KUSHINARA NIBBANA BHUMI PAGODA -PATH TO ATTAIN ETERNAL BLISS AS FINAL GOAL
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 111 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat 668, 5A main Road, 8th Cross, HAL 3rd Stage, Bangalore- Karnataka State -India Do good. Purify mind -‘The gift of Dhamma excels all other gifts – sabba danam dhamma danam to attain NIBBANA as Final Goal
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1245 LESSON 25814 MONDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY-3) Klassieke Afrikaans Gratis aanlyn E-Nalanda navorsing en praktyk UNIVERSITEIT Lewer asseblief korrekte vertaling vir hierdie Google vertaling ‘n Stroom enterer te word TIPITAKA in Klassieke Afrikaans-4) Shqip Klasike ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY praktika Mirësi të bëjnë përkthimin e duhur për këtë përkthim Google për të bërë një enterer Stream TIPITAKA në shqip Klasike
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1245 LESSON 25814 MONDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY

3) Klassieke Afrikaans

Gratis aanlyn E-Nalanda navorsing en praktyk UNIVERSITEIT

Lewer asseblief korrekte vertaling vir hierdie Google vertaling ‘n Stroom enterer te word

TIPITAKA in Klassieke Afrikaans

4) Shqip Klasike

ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY praktika

Mirësi të bëjnë përkthimin e duhur për këtë përkthim Google për të bërë një enterer Stream

TIPITAKA në shqip Klasike




3) Classical Afrikaans

The Herald Port Elizabeth News -

http://www.heraldlive.co.za/award-makes-hard-work-worth/#comment-151769


One Response to Award makes hard work worth it


  1. Jagatheesan Chandrasekharan

    Your comment is awaiting moderation.

    3) Klassieke Afrikaans

    Gratis aanlyn E-Nalanda navorsing en praktyk UNIVERSITEIT

    Lewer asseblief korrekte vertaling vir hierdie Google vertaling ‘n Stroom enterer te word

    TIPITAKA in Klassieke Afrikaans

    TIPITAKA en twaalf AFDELINGS
    Kort historiese agtergrond
    Sutta Pitaka
    Vinaya Pitaka
    Abhidhamma Pitaka
    Twaalf dele van Boeddhistiese Dordtse
    Nege afdelings van die Boeddhistiese Dordtse

    TIPITAKA en twaalf AFDELINGS is die versameling van die lering van
    die Boeddha meer as 45 jaar. Dit bestaan ​​uit Sutta (die konvensionele
    onderrig), Vinaya (gedragskode) en Abhidhamma (kommentare). Die Tipitaka
    is saamgestel en gereël in sy huidige vorm deur die leerlinge, wat
    onmiddellike kontak met Shakyamuni Buddha het. Die Boeddha het
    verbygegaan, maar die verhewe Dhamma wat hy onvoorwaardelik bemaak aan
    die mensdom nog steeds bestaan ​​in die ongerepte reinheid. Alhoewel die
    Boeddha geen geskrewe rekords van sy lering verlaat het, het sy
    dissipels onderskei bewaar hulle deur die pleeg van die geheue en die
    oordrag van hulle mondelings van geslag tot geslag.

    Kort historiese agtergrond

    Onmiddellik na die finale afsterwe van die Boeddha, 500 onderskei
    Arahats het ‘n konvensie bekend as die Eerste Boeddhistiese Raad die
    leer is deur die Boeddha te oefen. Eerwaarde Ananda, wat ‘n getroue
    dienaar van die Boeddha en het die besondere voorreg van die verhoor al
    die diskoerse die Boeddha ooit geuiter, verkondig die Sutta, terwyl die
    eerwaarde Upali verkondig die Vinaya, die gedragsreëls vir die Sangha.
    Een honderd jaar nadat die eerste Boeddhistiese Raad, sommige dissipels
    het die behoefte om sekere geringe reëls te verander. Die ortodokse
    Bhikkus gesê dat niks verander moet word, terwyl die ander het
    aangedring op die wysiging van ‘n dissiplinêre reëls (Vinaya). Ten
    slotte, die vorming van verskillende skole van Boeddhisme ontkiem na sy
    raad. En in die Tweede Raad, slegs sake met betrekking tot die Vinaya is
    bespreek en geen omstredenheid oor die Dhamma aangemeld is. In die 3de
    eeu vC gedurende die tyd van keiser Asoka, was die derde Raad gehou die
    meningsverskille wat deur die Sangha gemeenskap te bespreek. Op hierdie
    Raad die verskille is nie beperk tot die Vinaya maar is ook in verband
    met die Dhamma. Die Abhidhamma Pitaka is bespreek en ingesluit by die
    Raad. Die Raad, wat in 80 vC in Sri Lanka gehou is staan ​​bekend as die
    4de Raad onder die beskerming van die vrome koning Vattagamini Abbaya.
    Dit was in hierdie tyd in Sri Lanka dat die Tipitaka is die eerste keer
    daartoe verbind om te skryf in Pali taal.

    Die Sutta Pitaka bestaan ​​hoofsaaklik uit gesprekke gelewer deur die
    Boeddha self by verskeie geleenthede. Daar was ook ‘n paar diskoerse
    gelewer deur ‘n paar van sy volgelinge onderskei (bv Sariputta, Ananda,
    Moggallana) ingesluit in dit. Dit is soos ‘n boek van voorskrifte, soos
    die preke daarin vervat is uitgelê die verskillende geleenthede en die
    temperament van verskeie persone aan te pas. Daar mag oënskynlik
    teenstrydige verklarings, maar hulle moet nie verkeerd verstaan ​​word
    nie as hulle ‘n goeie geleentheid geuiter deur die Boeddha ‘n spesifieke
    doel te pas. Dit Pitaka is verdeel in vyf Nikayas of versamelings,
    naamlik:. -

    Digha Nikāya
    [Digha: lang] Die Digha Nikāya versamel 34 van die langste diskoerse wat
    deur die Boeddha. Daar is verskeie wenke wat baie van hulle laat
    toevoegings tot die oorspronklike corpus en van twyfelagtige egtheid.

    Majjhima Nikāya
    [majjhima: medium] Die Majjhima Nikāya versamel 152 diskoerse van die
    Boeddha van intermediêre lengte, wat handel oor uiteenlopende sake.

    Saṃyutta Nikāya
    [samyutta: Groep] Die Saṃyutta Nikāya versamel die suttas volgens hul
    onderwerp in 56 sub-groepe genoem saṃyuttas. Dit bevat meer as drie
    duisend diskoerse van veranderlike lengte, maar oor die algemeen
    relatief kort.

    Aṅguttara Nikāya
    [ang: faktor | Uttara: staat addisionele] Die Aṅguttara Nikāya is
    subdivized in elf sub-groepe genoem nipātas, elkeen van hulle te
    versamel diskoerse wat uit sulke lyste van een addisionele faktor versus
    dié van die presedent nipāta. Dit bevat duisende suttas wat oor die
    algemeen kort.

    Khuddaka Nikāya
    [khuddha: kort, klein] Die Khuddhaka Nikāya kort tekste en word beskou
    as is saamgestel uit twee stratas: Dhammapada, Udāna, Itivuttaka, Sutta
    Nipāta, Theragāthā-Therīgāthā en Jātaka vorm die ou lae, terwyl ander
    boeke laat toevoegings en hul egtheid meer betwyfel.

    Die vyfde is verdeel in vyftien boeke: -

    Khuddaka Patha (Korter tekste)

    Dhammapada (die weg van waarheid)

    Udana (Heartfelt woorde of Paeons van Joy)

    ITI Vuttaka (So sê ‘Diskoerse)

    Vimana Vatthu (Stories van Celestial Mansions)

    Peta Vatthu (Stories van Petas)

    Theragatha (Psalms van die broeders)

    Therigatha (Psalms van die susters)

    Jataka (Birth Stories)

    Niddesa (Musique)

    Patisambhida (Analitiese Kennis)

    Apadana (Lives van Saints)

    Buddhavamsa (die geskiedenis van Boeddha)

    Cariya Pitaka (Modes gedragskode)

    Vinaya Pitaka Die Vinaya Pitaka hoofsaaklik met die reëls en
    regulasies van die Orde van die monnike (Bhikhus) en susters
    (Bhikhunis). Dit gee ook ‘n rekening van die lewe en bediening van die
    Boeddha. Indirek dit toon ‘n paar nuttige inligting oor die antieke
    geskiedenis, die Indiese gebruike, kuns, wetenskap, ens Vir byna twintig
    jaar sedert sy verligting, het die Boeddha nie gaan lê reëls vir die
    beheer van die Sangha. Later, as die geleentheid ontstaan​​, die Boeddha
    gepromulgeer reëls vir die toekoms dissipline van die Sangha. Dit
    Pitaka bestaan ​​uit die volgende vyf boeke: -

    Parajika Pali (Groot Misdrywe)
    Pacittiya Pali (Klein Misdrywe)
    Mahavagga Pali (Groter Artikel)
    Cullavagga Pali (Kleiner Afdeling)
    Parivara Pali (toonbeeld van die Vinaya)

    Abhidhamma Pitaka Die Abhidhamma, is die mees belangrike en
    interessante, want dit bevat die diepgaande filosofie van die Boeddha se
    leer in teenstelling met die verlig, maar eenvoudiger diskoerse in die
    Sutta Pitaka. In die Sutta Pitaka ‘n mens dikwels verwysings na
    individuele, wese, ens, maar in die Abhidhamma, in plaas van die
    konvensionele terme, ontmoet ons met die uiteindelike terme, soos
    gemiddeldes, verstand saak ens In die Abhidhamma alles ontleed en
    verduidelik in detail, en as sodanig is dit genoem analitiese leer
    (Vibhajja Vada). Vier uiteindelike dinge (Paramattha) is vervat in die
    Abhidhamma. Hulle is Citta (Bewussyn), Cetasika (Geestelike
    concomitants). Rupa (materie) en Nibbana. Die sogenaamde wese is
    mikroskopies ontleed en sy samestellende dele word noukeurig beskryf.
    Ten slotte is die uiteindelike doel en die metode om dit te bereik, is
    verduidelik met al die nodige besonderhede. Die Abhidhamma Pitaka is
    saamgestel uit die volgende werke:

    Dhamma-Sangani (Opsomming van Phenomena)
    Vibhanaga (Die Boek van die verdrae)
    Ikatha Vatthu (Punt van omstredenheid)
    Puggala Pannatti (Beskrywing van individue)
    Dhatu Katha (Bespreking met verwysing na elemente)
    Yamaka (Die Boek van pare)
    Patthana (Die Boek van Betrekkinge)

    Twaalf dele van Boeddhistiese Dordtse Die inhoud van die
    Boeddhistiese kanonne is verdeel in twaalf afdelings ingedeel word deur
    die aard van die vorme van literatuur (dit wil sê, Sutta, Geyya en
    Gatha) en die konteks (dit wil sê, al die ander nege afdelings). Dit is
    bekend as die Twaalf afdelings.

    Sutta – Dit is die kort, medium en lang gesprekke uitgelê deur
    die Boeddha op verskeie geleenthede. Die hele Vinaya Pitaka is ook
    ingesluit in hierdie verband.

    Geyya – dit wil sê, die metriese stukke. Dit is diskoerse / proses gemeng met Gathas of verse.

    Gatha – dit wil sê, verse, liedere of gedigte. Dit sluit in
    verse wat gevorm word in die Dharmapada, ens, en diegene geïsoleerde
    verse wat nie onder die Sutta geklassifiseer.

    Nidana – dit wil sê, die oorsake en voorwaardes van die Boeddha se leerstellings.

    Itivrttaka – dit wil sê, die suttas waarin die Boeddhas vertel
    van die werke van hul leerlinge en die ander in die vorige lewe.

    Jataka – dit wil sê, stories van die voormalige lewens van Boeddhas. Hierdie is die 547 geboorte-stories.

    Abbhuta-Dhamma – dit wil sê, wonderwerke, ens Dit is die paar
    gesprekke wat handel met ‘n wonderlike en ondenkbaar magte van die
    Boeddhas.

    Avadana – dit wil sê, gelykenisse, metafore. Illustrasies word
    gebruik om die mens te fasiliteer om die diepgaande betekenis van die
    Boeddhistiese Dhamma te verstaan.

    Upadesa – dit wil sê, dogmatiese verhandelings. Die diskoers en
    besprekings deur vrae en antwoorde oor die Boeddhistiese leerstellings.
    Dit is ‘n sinoniem vir Abhidhamma Pitaka.

    Udana – dit wil sê, impromptu of ongevraagde adresse. Die
    Boeddha praat vrywillig en nie in antwoord op vrae of beroep, bv, die
    Amitabha Sutta.

    Vaipulya – dit wil sê, interpretasie deur uitbreiding of dieper
    verduideliking van die leer. Dit is die breë skool of wyer leer, in
    teenstelling met die “smal” skool. Die term dek die hele spesifiek
    Mahayana suttas. Die Suttas is ook bekend as die geskrifte van
    onmetelijk betekenis, dit wil sê, oneindig en universalistic.

    Veyyakarama – dws profesieë voorspelling deur die Boeddha van die toekoms bereiking van Buddhaskap deur sy volgelinge.

    Nege afdelings van die Boeddhistiese Dordtse Die term word
    algemeen na verwys Hinayana. Daar is slegs nege afdelings uitgesluit
    Udana, Vaipulya en Veyyakarana. Maar daar is ook ‘n Mahayana afdeling
    van nege van die twaalf afdelings, naamlik, almal behalwe Nidana,
    Avadana en Upadesa.

    Sutta Pitaka
    - Die mandjie van diskoerse -
    [Sutta: diskoers]
    Digha Nikāya
    DN 9 -
    Poṭṭhapāda Sutta
    {uittreksel}
    - Die vrae van Poṭṭhapāda -
    Tree
    Sutta Pitaka
    - Die mandjie van diskoerse -
    [Sutta: diskoers]

    Die Sutta Pitaka bevat die essensie van die Boeddha se leer oor die
    Dhamma. Dit bevat meer as tien duisend suttas. Dit is verdeel in vyf
    versamelings genoem Nikāyas.

    Digha Nikāya
    [Digha: lang] Die Digha Nikāya versamel 34 van die langste
    diskoerse wat deur die Boeddha. Daar is verskeie wenke wat baie van
    hulle laat toevoegings tot die oorspronklike corpus en van twyfelagtige
    egtheid.
    Majjhima Nikāya
    [majjhima: medium] Die Majjhima Nikāya versamel 152 diskoerse van
    die Boeddha van intermediêre lengte, wat handel oor uiteenlopende sake.
    Saṃyutta Nikāya
    [samyutta: Groep] Die Saṃyutta Nikāya versamel die suttas volgens
    hul onderwerp in 56 sub-groepe genoem saṃyuttas. Dit bevat meer as drie
    duisend diskoerse van veranderlike lengte, maar oor die algemeen
    relatief kort.
    Aṅguttara Nikāya
    [ang: faktor | Uttara: staat addisionele] Die Aṅguttara Nikāya is
    subdivized in elf sub-groepe genoem nipātas, elkeen van hulle te
    versamel diskoerse wat uit sulke lyste van een addisionele faktor versus
    dié van die presedent nipāta. Dit bevat duisende suttas wat oor die
    algemeen kort.
    Khuddaka Nikāya
    [khuddha: kort, klein] Die Khuddhaka Nikāya kort tekste en word
    beskou as is saamgestel uit twee stratas: Dhammapada, Udāna, Itivuttaka,
    Sutta Nipāta, Theragāthā-Therīgāthā en Jātaka vorm die ou lae, terwyl
    ander boeke laat toevoegings en hul egtheid meer betwyfel.

    Cariya Pitaka (Modes gedragskode)

    Vinaya Pitaka Die Vinaya Pitaka hoofsaaklik met die reëls en
    regulasies van die Orde van die monnike (Bhikhus) en susters
    (Bhikhunis). Dit gee ook ‘n rekening van die lewe en bediening van die
    Boeddha. Indirek dit toon ‘n paar nuttige inligting oor die antieke
    geskiedenis, die Indiese gebruike, kuns, wetenskap, ens Vir byna twintig
    jaar sedert sy verligting, het die Boeddha nie gaan lê reëls vir die
    beheer van die Sangha. Later, as die geleentheid ontstaan​​, die Boeddha
    gepromulgeer reëls vir die toekoms dissipline van die Sangha. Dit
    Pitaka bestaan ​​uit die volgende vyf boeke: -

    Parajika Pali (Groot Misdrywe)
    Pacittiya Pali (Klein Misdrywe)
    Mahavagga Pali (Groter Artikel)
    Cullavagga Pali (Kleiner Afdeling)
    Parivara Pali (toonbeeld van die Vinaya)

    Abhidhamma Pitaka Die Abhidhamma, is die mees belangrike en
    interessante, want dit bevat die diepgaande filosofie van die Boeddha se
    leer in teenstelling met die verlig, maar eenvoudiger diskoerse in die
    Sutta Pitaka. In die Sutta Pitaka ‘n mens dikwels verwysings na
    individuele, wese, ens, maar in die Abhidhamma, in plaas van die
    konvensionele terme, ontmoet ons met die uiteindelike terme, soos
    gemiddeldes, verstand saak ens In die Abhidhamma alles ontleed en
    verduidelik in detail, en as sodanig is dit genoem analitiese leer
    (Vibhajja Vada). Vier uiteindelike dinge (Paramattha) is vervat in die
    Abhidhamma. Hulle is Citta (Bewussyn), Cetasika (Geestelike
    concomitants). Rupa (materie) en Nibbana. Die sogenaamde wese is
    mikroskopies ontleed en sy samestellende dele word noukeurig beskryf.
    Ten slotte is die uiteindelike doel en die metode om dit te bereik, is
    verduidelik met al die nodige besonderhede. Die Abhidhamma Pitaka is
    saamgestel uit die volgende werke:

    Dhamma-Sangani (Opsomming van Phenomena)
    Vibhanaga (Die Boek van die verdrae)
    Ikatha Vatthu (Punt van omstredenheid)
    Puggala Pannatti (Beskrywing van individue)
    Dhatu Katha (Bespreking met verwysing na elemente)
    Yamaka (Die Boek van pare)
    Patthana (Die Boek van Betrekkinge)

    Twaalf dele van Boeddhistiese Dordtse Die inhoud van die
    Boeddhistiese kanonne is verdeel in twaalf afdelings ingedeel word deur
    die aard van die vorme van literatuur (dit wil sê, Sutta, Geyya en
    Gatha) en die konteks (dit wil sê, al die ander nege afdelings). Dit is
    bekend as die Twaalf afdelings.

    Sutta – Dit is die kort, medium en lang gesprekke uitgelê deur
    die Boeddha op verskeie geleenthede. Die hele Vinaya Pitaka is ook
    ingesluit in hierdie verband.

    Geyya – dit wil sê, die metriese stukke. Dit is diskoerse / proses gemeng met Gathas of verse.

    Gatha – dit wil sê, verse, liedere of gedigte. Dit sluit in
    verse wat gevorm word in die Dharmapada, ens, en diegene geïsoleerde
    verse wat nie onder die Sutta geklassifiseer.

    Nidana – dit wil sê, die oorsake en voorwaardes van die Boeddha se leerstellings.

    Itivrttaka – dit wil sê, die suttas waarin die Boeddhas vertel
    van die werke van hul leerlinge en die ander in die vorige lewe.

    Jataka – dit wil sê, stories van die voormalige lewens van Boeddhas. Hierdie is die 547 geboorte-stories.

    Abbhuta-Dhamma – dit wil sê, wonderwerke, ens Dit is die paar
    gesprekke wat handel met ‘n wonderlike en ondenkbaar magte van die
    Boeddhas.

    Avadana – dit wil sê, gelykenisse, metafore. Illustrasies word
    gebruik om die mens te fasiliteer om die diepgaande betekenis van die
    Boeddhistiese Dhamma te verstaan.

    Upadesa – dit wil sê, dogmatiese verhandelings. Die diskoers en
    besprekings deur vrae en antwoorde oor die Boeddhistiese leerstellings.
    Dit is ‘n sinoniem vir Abhidhamma Pitaka.

    Udana – dit wil sê, impromptu of ongevraagde adresse. Die
    Boeddha praat vrywillig en nie in antwoord op vrae of beroep, bv, die
    Amitabha Sutta.

    Vaipulya – dit wil sê, interpretasie deur uitbreiding of dieper
    verduideliking van die leer. Dit is die breë skool of wyer leer, in
    teenstelling met die “smal” skool. Die term dek die hele spesifiek
    Mahayana suttas. Die Suttas is ook bekend as die geskrifte van
    onmetelijk betekenis, dit wil sê, oneindig en universalistic.

    Veyyakarama – dws profesieë voorspelling deur die Boeddha van die toekoms bereiking van Buddhaskap deur sy volgelinge.

    Nege afdelings van die Boeddhistiese Dordtse Die term word
    algemeen na verwys Hinayana. Daar is slegs nege afdelings uitgesluit
    Udana, Vaipulya en Veyyakarana. Maar daar is ook ‘n Mahayana afdeling
    van nege van die twaalf afdelings, naamlik, almal behalwe Nidana,
    Avadana en Upadesa.

    Sutta Pitaka
    - Die mandjie van diskoerse -
    [Sutta: diskoers]
    Digha Nikāya
    DN 9 -
    Poṭṭhapāda Sutta
    {uittreksel}
    - Die vrae van Poṭṭhapāda -
    Tree
    Sutta Pitaka
    - Die mandjie van diskoerse -
    [Sutta: diskoers]

    Die Sutta Pitaka bevat die essensie van die Boeddha se leer oor die
    Dhamma. Dit bevat meer as tien duisend suttas. Dit is verdeel in vyf
    versamelings genoem Nikāyas.

    Digha Nikāya
    [Digha: lang] Die Digha Nikāya versamel 34 van die langste
    diskoerse wat deur die Boeddha. Daar is verskeie wenke wat baie van
    hulle laat toevoegings tot die oorspronklike corpus en van twyfelagtige
    egtheid.
    Majjhima Nikāya
    [majjhima: medium] Die Majjhima Nikāya versamel 152 diskoerse van
    die Boeddha van intermediêre lengte, wat handel oor uiteenlopende sake.
    Saṃyutta Nikāya
    [samyutta: Groep] Die Saṃyutta Nikāya versamel die suttas volgens
    hul onderwerp in 56 sub-groepe genoem saṃyuttas. Dit bevat meer as drie
    duisend diskoerse van veranderlike lengte, maar oor die algemeen
    relatief kort.
    Aṅguttara Nikāya
    [ang: faktor | Uttara: staat addisionele] Die Aṅguttara Nikāya is
    subdivized in elf sub-groepe genoem nipātas, elkeen van hulle te
    versamel diskoerse wat uit sulke lyste van een addisionele faktor versus
    dié van die presedent nipāta. Dit bevat duisende suttas wat oor die
    algemeen kort.
    Khuddaka Nikāya
    [khuddha: kort, klein] Die Khuddhaka Nikāya kort tekste en word
    beskou as is saamgestel uit twee stratas: Dhammapada, Udāna, Itivuttaka,
    Sutta Nipāta, Theragāthā-Therīgāthā en Jātaka vorm die ou lae, terwyl
    ander boeke laat toevoegings en hul egtheid meer betwyfel.

    Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti

    Engels

    Mahāparinibbāna Sutta
    {uittreksels}
    - Die laaste instruksies -
    [Maha-parinibbāna]

    (Die spieël van die Dhamma)

    Dit Sutta versamel verskillende instruksies die Boeddha het ter wille
    van sy volgelinge na sy afsterwe, wat maak dit ‘n baie belangrike stel
    instruksies vir ons vandag.

    Ek sal die diskoers oor die Dhamma wat Dhammādāsa genoem word uiteen
    te sit, besit van wat die ariyasāvaka, as hy wil, kan verklaar homself:
    “Vir my is daar geen meer niraya, nie meer tiracchāna-yoni, nie meer
    pettivisaya, geen meer toestand van ongelukkigheid, van die ongeluk,
    ellende, ek is ‘n sotāpanna, deur die natuur vry van state van ellende,
    sommige van hulle bestem is om te sambodhi.

    En wat, Ananda, is dat diskoers oor die Dhamma wat Dhammādāsa genoem
    word, in besit wat die ariyasāvaka, as hy wil, kan verklaar homself:
    “Vir my is daar geen meer niraya, nie meer tiracchāna-yoni, nie meer
    pettivisaya, nie meer toestand van ongelukkigheid, van die ongeluk,
    ellende, ek is ‘n sotāpanna, deur die natuur vry van state van ellende,
    sommige van hulle bestem is om te sambodhi?

    Hier, Ananda, is ‘n ariyasāvaka toegerus met Buddhe aveccappasāda:

    DN 22 – (D II 290)
    Mahāsatipaṭṭhāna Sutta
    - Bywoning op bewustheid -
    [Maha + satipaṭṭhāna]

    Dit Sutta word wyd beskou as ‘n die belangrikste verwysing vir meditasie.

    Nota: infobubbles op al Pali woorde

    Pali

    Uddesa

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

    II. Vedanānupassanā

    Engels

    Inleiding

    I. Die waarneming van Kaya
    A. Afdeling op ānāpāna
    B. Afdeling op houdings
    C. Afdeling op sampajañña
    D. afdeling op afstootlikheid
    E. Artikel oor die elemente
    F. Afdeling op die nege soortgelyk gronde

    II. Waarneming van Vedanā

    Uddesa

    Evaṃ my sutaṃ:

    Inleiding

    So het ek gehoor:

    Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ Nama kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi:

    By een geleentheid het, was die Bhagavā bly onder die Kurus by
    Kammāsadhamma, ‘n mark dorp van die Kurus. Daar het hy aangespreek die
    bhikkhus:

    - Bhikkhavo ti.

    - Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-avoca:

    - Bhikkhus.

    - Bhaddante antwoord die bhikkhus. Die Bhagavā gesê:

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

    - Dit, bhikkhus, is die pad wat lei tot niks, maar die suiwering van
    mense, die oorwinning van hartseer en klaaglied, die verdwyning van
    dukkha-domanassa, die bereiking van die regte manier, die verwesenliking
    van Nibbāna, dit wil sê die vier satipaṭṭhānas.

    Katame cattāro? Idha, bhikkhave, bhikkhu Kaye kāyānupassī viharati
    ATAPI sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ. Vedanāsu
    vedanānupassī viharati ATAPI sampajāno satimā, vineyya Loke
    abhijjhā-domanassaṃ. Citte cittānupassī viharati ATAPI sampajāno satimā,
    vineyya Loke abhijjhā-domanassaṃ. Dhammesu dhammānupassī viharati ATAPI
    sampajāno satimā, vineyya Loke abhijjhā-domanassaṃ.

    Watter vier? Hier bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya,
    ATAPI sampajāno, satimā, nadat opgegee abhijjhā-domanassa teenoor die
    wêreld. Hy woon waarneming vedanā in vedanā, ATAPI sampajāno, satimā,
    nadat opgegee abhijjhā-domanassa teenoor die wêreld. Hy woon waarneming
    citta in citta, ATAPI sampajāno, satimā, nadat opgegee
    abhijjhā-domanassa teenoor die wêreld. Hy woon waarneming Dhamma · s in
    Dhamma · s, ATAPI sampajāno, satimā, nadat opgegee abhijjhā-domanassa
    teenoor die wêreld.

    I. Kāyānupassanā

    A. Ānāpāna Pabba

    Katha · n · ca, bhikkhave, bhikkhu Kaye kāyānupassī viharati? Idha,
    bhikkhave, bhikkhu arañña-gato Va rukkha-Mula-gato Va suññ’āgāra-gato Va
    nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ Satim
    upaṭṭhapetvā. So sato’va assasati, sato’va passasati. Dīghaṃ Va
    assasanto ‘dīghaṃ assasāmī’ tie pajānāti; dīghaṃ Va passasanto ‘dīghaṃ
    passasāmī’ tie pajānāti; rassaṃ Va assasanto ‘rassaṃ assasāmī’ tie
    pajānāti; rassaṃ Va passasanto ‘rassaṃ passasāmī’ tie pajānāti;
    ‘SABT-Kaya-paṭisaṃvedī assasissāmī’ tie sikkhati; ‘SABT-Kaya-paṭisaṃvedī
    passasissāmī’ tie sikkhati; ‘passambhayaṃ Kaya-saṅkhāraṃ assasissāmī’
    tie sikkhati; ‘passambhayaṃ Kaya-saṅkhāraṃ passasissāmī’ tie sikkhati.

    I. Kāyānupassanā

    A. Afdeling op ānāpāna

    En hoe, bhikkhus, nie ‘n bhikkhu woon waarneming Kaya in Kaya? Hier
    bhikkhus, ‘n bhikkhu, het gegaan aan die bos of het gegaan aan die
    wortel van ‘n boom of het gegaan na ‘n leë kamer, sit vou die bene
    oorkruis, die opstel van Kaya regop, en die opstel van sati parimukhaṃ.
    Om dus Sato hy asemhaal in, om sodoende Sato hy uitasem. Asemhaling in
    ‘n lang hy verstaan​​: “Ek is asemhaling in ‘n lang ‘; uitasem lank hy
    verstaan​​: “Ek is uitasem lank ‘; asemhaling in kort hy verstaan​​: “Ek
    is asemhaling in kort ‘; uitasem kort hy verstaan​​: “Ek is uitasem
    kort ‘; Hy lei hom: “die gevoel van die hele Kaya, sal ek asem in ‘; Hy
    lei hom: “die gevoel van die hele Kaya, sal ek uitasem ‘; Hy lei hom:
    “kalmeer die Kaya-saṅkhāras, sal ek asem in ‘; Hy lei hom: “kalmeer die
    Kaya-saṅkhāras, sal ek uitasem.”

    Seyyathāpi, bhikkhave, dakkho bhamakāro Va bhamakār · antevāsī Va
    dīghaṃ Va añchanto ‘dīghaṃ añchāmī’ tie pajānāti; rassaṃ Va añchanto
    ‘rassaṃ añchāmī’ tie pajānāti; evameva kho, bhikkhave, bhikkhu dīghaṃ Va
    assasanto ‘dīghaṃ assasāmī’ tie pajānāti; dīghaṃ Va passasanto ‘dīghaṃ
    passasāmī’ tie pajānāti; rassaṃ Va assasanto ‘rassaṃ assasāmī’ tie
    pajānāti; rassaṃ Va passasanto ‘rassaṃ passasāmī’ tie pajānāti;
    ‘SABT-Kaya-paṭisaṃvedī assasissāmī’ tie sikkhati; ‘SABT-Kaya-paṭisaṃvedī
    passasissāmī’ tie sikkhati; ‘passambhayaṃ Kaya-saṅkhāraṃ assasissāmī’
    tie sikkhati; ‘passambhayaṃ Kaya-saṅkhāraṃ passasissāmī’ tie sikkhati.

    Net soos, bhikkhus, ‘n ervare draaier of ‘n draaier se vakleerling,
    wat ‘n lang draai, verstaan​​: “Ek maak ‘n lang beurt ‘; ‘n kort beurt,
    hy verstaan​​: “Ek is ‘n kort beurt ‘; in dieselfde manier, bhikkhus, ‘n
    bhikkhu, asemhaling in ‘n lang, verstaan​​: “Ek is asemhaling in ‘n
    lang ‘; uitasem lank hy verstaan​​: “Ek is uitasem lank ‘; asemhaling in
    kort hy verstaan​​: “Ek is asemhaling in kort ‘; uitasem kort hy
    verstaan​​: “Ek is uitasem kort ‘; Hy lei hom: “die gevoel van die hele
    Kaya, sal ek asem in ‘; Hy lei hom: “die gevoel van die hele Kaya, sal
    ek uitasem ‘; Hy lei hom: “kalmeer die Kaya-saṅkhāras, sal ek asem in ‘;
    Hy lei hom: “kalmeer die Kaya-saṅkhāras, sal ek uitasem.”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    B. Iriyāpatha Pabba

    Puna ca · param, bhikkhave, bhikkhu gacchanto Va ‘gacchāmī’ tie
    pajānāti, ṭhito Va ‘ṭhitomhī’ tie pajānāti, nisinno Va ‘nisinnomhī’ tie
    pajānāti, sayāno Va ‘sayānomhī’ tie pajānāti. Yathā yathā Va pan · ASSA
    kayo paṇihito hoti tathā tathā Nam pajānāti.

    B. Afdeling op houdings

    Verder bhikkhus, ‘n bhikkhu, terwyl loop, verstaan​​: “Ek loop ‘, of
    terwyl staan ​​hy verstaan​​:” Ek staan​​’, of terwyl jy sit hy
    verstaan​​: “Ek sit ‘, of terwyl lê hy verstaan​​:” Ek lê. Of anders, in
    welke posisie sy Kaya weggedoen, hy verstaan ​​dit dienooreenkomstig.

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    C. Sampajāna Pabba

    Puna ca · param, bhikkhave, bhikkhu abhikkante paṭikkante
    sampajānakārī hoti ālokite vilokite sampajānakārī hoti samiñjite
    pasārite sampajānakārī hoti saṅghāṭi-Patta-cīvara-dhāraṇe sampajānakārī
    hoti asite Pite khāyite sāyite sampajānakārī hoti uccāra-passāva-kamme
    sampajānakārī hoti, hek ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve
    sampajānakārī hoti.

    C. Afdeling op sampajañña

    Verder bhikkhus, ‘n bhikkhu, terwyl nader en terwyl vertrek, tree met
    sampajañña, terwyl op soek na voor en terwyl rondkyk, tree hy met
    sampajañña, terwyl buig en terwyl strek, tree hy met sampajañña, terwyl
    die dra van die klere en die mantel en terwyl die uitvoering van die
    bak, tree hy met sampajañña, terwyl eet, terwyl die drink, terwyl kou,
    terwyl proe, tree hy met sampajañña, terwyl die bywoning van die
    besigheid van ontlas en urineer, tree hy met sampajañña, terwyl loop,
    terwyl staan​​, terwyl die vergadering , terwyl die slaap, terwyl
    wakker, terwyl jy praat en terwyl stil, tree hy met sampajañña.

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    D. Paṭikūlamanasikāra Pabba

    Puna ca · param, bhikkhave, bhikkhu imam · eva kāyaṃ, uddhaṃ pādatalā
    Adho KESA · matthakā, TACA · pariyantaṃ pūraṃ nānappakārassa asucino
    paccavekkhati: “Atthi imasmiṃ Kaye KESA LOMA nakhā dantā taco maṃsaṃ
    nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ
    papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ
    Sedo medo assu Vasa kheḷo siṅghāṇikā lasikā muttaṃ ‘tie.

    D. afdeling op afstootlikheid

    Verder bhikkhus, ‘n bhikkhu beskou dit baie liggaam, van die sole van
    die voete op en van die hare op die kop, wat afgebaken word deur sy vel
    en vol van verskillende soorte van onsuiwerhede: “In hierdie Kaya, is
    daar die hare van die kop, hare van die liggaam, naels, tande, vel,
    vleis, senings, bene, beenmurg, niere, hart, lewer, pleura, milt, longe,
    ingewande, mesenterium, maag met sy inhoud, ontlasting, gal, slym ,
    etter, bloed, sweet, vet, trane, vet, speeksel, neusslym, sinoviale
    vloeistof en urine. ”

    Seyyathāpi, bhikkhave, ubhatomukhā putoḷi Pura nānāvihitassa
    dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ
    taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: “IME Sali
    IME vīhī, IME muggā, IME Masa, IME Tila, IME taṇḍulā ‘ti; evameva kho,
    bhikkhave, bhikkhu imam · eva kāyaṃ, uddhaṃ pādatalā Adho KESA ·
    matthakā, TACA · pariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati:
    “Atthi imasmiṃ Kaye KESA LOMA nakhā dantā taco maṃsaṃ nhāru aṭṭhi
    aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ
    antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ Sedo medo assu
    Vasa kheḷo siṅghāṇikā lasikā muttaṃ ‘tie.

    Net asof bhikkhus, was daar ‘n sak met twee openinge en gevul met
    verskillende soorte graan, soos berg-rys, rys, Mung bone, koei-ertjies,
    sesamsaad en gedopterijstequivalenten. ‘N man met ‘n goeie sig, nadat
    vasmaak nie, sal oorweeg [die inhoud]: “Dit is heuwel-rys, dit is rys,
    dit is Mung bone, dit is koei-ertjies, dit is sesamsaad en dit gedopte
    rys;” in dieselfde manier, bhikkhus, ‘n bhikkhu beskou dit baie liggaam,
    van die sole van die voete op en van die hare op die kop, wat afgebaken
    word deur sy vel en vol van verskillende soorte van onsuiwerhede: “In
    hierdie Kaya, is daar is die hare van die hoof, hare van die liggaam,
    naels, tande, vel, vleis, senings, bene, beenmurg, niere, hart, lewer,
    pleura, milt, longe, ingewande, mesenterium, maag met sy inhoud,
    ontlasting, gal, slym, etter, bloed, sweet, vet, trane, vet, speeksel,
    neusslym, sinoviale vloeistof en urine. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    E. Dhātumanasikāra Pabba

    Puna ca · param, bhikkhave, bhikkhu imam · eva kāyaṃ yathā · ṭhitaṃ
    yathā · paṇihitaṃ dhātuso paccavekkhati: “Atthi imasmiṃ Kaye pathavī ·
    dhātu APO · dhātū Tejo · dhātū Vayo · dhātū ‘tie.

    E. Artikel oor die elemente

    Verder bhikkhus, ‘n bhikkhu besin oor hierdie baie Kaya, maar dit
    geplaas word, maar dit is van die hand gesit: “. In hierdie Kaya, daar
    is die aarde element, die water element, die vuur element en die
    lug-element”

    Seyyathāpi, bhikkhave, dakkho goghātako Va goghātak · antevāsī Va
    gāviṃ vadhitvā catu · Maha · Pathe bilaso vibhajitvā nisinno ASSA;
    evameva kho, bhikkhave, bhikkhu imam · eva kāyaṃ yathā · ṭhitaṃ yathā ·
    paṇihitaṃ dhātuso paccavekkhati: “Atthi imasmiṃ Kaye pathavī · dhātu APO
    · dhātū Tejo · dhātū Vayo · dhātū ‘tie.

    Net soos, bhikkhus, ‘n ervare slagter of ‘n slagter se vakleerling,
    nadat hulle slag ‘n koei, gaan sit by ‘n kruispad in stukke sny; in
    dieselfde manier, bhikkhus, ‘n bhikkhu besin oor hierdie baie Kaya, maar
    dit geplaas word, maar dit is van die hand gesit: “In hierdie Kaya,
    daar is die aarde element, die water element, die vuur element en die
    lug-element.”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    F. Navasivathika Pabba

    (1)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ ekāha · Matam Va dvīha · Matam Va tīha · Matam Va
    uddhumātakaṃ vinīlakaṃ vipubbaka · jātaṃ, so imam · eva kāyaṃ
    upasaṃharati: “Ayam pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · ‘n ·
    atīto ‘tie.

    F. Afdeling op die nege soortgelyk gronde

    (1)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, een dag dood is, of twee dae dood of drie
    dae dood, geswel, blou en etter, hy van mening dat dit baie Kaya: “dit
    Kaya is ook van so ‘n aard is, dit gaan word soos hierdie, en is nie vry
    van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (2)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ kākehi Va khajjamānaṃ kulalehi Va khajjamānaṃ
    gijjhehi Va khajjamānaṃ kaṅkehi Va khajjamānaṃ sunakhehi Va khajjamānaṃ
    byagghehi Va khajjamānaṃ dīpīhi Va khajjamānaṃ siṅgālehi Va khajjamānaṃ
    vividhehi Va pāṇaka · jātehi khajjamānaṃ, so imam · eva kāyaṃ
    upasaṃharati : ‘Ayam pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · ‘n ·
    atīto’ tie.

    (2)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond geëet word deur kraaie, geëet word deur
    valke, geëet word deur aasvoëls, geëet word deur reiers, geëet word deur
    honde, wat geëet deur tiere, geëet word deur luiperds, geëet word deur
    verskeie vorme van mense, hy van mening dat dit baie Kaya: “Dit Kaya is
    ook van so ‘n aard is, dit gaan word soos hierdie, en is nie vry van so
    ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (3)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ SA · maṃsa · lohitaṃ nhāru ·
    sambandhaṃ, so imam · eva kāyaṃ upasaṃharati: “Ayam pi kho kayo evaṃ ·
    dhammo evaṃ · bhāvī evaṃ · ‘n · atīto ‘tie .

    (3)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, ‘n squeleton met vlees en bloed nie,
    bymekaar gehou deur tendons, hy van mening dat dit baie Kaya: “Dit Kaya
    is ook van so ‘n aard is, is dit aan die gang te wees soos hierdie, en
    is nie vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (4)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita ·
    makkhitaṃ nhāru · sambandhaṃ, so imam · eva kāyaṃ upasaṃharati: “Ayam pi
    kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · ‘n · atīto ‘tie.

    (4)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam in ‘n
    soortgelyk grond, ‘n squeleton sonder vlees weggegooi en met bloed
    besmeer, bymekaar gehou deur tendons, hy van mening dat dit baie Kaya:
    “Dit Kaya is ook van so ‘n aard is, is dit aan die gang te wees soos
    hierdie, en is nie vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (5)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ
    nhāru · sambandhaṃ, so imam · eva kāyaṃ upasaṃharati: “Ayam pi kho kayo
    evaṃ · dhammo evaṃ · bhāvī evaṃ · ‘n · atīto ‘tie .

    (5)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, ‘n squeleton sonder vlees of bloed, bymekaar
    gehou deur tendons, hy van mening dat dit baie Kaya: “Dit Kaya is ook
    van so ‘n aard is, is dit aan die gang te wees soos hierdie, en is nie
    vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (6)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni Disa vidisā
    vikkhittāni, aññena hatth · aṭṭhikaṃ aññena pad · aṭṭhikaṃ aññena
    gopphak · aṭṭhikaṃ aññena jaṅgh ​​· aṭṭhikaṃ aññena URU · ṭṭhikaṃ aññena
    Kati · ṭṭhikaṃ aññena phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena
    khandh · aṭṭhikaṃ aññena giv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena
    kende · aṭṭhikaṃ aññena sīsakaṭāhaṃ, so imam · eva kāyaṃ upasaṃharati:
    “Ayam pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · ‘n · atīto ‘tie.

    (6)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, ontkoppel bene hier en daar versprei, hier
    ‘n hand been, daar ‘n voet been, hier ‘n enkel been, daar ‘n skeenbeen
    hier ‘n heup been, daar ‘n heupbeen, hier ‘n rib, is daar ‘n ruggraat,
    hier ‘n ruggraat been, daar ‘n nek, been, hier ‘n kakebeen, is daar ‘n
    tand, been, of is daar die skedel, hy van mening dat dit baie Kaya :
    “Dit Kaya is ook van so ‘n aard is, dit gaan word soos hierdie, en is
    nie vry van so ‘n toestand.”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (7)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkha · Vanna · paṭibhāgāni, so
    imam · eva kāyaṃ upasaṃharati: “Ayam pi kho kayo evaṃ · dhammo evaṃ ·
    bhāvī evaṃ · ‘n · atīto ‘tie.

    (7)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, die bene gewitte soos ‘n skulp, hy van
    mening dat dit baie Kaya: “Dit Kaya is ook van so ‘n aard is, dit gaan
    te word soos hierdie, en is nie vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (8)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam ·
    eva kāyaṃ upasaṃharati: “Ayam pi kho kayo evaṃ · dhammo evaṃ · bhāvī
    evaṃ · ‘n · atīto ‘tie.

    (8)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond opgehoop bene oor ‘n jaar oud, hy van mening
    dat dit baie Kaya: “Dit Kaya is ook van so ‘n aard is, is dit gaan word
    soos hierdie, en is nie vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    (9)

    Puna ca · param, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ
    sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva
    kāyaṃ upasaṃharati: “Ayam pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ ·
    ‘n · atīto ‘tie.

    (9)

    Verder bhikkhus, ‘n bhikkhu, net asof hy sien ‘n dooie liggaam, gooi
    weg in ‘n soortgelyk grond, verrotte bene verminder tot poeier, hy van
    mening dat dit baie Kaya: “Dit Kaya is ook van so ‘n aard is, is dit aan
    die gang te word soos hierdie, en is nie vry van so ‘n toestand. ”

    ITI ajjhattaṃ Va Kaye kāyānupassī viharati, bahiddhā Va Kaye
    kāyānupassī viharati, ajjhatta-bahiddhā Va Kaye kāyānupassī viharati;
    samudaya-dhamm · ānupassī Va kāyasmiṃ viharati, vaya-dhamm · ānupassī Va
    kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī Va kāyasmiṃ viharati;
    ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva Nana ·
    mattāya paṭissati · mattāya, {1} ‘n · nissito ca viharati, na ca kiñci
    Loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu Kaye kāyānupassī
    viharati.

    Hy woon dus die waarneming van Kaya in Kaya intern of hy woon
    waarneming Kaya in Kaya ekstern, of hy woon waarneming Kaya in Kaya
    intern en ekstern; Hy woon die waarneming van die samudaya verskynsels
    in Kaya, of hy woon die waarneming van die afsterwe van ‘n verskynsel in
    Kaya, of hy woon die waarneming van die samudaya en afsterwe van ‘n
    verskynsel in Kaya; of anders, [besef:] “Dit is Kaya!” sati teenwoordig
    is in hom, net om die omvang van die blote Nana en blote paṭissati, hy
    woon losstaande, en nie vashou aan enigiets in die wêreld. Dus,
    bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya.

    II. Vedanānupassanā

    Kathaṃ ca Pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

    II. Waarneming van Vedanā

    En hoe nou, bhikkhus, nie ‘n bhikkhu woon waarneming vedanā in vedanā?

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

    Hier bhikkhus, ‘n bhikkhu, ervaar ‘n Sukha vedanā, undersands: “Ek
    ervaar ‘n Sukha vedanā”; ervaar ‘n dukkha vedanā, undersands: “Ek ervaar
    ‘n dukkha vedanā”; ervaar ‘n adukkham-asukhā vedanā, undersands: “Ek
    ervaar ‘n adukkham-asukhā vedanā”; ervaar ‘n Sukha vedanā sāmisa,
    undersands: “Ek ervaar ‘n Sukha vedanā sāmisa”; ervaar ‘n Sukha vedanā
    nirāmisa, undersands: “Ek ervaar ‘n Sukha vedanā nirāmisa”; ervaar ‘n
    dukkha vedanā sāmisa, undersands: “Ek ervaar ‘n dukkha vedanā sāmisa”;
    ervaar ‘n dukkha vedanā nirāmisa, undersands: “Ek ervaar ‘n dukkha
    vedanā nirāmisa”; ervaar ‘n adukkham-asukhā vedanā sāmisa, undersands:
    “Ek ervaar ‘n adukkham-asukhā vedanā sāmisa”; ervaar ‘n adukkham-asukhā
    vedanā nirāmisa, undersands: “Ek ervaar ‘n adukkham-asukhā vedanā
    nirāmisa”.

    ITI ajjhattaṃ Va vedanāsu vedanānupassī viharati, bahiddhā Va
    vedanāsu vedanānupassī viharati, ajjhatta-bahiddhā Va vedanāsu
    vedanānupassī viharati; samudaya-dhamm · ānupassī Va vedanāsu viharati,
    vaya-dhamm · ānupassī Va vedanāsu viharati, samudaya-vaya-dhamm ·
    ānupassī Va vedanāsu viharati; ‘atthi vedanā’ tie Va pan · ASSA sati
    paccupaṭṭhitā hoti yāvadeva Nana · mattāya paṭissati · mattāya, {1} ‘n ·
    nissito ca viharati, na ca kiñci Loke upādiyati. Evam · pi kho,
    bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

    Hy woon dus die waarneming vedanā in vedanā intern of hy woon
    waarneming vedanā in vedanā ekstern, of hy woon waarneming vedanā in
    vedanā intern en ekstern; Hy woon die waarneming van die samudaya
    verskynsels in vedanā, of hy woon die waarneming van die afsterwe van ‘n
    verskynsel in vedanā, of hy woon die waarneming van die samudaya en
    afsterwe van ‘n verskynsel in vedanā; of anders, [besef:] “Dit is
    vedanā!” sati teenwoordig is in hom, net om die omvang van die blote
    Nana en blote paṭissati, hy woon losstaande, en nie vashou aan enigiets
    in die wêreld. Dus, bhikkhus, woon ‘n bhikkhu waarneming vedanā in
    vedanā.

    Bodhi blaar

    Nota

    1 ‘atthi kayo’ tie Va pan · ASSA sati paccupaṭṭhitā hoti yāvadeva
    Nana · mattāya paṭissati · mattāya: dit is waarskynlik die moeilikste
    deel van die Sutta. Dit is baie belangrik omdat dit meer as 20 keer
    herhaal sal word, en ook omdat dit die sentrale deel verduidelik hoe
    sati is eintlik teenwoordig gemaak. Hier is ‘n paar alternatiewe
    weergawes:

    OVNI: “Nou, sy bewussyn gevestig is:” Dit is die liggaam “So
    ontwikkel hy sy bewussyn tot so ‘n mate dat daar is blote begrip saam
    met blote bewustheid.”!

    Bhante Analayo: “Of anders bewustheid dat” Daar is ‘n liggaam is
    gestig in hom na die omvang van kaal kennis en herinnering aan dit ”

    Thanissaro Bhikkhu: “Of sy bewustheid dat” Daar is ‘n liggaam in stand gehou word om die omvang van kennis en herinnering ”

    Bhikkhu Nanamoli & Bhikkhu Bodhi: “. Of anders bewustheid dat”
    daar is ‘n liggaam ‘is eenvoudig gestig in hom na die mate wat nodig is
    vir die kaal kennis en bewustheid ”

    Nyanasatta Thera: “Of sy bewustheid is gestig met die gedagte:” Die
    liggaam bestaan ​​nie, “tot die mate wat nodig is net vir die kennis en
    bewustheid.”

    Soma Thera: “Of inderdaad sy bewustheid is gestig met die gedagte:”
    Die liggaam bestaan​​, “tot die mate wat nodig is net vir die kennis en
    herinnering”

    Maurice Walshe: “Of anders, bewustheid dat” daar is ‘n liggaam
    “teenwoordig is vir hom net tot die mate wat nodig is vir die kennis en
    bewustheid.”

    Vertaling voorgestel deur die webmeester,
    met die ondersteuning van Thanissaro Bhikkhu se vertaling.

    — OOo —
    Gepubliseer as ‘n geskenk van Dhamma, wat gratis versprei word.
    Enige afskrifte of afgeleide van hierdie werk moet hul oorspronklike bron noem.

    Engels

    I.Fixing die aandag, erns meditasie

    Watter vier? Hier bhikkhus, woon ‘n bhikkhu waarneming Kaya in Kaya,
    ATAPI sampajāno, satimā, nadat opgegee abhijjhā-domanassa teenoor die
    wêreld. Hy woon waarneming vedanā in vedanā, ATAPI sampajāno, satimā,
    nadat opgegee abhijjhā-domanassa teenoor die wêreld. Hy woon waarneming
    citta in citta, ATAPI sampajāno, satimā, nadat opgegee
    abhijjhā-domanassa teenoor die wêreld. Hy woon waarneming Dhamma · s in
    Dhamma · s, ATAPI sampajāno, satimā, nadat opgegee abhijjhā-domanassa
    teenoor die wêreld.

    I. Kāyānupassanā

    A. Ānāpāna Pabba

    Engels

    Inleiding

    I. Die waarneming van Kaya
    A. Afdeling op ānāpāna
    B. Afdeling op houdings
    C. Afdeling op sampajañña
    D. afdeling op afstootlikheid
    E. Artikel oor die elemente
    F. Afdeling op die nege soortgelyk gronde

    II. Waarneming van Vedanā

    Daar is net 3 dinge wat gedoen moet word vir goeie bestuur:

    1) Die Regering het ‘n gesonde saad te verskaf aan die boere met
    grond aan die spruite van die onbenutte staatsgrond met besproeiing
    reëling,

    2) Regering lening aan al die jeug wat die ouderdom van 18 jaar bereik hul eie ondernemings te begin.

    3) eerlik en doeltreffende regering werknemers om dit te implementeer
    vir Sarvajan Hitaye Sarvajan Sukhaye dit wil sê, vir die welsyn en
    geluk van alle samelewings insluitend SC / ST / OBC / Minderhede en swak
    Brahmins en Baniyas. Dit is slegs moontlik deur BSP wat glo die
    Grondwet van hierdie land as sy manifes demokrasie, gelykheid,
    broederskap en vryheid te red.

    Die dubakor militante stilletjies chitpawan skelms ‘Hindutva kultus
    RSS se krag gierigheid BJP wat verkies het deur die dubakor evms wat vir
    die drang chitpawans, kan Adani en Ambani se welsyn en geluk nooit
    droom van dit, selfs al is hulle bewus van die bogenoemde drie dinge vir
    ‘n goeie governance.On die teendeel hulle werk daarteenoor vir die
    voordeel van ‘n ryk chitpawans en Baniyas. Die CJI het om te bestel vir
    vars Lok Sabha verkiesings deur skraap die huidige dubakor regering na
    al die dubakor evms vervang met fool proof stemstelsel moord van die
    demokrasie te stop.

    Vinaya rakkhita vinayarakkhita@yahoo.co.in [bodhisatva_group]

    Wanneer die sendelinge na Afrika gekom het hulle
    die Bybel en ons het die land. Hulle het gesê: Laat ons
    bid. “Ons het ons oë. Toe ons oopgemaak het
    Ons het die Bybel en die het die land.
    (Desmond Tutu)
    Is dit in ‘n soortgelyke manier dat wanneer die Brahmins gekom van
    Babilonia na Indië het hulle Manusmriti en ons het die land. Hulle het
    gesê: “Laat ons aanbid.” Ons sluit die oë. Wanneer ons dit oopgemaak het
    ons die Manusmriti en hulle het die land. Het jy al verstaan ​​???

    Daar is net een tydperk in die Indiese geskiedenis wat ‘n tydperk van
    vryheid, grootheid en heerlikheid. Dit is die tydperk van Mauryan Ryk.
    By al die ander keer die land gely het van die nederlaag en duisternis.
    Maar die Maurya tydperk was ‘n tydperk toe Chaturvarnya is heeltemal
    vernietig, toe die Shudras wat die massa van die mense saamgestel is,
    het in hul eie en het die goewerneurs van die land. – Dr.B.R. Ambedkar
    in vernietiging van Caste – geskrifte en Toesprake Vol. 1 Page 63.
    Pawan JI Maurya se foto.

    [Attachment (s) van die Vinaya rakkhita ingesluit hieronder]
    Heilige vroue / Devdasi se / God se vroue / tempel prostitute jy kan
    noem dit met ‘n naam is dit niks anders as ‘n walglike tradisie in die
    naam van God en godsdiens in hierdie land.
    alt
    Eerste Dokumentêre: Die Heilige Vroue
    Regie deur Ritesh Sharma, die film Die Heilige Vroue dokumenteer die
    lewe van ‘n vrou, wat verkrag is in die naam van die tradisie nog
    voordat sy kon die betekenis van seks en die verarmde lewe verstaan
    ​​dat sy lei tot die dood. Dit het ook …
    NDTV.COM

    Op Vrydag, 22 Augustus, 2014 05:45, “Arun Khote arun.khote@gmail.com [sakyagroup]” skryf:

    Let wel: Ons is dankbaar uit die diep van ons harte al die vriende
    wat hul ernstige kommer en solidariteit en saam met ons in verskillende
    vorme van ondersteuning op ons ingrypings & PMARC uitgespreek het.
    Basis VK en bydraes van die hoofstroom samelewing en ons paar Dalit
    vriende geword groot asemhaling vir ons om ons pogings om voort te gaan
    op ons aktiwiteite. Julle slagoffers kan maak hierdie pogings lewe.
    Hoewel die uitdaging en bedreigings is nog steeds daar en dit moet
    bydraes van almal van julle het ons besluit om die opskorting van ons al
    die aktiwiteite te trek. Warm groete – PMARC!

    Exclusive:
    Die Heilige Vroue !!!!!!!!!!!!!!
    ‘N dokumentêr oor Devadasi System.
    Regie deur Ritesh Sharma, die film Die Heilige Vroue dokumenteer die
    lewe van ‘n vrou, wat verkrag is in die naam van die tradisie nog
    voordat sy kon die betekenis van seks en die verarmde lewe verstaan
    ​​dat sy lei tot die dood. Dit gaan ook diep in die stryd om ‘n vrou van
    die gemeenskap vervals haar waardigheid en selfrespek te behou. Hierdie
    film bring ook die lewens van drie verskillende gemeenskappe wat
    geviktimiseer in die naam van kaste gebaseer seksuele uitbuiting in
    hierdie land. Dit is ‘n poging om ‘n insig aan die armes en patetiese
    toestand van mense wat nog nie vry van die kloue van sosiale euwels en
    wat ten einde hul doelwitte te voldoen aan te bied, word gedwing om in
    die wrede daad van óf hulself of hul naasbestaandes aan ander verkoop.

    http://www.ndtv.com/video/player/prime-documentaries/the-holy-wives-a-film-based-on-the-ritual-sex-slavery/334948

    Arun KHOTE
    PMARC

    Jagatheesan Chandrasekharan

  2. Jagatheesan Chandrasekharan

    Your comment is awaiting moderation.

    3) Classical Afrikaans

    FREE ONLINE E-Nālanda Research and Practice UNIVERSITY

    Kindly render correct translation for this Google translation to become a Stream enterer

    TIPITAKA in Classical Afrikaans

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

    TIPITAKA AND TWELVE DIVISIONS is the collection of the
    teachings of the Buddha over 45 years. It consists of Sutta (the
    conventional teaching), Vinaya (Disciplinary code) and Abhidhamma
    (commentaries). 
The Tipitaka was compiled and arranged in its present
    form by the disciples who had immediate contact with Shakyamuni Buddha.
    
The Buddha had passed away, but the sublime Dhamma which he
    unreservedly bequeathed to humanity still exists in its pristine purity.
    
Although the Buddha had left no written records of his teachings, his
    distinguished disciples preserved them by committing to memory and
    transmitting them orally from generation to generation. 


    Brief historical background 


    Immediately after the final passing away of the Buddha, 500
    distinguished Arahats held a convention known as the First Buddhist
    Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda,
    who was a faithful attendant of the Buddha and had the special
    privilege of hearing all the discourses the Buddha ever uttered, recited
    the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of
    conduct for the Sangha. 
One hundred years after the First Buddhist
    Council, some disciples saw the need to change certain minor rules. The
    orthodox Bhikkus said that nothing should be changed while the others
    insisted on modifying some disciplinary rules (Vinaya). Finally, the
    formation of different schools of Buddhism germinated after his council.
    And in the Second Council, only matters pertaining to the Vinaya were
    discussed and no controversy about the Dhamma was reported. 
In the 3rd
    Century B.C. during the time of Emperor Asoka, the Third Council was
    held to discuss the differences of opinion held by the Sangha community.
    At this Council the differences were not confined to the Vinaya but
    were also connected with the Dhamma. The Abhidhamma Pitaka was discussed
    and included at this Council. The Council which was held in Sri Lanka
    in 80 B.C. is known as the 4th Council under the patronage of the pious
    King Vattagamini Abbaya. It was at this time in Sri Lanka that the
    Tipitaka was first committed to writing in Pali language. 


    
The Sutta Pitaka consists mainly of discourses delivered by the
    Buddha himself on various occasions. There were also a few discourses
    delivered by some of his distinguished disciples (e.g. Sariputta,
    Ananda, Moggallana) included in it. It is like a book of prescriptions,
    as the sermons embodied therein were expounded to suit the different
    occasions and the temperaments of various persons. There may be
    seemingly contradictory statements, but they should not be misconstrued
    as they were opportunely uttered by the Buddha to suit a particular
    purpose. 
This Pitaka is divided into five Nikayas or collections,
    viz.:- 


    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.

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

    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.

    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.

    The fifth is subdivided into fifteen books:- 


    Khuddaka Patha (Shorter Texts)

    Dhammapada (The Way of Truth)

    Udana (Heartfelt sayings or Paeons of Joy)

    Iti Vuttaka (‘Thus said’ Discourses)

    Vimana Vatthu (Stories of Celestial Mansions)

    Peta Vatthu (Stories of Petas)

    Theragatha (Psalms of the Brethren)

    Therigatha (Psalms of the Sisters)

    Jataka (Birth Stories)

    Niddesa (Expositions)

    Patisambhida (Analytical Knowledge)

    Apadana (Lives of Saints)

    Buddhavamsa (The History of Buddha)

    Cariya Pitaka (Modes of Conduct)

    Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and
    regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
    also gives an account of the life and ministry of the Buddha. Indirectly
    it reveals some useful information about ancient history, Indian
    customs, arts, sciences, etc. 
For nearly twenty years since his
    enlightenment, the Buddha did not lay down rules for the control of the
    Sangha. Later, as the occasion arose, the Buddha promulgated rules for
    the future discipline of the Sangha. 
This Pitaka consists of the
    following five books:- 


    Parajika Pali (Major Offences)
    Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
    Cullavagga Pali (Smaller Section)
    Parivara Pali (Epitome of the Vinaya)

    Abhidhamma Pitaka 
The Abhidhamma, is the most important and
    interesting, as it contains the profound philosophy of the Buddha’s
    teaching in contrast to the illuminating but simpler discourses in the
    Sutta Pitaka. 
In the Sutta Pitaka one often finds references to
    individual, being, etc., but in the Abhidhamma, instead of such
    conventional terms, we meet with ultimate terms, such as aggregates,
    mind, matter etc. 
In the Abhidhamma everything is analyzed and
    explained in detail, and as such it is called analytical doctrine
    (Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in
    the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
    concomitants). Rupa (Matter) and Nibbana. 
The so-called being is
    microscopically analyzed and its component parts are minutely described.
    Finally the ultimate goal and the method to achieve it is explained
    with all necessary details. 
The Abhidhamma Pitaka is composed of the
    following works: 


    Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
    Ikatha Vatthu (Point of Controversy)
    Puggala Pannatti (Description of Individuals)
    Dhatu Katha (Discussion with reference to Elements)
    Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

    Twelve Divisions of Buddhist Canons 
The content of Buddhist
    canons is divided into twelve divisions, categorized by the types of
    forms of literature (i.e., Sutta, Geyya and Gatha) and the context
    (i.e., all other nine divisions). It is known as the Twelve Divisions. 


    Sutta – These are the short, medium, and long discourses
    expounded by the Buddha on various occasions. The whole Vinaya Pitaka is
    also included in this respect.

    Geyya – i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

    Gatha – i.e., verses, chants or poems. These include verses
    formed in the Dharmapada, etc., and those isolated verses which are not
    classified amongst the Sutta.

    Nidana – i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka – i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka – i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

    Abbhuta-dhamma – i.e., miracles, etc. These are the few discourses
    that deal with wonderful and inconceivable powers of the Buddhas.

    Avadana – i.e., parables, metaphors. Illustrations are used to
    facilitate the human beings to understand the profound meanings of the
    Buddhist Dhamma.

    Upadesa – i.e., dogmatic treatises. The discourse and discussions
    by questions and answers regarding the Buddhist doctrines. It is a
    synonym for Abhidhamma Pitaka.

    Udana – i.e., impromptu or unsolicited addresses. The Buddha
    speaks voluntarily and not in reply to questions or appeals, e.g., the
    Amitabha Sutta.

    Vaipulya – i.e., interpretation by elaboration or deeper
    explanation of the doctrines. It is the broad school or wider teachings,
    in contrast with the “narrow” school. The term covers the whole of the
    specifically Mahayana suttas. The Suttas are also known as the
    scriptures of measureless meaning, i.e., infinite and universalistic.

    Veyyakarama – i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

    Nine Divisions of Buddhist Canons 
The term is generally referred
    to Hinayana. There are only nine divisions excluding Udana, Vaipulya and
    Veyyakarana. 
However, there is also a Mahayana division of nine of the
    Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.

    Sutta Piṭaka
    — The basket of discourses —
    [ sutta: discourse ]
    Dīgha Nikāya
    DN 9 -
    Poṭṭhapāda Sutta
    {excerpt}
    — The questions of Poṭṭhapāda —
    Tree
    Sutta Piṭaka
    — The basket of discourses —
    [ sutta: discourse ]

    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.

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

    Cariya Pitaka (Modes of Conduct)

    Vinaya Pitaka 
The Vinaya Pitaka mainly deals with the rules and
    regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
    also gives an account of the life and ministry of the Buddha. Indirectly
    it reveals some useful information about ancient history, Indian
    customs, arts, sciences, etc. 
For nearly twenty years since his
    enlightenment, the Buddha did not lay down rules for the control of the
    Sangha. Later, as the occasion arose, the Buddha promulgated rules for
    the future discipline of the Sangha. 
This Pitaka consists of the
    following five books:- 


    Parajika Pali (Major Offences)
    Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
    Cullavagga Pali (Smaller Section)
    Parivara Pali (Epitome of the Vinaya)

    Abhidhamma Pitaka 
The Abhidhamma, is the most important and
    interesting, as it contains the profound philosophy of the Buddha’s
    teaching in contrast to the illuminating but simpler discourses in the
    Sutta Pitaka. 
In the Sutta Pitaka one often finds references to
    individual, being, etc., but in the Abhidhamma, instead of such
    conventional terms, we meet with ultimate terms, such as aggregates,
    mind, matter etc. 
In the Abhidhamma everything is analyzed and
    explained in detail, and as such it is called analytical doctrine
    (Vibhajja Vada). 
Four ultimate things (Paramattha) are enumerated in
    the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
    concomitants). Rupa (Matter) and Nibbana. 
The so-called being is
    microscopically analyzed and its component parts are minutely described.
    Finally the ultimate goal and the method to achieve it is explained
    with all necessary details. 
The Abhidhamma Pitaka is composed of the
    following works: 


    Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
    Ikatha Vatthu (Point of Controversy)
    Puggala Pannatti (Description of Individuals)
    Dhatu Katha (Discussion with reference to Elements)
    Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

    Twelve Divisions of Buddhist Canons 
The content of Buddhist
    canons is divided into twelve divisions, categorized by the types of
    forms of literature (i.e., Sutta, Geyya and Gatha) and the context
    (i.e., all other nine divisions). It is known as the Twelve Divisions. 


    Sutta – These are the short, medium, and long discourses
    expounded by the Buddha on various occasions. The whole Vinaya Pitaka is
    also included in this respect.

    Geyya – i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

    Gatha – i.e., verses, chants or poems. These include verses
    formed in the Dharmapada, etc., and those isolated verses which are not
    classified amongst the Sutta.

    Nidana – i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka – i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka – i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

    Abbhuta-dhamma – i.e., miracles, etc. These are the few discourses
    that deal with wonderful and inconceivable powers of the Buddhas.

    Avadana – i.e., parables, metaphors. Illustrations are used to
    facilitate the human beings to understand the profound meanings of the
    Buddhist Dhamma.

    Upadesa – i.e., dogmatic treatises. The discourse and discussions
    by questions and answers regarding the Buddhist doctrines. It is a
    synonym for Abhidhamma Pitaka.

    Udana – i.e., impromptu or unsolicited addresses. The Buddha
    speaks voluntarily and not in reply to questions or appeals, e.g., the
    Amitabha Sutta.

    Vaipulya – i.e., interpretation by elaboration or deeper
    explanation of the doctrines. It is the broad school or wider teachings,
    in contrast with the “narrow” school. The term covers the whole of the
    specifically Mahayana suttas. The Suttas are also known as the
    scriptures of measureless meaning, i.e., infinite and universalistic.

    Veyyakarama – i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

    Nine Divisions of Buddhist Canons 
The term is generally referred
    to Hinayana. There are only nine divisions excluding Udana, Vaipulya and
    Veyyakarana. 
However, there is also a Mahayana division of nine of the
    Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.

    Sutta Piṭaka
    — The basket of discourses —
    [ sutta: discourse ]
    Dīgha Nikāya
    DN 9 -
    Poṭṭhapāda Sutta
    {excerpt}
    — The questions of Poṭṭhapāda —
    Tree
    Sutta Piṭaka
    — The basket of discourses —
    [ sutta: discourse ]

    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.

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

    Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti

    English

    Mahāparinibbāna Sutta
    {excerpts}
    — The last instructions —
    [mahā-parinibbāna]

    (The Mirror of the Dhamma)

    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.

    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.

    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?

    Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:

    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.

    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 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’.

    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.

    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.

    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.

    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.

    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.

    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.

    (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.

    (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.

    (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.

    (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.

    (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.

    (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 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.

    (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,{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.

    (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,{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.

    II. Vedanānupassanā

    Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

    II. Observation of Vedanā

    And how now, bhikkhus, 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,{1} 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.

    Bodhi leaf

    Note

    1. ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
    ñāṇa·mattāya paṭissati·mattāya: this is probably the trickiest part of
    the sutta. It is very important because it will be repeated over 20
    times, and also because it is the central part explaining how sati is
    actually made present. Here are a few alternate renderings:

    VRI: “Now his awareness is established: “This is body!” Thus he
    develops his awareness to such an extent that there is mere
    understanding along with mere awareness.”

    Bhante Analayo: “Or else mindfulness that ‘There is a body’ is
    established in him to the extent of bare knowledge and remembrance of
    it”

    Thanissaro Bhikkhu: “Or his mindfulness that ‘There is a body’ is maintained to the extent of knowledge & remembrance”

    Bhikkhu Nanamoli & Bhikkhu Bodhi: “Or else mindfulness that
    ‘there is a body’ is simply established in him to the extent necessary
    for bare knowledge and mindfulness.”

    Nyanasatta Thera: “Or his mindfulness is established with the
    thought: “The body exists,” to the extent necessary just for knowledge
    and mindfulness.”

    Soma Thera: “Or indeed his mindfulness is established with the
    thought: ‘The body exists,’ to the extent necessary just for knowledge
    and remembrance”

    Maurice Walshe: “Or else, mindfulness that “there is a body” is
    present to him just to the extent necessary for the knowledge and
    awareness.”

    Translation suggested by the webmaster,
    with the support of Thanissaro Bhikkhu’s translation.

    ———oOo———
    Published as a gift of Dhamma, to be distributed free of charge.
    Any copies or derivatives of this work must cite their original source.

    English

    I.Fixing the attention, earnest meditation

    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

    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

    There are just 3 things that has to be done for good governance:

    1) The Government has to supply healthy seeds to the farmers with
    land to the tillers from the unutilised government land with irrigation
    arrangement,

    2) Government loan to all the youth who attain the age of 18 years to start their own enterprises.

    3) Honest and efficient Government employees to implement them for
    Sarvajan Hitaye Sarvajan Sukhaye i.e., for the welfare and happiness of
    all societies including SC/ST/OBC/Minorities and poor brahmins and
    baniyas. This is possible only by BSP which believes the Constitution of
    this country as its manifesto to save democracy, equality, fraternity
    and liberty.

    The dubakor militant stealth chitpawan crooks’ hindutva cult RSS’s
    power greed BJP that got elected by the dubakor EVMs which is for the
    craving chitpawans, Adani and Ambani’s welfare and happiness can never
    dream of it even though they are aware of the above three things for
    good governance.On the contrary they work opposite to it for the benefit
    of rich chitpawans and baniyas. The CJI has to order for fresh Lok
    Sabha elections by scraping the present dubakor government after all the
    dubakor EVMs are replaced with fool proof voting system to stop murder
    of democracy.

    vinaya rakkhita vinayarakkhita@yahoo.co.in [bodhisatva_group]

    When the missionaries came to Afrika they had
    the Bible and we had the land. They said :Let us
    pray.” WE closed our eyes. When we opened them
    we had the Bible and the had the land.
    (Desmond Tutu)
    Is it in similar way that When the Brahmins came from Babilonia to India
    they had Manusmriti and we had the land. They said ” Let us worship.”
    We closed the eyes. When we opened them we had the Manusmriti and they
    had the land. Did you all understand ???

    There is only one period in Indian history which is a period of
    freedom, greatness and glory. That is the period of Mauryan Empire. At
    all other times the country suffered from defeat and darkness. But the
    Maurya period was a period when Chaturvarnya was completely annihilated,
    when the Shudras who constituted the mass of the people, came into
    their own and became the rulers of the country. – Dr.B.R. Ambedkar in
    Annihilation of Caste – Writings and Speeches Vol. 1 Page 63.
    Pawan JI Maurya’s photo.

    [Attachment(s) from vinaya rakkhita included below]
    Holy wives/ Devdasi’s/god’s wives/ Temple prostitutes you may call it by
    any name it is nothing but a disgusting tradition in the name of God
    and Religion in this country.
    alt
    Prime Documentaries: The Holy Wives
    Directed by Ritesh Sharma, the film The Holy Wives documents the life of
    a woman, who is raped in the name of tradition even before she could
    understand the meaning of sex and the impoverished life that she leads
    till death. It also…
    NDTV.COM

    On Friday, 22 August 2014 5:45 PM, “Arun Khote arun.khote@gmail.com [sakyagroup]” wrote:

    Note: We are thankful from deep of our hearts to all those friends
    who had expressed their serious concerns and solidarity and joining us
    in different forms of support on our interventions & PMARC. Basis on
    Commitments and Contributions from mainstream society & our few
    Dalit friends are become great breathing for us to continue our efforts
    on our activities. Your SACRIFICES may make this efforts ALIVE.
    Though the challenge & threats are still there and it needs
    contributions from all of you we have decided to withdraw suspension of
    our all the activities. Warm Regards!- PMARC

    EXCLUSIVE :
    The Holy Wives !!!!!!!!!!!!!!
    A Documentary On Devadasi System.
    Directed by Ritesh Sharma, the film The Holy Wives documents the life of
    a woman, who is raped in the name of tradition even before she could
    understand the meaning of sex and the impoverished life that she leads
    till death. It also goes deep into the struggle a woman from this
    community forges to maintain her dignity and self-respect. This film
    also brings out the lives of three different communities who have been
    victimized in the name of caste based sexual exploitation in this
    country. It’s an attempt to present an insight to the poor and pathetic
    condition of people who still are not free from the clutches of social
    evils and who in order to meet their ends are forced into the brutal act
    of either selling themselves or their kin to others.

    http://www.ndtv.com/video/player/prime-documentaries/the-holy-wives-a-film-based-on-the-ritual-sex-slavery/334948

    ARUN KHOTE
    PMARC

    Jagatheesan Chandrasekharan


4) Classical Albanian

http://www.balkaninsight.com/en/article/albania-donates-arms-for-iraq-to-fight-the-islamic-state

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4) Shqip Klasike

ONLINE FALAS E-Moodle Hulumtime dhe UNIVERSITY praktika

Mirësi të bëjnë përkthimin e duhur për këtë përkthim Google për të bërë një enterer Stream

TIPITAKA në shqip Klasike

TIPITAKA dhe dymbëdhjetë NDARJET
Sfond i shkurtër historik
Sutta Pitaka
Vinaya Pitaka
Abhidhamma Pitaka
Dymbëdhjetë Ndarjet e budiste Kanunet
Nëntë Ndarjet e budiste Kanunet

TIPITAKA
dhe dymbëdhjetë NDARJA është koleksion i mësimeve të Budës shumë se 45
vjet. Ai përbëhet nga Sutta (mësimdhënies konvencionale), Vinaya (kodin
Disiplinor) dhe Abhidhamma (koment).Tipitaka u përpiluar dhe të
rregulluar në formën e tanishme nga dishepujt të cilët kanë pasur
kontakt të menjëhershëm me Shakyamuni Buda.Buda kishte vdekur, por
Dhamma sublime që ai pa rezerva lënë trashëgim njerëzimit ende ekziston
në pastërtinë e tij origjinale. Edhe pse Buda kishte lene shënimet e
mësimeve të tij, dishepujt e tij të shquar të ruajtura ato duke u
angazhuar për të kujtesës dhe transmetimit të tyre gojarisht nga brezi
në brez.

Sfond i shkurtër historik

Menjëherë pas
finales vdekjes së Budës, 500 Arahats shquar mbajti një konventë të
njohur si Këshilli Parë budiste të lexojnë Doktrina mësohet nga Buda.
Nderuar Ananda, i cili ishte një mjek besnik i Budës dhe kishte
privilegjin e veçantë të dëgjuar të gjitha diskurset Buda shqiptuar
ndonjëherë, recitoi Sutta, ndërsa nderuar Upali recitoi Vinaya,
rregullat e sjelljes për Sangha. Njëqind vjet pas Këshillit Parë
budiste, disa Dishepujt duke parë nevojën për të ndryshuar disa rregulla
të vogla. Të Bhikkus ortodoks tha se asgjë nuk duhet të ndryshohet,
ndërsa të tjerët insistuar në modifikimin disa rregulla disiplinore
(Vinaya). Së fundi, formimi i shkollave të ndryshme të budizmit
germinated pas këshillit të tij. Dhe në Këshillin e Dytë, vetëm çështjet
që i përkasin Vinaya janë diskutuar dhe nuk ka polemika në lidhje me
Dhamma është raportuar. Në para Krishtit 3 shekullit gjatë kohës së
perandorit Asoka, Këshilli i tretë u mbajt për të diskutuar ndryshimet
në mendime të mbajtura nga komuniteti Sangha. Në këtë Këshill dallimet
nuk ishin mbyllur për Vinaya por ishin lidhur edhe me Dhamma.Abhidhamma
Pitaka u diskutua dhe përfshirë në këtë Këshill.Këshilli i cili u mbajt
në Sri Lanka në 80 para Krishtit është e njohur si e 4 Këshilli nën
patronazhin e devotshëm Mbretit Vattagamini Abbaya. Ajo ishte në këtë
kohë në Sri Lanka që Tipitaka është kryer parë për të shkruar në gjuhën
Pali.

Sutta Pitaka përbëhet kryesisht nga diskurset dorëzuara nga
vetë Buda në raste të ndryshme. Ka pasur edhe një diskurset disa
dorëzuar nga disa nga dishepujt e tij të shquar (p.sh.
Sariputta, Ananda, Moggallana) të përfshira në të. Ajo është si një
libër të recetave, si predikimet e mishëruara aty u shpjegoi që i
përshtaten raste të ndryshme dhe temperamentet e personave të ndryshëm.
Mund të ketë deklarata në dukje kontradiktore, por ata nuk mund të
interpretohet gabimisht si ata ishin të folur në mënyrë të favorshme nga
Buda që i përshtaten një qëllim të veçantë. Kjo Pitaka është e ndarë në
pesë Nikayas apo koleksione, dmth:. -

Digha Nikaia
[Digha: e
gjatë] Digha Nikaia mbledh 34 prej diskurseve më të gjata të dhëna nga
Buda. Ka shenja të ndryshme se shumë prej tyre janë Futjet më vonë për
të korpusit origjinale dhe e autenticitetit të dyshimtë.

Majjhima Nikaia
[majjhima:
mesme] Majjhima Nikaia mbledh 152 ligjëratat e Budës së gjatësisë të
ndërmjetme, që kanë të bëjnë me çështje të ndryshme.

Saṃyutta Nikaia
[samyutta:
Grupi] Saṃyutta Nikaia mbledh suttas sipas subjektit të tyre në 56
nëngrupe quajtur saṃyuttas. Ajo përmban më shumë se tre mijë ligjëratat e
gjatësi të ndryshueshme, por përgjithësisht relativisht të shkurtër.

Aṅguttara Nikaia
[ang:
faktor | uttara: additionnal] Aṅguttara Nikaia është subdivized në
njëmbëdhjetë nëngrupe quajtur nipātas, secili prej tyre diskurset
mbledhur përbërë nga regjistrimet e një faktor shtesë kundrejt atyre të
nipāta precedentit. Ajo përmban mijëra suttas të cilat janë
përgjithësisht të shkurtër.

Khuddaka Nikaia
[khuddha: e
shkurtër, e vogla] Tekstet Khuddhaka Nikaia të shkurtër dhe është
konsideruar si është i përbërë nga dy stratas: Dhammapada, Udāna,
Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā dhe Jātaka formojnë
shtresën e lashtë, ndërsa librat e tjerë janë Futjet më të vonë dhe
origjinalitetin e tyre është shumë e diskutueshme.

Pestë është ndarë në pesëmbëdhjetë librave: -

Khuddaka Patha (Tekste më të shkurtra)

Dhammapada (Rruga e së Vërtetës)

Udana (thëniet përzemërta apo Paeons e Joy)

ITI Vuttaka (’Kështu thotë’ Ligjërata)

Vimana Vatthu (Tregimet e qiellore pallate)

Peta Vatthu (Tregimet e Petas)

Theragatha (Psalms i Vëllezërve)

Therigatha (Psalmet e Motrave)

Jataka (Tregime lindjes)

Niddesa (Ekspozitave)

Patisambhida (analitike Njohuri)

Apadana (Jeta e Shenjtorëve)

Buddhavamsa (Historia e Budës)

Cariya Pitaka (Mënyrat e sjelljes)


Vinaya Pitaka Vinaya Pitaka kryesisht merret me rregullat dhe
rregulloret e Rendit të murgjve (Bhikhus) dhe murgeshave (Bhikhunis).
Ajo gjithashtu jep një llogari të jetës dhe shërbesës së Budës. Në
mënyrë indirekte ajo zbulon disa informata të dobishme në lidhje me
historinë e lashtë, indian doganat, artet, shkencat, etj Për gati njëzet
vjet që nga iluminizmi i tij, Buda nuk përcaktonte rregullat për
kontrollin e Sangha. Më vonë, pasi u ngrit rast, Buda shpallur rregulla
për disiplinën e ardhshëm të Sangha. Kjo Pitaka përbëhet nga pesë librat
e mëposhtme: -

Parajika Pali (Veprat Major)
Pacittiya Pali (Kundërvajtje)
Mahavagga Pali (Seksioni Madhe)
Cullavagga Pali (Seksioni vogla)
Parivara Pali (Mishërim i Vinaya)


Abhidhamma Pitaka Abhidhamma, është më e rëndësishme dhe interesante,
sepse përmban filozofinë e thellë të mësimit të Budës në kontrast me
ndriçues por thjeshtë të diskurseve në Sutta Pitaka. Në një Sutta Pitaka
shpesh gjen referenca të individuale, duke qenë, etj, por në
Abhidhamma, në vend të termave të tilla konvencionale, të takohemi me
kushtet përfundimtare, si inerte, mendjen, kanë rëndësi etj Në çdo gjë
Abhidhamma është analizuar dhe shpjeguar në detaje, dhe si i tillë është
quajtur doktrina analitike (Vibhajja vada). Katër gjëra përfundimtare
(Paramattha) janë të renditura në Abhidhamma. Ata janë Città
(vetëdijen), Cetasika (concomitants mendor). Rupa (Matter) dhe Nibbana. E
ashtuquajtura qenie analizohet me mikroskop dhe pjesët e saj përbërëse
janë përshkruar imtësisht. Së fundi qëllimi përfundimtar dhe metoda për
të arritur atë shpjegohet me të gjitha detajet e nevojshme.Abhidhamma
Pitaka përbëhet nga veprat e mëposhtme:

Dhamma-Sangani (numërimit të fenomeneve)
Vibhanaga (Libri i trajtesave)
Ikatha Vatthu (Pika e polemika)
Puggala Pannatti (Përshkrimi i individëve)
Dhatu Katha (Diskutime në lidhje me Elemente)
Yamaka (Libri i Pairs)
Patthana (Libri i Marrëdhënieve)


Dymbëdhjetë Ndarjet e budiste Kanunet Përmbajtja e kanoneve
budiste është i ndarë në dymbëdhjetë ndarjet, kategorizuar nga llojet e
format e letërsisë (dmth, Sutta, Geyya dhe GATHA) dhe kontekstit (p.sh., të nëntë divizione të tjera). Ajo është e njohur si Divizionet Dymbëdhjetë.


Sutta - Këto janë të shkurtër, të mesëm, dhe diskurset gjatë
shpjegoi nga Buda në raste të ndryshme. I gjithë Vinaya Pitaka është
përfshirë edhe në këtë drejtim.

Geyya - dmth, copa në vargje. Këto janë diskurset / proza ​​të përziera me Gathas apo vargje.


GATHA - dmth, vargje, chants ose poezi. Këto përfshijnë vargjet
formuar në Dharmapada, etj, dhe ato vargje të izoluara të cilat nuk janë
klasifikuar në mesin e Sutta.

Nidana - dmth, shkaqet dhe kushtet e mësimet e Buddhës.

Itivrttaka - dmth, të suttas në të cilin Buddha them e veprat e dishepujve të tyre dhe të tjerëve në jetën e mëparshme.

Jataka - dmth, tregimet e ish-jetën e Buddhas. Këto janë 547 lindjes-histori.


Abbhuta-dhamma - dmth, mrekulli, etj Këto janë diskurset disa që
kanë të bëjnë me kompetencat e mrekullueshme dhe të papërfytyrueshme të
Buddhas.

Avadana - dmth, shëmbëlltyra, metafora. Ilustrimet
janë përdorur për të lehtësuar njerëzit të kuptojnë kuptimet thella e
budiste Dhamma.

Upadesa - dmth, traktate dogmatike.Diskursi
dhe diskutime me pyetje dhe përgjigje në lidhje me doktrinat budiste.
Kjo është sinonim për Abhidhamma Pitaka.

Udana - adresat dmth, aty për aty ose pa kërkuara.Buda flet vullnetarisht dhe jo në përgjigje të pyetjeve dhe ankesave, p.sh., Amitabha Sutta.


Vaipulya - dmth, interpretimi nga elaborimit ose shpjegim më të
thellë të doktrinave. Kjo është shkolla e gjerë apo mësimet më të gjerë,
në kontrast me shkollën “ngushtë”. Termi mbulon të gjithë të suttas
specifike Mahayana. Të Suttas janë të njohur edhe si shkrimet e shenjta
të kuptimit i paanë, dmth, e pafundme dhe universaliste.

Veyyakarama - profecitë dmth, parashikim nga Buda e arritjen e ardhshëm Buddhë nga dishepujt e tij.


Nëntë Ndarjet e budiste Kanunet afat është zakonisht të referuara
Hinayana-. Ka vetëm nëntë ndarjet përjashtuar Udana, Vaipulya dhe
Veyyakarana. Megjithatë, ekziston edhe një ndarje Mahayana e nëntë nga
Divizionet Dymbëdhjetë, dmth, të gjithë me përjashtim Nidana, Avadana
dhe Upadesa.

Sutta Piṭaka
- Shporta e diskurseve -
[Sutta: diskursi]
Digha Nikaia
DN 9 -
Poṭṭhapāda Sutta
{fragment}
- Pyetjet e Poṭṭhapāda -
Tree
Sutta Piṭaka
- Shporta e diskurseve -
[Sutta: diskursi]

Sutta
Piṭaka përmban thelbin e mësimit të Budës në lidhje me Dhamma. Ajo
përmban më shumë se dhjetë mijë suttas. Ajo është e ndarë në pesë
koleksionet quajtur Nikāyas.

Digha Nikaia
[Digha: e
gjatë] Digha Nikaia mbledh 34 prej diskurseve më të gjata të dhëna nga
Buda. Ka shenja të ndryshme se shumë prej tyre janë Futjet më vonë për
të korpusit origjinale dhe e autenticitetit të dyshimtë.
Majjhima Nikaia
[majjhima: mesme] Majjhima Nikaia mbledh 152 ligjëratat e Budës së
gjatësisë të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Saṃyutta Nikaia
[samyutta: Grupi] Saṃyutta Nikaia mbledh suttas sipas subjektit të
tyre në 56 nëngrupe quajtur saṃyuttas. Ajo përmban më shumë se tre mijë
ligjëratat e gjatësi të ndryshueshme, por përgjithësisht relativisht të
shkurtër.
Aṅguttara Nikaia
[ang: faktor | uttara:
additionnal] Aṅguttara Nikaia është subdivized në njëmbëdhjetë nëngrupe
quajtur nipātas, secili prej tyre diskurset mbledhur përbërë nga
regjistrimet e një faktor shtesë kundrejt atyre të nipāta precedentit.
Ajo përmban mijëra suttas të cilat janë përgjithësisht të shkurtër.
Khuddaka Nikaia
[khuddha: e shkurtër, e vogla] Tekstet Khuddhaka Nikaia të shkurtër
dhe është konsideruar si është i përbërë nga dy stratas: Dhammapada,
Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā dhe Jātaka
formojnë shtresën e lashtë, ndërsa librat e tjerë janë Futjet më të vonë
dhe origjinalitetin e tyre është shumë e diskutueshme.

Cariya Pitaka (Mënyrat e sjelljes)


Vinaya Pitaka Vinaya Pitaka kryesisht merret me rregullat dhe
rregulloret e Rendit të murgjve (Bhikhus) dhe murgeshave (Bhikhunis).
Ajo gjithashtu jep një llogari të jetës dhe shërbesës së Budës. Në
mënyrë indirekte ajo zbulon disa informata të dobishme në lidhje me
historinë e lashtë, indian doganat, artet, shkencat, etj Për gati njëzet
vjet që nga iluminizmi i tij, Buda nuk përcaktonte rregullat për
kontrollin e Sangha. Më vonë, pasi u ngrit rast, Buda shpallur rregulla
për disiplinën e ardhshëm të Sangha. Kjo Pitaka përbëhet nga pesë librat
e mëposhtme: -

Parajika Pali (Veprat Major)
Pacittiya Pali (Kundërvajtje)
Mahavagga Pali (Seksioni Madhe)
Cullavagga Pali (Seksioni vogla)
Parivara Pali (Mishërim i Vinaya)


Abhidhamma Pitaka Abhidhamma, është më e rëndësishme dhe interesante,
sepse përmban filozofinë e thellë të mësimit të Budës në kontrast me
ndriçues por thjeshtë të diskurseve në Sutta Pitaka. Në një Sutta Pitaka
shpesh gjen referenca të individuale, duke qenë, etj, por në
Abhidhamma, në vend të termave të tilla konvencionale, të takohemi me
kushtet përfundimtare, si inerte, mendjen, kanë rëndësi etj Në çdo gjë
Abhidhamma është analizuar dhe shpjeguar në detaje, dhe si i tillë është
quajtur doktrina analitike (Vibhajja vada). Katër gjëra përfundimtare
(Paramattha) janë të renditura në Abhidhamma. Ata janë Città
(vetëdijen), Cetasika (concomitants mendor). Rupa (Matter) dhe Nibbana. E
ashtuquajtura qenie analizohet me mikroskop dhe pjesët e saj përbërëse
janë përshkruar imtësisht. Së fundi qëllimi përfundimtar dhe metoda për
të arritur atë shpjegohet me të gjitha detajet e nevojshme.Abhidhamma
Pitaka përbëhet nga veprat e mëposhtme:

Dhamma-Sangani (numërimit të fenomeneve)
Vibhanaga (Libri i trajtesave)
Ikatha Vatthu (Pika e polemika)
Puggala Pannatti (Përshkrimi i individëve)
Dhatu Katha (Diskutime në lidhje me Elemente)
Yamaka (Libri i Pairs)
Patthana (Libri i Marrëdhënieve)


Dymbëdhjetë Ndarjet e budiste Kanunet Përmbajtja e kanoneve
budiste është i ndarë në dymbëdhjetë ndarjet, kategorizuar nga llojet e
format e letërsisë (dmth, Sutta, Geyya dhe GATHA) dhe kontekstit (p.sh., të nëntë divizione të tjera). Ajo është e njohur si Divizionet Dymbëdhjetë.


Sutta - Këto janë të shkurtër, të mesëm, dhe diskurset gjatë
shpjegoi nga Buda në raste të ndryshme. I gjithë Vinaya Pitaka është
përfshirë edhe në këtë drejtim.

Geyya - dmth, copa në vargje. Këto janë diskurset / proza ​​të përziera me Gathas apo vargje.


GATHA - dmth, vargje, chants ose poezi. Këto përfshijnë vargjet
formuar në Dharmapada, etj, dhe ato vargje të izoluara të cilat nuk janë
klasifikuar në mesin e Sutta.

Nidana - dmth, shkaqet dhe kushtet e mësimet e Buddhës.

Itivrttaka - dmth, të suttas në të cilin Buddha them e veprat e dishepujve të tyre dhe të tjerëve në jetën e mëparshme.

Jataka - dmth, tregimet e ish-jetën e Buddhas. Këto janë 547 lindjes-histori.


Abbhuta-dhamma - dmth, mrekulli, etj Këto janë diskurset disa që
kanë të bëjnë me kompetencat e mrekullueshme dhe të papërfytyrueshme të
Buddhas.

Avadana - dmth, shëmbëlltyra, metafora. Ilustrimet
janë përdorur për të lehtësuar njerëzit të kuptojnë kuptimet thella e
budiste Dhamma.

Upadesa - dmth, traktate dogmatike.Diskursi
dhe diskutime me pyetje dhe përgjigje në lidhje me doktrinat budiste.
Kjo është sinonim për Abhidhamma Pitaka.

Udana - adresat dmth, aty për aty ose pa kërkuara.Buda flet vullnetarisht dhe jo në përgjigje të pyetjeve dhe ankesave, p.sh., Amitabha Sutta.


Vaipulya - dmth, interpretimi nga elaborimit ose shpjegim më të
thellë të doktrinave. Kjo është shkolla e gjerë apo mësimet më të gjerë,
në kontrast me shkollën “ngushtë”. Termi mbulon të gjithë të suttas
specifike Mahayana. Të Suttas janë të njohur edhe si shkrimet e shenjta
të kuptimit i paanë, dmth, e pafundme dhe universaliste.

Veyyakarama - profecitë dmth, parashikim nga Buda e arritjen e ardhshëm Buddhë nga dishepujt e tij.


Nëntë Ndarjet e budiste Kanunet afat është zakonisht të referuara
Hinayana-. Ka vetëm nëntë ndarjet përjashtuar Udana, Vaipulya dhe
Veyyakarana. Megjithatë, ekziston edhe një ndarje Mahayana e nëntë nga
Divizionet Dymbëdhjetë, dmth, të gjithë me përjashtim Nidana, Avadana
dhe Upadesa.

Sutta Piṭaka
- Shporta e diskurseve -
[Sutta: diskursi]
Digha Nikaia
DN 9 -
Poṭṭhapāda Sutta
{fragment}
- Pyetjet e Poṭṭhapāda -
Tree
Sutta Piṭaka
- Shporta e diskurseve -
[Sutta: diskursi]

Sutta
Piṭaka përmban thelbin e mësimit të Budës në lidhje me Dhamma. Ajo
përmban më shumë se dhjetë mijë suttas. Ajo është e ndarë në pesë
koleksionet quajtur Nikāyas.

Digha Nikaia
[Digha: e
gjatë] Digha Nikaia mbledh 34 prej diskurseve më të gjata të dhëna nga
Buda. Ka shenja të ndryshme se shumë prej tyre janë Futjet më vonë për
të korpusit origjinale dhe e autenticitetit të dyshimtë.
Majjhima Nikaia
[majjhima: mesme] Majjhima Nikaia mbledh 152 ligjëratat e Budës së
gjatësisë të ndërmjetme, që kanë të bëjnë me çështje të ndryshme.
Saṃyutta Nikaia
[samyutta: Grupi] Saṃyutta Nikaia mbledh suttas sipas subjektit të
tyre në 56 nëngrupe quajtur saṃyuttas. Ajo përmban më shumë se tre mijë
ligjëratat e gjatësi të ndryshueshme, por përgjithësisht relativisht të
shkurtër.
Aṅguttara Nikaia
[ang: faktor | uttara:
additionnal] Aṅguttara Nikaia është subdivized në njëmbëdhjetë nëngrupe
quajtur nipātas, secili prej tyre diskurset mbledhur përbërë nga
regjistrimet e një faktor shtesë kundrejt atyre të nipāta precedentit.
Ajo përmban mijëra suttas të cilat janë përgjithësisht të shkurtër.
Khuddaka Nikaia
[khuddha: e shkurtër, e vogla] Tekstet Khuddhaka Nikaia të shkurtër
dhe është konsideruar si është i përbërë nga dy stratas: Dhammapada,
Udāna, Itivuttaka, Sutta Nipāta, Theragāthā-Therīgāthā dhe Jātaka
formojnë shtresën e lashtë, ndërsa librat e tjerë janë Futjet më të vonë
dhe origjinalitetin e tyre është shumë e diskutueshme.

Idh’ānanda, ariyasāvako Buddhe aveccappasāda samannāgato hoti

Shqip

Mahāparinibbāna Sutta
{fragmente}
- Udhëzimet e fundit -
[Maha-parinibbāna]

(Mirror e Dhamma)

Kjo
Sutta mbledh udhëzime të ndryshme Buda dha për hir të pasuesve të tij
pas vdekjes së tij larg, që e bën atë të jetë një grup shumë i
rëndësishëm i udhëzimeve për ne në ditët e sotme.

Unë do të
shpjegoj në diskursin mbi Dhamma cila quhet Dhammādāsa, i çmendur i cili
ariyasāvaka, nëse e dëshiron, mund të deklarojë për veten e tij: “Për
mua, nuk ka më shumë niraya, jo më shumë tiracchāna-Yoni, jo më shumë
pettivisaya, asnjë më shumë gjendja e pakënaqësi, e fatkeqësisë, e
mjerimit, unë jam një sotāpanna, nga natyra të lirë nga vendet e
mjerimit, të caktuara për të qenë të destinuar të sambodhi.

Dhe
çfarë, Ananda, është se diskursi mbi Dhamma cila quhet Dhammādāsa, i
çmendur i cili ariyasāvaka, nëse e dëshiron, mund të deklarojë për veten
e tij: “Për mua, nuk ka më shumë niraya, jo më shumë tiracchāna-Yoni,
jo më shumë pettivisaya, jo më shumë gjendja e pakënaqësi, e
fatkeqësisë, e mjerimit, unë jam një sotāpanna, nga natyra të lirë nga
vendet e mjerimit, i caktuar për të qenë të destinuar të sambodhi?

Këtu, Ananda, një ariyasāvaka është i pajisur me Buddhe aveccappasāda:

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pjesëmarrja në vetëdijen -
[Maha + satipaṭṭhāna]

Kjo Sutta është konsideruar gjerësisht si një referencë kryesore për praktikë meditim.

Shënim: infobubbles në të gjitha fjalë të pali

Pali

Uddesa

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

II. Vedanānupassanā

Shqip

Hyrje

I. Vëzhgimi i Kaya
A. Pjesa më ānāpāna
B. Pjesa më postures
C. Pjesa më sampajañña
D. Seksioni për refuzim
E. Seksioni mbi Elemente
F. Seksioni për nëntë baza gropë e varrit

II. Vëzhgimi i Vedanā

Uddesa

EVAM mua sutaṃ:

Hyrje

Kështu kam dëgjuar:

Ekam samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ Nama kurūnaṃ nigamo. Tatra Kho bhagavā bhikkhū āmantesi:


një rast, Bhagavā ishte duke qëndruar në mesin e kurus në
Kammāsadhamma, një qytet të tregut të kurus. Atje, ai iu drejtua
bhikkhus:

- Bhikkhavo ti.

- Bhaddante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etad-Avoca:

- Bhikkhus.

- Bhaddante përgjigj bhikkhus.Bhagavā tha:

-
Ekāyano Ayam, bhikkhave, maggo sattānaṃ visuddhiyā, samatikkamāya
SOKA-paridevānaṃ, dukkha-domanassānaṃ atthaṅgamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaṃ Cattaro satipaṭṭhānā.

- Kjo,
bhikkhus, është rruga që të çon në asgjë, por pastrimin e qenieve,
tejkalimin e pikëllimit dhe vajtimet, zhdukja e dukkha-domanassa,
arritja e rrugën e drejtë, realizimi i Nibbāna, që do të thotë katër
satipaṭṭhānas.

Katame Cattaro? Idha, bhikkhave, bhikkhu Kaye
kāyānupassī viharati ATAPI sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ. Vedanāsu vedanānupassī viharati ATAPI sampajāno
satimā, vineyya loke abhijjhā-domanassaṃ. Citte cittānupassī viharati
ATAPI sampajāno satimā, vineyya loke abhijjhā-domanassaṃ. Dhammesu
dhammānupassī viharati ATAPI sampajāno satimā, vineyya loke
abhijjhā-domanassaṃ.

Cili katër? Këtu, bhikkhus, një bhikkhu banon
respektuar Kaya në Kaya, ATAPI sampajāno, satimā, duke hequr dorë
abhijjhā-domanassa drejt botës. Ai banon respektuar vedanā në vedanā,
ATAPI sampajāno, satimā, duke hequr dorë abhijjhā-domanassa drejt botës.
Ai banon respektuar Città në Città, ATAPI sampajāno, satimā, duke hequr
dorë abhijjhā-domanassa drejt botës. Ai banon respektuar dhamma · s në
dhamma · s, ATAPI sampajāno, satimā, duke hequr dorë abhijjhā-domanassa
drejt botës.

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