of the two categories very well: he wrote that
samatha or tranquillity is “an unperturbed, peaceful and lucid state of
mind attained by strong mental concentration. Though as a distinct way
of practice, it aims at the attainment of the meditative Absorptions
(jhāna), a high degree of tranquil concentration … is indispensable
for Insight too. Tranquillity frees the mind from impurities and inner
obstacles, and gives it greater penetrative strength.” In contrast,
vipassanā or insight “is the penetrative understanding by direct
meditative experience, of the impermanency, unsatisfactoriness and
impersonality of all material and mental phenomena of existence. It is
Insight that leads to entrance into the supermundane states of Holiness
and to final liberation”.

You
will notice how prominent are the words ‘act’ and ‘action’ in these
pages; and you may find this surprising for a text on Buddhist
meditation. Meditation is not just about sitting on cushions. There is
certainly merit in taking timeout for concentration and mindfulness but
it is also part of a broader path to the complete cessation of all
suffering, and this can only be viable if our every action is informed
by our practice and by wholesome ethical considerations. One of the best
measures we have of the effectiveness of our meditation sittings is in
the actions that result from the time we spend on the cushion. If they
are more skilful then they would otherwise be, then this is an
indication that our time has not been wasted. Volitional actions - those
actions of body, speech and mind that we intentionally commit - are
what shape our lives. This kamma is the major determinant of the degree
of happiness and sorrow we will experience. Through working with gentle
determination on this path of bhāvanā, or development, we will be better
able to ensure that the fruits of those actions are wholesome and that
we create the conditions where liberation may be possible.

Although
it should never be seen as its primary purpose, Buddhist meditation can
be very effective in improving our everyday lives and the happiness of
others. By the changes wrought in our own minds, through the meditative
process, our understanding of behaviour improves immeasurably. This
allows us to bring kindness, respect and compassion to all our
interactions in a way that was perhaps absent or compromised before. Our
actions are informed by the mindfulness we bring to our daily
activities, and become more balanced and appropriate to the reality of
the situations we meet.

The Route Of Serenity And Bliss

Samatha
meditation, and the sorts of mental states achieved through it, are
common to many religious traditions but take distinctive forms in the
Buddhist tradition and are central to it. To see samatha as only a
preparation for vipassanā would be erroneous as the samatha approach
forms an authentic and deep training and one for which many people are
most suited. The jhānas, the highly developed mental states that arise
from samatha practice, can offer the potential of a more joyful path
than could be expected through vipassanā practice alone. The
descriptions of the jhānas that we find in the Pāli Canon are replete
with beautiful terms like joy, happiness, bliss, rapture, the
abandonment of pain and grief. Whilst complete liberation within a
single lifetime is a goal for some, and that would require insight,
others take the longer view and choose to work methodically to create
the optimum conditions for achieving that final liberation in a later
birth. For these people samatha meditation may continue to provide the
sustenance and development that they seek.

The
first technique that we will use as a samatha practice is Mindfulness
of Breathing or ānāpānasati and this will form the foundation for the
rest of our work. Through training the mind by fixing our attention on a
simple object such as the breathing we develop a skill that is needed
in all other forms of meditation: the ability to hone in precisely on an
object and to be completely with it for a sustained period. Besides
acquiring this necessary skill, the practice of itself brings greater
calm and serenity.

From
ānāpānasati we begin to work with a series of interrelated techniques
that are perhaps a little less abstract. Still part of the samatha
grouping, the cultivation of the brahmavihāras or sublime abiding works
primarily on an emotional level to bring about positive mental states.
The method used could be summarised as empathy, and we approach each of
four qualities in a methodical way; gradually building our skills by
focusing on them in turn and working in distinct sections for the
purpose of training.

The
practical result of working with these four techniques is that we open
our hearts to what is wholesome and nurturing and cease to be capable of
acting in ways that are hostile and destructive. We open to
lovingkindness - working to include every sentient being. If we fully
develop lovingkindness we become considerate and caring in relationships
with others. Through the application of lovingkindness, our actions are
incapable of being influenced by ill will.

From
lovingkindness we move on to work with compassion; feeling with people
who suffer. When we understand the universality of suffering then at the
deepest level we can begin to act in ways that minimise our
contribution to the pain that the world endures. Again, this works on a
personal level - we act to reduce our own suffering - and also in
relation to every being with which we are connected. Through the
application of compassion, our actions are incapable of being influenced
by cruelty.

When
we come to the third brahmavihāra, appreciative joy, we consider what
is glorious in the lives around us. This is celebratory and distinctly
unselfish. We develop an awareness of the beauty that exists even in the
lives of people who usually present us with difficulties; fully aware
that in some cases it may be us who fit this category. By developing the
ability to “enjoy the joy”, wherever it is found, we reinforce our
understanding of commonality and our resolution to work to extend
happiness through our actions. Through the application of appreciative
joy, our actions are incapable of being influenced by apathy or
discontent.

The
fourth practice is on equanimity and is the culmination of all that has
gone before. We will only touch on it briefly during the course as it
requires a firm foundation in the other sublime abodes; but the method
is outlined so that it can be used beyond the course. With Equanimity we
work very deeply to see the patterns that usually allow
us to be partial. We normally selectively give and selectively withhold
throughout our interactions with others. We like, we dislike; we
favour, we act with prejudice. The other three brahmavihāra practices
have shown us, and developed in us, an understanding of how non-separate
we really are from others: we seek happiness and freedom from suffering
just like everyone else; we engage in destructive activities just like
others. Once that commonality is acknowledged at the deepest level,
through our meditation practice, we come to a realisation that the
respect we show for any other being can be no different from that which
we ourselves would wish to enjoy. Through this practice we work at
balancing and overcoming partiality. Through the application of
equanimity, our actions are incapable of being influenced by resentment
or aversion.

As
a process of training, we will work methodically through various
sections and take a person-centred approach with each of the
brahmavihāras; but the canonical goal is of an all-encompassing,
universal application of these qualities. Once we have acquired the
ability to freely share each of the brahmavihāra in a strong and
equanimous way, then we can move forward to impartial, fully inclusive
and boundless application of all four qualities. By being exposed to the
different brahmavihāra techniques the subtle differences between the
different qualities will become more readily apparent. Without this
approach it is common for meditators to lack precision during their
sittings: all positive emotions are classed as lovingkindness, for
example, rather than carefully ascertaining how lovingkindness differs
from compassion. Until we have this clarity it is difficult to optimally
develop these positive states; we descend instead into generalised
pleasant thoughts rather than creating an environment in which serious
work can happen and transformation of the heart may occur.

That
is the theory. It may all at this stage seem a little far-fetched (and
some of it may seem undesirable or even unwise) but very soon the value
of working in this way will become apparent. We begin to notice it first
in small ways through our improved everyday communications with others.
By opening to, and developing, what is already there - lovingkindness,
compassion, appreciative joy, and equanimity - we can ensure that we are
well equipped to cause least harm and greatest help to ourselves and
others. Whatever destructive patterns we may currently employ, or have
engaged in previously, the effort expended on working with the
brahmavihāras will be entirely beneficial. It is a gradual path but the
opening of the heart and the effect that this has on our behaviour is
tangible, even after a relatively short period of sustained application.

The Route Of Insight

Vipassanā
is often regarded as a specifically Buddhist form of meditation;
different from anything presented elsewhere. What is distinctive about
vipassanā - literally ’special seeing’ or ‘clear vision’ - is that
through one’s own effort it brings an understanding of things as they
are: impermanent (anicca), inherently unsatisfactory (dukkha), and
not-Self (anattā). With the arising of insight, we no longer need rely
on scriptural accounts, or on what others have told us, because we know
for ourselves.

The
modern favouring of vipassanā meditation, particularly in the West,
stems from a belief that one cannot attain complete liberation through
the jhānas (the attainments of samatha practice). Whilst this is
technically correct, most of us have quite a way to go before such lofty
concerns present us with any such obstacle. One should not forget that
the results of samatha meditation are of value in themselves as well as
in the essential preparation they represent as we begin vipassanā
practice. In these days of instant gratification vipassanā is sometimes
presented as the form of meditation with “go faster stripes” and, for
some, samatha practice is seen as second best; but this is an immature
assessment as there are no short cuts to liberation. It is also a
misreading of the texts and a denial of the practical requirement for
engagement with at least some form of samatha meditation to develop the
degree of concentration and precision required if we are to succeed with
vipassanā.

The
later part of the course introduces two techniques drawn from those
usually classified as vipassanā bhāvanā (the cultivation of insight),
and shows how these relate to the samatha practices that we have already
met. One of the techniques focuses on clearly seeing the arising and
ceasing of physical and mental feelings by observation of the body. The
other technique moves beyond structure to bring the same precision and
mindfulness to all the phenomena of which we are aware.

The Conjoined Route

Traditionally,
most Buddhist meditation teachers would advocate the practice of
samatha meditation before embarking on vipassanā meditation and this is
the approach that we will pursue. In the Pāli Canon we read, “when one
practices samatha followed by vipassanā the path arises”. It is not
necessary to specialise only in the samatha form of meditation or only
vipassanā meditation, as the Buddha’s own example shows us the value of
working with both. This approach is known as yuganaddha; the yoking
together of distinct elements in a congruent and harmonious way so that
no area of our development is neglected. Our work on samatha will not be
eclipsed when we come to consider vipassanā but will instead continue
to accompany and enrich it until we reach the final goal. The first part
of this course is devoted to techniques normally considered samatha
meditation and beyond that we work mainly with two forms of vipassanā
meditation.

We
will also look at bringing a meditative approach to daily life, through
the practice of mindfulness, and the importance of bringing awareness
to the teachings that life can show us in some of the major mileposts we
encounter.

Meditation
enables us to see things from different perspectives. The Buddha
emphasised the critical importance of right understanding as essential
for our development. We shall look at three cardinal concepts of the
Buddhist path: dukkha (suffering or unsatisfactoriness), anicca
(impermanence) and anattā (not-self, egolessness). From an intellectual
grasp of these ideas we can, through meditation, gain a real
understanding of the nature of the conditioned world, and realise our
place within it. Armed with this understanding we can act in skilful
ways to benefit the lives of those with whom we come into contact. This
ethical behaviour produces harmonious conditions for further meditation.
The results are cumulative and significant, and both the meditator and
those with whom he or she interacts will feel the impact.

“When
tranquillity is developed, the mind is developed and lust is abandoned;
when insight is developed, right understanding is developed and
ignorance is abandoned. The mind defiled with lust is not liberated;
when there is defilement through ignorance, right understanding is not
developed… ” - Anguttara Nikāya

Last modified: Wednesday, 11 January 2017, 8:01 pm

https://course.org/campus/mod/page/view.php?id=60

September 2018 Meditation Course


Daily Practice Focus

Practice Focus

You
should aim to incorporate at least one meditation sitting each day for
the 10 weeks of the course. If you are able to manage two separate
sessions daily, so much the better.

The broad focus for each of the days is as follows. In any second sitting
please review one of the techniques we met earlier in the course.

  • Week 1 and 2 - Mindfulness of Breathing (anapanasati)
  • Week 3 and 4 - Lovingkindness Meditation (metta)
  • Week 5 - Compassion Meditation (karuna)
  • Week 6 - Appreciative Joy Meditation (mudita) plus a brief overview of Equanimity (upekkha)
  • Week 7 and 8 - Vipassana Meditation (U Ba Khin style)
  • Week 9 and 10 - Vipassana Meditation (Choiceless Awareness)

There
is an optional chant tutorial each Friday for the first 9 weeks of
the course. This builds to a puja sequence that some may find helpful in
rededicating their practice from time to time.

Last modified: Friday, 13 January 2017, 12:58 pm

comments (0)
LESSON 2773 Fri 12 Oct 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) DO GOOD BE MINDFUL (DGBM) Structured Tree Flow of TIPITAKA in Classical English,Classical Catalan,Clàssic català,Classical Cebuano-Cebuano clàssic,Classical Chichewa Chichewa chachikale,Classical (ChineseSimplified)古典奇切瓦,Classical Chinese (Traditional) - 古典中文(繁體),Classical Corsican-Corsa Corsicana,Classical Czech,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 3:20 am

LESSON 2773  Fri 12 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

Structured Tree Flow of  TIPITAKA

in Classical English,Classical Catalan,Clàssic català,Classical Cebuano-Cebuano clàssic,Classical Chichewa Chichewa chachikale,Classical  (ChineseSimplified)古典奇切瓦,Classical Chinese (Traditional)  - 古典中文(繁體),Classical  Corsican-Corsa Corsicana,
Classical Czech,


 

https://mail.google.com/mail/u/0/…
Tripitaka Song

Structured Tree Flow of TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of
Ordination]Sutta Vibhaaga [two books containing rules for the bhikkhus
and
bhikkhunis, outlining eight classes of offences]

https://www.youtube.com/watch?v=eWteUSs-8m4
Important Role of Women in Buddhism and Monks Rules -From MN-44

(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask A Monk: The Tipitaka

https://www.youtube.com/watch

Sutta Piμaka

https://www.youtube.com/watch
DN 01 The All embracing Net of Views I II

Dīgha Nikāya
[dīgha:long] The Dīgha Nikāya gathers 34 of the longest discourses
given by the Buddha. There are various hints that many of them are late
additions to the original corpus and of questionable authenticity.

https://www.youtube.com/watch

“The Majjhima Nikaya, the Middle Length Discourses”


The Buddha teaches the bhikkhus seven methods for restraining and
abandoning the taints, the fundamental defilements that maintain bondage
to the round of birth and death.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas according to
their subject in 56 sub-groups called saṃyuttas. It contains more than
three thousand discourses of variable length, but generally relatively
short.

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized
in eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka
Nikāya short texts and is considered as been composed of two stratas:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
and Jātaka form the ancient strata, while other books are late additions
and their authenticity is more questionable.

Classical Catalan 
Clàssic català

TEMA 2773 Div 12 Oct. 2018
PRACTICA BUDDHA VACANA per PEACE (PBVP)
NO ES MATEIX (DGBM)

Flux estructurat de l’arbre de TIPITAKA

https://mail.google.com/mail/u/0/...
Cançó Tripitaka

Flux estructurat de l’arbre de TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1er-II e segle) [Extracte: L’evolució de
Ordenació] Sutta Vibhaaga [dos llibres que contenen regles per als bhikkhus
i
bhikkhunis, esbossant vuit classes de delictes]

https://www.youtube.com/watch?v=eWteUSs-8m4
Paper important de la dona en el budisme i les regles dels monjos -des del MN-44

(Cinc nics, o col·leccions)
El Sutta Piṭaka conté l’essència de l’ensenyament del Buda
sobre el Dhamma. Conté més de deu mil suttas. És
dividit en cinc col·leccions anomenades Nikāyas (Una multitud, assemblea; a
col · lecció; una classe, ordre, grup; una associació, fraternitat,
congregació; una casa, habitatge).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Pregunti a un monjo: el Tipitaka

https://www.youtube.com/watch

Sutta Piμaka

https://www.youtube.com/watch
DN 01 The All Net of Views of I II

Dīgha Nikāya
[dīgha: long] El Dīgha Nikāya recull 34 dels discursos més llargs
donat pel Buda. Hi ha diversos consells que molts d’ells arriben tard
addicions al corpus original i d’autenticitat qüestionable.

https://www.youtube.com/watch

“El Majjhima Nikaya, els discursos de la longitud mitjana”

El Buda ensenya als bhikkhus set mètodes per a la restricció i
l’abandonament de les tints, les deficiències fonamentals que mantenen l’esclavitud
a la ronda de naixement i mort.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: grup] El Saṃyutta Nikāya recull les suttas segons
el seu tema en 56 subgrups anomenats saṃyuttas. Conté més que
tres mil discursos de longitud variable, però generalment relativament
curt.

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalnal] The Aṅguttara Nikāya està subdividida
en onze subgrups anomenats nipātas, cadascun d’ells recollint discursos
que consisteix en enumeracions d’un factor addicional versus el de la
precedent nipāta. Conté milers de suttas que són generalment
curt.

Khuddaka Nikāya
[khuddha: curta, petita] The Khuddhaka
Els textos curts de Nikāya es consideren compostos de dues estrates:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
i Jātaka formen els antics estrats, mentre que altres llibres són addicions tardanes
i la seva autenticitat és més qüestionable.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/...

Cançó Tripitaka

Classical Cebuano-Cebuano clàssic
Sugilanon sa klasiko

ITEM 2773 Div 12 Okt. 2018
PRACTICE BUDDHA VACANA FOR PEACE (PBVP)
DILI KAAYO (DGBM)

Gitukod nga dagan sa kahoy sa MATANG

https://mail.google.com/mail/u/0/ …
Tripitaka song

Gitukod nga dagan sa kahoy sa MATANG

Vinaya Piμaka
https://www.youtube.com/watch …
Vinaya Piṭaka: Mahāvagga (~ 1st to 2nd century) [Extract: Ang ebolusyon sa
Paghan-ay] Sutta Vibhaaga [duha ka libro nga adunay mga lagda alang sa bhikkus
i
bhikkhunis, nga naglatid sa walo ka matang sa mga krimen]

https://www.youtube.com/watch?v=eWteUSs-8m4
Importante papel de las mujeres sa el Budismo ug las reglas de los monjes - desde el MN-44

(Lima nics o koleksyon)
Ang Sutta Piṭaka naglangkob sa diwa sa pagtulon-an sa Buddha
mahitungod sa Dhamma. Naglangkob kini sa kapin sa napulo ka libo nga sutta. Mao ba
gibahin sa lima ka koleksyon nga gitawag ug Nikāyas (usa ka panon sa katawhan, katilingban;
pagkolekta; sa klase, han-ay, grupo; usa ka asosasyon, panag-igsoonay,
kongregasyon; usa ka balay, pabalay).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Pangutan-a ang usa ka monghe: ang Tipitaka

https://www.youtube.com/watch …

Ubos sa Piμaka

https://www.youtube.com/watch …
DN 01 Ang Tanang Pula sa Pagtan-aw sa II

Dīgha Nikāya
[dgha: taas] Si Dīgha Nikāya mikolekta sa 34 sa pinakataas nga mga pakigpulong
nga gihatag sa Buddha. Adunay ubay-ubay nga mga tip nga daghan kanila ang naulahi
pagdugang ngadto sa orihinal nga corpus ug kaduhaduhaan nga pagkatinuod.

https://www.youtube.com/watch …

“Majjhima Nikaya, ang mga pakigpulong sa average length”

Ang Buddha nagtudlo sa mga bhikkhuus nga pito ka mga pamaagi alang sa pagdili ug
ang pagsalikway sa mga tina, ang mga sukaranan nga mga kakulangan nga nagpadayon sa pagpangulipon
ngadto sa hugna sa pagkatawo ug kamatayon.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: grupo] Saṃyutta Nikāya nangolekta sa mga sutta sumala sa
Ang hilisgutan niini sa 56 nga mga subgroup nga gitawag sa saṃyuttas. Naglangkob kini labaw pa kay sa
Tulo ka libo nga mga pakigpulong nga nagkalainlain ang gitas-on, apan sa kasagaran medyo
mubo

https://www.youtube.com/watch …
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalnal] Ang Aṅguttara Nikāya gibahin
Sa napulo’g usa ka mga subgroup nga gitawag ug nipātas, ang matag usa kanila nagkolekta sa mga pakigpulong
nga naglangkob sa mga pagsaysay sa usa ka dugang nga butang batok sa sa
Nauna nga nipta Naglangkob kini sa libu-libong suttas nga kasagaran
mubo

Khuddaka Nikāya
[khuddha: mubo, gamay] Ang Khuddhaka
Ang mubo nga mga teksto sa Nikāya gikonsiderar nga mga compound sa duha ka strata:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
ug Jātaka mao ang porma sa daan nga sapin, samtang ang uban nga mga basahon mga ulahing pagdugang
ug ang pagkatinuod niini mas pangutana.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …
Tripitaka song

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
Cançó Tripitaka


youtube.com
http://SupremeMasterTV.com
• BMD1098; Aired on 16 Sep 2009 This episode features the sage
teachings of the Buddha in the holy Tipitaka,…
Classical Chichewa Chichewa chachikale

ITEM 2773 Div 12 Oct. 2018
KUCHITA BUDDHA VACANA YA CHIKONDI (PBVP)
SINAYAMBA (DGBM)

Mtengo wa TYPES umayenda bwino

https://mail.google.com/mail/u/0/ …
Nyimbo ya Tripitaka

Mtengo wa TYPES umayenda bwino

Vinaya Piμaka
https://www.youtube.com/watch …
Vinaya Piṭaka: Mahāvagga (~ 1st mpaka 2nd century) [Kuchokera: Kusinthika kwa
Kusankha] Sutta Vibhaaga [mabuku awiri omwe ali ndi malamulo a bhikkhus
i
bhikkhunis, kufotokoza mitundu eyiti ya milandu]

https://www.youtube.com/watch?v=eWteUSs-8m4
Papels de las mujeres yofunika kwambiri pa mapulogalamu ena - kuyambira MN-44

(Zina zisanu kapena zokopa)
Sutta Piṭaka ili ndi chiyambi cha chiphunzitso cha Buddha
za Dhamma. Lili ndi suttas zikwi khumi. Ndi
Anagawidwa m’magulu asanu omwe amatchedwa Nikāyas (khamu, msonkhano; a
kusonkhanitsa; kusukulu, dongosolo, gulu; chiyanjano, ubale,
mpingo; nyumba, nyumba).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Funsani mulungu: Tipitaka

https://www.youtube.com/watch …

Pansi pa Piμaka

https://www.youtube.com/watch …
DN 01 Zonse za Net Views za II

Dīgha Nikāya
[dgha: yaitali] Dīgha Nikāya amasonkhanitsa zolankhula zoposa 34
woperekedwa ndi Buddha. Pali ziphuphu zambiri zomwe ambiri a iwo amabwera mochedwa
zowonjezera ku chiyambi choyambirira ndi chodziwika chokayikitsa.

https://www.youtube.com/watch …

“Majjhima Nikaya, kulankhula kwa nthawi yaitali”

Buddha amaphunzitsa bhikkhus njira zisanu ndi ziwiri zoletsedwa
kuchoka kwa dyes, zofooka zazikulu zomwe zimakhala ukapolo
mpaka kuzungulira kubadwa ndi imfa.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: gulu] Saṃyutta Nikāya amasonkhanitsa suttas molingana ndi
Nkhani yake mu 56 magulu ang’onoang’ono otchedwa saṃyuttas. Lili ndi zambiri kuposa
Maulendo zikwi zitatu za kutalika, koma ambiri
zochepa

https://www.youtube.com/watch …
Aṅguttara Nikāya
[alembag: factor | uttara: zoonjezera] Aṅguttara Nikāya yagawidwa
Mu magulu khumi ndi limodzi omwe amatchedwa nipātas, aliyense wa iwo akukamba nkhani
zomwe zili ndi ndondomeko za chinthu china chogwirizana ndi cha
Nipta yapitayi Ili ndi zikwi za suttas zomwe kawirikawiri zimakhala
zochepa

Khuddaka Nikāya
[khuddha: ochepa, ochepa] The Khuddhaka
Malembo ochepa a Nikāya amaonedwa ngati mankhwala ophatikiza awiri:
Dhammapada, Udāna, Itivuttaka, Sutta Nipata,
Theragāthā-Therīgāthā
ndipo Jātaka amapanga chingwe chakale, pamene mabuku ena ali owonjezera mwamsanga
ndipo zoona zake ndizokayikitsa.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …
Nyimbo ya Tripitaka 


Classical Chinese (Simplified)古典奇切瓦

https://www.youtube.com/watch?v=UdAT9C87cuI&t=904s
Chinese Buddhism Music: 7 songs
Dharmachakra Wheel of the Dharma
Published on Feb 9, 2017
Buddhism Meditation Music: Welcome to Chinese Buddhism, please scroll down
The Buddhist Tripitaka original music series
顯密經藏 原創音樂
1. Mind Bridge 心橋: 00:00
2. Neutral Mind 平常心: 10:39
3. Tears of Avalokiteśvara 觀音淚: 20:52
4. Follow Your Heart 隨緣: 30:47
5. Nirvana 涅槃: 40:34
6. Ultimate Bliss 極樂: 49:46
7. Praise of Badeng Rinpoche 巴登上師祈請文: 1:00:14

No copyright infringement is intended
Please visit the music source 請參觀音樂來源處
http://www.xianmijingzang.com/index/i

Useful links to access Buddhist Tipitaka/Tripitaka
大藏經網址

Theravada Tipitaka (English)
巴利大藏經 (英語)
http://www.accesstoinsight.org/

Theravada Tipitaka (Multilingual)
巴利大藏經 (多國語言)
https://suttacentral.net/

Theravada Suttas Reading (English)
巴利大藏經 經藏錄音 (英語)
http://www.suttareadings.net/audio/in

Theravada Tipitaka Reading (English)
巴利大藏經 三藏錄音 (英語)
http://www.audtip.org/

Audio recordings of selected texts from the Theravada tradition (English, Pāli, Sanskrit)
上座部佛法書籍錄音 (英語 巴利語 梵語)
http://www.ancient-buddhist-texts.net...

Theravada/Mahayana Selected Suttas/Sutras (English)
巴利大藏/北傳大藏經典選讀 (英語)
http://buddhasutra.com/

Mahayana Tripitaka (Multilingual)
大正新脩大藏經 (多國語言)
http://www.fodian.net/world/

Mahayana Tripitaka (English)
大正新脩大藏經 (英語)
http://www.bdk.or.jp/english/english_

Mahayana Tripitaka (English)
大正新脩大藏經 (英語)
http://www.sutrasmantras.info/

Other Mahayana Sutras and Buddhist books
其他大乘佛經與佛法書籍
Buddhist Text Translation Society (Multilingual)
http://www.buddhisttexts.org/ebooks-l
http://www.bttsonline.org/english-books/
Richard Hunn Association for Ch’an Study (English)
http://wenshuchan-online.weebly.com/c

Mahayana (QianLong or Dragon Buddhist Canon)/Vajrayana (Kangyur) Tripitaka Reading (Chinese, Tibetan)
顯密經藏 龍藏經(乾隆大藏經)/甘珠爾 三藏錄音 (中文,藏文)
*火力推薦 華人之福*
http://www.xianmijingzang.com/

Vajrayana Tripitaka: Kangyur/Tengyur (English)
甘珠爾/丹珠爾 (英語)
http://84000.co/

Digital Sanskrit Buddhist Canon (Sanskrit)
電子版梵文佛教文典 (梵文)
http://www.dsbcproject.org/

CBETA 漢文大藏經 (中文)
http://www.cbeta.org/

顯密文庫 佛教文集 附白話佛經 (中文)
(網址有時失效 請前往其他白話佛經網址)
http://read.goodweb.cn/

其他白話佛經網址 (中文)
https://docs.google.com/document/d/1W

Diamond Sutra: New translation by Alex Johnson (English)
金剛經匯集本: Alex Johnson匯集 (英語)
http://diamond-sutra.com/

Bibliography of translations from the Taishō Buddhist Canon (Mahayana Tripitaka) into Western Languages (Multilingual)
西語佛經 大正新脩大藏經 翻譯情況一覽 (多國語言)
http://mbingenheimer.net/tools/bibls/

Mahayana Buddhism Sutras (English Audiobook or Videobook) 英語佛經 (漢傳佛經)
https://www.youtube.com/playlist?list

Theravada Buddhism Suttas (English Audiobook) 英語佛經 (南傳佛經)
https://www.youtube.com/playlist?list

Other Chinese sutras 其他華語佛經
https://www.youtube.com/playlist?list

Click this link to watch other Buddhism animations 按此連結有其它的佛教動畫
https://youtu.be/16XtO7T2d6g?list=PLF

“Dharmachakra Wheel of the Dharma” channel and other websites
本頻道的其他網站
https://www.youtube.com/channel/UCzVf
http://i.youku.com/i/UMzc2ODU0MzY2NA==

Email us about the video
電子郵箱
wheelofthedharma@gmail.com
Category
Education
古典奇切瓦

项目2773 Div 10月12日2018
实践BUDDHA VACANA FOR PEACE(PBVP)
不一样(DGBM)

TYPES树的结构化流程

https://mail.google.com/mail/u/0/
大藏经歌

TYPES树的结构化流程

VinayaPiμaka
https://www.youtube.com/watch
VinayaPiṭaka:Mahāvagga(~1至2世纪)[摘录:
排序] Sutta Vibhaaga [两本书包含比丘的规则

bhikkhunis,概述八种罪行]

https://www.youtube.com/watch?v=eWteUSs-8m4
Importante papel de las mujeres en el budismo y las reglas de los monjes - desde el MN-44

(五个nics或收藏)
SuttaPiṭaka包含了佛陀教学的精髓
关于佛法。它包含超过一万个suttas。是
分为五个系列,称为Nikāyas(人群,集会; a
收集;上课,订购,分组;协会,兄弟会,
众;房子,房屋)。

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
问一个和尚:Tipitaka

https://www.youtube.com/watch

在Piμaka下

https://www.youtube.com/watch
DN 01 I II的全部视图

DīghaNikāya
[dgha:long]DīghaNikāya收集了34篇最长的演讲
由佛陀给出。有几个提示,其中许多人迟到了
添加到原始语料库和可疑的真实性。

https://www.youtube.com/watch

“Majjhima Nikaya,平均长度的演讲”

佛陀教授比丘的七种限制方法
放弃染料,维持奴隶制的根本缺陷
到了出生和死亡的轮次。

https://www.youtube.com/watch?v=mfcteN91nnk
SaṃyuttaNikāya
[samyutta:group]SaṃyuttaNikāya根据收集suttas
它的主题在56个小组中称为saṃyuttas。它包含多个
三千种不同长度的演讲,但一般相对而言

https://www.youtube.com/watch
AṅguttaraNikāya
[aṅg:factor | uttara:additionalnal]AṅguttaraNikāya被细分
在称为nipātas的11个小组中,每个小组都收集了演讲
其中包括一个附加因子的枚举与
以前的nipta它通常包含成千上万的suttas

KhuddakaNikāya
[khuddha:短,小] Khuddhaka
Nikāya的短文被认为是两个阶层的复合体:
Dhammapada,Udāna,Itivuttaka,SuttaNipāta,
Theragāthā-Therīgāthā
和Jātaka形成了旧的阶层,而其他书籍则是后期的补充
它的真实性更值得怀疑。

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
大藏经歌


youtube.com
Buddhism
Meditation Music: Welcome to Chinese Buddhism, please scroll down The
Buddhist Tripitaka original music series 顯密經藏 原創音樂 1. Mind…

LikeShow More Reactions
Comment

Classical Chinese (Traditional)  - 古典中文(繁體)
1 min ·

https://www.youtube.com/watch?v=UH3X1H6pYjY
Chinese Buddhist Cave Shrines
Asian Art Museum
Published on May 20, 2009
Explore ancient Buddhist cave shrines in China and discover why the sites were created.

Category
Education
古典中文(繁體)

項目2773 Div 10月12日2018
實踐BUDDHA VACANA FOR PEACE(PBVP)
不一樣(DG​​BM)

TYPES樹的結構化流程

https://mail.google.com/mail/u/0/
大藏經歌

TYPES樹的結構化流程

VinayaPiμaka
https://www.youtube.com/watch
VinayaPiṭaka:Mahāvagga(~1至2世紀)[摘錄:
排序] Sutta Vibhaaga [兩本書包含比丘的規則

bhikkhunis,概述八種罪行]

https://www.youtube.com/watch?v=eWteUSs-8m4
Importante papel de las mujeres en el budismo y las reglas de los monjes - desde el MN-44

(五個nics或收藏)
SuttaPiṭaka包含了佛陀教學的精髓
關於佛法。它包含超過一萬個suttas。是
分為五個系列,稱為Nikāyas(人群,集會; a
收集;上課,訂購,分組;協會,兄弟會,
眾;房子,房屋)。

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
問一個和尚:Tipitaka

https://www.youtube.com/watch

在Piμaka下

https://www.youtube.com/watch
DN 01 I II的全部視圖

DīghaNikāya
[dgha:long]DīghaNikāya收集了34篇最長的演講
由佛陀給出。有幾個提示,其中許多人遲到了
添加到原始語料庫和可疑的真實性。

https://www.youtube.com/watch

“Majjhima Nikaya,平均長度的演講”

佛陀教授比丘的七種限制方法
放棄染料,維持奴隸制的根本缺陷
到了出生和死亡的輪次。

https://www.youtube.com/watch?v=mfcteN91nnk
SaṃyuttaNikāya
[samyutta:group]SaṃyuttaNikāya根據收集suttas
它的主題在56個小組中稱為saṃyuttas。它包含多個
三千種不同長度的演講,但一般相對​​而言

https://www.youtube.com/watch
AṅguttaraNikāya
[aṅg:factor | uttara:additionalnal]AṅguttaraNikāya被細分
在稱為nipātas的11個小組中,每個小組都收集了演講
其中包括一個附加因子的枚舉與
以前的nipta它包含通常的數千個suttas

KhuddakaNikāya
[khuddha:短,小] Khuddhaka
Nikāya的短文被認為是兩個階層的複合體:
Dhammapada,Udāna,Itivuttaka,SuttaNipāta,
Theragāthā-Therīgāthā
和Jātaka形成了舊的階層,而其他書籍則是後期的補充
它的真實性更值得懷疑。

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/
大藏經歌


youtube.com
Explore ancient Buddhist cave shrines in China and discover why the sites were created.
Classical  Corsican-Corsa Corsicana

ITEM 2773 Div 12 Oct. 2018
PRACTICE BUDDHA VACANA FOR PEACE (PBVP)
NO SAME (DGBM)

U flussu strutturatu di l’arbre di TYPES

https://mail.google.com/mail/u/0/ …
Tripitaka song

U flussu strutturatu di l’arbre di TYPES

Vinaya Piμaka
https://www.youtube.com/watch …
Vinaya Piṭaka: Mahāvagga (~ 1 ° à 2 ° seculu) [Estrattate: L’evoluzione di
Sorting] Sutta Vibhaaga [dui libri chì cuntenenu e reguli per bhikkhus
i
bhikkhunis, scrivenu ottu tipi di crimini]

https://www.youtube.com/watch?v=eWteUSs-8m4
Impurtante rollu di e femini in u buddimu è e reguli di i monchi - da u MN-44

(Cinqui nichi o cullezzione)
U Sutta Piṭaka cuntene l’essenza di l’insignamentu di u Buddu
versu u Dhamma. Contene più di deci milla suttas. Is
divisu in cinque culleculi chjamati Nikāyas (Un ghjente, assemblea; a
cullezzione; à a classa, ordine, gruppu; una associazione, fraternità,
congregation; una casa, abitudine).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask a monk: u Tipitaka

https://www.youtube.com/watch …

Sottu Piμaka

https://www.youtube.com/watch …
DN 01 U Net Net of Views di l’I II

Dīgha Nikāya
[dgha: long] Dīgha Nikāya recuuta 34 di i discorsi più longu
datu da u Buddhist. Ci sò parechji cunsiglii chì parechji di elli arribanu tardi
aghjunte per u corpus uriginale è l’autenticità dubbiare.

https://www.youtube.com/watch …

“Majjhima Nikaya, i discorsi di a longa media”

U Buddhà enseò i bhikkhus set mètudi per a restrizzioni è
l’abbandunamentu di i tinte, e mancanza fundamentale chì sustene l’esclavità
à a ronda di nascita è morte.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: gruppu] Saṃyutta Nikāya recuata i suttas secondu
Su subjecte in 56 subgruppi chjamati saṃyuttas. Ùn cuntene più di più
Trè mila discorsi di variendu tulu, ma in generale in relazione
curtu

https://www.youtube.com/watch …
Aṅguttara Nikāya
[aṅg: factor | uttara: additionalale] Aṅguttara Nikāya hè divisu
In ònde i sottugruppi chjamati nipātas, ogni unu di elli cugghiate speeches
chì compone di l’enumerazione di un factor addizzjonali versus u di u
nipta chì hè stata cumposta di miglii di suttas chì sò abituati
curtu

Khuddaka Nikāya
[Kudya: curta, chjuca] U Kuddhaka
I testi brevi di Nikāya sò cunsiderate cumminati di dui strati:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
è Jātaka formanu a strata antica, mentre chì altri libri sò aghjunte tardi
è a so l’autenticità hè più dubbiute.

https://www.youtube.com/watch?v=Vv_mtv94_WU

https://mail.google.com/mail/u/0/ …
Tripitaka song

Classical Czech

https://www.youtube.com/watch?v=dyM2AnA96yE
Edvard Grieg: Peer Gynt Suite No.1
Juancitoamericano
Published on Nov 24, 2011
Edvard Grieg (1843-1907) is the greatest composer Norway has fostered.
In retrospect one may wonder how a country with neither national freedom
nor a long tradition of art music could have produced a man of such
genius.

Up to 1814 Norway had been totally subject to Denmark,
with Copenhagen as its cultural center. From 1814 to 1905 it was forced
into a union with Sweden. The first half of the eighteenth century was a
time of poverty in Norway and it was some time before it could assert
itself among its Scandinavian brothers. But for the highly gifted these
are perhaps the ideal conditions for providing impetus and nurturing
growth.

In the autumn of 1858, Edvard Grieg, then only 15 years
old, went to the Leipzig Conservatory to study music. His teachers were
among the most eminent in Europe, and four years later he left the
Conservatory as a full-fledged musician and composer. In the years up to
1866, Grieg lived in Copenhagen, leaving it only to make brief study
trips.

Grieg’s style was based on the German romantic tradition
of music but bit by bit national awareness developed within him, coupled
with a growing need to create a typical Norwegian style of music. His
friendships and discussions with other young Norwegians also furthered
this development. In Copenhagen Grieg had met Rikard Nordraak, whose
patriotism reached its fullest expression in the choral setting of
Norway’s national anthem.

In 1869 Grieg, on a state stipend,
left for Italy. His encounter with Franz Liszt and the artistic circles
in Rome gave him fresh inspiration and self-confidence. Fired with new
energy and enthusiasm he returned to Christiania in 1870. There he
initiated a fruitful cooperation with Bjornstjerne Bjornson, who for
many years had been waiting for a composer who could write Norwegian
music that would expand and bring to life his poems and dramas. Grieg’s
dramatic talents were put to a test when Henrik Ibsen asked him to
write the incidental music to “Peer Gynt.” This was no easy task for
Grieg, but the music he wrote became one of the major works of the
1870s. In Grieg’s own lifetime the “Peer Gynt” music scored a resounding
international success thanks, not least, to the two orchestral suites
which made the music accessible in the concert hall.

A number of
music researchers have pointed to the significance of Grieg’s later
works on the French impressionists’ search for a new world of sound.
After Grieg’s death Maurice Ravel visited Oslo, where he was asked,
whether Norwegian music had influenced him. His answer was: “I am fairly
certain, that Edvard Grieg’s influence was much more significant in
non-nordic countries than here in the north. The generation of French
composers, which I am part of, was strongly attracted by Grieg’s music.
Next to Debussy there’s no other composer, whom I feel more related to,
than Grieg.”

Bela Bartok, who attempted to renew musical style
in the twentieth century on the basis of folk music, also received
important impulses from Grieg’s piano adaptations of such melodies.


Edvard Grieg’s goal was to create a national form of music which could
give the Norwegian people an identity, and in this respect he was an
inspiration to other composers.

But the greatness of his works
lies not just in this, but in the fact that he also succeeded in
expressing thoughts and emotions which could be recognized everywhere;
music which people could identify with. Grieg’s music transcended
national boundaries. Viewed in this perspective, it is evident that he
was far more than just a national composer.

Peer Gynt Suite No.1
Performed by the Berliner Philharmoniker Orchestra
Herbert von Karajan, Conductor
Category
Music


comments (0)
10/10/18
LESSON 2772 Thu 11 Oct 2018 PRACTICE BUDDHA VACANA for PEACE (PBVP) DO GOOD BE MINDFUL (DGBM) Structured Tree Flow of TIPITAKA in Classical English,Classical Azerbaijani-Klassik azərbaycanlı, Classical Basque-Euskal klasikoa,Classical Belarusianкласічная беларуская,Classical Bengali- শাস্ত্রীয় বাংলা, Classical Bosnian-Klasični bosanski, Classical Bulgarian Класически български
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:55 pm

LESSON 2772  Thu 11 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

Structured Tree Flow of  TIPITAKA


in Classical English,Classical Azerbaijani-Klassik azərbaycanlı,
Classical Basque-Euskal klasikoa,Classical Belarusianкласічная беларуская,Classical Bengali- শাস্ত্রীয় বাংলা,

Classical Bosnian
-Klasični bosanski,

Classical Bulgarian

Класически български
 

https://mail.google.com/mail/u/0/…
Tripitaka Song

Soothing Music Ensamble - Topic
Published on May 7, 2015
Provided to YouTube by The state51 Conspiracy

Tripitaka Song · Soothing Music Ensamble

Buddha Zen Music Masters Collection: Soothing Music for Sleep Academy and Spa Massage

℗ 2015 Equilibrium

Released on: 2015-04-01

Composer: Neuromancer
Music Publisher: Tobacco Music Edition (Gema)

Auto-generated by YouTube.
Category
Music

LESSON 2772 Thu 11 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

Structured Tree Flow of TIPITAKA

Classical Azerbaijani

LESSON 2772 Thu 11 Oct 2018
PRACTICE BUDDHA VACANA for PEACE (PBVP)
DO GOOD BE MINDFUL (DGBM)

Structured Tree Flow of TIPITAKA

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~1st-2nd century) [Excerpt: The Evolution of
Ordination]Sutta Vibhaaga [two books containing rules for the bhikkhus
and
bhikkhunis, outlining eight classes of offences]

https://www.youtube.com/watch?v=eWteUSs-8m4
Important Role of Women in Buddhism and Monks Rules -From MN-44

(Five nik±yas, or collections)
The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Ask A Monk: The Tipitaka

https://www.youtube.com/watch

Sutta Piμaka

https://www.youtube.com/watch
DN 01 The All embracing Net of Views I II

Dīgha Nikāya
[dīgha:long] The Dīgha Nikāya gathers 34 of the longest discourses
given by the Buddha. There are various hints that many of them are late
additions to the original corpus and of questionable authenticity.

https://www.youtube.com/watch

“The Majjhima Nikaya, the Middle Length Discourses”


The Buddha teaches the bhikkhus seven methods for restraining and
abandoning the taints, the fundamental defilements that maintain bondage
to the round of birth and death.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikāya
[samyutta: group] The Saṃyutta Nikāya gathers the suttas according to
their subject in 56 sub-groups called saṃyuttas. It contains more than
three thousand discourses of variable length, but generally relatively
short.

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized
in eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally
short.

Khuddaka Nikāya
[khuddha: short, small] The Khuddhaka
Nikāya short texts and is considered as been composed of two stratas:
Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā
and Jātaka form the ancient strata, while other books are late additions
and their authenticity is more questionable.


youtube.com
Provided
to YouTube by The state51 Conspiracy Tripitaka Song · Soothing Music
Ensamble Buddha Zen Music Masters Collection: Soothing Music for Sleep…

https://www.youtube.com/watch?v=uNISpIXd5tM
Trailer T I P I T A K A
Kiva Tep
Published on Dec 25, 2017
Category

Film & Animation
Klassik azərbaycanlı


LESSON 2771 Çərşənbə 10 Oktyabr 2018
PEACE üçün BUDDHA VACANA TƏCRÜBƏSİ (PBVP)
İDDİ OLMAYACAQ (DGBM)

TIPITAKA-nın strukturlaşdırılmış ağac axını

Vinaya Piyaaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1-2-ci əsr) [Çıxış: Təyinatın Evrimi] Sutta Vibhaaga [bhikkhus və
bhikkhunis, səkkiz sinif sinifləri təsbit etdi]

https://www.youtube.com/watch?v=eWteUSs-8m4
Budizmdə qadınların vacib rolu və monqol qaydaları - MN-44-dən

(Beş nişan, ya da kolleksiyalar)
Sutta Piṭaka, Dəhmə ilə bağlı Budanın təliminin mahiyyətini ehtiva
edir. Ondan artıq suttas var. Nikayas adlı beş kolleksiyaya bölünür
(çoxluq, toplama, toplama, sinif, sifariş, qrup, birlik, qardaşlıq,
camaat, ev, yaşayış).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Bir Monk soruş: Tipitaka

https://www.youtube.com/watch

Sutta Pimaaka

https://www.youtube.com/watch
DN 01 Bütün baxışları əhatə edən I II

Dīgha Nikāya
[dīgha: long] The Dīgha Nikāya Buddha tərəfindən verilmiş ən uzun
söhbətlərdən 34-ni toplayır. Çoxları əsl korpusa və şübhəli həqiqiliyinə
gec keçidlər olduğuna dair müxtəlif göstərişlər var.

https://www.youtube.com/watch

“The Majjhima Nikaya, Orta Boylu Söyleşiler”


Buddha, bhikhus’u, doğum və ölüm dövrünün əsarətini qoruyan
təmtəraqları, təmtəraqları dayandırmaq və tərk etmək üçün yeddi üsulu
öyrədir.

https://www.youtube.com/watch?v=mfcteN91nnk
Saṃyutta Nikara
[Samyutta: qrup] Sû’yutta Nikâya, sûttas adlı 56 alt qrupda öz
mövzusuna görə sultaları toplayır. Dəyişən uzunluğu üç min-dən çox
danışıqları ehtiva edir, lakin ümumiyyətlə nisbətən qısa.

https://www.youtube.com/watch
Aṅquttara Nikara
[aṅg: faktor | uttara: əlavə] The Aṅguttara Nikara, nipātas adlı on alt
alt qrupda alt-bölüşdürülür, onların hər biri precedent nipāta ilə
müqayisədə bir əlavə amil sayılmasından ibarət olan ifadələri toplayır.
Bu, ümumiyyətlə, qısa olan suttas minlərlədir.

Khuddaka Nikara
[Khudha: qısa, kiçik] Xuddhaka Nikaya qısa mətnləri və iki hissədən ibarətdir: Dhammapada, Udana, Itivuttaka, Sutta Nipāta,
Theragāthā-Therīgāthā və Jātaka qədim təbəqələri təşkil edir, digər
kitablar isə gec keçiddir və onların orijinallığı daha çox şübhə
doğurur.


youtube.com
Classical Basque-Euskal klasikoa,

https://www.youtube.com/watch?v=1MoWvWVwaFs
First Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur
pathum asanga
Published on Nov 13, 2012
First Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur , Organized
by Light of Buddhadharma Foundation International . Visit :www.lbdfi.org

Category
Nonprofits & Activism
Classical Basque
Euskal klasikoa

2772 (e) ko Otsailak 11, 2018
PRACTICE BUDDHA VACANA BAKEAREN (PBVP)
BEGIRA BEHAR BEZALA (DGBM)

TIPITAKAren Zuhaitz Egiturazko Fluxua

Vinaya Piμaka
https://www.youtube.com/watch
Vinaya Piṭaka: Mahāvagga (~ 1.-II. Mendea) [Laburpena: Ordenazioen bilakaera] Sutta Vibhaaga [bhikkhus eta
bhikkhunis, zortzi arau-hausketari buruzkoa)

https://www.youtube.com/watch?v=eWteUSs-8m4
Emakumeen papera garrantzitsua Budismoan eta Monjeen Erregulazioetan -NM-44tik aurrera

(Bost nik ± yas edo bildumak)
Sutta Piṭakak Bhamaren irakaspenaren esentzia du Dhammaren inguruan.
Hamar mila sute baino gehiago ditu. Nikāyas izeneko bost bildumetan
banatzen da (Multzoa, muntaia; bilduma; klase bat, ordena, taldea;
elkarte bat, senidetasuna, kongregazioa, etxe bat, etxebizitza).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Galdetu Monk: Tipitaka

https://www.youtube.com/watch

Sutta Piμaka

https://www.youtube.com/watch
DN 01 I I II Biderako ikuspegi osoa

Dīgha Nikāya
[dīgha: long] Dīgha Nikāya biltzen 34 Buddha emandako diskurtso
luzeena. Hainbat iradokizun daude, horietako askok jatorrizko corpusari
eta autentikotasun zalantzagarriari berandu gehitzen zaizkienak.

https://www.youtube.com/watch

“Majjhima Nikaya, Middle Length Diskurtsoak”


Buda Bhikkhusek zazpi metodoak irakasten ditu jaiotzako eta
heriotzaraino atxikitzeko jaiotza jasaten duten funtsezko defentsak
uzteko eta uzteko.

https://www.youtube.com/watch?v=mfcteN91nnk
Sawahyutta Nikāya
[samyutta: taldea] Saṃyutta Nikāya-k suttas biltzen ditu bere gaiaren
arabera 56 izeneko subjektu izeneko saṃyuttas izenekoan. Hiru mila
diskurtso baino gehiago ditu luzera aldakorrekoak, baina oro har nahiko
laburrak.

https://www.youtube.com/watch
Aṅguttara Nikāya
[aṅg: faktorea | uttara: additionnal] Nṅāya Aṅguttara nipātas izeneko
hamaika azpiklubetan banatzen da; horietako bakoitza, faktore
gehigarrien zerrendak osatzen dituzten diskurtsoak biltzen ditu. Milaka
suttas ditu, oro har, laburrak.

Khuddaka Nikāya
[khuddha:
laburra, txikia] Khuddhaka Nikāya testu laburrak eta bi estraterekin
osatuta dago: Dhammapada, Udāna, Itivuttaka, Sutta Nipāta,

Theragāthā-Therīgāthā eta Jātaka antzinako geruzak osatzen dituzte,
beste liburu batzuk berandu irudiak dira eta haien benetakotasuna
zalantzagarria da.


youtube.com
First Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur , Organized by Light of Buddhadharma…
Classical Belarusianкласічная беларуская
 
УРОК 2772 чц 11 кастрычніка 2018
ПРАКТЫКА Буды Вача свету (PBVP)
DO ДОБРА BE памятае (DGBM)

Структурнае дрэва Паток Tipitaka

Vinaya Piμaka
https: //www.youtube.com/watch …
Vinaya
Питак: Mahāvagga (~ першага-другі стагоддзе) [Вытрымка: Эвалюцыя
пасвячэнне] Сутта Vibhaaga [дзве кнігі, якія змяшчаюць правілы для
манахаў і
бхикшуни, выклаўшы восем класаў злачынстваў]

https://www.youtube.com/watch?v=eWteUSs-8m4
 
Важная роля жанчын у будызме і Манахі Правілы -From MN-44

(Пяць Nik ± Яс, або калекцыі)
Сутта Питак ўтрымлівае сутнасць вучэння Буды аб Дхарма. Яна змяшчае больш за дзесяць тысяч Сутта. Ён
падзелены на пяць зборнікаў пад назвай Nikāyas (мноства, зборка,
зборнік, клас, парадак, група; аб’яднанне, братэрства, сход, дом,
жыллё).

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Спытаеце Манах: Типитаки

https: //www.youtube.com/watch …

Сутта Piμaka

https: //www.youtube.com/watch …
DN 01 Усе абняўшыся Сетка Праглядаў I II

Дигха Никая
[Дигх: доўгі] Дигх Никая збірае 34 з самых доўгіх дыскурсаў дадзеных Буды. Ёсць розныя намёкі, што многія з іх пратэрмінованы дапаўненні да першапачатковага корпусу і сумнеўнай дакладнасці.

https: //www.youtube.com/watch …

«Маджджхима Nikaya, Блізкі Даўжыня дыскурсы»

Буда
вучыць манах сем спосабаў стрымлівання і адмова ад заражае,
фундаментальныя азмрочванні, якія падтрымліваюць рабства ў круг
нараджэння і смерці.

https://www.youtube.com/watch?v=mfcteN91nnk
 
Саньютта Никая
[Саньютта: Група] Саньютта Никая збірае Сутта ў адпаведнасці з іх суб’екта ў 56 падгруп, званых saṃyuttas. Яна змяшчае больш за тры тысячы дыскурсы зменнай даўжыні, але звычайна адносна кароткія.

https: //www.youtube.com/watch …
Ангуттара Никая
[Анг: фактар ​​| Утар:
additionnal] Ангуттар Никая з’яўляецца subdivized ў адзінаццаці падгруп
званых nipātas, кожны з іх збор дыскурсаў, якое складаецца з
пералічэнняў аднаго дадатковага фактару ў параўнанні з тымі з
прэцэдэнтнае Nipata.
Ён змяшчае тысячы Сутта, якія, як правіла, кароткія.

 Кхуддака Никая
[Khuddha:
кароткі, маленькі] Кароткія тэксты Khuddhaka Никая і разглядаецца як
быў складзены з двух тоўшчаў: Дхаммапады, Удана, итивуттака, Сутта
Nipata,
Тхерагатх-тхеригатх
і Jātaka ўтвараюць старажытныя пласты, у той час як іншыя кнігі
пазнейшыя дапаўненні і іх сапраўднасць больш сумніўная.


https://www.youtube.com/watch?v=vNLtLcslKNQ&t=2s
The Tipitaka Sattapanni


CaveThe Tipitaka Sattapanni Cave
Bhikkhu Samahita
Published on Jul 5, 2012
The First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met here to recite the Dhamma and the Vinaya so that it
could be passed on to future generations exactly as spoken by the
historical Buddha Gotama and his disciples. This council was
headed by Mahakassapa Thera and it lasted 7 months. It established the
original authentic Tipitaka: The 3 Baskets of Sacred Text = The Pali
Canon: http://www.accesstoinsight.org/tipita

This crucial 1st council is described in detail in the Mahāvamsa: The Great Chronicle of Ceylon pp: 14-19 http://what-buddha-said.net/library/p

Other links:
http://en.wikipedia.org/wiki/First_Bu
http://dhammawiki.com/index.php?title
http://what-buddha-said.net/drops/III
http://dhammawiki.com/index.php?title
http://What-Buddha-Said.net/library/D
Category
Education


youtube.com
The
First Buddhist Council took place at the Sattapanni Rock Cave in
Rajagaha now Rajgir, India. 3 months after the Buddha’s final Nibbana,
500 Arahants met …
Classical Bengali- শাস্ত্রীয় বাংলা

https://www.youtube.com/watch?v=O2XUKR58uRI&t=142s
Bangla Buddhist Dhammapada By By S. Lokajit Thero
Ananda Bhikkhu
Published on Mar 1, 2014
Category
People & Blogs
শাস্ত্রীয় বাংলা

পাঠ 2772 Thu 11 অক্টোবর, 2018
অনুশীলন বুদ্ধ যুদ্ধ পৃথিবী (পিবিভিপি)
ভাল মনে রাখবেন (DGBM)

কাঠামোগত কাঠের প্রবাহ টিপিতক

Vinaya Piμaka
https: //www.youtube.com/watch …
বিনয় পিটক: মহাভগগ (~ প্রথম-দ্বিতীয় শতাব্দী) [উদ্ধৃতি: বিবর্তন উৎসর্গ] সুত বিভাগা [দুই বই যা ভিক্ষুকদের জন্য নিয়ম রয়েছে এবং
ভিকশুনি, আটটি শ্রেণির অপরাধ চিহ্নিত করেছেন]

https://www.youtube.com/watch?v=eWteUSs-8m4
বৌদ্ধধর্ম ও মন্থর বিধিগুলিতে নারীর গুরুত্বপূর্ণ ভূমিকা - এমএন -44 থেকে

(পাঁচ নিক ± এইচসি, বা সংগ্রহ)
সুতা পিতক ধর্মের উপর বুদ্ধের শিক্ষার সারাংশ অন্তর্গত। এতে দশ হাজারেরও
বেশি সুতা রয়েছে। এটি নিকয়াস (সেট অ্যাসেম্বলি, সংকলন, শ্রেণী, আদেশ,
গ্রুপ, সমিতি, ভ্রাতৃত্ব, মিটিং ঘর, আবাসন) নামে পাঁচটি সংগ্রহে বিভক্ত।

https://www.youtube.com/watch?v=9exdLBS6Y7A&t=607s
Monk জিজ্ঞাসা: Tipitaki

https: //www.youtube.com/watch …

সুতা পিওকাকা

https: //www.youtube.com/watch …
ডিএন 01 সব মিলিয়ে নেটওয়ার্ক ভিউ আই ২

দিঘা ডাকনাম
[দিঘা: দীর্ঘ] দিঘ নিক বুধের অনুসারে দীর্ঘতম বক্তৃতা 34 টি সংগ্রহ
করেছেন। তাদের মধ্যে অনেকেই মূল শরীর এবং সন্দেহজনক নির্ভুলতার অতিরিক্ত
পরিমাণে সংযোজনগুলি রয়েছে।

https: //www.youtube.com/watch …

“মঝঝিমা নিকায়, মধ্য দৈর্ঘ্যের আলোচনায়”


বুদ্ধ ভিক্ষুকে বাধা দেওয়ার এবং অস্বীকার করার সাতটি উপায় শিক্ষা দেয়,
মৌলিক অশুভতা যা জন্ম ও মৃত্যুর বৃত্তাকার দাসত্ব বজায় রাখে।

https://www.youtube.com/watch?v=mfcteN91nnk
সাম্যুত ডাকনাম
[সমষ্টি: গ্রুপ] সাম্যতা নিক তাদের বিষয় অনুযায়ী সুতত্ত্ব সংগ্রহ করেন
56 টি উপগোষ্ঠী, যাকে স্যুইটস বলা হয়। এটি পরিবর্তনশীল দৈর্ঘ্যের তিন
হাজারের বেশি বক্তৃতা রয়েছে, তবে সাধারণত অপেক্ষাকৃত ছোট।

https: //www.youtube.com/watch …
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