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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
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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
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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

Published on Nov 13, 2012



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






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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.
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 4:11 am
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
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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)
image.png

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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.
image.png
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. 




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

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


 (5)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh nor blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. 




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


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


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


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




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

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


 (7)
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. 




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

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


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


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




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

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


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


Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, 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


Learning meditation from the Buddha: a meeting with Ven Analayo


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 CollegeTaiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.

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


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.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.


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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,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 7:02 pm

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,





57) Classical Korean-고전 한국어,

Korean Classical Demo Dance ll 한국어 고전 데모 댄스) ll

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


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;

Main site - http://www.woma.tv
Daily news - http://news.woma.tv
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Official WoMA.tv Merchandise - https://goo.gl/THVI4S
Category
People & Blogs

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…








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

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

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 :

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


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
youtube.com
Mindfulness의 방법 - Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (산스크리트어 : Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, 중국어 : …

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

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

image.png

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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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,
image.png
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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Амхырлик жашоо Satipatthana Sutta жол
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. “

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.
(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. “

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.
(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. “

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
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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A community created by and for Latinas in computing fields with a mission of promoting their representation and success.

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Grace Hopper Celebration 2018
Latinas in Computing is participating in the 2018 Grace Hopper Celebration of Women in Computing in Houston, TX. Learn more about our participation at previous Grace Hopper conferences.
JoinReddite hanc translationem bene utens Google translationem https://translate.google.com

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.






WELCOME TO “LITHUANIAN IRONS”


We are high quality tattoo equipment manufacturer since 2009.


Located in Lithuania, Baltics.


Our equipment is for professional tattoo artists.


We don’t work with other manufacturer companies. All our tattoo
machines, parts and other equipment is fully designed, made and tested
in our workshop, its the only way to keep top quality.


Warranty:


All Coil Machines come with lifetime warranty excluded normally
wearing parts like springs and contact screws (for the original owner).


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
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Prasidėjimo kelias - Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (sanskritas: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, kinų:…


64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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.



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.



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.

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
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
D’Way of Mindfulness-De Satipatthana Sutta
D’Satipaṭṭhāna Sutta [1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Chinesesch: …

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

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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.

https://www.youtube.com/watch?v=bDkKT54WbJ4
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,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
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 -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,
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. “

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.
 (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. “

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.
 (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. “

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
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: …

image.png

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
https://www.youtube.com/watch?v=e_nXGW83z0g
Maha Satipattana Sutta Chanted by Ven Dr Omalpe Sobhita Maha Thero
Published on Feb 25, 2014





Https://translate.google.com ಬಳಸಿಕೊಂಡು ಈ Gogle ಅನುವಾದಕ್ಕೆ ಸರಿಯಾದ ಅನುವಾದವನ್ನು ನೀಡಿ

https://www.youtube.com/watch?v=NK0Q3wUqkOo
ಮಹಾಸತೀಪಪ್ತನ ಸುಟ್ಟ ಪ್ರವಚನ ದಿನ 1 (ಇಂಗ್ಲಿಷ್)

ಸೂಪರ್ ಕಾನ್ಷಿಯಸ್ ಮಹಾಬೋಧಿ ಧ್ಯಾನ ಪಥವನ್ನು ಹೇಗೆ ಓಡಿಸುವುದು
ಮೈಂಡ್ ಫುಲ್ನೆಸ್ ನ ದಾರಿ - ಸತಿಪಠಾನ ಸೂತಾ

ಡಿಎನ್ 22 - (ಡಿ ii 290)
ಮಹಾಸತಿಪತ್ತಾಠಾ ಸತ್ತ
- ಜಾಗೃತಿಗೆ ಹಾಜರಾತಿ -
[ಮಹಹ satipaṭṭhāna]
ಇನ್ 54) ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ-ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ ಡಿಕ್ಷನರಿ,
ಧ್ಯಾನ ಅಭ್ಯಾಸದ ಮುಖ್ಯ ಉಲ್ಲೇಖವಾಗಿ ಈ ಸುಟ್ಟವನ್ನು ವ್ಯಾಪಕವಾಗಿ ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ.
ಪರಿಚಯ

I. ಕಾಯಾ ವೀಕ್ಷಣೆ
ಅನಾಪಣದಲ್ಲಿ A. ವಿಭಾಗ
ಭಂಗಿಗಳ ಮೇಲಿನ ಬಿ ವಿಭಾಗ
C. ಸಂಜಜಾನಾ ವಿಭಾಗ
ಡಿ. ವಿಕರ್ಷಣೆಯ ಬಗ್ಗೆ ವಿಭಾಗ
ಎಲಿಮೆಂಟ್ಸ್ ಮೇಲೆ ಇ ವಿಭಾಗ
ಎಫ್. ಒಂಬತ್ತು ಶಾರ್ನೇಲ್ ಆಧಾರದ ಮೇಲೆ ವಿಭಾಗ

ಪರಿಚಯ

ಹೀಗೆ ನಾನು ಕೇಳಿದ್ದೇನೆ:
ಆನ್
ಒಂದು ಸಂದರ್ಭದಲ್ಲಿ, ಭಗವನು ಕಮ್ಮಸಾಧಮ್ಮದಲ್ಲಿ ಕುರುಗಳಲ್ಲಿ ವಾಸಿಸುತ್ತಿದ್ದನು,
ಕುರುಗಳ ಮಾರುಕಟ್ಟೆ ಪಟ್ಟಣ. ಅಲ್ಲಿ ಆತ ಭಿಕ್ಷುಖರನ್ನು ಉದ್ದೇಶಿಸಿ:

- ಭಿಕ್ಷುಸ್.
- ಭದಂತರು ಭಿಕ್ಷುಖರಿಗೆ ಉತ್ತರಿಸಿದರು. ಭಗವ ಹೇಳಿದರು:

- ಇದು,
ಭಿಕ್ಷುಸ್, ಇದು ಶುದ್ಧೀಕರಣದ ಹೊರತಾಗಿ ಏನೂ ದಾರಿ ಮಾಡುವ ಮಾರ್ಗವಾಗಿದೆ
ಜೀವಿಗಳು, ದುಃಖ ಮತ್ತು ವಿಡಂಬನೆಯ ಹೊರಬಂದು, ಕಣ್ಮರೆಯಾಗುವುದು
ದುಕ್ಕ-ಡೊಮನಾಸ್ಸಾ, ಸರಿಯಾದ ಮಾರ್ಗವನ್ನು ಸಾಧಿಸುವುದು, ಸಾಕ್ಷಾತ್ಕಾರ
ನಿಬ್ಬಾಣ, ಅಂದರೆ ನಾಲ್ಕು ಸತೀಪಠಾಣಗಳು.
ಯಾವ ನಾಲ್ಕು?
ಇಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯಾದಲ್ಲಿ ಕಾಯಾವನ್ನು ಆಚರಿಸುತ್ತದೆ, ಆಟಪಿ
ಸಂಪಜಾನೋ, ಸತಿಮಾ, ಜಗತ್ತಿಗೆ ಅಭಿಜಿಜಾ-ಡೊಮನಾಸ್ಸಾವನ್ನು ಬಿಟ್ಟುಕೊಟ್ಟಿದ್ದಾರೆ.
ಅವರು ವೇದಾನಾದಲ್ಲಿ ಆಚರಿಸುವ ವೇದಾನವನ್ನು ಇಟ್ಟುಕೊಳ್ಳುತ್ತಾರೆ, ಆತಿಪೀ ಸಂಜಜಾನೋ, ಸತಿಮಾ,
ಅಹಿಜ್ಜಾ-ಡೊಮನಾಸ್ಸಾವನ್ನು ವಿಶ್ವದಾದ್ಯಂತ ಬಿಟ್ಟುಕೊಟ್ಟಿತು. ಅವರು ಸಿತ್ತಾ ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಸಿತ್ತಾ, ಆತಿಪೀ ಸಂಜನಾ, ಸತಿಮಾ, ಅಫಿಜಜಾ-ಡೊಮನಾಸ್ಸ
ಜಗತ್ತಿಗೆ. ಅವರು ಧಮ್ಮಾಸ್, ಆತಾಪಿಗಳಲ್ಲಿ ಧಮ್ಮಾಹಿಗಳನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಸಂಪಜಾನೋ, ಸತಿಮಾ, ಜಗತ್ತಿಗೆ ಅಭಿಜಿಜಾ-ಡೊಮನಾಸ್ಸಾವನ್ನು ಬಿಟ್ಟುಕೊಟ್ಟಿದ್ದಾರೆ.

I. ಕಯಾನುಪಸ್ಸಾನಾ

ಅನಾಪಣದಲ್ಲಿ A. ವಿಭಾಗ

ಮತ್ತು
ಹೇಗೆ, ಭಿಕ್ಷುಸ್, ಕಾಹದಲ್ಲಿ ಕಾಯವನ್ನು ಆಚರಿಸುವ ಭಿಕ್ಕು ವಾಸಿಸುತ್ತಾಳೆ? ಇಲ್ಲಿ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಕಾಡಿನ ಬಳಿಗೆ ಹೋದ ಅಥವಾ ಅಲ್ಲಿಗೆ ಹೋದ ನಂತರ
ಒಂದು ಮರದ ಮೂಲ ಅಥವಾ ಖಾಲಿ ಕೋಣೆಗೆ ಹೋದ ನಂತರ, ಮಡಿಸುವ ಕುಳಿತುಕೊಳ್ಳುತ್ತಾನೆ
ಕಾಲುಗಳು ಅಡ್ಡಾದಿಡ್ಡಿಯಾಗಿ, ಕಾಯಾ ನೆಟ್ಟಗೆ ಹೊಂದಿಸಿ, ಮತ್ತು ಸತಿ ಪರಿಮುಖಾವನ್ನು ಹೊಂದಿಸುತ್ತವೆ. ಬೀಯಿಂಗ್
ಹೀಗಾಗಿ ಆತನು ಉಸಿರಾಡುತ್ತಾನೆ, ಹೀಗಾಗಿ ಅವನು ಸಡಿಲನಾಗಿ ಉಸಿರಾಡುತ್ತಾನೆ. ಉಸಿರಾಟದ ಒಳಗಡೆ
ದೀರ್ಘ ಕಾಲ ಅವರು ಅರ್ಥ: ‘ನಾನು ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಅವರು ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದಾರೆ
ಅರ್ಥ: ‘ನಾನು ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಅವರು ಸ್ವಲ್ಪಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದಾರೆ
ಅರ್ಥ: ‘ನಾನು ಚಿಕ್ಕದಾಗಿ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಅವರು ಅಲ್ಪವಾಗಿ ಉಸಿರಾಡುತ್ತಿದ್ದಾರೆ
ಅರ್ಥ: ‘ನಾನು ಚಿಕ್ಕದಾಗಿ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಭಾವನೆ
ಇಡೀ ಕಾಯಾ, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಇಡೀ ಭಾವನೆ
ಕಾಯಾ, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸುವ
ಕಾಯಾ-ಸಮ್ಕರಗಳು, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸುವ
ಕಾಯಾ-ಸಾಯಕರ, ನಾನು ಉಸಿರಾಡುವೆ ‘.
ಕೇವಲ
ಎಂದು, ಭಿಕ್ಷುಸ್, ಓರ್ವ ಪರಿಣತ ಟರ್ನರ್ ಅಥವಾ ಟರ್ನರ್ನ ಅಪ್ರೆಂಟಿಸ್, ಬಹಳ ಉದ್ದವಾಗಿದೆ
ತಿರುಗಿ, ಅರ್ಥ: ‘ನಾನು ಸುದೀರ್ಘ ತಿರುವನ್ನು ಮಾಡುತ್ತಿದ್ದೇನೆ’; ಒಂದು ಸಣ್ಣ ತಿರುವು ಮಾಡುವ, ಅವನು
ಅರ್ಥ: ‘ನಾನು ಒಂದು ಸಣ್ಣ ತಿರುವು ಮಾಡುತ್ತಿದ್ದೇನೆ’; ಅದೇ ರೀತಿ, ಭಿಕ್ಷುಸ್, ಎ
ಭಿಕ್ಷು, ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುವುದು, ಅರ್ಥ: ‘ನಾನು ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’;
ಅವರು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುವಷ್ಟು ದೀರ್ಘ ಕಾಲ ಉಸಿರಾಡುವುದು: ‘ನಾನು ದೀರ್ಘಕಾಲ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಉಸಿರಾಟ
ಸಂಕ್ಷಿಪ್ತವಾಗಿ ಅವರು ಅರ್ಥ: ‘ನಾನು ಚಿಕ್ಕದಾಗಿ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಸಣ್ಣದಾಗಿ ಉಸಿರಾಡುವುದು
ಅವರು ಅರ್ಥ: ‘ನಾನು ಚಿಕ್ಕದಾಗಿ ಉಸಿರಾಡುತ್ತಿದ್ದೇನೆ’; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಭಾವನೆ
ಇಡೀ ಕಾಯಾ, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಭಾವನೆ
ಇಡೀ ಕಾಯಾ, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸುವ
ಕಾಯಾ-ಸಮ್ಕರಗಳು, ನಾನು ಉಸಿರಾಡುವೆ ‘; ಅವರು ಸ್ವತಃ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸುವ
ಕಾಯಾ-ಸಾಯಕರ, ನಾನು ಉಸಿರಾಡುವೆ ‘.
ಆದುದರಿಂದ ಅವರು ಆಂತರಿಕವಾಗಿ ಕಾಯದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ,
ಅಥವಾ ಅವನು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ, ಅಥವಾ ಅವನು ಆಚರಿಸುತ್ತಿದ್ದನು
kāya in kāya ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ; ಅವರು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ, ಅಥವಾ ಅವರು ಹಾದು ಹೋಗುವುದನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುವುದರ ಮೂಲಕ ಹೊರಟು ಹೋಗುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ paṭissati ವ್ಯಾಪ್ತಿಯನ್ನು, ಅವನನ್ನು ಪ್ರಸ್ತುತ, ಅವರು
ಜಗತ್ತಿನಲ್ಲಿ ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಹೀಗಾಗಿ,
ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತಿದೆ.
ಭಂಗಿಗಳ ಮೇಲಿನ ಬಿ ವಿಭಾಗ

ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಕ್ಕು, ವಾಕಿಂಗ್ ಮಾಡುವಾಗ, ಅರ್ಥ: ‘ನಾನು ನಡೆಯುತ್ತಿದ್ದೇನೆ’, ಅಥವಾ
ಅವನು ನಿಂತಿರುವ ಸಮಯದಲ್ಲಿ ‘ನಾನು ನಿಂತುಕೊಂಡಿದ್ದೇನೆ’ ಅಥವಾ ಅವನು ಕುಳಿತಿರುವಾಗ
ಅರ್ಥ: ‘ನಾನು ಕುಳಿತುಕೊಂಡಿದ್ದೇನೆ’ ಅಥವಾ ಮಲಗಿರುವಾಗ ಅವನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳುತ್ತಾನೆ: ‘ನಾನು
ವಿರಮಿಸು’. ಇಲ್ಲವೇ, ಅವನ ಕಾಯವನ್ನು ಯಾವ ಸ್ಥಾನದಲ್ಲಿ ಇಡಬೇಕು, ಅವನು
ಅದಕ್ಕೆ ಅನುಗುಣವಾಗಿ ಅರ್ಥ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
Https://translate.google.com ಬಳಸಿಕೊಂಡು ಈ Google ಅನುವಾದಕ್ಕೆ ಸರಿಯಾದ ಅನುವಾದವನ್ನು ನೀಡಿC. ಸಂಜಜಾನಾ ವಿಭಾಗ

ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಸಮೀಪಿಸುತ್ತಿರುವಾಗ ಮತ್ತು ನಿರ್ಗಮನ ಮಾಡುವಾಗ ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತದೆ
ಸಂಪಜಾನಾ, ಮುಂದೆ ನೋಡುತ್ತಿರುವಾಗ ಮತ್ತು ಸುತ್ತಲೂ ನೋಡುತ್ತಿರುವಾಗ, ಅವನು ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಾನೆ
ಸಂಪಜಾನಾ, ಬಾಗುತ್ತಿರುವಾಗ ಮತ್ತು ವಿಸ್ತರಿಸುತ್ತಿರುವಾಗ, ಅವನು ಆಂತರಿಕವಾಗಿ ಕಾಯದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ, ಅಥವಾ ಅವನು
ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಾ ಆಚರಣೆಯನ್ನು ಕಾಯಿದೆ, ಅಥವಾ ಅವನು ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯ; ಅವರು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನ, ಅಥವಾ ವಿದ್ಯಮಾನವನ್ನು ಹಾದುಹೋಗುವುದನ್ನು ಅವರು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಿಯಲ್ಲಿ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಾ ಮತ್ತು ಹೊರಟು ಹೋಗುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳು; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯ!” ಸತಿ ಇರುತ್ತದೆ
ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ paṭissati ವ್ಯಾಪ್ತಿಯವರೆಗೆ, ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ
ಬೇರ್ಪಟ್ಟಿದೆ, ಮತ್ತು ಜಗತ್ತಿನಲ್ಲಿ ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಎ
ಭಿಖು ಕಾಯಾದಲ್ಲಿ ಕಾವ್ಯವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ.
ampajañña,
ಬಟ್ಟೆ ಮತ್ತು ಮೇಲ್ಭಾಗದ ನಿಲುವಂಗಿಯನ್ನು ಧರಿಸಿ ಮತ್ತು ಬಟ್ಟಲಿನಲ್ಲಿ ಸಾಗಿಸುತ್ತಿದ್ದಾಗ,
ಅವರು ಸಂಜಜನದೊಂದಿಗೆ ವರ್ತಿಸುತ್ತಾರೆ, ತಿನ್ನುವಾಗ, ಕುಡಿಯುವ ಸಂದರ್ಭದಲ್ಲಿ, ಚೂಯಿಂಗ್ ಮಾಡುವಾಗ,
ರುಚಿ ಮಾಡುವಾಗ, ಅವರು ವ್ಯವಹಾರಕ್ಕೆ ಹಾಜರಾಗುತ್ತಿದ್ದಾಗ, ಸಂಪಾಜಾನಾ ಜೊತೆ ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಾರೆ
ಮಲವಿಸರ್ಜನೆ ಮತ್ತು ಮೂತ್ರ ವಿಸರ್ಜನೆಯ, ಅವರು ಸಂಪಾಜಾನಾ ಜೊತೆ ವರ್ತಿಸುತ್ತದೆ, ವಾಕಿಂಗ್ ಮಾಡುವಾಗ,
ನಿಂತಾಗ, ನಿದ್ದೆ ಮಾಡುವಾಗ, ಅವೇಕ್ ಮಾಡುವಾಗ, ನಿಂತಿರುವಾಗ, ಹಾಗೆಯೇ
ಮಾತನಾಡುವಾಗ ಮತ್ತು ಮೌನವಾಗಿರುವಾಗ, ಅವರು ಸಂಜಜಾನಾ ಜೊತೆ ಕಾರ್ಯನಿರ್ವಹಿಸುತ್ತಾರೆ.
ಡಿ. ವಿಕರ್ಷಣೆಯ ಬಗ್ಗೆ ವಿಭಾಗ

ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು ಈ ಶರೀರವನ್ನು ಅಡಿಭಾಗದಿಂದ ನೋಡುತ್ತಾನೆ
ತಲೆಯ ಮೇಲೆ ಕೂದಲಿನಿಂದ ಮತ್ತು ಅದರ ಕೆಳಗಿರುವ ಕೂದಲಿನಿಂದ ಅದರ ವಿಂಗಡಿಸಲಾಗಿದೆ
ಸರಿ,
ಭಿಕ್ಷುಖಸ್, ಎರಡು ಚೀಲಗಳನ್ನು ಹೊಂದಿರುವ ಚೀಲ ಮತ್ತು ವಿವಿಧ ತುಂಬಿದೆ
ಬೆಟ್ಟದ ಭತ್ತ, ಭತ್ತ, ಮಂಗ ಬೀನ್ಸ್, ಹಸು-ಬಟಾಣಿ, ಎಳ್ಳಿನಂತಹ ಧಾನ್ಯಗಳ ರೀತಿಯ
ಬೀಜಗಳು ಮತ್ತು ಸುಟ್ಟ ಅಕ್ಕಿ. ಒಳ್ಳೆಯ ದೃಷ್ಟಿ ಹೊಂದಿದ ಮನುಷ್ಯ, ಅದನ್ನು ನಿರಾಕರಿಸಿದ ನಂತರ,
[ಅದರ ವಿಷಯಗಳನ್ನು] ಪರಿಗಣಿಸುತ್ತಾರೆ: “ಇದು ಬೆಟ್ಟದ ಭತ್ತ, ಇದು ಭತ್ತ, ಆ
ಮಂಗ್ ಬೀನ್ಸ್, ಇವು ಹಸು-ಅವರೆಕಾಳುಗಳಾಗಿವೆ, ಅವುಗಳು ಎಳ್ಳಿನ ಬೀಜಗಳು ಮತ್ತು ಇದು
ಹೊಟ್ಟು ಅಕ್ಕಿ; “ಅದೇ ರೀತಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಇದನ್ನು ಪರಿಗಣಿಸುತ್ತದೆ
ದೇಹ, ಅಡಿಗಳ ಅಡಿಭಾಗದಿಂದ ಮತ್ತು ತಲೆಯ ಮೇಲೆ ಕೂದಲಿನಿಂದ,
ಇದು ಚರ್ಮದ ಮೂಲಕ ಮತ್ತು ವಿವಿಧ ರೀತಿಯ ಕಲ್ಮಶಗಳಿಂದ ಪ್ರತ್ಯೇಕಿಸಲ್ಪಟ್ಟಿದೆ:
“ಈ ಕಾಯಾದಲ್ಲಿ, ತಲೆಯ ಕೂದಲಿನ ಕೂದಲು, ದೇಹಗಳ ಕೂದಲು,
ಉಗುರುಗಳು, ಹಲ್ಲುಗಳು, ಚರ್ಮ, ಮಾಂಸ, ಸ್ನಾಯು, ಮೂಳೆಗಳು, ಮೂಳೆ ಮಜ್ಜೆ, ಮೂತ್ರಪಿಂಡಗಳು, ಹೃದಯ,
ಯಕೃತ್ತು, ಪ್ಲುರಾರಾ, ಗುಲ್ಮ, ಶ್ವಾಸಕೋಶಗಳು, ಕರುಳಿನ, ಮೆಸೆಂಟರಿ, ಅದರ ಹೊಟ್ಟೆ
ವಿಷಯಗಳು, ಮಲ, ಪಿತ್ತರಸ, ಉಪ್ಪಿನಕಾಯಿ, ಕೀವು, ರಕ್ತ, ಬೆವರು, ಕೊಬ್ಬು, ಕಣ್ಣೀರು, ಗ್ರೀಸ್,
ಲವಣ, ಮೂಗಿನ ಲೋಳೆಯ, ಸೈನೋವಿಯಲ್ ದ್ರವ ಮತ್ತು ಮೂತ್ರ. “
ಹೀಗಾಗಿ ಅವರು ಆಂತರಿಕವಾಗಿ ಕಾಯದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು
ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಾ ಆಚರಣೆಯನ್ನು ಕಾಯಿದೆ, ಅಥವಾ ಅವನು ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಎಲಿಮೆಂಟ್ಸ್ ಮೇಲೆ ಇ ವಿಭಾಗದಲ್ಲಿ

ಮತ್ತು ವಿವಿಧ ಬಗೆಯ ಕಲ್ಮಶಗಳನ್ನು ತುಂಬಿರುತ್ತದೆ: “ಈ ಕಾಯಾದಲ್ಲಿ, ಇವೆ
ತಲೆ ಕೂದಲಿನ, ದೇಹದ ಕೂದಲಿನ, ಉಗುರುಗಳು, ಹಲ್ಲುಗಳು, ಚರ್ಮ, ಮಾಂಸ,
ಸ್ನಾಯುಗಳು, ಮೂಳೆಗಳು, ಮೂಳೆ ಮಜ್ಜೆ, ಮೂತ್ರಪಿಂಡಗಳು, ಹೃದಯ, ಯಕೃತ್ತು, ಸುಗಂಧ, ಗುಲ್ಮ,
ಶ್ವಾಸಕೋಶಗಳು, ಕರುಳುಗಳು, ಮೆಸೆಂಟರಿಗಳು, ಅದರ ವಿಷಯಗಳು, ಮಲ, ಪಿತ್ತರಸ,
ರಕ್ತ, ಬೆವರು, ಕೊಬ್ಬು, ಕಣ್ಣೀರು, ಗ್ರೀಸ್, ಲಾಲಾರಸ, ಮೂಗಿನ ಲೋಳೆಯ,
ಸೈನೋವಿಯಲ್ ದ್ರವ ಮತ್ತು ಮೂತ್ರ. “
ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು ಈ ಕಾಯಾ ಮೇಲೆ ಪ್ರತಿಬಿಂಬಿಸುತ್ತದೆ, ಆದರೆ ಅದನ್ನು ಇರಿಸಲಾಗುತ್ತದೆ,
ಆದರೆ ಅದನ್ನು ವಿಲೇವಾರಿ ಮಾಡಲಾಗಿದೆ: “ಈ ಕಾಯಾದಲ್ಲಿ, ಭೂಮಿಯ ಅಂಶವಿದೆ, ದಿ
ನೀರಿನ ಅಂಶ, ಬೆಂಕಿ ಅಂಶ ಮತ್ತು ವಾಯು ಅಂಶ. “ಆಯಾ ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ; ಅವರು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನ, ಅಥವಾ ವಿದ್ಯಮಾನವನ್ನು ಹಾದುಹೋಗುವುದನ್ನು ಅವರು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಿಯಲ್ಲಿ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಾ ಮತ್ತು ಹೊರಟು ಹೋಗುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳು; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯ!” ಸತಿ ಇರುತ್ತದೆ
ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ paṭissati ವ್ಯಾಪ್ತಿಯವರೆಗೆ, ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ
ಬೇರ್ಪಟ್ಟಿದೆ, ಮತ್ತು ಜಗತ್ತಿನಲ್ಲಿ ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಎ
ಭಿಖು ಕಾಯಾದಲ್ಲಿ ಕಾವ್ಯವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ.
ಕೇವಲ, ಭಿಕ್ಷುಸ್, ಒಬ್ಬ ಕುಶಲ ಕಟುಕ ಅಥವಾ ಎ
ಬುಶರ್ ನ ಅಪ್ರೆಂಟಿಸ್, ಒಂದು ಹಸಿಯನ್ನು ಕೊಂದ ನಂತರ, ಒಂದು ಕವಲುದಾರಿಯಲ್ಲಿ ಕುಳಿತುಕೊಳ್ಳುತ್ತಾನೆ
ತುಂಡುಗಳಾಗಿ ಕತ್ತರಿಸುವುದು; ಅದೇ ರೀತಿಯಲ್ಲಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಪ್ರತಿಬಿಂಬಿಸುತ್ತದೆ
ಇದು ಬಹಳ ಕಾಯಾ, ಆದಾಗ್ಯೂ ಅದನ್ನು ಇರಿಸಲಾಗುತ್ತದೆ, ಆದರೆ ಇದನ್ನು ವಿಲೇವಾರಿ ಮಾಡಲಾಗುತ್ತದೆ: “ಇದರಲ್ಲಿ
ಕಾಯಾ, ಭೂಮಿಯ ಅಂಶ, ನೀರಿನ ಅಂಶ, ಬೆಂಕಿ ಅಂಶವಿದೆ
ಮತ್ತು ವಾಯು ಅಂಶ. “
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
(1)
ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವರು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದಂತೆಯೇ, ಒಳಗೆ ಬಿಸಾಡುತ್ತಾರೆ
ಒಂದು ದಿನ, ಒಂದು ದಿನ ಸತ್ತ, ಅಥವಾ ಎರಡು ದಿನಗಳ ಸತ್ತ ಅಥವಾ ಮೂರು ದಿನಗಳ ಸತ್ತ,
ಉಬ್ಬಿದ, ನೀಲಿ ಮತ್ತು ಉಲ್ಬಣಿಸುವ, ಅವರು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾರೆ: “ಈ ಕಾಯಾ
ಅಂತಹ ಸ್ವಭಾವವೂ ಸಹ ಆಗಿದೆ, ಅದು ಈ ರೀತಿ ಆಗುತ್ತದೆ ಮತ್ತು ಅದು ಅಲ್ಲ
ಇಂತಹ ಸ್ಥಿತಿಯಿಂದ ಮುಕ್ತವಾಗಿದೆ. “

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.

(2)
ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವರು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದಂತೆಯೇ, ಒಳಗೆ ಬಿಸಾಡುತ್ತಾರೆ
ಒಂದು ಕಾರ್ನ್ ನೆಲದ, ಕಾಗೆಗಳು ತಿನ್ನುತ್ತವೆ, ಹಾಕ್ಗಳು ​​ತಿನ್ನಲಾಗುತ್ತದೆ, ಎಂದು
ಹಸ್ತಗಳ ಮೂಲಕ ತಿನ್ನುತ್ತಿದ್ದವು, ನಾಯಿಗಳು ತಿನ್ನುತ್ತವೆ, ಅವುಗಳು ನಾಯಿಗಳಿಂದ ತಿನ್ನುತ್ತವೆ
ಹುಲಿಗಳು ತಿನ್ನುತ್ತವೆ, ಪ್ಯಾಂಥರ್ಸ್ ತಿನ್ನಲಾಗುತ್ತದೆ, ವಿವಿಧ ರೀತಿಯ ತಿನ್ನಲಾಗುತ್ತದೆ
ಜೀವಿಗಳಲ್ಲಿ, ಅವನು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಿಯು ಅಂತಹ ಒಂದು
ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ, ಮತ್ತು ಅಂತಹ ಒಂದು ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಪರಿಸ್ಥಿತಿ. “
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
s (3)
ಇದಲ್ಲದೆ, ಭಿಕ್ಷುಸ್, ಭಿಕ್ಕು, ಕೇವಲ
ಅವನು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದರೆ, ಒಂದು ಚಾನಲ್ ನೆಲದಲ್ಲಿ ಎಸೆಯಬೇಕು, a
ಸ್ನಾಯು ಮತ್ತು ರಕ್ತದೊಂದಿಗಿನ ಸಿಕ್ಲೆಟನ್, ಸ್ನಾಯುಗಳಿಂದ ಕೂಡಿರುತ್ತದೆ, ಅವರು ಪರಿಗಣಿಸುತ್ತಾರೆ
ಈ ಕಾಯಾ: “ಈ ಕಾಯಿಯು ಅಂತಹ ಪ್ರಕೃತಿಯಿಂದ ಕೂಡಿದೆ, ಅದು ಹೋಗುತ್ತದೆ
ಇದು ಹೀಗಿರುತ್ತದೆ ಮತ್ತು ಅಂತಹ ಪರಿಸ್ಥಿತಿಯಿಂದ ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ. “
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಅರುಡಾಯ, ಅಥವಾ ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುವುದರಲ್ಲಿ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
ಹೀಗಾಗಿ ಅವರು ಆಂತರಿಕವಾಗಿ ಕಾಯದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು
ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಾ ಆಚರಣೆಯನ್ನು ಕಾಯಿದೆ, ಅಥವಾ ಅವನು ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯ; ಅವರು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನ, ಅಥವಾ ವಿದ್ಯಮಾನವನ್ನು ಹಾದುಹೋಗುವುದನ್ನು ಅವರು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಿಯಲ್ಲಿ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಾ ಮತ್ತು ಹೊರಟು ಹೋಗುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳು; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯ!” ಸತಿ ಇರುತ್ತದೆ
ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ paṭissati ವ್ಯಾಪ್ತಿಯವರೆಗೆ, ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ
ಬೇರ್ಪಟ್ಟಿದೆ, ಮತ್ತು ಜಗತ್ತಿನಲ್ಲಿ ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಎ
ಭಿಖು ಕಾಯಾದಲ್ಲಿ ಕಾವ್ಯವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ.

 (4)
ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಆಠಿಕಕ · ಸಮ್ಖಳಿಕಂ ನಿ ಮಸಸಾ · ಲೋಹಿಟಾ · ಮಖಿತ
ನಹರು · ಸಂಭಾಂದಾಮ್, ಆದ್ದರಿಂದ ಇಮಾಮ್ · ಎವಾ ಕಾಯಾನು ಉಪಶಾರಾಹರತಿ: ‘ಅಸಮ್ ಪೈ ಖೋ ಕಯೊ
ಎವ್ಯಾಮ್ · ಧಮ್ಮೋ ಎವಾಬ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆಟಿಟೋ ‘ಟಿ.

(4)
ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವನು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದಂತೆಯೇ, ಎ
ಶಾರ್ನೆಲ್ ನೆಲದ, ಮಾಂಸವಿಲ್ಲದೆಯೇ ಒಂದು ಸಿಕ್ಲೆಟನ್ ಮತ್ತು ರಕ್ತದೊಂದಿಗೆ ಉಬ್ಬಿದ, ಹಿಡಿದಿರುತ್ತದೆ
ಒಟ್ಟಿಗೆ ಸ್ನಾಯುಗಳಿಂದ, ಅವನು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಾ ಕೂಡ ಆಗಿದೆ
ಅಂತಹ ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ ಮತ್ತು ಅದು ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಅಂತಹ ಪರಿಸ್ಥಿತಿ. “

ಇಟಿ ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರ,
ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರ, ಅಜ್ಜತ್ತಾ-ಬಹಿಧಾ ವಾ ಕಾ
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ; samudaya-dhamm · ಆನುಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ,
ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ಸಮಾತ್ಯ-ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಪಠಟಿತಾ
ಹಾತಿ, ಯವವೇದ ñāṇa · ಮಾತಯಾ ಪಾಟಿಸ್ಸಾತಿ · ಮಾತಯಾ, {1} ಎ ನಿಸ್ಸಿಟೋ ಕ್ಯಾ ವಿಹಾರತಿ,
ನ ಕ್ಯಾ ಕಿನ್ಸಿ ಲಕ್ ಉಪದಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಖ್ ಕಾಯ್
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ.

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
 (5)
ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಆಠಿಕಕಾ · ಸಂಖಲ್ಕಿಕ ಅಪಾಗಾಟ · ಮಾಸಸಾ · ಲೋಹಿತ್ ನಹರು · ಸಂಭಾಂದ್
ಇಮಮ್ · ಇವಾ ಕಾಯಾಂ ಉಪಶಾರಾಹರತಿ: ‘ಅಸಮ್ ಪಿ ಪೈ ಖೋಯೋ ಇವಾಂ · ಧಮ್ಮೋ ಇವಾಂ · ಭವಿ
ಎವಾಟೋ · ಆನ್ · ಎಟಿಟೊ ‘ಟಿ.

 (5)
ಇದಲ್ಲದೆ, ಭಿಕ್ಷುಸ್, ಭಿಕ್ಕು, ಕೇವಲ
ಅವನು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದರೆ, ಒಂದು ಚಾನಲ್ ನೆಲದಲ್ಲಿ ಎಸೆಯಬೇಕು, a
ಮಾಂಸ ಅಥವಾ ರಕ್ತವಿಲ್ಲದೆಯೇ ಸಿಕ್ಲೆಟನ್, ಅವರು ಸ್ನಾಯುಗಳಿಂದ ಕೂಡಿಕೊಂಡು ಹೋಗುತ್ತಾರೆ
ಈ ಕಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತದೆ: “ಈ ಕಾಯಿಯು ಸಹ ಅಂತಹ ಪ್ರಕೃತಿಯದ್ದಾಗಿದೆ, ಅದು
ಈ ರೀತಿ ಆಗಲು ಹೋಗುತ್ತದೆ ಮತ್ತು ಅಂತಹ ಪರಿಸ್ಥಿತಿಯಿಂದ ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ. “ಇಟಿ
ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಐ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ
ವಿಹಾರತಿ, ಅಜ್ಜಾಟ್ಟಾ-ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ;
samudaya-dhamm · ಆನಾಪಸ್ಸಿ ವಾ ಕಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ವಯಾ-ಧಾಮ್ · ಆನಾಪಸ್ಸಿ ವಾ
ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ, ಸಮಾತ್ಯ-ವಾಯ-ಧಾಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ;
‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಾಪಠಿತಾ ಹಾತಿ, ಯಾವದೇವ
ñāṇa · ಮ್ಯಾಥ್ಯ ಪಾಟಿಸ್ಟಾಟಿ · ಮಾತ್ಯಾ, {1} ಆನಿಸ್ಸಿಟಾ ಕ್ಯಾ ವಿಹಾರತಿ, ನಾ ಕ್ಯಾ ಕಿನ್ಸಿ
ಲೋಕ್ ಉಪದಿಯಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಕ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ
ವಿಹಾರತಿ.

ಹೀಗಾಗಿ ಅವರು ಆಂತರಿಕವಾಗಿ ಕಾಯದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು
ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಾ ಆಚರಣೆಯನ್ನು ಕಾಯಿದೆ, ಅಥವಾ ಅವನು ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯ; ಅವರು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನ, ಅಥವಾ ವಿದ್ಯಮಾನವನ್ನು ಹಾದುಹೋಗುವುದನ್ನು ಅವರು ಗಮನಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಿಯಲ್ಲಿ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ಗಮನಿಸುತ್ತಾ ಮತ್ತು ಹೊರಟು ಹೋಗುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳು; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯ!” ಸತಿ ಇರುತ್ತದೆ
ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ paṭissati ವ್ಯಾಪ್ತಿಯವರೆಗೆ, ಅವರು ವಾಸಿಸುತ್ತಿದ್ದಾರೆ
ಬೇರ್ಪಟ್ಟಿದೆ, ಮತ್ತು ಜಗತ್ತಿನಲ್ಲಿ ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಎ
ಭಿಖು ಕಾಯಾದಲ್ಲಿ ಕಾವ್ಯವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ.
 (6)
ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಅಟ್ಟಿಕಕಣಿ ಅಪಾಗಾಟ · ಸಂಭಾಧನಿ ದಾಸ ವಿದಿಕಾ ವಿಕ್ಖಿತಾನಿ, ಅನ್ನೇನಾ
hatth · aṭṭhikaṃ añena pad · aṭhhikaṃ añena gopphak · aṭṭhikaṃ añena
ಜೌಗ್ · ಅಟಿಕಿಕಮ್ ಅನ್ನೇನಾ ಉರ್ಸು · ತತಿಕಾ ಅನ್ನನೇ ಕಾಟ್ಟಿ · ತತಿಕಾ ಅನ್ನೇನಾ
phāsuk · aṭṭhikaṃ añena piṭṭh · iṭṭhikaṃ añena khandh · aṭṭhikaṃ añena
ಗೀವ್ · ಅಷ್ಟಿಕಕ ಅನ್ನೇನಾ ಹನುಕ್ · ಅಟಿಕಕ ಅನೆನೇ ದಂತ್ · ಅಟಿಕಕ ಅನ್ನೇನಾ
ಸೀಸಕಟ್ಟಾಹ, ಆದ್ದರಿಂದ ಇಮಮ್ · ಎವಾ ಕಾಯಾಂ ಉಪಶಾರಾಹರತಿ: ‘ಅಸಮ್ ಪೈ ಖೋ ಕಯೊ
ಎವ್ಯಾಮ್ · ಧಮ್ಮೋ ಎವಾಬ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆಟಿಟೋ ‘ಟಿ.

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ಇದಲ್ಲದೆ,
ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವನು ಸತ್ತ ದೇಹವನ್ನು ನೋಡುತ್ತಿದ್ದಂತೆಯೇ, ಎ
ಚಾರ್ನೆಲ್ ನೆಲದ, ಇಲ್ಲಿ ಮತ್ತು ಅಲ್ಲಿ ಹರಡಿರುವ ಸಂಪರ್ಕಿತ ಮೂಳೆಗಳು, ಇಲ್ಲಿ a
ಕೈ ಮೂಳೆ, ಅಲ್ಲಿ ಒಂದು ಕಾಲಿನ ಮೂಳೆ, ಇಲ್ಲಿ ಪಾದದ ಮೂಳೆ, ಅಲ್ಲಿ ಶಿನ್ ಮೂಳೆ,
ಇಲ್ಲಿ ಒಂದು ತೊಡೆಯ ಮೂಳೆ, ಇಲ್ಲಿ ಹಿಪ್ ಮೂಳೆ, ಇಲ್ಲಿ ಒಂದು ಪಕ್ಕೆಲುಬಿನ, ಇಲ್ಲಿ ಮತ್ತೆ ಮೂಳೆ, ಇಲ್ಲಿ
ಬೆನ್ನುಹುರಿಯ ಮೂಳೆ, ಅಲ್ಲಿ ಒಂದು ಕುತ್ತಿಗೆ ಮೂಳೆ, ಇಲ್ಲಿ ದವಡೆಯ ಮೂಳೆ, ಅಲ್ಲಿ ಒಂದು ಹಲ್ಲಿನ ಮೂಳೆ,
ಅಥವಾ ತಲೆಬುರುಡೆಯಲ್ಲಿ ಅವನು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಾ ಕೂಡಾ ಆಗಿದೆ
ಅಂತಹ ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ ಮತ್ತು ಅದು ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಅಂತಹ ಪರಿಸ್ಥಿತಿ. “

ಇಟಿ ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರ,
ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರ, ಅಜ್ಜತ್ತಾ-ಬಹಿಧಾ ವಾ ಕಾ
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ; samudaya-dhamm · ಆನುಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ,
ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ಸಮಾತ್ಯ-ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಪಠಟಿತಾ
ಹಾತಿ, ಯವವೇದ ñāṇa · ಮಾತಯಾ ಪಾಟಿಸ್ಸಾತಿ · ಮಾತಯಾ, {1} ಎ ನಿಸ್ಸಿಟೋ ಕ್ಯಾ ವಿಹಾರತಿ,
ನ ಕ್ಯಾ ಕಿನ್ಸಿ ಲಕ್ ಉಪದಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಖ್ ಕಾಯ್
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ.

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
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ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಅಟ್ಟಿಕಕನಿ ಸತಿನಿ ಸಾಖಾ · ವಣಾ · ಪಾತಿಭಾಗ್ನಿ, ಇಮಾಮ್ · ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮ್ ಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮ್ಮೋ ಇವಾಂ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆತಿಟೋ’
ಟಿ.

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ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಅಟ್ಟಿಕಕನಿ ಸತಿನಿ ಸಾಖಾ · ವಣಾ · ಪಾತಿಭಾಗ್ನಿ, ಇಮಾಮ್ · ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮ್ ಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮ್ಮೋ ಇವಾಂ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆತಿಟೋ’
ಟಿ.

(7)
ಇದಲ್ಲದೆ, ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವನು ಇದ್ದಂತೆ
ಮೃತ ದೇಹವನ್ನು ನೋಡಿದಾಗ, ಒಂದು ಚಾರ್ನಲ್ ಮೈದಾನದಲ್ಲಿ ಬಿಡುತ್ತವೆ, ಮೂಳೆಗಳು ಬಿಳಿಯುತ್ತವೆ
ಒಂದು ಸೀಶೆಲ್ ನಂತೆ, ಅವನು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಾ ಸಹ ಅಂತಹದ್ದಾಗಿದೆ
ಒಂದು ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ, ಮತ್ತು ಅಂತಹವರಿಂದ ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಪರಿಸ್ಥಿತಿ. “

ಇಟಿ ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಐ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಅಜ್ಜತ್ತಾ-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ
ವಿಹಾರತಿ; samudaya-dhamm · ಆನುಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ,
ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ಸಮಾತ್ಯ-ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñāṇa · ಮಾತಯಾ ಪಾಟಿಸ್ಸಾತಿ · ಮತ್ಯಾಯ, ಎ ನಿಸ್ಸಿಟೋ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನ್ಸಿ ಲಕ್ ಉಪದಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಖ್ ಕಾಯ್
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ.

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.(8)
ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡ್ಡಿದಾಮ್ ಅಟ್ಟಿಕಕಣಿ ಪುಂಜ “ಕಿಟನಿ ಟೆರೊವಾಸ್ಸಿಕಾನಿ, ಇಮಾಮ್ · ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮ್ ಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮ್ಮೋ ಇವಾಂ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆತಿಟೋ’
ಟಿ.

(8)
ಇದಲ್ಲದೆ, ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವನು ಇದ್ದಂತೆ
ಸತ್ತ ದೇಹವನ್ನು ನೋಡಿದಾಗ, ಒಂದು ಚಾರ್ನೆಲ್ ನೆಲದಲ್ಲಿ ಎಸೆಯುತ್ತಿದ್ದರು, ಎಲುಬುಗಳನ್ನು ಎಸೆಯುತ್ತಾರೆ
ಅವನು ಈ ಕಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಿಯು ಅಂತಹ ಒಂದು
ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ, ಮತ್ತು ಅಂತಹ ಒಂದು ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಪರಿಸ್ಥಿತಿ. “

ಇಟಿ ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಐ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಅಜ್ಜತ್ತಾ-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ
ವಿಹಾರತಿ; samudaya-dhamm · ಆನುಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ,
ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ಸಮಾತ್ಯ-ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñāṇa · ಮಾತಯಾ ಪಾಟಿಸ್ಸಾತಿ · ಮತ್ಯಾಯ, ಎ ನಿಸ್ಸಿಟೋ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನ್ಸಿ ಲಕ್ ಉಪದಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಖ್ ಕಾಯ್
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ.

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ.
 (9)
ಪೂನಾ
ಕಾರಾರಾಂ, ಭಿಖ್ಖೇವ್, ಭಿಖು ಸೈಯತಾಪಿಯ ಪಶ್ಯಯ್ಯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡಿದಿತಾ ಆಠಿಕಕಣಿ ಪುತಿನಿ ಕುಂಕಕ · ಜಾತನಿ, ಆದ್ದರಿಂದ ಇಮಾಮ್ · ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮ್ ಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮ್ಮೋ ಇವಾಂ · ಭವಿ ಎವಾಯಾ · ಆಯ್ನ್ ಆತಿಟೋ’
ಟಿ.

(9)
ಇದಲ್ಲದೆ, ಭಿಕ್ಷುಸ್, ಭಿಖು, ಅವನು ಇದ್ದಂತೆ
ಮೃತ ದೇಹವನ್ನು ನೋಡಿದಾಗ, ಒಂದು ಚಾರ್ನಲ್ ಮೈದಾನದಲ್ಲಿ ಹೊರಹಾಕಿದರೂ, ಕೊಳೆತ ಮೂಳೆಗಳು ಕಡಿಮೆಯಾಯಿತು
ಪುಡಿ ಮಾಡಲು, ಅವನು ಈ ಕಾಯಾವನ್ನು ಪರಿಗಣಿಸುತ್ತಾನೆ: “ಈ ಕಾಯಾ ಸಹ ಅಂತಹ ಒಂದು
ಪ್ರಕೃತಿ, ಇದು ಈ ರೀತಿ ಆಗುತ್ತದೆ, ಮತ್ತು ಅಂತಹ ಒಂದು ಮುಕ್ತವಾಗಿರುವುದಿಲ್ಲ
ಪರಿಸ್ಥಿತಿ. “

ಇಟಿ ಅಜ್ಜಟ್ಟಾ ವಾ ಕಾಐ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರತಿ, ಅಜ್ಜತ್ತಾ-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನುಪಸ್ಸಿ
ವಿಹಾರತಿ; samudaya-dhamm · ಆನುಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ,
ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರತಿ, ಸಮಾತ್ಯ-ವಾಯ-ಧಮ್ · ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸ್ಮಿಂ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನ್ · ಅಸಾ ಸತಿ ಪಕ್ಕಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñāṇa · ಮಾತಯಾ ಪಾಟಿಸ್ಸಾತಿ · ಮತ್ಯಾಯ, ಎ ನಿಸ್ಸಿಟೋ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನ್ಸಿ ಲಕ್ ಉಪದಾತಿ. ಇವಾಮ್ ಪಿ ಖೋ, ಭಿಖ್ಖೇವ್, ಭಿಖ್ ಕಾಯ್
ಕಯಾನುಪಸ್ಸಿ ವಿಹಾರಟಿ.

ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ, ಅಥವಾ ಅವನು ವಾಸಿಸುತ್ತಾನೆ
ಆಂತರಿಕವಾಗಿ ಮತ್ತು ಬಾಹ್ಯವಾಗಿ ಕಾಯಾದಲ್ಲಿ ಕಾಯಿಯನ್ನು ವೀಕ್ಷಿಸುವುದು; ಅವರು ವೀಕ್ಷಿಸುತ್ತಿದ್ದಾರೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನದ ಸಮಾಧಿ ಅಥವಾ ಅವನು ಹಾದುಹೋಗುವಿಕೆಯನ್ನು ಗಮನಿಸುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ದೂರ, ಅಥವಾ ಅವನು ಸಮಾಧಾನವನ್ನು ವೀಕ್ಷಿಸುತ್ತಾ ಇರುತ್ತಾನೆ
ಕಾಯಾದಲ್ಲಿ ವಿದ್ಯಮಾನಗಳ ಹೊರಹೋಗುವಿಕೆ; ಅಥವಾ, [ಅರಿತುಕೊಂಡ:] “ಇದು ಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñāṇa ಮತ್ತು ಕೇವಲ ಮಟ್ಟಿಗೆ ಕೇವಲ ಅವನಲ್ಲಿ ಇರುತ್ತಾನೆ
ಪಾಟಿಸ್ಟಾಟಿ, ಅವರು ಬೇರ್ಪಟ್ಟಿದ್ದಾರೆ, ಮತ್ತು ಏನನ್ನಾದರೂ ಅಂಟಿಕೊಳ್ಳುವುದಿಲ್ಲ
ಪ್ರಪಂಚ. ಹೀಗಾಗಿ, ಭಿಕ್ಷುಸ್, ಭಿಖು ಕಾಯದಲ್ಲಿ ಕಾಯನನ್ನು ಆಚರಿಸುತ್ತದೆ
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
ಮೈಂಡ್ ಫುಲ್ನೆಸ್ ನ ದಾರಿ - ಸತಿಪಠಾನ ಸೂತಾ
ಸತಿಪಠಾನ ಸಟ್ಟಾ [1] (ಎಂ.ಎನ್ 10) (ಸಂಸ್ಕೃತ: ಸ್ಮೃತಿಪಸ್ಥಾಣ ಸೂತ್ರ ಸ್ಮ್ರತೀತ್ಅಪಠ್ಯ ಸೂರ್ಯ, ಚೈನೀಸ್: …


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55) Classical Kazakh-Классикалық қазақ,

https://kazakh-tv.kz/en/view/column/page_103227_kazakh-national-games

National games in all
times and ages have been of great social value for the people of
Kazakhstan. They are kind of tests to challenge the strength, endurance,
wit and ability to stay in the saddle, accuracy and reaction. Here are
some of the popular Kazakh games:

Kumis alu (picking up the coins)

This competition
particularly struck Alexander the Great, when he traveled to Central
Asia. According to historians, while watching the kumis alu game, he
exclaimed: “That’s the real preparation for the mounted warrior”.
During the competition a horseman could prove his agility and skill. At
full tilt horseman should lift off the ground a silver bullion - that
was the former condition of the game. Nowadays, instead of the silver
bullion rider at full speed horse quickly stoops down and picks up from
the left, then from the right coins tied in handkerchiefs. Anyone who is
able to take in one race more shawls is the winner.

Kyz-kuu (catch the girl)

This game came to us from the times of Saks and was particularly Kazakh
youth’s favorite. The rules demanded that the horseman who wants to make
a proposal should catch his future bride and kiss her while both are
still at full gallop. If, however, the guy could not catch up the
beauty, he must turn around and ride back rapidly. Now she’s chasing
him, but this time not to give a kiss but to … beat with a whip the
hapless groom. Yet, at all times, this game was rather amusing show
rather than a serious challenge for lovers, which was a pleasure to
watch standing on the steppe for both small kids and adults.

Kokpar

The history of the Kazakh national game Kokpar begins from the time when
Kazakhs were nomadic. “Kokpar-kokbori” means “Grey Wolf”. Wolves were
the worst enemies of the nomads, as they can cause a great damage to the
livestock. Accordingly, killing the wolf was a great success and joy.
And struggle between jigits for the honor to bear the wolf’s head could
arise. Since then such a struggle has become a game. A wolf was
sometimes replaced by a headless carcass of a goat.

Kokpar is a competition where one can show his strength, agility, as
well as the ability to stay in the saddle. On the day of the
competition, all participants and spectators gathers on the field. At a
distance of 50-60 paces from the competitors the carcass of a goat is
rushed and the fight for kokpar begins. The game could go from lunch
until evening. The village, which would eventually fight the kokpar is
the winner. Kokpar is very popular in our days.

Asyk

This is a very common national Kazakh game which develops a good eye,
agility and resourcefulness, strength, endurance and even courage. Rules
of the game are taken from generation to generation. Asyk are placed in
a row. The essence of the game is to deftly throw from a distance of
three meters or more four Asyks and they need to get to the desired
position or dislodge the small bone at stake from the circle.Https://translate.google.com арқылы осы Gogle аудармасына дұрыс аударма жасаңыз

https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta Дискурс күні 1 (ҚАЗАҚША)

Мұхаммед пайғамбардың мазһабты медитация жолын қалай қолдануға болады
Зияндылық жолы - Satipatthana Sutta

DN 22 - (D ii 290)
Махаисипатодатпа Сутта
- хабардарлыққа қатысу -
[Mahā satipaṭṭāāna]
55) Классикалық қазақ-классикалық қазақ,
Бұл сутта медитация практикасы үшін негізгі сілтеме ретінде кеңінен қарастырылады.
Кіріспе

I. Қара байқау
А бөлімі бойынша А бөлімі
B. постустардағы секция
C. Сапалы секция
D. Өткірлік туралы бөлім
Элементтер туралы бөлім
F. Тоғыз трибунадағы учаскесі

Кіріспе

Осылайша мен естідім:
Қосулы
бір жолы Бхагавар Камусадхаммадағы Курус арасында болды,
Күріштің нарықтық қаласы. Онда ол бхикхусқа:

- Бхикхус.
- Бхадданте бхикхусқа жауап берді. Бхагава былай деді:

- Бұл,
bhikkhus, бұл тазалаудан басқа ештеңеге апаратын жол
жандар, қайғы-қасіретті жеңу, жоғалуы
дукха-доманасса, дұрыс жолға жету, іске асыру
Nibbāna, яғни төрт сатиптаṭṭāānas.
Қандай төрт?
Мұнда bhikkhus, bhikkhu, kāya kāya, ātāpī
шамажано, сатима, әлемге қатысты абхиджа-доманассадан бас тартты.
Ол vedanā, vādī sampajāno, satimā, vedanā байқау
әлемге қатысты абхиджа-доманассадан бас тартты. Ол цитаны байқап отырады
цитадағы, абайсызда, сатимада, абхиджа-доманассадан бас тартты
әлемге бағытталған. Ол дхаммадағы, ātāpī-дегі дхаммаларды байқайды
шамажано, сатима, әлемге қатысты абхиджа-доманассадан бас тартты.

И.Қайанупассан

А бөлімі бойынша А бөлімі

Және
қалай, bhikkhus, bhikkhu тұрғысынан бақылап тұра ма? Мұнда,
бхикхус, бхикху, орманға барған немесе барған
ағаштың тамыры немесе бос бөлмеге кіріп, қабаттасып отырады
аяғымен қиылысып, тік тұрғызуды орнатады және саты паримухасын орнатады. Болуы
демек, ол сато, ол тыныс алады, демек ол дем алады. Тыныс алу
Ұзақ уақыт бойы ол: «Мен ұзақ уақыт бойы тыныс аламын»; ұзақ тыныс алу
түсінеді: «Мен ұзақ демінем»; қысқа тыныс алу
«Мен қысқа дем аламын»; қысқа тыныс алу
түсіндіреді: «Мен қысқа дем аламын»; ол өзін-өзі үйретеді: «сезінеді
бүтін, мен дем аламын ‘; ол өзін-өзі үйретеді: «тұтас сезінесіз
Қия, мен тыныс аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kāya-saṅkhāras, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kāya-saṅkhāras, мен дем аламын ‘.
Жай
мысалы, bhikkhus, шебер турнир немесе токердің шәкірті, ұзақ уақыт бойы
бұрылуға, түсінеді: «Мен ұзақ айналымды жасаймын»; қысқа айналдыру, ол
түсінеді: «Мен қысқа кезек жасаймын»; Сонымен қатар, bhikkhus, a
bhikkhu, ұзын тыныс алу, түсінеді: «мен ұзақ тыныс аламын»;
ұзақ тыныс алады, ол түсінеді: «Мен ұзақ тыныс аламын»; тыныс алу
Қысқа айтқанда, ол түсінеді: «Мен қысқа тыныс»; қысқа тыныс алу
ол түсінеді: «Мен қысқа демін аламын»; ол өзіне үйретеді: «сезім
бәрі, мен дем аламын ‘; ол өзін-өзі үйретеді: «сезінеді
бүкіл әлем, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kāya-saṅkhāras, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kāya-saṅkhāras, мен дем аламын ‘.
Осылайша ол ішкі көріністе байқалады,
немесе ол сыртта бақылап тұрса немесе ол байқауда тұрса
ішкі және сыртқы түрлерде; ол самудаяны бақылап отырады
құбылыстың құбылыстары, немесе ол өлімнің сақталуын бақылайды
құдай құбылыстары, немесе ол самұдаяны бақылап, қайтыс болады
құбылыстың құбылыстары; немесе, [жүзеге асырады:] «бұл - кая!» sati болып табылады
оған тек қана анавана және жай пациисати деңгейінде ғана қатысады
әлемдегі ештеңеге жабысып қалмайды. Осылайша,
bhikkhus, bhikkhu тұрақтылықты бақылайды.
B. постустардағы секция

Сонымен қатар,
bhikkhus, бхикху, жаяу жүріп, түсінеді: «мен барамын», немесе
тұрса ол түсінеді: «Мен тұрмын» немесе ол отырғанда
түсінеді: «Мен отырамын», немесе жатып жатқан кезде ол түсінеді: «Менмін
жатып жатырмыз. Немесе оның қай жерде орналасқандығына қарамастан, ол
оны тиісті түрде түсінеді.
Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
Https://translate.google.com арқылы осы Google аудармасына дұрыс аударма жасаңызC. Сапалы секция

Сонымен қатар,
бхикхус, бхикху, жақындап, кетіп бара жатқанда, әрекет етеді
самадящена, алға қарай қарап, айнала қарап, ол әрекет етеді
шабандоза, ал иілу кезінде және созылып жатқан кезде, ол өзімен бірге жұмыс істейді, немесе ол
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
іштей және сыртында; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
ampajañña,
киімді киіп, жоғарғы шапан киіп,
ол шампуньяньямен жұмыс істейді, ішіп-жеп, ішіп-жеп отырғанда,
Дәмдену кезінде, ол бизнеске барғанда, sampajañña бірге әрекет етеді
дефакации және зәр шығару, ол sampajañña отырып әрекет етеді, жаяу жүріп,
тұрғанда, отырғанда, ұйықтап жатқанда, ояу кезінде
сөйлесу және үндемеу кезінде ол самбажаньямен жұмыс істейді.
D. Дыбыссыздық секциясы

Сонымен қатар,
bhikkhus, бхикху бұл денені, оның негізінен деп санайды
аяғы мен шаштың басынан төменгі бөлігіндегі, оның бөлігімен бөлінген
Мысалы,
bhikkhus, екі саңылауы бар және әртүрлі толтырылған пакет бар еді
астық түрлерi, мысалы, төбе шөптер, падинь, қопсытқыштар, сиыр-бұршақ, күнжіт сияқты
тұқымдар мен қуырылған күріш. Көзді жақсы көретін, оны ашып,
[оның мазмұнын] қарастыру керек еді: «Бұл - төбешік, бұл падди, олар
бұл - бұршақ дәндері, бұл сиыр - бұршақ, бұл күнжіт тұқымы және бұл
бұқтырылған күріш »деуге болады, сол сияқты, bhikkhus, бхикху бұл туралы ойлайды
денесі, аяғы мен табанның басынан,
оның тері және әр түрлі қоспалармен шектелген:
«Бұл жерде бастың шашы, дененің шаштары,
шегелер, тістер, тері, ет, сіңірлер, сүйектер, сүйек кемігі, бүйрек, жүрек,
бауыр, пульпа, көкбауыр, өкпе, ішек, асқазан, асқазан
мазмұны, нәжісі, өт, тамыр, құйрық, қан, тер, май, шерге, май,
сілекей, мұрын сөлі, синовьальды сұйықтық және несеп.
Осылайша ол ішкі көріністе, немесе ол болғанда, байқалады
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
Элементтер туралы Е бөлімінде

әртүрлі қоспалармен толықтырылған: «Бұл жерде бар
бастың шаштары, дене шаштары, тырнақтар, тіс, тері, ет,
сіңірлер, сүйектер, сүйек кемігі, бүйрек, жүрек, бауыр, плеврра, көкбауыр,
өкпе, ішек, асқазан, асқазан, мазмұны,
былғары, құйрық, қан, тер, май, көз жастар, май, сілекей, мұрын былғары,
синовиальды сұйықтық және зәр.
Сонымен қатар,
bhikkhus, bhikkhu бұл өте көрсетеді, бірақ ол орналастырылады,
алайда: «Бұл жерде жердің элементі бар
су элементі, өрт сөндіргіш және ауа элементі. «ішкі және сыртқы; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
Сонымен, bhikkhus, білікті қасапшы немесе
сиырды өлтірген қасапшы оқушысы қиылысында отырады
оны кесектерге кесу; сол сияқты, bhikkhus, бхикху көрсетеді
бұл өте, бірақ ол орналастырылған, дегенмен, ол: «Бұл
Қара, жер элементтері, су элементі, өрт элементтері бар
және ауа элементі. «
Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(1)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
бір күндік өлі, екі күн өлген немесе үш күн өлген,
шағылыстыратын, көгерген және меруерттелген, ол бұл өте қарайды: «Бұл кая
сондай-ақ осындай сипатта болады, ол осындай болады және жоқ
осындай жағдайдан босатылады. «Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.

(2)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
крестницаның көмегімен жеп тұрған, шауыптармен жеп тұрған, сүйікті жер
вегетариандықтармен жеп қойған, иттермен жеп қойған, иттермен жеп болған
жолбұрыштармен жеп, пантерлермен жеп, әртүрлі тағамдарды жеп қойды
ол тірі деп санайды: «Бұл сондай-ақ осындай
табиғат, ол осындай бола бастайды және осындай болмайды
шарт. «
Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
s (3)
Сонымен қатар, bhikkhus, бхикху, сияқты
егер ол өлі денені көрген болса, алақанға тастаңыз, а
ол сидондармен бірге ұсталып, семіртіп, қанды ұстайды
бұл өте: «Бұл сондай-ақ осындай табиғатта, ол барады
Осындай жағдайға айналады және осындай жағдайда болмайды. «
құдай құбылыстарының болуы, немесе ол өтіп бара жатқанын біледі
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
Осылайша ол ішкі көріністе, немесе ол болғанда, байқалады
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
іштей және сыртында; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.

 (4)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
chḍṃṃṃṃṃ · · · · saṅalalṃṃṃ · ṃṃ · · · · · · · ·ṃṃṃṃ
nhāru · sambandhaṃ, сондықтан imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī eva · an · atīto ‘ti.

(4)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
шаршау жері, қасқыр жоқ, қан жоқ
сидондармен бірге, ол бұл өте қарайды: «Бұл сондай-ақ бар
мұндай табиғат, ол осындай бола бастайды және ол еркін болмайды
мұндай жағдай. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 caññci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
 (5)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
chḍḍṃṃṃṃ · · · saṅalalṃṃṃṃṃṃṃṃṃ · ṃ · · · ·ṃṃṃṃṃṃ ·ṃṃṃṃṃṃ
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo eva · dhammo evaṃ · bhāvī
эвеониатото.

 (5)
Сонымен қатар, bhikkhus, бхикху, сияқты
егер ол өлі денені көрген болса, алақанға тастаңыз, а
семестрмен бірге өткізілген, дене немесе қансыз шірік
бұл өте жақсы деп санайды: «Бұл да осындай табиғатта, ол
осындай жағдайға айналады және осындай жағдайдан босайды ».Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahidīhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samuday-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samuday-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 kisñci
loke upädiyati. Еваму пхо, бхикхаве, бхикху каайя кыянупасси
viharati.

Осылайша ол ішкі көріністе, немесе ол болғанда, байқалады
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
іштей және сыртында; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
 (6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
chḍḍṃṃṃṃṃ
ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · · · ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · ṭṭhikaṃ aññena pād · ṭṭṭhikaṃ aññena gopphak · ṭṭṭaika aññena
jaṅg · ṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
фацук · ṭṭṭaika aññena piṭṭh · ṭṭhikaṃ anñena khandh · ṭṭṭaika aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · ṭṭṭaika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhāvī eva · an · atīto ‘ti.

(6)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
мұнда апарылған және сүйретілген сүйектер, мұнда а
қол сүйегі, аяқ сүйектері бар, мұнда сүйек сүйек, сүйек сүйек,
мұнда бұлшық сүйек, сүйек сүйегі бар, мұнда қабырғасы, артқы сүйегі бар
омыртқаның сүйегі, мойын сүйегі бар, мұнда сүйегі, тістің сүйегі,
немесе бас сүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қасымызда
мұндай табиғат, ол осындай бола бастайды және ол еркін болмайды
мұндай жағдай. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 caññci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
 (7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

 (7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

(7)
Сонымен қатар, bhikkhus, бхикху, дәл сол сияқты
өлі денені көргенде, сүйкімді жерге сүйреп тастаған, сүйектер ақтыға түсті
ол теңіз кеме сияқты, ол бұл өте қарайды: «Бұл да осындай
табиғат, ол осылай болады және осындай болмайды
шарт. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahidāā vā
kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 kañci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалад



kazakh-tv.kz
National games in all times and ages have been of great social value for the people of Kazakhstan.
56) Classical Khmer- ខ្មែរបុរាណ,

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https://astanatimes.com/…/kazakhstan-adopts-new-version-of…/

បង្ហាញការបកប្រែត្រឹមត្រូវទៅការបកប្រែហ្គូហ្គោហ្គីលនេះដោយប្រើ https://translate.google.com

https://www.youtube.com/watch?v=NK0Q3wUqkOo
ហាសន្និបាតសប្ដាហ៍ទី 1 (ភាសាអង់គ្លេស)

តើធ្វើដូចម្តេចដើម្បីដង្ហែផ្លូវនៃសមាធិម៉ាហាបូឌី Superconscious នេះ
ផ្លូវនៃការចងចាំ - សតិបដ្ឋានសូត្រ

DN 22 - (D ii 290)
មហាសតិបូជាសូត្រ
- វត្តមាននៅលើការយល់ដឹង -
[ម៉ាសាសៃប៉ាតាថនណា]
នៅក្នុង 56) បុរាណខ្មែរ - បុរាណខ្មែរ,
សូត្រនេះត្រូវបានគេចាត់ទុកយ៉ាងទូលំទូលាយថាជាឯកសារយោងសំខាន់សម្រាប់ការអនុវត្តសមាធិ។
សេចក្តីណែនាំ

I. ការសង្កេតរបស់Kāya
ផ្នែកក។ អានាបាន
ខ។ ផ្នែកស្តីពីឥរិយាបថ
គ។ ផ្នែកលើsampajañña
ឃ។ ផ្នែកស្តីពីការរំភើប
ផ្នែក E. លើធាតុនានា
F. ផ្នែកនៅលើដីប្រាំមួយ charnel

សេចក្តីណែនាំ

យើងបានឮគេនិយាយថា:
បើក
ពេលមួយBhagavāត្រូវបានស្នាក់នៅក្នុងចំណោម Kurus នៅKammāsadhamma,
ទីក្រុងទីប្រជុំជនមួយរបស់ Kurus ។ នៅទីនោះគាត់បាននិយាយទៅកាន់ពួកបព្វជិតថា:

- ភិក្ខុ។
- ប៊ុនដិនបានឆ្លើយទៅនឹងពួកហោរា។ Bhagavāបាននិយាយថា:

- នេះ,
ប៊ីហគចិនគឺជាផ្លូវដែលនាំទៅរកពុំមានអ្វីក្រៅតែពីភាពបរិសុទ្ធនៃ
សត្វមានជីវិត, ការជំនះទុក្ខព្រួយនិងការទួញសោក, ការបាត់ខ្លួននៃ
dukkha-domanassa, ការសំរេចបាននូវមាគ៌ាត្រឹមត្រូវ, ការសម្រេចបាន
Nibbānaដែលមានន័យថាsatipaṭṭhānas 4 ។
មួយណា?
នៅទីនេះ bhikkhus bhikkhu រស់នៅ dwelling ការសង្កេតkāyaនៅក្នុងkāyaអាថេប
sampajāno, satimā, បានបោះបង់ចោលabhijjhā-domanassa ឆ្ពោះទៅរកពិភពលោក។
គាត់រស់នៅសង្កេតមើលវ្ណនៈនៅក្នុងវង់តាណាអាតាផាស្តាចាណាណូsatimāដែលមាន
បានផ្តល់ឱ្យឡើងabhijjhā -jamazana ឆ្ពោះទៅរកពិភពលោក។ គាត់រស់នៅសង្កេតមើលស៊ីធី
នៅក្នុងស៊ីត្តាātāpīsampajāno, satimā, បានបោះបង់ចោលអាហ៊ីជីចាដារា
ឆ្ពោះទៅរកពិភពលោក។ គាត់រស់នៅសង្កេតឃើញធម៌ក្នុងធម៌ៈអាតាផា
sampajāno, satimā, បានបោះបង់ចោលabhijjhā-domanassa ឆ្ពោះទៅរកពិភពលោក។

I. Kāyānupassanā

ផ្នែកក។ អានាបាន

និង
តើប៊ីគឃិកតើឋានៈសង្ឃរស់នៅសង្កេតឃើញថាមានkāyaនៅក្នុងkāyaដែរឬទេ? នៅទីនេះ,
ខ។ គ។ ជ។ ខ។ ដែលបានទៅព្រៃឈើឬបានទៅនៅ
root នៃមែកធាងឬបានទៅបន្ទប់ទទេអង្គុយចុះបត់
ជើងអ័ក្សឆ្លងកាត់ការកំណត់គម្ពីរតង់ស្យុងនិងការកំណត់សតិ។ ជា
ដូច្នេះ sato គាត់ដកដង្ហើមចូល, ត្រូវបានដូច្នេះ sato គាត់បានដកដង្ហើមចេញ។ ដកដង្ហើមចូល
ជាយូរយារណាស់មកហើយគាត់បានយល់ថា: “ខ្ញុំដកដង្ហើមនៅក្នុងរយៈពេលវែង”; ដកដង្ហើមចេញវែងគាត់
យល់ថា: “ខ្ញុំដកដង្ហើមចេញវែង”; ដកដង្ហើមខ្លី
យល់ថា “ខ្ញុំដកដង្ហើមខ្លី” ដកដង្ហើមចេញខ្លីគាត់
យល់: “ខ្ញុំដកដង្ហើមចេញខ្លី”; គាត់ហ្វឹកហាត់ខ្លួនគាត់: “អារម្មណ៍
kāyaទាំងមូលខ្ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាត់ហ្វឹកហាត់ខ្លួនគាត់: “អារម្មណ៍ទាំងមូល
kāya, ខ្ញុំនឹងដកដង្ហើមចេញ ‘; គាត់បានហ្វឹកហាត់ខ្លួនឯងថា: ‘ស្ងប់ស្ងាត់ចុះ
kāya-saṅkhāras, ខ្ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាត់បានហ្វឹកហាត់ខ្លួនឯងថា: ‘ស្ងប់ស្ងាត់ចុះ
kāya-saṅkhāras, ខ្ញុំនឹងដកដង្ហើមចេញ ‘។
គ្រាន់តែ
ជាប៊ីហគចិនអ្នករៀនជំនាញឬសិស្សហ្វាក់ទី 1 ដែលធ្វើឱ្យវែង
វេន, យល់: ‘ខ្ញុំបានធ្វើឱ្យវេនជាយូរមកហើយ’; ធ្វើឱ្យវេនខ្លីគាត់
យល់ដឹង: “ខញុំកំពុងធ្វើវង្វងខ្លី” ។ នៅក្នុងវិធីដូចគ្នានេះដែរ bhikkhus, មួយ
bhikkhu ដកដង្ហើមវែងយល់ដឹងថា “ខ្ញុំដកដង្ហើមវែង”
ដកដង្ហើមចេញអស់រយៈពេលជាយូរមកហើយគាត់បានយល់: ‘ខ្ញុំដកដង្ហើមចេញវែង’; ដង្ហើម
នៅក្នុងរយៈពេលខ្លីគាត់បានយល់: ខ្ញុំបានដកដង្ហើមខ្លី។ ដកដង្ហើមចេញខ្លី
គាត់យល់ថា: “ខ្ញុំដកដង្ហើមចេញខ្លី”; គាត់ហ្វឹកហាត់ខ្លួនឯង: “អារម្មណ៍
ទាំងមូលkāyaខ្ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាត់ហ្វឹកហាត់ខ្លួនគាត់: “អារម្មណ៍
kāyaទាំងមូលខ្ញុំនឹងដកដង្ហើមចេញ ‘; គាត់បានហ្វឹកហាត់ខ្លួនឯងថា: ‘ស្ងប់ស្ងាត់ចុះ
kāya-saṅkhāras, ខ្ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាត់បានហ្វឹកហាត់ខ្លួនឯងថា: ‘ស្ងប់ស្ងាត់ចុះ
kāya-saṅkhāras, ខ្ញុំនឹងដកដង្ហើមចេញ ‘។
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaនៅខាងក្នុង,
ឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅសង្កេតឃើញ
kāyaនៅក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើលសម្មតិកម្ម
នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅមើលការស្ថាបនា
បាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតឃើញសាមដាយ៉ាយ៉ានិងស្លាប់
នៃបាតុភូតនៅក្នុងkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!” sati គឺ
មានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ាទីទទិកាប៉ុណ្ណោះ
ការរស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នេះ,
ឋានៈសង្ឃរាជគង់នៅមើលឃ្យាយៈកាយ៉ា។
ខ។ ផ្នែកស្តីពីឥរិយាបថ

លើសពីនេះទៀត,
ខ។ ស។ គ។ គ។ ស។ , ខណៈពេលដែលដើរ, យល់ថា: “ខ្ញុំកំពុងដើរ”, ឬ
ខណៈពេលឈរគាត់បានយល់ ‘ខ្ញុំឈរ’ ឬខណៈពេលដែលគាត់អង្គុយ
យល់ថា “ខ្ញុំកំពុងអង្គុយ” ឬពេលកំពុងគេងគាត់យល់ថា: “ខ្ញុំ
ទម្រេត​ខ្លួន’។ ឬក៏នៅទីតាំងណាក៏ដោយរបស់គាត់ត្រូវបានគេបោះចោល
យល់ពីវាទៅតាម។
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
បង្ហាញការបកប្រែត្រឹមត្រូវទៅការបកប្រែ Google នេះដោយប្រើ https://translate.google.xn--com-iit/។ ផ្នែកលើsampajañña

លើសពីនេះទៀត,
ប៊ីហគចិនៈនៅពេលដែលខិតជិតនិងពេលចេញដំណើរដើរតួនាទីជាមួយ
sampajañña, ខណៈពេលដែលសម្លឹងមើលទៅមុខហើយខណៈពេលដែលកំពុងសម្លឹងរកមើលនៅជុំវិញ, លោកបានដើរតួនាទីជាមួយ
sampajaññaខណៈពេលដែលពត់និងខណៈពេលដែលគាត់បានពង្រីកគាត់ធ្វើការជាមួយដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្នុងឬគាត់
រស់នៅឃ្លាំមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅសង្កេតមើលkāya
នៅក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតឃើញសាមូដាយ៉ា
បាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅមើលការស្ថាបនានៃបាតុភូត
នៅក្នុងkāyaឬគាត់រស់នៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាតុភូតនៅក្នុងkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!” sati មានវត្តមាន
នៅក្នុងព្រះអង្គគ្រាន់តែជាវិសាលភាពនៃព្រះតម្រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ខ្ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នេះប៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កេតមើលកៃយ៉ានៅកៃយ៉ា។
ampajañña,
ខណៈពេលដែលការស្លៀករ៉ូបនិងអាវខាងលើនិងខណៈពេលដែលយកចាន,
គាត់ធ្វើការជាមួយsampajañña, ខណៈពេលដែលការបរិភោគ, ខណៈពេលដែលការផឹក, ខណៈពេលដែលទំពា,
ខណៈពេលដែលរសជាតិលោកបានធ្វើការជាមួយsampajañña, ខណៈពេលដែលការចូលរួមក្នុងអាជីវកម្ម
នៃការបន្ទោរបង់និងការបត់ជើងតូចគាត់ធ្វើការជាមួយsampajaññaខណៈពេលដើរ,
ខណៈពេលដែលកំពុងឈរខណៈពេលដែលកំពុងអង្គុយខណៈពេលកំពុងដេកខណៈពេលដែលកំពុងភ្ញាក់ខណៈពេល
និយាយនិងនៅស្ងៀមគាត់ធ្វើជាមួយsampajañña។
ឃ។ ផ្នែកស្តីពីការរិះគន់

លើសពីនេះទៀត,
ថិចិសន៏ទស្សិនិកមួយពិចារណាពីរូបកាយនេះយ៉ាងខ្លាំងពីចំនុចកំពូលនៃព្រះ
ជើងឡើងនិងពីសក់នៅលើក្បាលចុះដែលត្រូវបានកំណត់ដោយវា
skJust ថាជាប្រសិនបើ,
ហើយមានថង់មួយដែលមានរន្ធពីរនិងពោរពេញទៅដោយផ្សេងៗ
ប្រភេទគ្រាប់ធញ្ញជាតិដូចជាស្រូវសាលីស្រូវសណ្ដែកពោតសណ្តែកលាមកល្ង
គ្រាប់ពូជនិងអង្ករសំរូប។ បុរសម្នាក់ដែលមានភ្នែកល្អ, បានដោះស្រាយវា,
នឹងពិចារណា [ខ្លឹមសារ] របស់វាថា: “នេះគឺជាស្រូវ - នេះគឺជាស្រូវ
គឺសណ្តែកម៉ាំអ្នកទាំងនោះគឺជាពពែគោ - អ្នកដែលមានគ្រាប់ល្ងហើយនេះគឺជា
ស្រូវអង្កាម “តាមរបៀបដូចគ្នានេះដែរប៊ីគឃិសមួយរូបបានពិចារណាយ៉ាងដូច្នេះ
រាងកាយពីជើងនៃជើងឡើងនិងពីសក់នៅលើក្បាលចុះ,
ដែលត្រូវបានកំណត់ដោយស្បែករបស់ខ្លួននិងពេញលេញនៃប្រភេទផ្សេងគ្នានៃការមិនបរិសុទ្ធ:
“នៅក្នុងkāyaនេះមានសក់ក្បាលក្បាលសក់នៃរាងកាយ,
ក្រចកធ្មេញស្បែកសាច់ដុំឆ្អឹងឆ្អឹងខួរឆ្អឹងតម្រងនោមបេះដូង។
ថ្លើម pleura, spleen, សួត, ពោះវៀន, mesentery, ក្រពះជាមួយរបស់ខ្លួន
មាតិកា, លាមក, bile, ជំងឺហើម, ខ្ទុះ, ឈាម, ញើស, ជាតិខ្លាញ់, ទឹកភ្នែក, ខាញ់,
ទឹកមាត់ច្រមុះច្រមុះទឹករំអិល synovial និងទឹកនោម “។
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្នុងឬគាត់
រស់នៅឃ្លាំមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅសង្កេតមើលkāya
នៅក្នុងផ្នែក E. លើធាតុនានា

នៅក្នុងនិងពេញលេញនៃប្រភេទផ្សេងគ្នានៃភាពមិនបរិសុទ្ធ: “នៅក្នុងkāyaនេះមាន
សក់ក្បាលក្បាលសក់នៃរាងកាយក្រចកធ្មេញស្បែកសាច់សត្វ,
ឆ្អឹង, ឆ្អឹង, ខួរឆ្អឹង, តម្រងនោម, បេះដូង, ថ្លើម, ពោះវៀន, លំពែង,
សួត, ពោះវៀន, ពោះវៀន, ក្រពះជាមួយនឹងមាតិការបស់វា, លាមក, លាមក,
ជម្ងឺហើមឈាមហូរញើសខ្លាញ់ទឹកភ្នែកខាត់ទឹកមាត់ច្រមុះច្រមុះ,
សារធាតុរាវ synovial និងទឹកនោម។ “
លើសពីនេះទៀត,
bhikkhus, bhikkhu ឆ្លុះបញ្ចាំងលើkāyaខ្លាំងណាស់នេះ, ទោះជាយ៉ាងណាវាត្រូវបានដាក់,
ទោះជាយ៉ាងណាវាត្រូវបានគេបោះចោល: “នៅក្នុងkāyaនេះមានធាតុផែនដី, នេះ
ធាតុទឹកធាតុអគ្គីសនីនិងធាតុខ្យល់។ “āyaនៅខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតឃើញសាមូដាយ៉ា
បាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅមើលការស្ថាបនានៃបាតុភូត
នៅក្នុងkāyaឬគាត់រស់នៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាតុភូតនៅក្នុងkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!” sati មានវត្តមាន
នៅក្នុងព្រះអង្គគ្រាន់តែជាវិសាលភាពនៃព្រះតម្រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ខ្ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នេះប៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កេតមើលកៃយ៉ានៅកៃយ៉ា។
គ្រាន់តែជាការ, ប៊ីគឃិក, អ្នកជំនាញខាងកែវជំនាញឬ
ឈ្លបកូនកំព្រាដែលបានសម្លាប់សត្វមួយនឹងអង្គុយនៅផ្លូវបំបែកមួយ
កាប់វាជាបំណែក; តាមរបៀបដូចគ្នានេះដែរប៊ីគឃិសមួយអង្គដែលឆ្លុះបញ្ចាំងពីលើ
នេះkāyaណាស់ទោះជាយ៉ាងណាវាត្រូវបានដាក់ទោះយ៉ាងណាវាត្រូវបានគេបោះចោល: “នៅក្នុងនេះ
បាទ, មានធាតុផែនដី, ធាតុទឹក, ធាតុភ្លើង
និងធាតុខ្យល់។ “
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
(1)
លើសពីនេះទៀត,
ថិចខ្ញុជាថិចខុខគៈដូចជាគាត់ត្រូវបានគេមើលឃើញសាកសពមួយត្រូវបានគេបោះចោល
ដីក្រចេះមួយថ្ងៃស្លាប់ឬពីរថ្ងៃស្លាប់ឬបីថ្ងៃស្លាប់,
ហើម, ពណ៌ខៀវនិងសាមញ្ញ, គាត់ចាត់ទុកកាយ៉ាថា “នេះ
ក៏មានលក្ខណៈបែបនេះដែរវានឹងក្លាយដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។

(2)
លើសពីនេះទៀត,
ថិចខ្ញុជាថិចខុខគៈដូចជាគាត់ត្រូវបានគេមើលឃើញសាកសពមួយត្រូវបានគេបោះចោល
ដីឈើឆ្កាងមួយត្រូវបានបរិភោគដោយក្អែកត្រូវបានបរិភោគដោយស្ទាមង
បរិភោគដោយសត្វត្មាតត្រូវបានបរិភោគដោយពូកែត្រូវបានបរិភោគដោយសត្វឆ្កែ
បរិភោគដោយសត្វខ្លាត្រូវបានបរិភោគដោយសត្វខ្លាឃ្មុំនិងត្រូវបានស៊ីតាមប្រភេទផ្សេងៗគ្នា
នៃមនុស្សដែលគាត់ចាត់ទុកថានេះkāyaណាស់: “kāyaនេះក៏មានដូចជា
ធម្មជាតិវានឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពបែបនេះទេ
លក្ខខណ្ឌ “។
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
s បាន (3)
លើសពីនេះទៀតប៊ីគឃិសដែលជាសង្ឃម្នាក់ក៏ដូចជា
ប្រសិនបើគាត់ត្រូវបានគេមើលឃើញសាកសពមួយបោះចោលទៅក្នុងដីឈើឆ្កាងមួយ
លោកបានចាត់ទុក squeleton ជាមួយសាច់និងឈាម, បានប្រារព្ធឡើងរួមគ្នាដោយ tendons
នេះkāyaខ្លាំងណាស់: “នេះkāyaក៏មានធម្មជាតិបែបនេះវានឹង
ក្លាយដូចនេះហើយមិនមានសេរីភាពបែបនេះទេ»។
amudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្នុងឬគាត់
រស់នៅឃ្លាំមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅសង្កេតមើលkāya
នៅក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតឃើញសាមូដាយ៉ា
បាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅមើលការស្ថាបនានៃបាតុភូត
នៅក្នុងkāyaឬគាត់រស់នៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាតុភូតនៅក្នុងkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!” sati មានវត្តមាន
នៅក្នុងព្រះអង្គគ្រាន់តែជាវិសាលភាពនៃព្រះតម្រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ខ្ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នេះប៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កេតមើលកៃយ៉ានៅកៃយ៉ា។

(4)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
ចារនាតមាតត្ត្ថាកា·ស័ក្តកល្យាមមោមម៉ាសាតឡូរីតាកាក់គោ
ដួងរាមសាមូណាហាមដូច្នេះអ៊ីមម៉ាវិការៈឡើងការៈរ៉ាថាធី: ‘ayaṃ pi kho kyo
evaṃ dhammo evaṃbhavvīkhamṃ an an ti’ti ។

(4)
លើសពីនេះទៀត,
ខ។ គ។ ជ។ ខ។ រឹសកិចៈដូចជាគាត់ត្រូវបានគេមើលឃើញសាកសពមួយត្រូវបានគេបោះចោល
ដីឈើឆ្កាងខ្សែក្រវាត់ដែលគ្មានសាច់ឈាមហើយលាបឈាម
រួមគ្នាដោយសរសៃវង់ថុងគាត់ចាត់ទុកថានេះជាកាយ៉ាៈ “កៃយ៉ានេះក៏ជារបស់
ដូចជាធម្មជាតិវានឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពទេ
ស្ថានភាពបែបនេះ “។

Iti ajjhattamṃនិងkāyekāyānupassī viharati,
បា៉ាន់ឌ្រានិងខាយគីយ៉ានូប៉ាសស៊ីវ៉ារ៉ាហាធី, អាជីចាតតាបាដិននិងខា
kyānupassī viharati; samudaya-dhamm ·nupassīនិងkāyasmiṃ viharati,
វៈដាមម·អានីផាសនិងខាយ្យាមីមហិឡាតា, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkāyasmiṃ viharati; ‘atthi kāyo’ និងប៉ាសាវា sati paccupaṭṭṭītā
hoti, yāvadevaណាដ·៉ា matt pa pa ···········,,,,,,,,,,,,,,,,,,
na ca kiñci loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāye
kyānupassī viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
(5)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
សៅស្នេហ៍aṭṭṭhika·សំពះព្រះកាយ apagata មេឃរស្មីរាំž
imam · eva kāṃṃupasyṃharati: ‘ayaṃ pi kho kāyo evamam · dhammo evaṃ·bhavī
evam អារ៉េ·atīto ‘ti ។

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahidīhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samuday-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samuday-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 kisñci
loke upädiyati. Еваму пхо, бхикхаве, бхикху каайя кыянупасси
viharati.

Осылайша ол ішкі көріністе, немесе ол болғанда, байқалады
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
іштей және сыртында; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
chḍḍṃṃṃṃṃ ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · ·
· ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · ṭṭhikaṃ aññena pād · ṭṭṭhikaṃ aññena gopphak · ṭṭṭaika aññena
jaṅg · ṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
фацук · ṭṭṭaika aññena piṭṭh · ṭṭhikaṃ anñena khandh · ṭṭṭaika aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · ṭṭṭaika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhāvī eva · an · atīto ‘ti.

(6)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
мұнда апарылған және сүйретілген сүйектер, мұнда а
қол сүйегі, аяқ сүйектері бар, мұнда сүйек сүйек, сүйек сүйек,
мұнда бұлшық сүйек, сүйек сүйегі бар, мұнда қабырғасы, артқы сүйегі бар
омыртқаның сүйегі, мойын сүйегі бар, мұнда сүйегі, тістің сүйегі,
немесе бас сүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қасымызда
мұндай табиғат, ол осындай бола бастайды және ол еркін болмайды
мұндай жағдай. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 caññci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

(7)
Сонымен қатар, bhikkhus, бхикху, дәл сол сияқты
өлі денені көргенде, сүйкімді жерге сүйреп тастаған, сүйектер ақтыға түсті
ол теңіз кеме сияқты, ол бұл өте қарайды: «Бұл да осындай
табиғат, ол осылай болады және осындай болмайды
шарт. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahidāā vā
kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 kañci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.

(5)
លើសពីនេះទៀតប៊ីគឃិសដែលជាសង្ឃម្នាក់ក៏ដូចជា
ប្រសិនបើគាត់ត្រូវបានគេមើលឃើញសាកសពមួយបោះចោលទៅក្នុងដីឈើឆ្កាងមួយ
សាប៊ូដោយគ្មានសាច់ឈាមក៏មិនមែនជាឈាមដែលត្រូវបានគេចងជាប់គ្នាដោយសរសៃវ៉ែន
ចាត់ទុកថានេះជាkāya: “kāyaនេះក៏មានលក្ខណៈបែបនេះដែរ
នឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពបែបនេះទេ “។ទៅជាបែបនេះហើយមិនមែនទេ
ដោយគ្មានលក្ខខណ្ឌបែបនេះ “។

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahidīhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samuday-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samuday-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 kisñci
loke upädiyati. Еваму пхо, бхикхаве, бхикху каайя кыянупасси
viharati.

Осылайша ол ішкі көріністе, немесе ол болғанда, байқалады
сыртқы түрдегі жағдайларды байқауға болады, немесе ол байқауда тұруды қалайды
іштей және сыртында; ол самұдайға назар аударады
құбылыстардың құбылыстары, немесе құбылыстардың жойылуын бақылап отырады
немесе ол самұдаяны бақылап, қайтыс болады
құбылыстар; немесе, [жүзеге асырады:] «бұл - кая!» саты бар
оның ішінде жай ғана ана-ы мен жай пациисати деңгейінде ғана өмір сүреді
және әлемдегі ештеңеге жабыспайтын. Осылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
chḍḍṃṃṃṃṃ ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · ·
· ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · ṭṭhikaṃ aññena pād · ṭṭṭhikaṃ aññena gopphak · ṭṭṭaika aññena
jaṅg · ṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
фацук · ṭṭṭaika aññena piṭṭh · ṭṭhikaṃ anñena khandh · ṭṭṭaika aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · ṭṭṭaika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhāvī eva · an · atīto ‘ti.

(6)
Сонымен қатар,
бхикхус, бхикху, өлі денені көргендей секілді
мұнда апарылған және сүйретілген сүйектер, мұнда а
қол сүйегі, аяқ сүйектері бар, мұнда сүйек сүйек, сүйек сүйек,
мұнда бұлшық сүйек, сүйек сүйегі бар, мұнда қабырғасы, артқы сүйегі бар
омыртқаның сүйегі, мойын сүйегі бар, мұнда сүйегі, тістің сүйегі,
немесе бас сүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қасымызда
мұндай табиғат, ол осындай бола бастайды және ол еркін болмайды
мұндай жағдай. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 caññci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi пассажы сарайраṃ sivathikāya
импортталған құсбелгісі ‧ символы
upasa’harati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī eva · an · atīto’
ti.

(7)
Сонымен қатар, bhikkhus, бхикху, дәл сол сияқты
өлі денені көргенде, сүйкімді жерге сүйреп тастаған, сүйектер ақтыға түсті
ол теңіз кеме сияқты, ол бұл өте қарайды: «Бұл да осындай
табиғат, ол осылай болады және осындай болмайды
шарт. «

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahidāā vā
kāye kāyānupassī viharati, ajjhatta-bahidīhā 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 kañci loke upādiyati. Евами пхо, бхикхаве, бхикху каай
kāyānupassī viharati.

Осылайша ол қиялда болуды қалайды
немесе ішкі тәртіпте бақылайды, немесе ол өмір сүреді
ішкі және сыртқы түрлерде байқау; ол бақылайды
құдай құбылыстарының самадясы, немесе ол өтуді бақылап отырады
құдай құбылыстарынан алыс, немесе ол самұдаяны сақтап қалады
құдай құбылыстарынан құтылу; не болмаса, [іске асырады:] «бұл кая!»
Сати оған тек қана анавана және жай ғана қатысады
ол, әрине, тұрып қалады және ештеңеге жабыспайды
әлем. Осылайша, bhikkhus, bhikkhu, kaya-да байқалады.Iti
ajjhattamṃនិងkāyakāyānupassī viharati, bahiddhā va kāyekāyānupassī
វិ។ ហ្ការ៉ាជីអាចចាហាតាបាឌិហានិងខាយគីយ៉ានភប៉ាសៃវ៉ារ៉ាហាតី;
samudaya-dhamm ·ūnupassīនិងkāyasmiṃ viharati, vaya-dhamm ·ānupassīvaā
kāyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassīនិងkāyasmiṃ viharati;
‘atthi kāyo’ ti និង៉ៅ៉ា៉៉៉៉៉៉៉
ដឹនដារ៉ាពុទ្ធសាសនាម៉ាណាយ៉ា {1} អានីស៊ីតូស៊ីវ៉ារ៉ាហាធី, នណាកគីនី
loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāyakāyānupassī
viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្នុងឬគាត់
រស់នៅឃ្លាំមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅសង្កេតមើលkāya
នៅក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតឃើញសាមូដាយ៉ា
បាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅមើលការស្ថាបនានៃបាតុភូត
នៅក្នុងkāyaឬគាត់រស់នៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាតុភូតនៅក្នុងkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!” sati មានវត្តមាន
នៅក្នុងព្រះអង្គគ្រាន់តែជាវិសាលភាពនៃព្រះតម្រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ខ្ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នេះប៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កេតមើលកៃយ៉ានៅកៃយ៉ា។
(6)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
ទ្រនិចទ្រេតaṭṭhikāni apagata ·sambandhānidisāvidisāvikkhittāni, añena
hatth ·aṭṭhikaṃaññenapād·aṭṭhikaṃaññena gopphak ·aṭṭhikaṃañena
ព្រះអ៊ែនណានūruṭṭhikaṃaññenakaṭiṭṭṭhikaṃañena
phāsuk·aṭṭhikaṃañenaenapiṭṭṭṭṭhikaṃaññena khandh ·aṭṭhikaṃañena
gīv·aṭṭhikaṃaññena hanuk ·aṭṭhikaṃaññena dant ·aṭṭhikaṃañena
sīsaṃṭṭhāṃṃអ៊ីម៉ាអ៊ាkា ya ya up up up up up up up up up up up up up up up up up up: ayaṃ pi kho kāyo
evaṃ dhammo evaṃbhavvīkhamṃ an an ti’ti ។

(6)
លើសពីនេះទៀត,
ខ។ គ។ ជ។ ខ។ រឹសកិចៈដូចជាគាត់ត្រូវបានគេមើលឃើញសាកសពមួយត្រូវបានគេបោះចោល
ដីឆ្អឹងឆ្អឹងដែលបាក់ឆ្អឹងនៅទីនេះនិងនៅទីនេះ
ឆ្អឹងដៃមានឆ្អឹងជើងនៅទីនេះឆ្អឹងកជើងមានឆ្អឹងឆេះ។
នៅទីនេះឆ្អឹងភ្លៅមានឆ្អឹងត្រគាកនៅទីនេះឆ្អឹងជំនីរមានឆ្អឹងខ្នងនៅទីនេះ
ឆ្អឹងខ្នងឆ្អឹងមានឆ្អឹងកនៅទីនេះឆ្អឹងថ្គាមនៅទីនោះឆ្អឹងធ្មេញ,
ឬនៅទីនោះលលាដ៍ក្បាលគាត់ចាត់ទុកថានេះជាkāya: “kāyaនេះក៏មាន
ដូចជាធម្មជាតិវានឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពទេ
ស្ថានភាពបែបនេះ “។

Iti ajjhattamṃនិងkāyekāyānupassī viharati,
បា៉ាន់ឌ្រានិងខាយគីយ៉ានូប៉ាសស៊ីវ៉ារ៉ាហាធី, អាជីចាតតាបាដិននិងខា
kyānupassī viharati; samudaya-dhamm ·nupassīនិងkāyasmiṃ viharati,
វៈដាមម·អានីផាសនិងខាយ្យាមីមហិឡាតា, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkāyasmiṃ viharati; ‘atthi kāyo’ និងប៉ាសាវា sati paccupaṭṭṭītā
hoti, yāvadevaណាដ·៉ា matt pa pa ···········,,,,,,,,,,,,,,,,,,
na ca kiñci loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāye
kyānupassī viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
(7)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaḍḍnamṃaṭṭhikānisetānsṅkhaṇṇṇapaṭibhāgāniដូច្នេះ imam · eva kāṃ
upasahemharati: ‘ayaṃ pi kho kāyo evamam · dhammo evaṃ·bhavvī kham · an ·atīto’
ti ។

(7)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaḍḍnamṃaṭṭhikānisetānsṅkhaṇṇṇapaṭibhāgāniដូច្នេះ imam · eva kāṃ
upasahemharati: ‘ayaṃ pi kho kāyo evamam · dhammo evaṃ·bhavvī kham · an ·atīto’
ti ។

(7)
លើសពីនេះទៀតប៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាត់មាន
មើលឃើញសាកសពមួយដែលត្រូវគេបោះទៅក្នុងដីក្រាលហើយឆ្អឹងត្រូវបានបោសស
ដូចជាក្តារមឈូសគាត់ចាត់ទុកថានេះជាkāya: “kāyaនេះក៏មានដូចនេះដែរ
ធម្មជាតិមួយ, វានឹងក្លាយទៅជាដូចនេះ, ហើយមិនមែនជាឥតគិតថ្លៃពីបែបនេះ
លក្ខខណ្ឌ “។

វាជាសមាធិនិងខារ៉ាយន្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kāyakāyānupassī viharati, ajjhatta-bahiddhāនិងkāyekāyānupassī
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkāyasmiṃ viharati,
វៈដាមម·អានីផាសនិងខាយ្យាមីមហិឡាតា, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkāyasmiṃ viharati; ‘atthi kāyo’ និងប៉ាសាវា sati paccupaṭṭṭītā
hoti, yāvadevaអាណា្តាទ្ពីទា្តាតាពាតាស្យា្តាម៉ាៀអានីសតូស៊ីវ៉ារីហាត, na
ca kiñci loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāye
kyānupassī viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។(8)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaḍḍnamṃaṭṭhikānipuñja·kitāniterovassikāni, ដូច្នេះ imam · eva គគីរ
upasahemharati: ‘ayaṃ pi kho kāyo evamam · dhammo evaṃ·bhavvī kham · an ·atīto’
ti ។

(8)
លើសពីនេះទៀតប៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាត់មាន
មើលឃើញសាកសពមួយដែលត្រូវបានគេបោះចោលនៅលើដីឈើឆ្កាងមួយបានឆេះឆ្អឹងឡើងលើមួយ
អាយុមួយឆ្នាំលោកបានចាត់ទុកកាយ៉ានេះថា: “នេះkāyaក៏មានដូចជា
ធម្មជាតិវានឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពបែបនេះទេ
លក្ខខណ្ឌ “។

វាជាសមាធិនិងខារ៉ាយន្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kāyakāyānupassī viharati, ajjhatta-bahiddhāនិងkāyekāyānupassī
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkāyasmiṃ viharati,
វៈដាមម·អានីផាសនិងខាយ្យាមីមហិឡាតា, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkāyasmiṃ viharati; ‘atthi kāyo’ និងប៉ាសាវា sati paccupaṭṭṭītā
hoti, yāvadevaអាណា្តាទ្ពីទា្តាតាពាតាស្យា្តាម៉ាៀអានីសតូស៊ីវ៉ារីហាត, na
ca kiñci loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāye
kyānupassī viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya។
(9)
Puna
កាពារប៊ីហ្កាខាយប៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaḍḍnamṃaṭṭhikānipūtīninṇṇajātāniដូច្នេះ imam · eva kāṃ
upasahemharati: ‘ayaṃ pi kho kāyo evamam · dhammo evaṃ·bhavvī kham · an ·atīto’
ti ។

(9)
លើសពីនេះទៀតប៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាត់មាន
មើលឃើញសាកសពមួយដែលត្រូវបានគេបោះចោលទៅក្នុងដីឈើឆ្កាងហើយឆ្អឹងរលួយត្រូវបានកាត់បន្ថយ
ដើម្បីជាម្សៅគាត់ចាត់ទុកថានេះជាkāya: “kāyaនេះក៏មានដូចជា
ធម្មជាតិវានឹងក្លាយទៅជាបែបនេះហើយមិនមានសេរីភាពបែបនេះទេ
លក្ខខណ្ឌ “។

វាជាសមាធិនិងខារ៉ាយន្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kāyakāyānupassī viharati, ajjhatta-bahiddhāនិងkāyekāyānupassī
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkāyasmiṃ viharati,
វៈដាមម·អានីផាសនិងខាយ្យាមីមហិឡាតា, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkāyasmiṃ viharati; ‘atthi kāyo’ និងប៉ាសាវា sati paccupaṭṭṭītā
hoti, yāvadevaអាណា្តាទ្ពីទា្តាតាពាតាស្យា្តាម៉ាៀអានីសតូស៊ីវ៉ារីហាត, na
ca kiñci loke upādiyati។ Evam · pi kho, bhikkhave, bhikkhu kāye
kyānupassī viharati ។

ដូច្នេះគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
នៅខាងក្នុងឬគាត់រស់នៅសង្កេតមើលkāyaនៅក្នុងkāyaខាងក្រៅឬគាត់រស់នៅ
ការសង្កេតkāyaក្នុងkāyaខាងក្នុងនិងខាងក្រៅ; គាត់រស់នៅសង្កេតមើល
samudaya នៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលការស្លាប់
ឆ្ងាយនៃបាតុភូតនៅក្នុងkāyaឬគាត់រស់នៅសង្កេតមើលសម្មតិន្តនិង
ការស្លាប់នៅបាតុភូតនៅkāya; ឬផ្សេងទៀត [ដឹង:] “នេះគឺជាkāya!”
ឋាននិយមមានវត្តមាននៅក្នុងគាត់គ្រាន់តែជាវិសាលភាពនៃតែកាណានិងតែប៉ុណ្ណោះ
paṭissati, គាត់រស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ខ្ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កេតមើលkāyaនៅក្នុងkāya
https://xemtop.com/…/how-to-tread-the-path-of-superconsciou…
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ផ្លូវនៃការចងចាំ - សតិបដ្ឋានសូត្រ
សតិបដ្ឋានសូត្រ [1] (MN 10) (សំស្ក្រឹត: SmṛtyupasthānaSūtraस्मृत्युपस्थानसूत्र, ចិន: …