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http://sarvajan.ambedkar.org anto 105 Seṭṭhaganthāyatta Bhāsā
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10/03/14
1284 LESSON 4X14 SATURDAY FREE ONLINE E-Nālanda Research and Practice UNIVERSITY Course Programs:
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1284 LESSON 4X14 SATURDAY

FREE ONLINE E-Nālanda Research and Practice UNIVERSITY

Course Programs:

Wish you all - A very happy + prosperous + progressive - Ashoka Vijaydashami , falling on Friday, 03rd October, 2014

Take a look at my Curriculum Vitae

This day has immense importance in
Indian history because Emperor Ashoka the great embraced Buddhism on this day in 161 B.C.

Being the descendants of the great emperor , it is our sole duty to celebrate this festival with great zeal and enthusiasm.

That
is why,  Baba Sahab Ambedkar, the prophet of Buddhism, took Dharma
Deeksha on the auspicious day of this festival and TURNED THE STOPPED
WHEEL OF LAW IN MOTION again.

Buddhism
is our future and at the same time India’s future. If we follow
Buddhism, we would rule India. On the contrary to this, if we remain so
-called Hindus, the Brahmins will rule India. Therefore, embrace
Buddhism which is our old religion, and be the ruler of this great
country i.e. Bharat.

No doubt, we are born to rule, but this way only goes through Buddhism.  

With Metta and Mudita,
Bauddhacharya DP Bauddha


Hinduism is like a SNAKE
With the teeth of BRAHMANISM
And poison of CATEISM.

So throw away the Snake of Hinduism and take refuge in Buddhism as
done by our Babashaeb Ambedkar at Nagpur on Ashok Vijaya Dashami -14th October 1956.

WISH YOU ALL HAPPY DHAMMA DEEKSHA DAY - 3RD / 14TH OCTOBER 2014. .

Bhanteji

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


Oct 1 at 10:01 PM


[Attachment(s) from vinaya rakkhita included below]


Sadhu !!!

with mudita,

Bhante Vinayarakkhita


On Wednesday, 1 October 2014 8:39 AM, buddhist vihara wrote:




Please find the attached file of our next Meditation retreat. Kthina ceremony flier also sent herewith.

We wish to see you in this great event 

Thank you,

Bhante Dhammasiri

Some excerpts from Manusmriti


Here’s What Happened When An Employee Told Steve Jobs Something Couldn’t Be Done


Inline image 1


__._,_.___


Attachment(s) from vinaya rakkhita | View attachments on the web


1 of 1 Photo(s)






Here’s What Happened When An Employee Told Steve Jobs Something Couldn’t Be Done







Steve Jobs Apple CEO Founder Portrait Illustration
Mike Nudelman/Business Insider An illustration of Steve Jobs. Apple
cofounder and former CEO Steve Jobs’ reputation preceded him in many
ways. Many have attributed Apple’s success at least in part to Jobs’
obsession with detail and perfection.

So you can imagine he wouldn’t settle for being told that
something could not be done. One former Apple and NeXT employee told
Business Insider what it was like to face Jobs and tell him one of his
assignments was impossible.


Ken Rosen, a managing partner at the consulting agency Performance Works,
had the chance to work with Jobs at NeXT during the late 1980s and
early ’90s. Although Rosen worked at both Apple and NeXT, he only
directly worked with Jobs during his tenure at the latter company.


Rosen, an emerging markets manager for NeXT at the time, took on the
task of working with Jobs on a keynote presentation for a new product. 


It was during that time Rosen learned one of the most valuable management lessons of his career, Rosen told Business Insider.


Jobs told Rosen he wanted five specific things in the keynote. 


“I no longer remember what, but I just remember there were five
things he wanted to show in the demo,” Rosen said. “And we worked for a
couple of days, and at the end of those days we realized we could do all
but one.”


Rosen had no choice but to tell Jobs that only four out of the five tasks could be accomplished in time for the keynote.


“I really tried to have a relationship with Steve where I didn’t
sandbag,” Rosen said. “I would never want to tell him something couldn’t
be done if it in fact could be done.”


Here’s how Jobs reacted:


“He put his hand on my shoulder in this very fatherly to the point of
patronizing way,” Rosen said. “And he said, ‘We need to do that one,
too,’ and just walked away.”


Rosen said he felt annoyed at first after hearing Jobs’ reaction. He
wanted Jobs to trust his judgment and believe his team tried its hardest
to finish the task at hand. But, of course, he went back to his partner
at the time and continued working on the problem.


“The bottom line is we figured out how to do it,” Rosen said. “And
for Steve it was just another day at the office … But I think there
was something to that even for me. [The idea] that you can do something
you don’t think you can do, but you’ve got to find a way, is a useful
way to look at challenges.”

NOW WATCH: How The Secrets Of The Samurai Can Help You Achieve Laser-Focus

More From Business Insider





3) Classical Afrikaans
http://squidoospook.wordpress.com/2013/10/08/an-afrikaans-teacher/#comment-3138



https://www.facebook.com/MailGuardian
Mail & Guardian

Mail & Guardian
http://www.thoughtleader.co.za/williamsaundersonmeyer/2014/09/30/protecting-the-dignity-of-politicians/comment-page-1/#comment-680227

http://www.thoughtleader.co.za/wp-content/themes/boldnews/images/logo.png
https://www.facebook.com/IOLnews

Independent Online - www.iol.co.za
https://www.facebook.com/trackur

Trackur
http://www.henrileriche.com/2014/09/24/obama-to-address-un-as-britain-considers-joining-airstrikes/

- Site of Henri Le Riche
http://www.sport24.co.za/Multimedia/Extreme-Sport/Extreme-cyclist-tackles-Scottish-mountains-20141003#

http://themediaonline.co.za/2013/06/afrikaans-newspapers-continue-centralising-drive/
http://www.heraldlive.co.za/political-parties-react-dalai-lama-visa-row/#comment-294732

The Herald Port Elizabeth News -

Avatar


chandrasekhara


a few seconds ago


1284 LES 4X14 Saterdag

3) Klassieke Afrikaans

Gratis aanlyn E-Nalanda navorsing en praktyk UNIVERSITEIT
Natuurlik Programme:

Daar is 83 tale in

https://translate.google.com/

Lewer asseblief presiese vertaling in jou moedertaal vir hierdie vertalings!

Dit sal ‘n praktyk van mediasie soos geleer deur die Boeddha te word!

En ‘n Stroom Enterer Sotapanna!

Teen Nibbana die ewige Bliss as finale doel!

http: sarvajan.ambedkar.org

run

Gratis aanlyn E-Nalanda navorsing en praktyk UNIVERSITEIT

Jy jouself, so veel as enigiemand in die hele heelal, verdien jou liefde en liefde.
- Buddha

BOEDDHISME ‘n neutedop!
Sal geen kwaad doen!
Altyd GOEIE
Wees bedag!
- Maklik vir ‘n 7 jaar oue seuntjie TE VERSTAAN
MAAR moeilik vir ‘n 70 jaar ou man te oefen!

TIPITAKA
van 3 Mandjies - 1) Basket van Dissipline (Vinaya), 2) diskoerse
(Sutta) en 3) van die uiteindelike leer (Abhidhamma) Pitakas.

Voed (BUDDHA)! Mediteer (Dhamma)!

Organiseer (Sangha)!

Wysheid is POWER

Wakker een wys die pad ewige Bliss te bereik

Rekenaar is ‘n vermaak instrument nie!
Internet!
IS
ENTERTAINMENT NET!
Die toepaslikste wees!
Die gebruik van so ‘n instrument
Die gratis e-Nalanda navorsing en praktyk Universiteit is weer georganiseer deur die volgende skole van Leer funksioneer:
Buddha se Sangha Beoefen Sy Dhamma gratis van koste, vandaar die Vrye e-Nalanda navorsing en praktyk Universiteit volg pak
As die oorspronklike Nalanda Universiteit het geen Graad bied, so ook die gratis e-Nalanda navorsing en praktyk Universiteit.

Die
leer van die Boeddha is die ewige, maar selfs dan Boeddha het nie
verkondig hulle onfeilbaar wees. Die godsdiens van Boeddha het die
vermoë om te verander volgens tyd, ‘n kwaliteit wat geen ander godsdiens
kan eis te hê … Nou wat is die basis van die Boeddhisme? As jy
noukeurig te bestudeer, sal jy sien dat die Boeddhisme is gebaseer op
rede. Daar is ‘n element van buigsaamheid inherent in dit, wat nie
gevind word in enige ander godsdiens.

- Bhimrao Ramji Ambedkar, Indiese geleerde, filosoof en argitek van die Grondwet van Indië, in sy skryfwerk en toesprake

I.
KAMMA
wEDERGEBOORTE
Wakker-heid
BUDDHA
Sodoende kan EEN
Dhamma
II.
ARHAT
VIER HEILIGE waarhede
agtvoudige Pad
Twaalf keer conditioning VOORTSPRUITEND
Bodhisattva
PARAMITA
SES PARAMITAS
III.
SES geestelike kragte
SES PATHS van wedergeboorte
TIEN dharma ryke
VYF SKANDHAS
AGTIEN ryke
VYF morele voorskrifte
IV.
mEDITASIE
Mindfulness
VIER TOEPASSINGS VAN bewustheid
LOTUS postuur
SAMADHI
CHAN skool
VIER JHANAS
VIER woes ryke
V.
VYF tipes BOEDDHISTIESE bestudeer en beoefen
Mahayana EN Hinayana VERGELYK
suiwer Land
BUDDHA voordrag
AGT bewussyne
EEN HONDERD DHARMAS
leegheid
VI.
DEMON
geslag
met
Level I: Inleiding tot die Boeddhisme
Level II: Boeddhistiese Studies
te bereik
Vlak III: Stroom-Enterer
Vlak IV: Een - Returner
Vlak V: Nie-Returner
Vlak VI: Arhat
Jambudipa, dit wil sê, PraBuddha Bharath se wetenskaplike denke in
wiskunde,
astronomie,
alchemie
en
anatomie

Filosofie en Vergelykende Godsdienste;

Historiese Studies;

Internasionale Betrekkinge en Vrede Studies;

Business Management in verhouding tot Openbare Beleid en Ontwikkeling Studies;

Tale en literatuur;

en Ekologie en Omgewingstudies

Welkom by die Free Online e-Nalanda University

Natuurlik Programme:
BUDDHA

Sappurisadana Sutta ‘n persoon met integriteit se geskenke

http://www.orgsites.com/oh/awa…
Awakeness praktyke
Alle 84000 Khandas soos gevind in die Pali Suttas

Tradisioneel
word die is 84.000 Dharma Doors - 84,000 maniere Awakeness te kry.
Miskien so; beslis die Boeddha geleer om ‘n groot aantal van die
praktyke wat lei tot Awakeness. Hierdie webblad poog dié wat in die Pali
Suttas (DN, MN, SN, AN, Ud & Sn 1) na die winkel. Daar is 3
afdelings:

Die diskoerse van Boeddha is verdeel in 84.000, as om
aparte adresse. Die afdeling sluit alles wat deur Boeddha gesê was “Ek
het van Boeddha,” sê Ananda, “82.000 Khandas, en van die priesters 2000.
hierdie is 84.000 Khandas onderhou deur my. “Hulle is verdeel in
275250, as om die verse van die oorspronklike teks en in 361,550, as om
die verse van die kommentaar. Al die diskoerse insluitend beide dié van
Boeddha en dié van die kommentator, is verdeel in 2547 banawaras, met
737,000 strofe, en 29.368.000 aparte briewe



The Victory of Good over the Evil
The Victory of Dhamma over the Adhamma.
The Victory of Buddhism over the Casteism
The Victory of Ashoka over the Shoka
Wish You All Happy Ashoka Vijaya Dashami.
Happy Vijay Dhamm Dashmi to all

why
did Ashoka consider it necessary for himself, and for his subjects, to
convert to Buddhism? Could he not have accomplished as much remaining
‘Hindu’?


Clearly Ashoka himself felt that he could no longer remain in the folds of the faith he had earli
er
followed, given that he with missionary zeal promoted Buddhism as his
State religion. This glaringly obvious message seems not to have been
grasped by most Hindus however.




  • TITPITAKA in Classical English

Practice Meditation as Taught by the Buddha

Mahāsatipaṭṭhāna Sutta 

(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? 

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 










Introduction

Thus have I heard: 

On one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma, a market town of the Kurus. There, he addressed the bhikkhus:

– Bhikkhus.

– Bhaddante answered the bhikkhus. The Bhagavā said: 


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

Which four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing citta in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa towards the world. 


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’.
 

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

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. 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. 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. 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. 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. 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.” 

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. 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.” 

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. 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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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)

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.” 

Thus he dwells observing kāya in kāya internally, or he dwells observing kāya in kāya externally, or he dwells observing kāya in kāyainternally and externally; he dwells observing the samudaya of phenomena in kāya, or he dwells observing the passing away ofphenomena in kāya, or he dwells observing the samudaya and passing away of phenomena in kāya; or else, [realizing:] “this is kāya!” satiis 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. Observation of Vedanā 

And how now, bhikkhus, does a bhikkhu dwell observing vedanā in vedanā

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 aadukkham-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 vedanānirāmisa“; 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“. 

Thus he dwells observing vedanā in vedanā internally, or he dwells observing vedanā in vedanā externally, or he dwells observing vedanāin 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 isvedanā!” 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.


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.

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

Please Visit:

https://www.youtube.com/watch?v=wV0nJtlswqg

Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -1:09:59 Hr

Uploaded on Aug 13, 2011

Maha Sathipattana Sutta chanted by Ven. Dr. Omalpe Sobhita Thero

https://www.youtube.com/watch?v=ixu4Kd5R1DI&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa

Vipassana Meditation and Body Sensation: Eilona Ariel at TEDxJaffa 2013

Eilona
Ariel is a documentary filmmaker whose work was deeply inspired by her
life in Asia and her practice of the ancient meditation technique called
Vipassana. 

She moved to New York City in 1978 and spent nine
years studying and working as a musician and a photographer. In 1980,
she received a diploma from the Germain School of Photography. She left
the USA in 1987 to spend several years living in Asia. In 1995 she
returned to Israel and established the Karuna Films Production Company
together with Ayelet Menahemi. 

In the spirit of ideas worth
spreading, TEDx is a program of local, self-organized events that bring
people together to share a TED-like experience. At a TEDx event,
TEDTalks video and live speakers combine to spark deep discussion and
connection in a small group. These local, self-organized events are
branded TEDx, where x = independently organized TED event. The TED
Conference provides general guidance for the TEDx program, but
individual TEDx events are self-organized.* (*Subject to certain rules
and regulations)

For more information on Vipassana, see http://www.dhamma.org

See more on Doing Time, Doing Vipassana & Karuna Films at http://www.karunafilms.com

For more talks from this event, go to http://www.tedxjaffa.com

https://www.youtube.com/watch?v=1Ii9vjW9BwU&index=6&list=PL_hbXduIzfZbVhHr8nQEMCsceg0mHsxJa

Vipassana Meditation S. N. Goenka - 1 day

https://www.youtube.com/watch?v=VFrp9ROB44c&feature=pyv&ad=4869139754&kw=meditation%20mindfulness

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