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07/16/12
16 07 2012 MONDAY LESSON 669 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 Sutta Piṭaka — The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness -Kāyānupassanā -— Dhammapada Verse 253-Ujjhanasannitthera Vatthu-Seeing Others’ Faults ALL ABOUT USA
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16 07 2012 MONDAY LESSON 669 FREE ONLINE  eNālāndā Research and Practice UNIVERSITY
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ipitaka network … his life, his acts, his words
               
sabbe satta bhavantu sukhi-tatta
TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piṭaka

— The basket of discourses —Mahāsatipaṭṭhāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
Dhammapada Verse 253-Ujjhanasannitthera Vatthu-Seeing Others’ Faults
ALL ABOUT USA
Louisiana
    •    New Orleans Zen Temple

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

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.


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

I. Kāyānupassanā

A. Ānāpāna Pabba


Pāḷi

Katha·ñ·ca, bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu arañña-gato rukkha-mūla-gato suññāgāra-gato nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati, satova passasati. Dīghaṃ assasantodīghaṃ assasāmīti pajānāti; dīghaṃ passasantodīghaṃ passasāmīti pajānāti; rassaṃ assasantorassaṃ assasāmīti pajānāti; rassaṃ passasantorassaṃ passasāmīti pajānāti;

sabba-kāya-paṭisaṃvedī assasissāmīti sikkhati; ‘sabba-kāya-paṭisaṃvedī passasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ assasissāmīti sikkhati; ‘passambhayaṃ kāya-saṅkhāraṃ passasissāmīti sikkhati.




English


I. Kāyānupassanā

A. Section on ānāpāna
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’.

தமிழ்

மற்றும் எப்படி,பிக்குக்களுக்களா,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:


Verse 253. Seeing Others’ Faults

Who’s always seeing other’s faults,
taking offence, censorious,
pollutions spread for such a one
who’s far from their exhaustion.

Explanation: There are those who are given to the habit of
observing the fault of others. They deride others constantly. Their
taints keep on thriving, and far away from the state of taintlessness.

Dhammapada Verse 253
Ujjhanasannitthera Vatthu

Paravajjanupassissa
niccam ujjhanasannino
asava tassa vaddhanti
ara so asavakkhaya.

Verse 253: In one who constantly sees the faults of others and is always
disparaging them, moral intoxicants (asavas) increase; he is far from extinction
of moral intoxicants (i.e., he is far from attainment of arahatship).


The Story of Thera Ujjhanasanni

While residing at the Jetavana monastery, the Buddha uttered Verse (253) of
this book, with reference to Thera Ujjhanasanni.

Thera Ujjhanasanni was always finding fault with and speaking ill of others.
Other bhikkhus reported about him to the Buddha. The Buddha replied to them,
“Bhikkhus, if someone finds fault with another so as to teach him in good
way; it is not an act of evil and is therefore not to be blamed. But, if someone
is always finding fault with others and speaking ill of them just out of spite
and malice, he will not attain concentration and mental absorption (jhana). He
will not be able to understand the Dhamma, and moral (intoxicants asavas) will
increase in him.”

Verse 253: In one who constantly sees the faults of
others and is always disparaging them, moral intoxicants (asavas)
increase; he is far from extinction of moral intoxicants (i.e., he is
far from attainment of arahatship).

Louisiana
    •    New Orleans Zen Temple
http://en.wikipedia.org/wiki/New_Orleans_Zen_Temple
The New Orleans Zen Temple is a dojo of the Soto Zen tradition in New Orleans, Louisiana. Robert Livingston Roshi is the abbot, and he founded the temple in 1984. He became a close disciple of Taisen Deshimaru,
who made Livingston a Zen teacher. Before his death in 1982, Deshimaru
asked him to go to America and open a Zen dojo and teach true Zen
practice in the United States. The temple is also the home of the American Zen Association, which gives support to zen dojos and publishes rare Buddhist texts.

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