Free Online FOOD for MIND & HUNGER - DO GOOD 😊 PURIFY MIND.To live like free birds 🐦 🦢 🦅 grow fruits 🍍 🍊 🥑 🥭 🍇 🍌 🍎 🍉 🍒 🍑 🥝 vegetables 🥦 🥕 🥗 🥬 🥔 🍆 🥜 🎃 🫑 🍅🍜 🧅 🍄 🍝 🥗 🥒 🌽 🍏 🫑 🌳 🍓 🍊 🥥 🌵 🍈 🌰 🇧🇧 🫐 🍅 🍐 🫒Plants 🌱in pots 🪴 along with Meditative Mindful Swimming 🏊‍♂️ to Attain NIBBĀNA the Eternal Bliss.

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LESSON 2949 Mon 1 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,69) Classical Maltese-Klassiku Malti,70) Classical Maori-Maori Maori,

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68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

https://www.youtube.com/watch?v=1MoWvWVwaFs

First Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur

pathum asanga

Published on Nov 13, 2012

First
Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur , Organized by
Light of Buddhadharma Foundation International . Visit :www.lbdfi.org

Step-by-Step : How to Make an Animated Movie

by Pratik Gulati9 Jun 2010

Length:MediumLanguages:

Animation 3D Animation Studio Workflow Production

In
this in-depth article, Pratik Gulati walks us through the many stages
involved in creating an animated movie from scratch, whether it be the
next Hollywood blockbuster or the shortest of short films. So if you’re
thinking about trying it yourself and want to know how it’s done, or
even if you’re just curious about the process, this article is one you
don’t want to miss.

If you find yourself needing extra footage or effects for your movie, check Envato Market, where you can find motion graphics, stock footage, music, sound effects, and more.

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The production pipeline of a typical animated short or a movie can be
divided into three stages : pre-production, production and
post-production. In this article we will be discussing these three key
stages in detail.

Pre-Production

The first process in the animation pipeline, and also one of the most
important, is pre-production. It begins with the main concepts which
are initially turned into a full story, and then, once the story has
been finalized, other things such as the script, shot sequence and
camera angles are worked on.

Some major components of pre production are Story Boarding, Layouts, Model Sheets and Animatics.

…they also provide a visual reminder of the original plan; something that can be referred back to throughout the production.

Story Boarding

The Storyboard helps to finalize the development of the storyline,
and is an essential stage of the animation process. It is made up of
drawings in the form of a comic strip, and is used to both help
visualise the animation and to communicate ideas clearly. It details the
scene and changes in the animation, often accompanied by text notes
describing things occurring within the scene itself, such as camera
movements.

Not only can storyboards be especially useful when working in group
environments (something quite common in the animation industry,) but
they also provide a visual reminder of the original plan; something that
can be referred back to throughout the production.

Layouts

Once the storyboards have been approved, they are sent to the layout
department which then works closely with the director to design the
locations and costumes. With this done they begin to stage the scenes,
showing the various characters’ positions throughout the course of each
shot.

Model Sheets

Model sheets are precisely drawn groups of pictures that show all of
the possible expressions that a character can make, and all of the many
different poses that they could adopt. These sheets are created in order
to both accurately maintain character detail and to keep the designs of
the characters uniform whilst different animators are working on them
across several shots.

During this stage the character designs are finalized so that when
production starts their blueprints can be sent to the modeling
department who are responsible for creating the final character models.

Animatics

In order to give a better idea of the motion and timing of complex
animation sequences and VFX-heavy scenes, the pre-visualization
department within the VFX studio creates simplified mock-ups called
“Animatics” shortly after the storyboarding process.

These help the Director plan how they will go about staging the above
sequences, as well as how visual effects will be integrated into the
final shot.

Production

Now that the storyboard has been approved the project enters the
production phase. It’s here that the actual work can start, based on the
guidelines established during preproduction. Some major parts are
layout, modeling, texturing, lighting, rigging and animation.

[layout artists] produce the 3D version of what storyboard artists had previously drawn on paper.

Layout

Using lo-res models or blocks of geometry in the place of the final
set and characters, the Layout Artist is responsible for composing the
shot and delivering rough animation to the animators as a guide. What
they produce is the 3D version of what the storyboard artists had
previously drawn on paper.

During this stage the Director approves camera moves, depth of field
and the composition of the models making up the set and set dressing. It
is then the responsibility of the Modeling department to deliver these
approved set, prop and character models in the final layout stages.

Modelling

Modelers are usually split into two or more departments. Whilst
organic modelers tend to have a sculpture background and specialise in
building the characters and other freeform surfaces, hard-surface
modelers often have a more industrial design or architectural
background, and as such they model the vehicles, weapons, props and
buildings.

Working closely with the Art Directors, Visual Effects Supervisors
and Animation Supervisors, modelers turn the 2D concept art and
traditionally sculpted maquettes into high detail, topologically sound
3D models. They then assist the Technical Animator and Enveloper as the
model has a skeleton put in place and the skin is developed. Following
this, the model may be handed back to the Modeler, who will proceed to
sculpt facial expressions and any specific muscle tension/jiggle shapes
that may be required.

Once the model is approved, it will be made available to the rigging
and texture paint departments, who complete the final stages in
preparing the model for animation and rendering. With luck, the model
will move through the production pipeline without coming back for
modeling fixes, although some amount of fixes are inevitable - problems
with models sometimes don’t appear until the rendering stage, in which
case the lighter will send the model back to be fixed.

Texturing

Whether creating a texture from scratch or through editing an
existing image, Texturing Artists are responsible for writing shaders
and painting textures as per the scene requirements.

Working hand-in-hand with the surfacing and shading departments,
textures are painted to match the approved concept art and designs which
were delivered by the art department. These textures are created in the
form of maps which are then assigned to the model.

…lighting TDs combine the latest version of the
animation, the effects, the camera moves, the shaders and textures, and
render out an updated version every day.

Lighting

Not only does a Lighting Artist have to think lighting the individual
scenes, they also have to consider how to bring together all of the
elements that have been created by the other departments. In most
companies, lighting TDs combine the latest version of the animation, the
effects, the camera moves, the shaders and textures into the final
scenes, and render out an updated version every day.

Lighters have a broad range of responsibilities, including placing
lights, defining light properties, defining how light interacts with
different types of materials, the qualities and complexities of the
realistic textures involved, how the position and intensity of lights
affect mood and believability, as well as color theory and harmony. They
are required to establish direct and reflected lighting and shadows for
each assigned shot, ensuring that each shot fits within the continuity
of a sequence, all the while aiming to fulfill the vision of the
Directors, Production Designers, Art Directors and VFX Supervisors.

Rigging

Rigging is the process of adding bones to a character or defining the
movement of a mechanical object, and it’s central to the animation
process. A character TD will make test animations showing how a creature
or character appears when deformed into different poses, and based on
the results corrective adjustments are often made.

The rigging department is also involved in developing cloth
simulation – so as well as making a character able to clench their fist
or rotate their arm, the rigging and cloth department is responsible for
making their costume move in a believable manner.

…planning a character’s performance frame by frame uses the same basic principles first developed for 2D animation.

Animation

In modern production companies, the practice of meticulously planning
a character’s performance frame by frame is applied in 3D graphics
using the same basic principles and aesthetic judgments that were first
developed for 2D and stop-motion animation. If motion capture is used at
the studio to digitize the motion of real actors, then a great deal of
an animator’s time will also be spent cleaning up the motion captured
performance and completing the portions of the motion (such as the eyes
and hands) that may not have been digitized during the process.

The effects team also produce elements such as smoke, dust, water and
explosions, although development on these aspects does not start until
the final animation/lighting has been approved as they are integral to
the final shot and often computationally heavy.

Post-Production

Post-production is the third and final step in film creation, and it
refers to the tasks that must be completed or executed after the filming
or shooting ends. These include the editing of raw footage to cut
scenes together, inserting transitional effects, working with voice and
sound actors and dubbing to name just a few of the many post-production
tasks.

Overall, however, the three main phases of post-production are compositing, sound editing and video editing.

Compositing

The compositing department brings together all of the 3D elements
produced by the previous departments in the pipeline, to create the
final rendered image ready for film! Compositors take rendered images
from lighters and sometimes also start with compositing scripts that TDs
develope in order to initially comp together their dailies (working
versions of the shot.)

General compositing tasks include rendering the different passes
delivered by a lighting department to form the final shot, paint fixes
and rotoscoping (although compositors sometimes rely on mattes created
by a dedicated rotoscoping department), as well as the compositing of fx
elements and general color grading.

Sound Editing

This department is responsible for selecting and assembling the sound
recordings in preparation for the final sound mix, ensuring lip sync
and adding all of the sound effects required for the final film.

Video Editing

Video editing is the process of manipulating and rearranging shots to
create a seamless final product, and it is at this stage that any
unwanted footage and scenes are removed. Editing is a crucial step in
making sure the video flows in a way which achieves the initial goal.
Other tasks include titling and adding any effects to the final video
and text.

Conclusion

The production pipeline detailed above is broadly common in most
studios, however each studio is likely to have a custom pipeline
determined by the type of project they are currently undertaking. A 2D
production pipeline starts with workbook and goes all the way through
final checking, composting and film output, whilst the 3D CGI production
process emphasizes the design, modeling and rigging and animation
stages. Moreover, animation production is a very coordinated process
where different teams of artists work together while utilizing optimum
resources and achieving the initial goal in the time available.

Need Some Help?

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This
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Professional Video Editing on Envato Studio

Pratik Gulati

Hi
friends, this is Pratik. I am a 3d artist from India. My areas of
expertise include texturing, lighting and rendering. 3d art is my
passion and profession, and my hobbies are Photography ,music, movies,
computers, latest gadgets, cars and all sorts of tech stuff. Here to
learn, inspire, and grow!

https://cgi.tutsplus.com/articles/step-by-step-how-to-make-an-animated-movie–cg-3257

Step-by-Step : How to Make an Animated Movie

Agħti traduzzjoni korretta għal din it-traduzzjoni tal-Google billi tuża https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Diskors 1 (INGLIŻ)

Kif Tread-Path tal-Meditazzjoni Superconscious Mahabodhi
Il-Mixja ta ’Kuxjenza -Il-Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Attendenza fuq kuxjenza -
[mahā satipaṭṭhāna] f’69) Klassiku Malti-Klassiku Malti,
Din is-sutta hija ġeneralment ikkunsidrata bħala r-referenza ewlenija għall-prattika tal-meditazzjoni.
Introduzzjoni

I. Osservazzjoni ta ‘Kāya
A. Taqsima dwar l-anāpāna
B. Taqsima dwar il-qagħdiet
C. Taqsima dwar sampajañña
D. Sezzjoni dwar ir-repulsiveness
E. Taqsima dwar l-Elementi
F. Taqsima fuq id-disa ‘grawnds

Introduzzjoni

Għalhekk jien smajt:
Fuq
okkażjoni waħda, il-Bhagavā kien qed joqgħod fost il-Kurus f’Kammāsadhamma,
belt tas-suq tal-Kurus. Hemmhekk, huwa indirizza lill-bhikkhus:

- Bhikkhus.
- Bhaddante wieġeb għall-bhikkhus. Il-Bhagavā qal:

- Dan,
bhikkhus, huwa t-triq li twassal għal xejn ħlief il-purifikazzjoni ta ‘
bnedmin, it-tneħħija tad-niket u l-lmentazzjoni, l-għajbien ta ‘
dukkha-domanassa, il-kisba tal-mod it-tajjeb, it-twettiq ta ‘
Nibbāna, jiġifieri l-erba ’satipaṭṭhānas.
Liema erba?
Hawnhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kāya, atāpī
sampajāno, satimā, wara li ċaħdet abhijjhā-domanassa lejn id-dinja.
Huwa joqgħod josserva l-vedana f ’vedanā, attāpī sampajāno, satimā, wara
ċaħdet abhijjhā-domanassa lejn id-dinja. Huwa joqgħod josserva ċitta
f’ċitta, ātāpī sampajāno, satimā, wara li ċedew abhijjhā-domanassa
lejn id-dinja. Huwa joqgħod josserva d-dhamma fid-dhamma, s, atāpī
sampajāno, satimā, wara li ċaħdet abhijjhā-domanassa lejn id-dinja.

I. Kāyānupassanā

A. Taqsima dwar l-anāpāna

U
kif, bhikkhus, ma jgħix bhikkhu josserva l-kya fil-kaja? Hawnhekk,
wara li jkun mar fil - foresta jew imla fil -. \ t
għerq ta ’siġra jew li marret f’kamra vojta, tpoġġi l isfel fit-tiwi
saqajn trasversali, issettja kāya wieqaf, u ssettja sati parimukhaṃ. Li tkun
b’hekk sato hu jieħu n-nifs, u għalhekk huwa annimali hu nifs. Nifs fi
twil jifhem: “Jiena nifs fit-tul”; nifs fit-tul hu
jifhem: “Qed nifs fit-tul”; nifs fil-qosor hu
jifhem: “Qed nifs fil-qosor”; nifs qasir hu
jifhem: “Qed nifs qasir”; huwa jħarreġ lilu nnifsu: ‘tħoss il-kelma
Kāya sħiħa, niehu nifs ”; huwa jħarreġ lilu nnifsu: ‘tħossok kollu
kāya, jiena ser nifs ‘; huwa jħarreġ lilu nnifsu: ‘jikkalma
kāya-saṅkhāras, niehu nifs ”; huwa jħarreġ lilu nnifsu: ‘jikkalma
kāya-saṅkhāras, jien nifs ‘.
Just
bħal, bhikkhus, turner ta ’ħila jew apprendist ta’ turner, li jwassal għal żmien twil
dawran, jifhem: “Qed nagħmel triq twila”; jagħmel dawra qasira, hu
jifhem: “Qed nagħmel dawra qasira”; bl-istess mod, bhikkhus, a
bhikkhu, nifs fit-tul, jifhem: “Jiena nifs fit-tul”;
nifs fit-tul jifhem: “Qed nifs twil”; nifs
fil-qosor huwa jifhem: “Qed niehu n-nifs fil-qosor”; nifs qasir
jifhem: “Qed nifs qasir”; huwa jħarreġ lilu nnifsu: ‘tħossok
fil-kaāa kollha, niehu nifs ‘; huwa jħarreġ lilu nnifsu: ‘tħoss il-kelma
Kāya sħiħa, niehu nifs ‘; huwa jħarreġ lilu nnifsu: ‘jikkalma
kāya-saṅkhāras, niehu nifs ”; huwa jħarreġ lilu nnifsu: ‘jikkalma
kāya-saṅkhāras, jien nifs ‘.
Għalhekk huwa joqgħod josserva l-kya fil kāya internament,
jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod josserva
kāya f’kāya internament u esternament; joqgħod josserva l-samudaya
ta ’fenomeni f’kāya, jew joqgħod josserva l-mewt ta’
fenomeni f’kāya, jew hu joqgħod josserva s-samudaya u jitlaq
ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!” sati hu
preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi paṭissati, hu
joqgħod maqtugħ, u ma jeħel ma ‘xejn fid-dinja. Għalhekk,
bhikkhus, bhikkhu jibqa ‘josserva l-kaya fil-kāya.
B. Taqsima dwar il-qagħdiet

Barra minn hekk,
bhikkhus, bhikkhu, waqt il-mixi, jifhem: “Jien qed nimxi”, jew
waqt li joqgħod hu jifhem: “Jiena wieqaf”, jew waqt li qiegħed bilqiegħda
jifhem: “Jiena qiegħed bilqiegħda”, jew waqt li timtedd jifhem: “Jiena
mimdud ”. Jew inkella, f’liema pożizzjoni l-kāya tiegħu jintrema, hu
jifhimha b’hekk.
Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
Agħti traduzzjoni korretta għal din it-traduzzjoni tal-Google billi tuża https://translate.google.comC. Taqsima dwar sampajañña

Barra minn hekk,
bhikkhus, bhikkhu, waqt li jersaq lejn u jitlaq, jaġixxi bih
sampajañña, waqt li jħares ‘il quddiem u waqt li jħares madwar, jaġixxi miegħu
sampajañña, waqt liwja u waqt li jiġġebbed, jaġixxi ma ‘Għalhekk hu joqgħod josserva l-kyaya fil-kya internament, jew hu
joqgħod josserva l-kya f’kāya esternament, jew joqgħod josserva l-kya fil-kya esternament
f’kāya internament u esternament; joqgħod josserva l-samudaya ta ‘
fenomeni f’kāya, jew joqgħod josserva l-mewt tal-fenomeni
f’Kāya, jew hu joqgħod josserva s-samudaya u jmut minn
fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!” sati huwa preżenti
fih, biss sal-punt ta ’sempliċi sāāa u sempliċi paṭissati, hu joqgħod
ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a
bhikkhu joqgħod josserva l-kaya fil-kāya.
ampajañña,
waqt li tilbes l-ilbiesi u l-kisi ta ‘fuq u waqt li ġġorr l-iskutella, \ t
jaħdem ma ’sampajañña, waqt li jiekol, waqt ix-xorb, waqt li tomgħod,
waqt li jduq, jaġixxi b’sampajañña, waqt li jattendi għan-negozju
jiddefecka u tgħaddi l-awrina, jaġixxi ma ’sampajañña, waqt li jimxi, \ t
waqt li tkun wieqaf, waqt li tkun bilqiegħda, waqt li torqod, waqt li tkun imqajjem, waqt li
jitkellem u waqt li jkun siekta, jaġixxi ma ’sampajañña.
D. Taqsima dwar Repulsiveness

Barra minn hekk,
bhikkhus, bhikkhu jikkunsidra dan il-ġisem stess, mill-qigħan ta ‘l-EPA
saqajn ‘il fuq u mix-xagħar fuq ir-ras isfel, li huwa delimitat biha
skJust daqs li kieku,
bhikkhus, kien hemm borża li għandha żewġ fetħiet u mimlija b’diversi
tipi ta ’qamħ, bħalma huma l-għoljiet, il-fosdqa, il-fażola mung, il-piżelli tal-baqar, il-ġulġlien
żrieragħ u ross imqaxxar. Raġel b’vista tajba, wara li jkun ħalla, \ t
jikkunsidra [il-kontenut tiegħu]: “Dan huwa għadu fil-fosdqa, dan huwa fosdqa, dawk
huma fażola mung, dawk huma piżelli tal-baqar, dawk huma żerriegħa tal-ġulġlien u dan hu
ross imqaxxar; ”bl-istess mod, bhikkhus, bhikkhu jqis dan ħafna
ġisem, mill-qiegħ tas-saqajn ‘il fuq u mix-xagħar fuq ir-ras isfel, \ t
li huwa delimitat mill-ġilda tiegħu u mimli b’diversi tipi ta ‘impuritajiet:
“F’dan il-kāya, hemm ix-xagħar tar-ras, xagħar tal-ġisem,
dwiefer, snien, ġilda, laħam, għeruq, għadam, mudullun, kliewi, qalb,
fwied, plewra, milsa, pulmuni, imsaren, mesentery, stonku biha
kontenuti, ħmieġ, bili, phlegm, timbotta, demm, għaraq, xaħam, tiċrit, griż,
bżieq, mukus nażali, fluwidu sinovjali u l-awrina. ”
Għalhekk hu joqgħod josserva l-kaya f’kāya internament, jew hu
joqgħod josserva l-kya f’kāya esternament, jew joqgħod josserva l-kya fil-kya esternament
f’E. Taqsima dwar l-Elementi

fi u sħiħa ta ‘diversi tipi ta’ impuritajiet: “F’dan il-kāya, hemm
ix-xagħar tar-ras, ix-xagħar tal-ġisem, dwiefer, snien, ġilda, laħam,
għeruq, għadam, mudullun, kliewi, qalb, fwied, plewra, milsa,
pulmuni, imsaren, mesentery, stonku bil-kontenut tiegħu, ħmieġ, bili,
plega, timbotta, demm, għaraq, xaħam, tiċrit, griż, bżieq, mukus tal-imnieħer,
fluwidu sinovjali u l-awrina. ”
Barra minn hekk,
bhikkhus, bhikkhu jirrifletti fuq dan il-kāya ħafna, iżda jitqiegħed,
madankollu jintrema: “F’dan il-kāya, hemm l-element tad-dinja, il-
element tal-ilma, l-element tan-nar u l-element tal-arja. ”āya internament u esternament; joqgħod josserva l-samudaya ta ‘
fenomeni f’kāya, jew joqgħod josserva l-mewt tal-fenomeni
f’Kāya, jew hu joqgħod josserva s-samudaya u jmut minn
fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!” sati huwa preżenti
fih, biss sal-punt ta ’sempliċi sāāa u sempliċi paṭissati, hu joqgħod
ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a
bhikkhu joqgħod josserva l-kaya fil-kāya.
Hekk kif bhikkhus, biċċier ta ’ħila jew a
l-apprendist tal-laħam, wara li qatel baqra, ipoġġi f’salib it-toroq
qtugħ f’biċċiet; bl-istess mod, bhikkhus, bhikkhu jirrifletti fuq
din il-kāya stess, madankollu titqiegħed, madankollu tintrema: “F’dan
kāya, hemm l-element tad-dinja, l-element tal-ilma, l-element tan-nar
u l-element ta ’l-arja.”
Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(1)
Barra minn hekk,
bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, imwarrab ġewwa
art mitħuna, jum mejjet, jew jumejn mejta jew tlett ijiem mejta, \ t
minfuħin, blu u festering, huwa jikkunsidra dan il-kāya ħafna: “Dan il-kāya
huwa wkoll ta ’natura bħal din, se jsir bħal dan, u mhux
ħielsa minn tali kundizzjoni. “Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.

(2)
Barra minn hekk,
bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, imwarrab ġewwa
qamħ mitħun, li jittiekel minn f’linja, li jittiekel mill - qwieqed,. \ t
jittiekel mill-avultuni, li jittiekel mill-eroni, li jittiekel mill-klieb, li jkun
jittiekel mit-tigri, jittiekel mill-panthers, jittiekel minn diversi tipi
tal-bnedmin, huwa jikkunsidra dan il-kāya ħafna: “Dan il-kāya wkoll huwa ta ‘tali
natura, se ssir bħal din, u mhix ħielsa minn tali
kundizzjoni. ”
Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
l-i (3)
Barra minn hekk, bhikkhus, bhikkhu, bħal
kieku kien qed jara korp mejjet, imkeċċi f’qiegħ art, a
squeleton bil-laħam u d-demm, miżmum flimkien mill-għeruq, huwa jqis
dan il-kāya ħafna: “Dan il-kaā ukoll huwa ta ‘tali natura, sejjer jagħmel
ssir hekk, u mhix ħielsa minn tali kundizzjoni. ”
amudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
Għalhekk hu joqgħod josserva l-kaya f’kāya internament, jew hu
joqgħod josserva l-kya f’kāya esternament, jew joqgħod josserva l-kya fil-kya esternament
f’kāya internament u esternament; joqgħod josserva l-samudaya ta ‘
fenomeni f’kāya, jew joqgħod josserva l-mewt tal-fenomeni
f’Kāya, jew hu joqgħod josserva s-samudaya u jmut minn
fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!” sati huwa preżenti
fih, biss sal-punt ta ’sempliċi sāāa u sempliċi paṭissati, hu joqgħod
ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a
bhikkhu joqgħod josserva l-kaya fil-kāya.

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

(4)
Barra minn hekk,
bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, mormi f ‘
mitħun oħxon, skeletru mingħajr laħam u maħmuġ bid-demm
flimkien mill-għeruq, huwa jikkunsidra dan il-kāya ħafna: “Din il-kya wkoll hija ta ‘
natura bħal din, se ssir bħal din, u mhix ħielsa minn
kondizzjoni bħal din. “

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 sāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(5)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, hekk
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhāvī
eva · an · atīto ‘ti.

(5)
Barra minn hekk, bhikkhus, bhikkhu, bħal
kieku kien qed jara korp mejjet, imkeċċi f’qiegħ art, a
squeleton mingħajr laħam u lanqas demm, miżmum flimkien mill-għeruq, hu
iqis dan il-kāya ħafna: “Dan il-kaā ukoll huwa ta ‘natura bħal din, huwa
se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. ”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
sàṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Għalhekk hu joqgħod josserva l-kaya f’kāya internament, jew hu
joqgħod josserva l-kya f’kāya esternament, jew joqgħod josserva l-kya fil-kya esternament
f’kāya internament u esternament; joqgħod josserva l-samudaya ta ‘
fenomeni f’kāya, jew joqgħod josserva l-mewt tal-fenomeni
f’Kāya, jew hu joqgħod josserva s-samudaya u jmut minn
fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!” sati huwa preżenti
fih, biss sal-punt ta ’sempliċi sāāa u sempliċi paṭissati, hu joqgħod
ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a
bhikkhu joqgħod josserva l-kaya fil-kāya.
(6)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
mibegħda · aṭṭhikaṃ aññena pad · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ·ru · ṃhikaṃ 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
eva · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Barra minn hekk,
bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, mormi f ‘
mitħun oħxon, għadam skonnettjat imxerred hawn u hemm, hawn a
għadam tal-idejn, hemm għadam tas-sieq, hawnhekk għadam tal-għaksa, hemm għadam tal-qasba tas-sieq,
hawn għadma tal-koxxa, hemm għadma tal-ġenbejn, hawn kustilja, hemm għadam tad-dahar, hawn
għadam tas-sinsla, hemm għadam ta ‘l-għonq, hawn għadam tax-xedaq, hemm għadam tas-snien, \ t
jew hemm il-kranju, huwa jikkunsidra dan il-kāya ħafna: “Din il-kāya wkoll hija ta ‘
natura bħal din, se ssir bħal din, u mhix ħielsa minn
kondizzjoni bħal din. “

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 sāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(7)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, allura imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘
ti.

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

(7)
Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien
Jaraw korp mejjet, imwarrab f’qamħ muntanjuż, l-għadam bblukkat
bhala seashell, huwa jikkunsidra dan il-kāya stess: “Dan il-kya wkoll huwa ta ‘tali
natura, se ssir bħal din, u mhix ħielsa minn tali
kundizzjoni. ”

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 sāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.(8)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, allura imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘
ti.

(8)
Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien
Jaraw korp mejjet, imwarrab f’art charnel, faqa ‘għadam fuq a
sena, huwa jqis dan il-kāya ħafna: “Dan il-kāya wkoll huwa ta ‘tali
natura, se ssir bħal din, u mhix ħielsa minn tali
kundizzjoni. ”

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 sāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(9)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, allura imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘
ti.

(9)
Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien
jara korp mejjet, imwarrab f’qamħ muntanjuż, l-għadam immuffat jitnaqqas
għat-trab, huwa jqis dan il-kāya ħafna: “Dan il-kāya wkoll huwa ta ‘tali
natura, se ssir bħal din, u mhix ħielsa minn tali
kundizzjoni. ”

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 sāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Għalhekk hu joqgħod josserva l-kaya fil-kāya
internament, jew joqgħod josserva l-kāya f’kāya esternament, jew joqgħod
josserva l-kaya f’kāya internament u esternament; joqgħod josserva
il-samudaya ta ’fenomeni f’kāya, jew joqgħod josserva l-passaġġ
bogħod mill-fenomeni fil kāya, jew joqgħod josserva l-samudaya u
it-tluq ta ‘fenomeni f’kāya; jew inkella, [tirrealizza:] “dan huwa kāya!”
sati huwa preżenti fih, biss sal-punt ta ’sempliċi sāāa u sempliċi
paṭissati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP
dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
Il-Mixja ta ’Kuxjenza -Il-Satipatthana Sutta
Is-Satipaṭṭhāna Sutta [1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Ċiniż:…

cgi.tutsplus.com

Step-by-Step : How to Make an Animated Movie

In
this in-depth article, Pratik Gulati walks us through the many stages
involved in creating an animated movie from scratch, whether it be the
next…

70) Classical Maori-Maori Maori,

https://www.ignant.com/2014/10/24/animated-drawings-by-maori-sakai/

Animated drawings by

Maori Sakai

Words: Caroline Kurze

Maori Sakai is a freelance illustrator and graphic artist based in Tokyo, Japan. Her animated
drawings revolve around the weather, flowers and the everyday while
they are so neat and whimsical. Many of her animations make a perfect
moving greeting card for our loved ones. Who’d like to see more of Maori
Sakai’s works can view them on her Tumblr.

All images © Maori Sakai

Whakahokia he huringa tika ki tenei mahinga Google ma te https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Ko te Mahatatipatthana Sutta Discourse day 1 (ENGLISH)

Me pehea te whakatere i te ara o te Maapodhi Meditation
Ko te ara o te mahara -Ko te Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Te tae mai ki te mohio -
[mahā satipaṭṭhāna] i roto i te 70) Maori-Maori Maori,
Kei te whakaarohia tenei waahanga hei paanga matua mo te mahi whakaaroaroaro.
Whakataki

I. Te tirohanga o te Kāya
A. Te waahanga i runga i te ahupuaa
B. Te waahanga mo nga korero
C. Te waahanga mo sampajañña
D. Te waahanga mo te whakahirahira
E. Te waahanga mo nga Mea
F. Te waahanga kei runga i nga whenua e iwa

Whakataki

Na kua rongo ahau:
I runga
i tetahi wa, kei te noho te Bhagavā i roto i te Kurus i Kammāsadhamma,
he taone hokohoko o te Kurus. I reira, ka korero ia ki te bhikkhus:

- Bhikkhus.
- Ka whakahoki a Bhaddante i te bhikkhus. I korero te Bhagavā:

- Tenei,
bhikkhus, ko te huarahi e kore e arai noa i te mahinga o te
nga tangata, te painga o te pouri me te tangi, te ngaro o
dukkha-domanassa, te whakatutukitanga o te ara tika, te whakatutukitanga o
Nibbāna, ara ko nga satipaṭṭhānas e wha.
E wha?
I konei, bhikkhus, kei te noho a bhikkhu i te tiaki i te kāya i te kāya, i te ahurei
sampajāno, satimā, kua waiho te abhijjhā-domanassa ki te ao.
Kei te noho a ia ki te tiaki i nga uri i roto i te vedanā, atāpī sampajāno, satimā, he
hoatu ana te abhijjhā-domanassa ki te ao. Kei te noho ia ki te tirotiro i te citta
i roto i citta, atāpī sampajāno, satimā, kua mahue i te abhijjhā-domanassa
ki te ao. Kei te noho ia ki te tirotiro i nga dhamma · s i dhamma · s, aataupī
sampajāno, satimā, kua waiho te abhijjhā-domanassa ki te ao.

I. Kāyānupassanā

A. Te waahanga i runga i te ahupuaa

A
pehea, bhikkhus, e mahi ana i te bhikkhu e tiaki ana i roto i te kāya? I konei,
bhikkhus, he phikkhu, kua haere ki te ngahere, kua haere ranei ki te
te pakiaka o te rakau, ka haere ranei ki te ruma takoto kau, ka noho ki raro ka taraihia
waewae whakawhitiwhiti, tautuhi i te tika, me te whakanoho i te sima parimukhaś. Te noho
na reira ka pupuhi a ia ki roto, na te mea he penei tana mana. Tuhinga o mua
roa ana ia e matau ana: ‘Kei te hau ahau i te roa’; ka pupuhi i te roa
e mohio ana: ‘Kei te hau ahau i te roa’; he mea poto ki a ia
e mohio ana: ‘E hau ana ahau i te poto’; ka pupuhi i a ia
e mohio ana: ‘He mea poto ahau’; kei te whakangungu ia ia ia: ‘te whakaaro
katoa te kaya, ka hemo ahau i roto i ‘; kei te whakangungu ia ia ia: ‘te mohio katoa
kāya, ka hemo ahau ‘; kei te whakangungu ia ia ia: ‘tohungia te
kāya-saṅkhāras, ka hau ahau i roto ‘; kei te whakangungu ia ia ia: ‘tohungia te
kāya-saṅkhāras, ka rere ahau ‘.
Just
rite, bhikkhus, he kaituku matau ranei, he kairau o te reta, hanga roa
tahuri, mahino: ‘Kei te hanga roa ahau’; he wa poto, ko ia
e mohio ana: ‘E mahi ana au i tetahi wa poto’; i te ara ano, bhikkhus, a
bhikkhu, e roa ana te manawanui, e mohio ana: ‘Kei te hau ahau i te roa’;
Ko te manawanui i te roa ka mohio ia: ‘Kei te hau ahau i te roa’; hau
i roto i te poto poto ia e matau: ‘Kei te hau ahau i te poto’; ka pupuhi poto
e mohio ana ia: ‘Kei te hau ahau i te poto’; kei te whakangungu ia ia: ‘te ngakau
Ko te katoa o te kaaka, ka hau ahau i roto i ‘; kei te whakangungu ia ia ia: ‘te whakaaro
katoa kaya, ka hemo ahau ‘; kei te whakangungu ia ia ia: ‘tohungia te
kāya-saṅkhāras, ka hau ahau i roto ‘; kei te whakangungu ia ia ia: ‘tohungia te
kāya-saṅkhāras, ka rere ahau ‘.
Na reira e noho ana ia ki te tirotiro i te kaya i roto i te kaya i roto,
ranei e noho ana ia ki te tiaki i te kaya i roto i te kaari i waho, kei te noho ranei ia ki te tirotiro
kāya i roto i te kāya i roto me waho; kei te noho ia ki te tirotiro i te samudaya
Tuhinga o mua
he tohu i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te haere atu
Tuhinga o mua. ranei, [te whakaatu:] “koinei te kāya!” ko te wiki
kei roto i a ia, tae noa ki te nui o te mahi añana me te paṭissati, ko ia
e noho wehe ana, e kore e piri ki tetahi mea i te ao. Na,
bhikkhus, kei te noho a bhikkhu ki te tiaki i te kāya i roto i te kāya.
B. Te waahanga mo nga korero

I tua atu,
bhikkhus, he phikkhu, i te wa e haere ana, e matau ana: ‘Kei te haere ahau,’ ranei
ia ia e tu ana ka matau ia: ‘E tu ana ahau,’ i te wa e noho ana ia
e mohio ana: ‘Kei te noho ahau’, i te takoto ranei ka mohio ia: ‘Ko ahau
takoto ana ‘. Kaore ranei, i runga i nga ahuatanga o tana kaya, kaore ia e pai
ka mohio ki a ia.
Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
Whakahokia he huringa tika ki tenei mahinga Google ma te https://translate.google.comC. Te waahanga mo sampajañña

I tua atu,
bhikkhus, he bhikkhu, i te wa e whakatata ana, i te haerenga, mahi tahi me
sampajañña, i te titiro i mua me te titiro a tawhio noa, mahi ia ki
sampajañña,
ka piko ana, ka whakawhitinga, ka mahi ia me te sThus kei te noho ia i
te tirotiro i te kaya i roto i te kahia i roto, a ka
e noho ana ki te tiaki i te kāya i roto i te taha o waho, kei te noho ia kei te tiaki i te kāya
i roto i te kāya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o
nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga
i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te haere atu
nga hanganga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki
i roto ia ia, tae noa ki te nui o te mahi añana me te paṭissati, e noho ana ia
ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a
Kei te noho a bhikkhu ki te tiaki i te kāya i roto i te kāya.
ampajañña,
ia ia e mau ana i nga kakahu, i nga kakahu, i te koroka;
ka mahi ia ki te sampajañña, i te kai, i te inu, i te tunu,
i tana whakamatau, ka mahi ia ki a sampajañña, ia ia e haere ana ki te pakihi
o te hinga, me te urinating, mahi ia ki sampajañña, i te haere,
i te wa e tu ana, ia ia e noho ana, ia ia e moe ana, ia ia e ara ana
ka korero, ka noho puku, ka mahi ia me sampajañña.
D. Te Wāhanga mo te Whakahauhau

I tua atu,
bhikkhus, e whakaarohia ana e te bhikkhu tenei tino tinana, mai i nga waatea o te
nga waewae i runga, me nga makawe o te mahunga, e whakahuahia ana e ia
skJust rite ki te mea,
Bhikkhus, i reira he putea e rua tuwhera, ka whakakiia ki te rerekē
te momo witi, pērā i te hill-paddy, te paddy, te pīni mung, te kau-peas, te sesame
nga purapura me te raihi paoro. He tangata e pai ana te titiro, ka wehe,
ka whakaarohia e ia: “Ko te papa-paddy tenei, ko te paddy tenei, ko era
Ko nga pīni mung, he poaka-pī, he purapura hēne a ko tenei
te raihi paoro; “i te ara ano, bhikkhus, he bhikkhu whakaaro tenei
tinana, mai i nga kapu o nga waewae i runga, mai i nga makawe i runga i te upoko,
i te mea e rere ana tona kiri me te ki tonu i nga momo pokekore:
“I tenei kaya, kei reira nga makawe o te upoko, nga makawe o te tinana,
nga whao, nga niho, te kiri, te kikokiko, te hiwi, te wheua, te wheua wheua, nga whatukuhu, te ngakau,
te ate, te tangi, te pupuhi, nga ngongo, nga whekau, te korero, te kopu me ona
nga ihirangi, nga putea, te bale, te waipiro, te pana, te toto, te wera, te ngako, nga roimata, te hinu,
te paratao, te aukati ira, te waihanga o te synovial me te urine. “
Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei
e noho ana ki te tiaki i te kāya i roto i te taha o waho, kei te noho ia kei te tiaki i te kāya
i E. Te waahanga i runga i nga Mea

i roto i te ki tonu i te momo o te pokekore: “I roto i tenei kāya, i reira he
nga makawe o te matenga, nga makawe o te tinana, nga whao, nga niho, te kiri, te kikokiko,
te whatu, te wheua, te wheua wheua, nga whatukuhu, te ngakau, te ate, te tangi, te hiku,
nga ngongo, nga whekau, te korero, te kopu me ona ihirangi, nga paea, te peara,
te waipiro, te pana, te toto, te wera, te ngako, nga roimata, te hinu, te paraoa,
te wai o te synovial me te urine. “
I tua atu,
bhikkhus, he whakaaro te bhikkhu i runga i tenei kaaina, ahakoa kua waiho,
Heoi ano: “I roto i tenei kaya, kei reira te whenua, te
te wai, te waehere ahi me te haurangi. “aya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o
nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga
i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te haere atu
nga hanganga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki
i roto ia ia, tae noa ki te nui o te mahi añana me te paṭissati, e noho ana ia
ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a
Kei te noho a bhikkhu ki te tiaki i te kāya i roto i te kāya.
Waihoki, ko te bhikkhus, he kaiparau mohio, he
te kairau a te pokai, ka mate i te kau, ka noho i te rori
tapahia ki nga pihi; i roto i te ara ano, bhikkhus, he bhikkhu whakaaro i runga i
Ko tenei kaya, ahakoa kua whakanohoia, heoi kua oti te whakatakoto: “I tenei
kāya, kei reira te hua o te whenua, te puna wai, te wae ahi
me te ahua o te hau. “
Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(1)
I tua atu,
bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu ki roto
he whenua tira, kotahi ra mate, e rua ranei nga ra mate, e toru ranei nga ra kua mate,
ka pupuhi, ka pupuhi, ka pupuhi, ka whakaarohia e ia tenei kaya: “Ko tenei waa
he ahua ano hoki tera, ka waiho hei penei, a kaore
Tuhinga ka whai mai.Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.

(2)
I tua atu,
bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu ki roto
he whenua taraiwa, e kainga ana e nga kopa, e kainga ana e nga hawks, ko
kainga e nga manu, e kainga ana e te herons, e kainga ana e nga kuri, kei
ka kaihia e te tigers, ka kaihia e nga potaha, ka kainga e nga momo momo
o nga tangata, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano he penei
te āhua, ka waiho hei penei, a kaore i te kore noa i taua
Tuhinga. “
Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te s (3)
I tua atu, bhikkhus, he phikkhu, pera ano
ki te kite ia i te tinana mate, ka maka atu ki roto i te papa o te whenua, a
he kirike me te kikokiko me te toto, e mauhia ana e nga turi, e whakaaro ana ia
Ko tenei kaya: “Ko tenei kaya ano he ahua, ka haere
kia rite ki tenei, me te kore e puta i taua huru. “
Ko te tohu o te tipua i roto i te kāya, kei te noho ia kei te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei
e noho ana ki te tiaki i te kāya i roto i te taha o waho, kei te noho ia kei te tiaki i te kāya
i roto i te kāya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o
nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga
i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te haere atu
nga hanganga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki
i roto ia ia, tae noa ki te nui o te mahi añana me te paṭissati, e noho ana ia
ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a
Kei te noho a bhikkhu ki te tiaki i te kāya i roto i te kāya.

(4)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaś ni · maśsa · lohita · makkhitaiko
nhāru · sambandhatonga, na imam · eva kāyaitai upasawaneharati: ‘ayaitai pi kho kāyo
evaitai · dhammo evaitai · bhāvī evaṃ · an · atīto ‘ti.

(4)
I tua atu,
bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu i roto i te
te oneone, te potae kore he kikokiko me te whakaheke i te toto, i puritia
me nga taara, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano hoki
ko te ahua o te ahua, ka waiho hei penei, kaore i te kore noa
he ahua penei. “

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 kāyasmiḳ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiḳ 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.

Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(5)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaś apagata · maśsa · lohitainux nhāru · sambandhaḳ, na
imam · eva kāyaonga upasawaneharati: ‘ayaitai pi kho kāyo evaitai · dhammo evaitai · bhāvī
evaitai · an · atīto ‘ti.

(5)
I tua atu, bhikkhus, he phikkhu, pera ano
ki te kite ia i te tinana mate, ka maka atu ki roto i te papa o te whenua, a
he kiripara kore he kikokiko, he toto ranei, e mauhia ana e nga turi, a ia
Ka whakaarohia tenei kaya: “Ko tenei kaya ano he ahua, he
ka waiho hei penei, a kaore i te kore noa i taua ahua. “Iti
ajjhattaeso vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiḳ viharati, vaya-dhamm · ānupassī vā
kāyasmioha 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.

Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei
e noho ana ki te tiaki i te kāya i roto i te taha o waho, kei te noho ia kei te tiaki i te kāya
i roto i te kāya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o
nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga
i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te haere atu
nga hanganga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki
i roto ia ia, tae noa ki te nui o te mahi añana me te paṭissati, e noho ana ia
ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a
Kei te noho a bhikkhu ki te tiaki i te kāya i roto i te kāya.
(6)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaḳ aññena pād · aṭṭhikaḳ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaḳ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaḳ aññena piṭṭh · iṭṭhikaḳ aññena khandh · aṭṭhikaḳ aññena
gīv · aṭṭhikaḳ aññena hanuk · aṭṭhikaḳ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaōtu, so imam · eva kāya❚ upasakauharati: ‘ayaitai pi kho kāyo
evaitai · dhammo evaitai · bhāvī evaṃ · an · atīto ‘ti.

(6)
I tua atu,
bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu i roto i te
te whenua taraiwa, nga wheua wehenga i horahia i konei me konei, i konei a
te wheua ringa, i reira he wheua waewae, i konei he wheua waewae, i reira he wheua wheua,
i konei he wheua huha, i reira he wheua wheua, he riha, he wheua tuatua, i konei
he wheua wheua, i reira he wheua kaki, i konei he wheua wero, i reira he wheua niho,
kei reira te angaanga, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano hoki
ko te ahua o te ahua, ka waiho hei penei, kaore i te kore noa
he ahua penei. “

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 kāyasmiḳ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiḳ 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.

Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(7)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭīhāhāni, so imam · eva kāya❚
uparakauharati: ‘aya whakam pi kho kāyo evaitai · dhammo evaitai · bhāvī eva_detail · an · atīto’
Tuhinga o mua.

(7)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭīhāhāni, so imam · eva kāya❚
uparakauharati: ‘aya whakam pi kho kāyo evaitai · dhammo evaitai · bhāvī eva_detail · an · atīto’
Tuhinga o mua.

(7)
I tua atu, bhikkhus, he phikkhu, me te mea ko ia
i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka wheua nga wheua
rite tonu ki te reashell, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano he penei
he ahua, ka waiho hei penei, a kaore e puta mai i taua mea
Tuhinga. “

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

Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.(8)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
uparakauharati: ‘aya whakam pi kho kāyo evaitai · dhammo evaitai · bhāvī eva_detail · an · atīto’
Tuhinga o mua.

(8)
I tua atu, bhikkhus, he phikkhu, me te mea ko ia
i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka whakaekehia nga wheua i runga i te
I te tau o te tau, ka whakaarohia e ia tenei kaya: “Ko tenei kaya hoki he penei
te āhua, ka waiho hei penei, a kaore i te kore noa i taua
Tuhinga. “

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

Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(9)
Puna
ca · paratonga, bhikkhave, bhikkhu seyyathāpi passica sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya❚
uparakauharati: ‘aya whakam pi kho kāyo evaitai · dhammo evaitai · bhāvī eva_detail · an · atīto’
Tuhinga o mua.

(9)
I tua atu, bhikkhus, he phikkhu, me te mea ko ia
i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka heke iho nga wheua pirau
ki te puehu, ka whakaarohia e ia tenei ahua: “Ko tenei kaya ano he penei
te āhua, ka waiho hei penei, a kaore i te kore noa i taua
Tuhinga. “

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

Na reira e noho ana ia ki te tiaki i te kāya i roto i te kāya
kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia
te tiaki i te kāya i roto i te kāya i roto, i waho hoki; kei te noho ia ki te tirotiro
te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere
kaore ano i te tohu o te tipua i roto i te kāya, kei te noho ia ki te tirotiro i te samudaya me te
te ngaro o nga tohuhanga i roto i te kāya; ranei, [te whakaatu:] “ko tenei kaya!”
kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi
paṭissati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te
ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
Ko te ara o te mahara -Ko te Satipatthana Sutta
Ko te Satipaṭṭhāna Sutta [1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Hainamana: … Maori Sakai_Art_03

enclosure: http://donate.dhammatalks.org/Archive/Chants/23Dhamma-cakkappavattanaSutta.mp3 12101632 audio/mpeg, http://donate.dhammatalks.org/Archive/Chants/Maha-SamayaSutta.mp3 16909400 audio/mpeg, http://donate.dhammatalks.org/Archive/Chants/TheDivineMantra.mp3 20547712 audio/mpeg

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LESSON 2948 Sun 31 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 29 ) Classical English Romanain.

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LESSON 2948 Sun 31 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 29 ) Classical English Romanain.

http://www.wiseattention.org/blog/2012/09/07/learning-meditation-from-the-buddha-a-meeting-with-ven-analayo/

Render correct translation to this Google translation using https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Discourse day 1 (ENGLISH)

How to Tread the Path of Superconscious Mahabodhi Meditation
The Way of Mindfulness -The Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā satipaṭṭhāna ]in 29) Clasical Engish, Romanian
This sutta is widely considered as a the main reference for meditation practice.
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

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 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. 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 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.
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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 sThus 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.  
ampajañña,
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.  

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
skJust 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

E. Section on the Elements

in 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.”  
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.”  āya 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.  
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 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.

(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 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)
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 kāya internally and externally; he dwells observing
the s

(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.”
amudaya 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.
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.    

(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.    

(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.    

(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)
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, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.    

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

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

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

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

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

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

Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya
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The Way of Mindfulness -The Satipatthana Sutta
The Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Chinese:…

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Learning meditation from the Buddha: a meeting with Ven Analayo

Posted by Vishvapani | Sep 7, 2012 | Buddha, Buddhism, Interviews | 1 |

I met German-born Analayo some years ago when he was
living a life of intensive meditation and study in a small retreat
centre in Sri Lanka. He told me how his study of the Buddha’s original
meditation teaching had led him to question established approaches to
practice.

Since then, he has published an acclaimed work on the
Satipatthana Sutta, the Buddha’s main teaching on mindfulness, taken
full Bhikkhu ordination, published many groundbreaking essays on Pali
Buddhism, especially comparisons between the Pali Suttas and the Chinese
versions, the Agamas and become a widely respected scholar and
academic. As this interview shows, he is above all a deeply devoted
Dharma practitioner

Vishvapani: How do you come to be living as a Buddhist monk here in Sri Lanka?

Analayo: I studied martial arts in Berlin and I found that the
discipline offered a way to express and contain my anger, but it didn’t
address the root of the problem. Along with martial arts I also learned
Soto Zen meditation, and when I found that through practising that some
of my anger no longer arose I became very interested in meditation. I
travelled to Asia and ended up in Thailand where I did a course in
mindfulness of breathing with Ajahn Buddhadasa. With Zen you are told to
just sit, but no more, and through Buddhadasa’s teaching I now received
some instruction in meditation.

Then came the start of the rainy season and the custom in Thailand is
for many people to become monks for the three months of the rains. So
that’s what I did, and I stayed in a cave on a hilltop, surrounded on
three sides by the sea, and there I had the opportunity to live a very
meditative life.

Once I was in robes I found that the monastic lifestyle supported
meditation so I decided to continue with it. Later I came to Sri Lanka
and stayed with Godwin Samaratane, who was an excellent meditation
teacher, and in 1995 he sent me to develop the Lewelle Meditation
Centre. Here we have a main house with a small community, and we’ve
built several kutis on the hill where I stay and other visitors can come
to meditate.

Godwin brought out aspects of meditation that are in the suttas [the
records of the Buddha’s discourses recorded in the Pali language] but
which have been neglected in Theravada tradition. He had a very
open-minded approach that emphasised emptiness, working constructively
with emotions, and developing metta (loving-kindness). He
wanted me to provide scholarly back-up for what he was doing, so he
introduced me to a university professor and the people at the university
just told me that I would be doing a PhD!

V: As a dedicated meditator, what was your motivation for engaging with academic study?

A: I wanted a better understanding of the Buddha’s teaching, and I
hoped to approach Buddhism both from the inside perspective of a
Buddhist monk and meditator, and also to look at it scientifically.
Being a meditating monk the most obvious topic was satipatthana, the development of mindfulness, and I found that there is almost no research on satipatthana or the Satipatthana Sutta, the principal canonical text concerning it.

The book I have eventually written is not only a vindication of
Godwin’s teaching, but also an attempt to go back to the roots and ask,
what were the Buddha’s basic ideas? What did he mean by insight
meditation? What is written in the Satipatthana Sutta, and how can other
suttas illuminate it?

The book reflects my particular perspective as both a scholar and a
practitioner. Academics sometimes go off at tangents because without
experience of practice they can get caught up in ideas that are a long
way from the original meanings. On the other hand meditation teachers
tend either to express their ideas and experience without going back to
the sources, or else to be steeped in the Theravada tradition. For
traditional Theravadins the suttas, which recount the Buddhas
discourses, and the commentaries, which were written later, are one
block. They see everything through the eyes of Buddhaghosha, the author
of the Visuddhimagga [the most important commentary] unaware
that there was an historical gap of 800 years between the Buddha and
Buddhaghosha. So I wanted to separate these out. The ideas and
techniques in the commentaries may well be good, but it’s important to
know that some weren’t taught by the Buddha.

V: How would you characterise the Buddha’s approach to meditation as it emerges from the discourses?

A: In the discourses when a monk comes to the Buddha and says he
wants to meditate, the Buddha usually just gives him a theme like,
‘don’t cling to anything.’ The monk goes off and when he returns he is
an arahant! [one with a high level of realisation]. In other
words, the Buddha gives the general pattern, not a precise technique
such as you find in the Visuddhimagga, whose approach we have
inherited. When the Buddha discusses concentration he talks about what
happens with the mind. He says that when pamojja (delight)
arises the mind naturally becomes joyful, and from that come happiness,
calm, tranquillity and concentration. So you should enjoy meditating,
and in enjoying itself the mind becomes unified.

At the same time the Buddha has a very clear, analytical approach,
and when he speaks of ‘the five hindrances’, for example, he is pointing
to specific experiences that imply specific antidotes. But that’s
different from issuing technical instructions. You could say that the
Buddha didn’t teach meditation so much as the skill of meditating or the
ability to meditate. He was concerned with stirring the natural
potential of individuals to awaken the mind on the basis of a very clear
distinction that never gets lost between what is wholesome in the mind
and what is unwholesome.

V: What difference does the distinction between commentarial
and sutta approaches to meditation make for what you do when you
meditate?

A: Being an ‘anger-type’ I thought it was important to develop metta. (loving-kindness). In Thailand I followed the Visuddhimagga approach of sending metta
to oneself, a friend, a neutral person and an enemy, and verbalising
good wishes. I found I got stuck in ideas, and when I turned to the
suttas I saw that the Buddha just says that, ‘with a mind full of metta’ (that is an attitude or feeling of loving-kindness) ‘he radiates metta
in all directions’. There’s no verbalisation, no particular people,
just this radiation. That made an incredible change in my practice and
from then on it evolved very strongly.

Another example is the counting methods in the commentarial approach
to the mindfulness of breathing, which are also not found in the suttas.
The Anapanasati Sutta
describes how in sixteen steps you can be aware of the breath, the
body, feelings, and what is happening in the mind. This extends to
seeing the impermanence of the breath.

This is an excellent approach to practice. Firstly, you calm the mind
by staying predominantly with bodily phenomena. Then you become aware
of your whole self as it sits in meditation, and then you notice how the
breath and the body become calmer. As soon as that happens thinking
activity also calms down, and joy arises. You’re aware of these changes
and encourage them, and that takes you away from the thinking activity
of the mind.

The commentarial approach implies narrowing the focus of attention
onto one point and only prescribes contemplating the most prominent
characteristics of the physical breath – not the many other dimensions
that are described in the sutta. Because you have so little material to
work on, the practice can become boring, so your mind wanders, and you
need counting as food for the mind. But counting can take you away from
the bodily experience of the breath to conceptual ideas about it.
However, if the mind has something it likes it will stay with it, and
that’s the way to get into deep concentration.

V: What about the importance of one-pointed concentration (ekagata), which is usually taught as the way to become fully absorbed?

A: Ekagata can also be translated as ‘unification of the
mind.’ So in developing meditative absorption it’s not so much that you
narrow everything down to a fine point. It’s more that everything
becomes ‘one’. If I take a large object and move it around you have no
trouble following it; but if you try to stay with a pin-point it’s very
difficult and that can create tension.

As you go deeper into meditation (in developing the higher states of meditative absorption known as jhana/dhyana) you need a reference point. But to enter jhana you have to let go of the five physical senses. So the experience of the breath becomes a mental equivalent of it (a nimitta)
not a felt experience. Sometimes meditators experience a light that is
an equivalent of the breath, which may envelop you entirely. Or the nimitta could be an experience of happiness or metta, or just mentally knowing the breath, and the mind becomes one with that.

An important term for meditative absorption is samadhi. We
often translate that as ‘concentration’, but that can suggest a certain
stiffness. Perhaps ‘unification’ is a better rendition, as samadhi means ‘to bring together’. Deep samadhi isn’t at all stiff. It’s a process of letting go of other things and coming to a unified experience.

V: I practice the five stages of the mettabhavana and I find that there’s a definite psychological value in that approach.

A: I’m not saying that the commentarial approach is wrong, only that
if it doesn’t work for you then there is an alternative. And whatever
practice you follow be aware if it comes from the Buddha or someone
else.

I know people who say the five-stage mettabhavana or the mindfulness
of breathing with counting works for them. That’s completely OK. I’m
trying to add to the commentarial view, and to broaden perspectives, not
to ask people to throw out the commentaries or their teacher’s
approach, and only listen to me. I have been practising the Goenka
technique for ten years and I got very good results with it. But I
wouldn’t say that it’s the only correct technique.

In the discourses the Buddha didn’t say that there’s one way for
everybody. In the Theravada tradition there have been many debates
about the relationship between samatha (absorption) and vipassana (insight) as goals of meditation. But the discourses say that you can practice samatha first, and then vipassana, or the other way around, or both together. Both samatha and vipassana develop the mind and the two co-operate, but how you engage with them depends on the individual.

V: The breadth of this approach implies knowing yourself sufficiently so that you can plot a course.

A: The process of developing insight is a matter of gaining
self-knowledge and learning to act accordingly. If you sit down to
meditate you need to feel the tendency of the mind – what it needs and
what it wants to do. More broadly, I know that my tendency is towards
anger and that means that I need to develop tranquillity to balance my
personality.

V: You place great emphasis on mindfulness, and also to have a very broad view of its implications.

A: The presentation of mindfulness in the discourses suggests an
open, receptive state of mind in which you let things come to you. It’s
different from concentration (samatha) in that concentration
means focus and mindfulness means breadth, but without mindfulness you
can’t develop concentration. It’s also an important basis for insight
meditation (vipassana). Mindfulness has many facets. Many
teachers speak of mindfulness of the body, but people don’t talk much
about the contemplations of feelings, mind and dhammas that are
also in the Satipatthana Sutta. But if you take any experience – like
sitting here now – you can be aware of the bodily aspect, how you feel
about what we are discussing; the state of mind that we are each in; and
you can see it in the light of the Buddha’s teachings. Each situation
has these four aspects and mindfulness can focus on one or all of these
as appropriate

V: How has studying these suttas affected your own meditation?

A: It’s the ground of my practice. Before I started my academic work I
decided that however many hours I studied I would spend more hours
meditating. That’s why it took me six years to complete my work. I would
never lose touch with my meditation practice for the sake of
theoretical study. On the other hand, though, a good knowledge of
Buddha’s teachings ‘clears the path’ as it enables you to know what
you’re doing and then you don’t experience doubt. Now I can learn from
various meditation teachers without getting confused because I know what
lines I am pursuing in my own practice.

The Buddha gave the talks that are recorded in the suttas because he
thought people should know what they are doing. Meditation is like
eating and the knowledge you have gained from the suttas is like the
digestive juice that makes it possible for your body to digest the
nutrients. The two belong together, but meditation has to have the
priority. Doing PhD research is perhaps going to an extreme. But
studying informed sources can be helpful for everyone. They can shine a
beam of light onto your practice and that can inspire it.

Ven. Analayo’s book on the Saitpatthana Sutta is Satipatthana: The Direct Path to Realization, Windhorse Publications, 2003.

The following excellent works are available as free online downloads.
They deserve to be much better known and make excellent study material

From Craving to Liberation, Excursions into the Thought-world of the Pali Discourses (1), Buddhist Association of the United States, 2009.Download PDF

From Grasping to Emptiness, Excursions into the Thought-world of the Pali Discourses (2), Buddhist Association of the United States, 2010.Download PDF

The Genesis of the Bodhisattva Ideal, Hamburg University Press, 2010.Download PDF

Bhikkhu Anālayo is a Privatdozent of the Centre for Buddhist Studies at the University of Hamburg and works as a researcher at Dharma Drum Buddhist College, Taiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.

https://www.wildmind.org/blogs/on-practice/perspectives-on-satipatthana

Perspectives on Satipatthana

December 13, 2014BodhipaksaNo Comments

An interview with Bhikkhu Anālayo, author of Satipaṭṭhāna: The Direct Path to Realization.Bhikkhu Anālayo’s latest book, Perspectives on Satipaṭṭhāna,
uses a comparison of three different versions of the Satipatthana Sutta
to reveal what the original core teachings are likely to have been.

Hannah Atkinson: Perspectives on Satipaṭṭhāna is a companion volume to your earlier publication, Satipaṭṭhāna: The Direct Path to Realization. How are the two books distinct and how do they work together?

Bhikkhu Anālayo: My first book, Satipaṭṭhāna: The Direct Path to Realization, came out of a PhD I did in Sri Lanka. It was the product of my academic study of the Satipaṭṭhāna Sutta,
the practical experience I had gained in meditation, and what I had
read about the experience of other meditators and teachers – I tried to
bring all that together to come to a better understanding of the text
itself.

At that time I was working on the Pali sources of the Satipaṭṭhāna Sutta
because the Buddha’s teachings were transmitted orally from India to
Sri Lanka and then eventually written down in Pali, which is fairly
similar to the original language or languages that the Buddha would have
spoken. However, the transmission of the Buddha’s teachings also went
in other directions, and we have versions of the Satipaṭṭhāna Sutta in
Chinese and Tibetan. So after completing my PhD I learnt Chinese and
Tibetan so that I could engage in a comparative study of parallel
textual lineages, and this is the focus of my new book, Perspectives on Satipaṭṭhāna.

Although this was, at the outset, mainly an academic enterprise, what
I discovered really changed the focus of my practice. When I took out
the exercises that were not common to all three versions of the Satipaṭṭhāna Sutta,
I was left with a vision of mindfulness meditation that was very
different to anything I would have expected. Contemplation of the body,
which is the first of the four satipaṭṭhānas, for example, is
usually practised in the form of the mindfulness of breathing and being
mindful of bodily postures, but these exercises are not found in all
versions. What I found in all three versions were the exercises that
most of us do not like to do: seeing the body as made out of anatomical
parts and thus as something that it is not beautiful, as something that
is made up of elements and thus does not belong to me, and the cemetery
contemplations – looking at a corpse that is decaying.

So then I understood: body contemplation is not so much about using
the body to be mindful. It is rather predominantly about using
mindfulness to understand the nature of the body. As a result of these
practices one will become more mindful of the body, but the main thrust
is much more challenging. The focus is on insight – understanding the
body in a completely different way from how it is normally perceived.

Normally we look at the body and see it as ‘me’, but these texts are
asking us to take that apart and see that actually we are made up of
earth, water, fire and wind, of hardness, fluidity and wetness,
temperature and motion. They are asking us to directly confront our own
mortality – to contemplate the most threatening thing for us: death.

Bhikkhu
Anālayo is a Buddhist monk (bhikkhu), scholar and meditation teacher.
He was born in Germany in 1962, and ‘went forth’ in 1995 in Sri Lanka.
He is best known for his comparative studies of early Buddhist texts as
preserved by the various early Buddhist traditions.

I found a similar pattern when I looked at the last satipaṭṭhāna, which is contemplation of dharmas.
The practices that were common to all three versions were those that
focused on overcoming the hindrances and cultivating the awakening
factors. The emphasis is not so much on reflecting on the teachings, the
Dharma, but really on putting them into practice, really going for
awakening. As a result of this discovery I have developed a new approach
to the practice of satipaṭṭhāna which I have found to be very powerful, and this would never have happened if I had not done the academic groundwork first.

HA: Your books are a combined outcome of scholarly study and
practical experience of meditating. Do you find that these two
approaches are generally compatible with each other, or do they ever
come into conflict?

BA: It is not easy to be a scholar and a practitioner at the same
time. If you look throughout Buddhist history, it is more usual to find
Buddhists who are either practitioners or scholars than Buddhists who
are both. However, for a while I have been trying to achieve a balance
between these two sides of me, and I have found a point of concurrence:
the main task of meditation is to achieve ‘knowledge and vision of
things as they really are’ and actually this is the main task of
academics as well. We use a different methodology, but the aim of both
is to understand things as they really happen. If I take that as my
converging point, then I am able to be both a scholar and a meditating
monk, and this has been a very fruitful combination for me.

Both of my books are aimed at people who, like me, are interested in
academic study and meditation. They are academic books where the final
aim is to help people develop their meditation practice. They are not
books for beginners, and the second book builds on the first book, so
one would need a basic familiarity with what I covered in Satipaṭṭhāna: The Direct Path to Realization in order to fully engage with Perspectives on Satipaṭṭhāna.

HA: Both of your books mention the idea of satipaṭṭhāna as a form of balance, and the title of your new book suggests that there are many different perspectives on satipaṭṭhāna that could be taken into account. Is the very essence of satipaṭṭhāna practice a balance of perspectives or is there one particular perspective on satipaṭṭhāna that has been most useful in the context of your practice?

BA: I think that balance is an absolutely central aspect of
mindfulness practice. If you look at the Awakening Factors, the first
one is mindfulness and the last one is usually translated as
‘equanimity’, but in my opinion it would be better to understand it as
balance or equipoise. To be balanced means to be mindful and open to the
present moment, to be free from desire and aversion, and this is what
the Satipaṭṭhāna Sutta continually comes back to.

I believe that balance is also an essential element of academic
study. If, through my mindfulness practice, I am cultivating openness
and reception then how can I say that one approach to a topic is totally
right and another one is completely wrong? If I do that, I have to
exclude all of the other approaches from my vision. Often, when we get
into very strong opinions, we have tunnel vision – we see only one part
of reality, one side of it, but that is not how things really are. So,
in my academic work, if I find one approach that seems more reasonable
to me, I keep it in the foreground, but I have to keep the other
approaches in the background, I cannot just cut them out.

HA: Satipaṭṭhāna: The Direct Path to Realization and Perspectives on Satipaṭṭhāna both mention the importance of combining self-development with concern for others. Does satipaṭṭhāna practice
lead naturally to a person becoming more compassionate or is it
necessary to engage in other practices to achieve this? Is satipaṭṭhāna practice a solitary activity or is it important that it is undertaken in the context of a Sangha?

Buy Perspectives on Satipaṭṭhāna for Kindle or iBooks.

BA: I think that compassion is a natural outcome of Satipaṭṭhāna practice, but it is also good to encourage it in other ways as well. There is a simile from the Satipaṭṭhāna Samyutta of
two acrobats performing together on a pole – we need to establish our
own balance in order to be in balance with other people and the outside
world, but other people and the outside world are also the point at
which we find out about our own balance. I can be practising alone,
sitting in my room, feeling that I am so incredibly balanced and
equanimous, but let me get out into the world and have some contact with
people, come into some problems, and see how balanced I am then! Of
course, time in seclusion and intensive meditation is essential, but
there must always be a wider context to our practice.

Republished with permission from Windhorse Publications.

Bodhipaksa

December 13, 2014

Bodhipaksa is a Buddhist practitioner and teacher, a member of the Triratna Buddhist Order, and a published author. He founded Wildmind in 2001. Bodhipaksa has published many guided meditation CDs and guided meditation MP3s.

He teaches at Aryaloka Buddhist Center in Newmarket, New Hampshire. You can follow him on Facebook or support him on Patreon.

Read more articles by Bodhipaksa

Buddhism, mindfulness, Satipatthana

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03/30/19

LESSON 2947 Sat 30 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 57) Classical Korean-고전 한국어,58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),59) Classical Kyrgyz-Классикалык Кыргыз,60) Classical Lao-ຄລາສສິກລາວ,61) Classical Latin-LXII) Classical Latin,62) Classical Latvian-Klasiskā latviešu valoda,63) Classical Lithuanian-Klasikinė lietuvių kalb,64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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LESSON 2947 Sat 30 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 57) Classical Korean-고전 한국어,58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),59) Classical Kyrgyz-Классикалык Кыргыз,60) Classical Lao-ຄລາສສິກລາວ,61) Classical Latin-LXII) Classical Latin,62) Classical Latvian-Klasiskā latviešu valoda,63) Classical Lithuanian-Klasikinė lietuvių kalb,64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

57) Classical Korean-고전 한국어,

https://www.youtube.com/watch?v=rUOvl15KS1E

Korean Classical Demo Dance ll 한국어 고전 데모 댄스) ll

U & ME TV

https://www.youtube.com/watch?v=rUOvl15KS1E
Korean Classical Demo Dance ll 한국어 고전 데모 댄스) ll
U & ME TV
Published on Oct 7, 2017
Category
People & Blogs

youtube.com

Korean Classical Demo Dance ll 한국어 고전 데모 댄스) ll

World of Martial Arts Television

https://www.youtube.com/watch?v=G4-Mjb9X2Io
EISA DRUM DANCE Okinawa
World of Martial Arts Television
Published on Jul 24, 2017
EISA DRUM DANCE Okinawa

The power and emotion of the traditional EISA dance from Okinawa. 3
different drums and the Sanshin build the atmosphere. Go with the rhythm
get lost in the beat.

Eisa has it’s origins in the
war-drumming/ signalling aspects of the Ryukyu Kingdom era. These songs
are more folk related now, performed in the ‘call and response’ style
typical of the islands. This characteristic is also found in the Tanka
‘boat people’ of the Min River estuary of Fukien Province.

The
method of beating the drum with the tankon entails a sort to hard
transition much like Shuri-te strikes and the ‘kime’ of later karate
styles. The stances, footwork and energy has strong similarities to
martial training too.

The tankon, is such an effective close
range weapon that Ryukyuan’s probably had a greater chance on the
battlefield than their Napoleonic ‘drummer-boy’ brothers!

Filmed at the Okinawa Festival in SPitalfields, London.

Thanks for watching, we hope you enjoyed it, please LIKE, SHARE and
don’t forget to SUBSCRIBE to WOMATELEVISION for more great videos each
week!!

You can also FIND, FOLLOW and SUBSCRIBE to a huge World of Martial Arts Television here;

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Category
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EISA DRUM DANCE Okinawa

EISA
DRUM DANCE Okinawa The power and emotion of the traditional EISA dance
from Okinawa. 3 different drums and the Sanshin build the atmosphere.
Go…

Buruh Tinta

https://www.youtube.com/watch?v=a0LDfbnUKec
Pesawat Tempur TNI AU ‘Serang’ Pengunjung Monas

Buruh Tinta
Published on Aug 17, 2014
Gemuruh 32 pesawat tempur TNI Angkatan Udara (AU) memeriahkan
peringatan HUT RI ke-69 di Istana Merdeka, Jalan Merdeka Utara, Jakarta
Pusat (Jakpus), Minggu (17/8). Tak pelak, ratusan warga yang berada di
palataran Monumen Nasional (Monas) ikut dikagetkan dengan puluhan
pesawat yang membentuk dua formasi tersebut.

Selengkapnya…
http://www.infonitas.com/megapolitan/…
Category
People & Blogs

youtube.com

Pesawat Tempur TNI AU ‘Serang’ Pengunjung Monas

Gemuruh 32 pesawat tempur TNI Angkatan Udara (AU) memeriahkan peringatan HUT RI ke-69 di Istana…

https://www.youtube.com/watch?v=AfvZ1AgVJso

Keren! Tanda “Cinta” dari TNI-AU di Langit NKRI (Aksi Hebat Jupiter Aerobatic Team)https://translate.google.com을 사용하여이 Google 번역으로 번역해야합니다.

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Discourse day 1 (영어)

무의식적 인 마하 보디 명상의 길을 걷는 방법
Mindfulness의 방법 - Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- 인식에 대한 출석 -
[mahā satipaṭṭhāna] in 57) 고전 한국어 - 한국어,
이 sutta는 명상 실습을위한 주요 참조로 널리 간주됩니다.
소개

I. Kāya 관측
A. ānāpāna의 섹션
B. 자세 절
C. sampajañaa 섹션
D. 반발에 관한 섹션
E. 요소 섹션
F. 9 개의 charnel 근거에 단면도

소개

따라서 나는 들었다 :
에
한 번, 바가 바족은 캄 사담 함마 (Kammāsadhamma)의 쿠루 족 (Kurus)
Kurus의 시장 마을. 거기에서, 그는 bhikkhus를 언급했다 :

- Bhikkhus.
- Bhaddante는 bhikkhus에 대답했다. Bhagavā는 말했다 :

- 이,
비구가, 정화에 이르는 길이다.
존재, 슬픔과 슬픔의 극복, 실종
dukkha-domanassa, 올바른 방법의 달성, 실현
Nibbāna, 즉 4 개의 사티 파타 냐스.
어느 네?
여기에서, bhikkhus, bhikkhu는 Kāya, aāāāpī에있는 kāya를 관찰한다
sampajāno, satimā, 세상을 향해 abhijjhā-domanassa를 포기했다.
그는 vedanā, ātāpī sampajāno, satimā을 지키며 살고있다.
세계를 향해 abhijjhā-domanassa를 포기했다. 그는 citta를 관찰한다.
citta에서, ātāpī sampajāno, satimā, abhijjhā-domanassa를 포기 함.
세상을 향해. 그는 담마에서 담마를 관찰하며 살고있다.
sampajāno, satimā, 세상을 향해 abhijjhā-domanassa를 포기했다.

I. 카야 누파 사나

A. ānāpāna의 섹션

과
bhikkhus는 kāya에서 kāya를 관찰하는 bhikkhu dwell을 어떻게합니까? 이리,
bhikkhus, bhikkhu, 숲에 갔다 갔다 갔다.
나무의 뿌리 또는 빈 방에 갔다가
다리를 횡으로 세우고 kāya를 똑바로 세우고 sati parimukha setting를 설정합니다. 존재
따라서 사토는 호흡하며, 따라서 그는 사투로 숨을 내 쉰다. 호흡
오랫동안 그는 ‘나는 오랫동안 숨 쉬고있어.’라고 이해합니다. 긴 호흡하다.
이해 : ‘나는 긴 숨을 쉬고있다’; 짧게 호흡하다.
이해 : ‘나는 짧은 숨을 쉬고있다’; 짧은 호흡
이해 : ‘나는 짧은 숨을 쉬고있다’; 그는 자신을 훈련시킨다.
전체 kāya, 나는 안으로 숨을 것이다 ‘; 그는 자신을 훈련시킨다. ‘전체를 느껴라.
kāya, 나는 숨을 쉴 것이다. ‘; 그는 자신을 훈련시킨다.
kāya-saṅkhāras, 나는 안으로 숨을 것이다 ‘; 그는 자신을 훈련시킨다.
kāya-saṅkhāras, 나는 숨을 쉴 것이다. ‘
다만
비구들, 숙련 된 터너 또는 터너의 견습생으로 길게 만든다.
차례, 이해 : ‘나는 길게 돌아서’; 짧은 차례, 그는
이해 : ‘나는 짧은 차례를 만들고있다’; 같은 방법으로, bhikhhus, a
긴 호흡을하는 비구는 ‘나는 오랫동안 숨 쉬고있어.’라고 이해합니다.
길게 숨을 쉬면서 그는 ‘나는 오래 숨을 쉬고있다’는 것을 이해합니다. 호흡
짧게 그는 ‘나는 잠깐 호흡하고있어.’라고 이해합니다. 짧은 호흡
그는 이해합니다. ‘나는 숨을 쉬고있다’; 그는 자신을 훈련시킨다.
전체 kāya, 나는 안으로 숨을 것이다 ‘; 그는 자신을 훈련시킨다.
전체 kāya, 나는 숨을 쉴 것이다 ‘; 그는 자신을 훈련시킨다.
kāya-saṅkhāras, 나는 안으로 숨을 것이다 ‘; 그는 자신을 훈련시킨다.
kāya-saṅkhāras, 나는 숨을 쉴 것이다. ‘
따라서 그는 내부적으로 kāya에서 kāya를 관측하며,
또는 그는 kāya에서 kāya를 외부에서 관찰하고 있거나 관찰하고있다.
Kāya의 kāya는 내부적으로 그리고 외부 적으로; 그는 사뮤다야를 관찰하고있다.
kāya에있는 현상의, 또는 그는 지나가는 것을 관찰한다.
kāya의 현상, 또는 그는 samudaya를 관찰하고 멀리 떠난다.
kāya의 현상들; 그렇지 않으면, [실현 :] “이것은 kāya입니다!”sati is is
단순한 ñāṇa와 단순한 paṭissati의 범위에서 그에게 선물한다.
거처가 분리되고 세상의 어떤 것에도 집착하지 않는다. 그러므로,
bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
B. 자세 절

더욱이,
bhikkhus, bhikkhu, 걷는 동안 이해 : ‘나는 걷고있다’, 또는
서있는 동안 그는 ‘나는 서있다’또는 앉아있는 동안 그는 이해한다.
이해 : ‘나는 앉아있다’, 또는 누워있는 동안 그는 이해한다. ‘나는있다.
누워. 그렇지 않으면, 그의 위치가 어느 곳에서든지 그의 kāya는 처분된다, 그는
그에 따라 그것을 이해합니다.
따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
https://translate.google.com을 사용하여이 Google 번역으로 올바른 번역 번역C. sampajañaa 섹션

더욱이,
비구니, 비구니, 접근하면서 그리고 출발하면서, 함께 행동한다.
sampajañaa는 앞을 내다 보며 주위를 둘러 보면서
sampajañña, 구부리면서 그리고 기지개하는 동안, 그는 내부적으로 kāya에서 kāya를 관찰하면서 머무른다.
kāya에서 kāya를 외부에서 관측하거나 kāya를 관찰하면서 거주합니다.
kāya에서 내부 및 외부; 그는의 samudaya를 관찰한다.
kāya의 현상, 또는 그는 현상이 사라지는 것을 관찰한다.
kāya에서, 또는 그는 samudaya를 관찰하고 멀리 떠난다.
kāya의 현상; 그렇지 않으면, [실현 :] “이것은 kāya입니다!”sati가 있습니다.
그에게서, 단순한 ñāṇa 및 단순한 paṭissati의 넓이에, 그는 거주한다
분리되어 있으며 세계의 어떤 것에도 집착하지 않습니다. 따라서, bhikkhus, a
비구니는 kāya에서 kāya를 관찰합니다.
ampajañaa,
예복과 겉옷을 입고 그릇을 들고있는 동안,
그는 먹고있는 동안 sampajañaa와 함께 행동하면서 술을 마시면서 씹는 동안,
시음하는 동안 그는 비즈니스에 참석하면서 sampajañaa와 함께 활동합니다.
배설물과 소변을 보았을 때, 그는 sampajañaa와 함께 행동하면서 걷고,
서있는 동안, 앉아있는 동안, 잠 들어있는 동안, 깨어있는 동안, 동안
말을하면서 침묵을 지키며 그는 샘 파냐 냐와 함께 행동한다.
D. 반발력에 관한 섹션

더욱이,
bhikkhus, bhikkhu는이 바로 그 몸을 바닥에서부터 생각합니다.
머리 위로 머리카락을 위로, 머리카락을 머리카락에서부터
마치, 마치,
비구니, 2 개의 구멍을 가지고 있고, 여러 가지로 가득 차있는 가방이 있었다
벼, 벼, 녹두, 암소, 참깨와 같은 종류의 곡물
씨앗과 husked 쌀. 좋은 시력을 가진 사람이 그것을 풀어 주었고,
[그것의 내용]를 고려할 것입니다 : “이것은 벼 농경지, 이것은 논입니다.
녹두입니다. 그것들은 암소 완두콩입니다. 참깨 씨입니다.
husked rice; “같은 방식으로, bhikkhus, bhikkhu는 이것을 매우 고려한다
몸의 발바닥부터 머리 위의 머리카락까지,
그것의 피부에 의해 구분되며 다양 한 종류의 불순물 가득 :
“이 카야 (kāya)에는 머리털, 머리카락,
손톱, 치아, 피부, 살, 힘줄, 뼈, 골수, 신장, 심장,
간, 흉막, 비장, 폐, 장, 장간막, 위장
내용물, 대변, 담즙, 가래, 고름, 혈액, 땀, 지방, 눈물, 기름,
타액, 코 점액, 활액 및 소변. “
따라서 그는 내부적으로 kāya에서 kāya를 관찰하고있다.
kāya에서 kāya를 외부에서 관측하거나 kāya를 관찰하면서 거주합니다.
E. 섹션에서 요소에

다양한 종류의 불순물로 가득 차있다. “이 kāya에는
머리의 털, 몸의 털, 손톱, 치아, 피부, 살,
힘줄, 뼈, 골수, 신장, 심장, 간, 흉막, 비장,
폐, 장, 장간막, 위 내용물, 배설물, 담즙,
가래, 고름, 혈액, 땀, 지방, 눈물, 기름, 타액, 코 점액,
활액 및 소변. “
더욱이,
bhikkhus, bhikkhu는이 아주 kāya에 반영하지만,
그러나 그것은 처분됩니다 : “이 kāya에는 지구 요소가 있습니다.
물 요소, 화재 요소 및 공기 요소. “내부 및 외부; 그는의 samudaya를 관찰한다.
kāya의 현상, 또는 그는 현상이 사라지는 것을 관찰한다.
kāya에서, 또는 그는 samudaya를 관찰하고 멀리 떠난다.
kāya의 현상; 그렇지 않으면, [실현 :] “이것은 kāya입니다!”sati가 있습니다.
그에게서, 단순한 ñāṇa 및 단순한 paṭissati의 넓이에, 그는 거주한다
분리되어 있으며 세계의 어떤 것에도 집착하지 않습니다. 따라서, bhikkhus, a
비구니는 kāya에서 kāya를 관찰합니다.
비구들, 숙련 된 정육점 또는
정육점의 견습생, 암소를 죽인 채로 교차로에 앉았을 것입니다.
그것을 조각으로 자른다. 같은 방법으로, bhikkhus, bhikkhu는에 반영한다.
이 아주 kāya, 그러나 배치됩니다, 그러나 그것은 처분 : “이
kāya, 지구 요소, 물 요소, 화재 요소가 있습니다.
그리고 공기 요소. “
따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
(1)
더욱이,
bhikkhus, bhikkhu, 마치 그가 시체를보고있는 것처럼, 멀리 던져 넣었다.
참회 장, 죽은 날, 죽은 이틀 또는 죽은 삼 일,
부풀어 오르고, 푸른 빛을 내며 쇠약 해지며, 그는이 것을 매우 고려한다. “이 kāya
그런 성격의 것이기도하고, 이렇게 될 것입니다.
그런 상태에서 자유 롭다. “따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.

(2)
더욱이,
bhikkhus, bhikkhu, 마치 그가 시체를보고있는 것처럼, 멀리 던져 넣었다.
까마귀가 먹는 참숯 밭, 매가 먹는 지, 존재하는 지
독수리에 먹고, 왜가리 먹고, 개들이 먹고, 먹고
호랑이가 먹고, 표범이 먹고, 여러 가지로 먹는다.
존재의, 그는 이것을 아주 kāya 고려한다 : “이 kāya는 또한 그런 것의이다
자연, 그것은 이렇게 될 것입니다. 그런 자유가 없습니다.
조건.”
따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
the s (3)
게다가, 비구니, 비구니,
그가 시체를 보았다면, charnel 땅에서 던져 버려라.
살과 피를 가진 뼈대, 힘줄로 붙들린 것, 그는
이 아주 kāya : “이 kāya도 같은 성격의, 그것은
그런 상태가되어 자유롭지는 않습니다. “
kāya에있는 현상의 amudaya, 또는 그는 지나가는 것을 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
따라서 그는 내부적으로 kāya에서 kāya를 관찰하고있다.
kāya에서 kāya를 외부에서 관측하거나 kāya를 관찰하면서 거주합니다.
kāya에서 내부 및 외부; 그는의 samudaya를 관찰한다.
kāya의 현상, 또는 그는 현상이 사라지는 것을 관찰한다.
kāya에서, 또는 그는 samudaya를 관찰하고 멀리 떠난다.
kāya의 현상; 그렇지 않으면, [실현 :] “이것은 kāya입니다!”sati가 있습니다.
그에게서, 단순한 ñāṇa 및 단순한 paṭissati의 넓이에, 그는 거주한다
분리되어 있으며 세계의 어떤 것에도 집착하지 않습니다. 따라서, bhikkhus, a
비구니는 kāya에서 kāya를 관찰합니다.

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

(4)
더욱이,
bhikkhus, bhikkhu, 마치 그가 시체를보고있는 것처럼,
육지가없는 육천, 피가 번져서 붙들린 땅
힘줄에 의해 함께, 그는 이것을 아주 kāya라고 생각합니다 : “이 kāya도
그러한 성격은 이렇게 될 것이며, 자유롭지 않습니다.
그런 조건. “

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,
ca cañici loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
(5)
푸나
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, 그래서
imam · eva kāyaṃ upasaṃharati : ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · a · atīto ‘ti.

(5)
게다가, 비구니, 비구니,
그가 시체를 보았다면, charnel 땅에서 던져 버려라.
육체도 피도없고, 힘줄로 함께 붙들린 스켈레톤
이 매우 kāya 고려 : “이 kāya도 같은 성격의, 그것은
이런 상태가 될 것이고 그런 상태에서 벗어날 수는 없습니다. “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
upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

따라서 그는 내부적으로 kāya에서 kāya를 관찰하고있다.
kāya에서 kāya를 외부에서 관측하거나 kāya를 관찰하면서 거주합니다.
kāya에서 내부 및 외부; 그는의 samudaya를 관찰한다.
kāya의 현상, 또는 그는 현상이 사라지는 것을 관찰한다.
kāya에서, 또는 그는 samudaya를 관찰하고 멀리 떠난다.
kāya의 현상; 그렇지 않으면, [실현 :] “이것은 kāya입니다!”sati가 있습니다.
그에게서, 단순한 ñāṇa 및 단순한 paṭissati의 넓이에, 그는 거주한다
분리되어 있으며 세계의 어떤 것에도 집착하지 않습니다. 따라서, bhikkhus, a
비구니는 kāya에서 kāya를 관찰합니다.
(6)
푸나
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disāvidisā vikkhittāni, aññena
모자 · 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, 그래서 imam · eva kāyaṃ upasaṃharati : ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · atīto ‘ti.

(6)
더욱이,
bhikkhus, bhikkhu, 마치 그가 시체를보고있는 것처럼,
charnel 지상, 여기 저기 흩어져있는 연결이 끊긴 뼈, 여기에
손 뼈, 발 뼈, 여기 발목 뼈, 거기에 뼈 뼈,
여기 허벅지 뼈가 있고, 엉덩이 뼈가 있고, 갈비뼈가 있고, 등뼈가있다.
척추 뼈, 목 뼈, 여기 턱뼈, 치아 뼈,
또는 거기 두개골, 그는 이것을 아주 kāya 고려한다 : “이 kāya는 또한이다
그러한 성격은 이렇게 될 것이며, 자유롭지 않습니다.
그런 조건. “

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,
ca cañici loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
(7)
푸나
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, 그래서 imam · eva kāya
upasaṃharati : ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
티.

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

(7)
게다가, 비구니, 비구는 마치 그가 있었던 것처럼
죽은 몸을보고, charnel 땅에서 던져 버리고, 뼈를 희게했다.
조개 껍질처럼, 그는 이것을 매우 kāya라고 생각합니다 : “이 kāya도
자연, 그것은 이렇게 될 것입니다. 그런 자유가없는 것은 아닙니다.
조건.”

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

따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.(8)
푸나
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, 그래서 imam · eva kāya
upasaṃharati : ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
티.

(8)
게다가, 비구니, 비구는 마치 그가 있었던 것처럼
죽은 몸을보고, charnel 땅에서 던져 버리고, 뼈를 위로 쌓아 놓았다.
그는이 사실을 매우 고려하고 있습니다. “이 카야도
자연, 그것은 이렇게 될 것입니다. 그런 자유가 없습니다.
조건.”

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

따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
(9)
푸나
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, 그래서 imam · eva kāya
upasaṃharati : ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
티.

(9)
게다가, 비구니, 비구는 마치 그가 있었던 것처럼
죽은 몸을보고, 참나무 밭에서 버려지고, 썩은 뼈가 줄어든다.
가루로, 그는 이것을 아주 kāya라고 생각합니다 : “이 kāya도
자연, 그것은 이렇게 될 것입니다. 그런 자유가 없습니다.
조건.”

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

따라서 그는 kāya에서 kāya를 관찰하고있다.
내부적으로, 또는 그는 kāya에서 kāya를 외부 관찰하는 동안 거주하거나, 그가 거주하고있다.
kāya에서 kāya를 내부적으로 그리고 외부 적으로 관찰; 그는 관찰하다.
kāya에있는 현상의 samudaya, 또는 그는 지나가는 관찰 관찰한다
kāya에서 현상의 멀리, 또는 그는 samudaya 및 관찰 관찰
kāya에서 현상을 지나치다. 그렇지 않으면, [실현 :] “이것은 kāya입니다!”
사티는 단순한 ñāṇa와 단순한 정도에서 그에게 존재한다.
paṭissati, 그는 분리되어 있으며,
세계. 따라서, bhikkhus, bhikkhu는 kāya에서 kāya를 관찰합니다.
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
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Mindfulness의 방법 - Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (산스크리트어 : Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, 중국어 : …

youtube.com

Keren! Tanda “Cinta” dari TNI-AU di Langit NKRI (Aksi Hebat Jupiter Aerobatic Team)

15 Menit Aksi Memukau Jupiter Aerobatic Team. Jupiter Aerobatic Team turut meramaikan peringatan HUT…

58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),

https://wn.com/kurmanji_kurdish/Northern_Kurdish

Similarities Between Kurdish and Persian

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published: 07 Apr 2018 views: 106457

In
this episode, we compare some of the many similarities between Persian
and Kurdish, with Mahtab, a Persian speaker, and Serhat, a Kurdish
speaker, competing with one another with a list of words and some
sentences. For any questions, suggestions for future episodes, or any
feedback, contact us on Instagram: Shahrzad (@shahrzad.pe):
https://www.instagram.com/shahrzad.pe Bahador (@BahadorAlast):
https://www.instagram.com/BahadorAlast Kurdish and Persian are both
classified as Western Iranian languages within the Indo-Iranian branch
of the Indo-European language family. It should be noted that the
Kurdish spoken in this video is Kurmanji, as the Kurdish language is
divided into three dialect groups known as Northern Kurdish (Kurmanji),
Central Kurdish (Sorani), and Southern Kurdish (Palewani). A separate
group of non-Kurdish Northwestern Iranian languages, the Zaza–Gorani
languages, are also spoken by several million Kurds. The Persian
language (Farsi) is primarily spoken in Iran, Afghanistan and
Tajikistan, and some other parts of the Middle East, South and Central
Asia, in what is sometimes called, Greater Iran. The Persians and Kurds
have had a long historical connection with one another and so have the
languages. Despite many common words between the two languages, the
grammatical relations are a bit different.

Show More

Northern Kurdish

Northern
Kurdish (کوردیا ژۆرین; kurdiya jorîn), also called Kurmanji (کورمانجی;
Kurmancî), is a group of Kurdish dialects predominantly spoken in
southeast Turkey, northwest Iran, northern Iraq and northern Syria. It
is the most widespread dialect group of the Kurdish languages. While
Kurdish is generally categorized as one of the Northwestern Iranian
languages along with Baluchi, it also shares many traits with
Southwestern Iranian languages like Persian, apparently due to
longstanding and intense historical contacts, and some authorities have
gone so far as to classify Kurmanji as a Southwestern or “southern”
Iranian language.

Scripts and books

Northern
Kurdish dialects, which uses the Latin script, is the most common
dialect group of the Kurdish language, spoken by 80% of all Kurds. The
earliest textual record of the Kurdish language dates to the 16th
century.

Read more

This page contains text from Wikipedia, the Free Encyclopedia - https://wn.com/Northern_Kurdish

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ERBIL
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Ji bo https://translate.google.com de wergera vê Gogle wergera wergerîn rast peyda bikin

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Dîroka roja 1 (Îngilîzî)

Çawa Rêwira Mahabodhi Meditation çawa Çawa Rast Bike
The Way of Mindfulness - The Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Berfirehiya hişmendiya
[mahā satipaṭṭhāna] di 58 de) Kurdish Kurmancî (Kurmancî) -Kurdî (Kurmancî)
Ev sutta wekî wateya sereke ji bo pratîka sereke tê nîşandan.
Pêşkêş

I. Çavdêriya Kāya
A. Beş li ānāpāna
B. Beşê li ser dagirkirinê
C. Beşê sampajañña
D. Beşê şaşîbûnê
E. Beş li ser hêmanan
F. Beş li ser bingeha neh charnel

Pêşkêş

Vî awayî min bihîstiye:
Li
yek bûyerê, Bhagavayê di navbera Kammasadhamma de Kurus de bûne,
bajaroka Kurusê. Li wir, wî ji bhikkhus re got:

Bhikkhus.
- Bhaddante bersîv da ku bhikkhus. Bhagavayê got:

- Ev
bhikkhus, riya ew e ku tiştek nebe lê belê paqijkirina
celeb, gengaziya xemgîniyê û xemgîniyê, wendakirinê
dukkha-domanassa, gihîştina rêya rast, destnîşan kirin
Nibbana, ku ji çar satîştînan re dibêjin.
Kîjan çar?
Va ye, bhikkhus, bhikkhu li kāya, ātāpī
sampajno, satimah, da ku abhijjha-domanassa ji ber cîhanê dane.
Ew li vedana evîn vedana, vedî ātāpī sampajno, satimā,
li hemberî cîhanê abhijjha-domanassayê dabû. Ew rûniştin citta
di citta, ātāpī sampajāno, satimā, da ku dest pê kir abhijjhā-domanassa
li dinya. Ew li dahamma dahma, ātāpî dîtiye dahamma
sampajno, satimah, da ku abhijjha-domanassa ji ber cîhanê dane.

I. Kāyānupassanā

A. Beş li ānāpāna

Û
Çawa, bhikkhus, ji bo ku li kahiyê çavdêriya bhikkhu dike? Vir,
bhikkhus, bhikkhu, çûne daristan an li wir çû
root of a tree or going to a vala vala, paqijkirina dorpêçê dike
lingên gavê xilas, kahînek rastîn ava dikin, û parîmukhaṃ sati set. Being
vî awayî sîto ku ew dişewitîne, bi vî awayî sîto ew dişewitîne. Şikandina li
dirêj e ku ew fam dike: ‘Ez di dirêj de bêhnxweş im!’ kişandina wî dirêj dike
fêm dike: ‘Ez dihêlin dirêj’ bîhnfirehiya wî kurt kirin
fêm dike: ‘Ez di kurt de bîhnxweş im!’ kişandin kurt kir
fêm dike: ‘Ez bi kişandina min kurt dikim’; Ew xwe bike: ‘hest dike
tevahiya kahîn, ez ê dihêle ‘; Ew bixwe dike: ‘hest hest dikim
kya, ez ê bêdeng bimim ‘; Ew bixwe dike: ‘Bihêle
kāya-saṅkhāras, ez ê dihêle ‘; Ew bixwe dike: ‘Bihêle
kāya-saṅkhāras, ez ê diçim ‘.
Adîl
wek, bhikkhus, pişkek kêrhatî an jî pisporek karserê, dirêj dirêj dike
veguherin, fam dike: ‘Ez ê riya dirêj e’; xweşikek kurt bû, ew
fêm dike: ‘Ez ê bizava kurt e’ Bi heman awayî, bhikkhus, a
bhikkhu, bi dirêjkirina bîhnfirehî, tê fêm dike: ‘Ez di dirêj de bêhnxweş im!’
pêhnavê dirêj dirêj dike ku ew fêm dike: ‘Ez bi dirêjiya bêhnxweş im.’ şikandin
di demeke kurt de ew fêm dike: ‘Ez di kurt de bîhnxweş im!’ kişandina kurt
ew fêm dike: ‘Ez bi kişandim kurt dikim’; Ew xwe dikeve: ‘hest
tevahiya kahîn, ez ê dihêle ‘; Ew xwe bike: ‘hest dike
tevahiya kahîn, ez ê berxim ‘; Ew bixwe dike: ‘Bihêle
kāya-saṅkhāras, ez ê dihêle ‘; Ew bixwe dike: ‘Bihêle
kāya-saṅkhāras, ez ê diçim ‘.
Ji ber vê yekê ew li hundurê kayiyê li kayiyê dîtiye,
an ew li kayîna derveyî kaya tê dîtin, an ew li dora rûniştinê
kaya di hundurê hundur û derve de; Ew rûniştina samudaya
ji bo kayînek, an ew dimîne ku çavdêriya derbas dibe
diyalogê li kahiyê, an ew ew rûniştina samudaya û derbas dibe
ya fenomena di kāya; an jî, [rastkirina rastiyê]] “ev kahayê!” sati ye
di wî de, tenê bi tenê hema mere-êran û tenê paṭissati, ew
dimîne, û nabe ku li cîhanê tiştek nebe. Ji ber vê yekê,
bhikkhus, a bhikkhu li kahya kaya tê dîtin.
B. Beşê li ser dagirkirinê

Wekî din,
bhikkhus, a bhikkhu, dema ku rêve çû, fêm dike: ‘Ez digerim’, an jî
Dema ku ew rawestî ew fêm dikim: ‘Ez li benda min’, an dema rûniştibû wî
fêm dike: ‘Ez rûniştim’, an jî dema ku derewîtiye wî ew fêm dike: ‘Ez im
daketin ‘. Ya din, di kîjan rewşên kayayê de bête kirin, ew
li gorî wê fêm dike.
Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
Ji bo https://translate.google.comC. Beşê sampajañña

Wekî din,
bhikkhus, a bhikkhu, dema nêzîk û dema ku diçin, bi bi kar bîne
sampajañña, dema ku digerin li û li dora wî digerin, ew bi kar bîne
sampajañña, dema ku dişewitîne û dema dikişîne, ew bi sesiyan re dixebite ku ew li hundurê kayiyê dîtiye, an jî ew
li hundurê kaya têra rûniştinê, an ew li kahiyê dîtiye
li hundur û derveyî hundir; Ew rûniştina samudaya
diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena
li kayya, an ew ew li rûniştina samudaya û rêve dike
phenomena in kāya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye
di wî de, tenê hêj bi tenê ñāṇa û tenê paṭissati, ew dimîne
vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a
bhikkhu li kahya kaya tê dîtin.
ampajañña,
Dema ku çol û rûwanê zêrîn û dema kûçikê,
Ew bi sampajaña re dixebite, dema ku xwarin, vedixwîne, dema ku çîç,
dema bîhnfirehiyê, ew bi sampajaña re digerin, dema ku karsaziyê dike
ji bo kêmkirin û mûzekirinê, ew bi sampajaña re digerin, dema kuçê,
dema rûniştin, dema rûniştinê, dema ku hişyar bimîne, dema
axaftin û bêdeng bimîne, ew bi sampajaññayê re dike.
D. Pêvek Berbiçav

Wekî din,
bhikkhus, bhikkhu ji bedenê, ji pevçûnan tê wateyê
lingên xwe û ji porê serê serê xwe, ku ji hêla wê vebigere
çawa ku eger,
bhikkhus, hebek du du vekirî bû û bi cûda re tije kirin
cureyên genê, wek çil-paddy, paddy, mung beans, cow-peas, sesame
tov û zîvê zêrîn. Mirovekî bi çavên qenc re, ew neheq kir,
dê [materyalên xwe] bifikirin: “Ev çiyê bav e, ev bav, ew e
Mung beans, yên ku cew-peş in, ew nebêjin û ew e
xwarinê xwarinê; “Bi heman awayî, bhikkhus, bhikkhu ev yek pir fikir dike
beden, ji hêvên lingên lingan û ji porê serê xwe,
kîjan bi çermê vekirî ye û ji celebên cûrbecî yên tije ye:
“Di vê kahiyê de, mêrê serê serê, porê bedena wî hene,
nails, diranan, çerm, beden, cilikan, hestî, hestiyariyê, gûr, dil,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
materyal, fîlan, çilm, fûlem, pus, xwîn, xwê, dil, hêsan,
saliva, maqûliya nasîn, şehîdê derman û murî. “
Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne
li hundurê kaya têra rûniştinê, an ew li kahiyê dîtiye
di E. Beş li ser Eleqeyên

li û celebên cûrbecî yên tije ye: “Li vê kayiyê, hene
mêrê xwe, hûrên laş, nails, diranan, çerm, beden,
tendons, hestiyên hestî, kûr, dil, zerf, dilî, spleen,
lungs, germ, mesentery, stomach bi materyalên wê, fêk,
fembm, pus, xwê, xwê, xwê, hêsir, birçî, maqûl,
şewitandina derman û mîzê. “
Wekî din,
bhikkhus, bhikkhu li ser vê kayiyê nîşan dide, lê belê ev yek tê nîşandan,
Lê belê ev eşkere dike: “Li vê kayya, erdê erdê heye
avê, avê agir û hewaya hewa. “āya hundir û derveyî derve; Ew rûniştina samudaya
diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena
li kayya, an ew ew li rûniştina samudaya û rêve dike
phenomena in kāya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye
di wî de, tenê hêj bi tenê ñāṇa û tenê paṭissati, ew dimîne
vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a
bhikkhu li kahya kaya tê dîtin.
Wek wek, bhikkhus, kelekek skeptîk an jî
Xwendekek kincê, ku cewek kuştî, wê li ser çolê rûniştin
jê re bikişînin; Bi heman awayî, bhikkhus, bhikkhu li ser xweş dike
ev pir kayya, lê belê ev yek tête kirin, lê belê ew tête kirin: “Di vê yekê de
kāya, heya erdê ye, avê av, fire elementê
û elementa hewayê. “
Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(1)
Wekî din,
bhikkhus, bhikkhu, wek ku ew bedenek miriyek dît, di nav xwe de dûr bû
zeviyek xilas, rojek mir, an du roj mirî an sê roj mirî,
zêrîn, hêrs û şehrezayî, ew bi vî awayî fêm dike: “Ev kahya
Her weha cewherî ye, ew ê bibe mîna vê yekê, û ne
ji van rewşek azad bin. “Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.

(2)
Wekî din,
bhikkhus, bhikkhu, wek ku ew bedenek miriyek dît, di nav xwe de dûr bû
erdê xemgîn, bi hêsên xwarinê xwarin, bi hêla xwarinê têne xwarin
bi çandî xwarin, bi xwarinên xwarin xwarin, bi kûçikan re xwarin
bi hêla xwarinê, bi panantan xwarin, bi bi awayên cûda tên xwarin
celebên wî, ew eşkere dike ku ew dibêje: “Ev kahayê jî ev e
xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e
rewş.”
Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
s (3)
Her wiha, bhikkhus, bhikkhu, wek ku
heger ew bedenek mirî bibîne, di nav erdê deynek dorpêçî
Bi bedena xwînê û xwînê, pisîkan pêk tê, ew difikire
ev pir kahîn e: “Ev kahya jî ji vî rengî ye, ew e
wek vê bibin, û ji van rewşek ne azad e. “
Amûdaya dînamena di kaya de, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne
li hundurê kaya têra rûniştinê, an ew li kahiyê dîtiye
li hundur û derveyî hundir; Ew rûniştina samudaya
diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena
li kayya, an ew ew li rûniştina samudaya û rêve dike
phenomena in kāya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye
di wî de, tenê hêj bi tenê ñāṇa û tenê paṭissati, ew dimîne
vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a
bhikkhu li kahya kaya tê dîtin.

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

(4)
Wekî din,
bhikkhus, bhikkhu, wek ku ew bedenek miriyek dîtiye, di nav xwe de dûr bû
erdê xemgîn, paqijkek bêyî cenazeyê û bi xwînê rijandin
bi hevalbendan re, ew bi vê yekê difikire: “Ev kahayê jî jî e
ev cewherî, ew ê bibe mîna vê yekê, û ne ji azadiyê ye
rewşê. “

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 · {{}} nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nahru · sambandhaṃ
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · anî ‘ti.

(5)
Her wiha, bhikkhus, bhikkhu, wek ku
heger ew bedenek mirî bibîne, di nav erdê deynek dorpêçî
bêyî ne bedenê û xwînê, pisîkan pêk tê, ew jî
vê yekê pir têbawer dike: “Ev kahîn jî ji vî rengî ye, ew e
dê bibe mîna vê yekê, û ji vê rewşê ne azad e. “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
lûqa upadî Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassî
viharati.

Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne
li hundurê kaya têra rûniştinê, an ew li kahiyê dîtiye
li hundur û derveyî hundir; Ew rûniştina samudaya
diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena
li kayya, an ew ew li rûniştina samudaya û rêve dike
phenomena in kāya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye
di wî de, tenê hêj bi tenê ñāṇa û tenê paṭissati, ew dimîne
vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a
bhikkhu li kahya kaya tê dîtin.
(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 · bhāvî evaṃ · an ‘atî’ ti.

(6)
Wekî din,
bhikkhus, bhikkhu, wek ku ew bedenek miriyek dîtiye, di nav xwe de dûr bû
hestek erdê, vir li vir belav bûne hestên vekirî, li vir
Hest hest, li lingê wî heye, li vir hestek hest, li hestê şîn,
Li vir hestê hest, hestek hip heye, li vir ribê, hestek pişta wê heye
hestika spî, hestek xurek heye, li vir hestek hêş, li hestê diranê heye,
an derê derê ye, ew bi vî awayî fêm dike: “Ev kahayê jî jî e
ev cewherî, ew ê bibe mîna vê yekê, û ne ji azadiyê ye
rewşê. “

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 · {{}} nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(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 · bhāvî evaṃ · an · atīto’
ti.

(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 · bhāvî evaṃ · an · atīto’
ti.

(7)
Wekî din, bhikkhus, bhikkhu, wek ku ew bû
bedena mirinê dît, di nav erdê de dorpêç, hestên spî digotin
mîna cihekî, wî ev pir jî difikire: “Ev kahayê jî ji vî rengî ye
xwezayî, ew ê bibe mîna vê yekê, û ji vî rengî azad e
rewş.”

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, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.(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 · bhāvî evaṃ · an · atīto’
ti.

(8)
Wekî din, bhikkhus, bhikkhu, wek ku ew bû
bedena mirinê dît, di nav erdê de derxistin, hestî ser hestên xwe hilkişand
salî, wî ev pir kes difikirîne: “Ev kahayê jî ji vî rengî ye
xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e
rewş.”

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, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(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 · bhāvî evaṃ · an · atīto’
ti.

(9)
Wekî din, bhikkhus, bhikkhu, wek ku ew bû
bedena mirinê dît, di nav erdê deyne, hestên rêde kêm kirin
tovê, ew bi vî awayî fêm dike: “Ev kahayê jî ji vî rengî ye
xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e
rewş.”

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, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Bi vî awayî ew li kayya kaya tê dîtin
navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne
li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniştin
samudaya dînamena li kayayê, an ew li wir derbas dibe
ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye
di kāya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!”
sati ew di tenê de hema hema meriv tenê û kahîn e
paṭissati, ew dimîne, û nabe ku tiştek di tiştê de
dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
The Way of Mindfulness - The Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra Sûrtê dûr, Sutra, Çînî: …

59) Classical Kyrgyz-Классикалык Кыргыз,

Бул Gogle котормо туура котормо сыйын https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta дискурс күнү 1 (Англис, Кыргызча)

Superconscious Mahabodhi жүгүртүү жолун көрчү кандай
Амхырлик жашоо Satipatthana Sutta жол

DN 22 - (D II 290)
Mahāsatipaṭṭhāna Sutta
- маалымдоо боюнча катышуу -
[Maha satipaṭṭhāna] 59-жылы) Классикалык Кыргыз-Классикалык Кыргыз,
Бул Sutta көп бир ой жүгүртүү иш жүзүндө негизги шилтеме катары каралат.
тааныштыруу

I. Кая Байкоо
ānāpāna боюнча A. бөлүм
B. саждалардын боюнча бөлүм
C. sampajañña боюнча бөлүм
D. repulsiveness боюнча бөлүм
E. элементтери боюнча бөлүм
F. тогуз бомбала негиздер боюнча бөлүм

тааныштыруу

Ошентип, мен уктум:
жөнүндө
Бир жолу, Bhagavā Kammāsadhamma боюнча куруш арасында жүргөндө,
Куруш базар шаар. Жок, ал bhikkhus кайрылган:

- Bhikkhus.
- Bhaddante bhikkhus деп жооп берди. Bhagavā мындай деди:

- Бул,
bhikkhus, тазалоо, бирок эч нерсе алып келет жолу
адамдар, кайгы менен ый арылтууга, жоголушу
dukkha-domanassa, туура жолго жетилүүсү, ишке ашыруу
Nibbāna, төрт satipaṭṭhānas деп саналат.
Кайсы төрт?
Мына, монастырларда бир bhikkhu Кая менен Кайа байкоо жашайт, ātāpī
sampajāno, satimā, дүйнөгө карай abhijjhā-domanassa чейин бергени.
Ал satimā, vedanā, ātāpī sampajāno жылы vedanā байкоо жашаган нан бар
Дүйнөдө abhijjhā-domanassa чейин берилет. Ал Città байкоо жашайт
Citta-жылы, ātāpī sampajāno, satimā, abhijjhā-domanassa чейин бергени
Дүйнөдө. Ал Dhamma байкоо жашайт + Dhamma .Ал · с, ātāpī
sampajāno, satimā, дүйнөгө карай abhijjhā-domanassa чейин бергени.

I. Kāyānupassanā

ānāpāna боюнча A. бөлүм

жана
кантип монастырларда бир bhikkhu Кая менен Кайа байкоо жашап жатат? Бул жерде,
bhikkhus, токойго барып же чыгып бир bhikkhu,
бир дарактын тамыры же бош бөлмөгө барып, жата отурат
буттары, бүрүшүп, адилеттүү, жана саатан parimukhaṃ белгилөө Кайа белгилөө. болуу
Ошентип, Сато ал жабат Ошентип Сато болуп, дем алып. дем
Ал түшүнөт: “Мен көпкө дем жатам”; көп чыгып, дем алуу, ал
түшүнөт: “Мен көпкө дем жатам”; Кыскасы дем алуу, ал
түшүнөт: “Мен кыска дем жатам”; кыска дем алып, ал
түшүнөт: “Мен кыска дем алып жатам”; Ал өзүн машыктырган: “сезип,
бүт Кайа, мен “менен дем берет; Ал өзүн машыктырган: “баарын сезип,
Кая, мен дем берет; Ал өзүн машыктырган: “тынчтандыруу
Кая-saṅkhāras, мен дем берет; Ал өзүн машыктырган: “тынчтандыруу
Кая-saṅkhāras, мен дем берет.
так
катары монастырларда, мыкты Turner же Тёнер колдуна, узак кабыл алуу
кезегинде, түшүнөт: “Мен узун кезек жаратып жатам”; кыска бурулуш жасап, ал
түшүнөт: “Мен бир аз кезек жаратып жатам”; ошол эле жол менен монастырларда, а
bhikkhu, көпкө дем, түшүнөт: “Мен көпкө дем жатам”;
Ал түшүнөт дем алып: “Мен көпкө дем жатам”; дем алуу
Кыскасы, ал түшүнөт: “Мен кыска дем жатам”; дем алып, кыска
Ал түшүнөт: “Мен кыска дем алып жатам”; Ал өзүн машыктырган: “сезим
бүт Кайа, мен дем берет; Ал өзүн машыктырган: “сезип,
бүт Кайа, мен дем берет; Ал өзүн машыктырган: “тынчтандыруу
Кая-saṅkhāras, мен дем берет; Ал өзүн машыктырган: “тынчтандыруу
Кая-saṅkhāras, мен дем берет.
Ошентип, ал ички Кая менен Кайа байкоо жашайт,
же Кая менен Кайа байкоо тышкы, же байкоо жашаган нан жашаган нан
Кайа-жылы ички жана тышкы Кая; Ал samudaya байкоо жашаган нан
Кая менен кубулуштардын, же өтүп байкоо жашаган нан менен
Кая менен кубулуштар, же ал samudaya байкоо жана өтүп жашаган нан
Кайа башкы кубулуштары; же башка, [түшүнүп:] “Бул Кайа болот!” саатан болуп саналат
жөн гана Бейбит жана жөн paṭissati, канчалык, аны ушул адам
дача, жана дүйнөдөгү эч нерсеге жабышып эмес, жашайт. Ошентип,
bhikkhus бир bhikkhu Кая менен Кайа байкоо жашаган нан.
B. саждалардын боюнча бөлүм

Мындан тышкары,
bhikkhus бир bhikkhu, жөө, ал эми жакшы түшүнөт: “Мен бара жатам”, же
турган, ал эми ал жакшы түшүнөт: “Мен турам”, же ал отурган
түшүнөт: же, ал түшүнөт түшүп жатып: “Мен отурган жатам:” Мен
“Түшүп жатыптыр. Же болбосо, кайсынысы орду анын Кайа маанайда, ал
ошого жараша түшүнөт.
Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
Бул Google котормо туура котормо сыйын https://translate.google.comC. sampajañña боюнча бөлүм

Мындан тышкары,
bhikkhus жолго жакындап, ал эми ошол эле учурда бир bhikkhu, иш
sampajañña, алдыга карап, тегерегин карап, ал эми ошол эле учурда, ал иш
sampajañña, бүккөн жана жайган, ал эми ошол эле учурда, ал ички Кая менен Кая, ал байкоо жашаган нан sThus менен иш-аракет, же
жашаган тышкы Кая менен Кайа байкоо, же байкоо Кайа жашайт
Кайа-жылы ички жана тышкы; Ал samudaya байкоо жашаган нан
Кая менен кубулуштар, же ал кубулуштардын өтүп байкоо жашаган нан
Кайа, же ал samudaya байкоо жашайт, жок болуп бара
Кая менен кубулуштар; же башка, [түшүнүп:] “Бул Кайа болот!” саатан бар
жөн гана Бейбит жана жөнөкөй paṭissati жараша, анын ичинде, ал жашайт
дача, жана дүйнөдөгү эч нерсеге жабышып эмес. Ошентип, монастырларда, а
bhikkhu Кая менен Кайа байкоо жашаган нан.
ampajañña,
кийимдерин жана жогорку кийим кийген жана табак көтөрүп жатканда,
тамак жеп жатканда, ал sampajañña менен иш-аракет, ичип жатканда, чайноо, ал эми
бизнес менен алек, ал эми даамын татып, ал sampajañña менен иш-аракет, ал эми
суукту жана заара кылып, ал sampajañña негизинде иш жүрүп жатканда,
кыямда турганда, отурганда да, уктап жатканда, сергек болуп, ал эми, ал эми
сүйлөшүп унчукпай болсо да, ал sampajañña менен иш кылат.
D. Repulsiveness боюнча бөлүм

Мындан тышкары,
bhikkhus, таман бир bhikkhu ушул орган деп эсептейт,
тарабынан юридикалык башына түшүп, күнү жана чачы чыканак, анын
skJust ошондой болсо,
bhikkhus, эки кесик бир баштык бар болчу, ошондой эле ар кандай толтурулган
эгиндин түрлөрү, мисалы, тоолуу шалы катары, шалы, маш буурчак, уй-буурчак, кунжут
өсүмдүктөрдү жана уруктарды чагуу күрүч. жакшы кёргён киши, аны түшүп алып,
карап турган [анын мазмуну]: “Бул тоодо талаасы, бул = съмдък болуп саналат, ошол
оператор болуп, ошол уй-буурчак болуп саналат, алар кунжут уруктары бар жана бул
чагуу күрүч, “ошондой жол менен монастырларда, бир bhikkhu ушул деп эсептейт
органы, бут алдына жыкканга чейин, ал эми башына чачы,
анын тери менен бёлънгён жана кошулмалар ар кандай түрлөрүн толук:
“Бул Кайа-жылы, башымдагы чачымдан да бар, дененин түкчөлөр,
мыктар, тиштер, тери, эт, тарамыштарды, сөөктөр, жилик чучугу, бөйрөк, жүрөк,
менен боор, pleura, көк боор, өпкө, ичеги-карын, mesentery, ашказан анын
мазмуну, заъ, ошондой эле өттө, какырыкты, ириъ, кан, тери, бөйрөк майын, көз жашын төгүп, май,
шилекей, мурун былжыр, муун суюктук жана зааранын. “
Ошентип, ал ички Кая менен Кайа байкоо жашайт, же ал
жашаган тышкы Кая менен Кайа байкоо, же байкоо Кайа жашайт
Элементтери боюнча E. бөлүмүндө

жана кошулмалар ар кандай түрлөрүн толук: “Бул Кайа-жылы бар
башымдагы чачымдан, дене, тырмак, тиш, тери, дененин түкчөлөр,
тарамыштары, сөөктөр, жилик чучугу, бөйрөк, жүрөк, боор, pleura, көк боор,
өпкө, ичеги-карын, mesentery, анын мазмуну, заъына, өт, ашказан,
какырыкты, ириъ, кан, тери, бөйрөк майын, көз жашын төгүп, куйгуч, шилекей, согушкан мурун былжыры,
муун суюктук жана зааранын. “
Мындан тышкары,
bhikkhus бир bhikkhu абдан Кайа Бул тууралуу чагылдырат, ал эми жайгаштырылган,
Бирок ал туура маанайда болгон деп айтылат: “Бул Кайа-жылы, жер элемент бар,
суу элемент, өрт элементи жана аба элементи “ички жана тышкы айат. Ал samudaya байкоо жашаган нан
Кая менен кубулуштар, же ал кубулуштардын өтүп байкоо жашаган нан
Кайа, же ал samudaya байкоо жашайт, жок болуп бара
Кая менен кубулуштар; же башка, [түшүнүп:] “Бул Кайа болот!” саатан бар
жөн гана Бейбит жана жөнөкөй paṭissati жараша, анын ичинде, ал жашайт
дача, жана дүйнөдөгү эч нерсеге жабышып эмес. Ошентип, монастырларда, а
bhikkhu Кая менен Кайа байкоо жашаган нан.
Эле монастырларда, мыкты Канкор же
Butcher колдуна, бир уй өлтүрүп алып, жолдордун кесилиштеринде туруп отуруп
бөлүктөргө кесип, ошол эле жол менен монастырларда бир bhikkhu боюнча чагылдырат
Бул абдан Кайа, ал коюлган болсо да, бирок ал чечилет: “Бул
Кая, жер элемент, суу элемент, өрт элемент бар
жана аба элементи “.
Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
(1)
Мындан тышкары,
bhikkhus бир bhikkhu ал өлгөн көрүп болгон эле болсо, анда баш тарткан
бир бомбала жер, бир күнү өлүп, эки күн эмес, өлгөн же үч күн,
шишип, көгүш жана күчөшүн, ал абдан Кая деп эсептейт: “Бул Кайа
Ошондой эле мындай мүнөздөгү, ал ушундай болуп жатат, ал эмес,
Мындай шартта, акысыз “.Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.

(2)
Мындан тышкары,
bhikkhus бир bhikkhu ал өлгөн көрүп болгон эле болсо, анда баш тарткан
бир бомбала жерлерди, кыйкырганга жеп, бүркүт жеп, болуп
иттер жеп жатат, жорулар, кытан жеп жеп, болуп
ар кандай жеп жатканын, илбирс менен жеп, жолборстору жеп
адамдар, ал ушул Кая деп эсептейт: “Бул Кайа да ушундай болот
мүнөзү, ушул сыяктуу болуп жатат, жана, мисалы, эркин эмес,
шарты болуп саналат. “
Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
S (3)
Андан тышкары, монастырларда турган bhikkhu катары
Ал өлгөн көрүп, бир бомбала жерге ыргытып жаткан болсо,
тарамыштары менен чогуу кармалып squeleton денеси жана каны менен, ал деп эсептейт
Бул абдан Кайа: “Бул Кайа үчүн баратат да, мисалы, бир мүнөзгө ээ
ушул сыяктуу болуп, мындай шартта эркин эмес “.
Кая менен кубулуштардын amudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
Ошентип, ал ички Кая менен Кайа байкоо жашайт, же ал
жашаган тышкы Кая менен Кайа байкоо, же байкоо Кайа жашайт
Кайа-жылы ички жана тышкы; Ал samudaya байкоо жашаган нан
Кая менен кубулуштар, же ал кубулуштардын өтүп байкоо жашаган нан
Кайа, же ал samudaya байкоо жашайт, жок болуп бара
Кая менен кубулуштар; же башка, [түшүнүп:] “Бул Кайа болот!” саатан бар
жөн гана Бейбит жана жөнөкөй paṭissati жараша, анын ичинде, ал жашайт
дача, жана дүйнөдөгү эч нерсеге жабышып эмес. Ошентип, монастырларда, а
bhikkhu Кая менен Кайа байкоо жашаган нан.

(4)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ни · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, андыктан Имам · Eva Кырыз upasaṃharati: “Ayam Pi эсенг Кенди
evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · “нен Atito.

(4)
Мындан тышкары,
bhikkhus бир турганда ыргытып, ал өлгөн көрүп эле, эгерде bhikkhu,
өткөрүлгөн бомбала жер, эт жок squeleton жана кан менен үстүнө май сыйпалган +,
чогуу Тендондор менен, ал ушул Кая деп эсептейт: “Бул Кайа да болот
Мындай жаратылыш, бул болуп турган, ал эми эркин эмес,
Мындай шарт. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati,
bahiddhā Аталыштар Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй
kāyānupassī viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, {1} а · nissito беген viharati,
на беген kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
(5)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Ошондуктан, chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ
Имам · Eva Кырыз upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī
evaṃ · бир · “нен Atito.

(5)
Андан тышкары, монастырларда турган bhikkhu катары
Ал өлгөн көрүп, бир бомбала жерге ыргытып жаткан болсо,
тарамыштары менен чогуу кармалып squeleton эт да, каны жок, ал
Бул абдан Кайа деп эсептейт: “Бул Кайа Ошондой эле мындай мүнөздөгү, ал эмес
ушундай боло турган болсо, мындай шартта эркин эмес “.ички бөлүмдү жабуу
ajjhattaṃ Аталыштар Кэй kāyānupassī viharati, bahiddhā Аталыштар Кэй kāyānupassī
viharati, ajjhatta-bahiddhā Аталыштар Кэй kāyānupassī viharati;
samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, Vaya-dhamm · ānupassī Аталыштар
kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati;
“Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā Келгиле, yāvadeva
Бейбит · mattāya paṭissati · mattāya, {1} а · nissito беген viharati, на беген kiñci
Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй kāyānupassī
viharati.

Ошентип, ал ички Кая менен Кайа байкоо жашайт, же ал
жашаган тышкы Кая менен Кайа байкоо, же байкоо Кайа жашайт
Кайа-жылы ички жана тышкы; Ал samudaya байкоо жашаган нан
Кая менен кубулуштар, же ал кубулуштардын өтүп байкоо жашаган нан
Кайа, же ал samudaya байкоо жашайт, жок болуп бара
Кая менен кубулуштар; же башка, [түшүнүп:] “Бул Кайа болот!” саатан бар
жөн гана Бейбит жана жөнөкөй paṭissati жараша, анын ичинде, ал жашайт
дача, жана дүйнөдөгү эч нерсеге жабышып эмес. Ошентип, монастырларда, а
bhikkhu Кая менен Кайа байкоо жашаган нан.
(6)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni Диса vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena аянтка · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena URU · ṭṭhikaṃ aññena каты · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
Giv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena сметасын · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, андыктан Имам · Eva Кырыз upasaṃharati: “Ayam Pi эсенг Кенди
evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · “нен Atito.

(6)
Мындан тышкары,
bhikkhus бир турганда ыргытып, ал өлгөн көрүп эле, эгерде bhikkhu,
бомбала жер, бул жерде, бул жерде жана ал жерде чачырап, ээрчиме сөөктөр
колу сөөк, бир буту сөөгү жок, бул жерде бир Бутта сөөк, бир шыйрак сөөгү бар,
Бул жерде жилигинин, хип сөөгү, бул жерде бир кабырга бар, бул жерде кайра сөөк,
бир омурткасы бир сөөк, бир моюн сөөгү жок, бул жерде бир ээк сөөгү бир тиш сөөгү бар,
же баш сөөгү жок, ал абдан Кая мындай деп эсептейт: “Бул Кайа да болот
Мындай жаратылыш, бул болуп турган, ал эми эркин эмес,
Мындай шарт. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati,
bahiddhā Аталыштар Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй
kāyānupassī viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, {1} а · nissito беген viharati,
на беген kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
(7)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · Vanna · paṭibhāgāni, андыктан Имам · Eva Кырыз
upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · Atito”
аажок.

(7)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · Vanna · paṭibhāgāni, андыктан Имам · Eva Кырыз
upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · Atito”
аажок.

(7)
Мындан тышкары, ал сыяктуу bhikkhus бир bhikkhu,
бир бомбала жерге ыргытып өлгөн адамдын денесине тийип, көрүп, сөөктөр Акталган
бир администратору сыяктуу эле, ал бул Кая деп эсептейт: “Бул Кайа да ушундай болот
жаратылышты, бул сыяктуу болуп жатат, жана, мисалы, эркин эмес,
шарты болуп саналат. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati, bahiddhā Аталыштар
Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй kāyānupassī
viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, бир · nissito беген viharati, на
CA kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.(8)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, андыктан Имам · Eva Кырыз
upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · Atito”
аажок.

(8)
Мындан тышкары, ал сыяктуу bhikkhus бир bhikkhu,
бир бомбала жерге ыргытып өлүк денени көрүп, бир жылдан ашуун сөөгүн жыйнады
жаштагы, ал абдан Кая деп эсептейт: “Бул Кайа ушундай да болот
мүнөзү, ушул сыяктуу болуп жатат, жана, мисалы, эркин эмес,
шарты болуп саналат. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati, bahiddhā Аталыштар
Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй kāyānupassī
viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, бир · nissito беген viharati, на
CA kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
(9)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, андыктан Имам · Eva Кырыз
upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · Atito”
аажок.

(9)
Мындан тышкары, ал сыяктуу bhikkhus бир bhikkhu,
бир бомбала жерге ыргытып өлгөн адамдын денесине тийип, көрүп, чириген сөөктөр кыскарган
майда, ал абдан Кая деп эсептейт: “Бул Кайа да ушундай болот
мүнөзү, ушул сыяктуу болуп жатат, жана, мисалы, эркин эмес,
шарты болуп саналат. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati, bahiddhā Аталыштар
Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй kāyānupassī
viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, бир · nissito беген viharati, на
CA kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кайа байкоо Кайа жашайт
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Satipaṭṭhāna Sutta [1] (MN 10) (санскрит: Smṛtyupasthāna Sutra स्मृत्युपस्थान सूत्र, Кытай: …

60) Classical Lao-ຄລາສສິກລາວ,

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Mahasatipatthana Sutta Discourse day 1 (ENGLISH)

ວິທີການຂື້ນເສັ້ນທາງຂອງມະຫາສະມຸດ Mahabodhi Superconscious
ວິທີທາງຈິດໃຈ - The Satipatthana Sutta

DN 22- (D ii 290)
Mahsatipahhuta Sutta
- ການເຂົ້າຮ່ວມໃນການຮັບຮູ້ -
[mahātipāthāna] ໃນ 60) ຄລາສສິກລາວ - ຄລາສສິກລາວ,
sutta ນີ້ແມ່ນໄດ້ພິຈາລະນາຢ່າງກວ້າງຂວາງເປັນເອກະສານຕົ້ນຕໍສໍາລັບການປະຕິບັດການສະມາທິ.
ການແນະນໍາ

I Observation of Kya
A. ພາກສ່ວນກ່ຽວກັບnpāna
B. ພາກສ່ວນກ່ຽວກັບ postures
C. ພາກສ່ວນກ່ຽວກັບsampajaña
D. ພາກສ່ວນກ່ຽວກັບການຂັດຂວາງ
ພາກ E ກ່ຽວກັບອົງປະກອບ
F. ພາກທີກ່ຽວກັບເກົ້າ charnel

ການແນະນໍາ

ດັ່ງນັ້ນຂ້າພະເຈົ້າໄດ້ຍິນ:
ສຸດ
ຫນຶ່ງໃນໂອກາດ, Bhagavāແມ່ນຢູ່ໃນບັນດາ Kurus ຢູ່Kammāsadhamma,
ເປັນຕົວເມືອງຕະຫຼາດຂອງ Kurus ໄດ້. ຢູ່ທີ່ນັ້ນ, ເພິ່ນໄດ້ກ່າວກັບພວກສາວົກວ່າ:

- ພະສົງ.
- Bhaddante ຕອບຄໍາຕອບຂອງພວກບິດາ. Bhagavāກ່າວວ່າ:

- ນີ້,
bhikkhus, ແມ່ນເສັ້ນທາງທີ່ນໍາໄປສູ່ການບໍ່ມີຫຍັງແຕ່ວ່າການບໍລິສຸດຂອງ
ສັດ, ການເອົາຊະນະຄວາມໂສກເສົ້າແລະຮ້ອງໄຫ້, ຄວາມຫາຍນະຂອງ
dukkha-domanassa, ການບັນລຸຂອງວິທີທີ່ຖືກຕ້ອງ, ການປະຕິບັດຂອງ
Nibbna, ທີ່ເວົ້າວ່າສີ່satipaṭṭhānas.
ທີ່ສີ່?
ໃນທີ່ນີ້, ບິກເຄື້ອງ, ພະສົງໄດ້ສັງເກດເບິ່ງການສັງເກດເບິ່ງkāyaໃນkāya, ātāpī
sampajno, satim, ໄດ້ໃຫ້ເຖິງ abhijjh-domanassa ຕໍ່ໂລກ.
ພຣະອົງຊົງສະຖິດສັງເກດເບິ່ງວິມານໃນvedanā, ātāpāsampajāno, satimā, ມີ
ໃຫ້ເຖິງabhijjhā-domanassa ຕໍ່ໂລກ. ພຣະອົງໄດ້ສະຖິດສັງເກດເບິ່ງ citta
ໃນ citta, tp sampajno, satim, ໄດ້ໃຫ້ເຖິງ abhijjh-domanassa
ຕໍ່ໂລກ. ພຣະອົງຊົງສະຖິດຢູ່ໃນການສັງເກດເບິ່ງພຣະທໍາໃນພຣະວິຫານ, ພຣະເຈົ້າ
sampajno, satim, ໄດ້ໃຫ້ເຖິງ abhijjh-domanassa ຕໍ່ໂລກ.

I kyunupassan

A. ພາກສ່ວນກ່ຽວກັບnpāna

ແລະ
ວິທີການ, bhikkhus, ເຮັດ bhikkhu ໃດຫນຶ່ງສັງເກດເບິ່ງkāyaໃນkāya? ທີ່ນີ້,
bhikkhus, a bhikkhu, ໄດ້ໄປປ່າຫຼືໄດ້ໄປຢູ່
ຮາກຂອງຕົ້ນໄມ້ຫຼືໄດ້ເຂົ້າໄປໃນຫ້ອງຫວ່າງເປົ່າ, ນັ່ງລົງພັບ
ຂາຂ້າມ, ການຕັ້ງຄ່າ kayya upright, ແລະການຕັ້ງຄ່າ sati parimukhaṃ. ເປັນ
ດັ່ງນັ້ນ Sato ລາວຫາຍໃຈໃນ, ເປັນດັ່ງນັ້ນ sato ລາວຫາຍໃຈອອກ. ການຫາຍໃຈໃນ
ຍາວເຂົາເຂົ້າໃຈ: ‘ຂ້ອຍຫາຍໃຈໃນຍາວ’; ຫາຍໃຈອອກມາດົນ
ເຂົ້າໃຈວ່າ: ‘ຂ້ອຍຫາຍໃຈອອກຍາວ’; ຫາຍໃຈໃນສັ້ນລາວ
ເຂົ້າໃຈ: ‘ຂ້ອຍຫາຍໃຈໃນສັ້ນ’; ຫາຍໃຈອອກສັ້ນລາວ
ເຂົ້າໃຈວ່າ: ‘ຂ້ອຍຫາຍໃຈອອກສັ້ນ’; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ຮູ້ສຶກວ່າ
ທັງຫມົດ kya, ຂ້າພະເຈົ້າຈະຫາຍໃຈໃນ ‘; ລາວຝຶກອົບຮົມຕົນເອງ: ‘ຄວາມຮູ້ສຶກທັງຫມົດ
kya, ຂ້ອຍຈະຫາຍໃຈອອກມາ ‘; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ສະຫງົບລົງ
kya-sakhkhras, ຂ້າພະເຈົ້າຈະຫາຍໃຈໃນ ‘; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ສະຫງົບລົງ
kya-sakhkhras, ຂ້າພະເຈົ້າຈະຫາຍໃຈອອກ ‘.
ພຽງແຕ່
ເປັນ, bhikkhus, turner ຊໍານິຊໍານານຫຼື apprentice turner ຂອງ, ເຮັດໃຫ້ຍາວ
ຫັນ, ເຂົ້າໃຈ: ‘ຂ້ອຍກໍາລັງເຮັດໃຫ້ເປັນເວລາດົນ’; ເຮັດໃຫ້ການຫັນເປັນສັ້ນ, ລາວ
ເຂົ້າໃຈວ່າ: ‘ຂ້ອຍກໍາລັງເຮັດໃຫ້ເປັນເວລາສັ້ນ’; ໃນວິທີການດຽວກັນ, bhikkhus, a
bhikkhu, ຫາຍໃຈຍາວ, ເຂົ້າໃຈ: ‘ຂ້ອຍຫາຍໃຈຍາວ’;
ຫາຍໃຈອອກມາດົນນານເຂົາເຂົ້າໃຈ: ‘ຂ້ອຍຫາຍໃຈອອກຍາວ’; ການຫາຍໃຈ
ໃນສັ້ນລາວເຂົ້າໃຈ: ‘ຂ້ອຍຫາຍໃຈໃນສັ້ນ’; ຫາຍໃຈອອກສັ້ນ
ລາວເຂົ້າໃຈວ່າ: ‘ຂ້ອຍຫາຍໃຈອອກສັ້ນ’; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ຄວາມຮູ້ສຶກ
ທັງຫມົດ kya, ຂ້າພະເຈົ້າຈະຫາຍໃຈໃນ ‘; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ຮູ້ສຶກວ່າ
ທັງຫມົດ kya, ຂ້າພະເຈົ້າຈະຫາຍໃຈອອກ ‘; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ສະຫງົບລົງ
kya-sakhkhras, ຂ້າພະເຈົ້າຈະຫາຍໃຈໃນ ‘; ລາວຝຶກອົບຮົມຕົວເອງ: ‘ສະຫງົບລົງ
kya-sakhkhras, ຂ້າພະເຈົ້າຈະຫາຍໃຈອອກ ‘.
ດັ່ງນັ້ນ, ພຣະອົງຊົງສະຖິດສັງເກດເບິ່ງkāyaໃນkāyaພາຍໃນ,
ຫຼືລາວອາໄສຢູ່ໃນການສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວຍັງຄົງສັງເກດ
kya in kya ພາຍໃນແລະພາຍນອກ; ພຣະອົງໄດ້ສະຖິດຢູ່ໃນສັງເກດການ samudaya
ຂອງປະກົດການໃນ kya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການເສຍຊີວິດຂອງ
ປະກົດການໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະການສູນເສຍໄປ
ຂອງປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນ kya!” sati ແມ່ນ
ສະແດງໃຫ້ເຫັນໃນພຣະອົງ, ພຽງແຕ່ໃນລະດັບພຽງແຕ່nånaແລະpaṭissatiແຕ່, ລາວ
dwells detached, ແລະບໍ່ cling ກັບຫຍັງໃນໂລກ. ດັ່ງນັ້ນ,
bhikkhus, bhikkhu dwells ສັງເກດເບິ່ງkāyaໃນkāya.
B. ພາກສ່ວນກ່ຽວກັບ postures

ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, a bhikkhu, ໃນຂະນະທີ່ຍ່າງ, ເຂົ້າໃຈ: ‘ຂ້ອຍຍ່າງ,’ ຫຼື
ໃນຂະນະທີ່ຢືນລາວເຂົ້າໃຈ: “ຂ້ອຍຢືນ”, ຫຼືໃນເວລານັ່ງລາວ
ເຂົ້າໃຈວ່າ: ‘ຂ້ອຍນັ່ງ’, ຫຼືໃນຂະນະທີ່ນອນຢູ່ລາວເຂົ້າໃຈ: ‘ຂ້ອຍ
ນອນລົງ’. ຫຼືອີກຢ່າງຫນຶ່ງ, ໃນຕໍາແຫນ່ງໃດກໍ່ຕາມ, kya ລາວຖືກໂຍກຍ້າຍ
ເຂົ້າໃຈມັນຢ່າງເຫມາະສົມ.
ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
ໃຫ້ການແປພາສາທີ່ຖືກຕ້ອງກັບການແປພາສາ Google ນີ້ໂດຍໃຊ້ https://translate.google.comC. ພາກສ່ວນກ່ຽວກັບsampajaña

ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, a bhikkhu, ໃນຂະນະທີ່ເຂົ້າຫາແລະໃນຂະນະທີ່ເດີນທາງ, ເຮັດວຽກກັບ
sampajaña, ໃນຂະນະທີ່ຊອກຫາລ່ວງຫນ້າແລະໃນຂະນະທີ່ຊອກຫາປະມານ, ເຂົາເຮັດວຽກຮ່ວມກັບ
sampajaña, ໃນຂະນະທີ່ງໍແລະໃນຂະນະທີ່ stretching, ເຂົາເຮັດກັບສະນັ້ນເຂົາ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍໃນ, ຫຼືເຂົາ
dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງkāya
ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ທີ່ສັງເກດເບິ່ງ samudaya ຂອງ
ປະກົດການໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງການຖ່າຍທອດທັນທີຂອງປະກົດການ
ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະການສູນເສຍຂອງການ
phenomena in kya ຫຼືອື່ນ, [realizing:] “ນີ້ແມ່ນ kya!” sati ແມ່ນປະຈຸບັນ
ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງພຽງແຕ່nånaແລະpaṭissatiແຕ່, ລາວ dwells
ແຍກແລະບໍ່ຕິດກັບສິ່ງໃດໃນໂລກ. ດັ່ງນັ້ນ, bhikkhus, a
ພະຍາບານສັງເກດເບິ່ງການສັງເກດເບິ່ງkāyaໃນkāya.
ampajana,
ໃນຂະນະທີ່ນຸ່ງເຄື່ອງນຸ່ງແລະເຄື່ອງນຸ່ງເທິງແລະໃນເວລາທີ່ຖືໂຖປັດສະວະ,
ລາວປະຕິບັດກັບsampajañña, ໃນຂະນະທີ່ກິນອາຫານ, ໃນຂະນະທີ່ດື່ມ, ໃນຂະນະທີ່ chewing,
ໃນຂະນະທີ່ມີລົດຊາດ, ເຂົາເຮັດກັບsampajañña, ໃນຂະນະທີ່ເຂົ້າຮ່ວມທຸລະກິດ
ຂອງ defecating ແລະ urinating, ເຂົາເຮັດວຽກກັບsampajañña, ໃນຂະນະທີ່ຍ່າງ,
ໃນຂະນະທີ່ຢືນ, ໃນຂະນະທີ່ນັ່ງ, ໃນຂະນະທີ່ນອນ, ໃນຂະນະທີ່ຕື່ນ, ໃນຂະນະທີ່
ເວົ້າແລະໃນຂະນະທີ່ຖືກງຽບ, ເຂົາເຮັດກັບsampajañña.
D. ພາກສ່ວນກ່ຽວກັບ Repulsiveness

ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, a bhikkhu ພິຈາລະນາຮ່າງກາຍນີ້ຫຼາຍ, ຈາກ sole ຂອງ
ຕີນຂຶ້ນແລະຈາກຜົມທີ່ຫົວລົງ, ເຊິ່ງຖືກກໍານົດໂດຍມັນ
skJust as if,
ໃນຂະນະດຽວກັນ, ມີຖົງທີ່ມີສອງຊ່ອງແລະເຕັມໄປດ້ວຍຫຼາກຫຼາຍຊະນິດ
ຊະນິດຂອງເມັດພືດ, ເຊັ່ນ: ຖ່ານຫີນ, ຖົ່ວ, ຫມາກຖົ່ວ, ຫມາກຖົ່ວ, ງົວ, ຫມາກກ້ຽງ, ຫມາກງາ
ເມັດແລະເຂົ້າທອດ. ຜູ້ຊາຍທີ່ມີສາຍຕາດີ, ໄດ້ຍຶດເອົາມັນ,
ຈະພິຈາລະນາ [ເນື້ອໃນຂອງມັນ]: “ນີ້ແມ່ນເຂດເນີນພູ, ນີ້ແມ່ນເຂົ້າ, ເຫຼົ່ານັ້ນ
ແມ່ນຖົ່ວເຫຼືອງ, ຫມາກຖົ່ວ, ຜູ້ທີ່ເປັນງົວ, ຜູ້ທີ່ມີເມັດຫມາກງາແລະນີ້ແມ່ນ
ເຂົ້າຫນຽວ, “ໃນທາງດຽວກັນ, ພະສົງ, ບິຄັກຄິດວ່ານີ້ຫຼາຍ
ຮ່າງກາຍ, ຈາກຕີນຂອງຕີນຂຶ້ນແລະຈາກຜົມຢູ່ຫົວລົງ,
ເຊິ່ງຖືກກໍານົດໂດຍຜິວຫນັງຂອງມັນແລະເຕັມໄປດ້ວຍປະເພດຕ່າງໆຂອງສິ່ງບໍ່ສະອາດ:
“ໃນ kaya ນີ້, ມີຜົມຂອງຫົວ, ຂົນຂອງຮ່າງກາຍ,
ເລັບ, ແຂ້ວ, ຜິວຫນັງ, ເນື້ອຫນັງ, tendons, ກະດູກ, ໄຂກະດູກ, ຫມາກໄຂ່ຫຼັງ, ຫົວໃຈ,
ຕັບ, ຕ່ອມຂໍ່, ໄຂ່, ປອດ, ລໍາໄສ້, ມົດລູກ, ທ້ອງດ້ວຍ
ເນື້ອຫາ, ອາຈົມ, ເລືອດ, ຊືມ, ເລືອດ, ເຫງື່ອ, ໄຂມັນ, ນໍ້າຕາ, ນໍ້າມັນ,
ນໍ້າລາຍ, ນໍ້າເມືອກ, ນ້ໍາ synovial ແລະປັດສະວະ. “
ດັ່ງນັ້ນເພິ່ນສັງເກດເບິ່ງການສັງເກດເຫັນkāyaໃນkāyaພາຍໃນ, ຫຼືລາວ
dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງkāya
ໃນພາກ E ກ່ຽວກັບອົງປະກອບ

ໃນແລະອັນເຕັມທີ່ຂອງປະເພດຕ່າງໆຂອງ impurities: “ໃນ kaya ນີ້, ມີ
ຜົມຂອງຫົວ, ຂົນຂອງຮ່າງກາຍ, ເລັບ, ແຂ້ວ, ຜິວຫນັງ, ເນື້ອຫນັງ,
tendons, ກະດູກ, ໄຂກະດູກ, ຫມາກໄຂ່ຫຼັງ, ຫົວໃຈ, ຕັບ, ທວີບ, ຮ່ອງ,
ປອດ, ລໍາໄສ້, ມົດລູກ, ກະເພາະອາຫານດ້ວຍເນື້ອໃນ, ອາຈົມ, ພະຍາດ,
ເລືອດ, ເຫງື່ອ, ໄຂມັນ, ນ້ໍາຕາ, ໄຂມັນ, ນ້ໍາລາຍ, ມົດລູກ,
ນ້ໍາ synovial ແລະນ້ໍາ. “
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, bhikkhu ສະທ້ອນໃຫ້ເຫັນກ່ຽວກັບ kya ຫຼາຍນີ້, ແນວໃດກໍ່ຕາມມັນແມ່ນຖືກຈັດໃສ່,
ຢ່າງໃດກໍ່ຕາມມັນຖືກຈັດແຈງວ່າ: “ໃນkāyaນີ້, ມີອົງປະກອບໂລກ, ແມ່ນ
ອົງປະກອບນ້ໍາ, ອົງປະກອບໄຟແລະອົງປະກອບທາງອາກາດ. “ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ທີ່ສັງເກດເບິ່ງ samudaya ຂອງ
ປະກົດການໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງການຖ່າຍທອດທັນທີຂອງປະກົດການ
ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະການສູນເສຍຂອງການ
phenomena in kya ຫຼືອື່ນ, [realizing:] “ນີ້ແມ່ນ kya!” sati ແມ່ນປະຈຸບັນ
ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງພຽງແຕ່nånaແລະpaṭissatiແຕ່, ລາວ dwells
ແຍກແລະບໍ່ຕິດກັບສິ່ງໃດໃນໂລກ. ດັ່ງນັ້ນ, bhikkhus, a
ພະຍາບານສັງເກດເບິ່ງການສັງເກດເບິ່ງkāyaໃນkāya.
ເຊັ່ນດຽວກັນກັບ, bhikkhus, a butcher ຊໍານິຊໍານານຫຼື
ນັກຮຽນຝຶກຫັດນັກທຸລະກິດ, ທີ່ໄດ້ຂ້າງົວ, ຈະນັ່ງຢູ່ທີ່ຖະຫນົນຫົນທາງ
ຕັດມັນເປັນຕ່ອນ; ໃນວິທີດຽວກັນ, ພະສົງ, ພະສົງກໍ່ສະທ້ອນເຖິງ
ນີ້ຫຼາຍ kya, ແນວໃດກໍ່ຕາມມັນແມ່ນຖືກຈັດໃສ່, ຢ່າງໃດກໍຕາມມັນແມ່ນ disposed: “ໃນນີ້
ແລ້ວ, ມີອົງປະກອບໂລກ, ອົງປະກອບນ້ໍາ, ອົງປະກອບໄຟ
ແລະອົງປະກອບທາງອາກາດ. “
ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
(1)
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ເປັນ bhikkhu, ຄືກັນກັບວ່າລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກໂຍນລົງໃນ
ພື້ນດິນ, ມື້ຫນຶ່ງຕາຍ, ຫຼືສອງມື້ຕາຍຫຼືສາມມື້ຕາຍ,
ມີກິ່ນຫອມ, ມີສີຟ້າແລະເປັນສີຂີ້ເຖົ່າ, ລາວຖືວ່ານີ້ແມ່ນຄໍາທີ່ວ່າ: “ນີ້ kia
ຍັງມີລັກສະນະດັ່ງກ່າວ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນ
ບໍ່ມີເງື່ອນໄຂດັ່ງກ່າວ. “Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.

(2)
Мындан тышкары,
bhikkhus бир bhikkhu ал өлгөн көрүп болгон эле болсо, анда баш тарткан
бир бомбала жерлерди, кыйкырганга жеп, бүркүт жеп, болуп
иттер жеп жатат, жорулар, кытан жеп жеп, болуп
ар кандай жеп жатканын, илбирс менен жеп, жолборстору жеп
адамдар, ал ушул Кая деп эсептейт: “Бул Кайа да ушундай болот
мүнөзү, ушул сыяктуу болуп жатат, жана, мисалы, эркин эмес,
шарты болуп саналат. “
Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
S (3)
Андан тышкары, монастырларда турган bhikkhu катары
Ал өлгөн көрүп, бир бомбала жерге ыргытып жаткан болсо,
тарамыштары менен чогуу кармалып squeleton денеси жана каны менен, ал деп эсептейт
Бул абдан Кайа: “Бул Кайа үчүн баратат да, мисалы, бир мүнөзгө ээ
ушул сыяктуу болуп, мындай шартта эркин эмес “.
Кая менен кубулуштардын amudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
Ошентип, ал ички Кая менен Кайа байкоо жашайт, же ал
жашаган тышкы Кая менен Кайа байкоо, же байкоо Кайа жашайт
Кайа-жылы ички жана тышкы; Ал samudaya байкоо жашаган нан
Кая менен кубулуштар, же ал кубулуштардын өтүп байкоо жашаган нан
Кайа, же ал samudaya байкоо жашайт, жок болуп бара
Кая менен кубулуштар; же башка, [түшүнүп:] “Бул Кайа болот!” саатан бар
жөн гана Бейбит жана жөнөкөй paṭissati жараша, анын ичинде, ал жашайт
дача, жана дүйнөдөгү эч нерсеге жабышып эмес. Ошентип, монастырларда, а
bhikkhu Кая менен Кайа байкоо жашаган нан.

(4)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ни · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, андыктан Имам · Eva Кырыз upasaṃharati: “Ayam Pi эсенг Кенди
evaṃ · dhammo evaṃ · bhāvī evaṃ · бир · “нен Atito.

(4)
Мындан тышкары,
bhikkhus бир турганда ыргытып, ал өлгөн көрүп эле, эгерде bhikkhu,
өткөрүлгөн бомбала жер, эт жок squeleton жана кан менен үстүнө май сыйпалган +,
чогуу Тендондор менен, ал ушул Кая деп эсептейт: “Бул Кайа да болот
Мындай жаратылыш, бул болуп турган, ал эми эркин эмес,
Мындай шарт. “

Ички бөлүмдү ajjhattaṃ Аталыштар Кэй kāyānupassī viharati,
bahiddhā Аталыштар Кэй kāyānupassī viharati, ajjhatta-bahiddhā Аталыштар Кэй
kāyānupassī viharati; samudaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati,
Vaya-dhamm · ānupassī Аталыштар kāyasmiṃ viharati, samudaya-Vaya-dhamm · ānupassī
Аталыштар kāyasmiṃ viharati; “Atthi Кенди” аажок Аталыштар унитаз · Асса саатан paccupaṭṭhitā
Келгиле, yāvadeva Бейбит · mattāya paṭissati · mattāya, {1} а · nissito беген viharati,
на беген kiñci Сенде upādiyati. Evam · пи эсенг, bhikkhave, bhikkhu Кэй
kāyānupassī viharati.

Ошентип, ал Кая менен Кайа байкоо жашаган нан
ички, же тышкы Кая менен Кайа байкоо жашайт, же ал жашаган
ички жана тышкы Кая менен Кайа сактоо; Ал байкоо жашайт
Кая менен кубулуштардын samudaya, же өтүп байкоо жашаган нан
жок Кая менен көрүнүштөрдүн, же samudaya байкоо жашайт
жок Кая менен көрүнүштөрдүн өтүп; же башка, [түшүнүп:] “Бул Кайа экен!”
саатан жөн гана Бейбит жана жөнөкөй жараша, анын ичинде бар
paṭissati, ал, ошондой эле эч нерсеге жабышып эмес, өзүнчө жашайт
дүйнө. Ошентип, монастырларда бир bhikkhu Кая менен Кайа байкоо жашаган нан.
(5)
Puna
CA · параметрин, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Ошондуктан, chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ
Имам · Eva Кырыз upasaṃharati: “Ayam пи эсенг Кенди evaṃ · dhammo evaṃ · bhāvī
evaṃ · бир · “нен Atito.

(5)
Андан тышкары, монастырларда турган bhikkhu катары
Ал өлгөн көрүп, бир бомбала жерге ыргытып жаткан болсо,
тарамыштары менен чогуу кармалып squeleton эт да, каны жок, ал
Бул абдан Кайа деп эсептейт: “Бул Кайа Ошондой эле мындай мүнөздөгү, ал эмес
ушундай боло турган болсо, мындай шартта эркин эмес “.ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.

(2)
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ເປັນ bhikkhu, ຄືກັນກັບວ່າລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກໂຍນລົງໃນ
ພື້ນດິນ, ຖືກກິນໂດຍ crows, ຖືກກິນໂດຍ hawks, ເປັນ
ກິນໂດຍ vultures, ຖືກກິນໂດຍ horns, ຖືກກິນໂດຍຫມາ, ເປັນ
ກິນໂດຍເສືອ, ຖືກກິນໂດຍ panthers, ຖືກກິນໂດຍປະເພດຕ່າງໆ
ຂອງມະນຸດ, ລາວພິຈາລະນານີ້ຫຼາຍ kya: “ນີ້ kya ຍັງເປັນຂອງ
ທໍາມະຊາດ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນສິ່ງທີ່ບໍ່ເສຍຄ່າ
ເງື່ອນໄຂ. “
ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
s (3)
ຍິ່ງໄປກວ່ານັ້ນ, ບິກິຈ, ເປັນພະສົງ, ຄືກັນ
ຖ້າຫາກລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກຖິ້ມອອກໄປໃນພື້ນດິນແກະສະຫຼັກ, a
ເຂົາເຈົ້າຖືວ່າມີບີບເລືອດແລະເນື້ອຫນັງ, ຖືວ່າກັນໂດຍ tendons
ນີ້ຫຼາຍkāya: “ນີ້kāyaຍັງມີລັກສະນະດັ່ງກ່າວ, ມັນຈະໄປ
ກາຍເປັນສິ່ງນີ້, ແລະບໍ່ມີເງື່ອນໄຂດັ່ງກ່າວ. “
amudaya ຂອງ phenomena ໃນ kya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດໄດ້
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
ດັ່ງນັ້ນເພິ່ນສັງເກດເບິ່ງການສັງເກດເຫັນkāyaໃນkāyaພາຍໃນ, ຫຼືລາວ
dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງkāya
ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ທີ່ສັງເກດເບິ່ງ samudaya ຂອງ
ປະກົດການໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງການຖ່າຍທອດທັນທີຂອງປະກົດການ
ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະການສູນເສຍຂອງການ
phenomena in kya ຫຼືອື່ນ, [realizing:] “ນີ້ແມ່ນ kya!” sati ແມ່ນປະຈຸບັນ
ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງພຽງແຕ່nånaແລະpaṭissatiແຕ່, ລາວ dwells
ແຍກແລະບໍ່ຕິດກັບສິ່ງໃດໃນໂລກ. ດັ່ງນັ້ນ, bhikkhus, a
ພະຍາບານສັງເກດເບິ່ງການສັງເກດເບິ່ງkāyaໃນkāya.

(4)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
chaoctah akhikachkhalikimasamaso lohita makkhit
nhru sambandham, ດັ່ງນັ້ນ imam eva kya upasaṃharati: ‘aya pi kho kyo
eva dhammo evahbvv eva anto ti ‘ti

(4)
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ເປັນ bhikkhu, ຄືກັນກັບວ່າລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກໂຍນອອກໃນ
ພື້ນດິນແກະສະຫຼັກ, ກ້ອນຫີນທີ່ບໍ່ມີເນື້ອຫນັງແລະມີຊີວິດດ້ວຍເລືອດ, ໄດ້ຈັດຂຶ້ນ
ຮ່ວມກັນໂດຍ tendons, ລາວພິຈາລະນານີ້ຫຼາຍkāya: “ນີ້kāyaຍັງຂອງ
ເຊັ່ນທໍາມະຊາດ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນບໍ່ເສຍຄ່າ
ສະພາບການດັ່ງກ່າວ. “

Iti ajjhattam and kye kynupass viharati,
bahiddhvkyekyanyupass viharati, ajjhatta-bahiddh and kye
kynupass viharati samudaya-dhamm ·ūnupassī va kāyasmiṃ viharati,
vaya-dhamm ·ūnupassī va kāyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassī
v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit
hoti, yvadeva nana mattya paississi mattya, {1} a nissito ca viharati,
na ca kii loke updiyati Evam pi kho, bhikkhave, bhikkhu kye
kynupass viharati

ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
(5)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
chaitotah aikhkhalika apagata masa lohitamru sambandam, ດັ່ງນັ້ນ
imam eva kyaam upirachati: ‘aya pi kho kyo evam dhammo evah bhv
evahnatto ‘ti

(5)
ຍິ່ງໄປກວ່ານັ້ນ, ບິກິຈ, ເປັນພະສົງ, ຄືກັນ
ຖ້າຫາກລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກຖິ້ມອອກໄປໃນພື້ນດິນແກະສະຫຼັກ, a
squeleton ໂດຍບໍ່ມີເນື້ອຫນັງຫຼືເລືອດ, ຈັດຂຶ້ນໃນວັນຮ່ວມກັນໂດຍ tendons, ເຂົາ
ພິຈາລະນານີ້ຫຼາຍ kya: “kya ນີ້ແມ່ນຍັງມີລັກສະນະດັ່ງກ່າວ, ມັນແມ່ນ
ຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນສະຖານະການດັ່ງກ່າວ. “Iti
ajjhattamkyekyanyupass viharati, bahiddhv kyekyynupass
viharati, ajjhatta-bahiddh and kyekyanyupassivharati
samudaya-dhamm ·ūnupassīvākāyasmiṃ viharati, vaya-dhamm ·Ānupassīແລະ
kyasmi viharati, samudaya-vaya-dhamm ·nupassī and kyasmiṃ viharati;
‘atthi kyo’ ti v pan assa sati paccupaithit hoti, yvadeva
nda mattya paissati mattya, {1} a nissito ca viharati, na ca kici
loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass
viharati

ດັ່ງນັ້ນເພິ່ນສັງເກດເບິ່ງການສັງເກດເຫັນkāyaໃນkāyaພາຍໃນ, ຫຼືລາວ
dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງkāya
ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ທີ່ສັງເກດເບິ່ງ samudaya ຂອງ
ປະກົດການໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງການຖ່າຍທອດທັນທີຂອງປະກົດການ
ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະການສູນເສຍຂອງການ
phenomena in kya ຫຼືອື່ນ, [realizing:] “ນີ້ແມ່ນ kya!” sati ແມ່ນປະຈຸບັນ
ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງພຽງແຕ່nånaແລະpaṭissatiແຕ່, ລາວ dwells
ແຍກແລະບໍ່ຕິດກັບສິ່ງໃດໃນໂລກ. ດັ່ງນັ້ນ, bhikkhus, a
ພະຍາບານສັງເກດເບິ່ງການສັງເກດເບິ່ງkāyaໃນkāya.
(6)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
choincthikni apagata sambandhniisc vidisvikkhittni, aena
hatth ahikamnenda pdcthikamnena gopphak ahikaamena
jangcthikaambenaruruikaaena kaihikaaena
phsukcthikamnen piṭṭhikaaena khandh aikika aena
gvcthikamnena hanuk aiken aena dant aikika aena
ssakahaam, ດັ່ງນັ້ນ imam eva kya upasmaharati: ‘aya pi kho kyo
eva dhammo evahbvv eva anto ti ‘ti

(6)
ຍິ່ງໄປກວ່ານັ້ນ,
bhikkhus, ເປັນ bhikkhu, ຄືກັນກັບວ່າລາວໄດ້ເຫັນຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກໂຍນອອກໃນ
ພື້ນເຮືອນແກະ, ກະດູກສັນຫຼັງທີ່ແຕກແຍກຢູ່ບ່ອນນີ້ແລະມີ, ຢູ່ທີ່ນີ້
ກະດູກມື, ມີກະດູກຕີນ, ທີ່ນີ້ກະດູກຕີນ, ມີກະດູກ shin,
ນີ້ແມ່ນກະດູກຂາ, ມີກະດູກຊືມ, ບ່ອນນີ້ມີເສັ້ນກ່າງ, ມີກະດູກຫລັງ, ທີ່ນີ້
ກະດູກກະດູກສັນຫຼັງ, ມີກະດູກຄໍ, ທີ່ນີ້ກະດູກຄາງກະໄຕ, ມີກະດູກແຂ້ວ,
ຫຼືມີກະໂຫຼກ, ລາວພິຈາລະນານີ້ຫຼາຍ kya: “ນີ້ kya ແມ່ນຍັງ
ເຊັ່ນທໍາມະຊາດ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນບໍ່ເສຍຄ່າ
ສະພາບການດັ່ງກ່າວ. “

ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
(7)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
chaithipmahikni setni sankhaandana paibhgni, so imam eva kyam
upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’
ti

(7)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
chaithipmahikni setni sankhaandana paibhgni, so imam eva kyam
upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’
ti

(7)
ຍິ່ງໄປກວ່ານັ້ນ, ບິກິຈ, ເປັນພະສົງ, ເຫມືອນກັບວ່າລາວເປັນ
ເບິ່ງຮ່າງກາຍທີ່ຕາຍ, ຖືກຖິ້ມອອກໄປໃນພື້ນທີ່ແກະສະຫຼັກ, ກະດູກຈະຂາວ
ຄ້າຍຄືກັນ, ເພິ່ນໄດ້ພິຈາລະນາວ່ານີ້ແມ່ນຫຍັງແທ້: “Kaya ນີ້ກໍ່ຄືກັນ
ເປັນລັກສະນະ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນບໍ່ເສຍຄ່າດັ່ງກ່າວ
ເງື່ອນໄຂ. “

Iti ajjhattam andkyekyanyupassviharati, bahiddh v
kye kynupass viharati, ajjhatta-bahiddh and kyekyanyupass
viharati samudaya-dhamm ·ūnupassī va kāyasmiṃ viharati,
vaya-dhamm ·ūnupassī va kāyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassī
v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit
hoti, yvadeva nana mattya paississati mattya, a nissito ca viharati, na
ca ki l loke updiyati Evam pi kho, bhikkhave, bhikkhu kye
kynupass viharati

ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.(8)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
choinotahhinni puja kitni terovassikni, so imam eva kiam
upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’
ti

(8)
ຍິ່ງໄປກວ່ານັ້ນ, ບິກິຈ, ເປັນພະສົງ, ເຫມືອນກັບວ່າລາວເປັນ
ເບິ່ງຮ່າງກາຍທີ່ເສຍຊີວິດ, ຖືກຖິ້ມອອກໄປໃນພື້ນດິນແກະສະຫຼັກ, ໄດ້ກະຕຸ້ນເຖິງກະດູກໃນໄລຍະຫນຶ່ງ
ປີເກົ່າ, ລາວໄດ້ພິຈາລະນານີ້ຫຼາຍkāya: “ນີ້kāyaຍັງເປັນຂອງ
ທໍາມະຊາດ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນສິ່ງທີ່ບໍ່ເສຍຄ່າ
ເງື່ອນໄຂ. “

ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya.
(9)
Puna
ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya
chanetahiknipttnnnnakajtni, so imam eva kyam
upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’
ti

(9)
ຍິ່ງໄປກວ່ານັ້ນ, ບິກິຈ, ເປັນພະສົງ, ເຫມືອນກັບວ່າລາວເປັນ
ເບິ່ງຮ່າງກາຍທີ່ຕາຍແລ້ວ, ຖືກຖິ້ມອອກໃນພື້ນທີ່ແກະສະຫຼັກ, ກະດູກຫມອງລົງ
ກັບຝຸ່ນ, ລາວພິຈາລະນານີ້ຫຼາຍ kya: “ນີ້ kya ແມ່ນຍັງມີການດັ່ງກ່າວ
ທໍາມະຊາດ, ມັນຈະກາຍເປັນເຊັ່ນນີ້, ແລະບໍ່ແມ່ນສິ່ງທີ່ບໍ່ເສຍຄ່າ
ເງື່ອນໄຂ. “

ດັ່ງນັ້ນເພິ່ນສະແດງໃຫ້ເຫັນການສັງເກດເຫັນkāyaໃນkāya
ພາຍໃນ, ຫຼືລາວ dwells ສັງເກດເບິ່ງkāyaໃນkāyaພາຍນອກ, ຫຼືລາວ dwells
ການສັງເກດການ kya ໃນ kya ພາຍໃນແລະພາຍນອກ; ລາວຢູ່ dwelling ສັງເກດເບິ່ງ
samudaya ຂອງປະກົດການໃນkāya, ຫຼືເຂົາ dwells ສັງເກດເບິ່ງການຖ່າຍທອດ
ຢູ່ຫ່າງຈາກປະກົດຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເກດເບິ່ງ samudaya ແລະ
ການຫາຍຕົວໄປຈາກປະກົດການໃນkāya; ຫລືອື່ນ, [realizing:] “ນີ້ແມ່ນkāya!”
sati ແມ່ນມີຢູ່ໃນພຣະອົງ, ພຽງແຕ່ໃນຂອບເຂດຂອງແຕ່ນາແລະພຽງແຕ່
ໃນເວລາທີ່ Hispanic ອາເມລິກາສະຫນອງການເຊື່ອມຕໍ່ຫຼືເອກະສານເວັບໄຊອື່ນໆ, ບໍ່ວ່າຈະເປັນຫຼືບໍ່ທີ່ໄດ້ຮັບການຈັດພີມມາ
ໂລກ. ດັ່ງນັ້ນ, ບິກິຈ, ພະສົງຢູ່ທີ່ສັງເກດເບິ່ງkāyaໃນkāya
https://xemtop.com/…/how-to-tread-the-path-of-superconsciou…
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ວິທີທາງຈິດໃຈ - The Satipatthana Sutta
The Satipakha Sutta [1] (MN 10) (Sanskrit: SmtyupasthnaStraSimilar, Chinese:

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61) Classical Latin-LXII) Classical Latin,

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https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta die Libri I (LATINE)

Quam ut insisto Semita of Medicine Superconscious Mahabodhi
Et de Via-The De memoria Satipatthana Sutta

Ad DN, ita XXII - (D CCXC II)
Mahāsatipaṭṭhāna Sutta
- Attendance in conscientia -
[MAHA satipaṭṭhāna] apud LXI) LXII-Classical Latin) Classical Latin:
Hoc pelagus sutta late considerandum ut referat meditatio usu.
introduction

Observatio de kaya I.
A. articulo ānāpāna
§ B. de orantis habitu corporis pertractant
C. articulo sampajañña
D. articulo repulsiveness
C. articulo De Elementa
Novem capita spoliario articulo F.

introduction

Sic enim audivi:
in
Semel autem cum maneret Bhagavā Kurus Kammāsadhamma at,
forum in villa de Kurus. Non, respondit ad bhikkhus:

- Bhikkhus.
- Bhaddante respondit bhikkhus. Bhagavā et dixit:

- Haec,
bhikkhus est quam viam ad purificationem
caelestibus, superatio et lamentationem illorum dolorem, tum fallerentur ii
dukkha, domanassa decesserit, consecutionem de via justa, quod est
Nibbāna, hoc est dicere quod quatuor satipaṭṭhānas.
Quattuor;
Hic bhikkhus et servatis kaya Bhikkhu habitat in Kaya, ātāpī
sampajāno, satimā, abhijjhā autem tradidit eum, domanassa in mundum.
In custodiendo vedanā vedanā manet, ātāpī sampajāno, satimā habentes
abhijjhā datum est, domanassa in mundum. Et servatis posita sit cittä
plebsque, ātāpī sampajāno, satimā cum dederetur, abhijjhā domanassa
versus mundum. S s · · dhamma servatis habitat in Dhamma, ātāpī
sampajāno, satimā, abhijjhā autem tradidit eum, domanassa in mundum.

I. Kāyānupassanā

A. articulo ānāpāna

Et
Quomodo bhikkhus num Bhikkhu habitant in kaya kaya animadvertit? Hic,
bhikkhus et Bhikkhu profectus abiit ad saltum sive
ad radicem arboris seu laxamentum, sedet ad aperiebatur
pedibus decussatim profectus kaya rectus atque parimukhaṃ sati. non
Sato sic ille respirat, ita sato efflat. respirans
dum autem intelligit: ‘dum ego spirare’; dum spirans et ipse
intellectorum, ‘dum ego exspirans’; quod spiret in brevi
intelligat: ‘Ego sum modico spirare’; anhelabat se brevi
intelligat: ‘Ego sum modico exspirans’; omni cura ipse: ‘Sensus est
totum kaya ego respiro; et ipse docet: Sensus totius
kaya ego exspirabit ‘; ipse sibi formet: et tranquillus
kaya, saṅkhāras ego in respirare ‘; ipse sibi formet: et tranquillus
kaya, saṅkhāras ego ex respirare.
just
ut bhikkhus scientem in cauponis et Turner discipule facientes longo
rursus, intelligat: ‘Ego sum faciens rursus longa’; paulum oppugnatur,
intelligat: ‘Ego sum faciens rursus brevi’; Eodem modo bhikkhus est
Bhikkhu, radios in longum, intelligat: ‘dum ego spirare’;
dum spirans et ipse intelligit: ‘dum ego exspirans’; spiritus
quia quod dicis intellegit in brevi: ‘Ego sum modico spirare’; anhelabat brevis
quia quod dicis intellegit: ‘Ego sum modico exspirans’; omni cura ipse: ‘affectu
totum kaya ego respiro; omni cura ipse: ‘Sensus est
totum kaya ego spiritum; ipse sibi formet: et tranquillus
kaya, saṅkhāras ego in respirare ‘; ipse sibi formet: et tranquillus
kaya, saṅkhāras ego ex respirare.
Ita manet in custodiendo kaya kaya interne
et manet in custodiendo kaya kaya exterius aut manet observandi
kaya kaya in interius et exterius; servatur manet samudaya
kaya phaenomenis seu servata manet interitus
kaya eventuum aut manet et corrumpi animadverteret samudaya
kaya phaenomenis; et alibi, [ubi intellegunt:] ‘hoc est kaya “est sati
in eo, quantum ipsa sola paṭissati nana et ipse
quae solutae erant posita sit, et ad aliquid non haeret in mundo. Sic,
bhikkhus et Bhikkhu habitat in kaya kaya servatis.
§ B. de orantis habitu corporis pertractant

Ceterum,
bhikkhus a Bhikkhu dum walking, intelligat: ‘ego ambulans’ aut
dum autem intelligit stabant: ‘Ego sum stans, aut cum ipse sedebat
intellectorum, ’sedeo’, nec quando accubuit filia nec dum sciat: ‘Ego sum,
videntes vana dormientes. Aut quocumque kaya disponitur dignitate et
secundum quod sumitur.
Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
Reddite hanc translationem bene utens Google translationem https://translate.google.comC. articulo sampajañña

Ceterum,
bhikkhus et Bhikkhu dum appropinquaret cumque profecti agit
sampajañña dum praemisit et vultus aspiciens in circuitu, et cum quo agit?
sampajañña cum lenta ac extensionem agit intus cum sThus kaya manet in kaya animadverteret aut
in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya
kaya in interius et exterius; manet in observatione samudaya
kaya eventuum sive corruptio rerum observando manet
kaya in aut observantiam samudaya manet et interitus
kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati
eo tantum, quantum mero paṭissati nana qui habitat
Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est,
in custodiendo kaya kaya Bhikkhu inhabitat.
ampajañña,
et adhuc gerens tunicam indutus vestibus lampadis
sampajañña agit et cum comedistis et bibistis cum mandendo
gustantes et sampajañña agat cum intentione rei
et de urinae defecating agit sampajañña est autem ambulantibus
dum stans, sedens, dum dormientes, in vigilia, cum
dum fabularentur et secum tacitus secum sampajañña agit.
D. articulo Repulsiveness

Ceterum,
bhikkhus et Bhikkhu considerat corpus ex plantis
ascendit super caput et pilos pedum, quae terminatur
quasi skJust,
bhikkhus erat plena sacculo diversa duabus foraminibus
genera frumenti, ut montem paddy, paddy, viridi fabam bubulis pisa dolor
husked rice et semina. Virum bonum in visu oculi sentit, non autem ligaturam desuper,
hoc consider [continet] “This is collis, Paddy, hoc Paddy, qui
et mung fabam, fabam, bubulis illi, sesamae semina, et haec est illi
Proin husked ‘eodem modo bhikkhus et considerat ipsam Bhikkhu
corpus est ex plantis et pilos in capite,
quae definitur per species variis cutis plena, et impudicitiis,
“In hoc kaya sunt super capillos capitis sunt, pilos corporis,
ungues et dentes, renidet cute, carne, tendines, cartilagines, ossa medullis ossa, renibus, cor,
iecur, pleura, lienem, pulmone, intestinis, mesenterio in ventre eius
contenta in faecibus exturbandis opitulatur, atra, tum flaua puris malusque sanguinem, sudore, adipem, lacrimis, adipem,
saliva, nasi mucus, synovial fluidum ac lotio est. “
Ita manet in kaya kaya servans intus aut
in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya
R. In articulo De Elementa

plena sordibus atque in varii generis: “in hoc kaya sunt
comæ capitis pilos corporis ungues, dentes pelle carnibus
tendines, cartilagines, ossa medullis ossa, renibus, cor, iecur, pleura, lienis,
pulmones, intestinis, mesenterio per stomachum contentis in faecibus exturbandis opitulatur, crudus,
pituita, antequam suppuraret manente sanguinem, sudore, adipem, lacrimis, adipe, sputo, nasi mucus,
synovial fluidum ac lotio est. “
Ceterum,
bhikkhus in ipsa redundat Bhikkhu kaya utcumque positi
sed se habet: “In hoc kaya, ibi elementum terrae, per
elementum aquae, aeris et ignis elementum elementum. ‘Aya interius et exterius; manet in observatione samudaya
kaya eventuum sive corruptio rerum observando manet
kaya in aut observantiam samudaya manet et interitus
kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati
eo tantum, quantum mero paṭissati nana qui habitat
Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est,
in custodiendo kaya kaya Bhikkhu inhabitat.
Sicut bhikkhus scientem lanio uel
macello coniugatori addicti, occidit autem bovis, ut sit in biviis
in frusta concidens, Eodem modo bhikkhus in sensu cogitabit circumspectionem Bhikkhu
kaya ipsa tamen ponatur vero disponitur ‘Hoc
kaya nulla tellus elementum elementum aquae et ignis elementum
quod est elementum aeris “.
Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(I)
Ceterum,
bhikkhus et Bhikkhu tamquam videbat cadaver abiectionem
spoliario in terram mortuum diem vel biduum triduumve mortui mortuos
tumorem caeruleo vesicarum determinat hanc kaya “Haec kaya
et quod sit talis naturae, sicut dictum est ad hoc facti sunt, et non est
a tali conditione. “Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.

(II)
Ceterum,
bhikkhus et Bhikkhu tamquam videbat cadaver abiectionem
in spoliario terram comestionem cantet accipitres comestionem cum
comedent eum volucres, occur comestionem consumptus canum cum
comestum tigres comestionem pantheras, variis comestionem
de ente, quia considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya
natura enim ad hoc ut facti sunt, et non a tali
conditio. “
Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
ad s (III)
Ceterum bhikkhus a Bhikkhu, quod iustum
Videbat si cadaver abiectum spoliario in terram,
squeleton carni et sanguini contineret tendines determinat
kaya haec: “Haec est kaya tale est ut
sic fiet, et non a tali conditione. “
amudaya kaya phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
Ita manet in kaya kaya servans intus aut
in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya
kaya in interius et exterius; manet in observatione samudaya
kaya eventuum sive corruptio rerum observando manet
kaya in aut observantiam samudaya manet et interitus
kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati
eo tantum, quantum mero paṭissati nana qui habitat
Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est,
in custodiendo kaya kaya Bhikkhu inhabitat.

(IV)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
saṅkhalikaṃ maṃsa · ni · · · aṭṭhika chaḍḍitaṃ lohita makkhitaṃ
· nhāru sambandhaṃ, ut imam Eva kayam upasaṃharati ·: ‘pi ayam kho KAYO
per evam · · · atīto dhammo Evam · bhavi evam, ib.

(IV)
Ceterum,
bhikkhus et Bhikkhu tamquam videbat cadaver abiectum in
spoliario terram sine carne et sanguine tinctam squeleton tenebat
per nervos determinat hanc kaya ‘haec etiam est kaya
tali natura quod sic est iens ut facti sunt, et non a
tali conditione. “

Iti ajjhattaṃ va KAYE kāyānupassī viharati,
bahiddhā va KAYE kāyānupassī viharati, ajjhatta bahiddhā va-KAYE
kāyānupassī viharati; samudaya dhamm-va · ānupassī kāyasmiṃ viharati,
vaya dhamm-va · ānupassī kāyasmiṃ viharati, samudaya, vaya, dhamm · ānupassī
kāyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaṭṭhitā
hoti, Nana yāvadeva mattāya paṭissati · · mattāya, {est} I ca · nissito viharati,
ca na kiñci upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE
kāyānupassī viharati.

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(V)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
· · aṭṭhika chaḍḍitaṃ saṅkhalikaṃ apagata maṃsa lohitaṃ nhāru · · sambandhaṃ ita
Eva kayam upasaṃharati imam ·: ‘pi ayam kho KAYO Evam dhammo Evam · · bhavi
· · atīto per evam, ib.

(V)
Ceterum bhikkhus a Bhikkhu, quod iustum
Videbat si cadaver abiectum spoliario in terram,
squeleton non caro nec sanguis, tendines contineret et
kaya considerat hoc ipsum: “Hoc quoque est kaya tali natura est,
Ad sic fiet, et non a tali conditione. “

iti
ajjhattaṃ va KAYE kāyānupassī viharati, bahiddhā va KAYE kāyānupassī
viharati, ajjhatta bahiddhā va-KAYE kāyānupassī viharati;
samudaya dhamm-va · ānupassī kāyasmiṃ viharati, vaya dhamm-va · ānupassī
kāyasmiṃ viharati, samudaya vaya-va-dhamm · ānupassī kāyasmiṃ viharati;
‘Atthi KAYO’ ti va · Pan sati paccupaṭṭhitā hoti assa, yāvadeva
Nana mattāya paṭissati · · mattāya, {est} I ca · nissito viharati, ca na kiñci
upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kāyānupassī
viharati.

Ita manet in kaya kaya servans intus aut
in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya
kaya in interius et exterius; manet in observatione samudaya
kaya eventuum sive corruptio rerum observando manet
kaya in aut observantiam samudaya manet et interitus
kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati
eo tantum, quantum mero paṭissati nana qui habitat
Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est,
in custodiendo kaya kaya Bhikkhu inhabitat.
(VI)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni DISA Vidisa vikkhittāni, aññena
· hatth aṭṭhikaṃ aññena codex · · aṭṭhikaṃ aññena gopphak aṭṭhikaṃ aññena
uru · · jaṅgh aṭṭhikaṃ aññena ṭṭhikaṃ aññena Maecenas · ṭṭhikaṃ aññena
phāsuk aṭṭhikaṃ aññena piṭṭh · · · iṭṭhikaṃ aññena khandh aṭṭhikaṃ aññena
uociferabatur cla aṭṭhikaṃ aññena hanuk · · · aṭṭhikaṃ aññena Beáti páuperes aṭṭhikaṃ aññena
sīsakaṭāhaṃ, ut imam Eva kayam upasaṃharati ·: ‘pi ayam kho KAYO
per evam · · · atīto dhammo Evam · bhavi evam, ib.

(VI)
Ceterum,
bhikkhus et Bhikkhu tamquam videbat cadaver abiectum in
spoliario terram dissolutam ossa disiecta et hic
manu os pedem et ossibus hic tarso iuncturam ibi crure,
hic osfemoris ibi os coxae hic costa ad os est hic
a spina ossis ilii faucibus est hic maxilla os dentis et os
vel cranium est, et ipse considerat kaya hoc ipsum: “Hoc quoque est kaya
tali natura quod sic est iens ut facti sunt, et non a
tali conditione. “

Iti ajjhattaṃ va KAYE kāyānupassī viharati,
bahiddhā va KAYE kāyānupassī viharati, ajjhatta bahiddhā va-KAYE
kāyānupassī viharati; samudaya dhamm-va · ānupassī kāyasmiṃ viharati,
vaya dhamm-va · ānupassī kāyasmiṃ viharati, samudaya, vaya, dhamm · ānupassī
kāyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaṭṭhitā
hoti, Nana yāvadeva mattāya paṭissati · · mattāya, {est} I ca · nissito viharati,
ca na kiñci upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE
kāyānupassī viharati.

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(VII)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
· chaḍḍitaṃ aṭṭhikāni setāni saṅkha Vanna paṭibhāgāni · et · Ave imam kayam
upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atīto bhavi evam,
vi.

(VII)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
· chaḍḍitaṃ aṭṭhikāni setāni saṅkha Vanna paṭibhāgāni · et · Ave imam kayam
upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atīto bhavi evam,
vi.

(VII)
Ceterum bhikkhus a Bhikkhu, quasi iustus erat
vidensque cadaver abiectum humi in spoliario ossa dealbata
sicut seashell, ipse considerat kaya hoc ipsum: “Hoc quoque est talis kaya
a natura enim ad hoc ut facti sunt, et non a tali
conditio. “

Iti ajjhattaṃ va KAYE kāyānupassī viharati, bahiddhā va
KAYE kāyānupassī viharati, ajjhatta va-bahiddhā KAYE kāyānupassī
viharati; samudaya dhamm-va · ānupassī kāyasmiṃ viharati,
vaya dhamm-va · ānupassī kāyasmiṃ viharati, samudaya, vaya, dhamm · ānupassī
kāyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaṭṭhitā
hoti, Nana yāvadeva mattāya paṭissati · · mattāya est, ca · nissito viharati Anonymous
CA kiñci upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE
kāyānupassī viharati.

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.(VIII)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja kitani terovassikāni · et · Ave imam kayam
upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atīto bhavi evam,
vi.

(VIII)
Ceterum bhikkhus a Bhikkhu, quasi iustus erat
vidensque cadaver abiectum in spoliario terram super ossa congesta
annos natus, ipse considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya
natura enim ad hoc ut facti sunt, et non a tali
conditio. “

Iti ajjhattaṃ va KAYE kāyānupassī viharati, bahiddhā va
KAYE kāyānupassī viharati, ajjhatta va-bahiddhā KAYE kāyānupassī
viharati; samudaya dhamm-va · ānupassī kāyasmiṃ viharati,
vaya dhamm-va · ānupassī kāyasmiṃ viharati, samudaya, vaya, dhamm · ānupassī
kāyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaṭṭhitā
hoti, Nana yāvadeva mattāya paṭissati · · mattāya est, ca · nissito viharati Anonymous
CA kiñci upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE
kāyānupassī viharati.

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(IX)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka jātāni · et · Ave imam kayam
upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atīto bhavi evam,
vi.

(IX)
Ceterum bhikkhus a Bhikkhu, quasi iustus erat
vidensque cadaver abiectum in spoliario terra reducere ossa putrida
et pulveris, qui considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya
natura enim ad hoc ut facti sunt, et non a tali
conditio. “

Iti ajjhattaṃ va KAYE kāyānupassī viharati, bahiddhā va
KAYE kāyānupassī viharati, ajjhatta va-bahiddhā KAYE kāyānupassī
viharati; samudaya dhamm-va · ānupassī kāyasmiṃ viharati,
vaya dhamm-va · ānupassī kāyasmiṃ viharati, samudaya, vaya, dhamm · ānupassī
kāyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaṭṭhitā
hoti, Nana yāvadeva mattāya paṭissati · · mattāya est, ca · nissito viharati Anonymous
CA kiñci upādiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE
kāyānupassī viharati.

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et servatis kaya Bhikkhu habitat in kaya
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
Et de Via-The De memoria Satipatthana Sutta
Et Satipaṭṭhāna Sutta [I] (M-X) (Sanscritica: Smṛtyupasthāna स्मृत्युपस्थान सूत्र Sutra, Chinese: …

62) Classical Latvian-Klasiskā latviešu valoda,

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https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta diskursa 1. diena (ENGLISH)

Kā apgūt pārapziņas apzināšanās Mahabodijas meditāciju
Uzmanības ceļš - Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipašāna Sutta
- Dalība informētībā -
[mahā satipaṭṭhāna] 62) Klasiskā latviešu-klasiskā latviešu valoda,
Šo suttu plaši uzskata par galveno atsauci meditācijas praksei.
Ievads

I. Kājas novērošana
A. Sadaļa ānāpāna
B. Sadaļa par pozām
C. Nodaļa par sampajañu
D. Nodaļa par atbaidāmību
E. Elementu sadaļa
F. Sadaļa par deviņiem zvērestu pamatiem

Ievads

Tā es esmu dzirdējis:
Ieslēgts
vienu reizi Bhāgavā uzturējās Kurusā pie Kammāsadhammas,
Kurusa tirgus pilsēta. Tur viņš vērsās pie bhikkhusa:

- Bhikkhus.
- Bhaddante atbildēja bhikkhus. Bhagavā teica:

- Tas,
bhikkhus, ir ceļš, kas noved pie nekas, bet tikai attīrīšana
bēdas un žēlastības pārvarēšana, izzušana
dukkha-domanassa, pareizā ceļa sasniegšana
Nibbāna, tas ir, četri satipahānas.
Kuri četri?
Šeit, bhikkhus, bhikkhu dzīvo kāya, kāya, ātāpī
sampajāno, satimā, atdodot abhijjhā-domanassa pasauli.
Viņš dzīvo vedanā, vedanā, ātāpī sampajāno, satimā, novērošanā
atteicās no abhijjhā-domanasas uz pasauli. Viņš dzīvo, ievērojot cittu
citta, ātāpī sampajāno, satimā, atsakoties no abhijjhā-domanasas
uz pasauli. Viņš dzīvo, ievērojot dhammas dhammas s, ātāpī
sampajāno, satimā, atdodot abhijjhā-domanassa pasauli.

I. Kāyānupassanā

A. Sadaļa ānāpāna

Un
kā, bhikkhus, vai bhikkhu dzīvo kājas kājas kājas? Šeit,
bhikkhus, bhikkhu, aizgājis uz mežu vai aizgājis
koka sakne vai dodas uz tukšu telpu, sēž uz leju salokāmā
kājas šķērsām, nosakot kāya vertikāli un nosakot sati parimukhaṃ. Būt
tādējādi sato viņš ieelpo, tādējādi sato viņš elpo. Elpošana
ilgi viņš saprot: “Es esmu elpojošs ilgi”; ilgi viņš elpoja
saprot: „Es esmu garšīgs”; elpošana īsi viņš
saprot: „Es īsumā elpoju”; elpojot īsu, viņš
saprot: „Es īsumā elpoju”; viņš apmāca sevi: “sajūta
visa kāja, es ieelposšu ”; viņš apmāca sevi: “sajūta visu
kāya, es izelposšu ”; viņš apmāca sevi: „nomierina
kāja-sašhāras, es ieelpos ”; viņš apmāca sevi: „nomierina
kāja-sašhāras, es elpotu ”.
Tikai
kā, bhikkhus, izveicīgs virpotājs vai virpotāja māceklis, padarot garu
savukārt, saprot: „Es esmu gājis pagrieziena laikā”; padarot īsu pagriezienu, viņš
saprot: „Es īsumā gāju”; tādā pašā veidā, bhikkhus, a
bhikkhu, elpojot ilgi, saprot: “Es esmu elpošana ilgi”;
ilgi viņš elpo, saprot: “Es esmu garšīgs”; elpošana
īsi viņš saprot: “Es esmu elpošana īsumā”; elpošana īsā laikā
viņš saprot: „Es īsumā elpoju”; viņš apmāca sevi: “sajūta
visa kāja, es ieelposšu ”; viņš apmāca sevi: “sajūta
visa kāja, es elpotu ”; viņš apmāca sevi: „nomierina
kāja-sašhāras, es ieelpos ”; viņš apmāca sevi: „nomierina
kāja-sašhāras, es elpotu ”.
Tādējādi viņš dzīvo kāya kājas iekšienē,
vai viņš dzīvo kājas kājas ārpuses, vai viņš dzīvo vērojot
kāya kāya iekšēji un ārēji; viņš dzīvo, sekojot samudaijai
kājas, vai viņš dzīvo, novēršot aiziešanu
parādības kāya, vai viņš dzīvo, ievērojot samudaiju un iet prom
par parādībām kājā; vai arī, [saprotot:] “tas ir kāya!” sati ir
viņš ir klāt, tikai tādā mērā, kā tikai añāja un tikai pašissati
dzīvo atdalīti, un nav pieķērusies neko pasaulē. Tādējādi,
bhikkhu, bhikkhu dzīvo kājas kājas kāya.
B. Sadaļa par pozām

Turklāt,
bhikkhus, bhikkhu, staigājot, saprot: “Es eju”, vai
stāvot, viņš saprot: “Es stāvu” vai sēžot
saprot: „Es sēžu”, vai guļot, viņš saprot: “Es esmu
gulēt ”. Vai arī, jebkurā vietā, viņa kāja tiek iznīcināta
to saprot.
Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.
Iesniedziet pareizu tulkojumu šim Google tulkojumam, izmantojot https://translate.google.comC. Nodaļa par sampajañu

Turklāt,
bhikkhus, bhikkhu, tuvojoties un aizbraucot, darbojas ar
sampajañña, skatoties uz priekšu un skatoties apkārt, darbojas ar
sampajañña, liekot un izstiepjot, rīkojas ar to, ka viņš dzīvo kājas kājas iekšienē, vai viņš
dzīvo vērojot kāiju kājā ārēji, vai viņš dzīvo kājas novērošanā
kājā iekšēji un ārēji; viņš dzīvo, sekojot samudaijai
parādības kāya, vai viņš dzīvo, novēršot parādību izzušanu
kājā, vai viņš dzīvo, ievērojot samudaiju un aizejot
parādības kājā; vai arī, [saprotot:] “tas ir kāya!” ir klāt
Viņā dzīvo, tikai tādā mērā, cik tikai mereāṇa un tikai pašissati
atdalīts, un tas neko nepiekļūst pasaulē. Tādējādi, bhikkhus, a
bhikkhu dzīvo kājas kājas novērošanā.
ampajañña,
valkājot drēbes un augšējo drēbju, kā arī nēsājot bļodu,
viņš rīkojas kopā ar sampajañña, ēdot, dzerot, košļājot,
degustējot, viņš rīkojas kopā ar sampajañña, vienlaikus apmeklējot uzņēmumu
no defekācijas un urinēšanas, viņš darbojas kopā ar sampajañu, staigājot,
stāvot, sēžot, guļot, kamēr esiet nomodā
runājot un klusējot, viņš darbojas kopā ar sampajañña.
D. Nodaļa par repulsivitāti

Turklāt,
bhikkhu, bhikkhu uzskata šo ķermeni, no zoles
pēdas uz augšu un no matiem uz galvas uz leju, ko norobežo tās
sk Just it kā,
bhikkhus, bija soma ar divām atverēm un piepildīta ar dažādiem
veidu graudi, piemēram, kalnu, nelobīti, mung pupiņas, govs zirņi, sezama
sēklas un lobīti rīsi. Cilvēks ar labu redzi, kas to atlaida,
apsvērtu [tās saturu]: “Tas ir kalnains, tas ir nelobīts, tas ir
ir mung pupiņas, tās ir govs zirņi, tie ir sezama sēklas, un tas ir
lobīti rīsi; ”tādā pašā veidā, bhikkhus, bhikkhu to uzskata par ļoti
ķermeni, no pēdu pēdām uz augšu un no matiem uz galvas uz leju,
kas ir norobežots ar ādu un pilns ar dažādiem piemaisījumiem:
“Šajā kājā ir galvas mati, ķermeņa mati,
nagi, zobi, āda, mīkstums, cīpslas, kauli, kaulu smadzenes, nieres, sirds, \ t
aknas, pleiras, liesa, plaušas, zarnas, tīkliņi, kuņģis
saturs, izkārnījumi, žults, flegma, strutas, asinis, sviedri, tauki, asaras, tauki,
siekalām, deguna gļotām, sinoviāliem šķidrumiem un urīnam. ”
Tādējādi viņš dzīvo kāya kājas iekšienē vai arī viņš
dzīvo vērojot kāiju kājā ārēji, vai viņš dzīvo kājas novērošanā
E. Elementu sadaļā

un dažādi piemaisījumi: “Šajā kājā ir
galvas mati, ķermeņa mati, nagi, zobi, āda, mīkstums, \ t
cīpslu, kaulu, kaulu smadzeņu, nieru, sirds, aknu, pleiras, liesas, \ t
plaušas, zarnas, tīkliņi, kuņģis ar tā saturu, izkārnījumi, žults,
flegma, strutas, asinis, sviedri, tauki, asaras, tauki, siekalas, deguna gļotas,
sinoviāls šķidrums un urīns. “
Turklāt,
bhikkhu, bhikkhu atspoguļo šo ļoti kāju, tomēr tas ir novietots,
tomēr tas ir iznīcināts: „Šajā kājā ir zemes elements
ūdens elements, ugunsgrēka elements un gaisa elements. ”āya iekšēji un ārēji; viņš dzīvo, sekojot samudaijai
parādības kāya, vai viņš dzīvo, novēršot parādību izzušanu
kājā, vai viņš dzīvo, ievērojot samudaiju un aizejot
parādības kājā; vai arī, [saprotot:] “tas ir kāya!” ir klāt
Viņā dzīvo, tikai tādā mērā, cik tikai mereāṇa un tikai pašissati
atdalīts, un tas neko nepiekļūst pasaulē. Tādējādi, bhikkhus, a
bhikkhu dzīvo kājas kājas novērošanā.
Tāpat kā, bhikkhus, izveicīgs miesnieks vai a
miesnieka māceklis, nogalināts govs, sēdēja krustcelēs
to sagriež gabalos; tāpat, bhikkhus, bhikkhu atspoguļo
šī kāja, tomēr tā ir novietota, tomēr tā ir iznīcināta: „Šajā
kāya, ir zemes elements, ūdens elements, uguns elements
un gaisa elements. ”
Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.
(1)
Turklāt,
bhikkhus, bhikkhu, gluži kā tad, ja viņš būtu redzējis mirušo ķermeni, izmetis
zirga zeme, viena diena mirusi, vai divas dienas mirušas vai trīs dienas mirušas,
pietūkušas, zilganas un gaišas, viņš uzskata, ka tas ir tikja: „Šī kāja
arī ir šāda rakstura, tā kļūs līdzīga, un tā nav
bez šāda stāvokļa. ”Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.

(2)
Turklāt,
bhikkhus, bhikkhu, gluži kā tad, ja viņš būtu redzējis mirušo ķermeni, izmetis
kārklu zeme, ko ēd vārnas, ko ēd sēnes, būt
ēst ar ķekariem, ko ēd gārniņi, ko ēd ar suņiem, esot
tīģeri ēd, ko ēd ar pantteriem, ēdot dažādos veidos
Viņš uzskata, ka šī kāija ir šāda:
dabu, tā kļūs līdzīga, un tā nav brīva no šādas
stāvoklis. ”
Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
s (3)
Turklāt bhikkhus, bhikkhu, tāpat kā
ja viņš redzēja mirušo ķermeni, nolaižamies zvērā, a
Viņš uzskata, ka krampji ar mīkstumu un asinīm, ko tur kopā ar cīpslām
šī kāja: „Šī kāja arī ir tāda veida, tā gatavojas
kļūt par tādu, un tā nav brīva no šāda stāvokļa. ”
kājas parādību amudaja, vai arī viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.
Tādējādi viņš dzīvo kāya kājas iekšienē vai arī viņš
dzīvo vērojot kāiju kājā ārēji, vai viņš dzīvo kājas novērošanā
kājā iekšēji un ārēji; viņš dzīvo, sekojot samudaijai
parādības kāya, vai viņš dzīvo, novēršot parādību izzušanu
kājā, vai viņš dzīvo, ievērojot samudaiju un aizejot
parādības kājā; vai arī, [saprotot:] “tas ir kāya!” ir klāt
Viņā dzīvo, tikai tādā mērā, cik tikai mereāṇa un tikai pašissati
atdalīts, un tas neko nepiekļūst pasaulē. Tādējādi, bhikkhus, a
bhikkhu dzīvo kājas kājas novērošanā.

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

(4)
Turklāt,
bhikkhus, bhikkhu, gluži kā tad, ja viņš būtu redzējis mirušo ķermeni, izmetis
kārta zeme, kramplauzis bez mīkstuma un smērviela ar asinīm
kopā ar cīpslām viņš uzskata, ka tas ir tikja: „Arī šī kāja ir
Šāda rakstura dēļ tā kļūs līdzīga un nav brīva
šāds stāvoklis. ”

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.

Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tā
imam · eva kāyaṃ upasaṃharati: “ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · a · atīto ‘ti.

(5)
Turklāt bhikkhus, bhikkhu, tāpat kā
ja viņš redzēja mirušo ķermeni, nolaižamies zvērā, a
kramplauzis bez mīkstuma vai asinīm, ko tur kopā ar cīpslām
uzskata, ka tas ir tikja: „Arī šī kāija ir tāda veida, tā ir
tā kļūs līdzīga un nav brīva no šāda stāvokļa. ”

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
ṇāṇa · mattāya paṭissati · mattāya, {1} a nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Tādējādi viņš dzīvo kāya kājas iekšienē vai arī viņš
dzīvo vērojot kāiju kājā ārēji, vai viņš dzīvo kājas novērošanā
kājā iekšēji un ārēji; viņš dzīvo, sekojot samudaijai
parādības kāya, vai viņš dzīvo, novēršot parādību izzušanu
kājā, vai viņš dzīvo, ievērojot samudaiju un aizejot
parādības kājā; vai arī, [saprotot:] “tas ir kāya!” ir klāt
Viņā dzīvo, tikai tādā mērā, cik tikai mereāṇa un tikai pašissati
atdalīts, un tas neko nepiekļūst pasaulē. Tādējādi, bhikkhus, a
bhikkhu dzīvo kājas kājas novērošanā.
(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 · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakašāhaṃ, tā imam · eva kāyaṃ upasašharati: “ayaṃ pi kho kāyo
eva d dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Turklāt,
bhikkhus, bhikkhu, gluži kā tad, ja viņš būtu redzējis mirušo ķermeni, izmetis
šeit un tur izkliedēti kauliņi, atvienoti kauli, šeit a
roku kaulu, tur kāju kaulu, šeit potītes kaulu, tur spīduma kaulu,
šeit ir augšstilba kauls, tur gūžas kaulu, šeit ir ribas, tur muguras kauls
mugurkaula kaula, tur ir kakla kauls, šeit ir žokļa kauls, tur ir zoba kauls,
vai tur ir galvaskauss, viņš uzskata, ka tas ir tikja: „Arī šī kāja ir
Šāda rakstura dēļ tā kļūs līdzīga un nav brīva
šāds stāvoklis. ”

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.

Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, tāpēc imam · eva kāyaṃ
upasašharati: “ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

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

(7)
Turklāt bhikkhus, bhikkhu, tāpat kā viņš būtu
redzot mirušo ķermeni, nolaižamies zarnu zemē, kauli balināti
tāpat kā jūras gliemežvāku, viņš uzskata, ka tas ir tikja: „Arī šī kāja ir tāda
tā ir tāda, un tā nav brīva no šādas
stāvoklis. ”

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

Tā viņš dzīvo kāya kāya
iekšēji, vai viņš dzīvo kājas kājas ārpuses vai viņš dzīvo
kājas ievērošana kājā iekšēji un ārēji; viņš dzīvo vērojot
kājas fenomenu samudaja, vai viņš dzīvo vērojot garāmgājēju
prom no parādībām kājā, vai viņš dzīvo, ievērojot samudaiju un
parādību pazušana kājā; vai arī, [saprotot:] “tas ir kāya!”
sati ir klāt, tikai tādā mērā, kā tikai ñāṇa un tikai
pašissati, viņš dzīvo atdalīts, un neko neliek pie
pasaulē. Tātad, bhikkhus, bhikkhu dzīvo kājas kājas kājas.

63) Classical Lithuanian-Klasikinė lietuvių kalb

https://lithuanianirons.com/

WELCOME TO “LITHUANIAN IRONS”

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Located in Lithuania, Baltics.

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Warranty:

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All other Lithuanian Irons equipment come with 1 year warranty.

It means, if Your tool breaks or starts working bad, we will repair
it, just write us a message, certainly, if You didn’t modified or

damaged it by Yourself.

Service shipping costs are not included into warranty.

If you are not the first owner or your warranty period was ended, we
can still repair the equipment but there will be a small charge.Pateikite teisingą šio „Google“ vertimo vertimą naudodami https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta diskursas 1 diena (anglų kalba)

Kaip suvokti supratimo Mahabodhi meditacijos kelią
Prasidėjimo kelias - Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Dalyvavimas informuotumu -
[mahā satipaṭṭhāna] 63) Klasikinė lietuvių-klasikinė lietuvių kalba,
Šis sutta plačiai laikomas pagrindine meditacijos praktika.
Įvadas

I. Kaipya stebėjimas
A. Skyrius apie ānāpāna
B. Pozicijų skyrius
C. Sampajañña skyrius
D. Atsparumo skyriui
E. Elementų skyrius
F. Skyrius ant devynių charnelių priežasčių

Įvadas

Taigi aš girdėjau:
Įjungta
Vieną kartą Bhagnava gyveno tarp Kurus prie Kammāsadhammos,
Kurus miesto miestas. Ten jis kreipėsi į bhikkhus:

- Bhikkhus.
- Bhaddante atsakė bhikkhui. Bhagavā sakė:

- Tai,
bhikkhus, yra kelias, kuris veda prie nieko, bet išvalymo
būtybių, liūdesio ir gailestingumo įveikimo, išnykimo
dukkha-domanassa, teisingo kelio pasiekimas, realizavimas
Nibbana, tai yra keturi satipaṭṭhānas.
Kuris keturis?
Čia, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya, ātāpī
sampajāno, satimā, atidavęs abhijjhā-domanassą pasauliui.
Jis gyvena stebėdamas vedaną vedanoje, ātāpī sampajāno, satimā
atidavė abhijjhā-domanassą pasauliui. Jis gyvena stebėdamas citta
citta, ātāpī sampajāno, satimā, atsisakius abhijjhā-domanassa
pasauliui. Jis gyvena stebėdamas dhammą dhammoje, ātāpī
sampajāno, satimā, atidavęs abhijjhā-domanassą pasauliui.

I. Kāyānupassanā

A. Skyrius apie ānāpāna

Ir
kaip, bhikkhus, ar bhikkhu gyvena stebėdamas kaipya kaipyoje? Čia
bhikkhus, bhikkhu, išvykęs į mišką arba nuėjęs į
medžio šaknis arba nuėję į tuščią kambarį, sėdi žemyn
kojos kryžmiškai, nustatydami kaipya vertikaliai ir nustatydami sati parimukhaṃ. Esamas
taigi, sato jis įkvepia, tokiu būdu jis sato jis kvėpuoja. Kvėpavimas
ilgai jis supranta: „Aš kvėpau ilgai“; jis ilgai kvėpuoja
supranta: „Aš ilgai kvėpau“; trumpai kvėpuoti
supranta: „Trumpai kvėpau“; jis trumpai kvėpuoja
supranta: „Aš trumpai kvėpau“; jis pats moko: „jausmas
visa, kaip aš, kvėpuosiu “; jis pats moko: „jausdamas visą
kāya, aš kvėpuosiu ”; jis pats moko: „ramina
kāya-saškarai, aš kvėpuosiu ”; jis pats moko: „ramina
kāya-sašhāras, aš kvėpuosiu ”.
Tiesiog
kaip, bhikkhus, sumanus tekintojas arba turnerio mokinys, ilgas
savo ruožtu supranta: „Aš darau ilgą posūkį“; trumpą posūkį, jis
supranta: „Aš atlieku trumpą posūkį“; taip pat, bhikkhus, a
bhikkhu, kvėpuodamas ilgai, supranta: „Aš kvėpau ilgai“;
ilgai kvėpuoja, jis supranta: „Aš ilgai kvėpau“; kvėpavimas
Trumpai tariant, jis supranta: „Trumpai kvėpau“; trumpas kvėpavimas
jis supranta: „Aš trumpai kvėpau“; jis pats moko: „jausmas
aš taip pat kvėpuosiu ”; jis pats moko: „jausmas
visa, kaip aš, kvėpuosiu ”; jis pats moko: „ramina
kāya-saškarai, aš kvėpuosiu ”; jis pats moko: „ramina
kāya-sašhāras, aš kvėpuosiu ”.
Taigi jis gyvena stebėdamas kaipya kaipya viduje,
arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena stebėdamas
kāya kaipya viduje ir išorėje; jis gyvena stebėdamas samudają
kaipya, ar jis gyvena stebėdamas, kaip praeina
tokie reiškiniai kaipya, arba jis gyvena stebėdamas samudiją ir praeinant
kaipya reiškinių; ar kitaip, [suprasti:] „tai yra kāya!“ sati yra
Jame yra tiktai vien tik aṇṇa ir tik pa mereissati
gyvena atskirai ir neliečia nieko pasaulyje. Taigi,
bhikkhu, bhikkhu gyvena, stebėdamas kaipya kaipya.
B. Pozicijų skyrius

Be to,
bhikkhus, bhikkhu, vaikščiojant, supranta: „Aš vaikščioju“, arba
stovėdamas jis supranta: „Aš stoviu“, arba sėdėdamas
supranta: „Aš sėdi“, arba gulėdamas jis supranta: „Aš esu
gulintis’. Arba, bet kurioje padėtyje, jo irya yra pašalinta
supranta.
Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
Pateikite teisingą šio „Google“ vertimo vertimą naudodami https://translate.google.comC. Sampajañña skyrius

Be to,
bhikkhus, bhikkhu, artėja ir išvykstant, veikia
sampajañña, žvelgdamas į ateitį ir žiūrėdamas į aplinką, veikia
sampajañña, lenkdamas ir tempdamas, jis elgiasi su savo gyvenimu, nes jis gyvena stebėdamas kaipya kaipya viduje, arba jis
gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena stebėdamas kaipya
kaipya viduje ir išorėje; jis gyvena stebėdamas samudajaus
kaipya, arba jis gyvena stebėdamas reiškinių praėjimą
kaipya, arba jis gyvena stebėdamas samudają ir pasitraukdamas
reiškiniai; ar kitaip, [suprasti:] „tai yra kāya!“
Jame gyvena tiktai vien tik ṇāṇa ir tik paṭissati
atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a
bhikkhu gyvena stebėdamas kaipya kaipya.
ampajañña,
dėvint drabužius ir viršutinį drabužį, o nešant dubenį,
jis veikia kartu su sampajañña, valgant, gerdamas, kramtant,
degustuodamas jis elgiasi su sampajañña, tuo pačiu lankydamas verslą
jis yra su sampajañña, vaikščiojant,
stovėdamas, sėdėdamas, miegodamas, o budriai, o
kalbėdamas ir būdamas tylus, jis veikia su sampajañña.
D. Atsparumo sekcijai skyrius

Be to,
bhikkhu, bhikkhu mano, kad tai yra kūnas, iš
pėdų aukštyn ir nuo galvos žemyn nukreiptų plaukų, kuris yra ribojamas jo
skJust, tarsi,
bhikkhus, buvo maišas, turintis dvi angas ir pripildytas įvairiais
rūšies grūdai, pavyzdžiui, kalvotai, žaliavinės, munginės pupelės, karvės žirniai, sezamas
sėklos ir lukštenti ryžiai. Žmogus, turintis gerą regėjimą.
apsvarstytų [jo turinį]: „Tai kalvotai, tai yra žaliaviniai, tie
yra mungo pupelės, tai yra karvių žirniai, tai yra sezamo sėklos ir tai yra
lukštentų ryžių; “taip pat, bhikkhus, bhikkhu mano, kad tai labai
kūnas, nuo kojų padų aukštyn ir nuo plaukų galvos žemyn,
kuris yra apsuptas odos ir pilnas įvairių rūšių priemaišų:
„Šioje kojoje yra galvos plaukai, kūno plaukai,
nagai, dantys, oda, kūnas, sausgyslės, kaulai, kaulų čiulpai, inkstai, širdis,
kepenys, pleuros, blužnis, plaučiai, žarnynas, žarnynas, skrandis
turinys, išmatos, tulžis, skrepliai, pūliai, kraujas, prakaitas, riebalai, ašaros, \ t
seilių, nosies gleivių, sinovijų skysčio ir šlapimo. “
Taigi jis gyvena stebėdamas kaipya kaipya viduje, arba jis
gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena stebėdamas kaipya
E. Elementų skyriuje

ir įvairių rūšių priemaišų: „Šioje kojoje yra
galvos plaukai, kūno plaukai, nagai, dantys, oda, kūnas,
sausgyslės, kaulai, kaulų čiulpai, inkstai, širdis, kepenys, pleura, blužnis, \ t
plaučiai, žarnos, žarnynas, skrandis su jo turiniu, išmatomis, tulžimi,
skrepliai, pūliai, kraujas, prakaitas, riebalai, ašaros, riebalai, seilės, nosies gleivės,
sintetinis skystis ir šlapimas. “
Be to,
bhikkhu, bhikkhu atsispindi dėl šios labai, kaip ji yra,
vis dėlto tai yra: „Šiame kojoje yra žemės elementas
vandens elementas, ugnies elementas ir oro elementas. “āya viduje ir išorėje; jis gyvena stebėdamas samudajaus
kaipya, arba jis gyvena stebėdamas reiškinių praėjimą
kaipya, arba jis gyvena stebėdamas samudają ir pasitraukdamas
reiškiniai; ar kitaip, [suprasti:] „tai yra kāya!“
Jame gyvena tiktai vien tik ṇāṇa ir tik paṭissati
atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a
bhikkhu gyvena stebėdamas kaipya kaipya.
Kaip ir bhikkhus, sumanus mėsininkas arba a
mėsininko mokinys, nužudęs karvę, sėdėtų kryžkelėje
supjaustyti į gabalus; taip pat, bhikkhus, bhikkhu atspindi
tai irgi, tačiau ji yra įdėta, tačiau ji yra pašalinta: „Šiame
kāya, yra žemės elementas, vandens elementas, ugnies elementas
ir oro elementas. “
Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
(1)
Be to,
bhikkhus, bhikkhu, tarsi jis matytų negyvą kūną, atmetė
charnel žemės, vieną dieną miręs, arba dvi dienas miręs arba tris dienas miręs,
ištinęs, melsvas ir gąsdinantis, jis mano, kad tai labai taipya: „Ši kāya
taip pat yra tokio pobūdžio, ji taps tokia, ir nėra
be tokios sąlygos. “Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.

(2)
Be to,
bhikkhus, bhikkhu, tarsi jis matytų negyvą kūną, atmetė
blauzdų žemė, kurią valgo varnos, ir kurie buvo valgyti hawks
valgyti gerklėmis, valgyti ganyklomis, šunims valgant
valgyti tigrai, valgyti panterai, valgyti įvairiais būdais
būtybių, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia
gamta, ji taps tokia, ir nėra laisva
būklė. “
Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
s (3)
Be to, bhikkhus, bhikkhu, lygiai taip pat
jei jis matė negyvą kūną, nugrimzdo į garbanos žemę, a
jis mano, kad kramtymas su kūnu ir krauju, sujungtas su sausgyslėmis
tai labai taipya: „Ši irya taip pat yra tokio pobūdžio, ji ketina
tapti tokiu ir nėra laisvas nuo tokios sąlygos. “
kaipyoje esančių reiškinių amudaja, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
Taigi jis gyvena stebėdamas kaipya kaipya viduje, arba jis
gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena stebėdamas kaipya
kaipya viduje ir išorėje; jis gyvena stebėdamas samudajaus
kaipya, arba jis gyvena stebėdamas reiškinių praėjimą
kaipya, arba jis gyvena stebėdamas samudają ir pasitraukdamas
reiškiniai; ar kitaip, [suprasti:] „tai yra kāya!“
Jame gyvena tiktai vien tik ṇāṇa ir tik paṭissati
atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a
bhikkhu gyvena stebėdamas kaipya kaipya.

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

(4)
Be to,
bhikkhus, bhikkhu, tarsi jis matytų mirusį kūną, nugrimzdęs a
Charnel žemės, squeleton be kūno ir užterštas krauju, laikomi
kartu su sausgyslėmis, jis mano, kad tai labai taipya: „Ši irya taip pat yra
tokia prigimtis taps tokia, ir ji nėra laisva
tokia sąlyga. “

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.

Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, taip
imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · a · atīto ‘ti.

(5)
Be to, bhikkhus, bhikkhu, lygiai taip pat
jei jis matė negyvą kūną, nugrimzdo į garbanos žemę, a
jis nėra kūnas ir kraujas
mano, kad tai labai taipya: „Ši irja taip pat yra tokio pobūdžio
tai taps tokia ir nėra laisva nuo tokios sąlygos. “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
ṇāṇa · mattāya paṭissati · mattāya, {1} a nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Taigi jis gyvena stebėdamas kaipya kaipya viduje, arba jis
gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena stebėdamas kaipya
kaipya viduje ir išorėje; jis gyvena stebėdamas samudajaus
kaipya, arba jis gyvena stebėdamas reiškinių praėjimą
kaipya, arba jis gyvena stebėdamas samudają ir pasitraukdamas
reiškiniai; ar kitaip, [suprasti:] „tai yra kāya!“
Jame gyvena tiktai vien tik ṇāṇa ir tik paṭissati
atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a
bhikkhu gyvena stebėdamas kaipya kaipya.
(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 · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, taigi imamas · eva kāyaṃ upasašharati: „ayaṃ pi kho kāyo
evaṃ dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Be to,
bhikkhus, bhikkhu, tarsi jis matytų mirusį kūną, nugrimzdęs a
čia ir ten išsklaidyti kaulai, atjungti kaulai, čia a
rankinis kaulas, ten pėdų kaulas, čia yra kulkšnies kaulas, ten blauzdos kaulas,
čia šlaunies kaulas, čia yra klubo kaulas, čia yra šonkaulis, čia yra nugaros kaulas
stuburo kaulas, kaklo kaulas, čia žandikaulio kaulas, ten dantų kaulas,
arba ten yra kaukolė, jis mano, kad tai labai taipya: „Ši irya taip pat yra
tokia prigimtis taps tokia, ir ji nėra laisva
tokia sąlyga. “

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.

Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, todėl imamas · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto“
ti.

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

(7)
Be to, bhikkhus, bhikkhu, lyg jis būtų
matydamas negyvą kūną, nugrimzdo į garbanos žemę, kaulai balinti
kaip jūrinė kriauklė, jis mano, kad tai ir taip: „Ši irya taip pat yra tokia
ji taps tokia, ir nėra laisva
būklė. “

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

Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, todėl imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto“
ti.

(8)
Be to, bhikkhus, bhikkhu, lyg jis būtų
matydamas negyvą kūną, nugrimzdus į kankinamą žemę, užaugo kaulai per a
metų amžiaus, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia
gamta, ji taps tokia, ir nėra laisva
būklė. “

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

Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, todėl imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto“
ti.

(9)
Be to, bhikkhus, bhikkhu, lyg jis būtų
matydamas negyvą kūną, nugrimzdusių kaulų, sumažėjo supuvę kaulai
į miltelius, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia
gamta, ji taps tokia, ir nėra laisva
būklė. “

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

Taigi jis gyvena stebėdamas kaipya kaipya
viduje, arba jis gyvena stebėdamas kaipya kaipya išorėje, arba jis gyvena
stebėti kaipya kaipya viduje ir išorėje; jis gyvena stebėdamas
samyna apie reiškinius, esančius kāijoje, arba jis gyvena laikydamasis praeities
atokiau nuo reiškinių, esančių kaipyoje, arba jis gyvena stebėdamas samudają ir
išnykti reiškiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kāya!“
sati yra jo viduje, tiesiog tik ñāṇa ir vien tik
pašissati, jis gyvena atsiskyręs, ir nelanko nieko į
pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebėdamas kaipya kaipya
https://xemtop.com/post/how-to-tread-the-pathonsof-superconsci

us-meditation-5oNHIWbziSs.html
youtube.com
Prasidėjimo kelias - Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (sanskritas: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, kinų:…

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

http://www.hitachidigitalmedia.com/en-gb/news/blog/7-amazing-examples-of-projection-technology

Tipitaka
episodes of all Suttas using 7 Amazing Examples of Projection
Technology plus Circarama. Interested in getting free online training
for the same.

7 Amazing Examples of Projection Technology

Although projection mapping is a
relatively new term, the first public example the technique can be
traced back to the 1960’s when Disneyland opened their Haunted Mansion
ride in 1969.

Since then the technology has evolved to new heights. Over the past
decade, head-turning projection mapping has now become the go-to for
every building opening, event or occasion.

In the past few years, we’ve seen new
ways for the technique to be used. Applications in the military, the
booming wearable tech industry and extensive prospects for a range of
businesses in every sector offer new opportunities for harnessing its
power.

We’ve picked our favourite examples
of projection mapping and display technology, from a real
life-invisibility invisibility cloak to interactive water slides.

The real-life invisibility cloak

Active, adaptive or optical
camouflage usages rapidly changing light to conceal a person or vehicle
from detection. The concept isn’t completely new, with early research
into the technique of counter-illumination taking place during the
Second World War.

Optical camouflage pushes the
boundaries of what we can do with projectors. The technique could be so
effective that it could enable someone to avoid detection by the human
eye and even optical sensors when stationary.

The results are a chameleon-like
ability for military personnel or vehicles such as tanks to blend into
the background during warfare. The invisibility cloak has jumped from
the pages of Harry Potter into reality.

Turn your arm into a tablet

Wearable tech has been taken to a new
level by a Paris-based design agency. The Circlet bypasses the need for
a smartwatch, projecting a user’s smartphone screen directly onto their
wrist.

If you’ve ever dropped your phone
while fumbling it from your pocket or use your phone while on the move,
this technology could be for you. While the project is still in
development, the company have reached their crowdfunding goal, having
raised over $600,000 to deliver the device.

The design for the waterproof,
wearable smart technology will allow their customers to access their
phone underwater, answer calls and texts completely hands-free and
access maps for navigation without having to access their smartphone.

Touchscreen projector technology

Projector-based touch-screen
technology turns any flat surface into a screen that you can not only
interact with using your hands but can also understand real-world
objects and create an augmented reality version of the item.

Imagine
placing a copy of Alice in Wonderland on the table and being able to
manipulate and move the characters and objects within the book. The
technology can also project musical instruments, such as a piano, onto
any flat surface that users can play.

The
technology could be used by architects and city planners to create
interactive walkthroughs to showcase how moving features could function.
Or for teachers to create interactive ways of teaching to engage
students through active learning.

While
not necessarily cost-effective at present, the technology is
groundbreaking, and it’s easy to see how it could fit into workplaces
across a range of industries.

Headset-free augmented reality

For
too long, bulky, wearable devices have been necessary when it comes to
augmented reality (AR). However, a new combined camera and computer can
now superimpose images over real-world objects. Negating the need for
uncomfortable and awkward head-mounted displays.

The
new system connects a video projector to cast images and animation onto
surrounding objects, turning any surface you can think of into a
screen. The new technique, called mapping, opens a world of
possibilities.

There are some amazing examples of mapping, from Fabergé’s Easter 360 degree mapped 3D installation storefront display for Harrods to this amazing light display on Battersea Power Station, the possibilities are endless. More practical applications include shop displays and travel information.

Harrods Installation - Faberge from Projection Artworks on Vimeo

Interactive waterslides

When
Coral Reed Waterpark in the United Kingdom invested £13.3 million in
its redevelopment, they needed something that would set them apart from
their competitors.

As part of the work, they’ve installed 5 interactive slides.
Time in the tubes can be customised with 360-degree projections that
enhance the experience of each ride. From flashes of lightening to
multicoloured displays, the projections create a thrilling encounter.

At
Twentebad in Hengelo (The Netherlands) they’ve taken it one step
further. These interactive slides have bought innovative display and
gamification together.

Swimmers
can ‘play’ the slides by hitting illuminated markers when travelling
down the slides at high speed, adding a whole new dimension to the
possibilities of the waterslide!

Magic music video

Director
Filip Sterckx demonstrates the creative capabilities of projectors in
the mind-boggling music video for Willow’s music video, Sweater.

Willow - Sweater from Filip Sterckx on Vimeo

Everything
here is shot in studio with three beamers projecting on a floor and two
walls. While the methods are surprisingly low tech, the output is
visually captivating.

The
video sees singer Pieter-Jan Van Den Troost immersed in a virtual world
with a retro video game feel. Watching him grope at walls that aren’t
there, paddle through imaginary stairs and walk up down non-existent
stairs is oddly captivating.

7D hologram

You’ll
have heard of 3D animation and even 4D shows before, but 7D Holograms
bring a whole new dynamic to the use of projectors on the cinema screen.

The reason that a 7D hologram has
so many dimensions is that the hologram is captured from a large number
of positions that surround the scene or subject of the hologram.

It’s like having a number of
photographers surrounding a subject. A 7D hologram is like having a
bunch of photographers surrounding a subject.

The position of each photographer is
described in 3D. The angle each photographer is pointing the camera is
described in 2D. Each camera records light properties and time. The
resulting parameters are: 3D position + 2D angle + time + light
properties = 7D.

Conclusion

The evolution of display technologies
has elevated its application beyond simple pretty projections for use
at events. Now, we are seeing projection used in camouflage, wearable
technology and as part of multi-dimensional mind-blowing experiences.

In the future we could see desktop projectors providing clients with
miniature real-life mock-ups of their 3D projection mapping projects,
displays that adapt to an audience’s actions or new applications for
projecting onto the human body. The possibilities, it seems, are
endless.Render richteg Iwwersetzung op dës Google Iwwersetzung mam https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Discours Dag 1 (ENGLISH)

Wéi Dir d’Wee vun iwwerliewende Mahabodhi Meditation drénken
D’Way of Mindfulness-De Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Participatioun iwwer Bewosstsinn -
[Mahā satipaṭṭhāna] an 64) Klassesch Lëtzebuergesch-Klassesch Lëtzebuergesch,
Dës Sutta gëtt allgemeng als Haaptinformatioun fir Meditationspraxis ugesinn.
Aféierung

I. Observatioun vu Kāya
A. Sektioun op ānāpāna
B. Sektioun op Positiounen
C. Sektioun op sampajañña
D. Sektioun iwwer Verzichtungsgrad
E. Sektioun op den Elementer
F. Sektioun op den néng Charel

Aféierung

Dofir hunn ech héieren:
On
Eng bestëmmend Zäit war de Bhagavā bei de Kurus bei Kammāsadhamma,
eng Maartstrooss vum Kurus. Doropshin huet de Bhikkhus:

- Bhikkhus.
- Bhaddante an den Bhikkhus beäntwert. D’Bhagavā sot:

- Dëst,
Bhikkhus, ass de Wee deen ni färt mee d’Erfanne vun der Fuerderung
Wiesen, d’Iwwerraschung vu Trauer a Schreéierung, d’Verschwanne vun
Dukkha-Domanassa, d’Erreeche vum richtege Wee, d’Realiséierung vu
Nibbāna, dat heescht déi véier satipaṭṭhānas.
Wéi véier?
Hei, bhikkhus, e Bhikkhu wunnt d’Beobachtung vu Kaja an Kai, an ātāpī
D’Strooss, satimā, huet abhijjhā-domanassa op der Welt opginn.
Hien huet Beobachtung vu vedanā an vedanā, ātāpī sampajāno, satimā, mat
d’Abhijjhā-Domanassa op d’Welt erausginn. Hien beoptragt citta
am citta, ātāpī sampajāno, satimā, gehei abhijjhā-domanassa
géintiwwer der Welt. Hien bewaacht d’Observatioun Dhamma · s am Dhamma · s, an ātāpī
D’Strooss, satimā, huet abhijjhā-domanassa op der Welt opginn.

I. Kāyānupassanā

A. Sektioun op ānāpāna

An
Wéi, Bhikkhus, eng Bhikkhu wunnt d’Observatioun vu Kaja an der Kia? Hei ass
Bhikkhus, e Bhikkhu, an de Bësch geet oder op d’Geleeënheet fort
Wuerzelen vun engem Bam oder op en eidem Zëmmer geflunn ass, setzt d’Falt erop
Awer de Kär an der richteger Plaz an de Sati parimukhaṃ. Ze sinn
Somat huet hien an der Somat hien aaucht. Bremsen an
laang huet hien verstanen: “Ech sinn an enger laanger Zäit”; Aehno laang huet hien
Versteet: ‘Ech sinn laang aus.’ a kierzem erhalen
versteet: ‘Ech sinn a kuerzen’; Asteroiden
versteet: “Ech sinn onheemlech kuerzen”; Hien trainéiert sech: ‘Geescht den
ganz Kaja, ech äntwert “; Hien trainéiert sech: ‘Geescht e ganz
Kaja, ech wäert dech owes “; Hien trainéiert sech: “Calm down the
Kāya-saṅkhāras, ech wäert ët an der Atmosphère “; Hien trainéiert sech: “Calm down the
kāya-saṅkhāras, ech wäert mech owes erof “.
Just
wéi bhikkhus, en erfollegresche Turner oder e Léierpersonal Léierpersonal, en eng laang
Dee verglach, verstert: “Ech maachen eng laang Lued”; eng kuerz Ofstëmmung mécht hien
versteet: “Ech maachen eng kuerz Dreck”; D’selwecht wéi bhikkhus, a
bhikkhu, awiirend a léiert, versteet: “Ech sinn a laangeem Atem”;
Lassentlech laang huet hien verstanen: “Ech sinn onheemlech laang”; a Loft respektéieren
Kuerzfristeg versteet hien: ‘Ech sinn aarm’; Atempost ze kuerz
Hien versteet: “Ech sinn onheemlech kuerzt”; Hien trainéiert sech: ‘Gefill
De ganze Kaja, ech äntwert “; Hien trainéiert sech: ‘Geescht den
ganz Kaja, ech wäert dech owes “; Hien trainéiert sech: “Calm down the
Kāya-saṅkhāras, ech wäert ët an der Atmosphère “; Hien trainéiert sech: “Calm down the
kāya-saṅkhāras, ech wäert mech owes erof “.
Dofir hält hien d’Beobachtung vu Kaja an der kya intern,
oder hien bewaacht d’Observatioun vu Kaja an Äus extern, oder hien bewaacht Observatioun
Kāya am Kàya intern an dobausse; Hien beobachtet d’Observatioun vum Samudaya
vu Phänomener am Kàya, oder hie wunnt d’Observatioun vu Pass
Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der Samudaya an d’Vergaangenheet fort
vu Phänomener am Kàya; oder och, [realiséieren:] “dat ass kāya!” sati ass
an him, an der Ëmfro vu bloem sain a mere paṭissati, ass hien
wunnt a sehbehënnert, an hält net un alles an der Welt. Dofir ass
Bhikkhus, e Bhikkhu hält Beobachtung vu Kaja an Kai.
B. Sektioun op Positiounen

Doriwwer eraus
Bhikkhus, e Bhikkhu, wann Dir lauschtert, verstert: “Ech ka goen”, oder
Iwwerdeems hie steet hie versteet: “Ech sinn”, oder wann hie sëtzt
versteet: “Ech sinn”, oder wann hie läit, verstinnt hien: “Ech sinn
geliwwert “. Oder och, a wéi eng Plaz seng Kàya ass entsuergt ginn, ass hien
versteet et dorop.
Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
Render richteg Iwwersetzung op dës Google Iwwersetzung mam https://translate.google.comC. Sektioun op sampajañña

Doriwwer eraus
Bhikkhus, e Bhikkhu, während se an d’Ofwécklung an wann se fortgoen, handelt
sampajañña, während e sech no vir kuckt a sech beim Ëmfeld kuckt, handelt hien
sampajañña, beim Béien an beim Dehren, huet hie mat sThus behalen Hien bewaacht Kaja an intern Kaja, oder hien
Do notéiert d’Observatioun vu Kaja an Äus extern, oder hien beobachtet Kia
am Kaja intern an extern; Hien bewaacht d’Observatioun vun der samudaya vu
Phänomener am Kàya, oder hien bewaacht d’Observatioun vu Passage vu Phänomener
a kāya, oder hien bewaacht d’Observatioun vun der samudaya an d’fuert weg
Phänomener am Kàya; oder och, [realiséieren:] “dat ass kya!” Sati ass präsent
an him, just an d’Ausmooss vu bloem ñāṇa a mere paṭissati, wunnt hien
an zwar net an enger Welt. Also bhikkhus, a
Bhikkhu hält Beobachtung vu Kaja an Kai.
ampajañña,
Awer d’Kleeder an d’Uewerhandwéngewäerts träppelen an d’Schuel z’handelen,
Hien handelt mat sampajañña, beim Iessen, beim Drénken, beim Kauen,
während der Degustatioun, geet hien mat sampajañña, während se an d’Geschäft deelhëllt
vu Pompjeeën a Pipiatieren, handelt mat sampajañña, beim Spadséiergank,
während beim Steieren, beim Sëtzen, beim Schlof, wann wakill waacht
An et schwätzt a wa se roueg ass, handelt hien mat sampajañña.
D. Sektioun op Wäerter

Doriwwer eraus
Bhikkhus, e Bhikkhu hält dëse ganz Kierper, vun de Sousen vun der
Féiss op a vun de Hoer am Kapp n
Skizzéiert wéi wann,
Bhikkhus, et war eng Tas mat zwee Ouverturen a mat verschiddenen
Molzorten, wéi Hënner Paddy, Paddy, Mung Beans, Kéiers, Sesam
Somen a geschniddene Reis. E Mann mat gutt Hënn,
géif se [seng Inhalter] halen: “Dëst ass Hiwwel-Paddy, dat ass Paddy, déi
sinn Mungbounen, déi Kéiferrousse sinn, déi Sesamsammelen a dat ass
Hankeg Reizen “, an derselwechter Manéier, bhikkhus, eng bhikkhu betraff dat dat ganz
Kierper, vun de Sousen vun de Féiss erop an aus den Hoer am Kapp no,
déi duerch seng Haut a voll vu verschiddenen Arten vun Onverhaftungen begrenzt ass:
“An dësem Kaja sinn d’Haare vum Kapp, Haare vum Kierper,
Nues, Zänn, Haut, Fleesch, Sehnen, Knuewel, Knueweess, Nierwierker, Häerz,
Liewer, Pleura, Mëllech, Lénger, Darm, Mesenterie, Magen mat sengen
Inhalt, Feele, Galleeg, Phlegm, Eier, Blutt, Schweess, Fett, Tréinen, Fett,
Spaut, Naseschnëss, synovial Flëss a Pipi. “
Dofir hält hien d’Beobachtung vu Kaja an der kya intern, oder hien
Do notéiert d’Observatioun vu Kaja an Äus extern, oder hien beobachtet Kia
an E. Abschnitt op den Elementer

a voll vu verschiddenen Arten vu Verstand: “An dësem Kaja sinn et
d’Hoer vum Kapp, Hoer vum Kierper, Nägel, Zänn, Haut, Fleesch,
Hierscht, Knuewel, Knueweess, Nierwierker, Häerz, Liewer, Pleura, Mëllech,
Lungen, Där, Mesenterie, Magen mat sengen Inhalter, Feen, Galle,
Bléie, Eegent, Blutt, Schweess, Fett, Tréinen, Fett, Spezies, Naseschnëss,
synovial Flëss an Urin. “
Doriwwer eraus
bhikkhus, eng bhikkhu reflektéiert op dëser ganz kya, awer et gëtt gesat,
Allerdéngs ass et entsuergt ginn: “An dësem kya, et ass d’Äerd vun der Äerd, de
Waasserelement, de Feuereelelement an d’Loftelement “āya intern a baussen; Hien bewaacht d’Observatioun vun der samudaya vu
Phänomener am Kàya, oder hien bewaacht d’Observatioun vu Passage vu Phänomener
a kāya, oder hien bewaacht d’Observatioun vun der samudaya an d’fuert weg
Phänomener am Kàya; oder och, [realiséieren:] “dat ass kya!” Sati ass präsent
an him, just an d’Ausmooss vu bloem ñāṇa a mere paṭissati, wunnt hien
an zwar net an enger Welt. Also bhikkhus, a
Bhikkhu hält Beobachtung vu Kaja an Kai.
Just wéi, bhikkhus, en erfollegresche Metzler oder e
Metzlere Léierpersonal, mat engem Kaffi ëmbruecht, wäiss bei enger Kräizung
et ze schneiden; D’selwecht wéi bhikkhus, eng bhikkhu reflektéiert op
Dat ganz Kaja, awer et gëtt plazéiert, awer et ass entsuergt: “An dësem
Kaja, et ass d’Äerdelement, de Waasserelement, de Feuemember
an d’Loftelement. “
Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
(1)
Doriwwer eraus
Bhikkhus, e Bhikkhu, sou wéi wann hien en doudege Kierper gesinn huet, erausgaang ass
en Charnel Terrain, enges Daag oder zwou Deeg dout oder dräi Deeg dout,
Schwëst, blo an ustrengend, denkt hien dës ganz Kia: “Dëst Kaja
och vu sou enger Natur, et wäert dëst ze ginn an ass net
Dir kënnt aus esou enger Bedingung. “

Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.

(2)
Doriwwer eraus
Bhikkhus, e Bhikkhu, sou wéi wann hien en doudege Kierper gesinn huet, erausgaang ass
en Charnel Terrain, wann et vu Kräizer giess gëtt, vun Ielen gehat ginn ass
iessen vun Vulgaris, gi vu Heronsen, gi vu Hënn, geheit
iessen vun Tiger, vu Pantheuren giess ginn, gi vu verschiddene Arten giess
vu Witz, denkt hien dës ganz Kia: “Dëst Kaja ass och vun esou enger
D’Natur, et wäert dëst ze ginn an ass net vu sou enger
Konditioun. “
Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
der (3)
Ausserdeem bhikkhus, e bhikkhu, esou wéi
wann hien e gestuerwenen Kierper gesinn huet, an e Charnelbuerg fortgoen, a
Kriibele vu Fleesch a Blutt, déi sech vun Héiers zesummen halen, denkt hien
Déi ganz Kia: “Dëst Kaja ass och vun esou enger Natur, et geet
esou wéi et ass an net vu sou enger Bedingung. “
Amudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
Dofir hält hien d’Beobachtung vu Kaja an der kya intern, oder hien
Do notéiert d’Observatioun vu Kaja an Äus extern, oder hien beobachtet Kia
am Kaja intern an extern; Hien bewaacht d’Observatioun vun der samudaya vu
Phänomener am Kàya, oder hien bewaacht d’Observatioun vu Passage vu Phänomener
a kāya, oder hien bewaacht d’Observatioun vun der samudaya an d’fuert weg
Phänomener am Kàya; oder och, [realiséieren:] “dat ass kya!” Sati ass präsent
an him, just an d’Ausmooss vu bloem ñāṇa a mere paṭissati, wunnt hien
an zwar net an enger Welt. Also bhikkhus, a
Bhikkhu hält Beobachtung vu Kaja an Kai.

(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Kuckt och.
nharu · sambandhaṃ, also imam · eva kāyaṃ upasaharharati: ‘ayaṃ pi kho kāyo
Et ass e Sënn.

(4)
Doriwwer eraus
Bhikkhus, e Bhikkhu, sou wéi wann hien en Doudesuerk gesinn huet, a fortgaang
Charnel Terrain, e Knabel ouni Fleesch a Blumme geschmiert
Zesummegesatene seet hien dës ganz Kia: “Dëst Kaja och ass
esou eng Natur, et wäert dëst ze ginn an ass net gratis
esou eng Conditioun. “

Et ass eng Rei vu ville Kataeër a viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; Samudaya-Dammamm · 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 āāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Kuckt och, datt et an der Welt ass.
Imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
eva · an · atīto ‘ti.

(5)
Ausserdeem bhikkhus, e bhikkhu, esou wéi
wann hien e gestuerwenen Kierper gesinn huet, an e Charnelbuerg fortgoen, a
Knabelen ouni Fleesch a Blutt, déi vun de Spulls zesummen gehal ginn, hien
Dat kaal Kaja sinn: “Dëst Kaja ass och vun esou enger Natur, et ass
wann et esou wier wéi et ass an net sou eng Konditioun ass. “Iti
An enger Rei vu Kandidaten, déi vernoléissegt ginn, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
Samudaya-Dammamm · 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
Si huet matmaïs paṭissati · mattāya, {1} a · nissitesch ca viharati, na ca kiñci
lous upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Dofir hält hien d’Beobachtung vu Kaja an der kya intern, oder hien
Do notéiert d’Observatioun vu Kaja an Äus extern, oder hien beobachtet Kia
am Kaja intern an extern; Hien bewaacht d’Observatioun vun der samudaya vu
Phänomener am Kàya, oder hien bewaacht d’Observatioun vu Passage vu Phänomener
a kāya, oder hien bewaacht d’Observatioun vun der samudaya an d’fuert weg
Phänomener am Kàya; oder och, [realiséieren:] “dat ass kya!” Sati ass präsent
an him, just an d’Ausmooss vu bloem ñāṇa a mere paṭissati, wunnt hien
an zwar net an enger Welt. Also bhikkhus, a
Bhikkhu hält Beobachtung vu Kaja an Kai.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, añena
Huttestämmt aänena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
Jaṅgh · aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭikaṃ añena
Phāsuk · aṭṭhikaṃ aññena piṭṭh · ṭṭhikaṃ aññena khandh · aṭṭhikaṃ añena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, sou imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
Et ass e Sënn.

(6)
Doriwwer eraus
Bhikkhus, e Bhikkhu, sou wéi wann hien en Doudesuerk gesinn huet, a fortgaang
Charnel gemoolt, getrennt Knäpper verstoppt hei a do, hei a
Hand Knochen, e Fouss Knach, e Knabber Kniwwchen, et e Shin Knochen,
Hei ass e Knabberbunn, do en Hip Knochen, hier eng Ripp, et ass e richtege Knach, hei
e Spin Knochen, et ass eng Hals Knäck, hier en Kiefer Knochen, do e Zänn Knach,
oder do den Schädel, denkt hien dës ganz Kia: “Dëst Kaja och ass
esou eng Natur, et wäert dëst ze ginn an ass net gratis
esou eng Conditioun. “

Et ass eng Rei vu ville Kataeër a viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; Samudaya-Dammamm · 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 āāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāyaṃ
Opgepasst: ‘aya ¶ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

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

(7)
Ausserdeem bhikkhus, e Bhikkhu, sou wéi wann hie war
Si gesinn e méngem Kierper, aus engem Charnelbunn erausgezunn, d’Knäppe gezeechent
wéi e Miereshapp, denkt hien dës ganz Kia: “Dëst Kaja ass och vu sou
eng Natur, et wäert dëst ze ginn an ass net vu sou enger
Konditioun. “

Et ass eng Rei vu ville Kandidaten, déi bäi
Kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; Samudaya-Dammamm · 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 āāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, sou imam · eva kāyaṃ
Opgepasst: ‘aya ¶ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(8)
Ausserdeem bhikkhus, e Bhikkhu, sou wéi wann hie war
En huet en Doudesuerk gesinn, an engem Charnelbried gegrätscht, bongen op e
Joer al, denkt hien dës ganz Kia: “Dëst Kaja ass och vun esou engem
D’Natur, et wäert dëst ze ginn an ass net vu sou enger
Konditioun. “

Et ass eng Rei vu ville Kandidaten, déi bäi
Kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; Samudaya-Dammamm · 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 āāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dofir hält hien d’Beobachtung vu Kaja am Kàya
intern oder hien bewaacht d’Observatioun vu kya an der externer oder heem wunnt
Beobachtung vu Kaja an Kaja intern an extern; hien beobachtet
d’Samudaya vu Phänomener am Kàya, oder hien bewaacht d’Observatioun
weg vu Phänomener am Kàya, oder hien bewaacht d’Observatioun vun der samoudaya an
d’Enn vun de Phänomener am Kàya; Oder, [[Realiséierung:] “dëst ass kāya!”
Sati ass an him anzegesinn, just op d’Ausmooss vum bloem ñāṇa a mere
paṭissati, hien hält sech opgemaach, a klëmmt net op näischt
Welt. Also bhikkhus, eng bhikkhu hält Beobachtung vu Kaja an Kai.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
Chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, sou imam · eva kāyaṃ
Opgepasst: ‘aya ¶ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Ausserdeem bhikkhus, e Bhikkhu, sou wéi wann hie war
En huet en Doudesuerk gesinn, aus engem Charnelbunn gegrätscht, verrotten Knéien reduzéiert
zu Pulver, denkt hien dës ganz Kia: “Dëst Kaja ass och vun esou engem
D’Natur, et wäert dëst ze ginn an ass net vu sou enger
Konditioun. “

Et ass eng Rei vu ville Kandidaten, déi bäi
Kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; Samudaya-Dammamm · 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 āāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

in 01) Classical Magahi Magadhi,

02) Classical Chandaso language,
03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,
62) Classical Latvian-Klasiskā latviešu valoda,
63) Classical Lithuanian-Klasikinė lietuvių kalba,
64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,
68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,
72) Classical Mongolian-Сонгодог Монгол,
73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,
76) Classical Pashto- ټولګی پښتو
77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,
79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,
90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,
98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,
106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש

109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu

ESSENCE OF TIPITAKA

http://www.buddha-vacana.org/index.html

Positive Buddha Vacana — The words of the Buddha —

Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org

Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

LESSONS

https://www.youtube.com/watch?v=PPydLZ0cavc
for
Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.

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for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

http://www.buddha-vacana.org/sutta/digha.html
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03/29/19

LESSON 2946 Fri 29 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық қазақ,56) Classical Khmer- ខ្មែរបុរាណ,

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Posted by: site admin @ 1:22 am

LESSON 2946 Fri 29 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 53) Classical Javanese-Klasik Jawa,54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,55) Classical Kazakh-Классикалық қазақ,56) Classical Khmer- ខ្មែរបុរាណ,

Rampung terjemahan sing bener kanggo terjemahan Google kanthi nggunakake https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Wacana dina 1 (ENGLISH)

Carane Nggeser Path of Meditation Mahabodhi Superconscious
Way of Mindfulness-Satipatthana Sutta

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pengunjung ing kesadaran -
[mahā + satipaṭṭhāna]
ing 53) Klasik Jawa-Klasik Jawa,

Iki sutta dianggep minangka referensi utama kanggo latihan meditasi.

Pambuka

I. Pengamatan Kāya
A. Bagian ing babagan
B. Bagian postur
C. Bagian ing sampajañña
D. Bagian babagan repulsiveness
E. Bagian ing Unsur
F. Bagean ing sangang landasan

Pambuka

Mangkene aku wis krungu:
On
siji wektu, ing Bhagavā dumunung ing antarane Kurus ing Kammāsadhamma,
sawijining kutha pasar Kurus. Ana, dheweke ngucapake bhikkhu:

- Bhikkhu.
- Bhaddante mangsuli para bhikkhu. Sang Bhagavā mangsuli:

- Iki,
bhikkhu, iku path sing ora ndadékaké apa-apa kajaba pemurnian
makhluk, ngatasi kesedihan lan tangisan, ilang saka
dukkha-domanassa, entuk cara sing bener, nuwuhake
Nibbāna, yaiku papat satipaṭṭhānas.
Papat kang?
Kene, para bhikkhu, para bhikkhu manggon ing kāya ing kāya, ātāpī
sampajāno, satimā, wis diwenehake abhijjhā-domanassa menyang donya.
Panjenenganipun dumunung mrentah vedanā ing vedanā, ātāpī sampajāno, satimā, gadhah
diwenehake abhijjhā-domanassa menyang donya. Panjenenganipun manggen ngempalaken citta
ing citta, ātāpī sampajāno, satimā, diwenehake abhijjhā-domanassa
nyedhaki donya. Panjenenganipun manggen observing dhamma · s ing dhamma · s, ātāpī
sampajāno, satimā, wis diwenehake abhijjhā-domanassa menyang donya.

I. Kāyānupassanā

A. Bagian ing babagan

Lan
kepriye, bhikkhu, adhedhasar bhikkhu sing manggoni kāya ing kāya? Kene,
bhikkhu, bhikkhu, lunga menyang alas utawa ora ana ing kono
oyod saka wit utawa menyang kamar kosong, lenggah ing lempitan
sikil ngliwati, nyetel kya tegak, lan nyetel sati parimukhaṃ. Ingsun
Mangkono uga kewan sing urip, kaya-kaya kewan sing urip. Ambegan ing
dawa dheweke ngerti: ‘Aku ambegan dawa’; ambegan dheweke dawa banget
mangertos: ‘Aku ambegan dawa’; ambegan kanthi cepet
mangertos: ‘Aku ambegan kanthi cendhak’; ambegan metu cekak
mangertos: ‘Aku nglangi metu cendhak’; piyambakipun nglatih piyambak: ‘ngrasakake
kabeh kyai, aku bakal ambegan ing ‘; dheweke nglatih awake dhewe: ‘ngrasa kabeh
kāya, aku bakal nyedhot ‘; piyambakipun melatih piyambak: ‘calming mudhun
kāya-saṅkhāras, aku bakal ambegan ing ‘; piyambakipun melatih piyambak: ‘calming mudhun
kāya-saṅkhāras, aku bakal metu.
Cukup
minangka, bhikkhu, pemutar utami utawa magang panik, nggawe dawa
nguripake, mangerteni: ‘Aku nguripake maneh;’ Nggawe giliran cendhak, dheweke
mangertos: ‘Aku ngowahi cendhak’; kanthi cara sing padha, bhikkhu, a
bhikkhu, ambegan ing dawa, mangertos: ‘Aku ambegan dawa’;
ambegan banget dawa dheweke ngerti: ‘aku ambegan dawa’; napas
ing cendhela dheweke mangerteni: ‘Aku ambegan kanthi cendhak’; napas metu cendhak
Dheweke ngerti: ‘Aku nglangi metu cendhak’; piyambakipun nglatih piyambak: ‘perasaan
kabeh kyai, aku bakal ambegan ing ‘; piyambakipun nglatih piyambak: ‘ngrasakake
kabeh kyai, aku bakal nyedhot ‘; piyambakipun melatih piyambak: ‘calming mudhun
kāya-saṅkhāras, aku bakal ambegan ing ‘; piyambakipun melatih piyambak: ‘calming mudhun
kāya-saṅkhāras, aku bakal metu.
Kanthi mangkono, dheweke ngemut kāya ing kāya sacara internal,
utawa dheweke manggoni observasi kāya ing kāya ing njaba, utawa manggoni observasi
kāya in kāya internal and external; Panjenenganipun manggen ngempalaken samudaya
saka fénoména ing kāya, utawa dhèwèké ngupaya nguripake lelara
fénoména ing kāya, utawa panjenengané ngupaya ngurusi samudaya lan mlayu
fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!” sati iku
ana ing dheweke, mung kanggo ukuran āṇa lan mung paṭati, dheweke
dumunung, lan ora nempuh apa-apa ing donya. Mangkono,
bhikkhu, sawijining bhikkhu manggoni kāya ing kāya.
B. Bagian postur

Sabanjure,
bhikkhu, bhikkhu, nalika mlaku-mlaku, ngerti: ‘Aku mlaku-mlaku’, utawa
nalika ngadeg, dheweke ngerti: ‘Aku ngadeg’, utawa nalika lungguh
mangertos: ‘Aku lungguh’, utawa nalika lagi lungguh, dheweke ngerti: ‘Aku
leyeh-leyeh’. Utawa liya, ing ngendi posisi kyai kasebut dibuwang, dheweke
mangerteni iku patut.
Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
Rampung terjemahan sing bener kanggo terjemahan Google iki nganggo https://translate.google.comC. Bagian ing sampajañña

Sabanjure,
bhikkhu, bhikkhu, nalika nyedhak lan nalika budhal, tumindak
sampajañña, nalika nggoleki ing ngarep lan nalika ningali, dheweke nindakake
sampajañña,
nalika mlengkung lan nalika ngegung, dheweke tumindak kanthi sThus
dheweke manggon ngamatake kāya ing kāya sacara internal, utawa
manggon ngamatake kāya ing kāya ing njaba, utawa manggoni observasi kāya
ing kāya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kāya, utawa dhèwèké ngupaya ngatasi fénoména
ing kāya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kāya; utawa liya, [sadhar:] “iki kāya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun āṇa lan namung paṭati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kāya.
ampereñña,
nalika nganggo jubah lan jubah ndhuwur lan nalika nggawa mangkok,
Panjenengane tumindak kanthi sampajañña, nalika mangan, nalika ngombé, nalika ngunyah,
nalika ngicipi, dheweke bisa nindakake sampajañña, nalika nekani bisnis
saka defecating lan urinating, dheweke tumindak kanthi sampajañña, nalika mlaku-mlaku,
nalika ngadeg, nalika lungguh, nalika turu, nalika lagi tangi, nalika
ngomong lan nalika ngenteni, dheweke tumindak kanthi sampajañña.
D. Bagian ing Repulsiveness

Sabanjure,
bhikkhu, bhikkhu nganggep badan iki, saka soles
kaki munggah lan saka rambute ing sirah mudhun, kang diwatesi dening sawijining
kaya,
bhikkhu, ana kanthong sing duwe rong bukaan lan diisi karo macem-macem
jinis gandum, kayata padi, padi, mung kacang, sapi-sapi, wijen
wiji lan husked beras. Wong sing duwe panemumu,
bakal nimbang [isi]: “Iki pekarangan, iki padi, sing
kacang buncis, kacang-sapi, wiji-wijian lan iki
sakarepe; “kaya mangkene, para bhikkhu, para bhikkhu nganggep banget
awak, saka sikil sikil munggah lan saka rambute ing sirah mudhun,
sing diwenehake dening kulit lan kebak warna-warna saka impurities:
“Ing kāya iki, ana rambut saka sirah, rambut ing awak,
kuku, untu, kulit, daging, tendon, balung, sumsum tulang, ginjal, jantung,
ati, pleura, limpa, paru-paru, usus, mesentery, weteng
isi, feces, empedu, phlegm, pus, getih, kringet, lemak, eling, grease,
saliva, mucus hidung, cairan synovial lan cipratan. “
Mangkono dheweke manggoni observasi kāya ing kāya sacara internal, utawa dheweke
manggon ngamatake kāya ing kāya ing njaba, utawa manggoni observasi kāya
ing E. Bagian ing Unsur

lan akeh macem-macem impurities: “Ing kāya iki, ana
rambut saka sirah, rambut awak, kuku, untu, kulit, daging,
tendon, tulang, sumsum tulang, ginjal, jantung, ati, pleura, limpa,
paru-paru, usus, mesentery, weteng karo isi, endhog, empedu,
phlegm, pus, getih, kringet, gajih, luh, grease, saliva, mucus hidung,
cairan sinovial lan cipratan. “
Sabanjure,
bhikkhu, bhikkhu nggambarake banget kāya iki, nanging ditemtokake,
Nanging wis dibuwang: “Ing kāya iki, ana unsur bumi, sing
unsur banyu, unsur geni lan unsur hawa. “āya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kāya, utawa dhèwèké ngupaya ngatasi fénoména
ing kāya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kāya; utawa liya, [sadhar:] “iki kāya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun āṇa lan namung paṭati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kāya.
Kaya, bhikkhu, tukang daging sing mahir utawa
Pandhita tukang daging, sing wis matèni sapi, bakal lungguh ing persimpangan
nglereni menyang bêsik; Kaya mengkono, para bhikkhu, para bhikkhu nggambarake
iki banget kāya, nanging wis dilebokake, nanging wis dibuwang: “Ing iki
Kyai, ana unsur bumi, unsur banyu, unsur geni
lan unsur udhara. “
Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
(1)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
sing lemah, dina seda, utawa rong dina mati utawa telung dina,
bengkak, bluish lan festering, dheweke nganggep banget kāya: “Iki kāya
uga kaya mengkono, bakal dadi kaya iki, lan ora
bebas saka kondisi kasebut. “Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.

(2)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah sing dipangan déning manuk gagak, sing dipangan déning elang
dipangan dening manuk garudha, dipangan dening para terwira, dipangan dening asu, yaiku
dipangan dening macan, dipangan dening panthers, dipangan kanthi maneka warna
saka makhluk, dheweke nganggep banget kāya iki: “Kāya iki uga kaya mangkono
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “
Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
ing s (3)
Salajengipun, bhikkhu, bhikkhu, kados dene
yen dheweke weruh mayat, dilebokake ing lemah, a
squeleton karo daging lan getih, digotong nganggo tendon, dheweke nganggep
iki banget kāya: “Kāya iki uga kaya mengkono, mesthine
dadi kaya iki, lan ora bebas saka kondisi kasebut. “
amudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing observasi lelara kasebut
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
Mangkono dheweke manggoni observasi kāya ing kāya sacara internal, utawa dheweke
manggon ngamatake kāya ing kāya ing njaba, utawa manggoni observasi kāya
ing kāya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kāya, utawa dhèwèké ngupaya ngatasi fénoména
ing kāya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kāya; utawa liya, [sadhar:] “iki kāya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun āṇa lan namung paṭati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kāya.

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

(4)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah, squeleton tanpa daging lan smeared karo getih, dianakaké
bebarengan karo tendon, dheweke nganggep banget kāya iki: “Iki kāya uga saka
kaya mengkono, bakal dadi kaya iki, lan ora bebas
kaya mengkono. “

Dene kyai kyai pandhita,
bahiddhā vā 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 kicici loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
(5)
Komentar
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)
Salajengipun, bhikkhu, bhikkhu, kados dene
yen dheweke weruh mayat, dilebokake ing lemah, a
squeleton tanpa daging utawa getih, digotong bebarengan dening tendon, dheweke
anggepan iki banget kāya: “Kāya iki uga kaya mengkono
arep dadi kaya iki, lan ora bebas saka kondisi kasebut. “Iku
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā 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 kāyānupassī
viharati.

Mangkono dheweke manggoni observasi kāya ing kāya sacara internal, utawa dheweke
manggon ngamatake kāya ing kāya ing njaba, utawa manggoni observasi kāya
ing kāya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kāya, utawa dhèwèké ngupaya ngatasi fénoména
ing kāya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kāya; utawa liya, [sadhar:] “iki kāya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun āṇa lan namung paṭati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kāya.
(6)
Komentar
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, dadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah, balung sing dicethakaké ana ing kene, kene a
balung tangan, ana balung mlaku, kene balung ankle, ana balung shin,
kene balung thigh, ana balung hip, kene rib, ana balung mburi, kene
balung tulang belakang, ana balung gulu, kene balung rahang, ana balung sing untu,
utawa ana ing tengkorak, dheweke nganggep banget kāya iki: “Kāya iki uga saka
kaya mengkono, bakal dadi kaya iki, lan ora bebas
kaya mengkono. “

Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
(7)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, dadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

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

(7)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali mayit, dilebokake ing lemah, balung putih
kaya cubluk, dheweke nganggep banget kāya iki: “Kāya iki uga kaya mangkono
sawijining alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “

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

Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.(8)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, jadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(8)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali awak mati, dibuang nang lemah, tumplek balung liwat a
taun kepungkur, dheweke nganggep banget kāya iki: “Kāya iki uga saka kuwi
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “

Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya.
(9)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, jadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali awak mati, dibuang nang lemah, rusak balung
kanggo bubuk, dheweke nganggep banget kāya iki: “Kāya iki uga kaya mangkono
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “

Mangkene dheweke manggoni kāya ing kāya
njero, utawa manggon ngamatake kāya ing kāya njaba, utawa manggon
ngemut kāya ing kāya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kāya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kāya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kāya; utawa liya, [sadhar:] “iki kāya!”
Sati dumunung ing dheweke, mung kanggo ukuran āṇa lan sanesipun
paṭissati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kāya ing kāya
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
Way of Mindfulness-Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (Sansekerta: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Cina: …

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=e_nXGW83z0g

Maha Satipattana Sutta Chanted by Ven Dr Omalpe Sobhita Maha Thero

ji jing Mr

Published on Feb 25, 2014

Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

http://www.buddha-vacana.org/sutta/digha.html
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LESSON 2945 Thu 28 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,

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LESSON 2945 Thu 28 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,

https://mentalfloss.com/article/64451/11-delightful-icelandic-words-and-phrases

11 Delightful Icelandic Words and Phrases

BY Caitlin Schneider

August 31, 2018

iStock

Hunting for new ways to express
yourself that don’t involve emojis? Look no further than these charming
words and phrases hailing from the land of fire and ice.

1. “I COME COMPLETELY FROM THE MOUNTAINS.”

Ég kem alveg af fjöllum. This phrase throws some shade at mountain dwellers, and means, “I have no idea what you’re talking about/what’s going on.”

2. “I WILL FIND OUT YOU ON A BEACH.”

Ég mun finna þig í fjöru. If you’re Icelandic, beware of the beach: This idiom (or threat) means, “I will get back at you,” “I’ll get my revenge,” or “Don’t make me hurt you.”

3. RATlLJÓST

If you ever need to find your way out of a cave, or just navigate to the kitchen in the middle of the night to snack on some hangikjöt, this word will come in handy—it basically translates to “enough light to navigate.”

4. GLUGGAVEÐUR

This word gets a lot of traction in Iceland: It means “window-weather.” As in, the kind of weather that’s nice to look at, but not experience.

5. “THEY SPLASH THE SKYR WHO OWN IT.”

Þeir sletta skyrinu sem eiga það. Skyr is an Icelandic yogurt-like dairy product and it’s been used for sustenance as well as ammunition for years. This saying is analogous to “people who live in glass houses shouldn’t throw stones.” It’s used ironically when referencing people who think they can do anything just because they have money.

6. “THERE ARE SO MANY WONDERS IN A COW’S HEAD.”

Það eru margar undur í höfuðkúpu. You might find
occasion to say this anytime something strange or amazing happens. As
an added bonus, it’s much more elegant-sounding than “Man, the world is
nutso.”

7. “TO LAY YOUR HEAD IN WATER.”

Að leggja höfuðið í bleyti. While “on a pillow” might be the more logical place to rest your head, this phrase
suggests you put it in water to soak when you need to spend some time
working something out or coming up with a new idea. This is kind of like
saying, “sleep on it.”

8. “THE RAISIN AT THE END OF THE SAUSAGE.”

Rúsínan í pylsuendanum. English speakers might say that a good and surprising thing that happens in addition to something that’s already awesome is a cherry on top of a sundae or the icing on top of the cake. The raisin at the end of a sausage expresses the same thought—it’s a nice supplement to an already wonderful treat. Or something.

9. “NO MITTEN-GRABBING/MITTEN-TAKES.”

Nú duga engin vettlingatök. When you want something done carefully and properly, this is the phrase to use.

10. “ON WITH THE BUTTER!”

Áfram með smjörið. One of Tim Gunn’s favorite phrases,
“Carry on,” directly channels this Nordic saying. Keep doing what you’re
doing, forge ahead, keep on keepin’ on, get to work, keep moving—any of these could work on Project Runway, but “on with the butter” is definitely the catchiest.

11. VAÐLAHEIÐARVEGAVINNUVERKFÆRAGEYMSLUSKÚRAÚTIDYRALYKLAKIPPUHRINGUR

Yep, this is a word,
and it means “key ring of the key chain of the outer door to the
storage tool shed of the road workers on the Vaðlaheiði” from which you
might be able to glean that it’s largely (OK, pretty much entirely) for
show. (Go ahead—try to use it in a sentence.) The Icelandic language has
a reputation for lengthy words, and this one is one of the longest of them all. Others include landbúnaðarframleiðsla, hæstaréttarmálaflutningsmaður, fjárfestingarfyrirtæki, and byggingarverkfræðingur.

This piece originally ran in 2015.

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Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University  in  112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Hvernig á að stíga slóðina á meðvitaðri Mahabodhi hugleiðslu
The Wayful Mind-The Satipatthana Sutta
Meðvitundarferli í eigin orðum BUDDHA
frá
Analytical Insight Free Online Útgáfa Law Research & Practice University í 112 flokks tungumála
í gegnum
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Viðvera á vitund -
[mahā satipaṭṭhāna] í 47) Klassísk íslensk-Klassísk íslensku,
Þetta sutta er víða talið aðalatriðið fyrir hugleiðslu.
Kynning
I. Athugun á Kāya
A. Hluti um ānāpāna
B. Hluti um líkamsþjálfun
C. kafli um sampajañña
D. kafla um afbrot
E. kafla um þætti
F. Hluti á níu charnel ástæðum

Kynning

Þannig hef ég heyrt:
Á
Eitt tilefni, Bhagavā dvaldi meðal Kurus í Kammadadhamma,
markaður bænum Kurus. Þar fjallaði hann um bhikkhúsið:

- Bhikkhus.
- Bhaddante svaraði bhikkhus. The Bhagavā sagði:

- Þetta,
bhikkhus, er leiðin sem leiðir til ekkert nema hreinsun þess
verur, sigrast á sorg og harmakvein, hvarf
Dukkha-Domanassa, að ná á réttan hátt, framkvæmd
Nibbana, það er að segja fjóra satipaṭṭhānas.
Hvaða fjórir?
Hér, bhikkhus, bhikkhu dvelur að fylgjast með kāya í kāya, ātāpī
Sampajāno, satimā, hafa gefið upp abhijjhā-domanassa í átt að heiminum.
Hann dvelur að fylgjast með Vedanā í Vedanā, ātāpī sampajāno, satimā, having
gefið upp abhijjhā-domanassa í átt að heiminum. Hann dvelur að fylgjast með citta
í citta, ātāpī sampajāno, satimā, hafa gefið upp abhijjhā-domanassa
til heimsins. Hann dvelur að fylgjast með dhamma · s í dhamma · s, ātāpī
Sampajāno, satimā, hafa gefið upp abhijjhā-domanassa í átt að heiminum.

I. Kāyānupassanā

A. Hluti um ānāpāna

Og
hvernig, bhikkhus, býr bhikkhu við að fylgjast með Kāya í Kāya? Hér,
bhikkhus, bhikkhu, hafa farið í skóginn eða farið í
rót tré eða hafa farið í tómt herbergi, setur niður að leggja saman
fætur fótur, setja kāya upprétt, og setja sati parimukhaṃ. Að vera
Þannig að hann andar inn, þannig að hann andar út. Öndun inn
lengi skilur hann: “Ég er að anda lengi”; öndun út lengi hann
skilur: “Ég er að anda lengi”; öndun í stuttu máli hann
skilur: “Ég er að anda í stuttu máli”; anda út stutt hann
skilur: “Ég er að anda út stutt”; Hann þjálfar sig: “finnst
allt kāya, ég mun anda inn ‘; Hann þjálfar sig: “líður öllu
Kāya, ég mun anda út ‘; Hann þjálfar sig: “róandi niður
Kāya-saṅkhāras, ég mun anda inn ‘; Hann þjálfar sig: “róandi niður
Kāya-saṅkhāras, ég mun anda út ‘.
Bara
eins og, bhikkhus, hæfileikari eða lærlingur lærlingur, sem gerir langan tíma
snúðu, skilur: “Ég er að gera langa snúa”; Gerðu stuttan beygju, hann
skilur: “Ég er að gera stutta snúa”; á sama hátt, bhikkhus, a
bhikkhu, öndun í langan tíma, skilur: “Ég er að anda lengi”;
Hann andar út lengi, hann skilur: “Ég er að anda lengi”; öndun
í stuttu máli skilur hann: “Ég er að anda í stuttu máli”; anda út stutt
Hann skilur: “Ég er að anda út stutt”; Hann þjálfar sig: “tilfinning
allt kāya, ég mun anda inn ‘; Hann þjálfar sig: “finnst
allt kāya, ég mun anda út ‘; Hann þjálfar sig: “róandi niður
Kāya-saṅkhāras, ég mun anda inn ‘; Hann þjálfar sig: “róandi niður
Kāya-saṅkhāras, ég mun anda út ‘.
Þannig dvelur hann að fylgjast með kāya í kāya innbyrðis,
eða hann dvelur að fylgjast með Kāya í Kāya utanaðkomandi, eða hann dvelur að fylgjast með
kāya í kāya innan og utan; Hann dvelur að fylgjast með samudaya
af fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottför
fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og brottför
af fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!” sati er
Til staðar í honum, bara að því marki sem hann er aðeins og bara paṭissati, hann
dvelur aðskilinn og klífur ekki við neitt í heiminum. Þannig,
Bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
B. Hluti um líkamsþjálfun

Að auki,
bhikkhus, bhikkhu, á meðan ganga, skilur: “Ég er að ganga”, eða
meðan hann stendur, skilur hann: “Ég stend” eða meðan hann situr
skilur: “Ég sit”, eða þegar hann leggur sig niður skilur hann: “Ég er
liggjandi’. Eða annaðhvort, í hverri stöðu hans Kāya er ráðinn, hann
skilur það í samræmi við það.
Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn.C. kafli um sampajañña
Að auki,
bhikkhus, bhikkhu, en nálgast og á brottför, starfar með
Sampajañña, meðan hann horfir á undan og á meðan að leita í kringum hann, starfar hann með
Sampajañña, meðan hann beygir og streymir, sér hann með því að hann dvelur að fylgjast með kāya í kāya innbyrðis, eða hann
dvelur að fylgjast með Kāya í Kāya utan, eða hann dvelur að fylgjast með Kāya
í kāya innan og utan; Hann dvelur að fylgjast með samudaya of
fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottför fyrirbæri
í Kāya, eða hann dvelur fylgjast með Samudaya og brottför af
fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!” sati er til staðar
í honum, bara að því marki sem hann er aðeins, og aðeins paṭissati, býr hann
aðskilinn, og klífur ekki við neitt í heiminum. Svona, bhikkhus, a
bhikkhu dvelur að fylgjast með Kāya í Kāya.
ampajaña,
meðan þreytandi skikkjur og efri skikkju og meðan borið er skálinni,
Hann starfar með sampajañña, meðan hann borðar, meðan hann er að drekka,
meðan bragð, hann starfar með sampajañña, en að taka þátt í viðskiptum
af defecating og þvaglát, hann starfar með sampajañña, meðan gangandi,
meðan þú stendur, meðan þú situr, meðan þú ert sofandi, meðan þú ert vakandi
Talandi og meðan hann er þögull, starfar hann með sampajañña.
D. Hluti um skaðleysi

Að auki,
bhikkhus, bhikkhu telur þennan líkama, frá sólahringsins
fætur upp og frá hárið á höfuðið niður, sem er afmarkað af því
skJust eins og,
bhikkhus, það var poki með tvær opnir og fyllt með ýmsum
tegundir af korni, svo sem Hill-Paddy, Paddy, Mung baunir, kýr-ert, sesam
fræ og husked hrísgrjón. Maður með góða sjón, að hafa fest það,
myndi íhuga [innihald þess]: “Þetta er Hill-Paddy, þetta er Paddy, þau
eru mung baunir, það eru kýr-ert, það eru sesamfræ og þetta er
husked hrísgrjón; “á sama hátt, bhikkhus, bhikkhu telur þetta mjög
líkami, frá sóla fótanna upp og frá hárið á höfuðið niður,
sem er afmarkað af húðinni og fullt af ýmis konar óhreinindi:
“Í þessum kaki eru hárið á höfði, hár líkamans,
neglur, tennur, húð, hold, sinar, bein, beinmerg, nýra, hjarta,
lifur, pleura, milta, lungur, þörmum, mesentery, maga með því
innihald, saur, galli, slímhúð, pus, blóð, sviti, fita, tár, fita,
munnvatni, nefslímhúð, samhliða vökva og þvag. “
Þannig dvelur hann að fylgjast með Kāya í Kāya innri, eða hann
dvelur að fylgjast með Kāya í Kāya utan, eða hann dvelur að fylgjast með Kāya
í E. kafla um Elements

inn og full af ýmis konar óhreinindi: “Í þessu kaki eru
hárið á höfði, hár á líkamanum, neglur, tennur, húð, hold,
sinar, bein, beinmerg, nýru, hjarta, lifur, pleura, milta,
lungum, þörmum, blöðruhálskirtli, maga með innihaldsefnum, hægðum, galli,
slegl, blása, blóð, svita, fita, tár, fita, munnvatn, nefslímur,
samhliða vökva og þvag. “
Að auki,
bhikkhus, bhikkhu endurspeglar þetta mjög kāya, hins vegar er það sett,
Hins vegar er það ráðið: “Í þessum kana er jörðin,
vatnsþáttur, eldslueiningin og loftþátturinn. “ıya innan og utan; Hann dvelur að fylgjast með samudaya of
fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottför fyrirbæri
í Kāya, eða hann dvelur fylgjast með Samudaya og brottför af
fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!” sati er til staðar
í honum, bara að því marki sem hann er aðeins, og aðeins paṭissati, býr hann
aðskilinn, og klífur ekki við neitt í heiminum. Svona, bhikkhus, a
bhikkhu dvelur að fylgjast með Kāya í Kāya.
Rétt eins og, bhikkhus, kunnugt slátrari eða a
lærlingur slátrari, að hafa drepið kú, myndi sitja við krossgötum
skera það í sundur; á sama hátt, bhikkhus, bhikkhu endurspeglar
Þetta er mjög kāya, en það er sett, en það er ráðið: “Í þessu
Kāya, það er jörðin frumefni, vatn frumefni, eldur þáttur
og loftþátturinn. “
Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
(1)
Að auki,
Bhikkhus, bhikkhu, eins og hann sé að sjá líkama, kastað í
karnelgur, einn dagur dauður, eða tveir dagar dauðir eða þrír dagar dauðir,
bólginn, bláleitur og festering, telur hann þetta mjög kāya: “Þetta kāya
Það er líka þannig að það verður að verða svona og er það ekki
laus við slíkt ástand. “
Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya.Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
(1)
Að auki,
Bhikkhus, bhikkhu, eins og hann sé að sjá líkama, kastað í
karnelgur, einn dagur dauður, eða tveir dagar dauðir eða þrír dagar dauðir,
bólginn, bláleitur og festering, telur hann þetta mjög kāya: “Þetta kāya
Það er líka þannig að það verður að verða svona og er það ekki
laus við slíkt ástand. “
Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.

(2)
Að auki,
Bhikkhus, bhikkhu, eins og hann sé að sjá líkama, kastað í
kjarnagrind, að eta af krækjum, að eta af haugum, vera
etið af ræktunum, etið af herrum, að eta af hundum, vera
borðað af tígrisdýr, að borða með panthers, að borða með ýmsum hætti
af verum, telur hann þetta mjög kāya: “Þessi kāya er líka slíkur
eðli, það verður að verða svona og er ekki laus við slíkt
skilyrði. “
Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
s (3)
Ennfremur, bhikkhus, bhikkhu, alveg eins
Ef hann sá lík líkamans, kastaði hann í kyrrum, a
beinagrind með holdi og blóði, haldið saman af sinum, telur hann
þetta mjög kāya: “Þessi kāya er líka af eðli, það er að fara
orðið svona og er ekki laus við slíkt ástand. “
Amudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
Þannig dvelur hann að fylgjast með Kāya í Kāya innri, eða hann
dvelur að fylgjast með Kāya í Kāya utan, eða hann dvelur að fylgjast með Kāya
í kāya innan og utan; Hann dvelur að fylgjast með samudaya of
fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottför fyrirbæri
í Kāya, eða hann dvelur fylgjast með Samudaya og brottför af
fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!” sati er til staðar
í honum, bara að því marki sem hann er aðeins, og aðeins paṭissati, býr hann
aðskilinn, og klífur ekki við neitt í heiminum. Svona, bhikkhus, a
bhikkhu dvelur að fylgjast með Kāya í Kāya.

(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhita
nhàru · sambandhaṃ, svo imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo evaṃ · bhāvī evaṃ · a · atîto ‘ti.

(4)
Að auki,
bhikkhus, bhikkhu, eins og hann sé að sjá líkama, kastað í a
charnel jörð, beinagrind án hold og smeared með blóð, haldið
saman við sinar, telur hann þetta mjög kāya: “Þessi kāya er líka af
svo eðlilegt, það verður að verða svona og er ekki laust við
slíkt ástand. “

Það er allt í lagi,
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 ñṇṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, svo
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kōyo evaṃ · dhammo evaṃ · bahāvī
evaṃ · atíto’ ti.(5)
Ennfremur, bhikkhus, bhikkhu, alveg eins
Ef hann sá lík líkamans, kastaði hann í kyrrum, a
beinagrind án hold né blóð, haldið saman af sinum, hann
telur þetta mjög kāya: “Þessi kāya er líka af eðli sínu, það er
verður að verða svona og er ekki laus við slíkt ástand. “

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 ı assa sati paccupaṭṭhitā hoti, yāvadeva
ṣāṇa · mattāya paṭissati · mattāya, {1} aissi ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya innri, eða hann
dvelur að fylgjast með Kāya í Kāya utan, eða hann dvelur að fylgjast með Kāya
í kāya innan og utan; Hann dvelur að fylgjast með samudaya of
fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottför fyrirbæri
í Kāya, eða hann dvelur fylgjast með Samudaya og brottför af
fyrirbæri í Kāya; eða annað, [að átta sig á:] “þetta er kāya!” sati er til staðar
í honum, bara að því marki sem hann er aðeins, og aðeins paṭissati, býr hann
aðskilinn, og klífur ekki við neitt í heiminum. Svona, bhikkhus, a
bhikkhu dvelur að fylgjast með Kāya í Kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandsháni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
ṭ a ṭ ṃ ṃ ru ru ru ru ṭ ṭ ṭ ṭ ṭ ṭ ṭ ṭ ṭ ṭ
phásuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gív · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
Sísakaṭāhaṃ, svo ég er búin að gera það núna: ‘ayaṃ pi kho kāyo
eva · dhammo evaṃ · bhāvī evaṃ · a · atîto ‘ti.

(6)
Að auki,
bhikkhus, bhikkhu, eins og hann sé að sjá líkama, kastað í a
charnel jörð, ótengdur bein dreifðir hér og þar, hér a
hönd bein, þar fæti bein, hér ökkla bein, þar sem skinn bein,
hér læri bein, þar mjöðm bein, hér rif, þar bak bein, hér
hryggbein, beinhálsbein, hér kjálka bein, tannbein,
eða þar er höfuðkúpurinn, telur hann þetta mjög kāya: “Þessi kāya er líka
svo eðlilegt, það verður að verða svona og er ekki laust við
slíkt ástand. “

Það er allt í lagi,
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 ñṇṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni settāni saṅkha · vaṇṇa · paṭibhāgāni, svo imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kōyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni settāni saṅkha · vaṇṇa · paṭibhāgāni, svo imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kōyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Ennfremur, bhikkhus, bhikkhu, alveg eins og hann væri
sjá dauða líkama, kastað í kjarna jarðar, beinin whitened
Eins og skel, telur hann þetta mjög kāya: “Þessi kāya er líka slíkur
eðli, það verður að verða svona, og er ekki laus við slíkt
skilyrði. “

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā 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 ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.

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

(8)
Ennfremur, bhikkhus, bhikkhu, alveg eins og hann væri
sjá dauðann, kastað í grjót jarðar, hóf upp bein yfir a
ára gamall, telur hann þetta mjög kāya: “Þessi kāya er líka slíkur
eðli, það verður að verða svona og er ekki laus við slíkt
skilyrði. “

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā 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 ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, svo ég elska þig
upasaṃharati: ‘ayaṃ pi kho kōyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Ennfremur, bhikkhus, bhikkhu, alveg eins og hann væri
sjá dauða líkama, kastað í charnel jörð, rotta bein minni
að dufti, telur hann þetta mjög kāya: “Þessi kāya er líka slíkur
eðli, það verður að verða svona og er ekki laus við slíkt
skilyrði. “

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā 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 ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Þannig dvelur hann að fylgjast með Kāya í Kāya
innri, eða dvelur hann að fylgjast með Kāya í Kāya utan, eða hann býr
fylgjast með kāya í kāya innan og utan; Hann dvelur að fylgjast með
Samudaya fyrirbæri í Kāya, eða hann dvelur að fylgjast með brottförinni
burt af fyrirbæri í Kāya, eða hann dvelur fylgjast með Samudaya og
brottför fyrirbæri í kāya; eða annað, [að átta sig á:] “þetta er kāya!”
Sati er til staðar í honum, bara að því marki sem aðeins Sanna og aðeins
Paṭissati, hann býr í aðskilinn, og klæðir ekki við neitt í
heimurinn. Þannig bhikkhus, bhikkhu dvelur að fylgjast með Kāya í Kāya.

48) Classical Igbo,

https://www.goodreads.com/quotes/tag/tipitaka

Tipitaka Quotes

Quotes tagged as “tipitaka”
Showing 1-2 of 2

“Purity or impurity depends on oneself,
No one can purify another.”

―

Tipitaka. Suttapitaka. Khuddakanikaya. Dhammapada. English & Pali

“How blissful it is, for one who has nothing. Attainers-of-wisdom
are people with nothing. See him suffering, one who has something, a
person bound in mind with people.”

―

Gautama Buddha
Gbanwee nsụgharị ziri ezi na nsụgharị Google a site na https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - Akwukwo Igbo -
Otu esi echeghari ụzọ nke ntụgharị uche nke Mahabodhi
Ụzọ nke uche-Satipatthana Sutta
MEDITATION PRACTICE na okwu BUDDHA
site
Insight Free Online Tipiṭaka Law Research & Practice University na 112 Asụsụ Akwụkwọ
site
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ịga n’ihu na mmata -
[mahā satipaṭṭhāna] na 48) Classical Igbo,
A na-ewere sutta a dị ka isi okwu maka ntụgharị uche.
Okwu Mmalite
I. Ilere Kaya anya
A. Nkebi na mpaghara
B. Akụkụ na postures
C. Ngalaba na sampajañña
D. Nkebi na ngbaghara
E. Nkebi na ihe
F. Nkebi na ebe ikuku itoolu

Okwu Mmalite

Otú a ka m’nuworo:
Na
otu oge, Bhagavā nọ n’etiti Kurus na Kammāsadhamma,
obodo ahia nke Kurus. N’ebe ahụ, ọ gwara bhikkhus:

- Bhikkhus.
- Bhaddante zara bhikkhus. Bhagavā kwuru, sị:

- Nke a,
bhikkhus, bụ ụzọ nke na-eduga na ihe ọ bụla ma ọ bụ ime ka
ndị mmadụ, mmeri nke iru uju na iru újú, ọdịda nke
nchịkọta-ụlọ, ụzọ nke ụzọ ziri ezi, mmezu nke
Nibbāna, nke ahụ bụ satipaṭṭhānas anọ.
Kedu anọ?
N’ebe a, bhikkhus, bhikkhu na-ebi na-ekiri kaya na kāya, ātāpī
sampajāno, satimā, ebe ọ hapụrụ abhijjhā-domanassa na ụwa.
Ọ na-ebi na-ekiri vedanā na vedanā, ātāpī sampajāno, satimā, inwe
nyefe abhijjhā-domanassa na ụwa. Ọ na-ebi na-edebe citta
na citta, ātāpī sampajāno, satimā, ebe ọ hapụrụ abhijjhā-domanassa
gaa ụwa. Ọ na-anọ na-ekiri dhamma · s na dhamma · s, ātāpī
sampajāno, satimā, ebe ọ hapụrụ abhijjhā-domanassa na ụwa.

I. Kayānupassanā

A. Nkebi na mpaghara

Na
kedu, bhikkhus, mere bhikkhu na-ekiri kaya na kāya? Ebe a,
bhikkhus, a bhikkhu, mgbe gara n’ime oke ohia ma obu na o gara
mgbọrọgwụ nke osisi ma ọ bụ na-aga na ụlọ na-enweghị ihe ọ bụla, na-anọdụ ala na-atụgharị ya
ụkwụ crosswise, na-edozi kaya ziri ezi, na-edozi izu perimukhaxus. Ịbụ
ya mere o na - eku ume n’ime ya, ya mere o na - eku ume. Na-agba ume na
Ogologo oge o na - aghota: ‘Ana m eku ume ogologo oge’; na-eku ume ogologo oge
ghọtara: ‘Ana m egbu oge’; na-eku ume na mkpirikpi ya
ghọtara: ‘Ana m egbu ume’ na-eku ume obere
ghọtara: ‘Ana m egbu ume’; ọ na-azụ onwe ya: ‘na-eche na
Ọ bụ na m ga-eku ume ‘; ọ na-azụ onwe ya: ‘enwe mmetụta zuru ezu
Ee, M ga-eku ume ‘; ọ na-azụ onwe ya: ‘na-ebelata
kāya-saṅkhāras, M ga-eku ume ‘; ọ na-azụ onwe ya: ‘na-ebelata
kāya-saṅkhāras, M ga-eku ume ‘.
Naanị
dị ka, bhikkhus, onye na-atụgharị uche ma ọ bụ onye na-amụgharị oge, na-eme ogologo
tụgharịa, ghọtara: ‘Ana m eme ogologo oge’; na-eme mgbanwe dị mkpirikpi, ọ
ghọtara: ‘Ana m eme ka obere oge’; n’otu ụzọ ahụ, bhikkhus, a
bhikkhu, na-eku ume n’ogologo, na - aghọta: ‘Ana m egbu oge’;
Ọ na-eku ume ogologo oge ọ ghọtara: ‘Ana m egbu oge’; na-eku ume
na nkenke ọ ghọtara: ‘Ana m egbu ume’ na-eku ume obere
ọ ghọtara: ‘Ana m egbu ume’; ọ na-azụ onwe ya: ‘mmetụta
Utu niile, M ga-eku ume ‘; ọ na-azụ onwe ya: ‘na-eche na
Mkpụrụ obi dum, M ga-eku ume ‘; ọ na-azụ onwe ya: ‘na-ebelata
kāya-saṅkhāras, M ga-eku ume ‘; ọ na-azụ onwe ya: ‘na-ebelata
kāya-saṅkhāras, M ga-eku ume ‘.
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya n’ime,
ma ọ bụ na ọ na-anọ na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ na-edebe
kāya na kāya n’ime ime na n’èzí; ọ na-ebi na-ekiri samudaya
nke ihe ngosi na kāya, ma obu na o na-ele anya na agabiga
ihe omumu na kaya, ma obu na o na-ele anya samudaya ma na-agabiga
nke ihe ngosi na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!” izu bụ
ya na ya, ruo n’ókè nke na-eme mñana na mere paṭissati, ya
na-ebi na-anọpụ iche, ọ dịghị ejidesi ihe ọ bụla n’ụwa. N’ihi ya,
bhikkhus, bhikkhu na-ebi na-ekiri kaya na kāya.
B. Akụkụ na postures

Ọzọkwa,
bhikkhus, bhikkhu, mgbe ọ na-eje ije, ghọtara: ‘Ana m eje ije,’ ma ọ bụ
mgbe ọ na-eguzo, ọ ghọtara: ‘Ana m eguzo’, ma ọ bụ mgbe ọ nọ ọdụ
ghọtara: ‘Ana m anọdụ ala,’ ma ọ bụ mgbe ọ na-edina ala ọ ghọtara: ‘Abụ m
dina ala ‘. Ma o bughi, ebe obula o bu uwe ya, o
ghọtara ya.
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa.C. Ngalaba na sampajañña
Ọzọkwa,
bhikkhus, bhikkhu, mgbe ị na-eru nso na mgbe ị na-apụ, na-eme ya
sampajañña, mgbe ị na-ele anya na mgbe ọ na-elegharị anya, ọ na-eme ya
sampajañña, mgbe ọ na-ehulata na mgbe ọ na-esetịpụ, ọ na-eme ihe na sThus ọ na-ebi na-ekiri kaya na kāya n’ime, ma ọ bụ
na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ na-anọ na-ekiri ụgwọ
na kāya n’ime ime na n’èzí; ọ na-anọ na-ekiri samudaya nke
ihe omumu na kaya, ma obu na o no na-ele anya na ihe omuma
na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya ma na-agabiga
ihe omumu na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!” izu anọ
n’ime ya, ruo n’ókè nke mñana ma mee paṭissati, ọ bi
ejide onwe ya, ma ghara ijidesi ihe ọbụla n’ụwa. Ya mere, bhikkhus, a
bhikkhu na-ebi na-ekiri kāya na kāya.
ampajañña,
mgbe ọ na-eyi uwe mwụda na uwe elu ya na mgbe ọ na-ebu nnukwu efere ahụ,
ọ na-eme ya na sampajañña, mgbe ha na-eri nri, mgbe ha na-aṅụ ihe ọṅụṅụ, mgbe ha na -
mgbe ọ na-eri anụ, ọ na-eme ya na sampajañña, mgbe ọ na-aga ahịa
nke mmeri na urinating, ọ na-eme ya na sampajañña, mgbe ọ na-eje ije,
ka ha na-anọdụ ala, ka ha na-anọdụ ọdụ, ka ha na-ehi ụra, mgbe ha na-amụ anya, mgbe
ekwu okwu mgbe ọ na-agbachi nkịtị, ọ na-eme ya na sampajañña.
D Nkebi na Ngbapu

Ọzọkwa,
bhikkhus, bhikkhu na-eleba anya nke a, site na ikuku nke
ụkwụ na isi site na ntutu isi ya, nke na-eme ya
skJust dị ka ma ọ bụrụ na,
bhikkhus, e nwere akpa nwere oghere abụọ ma jupụta na iche iche
ụdị ọka, dịka hill-paddy, paddy, mung agwa, cow-peas, sesame
osisi na husked osikapa. Nwoke nke nwere anya nke ọma, mgbe ya meghere ya,
ga-atụle [ihe ndị dị na ya]: “Nke a bụ hill-paddy, nke a bụ paddy, ndị ahụ
bụ mung agwa, ndị ahụ bụ ehi-peas, ndị a bụ mkpụrụ sesame na nke a bụ
husked rice; “n’otu ụzọ ahụ, bhikkhus, a bhikkhu na-ele nke a anya
ahụ, site n’obere ụkwụ ya na site na ntutu n’isi,
nke na akpụkpọ ahụ na-adọrọ mmasị ma jupụta n’ụdị dị iche iche nke adịghị ọcha:
“N’aka a, enwere ajutu isi, ntutu isi,
mbọ, ezé, akpụkpọ ahụ, anụ ahụ, akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi,
imeju, arịrịọ, splin, ngụgụ, eriri afọ, mmetụ, afo na ya
ọdịnaya, feces, bile, phlegm, pus, ọbara, ọsụsọ, abụba, anya mmiri, griiz,
afụ ụfụ, mmetụ nasal, mmiri dị ọcha na mmamịrị. “
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya n’ime, ma ọ bụ ya
na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ na-anọ na-ekiri ụgwọ
na E. Nkebi na ihe

na juputara n’udi di iche iche di iche iche: “N’ihe a, enwere
ntutu isi, ntutu nke ahụ, mbọ, ezé, anụ ahụ, anụ ahụ,
akwara, ọkpụkpụ, ụmị ọkpụkpụ, akụrụ, obi, imeju, arịrịọ, ịgba,
akpa ume, eriri afọ, mmetụ, afọ na ọdịnaya ya, feces, bile,
phlegm, pus, ọbara, ajirija, abụba, anya mmiri, griiz, olulu, imi imi,
mmụgharị synovial na mmamịrị. “
Ọzọkwa,
bhikkhus, a bhikkhu na-egosipụta na nke a nnọọ kaya, Otú ọ dị ọ na-etinye,
Otú ọ dị, ọ dị njikere: “N’akụkụ a, e nwere ụwa, nke
ihe mmiri, ihe ọkụ ọkụ na ihe ikuku. “naya na n’ime ya; ọ na-anọ na-ekiri samudaya nke
ihe omumu na kaya, ma obu na o no na-ele anya na ihe omuma
na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya ma na-agabiga
ihe omumu na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!” izu anọ
n’ime ya, ruo n’ókè nke mñana ma mee paṭissati, ọ bi
ejide onwe ya, ma ghara ijidesi ihe ọbụla n’ụwa. Ya mere, bhikkhus, a
bhikkhu na-ebi na-ekiri kāya na kāya.
Dịka, bhikkhus, onye na-azụ anụ ma ọ bụ a
onye na-azụ azụ, mgbe ọ gburu ehi, ga-anọdụ ala n’okporo ụzọ
kewaa ya; n’otu ụzọ ahụ, bhikkhus, a bhikkhu na-egosipụta
nke a kaadị, ma agbanyeghị, ọ dị njikere: “Na nke a
kāya, e nwere ụwa, ihe mmiri, ihe ọkụ
na nke ikuku. “
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
(1)
Ọzọkwa,
bhikkhus, bhikkhu, dị ka a ga - asị na ọ na - ahụ ozu, tụfuo ya
ebe a na-egwuru egwu, otu ụbọchị nwụrụ anwụ, ma ọ bụ ụbọchị abụọ anwụọla maọbụ ụbọchị atọ anwụọ,
ọ na-atụgharị uche ya, sị: “Nke a na-akụ
dịkwa ka ụdị, ọ ga-adị ka nke a, ọ bụghị
enweghị onwe ya pụọ n’ọnọdụ dị otú ahụ. “
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kāya na kāya.Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
(1)
Ọzọkwa,
bhikkhus, bhikkhu, dị ka a ga - asị na ọ na - ahụ ozu, tụfuo ya
ebe a na-egwuru egwu, otu ụbọchị nwụrụ anwụ, ma ọ bụ ụbọchị abụọ anwụọla maọbụ ụbọchị atọ anwụọ,
ọ na-atụgharị uche ya, sị: “Nke a na-akụ
dịkwa ka ụdị, ọ ga-adị ka nke a, ọ bụghị
enweghị onwe ya pụọ n’ọnọdụ dị otú ahụ. “
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.

(2)
Ọzọkwa,
bhikkhus, bhikkhu, dị ka a ga - asị na ọ na - ahụ ozu, tụfuo ya
a na-eri nri, na-eri ya, ma na-eri ya
eri ahihia, nke ndi herons riri, ndi nkita riri ya
ndị na-eri nri na-eri nri, ndị panther na-eri ya, ndị dị iche iche na-eri ya
nke ndị mmadụ, ọ na-ele ya anya nke a: “Nke a kaya bụkwa nke a
ọdịdị, ọ ga-adị ka nke a, ọ nweghịkwa ohere dị otú ahụ
ọnọdụ. “
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
s (3)
Ọzọkwa, bhikkhus, a bhikkhu, dịka
ọ bụrụ na ọ nọ na-ahụ ozu, tụfuo ya n’ájá, a
skeleton na anụ na ọbara, nke ejiri aka na-ejikọta, ọ na-eche
Nke a bu kaya: “Nke a kaya bu kwa ihe, o na aga
na-adị ka nke a, ọ nweghịkwa ọnọdụ dị otú ahụ. “
ihe ndi ozo di na kaya, ma obu na o na-ele anya igafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
N’ihi ya, ọ na-ebi na-ekiri kaya na kāya n’ime, ma ọ bụ ya
na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ na-anọ na-ekiri ụgwọ
na kāya n’ime ime na n’èzí; ọ na-anọ na-ekiri samudaya nke
ihe omumu na kaya, ma obu na o no na-ele anya na ihe omuma
na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya ma na-agabiga
ihe omumu na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!” izu anọ
n’ime ya, ruo n’ókè nke mñana ma mee paṭissati, ọ bi
ejide onwe ya, ma ghara ijidesi ihe ọbụla n’ụwa. Ya mere, bhikkhus, a
bhikkhu na-ebi na-ekiri kāya na kāya.

(4)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita ekwusa aṭṭhika · saṅkhalikaḑ ni · maintensa · lohita · makkhita❚
nhāru · sambandhaň, so imam · eva kāya❚ upasakauharati: ‘ayaḑ pi kho kāyo
evaesa · dhammo eva˵ · bhāvī eva˵ · an · atīto ‘ti.

(4)
Ọzọkwa,
bhikkhus, bhikkhu, dịka a ga - asị na ọ na - ahụ ozu, tụfuo na a
ala ndị na-eme ka ọkpụkpụ, ọkpụkpụ na-enweghị anụ ma jupụta n’ọbara
ya na akwara ya, o na-ele ya anya nke oma: “Nke a bu nke karya
ụdị dị otú ahụ, ọ ga-adị ka nke a, ma ọ bụ n’efu
ụdị ọnọdụ a. “

Ọ bụrụ na ị na-eme ihe ndị ọzọ,
ozi nchịkọta akụkọ, ajjhatta-bahiddhā vā kāye
nnyeòhèrè ọrụ; samudaya-dhamm · anupassī vā kāyasmi ụ viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
nnyeòhèrè dìnkpà; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Etu kho, bhikkhave, bhikkhu kāye
machibidoro ya.

N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
(5)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita kwa aṭṭhika · saṅkhalikasin apagata · ma lẹsa · lohitadia nhāru · sambandhaň, ya mere
imam · eva kāya❚ upasaorumharati: ‘ayabeere pi kho kāyo evaitai · dhammo evaitai · bhāvī
evasa · an · atīto ‘ti.(5)
Ọzọkwa, bhikkhus, a bhikkhu, dịka
ọ bụrụ na ọ nọ na-ahụ ozu, tụfuo ya n’ájá, a
squeleton na-enweghị anụ ma ọ bụ ọbara, nke ejiri aka na-ejikọ aka, ọ
weere nke a kaya: “Nke a kaya bu kwa otu, o bu
aga na-adị ka nke a, ọ nweghịkwa ọnọdụ dị otú ahụ. “

Iti
ọ bụrụ na ị na-ahụ maka ihe ndị ọzọ, ọ bụghị ihe nkata
njikwa, ọhụụ na-agba mbọ;
ma ọ bụ ihe ndị ọzọ na-emekarị, dị ka a na-emekarị
ngwa ngwa nkwekọrịta, ngwa-ụyọkọ nkè;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. A na-achọ, a na-agbanyeghị, na-eme ka ọ dị mma
ike.

N’ihi ya, ọ na-ebi na-ekiri kaya na kāya n’ime, ma ọ bụ ya
na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ na-anọ na-ekiri ụgwọ
na kāya n’ime ime na n’èzí; ọ na-anọ na-ekiri samudaya nke
ihe omumu na kaya, ma obu na o no na-ele anya na ihe omuma
na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya ma na-agabiga
ihe omumu na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!” izu anọ
n’ime ya, ruo n’ókè nke mñana ma mee paṭissati, ọ bi
ejide onwe ya, ma ghara ijidesi ihe ọbụla n’ụwa. Ya mere, bhikkhus, a
bhikkhu na-ebi na-ekiri kāya na kāya.
(6)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita ụma ṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaś aññena pād · aṭṭhikaś aññena gopphak · aṭṭhikaś aññena
jaṅgh · aṭṭhikaś aññena ūru · ṭṭhikaḑ aññena kaṭi · ṭṭhikaḑ aññena
phāsuk · aṭṭhikaś aññena piṭṭh · iṭṭhikaś aññena khandh · aṭṭhikaś aññena
gīv · aṭṭhikaś aññena hanuk · aṭṭhikaś aññena dant · aṭṭhikaś aññena
sīsakaṭāhaḳ, so imam · eva kāya❚ upasakauharati: ‘ayabeere pi kho kāyo
evaesa · dhammo eva˵ · bhāvī eva˵ · an · atīto ‘ti.

(6)
Ọzọkwa,
bhikkhus, bhikkhu, dịka a ga - asị na ọ na - ahụ ozu, tụfuo na a
ala ndị na-eme ka ọkpụkpụ, ala ndị gbajiri agbawa gbasasịrị ebe a na ebe ahụ, ebe a a
ọkpụkpụ ọkpụkpụ, e nwere ọkpụkpụ ụkwụ, lee, ọkpụkpụ ụkwụ, e nwere ọkpụkpụ nku,
akpụkpụ ụkwụ dị n’apata ụkwụ, e nwere ọnya ọkpụkpụ, ebe a bụ ọgịrịga, e nwere ọkpụkpụ azụ, ebe a
ọkpụkpụ ọkpụkpụ, e nwere ọkpụkpụ n’olu, lee, ọkpụkpụ agba, e nwere ọkpụkpụ ezé,
ma ọ bụ n’ebe ahụ okpokoro isi, ọ na-ele anya nke a: “Nke a kaya bụkwa nke
ụdị dị otú ahụ, ọ ga-adị ka nke a, ma ọ bụ n’efu
ụdị ọnọdụ a. “

Ọ bụrụ na ị na-eme ihe ndị ọzọ,
ozi nchịkọta akụkọ, ajjhatta-bahiddhā vā kāye
nnyeòhèrè ọrụ; samudaya-dhamm · anupassī vā kāyasmi ụ viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
nnyeòhèrè dìnkpà; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Etu kho, bhikkhave, bhikkhu kāye
machibidoro ya.

N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
(7)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita kwa aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya/7
ndepụta: ‘ayaḑ pi kho kāyo evabata · dhammo evaAdvisor · bhāvī eva˵ · an · atīto’
nke.

(7)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita kwa aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya/7
ndepụta: ‘ayaḑ pi kho kāyo evabata · dhammo evaAdvisor · bhāvī eva˵ · an · atīto’
nke.

(7)
Ọzọkwa, bhikkhus, a bhikkhu, dịka ọ bụrụ na ọ bụ
mgbe ọ hụrụ ozu, tụfuo ya n’ájá, ọkpụkpụ gbara ọcha
dị ka a seashell, ọ na-ewere nke a na-agbada: “Nke a na kāya bụkwa nke dị otú ahụ
a ọdịdị, ọ ga-adị ka nke a, ma enweghị onwe ya na ụdị
ọnọdụ. “

Ọ bụrụ na ị na-eche banyere ihe ndị ọzọ, ị ga-ahụ
nnyemazụ nke ụdagha, nkata-bahiddhā
oke; samudaya-dhamm · anupassī vā kāyasmi ụ viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
nnyeòhèrè dìnkpà; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Etu kho, bhikkhave, bhikkhu kāye
machibidoro ya.

N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.

(8)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita ekwusa aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
ndepụta: ‘ayaḑ pi kho kāyo evabata · dhammo evaAdvisor · bhāvī eva˵ · an · atīto’
nke.

(8)
Ọzọkwa, bhikkhus, a bhikkhu, dịka ọ bụrụ na ọ bụ
mgbe ọ hụrụ ozu, tụfuo ya n’ájá, kpokọta ọkpụkpụ n’elu
otu afọ, ọ na-ele nke a anya: “Nke a kaya bụkwa nke a
ọdịdị, ọ ga-adị ka nke a, ọ nweghịkwa ohere dị otú ahụ
ọnọdụ. “

Ọ bụrụ na ị na-eche banyere ihe ndị ọzọ, ị ga-ahụ
nnyemazụ nke ụdagha, nkata-bahiddhā
oke; samudaya-dhamm · anupassī vā kāyasmi ụ viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
nnyeòhèrè dìnkpà; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Etu kho, bhikkhave, bhikkhu kāye
machibidoro ya.

N’ihi ya, ọ na-ebi na-ekiri kaya na kāya
n’ime ụlọ, ma ọ bụ na ọ na-ebi na-ekiri kaya na kāya n’èzí, ma ọ bụ na ọ bi
na-ekiri kaya na kāya n’ime na n’èzí; ọ na-anọ na-ekiri
samudaya nke puru iche na kāya, ma obu na o na-ele anya na agafe
pụọ na ihe ngosi na kāya, ma ọ bụ na ọ na-anọ na-ekiri samudaya na
na-agabiga ihe atụ na kāya; ma ọ bụ ihe ọzọ, [ịmara:] “nke a bụ kāya!”
Sati dị n’ime ya, ruo n’ókè nke na-eme mñana na ihe
paṭissati, ọ na-ebipụ iche, ọ dịghị ejidesi ihe ọ bụla n’ime
ụwa. Ya mere, bhikkhus, bhikkhu na-ebi na-ekiri kya na kāya.
(9)
Puna
ca cawara, bhikkhave, bhikkhu seyyathāpi passgery sarīra iwu sivathikāya
chaḍḍita kwa aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya/7
ndepụta: ‘ayaḑ pi kho kāyo evabata · dhammo evaAdvisor · bhāvī eva˵ · an · atīto’
nke.

(9)
Ọzọkwa, bhikkhus, a bhikkhu, dịka ọ bụrụ na ọ bụ
mgbe ọ hụrụ ozu nwụrụ anwụ, tụfuo ya n’ime ala, ọkpụkpụ rere ure gbawara
ya na uzuzu, o na-ele anya nke a: “Nke a bu kwa nke a
ọdịdị, ọ ga-adị ka nke a, ọ nweghịkwa ohere dị otú ahụ
ọnọdụ. “

Ọ bụrụ na ị na-eche banyere ihe ndị ọzọ, ị ga-ahụ
nnyemazụ nke ụdagha, nkata-bahiddhā
oke; samudaya-dhamm · anupassī vā kāyasmi ụ viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
nnyeòhèrè dìnkpà; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Etu kho, bhikkhave, bhikkhu kāye
machibidoro ya.

49) Classical Indonesian-Bahasa Indonesia Klasik,

http://84000.co/words-of-the-buddha-in-english/

The Words of the Buddha In English

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The Glorious King of Tantras that Resolves All Secrets

The Practice Manual of Noble Tara

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From the General Sutra Section
(translated by the Sakya Pandita Translation Group):

The Questions of an Old Lady (84000 Featured Translation: READ MORE)

http://84000.co/featured-translation-the-questions-of-an-old-lady

Featured Translation: “The Questions of an Old Lady”

The featured translation in the reading room is “The Questions
of an Old Lady”. This sutra contains teachings given by the Buddha to a
120-year-old woman in the city of Vaiśali. Upon meeting the Buddha, she
asks him questions concerning the four stages of life, the aggregates,
the elements and the faculties. In response, the Buddha gives her a
profound teaching on emptiness, using beautifully crafted examples to
illustrate his point.

Considering the cultural norms of the time, the fact that the
teaching contained in this sutra was given entirely to a lay woman and,
moreover, to a very old and impoverished lay woman, makes it stand
apart. The setting of this text is the ancient capital city of Vaiśali.
The old lady, whose name we are never told, asks the Buddha such
profound questions that Ananda realizes she is not an ordinary woman,
but one whose wisdom comes from merit collected in past lifetimes. As it
turns out, the Buddha reveals that she has been his mother for five
hundred lifetimes.

The main body of the text, which consists of the Buddha’s teachings
in answer to the old lady’s questions, is an explanation of emptiness.
To put it briefly, the Buddha says no phenomenon arises of its own
accord. Neither does any phenomenon give rise to any other phenomenon.
All phenomena arise owing to their dependence upon collections of causes
and conditions. Hence, there is no independent phenomenon, though we
may use terms to indicate various phenomena as if they were independent.
After the Buddha’s teaching, the old lady realizes this profound truth.
The Buddha prophesies that she herself will one day become a buddha. In
earlier lifetimes he had planted roots of virtue and made strong
aspirations for her to do so.

The featured sutra was translated from Tibetan into English under the
supervision of Khenpo Ngawang Jorden by the Venerable Jampa Losal and
the laywoman YangDol Tsatultsang, members of the Sakya Pandita Translation Group – International Buddhist Academy Division in Kathmandu, Nepal. 84000 provided a grant in support of the translation effort.

Please enjoy your reading room. Thank you for your continuing support.

Calling Witness with a Hundred Prostrations (the first sutra to arrive in Tibet)

The Display of the Pure Land of Sukhavati

The Questions of the Naga King Sagara

The Noble Prophecy of Sri Mahadevi

The Noble Sutra on Reliance on a Spiritual FriendBuat terjemahan yang benar untuk terjemahan Google ini menggunakan https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Cara Menapak Jalan Meditasi Mahabodhi Superc sadar
Jalan Perhatian - Satipatthana Sutta
PRAKTEK MEDITASI DALAM KATA-KATA BUDDHA SENDIRI
dari
Analytic Insight Online Gratis Universitas Tipiṭaka Law Research & Practice di 112 BAHASA KLASIK
melalui
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Kehadiran kesadaran -
[mahā satipaṭṭhāna] dalam 49) Klasik Bahasa Indonesia-Bahasa Indonesia Klasik,
Sutta ini secara luas dianggap sebagai referensi utama untuk latihan meditasi.
pengantar
I. Pengamatan Kāya
A. Bagian tentang ānāpāna
B. Bagian tentang postur
C. Bagian tentang sampajañña
D. Bagian tentang sifat menjijikkan
E. Bagian tentang Elemen
F. Bagian pada sembilan dasar arnel

pengantar

Demikianlah yang saya dengar:
Di
satu kesempatan, Bhagavā tinggal di antara Kurus di Kammāsadhamma,
sebuah kota pasar Kurus. Di sana, ia berbicara kepada para bhikkhu:

- Para bhikkhu.
- Bhaddante menjawab para bhikkhu. Bhagavā berkata:

- ini,
para bhikkhu, adalah jalan yang mengarah pada apa pun kecuali pemurnian
makhluk, mengatasi kesedihan dan ratapan, hilangnya
dukkha-domanassa, pencapaian jalan yang benar, realisasi
Nibbāna, yaitu empat satipaṭṭhāna.
Empat yang mana?
Di sini, para bhikkhu, seorang bhikkhu berdiam mengamati kāya di kāya, ātāpī
sampajāno, satimā, setelah menyerahkan abhijjhā-domanassa menuju dunia.
Ia berdiam mengamati vedanā dalam vedanā, ātāpī sampajāno, satimā, memiliki
menyerah abhijjhā-domanassa menuju dunia. Dia tinggal mengamati citta
dalam citta, ātāpī sampajāno, satimā, setelah menyerah abhijjhā-domanassa
menuju dunia. Dia berdiam mengamati dhamma · s dalam dhamma · s, ātāpī
sampajāno, satimā, setelah menyerahkan abhijjhā-domanassa menuju dunia.

I. Kāyānupassanā

A. Bagian tentang ānāpāna

Dan
bagaimana, para bhikkhu, seorang bhikkhu berdiam mengamati kāya di kāya? Sini,
para bhikkhu, seorang bhikkhu, telah pergi ke hutan atau pergi ke hutan
akar pohon atau pergi ke ruangan kosong, duduk melipatnya
kaki melintang, mengatur kāya tegak, dan mengatur sati parimukhaṃ. Makhluk
dengan demikian sato ia hirup, dengan demikian sato ia hirup. Bernafas
lama dia mengerti: ‘Aku bernafas panjang’; bernafas panjang dia
mengerti: ‘Aku bernafas panjang’; pendeknya dia
mengerti: ‘Saya bernafas pendek’; napas pendek dia
mengerti: ‘Saya kehabisan nafas’; dia melatih dirinya sendiri: ‘merasakan
Seluruh kāya, aku akan menghirup ’; dia melatih dirinya sendiri: ‘merasakan keseluruhan
kāya, aku akan bernafas ‘; ia melatih dirinya sendiri: ‘menenangkan diri
kāya-saṅkhāras, aku akan menghirup ’; ia melatih dirinya sendiri: ‘menenangkan diri
kāya-saṅkhāras, aku akan bernafas ‘.
Hanya
sebagai, para bhikkhu, seorang pembalik yang terampil atau seorang peserta pelatihan, membuat waktu yang lama
berbelok, mengerti: ‘Saya berbelok panjang’; membuat belokan pendek, dia
mengerti: ‘Saya berbelok pendek’; dengan cara yang sama, para bhikkhu, a
bhikkhu, bernafas panjang, mengerti: ‘Aku bernafas panjang’;
napasnya panjang ia mengerti: ‘Aku bernafas panjang’; pernafasan
singkatnya dia mengerti: ‘Saya bernafas pendek’; napas pendek
dia mengerti: ‘Aku kehabisan nafas’; dia melatih dirinya sendiri: ‘perasaan
keseluruhan kāya, aku akan menghirup ’; dia melatih dirinya sendiri: ‘merasakan
Seluruh kāya, aku akan bernafas ‘; ia melatih dirinya sendiri: ‘menenangkan diri
kāya-saṅkhāras, aku akan menghirup ’; ia melatih dirinya sendiri: ‘menenangkan diri
kāya-saṅkhāras, aku akan bernafas ‘.
Demikianlah ia berdiam mengamati kāya di kāya secara internal,
atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati
kāya di kāya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena di kāya, atau dia tinggal mengamati wafatnya
fenomena dalam kāya, atau dia berdiam mengamati samudaya dan berlalu
fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!” sati adalah
hadir dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, dia
tinggal terpisah, dan tidak melekat pada apa pun di dunia. Demikian,
para bhikkhu, seorang bhikkhu berdiam mengamati kāya di kāya.
B. Bagian tentang postur

Selanjutnya,
para bhikkhu, seorang bhikkhu, sambil berjalan, memahami: ‘Aku sedang berjalan’, atau
sambil berdiri dia mengerti: ‘Aku berdiri’, atau sambil duduk dia
mengerti: ‘Saya sedang duduk’, atau sambil berbaring dia mengerti: ‘Saya
berbaring’. Atau yang lain, di posisi mana pun kāya-nya dibuang, dia
memahaminya sesuai.
Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia.C. Bagian tentang sampajañña
Selanjutnya,
para bhikkhu, seorang bhikkhu, saat mendekati dan saat berangkat, bertindak bersama
sampajañña, sambil melihat ke depan dan sambil melihat sekeliling, ia bertindak bersama
sampajañña,
sambil membungkuk dan sambil menggeliat, ia bertindak dengan sOleh
karena itu ia tinggal mengamati kāya di kāya secara internal, atau ia
berdiam mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati kāya
dalam kāya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena dalam kāya, atau dia berdiam mengamati hilangnya fenomena
di kāya, atau dia diam mengamati samudaya dan berlalu
fenomena dalam kāya; atau lainnya, [menyadari:] “ini kāya!” sati hadir
di dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, ia berdiam
terlepas, dan tidak melekat pada apa pun di dunia. Demikianlah, para bhikkhu, a
bhikkhu berdiam mengamati kāya di kāya.
ampajañña,
sambil mengenakan jubah dan jubah atas dan sambil membawa mangkuk,
ia bertindak dengan sampajañña, sambil makan, sambil minum, sambil mengunyah,
sambil mencicipi, ia bertindak dengan sampajañña, saat menghadiri bisnis
buang air besar dan buang air kecil, ia bertindak dengan sampajañña, sambil berjalan,
sambil berdiri, sambil duduk, sambil tidur, sambil terjaga, sementara
berbicara dan sambil diam, dia bertindak dengan sampajañña.
D. Bagian tentang Repulsiveness

Selanjutnya,
para bhikkhu, seorang bhikkhu mempertimbangkan tubuh ini, dari telapak
kaki ke atas dan dari rambut di kepala ke bawah, yang dibatasi oleh nya
seakan-akan,
para bhikkhu, ada sebuah tas yang memiliki dua bukaan dan penuh dengan beragam
jenis biji-bijian, seperti padi di bukit, padi, kacang hijau, kacang polong, wijen
biji dan beras sekam. Seorang pria dengan penglihatan yang baik, setelah melepasnya,
akan mempertimbangkan [isinya]: “Ini adalah padi di bukit, ini adalah padi, itu
adalah kacang hijau, itu adalah kacang polong, itu adalah biji wijen dan ini
beras sekam; ”dengan cara yang sama, para bhikkhu, seorang bhikkhu juga mempertimbangkan hal ini
tubuh, dari telapak kaki ke atas dan dari rambut di kepala ke bawah,
yang dibatasi oleh kulitnya dan penuh dengan berbagai jenis kotoran:
“Dalam kāya ini, ada rambut kepala, rambut tubuh,
kuku, gigi, kulit, daging, tendon, tulang, sumsum tulang, ginjal, jantung,
hati, pleura, limpa, paru-paru, usus, mesenterium, lambung
isi, tinja, empedu, dahak, nanah, darah, keringat, lemak, air mata, minyak,
air liur, lendir hidung, cairan sinovial dan urin. “
Jadi dia berdiam mengamati kāya di kāya secara internal, atau dia
berdiam mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati kāya
di E. Bagian tentang Elemen

di dalam dan penuh dengan berbagai macam ketidakmurnian: “Di dalam kāya ini, ada
rambut kepala, rambut tubuh, kuku, gigi, kulit, daging,
tendon, tulang, sumsum tulang, ginjal, jantung, hati, pleura, limpa,
paru-paru, usus, mesenterium, perut dengan isinya, tinja, empedu,
dahak, nanah, darah, keringat, lemak, air mata, minyak, air liur, lendir hidung,
cairan sinovial dan urin. “
Selanjutnya,
para bhikkhu, seorang bhikkhu merenungkan kāya ini, namun demikian ditempatkan,
namun demikian dibuang: “Dalam kāya ini, ada unsur bumi, yaitu
elemen air, elemen api, dan elemen udara. ”āya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena dalam kāya, atau dia berdiam mengamati hilangnya fenomena
di kāya, atau dia diam mengamati samudaya dan berlalu
fenomena dalam kāya; atau lainnya, [menyadari:] “ini kāya!” sati hadir
di dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, ia berdiam
terlepas, dan tidak melekat pada apa pun di dunia. Demikianlah, para bhikkhu, a
bhikkhu berdiam mengamati kāya di kāya.
Sama seperti, para bhikkhu, seorang tukang daging yang terampil atau seorang
magang tukang daging, setelah membunuh seekor sapi, akan duduk di persimpangan jalan
memotongnya menjadi potongan-potongan; dengan cara yang sama, para bhikkhu, seorang bhikkhu merenungkan
kāya ini, betapapun itu ditempatkan, akan tetapi dibuang: “Dalam hal ini
kāya, ada unsur tanah, unsur air, unsur api
dan elemen udara. “
Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
(1)
Selanjutnya,
para bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, dibuang
tanah pekuburan, satu hari mati, atau dua hari mati atau tiga hari mati,
bengkak, kebiru-biruan, dan bernanah, dia menganggap ini sangat kāya: “kāya ini
juga bersifat seperti itu, itu akan menjadi seperti ini, dan tidak
bebas dari kondisi seperti itu. “
Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya.Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
(1)
Selanjutnya,
para bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, dibuang
tanah pekuburan, satu hari mati, atau dua hari mati atau tiga hari mati,
bengkak, kebiru-biruan, dan bernanah, dia menganggap ini sangat kāya: “kāya ini
juga bersifat seperti itu, itu akan menjadi seperti ini, dan tidak
bebas dari kondisi seperti itu. “
Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.

(2)
Selanjutnya,
para bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, dibuang
tanah arang, dimakan oleh gagak, dimakan oleh elang, sedang
dimakan burung nasar, dimakan bangau, dimakan anjing, sedang
dimakan oleh harimau, dimakan oleh macan kumbang, dimakan oleh berbagai jenis
dari makhluk, ia menganggap ini sangat kāya: “kāya ini juga dari a
alam, itu akan menjadi seperti ini, dan tidak bebas dari a
kondisi.”
Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
s (3)
Lebih jauh, para bhikkhu, seorang bhikkhu, sama seperti
jika dia melihat mayat, dibuang di tanah pekuburan, a
Dia berpikir, tulang dengan daging dan darah, disatukan oleh tendon
kāya ini: “Kāya ini juga memiliki sifat seperti itu, itu akan terjadi
menjadi seperti ini, dan tidak bebas dari kondisi seperti itu. “
amudaya dari fenomena di kāya, atau dia berdiam mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
Jadi dia berdiam mengamati kāya di kāya secara internal, atau dia
berdiam mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati kāya
dalam kāya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena dalam kāya, atau dia berdiam mengamati hilangnya fenomena
di kāya, atau dia diam mengamati samudaya dan berlalu
fenomena dalam kāya; atau lainnya, [menyadari:] “ini kāya!” sati hadir
di dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, ia berdiam
terlepas, dan tidak melekat pada apa pun di dunia. Demikianlah, para bhikkhu, a
bhikkhu berdiam mengamati kāya di kāya.

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

(4)
Selanjutnya,
para bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, dibuang dalam a
tanah pekuburan, kerangka tanpa daging dan berlumuran darah, dipegang
bersama dengan tendon, ia menganggap ini sangat kāya: “Kāya ini juga dari
sifat seperti itu, itu akan menjadi seperti ini, dan tidak bebas dari
kondisi seperti itu. “

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 titi 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.

Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, jadi
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Lebih jauh, para bhikkhu, seorang bhikkhu, sama seperti
jika dia melihat mayat, dibuang di tanah pekuburan, a
kerangka tanpa daging atau darah, disatukan oleh tendon, dia
menganggap ini sangat kāya: “Kāya ini juga bersifat seperti itu
akan menjadi seperti ini, dan tidak bebas dari kondisi seperti itu. “

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 titi 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.

Jadi dia berdiam mengamati kāya di kāya secara internal, atau dia
berdiam mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati kāya
dalam kāya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena dalam kāya, atau dia berdiam mengamati hilangnya fenomena
di kāya, atau dia diam mengamati samudaya dan berlalu
fenomena dalam kāya; atau lainnya, [menyadari:] “ini kāya!” sati hadir
di dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, ia berdiam
terlepas, dan tidak melekat pada apa pun di dunia. Demikianlah, para bhikkhu, a
bhikkhu berdiam mengamati kāya di 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, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ti.

(6)
Selanjutnya,
para bhikkhu, seorang bhikkhu, seolah-olah dia melihat mayat, dibuang dalam a
tanah pekuburan, tulang terputus berserakan di sana-sini, di sini a
tulang tangan, ada tulang kaki, di sini tulang pergelangan kaki, ada tulang kering,
di sini ada tulang paha, ada tulang pinggul, di sini ada tulang rusuk, ada tulang belakang, di sini
tulang belakang, ada tulang leher, di sini tulang rahang, ada tulang gigi,
atau di sana tengkoraknya, ia menganggap ini sangat kāya: “Kāya ini juga dari
sifat seperti itu, itu akan menjadi seperti ini, dan tidak bebas dari
kondisi seperti itu. “

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 titi 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.

Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, jadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, jadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Lebih jauh, para bhikkhu, seorang bhikkhu, sama seperti dia
melihat mayat, dibuang di tanah arang, tulangnya memutih
seperti kerang, ia menganggap ini sangat kāya: “Kāya ini juga seperti itu
suatu sifat, itu akan menjadi seperti ini, dan tidak bebas dari a
kondisi.”

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 titi vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.

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

(8)
Lebih jauh, para bhikkhu, seorang bhikkhu, sama seperti dia
melihat mayat, dibuang di tanah arang, menumpuk tulang di atas
tahun, dia menganggap ini sangat kāya: “kāya ini juga dari a
alam, itu akan menjadi seperti ini, dan tidak bebas dari a
kondisi.”

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 titi vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, jadi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Lebih jauh, para bhikkhu, seorang bhikkhu, sama seperti dia
melihat mayat, dibuang di tanah arang, tulang busuk berkurang
untuk bedak, ia menganggap ini sangat kāya: “kāya ini juga memiliki sifat seperti itu
alam, itu akan menjadi seperti ini, dan tidak bebas dari a
kondisi.”

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 titi vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Karena itu ia berdiam mengamati kāya di kāya
secara internal, atau dia tinggal mengamati kāya di kāya secara eksternal, atau dia tinggal
mengamati kāya di kāya secara internal dan eksternal; dia tinggal mengamati
samudaya fenomena dalam kāya, atau dia berdiam dengan mengamati kematian
jauh dari fenomena di kāya, atau dia berdiam mengamati samudaya dan
wafatnya fenomena di kāya; atau yang lain, [menyadari:] “ini kāya!”
sati hadir dalam dirinya, hanya sebatas ñāṇa belaka dan belaka
paṭissati, ia tinggal terpisah, dan tidak berpegang teguh pada apa pun di dalam
dunia. Demikianlah, para bhikkhu, seorang bhikkhu berdiam mengamati kāya dalam kāya.

84000.co

Featured Translation: “The Questions of an Old Lady”

The
featured translation in the reading room is “The Questions of an Old
Lady”. This sutra contains teachings given by the Buddha to a
120-year-old…

50) Classical Irish-Indinéisis Clasaiceach,

https://www.youtube.com/watch?v=3mUil5bVPsI

Lost Irish Buddhist

UCCIreland

Published on Jan 11, 2011

Who
was he really, this hobo, world traveller and finally famous Buddhist
in the Orient who blazed a trail but died, it seems, ignored by history?
The enigmatic, free thinking Dubliner who used different aliases, we
now know to have been Dhammaloka, “the Irish Buddhist” who converted to
his adopted religion around 1900. He became widely known throughout Asia
and in the process, managed to fall foul of the colonial establishment
as well as Christian missionaries.

Uncovering Dhammaloka’s unique story has taken some inspired detective
work on the part of UCC’s Professor Brian Bocking, as well as other
colleagues, and their efforts have not been in vain. The lost Irish
Buddhist emerges after all these years as one of the earliest Western
Buddhist monks, pre-dating many others who have claimed the title.
Professor Bocking takes us through an amazing odyssey.

Category

Education

Déan aistriúchán ceart ar an aistriúchán Google seo trí https://translate.google.com a úsáid
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Conas an Slí Bheatha Mahabodhi Sárfhiosach a Léitheoireacht
An Bealach aireach - An Sattaatthana Sutta
CLEACHTAS MÍNIÚCHÁIN i bhFOCAIL FÉIN BUDDHA
as
Léargas Anailíseach Ollscoil Taighde agus Cleachtais Dlí ar Líne saor in aisce in 112 TEANGACHA CLASSIC
tríd
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Freastal ar fheasacht -
[mahā satipaṭṭhāna] i 50) Clasaiceach Éireannach Clasaiceach,
Meastar go forleathan gurb é seo an príomh-thagairt do chleachtas machnaimh.
Réamhrá
I. Breathnú ar Kāya
A. Alt ar ln
B. Roinn ar staidiúir
C. Rannóg ar sampajañña
D. Rannán ar neamhghníomhaíocht
E. Roinn ar na hEilimintí
F. Roinn ar na naoi bhforas charnel

Réamhrá

Mar sin chuala mé:
Ar
ócáid amháin, bhí Bhagavā ag fanacht i measc an Kurus ag Kammāsadhamma,
baile margaidh den Kurus. Ansin, labhair sé leis an bhikkhus:

- Bhikkhus.
- D’fhreagair Bhaddante an bhikkhus. Dúirt an Bhagavā:

- Seo,
Is é bhikkhus an cosán as a dtiocfaidh rud ar bith ach íonú
dhaoine, an brón agus an caoineadh a shárú, an
dukkha-domanassa, an bealach ceart a bhaint amach, réadú
Nibbāna, is é sin le rá na ceithre cinn.
Cén ceathrar?
Anseo, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya, ātāpī
sampajāno, satimā, tar éis dóibh abhijjhā-domanassa a thabhairt suas don domhan.
Téann sé i gcéill ar bhreathnadóireacht bhreathnaithe in vedanā, ātāpī sampajāno, satimā, a bhfuil
tugtha suas abhijjhā-domanassa i dtreo an domhain. Cónaíonn sé ag breathnú ar citta
i citta, ātāpī sampajāno, satimā, tar éis abhijjhā-domanassa a thabhairt suas
i dtreo an domhain. Tá sé ina chónaí ag breathnú ar dhamma · s i dhamma · s, ātāpī
sampajāno, satimā, tar éis dóibh abhijjhā-domanassa a thabhairt suas don domhan.

I. Kāyānupassanā

A. Alt ar ln

Agus
cén chaoi a gcónaíonn bhikkhu ag breathnú ar kaya i kaya? Anseo,
bhikkhus, a bhikkhu, tar éis dó dul go dtí an fhoraois nó tar éis di dul ar an bhforaois
fréamh crann nó tar éis dul go seomra folamh, suíonn sé síos an fillte
cosa crosswise, ag leagan kaya ina seasamh, agus ag leagan sati parimukhaṃ. Bheith
dá bhrí sin báisíonn sé isteach, agus é mar sin tá sé ag saoradh. Anáil isteach
fada a thuigeann sé: ‘Táim ag análú fada’; fada anáil amach é
tuigeann: ‘Tá mé ag análú fada’; análaithe i mbeagán focal
tuigeann sé: ‘Táim ag análú gearr’; análaithe amach gearr
tuigeann sé: ‘Táim ag análú gearr’; traenálann sé é féin: ‘mothú
kaya iomlán, beidh mé ag análú isteach ’; traenálann sé é féin: ‘mothú iomlán
kaya, beidh mé ag análú amach ’; traenálann sé é féin: ‘an suaimhneas a mhaolú
kaya-saṅkhāras, beidh mé ag análú isteach ’; traenálann sé é féin: ‘an suaimhneas a mhaolú
kaya-saṅkhāras, déanfaidh mé análú amach ‘.
Díreach
mar, bhikkhus, casóir sciliúil nó printíseach turnóra, ag déanamh fada
cas, tuigeann: ‘Táim ag déanamh cas fada’; ag déanamh cas gairid, sé
tuigeann: ‘Táim ag déanamh cas gairid’; ar an mbealach céanna, bhikkhus, a
tuigeann bhikkhu, análaithe fada: ‘Táim ag análú fada’;
tuigeann sé go fada go dtuigeann sé: ‘Táim ag análú fada’; análaithe
tuigeann sé: ‘Táim ag análú gearr’; análú amach gearr
tuigeann sé: ‘Táim ag análú gearr ‘; traenálann sé é féin: ‘mothú
an karaya iomlán, beidh mé ag análú isteach ’; traenálann sé é féin: ‘mothú
kaya iomlán, beidh mé ag análú amach ’; traenálann sé é féin: ‘an suaimhneas a mhaolú
kaya-saṅkhāras, beidh mé ag análú isteach ’; traenálann sé é féin: ‘an suaimhneas a mhaolú
kaya-saṅkhāras, déanfaidh mé análú amach ‘.
Dá bhrí sin tá sé ina chónaí ag breathnú ar chaia in kaya go hinmheánach,
nó go bhfuil sé ina chónaí ag breathnú ar kaya i karaya go seachtrach, nó go bhfuil sé ina chónaí ag breathnú
kaya i kaya go hinmheánach agus go seachtrach; tá cónaí air ag breathnú ar an samudaya
de feiniméin i kaya, nó go dtéann sé i léig go mbreathnaíonn sé ar bhás
feiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus ag imeacht uaidh
de feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!” Is é sati
i láthair ann, díreach go feadh méid na linne agus mere paatiissati, sé
áitrithe scoite, agus ní chloíonn sé le rud ar bith ar domhan. Dá bhrí sin,
bhikkhus, áit chónaithe bhikkhu ag breathnú ar kaya i kaya.
B. Roinn ar staidiúir

Ina theannta sin,
tuigeann bhikkhus, bhikkhu, agus tú ag siúl: ‘Táim ag siúl’, nó
tuigeann sé: ‘I am standing’, nó ag suí dó
tuigeann sé: ‘Táim i mo shuí’, nó cé go luann sé síos tuigeann sé: ‘Táim
ag luí síos’. Nó eile, i cibé suíomh a bhfuil a kāya a dhiúscairt, tá sé
tuigeann sé é dá réir sin.
Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
an samudaya de feiniméin i kaya, nó tá cónaí air ag breathnú ar an rith
as feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan.C. Rannóg ar sampajañña
Ina theannta sin,
bhikkhus, bhikkhu, agus é ag druidim le agus ag imeacht, gníomhaíonn sé leis
sampajañña, agus é ag breathnú chun cinn agus ag féachaint timpeall, gníomhaíonn sé leis
is
é sampajañña, agus í ag lúbadh agus ag síneadh, gníomhaíonn sé le: Mar
sin, tá sé ina chónaí ag breathnú ar kaya in kaya go hinmheánach, nó
áitritheacha ag breathnú kāya san kaya go seachtrach, nó a bhfuil cónaí air ag breathnú ar kya
i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú ar an samudaya de
feiniméin i kaya, nó téann sé i gcion ar bhreathnú na bhfeiniméin
i kaya, nó a chónaíonn sé ag breathnú ar an samudaya agus ag imeacht uaidh
feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kāya!” tá sati i láthair
ann, díreach go feadh méid na linne agus na linne seo amháin, tá sé ina chónaí ann
scoite, agus ní chloíonn sé le rud ar bith ar domhan. Dá bhrí sin, bhikkhus, a
tá an bhikkhu ina chónaí ag breathnú ar kaya i kaya.
ampajañña,
ag caitheamh na róbaí agus an róba uachtarach agus ag iompar an bhabhla,
gníomhaíonn sé le sampajañña, agus é ag ithe, agus é ag ól, agus é ag cogaint,
agus é ag blaiseadh, gníomhaíonn sé le sampajañña, agus é ag freastal ar an ngnó
ag troid agus ag casadh, gníomhaíonn sé le sampajañña, agus é ag siúl,
agus é ina sheasamh, agus é ina shuí, agus é ina chodladh, agus é ina dhúiseacht
ag caint agus cé go bhfuil sé ciúin, gníomhaíonn sé le sampajañña.
D. Alt ar Dhíchumasú

Ina theannta sin,
measann an bhikkhu an corp seo, as boinn na
cosa suas agus as an ghruaig ar an gceann síos, a theorannaíonn a
skJust amhail is dá mbeadh,
bhikkhus, bhí mála ann a raibh dhá oscailt ann agus a bhí líonta le rudaí éagsúla
cineálacha gráin, ar nós pábáin, paddy, pónairí mung, piseanna bó, sesame
síolta agus ríse scilligthe. Fear a bhfuil radharc na súl aige, tar éis é a neamhscagadh
Dhéanfainn machnamh ar [a inneachar]: “Is é seo an cnocán, is é sin an faitíos, iad sin
pónairí mung iad, is iad sin piseanna bó, is síolta sesame iad sin agus is é sin
rís chráite; ”ar an mbealach céanna, bhikkhus, measann bikkhu seo go han-mhaith
corp, as boinn na gcos suas agus as an ghruaig ar an gceann síos,
atá socraithe ag a chraiceann agus atá lán de chineálacha eisíontas éagsúla:
“Sa kāya seo, tá ribí an chinn, ribí an choirp,
tairní, fiacla, craiceann, flesh, tendons, cnámha, smior, duáin, croí
ae, pleura, spleen, scamhóga, intestines, mesentery, boilg lena
ábhar, feces, bile, phlegm, pus, fuil, allas, saill, deora, ramhar,
seile, mucus sróine, sreabhán sionoptach agus fual. ”
Dá bhrí sin tá sé ina chónaí ag breathnú kāya i Kaya go hinmheánach, nó sé
áitritheacha ag breathnú kāya san kaya go seachtrach, nó a bhfuil cónaí air ag breathnú ar kya
in E. Roinn ar na hEilimintí

i gcineálacha éagsúla eisíontais agus ina n-iomláine: “Sa kaya seo, tá
ribí an chinn, ribí an choirp, tairní, fiacla, craiceann, flesh,
tendons, cnámha, smeara, duáin, croí, ae, pleura, spleen,
na scamhóga, na stéigíní, an t-aicrileach, an bholg lena bhfuil ann, feces, bile,
phlegm, pus, fuil, allas, saill, deora, ramhar, seile, mucus sróine,
sreabhach agus fual synovial. ”
Ina theannta sin,
déanann bhikkhu machnamh ar an kaya seo, áfach, áfach,
ach tá sé diúscartha: “Sa kaya seo, tá an ghné domhain ann, an
eilimint
uisce, an ghné dóiteáin agus an ghné aeir. ”āya go hinmheánach agus go
seachtrach; tá sé ina chónaí ag breathnú ar an samudaya de
feiniméin i kaya, nó téann sé i gcion ar bhreathnú na bhfeiniméin
i kaya, nó a chónaíonn sé ag breathnú ar an samudaya agus ag imeacht uaidh
feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kāya!” tá sati i láthair
ann, díreach go feadh méid na linne agus na linne seo amháin, tá sé ina chónaí ann
scoite, agus ní chloíonn sé le rud ar bith ar domhan. Dá bhrí sin, bhikkhus, a
tá an bhikkhu ina chónaí ag breathnú ar kaya i kaya.
Díreach mar, bhikkhus, búistéir sciliúil nó a
bheadh printíseoir búistéara, tar éis dó bó a mharú, ina shuí ar chrosbhóthar
a ghearradh ina phíosaí; ar an mbealach céanna, bhikkhus, déanann bhikkhu machnamh air
seo an-kāya, áfach, áfach, áfach, déantar é a dhiúscairt: “Sa chás seo
kaya, tá an ghné talún, an eilimint uisce, an ghné dóiteáin
agus an ghné aeir. ”
Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
an samudaya de feiniméin i kaya, nó tá cónaí air ag breathnú ar an rith
ar shiúl ó fheiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus
deireadh a chur le feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan. Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.
(1)
Ina theannta sin,
bhikkhus, a bhikkhu, díreach amhail is dá mbeadh corp marbh á fheiceáil aige, caitheadh isteach ann
talamh charnel, lá marbh, nó dhá lá marbh nó trí lá marbh,
measann sé go bhfuil sé seo an-chasta: bluish agus festering: “Seo kāya
chomh maith sin, tá sé le bheith mar seo, agus níl
saor ó choinníoll den sórt sin. ”
Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya.Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.
(1)
Ina theannta sin,
bhikkhus, a bhikkhu, díreach amhail is dá mbeadh corp marbh á fheiceáil aige, caitheadh isteach ann
talamh charnel, lá marbh, nó dhá lá marbh nó trí lá marbh,
measann sé go bhfuil sé seo an-chasta: bluish agus festering: “Seo kāya
chomh maith sin, tá sé le bheith mar seo, agus níl
saor ó choinníoll den sórt sin. ”
Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
an samudaya de feiniméin i kaya, nó tá cónaí air ag breathnú ar an rith
ar shiúl ó fheiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus
deireadh a chur le feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan. Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.

(2)
Ina theannta sin,
bhikkhus, a bhikkhu, díreach amhail is dá mbeadh corp marbh á fheiceáil aige, caitheadh isteach ann
talamh charnel, á ithe ag préacháin, á ithe ag seabhac, á
á ithe ag dobharsmaí, á ithe ag crocháin, á ithe ag madraí, a bheith
itheann tigers iad, agus iad ag ithe panthers, á n-ithe ag cineálacha éagsúla
na ndaoine, measann sé an-seo: “Tá an kaya seo chomh maith sin
nádúr, beidh sé mar seo, agus níl sé saor ó a leithéid
riocht. ”
Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
na s (3)
Ina theannta sin, bhikkhus, a bhikkhu, díreach mar atá
má bhí sé ag féachaint ar chorp marbh, chaith sé amach i bhfonn charnel, a
measann sé go bhfuil squeleton le flesh agus fuil, a choinnítear le chéile ag tendons
seo an-chaol: “Tá an kaya seo chomh mór sin agus tá sé ag dul
mar seo, agus níl sé saor ó riocht den sórt sin. ”
amudaya de feiniméin i kaya, nó tá sé ag tabhairt aire don bhás
ar shiúl ó fheiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus
deireadh a chur le feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan. Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.
Dá bhrí sin tá sé ina chónaí ag breathnú kāya i Kaya go hinmheánach, nó sé
áitritheacha ag breathnú kāya san kaya go seachtrach, nó a bhfuil cónaí air ag breathnú ar kya
i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú ar an samudaya de
feiniméin i kaya, nó téann sé i gcion ar bhreathnú na bhfeiniméin
i kaya, nó a chónaíonn sé ag breathnú ar an samudaya agus ag imeacht uaidh
feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kāya!” tá sati i láthair
ann, díreach go feadh méid na linne agus na linne seo amháin, tá sé ina chónaí ann
scoite, agus ní chloíonn sé le rud ar bith ar domhan. Dá bhrí sin, bhikkhus, a
tá an bhikkhu ina chónaí ag breathnú ar kaya i kaya.

(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
comhrá leispiacha · An bhfuil tú · An bhfuil · íoslódáil · makkhitaṃ
, mar sin imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
e
dham dhamṃ dham dhammo dham dhamṃṃ bh bhā bh bhṃṃ bhṃṃṃ ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti

(4)
Ina theannta sin,
bhikkhus, a bhikkhu, díreach amhail is dá mbeadh corp marbh á fheiceáil aige, caitheadh amach é i
coinnleán, squeleton gan flesh agus smeartha le fuil, ar siúl
le chéile ag tendons, measann sé seo an-chaol: “Tá an kaya seo chomh maith
den chineál sin, beidh sé mar seo, agus níl sé saor ó
riocht den sórt sin. ”

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · atnupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · anupassī
vā kāyasmiṃ viharati; Yo thi thi yo yo yo yo yo yo yo v v v v v sa sa sa sa sa sa sa sa sa sa it it
teo, málaí láimhe · málaí láimhe, mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
an samudaya de feiniméin i kaya, nó tá cónaí air ag breathnú ar an rith
ar shiúl ó fheiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus
deireadh a chur le feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan. Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
comhrá
imam · eva kayaṃharati macasamhail: ‘a ṃ ṃ k ṃ ṃ dham dham dham dham
e · · · ti i.(5)
Ina theannta sin, bhikkhus, a bhikkhu, díreach mar atá
má bhí sé ag féachaint ar chorp marbh, chaith sé amach i bhfonn charnel, a
squeleton gan flesh ná fuil, i seilbh le chéile ag tendons, sé
déanann sé seo a mheas go han-mhaith: “Is de chineál é seo freisin, tá sé
ag dul a bheith mar seo, agus níl sé saor ó riocht den sórt sin. ”

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · anupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Yo thi thi yo yo yo yo v v v v v v v v v sa · sa sa sa sa sa sa
·ṇṇ · ṇ t ṇ · · · · · · · · · · · · · · · · ·
loke upādiyati. Evam · pi kho, bhikkhave, bikkhu kāye kāyānupassī
viharati.

Dá bhrí sin tá sé ina chónaí ag breathnú kāya i Kaya go hinmheánach, nó sé
áitritheacha ag breathnú kāya san kaya go seachtrach, nó a bhfuil cónaí air ag breathnú ar kya
i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú ar an samudaya de
feiniméin i kaya, nó téann sé i gcion ar bhreathnú na bhfeiniméin
i kaya, nó a chónaíonn sé ag breathnú ar an samudaya agus ag imeacht uaidh
feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kāya!” tá sati i láthair
ann, díreach go feadh méid na linne agus na linne seo amháin, tá sé ina chónaí ann
scoite, agus ní chloíonn sé le rud ar bith ar domhan. Dá bhrí sin, bhikkhus, a
tá an bhikkhu ina chónaí ag breathnú ar kaya i kaya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
aoi ik ik ik ā ag · · · · · · · · ·
hath · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
ṅhikaṃ aññena ṅhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, mar sin imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
e
dham dhamṃ dham dhammo dham dhamṃṃ bh bhā bh bhṃṃ bhṃṃṃ ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti
ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti ti

(6)
Ina theannta sin,
bhikkhus, a bhikkhu, díreach amhail is dá mbeadh corp marbh á fheiceáil aige, caitheadh amach é i
talamh cromáin, cnámha dícheangailte scaipthe anseo agus ansiúd, a
cnámh láimhe, tá cnámh chos, cnámh rúitín anseo, cnámh shin,
anseo cnámh ceathar, tá cnámh cromáin, rib anseo, cnámh cúil, anseo
cnámh dromlaigh, tá cnámh muineál, cnámh fhód anseo, cnámh fiacail ann,
nó ansin an cloigeann, measann sé seo an-chaol: “Tá an kaya seo chomh maith
den chineál sin, beidh sé mar seo, agus níl sé saor ó
riocht den sórt sin. ”

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · atnupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · anupassī
vā kāyasmiṃ viharati; Yo thi thi yo yo yo yo yo yo yo v v v v v sa sa sa sa sa sa sa sa sa sa it it
teo, málaí láimhe · málaí láimhe, mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Dá bhrí sin tá sé ina chónaí ag breathnú ar kaya i kaya
go hinmheánach, nó go bhfuil sé ina chónaí ag breathnú ar kaya i kaya go seachtrach, nó go bhfuil sé ina chónaí ann
breathnú kāya i kaya go hinmheánach agus go seachtrach; tá sé ina chónaí ag breathnú
an samudaya de feiniméin i kaya, nó tá cónaí air ag breathnú ar an rith
ar shiúl ó fheiniméin i kaya, nó tá cónaí air ag breathnú ar an samudaya agus
deireadh a chur le feiniméin i kaya; nó eile, [a bhaint amach:] “tá sé seo kya!”
tá sati i láthair ann, díreach mar a bhíonn ñāa agus lom
ina dhiaidh sin, tá sé ina chónaí scoite, agus ní chloíonn sé le rud ar bith sa
domhan. Dá bhrí sin, bhikkhus, áitíonn bhikkhu ag breathnú ar kaya i kaya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaiitaṃ aṭṭhikāni sei ni · · · · ·, · · · · · · ·,,,
níos mó: ‘ṃ ṃ ṃ yo yo yo · mo mo mo mo mo mo mo
ti.

51) Classical Italian-Italiano classico,

https://www.youtube.com/watch?v=U04I6r2J__M

Italy Doctor Sings Buddhist Song

Neth News

Published on Jun 10, 2014

Japanese temples stop theft by replacing priceless statues with 3D-printed copies

In an effort to stop thefts of valuable Buddhist statues, some groups
in Japan are turning to 3D printing to create replicas of their
statues. The Japanese Agency for Cultural Affairs recently revealed that
from 2007 to 2009 there were 105 thefts of historical sculptures.

Students at the Wakayama Technical High School
used 3D scanners to create a virtual copy of an Aizen Myoo sculpture
for a local temple. It took the students six months to complete the
model in preparation for making the 3D-printed replica.

The students have been encouraging other temples around Japan to
create 3D-printed “backups” of their valuable Buddhist statues. Temples
have begun taking this advice.

The abbot of a Buddhist temple in Jiangjin City was concerned about
the potential theft of a valuable statue of Amitabha Buddha. After
learning about 3D-printing technology, he made a copy of the statue and
gave the original to a local museum for safekeeping.

A 3D-printed Buddha statue created by students at the Wakayama Technical High School.

“There is no way to permanently guard the Buddha statue all of the time,” said the abbot. “Even
though this 3D print is just a replica of the original statue, as long
as it resides within our temple people can use it as a shrine
nonetheless.”

The museum has also put a 3D-printed copy of the statue on display so
that visitors who are visually impaired can touch and feel it,
something not possible with the original enshrined in glass.https://translate.google.comを使用して、このGoogle翻訳の正しい翻訳をレンダリングしてください。
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්‍රය -
超意識的マハーボーディ瞑想の道を歩む方法
マインドフルネスの方法 - Satipatthana Sutta
ブダの独自の言葉における瞑想の実践
から
アナリティクスインサイト無料オンラインTipiṭaka法研究と実践大学で112古典言語
スルー
http://sarvajan.ambedkar.org
DN 22 - （D ii 290）
MahāsatipaṭṭhānaSutta
- 意識への参加 -
[mahāsatipaṭṭhāna]の52）日本の古典 - 古典的なイタリア語、
このスッタは瞑想の実践のための主な参考資料として広く考えられています。
前書き
I.カーヤの観察
A.ānāpānaのセクション
B.姿勢に関するセクション
C.sampajaññaのセクション
斥力に関するセクション
E.要素のセクション
F. 9つのシャネルグラウンドのセクション

前書き

私は聞いたことがある：
に
ある時、バガヴァーはクマルスの丘の中にとどまっていた、
市場の町、クルス。そこで彼はbhikkhusについて述べた。

- ビクフス。
- Bhaddanteはbhikkhusに答えました。バガヴァーは言った：

- この、
bhikkhusは、浄化に他ならない道です
人間、悲しみや嘆きの克服、
ドッカドマナッサ、正しい方法の達成、その実現
Nibbāna、それは4人のsatipaṭṭhānasを言うことです。
どっち？
ここでは、bhikkhu、bhikkhuはkāya、kāyaでkāyaを観察する住む
sampajāno、satimā、abhijjhā-domanassaを世界に向けてあきらめた。
彼は、vedanā、ātāpīsampajāno、satimāで、vedanāを観察しながら、
世界に向かってabhijjhā-domanassaをあきらめた。彼はcittaを観察している
チッタ語、ātāpīsampajāno、satimā、abhijjhā-domanassaをあきらめた
世界に向かって。彼はdhammaをdhammaの中に観察している、ātāpī
sampajāno、satimā、abhijjhā-domanassaを世界に向けてあきらめた。

I.カヤヌヌパッサナ

A.ānāpānaのセクション

そして
どのように、bhikkhus、bhikkhuはkāyaでkāyaを観察しながら住むのですか？ここに、
bhikkhus、bhikkhu、森に行ったこと、またはに行ったこと
木の根や空いている部屋に行ったことがある
足を横にして、カーヤを直立させ、サティ・パリムカウを設定します。であること
このようにして彼は息を吸い込んだ。で呼吸する
彼が理解している限り、「私は長く息をしている」。彼を長く吐き出す
理解している：「私は長く息を吐いている」。一言で言えば呼吸
理解しているのは「私は一言で言えば呼吸をしている」ということです。息を切らして
理解しています：「私は短い息をしています」。彼は自分自身を訓練します。
全体のkāya、私は吸い込みます。彼は自分自身を訓練します。
カーヤ、息を吐きます。彼は自分自身を訓練します。
kāya-saṅkhāras、息を吸い込むのです。彼は自分自身を訓練します。
kāya-saṅkhāras、息を吐きます。
ただ
bhikkhus、熟練したターナー、またはターナーの見習い
ターンし、理解しています。短いターンをして、彼は
理解しています：「私は短いターンをしています。同じように、bhikkhus、
bhikkhuは、長く息をしていることを理解しています。
彼は次のように理解しています。呼吸する
要するに彼は次のように理解しています。息を切らして
彼は次のように理解しています。彼は自分自身を訓練します。
カーヤ全体、息を吸い込む」彼は自分自身を訓練します。
まるで息を吐きます」彼は自分自身を訓練します。
kāya-saṅkhāras、息を吸い込むのです。彼は自分自身を訓練します。
kāya-saṅkhāras、息を吐きます。
かくして彼はカヤをカヤの内部で観察している。
あるいは彼は外からカーヤでカーヤを観察することを宿す、または彼は観察することを宿る
内外のカーヤ。彼はサムダヤを観察しながら住む
か、彼は死んでいくのを観察している
彼はサムダヤを観察して亡くなりました。
カヤでの現象そうでなければ、[実現：]「これはカーヤだ！」サティは
単なるñāmereaと単なるpaṭissatiの範囲で、彼の中に存在し、彼は
住居は切り離されており、世界の何にもしがみついていません。したがって、
bhikkhus、bhikkhuはkāyaでkāyaを観察することを宿します。
B.姿勢に関するセクション

さらに、
bhikkhus、bhikkhuは、歩きながら理解しています。
立っている間、彼は理解しています。
理解している：「私は座っています」、または横になっている間彼は理解しています。
寝転ぶ」あるいは、彼のカーヤがどの位置に配置されても、彼は
それに応じて理解しています。
かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
kāyaの現象から離れて。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。C.sampajaññaのセクション
さらに、
bhikkhus、bhikkhuは、近づきながら出発しながら、
sampajañña、先を見ながら、そして周りを見ながら、彼は次のように行動します。
sampajañña、曲がっている間、そして伸ばしている間、彼はsāで行動します。
カーヤの外からカーヤを観察することを宿す、または彼はカーヤを観察することを宿る
カーヤでは内的にも外的にも。彼はサムダヤを観察しながら住む
カヤでの現象、または彼は現象の消滅を観察しながら住む
または、彼はサムダヤを観察して亡くなった
カーヤの現象。それ以外の場合、[実現：]「これはカーヤだ！」サティがいる
彼の中には、単なるñāṇaと単なるpaṭissatiの範囲内で、彼は宿る
切り離され、そして世界の何にもしがみつきません。したがって、bhikkhus、
bhikkhuは、カーヤをカーヤで観察している。
ampajañña、
ローブと上衣を身に着けている間、そしてボウルを運んでいる間、
彼は食べながら、飲みながら、咀嚼しながらsampajaññaと行動します、
テイスティングしながら、彼はビジネスに参加しながら、sampajaññaと一緒に行動します
排便と排尿のために、彼は歩いている間、sampajaññaと共に行動します、
立っている間、座っている間、寝ている間、起きている間、
話をしながら黙っている間、彼はsampajaññaと共に行動します。
D.斥力に関するセクション

さらに、
bhikkhus、bhikkhuはこの足の裏からこのまさにその肉体を考えます
頭の上の髪の毛と上から下の足は
あたかもskJust、
bhikkhus、2つの開口部を持ち、様々なもので満たされたバッグがありました
そのような丘 - 水田、水田、緑豆、牛エンドウ豆、ゴマなどの穀物の種類
種と籾ご飯。それを止めずに、視力のいい人、
「その内容」を考えてみましょう。
緑豆、それらは牛エンドウ豆、それらはゴマ、そしてこれは
同じ方法で、bhikkhus、bhikkhuはこれを非常に考慮します
足の裏から頭上の髪の毛まで
これは、その肌によって区切られ、さまざまな種類の不純物でいっぱいです。
「このカーヤには、頭の毛、体の毛があります。
爪、歯、皮膚、肉、腱、骨、骨髄、腎臓、心臓、
肝臓、胸膜、脾臓、肺、腸、腸間膜、その胃
内容、糞、胆汁、痰、膿、血、汗、脂肪、涙、グリース、
唾液、鼻粘液、滑液、そして尿。」
かくして彼はカヤをカヤの内部で観察することを宿す、または彼は
カーヤの外からカーヤを観察することを宿す、または彼はカーヤを観察することを宿る
E.要素のセクション

様々な種類の不純物が含まれています。
頭の毛、体の毛、釘、歯、肌、肉、
腱、骨、骨髄、腎臓、心臓、肝臓、胸膜、脾臓、
肺、腸、腸間膜、その内容物を含む胃、糞、胆汁、
痰、膿、血液、汗、脂肪、涙、グリース、唾液、鼻粘液、
滑液と尿。」
さらに、
bhikkhus、bhikkhuはこのまさしくkāyaを反映します、しかし、それは置かれます、
しかし、それは処分されています。
水の要素、火の要素、空気の要素。彼はサムダヤを観察しながら住む
カヤでの現象、または彼は現象の消滅を観察しながら住む
または、彼はサムダヤを観察して亡くなった
カーヤの現象。それ以外の場合、[実現：]「これはカーヤだ！」サティがいる
彼の中には、単なるñāṇaと単なるpaṭissatiの範囲内で、彼は宿る
切り離され、そして世界の何にもしがみつきません。したがって、bhikkhus、
bhikkhuは、カーヤをカーヤで観察している。
bhikkhus、熟練した肉屋、または
牛を殺した肉屋の見習いは、交差点に座るだろう
細かく切る。同じように、bhikkhus、bhikkhuはに反映します
このまさにカーヤ、しかしそれは置かれるが、しかしそれは処分される：
カーヤ、地球の要素、水の要素、火の要素があります
そして空気の要素。」
かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
（1）
さらに、
まるで彼が死体を見ているかのように、bhikkhus、bhikkhu
シャネルグラウンド、1日の死、2日の死、3日の死
腫れ、青みがかっていて、いらいらしていて、彼はこれをとてもカーヤと考えています。
これもそのような性質のものであり、それはこのようになるだろうし
そのような状態から解放してください。」
かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
カーヤをカーヤで観察する。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
（1）
さらに、
まるで彼が死体を見ているかのように、bhikkhus、bhikkhu
シャネルグラウンド、1日の死、2日の死、3日の死
腫れ、青みがかっていて、いらいらしていて、彼はこれをとてもカーヤと考えています。
これもそのような性質のものであり、それはこのようになるだろうし
そのような状態から解放してください。」
かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。

（2）
さらに、
まるで彼が死体を見ているかのように、bhikkhus、bhikkhu
カラスに食べられ、タカに食べられ、
ハゲタカに食べられたり、サギに食べられたり、犬に食べられたり、
虎に食べられ、パンサーに食べられ、様々な種類に食べられます
彼はこの存在をまさしくその存在と考えています。
自然、それはこのようになるだろう、そしてそのようなことから自由ではない
調子。”
かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
s（3）
さらに、bhikkhus、bhikkhu、ちょうど
もし彼が死体を見ていたら、シャネルの地面に投げ捨てて
腱で結ばれた肉と血の骨組み、彼は考える
この非常にkāya：「このkāyaもそのような性質のものです、それはするつもりです
このような状況から解放されたものではありません。」
カーヤの現象のamudaya、または彼は通過を観察しながら住む
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
かくして彼はカヤをカヤの内部で観察することを宿す、または彼は
カーヤの外からカーヤを観察することを宿す、または彼はカーヤを観察することを宿る
カーヤでは内的にも外的にも。彼はサムダヤを観察しながら住む
カヤでの現象、または彼は現象の消滅を観察しながら住む
または、彼はサムダヤを観察して亡くなった
カーヤの現象。それ以外の場合、[実現：]「これはカーヤだ！」サティがいる
彼の中には、単なるñāṇaと単なるpaṭissatiの範囲内で、彼は宿る
切り離され、そして世界の何にもしがみつきません。したがって、bhikkhus、
bhikkhuは、カーヤをカーヤで観察している。

（4）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃahhika・saṅkhalikaṃni・maṃsa・lohita・makkhitaṃ
nhāru・sambandhaṃ、だからimam・evakāyaṃupasaṃharati： ‘aya a pi khokāyo
evaṃ・dhammoevaṃ・bhāvīevaṃ・an・atīto´ ti。

（4）
さらに、
まるで彼が死体を見ていたかのように、bhikkhus、bhikkhuは
シャネルの地面、肉のない、血を塗った骨組み
一緒に腱によって、彼はこれをまさしくそのkāyaを考えます：
そのような性質、それはこのようになるだろうし、から解放されていません
そのような状態」

私は、次のようになりました。vikāyekāyānupassīviharati
bahiddhāvākāyekāyānupassīviharati、ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm・Ånupassīvākāyasmiṃviharati、
vaya-dhamm・Ånupassīvākāyasmiṃviharati、samudaya-vaya-dhamm・Ånupassī
vākāyasmiṃviharati; ‘atthikāyo’ tivāパン・アササティパクパクヒタ
hoti、yāvadevañāṇa・mattāyapaṭissati・mattāya、{1} a・nissito ca viharati、
na cakiñciはupādiyatiを失います。 Evam・pi kho、bhikkhave、bhikkhukāye
kāyānupassīviharati

かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
（5）
プナ（5）
さらに、bhikkhus、bhikkhu、ちょうど
もし彼が死体を見ていたら、シャネルの地面に投げ捨てて
腱で結ばれた、肉も血もないスケルトン
これはまさにこのカーヤを考えています。
このような状態から解放されるわけではありません。」

イティ
aijhattaṃvākāyekāyānupassīviharati、bahiddhāvākāyekāyānupassī
viharati、ajjhatta-bahiddhāvākāyekāyānupassīviharati;
samudaya-dhamm・ヴァンパルダム・ヴァンパハム
kāyasmiṃviharati、サムダヤ＝ヴァヤ＝ダム・
‘atthikāyo’ tivāpan・アッサ・サティ・パクパパ・ヒタ・ホティ、イアヴァデヴァ
ñāṇa・mattāyapaṭissati・mattāya、{1} a・nissito ca viharati、na cakiñci
upādiyatiを失う。 Evam・pi kho、bhikkhave、bhikkhukāyekāyānupassī
ビハラティ。

かくして彼はカヤをカヤの内部で観察することを宿す、または彼は
カーヤの外からカーヤを観察することを宿す、または彼はカーヤを観察することを宿る
カーヤでは内的にも外的にも。彼はサムダヤを観察しながら住む
カヤでの現象、または彼は現象の消滅を観察しながら住む
または、彼はサムダヤを観察して亡くなった
カーヤの現象。それ以外の場合、[実現：]「これはカーヤだ！」サティがいる
彼の中には、単なるñāṇaと単なるpaṭissatiの範囲内で、彼は宿る
切り離され、そして世界の何にもしがみつきません。したがって、bhikkhus、
bhikkhuは、カーヤをカーヤで観察している。
（6）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata・sambandhānidisāvidisāvikkhittāni、アニーニャ
ハット・アヒーカアニェーナパド・アヒーカアニーナgopphak・アヒカアニーナ
ja·gh・aṭṭhikaṃaññenaūru・ṭṭhikaṃaññenakaṭi・ṭṭhikaṃaññena
phāsuk・ahhikaṃaññenapiṭṭh・iṭṭhikaṃaññenakhandh・aṭṭhikaṃaññena
概要・お気に入りに追加しました・お気に入りに追加しました・お気に入りに追加しました
sīsakaṭāhaṃだから、imam・evakāyaṃupasaṃharati： ʻayaṃpi khokāyo
evaṃ・dhammoevaṃ・bhāvīevaṃ・an・atīto´ ti。

（6）
さらに、
まるで彼が死体を見ていたかのように、bhikkhus、bhikkhuは
シャネルの地面、あちこちに散在している切り離された骨、ここに
手の骨、足の骨、ここにくるぶしの骨、そこにすねの骨、
ここに太ももの骨、そこに腰の骨、ここにリブ、そこの後ろの骨、ここに
背骨、そこに首の骨、ここにあごの骨、そこに歯の骨、
それとも頭蓋骨、彼はこれがまさにカーヤだと考えています。
そのような性質、それはこのようになるだろうし、から解放されていません
そのような状態」

私は、次のようになりました。vikāyekāyānupassīviharati
bahiddhāvākāyekāyānupassīviharati、ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm・Ånupassīvākāyasmiṃviharati、
vaya-dhamm・Ånupassīvākāyasmiṃviharati、samudaya-vaya-dhamm・Ånupassī
vākāyasmiṃviharati; ‘atthikāyo’ tivāパン・アササティパクパクヒタ
hoti、yāvadevañāṇa・mattāyapaṭissati・mattāya、{1} a・nissito ca viharati、
na cakiñciはupādiyatiを失います。 Evam・pi kho、bhikkhave、bhikkhukāye
kāyānupassīviharati

かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
（7）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānisaṅkha・ヴァーサ・paṭibhāgāni、とてもイマーム・エヴァ・カヤー・
翻訳：「アヤ」、「エ」、「ダ」、「ア」、「ア」
ti。（7）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānisaṅkha・ヴァーサ・paṭibhāgāni、とてもイマーム・エヴァ・カヤー・
翻訳：「アヤ」、「エ」、「ダ」、「ア」、「ア」
ti。

（7）
さらに、bhikkhus、bhikkhu、まるで彼がそうであったかのように
死体を見て、シャネル地面に投げ捨て、骨が白くなった
貝殻のように、彼はこれをとてもカーヤと考えています。
自然、それはこのようになるだろう、そしてそのようなことから自由ではない
調子。”

kāyānupassīviharati、bahiddhāvā
kāyekāyānupassīviharati、ajjhatta-bahiddhāvākāyekāyānupassī
viharati; samudaya-dhamm・Ånupassīvākāyasmiṃviharati、
vaya-dhamm・Ånupassīvākāyasmiṃviharati、samudaya-vaya-dhamm・Ånupassī
vākāyasmiṃviharati; ‘atthikāyo’ tivāパン・アササティパクパクヒタ
hoti、yāvadevaイタリア・mattāyapatissati・mattāya、a・nissito ca viharati、na
cakiñciloakeupādiyati。 Evam・pi kho、bhikkhave、bhikkhukāye
kāyānupassīviharati

かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。

（8）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja・kitāniterovassikāni、だからイマーム・evakāyaṃ
翻訳：「アヤ」、「エ」、「ダ」、「ア」、「ア」
ti。

（8）
さらに、bhikkhus、bhikkhu、まるで彼がそうだったかのように
死体を見ると、シャネルの地面に投げ捨てられ、
歳の時、彼はこれをとてもカーヤと考えています。
自然、それはこのようになるだろう、そしてそのようなことから自由ではない
調子。”

kāyānupassīviharati、bahiddhāvā
kāyekāyānupassīviharati、ajjhatta-bahiddhāvākāyekāyānupassī
viharati; samudaya-dhamm・Ånupassīvākāyasmiṃviharati、
vaya-dhamm・Ånupassīvākāyasmiṃviharati、samudaya-vaya-dhamm・Ånupassī
vākāyasmiṃviharati; ‘atthikāyo’ tivāパン・アササティパクパクヒタ
hoti、yāvadevaイタリア・mattāyapatissati・mattāya、a・nissito ca viharati、na
cakiñciloakeupādiyati。 Evam・pi kho、bhikkhave、bhikkhukāye
kāyānupassīviharati

かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
世界。したがって、bhikkhus、bhikkhuはkāyaの中でkāyaを観察することを宿します。
（9）
プナ
ca・paraṃ、bhikkhave、bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka・jātāni、とてもイマーム・evakāyaṃ
翻訳：「アヤ」、「エ」、「ダ」、「ア」、「ア」
ti。

（9）
さらに、bhikkhus、bhikkhu、まるで彼がそうであったかのように
死体を見て、シャネルの地面に投げ捨てて、腐った骨を減らしました
粉にするために、彼はこれをまさにそのカーヤだと考えています。
自然、それはこのようになるだろう、そしてそのようなことから自由ではない
調子。”

kāyānupassīviharati、bahiddhāvā
kāyekāyānupassīviharati、ajjhatta-bahiddhāvākāyekāyānupassī
viharati; samudaya-dhamm・Ånupassīvākāyasmiṃviharati、
vaya-dhamm・Ånupassīvākāyasmiṃviharati、samudaya-vaya-dhamm・Ånupassī
vākāyasmiṃviharati; ‘atthikāyo’ tivāパン・アササティパクパクヒタ
hoti、yāvadevaイタリア・mattāyapatissati・mattāya、a・nissito ca viharati、na
cakiñciloakeupādiyati。 Evam・pi kho、bhikkhave、bhikkhukāye
kāyānupassīviharati

かくして彼はカーヤをカーヤで観察している
内部的に、または彼は外部的にkāya内のkāyaを観察することを宿る、または彼は宿る
内外でカーヤを観察する。彼は観察している
kāyaの現象のsamudaya、または彼は通り過ぎを観察
あるいは、彼はサムダヤを観察している。
カーヤの現象を亡くした。そうでなければ、[実現：]「これはカーヤだ！」
サティは彼の中にただ存在しています。
paṭissati、彼は切り離された住居、そしてで何かに固執しません
https://www.lionsroar.com/afghanistans-giant-buddhas-rise-again-with-3d-light-projection/

Afghanistan’s giant Buddhas rise again with 3D light projectio

From VOA TV Ashna, via Facebook.

The giant Bamiyan Buddhas of Afghanistan have been rebuilt — this
time with light. On Sunday, fourteen years after the ancient statues
were destroyed by Taliban militants, artists animated the Buddhas with
3D light projection technology, filling the empty cavities where the
Buddhas once stood.

The Atlantic reports
that the $120,000 projector used for the installation was donated by a
Chinese couple, Janson Yu and Liyan Hu. Yu and Hu were saddened by the
destruction of the statues in 2001. Wanting to pay tribute, they
requested permission from UNESCO and the Afghan government to do the
project. 150 local people came out to see the unveiling of the
holographic statues on Sunday, observing and playing music through the
night.

The two statues, built in the sixth century, were 115 and 174 feet
tall. Before their destruction, the statues were a treasured feature of
the local culture. Earlier this year, the BBC interviewed
Mirza Hussain, one of the men who was forced by the Taliban to destroy
them. “I regretted it at that time, I regret it now and I will always
regret it,” he said. “But I could not resist, I didn’t have a choice
because they would have killed me.”

In February, UNESCO unveiled
designs for a new cultural heritage center at Bamiyan, to showcase not
only the monuments that were lost in 2001, but also the vibrant culture
that still thrives in the region. Earlier this month, the region was named South Asia’s Cultural Center for 2015.

For more on the Bamiyan Buddhas, read our feature article, “Buddhist Treasures of Afghanistan,” watch this interview with Danny Fisher and Brent Huffman about Mes Aynak — the historic region near Bamiyan that is now facing destruction — and look at conceptual drawings of the new cultural center to be built at Bamiyan.

53) Classical Javanese-Klasik Jawa,

https://indonesiandance.wordpress.com/2014/12/30/tari-beksan-golek-ayun-ayun-javanese-classical-dance/

Seni Tari Indonesia (Indonesian Dance)

Tari Beksan Golek Ayun-ayun – Javanese Classical Dance

Posted on December 30, 2014 by sriwisnu01

Tari Golek Ayun-ayun merupakan sebuah tari Gaya Yogyakarta
yang menceritakan tentang anak gadis yang beranjak dewasa. Beberapa
gerak menyimbolkan sang gadis sedang bersolek dan berdandan. Tari ini
cocok untuk tari penyambutan maupun pembukaan acara.

Javanese Classical Dance.

Sridewi Dance Company di Yogyakarta. Kami memberikan jasa entertainment
dan workshop pertunjukan seni budaya dan tradisi yang meliputi seni tari,
gamelan, dan wayang dalam Bahasa Indonesia dan Bahasa Inggris . Kunjungi web
kami di :

http://sridewidancecompany.wordpress.com

in 01) Classical Magahi Magadhi,

02) Classical Chandaso language,
03)Magadhi Prakrit,

04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,
62) Classical Latvian-Klasiskā latviešu valoda,
63) Classical Lithuanian-Klasikinė lietuvių kalba,
64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,
68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,
72) Classical Mongolian-Сонгодог Монгол,
73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,
76) Classical Pashto- ټولګی پښتو
77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,
79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,
90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,
98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,
106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש

109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu

ESSENCE OF TIPITAKA

http://www.buddha-vacana.org/index.html

Positive Buddha Vacana — The words of the Buddha —

Interested in All Suttas of Tipitaka as Episodes in visual format including 7D laser Hologram 360 degree Circarama presentation

from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University in 112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org

Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

http://www.buddha-vacana.org/sutta/digha.html
Use
http://www.translate.google.com/

from

Rector
JC

an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan

Free Online

Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).

Struggle hard to see that all fraud EVMs are replaced by paper ballots by

Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.

Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.

https://awakenmediaprabandhak. wordpress.com/

buddhasaid2us@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in

jcs4ever@outlook.com

is the most Positive Energy of informative and research oriented site propagating the teachings of the Awakened One with Awareness the Buddha and on Techno-Politico-Socio
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.

Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal

SARVA SAMAJ MEDIA

for

WELFARE, HAPPINESS AND PEACE

of

ALL SOCIETIES

From

MEDIA PRABANDHAK
JC

MEDIA
PRABANDHAK

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comments (0)

03/26/19

LESSON 2944 Wed 27 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,

Filed under: General
Posted by: site admin @ 3:50 pm

LESSON 2944 Wed 27 Mar 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness

Tipitaka
is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness
and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās

through

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,

https://www.moneycontrol.com/news/india/lok-sabha-polls-general-elections-2019-tracker-live-updates-veteran-actor-jaya-prada-joins-bjp-3631201.html

https://www.thehindu.com/…/ls-polls-sp-…/article26628231.ece

LS polls: SP, BSP finalise 4-44 formula

Nishad Party and Janvadi Party (Socialist) are now a part of the
SP-BSP-RLD alliance in Uttar Pradesh, Samajwadi Party chief Akhilesh
Yadav has announced.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.

SP gets one seat in Mumbai; Mayawati to start campaign in Nagpur on April 4

The Samajwadi Party (SP) and the Bahujan Samaj Party (BSP) have agreed
on a 4-44 seat-sharing formula in Maharashtra for the general elections.
Of the four seats the SP is likely to contest, one is in Mumbai.

The two parties have formed an alliance in Uttar Pradesh, but in
Maharashtra, the SP was initially keen on contesting with the Congress.
The SP had demanded one seat in the Mumbai region — either Mumbai South,
Mumbai South Central, Bhiwandi, Mumbai North West or Mumbai North
Central.

But the Congress and the Nationalist Congress Party
(NCP) refused to cede any of these seats to the SP, and instead gave it
the option of contesting either from Mumbai North or Jalna. The SP was
thus left to explore the only remaining option, the BSP, which had
already announced that it would contest all 48 seats in Maharashtra.

Last week, the two parties held a press conference to announce their
alliance not only for the Lok Sabha elections, but also for the Assembly
poll. For the LS polls, the SP will be contesting from Mumbai North
West, Bhiwandi, Beed and Nanded. The rest will be fought by the BSP.

Asked about candidates, SP corporator Rais Shaikh said, “We are giving a
chance to locals. They may not be prominent names but have a standing
in their areas.”

In Mumbai North West, which consists of
Jogeshwari, Goregaon, Juhu, Vile Parle (West), the SP candidate will
fight against the Shiv Sena-BJP alliance’s candidate and sitting MP
Gajanan Kirtikar. The Congress-NCP alliance has still not officially
declared its candidate for this seat.

BSP’s Maharashtra unit
chief Suresh Sakhare confirmed that the party will be contesting from 44
seats and will come out with a final list soon.

BSP chief
Mayawati will kick off the campaign in Maharashtra at a rally in Nagpur
on April 4. SP chief Akhilesh Yadav is also expected to attend.

About This Website

thehindu.com

LS polls: SP, BSP finalise 4-44 formula

SP gets one seat in Mumbai; Mayawati to start campaign in Nagpur on April 4

Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.






	41) Classical Haitian Creole-Klasik kreyòl, https://www.youtube.com/watch?v=TtkKNYrVQ8M Always Expect The Unexpected with a Haitian Parent

	Papa Jean Published on Dec 12, 2016

Get out of Jail free card. Comedy.

Category

Entertainment

Rann tradiksyon kòrèk sa a tradiksyon Google lè l sèvi avèk https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - සතිපට්ඨාන සුත්‍රය -
Ki jan yo derape chemen an nan meditasyon superkonsyan Mahabodhi
Way nan Mindfulness - Satipa a Sutta
MEDIKAL PRATIK nan pawòl pwòp buddha la
soti nan
Analytic Insight Gratis sou entènèt Tipiṭaka Lwa Rechèch ak Pratike Inivèsite nan 112 langaj klasik
nan
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Prezans sou konsyans -
[mahā satipaṭṭhāna] nan 41) Klasik kreyòl-kreyòl ayisyen,
Sa a sutta se lajman konsidere kòm yon referans prensipal la pou pratik meditasyon.
Entwodiksyon
I. Obsèvasyon nan Kāya
A. Seksyon sou ānāpāna
B. Seksyon sou posture
C. Seksyon sou sampajañña
D. Seksyon sou repousyon
E. Seksyon sou eleman yo
F. Seksyon sou nèf lakou yo menm

Entwodiksyon

Se konsa mwen te tande:
Sou
yon okazyon, Bhagavā a te rete nan mitan Kurus yo nan Kammāsadhamma,
yon vil mache nan Kurus yo. Li te adrese bhikkhus la:

- Bhikkhus.
- Bhaddante reponn bhikkhus la. Bhagavā a te di:

- Sa a,
bhikkhus, se chemen ki mennen nan pa gen anyen men pou pirifye a
èt, simonte nan lapenn ak lamentasyon, disparisyon an
dukkha-domanassa, reyalizasyon nan chemen ki dwat la, realizasyon an
Nibbāna, ki vle di kat satipaṭṭhānas yo.
Ki kat?
Isit la, yon mwayen, yon bhikkhu rete nan obsèvasyon kāya nan kāya, ātāpī.
sampajāno, satimā, li te gen bay moute abhijjhā-domanassa nan direksyon pou mond lan.
Li rete obsève vedanā nan vedanā, ātāpī sampajāno, satimā, gen
bay abhijjhā-domanassa nan direksyon pou mond lan. Li rete obsève sitta
nan sitta, ātāpī sampajāno, satimā, li te bay abhijjhā-domanassa
nan direksyon pou mond lan. Li rete obsève dhamma a nan dhamma · s, ātāpī
sampajāno, satimā, li te gen bay moute abhijjhā-domanassa nan direksyon pou mond lan.

I. Kāyānupassanā

A. Seksyon sou ānāpāna

Epi
ki jan, kijan, yon bhikkhu rete obsève kāya nan kāya? Isit la
bhikkhus, yon bhikkhu, li te ale nan forè a oswa li te ale nan la
rasin nan yon pyebwa oswa li te ale nan yon chanm vid, chita desann plisman an
janm larjer, mete kāya mache dwat, ak anviwònman sati parimukhaṃ. Lè ou
konsa sato li respire, se konsa sato li respire soti. Respirasyon an
lontan li konprann: ‘’ M respire nan tan ‘; respire lontan li
konprann: ‘’ M ap respire lontan ‘; respire kout li
konprann: “Mwen respire kout”; respire kout li
konprann: ‘’ Mwen respire kout ‘; li antrene tèt li: ’santi a
antye, mwen pral respire nan ”; li antrene tèt li: ’santi tout la
mwen, mwen pral respire soti ”; li fòme tèt li: ‘kalme desann
kāya-saṅkhāras, mwen pral respire ‘; li fòme tèt li: ‘kalme desann
kāya-saṅkhāras, mwen pral respire ”.
Jis
tankou, monchè, yon turner ki gen ladrès oswa apranti yon vizitè a, fè yon long
vire, konprann: ‘’ M ap fè yon vire long ‘; fè yon vire kout, li
konprann: ‘’ M ap fè yon vire kout ‘; nan menm fason an, bhikkhus, a
bhikkhu, respire depi lontan, konprann: ‘’ M respire nan tan ‘;
respire depi lontan li konprann: ‘mwen respire lontan’; respire
nan kout li konprann: ‘’ Mwen respire nan kout ‘; respire kout
li konprann: ‘mwen respire kout’; li antrene tèt li: ’santi
tout kāya a, mwen pral respire ‘; li antrene tèt li: ’santi a
antye, mwen pral respire soti ‘; li fòme tèt li: ‘kalme desann
kāya-saṅkhāras, mwen pral respire ‘; li fòme tèt li: ‘kalme desann
kāya-saṅkhāras, mwen pral respire ”.
Se konsa li rete obsève kāya nan kāya intern,
oswa li rete obsève kāya nan kāya deyò, oswa li rete obsève
kāya nan kāya anndan ak deyò; li rete obsève samudaya a
nan fenomèn nan kāya, oswa li rete obsève pase a nan
fenomèn nan kāya, oswa li rete obsève samudaya a ak pase lwen
nan fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!” sati se
prezante nan li, jis nan limit ki nan ñāṇa sèlman ak paṭissati sèlman, li
rete detache, epi li pa rete kole sou anyen nan mond lan. Se konsa,
ansanbl, yon bhikkhu rete obsève kāya nan kāya.
B. Seksyon sou posture

Anplis de sa,
ansanbl, yon bikhu, pandan y ap mache, konprann: ‘Mwen ap mache’, oswa
pandan li kanpe li konprann: “Mwen kanpe”, oswa pandan ke li chita li
konprann: ‘’ Mwen chita ‘, oswa pandan m’ kouche li konprann: ‘’ Mwen menm
kouche’. Oswa lòt moun, nan kèlkeswa pozisyon kāya li dispoze, li
konprann li kòmsadwa.
Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond.C. Seksyon sou sampajañña
Anplis de sa,
ansanbl, yon moniman, pandan y ap apwoche ak pandan y ap kite, aji ak
sampajañña, pandan wap gade devan epi pandan wap gade alantou, li aji avèk li
sampajañña, pandan y ap koube ak pandan y ap etann, li aji ak sSe konsa, li rete obsève kāya nan kāya intern, oswa li
rete obsève kāya nan kāya deyò, oswa li rete obsève kāya
nan kāya anndan ak deyò; li rete obsève samudaya nan
fenomèn nan kāya, oswa li rete obsève pase nan fenomèn yo
nan kāya, oswa li rete obsève samudaya a ak pase lwen
fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!” sati se prezan
nan li, jis nan limit nan ñāṇa sèlman ak paṭissati sèlman, li rete
detache, epi yo pa rete kole sou anyen nan mond lan. Kidonk, fanmi …
bhikkhu rete nan obsèvasyon kāya nan kāya.
ampajañña,
pandan y ap mete rad yo ak gwo rad la ak pandan y ap pote bòl la,
li aji avèk sampajañña, pandan li ap manje, pandan li ap bwè, pandan l ap moulen,
pandan y ap gou, li aji ak sampajañña, pandan y ap patisipe nan biznis la
nan defe ak pipi, li aji ak sampajañña, pandan y ap mache,
pandan y ap kanpe, pandan y ap chita, pandan y ap dòmi, pandan ke yo te reveye, pandan y ap
ap pale epi pandan ke yo te an silans, li aji ak sampajañña.
D. Seksyon sou repiyans

Anplis de sa,
Bhikkhus, yon bhikkhu konsidere kò sa a trè, ki soti nan plant yo nan la
pye leve, li soti nan cheve a sou tèt la desann, ki se séparer pa li yo
skJust tankou si,
ki gen, te gen yon sak ki gen de ouvèti ak plen ak divès kalite
kalite grenn, tankou mòn-Paddy, Paddy, mung pwa, bèf-pwa, wowoli
grenn ak diri chire. Yon nonm ki gen bon vizyon, ki te kase li,
ta konsidere [sa li]: “Sa a se mòn-Paddy, sa a se Paddy, sa yo
yo se moun pwa, sa yo, se bèf-pwa, sa yo, se grenn wowoli e sa se
diri echap; ”nan menm fason an, fanmi, yon moun ki konsidere sa trè byen
kò a, soti nan plant yo nan pye yo leve, li soti nan cheve a sou tèt la desann,
ki se limite pa po li yo ak tout kalite divès kalite enpurte:
“Nan sa a, gen cheve nan tèt la, cheve nan kò a,
klou, dan, po, kò, tandon, zo, mwèl zo, ren, kè,
fwa, plèv, larat, poumon, trip, mezantè, vant ak li yo
kontni, poupou, kòlè, flèm, pi, san, swe, grès, dlo nan je, grès,
krache, glè nan nen, likid sinovyal ak pipi. “
Se konsa li rete obsève kāya nan kāya intern, oswa li
rete obsève kāya nan kāya deyò, oswa li rete obsève kāya
nan E. seksyon sou eleman yo

nan ak tout kalite divès kalite enpurte: “Nan kāya sa a, gen
cheve nan tèt la, cheve nan kò a, klou, dan, po, kò,
tandon, zo, mwèl zo, ren, kè, fwa, plèv, larat,
poumon, trip, mesentèr, vant ak sa li ye, poupou, kòlè,
flèm, pi, san, swe, grès, dlo, grès, krache, larim nase,
likid sinovial ak pipi. ”
Anplis de sa,
ansanbl, yon bhikkhu reflete sou sa a trè kāya, sepandan li se mete,
sepandan li se dispoze: “Nan kāya sa a, gen eleman nan tè a, la
eleman dlo, eleman dife a ak eleman lè a. ”āya anndan ak deyò; li rete obsève samudaya nan
fenomèn nan kāya, oswa li rete obsève pase nan fenomèn yo
nan kāya, oswa li rete obsève samudaya a ak pase lwen
fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!” sati se prezan
nan li, jis nan limit nan ñāṇa sèlman ak paṭissati sèlman, li rete
detache, epi yo pa rete kole sou anyen nan mond lan. Kidonk, fanmi …
bhikkhu rete nan obsèvasyon kāya nan kāya.
Menm jan, poupe, yon bouche abil oswa yon
apranti bouche a, li te gen te touye yon bèf, ta chita nan yon krwaze semen
koupe li an moso; nan menm fason an, poupe, yon ansyin reflete sou
sa a trè kāya, sepandan li se mete, sepandan li se dispoze: “Nan sa a
twazyèmman, gen eleman nan tè a, eleman dlo a, eleman nan dife
ak eleman nan lè a. “
Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
(1)
Anplis de sa,
bhikkhus, yon bhikkhu, menm jan si li te wè yon kò mouri, jete lwen nan
yon tè zwazo, yon jou mouri, oswa de jou mouri oswa twa jou mouri,
anfle, ble ak supuran, li konsidere sa trè kāya: “Sa a kāya
tou se nan yon nati konsa, li pral vin tankou sa a, epi se pa
gratis nan yon kondisyon konsa. “
Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya.Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
(1)
Anplis de sa,
bhikkhus, yon bhikkhu, menm jan si li te wè yon kò mouri, jete lwen nan
yon tè zwazo, yon jou mouri, oswa de jou mouri oswa twa jou mouri,
anfle, ble ak supuran, li konsidere sa trè kāya: “Sa a kāya
tou se nan yon nati konsa, li pral vin tankou sa a, epi se pa
gratis nan yon kondisyon konsa. “
Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.

(2)
Anplis de sa,
bhikkhus, yon bhikkhu, menm jan si li te wè yon kò mouri, jete lwen nan
yon tè kole, ke yo te manje pa kòn, ke yo te manje pa malfini karanklou, yo te
manje zwazo k’ap vole, ke yo te manje nan heron, ke yo te manje pa chen, yo te
manje tig pa, ke yo te manje pa pantèr, yo te manje pa divès kalite
nan èt, li konsidere sa trè kāya: “Sa a kāya tou se nan sa yo yon
nati, li pral vin tankou sa a, epi se pa gratis nan tankou yon
kondisyon. ”
Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
s (3)
Anplis de sa, bhikkhus, yon bhikkhu, menm jan
si li te wè yon kadav, jete nan yon tè zwazo, a
li vle di eklate ki gen yon kò ak san, ki kenbe yo ansanm ak tandon yo
sa a trè kāya: “Sa a kāya tou se nan yon nati konsa, li pral
vin tankou sa a, epi se pa gratis nan yon kondisyon sa yo. “
amudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
Se konsa li rete obsève kāya nan kāya intern, oswa li
rete obsève kāya nan kāya deyò, oswa li rete obsève kāya
nan kāya anndan ak deyò; li rete obsève samudaya nan
fenomèn nan kāya, oswa li rete obsève pase nan fenomèn yo
nan kāya, oswa li rete obsève samudaya a ak pase lwen
fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!” sati se prezan
nan li, jis nan limit nan ñāṇa sèlman ak paṭissati sèlman, li rete
detache, epi yo pa rete kole sou anyen nan mond lan. Kidonk, fanmi …
bhikkhu rete nan obsèvasyon kāya nan kāya.

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

(4)
Anplis de sa,
bhikkhus, yon bhikkhu, menm jan si li te wè yon kò mouri, jete lwen nan yon
tè kole, yon squeleton san vyann ak andwi ak san, ki te fèt
ansanm pa tandon, li konsidere sa trè kāya: “Sa a kāya tou se nan
tankou yon nati, li pral vin tankou sa a, epi se pa gratis nan
yon kondisyon konsa. “

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.

Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maa · lohitaṃ nhāru · sambandhaṃ, so
iman · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kaiyo eva · dhammo eva · bhāvī
eva · an · atīto ‘ti.(5)
Anplis de sa, bhikkhus, yon bhikkhu, menm jan
si li te wè yon kadav, jete nan yon tè zwazo, a
squeleton san san ni san, ki te kenbe pa tandon, li
konsidere sa trè kāya: “Kāya sa a tou se de yon nati konsa, li se
pral vin tankou sa a, epi se pa gratis nan yon kondisyon sa yo. “

Li
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 · asa 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.

Se konsa li rete obsève kāya nan kāya intern, oswa li
rete obsève kāya nan kāya deyò, oswa li rete obsève kāya
nan kāya anndan ak deyò; li rete obsève samudaya nan
fenomèn nan kāya, oswa li rete obsève pase nan fenomèn yo
nan kāya, oswa li rete obsève samudaya a ak pase lwen
fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!” sati se prezan
nan li, jis nan limit nan ñāṇa sèlman ak paṭissati sèlman, li rete
detache, epi yo pa rete kole sou anyen nan mond lan. Kidonk, fanmi …
bhikkhu rete nan obsèvasyon kāya nan kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā a vikkhittāni, aññena
twonpèt · yon ansyen fanm ansenm · yon jenn fi ansyen goppha · ahikaṃ ansñena
jaṅgh · aṭṭhikaṃ ansena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ añena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, se konsa imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī evaṃ · an · atīto ‘ti.

(6)
Anplis de sa,
bhikkhus, yon bhikkhu, menm jan si li te wè yon kò mouri, jete lwen nan yon
tè kole, zo ki dekonekte yo gaye isit la epi la a, isit la a
zo men, gen yon zo pye, isit la yon zo cheviy, gen yon zo Shin,
isit la yon zo kwis, gen yon zo anch, isit la yon kòt, gen yon zo dèyè, isit la
yon zo nan kolòn vètebral, gen yon zo kou, isit la yon zo machwè, gen yon zo dan,
oswa gen zo bwa tèt la, li konsidere sa trè kāya: “Sa a kāya tou se nan
tankou yon nati, li pral vin tankou sa a, epi se pa gratis nan
yon kondisyon konsa. “

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.

Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, se konsa imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kaiyo eva · dhammo eva · bhāvī evaṃ · anītan ‘
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, se konsa imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kaiyo eva · dhammo eva · bhāvī evaṃ · anītan ‘
ti.

(7)
Anplis de sa, poupe, yon moniman, menm jan si li te
wè yon kadav, jete nan yon tè zwazo, zo yo blanchi
tankou yon kokiyaj, li konsidere sa trè kāya: “Sa a kāya tou se nan sa yo
yon nati, li pral vin tankou sa a, epi se pa gratis nan tankou yon
kondisyon. ”

Li se yon vayan kadyaj, ki gen rapò
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ou ka gade l ‘. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.

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

(8)
Anplis de sa, poupe, yon moniman, menm jan si li te
wè yon kadav, jete nan yon tè zwazo, antase zo sou yon
ane fin vye granmoun, li konsidere sa trè kāya: “Sa a kāya tou se nan yon tankou
nati, li pral vin tankou sa a, epi se pa gratis nan tankou yon
kondisyon. ”

Li se yon vayan kadyaj, ki gen rapò
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ou ka gade l ‘. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, se konsa imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kaiyo eva · dhammo eva · bhāvī evaṃ · anītan ‘
ti.

(9)
Anplis de sa, poupe, yon moniman, menm jan si li te
wè yon kò mouri, jete lwen nan yon tè zwazo, zo pouri redwi
poud, li konsidere li trè kāya: “Kāya sa a tou se de yon konsa
nati, li pral vin tankou sa a, epi se pa gratis nan tankou yon
kondisyon. ”

Li se yon vayan kadyaj, ki gen rapò
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ou ka gade l ‘. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Se konsa, li rete obsève kāya nan kāya
intern, oswa li rete obsève kāya nan kāya deyò, oswa li rete
obsève kāya nan kāya anndan ak deyò; li rete obsève
samudaya nan fenomèn nan kāya, oswa li rete obsève pase la
lwen fenomèn nan kāya, oswa li rete obsève samudaya a ak
pase lwen fenomèn nan kāya; oswa lòt moun, [reyalize:] “sa a se kāya!”
sati se prezan nan li, jis nan limit ki nan ñāṇa sèlman ak sèlman
paṭissati, li rete detache, epi yo pa rete kole sou anyen nan la
mond. Kidonk, monchè, yon bhikkhu rete nan obsèvasyon kāya nan kāya.

youtube.com

Always Expect The Unexpected with a Haitian Parent

Get out of Jail free card. Comedy.

42) Classical Hausa-Hausa Hausa,

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

An Insight into the Hausa Culture

Tosin Oni

Published on Nov 9, 2016

The
Hausa culture is one of the many cultures in Nigeria. This video
educates you about the culture by bringing to the fore, the unique
aspects of the culture… Enjoy!

Category

People & Blogs

Music in this video

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Song

Makashinka-20132

Artist

Nura M Inuwa

Album

Iconic Sounds Of Africa - Vol. 110

Licensed to YouTube by

Menta Music (on behalf of Nedjon Media)Yi daidai fassarar wannan fassarar Google ta amfani da https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Yadda za a Tread Way of Superconscious Mahabodhi Meditation
Hanyar Mindfulness - Satipatthana Sutta
MEDITATION PRACTICE a cikin BUDDHA’S WANNAN WANNAN
daga
Binciken Nazari na Kan Layi na Tipiṭaka Law Research & Practice University a cikin 112 LANGUAGE LITTAFI
ta hanyar
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ziyarci kan wayar da kan jama’a -
[mahā satipaṭṭhāna] a cikin 42) Hausa-Hausa Hausa,
Wannan sutta tana dauke da shi a matsayin babban mahimmanci don yin nazari.
Gabatarwar
I. Labarin Kaya
A. Sashe a kan takarda
B. Sashi a kan postures
C. Sashe na sampajañña
D. Sashe na kan rikici
E. Sashe na kan abubuwa
F. Sashe na kan iyakoki tara

Gabatarwar

Kamar wancan ne na ji.
Kunna
Wani lokaci, Bhagavā yana zaune a cikin Kurus a Kammatadhamma,
yan kasuwar Kurus. A can, ya yi magana da bhikkhus:

- Bhikkhus.
- Bhaddante ya amsa bhikkhus. Bhagavā ya ce:

- Wannan,
bhikkhus, shine hanyar da take kaiwa ga komai banda tsarkakewa
mutane, da ciwo da baƙin ciki da baƙin ciki, da bacewar
dukkha-domanassa, ƙaddamar da hanya madaidaiciya, fahimtar
Nibbāna, wato hudu satipaṭṭhānas.
Wanne hudu?
A nan, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya, ātāpī
sampajāno, satimā, bayan sun bar abhijjhā-domanassa ga duniya.
Yana zaune yana kallon vedana a vedanā, ātāpī sampajāno, satimā, yana da
an ba abhijjhā-domanassa ga duniya. Yana zaune yana kallon citta
a citta, ātāpī sampajāno, satimā, bayan sun bar abhijjhā-domanassa
zuwa ga duniya. Yana zaune yana kallon dhamma’as a dhamma’s, ātāpī
sampajāno, satimā, bayan sun bar abhijjhā-domanassa ga duniya.

I. Kāyānupassanā

A. Sashe a kan takarda

Kuma
yaya, bhikkhus, ya aikata wani bhikkhu ya kasance yana kallon kāya a kāya? Nan,
bhikkhus, wani bhikkhu, bayan ya tafi gandun daji ko kuma ya tafi
tushen bishiya ko kuwa ya tafi wani ɗaki mai banƙyama, ya zauna ya lalacewa
kafafu crosswise, kafa kāya daidaito, da kuma kafa sati parimukhaṃ. Kasancewa
Ta haka ne yake numfasawa, saboda haka yana numfasawa. Bugawa cikin
Yawancin lokaci ya fahimci: ‘Ina numfashi cikin dogon’; yana numfasawa tsawon lokaci
fahimta: ‘Ina numfasawa tsawon’; numfasawa a takaice shi
fahimta: ‘Ina numfashi a takaice’; yana ragewa
fahimta: ‘Ina numfasawa’; Ya horar da kansa: ‘jin dadi
Duk da haka, zan numfasawa cikin ‘; ya horar da kansa: ‘jin dadin duka
Kaya, Zan numfasawa ‘; Ya horar da kansa:
kāya-saṅkhāras, zan numfasa cikin ‘; Ya horar da kansa:
Kāya-saṅkhāras, zan numfasawa ‘.
Kawai
kamar yadda, bhikkhus, mai juyi mai mahimmanci ko kuma mai bi da bi, na yin dogon lokaci
juya, ya fahimci: ‘Ina yin dogon lokaci’; yin gajeren lokaci, shi
fahimta: ‘Ina yin gajeren lokaci’; Haka kuma, bhikkhus, a
bhikkhu, numfashi a cikin dogon lokaci, ya fahimci: ‘Ina numfashi a cikin dogon’;
Rashin numfashi mai tsawo yana fahimta: ‘Ina numfasawa tsawon’; numfashi
a takaice ya fahimci: ‘Ina numfashi a takaice’; rage numfashi
ya fahimci: ‘Ina numfasawa’; ya horar da kansa: ‘ji
Dukan kaya, Zan numfashi cikin ‘; Ya horar da kansa: ‘jin dadi
Duk da haka, zan numfasawa ‘; Ya horar da kansa:
kāya-saṅkhāras, zan numfasa cikin ‘; Ya horar da kansa:
Kāya-saṅkhāras, zan numfasawa ‘.
Ta haka ne yake zaune a cikin gida a cikin gida,
ko kuma yana zaune yana kallon kariya a waje, ko yana zaune
kāya a kāya cikin gida da waje; yana zaune yana kallon samudaya
na abin mamaki a cikin kāya, ko yana zaune yana kallon mutuwar
abin mamaki a cikin kāya, ko yana zaune yana lura da samudaya kuma yana wucewa
abin mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” sati shi ne
ba a gare shi ba, sai dai kawai ñāna da paṭissati, shi
yana zaune a ware, kuma ba ya jingina ga wani abu a duniya. Ta haka ne,
Bhikkhus, wani bhikkhu yana zaune a lura da kariya.
B. Sashi a kan postures

Bugu da ƙari,
bhikkhus, bhikkhu, yayin tafiya, ya fahimci: ‘Ina tafiya’, ko kuma
yayin da yake tsaye ya fahimci: ‘Ina tsaye’, ko kuwa yayin da yake zaune shi
ya fahimci: ‘Ina zaune’, ko yayin da yake kwance ya fahimci: ‘Ni ne
kwance ‘. Ko kuma, a duk inda aka sa yaya da aka shirya, shi
fahimta daidai ne.
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
cire abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya.

C. Sashe na sampajañña
Bugu da ƙari,
bhikkhus, a bhikkhu, yayin da yake gabatowa yayin da yake tashi, aiki tare da
sampajañña, yayin da neman gaba da yayin da neman a kusa, ya yi tare da
sampajañña,
yayin da lankwasawa da kuma yayin da yadawa, ya aikata tare da sThus
yana zaune lura da kāya a kāya internally, ko ya
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
ampajañña,
yayin da suke saye da riguna da kuma alkyabbar tufafi yayin da suke ɗauke da tasa,
ya yi tare da sampajañña, yayin da cin abinci, yayin sha, yayin da yake sha,
yayin da yake dandana, yana aiki tare da sampajañña, yayin halartar kasuwanci
na defecating da urinating, ya yi tare da sampajañña, yayin da tafiya,
yayin da suke tsaye, yayin da kuke zaune, yayin barci, yayin da kuna farkawa, yayin da kuke
magana da yayin da yake shiru, yana aiki tare da sampajañña.
D. Sashe na kan Kusawa

Bugu da ƙari,
bhikkhus, wani bhikkhu ya ɗauki wannan jiki, daga cikin soles
ƙafãfunsu kuma daga gashi a kan kai, abin da ya dace da ita
Kodayake,
bhikkhus, akwai jaka da cike da budewa biyu kuma ya cika da daban-daban
irin hatsi, irin su hill-paddy, paddy, mung, wake-peas, sesame
tsaba da husked shinkafa. Mutumin da ke da idanu mai kyau, tare da cire shi,
zai yi la’akari da [abinda ke ciki]: “Wannan shi ne hill-paddy, wannan shi ne paddy, wadanda
su ne mung wake, wadanda su ne maras-peas, wadanda su ne sesame tsaba kuma wannan shi ne
husked shinkafa; “Haka kuma, bhikkhus, wani bhikkhu yayi la’akari da haka
jiki, daga soles na ƙafa sama da kuma daga gashi a kai,
wanda yake fata ta fata da cike da nau’o'in abubuwa masu tsabta:
“A wannan yanayin, akwai gashin kansa, gashin jikin,
ƙusoshi, hakora, fata, nama, tendons, kasusuwa, kasusuwa na fata, kodan, zuciya,
hanta, zubar da jini, ƙwaƙwalwa, ƙwaƙwalwa, hanji, zubar da ciki, ciki tare da ita
abubuwan da ke ciki, fure, bile, phlegm, turawa, jini, gumi, mai, hawaye, man shafawa,
saliva, ƙananan nassi, ruwan sanyi da kuma fitsari. “
Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
a E. Sashe na kan abubuwa

in kuma cike da nau’i daban-daban: “A cikin wannan yanayin, akwai
da gashin kansa, gashi na jiki, kusoshi, hakora, fata, nama,
tendon, kasusuwa, kasusuwa na fata, kodan, zuciya, hanta, roki, yada,
ƙwaƙwalwa, hanzarin zuciya, zubar da ciki, ciki tare da abinda ke ciki, fure, bile,
phlegm, turawa, jini, gumi, mai, hawaye, man shafawa, sukari, ƙwararru na hanci,
ruwan sanyi da kuma fitsari. “
Bugu da ƙari,
bhikkhus, a bhikkhu nuna a kan wannan sosai kāya, duk da haka an sanya shi,
Duk da haka an shirya shi: “A cikin wannan yanayin, akwai ƙasa, da
da ruwa, da kuma abin da ke cikin iska. “a cikin waje da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
Kamar yadda, bhikkhus, mai kwarewa mai kwarewa ko kuma
Mafarin mai ƙuƙwalwa, ya kashe wata saniya, zai zauna a wata hanya
yanke shi a cikin guda; Haka kuma, bhikkhus, wani bhikkhu yana nunawa
wannan kariya, duk da haka an sanya shi, duk da haka an shirya shi: “A cikin wannan
Kāya, akwai qasa qasa, rabon ruwa, nauyin wuta
da kuma bangaren iska. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(1)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
wani shinge, wata rana ta mutu, ko kwana biyu ko mutu ko kwana uku,
ya kumbura, ya yi fushi da kuma juyayi, ya ɗauki wannan kariya: “Wannan kaya
Har ila yau yana da irin wannan yanayin, zai zama kamar wannan, kuma ba haka ba ne
free daga irin wannan yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kāya a kāya.Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(1)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
wani shinge, wata rana ta mutu, ko kwana biyu ko mutu ko kwana uku,
ya kumbura, ya yi fushi da kuma juyayi, ya ɗauki wannan kariya: “Wannan kaya
Har ila yau yana da irin wannan yanayin, zai zama kamar wannan, kuma ba haka ba ne
free daga irin wannan yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.

(2)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
ƙasa mai laushi, ana cinye shi ne ta hanƙuka, ana cinye shi ta hawks, kasancewa
abincin da tsuntsaye suka cinye, ana cin abincin da mahaukaci ke cinyewa, karnuka suna ci
abincin da tigers ya ci, ana cin abincin da dandaren ke cin abinci, iri iri iri iri ne
daga cikin mutane, sai ya ɗauki wannan kariya: “Wannan ma’anar ita ce irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
s (3)
Bugu da ƙari, bhikkhus, a bhikkhu, kamar yadda
idan ya ga gawawwakin jiki, sai a jefa shi a cikin tudu, a
skeleton tare da nama da jini, tare da tendon, ya ɗauki
wannan nauyin ya ce: “Wannan ma’anar ita ce ta irin wannan yanayin, zai kasance
zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan yanayin. “
babban abin mamaki a cikin kaya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.

(4)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴ aṭṭhika · saṅkhalikaṃ ni · maintensa · lohita · makkhita❚
nhāru · sambandharanti, don haka imam · eva kāya❚ upasaayyaharati: ‘aya ano pi kho kāyo
evadia · dhammo evaAdvisor · bhāvī eva_detail · an · atīto ‘ti.

(4)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, jefa shi a cikin
ƙasa mai laushi, skeleton ba tare da nama ba kuma yana cike da jini, aka gudanar
tare da tendons, ya ɗauki wannan kariya: “Wannan ma’anar ita ce ta
irin wannan yanayi, zai zama kamar wannan, kuma ba shi da kyauta daga
irin wannan yanayin. “

Duk da haka,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
Ƙararriyar ta’aziyya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(5)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴ aṭṭhika · saṅkhalika❚ apagata · maśsa · lohita0_ nhāru · sambandharanti, don haka
imam · eva kāya❚ upasaayyaharati: ‘aya biya pi kho kāyo evaitai · dhammo evaAdvisor · bhāvī
evadia · an · atīto ‘ti.(5)
Bugu da ƙari, bhikkhus, a bhikkhu, kamar yadda
idan ya ga gawawwakin jiki, sai a jefa shi a cikin tudu, a
skeleton ba tare da nama ko jini ba, wanda aka hada tare da tendons, shi
yayi la’akari da wannan kariya: “Wannan kāya kuma ta kasance irin wannan yanayi, shi ne
zai zama kamar wannan, kuma ba shi da wata irin wannan yanayin. “

Iti
ajjhattať vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
kariya, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiśana, vaya-dhamm · ānupassī vā
kayasmiśana viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiśana 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. Koma, kodayake, kick kho, bhikkhave, kick kyakupha
viharati.

Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
(6)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitawan takadawa takamararni
hatth · aṭṭhikaśa aññena pād · aṭṭhikaśana aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaśa aññena ūru · ṭṭhikaḳ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaḳ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaḳ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaśana, haka imam · eva kāya❚ upasaayyaharati: aya aya pi kho kāyo
evadia · dhammo evaAdvisor · bhāvī eva_detail · an · atīto ‘ti.

(6)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, jefa shi a cikin
ƙasa mai laushi, kasusuwa da aka raba su a nan da can, a nan a
kasusuwa, kashi kasusuwa, a nan kullun idon kafa, akwai kashi mai haske,
A nan cinya cinya, akwai ƙashi a ciki, a nan haƙarƙari, akwai baya kashi, a nan
kashi kasusuwa, akwai ƙashi na wuyansa, a nan yashi mai yatsun, akwai hakori ɗan haƙori,
ko kuma akwai kullun, sai ya ɗauki wannan kariya: “Wannan kāya na daga
irin wannan yanayi, zai zama kamar wannan, kuma ba shi da kyauta daga
irin wannan yanayin. “

Duk da haka,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
Ƙararriyar ta’aziyya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(7)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaṃ aṭṭhikāni saiti sṅkha · vaṇṇa · paṭibhāgāni, don haka imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.(7)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaṃ aṭṭhikāni saiti sṅkha · vaṇṇa · paṭibhāgāni, don haka imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(7)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, kasusuwa sun yi fari
kamar kullun, yayi la’akari da wannan nauyin: “Wannan ma’anar ita ce irin wannan
yanayi, zai zama kamar wannan, kuma ba shi da ‘yanci irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.

(8)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴa aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(8)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, ya tara kasusuwa a kan
Shekaru daya, ya ɗauki wannan kariya: “Wannan mayaya tana da irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(9)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitajours aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(9)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, kasusuwa da kasusuwa ya ragu
zuwa ƙura, ya ɗauki wannan kariya: “Wannan kaya yana daga irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.

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An Insight into the Hausa Culture

The
Hausa culture is one of the many cultures in Nigeria. This video
educates you about the culture by bringing to the fore, the unique
aspects of the cultur…

43) Classical Hawaiian-Hawaiian Hawaiian,

Great Big Story

Published on Mar 28, 2017

A
common misconception about hula is that it’s a dance tradition
strictly for women. Nope. In ancient Hawai’i, men were the first to
dance hula, and the best dancers were even chosen to become warriors.
Today, Ke Kai O Kahiki—one of Hawai’i’s most famous male hula schools—is
carrying on this tradition by telling warrior stories with dance. To do
so, dancers train in the same way as their ancient forbearers, using
the land itself as a harsh and unforgiving gym. To dance like a warrior,
you need to train like one.

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E hoʻololi i ka unuhi pololei i kēia unuhi Google ma o https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Pehea e leʻaleʻa ai i ka ala o ka manaʻoʻo Mahabodhi Meditation
ʻO ke Ala o Mindfulness-ʻO ka Satipatthana Sutta
KA HOʻOPIʻI MEDITATION MA KA BUDDHA’S WORDS
mai
NānāʻIke Kūkelina Free Online Tipiṭaka Law Research & Practice University ma 112 KAULĀ HUI
ala
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ke hele ma kaʻike -
[mahā satipaṭṭhāna] i 43) Hawaiian-Hawaiian Hawaiian,
Keʻike nuiʻia kēia sutta e like me ka’ōlelo maʻamau no ka hana maʻamau.
Hōʻike
I. Kaʻikeʻana iā Kāya
H. - ma kaʻaoʻaoʻo ānāpāna
B. Mahele ma nā kūlana
C. Mahele ma sampajañña
D. Section ma ka hoʻopiʻi
E. Pauku ma na mea Elements
F. Mahele ma na wahi he eiwa

Hōʻike

Pela wau i lohe ai:
ʻO
ʻO kekahi manawa, noho ka Bhagavā i waena o Kurus ma Kammāsadhamma,
he kūlanakauhale kālepa o ka Kurus. Ma laila, ua kamaʻilioʻo ia i ka phikkhus:

- Bhikkhus.
- Ua paneʻo Bhaddante i ka bhikkhus. Ua’ōlelo ka Bhagavā:

-ʻO kēia,
ʻO Bhikkhus, ke ala e hikiʻole ai i ka hoʻomaʻemaʻeʻana
kanaka, ke kaumaha o ke kaumaha a me ke kanikau, ka nalowale
nākha-domanassa, ke kūpono o ke ala pololei, ka hoʻokōʻana
ʻO Nibbāna,ʻo ia hoʻi,ʻo kaʻehā satipaṭṭhānas.
ʻO waiʻehā?
Maanei,ʻo Bhikkhus, kahi poʻe kāne e noho nei e mālama ana i ka kāya i kāya, ātāpī
sampajāno, satimā, ua haʻalele i ka abhijjhā-domanassa i ka honua.
Ke hoʻomau neiʻo ia i kaʻikeʻana i nā’vedanā ma ka vedanā, ātāpī sampajāno, satimā, ka
hāʻawiʻia i ka abhijjhā-domanassa i ka honua. Ke noho neiʻo ia e nānā ana i ka inoa
ma ka citata, ātāpī sampajāno, satimā, no ka haʻaleleʻana i ka abhijjhā-domanassa
i ka honua. Nohoʻo ia e nānā ana i dhamma’s ma dhamma’s, ātāpī
sampajāno, satimā, ua haʻalele i ka abhijjhā-domanassa i ka honua.

I. Kāyānupassanā

H. - ma kaʻaoʻaoʻo ānāpāna

A
Pehea, e Bhikkhus, e mālama nei i kahi bhikkaki kāya i ka kāya? Eia,
ua heleʻo Bhikkhus, kahi pokkuka i ka nahele, a ua hele paha
ke kumu o kahi lāʻau a iʻole i hele i kahi lumi kaʻawale, e moe i lalo e’ōwili i ka
nā wāwae ke alake, hoʻonohonoho i ka kāya pololei, a hoʻonohoʻia ka Sāmoa perimukhaś. ʻOiai
Pēlāʻo ia e hanu ai, no ka mea, pēlāʻo ia e hanu ai. Hoʻomoe i loko
uaʻikeʻo ia i ka lōʻihi: ‘Ke hoʻomaha au i ka lōʻihi’; e hoʻomaha ana i ka lōʻihi
ʻikeʻo ia: ‘He manawa lōʻihi kaʻu e hoʻomaha ana; e hoʻomaha ana i ka pōkole
ʻike maopopoʻo ia: ‘Ke hoʻomaha wau i ka pōkole. e hoʻomaha ana i ka pōkole
ʻikeʻo ia: ‘Ke hoʻomaha wau i ka pōkole.’; heleʻo ia iā ia iho: ‘e manaʻo ana
holoʻokoʻa holoʻokoʻa, e hoʻomaha wau i ‘; ua aʻoʻo ia iā ia iho: ‘eʻike i ka mea holoʻokoʻa
Kāya, e hoʻomaha wau ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha au i ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha wau ‘.
Pau
e like me, bhikkhus, he mea akamai i ka huli a haumana paha o ka lumi, lōʻihi
e huli, hoʻomaopopo: ‘Ke hana nei au i kahi lōʻihi lōʻihi’; i ka manawa pōkole,ʻo ia
ʻike maopopo: ‘Ke hana nei au i kahi manawa pōkole’; ma keʻano like, bhikkhus, a
ʻO ka hauʻoli, ka hanuʻana i ka lōʻihi, hoʻomaopopoʻo ia: ‘Ke hoʻomaha au i ka lōʻihi’;
ʻO ka hanuʻana i ka lōʻihi uaʻikeʻo ia: ‘He hanu lōʻihi koʻu’; hāhā
i ka pōkole, uaʻikeʻo ia: ‘Ke hoʻomaha wau i ka pōkole. ka hanuʻana
maopopo iā ia: ‘Ke mana nei wau i ka pōkole’; heleʻo ia iā ia iho: “manaʻo
ka hopena holoʻokoʻa, e hoʻomaha wau i ‘; heleʻo ia iā ia iho: ‘e manaʻo ana
holoʻokoʻa holoʻokoʻa, e hoʻomaha wau ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha au i ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha wau ‘.
Pēlāʻo ia e mālama nei i ka kāya i kāya ma loko,
aiʻole e noho anaʻo ia e mālama ana i ka kāya ma kaʻaoʻao waho, aiʻole e nānā pahaʻo ia
kāya i kāya ma loko a ma waho; Ke noho neiʻo ia e nānā ana i ka samudaya
ʻO nā mea hanana i ka kāya, a iʻoleʻo ia e nānā ana i ka halaʻana
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka samudaya a hele aku
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “ʻo ia
i loko o ia, a hiki wale i ka nui o ka mea maʻamau a me ka palogissati,ʻo ia
noho paʻa, aʻaʻole e pili i kekahi mea o ka honua nei. No laila,
ʻO Bhikkhus, he mau kahu e noho ana e mālama ana i ka kāya ma ka kāya.
B. Mahele ma nā kūlana

Eia kekahi,
ʻO Bhikkhus, he pokokā,ʻo ia e hele ana, hoʻomaopopoʻo ia: ‘Ke hele nei au’, aiʻole
i kona kūʻana e hoʻomaopopoʻo ia: ‘Ke kū nei au,’ oiaiʻo ia e noho ana
‘ike wau:’ Ke noho nei au, ‘a i ka wā e moe ana, maopopoʻo ia:’ʻO wau
e moe ana. ‘ A i ole ia, ma kahi e noho ai kona lako, oia
ke hoʻomaopopo nei ia.
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
kahi o nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua.C. Mahele ma sampajañña
Eia kekahi,
ʻO Bhikkhus, kahi kāpena, e hele mai a i ka heleʻana, hana me
sampajañña, i ka nānāʻana i mua a nānāʻo ia, hanaʻo ia me
sampajañña, oiai e kulou ana a me ka hoʻoukaʻana, hanaʻo ia me SThus e nānā ana i ka kāya i kāya ma loko, aiʻole
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
ampajañña,
i konaʻaʻahuʻana i kaʻaʻahu, a me kaʻaʻahu, a me ka laweʻana i ke kīʻaha,
hanaʻo ia me sampajañña,ʻoiai eʻai ana, e inu ana,
i kaʻonoʻana, hanaʻo ia me sampajañña,ʻoiai e hele ana i kaʻoihana
o ka kuʻi a me ka hoʻomauʻana, hanaʻo ia me sampajañña, i ka heleʻana,
ʻoiai e kū ana,ʻoiai e noho ana, e hiamoe ana, e ala ana
i ka wā e kamaʻilio ana a me ka paneʻole, hanaʻo ia me sampajañña.
D. Section ma ka hoʻopiʻi

Eia kekahi,
ʻO Bhikkhus, ke nānā aku nei kekahi pilikino i kēia kino, mai ke kumu o ka
ka wāwae a me ka lauoho o ke poʻo i lalo, kahi i hoʻopiliʻia e ia
i like me ka mea,
ʻO Bhikkhus, aia kahiʻeke iʻelua puka komo a hoʻopihaʻia me nāʻano likeʻole
ʻo ia hoʻi nāʻano o ka palaoa, e like me hill-paddy, paddy, mīni pīnē, kau-peas, sesame
nāʻanoʻano a me ka palaoa laiki. ʻO ke kanaka me ka maka maikaʻi, ua weheʻia,
e noʻonoʻo ana i kēia: “ʻO kēia paddy-paddy,ʻo ia ka paddy,ʻo ia
ʻO nā piʻa mung,ʻo ia nā bipi-peʻa,ʻo ia nāʻano sesame aʻo ia
paʻi paʻi; “pēlā nō, e nānā neiʻo Bhikkhus, he pokkī i kēia
kino, mai nā kapuwaʻi wāwae a mai ka lauoho o ke poʻo i lalo,
ai hoʻonaneaʻia e konaʻili a piha i nāʻanoʻano haumiaʻole:
“Ma kēia kāya, aia ka lauoho o ke poʻo, ka lauoho o ke kino,
nā kui, nā niho, kaʻili, kaʻiʻo, nā iwi, nā iwi, ka iwi o ka iwi, nā puʻupaʻa, ka naʻau,
ka ate, ka pulu, ke koko, ka umauma, ka’ōpū, ka manaʻo, ka’ōpū me kona
nā mea, nā feces, bile, phlegm, pākī, ke koko, kahe, momona, nā waimaka, kaʻaila,
ka mimiko, ke kuʻi hou, ka hana synovial a me ka mimi. “
Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ka E. E pili ana i nā mea Mea

i loko a piha hoʻi i nāʻanoʻano haumia: “Ma kēia kāya, aia nō
nā lauoho o ke poʻo, ka lauoho o ke kino, nā kui, nā niho, kaʻili, kaʻiʻo,
nā iwi, ka iwi, ka iwi o ka iwi, nā puʻupaʻa, ka puʻuwai, ka ate,
ka’ōmā, nā’ōpū, ka manaʻo, ka’ōpū me kona mau mea, peʻa, bile,
phlegm, pus, koko, kahe, momona, ka waimaka, ka momona, kaʻala, ke kuʻi koko,
ʻo ka synovial fluid a me ka mimi. “
Eia kekahi,
‘O Bhikkhus, he mea e hoʻomanaʻo ai i kahi kākika maikaʻi, akā naʻe,
eia naʻe, ua hoʻoholoʻia: “Ma kēia kāya, aia ka māhele honua, ka
ka wai, ka mea ahi a me ka mea ea. “āya ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
E like me, bhikkhus, he meaʻaki akamai a a
akā, ua pepehiʻo ia i ka bipi, e nohoʻo ia ma kahi alahele
eʻokiʻoki ai ia mau’āpana; ma keʻano like, bhikkhus, e hoʻomanaʻo i kahi mele
ʻO kēia kā kāya nui nō naʻe, akā, ua hoʻonohonohoʻia, akā, ua manaʻoʻia: “Ma kēia
Kāya, aia ka māhele honua, ka mea wai, ka mea ahi
a me ka mea ea. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(1)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he kahua lepo, hoʻokahi lā i make, aiʻoleʻelua lā i make aiʻole iʻekolu lā i make,
ʻehu,’ālohilohi a’ālepe, manaʻoʻo ia i kēia kāya: “ʻO kēia kāya
a no kekahi ano o ia ano, e lilo ana ia e like me keia, a aole pela
me ka uku ole mai ia ano. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i ka kāya.Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(1)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he kahua lepo, hoʻokahi lā i make, aiʻoleʻelua lā i make aiʻole iʻekolu lā i make,
ʻehu,’ālohilohi a’ālepe, manaʻoʻo ia i kēia kāya: “ʻO kēia kāya
a no kekahi ano o ia ano, e lilo ana ia e like me keia, a aole pela
me ka uku ole mai ia ano. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.

(2)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he lepo lepo, uaʻaiʻia e nā’ōpū, uaʻaiʻia e nā ilio
aiʻia e nā manuʻalo, iʻaiʻia e nā heron, uaʻaiʻia e nā’īlio
aiʻia e nā’ūlū, eʻaiʻia e ka mea pila, eʻaiʻia e nāʻano likeʻole
o ke kanaka, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o ia
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke (3)
Eia hou, bhikkhus, he phikkhu, e like me
ina e ike ana oia i ke kupapau, hoolei ia iloko o ka lepo lepo, a
ka’ōpū me kaʻiʻo a me ke koko, i paʻa pūʻia e nā tolani, manaʻoʻo ia
Eia kēia kāya: “ʻO kēia kāya kekahi o iaʻano, e hele ana
e like me kēia,ʻaʻole hoʻi e kaʻawale i kēlāʻano. “
ka mana o nā mea hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.

(4)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍita文 aṭṭhika · saṅkhalikaicsson ni · maintensa · lohita · makkhita❚
nhāru · sambandhaḳ, so imam · eva kāyapaʻa upasaedsharati: ‘aya kí pi kho kāyo
· espa · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto ‘ti.

(4)
Eia kekahi,
ʻO Bhikkhus, he pokkhu, me he mea lā eʻike anaʻo ia i ke kino make, hoʻoleiʻia i kahi
ka lepo o ka lepo, kahi kīʻaha me kaʻiʻoʻole, a pāpīʻia me ke koko
me nā kuʻi, ua manaʻoʻo ia i kēia kāya: “ʻO kēia kāya hoʻi no
keʻano, e lilo ana ia e like me kēia, aʻaʻole e kaʻawale
kēlāʻano. “

Iti ajjhattaś vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati,’āwhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiśola viharati,
vaya-dhamm · ānupassī vā kāyasmiśō viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśola 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.

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(5)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhika · saṅkhalika❚ apagata · maśsa · lohitaiko nhāru · sambandhaṃ, n
imam · eva kāya❚ upanakuharati: ‘ayadia pi kho kāyo evades · dhammo evaAdvisor · bhāvī
evaawa · an · atīto ‘ti.(5)
Eia hou, bhikkhus, he phikkhu, e like me
ina e ike ana oia i ke kupapau, hoolei ia iloko o ka lepo lepo, a
ka’ōpū me kaʻiʻoʻole a me ke koko, i paʻa pūʻia e nā kuʻuna,ʻo ia
Ke manaʻo neiʻo ia i kēia kāya: “ʻO kēia kāya kekahi o iaʻano,ʻo ia
e hele ana e like me kēia, aʻaʻole e kaʻawale i kēlāʻano. “

ʻOi
ajjhattaś vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
hihaʻi, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiśo viharati, vaya-dhamm · ānupassī vā
kāyasmiśō viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiśō viharati;
‘Atthi kāyo’ʻo ka pā’ānāʻo paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
nui.

Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
(6)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
alihika · aṭṭhikaś aññena pād · aṭṭhikaś aññena gopphak · aṭṭhikaś aññena
jaṅgh · aṭṭhikaś aññena ūru · ṭṭhikaś aññena kaṭi · ṭṭhikaś aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaś aññena
gīv · aṭṭhikaś aññena hanuk · aṭṭhikaś aññena dant · aṭṭhikaś aññena
sīsakaṭāhaṃ, pēlā imam · eva kāyapaʻa upasakuharati: ‘aya❚ pi kho kāyo
· espa · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto ‘ti.

(6)
Eia kekahi,
ʻO Bhikkhus, he pokkhu, me he mea lā eʻike anaʻo ia i ke kino make, hoʻoleiʻia i kahi
ka lepo o ka lepo, nā iwi i’ōwiliʻia a ma’ō a maʻaneʻi, a
he iwi iwi, he iwi iwi, aia he iwi iwi, aia he iwi iwi,
Eia ka iwi’ūhā, he iwi ā iwi, he iwi ā iwi, ma laila
he iwi iwi maha, aia ma laila ka iwi o ka iwi, he iwi iwi maha, ma laila he iwi niho,
a ma laila ke poʻo, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya hoʻi no
keʻano, e lilo ana ia e like me kēia, aʻaʻole e kaʻawale
kēlāʻano. “

Iti ajjhattaś vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati,’āwhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiśola viharati,
vaya-dhamm · ānupassī vā kāyasmiśō viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśola 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.

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(7)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.(7)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(7)
Eia hou, bhikkhus, he phikkhu, me he mea lā
i kaʻikeʻana i ke kupapaʻu, hoʻoleiʻia i loko o kahi lepo lepo, ua iwi keʻokeʻo
e like me ke kālepa, manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o iaʻano
i keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.

(8)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(8)
Eia hou, bhikkhus, he phikkhu, me he mea lā
ike aku i ke kupapau, hoolei ia iloko o ka lepo lepo, hoopili i na iwi maluna a
i ka makahiki, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o iaʻano
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(9)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(9)
Eia hou, bhikkhus, he phikkhu, me he mea lā
ʻikeʻia ke kino make, hoʻoleiʻia i loko o kahi lepo lepo, hoʻoemiʻia nā iwi’ōpiopio
i ka lepo, ua manaʻoʻo ia i kēia kāya: “ʻO kēia kāya hoʻi kekahi o ia
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.

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44) Classical Hebrew- עברית קלאסית

בצע תרגום נכון לתרגום Google זה באמצעות https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
איך לדרוך את הנתיב של המודע מדיטציה Mahabodhi
דרך תשומת הלב - סאטיפאטנה סאטה
תרגול מדיטציה במילותיו של בודהה
מ
תובנה אנליטית חינם Online Tipiṭaka חוק מחקר & עיסוק האוניברסיטה ב 112 קלסי שפה
דרך
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
מאהאסטיפהאנה סאטה
- נוכחות במודעות -
[מה סאטפאחנה] ב -44) עברית קלאסית- עברית קלאסית
Sutta זה נחשב נרחב כנקודת התייחסות העיקרית לתרגול המדיטציה.
מבוא
I. התבוננות בקאיה
סעיף על אנפאנה
ב. סעיף על תנוחות
ג סעיף על סמפאגאניה
ד. סעיף על דחייה
ה. סעיף על האלמנטים
F. סעיף על תשע שטחים charnel

מבוא

כך שמעתי:
מופעל
פעם אחת, בהאגאווה נשאר בין קורוס ב Kammāsadhamma,
עיירת שוק של קורוס. שם, הוא פנה אל bhikkhus:

- Bhikkhus.
- בהדאנטה השיב את bhikkhus. בהאגאבה אמר:

- זה,
bhikkhus, היא הדרך המובילה אלא לטיהור
יצורים, התגברות הצער והקינה, היעלמותו
dukkha-domanassa, השגת הדרך הנכונה, מימוש
ניבאנה, כלומר ארבע הסטיפאנות.
איזה ארבעה?
כאן, bhikkhus, bhikkhu שוכנת תצפית קאיה בקאיה, ātāpī
סאמפאג’אנו, סאטמה, לאחר שוויתרה על אבהיג’הה-דומאסה לעבר העולם.
הוא מתגורר צופה vedanā ב vedanā, âtāpī sampajāno, satimā, שיש
ויתר על אבהיג’ה-דומאסה כלפי העולם. הוא מתבונן בציטטה
ב citta, âtāpī sampajāno, satimā, לאחר ויתר abhijjhā-domanassa
כלפי העולם. הוא מתבונן בדאמאמה · s בדהאמא, s, ātāpī
סאמפאג’אנו, סאטמה, לאחר שוויתרה על אבהיג’הה-דומאסה לעבר העולם.

I. Kāyanupassanā

סעיף על אנפאנה

ו
איך, bhikkhus, האם bhikkhu להתבונן קאיה בקאיה? כאן,
bhikkhus, bhikkhu, לאחר הלכו ליער או הלכו ב
השורש של עץ או הלכו לחדר ריק, מתיישב קיפול
רגליים לרוחב, הגדרת קאיה זקופה, ואת הגדרת sati parimukha. להיות
כך סאטו הוא נושם פנימה, כך הוא סאטו הוא נושם החוצה. מתנשף
זמן רב הוא מבין: “אני נושם ארוך”; נושמת לו זמן רב
מבינה: “אני נושמת זמן רב”; נושמת בקצרה
מבינה: ‘אני נושמת קצר’; מתנשף קצר
מבינה: ‘אני נושמת קצר’; הוא מאמן את עצמו: “מרגיש את זה
קאיה שלמה, אני אנשם “; הוא מאמן את עצמו: “מרגיש את השלם
קאיה, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “.
רק
כמו, bhikkhus, טרנר מיומן או שולית של טרנר, עושה ארוך
מסתובב, מבין: ‘אני עושה סיבוב ארוך’; עושה סיבוב קצר, הוא
מבינה: ‘אני עושה סיבוב קצר’; באותו אופן, bhikkhus, א
בהיקו, נושמת ארוכות, מבינה: ‘אני נושמת ארוכות’;
מתנשף ארוכות הוא מבין: “אני נשם ארוך”; נשימה
בקיצור הוא מבין: ‘אני נושם קצר’; לנשום קצר
הוא מבין: ‘אני נושף קצר’; הוא מאמן את עצמו: “תחושה
כל הקאיה, אני אנשם “; הוא מאמן את עצמו: “מרגיש את זה
קאיה שלמה, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “.
כך הוא מתבונן בקאיה בקאיה פנימית,
או שהוא מתבונן בקאיה בחוץ, או שהוא מתבונן
קאיה בקאיה פנימית וחיצונית; הוא מתבונן בסמאדיה
של תופעות בקאיה, או שהוא מתבונן בהתעללות
תופעות בקאיה, או שהוא מתבונן בסמודיה ונפטר
של תופעות בקאיה; או, [realising:] “זה kāya!” סאטי הוא
נוכחים בו, רק עד עצם ההנהגה ורק הפאסאטי, הוא
שוכב מנותק, ואינו נצמד לשום דבר בעולם. לפיכך,
bhikkhus, bhikkhu שוכנת תצפית קאיה בקיה.
ב. סעיף על תנוחות

יתר על כן,
bhikkhus, bhikkhu, תוך כדי הליכה, מבין: “אני הולך”, או
בעוד הוא עומד מבין: “אני עומד”, או בזמן שהוא יושב
מבין: ‘אני יושב’, או כשהוא שוכב הוא מבין: ‘אני’
שוכב’. או, בכל מקום שבו הקאיה שלו נפטר, הוא
מבין זאת בהתאם.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם.

ג סעיף על סמפאגאניה
יתר על כן,
bhikkhus, bhikkhu, בעת מתקרב בעת עזיבתו, פועל עם
סמפאג’אניה, בעודו מביט קדימה ומביט סביבו, הוא פועל עם
כאשר הוא מתכופף ומתמתח, הוא פועל עם זה שהוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
ampajañña,
בעוד לובשת את הגלימה ואת החלוק העליון בעת נשיאת הקערה,
הוא פועל עם sampajañña, תוך אכילה, תוך שתייה, תוך לעיסה,
בעת טעימת, הוא פועל עם sampajañña, תוך השתתפות בעסק
של צרכנות והשתנה, הוא פועל עם סמפאג’אנה,
בעת שעמד, בזמן שישב, בזמן שינה, בעוד ער, בזמן
מדבר תוך כדי שתיקה, הוא פועל עם sampajañña.
ד. סעיף על דחייה

יתר על כן,
bhikkhus, bhikkhu רואה את הגוף הזה מאוד, מן הסוליות של
כפות רגליים למעלה ומשערות על הראש על הראש, אשר תחומה על ידי שלה
skJust כאילו,
bhikkhus, היה שקית עם שני פתחים ומלא שונים
סוגים של דגנים, כגון גבעות- paddy, אורז, שעועית מונג, פרה, אפונה, שומשום
זרעים ואורז קלוע. אדם עם ראייה טובה, לאחר unfastened זה,
היה שוקל [את תוכנו]: “זה גבעות- paddy, זה אורז, אלה
הם שעועית מונג, אלה פרה אפונה, אלה זרעי שומשום וזהו
אורז כבוש: “באותו אופן, bhikkhus, bhikkhu רואה את זה מאוד
הגוף, מכפות הרגליים למעלה ומשערות הראש למטה,
אשר תחומה על ידי העור שלה מלא סוגים שונים של זיהומים:
“בקאיה הזאת, יש את השערות של הראש, שערות הגוף,
ציפורניים, שיניים, עור, בשר, גידים, עצמות, מוח עצם, כליות, לב,
הכבד, pleura, הטחול, הריאות, קרבים, mesentery, הבטן עם שלה
תכשירים, צואה, מרה, ליחה, מוגלה, דם, זיעה, שומן, קרעים, שומן,
רוק, ריר האף, נוזל סינוביאלי ושתן.
כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
ב סעיף על האלמנטים

ב ומלא סוגים שונים של זיהומים: “בקאיה הזאת, יש
שערות הראש, שערות הגוף, הציפורניים, השיניים, העור, הבשר,
גידים, עצמות, מוח עצם, כליות, לב, כבד, pleura, טחול,
ריאות, קרבים, mesentery, הבטן עם התוכן שלה, צואה, מרה,
ליחה, מוגלה, דם, זיעה, שומן, דמעות, שומן, רוק, ריר האף,
נוזל סינוביאלי ושתן “.
יתר על כן,
bhikkhus, bhikkhu משקף על זה מאוד קאיה, אולם הוא ממוקם,
אבל הוא מסולק: “בקאיה הזאת, יש אלמנט האדמה,
אלמנט המים, אלמנט האש ואלמנט האוויר. “פנים וחוץ; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
בדיוק כמו, bhikkhus, קצב או מיומן
שוליית הקצב, לאחר שהרגה פרה, היתה יושבת על פרשת דרכים
חותכים אותו לחתיכות; באותו אופן, bhikkhus, bhikkhu משקף על
זה קאיה מאוד, עם זאת הוא ממוקם, אבל הוא מסולק: “בזה
קאיה, יש אלמנט האדמה, אלמנט המים, אלמנט האש
ואת אלמנט האוויר. “
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(1)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, יום אחד מת, או יומיים מתים או שלושה ימים מתים,
נפוח, כחלחל ומפנק, הוא רואה את הקאיה הזאת מאוד: “הקאיה הזאת
גם הוא כזה, הוא הולך להיות כזה, והוא לא
ללא תנאי כזה “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקיה.

לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(1)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, יום אחד מת, או יומיים מתים או שלושה ימים מתים,
נפוח, כחלחל ומפנק, הוא רואה את הקאיה הזאת מאוד: “הקאיה הזאת
גם הוא כזה, הוא הולך להיות כזה, והוא לא
ללא תנאי כזה “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.

(2)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, שנאכלת על ידי עורבים, נאכלת על ידי נצים, בהוויה
נאכל על ידי אנפות, נאכל על ידי כלבים, להיות
נאכלים על ידי נמרים, נאכלים על ידי פנתרים, נאכלים על ידי סוגים שונים
של הישויות, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
(3)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו
אם הוא רואה גופה, זורק באדמה של צ’רנל, א
עם בשר ודם, מוחזקים בגידים, הוא חושב
זה קאיה מאוד: “קאיה זה גם הוא כזה, זה הולך
להיות כזה, והוא אינו חופשי ממצב כזה “.
amudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.

(4)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhika · שם משתמש · lohita · makkhita ·
nhāru · sambandhaṃ, כך אימאם · אווה קאייה upasaṃharati: ‘ayaṃ pi kho kāyo
אווה · dhammo evaṃ · bhāvī evaṃ · א atito ‘ti.

(4)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’רנל, שלד בלי בשר, מרוחה בדם, מוחזקת
יחד עם גידים, הוא רואה את זה קאיה מאוד: “זה גם קאיה של
כזה טבע, זה הולך להיות כזה, והוא לא חופשי
מצב כזה “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
באהידהא, קאיה קאיאנופאסי ויאהרטי, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, {1} a nissito ca viharati,
na ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(5)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kayaṃ משתמש חדש · משתמש חדש · bhāvī · dhammo evaṃ · bhāvī
אווה · א atito ‘ti.

(5)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו
אם הוא רואה גופה, זורק באדמה של צ’רנל, א
ללא בשר ודם, המוחזקים יחד בגידים, הוא
רואה את זה קאיה מאוד: “זה גם קאיה הוא כזה של הטבע, זה
הולך להיות כזה, והוא לא חופשי ממצב כזה “.

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · אתרים נוספים, viaya-dhamm · ânupassī vā
kayyasmiṃ viharati, samudaya-vaya-dhamm · ânupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti va pan · משחק מקוון חינם, yāvadeva
ñāṇa · מטאיה paṭissati · מטאיה, {1} א nissito ca viharati, na ca kiñci
loke upaddati. אוואם · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
.

כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
(6)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhikāni apagata · צופה בכרטיס האישי של :: aiñena
הבא · הבא · הבא · ·
jaṅgh · aṭṭhikaṃ aññena õru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · שלח הודעה פרטית · אין ·
gýv · aṭṭhikaṃ · · · ·
, כך אימאם · אווה קאייה upasaṃharati: ‘ayaṃ pi kho kāyo
אווה · dhammo evaṃ · bhāvī evaṃ · א atito ‘ti.

(6)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמה של צ’רנלים, עצמות מנותקות מפוזרות פה ושם, כאן
עצם עצם, יש עצם רגל, כאן עצם של הקרסול,
כאן עצם הירך, יש עצם הירך, הנה צלע, יש עצם אחורית, כאן
עצם העצם, עצם הצוואר, פה עצם הלסת, עצם השן,
או שם הגולגולת, הוא רואה את זה קאיה מאוד: “זה גם קאיה של
כזה טבע, זה הולך להיות כזה, והוא לא חופשי
מצב כזה “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
באהידהא, קאיה קאיאנופאסי ויאהרטי, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, {1} a nissito ca viharati,
na ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(7)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aihikāni בחר שפה · שלח הודעה פרטית · שלח הודעה פרטית אל eva kaya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(7)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aihikāni בחר שפה · שלח הודעה פרטית · שלח הודעה פרטית אל eva kaya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(7)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
רואה גופה, מושלכת באדמת צ’ארנל, העצמות הלבינו
כמו צדף, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.

(8)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ ajhikāni puñja · שלח הודעה דרך ICQ אל ima · ava kāyani
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(8)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
לראות גופה, לזרוק באדמת צ’רנל, לגדל עצמות מעל
בן שנה, הוא רואה את הקאיה הזאת: “גם הקאיה הזאת היא כזאת
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(9)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ auhikani putīni cuṇṇaka · jātāni, אז האימאם · אווה קאיה
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(9)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
לראות גופה, לזרוק באדמה של צ’רנל, עצמות רקובות מופחתות
לאבא, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

https://www.youtube.com/watch?v=DZRbX7GpqI8

Mahasatipatthana Sutta Discourse In Hindi Day 1 By SN Goenka GurujiHttps://translate.google.com का उपयोग करके इस Google अनुवाद में सही अनुवाद प्रस्तुत करें
https://www.youtube.com/watch?v=wV0nJtlswqg
महा सत्तिपट्टन सुथराया - ana ana anaරයatt -
अचेतन महाबोधि ध्यान का मार्ग कैसे प्रशस्त करें
ध्यान का तरीका-सतीपत्तन सूत्र
BUDDHA’S खुद के काम में ध्यान की प्रक्रिया
से
एनालिटिकल इनसाइट नि: शुल्क ऑनलाइन टीपियाका कानून अनुसंधान और अभ्यास विश्वविद्यालय में 112 भाषा विज्ञान
के माध्यम से
http://sarvajan.ambedkar.org
डीएन 22 - (डी ii 290)
महासतिपुष्णा सुता
- जागरूकता पर उपस्थिति -
[mah satipaṭṭhāna] ०६ में) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी-प्राथमिक विद्यालय,
यह सूक्त व्यापक रूप से ध्यान अभ्यास के लिए मुख्य संदर्भ के रूप में माना जाता है।
परिचय
I. काया का अवलोकन
Āāāpāna पर धारा
ख। मुद्राओं पर धारा
सी। संपजना पर धारा
घ। प्रतिकर्षण पर धारा
ई। तत्वों पर अनुभाग
नौ चार मैदानों पर एफ। सेक्शन

परिचय

इस प्रकार मैंने सुना है:
पर
एक अवसर पर, भगवन् कसमसम्मा में कौरवों के बीच रह रहे थे,
कौरवों का एक बाजार शहर। वहाँ, उन्होंने भिखुओं को संबोधित किया:

- भीखू।
- भादंते ने भिक्खुओं को जवाब दिया। भगवान ने कहा:

- इस,
bikikus, वह मार्ग है जो शुद्धिकरण के अलावा और कुछ नहीं करता है
प्राणियों, दुःख और विलाप पर काबू पाने, के लापता होने
दुक्ख-प्रमनासा, सही मार्ग की प्राप्ति, की प्राप्ति
निबाना, यानी चार सतीपन कहे जाते हैं।
कौन से चार?
यहाँ, भिक्खु, एक भिक्षु काया, शक्ति में देख रहे हैं
सम्पजना, व्यंग्य, संसार के प्रति अभिजात-अधिमान को छोड़ देना।
वह वेदना में वेदना का वास करता है, तृप्ति सम्पन्न, तृप्त
दुनिया के लिए अभिजात-अधिनायक को छोड़ दिया। वह सिरता को निहारता है
citta, ātāpī sampajāno, satimā में, अभिजात-अधिमान को छोड़ दिया गया
दुनिया की ओर। वह धम्म में स्थित है, धम्म में, sātāpī में
सम्पजना, व्यंग्य, संसार के प्रति अभिजात-अधिमान को छोड़ देना।

आई। क्यानुपासना

Āāāpāna पर धारा

तथा
कैसे, भिक्खु, क्या भिक्षु काया में दर्शन करते हैं? यहाँ,
भीखू, एक भिक्खु, जो जंगल में गया था या वहाँ गया था
एक पेड़ की जड़ या एक खाली कमरे में चला गया, नीचे तह बैठता है
टांगों का फड़कना, काया का सीधा खड़ा हो जाना, और सती का पारिमुख लगाना। होने के नाते
इस प्रकार साटो वह सांस लेता है, इस प्रकार सातो वह बाहर सांस लेता है। अंदर साँस लेना
जब तक वह समझता है: ‘मैं लंबी साँस ले रहा हूँ’; लंबी सांस ले रहा है
समझता है: ‘मैं लंबी सांस ले रहा हूं’; सांस लेने में तकलीफ
समझता है: ‘मैं संक्षेप में सांस ले रहा हूं’; सांस लेना उसने कम कर दिया
समझता है: ‘मैं छोटी सांस ले रहा हूं’; वह खुद को प्रशिक्षित करता है: the महसूस कर रहा है
पूरा काया, मैं साँस लूंगा; वह खुद को प्रशिक्षित करता है: ‘संपूर्ण महसूस कर रहा है
काया, मैं सांस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-संस्कार, मैं साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-साक्षरों, मैं बाहर साँस लूंगा ‘।
केवल
के रूप में, bikikus, एक कुशल टर्नर या एक टर्नर प्रशिक्षु, एक लंबा बना
बारी, समझता है: ‘मैं एक लंबी पारी बना रहा हूं’; एक छोटा सा मोड़, वह
समझता है: ‘मैं एक छोटा मोड़ बना रहा हूं’; उसी तरह, भीखू, ए
भिक्खु, लंबी सांस ले रहा है, समझता है: ‘मैं लंबी सांस ले रहा हूं’;
लंबी सांस लेना वह समझता है: ands मैं लंबी सांस ले रहा हूं ’; साँस लेने का
संक्षेप में वह समझता है: ‘मैं संक्षेप में साँस ले रहा हूँ’; सांस बाहर छोड़ना
वह समझता है: ‘मैं छोटी सांस ले रहा हूं’; वह खुद को प्रशिक्षित करता है: ‘भावना
पूरे काया, मैं साँस लूंगा; वह खुद को प्रशिक्षित करता है: the महसूस कर रहा है
पूरे काया, मैं बाहर साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-संस्कार, मैं साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-साक्षरों, मैं बाहर साँस लूंगा ‘।
इस प्रकार वह काया में आंतरिक रूप से देखती रहती है,
या वह काया में बाहरी रूप से देख रहा है, या वह देख रहा है
आंतरिक रूप से और बाह्य रूप से kyaya; वह समाधि का अवलोकन करता है
काया में घटनाओं की, या वह दूर के निधन को देखती है
काया में घटनाएँ, या वह समाया को निहारता और गुज़रता है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती है
उसके पास, केवल ñā anda और मात्र paatiissati की सीमा तक, वह
निवासी अलग हो जाते हैं, और दुनिया की किसी भी चीज़ से नहीं चिपके रहते हैं। इस प्रकार,
भिक्खु, एक भिक्षु काया में काया का निरीक्षण करता है।
ख। मुद्राओं पर धारा

इसके अलावा,
भीखू, भीखू, चलते समय, समझता है:, मैं चल रहा हूं ’, या
खड़े होने के दौरान वह समझता है: ’मैं खड़ा हूँ’, या जब वह बैठा हो
समझता है: ’मैं बैठा हूं’, या लेटते समय वह समझता है: ‘मैं हूं
लेटना’। या फिर, जिस भी स्थिति में उसका काया निपट जाता है, वह
उसी के अनुसार इसे समझता है।
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटना की दूर; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व।सी। संपजना पर धारा
इसके अलावा,
भिक्खु, एक भिक्षु, जिसके पास आते और जाते समय, साथ काम करता है
sampajañña, आगे देखते हुए और आसपास देखते हुए, वह साथ काम करता है
sampajañña, झुकते समय और खींचते समय, वह sThus के साथ काम करता है जो वह काया में आंतरिक रूप से देख रहा है, या वह
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
ampajañña,
वस्त्र और ऊपरी वस्त्र पहनते समय और कटोरा ले जाते समय,
वह खाना खाने के दौरान, शराब पीते समय, चबाने के दौरान, सांपों के साथ काम करता है।
चखने के दौरान, वह व्यवसाय में भाग लेने के दौरान, संपजना के साथ काम करता है
शौच और पेशाब करने के दौरान, वह चलने के दौरान, सांपों के साथ काम करता है,
खड़े रहते समय, सोते समय, सोते समय, जागते समय, जबकि
बात करते हुए और चुप रहने के दौरान, वह संपेजना के साथ काम करता है।
घ। प्रतिकर्षण पर धारा

इसके अलावा,
भीखू, एक भिक्षु इस शरीर को, तलवों से मानता है
पैर ऊपर और सिर के नीचे के बालों से, जो इसके द्वारा सीमांकित है
skJust मानो,
भिक्खु, एक थैला था जिसमें दो खुले थे और विभिन्न में भरे हुए थे
अनाज के प्रकार, जैसे पहाड़ी-धान, धान, मूंग, गाय-मटर, तिल
बीज और भूसी चावल। अच्छी निगाह वाले व्यक्ति ने इसे अनदेखा कर दिया,
[इसकी सामग्री] पर विचार करेंगे: “यह पहाड़ी-धान है, यह धान है
मूंग हैं, वे गाय-मटर हैं, वे तिल हैं और यह है
भूसी वाले चावल; ”उसी तरह, भिक्खु, एक भिक्खु इस पर विचार करता है
शरीर, पैरों के तलवों से और सिर के नीचे के बालों से,
जो इसकी त्वचा द्वारा सीमांकित है और विभिन्न प्रकार की अशुद्धियों से भरा है:
“इस काया में सिर के बाल, शरीर के बाल,
नाखून, दांत, त्वचा, मांस, tendons, हड्डियों, अस्थि मज्जा, गुर्दे, दिल,
जिगर, फुस्फुस, प्लीहा, फेफड़े, आंत, मेसेंटरी, इसके साथ पेट
सामग्री, मल, पित्त, कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल,
लार, नाक का बलगम, श्लेष द्रव और मूत्र। ”
इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
ई। तत्वों पर अनुभाग में

, और विभिन्न प्रकार की अशुद्धियों से भरा हुआ: “इस काया में, हैं
सिर के बाल, शरीर के बाल, नाखून, दांत, त्वचा, मांस,
tendons, हड्डियों, अस्थि मज्जा, गुर्दे, हृदय, यकृत, फुस्फुस का आवरण, प्लीहा,
फेफड़े, आंत, मेसेंटरी, इसकी सामग्री के साथ पेट, मल, पित्त,
कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल, लार, नाक का बलगम,
श्लेष द्रव और मूत्र। “
इसके अलावा,
भीखू, भिक्षु इस काया को दर्शाता है, हालांकि इसे रखा गया है,
हालाँकि यह निपटाया गया है: “इस काया में, पृथ्वी तत्व है, द
जल तत्व, अग्नि तत्व और वायु तत्व। ”आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
जैसे, भीखू, एक कुशल कसाई या ए
कसाई की प्रशिक्षु, एक गाय को मार डालती, एक चौराहे पर बैठ जाती
टुकड़ों में काट रहा है; उसी तरह, भिक्खु, एक भिक्खु को दर्शाता है
यह बहुत ही महत्वपूर्ण है, हालांकि, इसे रखा गया है, हालांकि इसे निपटाया गया है: “इसमें
काया, पृथ्वी तत्व है, जल तत्व है, अग्नि तत्व है
और वायु तत्व
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(1)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
चार्ली ग्राउंड, एक दिन मृत, या दो दिन मृत या तीन दिन मृत,
प्रफुल्लित, प्रफुल्लित और प्रफुल्लित, वह इसे बहुत काया मानता है: “यह काया
यह भी एक ऐसी प्रकृति है, यह इस तरह बनने जा रहा है, और नहीं है
ऐसी हालत से मुक्त। ”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
काया में दर्शन करना।इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(1)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
चार्ली ग्राउंड, एक दिन मृत, या दो दिन मृत या तीन दिन मृत,
प्रफुल्लित, प्रफुल्लित और प्रफुल्लित, वह इसे बहुत काया मानता है: “यह काया
यह भी एक ऐसी प्रकृति है, यह इस तरह बनने जा रहा है, और नहीं है
ऐसी हालत से मुक्त। ”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।

(2)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
एक चार्ली मैदान, कौवे द्वारा खाया जा रहा है, फेरीवाले द्वारा खाया जा रहा है, जा रहा है
गिद्धों द्वारा खाया जाता है, बगुलों द्वारा खाया जा रहा है, कुत्तों द्वारा खाया जा रहा है, जा रहा है
बाघों द्वारा खाया जाता है, पैंथरों द्वारा खाया जाता है, विभिन्न प्रकार से खाया जाता है
प्राणियों के लिए, वह इसे बहुत ही महत्वपूर्ण मानते हैं: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
एस (3)
इसके अलावा, भिक्खु, भिक्खु, बस के रूप में
यदि वह एक मृत शरीर को देख रहा था, तो एक मैदान में दूर डाली, ए
टेंडन द्वारा एक साथ रखे गए मांस और रक्त के साथ स्केलेटन, वह मानता है
यह बहुत ही महत्वपूर्ण है: “यह काया भी एक ऐसी प्रकृति है, यह जा रही है
इस तरह बन जाओ, और ऐसी हालत से मुक्त नहीं हो। ”
काया में अनुभूतियों का अमुदय, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।

(4)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitahal ahhika · saṅkhalikai ni · ma ·sa · lohita · makkhitaṃ
nhāru · sambandhaṃ, इसलिए imam · eva kyaya upasaṃharati: ṃ ayaho pi kho kyo
eva ev · dhammo evaṃ · bhvī eva an · a · atīto ‘ti।

(4)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर देख रहा था, एक में दूर डाली
लकड़ी का मैदान, बिना मांस का एक कंकाल और खून से सना हुआ
एक साथ tendons द्वारा, वह इस काया को मानता है: “यह काया भी है
ऐसी प्रकृति, यह ऐसा बनने जा रहा है, और इससे मुक्त नहीं है
ऐसी हालत। ”

इति अज्जताṃ वा काये कान्यनुपसि विहरति,
bahiddhā vā kāye kāyanupassī विहार, अज्जता-बहदहा वा का
कायानुपासि विहरति; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यदेवदेव · मत्सय पाहिसाती · मत्त्या, {1} · निस्सिटो सीए विहारती,
ना कै कांसी लोका अपदति। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(5)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitahal ahhika · saṅkhalikaag apagata · ma ·sa · lohitaṃ nhāru · sambandhaṃ, इसलिए
इमाम · ईवा काया upasaṃharati: ṃ ayai pi kho kyo koyo evamo · dhammo evaṃ · bhvī
eva। · a atto ‘ti(5)
इसके अलावा, भिक्खु, भिक्खु, बस के रूप में
यदि वह एक मृत शरीर को देख रहा था, तो एक मैदान में दूर डाली, ए
बिना मांस और रक्त के शुक्राणु, एक साथ tendons द्वारा आयोजित, वह
यह बहुत ही महत्वपूर्ण है: “यह काया भी एक ऐसी प्रकृति है, यह है
इस तरह बनने जा रहा है, और ऐसी स्थिति से मुक्त नहीं है। ”

इति
अज्जहतः वा काय क्यानुपासि विहारति, बहिदा वा काय क्यानुपासि
विहारती, अज्जत-बाहिध वा वा काय क्यानुपासि विहरति;
समुदया-धाम · assनुपसी वा कश्यमी विहार, वाया-धम्म · hamनुपसी वा
kasasmi-viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiā विहार;
‘अष्ठी कायो ‘त व प · असत सती पचचिthiतित होति, यादेव
ñāatia · मत्सय पयसती · मटका, {१} · निस्सिटो ca विहारती, ना ca किंसी
loke upādiyati एवम · पी खो, भीखवे, भीखु काय खानपुस्सी
viharati।

इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
(6)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitaik āhikāni apagata · संधान्नी दिस विदिसा विक्क्तिन, अनैना
हीथ · अणिका अणेना पद · अहीना अणोपा गोपक · अणिका अननैना
jañgh · ṭṭhikaṃ aññena ṭṭru · ṃhikaṅ aññena kaṭṭi · ṭhikaṃ aññena
phāsuk · ahikaṃ aññena pi ·h · iṃhikaṃ aññena khandh · khikaṃ aññena
गीव · अणिका अणेना हनुक · अणिका अननैना डांट · अणिका हेना
sīsakaṭāhaṃ, इसलिए इमाम · ईवा काया upasaatiharati: ‘ayaho pi kho kyo
eva ev · dhammo evaṃ · bhvī eva an · a · atīto ‘ti।

(6)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर देख रहा था, एक में दूर डाली
चार्ली ग्राउंड, यहाँ और वहाँ बिखरी हुई हड्डियों को काट दिया गया, यहाँ ए
हाथ की हड्डी, पैर की हड्डी, यहाँ टखने की हड्डी, पिंडली की हड्डी,
यहाँ एक जांघ की हड्डी है, वहाँ एक कूल्हे की हड्डी है, यहाँ एक पसली है, यहाँ एक पीठ की हड्डी है, यहाँ है
रीढ़ की हड्डी, गर्दन की हड्डी, यहाँ जबड़े की हड्डी, दाँत की हड्डी,
या वहाँ खोपड़ी, वह इस काया को मानता है: “यह काया भी है
ऐसी प्रकृति, यह ऐसा बनने जा रहा है, और इससे मुक्त नहीं है
ऐसी हालत। ”

इति अज्जताṃ वा काये कान्यनुपसि विहरति,
bahiddhā vā kāye kāyanupassī विहार, अज्जता-बहदहा वा का
कायानुपासि विहरति; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यदेवदेव · मत्सय पाहिसाती · मत्त्या, {1} · निस्सिटो सीए विहारती,
ना कै कांसी लोका अपदति। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(7)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitani ahikāni setāni sahakha · vaṇṇa · paṭibhgāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।(7)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitani ahikāni setāni sahakha · vaṇṇa · paṭibhgāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(7)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक मैदान में दूर डाली, हड्डियों को सफेद कर दिया
एक समुंदर की तरह, वह इस काया को मानता है: “यह काया भी ऐसी है
एक प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।

(8)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitañ ikhikāni puñja · kitāni terovassikāni, इसलिए इमाम · ईवा काया
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(8)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक चार्लीन जमीन में डाली गई, हड्डियों को ढेर कर दिया
साल पुराना है, वह इसे बहुत काया मानता है: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(9)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitaū āhikāni pḍḍtīni cu ·aka · jātāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(9)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक दूर मैदान में डाली गई, सड़ी हुई हड्डियां कम हो गईं
पाउडर करने के लिए, वह इस काया को मानता है: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।

youtube.com

Mahasatipatthana Sutta Discourse In Hindi Day 1 By SN Goenka Guruji

Mahasattipathana Sutta Discourse By SN Goenka Guruji..:).. Vipassana. Satipatthana sutta course…

45) Classical Hmong- Lus Hmoob,

https://hmongmusic.hmongfree.com/

Male Singers 1

Go back Photos / Duab

“2U”

Audio Player

01:21

04:05

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1. “2U”

4:05

2. “Baby Do not Cry instrumental”

3:55

3. “Baby Do not Cry Part 2”

4:27

4. “Beautiful”

3:45

5. “Bomb Squad”

3:18

6. “Breathe Again”

4:05

7. “Deb Ua Luaj instrumental”

4:52

8. “Deb Ua Luaj”

4:49

9. “Enemy Line”

3:40

10. “Happy Aniversary”

4:09

11. “01 Hlub Koj”

4:40

12. “Hmong Girl”

4:05

13. “02 I Cry”

3:23

14. “I Need You instrumental”

4:38

15. “I Need You”

4:38

16. “Ib Zaug Ntxiv instrumental”

4:39

17. “Ib Zaug Ntxiv”

6:14

18. “Koj Hlub Kuv Npaum Cas instrumental”

3:34

19. “Koj Hlub Kuv Npaum Cas”

3:33

20. “Koj Puas Nco Txog”

4:03

21. “Koj Puas Tseem Hlub Tagkis”

4:03

22. “Koj Puas Tseem Tagkis”

4:23

23. “Leej Muam Txhob Quaj”

3:20

24. “Lub Nplhaib instrumental”

3:02

25. “Lub Nplhaib”

3:02

26. “Meant To Be instrumental”

3:52

27. “Meant To Be”

3:52

28. “Movie Sib Hlub”

4:38

29. “04 My Memory”

4:52

30. “My Turn”

4:10

31. “Nco”

4:13

32. “Ntev Xyoo instrumental”

3:34

33. “Ntev Xyoo”

3:38

34. “Phab Ej Hmoob”

3:28

35. “Phau Duab”

3:39

36. “Street Life”

3:44

37. “Streets Are Real”

4:47

38. “05 Thawj Zaug Pom Koj”

4:44

39. “The Genesis”

4:31

40. “06 Tiam No”

3:39

41. “Tsis Muaj Kuv”

3:05

42. “Tsis Qhia Koj Ua Ntej”

4:11

43. “07 Tus Kuv Hlub”

4:12

44. “Txhob Mus”

2:47

45. “U Got What I Need”

2:29

46. “08 Vi Li Cas”

5:28

47. “Wishing I Have Those Words”

4:25

48. “09 Xav Txog”

3:25

RSS

Male Singers 1

Male Singers 2

Male Singers 3

Female Singers 1

Female Singers 2

Male Singers 1

2 U

3 Escapezs

3 Specialists

4 Seasons

5 Reasons

A Loom Lauj

Amazen

Amplify

Andy Yang

Aroon Houng

Ayouduo

Ban Xai Thong

Bee Vang

Billy Chang

Billy Vue

Black Bone

Blackouts

Blong Her

Blong Yang

Bouagueng Xaphouvong

Boun Mee Lee

C B

Chee Vang

Chen Vang

Chi Vang

Chia Yang

Chong Xiong

Chue Chang

Ciaj Sia Lis

Coob Thoj

Da Players

Daus Xyooj

David Vang

Destiny

DFAP

Doua Thao

Doug Shong

Dr. Tom

Eighty Vang

Emotions

Es Lis

ET Yang

Evol

Fade Stars

Faith Blossom

Flipper

G Q

Harmonize

Haum Xeeb Thoj

Hem Nyuj

Hiav Txwv Band

High Voltage

Hlau Muas

Hmong California

Hmong One

Hmoob Los Tsuas

HTR

Huab Cua Nag

ICU Band

Illusion

Imagine Dreams

Inner Sense

Jenn Vang

Jer Yang

Jerry Lor

Jerry Thao

Kab Ntos Vas

Kawm Muas

Keej yaj

Keem Lis

Ken Do

Khab Lis

KLS

Koob Hmoov Xyooj

Koob Tsheej Xyooj

Koob txuj Muas

Koom Xeem

Kos Lis

Kua Zaub Tsuag

Kub Qav Kaws

Kub Xyooj

Kwm Lis

Paj Yeeb Sua Yaj

The SouvenirKav txhais cov lus txhais rau Google txhais lus siv https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - Daim ntawv qhia kev kawm ntawv -
Yuav ua li cas rau Txoj Kev Txoj Cai ntawm Superconscious Mahabodhi Meditation
Txoj Kev Nco Nco - Lub Satipatthana Sutta
MEDITATION TXHEEJ hauv BUDDHA TXOJ CAI
ntawm
Analytic Insight Dawb Hauv Internet Tipiṭaka Kev tshawb fawb Research & Practice University hauv 112 QIB LUB LANGUAGES
dhau los
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Mus koom rau kev tshaj tawm -
[mahā satipaṭṭhāna] nyob rau hauv 45) Classical Hmong- Lus Hmoob,
Cov kab no tau pom zoo raws li lub ntsiab lus tseem ceeb rau kev xyaum xav.
Kev taw qhia
I. Kev saib ntawm Kāya
A. Tshooj ntawm ānāpāna
B. Tshooj lus ntawm kev sib tw
C. Tshooj ntawm kev sib tham
D. Tshooj ntawm kev siab tawv
E. Tshooj ntawm cov ntsiab lus
F. Seem nyob rau ntawm nine qhov chaw ua si

Kev taw qhia

Yog li kuv tau hnov:
Rau
ib lub sij hawm, Bhagavā twb nyob nrog cov Kurus nyob Kammāsadhamma,
ib lub khw lag luam ntawm Kurus. Muaj, nws hais rau bhikkhus:

- Bhikkhus.
- Bhaddante tau teb cov lus sib tham. Lub Bhagavā hais tias:

- Qhov no,
bhikkhus, yog txoj hauv kev uas ua rau tsis muaj dab tsi tab sis lub purification ntawm
quavntsej, kev kov yeej kev tu siab thiab lamentation, kev ploj ntawm
dukkha-domanassa, lub attainment ntawm txoj cai txoj kev, lub realization ntawm
Nibbāna, uas yog hais rau plaub satipaṭṭhānas.
Yam plaub?
Ntawm no, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya, ātāpī
sampajāno, satimā, muaj muab abhijjh-domanassa rau lub ntiaj teb no.
Nws dwells observing vedan nyob rau hauv vedanā, ātāpī sampajāno, satimā, muaj
muab abhijjh-domanassa rau lub ntiaj teb no. Nws dwells tsom xyuas citta
nyob rau hauv citta, Algeria, satimā, muaj uas tau muab los ntawm cov khoom noj khoom haus
rau lub ntiaj teb. Nws nyob pom qhov ua tiav txhua yam · tsis tas li, tsis yog
sampajāno, satimā, muaj muab abhijjh-domanassa rau lub ntiaj teb no.

I. Kuv tus kheej

A. Tshooj ntawm ānāpāna

Thiab
li cas, bhikkhus, yog ib tug bhikkhu nyob tsom kwm kiab tawm hauv kāya? Ntawm no,
bhikkhus, ib tug bhikkhu, muaj ploj mus rau tom hav zoov los yog muaj dua mus nyob hauv
lub hauv paus ntawm ib tsob ntoo los yog mus rau ib qho chaw khoob, zaum hauv folding lub
ob txhais ceg crosswise, teem qhov chaw upright, thiab qhov chaw nyob ntawm qhov chaw. Ua
li ntawd sato nws breathes hauv, yog li nws sato nws breathes tawm. Ua pa hauv
ntev nws to taub: ‘Kuv ua pa ntev ntev’; ua pa ntev ntev
to taub: ‘Kuv ua pa tawm ntev’; ua pa luv luv
nkag siab: ‘Kuv ua pa hauv luv’; ua pa tawm luv luv nws
to taub: ‘Kuv ua pa tawm luv’; nws cob nws tus kheej: lub siab xav
tag nrho kāya, kuv yuav ua pa hauv ‘; nws cob nws tus kheej: lub siab nyiam
kāya, Kuv yuav ua pa tawm ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa hauv ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa tawm ‘.
Cia li
li, bhikkhus, lub keej tus cwj pwm los yog tus neeg kawm ntawv lub npe, ua ib ntev
tig, to taub: ‘Kuv tabtom ua qhov ntev tig’; ua luv luv tig, nws
nkag siab: ‘Kuv tabtom ua luv luv’; nyob rau hauv tib txoj kev, bhikkhus, a
bhikkhu, ua pa ntev, to taub: ‘Kuv ua pa ntev ntev’;
ua pa ntev ntev nws to taub: ‘Kuv ua pa tawm ntev’; ua pa
nyob rau hauv luv luv nws to taub: ‘Kuv ua pa hauv luv luv’; ua pa tawm luv
nws to taub: ‘Kuv ua pa tawm luv luv’; nws cob nws tus kheej: lub siab
tag nrho kāya, kuv yuav ua pa hauv ‘; nws cob nws tus kheej: lub siab xav
tag nrho kāya, kuv yuav ua pa tawm ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa hauv ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa tawm ‘.
Yog li nws dwells observing kāya hauv kāya hauv lawv,
los yog nws nyob pom kiab kāya hauv kāya externally, los yog nws nyob tsom
kāya nyob rau hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya
ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm lub dhau deb ntawm
phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab dhau mus dhau
ntawm phenomena hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “sati yog
tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws
dwells detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li,
bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
B. Tshooj lus ntawm kev sib tw

Tsis tas li,
bhikkhus, ib tug bhikkhu, thaum taug kev, to taub: ‘Kuv taug kev’, los yog
thaum nws sawv ntsug nws to taub: ‘Kuv sawv’, lossis thaum nws zaum
nkag siab: ‘Kuv tabtom zaum’, lossis thaum pw tsaug zog nws to taub: ‘Kuv yog
pw ‘. Los yog lwm tus, nyob rau hauv qhov twg qhov chaw nws kāya yog muab pov tseg, nws
nkag siab txog nws.
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb.C. Tshooj ntawm kev sib tham
Tsis tas li,
bhikkhus, ib tug bhikkhu, thaum nce thiab thaum lub sij hawm departing, ua nrog
sampajañña, thaum saib ua ntej thiab thaum ntsia ib ncig, nws ua nrog
sampajañña,
thaum dabtsi yog khoov thiab thaum lub sij hawm ncab, nws ua nrog sThus
nws dwells observing kāya nyob rau hauv kāya internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
ampajañña,
thaum hnav cov khaub ncaws thiab lub tsho tshaj sab thiab thaum nqa lub tais,
nws ua nrog sampajañña, thaum noj mov, thaum haus, thaum chewing,
thaum tasting, nws ua nrog sampajañña, thaum mus kawm rau lub lag luam
ntawm defecating thiab zis, nws ua nrog sampajañña, thaum taug kev,
thaum sawv, thaum nws zaum, thaum tsaug zog, thaum tsim tsaug zog, thaum
hais lus thiab thaum uas ntsiag to, nws ua nrog sampajañña.
D. Tshaj ntawm Kev Ua Tiav

Tsis tas li,
bhikkhus, ib tug bhikkhu suav qhov no lub cev heev, los ntawm lub xib taw ntawm tus
ko taw thiab los ntawm cov plaub hau nyob rau hauv lub taub hau, uas yog delimited los ntawm nws
skJust li yog,
bhikkhus, muaj ib lub hnab ntim ob qhib thiab muaj ntau yam
hom grain, xws li toj-paddy, khaus, mung taum, nyuj-peas, sesame
noob thiab txiv hmab txiv ntoo husked. Ib tug txiv neej uas muaj qhov muag pom zoo, nrog nws tsis muaj zog,
yuav xav txog [nws txheem]: “Qhov no yog toj-paddy, qhov no yog liaj, cov neeg
yog mung taum, cov nyuj-peas, cov uas muaj noob hnav thiab qhov no yog
husked nplej; “nyob rau hauv tib txoj kev, bhikkhus, ib tug bhikkhu considers no heev
lub cev, ntawm sab laug ntawm tus taw ntawm thiab los ntawm cov plaub hau ntawm lub taub hau,
uas yog delimited los ntawm nws cov tawv nqaij thiab tag nrho ntawm ntau hom ntawm impurities:
“Nyob rau hauv no kāya, muaj lub hairs ntawm lub taub hau, plaub mos mos ntawm lub cev,
tes, hniav, nqaij tawv, nqaij, tendons, pob txha, pob txha pob txha, ob lub raum, lub plawv,
daim siab, pleura, spleen, ntsws, hnyuv, mesentery, plab nrog nws
txheem, feces, bile, phlegm, pus, ntshav, hws, rog, kua muag, roj,
qaub ncaug, kua qhov ntswg, kua txav thiab tso zis. “
Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv E. Tshooj ntawm cov Ntsiab

nyob rau hauv thiab tag nrho ntawm ntau yam ntawm impurities: “Nyob rau hauv no kāya, muaj
cov plaub hau ntawm lub taub hau, cov plaub hau ntawm lub cev, ntsia hlau, cov hniav, daim tawv nqaij, nqaij,
tendons, pob txha, pob txha pob txha, ob lub raum, plawv, nplooj siab, pleura, poov,
lub ntsws, cov hnyuv, lub hauv siab, lub plab nrog nws cov khoom, cov quav, kab mob,
phlegm, pus, ntshav, hws, rog, kua muag, roj, qaub ncaug, kua ntswg,
synovial kua thiab zis. “
Tsis tas li,
bhikkhus, ib tug bhikkhu qhia txog qhov no heev kāya, tab sis nws yog muab tso,
txawm li ntawd los nws yog pov tseg: “Nyob rau hauv no kāya, muaj lub ntiaj teb keeb, lub
dej caij, lub hauv hluav taws thiab lub caij huab cua. “āya hauv tsev thiab sab nraud; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
Ib yam li, bhikkhus, ib tug neeg tua neeg los sis ib tug neeg
neeg tua tsiaj tus apprentice, muaj tua ib tug nyuj, yuav zaum ntawm ib qho kev tshuam
txiav nws rau hauv daim; nyob rau hauv tib txoj kev, bhikkhus, ib tug bhikkhu qhia txog
qhov no heev kāya, tab sis nws yog tso, txawm li ntawd los nws yog pov tseg: “Nyob rau hauv no
kāya, muaj lub ntiaj teb caij, cov dej dej, qhov hluav taws kub
thiab huab cua lub zog. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(1)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, ib hnub tuag, los yog ob hnub tuag los yog peb hnub tuag,
swollen, nplhaib thiab festering, nws considers qhov no heev kāya: “No kāya
kuj yog ntawm xws li ib qhov, nws yog yuav ua zoo li no, thiab tsis yog
dawb los ntawm xws li ib tug mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya.Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(1)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, ib hnub tuag, los yog ob hnub tuag los yog peb hnub tuag,
swollen, nplhaib thiab festering, nws considers qhov no heev kāya: “No kāya
kuj yog ntawm xws li ib qhov, nws yog yuav ua zoo li no, thiab tsis yog
dawb los ntawm xws li ib tug mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.

(2)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, tau noj los ntawm kev sib qus, tab tom noj cov noog, nyob
noj los ntawm vultures, raug noj los ntawm herons, noj los ntawm dev, ua
noj ntawm tsov, noj los ntawm panthers, tau noj los ntawm ntau hom
ntawm beings, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
qhov s (3)
Txuas ntxiv, bhikkhus, ib qho yooj yim, cia li raws li
yog tias nws tau pom ib lub cev tuag, muab pov tseg rau hauv qhov chaw hauv av, a
squeleton nrog nqaij thiab ntshav, ua ke ua ke los ntawm tendons, nws considers
qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug xwm, nws yuav mus
ua zoo li no, thiab tsis pub dawb los ntawm tej yam zoo li no. “
amudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus kis
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.

(4)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chahmḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhita
nhāru · sambandhaṃ, yog li imam · eva kāyaṃ upasaṃharati: ‘kho lus kaw lus
tab tom ua hauj lwm los ntawm kev ua hauj lwm.

(4)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv ib
charnel hauv av, ib tug squeleton tsis muaj nqaij thiab smeared nrog cov ntshav, tuav
ua ke los ntawm tendons, nws considers qhov no heev kāya: “No kāya kuj yog ntawm
xws li qhov xwm txheej, nws yuav pib ua zoo li no, thiab tsis pub dawb los ntawm
xws li ib tug mob. “

Nws yog ib qho tseem ceeb tshaj plaws ntawm lub neej,
qhov no yog qhov tseeb uas hais tias, koj ua lag luam
kāyānupassī viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
thiab cia li qaug qias li upkdiyati. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(5)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chahmḍitaṃ aṭṭhika · saekhalikae apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, yog li
imam · eva kāyaṃ upasaṃharati: ‘ua hauj lwm ua ib lub hom phiaj · tag nrho cov lus teb · cov lus qhia
eva · an · atīto.(5)
Txuas ntxiv, bhikkhus, ib qho yooj yim, cia li raws li
yog tias nws tau pom ib lub cev tuag, muab pov tseg rau hauv qhov chaw hauv av, a
squeleton tsis muaj nqaij los yog ntshav, tuav ua ke los ntawm tendons, nws
considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug xwm, nws yog
mus ua zoo li no, thiab tsis pub dawb los ntawm tej yam mob. “

Nws
lub lag luam uas tau muab rau cov neeg sib tw ua si, yuav tsum ua li cas
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya tagnrho · tag nrho cov kev pab cuam los ntawm kev ua neej, kev ua hauj lwm · tag nrho
kāyasmiṃ viharati, samudaya-vaya-tag nrho · 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. Yooj yim kho, kho mob, ua kom muaj kev sib tw
viharati.

Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
(6)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisá vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅghṭṭhihikaṃ 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, yog li imam · eva kāyaṃ upasaṃharati: ‘kho lus kaw lus
tab tom ua hauj lwm los ntawm kev ua hauj lwm.

(6)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv ib
charnel hauv av, cov pob txha lov tawg ntho no thiab muaj, ntawm no a
tes pob txha, muaj pob txha, nyob ntawm no pob txha pob txha, muaj ib tug pob txha ci,
Ntawm no yog ib pob txha, muaj pob txha, nyob ntawm no, thiab muaj pob txha nrawm ntawm no
tus txha nqaj qaum, muaj pob txha caj dab, ntawm lub pob txha puab tsaig, muaj pob txha hniav,
los yog muaj pob txha taub hau, nws considers qhov no heev kāya: “Qhov no kāya kuj yog ntawm
xws li qhov xwm txheej, nws yuav pib ua zoo li no, thiab tsis pub dawb los ntawm
xws li ib tug mob. “

Nws yog ib qho tseem ceeb tshaj plaws ntawm lub neej,
qhov no yog qhov tseeb uas hais tias, koj ua lag luam
kāyānupassī viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
thiab cia li qaug qias li upkdiyati. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(7)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.(7)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(7)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho av, cov pob txha dawb huv
zoo li lub seashell, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li
ib qho xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.

(8)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(8)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho chaw pov tseg, ua kom cov pob txha loj dua
xyoo, nws considers qhov no heev kāya: “Kāya no kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(9)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, ces imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(9)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho av hauv av, cov pob txha lim
rau hmoov, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.

46) Classical Hungarian-Klasszikus magyar,

https://www.youtube.com/watch?v=edBxC3oVNKQ&list=RDedBxC3oVNKQ&start_radio=1&t=11

Impossible Shamanic Voice by Istvan Sky - Hungary

Istvan Sky

Published on Sep 9, 2015

http://istvansky.com/
Composition by Istvan Sky Jeszenszky
Impossible Shamanic Voice by Istvan Sky - Divine Overtone

Chanting”When you buying something from an artist, you’re buying more
than just an object. You support hundreds of hours of excercise and
experimentation. You support days, weeks & months of hard work and
moments of PURE JOY. You get a piece of heart, part of a soul, a moment
of someone’s life. You also support the artist more time to do something
they are passionate about to bring beauty in our world”.
https://istvansky.bandcamp.com/track/…
When you live in nature, in the scent of flowers, in the blessed light
of the day and the sweet dew of the morning, you don’t have questions,
you simply live and joy together with them. Your heart opens, you cry,
cry, and your eyes are wet with dew. This is how this song was born,
when your body, mind, and soul opens, God steps next to you in an
unguarded moment, and pours her treasures into you.

Ha benne élsz a természetben, a virágok illatában, az áldott nap
fényében, és a reggeli édes harmatban, nincsenek kérdéseid, csak együtt
létezel, együtt örülsz velük, és a szíved kinyílik, és csak sírsz,
sírsz, és harmatos lesz a szemed virága. Így született ez a dal, amikor
kinyílik a tested, lelked, szellemed, az Isten odalép egy óvatlan
pillanatban, és beléd önti áldott kincseit.
Please Download my music:
https://istvansky.bandcamp.com/track/…
iTunes: https://itunes.apple.com/us/artist/is…
Webpage: www.miracles.hu
kapcsolat / contact me: napfenyszentely@gmail.com
Lemezeimet a koncertjeimen is megvásárolhatod.

Impossible voice was created by Istvan Sky in a deep meditation, without
any mixing or altering of voice, using a simple delay pedal. Everything
you hear was recorded live and spontaneously during sunrise. This song
was influenced by sounds all over the world and will take you on an
inner journey. The video in itself is intended as a meditation with
beautiful images of Kali medence, Balaton, Hungary.

Category

Music

A https://translate.google.com webhelyen fordítson helyes fordítást erre a Google-fordításra
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Hogyan viselkedjünk a tudatos Mahabodhi Meditáció ösvényén?
A tudatosság útja - A Satipatthana Sutta
MEDITÁCIÓS PRAKTIKA a BUDDHA ÖNSZÓJÁBAN
tól től
Analitikus Insight Free Online Tipiṭaka Law Research & Practice Egyetem 112 CLASSICAL LANGUAGES-ban
keresztül
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- A tudatosság részvétele -
[mahā satipaṭṭhāna] 46) Klasszikus magyar-Klasszikus magyar,
Ezt a sutta-t széles körben tekintik a meditációs gyakorlat fő referenciaként.
Bevezetés
I. Kāya megfigyelése
A. Szakasz az ānāpánán
B. A testtartásokról szóló szakasz
C. A sampajañña-i szakasz
D. A visszacsatolás szekciója
E. Az elemek eleme
F. Szakasz a kilenc kagylóalapon

Bevezetés

Így hallottam:
Tovább
egy alkalommal, a Bhagnava a Kammāsadhammában a Kurus között tartózkodott,
a Kurus városa. Ott foglalkozott a bhikkhussal:

- Bhikkhus.
- Bhaddante válaszolt a bhikkhihoz. A Bhagavā azt mondta:

- Ez,
bhikkhus, az az út, amely semmit sem vezet, csak a tisztítás
lények, a bánat és a megfélemlítés leküzdése, az eltűnése
dukkha-domanassa, a helyes út elérése, a megvalósítás
Nibbāna, azaz a négy satipaṭṭhānas.
Melyik négy?
Itt, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető, ahogyya, ātāpī
sampajāno, satimā, miután feladta az abhijjhā-domanassát a világ felé.
A vedanā-ban megfigyelte vedanā, ātāpī sampajāno, satimā
adta abhijjhā-domanassát a világ felé. A citta megfigyelése mellett lakik
citta, ātāpī sampajāno, satimā, miután feladta abhijjhā-domanassát
a világ felé. A dhamma-t a dhamma-ban, ātāpī-ben tartja
sampajāno, satimā, miután feladta az abhijjhā-domanassát a világ felé.

I. Kāyānupassanā

A. Szakasz az ānāpánán

És
hogyan, bhikkhus, van egy bhikkhu, aki megtartja a káliát, ahogyyában? Itt,
bhikkhus, egy bhikkhu, miután elmentem az erdőbe, vagy elmentem
egy fa gyökere, vagy egy üres szobába ment, leereszkedik a
a lábak keresztbe, és állítsuk be a káliát, és állítsuk be a sati parimukhaṃ-t. Lény
így a szató belélegzik, így a szató lélegzik. Lélegezni
régen megérti: „Hosszú lélegzés vagyok”; hosszú ideig lélegzik
megérti: „Hosszú ideig lélegzik”; rövid ideig lélegezve
megérti: „Röviden lélegzem”; rövid ideig lélegzik
megérti: „Rövid ideig lélegzik”; képezi magát: „érezte magát
egész kāya, belélegzek ”; képezi magát: „érezte az egészet
kāya, ki fogok lélegezni ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, belélegzek ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, ki fogok lélegezni ”.
Éppen
bhikkhus, ügyes tekercs vagy turner tanítványa, ami hosszú
megérti: „Hosszú fordulatot teszek”; Rövid fordulatot tesz
megérti: „Rövid fordulatot teszek”; ugyanígy, bhikkhus, a
bhikkhu, hosszú ideig lélegezve, megérti: „Hosszú lélegzés vagyok”;
hosszú ideig lélegzik, megérti: „Hosszú lélegzetek”; lélegző
röviden megértette: „Röviden lélegzem”; rövid ideig lélegzik
megérti: „Rövid ideig lélegzik”; képezi magát: „érzés
az egész kāya, belélegzek ”; képezi magát: „érezte magát
egész kāya, ki fogok lélegezni ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, belélegzek ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, ki fogok lélegezni ”.
Így lakóhelye a káliában megfigyelhető,
vagy ha a káliában kívülről lakik, vagy a megfigyelés alatt áll
kāya a káliában belül és kívül; a szamudaya megfigyelése mellett lakik
a jelek jelennek meg a káliában, vagy lakik, figyelve az elhullást
jelenségei, mint a samya-ban, vagy a szamudaya megfigyelése és elhaladása
a jelek jelenségeiről; vagy más, [felismerve:] „ez isya!” sati
jelen van benne, csak a ñā merea és a pusziták puszta szintjére
lakik, és nem ragad meg semmit a világon. És így,
bhikkhusz, egy bhikkhu lakóhelye a káliában megfigyelhető.
B. A testtartásokról szóló szakasz

Továbbá,
bhikkhus, egy bhikkhu, járás közben, megérti: „Én sétálok”, vagy
állva érti: „Állandó vagyok”, vagy ülve
megérti: „ülök”, vagy fekve, megérti: „Én vagyok
lefekvés’. Vagy máshol, a pozíciójában, ahol a káliája el van helyezve, ő
ennek megfelelően érti.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
a jelenségek elhagyása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ.C. A sampajañña-i szakasz
Továbbá,
bhikkhus, egy bhikkhu, miközben közeledik és távozik, és cselekszik
sampajañña, miközben előretekintve és körülnézve, együtt jár
sampajañña, miközben hajlítás közben és nyújtás közben cselekszik, mert ő belsejében a káliában megfigyelte a káliát, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
ampajañña,
a ruhadarabok és a felső köntöst viselve, és miközben a tálat hordják,
a sampajañña-val dolgozik, miközben eszik, ivás közben, és rágás közben,
kóstolás közben a sampajañña-val dolgozik, miközben részt vesz az üzletben
a súrolás és a vizelés miatt, sampajañjával jár, séta közben,
állva, miközben ülve, alvás közben, miközben ébren van, miközben
beszélgetés közben, miközben hallgat, a sampajañña-val dolgozik.
D. A repulzivitás szekciója

Továbbá,
bhikkhus, egy bhikkhu ezt a testet tartja a talpokból
a lábak felfelé és a fejből a hajból, amit a maga határol
skJust, mintha
bhikkhus volt egy zsák, melynek két nyílása volt, és tele volt különböző
fajta gabona, mint például a hántolatlan, hántolatlan, mung bab, tehénborsó, szezámmag
magvak és hántolt rizs. Egy jó látással rendelkező férfi, aki feloldotta azt,
figyelembe venné [tartalma]: „Ez a hántolatlan, ez a hántolatlan
a mung babok, ezek tehénborsó, szezámmag, és ez az
hántolt rizs; ”ugyanígy, bhikkhus, egy bhikkhu úgy véli ezt nagyon
testtől, a lábak talpától felfelé és a fejtől a hajból
melyet a bőre határol, és tele van különféle szennyeződésekkel:
- Ebben a káliában vannak a fej, a test szőrszálai,
körmök, fogak, bőr, hús, inak, csontok, csontvelő, vesék, szív,
máj, pleura, lép, tüdő, belek, mesentery, gyomor
tartalma, széklet, epe, flegma, genny, vér, verejték, zsír, könnyek, zsír,
nyál, orrnyálkahártya, szinoviális folyadék és vizelet. ”
Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
az E. szakaszban az elemekről

és különféle szennyeződésekkel tele: „Ebben a káliában vannak
a fej szőrszálai, a test szőrszálai, a körmök, a fogak, a \ t
inak, csontok, csontvelő, vesék, szív, máj, pleura, lép,
tüdő, belek, bélszín, gyomor tartalmával, széklet, epe,
flegma, genny, vér, izzadás, zsír, könnyek, zsír, nyál, orrnyálkahártya,
szinoviális folyadék és vizelet.
Továbbá,
bhikkhus, egy bhikkhu tükrözi ezt a nagyon kátyt, de elhelyezve
mindazonáltal elvetik: „Ebben a káliában van a földelem, a
vízelem, a tűz elem és a levegő elem. ”āya belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
Csakúgy, mint bhikkhus, ügyes hentes vagy a
a hentes tanítványa, aki megölt egy tehenet, egy kereszteződésben ülne
darabokra vágva; ugyanígy, bhikkhus, egy bhikkhu tükrözi
ez a nagyon isya, de elhelyezésre kerül, de eldobható: „Ebben
kāya, van a földelem, a vízelem, a tűz elem
és a levegő elem. ”
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(1)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy napos föld, egy nap halott, vagy két nap halott vagy három nap halott,
duzzadt, kékes és gúnyos, úgy véli, hogy ez a nagyon isya: „Ez a káliya
ilyen jellegű is, így lesz, és nem
mentes egy ilyen állapottól.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
megfigyelte, ahogy a káliában.Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(1)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy napos föld, egy nap halott, vagy két nap halott vagy három nap halott,
duzzadt, kékes és gúnyos, úgy véli, hogy ez a nagyon isya: „Ez a káliya
ilyen jellegű is, így lesz, és nem
mentes egy ilyen állapottól.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.

(2)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy varázslatos föld, amit a varjak elfogyasztanak, ha a sólyom eszik
a keselyűk által megevett, gémek által megevett, kutyák által fogyasztott lények
tigrisek által evett, panthers által megevett, különféle evés közben
úgy véli, hogy ez a nagyon isya: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
az s (3)
Továbbá, bhikkhus, bhikkhu, éppúgy
ha egy holttestet látott, eldobott egy csengő földön, a
úgy véli, hogy csontváz a hússal és a vérrel, amelyet ínek tartanak össze
ez a nagyon is: „Ez a kaja is ilyen jellegű, meg fog
ilyen lesz, és nem mentes az ilyen feltételektől.
a jelzések amjajaja, vagy a lakóhelye
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.

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

(4)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobta a
őrölt föld, egy csontváz hús nélkül, és vérrel elkenődött
ínekkel együtt úgy véli, hogy ez a nagyon isya: „Ez a kaja is
ilyen jellegű, így lesz, és nem mentes
ilyen feltétel.

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.

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhári · sambandhaṃ, így
imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Továbbá, bhikkhus, bhikkhu, éppúgy
ha egy holttestet látott, eldobott egy csengő földön, a
nem csontozott hús vagy vér nélkül, összeragasztva
úgy véli, hogy ez a nagyon is: „Ez a kálium is ilyen jellegű, az
így lesz, és nem mentes az ilyen állapottól.

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.

Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
(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, így imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobta a
Charnel föld, szétszórt csontok szétszórva itt és ott, itt a
kéz csontja, ott egy lábcsont, itt egy boka csont, ott egy csillogó csont,
itt egy combcsont, van egy csípőcsont, itt egy borda, ott van egy hátsó csont
gerinccsont, nyakcsont, itt egy állkapocscsont, ott egy fogcsont,
vagy ott van a koponya, úgy véli, hogy ez a nagyon isja
ilyen jellegű, így lesz, és nem mentes
ilyen feltétel.

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.

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(7)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
látott egy halott testet, eldobott egy csengő földön, a csontok fehéredtek
úgy, mint egy kagyló, úgy véli, hogy ez a nagyon is: „Ez a kaja is ilyen
egy természet, ez lesz, mint ez, és nem mentes egy ilyen
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.

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

(8)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
egy halott testet látva, eldobva egy császármezőben, felgyújtotta a csontokat a
éves, úgy véli, hogy ez a nagyon isya: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(9)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
egy halott testet látva, eldobva egy csikorgó földön, a rothadt csontok csökkentek
porrá válik, úgy véli, hogy ez a nagyon is: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.

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ESSENCE OF TIPITAKA

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03/25/19

LESSON 2943 Tue 26 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,

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Step-by-Step : How to Make an Animated Movie

Pre-Production

Story Boarding

Layouts

Model Sheets

Animatics

Production

Layout

Modelling

Texturing

Lighting

Rigging

Animation

Post-Production

Compositing

Sound Editing

Video Editing

Conclusion

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Animated drawings by Maori Sakai

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Learning meditation from the Buddha: a meeting with Ven Analayo

Perspectives on Satipatthana

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TV raidījumi un projekti

Ieskaties arī

TV raidījumi un projekti

TVPlay iesaka

Visas filmas

WELCOME TO “LITHUANIAN IRONS”

7 Amazing Examples of Projection Technology

The real-life invisibility cloak

Turn your arm into a tablet

Touchscreen projector technology

Headset-free augmented reality

Interactive waterslides

Magic music video

7D hologram

Conclusion

Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

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11 Delightful Icelandic Words and Phrases

1. “I COME COMPLETELY FROM THE MOUNTAINS.”

2. “I WILL FIND OUT YOU ON A BEACH.”

3. RATlLJÓST

4. GLUGGAVEÐUR

5. “THEY SPLASH THE SKYR WHO OWN IT.”

6. “THERE ARE SO MANY WONDERS IN A COW’S HEAD.”

7. “TO LAY YOUR HEAD IN WATER.”

8. “THE RAISIN AT THE END OF THE SAUSAGE.”

9. “NO MITTEN-GRABBING/MITTEN-TAKES.”

10. “ON WITH THE BUTTER!”

11. VAÐLAHEIÐARVEGAVINNUVERKFÆRAGEYMSLUSKÚRAÚTIDYRALYKLAKIPPUHRINGUR

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Tipitaka Quotes

The Words of the Buddha In English

Sustaining the Translation Effort

Featured Translation: “The Questions of an Old Lady”

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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -

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Animated drawings by

Maori Sakai

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

from

Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES

General Inquiries

care@minutemedia.com

Career Inquiries

jobs@minutemedia.com

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Analytic Insight Net - Online Tipiṭaka Law Research & Practice University in 112 CLASSICAL LANGUAGES