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


https://www.youtube.com/watch?v=1MoWvWVwaFs
First Tipitaka Chanting Ceremony in Deeksha-Bhoomi Nagpur

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.
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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)
image.png

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

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

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

I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds


Introduction

Thus have I heard: 

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

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
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
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
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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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LESSON 2947 Sat 30 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 57) Classical Korean-고전 한국어,58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),59) Classical Kyrgyz-Классикалык Кыргыз,60) Classical Lao-ຄລາສສິກລາວ,61) Classical Latin-LXII) Classical Latin,62) Classical Latvian-Klasiskā latviešu valoda,63) Classical Lithuanian-Klasikinė lietuvių kalb,64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
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LESSON 2947 Sat 30 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -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
Facebook - https://www.facebook.com/www.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
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
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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…
youtubecom
ວິທີທາງຈິດໃຈ - The Satipatthana Sutta
The Satipakha Sutta [1] (MN 10) (Sanskrit: SmtyupasthnaStraSimilar, Chinese:

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61) Classical Latin-LXII) Classical Latin,

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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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Reklāma

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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
youtube.com
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
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…
youtube.com
ផ្លូវនៃការចងចាំ - សតិបដ្ឋានសូត្រ
សតិបដ្ឋានសូត្រ [1] (MN 10) (សំស្ក្រឹត: SmṛtyupasthānaSūtraस्मृत्युपस्थानसूत्र, ចិន: …

https://zeenews.india.com/lok-sabha-general-elections-2019/bsp-chief-mayawati-announces-she-wont-contest-lok-sabha-2019-election-2189003.html
BSP chief Mayawati announces she won’t contest Lok Sabha 2019 election

“I
have decided to not contest in the Lok Sabha election. I am confident
that people in the party would completely understand my decision,”
Mayawati said.
Lucknow: Mayawati announced on Wednesday that she won’t contest the upcoming Lok Sabha election.

The
chief of Bahujan Samaj Party said that while she would help her party
and Samajwadi Party - BSP’s alliance partner in UP - in ensuring
success, she herself won’t contest in the election. “I have decided to
not contest in the Lok Sabha election. If I will contest then my party
workers, despite my telling them not to do so, will spend all their
energy in campaigning for me in the particular Lok Sabha constituency I
choose to contest from. This will certainly no

t
be in the interest of the party,” Mayawati said. “It is more important
for the (SP-BSP-RLD) alliance to win each and every seat it contests on
rather than me winning the elections. If the opportunity arises after
the election then I can easily make my way to Lok Sabha by asking
someone to vacate his seat.”

The
BSP-SP-RLD alliance has a 38-37-2-seat arrangement in UP for the Lok
Sabha election. While BSP will fight a major bulk of its electoral
battle in western UP, SP will mostly battle it out in the Yadav
stronghold of central UP.

Mayawati
had previously been wooed for an alliance by Congress but she chose to
join hands with SP instead. Even when Congress left seven Lok Sabha
seats vacant in UP, saying it had done so for BSP, SP leaders to contest
in if they chose to, Mayawati had hit back saying that the wrong
impression was being given out. She also said that the BSP-SP combine is
more than capable of defeating BJP in UP and that Congress should feel
free to contest in all seats.
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


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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

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

The Great Discourse on the Total Unbinding

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

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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comments (0)
03/27/19
LESSON 2945 Thu 28 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 47) Classical Icelandic-Klassísk íslensku,48) Classical Igbo,49) Classical Indonesian-Bahasa Indonesia Klasik,50) Classical Irish-Indinéisis Clasaiceach,51) Classical Italian-Italiano classico,52) Classical Japanese-古典的なイタリア語,53) Classical Javanese-Klasik Jawa,
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LESSON 2945 Thu 28 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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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 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,
Analytic Insight Net - FREE Online Tipiṭaka Research ...
https://mentalfloss.com/article/64451/11-delightful-icelandic-words-and-phrases



11 Delightful Icelandic Words and Phrases



iStock
iStock







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

1. “I COME COMPLETELY FROM THE MOUNTAINS.”

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

2. “I WILL FIND OUT YOU ON A BEACH.”

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

3. RATlLJÓST

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

4. GLUGGAVEÐUR

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

5. “THEY SPLASH THE SKYR WHO OWN IT.”

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

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

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

7. “TO LAY YOUR HEAD IN WATER.”

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

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

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

9. “NO MITTEN-GRABBING/MITTEN-TAKES.”

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

10. “ON WITH THE BUTTER!”

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

11. VAÐLAHEIÐARVEGAVINNUVERKFÆRAGEYMSLUSKÚRAÚTIDYRALYKLAKIPPUHRINGUR

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

This piece originally ran in 2015.






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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Hvernig á að stíga slóðina á meðvitaðri Mahabodhi hugleiðslu
The Wayful Mind-The Satipatthana Sutta
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DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Viðvera á vitund -
[mahā satipaṭṭhāna] í 47) Klassísk íslensk-Klassísk íslensku,
Þetta sutta er víða talið aðalatriðið fyrir hugleiðslu.
Kynning
I. Athugun á Kāya
A. Hluti um ānāpāna
B. Hluti um líkamsþjálfun
C. kafli um sampajañña
D. kafla um afbrot
E. kafla um þætti
F. Hluti á níu charnel ástæðum

Kynning

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

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

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

I. Kāyānupassanā

A. Hluti um ānāpāna

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

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

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

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

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

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

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

Það er allt í lagi,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñṇṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

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

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

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

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

Það er allt í lagi,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñṇṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

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

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

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

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

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

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

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

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

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

Það er ekki hægt að koma í veg fyrir að koma í veg fyrir bahidhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñṇṇa · mattāya paṭissati · Mattāya, nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

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


48) Classical Igbo,
https://www.goodreads.com/quotes/tag/tipitaka



Tipitaka Quotes





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



Gautama Buddha


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



Tipitaka. Suttapitaka. Khuddakanikaya. Dhammapada. English & Pali







Gautama Buddha



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



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

Okwu Mmalite

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

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

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

I. Kayānupassanā

A. Nkebi na mpaghara

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


49) Classical Indonesian-Bahasa Indonesia Klasik,


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

The Words of the Buddha In English

The words of the Buddha are the very heart of an ancient
tradition that belongs to all of humanity, and merits preservation in
that light. While initial support for 84000 has come from within the
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These texts show nothing less than how to cultivate wisdom and
compassion to achieve lasting peace and happiness. They are as relevant
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The Reading Room showcases the first eight translations of the Words
of the Buddha in English. Launched as “proof of concept” almost two
years ago, these eight texts that we are now ready to publish are mostly
very short ones. There are many more texts in the pipeline – some of
them quite short (only a few pages in the original), and some of them
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Two translation teams are represented in the first batch of
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a hundred people at work on 8,000 pages of translation, in several different countries of Europe, America and Asia.


Even for a short text, the whole process from preliminary planning up
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take many weeks of painstaking effort.


The eight texts that are now available in the Reading Room are:



From the Tantra Collection
(translated by the Dharmachakra Translation Committee):
The Glorious King of Tantras that Resolves All Secrets
The Practice Manual of Noble Tara


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Currently, 10% of the Kangyur is in the process of being translated. This has been made possible by the generous support of 74 Founding Sponsors and more than a thousand page sponsors.


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From the General Sutra Section
(translated by the Sakya Pandita Translation Group):
The Questions of an Old Lady (84000 Featured Translation: READ MORE)

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


Featured Translation: “The Questions of an Old Lady”

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

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

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

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

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


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

pengantar

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

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

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

I. Kāyānupassanā

A. Bagian tentang ānāpāna

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

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

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

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

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

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

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

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

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

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

Jadi dia berdiam mengamati kāya di kāya secara internal, atau dia
berdiam mengamati kāya di kāya secara eksternal, atau dia tinggal mengamati kāya
dalam kāya secara internal dan eksternal; dia tinggal mengamati samudaya
fenomena dalam kāya, atau dia berdiam mengamati hilangnya fenomena
di kāya, atau dia diam mengamati samudaya dan berlalu
fenomena dalam kāya; atau lainnya, [menyadari:] “ini kāya!” sati hadir
di dalam dirinya, hanya sebatas ñāṇa dan paṭissati belaka, ia berdiam
terlepas, dan tidak melekat pada apa pun di dunia. Demikianlah, para bhikkhu, a
bhikkhu berdiam mengamati kāya di kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, jadi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ti.

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

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

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

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

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

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

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

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

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

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

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

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

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


84000.co
The
featured translation in the reading room is “The Questions of an Old
Lady”. This sutra contains teachings given by the Buddha to a
120-year-old…

50) Classical Irish-Indinéisis Clasaiceach,

https://www.youtube.com/watch?v=3mUil5bVPsI
Lost Irish Buddhist
Published on Jan 11, 2011


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

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



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

Réamhrá

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

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

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

I. Kāyānupassanā

A. Alt ar ln

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

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

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

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

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

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

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

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

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

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

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

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

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

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



51) Classical Italian-Italiano classico,
https://www.youtube.com/watch?v=U04I6r2J__M
Italy Doctor Sings Buddhist Song

Published on Jun 10, 2014



Rendi la traduzione corretta a questa traduzione di Google utilizzando https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Come percorrere il sentiero della meditazione Mahabodhi sul superconscio
The Way of Mindfulness: The Satipatthana Sutta
PRATICA DI MEDITAZIONE nelle PROPRIE PAROLE DI BUDDHA
a partire dal
Analytic Insight Free Online Tipiṭaka Law Research & Practice University in 112 LINGUE CLASSICHE
 attraverso
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Frequenza sulla consapevolezza -
[mahā satipaṭṭhāna] in 51) Classical Italian-Italiano classico,
Questo sutta è ampiamente considerato come il riferimento principale per la pratica meditativa.
introduzione
I. Osservazione di Kāya
A. Sezione su ānāpāna
B. Sezione sulle posizioni
C. Sezione su sampajañña
D. Sezione sulla repulsione
E. Sezione sugli elementi
F. Sezione sui nove fondali

introduzione

Così ho sentito:
Sopra
in un’occasione, il Bhagavà stava tra i Kurus a Kammāsadhamma,
una città di mercato del Kurus. Lì, si rivolse ai bhikkhu:

- Bhikkhus.
- Bhaddante rispose ai bhikkhu. Il Bhagavā disse:

- Questo,
bhikkhu, è il sentiero che porta a nulla, tranne la purificazione di
esseri, il superamento del dolore e del lamento, la scomparsa di
dukkha-domanassa, il raggiungimento del modo giusto, la realizzazione di
Nibbāna, cioè i quattro satipaṭṭhāna.
Quali quattro?
Qui, bhikkhu, un bhikkhu dimora osservando kāya in kāya, ātāpī
sampajāno, satimā, avendo abbandonato abhijjhā-domanassa verso il mondo.
Egli dimora osservando vedanā in vedanā, ātāpī sampajāno, satimā, avendo
abbandonato abhijjha-domanassa verso il mondo. Abita osservando citta
in citta, ātāpī sampajāno, satimā, avendo abbandonato abhijjhā-domanassa
verso il mondo. Si sofferma ad osservare il dhamma in dhamma sāpā
sampajāno, satimā, avendo abbandonato abhijjhā-domanassa verso il mondo.

I. Kāyānupassanā

A. Sezione su ānāpāna

E
come, bhikkhu, un bhikkhu dimora osservando kāya in kāya? Qui,
bhikkhu, un bhikkhu, essendo andato nella foresta o essendosi recato al
radice di un albero o essere andato in una stanza vuota, si siede giù piegando il
gambe trasversali, mettendo kāya in posizione eretta e impostando sati parimukhaṃ. Essere
così sato respira, essendo così sato espira. Inspirando
a lungo capisce: “Sto respirando a lungo”; respirando a lungo lui
capisce: “Sto espirando a lungo”; respirando insomma lui
capisce: “Sto inspirando in breve”; respirando corto lui
capisce: “Sto espirando breve”; si allena: ’sentire il
intero kaya, io inspirerò “; si allena: ’sentendo il tutto
kaya, io espirerò ‘; si allena: ‘calmando il
kāya-saṅkhāras, io inspirerò ‘; si allena: ‘calmando il
kāya-saṅkhāras, espirerò “.
Appena
come, bhikkhu, un abile turner o un apprendista tornitore, facendo un lungo
gira, capisce: “Sto facendo una lunga svolta”; facendo una breve svolta, lui
capisce: “Sto facendo una breve svolta”; allo stesso modo, bhikkhu, a
bhikkhu, respirando a lungo, comprende: “Sto inspirando a lungo”;
espirando a lungo capisce: “Sto espirando a lungo”; respirazione
in breve capisce: “Sto respirando a breve”; respirando corto
capisce: “Sto espirando breve”; si allena: ’sentimento
l’intero kaya, io inspirerò “; si allena: ’sentire il
intero kaya, io espirerò ‘; si allena: ‘calmando il
kāya-saṅkhāras, io inspirerò ‘; si allena: ‘calmando il
kāya-saṅkhāras, espirerò “.
Quindi si sofferma osservando kāya in kāya internamente,
o si sofferma osservando kāya in kāya esternamente, o si sofferma osservando
kāya in kāya internamente ed esternamente; si sofferma osservando il samudaya
di fenomeni in kāya, o dimora osservando il trapassare di
fenomeni in kāya, o dimora osservando la samudaya e svanendo
di fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!” sati è
presente in lui, proprio nella misura del semplice ñāṇa e del semplice paṭissati, lui
abita distaccato, e non si aggrappa a nulla al mondo. Così,
bhikkhu, un bhikkhu dimora osservando kāya in kāya.
B. Sezione sulle posizioni

Inoltre,
bhikkhu, un bhikkhu, mentre cammina, comprende: “Sto camminando”, o
mentre sta in piedi capisce: “Sono in piedi”, o mentre sta seduto
capisce: “Sono seduto”, o mentre è sdraiato capisce: “Lo sono
sdraiarsi’. Oppure, in qualsiasi posizione il suo kāya è disposto, lui
lo capisce di conseguenza.
Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo.C. Sezione su sampajañña
Inoltre,
bhikkhu, un bhikkhu, mentre si avvicina e mentre si allontana, agisce con
sampajañña, mentre guarda avanti e mentre si guarda intorno, agisce con
sampajañña, mentre si piega e mentre si stiracchia, agisce con Lui. Si abita osservando kāya in kāya internamente, oppure
dimora osservando kāya in kāya esternamente, oppure dimora osservando kāya
in kāya internamente ed esternamente; egli dimora osservando la samudaya di
fenomeni in kāya, o dimora osservando la scomparsa dei fenomeni
nel kāya, o si sofferma osservando la samudaya e la scomparsa di
fenomeni in kaya; oppure, [realizzando:] “questo è kāya!” sati è presente
in lui, proprio nella misura del semplice ñāṇa e del semplice paṭissati, dimora
distaccato, e non si aggrappa a nulla al mondo. Quindi, bhikkhu, a
il bhikkhu dimora osservando kāya in kāya.
ampajañña,
mentre indossa le vesti e la tunica superiore e mentre porta la ciotola,
agisce con sampajañña, mentre mangia, mentre beve, mentre mastica,
mentre assaggia, si esibisce con sampajañña, mentre si occupa del business
di defecare e urinare, agisce con sampajañña, mentre cammina,
stando in piedi, mentre si è seduti, mentre si dorme, mentre si è svegli, mentre
parlando e mentre sta zitto, si comporta con sampajañña.
D. Sezione su Repulsiveness

Inoltre,
bhikkhu, un bhikkhu considera questo stesso corpo, dalle suole del
piedi in alto e dai capelli in testa in giù, che è delimitato dal suo
skJust come se,
bhikkhu, c’era una borsa con due aperture e piena di varie cose
tipi di grano, come la collina-paddy, paddy, fagioli mung, piselli di mucca, sesamo
semi e riso semigreggio. Un uomo con una buona vista, dopo averlo sciolto,
considererebbe [il suo contenuto]: “Questa è una collina-paddy, questa è paddy, quelli
sono fagioli mung, quelli sono piselli di mucca, quelli sono semi di sesamo e questo è
riso semigreggio; “allo stesso modo, bhikkhu, un bhikkhu lo considera molto
corpo, dalle piante dei piedi in su e dai capelli in testa in giù,
che è delimitato dalla sua pelle e pieno di vari tipi di impurità:
“In questo kāya, ci sono i capelli della testa, i peli del corpo,
unghie, denti, pelle, carne, tendini, ossa, midollo osseo, reni, cuore,
fegato, pleura, milza, polmoni, intestino, mesentere, stomaco con il suo
contenuto, feci, bile, catarro, pus, sangue, sudore, grasso, lacrime, grasso,
saliva, muco nasale, liquido sinoviale e urina. “
Così si sofferma osservando kāya in kāya internamente, o lui
dimora osservando kāya in kāya esternamente, oppure dimora osservando kāya
nella sezione E. sugli elementi

in e pieno di vari tipi di impurità: “In questo kāya, ci sono
i capelli della testa, i peli del corpo, le unghie, i denti, la pelle, la carne,
tendini, ossa, midollo osseo, reni, cuore, fegato, pleura, milza,
polmoni, intestino, mesentere, stomaco con i suoi contenuti, feci, bile,
flemma, pus, sangue, sudore, grasso, lacrime, grasso, saliva, muco nasale,
fluido sinoviale e urina. “
Inoltre,
bhikkhu, un bhikkhu riflette su questo stesso kāya, tuttavia è posto,
tuttavia è disposto: “In questo kāya, c’è l’elemento terra, il
elemento
dell’acqua, elemento del fuoco e elemento dell’aria. “āya internamente
ed esternamente; egli dimora osservando la samudaya di
fenomeni in kāya, o dimora osservando la scomparsa dei fenomeni
nel kāya, o si sofferma osservando la samudaya e la scomparsa di
fenomeni in kaya; oppure, [realizzando:] “questo è kāya!” sati è presente
in lui, proprio nella misura del semplice ñāṇa e del semplice paṭissati, dimora
distaccato, e non si aggrappa a nulla al mondo. Quindi, bhikkhu, a
il bhikkhu dimora osservando kāya in kāya.
Proprio come, bhikkhu, abile macellaio o a
l’apprendista macellaio, dopo aver ucciso una mucca, si sedeva a un bivio
tagliarlo a pezzi; allo stesso modo, bhikkhu, un bhikkhu riflette su
questo stesso kāya, tuttavia è posto, tuttavia è disposto: “In questo
kāya, c’è l’elemento terra, l’elemento acqua, l’elemento fuoco
e l’elemento aria. “
Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
(1)
Inoltre,
bhikkhu, un bhikkhu, proprio come se vedesse un cadavere, gettato via
un ossario, un giorno morto, o due giorni morti o tre giorni morti,
gonfio, bluastro e insopportabile, considera questo kaya molto: “Questo kāya
è anche di natura tale, diventerà così, e non lo è
libero da una tale condizione. “
Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservando kāya in kāya.Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
(1)
Inoltre,
bhikkhu, un bhikkhu, proprio come se vedesse un cadavere, gettato via
un ossario, un giorno morto, o due giorni morti o tre giorni morti,
gonfio, bluastro e insopportabile, considera questo kaya molto: “Questo kāya
è anche di natura tale, diventerà così, e non lo è
libero da una tale condizione. “
Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.

(2)
Inoltre,
bhikkhu, un bhikkhu, proprio come se vedesse un cadavere, gettato via
un ossario, mangiato dai corvi, mangiato dai falchi, dall’essere
mangiato dagli avvoltoi, mangiato dagli aironi, mangiato dai cani, dall’essere
mangiato dalle tigri, mangiato dalle pantere, mangiato da vari tipi
di esseri, egli considera questo stesso kāya: “Anche questo kāya è di questo tipo
natura, diventerà così, e non è libero da questo
condizione.”
Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
il s (3)
Inoltre, bhikkhu, un bhikkhu, proprio come
se vedeva un cadavere, gettato via in un cimitero, a
lo scheletro di carne e sangue, tenuto insieme dai tendini, considera
questo stesso kāya: “Anche questo kāya è di una tale natura, lo farà
diventare così, e non è libero da una tale condizione “.
amudaya di fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
Così si sofferma osservando kāya in kāya internamente, o lui
dimora osservando kāya in kāya esternamente, oppure dimora osservando kāya
in kāya internamente ed esternamente; egli dimora osservando la samudaya di
fenomeni in kāya, o dimora osservando la scomparsa dei fenomeni
nel kāya, o si sofferma osservando la samudaya e la scomparsa di
fenomeni in kaya; oppure, [realizzando:] “questo è kāya!” sati è presente
in lui, proprio nella misura del semplice ñāṇa e del semplice paṭissati, dimora
distaccato, e non si aggrappa a nulla al mondo. Quindi, bhikkhu, a
il bhikkhu dimora osservando kāya in kāya.

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

(4)
Inoltre,
bhikkhu, un bhikkhu, proprio come se vedesse un cadavere, gettato via in un
un ossario, uno scheletro senza carne e imbrattato di sangue, trattenuto
insieme con i tendini, egli considera questo stesso kāya: “Anche questo kāya è di
una tale natura, diventerà così, e non è libero da
una tale condizione. “

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.

Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, quindi
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Inoltre, bhikkhu, un bhikkhu, proprio come
se vedeva un cadavere, gettato via in un cimitero, a
scheletro senza carne né sangue, tenuto insieme dai tendini, lui
considera proprio questo kāya: “Anche questo kāya è di una tale natura, lo è
andando a diventare così, e non è libero da una tale condizione. “

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.

Così si sofferma osservando kāya in kāya internamente, o lui
dimora osservando kāya in kāya esternamente, oppure dimora osservando kāya
in kāya internamente ed esternamente; egli dimora osservando la samudaya di
fenomeni in kāya, o dimora osservando la scomparsa dei fenomeni
nel kāya, o si sofferma osservando la samudaya e la scomparsa di
fenomeni in kaya; oppure, [realizzando:] “questo è kāya!” sati è presente
in lui, proprio nella misura del semplice ñāṇa e del semplice paṭissati, dimora
distaccato, e non si aggrappa a nulla al mondo. Quindi, bhikkhu, a
il bhikkhu dimora osservando 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, quindi imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Inoltre,
bhikkhu, un bhikkhu, proprio come se vedesse un cadavere, gettato via in un
incensiere, ossa sconnesse sparse qua e là, qui a
osso della mano, c’è un osso del piede, qui un osso della caviglia, c’è un osso dello stinco,
qui un femore, là un osso, qui una costola, là un osso posteriore, qui
un osso della colonna vertebrale, là un osso del collo, qui un osso della mascella, là un osso di dente,
o lì il teschio, egli considera questo stesso kāya: “Anche questo kāya è di
una tale natura, diventerà così, e non è libero da
una tale condizione. “

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.

Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, quindi 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, quindi imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Inoltre, bhikkhu, un bhikkhu, proprio come se fosse
vedendo un cadavere, gettato via in un cimitero, le ossa si sono sbiancate
come una conchiglia, considera proprio questo kāya: “Anche questo kāya è tale
una natura, diventerà così, e non è libera da questo
condizione.”

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.

Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.

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

(8)
Inoltre, bhikkhu, un bhikkhu, proprio come se fosse
vedere un cadavere, gettare via in un cimitero, ammucchiare ossa sopra a
anno vecchio, egli considera questo stesso kāya: “Anche questo kāya è di questo tipo
natura, diventerà così, e non è libero da questo
condizione.”

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.

Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, così imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Inoltre, bhikkhu, un bhikkhu, proprio come se fosse
vedendo un cadavere, gettato via in un cimitero, le ossa marce ridotte
in polvere, considera molto questo kāya: “Anche questo kāya è di questo tipo
natura, diventerà così, e non è libero da questo
condizione.”

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.

Così si sofferma osservando kāya in kāya
internamente, o si sofferma osservando kāya in kāya esternamente, o dimora
osservare kāya in kāya internamente ed esternamente; lui dimora osservando
la samudaya dei fenomeni in kāya, o dimora osservando il passaggio
via dei fenomeni in kāya, o dimora osservando la samudaya e
scomparsa dei fenomeni in kaya; oppure, [comprendendo:] “questo è kāya!”
sati è presente in lui, solo nella misura del semplice ñāṇa e del mero
paṭissati, si distacca, e non si aggrappa a nulla nel
mondo. Quindi, bhikkhu, un bhikkhu dimora osservando kāya in kāya.



52) Classical Japanese-古典的なイタリア語,

https://www.lionsroar.com/japanese-temples-stop-theft-by-replacing-priceless-statues-with-3d-printed-copies/



Tari Beksan Golek Ayun-ayun – Javanese Classical Dance




 

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

Javanese Classical Dance.


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


http://sridewidancecompany.wordpress.com

in 01) Classical Magahi Magadhi,
02) Classical Chandaso language,
03)Magadhi Prakrit,
04) Classical Hela Basa (Hela Language),
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical  Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical  Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,

21) Classical Chichewa-Chikale cha Chichewa,

22) Classical Chinese (Simplified)-古典中文(简体),

23) Classical Chinese (Traditional)-古典中文(繁體),

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

26) Classical  Czech-Klasická čeština,
27) Classical  Danish-Klassisk dansk,Klassisk dansk,

28) Classical  Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,

31) Classical Estonian- klassikaline eesti keel,

32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,

38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,

42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,

44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,

46) Classical Hungarian-Klasszikus magyar,

47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,

49) Classical Indonesian-Bahasa Indonesia Klasik,

50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,

56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,

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

59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,

72) Classical Mongolian-Сонгодог Монгол,

73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),

74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,

76) Classical Pashto- ټولګی پښتو

77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,

79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,

90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,

98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,

106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
109) Classical Yoruba-Yoruba Yoruba,
110) Classical Zulu-I-Classical Zulu
ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha —

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

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


Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

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

The Great Discourse on the Total Unbinding

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

https://www.youtube.com/watch?v=bDkKT54WbJ4
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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


from

Image result for Gifs of Vinaya pitaka compared with Vinayaka


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


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


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

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

 




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comments (0)
03/26/19
LESSON 2944 Wed 27 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית 06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,
Filed under: General
Posted by: site admin @ 3:50 pm
LESSON 2944 Wed 27 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)
  in 41) Classical Haitian Creole-Klasik kreyòl,42) Classical Hausa-Hausa Hausa,43) Classical Hawaiian-Hawaiian Hawaiian,44) Classical Hebrew- עברית קלאסית
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,45) Classical Hmong- Lus Hmoob,46) Classical Hungarian-Klasszikus magyar,

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

LS polls: SP, BSP finalise 4-44 formula


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

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


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


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

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


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


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

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

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

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


About This Website
SP gets one seat in Mumbai; Mayawati to start campaign in Nagpur on April 4
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.

41) Classical Haitian Creole-Klasik kreyòl,

Always Expect The Unexpected with a Haitian Parent




Published on Dec 12, 2016


Get out of Jail free card. Comedy.

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

Entwodiksyon

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

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

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

I. Kāyānupassanā

A. Seksyon sou ānāpāna

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


42) Classical Hausa-Hausa Hausa,
An Insight into the Hausa Culture
Tosin Oni
Published on Nov 9, 2016
The
Hausa culture is one of the many cultures in Nigeria. This video
educates you about the culture by bringing to the fore, the unique
aspects of the culture… Enjoy!
Category
People & Blogs
Music in this video
Learn more
Listen ad-free with YouTube Premium
Song
Makashinka-20132
Artist
Nura M Inuwa
Album
Iconic Sounds Of Africa - Vol. 110
Licensed to YouTube by
Menta Music (on behalf of Nedjon Media)Yi daidai fassarar wannan fassarar Google ta amfani da https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Yadda za a Tread Way of Superconscious Mahabodhi Meditation
Hanyar Mindfulness - Satipatthana Sutta
MEDITATION PRACTICE a cikin BUDDHA’S WANNAN WANNAN
daga
Binciken Nazari na Kan Layi na Tipiṭaka Law Research & Practice University a cikin 112 LANGUAGE LITTAFI
 ta hanyar
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ziyarci kan wayar da kan jama’a -
[mahā satipaṭṭhāna] a cikin 42) Hausa-Hausa Hausa,
Wannan sutta tana dauke da shi a matsayin babban mahimmanci don yin nazari.
Gabatarwar
I. Labarin Kaya
A. Sashe a kan takarda
B. Sashi a kan postures
C. Sashe na sampajañña
D. Sashe na kan rikici
E. Sashe na kan abubuwa
F. Sashe na kan iyakoki tara

Gabatarwar

Kamar wancan ne na ji.
Kunna
Wani lokaci, Bhagavā yana zaune a cikin Kurus a Kammatadhamma,
yan kasuwar Kurus. A can, ya yi magana da bhikkhus:

- Bhikkhus.
- Bhaddante ya amsa bhikkhus. Bhagavā ya ce:

- Wannan,
bhikkhus, shine hanyar da take kaiwa ga komai banda tsarkakewa
mutane, da ciwo da baƙin ciki da baƙin ciki, da bacewar
dukkha-domanassa, ƙaddamar da hanya madaidaiciya, fahimtar
Nibbāna, wato hudu satipaṭṭhānas.
Wanne hudu?
A nan, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya, ātāpī
sampajāno, satimā, bayan sun bar abhijjhā-domanassa ga duniya.
Yana zaune yana kallon vedana a vedanā, ātāpī sampajāno, satimā, yana da
an ba abhijjhā-domanassa ga duniya. Yana zaune yana kallon citta
a citta, ātāpī sampajāno, satimā, bayan sun bar abhijjhā-domanassa
zuwa ga duniya. Yana zaune yana kallon dhamma’as a dhamma’s, ātāpī
sampajāno, satimā, bayan sun bar abhijjhā-domanassa ga duniya.

I. Kāyānupassanā

A. Sashe a kan takarda

Kuma
yaya, bhikkhus, ya aikata wani bhikkhu ya kasance yana kallon kāya a kāya? Nan,
bhikkhus, wani bhikkhu, bayan ya tafi gandun daji ko kuma ya tafi
tushen bishiya ko kuwa ya tafi wani ɗaki mai banƙyama, ya zauna ya lalacewa
kafafu crosswise, kafa kāya daidaito, da kuma kafa sati parimukhaṃ. Kasancewa
Ta haka ne yake numfasawa, saboda haka yana numfasawa. Bugawa cikin
Yawancin lokaci ya fahimci: ‘Ina numfashi cikin dogon’; yana numfasawa tsawon lokaci
fahimta: ‘Ina numfasawa tsawon’; numfasawa a takaice shi
fahimta: ‘Ina numfashi a takaice’; yana ragewa
fahimta: ‘Ina numfasawa’; Ya horar da kansa: ‘jin dadi
Duk da haka, zan numfasawa cikin ‘; ya horar da kansa: ‘jin dadin duka
Kaya, Zan numfasawa ‘; Ya horar da kansa:
kāya-saṅkhāras, zan numfasa cikin ‘; Ya horar da kansa:
Kāya-saṅkhāras, zan numfasawa ‘.
Kawai
kamar yadda, bhikkhus, mai juyi mai mahimmanci ko kuma mai bi da bi, na yin dogon lokaci
juya, ya fahimci: ‘Ina yin dogon lokaci’; yin gajeren lokaci, shi
fahimta: ‘Ina yin gajeren lokaci’; Haka kuma, bhikkhus, a
bhikkhu, numfashi a cikin dogon lokaci, ya fahimci: ‘Ina numfashi a cikin dogon’;
Rashin numfashi mai tsawo yana fahimta: ‘Ina numfasawa tsawon’; numfashi
a takaice ya fahimci: ‘Ina numfashi a takaice’; rage numfashi
ya fahimci: ‘Ina numfasawa’; ya horar da kansa: ‘ji
Dukan kaya, Zan numfashi cikin ‘; Ya horar da kansa: ‘jin dadi
Duk da haka, zan numfasawa ‘; Ya horar da kansa:
kāya-saṅkhāras, zan numfasa cikin ‘; Ya horar da kansa:
Kāya-saṅkhāras, zan numfasawa ‘.
Ta haka ne yake zaune a cikin gida a cikin gida,
ko kuma yana zaune yana kallon kariya a waje, ko yana zaune
kāya a kāya cikin gida da waje; yana zaune yana kallon samudaya
na abin mamaki a cikin kāya, ko yana zaune yana kallon mutuwar
abin mamaki a cikin kāya, ko yana zaune yana lura da samudaya kuma yana wucewa
abin mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” sati shi ne
ba a gare shi ba, sai dai kawai ñāna da paṭissati, shi
yana zaune a ware, kuma ba ya jingina ga wani abu a duniya. Ta haka ne,
Bhikkhus, wani bhikkhu yana zaune a lura da kariya.
B. Sashi a kan postures

Bugu da ƙari,
bhikkhus, bhikkhu, yayin tafiya, ya fahimci: ‘Ina tafiya’, ko kuma
yayin da yake tsaye ya fahimci: ‘Ina tsaye’, ko kuwa yayin da yake zaune shi
ya fahimci: ‘Ina zaune’, ko yayin da yake kwance ya fahimci: ‘Ni ne
kwance ‘. Ko kuma, a duk inda aka sa yaya da aka shirya, shi
fahimta daidai ne.
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
cire abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya.

C. Sashe na sampajañña
Bugu da ƙari,
bhikkhus, a bhikkhu, yayin da yake gabatowa yayin da yake tashi, aiki tare da
sampajañña, yayin da neman gaba da yayin da neman a kusa, ya yi tare da
sampajañña,
yayin da lankwasawa da kuma yayin da yadawa, ya aikata tare da sThus
yana zaune lura da kāya a kāya internally, ko ya
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
ampajañña,
yayin da suke saye da riguna da kuma alkyabbar tufafi yayin da suke ɗauke da tasa,
ya yi tare da sampajañña, yayin da cin abinci, yayin sha, yayin da yake sha,
yayin da yake dandana, yana aiki tare da sampajañña, yayin halartar kasuwanci
na defecating da urinating, ya yi tare da sampajañña, yayin da tafiya,
yayin da suke tsaye, yayin da kuke zaune, yayin barci, yayin da kuna farkawa, yayin da kuke
magana da yayin da yake shiru, yana aiki tare da sampajañña.
D. Sashe na kan Kusawa

Bugu da ƙari,
bhikkhus, wani bhikkhu ya ɗauki wannan jiki, daga cikin soles
ƙafãfunsu kuma daga gashi a kan kai, abin da ya dace da ita
Kodayake,
bhikkhus, akwai jaka da cike da budewa biyu kuma ya cika da daban-daban
irin hatsi, irin su hill-paddy, paddy, mung, wake-peas, sesame
tsaba da husked shinkafa. Mutumin da ke da idanu mai kyau, tare da cire shi,
zai yi la’akari da [abinda ke ciki]: “Wannan shi ne hill-paddy, wannan shi ne paddy, wadanda
su ne mung wake, wadanda su ne maras-peas, wadanda su ne sesame tsaba kuma wannan shi ne
husked shinkafa; “Haka kuma, bhikkhus, wani bhikkhu yayi la’akari da haka
jiki, daga soles na ƙafa sama da kuma daga gashi a kai,
wanda yake fata ta fata da cike da nau’o'in abubuwa masu tsabta:
“A wannan yanayin, akwai gashin kansa, gashin jikin,
ƙusoshi, hakora, fata, nama, tendons, kasusuwa, kasusuwa na fata, kodan, zuciya,
hanta, zubar da jini, ƙwaƙwalwa, ƙwaƙwalwa, hanji, zubar da ciki, ciki tare da ita
abubuwan da ke ciki, fure, bile, phlegm, turawa, jini, gumi, mai, hawaye, man shafawa,
saliva, ƙananan nassi, ruwan sanyi da kuma fitsari. “
Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
a E. Sashe na kan abubuwa

in kuma cike da nau’i daban-daban: “A cikin wannan yanayin, akwai
da gashin kansa, gashi na jiki, kusoshi, hakora, fata, nama,
tendon, kasusuwa, kasusuwa na fata, kodan, zuciya, hanta, roki, yada,
ƙwaƙwalwa, hanzarin zuciya, zubar da ciki, ciki tare da abinda ke ciki, fure, bile,
phlegm, turawa, jini, gumi, mai, hawaye, man shafawa, sukari, ƙwararru na hanci,
ruwan sanyi da kuma fitsari. “
Bugu da ƙari,
bhikkhus, a bhikkhu nuna a kan wannan sosai kāya, duk da haka an sanya shi,
Duk da haka an shirya shi: “A cikin wannan yanayin, akwai ƙasa, da
da ruwa, da kuma abin da ke cikin iska. “a cikin waje da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
Kamar yadda, bhikkhus, mai kwarewa mai kwarewa ko kuma
Mafarin mai ƙuƙwalwa, ya kashe wata saniya, zai zauna a wata hanya
yanke shi a cikin guda; Haka kuma, bhikkhus, wani bhikkhu yana nunawa
wannan kariya, duk da haka an sanya shi, duk da haka an shirya shi: “A cikin wannan
Kāya, akwai qasa qasa, rabon ruwa, nauyin wuta
da kuma bangaren iska. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(1)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
wani shinge, wata rana ta mutu, ko kwana biyu ko mutu ko kwana uku,
ya kumbura, ya yi fushi da kuma juyayi, ya ɗauki wannan kariya: “Wannan kaya
Har ila yau yana da irin wannan yanayin, zai zama kamar wannan, kuma ba haka ba ne
free daga irin wannan yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kāya a kāya.Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
(1)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
wani shinge, wata rana ta mutu, ko kwana biyu ko mutu ko kwana uku,
ya kumbura, ya yi fushi da kuma juyayi, ya ɗauki wannan kariya: “Wannan kaya
Har ila yau yana da irin wannan yanayin, zai zama kamar wannan, kuma ba haka ba ne
free daga irin wannan yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.

(2)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, ya jefa shi cikin
ƙasa mai laushi, ana cinye shi ne ta hanƙuka, ana cinye shi ta hawks, kasancewa
abincin da tsuntsaye suka cinye, ana cin abincin da mahaukaci ke cinyewa, karnuka suna ci
abincin da tigers ya ci, ana cin abincin da dandaren ke cin abinci, iri iri iri iri ne
daga cikin mutane, sai ya ɗauki wannan kariya: “Wannan ma’anar ita ce irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “
Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
s (3)
Bugu da ƙari, bhikkhus, a bhikkhu, kamar yadda
idan ya ga gawawwakin jiki, sai a jefa shi a cikin tudu, a
skeleton tare da nama da jini, tare da tendon, ya ɗauki
wannan nauyin ya ce: “Wannan ma’anar ita ce ta irin wannan yanayin, zai kasance
zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan yanayin. “
babban abin mamaki a cikin kaya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.

 (4)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴ aṭṭhika · saṅkhalikaṃ ni · maintensa · lohita · makkhita❚
nhāru · sambandharanti, don haka imam · eva kāya❚ upasaayyaharati: ‘aya ano pi kho kāyo
evadia · dhammo evaAdvisor · bhāvī eva_detail · an · atīto ‘ti.

(4)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, jefa shi a cikin
ƙasa mai laushi, skeleton ba tare da nama ba kuma yana cike da jini, aka gudanar
tare da tendons, ya ɗauki wannan kariya: “Wannan ma’anar ita ce ta
irin wannan yanayi, zai zama kamar wannan, kuma ba shi da kyauta daga
irin wannan yanayin. “

Duk da haka,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
Ƙararriyar ta’aziyya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
 (5)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴ aṭṭhika · saṅkhalika❚ apagata · maśsa · lohita0_ nhāru · sambandharanti, don haka
imam · eva kāya❚ upasaayyaharati: ‘aya biya pi kho kāyo evaitai · dhammo evaAdvisor · bhāvī
evadia · an · atīto ‘ti.(5)
Bugu da ƙari, bhikkhus, a bhikkhu, kamar yadda
idan ya ga gawawwakin jiki, sai a jefa shi a cikin tudu, a
skeleton ba tare da nama ko jini ba, wanda aka hada tare da tendons, shi
yayi la’akari da wannan kariya: “Wannan kāya kuma ta kasance irin wannan yanayi, shi ne
zai zama kamar wannan, kuma ba shi da wata irin wannan yanayin. “

Iti
ajjhattať vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
kariya, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiśana, vaya-dhamm · ānupassī vā
kayasmiśana viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiśana viharati;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Koma, kodayake, kick kho, bhikkhave, kick kyakupha
viharati.

Ta haka ne yake zaune a cikin kariya a cikin gida, ko kuma shi
Yana zaune a kallon kariya a waje, ko yana zaune yana kallo
in kaya cikin gida da waje; Yana zaune yana kallon samudaya
abin mamaki a cikin kāya, ko yana zaune yana lura da wucewar abubuwan mamaki
a cikin kaya, ko yana zaune yana kallon samudaya kuma ya wuce
abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!” Sati yana nan
a cikin shi, kawai har sai kawai ñāṇa kuma kawai paṭissati, yana zaune
yantacce, kuma baya jingina ga wani abu a duniya. Ta haka ne, bhikkhus, a
Bhikkhu yana zaune tare da lura da kāya a kāya.
 (6)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitawan takadawa takamararni
hatth · aṭṭhikaśa aññena pād · aṭṭhikaśana aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaśa aññena ūru · ṭṭhikaḳ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaḳ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaḳ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaśana, haka imam · eva kāya❚ upasaayyaharati: aya aya pi kho kāyo
evadia · dhammo evaAdvisor · bhāvī eva_detail · an · atīto ‘ti.

(6)
Bugu da ƙari,
bhikkhus, a bhikkhu, kamar dai yana ganin gawacciyar jiki, jefa shi a cikin
ƙasa mai laushi, kasusuwa da aka raba su a nan da can, a nan a
kasusuwa, kashi kasusuwa, a nan kullun idon kafa, akwai kashi mai haske,
A nan cinya cinya, akwai ƙashi a ciki, a nan haƙarƙari, akwai baya kashi, a nan
kashi kasusuwa, akwai ƙashi na wuyansa, a nan yashi mai yatsun, akwai hakori ɗan haƙori,
ko kuma akwai kullun, sai ya ɗauki wannan kariya: “Wannan kāya na daga
irin wannan yanayi, zai zama kamar wannan, kuma ba shi da kyauta daga
irin wannan yanayin. “

Duk da haka,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
Ƙararriyar ta’aziyya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
 (7)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaṃ aṭṭhikāni saiti sṅkha · vaṇṇa · paṭibhāgāni, don haka imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.(7)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaṃ aṭṭhikāni saiti sṅkha · vaṇṇa · paṭibhāgāni, don haka imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(7)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, kasusuwa sun yi fari
kamar kullun, yayi la’akari da wannan nauyin: “Wannan ma’anar ita ce irin wannan
yanayi, zai zama kamar wannan, kuma ba shi da ‘yanci irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.

 (8)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitaƴa aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(8)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, ya tara kasusuwa a kan
Shekaru daya, ya ɗauki wannan kariya: “Wannan mayaya tana da irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.
 (9)
Puna
ca · parakiya, bhikkhave, bhikkhu seyyathāpi passyya sarīraitai sivathikāya
chaḍḍitajours aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāyaitai
upasakauharati: aya aya pi kho kāyo · dhammo eva · · bhāvī evamai · an · atīto ‘
ti.

(9)
Bugu da ƙari kuma, bhikkhus, a bhikkhu, kamar dai yadda yake
ganin jikin gawar, ya jefa a cikin ƙasa mai laushi, kasusuwa da kasusuwa ya ragu
zuwa ƙura, ya ɗauki wannan kariya: “Wannan kaya yana daga irin wannan
yanayin, zai zama kamar wannan, kuma ba shi da ‘yanci daga irin wannan
yanayin. “

Duk da haka, idan ka yi la’akari da kariya, bahiddhā vā
Na’urar da ke cikin gida, ajjhatta-bahiddhā vā kāye kāyānupassī
kariya; samudaya-dhamm · ānupassī vā kāyasmiśana viharati,
vaya-dhamm · ānupassī vā kāyasmiśana viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiśana viharati; ‘Atthi kāyo’ na vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. A halin yanzu, bhikkhave, bhikkhu kāye
Kayan aiki na musamman.

Ta haka ne yake zaune tare da kariya a cikin kāya
cikin gida, ko yana zaune yana kallon kariya a waje, ko yana zaune
lura da kaya a cikin kāya cikin gida da waje; yana zaune yana kallo
samudaya na abin mamaki a cikin kariya, ko yana zaune yana lura da wucewa
tafi da abubuwan mamaki a cikin kāya, ko yana zaune yana kallon samudaya kuma
wucewar abubuwan mamaki a cikin kāya; ko kuma, [yana cewa:] “wannan shi ne kāya!”
Sati bai kasance a cikin shi ba, sai kawai ñāṇa da kawai
paṭissati, yana zaune ne kawai, kuma ba ya jingina ga wani abu a cikin
duniya. Saboda haka, bhikkhus, wani bhikkhu yana zaune yana kallon kāya a kāya.


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


43) Classical Hawaiian-Hawaiian Hawaiian,





Published on Mar 28, 2017




A
common misconception about hula is that it’s a dance tradition
strictly for women. Nope. In ancient Hawai’i, men were the first to
dance hula, and the best dancers were even chosen to become warriors.
Today, Ke Kai O Kahiki—one of Hawai’i’s most famous male hula schools—is
carrying on this tradition by telling warrior stories with dance. To do
so, dancers train in the same way as their ancient forbearers, using
the land itself as a harsh and unforgiving gym. To dance like a warrior,
you need to train like one.

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E hoʻololi i ka unuhi pololei i kēia unuhi Google ma o https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Pehea e leʻaleʻa ai i ka ala o ka manaʻoʻo Mahabodhi Meditation
ʻO ke Ala o Mindfulness-ʻO ka Satipatthana Sutta
KA HOʻOPIʻI MEDITATION MA KA BUDDHA’S WORDS
mai
NānāʻIke Kūkelina Free Online Tipiṭaka Law Research & Practice University ma 112 KAULĀ HUI
 ala
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ke hele ma kaʻike -
[mahā satipaṭṭhāna] i 43) Hawaiian-Hawaiian Hawaiian,
Keʻike nuiʻia kēia sutta e like me ka’ōlelo maʻamau no ka hana maʻamau.
Hōʻike
I. Kaʻikeʻana iā Kāya
H. - ma kaʻaoʻaoʻo ānāpāna
B. Mahele ma nā kūlana
C. Mahele ma sampajañña
D. Section ma ka hoʻopiʻi
E. Pauku ma na mea Elements
F. Mahele ma na wahi he eiwa

Hōʻike

Pela wau i lohe ai:
ʻO
ʻO kekahi manawa, noho ka Bhagavā i waena o Kurus ma Kammāsadhamma,
he kūlanakauhale kālepa o ka Kurus. Ma laila, ua kamaʻilioʻo ia i ka phikkhus:

- Bhikkhus.
- Ua paneʻo Bhaddante i ka bhikkhus. Ua’ōlelo ka Bhagavā:

-ʻO kēia,
ʻO Bhikkhus, ke ala e hikiʻole ai i ka hoʻomaʻemaʻeʻana
kanaka, ke kaumaha o ke kaumaha a me ke kanikau, ka nalowale
nākha-domanassa, ke kūpono o ke ala pololei, ka hoʻokōʻana
ʻO Nibbāna,ʻo ia hoʻi,ʻo kaʻehā satipaṭṭhānas.
ʻO waiʻehā?
Maanei,ʻo Bhikkhus, kahi poʻe kāne e noho nei e mālama ana i ka kāya i kāya, ātāpī
sampajāno, satimā, ua haʻalele i ka abhijjhā-domanassa i ka honua.
Ke hoʻomau neiʻo ia i kaʻikeʻana i nā’vedanā ma ka vedanā, ātāpī sampajāno, satimā, ka
hāʻawiʻia i ka abhijjhā-domanassa i ka honua. Ke noho neiʻo ia e nānā ana i ka inoa
ma ka citata, ātāpī sampajāno, satimā, no ka haʻaleleʻana i ka abhijjhā-domanassa
i ka honua. Nohoʻo ia e nānā ana i dhamma’s ma dhamma’s, ātāpī
sampajāno, satimā, ua haʻalele i ka abhijjhā-domanassa i ka honua.

I. Kāyānupassanā

H. - ma kaʻaoʻaoʻo ānāpāna

A
Pehea, e Bhikkhus, e mālama nei i kahi bhikkaki kāya i ka kāya? Eia,
ua heleʻo Bhikkhus, kahi pokkuka i ka nahele, a ua hele paha
ke kumu o kahi lāʻau a iʻole i hele i kahi lumi kaʻawale, e moe i lalo e’ōwili i ka
nā wāwae ke alake, hoʻonohonoho i ka kāya pololei, a hoʻonohoʻia ka Sāmoa perimukhaś. ʻOiai
Pēlāʻo ia e hanu ai, no ka mea, pēlāʻo ia e hanu ai. Hoʻomoe i loko
uaʻikeʻo ia i ka lōʻihi: ‘Ke hoʻomaha au i ka lōʻihi’; e hoʻomaha ana i ka lōʻihi
ʻikeʻo ia: ‘He manawa lōʻihi kaʻu e hoʻomaha ana; e hoʻomaha ana i ka pōkole
ʻike maopopoʻo ia: ‘Ke hoʻomaha wau i ka pōkole. e hoʻomaha ana i ka pōkole
ʻikeʻo ia: ‘Ke hoʻomaha wau i ka pōkole.’; heleʻo ia iā ia iho: ‘e manaʻo ana
holoʻokoʻa holoʻokoʻa, e hoʻomaha wau i ‘; ua aʻoʻo ia iā ia iho: ‘eʻike i ka mea holoʻokoʻa
Kāya, e hoʻomaha wau ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha au i ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha wau ‘.
Pau
e like me, bhikkhus, he mea akamai i ka huli a haumana paha o ka lumi, lōʻihi
e huli, hoʻomaopopo: ‘Ke hana nei au i kahi lōʻihi lōʻihi’; i ka manawa pōkole,ʻo ia
ʻike maopopo: ‘Ke hana nei au i kahi manawa pōkole’; ma keʻano like, bhikkhus, a
ʻO ka hauʻoli, ka hanuʻana i ka lōʻihi, hoʻomaopopoʻo ia: ‘Ke hoʻomaha au i ka lōʻihi’;
ʻO ka hanuʻana i ka lōʻihi uaʻikeʻo ia: ‘He hanu lōʻihi koʻu’; hāhā
i ka pōkole, uaʻikeʻo ia: ‘Ke hoʻomaha wau i ka pōkole. ka hanuʻana
maopopo iā ia: ‘Ke mana nei wau i ka pōkole’; heleʻo ia iā ia iho: “manaʻo
ka hopena holoʻokoʻa, e hoʻomaha wau i ‘; heleʻo ia iā ia iho: ‘e manaʻo ana
holoʻokoʻa holoʻokoʻa, e hoʻomaha wau ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha au i ‘; heleʻo ia iā ia iho: ‘hōʻoluʻolu i ka
kāya-saṅkhāras, e hoʻomaha wau ‘.
Pēlāʻo ia e mālama nei i ka kāya i kāya ma loko,
aiʻole e noho anaʻo ia e mālama ana i ka kāya ma kaʻaoʻao waho, aiʻole e nānā pahaʻo ia
kāya i kāya ma loko a ma waho; Ke noho neiʻo ia e nānā ana i ka samudaya
ʻO nā mea hanana i ka kāya, a iʻoleʻo ia e nānā ana i ka halaʻana
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka samudaya a hele aku
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “ʻo ia
i loko o ia, a hiki wale i ka nui o ka mea maʻamau a me ka palogissati,ʻo ia
noho paʻa, aʻaʻole e pili i kekahi mea o ka honua nei. No laila,
ʻO Bhikkhus, he mau kahu e noho ana e mālama ana i ka kāya ma ka kāya.
B. Mahele ma nā kūlana

Eia kekahi,
ʻO Bhikkhus, he pokokā,ʻo ia e hele ana, hoʻomaopopoʻo ia: ‘Ke hele nei au’, aiʻole
i kona kūʻana e hoʻomaopopoʻo ia: ‘Ke kū nei au,’ oiaiʻo ia e noho ana
‘ike wau:’ Ke noho nei au, ‘a i ka wā e moe ana, maopopoʻo ia:’ʻO wau
e moe ana. ‘ A i ole ia, ma kahi e noho ai kona lako, oia
ke hoʻomaopopo nei ia.
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
kahi o nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua.C. Mahele ma sampajañña
Eia kekahi,
ʻO Bhikkhus, kahi kāpena, e hele mai a i ka heleʻana, hana me
sampajañña, i ka nānāʻana i mua a nānāʻo ia, hanaʻo ia me
sampajañña, oiai e kulou ana a me ka hoʻoukaʻana, hanaʻo ia me SThus e nānā ana i ka kāya i kāya ma loko, aiʻole
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
ampajañña,
i konaʻaʻahuʻana i kaʻaʻahu, a me kaʻaʻahu, a me ka laweʻana i ke kīʻaha,
hanaʻo ia me sampajañña,ʻoiai eʻai ana, e inu ana,
i kaʻonoʻana, hanaʻo ia me sampajañña,ʻoiai e hele ana i kaʻoihana
o ka kuʻi a me ka hoʻomauʻana, hanaʻo ia me sampajañña, i ka heleʻana,
ʻoiai e kū ana,ʻoiai e noho ana, e hiamoe ana, e ala ana
i ka wā e kamaʻilio ana a me ka paneʻole, hanaʻo ia me sampajañña.
D. Section ma ka hoʻopiʻi

Eia kekahi,
ʻO Bhikkhus, ke nānā aku nei kekahi pilikino i kēia kino, mai ke kumu o ka
ka wāwae a me ka lauoho o ke poʻo i lalo, kahi i hoʻopiliʻia e ia
i like me ka mea,
ʻO Bhikkhus, aia kahiʻeke iʻelua puka komo a hoʻopihaʻia me nāʻano likeʻole
ʻo ia hoʻi nāʻano o ka palaoa, e like me hill-paddy, paddy, mīni pīnē, kau-peas, sesame
nāʻanoʻano a me ka palaoa laiki. ʻO ke kanaka me ka maka maikaʻi, ua weheʻia,
e noʻonoʻo ana i kēia: “ʻO kēia paddy-paddy,ʻo ia ka paddy,ʻo ia
ʻO nā piʻa mung,ʻo ia nā bipi-peʻa,ʻo ia nāʻano sesame aʻo ia
paʻi paʻi; “pēlā nō, e nānā neiʻo Bhikkhus, he pokkī i kēia
kino, mai nā kapuwaʻi wāwae a mai ka lauoho o ke poʻo i lalo,
ai hoʻonaneaʻia e konaʻili a piha i nāʻanoʻano haumiaʻole:
“Ma kēia kāya, aia ka lauoho o ke poʻo, ka lauoho o ke kino,
nā kui, nā niho, kaʻili, kaʻiʻo, nā iwi, nā iwi, ka iwi o ka iwi, nā puʻupaʻa, ka naʻau,
ka ate, ka pulu, ke koko, ka umauma, ka’ōpū, ka manaʻo, ka’ōpū me kona
nā mea, nā feces, bile, phlegm, pākī, ke koko, kahe, momona, nā waimaka, kaʻaila,
ka mimiko, ke kuʻi hou, ka hana synovial a me ka mimi. “
Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ka E. E pili ana i nā mea Mea

i loko a piha hoʻi i nāʻanoʻano haumia: “Ma kēia kāya, aia nō
nā lauoho o ke poʻo, ka lauoho o ke kino, nā kui, nā niho, kaʻili, kaʻiʻo,
nā iwi, ka iwi, ka iwi o ka iwi, nā puʻupaʻa, ka puʻuwai, ka ate,
ka’ōmā, nā’ōpū, ka manaʻo, ka’ōpū me kona mau mea, peʻa, bile,
phlegm, pus, koko, kahe, momona, ka waimaka, ka momona, kaʻala, ke kuʻi koko,
ʻo ka synovial fluid a me ka mimi. “
Eia kekahi,
‘O Bhikkhus, he mea e hoʻomanaʻo ai i kahi kākika maikaʻi, akā naʻe,
eia naʻe, ua hoʻoholoʻia: “Ma kēia kāya, aia ka māhele honua, ka
ka wai, ka mea ahi a me ka mea ea. “āya ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
E like me, bhikkhus, he meaʻaki akamai a a
akā, ua pepehiʻo ia i ka bipi, e nohoʻo ia ma kahi alahele
eʻokiʻoki ai ia mau’āpana; ma keʻano like, bhikkhus, e hoʻomanaʻo i kahi mele
ʻO kēia kā kāya nui nō naʻe, akā, ua hoʻonohonohoʻia, akā, ua manaʻoʻia: “Ma kēia
Kāya, aia ka māhele honua, ka mea wai, ka mea ahi
a me ka mea ea. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(1)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he kahua lepo, hoʻokahi lā i make, aiʻoleʻelua lā i make aiʻole iʻekolu lā i make,
ʻehu,’ālohilohi a’ālepe, manaʻoʻo ia i kēia kāya: “ʻO kēia kāya
a no kekahi ano o ia ano, e lilo ana ia e like me keia, a aole pela
me ka uku ole mai ia ano. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i ka kāya.Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
(1)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he kahua lepo, hoʻokahi lā i make, aiʻoleʻelua lā i make aiʻole iʻekolu lā i make,
ʻehu,’ālohilohi a’ālepe, manaʻoʻo ia i kēia kāya: “ʻO kēia kāya
a no kekahi ano o ia ano, e lilo ana ia e like me keia, a aole pela
me ka uku ole mai ia ano. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.

(2)
Eia kekahi,
ʻO Bhikkhus, he phikkhu, me he mea lā eʻike anaʻo ia i ke kupapau, hoʻoleiʻia i loko
he lepo lepo, uaʻaiʻia e nā’ōpū, uaʻaiʻia e nā ilio
aiʻia e nā manuʻalo, iʻaiʻia e nā heron, uaʻaiʻia e nā’īlio
aiʻia e nā’ūlū, eʻaiʻia e ka mea pila, eʻaiʻia e nāʻano likeʻole
o ke kanaka, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o ia
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “
Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke (3)
Eia hou, bhikkhus, he phikkhu, e like me
ina e ike ana oia i ke kupapau, hoolei ia iloko o ka lepo lepo, a
ka’ōpū me kaʻiʻo a me ke koko, i paʻa pūʻia e nā tolani, manaʻoʻo ia
Eia kēia kāya: “ʻO kēia kāya kekahi o iaʻano, e hele ana
e like me kēia,ʻaʻole hoʻi e kaʻawale i kēlāʻano. “
ka mana o nā mea hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.

 (4)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍita文 aṭṭhika · saṅkhalikaicsson ni · maintensa · lohita · makkhita❚
nhāru · sambandhaḳ, so imam · eva kāyapaʻa upasaedsharati: ‘aya kí pi kho kāyo
· espa · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto ‘ti.

(4)
Eia kekahi,
ʻO Bhikkhus, he pokkhu, me he mea lā eʻike anaʻo ia i ke kino make, hoʻoleiʻia i kahi
ka lepo o ka lepo, kahi kīʻaha me kaʻiʻoʻole, a pāpīʻia me ke koko
me nā kuʻi, ua manaʻoʻo ia i kēia kāya: “ʻO kēia kāya hoʻi no
keʻano, e lilo ana ia e like me kēia, aʻaʻole e kaʻawale
kēlāʻano. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
 (5)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhika · saṅkhalika❚ apagata · maśsa · lohitaiko nhāru · sambandhaṃ, n
imam · eva kāya❚ upanakuharati: ‘ayadia pi kho kāyo evades · dhammo evaAdvisor · bhāvī
evaawa · an · atīto ‘ti.(5)
Eia hou, bhikkhus, he phikkhu, e like me
ina e ike ana oia i ke kupapau, hoolei ia iloko o ka lepo lepo, a
ka’ōpū me kaʻiʻoʻole a me ke koko, i paʻa pūʻia e nā kuʻuna,ʻo ia
Ke manaʻo neiʻo ia i kēia kāya: “ʻO kēia kāya kekahi o iaʻano,ʻo ia
e hele ana e like me kēia, aʻaʻole e kaʻawale i kēlāʻano. “

ʻOi
ajjhattaś vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
hihaʻi, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiśo viharati, vaya-dhamm · ānupassī vā
kāyasmiśō viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiśō viharati;
‘Atthi kāyo’ʻo ka pā’ānāʻo paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
nui.

Pēlāʻo ia e mālama nei i ka kāya i ka kāya ma loko, aʻo ia paha
Nohoʻo ia i ka nānāʻana i ka kāya ma ke kāʻei waho, a iʻoleʻo ia e mālama ana i kā kāya
i ke kāʻei ma loko a ma waho; ke noho neiʻo ia e nānā ana i ka samudaya o
ʻO ia ka phenomena i ka kāya, aiʻole e nānā anaʻo ia i ka halaʻana o nā’ōhuhu
ma ka kāya, aiʻole e noho anaʻo ia i ka nānāʻana i ka samudaya a me ka halaʻana
nā phenomena i ka kāya; aiʻole,ʻo ia ka kāya! “aia ke kau
i loko ona, i ka nui o ka mea maʻamau a me ka palogissati, e noho anaʻo ia
kaohiʻia, aʻaʻaʻole i nā mea o kēia ao. Penei, bhikkhus, a
Nohoʻo Bhikkhu i ka mālamaʻana i ka kāya i ka kāya.
 (6)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
alihika · aṭṭhikaś aññena pād · aṭṭhikaś aññena gopphak · aṭṭhikaś aññena
jaṅgh · aṭṭhikaś aññena ūru · ṭṭhikaś aññena kaṭi · ṭṭhikaś aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaś aññena
gīv · aṭṭhikaś aññena hanuk · aṭṭhikaś aññena dant · aṭṭhikaś aññena
sīsakaṭāhaṃ, pēlā imam · eva kāyapaʻa upasakuharati: ‘aya❚ pi kho kāyo
· espa · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto ‘ti.

(6)
Eia kekahi,
ʻO Bhikkhus, he pokkhu, me he mea lā eʻike anaʻo ia i ke kino make, hoʻoleiʻia i kahi
ka lepo o ka lepo, nā iwi i’ōwiliʻia a ma’ō a maʻaneʻi, a
he iwi iwi, he iwi iwi, aia he iwi iwi, aia he iwi iwi,
Eia ka iwi’ūhā, he iwi ā iwi, he iwi ā iwi, ma laila
he iwi iwi maha, aia ma laila ka iwi o ka iwi, he iwi iwi maha, ma laila he iwi niho,
a ma laila ke poʻo, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya hoʻi no
keʻano, e lilo ana ia e like me kēia, aʻaʻole e kaʻawale
kēlāʻano. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
 (7)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.(7)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(7)
Eia hou, bhikkhus, he phikkhu, me he mea lā
i kaʻikeʻana i ke kupapaʻu, hoʻoleiʻia i loko o kahi lepo lepo, ua iwi keʻokeʻo
e like me ke kālepa, manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o iaʻano
i keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.

 (8)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(8)
Eia hou, bhikkhus, he phikkhu, me he mea lā
ike aku i ke kupapau, hoolei ia iloko o ka lepo lepo, hoopili i na iwi maluna a
i ka makahiki, ua manaʻoʻo ia i kēiaʻano kāya: “ʻO kēia kāya kekahi o iaʻano
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.
 (9)
Puna
kālepa, bhikkhave, bhikkhu seyyathāpi passanci sarīraisto kahiki
chaḍḍitaعل aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya❚
upasakauharati: ‘aya kí pi kho kāyo evades · dhammo evaAdvisor · bhāvī evaAdvisor · an · atīto’
ti.

(9)
Eia hou, bhikkhus, he phikkhu, me he mea lā
ʻikeʻia ke kino make, hoʻoleiʻia i loko o kahi lepo lepo, hoʻoemiʻia nā iwi’ōpiopio
i ka lepo, ua manaʻoʻo ia i kēia kāya: “ʻO kēia kāya hoʻi kekahi o ia
ʻO keʻano, e lilo ana ia i like me kēia, aʻaʻole e kaʻawale i iaʻano
ke kūlana. “

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

Pēlāʻo ia e mālama nei i kāya i kāya
i loko, aiʻole e noho anaʻo ia e nānā ana i ka kāya ma kaʻaoʻao waho, a noho paha
ʻikeʻia ka kāya i kāya ma loko a ma waho; Ke hoʻomanaʻo neiʻo ia
ke nānā aku neiʻo ia i ka halaʻana
ke waiho nei i nā hanana i ka kāya, aiʻole e nānā pahaʻo ia i ka samudaya a
ke hele nei i ka hanu i ka kāya; aiʻole,ʻo ia ka kāya! “
Aia ka Sāmi i loko ona,ʻo ia wale nō ka nui o ka mea maʻamau a me ka hana
paṭissati, nohoʻokoʻa ia, aʻaʻole e pili i kekahi mea i loko o ka
honua. Pēlā,ʻo Bhikkhus, he poʻe kāne e noho nei e mālama ana i ka kāya i ka kāya.


A
common misconception about hula is that it’s a dance tradition strictly
for women. Nope. In ancient Hawai’i, men were the first to dance hula,
and the…

44) Classical Hebrew- עברית קלאסית
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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
איך לדרוך את הנתיב של המודע מדיטציה Mahabodhi
דרך תשומת הלב - סאטיפאטנה סאטה
תרגול מדיטציה במילותיו של בודהה
מ
תובנה אנליטית חינם Online Tipiṭaka חוק מחקר & עיסוק האוניברסיטה ב 112 קלסי שפה
 דרך
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
מאהאסטיפהאנה סאטה
- נוכחות במודעות -
[מה סאטפאחנה] ב -44) עברית קלאסית- עברית קלאסית
Sutta זה נחשב נרחב כנקודת התייחסות העיקרית לתרגול המדיטציה.
מבוא
I. התבוננות בקאיה
סעיף על אנפאנה
ב. סעיף על תנוחות
ג סעיף על סמפאגאניה
ד. סעיף על דחייה
ה. סעיף על האלמנטים
F. סעיף על תשע שטחים charnel

מבוא

כך שמעתי:
מופעל
פעם אחת, בהאגאווה נשאר בין קורוס ב Kammāsadhamma,
עיירת שוק של קורוס. שם, הוא פנה אל bhikkhus:

- Bhikkhus.
- בהדאנטה השיב את bhikkhus. בהאגאבה אמר:

- זה,
bhikkhus, היא הדרך המובילה אלא לטיהור
יצורים, התגברות הצער והקינה, היעלמותו
dukkha-domanassa, השגת הדרך הנכונה, מימוש
ניבאנה, כלומר ארבע הסטיפאנות.
איזה ארבעה?
כאן, bhikkhus, bhikkhu שוכנת תצפית קאיה בקאיה, ātāpī
סאמפאג’אנו, סאטמה, לאחר שוויתרה על אבהיג’הה-דומאסה לעבר העולם.
הוא מתגורר צופה vedanā ב vedanā, âtāpī sampajāno, satimā, שיש
ויתר על אבהיג’ה-דומאסה כלפי העולם. הוא מתבונן בציטטה
ב citta, âtāpī sampajāno, satimā, לאחר ויתר abhijjhā-domanassa
כלפי העולם. הוא מתבונן בדאמאמה · s בדהאמא, s, ātāpī
סאמפאג’אנו, סאטמה, לאחר שוויתרה על אבהיג’הה-דומאסה לעבר העולם.

I. Kāyanupassanā

סעיף על אנפאנה

ו
איך, bhikkhus, האם bhikkhu להתבונן קאיה בקאיה? כאן,
bhikkhus, bhikkhu, לאחר הלכו ליער או הלכו ב
השורש של עץ או הלכו לחדר ריק, מתיישב קיפול
רגליים לרוחב, הגדרת קאיה זקופה, ואת הגדרת sati parimukha. להיות
כך סאטו הוא נושם פנימה, כך הוא סאטו הוא נושם החוצה. מתנשף
זמן רב הוא מבין: “אני נושם ארוך”; נושמת לו זמן רב
מבינה: “אני נושמת זמן רב”; נושמת בקצרה
מבינה: ‘אני נושמת קצר’; מתנשף קצר
מבינה: ‘אני נושמת קצר’; הוא מאמן את עצמו: “מרגיש את זה
קאיה שלמה, אני אנשם “; הוא מאמן את עצמו: “מרגיש את השלם
קאיה, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “.
רק
כמו, bhikkhus, טרנר מיומן או שולית של טרנר, עושה ארוך
מסתובב, מבין: ‘אני עושה סיבוב ארוך’; עושה סיבוב קצר, הוא
מבינה: ‘אני עושה סיבוב קצר’; באותו אופן, bhikkhus, א
בהיקו, נושמת ארוכות, מבינה: ‘אני נושמת ארוכות’;
מתנשף ארוכות הוא מבין: “אני נשם ארוך”; נשימה
בקיצור הוא מבין: ‘אני נושם קצר’; לנשום קצר
הוא מבין: ‘אני נושף קצר’; הוא מאמן את עצמו: “תחושה
כל הקאיה, אני אנשם “; הוא מאמן את עצמו: “מרגיש את זה
קאיה שלמה, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “; הוא מאמן את עצמו: “מרגיע
קאיה-סצ’אראס, אני אנשם “.
כך הוא מתבונן בקאיה בקאיה פנימית,
או שהוא מתבונן בקאיה בחוץ, או שהוא מתבונן
קאיה בקאיה פנימית וחיצונית; הוא מתבונן בסמאדיה
של תופעות בקאיה, או שהוא מתבונן בהתעללות
תופעות בקאיה, או שהוא מתבונן בסמודיה ונפטר
של תופעות בקאיה; או, [realising:] “זה kāya!” סאטי הוא
נוכחים בו, רק עד עצם ההנהגה ורק הפאסאטי, הוא
שוכב מנותק, ואינו נצמד לשום דבר בעולם. לפיכך,
bhikkhus, bhikkhu שוכנת תצפית קאיה בקיה.
ב. סעיף על תנוחות

יתר על כן,
bhikkhus, bhikkhu, תוך כדי הליכה, מבין: “אני הולך”, או
בעוד הוא עומד מבין: “אני עומד”, או בזמן שהוא יושב
מבין: ‘אני יושב’, או כשהוא שוכב הוא מבין: ‘אני’
שוכב’. או, בכל מקום שבו הקאיה שלו נפטר, הוא
מבין זאת בהתאם.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם.

ג סעיף על סמפאגאניה
יתר על כן,
bhikkhus, bhikkhu, בעת מתקרב בעת עזיבתו, פועל עם
סמפאג’אניה, בעודו מביט קדימה ומביט סביבו, הוא פועל עם
כאשר הוא מתכופף ומתמתח, הוא פועל עם זה שהוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
ampajañña,
בעוד לובשת את הגלימה ואת החלוק העליון בעת נשיאת הקערה,
הוא פועל עם sampajañña, תוך אכילה, תוך שתייה, תוך לעיסה,
בעת טעימת, הוא פועל עם sampajañña, תוך השתתפות בעסק
של צרכנות והשתנה, הוא פועל עם סמפאג’אנה,
בעת שעמד, בזמן שישב, בזמן שינה, בעוד ער, בזמן
מדבר תוך כדי שתיקה, הוא פועל עם sampajañña.
ד. סעיף על דחייה

יתר על כן,
bhikkhus, bhikkhu רואה את הגוף הזה מאוד, מן הסוליות של
כפות רגליים למעלה ומשערות על הראש על הראש, אשר תחומה על ידי שלה
skJust כאילו,
bhikkhus, היה שקית עם שני פתחים ומלא שונים
סוגים של דגנים, כגון גבעות- paddy, אורז, שעועית מונג, פרה, אפונה, שומשום
זרעים ואורז קלוע. אדם עם ראייה טובה, לאחר unfastened זה,
היה שוקל [את תוכנו]: “זה גבעות- paddy, זה אורז, אלה
הם שעועית מונג, אלה פרה אפונה, אלה זרעי שומשום וזהו
אורז כבוש: “באותו אופן, bhikkhus, bhikkhu רואה את זה מאוד
הגוף, מכפות הרגליים למעלה ומשערות הראש למטה,
אשר תחומה על ידי העור שלה מלא סוגים שונים של זיהומים:
“בקאיה הזאת, יש את השערות של הראש, שערות הגוף,
ציפורניים, שיניים, עור, בשר, גידים, עצמות, מוח עצם, כליות, לב,
הכבד, pleura, הטחול, הריאות, קרבים, mesentery, הבטן עם שלה
תכשירים, צואה, מרה, ליחה, מוגלה, דם, זיעה, שומן, קרעים, שומן,
רוק, ריר האף, נוזל סינוביאלי ושתן.
כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
ב סעיף על האלמנטים

ב ומלא סוגים שונים של זיהומים: “בקאיה הזאת, יש
שערות הראש, שערות הגוף, הציפורניים, השיניים, העור, הבשר,
גידים, עצמות, מוח עצם, כליות, לב, כבד, pleura, טחול,
ריאות, קרבים, mesentery, הבטן עם התוכן שלה, צואה, מרה,
ליחה, מוגלה, דם, זיעה, שומן, דמעות, שומן, רוק, ריר האף,
נוזל סינוביאלי ושתן “.
יתר על כן,
bhikkhus, bhikkhu משקף על זה מאוד קאיה, אולם הוא ממוקם,
אבל הוא מסולק: “בקאיה הזאת, יש אלמנט האדמה,
אלמנט המים, אלמנט האש ואלמנט האוויר. “פנים וחוץ; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
בדיוק כמו, bhikkhus, קצב או מיומן
שוליית הקצב, לאחר שהרגה פרה, היתה יושבת על פרשת דרכים
חותכים אותו לחתיכות; באותו אופן, bhikkhus, bhikkhu משקף על
זה קאיה מאוד, עם זאת הוא ממוקם, אבל הוא מסולק: “בזה
קאיה, יש אלמנט האדמה, אלמנט המים, אלמנט האש
ואת אלמנט האוויר. “
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(1)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, יום אחד מת, או יומיים מתים או שלושה ימים מתים,
נפוח, כחלחל ומפנק, הוא רואה את הקאיה הזאת מאוד: “הקאיה הזאת
גם הוא כזה, הוא הולך להיות כזה, והוא לא
ללא תנאי כזה “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקיה.

לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
(1)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, יום אחד מת, או יומיים מתים או שלושה ימים מתים,
נפוח, כחלחל ומפנק, הוא רואה את הקאיה הזאת מאוד: “הקאיה הזאת
גם הוא כזה, הוא הולך להיות כזה, והוא לא
ללא תנאי כזה “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.

(2)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’ארנל, שנאכלת על ידי עורבים, נאכלת על ידי נצים, בהוויה
נאכל על ידי אנפות, נאכל על ידי כלבים, להיות
נאכלים על ידי נמרים, נאכלים על ידי פנתרים, נאכלים על ידי סוגים שונים
של הישויות, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.
כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
(3)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו
אם הוא רואה גופה, זורק באדמה של צ’רנל, א
עם בשר ודם, מוחזקים בגידים, הוא חושב
זה קאיה מאוד: “קאיה זה גם הוא כזה, זה הולך
להיות כזה, והוא אינו חופשי ממצב כזה “.
amudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.

 (4)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhika · שם משתמש · lohita · makkhita ·
nhāru · sambandhaṃ, כך אימאם · אווה קאייה upasaṃharati: ‘ayaṃ pi kho kāyo
אווה · dhammo evaṃ · bhāvī evaṃ · א atito ‘ti.

(4)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמת צ’רנל, שלד בלי בשר, מרוחה בדם, מוחזקת
יחד עם גידים, הוא רואה את זה קאיה מאוד: “זה גם קאיה של
כזה טבע, זה הולך להיות כזה, והוא לא חופשי
מצב כזה “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
באהידהא, קאיה קאיאנופאסי ויאהרטי, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, {1} a nissito ca viharati,
na ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
 (5)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kayaṃ משתמש חדש · משתמש חדש · bhāvī · dhammo evaṃ · bhāvī
אווה · א atito ‘ti.

(5)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו
אם הוא רואה גופה, זורק באדמה של צ’רנל, א
ללא בשר ודם, המוחזקים יחד בגידים, הוא
רואה את זה קאיה מאוד: “זה גם קאיה הוא כזה של הטבע, זה
הולך להיות כזה, והוא לא חופשי ממצב כזה “.

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · אתרים נוספים, viaya-dhamm · ânupassī vā
kayyasmiṃ viharati, samudaya-vaya-dhamm · ânupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti va pan · משחק מקוון חינם, yāvadeva
ñāṇa · מטאיה paṭissati · מטאיה, {1} א nissito ca viharati, na ca kiñci
loke upaddati. אוואם · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
.

כך הוא מתבונן בקאיה בקיה פנימית, או שהוא
מתבונן בקאיה בחוץ, או שוכן בקאיה
בקאיה פנימית וחיצונית; הוא מתבונן בסמודייה של
תופעות בקאיה, או שהוא מתבונן בהתעלמות מן התופעות
בקאיה, או שהוא מתבונן בסמודיה ונפטר
תופעות בקאיה; או, [realising:] “זה קאיה!” סאטי קיים
בו, רק כדי רק של רק ana vaississati, הוא שוכן
מנותק, ואינו נצמד לשום דבר בעולם. לפיכך, bhikkhus, א
bhikkhu שוכנת תצפית קאיה בקאיה.
 (6)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aṭṭhikāni apagata · צופה בכרטיס האישי של :: aiñena
הבא · הבא · הבא · ·
jaṅgh · aṭṭhikaṃ aññena õru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · שלח הודעה פרטית · אין ·
gýv · aṭṭhikaṃ · · · ·
, כך אימאם · אווה קאייה upasaṃharati: ‘ayaṃ pi kho kāyo
אווה · dhammo evaṃ · bhāvī evaṃ · א atito ‘ti.

(6)
יתר על כן,
bhikkhus, bhikkhu, בדיוק כאילו הוא רואה גוף מת, להשליך פנימה
אדמה של צ’רנלים, עצמות מנותקות מפוזרות פה ושם, כאן
עצם עצם, יש עצם רגל, כאן עצם של הקרסול,
כאן עצם הירך, יש עצם הירך, הנה צלע, יש עצם אחורית, כאן
עצם העצם, עצם הצוואר, פה עצם הלסת, עצם השן,
או שם הגולגולת, הוא רואה את זה קאיה מאוד: “זה גם קאיה של
כזה טבע, זה הולך להיות כזה, והוא לא חופשי
מצב כזה “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
באהידהא, קאיה קאיאנופאסי ויאהרטי, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, {1} a nissito ca viharati,
na ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
 (7)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aihikāni בחר שפה · שלח הודעה פרטית · שלח הודעה פרטית אל eva kaya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(7)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ aihikāni בחר שפה · שלח הודעה פרטית · שלח הודעה פרטית אל eva kaya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(7)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
רואה גופה, מושלכת באדמת צ’ארנל, העצמות הלבינו
כמו צדף, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.

 (8)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ ajhikāni puñja · שלח הודעה דרך ICQ אל ima · ava kāyani
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(8)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
לראות גופה, לזרוק באדמת צ’רנל, לגדל עצמות מעל
בן שנה, הוא רואה את הקאיה הזאת: “גם הקאיה הזאת היא כזאת
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.
 (9)
פונה
קה פראס, bhikkhave, bayikkhu seyyathāpi passeyya sarīraṃ sivathikaya
chaḍḍitaṃ auhikani putīni cuṇṇaka · jātāni, אז האימאם · אווה קאיה
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · א atito’
ti.

(9)
יתר על כן, bhikkhus, bhikkhu, בדיוק כמו שהוא
לראות גופה, לזרוק באדמה של צ’רנל, עצמות רקובות מופחתות
לאבא, הוא רואה את זה קאיה מאוד: “זה גם קאיה כזה
טבע, זה הולך להיות כזה, והוא לא חופשי כזה
מצב “.

איגי א-ג’האטאṃה וָאָה קָיאָאָאנָסִי וַהָרָאִי, בהידאָה ואָה
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · änupassī vā kāyasmiṃ viharati,
Vaya-dhamm · קישורים מומלצים, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti va pan · אסא סאטי paccupaṭṭhitā
hoti, yāvadeva · מתיאיה paṭissati · מטאיה, · nissito ca viharati, na
לחץ כאן לתרגום] ca kiñci loke upādiyati. אוואם פי פי, בהיקאווה, בקהיה בהיקה
kāyānupassī viharati.

כך הוא מתבונן בקאיה בקאיה
פנימי, או שהוא מתבונן בקאיה מחוץ לקיה, או שהוא שוכן
התבוננות בקאיה בקאיה פנימית וחיצונית; הוא מתבונן
את samudaya של תופעות kaya, או שהוא שוכן התבוננות עובר
הרחק מהתופעות בקאיה, או שהוא מתבונן בסמודיא
עוברים מתופעות בקאיה; או, [מימוש:] “זה קאיה!”
סאטי נוכח בו, רק עד כדי כך בלבד
פאיסטי, הוא מנותק, ואינו נצמד לשום דבר
העולם. לכן, bhikkhus, bhikkhu שוכנת קאיה בקיה.



06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,

https://www.youtube.com/watch?v=DZRbX7GpqI8
Mahasatipatthana Sutta Discourse In Hindi Day 1 By SN Goenka GurujiHttps://translate.google.com का उपयोग करके इस Google अनुवाद में सही अनुवाद प्रस्तुत करें
https://www.youtube.com/watch?v=wV0nJtlswqg
महा सत्तिपट्टन सुथराया - ana ana anaරයatt -
अचेतन महाबोधि ध्यान का मार्ग कैसे प्रशस्त करें
ध्यान का तरीका-सतीपत्तन सूत्र
BUDDHA’S खुद के काम में ध्यान की प्रक्रिया
से
एनालिटिकल इनसाइट नि: शुल्क ऑनलाइन टीपियाका कानून अनुसंधान और अभ्यास विश्वविद्यालय में 112 भाषा विज्ञान
 के माध्यम से
http://sarvajan.ambedkar.org
डीएन 22 - (डी ii 290)
महासतिपुष्णा सुता
- जागरूकता पर उपस्थिति -
[mah satipaṭṭhāna] ०६ में) शास्त्रीय देवनागरी, शास्त्रीय हिंदी-देवनागरी-प्राथमिक विद्यालय,
यह सूक्त व्यापक रूप से ध्यान अभ्यास के लिए मुख्य संदर्भ के रूप में माना जाता है।
परिचय
I. काया का अवलोकन
Āāāpāna पर धारा
ख। मुद्राओं पर धारा
सी। संपजना पर धारा
घ। प्रतिकर्षण पर धारा
ई। तत्वों पर अनुभाग
नौ चार मैदानों पर एफ। सेक्शन

परिचय

इस प्रकार मैंने सुना है:
पर
एक अवसर पर, भगवन् कसमसम्मा में कौरवों के बीच रह रहे थे,
कौरवों का एक बाजार शहर। वहाँ, उन्होंने भिखुओं को संबोधित किया:

- भीखू।
- भादंते ने भिक्खुओं को जवाब दिया। भगवान ने कहा:

- इस,
bikikus, वह मार्ग है जो शुद्धिकरण के अलावा और कुछ नहीं करता है
प्राणियों, दुःख और विलाप पर काबू पाने, के लापता होने
दुक्ख-प्रमनासा, सही मार्ग की प्राप्ति, की प्राप्ति
निबाना, यानी चार सतीपन कहे जाते हैं।
कौन से चार?
यहाँ, भिक्खु, एक भिक्षु काया, शक्ति में देख रहे हैं
सम्पजना, व्यंग्य, संसार के प्रति अभिजात-अधिमान को छोड़ देना।
वह वेदना में वेदना का वास करता है, तृप्ति सम्पन्न, तृप्त
दुनिया के लिए अभिजात-अधिनायक को छोड़ दिया। वह सिरता को निहारता है
citta, ātāpī sampajāno, satimā में, अभिजात-अधिमान को छोड़ दिया गया
दुनिया की ओर। वह धम्म में स्थित है, धम्म में, sātāpī में
सम्पजना, व्यंग्य, संसार के प्रति अभिजात-अधिमान को छोड़ देना।

आई। क्यानुपासना

Āāāpāna पर धारा

तथा
कैसे, भिक्खु, क्या भिक्षु काया में दर्शन करते हैं? यहाँ,
भीखू, एक भिक्खु, जो जंगल में गया था या वहाँ गया था
एक पेड़ की जड़ या एक खाली कमरे में चला गया, नीचे तह बैठता है
टांगों का फड़कना, काया का सीधा खड़ा हो जाना, और सती का पारिमुख लगाना। होने के नाते
इस प्रकार साटो वह सांस लेता है, इस प्रकार सातो वह बाहर सांस लेता है। अंदर साँस लेना
जब तक वह समझता है: ‘मैं लंबी साँस ले रहा हूँ’; लंबी सांस ले रहा है
समझता है: ‘मैं लंबी सांस ले रहा हूं’; सांस लेने में तकलीफ
समझता है: ‘मैं संक्षेप में सांस ले रहा हूं’; सांस लेना उसने कम कर दिया
समझता है: ‘मैं छोटी सांस ले रहा हूं’; वह खुद को प्रशिक्षित करता है: the महसूस कर रहा है
पूरा काया, मैं साँस लूंगा; वह खुद को प्रशिक्षित करता है: ‘संपूर्ण महसूस कर रहा है
काया, मैं सांस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-संस्कार, मैं साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-साक्षरों, मैं बाहर साँस लूंगा ‘।
केवल
के रूप में, bikikus, एक कुशल टर्नर या एक टर्नर प्रशिक्षु, एक लंबा बना
बारी, समझता है: ‘मैं एक लंबी पारी बना रहा हूं’; एक छोटा सा मोड़, वह
समझता है: ‘मैं एक छोटा मोड़ बना रहा हूं’; उसी तरह, भीखू, ए
भिक्खु, लंबी सांस ले रहा है, समझता है: ‘मैं लंबी सांस ले रहा हूं’;
लंबी सांस लेना वह समझता है: ands मैं लंबी सांस ले रहा हूं ’; साँस लेने का
संक्षेप में वह समझता है: ‘मैं संक्षेप में साँस ले रहा हूँ’; सांस बाहर छोड़ना
वह समझता है: ‘मैं छोटी सांस ले रहा हूं’; वह खुद को प्रशिक्षित करता है: ‘भावना
पूरे काया, मैं साँस लूंगा; वह खुद को प्रशिक्षित करता है: the महसूस कर रहा है
पूरे काया, मैं बाहर साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-संस्कार, मैं साँस लूंगा ‘; वह खुद को प्रशिक्षित करता है: ‘शांत
काया-साक्षरों, मैं बाहर साँस लूंगा ‘।
इस प्रकार वह काया में आंतरिक रूप से देखती रहती है,
या वह काया में बाहरी रूप से देख रहा है, या वह देख रहा है
आंतरिक रूप से और बाह्य रूप से kyaya; वह समाधि का अवलोकन करता है
काया में घटनाओं की, या वह दूर के निधन को देखती है
काया में घटनाएँ, या वह समाया को निहारता और गुज़रता है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती है
उसके पास, केवल ñā anda और मात्र paatiissati की सीमा तक, वह
निवासी अलग हो जाते हैं, और दुनिया की किसी भी चीज़ से नहीं चिपके रहते हैं। इस प्रकार,
भिक्खु, एक भिक्षु काया में काया का निरीक्षण करता है।
ख। मुद्राओं पर धारा

इसके अलावा,
भीखू, भीखू, चलते समय, समझता है:, मैं चल रहा हूं ’, या
खड़े होने के दौरान वह समझता है: ’मैं खड़ा हूँ’, या जब वह बैठा हो
समझता है: ’मैं बैठा हूं’, या लेटते समय वह समझता है: ‘मैं हूं
लेटना’। या फिर, जिस भी स्थिति में उसका काया निपट जाता है, वह
उसी के अनुसार इसे समझता है।
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटना की दूर; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व।सी। संपजना पर धारा
इसके अलावा,
भिक्खु, एक भिक्षु, जिसके पास आते और जाते समय, साथ काम करता है
sampajañña, आगे देखते हुए और आसपास देखते हुए, वह साथ काम करता है
sampajañña, झुकते समय और खींचते समय, वह sThus के साथ काम करता है जो वह काया में आंतरिक रूप से देख रहा है, या वह
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
ampajañña,
वस्त्र और ऊपरी वस्त्र पहनते समय और कटोरा ले जाते समय,
वह खाना खाने के दौरान, शराब पीते समय, चबाने के दौरान, सांपों के साथ काम करता है।
चखने के दौरान, वह व्यवसाय में भाग लेने के दौरान, संपजना के साथ काम करता है
शौच और पेशाब करने के दौरान, वह चलने के दौरान, सांपों के साथ काम करता है,
खड़े रहते समय, सोते समय, सोते समय, जागते समय, जबकि
बात करते हुए और चुप रहने के दौरान, वह संपेजना के साथ काम करता है।
घ। प्रतिकर्षण पर धारा

इसके अलावा,
भीखू, एक भिक्षु इस शरीर को, तलवों से मानता है
पैर ऊपर और सिर के नीचे के बालों से, जो इसके द्वारा सीमांकित है
skJust मानो,
भिक्खु, एक थैला था जिसमें दो खुले थे और विभिन्न में भरे हुए थे
अनाज के प्रकार, जैसे पहाड़ी-धान, धान, मूंग, गाय-मटर, तिल
बीज और भूसी चावल। अच्छी निगाह वाले व्यक्ति ने इसे अनदेखा कर दिया,
[इसकी सामग्री] पर विचार करेंगे: “यह पहाड़ी-धान है, यह धान है
मूंग हैं, वे गाय-मटर हैं, वे तिल हैं और यह है
भूसी वाले चावल; ”उसी तरह, भिक्खु, एक भिक्खु इस पर विचार करता है
शरीर, पैरों के तलवों से और सिर के नीचे के बालों से,
जो इसकी त्वचा द्वारा सीमांकित है और विभिन्न प्रकार की अशुद्धियों से भरा है:
“इस काया में सिर के बाल, शरीर के बाल,
नाखून, दांत, त्वचा, मांस, tendons, हड्डियों, अस्थि मज्जा, गुर्दे, दिल,
जिगर, फुस्फुस, प्लीहा, फेफड़े, आंत, मेसेंटरी, इसके साथ पेट
सामग्री, मल, पित्त, कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल,
लार, नाक का बलगम, श्लेष द्रव और मूत्र। ”
इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
ई। तत्वों पर अनुभाग में

, और विभिन्न प्रकार की अशुद्धियों से भरा हुआ: “इस काया में, हैं
सिर के बाल, शरीर के बाल, नाखून, दांत, त्वचा, मांस,
tendons, हड्डियों, अस्थि मज्जा, गुर्दे, हृदय, यकृत, फुस्फुस का आवरण, प्लीहा,
फेफड़े, आंत, मेसेंटरी, इसकी सामग्री के साथ पेट, मल, पित्त,
कफ, मवाद, रक्त, पसीना, वसा, आँसू, तेल, लार, नाक का बलगम,
श्लेष द्रव और मूत्र। “
इसके अलावा,
भीखू, भिक्षु इस काया को दर्शाता है, हालांकि इसे रखा गया है,
हालाँकि यह निपटाया गया है: “इस काया में, पृथ्वी तत्व है, द
जल तत्व, अग्नि तत्व और वायु तत्व। ”आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
जैसे, भीखू, एक कुशल कसाई या ए
कसाई की प्रशिक्षु, एक गाय को मार डालती, एक चौराहे पर बैठ जाती
टुकड़ों में काट रहा है; उसी तरह, भिक्खु, एक भिक्खु को दर्शाता है
यह बहुत ही महत्वपूर्ण है, हालांकि, इसे रखा गया है, हालांकि इसे निपटाया गया है: “इसमें
काया, पृथ्वी तत्व है, जल तत्व है, अग्नि तत्व है
और वायु तत्व
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(1)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
चार्ली ग्राउंड, एक दिन मृत, या दो दिन मृत या तीन दिन मृत,
प्रफुल्लित, प्रफुल्लित और प्रफुल्लित, वह इसे बहुत काया मानता है: “यह काया
यह भी एक ऐसी प्रकृति है, यह इस तरह बनने जा रहा है, और नहीं है
ऐसी हालत से मुक्त। ”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
काया में दर्शन करना।इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
(1)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
चार्ली ग्राउंड, एक दिन मृत, या दो दिन मृत या तीन दिन मृत,
प्रफुल्लित, प्रफुल्लित और प्रफुल्लित, वह इसे बहुत काया मानता है: “यह काया
यह भी एक ऐसी प्रकृति है, यह इस तरह बनने जा रहा है, और नहीं है
ऐसी हालत से मुक्त। ”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।

(2)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर को देख रहा था, अंदर डाला
एक चार्ली मैदान, कौवे द्वारा खाया जा रहा है, फेरीवाले द्वारा खाया जा रहा है, जा रहा है
गिद्धों द्वारा खाया जाता है, बगुलों द्वारा खाया जा रहा है, कुत्तों द्वारा खाया जा रहा है, जा रहा है
बाघों द्वारा खाया जाता है, पैंथरों द्वारा खाया जाता है, विभिन्न प्रकार से खाया जाता है
प्राणियों के लिए, वह इसे बहुत ही महत्वपूर्ण मानते हैं: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”
इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
एस (3)
इसके अलावा, भिक्खु, भिक्खु, बस के रूप में
यदि वह एक मृत शरीर को देख रहा था, तो एक मैदान में दूर डाली, ए
टेंडन द्वारा एक साथ रखे गए मांस और रक्त के साथ स्केलेटन, वह मानता है
यह बहुत ही महत्वपूर्ण है: “यह काया भी एक ऐसी प्रकृति है, यह जा रही है
इस तरह बन जाओ, और ऐसी हालत से मुक्त नहीं हो। ”
काया में अनुभूतियों का अमुदय, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।

 (4)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitahal ahhika · saṅkhalikai ni · ma ·sa · lohita · makkhitaṃ
nhāru · sambandhaṃ, इसलिए imam · eva kyaya upasaṃharati: ṃ ayaho pi kho kyo
eva ev · dhammo evaṃ · bhvī eva an · a · atīto ‘ti।

(4)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर देख रहा था, एक में दूर डाली
लकड़ी का मैदान, बिना मांस का एक कंकाल और खून से सना हुआ
एक साथ tendons द्वारा, वह इस काया को मानता है: “यह काया भी है
ऐसी प्रकृति, यह ऐसा बनने जा रहा है, और इससे मुक्त नहीं है
ऐसी हालत। ”

इति अज्जताṃ वा काये कान्यनुपसि विहरति,
bahiddhā vā kāye kāyanupassī विहार, अज्जता-बहदहा वा का
कायानुपासि विहरति; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यदेवदेव · मत्सय पाहिसाती · मत्त्या, {1} · निस्सिटो सीए विहारती,
ना कै कांसी लोका अपदति। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
 (5)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitahal ahhika · saṅkhalikaag apagata · ma ·sa · lohitaṃ nhāru · sambandhaṃ, इसलिए
इमाम · ईवा काया upasaṃharati: ṃ ayai pi kho kyo koyo evamo · dhammo evaṃ · bhvī
eva। · a atto ‘ti(5)
इसके अलावा, भिक्खु, भिक्खु, बस के रूप में
यदि वह एक मृत शरीर को देख रहा था, तो एक मैदान में दूर डाली, ए
बिना मांस और रक्त के शुक्राणु, एक साथ tendons द्वारा आयोजित, वह
यह बहुत ही महत्वपूर्ण है: “यह काया भी एक ऐसी प्रकृति है, यह है
इस तरह बनने जा रहा है, और ऐसी स्थिति से मुक्त नहीं है। ”

इति
अज्जहतः वा काय क्यानुपासि विहारति, बहिदा वा काय क्यानुपासि
विहारती, अज्जत-बाहिध वा वा काय क्यानुपासि विहरति;
समुदया-धाम · assनुपसी वा कश्यमी विहार, वाया-धम्म · hamनुपसी वा
kasasmi-viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiā विहार;
‘अष्ठी कायो ‘त व प · असत सती पचचिthiतित होति, यादेव
ñāatia · मत्सय पयसती · मटका, {१} · निस्सिटो ca विहारती, ना ca किंसी
loke upādiyati एवम · पी खो, भीखवे, भीखु काय खानपुस्सी
viharati।

इस प्रकार वह काया में आंतरिक रूप से, या वह देख रहा है
काया में बाहरी रूप से देख रहे हैं, या वह काया का निरीक्षण करते हैं
आंतरिक रूप से और बाह्य रूप से; वह समाधि का अवलोकन करता है
काया में घटनाएँ, या वह घटनाओं के निधन को देखते हुए बसता है
काया में, या वह समाया को देखती है और गुजर जाती है
काया में घटना; वरना, [साकार:] “यह क्या है!” सती मौजूद है
उसके लिए, केवल मात्र और मात्र पश्यति तक, वह बसता है
अलग, और दुनिया में कुछ भी करने के लिए नहीं है। इस प्रकार, भिक्खुस, ए
भिक्षु काया में दर्शन करते हैं।
 (6)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitaik āhikāni apagata · संधान्नी दिस विदिसा विक्क्तिन, अनैना
हीथ · अणिका अणेना पद · अहीना अणोपा गोपक · अणिका अननैना
jañgh · ṭṭhikaṃ aññena ṭṭru · ṃhikaṅ aññena kaṭṭi · ṭhikaṃ aññena
phāsuk · ahikaṃ aññena pi ·h · iṃhikaṃ aññena khandh · khikaṃ aññena
गीव · अणिका अणेना हनुक · अणिका अननैना डांट · अणिका हेना
sīsakaṭāhaṃ, इसलिए इमाम · ईवा काया upasaatiharati: ‘ayaho pi kho kyo
eva ev · dhammo evaṃ · bhvī eva an · a · atīto ‘ti।

(6)
इसके अलावा,
भीखू, एक भिक्षु, जैसे कि वह एक मृत शरीर देख रहा था, एक में दूर डाली
चार्ली ग्राउंड, यहाँ और वहाँ बिखरी हुई हड्डियों को काट दिया गया, यहाँ ए
हाथ की हड्डी, पैर की हड्डी, यहाँ टखने की हड्डी, पिंडली की हड्डी,
यहाँ एक जांघ की हड्डी है, वहाँ एक कूल्हे की हड्डी है, यहाँ एक पसली है, यहाँ एक पीठ की हड्डी है, यहाँ है
रीढ़ की हड्डी, गर्दन की हड्डी, यहाँ जबड़े की हड्डी, दाँत की हड्डी,
या वहाँ खोपड़ी, वह इस काया को मानता है: “यह काया भी है
ऐसी प्रकृति, यह ऐसा बनने जा रहा है, और इससे मुक्त नहीं है
ऐसी हालत। ”

इति अज्जताṃ वा काये कान्यनुपसि विहरति,
bahiddhā vā kāye kāyanupassī विहार, अज्जता-बहदहा वा का
कायानुपासि विहरति; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यदेवदेव · मत्सय पाहिसाती · मत्त्या, {1} · निस्सिटो सीए विहारती,
ना कै कांसी लोका अपदति। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
 (7)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitani ahikāni setāni sahakha · vaṇṇa · paṭibhgāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।(7)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitani ahikāni setāni sahakha · vaṇṇa · paṭibhgāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(7)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक मैदान में दूर डाली, हड्डियों को सफेद कर दिया
एक समुंदर की तरह, वह इस काया को मानता है: “यह काया भी ऐसी है
एक प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।

 (8)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitañ ikhikāni puñja · kitāni terovassikāni, इसलिए इमाम · ईवा काया
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(8)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक चार्लीन जमीन में डाली गई, हड्डियों को ढेर कर दिया
साल पुराना है, वह इसे बहुत काया मानता है: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।
 (9)
Puna
ca · para b, bhikkhave, bhikkhu seyyathāpi passeyya sarīra s sivathikāya
chaitaū āhikāni pḍḍtīni cu ·aka · jātāni, इसलिए इमाम · eva kyaṭṭ
upasa upharati: ṃ ayaṃ pi kho kyo kayo eva d · dhammo evaā · bhvī evaṃ · a · atīto ‘
ti।

(9)
इसके अलावा, भिक्खु, एक भिक्षु, जैसे वह था
एक शव को देखकर, एक दूर मैदान में डाली गई, सड़ी हुई हड्डियां कम हो गईं
पाउडर करने के लिए, वह इस काया को मानता है: “यह काया भी ऐसी ही है
प्रकृति, यह इस तरह बनने जा रही है, और इस तरह से मुक्त नहीं है
शर्त।”

इति अज्जताṃ वा काय क्यानुपासि विह्रति, बाहिध वा
कय्यानुपासि विहारि, अज्जता-बहीधं वा काय क्यानुपासि
viharati; समुदया-धम्म · upनुपसी वा कश्यमि विहरति,
वाया-धम्म · upनुपसी वा कश्यमी विहार, समुदय-वाया-धम्म · upनुपसी
वा कास्यमी विहार; ‘अत्थि कायो ‘त व प · अस सती पचचिthiहित
होति, यादेवना · मत्त्या पश्यति · मत्त्या, अ निसितो कै विहरति, ना
ca kiñci loke upādiyati। एवम · पी खो, भीखवे, भीखु काये
कन्यापुस्सी विहार।

इस प्रकार वह काया में दर्शन करते हैं
आंतरिक रूप से, या वह काया में बाहरी रूप से देख रहा है, या वह बसता है
आंतरिक रूप से और बाह्य रूप से काया का निरीक्षण करना; वह देख रहा है
काया में घटना का समुदया, या वह गुजरते हुए को देखता है
काया में घटनाएँ दूर हैं, या वह समाधि का अवलोकन करता है और
काया में घटना से गुजरना; वरना, [साकार:] “यह क्या है!”
सती उसके पास मौजूद है, केवल मात्र और मात्र की सीमा तक
पासी, वह अलग रहता है, और में कुछ भी नहीं चिपकता है
विश्व। इस प्रकार, भिक्खु, एक भिक्षु काया में काया का निरीक्षण करते हैं।


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Mahasattipathana Sutta Discourse By SN Goenka Guruji..:).. Vipassana. Satipatthana sutta course…

45) Classical Hmong- Lus Hmoob,
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5. “Bomb Squad”
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15. “I Need You”
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31. “Nco”
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32. “Ntev Xyoo instrumental”
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44. “Txhob Mus”
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45. “U Got What I Need”
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47. “Wishing I Have Those Words”
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Male Singers 1
Male Singers 2
Male Singers 3
Female Singers 1
Female Singers 2

Male Singers 1

2 U
3 Escapezs
3 Specialists
4 Seasons
5 Reasons
A Loom Lauj
Amazen
Amplify
Andy Yang
Aroon Houng
Ayouduo
Ban Xai Thong
Bee Vang
Billy Chang
Billy Vue
Black Bone
Blackouts
Blong Her
Blong Yang
Bouagueng Xaphouvong
Boun Mee Lee
C B
Chee Vang
Chen Vang
Chi Vang
Chia Yang
Chong Xiong
Chue Chang
Ciaj Sia Lis
Coob Thoj
Da Players
Daus Xyooj
David Vang
Destiny
DFAP
Doua Thao
Doug Shong
Dr. Tom
Eighty Vang
Emotions
Es Lis
ET Yang
Evol
Fade Stars
Faith Blossom
Flipper
G Q
Harmonize
Haum Xeeb Thoj
Hem Nyuj
Hiav Txwv Band
High Voltage
Hlau Muas
Hmong California
Hmong One
Hmoob Los Tsuas
HTR
Huab Cua Nag
ICU Band
Illusion
Imagine Dreams
Inner Sense
Jenn Vang
Jer Yang
Jerry Lor
Jerry Thao
Kab Ntos Vas
Kawm Muas
Keej yaj
Keem Lis
Ken Do
Khab Lis
KLS
Koob Hmoov Xyooj
Koob Tsheej Xyooj
Koob txuj Muas
Koom Xeem
Kos Lis
Kua Zaub Tsuag
Kub Qav Kaws
Kub Xyooj
Kwm Lis
KZ
Paj Yeeb Sua Yaj
The SouvenirKav txhais cov lus txhais rau Google txhais lus siv https://translate.google.com
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Maha Sathipattana Suthraya - Daim ntawv qhia kev kawm ntawv -
Yuav ua li cas rau Txoj Kev Txoj Cai ntawm Superconscious Mahabodhi Meditation
Txoj Kev Nco Nco - Lub Satipatthana Sutta
MEDITATION TXHEEJ hauv BUDDHA TXOJ CAI
ntawm
Analytic Insight Dawb Hauv Internet Tipiṭaka Kev tshawb fawb Research & Practice University hauv 112 QIB LUB LANGUAGES
 dhau los
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Mus koom rau kev tshaj tawm -
[mahā satipaṭṭhāna] nyob rau hauv 45) Classical Hmong- Lus Hmoob,
Cov kab no tau pom zoo raws li lub ntsiab lus tseem ceeb rau kev xyaum xav.
Kev taw qhia
I. Kev saib ntawm Kāya
A. Tshooj ntawm ānāpāna
B. Tshooj lus ntawm kev sib tw
C. Tshooj ntawm kev sib tham
D. Tshooj ntawm kev siab tawv
E. Tshooj ntawm cov ntsiab lus
F. Seem nyob rau ntawm nine qhov chaw ua si

Kev taw qhia

Yog li kuv tau hnov:
Rau
ib lub sij hawm, Bhagavā twb nyob nrog cov Kurus nyob Kammāsadhamma,
ib lub khw lag luam ntawm Kurus. Muaj, nws hais rau bhikkhus:

- Bhikkhus.
- Bhaddante tau teb cov lus sib tham. Lub Bhagavā hais tias:

- Qhov no,
bhikkhus, yog txoj hauv kev uas ua rau tsis muaj dab tsi tab sis lub purification ntawm
quavntsej, kev kov yeej kev tu siab thiab lamentation, kev ploj ntawm
dukkha-domanassa, lub attainment ntawm txoj cai txoj kev, lub realization ntawm
Nibbāna, uas yog hais rau plaub satipaṭṭhānas.
Yam plaub?
Ntawm no, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya, ātāpī
sampajāno, satimā, muaj muab abhijjh-domanassa rau lub ntiaj teb no.
Nws dwells observing vedan nyob rau hauv vedanā, ātāpī sampajāno, satimā, muaj
muab abhijjh-domanassa rau lub ntiaj teb no. Nws dwells tsom xyuas citta
nyob rau hauv citta, Algeria, satimā, muaj uas tau muab los ntawm cov khoom noj khoom haus
rau lub ntiaj teb. Nws nyob pom qhov ua tiav txhua yam · tsis tas li, tsis yog
sampajāno, satimā, muaj muab abhijjh-domanassa rau lub ntiaj teb no.

I. Kuv tus kheej

A. Tshooj ntawm ānāpāna

Thiab
li cas, bhikkhus, yog ib tug bhikkhu nyob tsom kwm kiab tawm hauv kāya? Ntawm no,
bhikkhus, ib tug bhikkhu, muaj ploj mus rau tom hav zoov los yog muaj dua mus nyob hauv
lub hauv paus ntawm ib tsob ntoo los yog mus rau ib qho chaw khoob, zaum hauv folding lub
ob txhais ceg crosswise, teem qhov chaw upright, thiab qhov chaw nyob ntawm qhov chaw. Ua
li ntawd sato nws breathes hauv, yog li nws sato nws breathes tawm. Ua pa hauv
ntev nws to taub: ‘Kuv ua pa ntev ntev’; ua pa ntev ntev
to taub: ‘Kuv ua pa tawm ntev’; ua pa luv luv
nkag siab: ‘Kuv ua pa hauv luv’; ua pa tawm luv luv nws
to taub: ‘Kuv ua pa tawm luv’; nws cob nws tus kheej: lub siab xav
tag nrho kāya, kuv yuav ua pa hauv ‘; nws cob nws tus kheej: lub siab nyiam
kāya, Kuv yuav ua pa tawm ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa hauv ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa tawm ‘.
Cia li
li, bhikkhus, lub keej tus cwj pwm los yog tus neeg kawm ntawv lub npe, ua ib ntev
tig, to taub: ‘Kuv tabtom ua qhov ntev tig’; ua luv luv tig, nws
nkag siab: ‘Kuv tabtom ua luv luv’; nyob rau hauv tib txoj kev, bhikkhus, a
bhikkhu, ua pa ntev, to taub: ‘Kuv ua pa ntev ntev’;
ua pa ntev ntev nws to taub: ‘Kuv ua pa tawm ntev’; ua pa
nyob rau hauv luv luv nws to taub: ‘Kuv ua pa hauv luv luv’; ua pa tawm luv
nws to taub: ‘Kuv ua pa tawm luv luv’; nws cob nws tus kheej: lub siab
tag nrho kāya, kuv yuav ua pa hauv ‘; nws cob nws tus kheej: lub siab xav
tag nrho kāya, kuv yuav ua pa tawm ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa hauv ‘; nws tswj nws tus kheej: ‘calming down lub
Kāya-saṅkhāras, Kuv yuav ua pa tawm ‘.
Yog li nws dwells observing kāya hauv kāya hauv lawv,
los yog nws nyob pom kiab kāya hauv kāya externally, los yog nws nyob tsom
kāya nyob rau hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya
ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm lub dhau deb ntawm
phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab dhau mus dhau
ntawm phenomena hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “sati yog
tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws
dwells detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li,
bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
B. Tshooj lus ntawm kev sib tw

Tsis tas li,
bhikkhus, ib tug bhikkhu, thaum taug kev, to taub: ‘Kuv taug kev’, los yog
thaum nws sawv ntsug nws to taub: ‘Kuv sawv’, lossis thaum nws zaum
nkag siab: ‘Kuv tabtom zaum’, lossis thaum pw tsaug zog nws to taub: ‘Kuv yog
pw ‘. Los yog lwm tus, nyob rau hauv qhov twg qhov chaw nws kāya yog muab pov tseg, nws
nkag siab txog nws.
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb.C. Tshooj ntawm kev sib tham
Tsis tas li,
bhikkhus, ib tug bhikkhu, thaum nce thiab thaum lub sij hawm departing, ua nrog
sampajañña, thaum saib ua ntej thiab thaum ntsia ib ncig, nws ua nrog
sampajañña,
thaum dabtsi yog khoov thiab thaum lub sij hawm ncab, nws ua nrog sThus
nws dwells observing kāya nyob rau hauv kāya internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
ampajañña,
thaum hnav cov khaub ncaws thiab lub tsho tshaj sab thiab thaum nqa lub tais,
nws ua nrog sampajañña, thaum noj mov, thaum haus, thaum chewing,
thaum tasting, nws ua nrog sampajañña, thaum mus kawm rau lub lag luam
ntawm defecating thiab zis, nws ua nrog sampajañña, thaum taug kev,
thaum sawv, thaum nws zaum, thaum tsaug zog, thaum tsim tsaug zog, thaum
hais lus thiab thaum uas ntsiag to, nws ua nrog sampajañña.
D. Tshaj ntawm Kev Ua Tiav

Tsis tas li,
bhikkhus, ib tug bhikkhu suav qhov no lub cev heev, los ntawm lub xib taw ntawm tus
ko taw thiab los ntawm cov plaub hau nyob rau hauv lub taub hau, uas yog delimited los ntawm nws
skJust li yog,
bhikkhus, muaj ib lub hnab ntim ob qhib thiab muaj ntau yam
hom grain, xws li toj-paddy, khaus, mung taum, nyuj-peas, sesame
noob thiab txiv hmab txiv ntoo husked. Ib tug txiv neej uas muaj qhov muag pom zoo, nrog nws tsis muaj zog,
yuav xav txog [nws txheem]: “Qhov no yog toj-paddy, qhov no yog liaj, cov neeg
yog mung taum, cov nyuj-peas, cov uas muaj noob hnav thiab qhov no yog
husked nplej; “nyob rau hauv tib txoj kev, bhikkhus, ib tug bhikkhu considers no heev
lub cev, ntawm sab laug ntawm tus taw ntawm thiab los ntawm cov plaub hau ntawm lub taub hau,
uas yog delimited los ntawm nws cov tawv nqaij thiab tag nrho ntawm ntau hom ntawm impurities:
“Nyob rau hauv no kāya, muaj lub hairs ntawm lub taub hau, plaub mos mos ntawm lub cev,
tes, hniav, nqaij tawv, nqaij, tendons, pob txha, pob txha pob txha, ob lub raum, lub plawv,
daim siab, pleura, spleen, ntsws, hnyuv, mesentery, plab nrog nws
txheem, feces, bile, phlegm, pus, ntshav, hws, rog, kua muag, roj,
qaub ncaug, kua qhov ntswg, kua txav thiab tso zis. “
Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv E. Tshooj ntawm cov Ntsiab

nyob rau hauv thiab tag nrho ntawm ntau yam ntawm impurities: “Nyob rau hauv no kāya, muaj
cov plaub hau ntawm lub taub hau, cov plaub hau ntawm lub cev, ntsia hlau, cov hniav, daim tawv nqaij, nqaij,
tendons, pob txha, pob txha pob txha, ob lub raum, plawv, nplooj siab, pleura, poov,
lub ntsws, cov hnyuv, lub hauv siab, lub plab nrog nws cov khoom, cov quav, kab mob,
phlegm, pus, ntshav, hws, rog, kua muag, roj, qaub ncaug, kua ntswg,
synovial kua thiab zis. “
Tsis tas li,
bhikkhus, ib tug bhikkhu qhia txog qhov no heev kāya, tab sis nws yog muab tso,
txawm li ntawd los nws yog pov tseg: “Nyob rau hauv no kāya, muaj lub ntiaj teb keeb, lub
dej caij, lub hauv hluav taws thiab lub caij huab cua. “āya hauv tsev thiab sab nraud; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
Ib yam li, bhikkhus, ib tug neeg tua neeg los sis ib tug neeg
neeg tua tsiaj tus apprentice, muaj tua ib tug nyuj, yuav zaum ntawm ib qho kev tshuam
txiav nws rau hauv daim; nyob rau hauv tib txoj kev, bhikkhus, ib tug bhikkhu qhia txog
qhov no heev kāya, tab sis nws yog tso, txawm li ntawd los nws yog pov tseg: “Nyob rau hauv no
kāya, muaj lub ntiaj teb caij, cov dej dej, qhov hluav taws kub
thiab huab cua lub zog. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(1)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, ib hnub tuag, los yog ob hnub tuag los yog peb hnub tuag,
swollen, nplhaib thiab festering, nws considers qhov no heev kāya: “No kāya
kuj yog ntawm xws li ib qhov, nws yog yuav ua zoo li no, thiab tsis yog
dawb los ntawm xws li ib tug mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya.Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
(1)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, ib hnub tuag, los yog ob hnub tuag los yog peb hnub tuag,
swollen, nplhaib thiab festering, nws considers qhov no heev kāya: “No kāya
kuj yog ntawm xws li ib qhov, nws yog yuav ua zoo li no, thiab tsis yog
dawb los ntawm xws li ib tug mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.

(2)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv
ib qho chaw hauv av, tau noj los ntawm kev sib qus, tab tom noj cov noog, nyob
noj los ntawm vultures, raug noj los ntawm herons, noj los ntawm dev, ua
noj ntawm tsov, noj los ntawm panthers, tau noj los ntawm ntau hom
ntawm beings, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “
Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
qhov s (3)
Txuas ntxiv, bhikkhus, ib qho yooj yim, cia li raws li
yog tias nws tau pom ib lub cev tuag, muab pov tseg rau hauv qhov chaw hauv av, a
squeleton nrog nqaij thiab ntshav, ua ke ua ke los ntawm tendons, nws considers
qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug xwm, nws yuav mus
ua zoo li no, thiab tsis pub dawb los ntawm tej yam zoo li no. “
amudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus kis
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.

 (4)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chahmḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhita
nhāru · sambandhaṃ, yog li imam · eva kāyaṃ upasaṃharati: ‘kho lus kaw lus
tab tom ua hauj lwm los ntawm kev ua hauj lwm.

(4)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv ib
charnel hauv av, ib tug squeleton tsis muaj nqaij thiab smeared nrog cov ntshav, tuav
ua ke los ntawm tendons, nws considers qhov no heev kāya: “No kāya kuj yog ntawm
xws li qhov xwm txheej, nws yuav pib ua zoo li no, thiab tsis pub dawb los ntawm
xws li ib tug mob. “

Nws yog ib qho tseem ceeb tshaj plaws ntawm lub neej,
qhov no yog qhov tseeb uas hais tias, koj ua lag luam
kāyānupassī viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
thiab cia li qaug qias li upkdiyati. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
 (5)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chahmḍitaṃ aṭṭhika · saekhalikae apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, yog li
imam · eva kāyaṃ upasaṃharati: ‘ua hauj lwm ua ib lub hom phiaj · tag nrho cov lus teb · cov lus qhia
eva · an · atīto.(5)
Txuas ntxiv, bhikkhus, ib qho yooj yim, cia li raws li
yog tias nws tau pom ib lub cev tuag, muab pov tseg rau hauv qhov chaw hauv av, a
squeleton tsis muaj nqaij los yog ntshav, tuav ua ke los ntawm tendons, nws
considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug xwm, nws yog
mus ua zoo li no, thiab tsis pub dawb los ntawm tej yam mob. “

Nws
lub lag luam uas tau muab rau cov neeg sib tw ua si, yuav tsum ua li cas
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya tagnrho · tag nrho cov kev pab cuam los ntawm kev ua neej, kev ua hauj lwm · tag nrho
kāyasmiṃ viharati, samudaya-vaya-tag nrho · ānupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Yooj yim kho, kho mob, ua kom muaj kev sib tw
viharati.

Yog li nws dwells observing kāya hauv kāya hauv internally, los yog nws
dwells observing kāya hauv kāya externally, los nws dwells observing kāya
hauv kāya hauv internally thiab externally; nws dwells observing lub samudaya ntawm
phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm dhau mus dhau ntawm phenomena
nyob rau hauv kāya, los yog nws dwells observing lub samudaya thiab dhau deb ntawm
phenomena hauv kāya; los yog lwm tus, [realizing:] “qhov no yog kāya!” sati yog tam sim no
nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere paṭissati, nws nyob
detached, thiab tsis cling rau txhua yam nyob hauv lub ntiaj teb. Yog li, bhikkhus, a
bhikkhu dwells observing kāya hauv kāya.
 (6)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisá vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅghṭṭhihikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, yog li imam · eva kāyaṃ upasaṃharati: ‘kho lus kaw lus
tab tom ua hauj lwm los ntawm kev ua hauj lwm.

(6)
Tsis tas li,
bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws pom ib lub cev tuag, nrum tawm hauv ib
charnel hauv av, cov pob txha lov tawg ntho no thiab muaj, ntawm no a
tes pob txha, muaj pob txha, nyob ntawm no pob txha pob txha, muaj ib tug pob txha ci,
Ntawm no yog ib pob txha, muaj pob txha, nyob ntawm no, thiab muaj pob txha nrawm ntawm no
tus txha nqaj qaum, muaj pob txha caj dab, ntawm lub pob txha puab tsaig, muaj pob txha hniav,
los yog muaj pob txha taub hau, nws considers qhov no heev kāya: “Qhov no kāya kuj yog ntawm
xws li qhov xwm txheej, nws yuav pib ua zoo li no, thiab tsis pub dawb los ntawm
xws li ib tug mob. “

Nws yog ib qho tseem ceeb tshaj plaws ntawm lub neej,
qhov no yog qhov tseeb uas hais tias, koj ua lag luam
kāyānupassī viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
thiab cia li qaug qias li upkdiyati. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
 (7)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.(7)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(7)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho av, cov pob txha dawb huv
zoo li lub seashell, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li
ib qho xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.

 (8)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, yog li imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(8)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho chaw pov tseg, ua kom cov pob txha loj dua
xyoo, nws considers qhov no heev kāya: “Kāya no kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.
 (9)
Puna
ca · para, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, ces imam · eva kāya so
upasaṃharati:
‘ua hauj lwm ua ib qho kev ua hauj lwm los ntawm kev ua hauj lwm • kev
ua hauj lwm • kev ua hauj lwm • kev ua hauj lwm
ti.

(9)
Tas, bhikkhus, ib tug bhikkhu, cia li txhais tau hais tias nws yog
pom ib lub cev tuag, muab pov tseg rau hauv ib qho av hauv av, cov pob txha lim
rau hmoov, nws considers qhov no heev kāya: “Qhov no kāya kuj yog xws li ib tug
xwm, nws yuav zoo li no, thiab tsis pub dawb los ntawm xws li a
mob. “

Nws yog ib qho tseem ceeb heev rau koj tus kheej, koj ua tau zoo
kāye kāyānupassī viharati, koj yuav tau txais kev pab raws li koj lub siab nyiam
viharati; samudaya-tag nrho cov lus qhia rau koj tus kheej,
vaya-tag nrho · tag nrho cov kev pab cuam los ntawm kev txhim kho, kev ua hauj lwm-tag nrho · kev pab
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca li cov neeg ploj lawm. Yooj yim kho, khawm, txhawm rau
kāyānupassi viharati.

Thus nws dwells observing kāya nyob kāya
hauv tsev, los yog nws nyob pom cov kiab tawm hauv kāya externally, los yog nws nyob
soj ntsuam kāya hauv kāya hauv tsev thiab sab nraud; nws dwells tsom
lub samudaya ntawm phenomena nyob rau hauv kāya, los yog nws nyob tsom kwm tus dhau
deb ntawm phenomena nyob rau hauv kāya, los yog nws dwells tus samudaya thiab
dhau deb ntawm phenomena nyob rau hauv kāya; los yog lwm tus, [paub tias:] qhov no yog kāya! “
sati yog tam sim no nyob rau hauv nws, cia li mus raws li ntawm mere ñāṇa thiab mere
paṭissati, nws dwells detached, thiab tsis cling rau txhua yam hauv lub
ntiaj teb. Yog li, bhikkhus, ib tug bhikkhu dwells observing kāya hauv kāya.



46) Classical Hungarian-Klasszikus magyar,
https://www.youtube.com/watch?v=edBxC3oVNKQ&list=RDedBxC3oVNKQ&start_radio=1&t=11
Impossible Shamanic Voice by Istvan Sky - Hungary



Published on Sep 9, 2015


http://istvansky.com/
Composition by Istvan Sky Jeszenszky
Impossible Shamanic Voice by Istvan Sky - Divine Overtone

Chanting”When you buying something from an artist, you’re buying more
than just an object. You support hundreds of hours of excercise and
experimentation. You support days, weeks & months of hard work and
moments of PURE JOY. You get a piece of heart, part of a soul, a moment
of someone’s life. You also support the artist more time to do something
they are passionate about to bring beauty in our world”. :-)
https://istvansky.bandcamp.com/track/…
When you live in nature, in the scent of flowers, in the blessed light
of the day and the sweet dew of the morning, you don’t have questions,
you simply live and joy together with them. Your heart opens, you cry,
cry, and your eyes are wet with dew. This is how this song was born,
when your body, mind, and soul opens, God steps next to you in an
unguarded moment, and pours her treasures into you.

Ha benne élsz a természetben, a virágok illatában, az áldott nap
fényében, és a reggeli édes harmatban, nincsenek kérdéseid, csak együtt
létezel, együtt örülsz velük, és a szíved kinyílik, és csak sírsz,
sírsz, és harmatos lesz a szemed virága. Így született ez a dal, amikor
kinyílik a tested, lelked, szellemed, az Isten odalép egy óvatlan
pillanatban, és beléd önti áldott kincseit.
Please Download my music:
https://istvansky.bandcamp.com/track/…
iTunes: https://itunes.apple.com/us/artist/is…
Webpage: www.miracles.hu
kapcsolat / contact me: napfenyszentely@gmail.com
Lemezeimet a koncertjeimen is megvásárolhatod.

Impossible voice was created by Istvan Sky in a deep meditation, without
any mixing or altering of voice, using a simple delay pedal. Everything
you hear was recorded live and spontaneously during sunrise. This song
was influenced by sounds all over the world and will take you on an
inner journey. The video in itself is intended as a meditation with
beautiful images of Kali medence, Balaton, Hungary.

A https://translate.google.com webhelyen fordítson helyes fordítást erre a Google-fordításra
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Hogyan viselkedjünk a tudatos Mahabodhi Meditáció ösvényén?
A tudatosság útja - A Satipatthana Sutta
MEDITÁCIÓS PRAKTIKA a BUDDHA ÖNSZÓJÁBAN
tól től
Analitikus Insight Free Online Tipiṭaka Law Research & Practice Egyetem 112 CLASSICAL LANGUAGES-ban
 keresztül
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- A tudatosság részvétele -
[mahā satipaṭṭhāna] 46) Klasszikus magyar-Klasszikus magyar,
Ezt a sutta-t széles körben tekintik a meditációs gyakorlat fő referenciaként.
Bevezetés
I. Kāya megfigyelése
A. Szakasz az ānāpánán
B. A testtartásokról szóló szakasz
C. A sampajañña-i szakasz
D. A visszacsatolás szekciója
E. Az elemek eleme
F. Szakasz a kilenc kagylóalapon

Bevezetés

Így hallottam:
Tovább
egy alkalommal, a Bhagnava a Kammāsadhammában a Kurus között tartózkodott,
a Kurus városa. Ott foglalkozott a bhikkhussal:

- Bhikkhus.
- Bhaddante válaszolt a bhikkhihoz. A Bhagavā azt mondta:

- Ez,
bhikkhus, az az út, amely semmit sem vezet, csak a tisztítás
lények, a bánat és a megfélemlítés leküzdése, az eltűnése
dukkha-domanassa, a helyes út elérése, a megvalósítás
Nibbāna, azaz a négy satipaṭṭhānas.
Melyik négy?
Itt, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető, ahogyya, ātāpī
sampajāno, satimā, miután feladta az abhijjhā-domanassát a világ felé.
A vedanā-ban megfigyelte vedanā, ātāpī sampajāno, satimā
adta abhijjhā-domanassát a világ felé. A citta megfigyelése mellett lakik
citta, ātāpī sampajāno, satimā, miután feladta abhijjhā-domanassát
a világ felé. A dhamma-t a dhamma-ban, ātāpī-ben tartja
sampajāno, satimā, miután feladta az abhijjhā-domanassát a világ felé.

I. Kāyānupassanā

A. Szakasz az ānāpánán

És
hogyan, bhikkhus, van egy bhikkhu, aki megtartja a káliát, ahogyyában? Itt,
bhikkhus, egy bhikkhu, miután elmentem az erdőbe, vagy elmentem
egy fa gyökere, vagy egy üres szobába ment, leereszkedik a
a lábak keresztbe, és állítsuk be a káliát, és állítsuk be a sati parimukhaṃ-t. Lény
így a szató belélegzik, így a szató lélegzik. Lélegezni
régen megérti: „Hosszú lélegzés vagyok”; hosszú ideig lélegzik
megérti: „Hosszú ideig lélegzik”; rövid ideig lélegezve
megérti: „Röviden lélegzem”; rövid ideig lélegzik
megérti: „Rövid ideig lélegzik”; képezi magát: „érezte magát
egész kāya, belélegzek ”; képezi magát: „érezte az egészet
kāya, ki fogok lélegezni ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, belélegzek ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, ki fogok lélegezni ”.
Éppen
bhikkhus, ügyes tekercs vagy turner tanítványa, ami hosszú
megérti: „Hosszú fordulatot teszek”; Rövid fordulatot tesz
megérti: „Rövid fordulatot teszek”; ugyanígy, bhikkhus, a
bhikkhu, hosszú ideig lélegezve, megérti: „Hosszú lélegzés vagyok”;
hosszú ideig lélegzik, megérti: „Hosszú lélegzetek”; lélegző
röviden megértette: „Röviden lélegzem”; rövid ideig lélegzik
megérti: „Rövid ideig lélegzik”; képezi magát: „érzés
az egész kāya, belélegzek ”; képezi magát: „érezte magát
egész kāya, ki fogok lélegezni ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, belélegzek ”; ő képezi magát: „megnyugtatja
kāya-saṅkhāras, ki fogok lélegezni ”.
Így lakóhelye a káliában megfigyelhető,
vagy ha a káliában kívülről lakik, vagy a megfigyelés alatt áll
kāya a káliában belül és kívül; a szamudaya megfigyelése mellett lakik
a jelek jelennek meg a káliában, vagy lakik, figyelve az elhullást
jelenségei, mint a samya-ban, vagy a szamudaya megfigyelése és elhaladása
a jelek jelenségeiről; vagy más, [felismerve:] „ez isya!” sati
jelen van benne, csak a ñā merea és a pusziták puszta szintjére
lakik, és nem ragad meg semmit a világon. És így,
bhikkhusz, egy bhikkhu lakóhelye a káliában megfigyelhető.
B. A testtartásokról szóló szakasz

Továbbá,
bhikkhus, egy bhikkhu, járás közben, megérti: „Én sétálok”, vagy
állva érti: „Állandó vagyok”, vagy ülve
megérti: „ülök”, vagy fekve, megérti: „Én vagyok
lefekvés’. Vagy máshol, a pozíciójában, ahol a káliája el van helyezve, ő
ennek megfelelően érti.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
a jelenségek elhagyása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ.C. A sampajañña-i szakasz
Továbbá,
bhikkhus, egy bhikkhu, miközben közeledik és távozik, és cselekszik
sampajañña, miközben előretekintve és körülnézve, együtt jár
sampajañña, miközben hajlítás közben és nyújtás közben cselekszik, mert ő belsejében a káliában megfigyelte a káliát, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
ampajañña,
a ruhadarabok és a felső köntöst viselve, és miközben a tálat hordják,
a sampajañña-val dolgozik, miközben eszik, ivás közben, és rágás közben,
kóstolás közben a sampajañña-val dolgozik, miközben részt vesz az üzletben
a súrolás és a vizelés miatt, sampajañjával jár, séta közben,
állva, miközben ülve, alvás közben, miközben ébren van, miközben
beszélgetés közben, miközben hallgat, a sampajañña-val dolgozik.
D. A repulzivitás szekciója

Továbbá,
bhikkhus, egy bhikkhu ezt a testet tartja a talpokból
a lábak felfelé és a fejből a hajból, amit a maga határol
skJust, mintha
bhikkhus volt egy zsák, melynek két nyílása volt, és tele volt különböző
fajta gabona, mint például a hántolatlan, hántolatlan, mung bab, tehénborsó, szezámmag
magvak és hántolt rizs. Egy jó látással rendelkező férfi, aki feloldotta azt,
figyelembe venné [tartalma]: „Ez a hántolatlan, ez a hántolatlan
a mung babok, ezek tehénborsó, szezámmag, és ez az
hántolt rizs; ”ugyanígy, bhikkhus, egy bhikkhu úgy véli ezt nagyon
testtől, a lábak talpától felfelé és a fejtől a hajból
melyet a bőre határol, és tele van különféle szennyeződésekkel:
- Ebben a káliában vannak a fej, a test szőrszálai,
körmök, fogak, bőr, hús, inak, csontok, csontvelő, vesék, szív,
máj, pleura, lép, tüdő, belek, mesentery, gyomor
tartalma, széklet, epe, flegma, genny, vér, verejték, zsír, könnyek, zsír,
nyál, orrnyálkahártya, szinoviális folyadék és vizelet. ”
Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
az E. szakaszban az elemekről

és különféle szennyeződésekkel tele: „Ebben a káliában vannak
a fej szőrszálai, a test szőrszálai, a körmök, a fogak, a \ t
inak, csontok, csontvelő, vesék, szív, máj, pleura, lép,
tüdő, belek, bélszín, gyomor tartalmával, széklet, epe,
flegma, genny, vér, izzadás, zsír, könnyek, zsír, nyál, orrnyálkahártya,
szinoviális folyadék és vizelet.
Továbbá,
bhikkhus, egy bhikkhu tükrözi ezt a nagyon kátyt, de elhelyezve
mindazonáltal elvetik: „Ebben a káliában van a földelem, a
vízelem, a tűz elem és a levegő elem. ”āya belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
Csakúgy, mint bhikkhus, ügyes hentes vagy a
a hentes tanítványa, aki megölt egy tehenet, egy kereszteződésben ülne
darabokra vágva; ugyanígy, bhikkhus, egy bhikkhu tükrözi
ez a nagyon isya, de elhelyezésre kerül, de eldobható: „Ebben
kāya, van a földelem, a vízelem, a tűz elem
és a levegő elem. ”
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(1)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy napos föld, egy nap halott, vagy két nap halott vagy három nap halott,
duzzadt, kékes és gúnyos, úgy véli, hogy ez a nagyon isya: „Ez a káliya
ilyen jellegű is, így lesz, és nem
mentes egy ilyen állapottól.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
megfigyelte, ahogy a káliában.Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
(1)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy napos föld, egy nap halott, vagy két nap halott vagy három nap halott,
duzzadt, kékes és gúnyos, úgy véli, hogy ez a nagyon isya: „Ez a káliya
ilyen jellegű is, így lesz, és nem
mentes egy ilyen állapottól.
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.

(2)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobva
egy varázslatos föld, amit a varjak elfogyasztanak, ha a sólyom eszik
a keselyűk által megevett, gémek által megevett, kutyák által fogyasztott lények
tigrisek által evett, panthers által megevett, különféle evés közben
úgy véli, hogy ez a nagyon isya: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”
Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
az s (3)
Továbbá, bhikkhus, bhikkhu, éppúgy
ha egy holttestet látott, eldobott egy csengő földön, a
úgy véli, hogy csontváz a hússal és a vérrel, amelyet ínek tartanak össze
ez a nagyon is: „Ez a kaja is ilyen jellegű, meg fog
ilyen lesz, és nem mentes az ilyen feltételektől.
a jelzések amjajaja, vagy a lakóhelye
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.

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

(4)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobta a
őrölt föld, egy csontváz hús nélkül, és vérrel elkenődött
ínekkel együtt úgy véli, hogy ez a nagyon isya: „Ez a kaja is
ilyen jellegű, így lesz, és nem mentes
ilyen feltétel.

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhári · sambandhaṃ, így
imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Továbbá, bhikkhus, bhikkhu, éppúgy
ha egy holttestet látott, eldobott egy csengő földön, a
nem csontozott hús vagy vér nélkül, összeragasztva
úgy véli, hogy ez a nagyon is: „Ez a kálium is ilyen jellegű, az
így lesz, és nem mentes az ilyen állapottól.

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

Így lakóhelye a káliában, a káliában, vagy ő
a káliában, mint a káliában kívülről lakik, vagy lakóhelye a káliában van
a káliában belül és kívül; lakóhelye a szamudaiát figyelte
jelenségei, vagy a jelenségek eltűnésének megfigyelése
a káliában, vagy a szamudaiát figyelve és elhagyva
jelenségek: vagy más, [felismerve:] „ez aoha!” jelen van
benne, csak a ñā merea és a pusziták pusztasága körül lakik
és nem ragad meg semmit a világban. Így bhikkhus, a
bhikkhu lakóhelye a káliában megfigyelhető.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, így imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Továbbá,
bhikkhus, egy bhikkhu, mintha egy holttestet látott volna, eldobta a
Charnel föld, szétszórt csontok szétszórva itt és ott, itt a
kéz csontja, ott egy lábcsont, itt egy boka csont, ott egy csillogó csont,
itt egy combcsont, van egy csípőcsont, itt egy borda, ott van egy hátsó csont
gerinccsont, nyakcsont, itt egy állkapocscsont, ott egy fogcsont,
vagy ott van a koponya, úgy véli, hogy ez a nagyon isja
ilyen jellegű, így lesz, és nem mentes
ilyen feltétel.

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(7)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
látott egy halott testet, eldobott egy csengő földön, a csontok fehéredtek
úgy, mint egy kagyló, úgy véli, hogy ez a nagyon is: „Ez a kaja is ilyen
egy természet, ez lesz, mint ez, és nem mentes egy ilyen
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.

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

(8)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
egy halott testet látva, eldobva egy császármezőben, felgyújtotta a csontokat a
éves, úgy véli, hogy ez a nagyon isya: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, így imam · eva kāyaṃ
upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(9)
Továbbá, bhikkhus, egy bhikkhu, mintha ő lenne
egy halott testet látva, eldobva egy csikorgó földön, a rothadt csontok csökkentek
porrá válik, úgy véli, hogy ez a nagyon is: „Ez a kaja is ilyen
a természet, így lesz, és nem mentes az ilyenektől
feltétel.”

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

Így a káliában megfigyelhető a káliában
belsőleg, vagy kívülről, vagy a lakóhelyen lakóhelyen a káliában megfigyelhető
a káliában megfigyelhető kápolna belsejében és kívülről; megfigyelőben lakik
a jelek jelensége a káliában, vagy a haladást figyeli
elhagyják a jelenségeket a káliában, vagy a szamudaya és a
a jelenségek elhaladása a káliában; vagy más, [felismerve:] „ez aoha!”
sati jelen van benne, csak a puszta és a puszta erejéig
paṭissati, lakik, és nem ragad meg semmit
világ. Így, bhikkhus, egy bhikkhu lakóhelye a káliában megfigyelhető.


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ESSENCE OF TIPITAKA


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 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

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

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Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ

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comments (0)
03/25/19
LESSON 2943 Tue 26 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
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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 34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
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LESSON 2943 Tue  26 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

up a levelhttp://sarvajan.ambedkar.orgup a level


Voice of All Awakened Aboriginal Societies (VoAAAS)
  in 34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,36) Classical Galician-Clásico galego,37) Classical Georgian-კლასიკური ქართული,38) Classical German- Klassisches Deutsch,39) Classical Greek-Κλασσικά Ελληνικά,40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,


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

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

LS polls: SP, BSP finalise 4-44 formula


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

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


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


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

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


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


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

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

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

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


About This Website
thehindu.com
SP gets one seat in Mumbai; Mayawati to start campaign in Nagpur on April 4
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
Brothers in arms: SP leader Abu Asim Azmi and BSP’s Ashok Siddharth announcing the alliance last week.
https://www.youtube.com/watch?v=l0t0kFMBb24
French candidate campaigns as a hologram: Melenchon uses projection to attend two rallies at a time

The Times of India <mailerservice@timesofindia.com>

Mon, Mar 25, 4:10 PM (11 hours ago)





Published on Feb 5, 2017



Far
Left candidate Jean-Luc Melenchon uses life-like hologram to campaign
in Aubervilliers, while speaking live from Lyon also hosting a rally of
his supporters.

RT LIVE http://rt.com/on-air

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Rendre la traduction correcte de cette traduction Google à l’aide de https://translate.google.com.
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - සතිපට්ඨාන සුත්‍රය -
Comment emprunter le chemin de la méditation superconsciente Mahabodhi
Le chemin de la pleine conscience - le Satipatthana Sutta
PRATIQUE DE MÉDITATION dans les propres mots du bouddha
de
Analytic Insight Gratuit en ligne Université de recherche et de pratique en droit Tipiṭaka in 112 LANGUES CLASSIQUES
 à travers
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Participation à la sensibilisation -
[mahā satipaṭṭhāna] en 34) français classique - français classique,
Ce sutta est largement considéré comme la référence principale pour la pratique de la méditation.
introduction
I. Observation de Kāya
A. Section sur l’ānāpāna
B. Section sur les postures
C. Section sur la sampajañña
D. Section sur la répulsion
E. Section sur les éléments
F. Section sur les neuf terrains charniers

introduction

Ainsi ai-je entendu:
Sur
une occasion, le Bhagava restait parmi les Kurus à Kammāsadhamma,
une ville de marché du Kurus. Là, il s’adressa aux bhikkhu:

- Bhikkhus.
- Bhaddante a répondu au bhikkhus. Le Bhagava a dit:

- Ce,
bhikkhus, c’est le chemin qui ne mène que par la purification de
êtres, le dépassement de la douleur et des lamentations, la disparition de
dukkha-domanassa, la réalisation de la bonne voie, la réalisation de
Nibbāna, c’est-à-dire les quatre satipaṭṭhānas.
Dont quatre?
Ici, bhikkhus, un bhikkhu habite observant kāya en kāya, ātāpī
sampajāno, satimā, ayant abandonné abhijjhā-domanassa vers le monde.
Il habite en observant vedanā dans vedanā, ātāpī sampajāno, satimā, ayant
abandonné abhijjhā-domanassa vers le monde. Il habite observant citta
in citta, ātāpī sampajāno, satimā, ayant abandonné abhijjhā-domanassa
vers le monde. Il habite en observant dhamma · s dans dhamma · s, ātāpī
sampajāno, satimā, ayant abandonné abhijjhā-domanassa vers le monde.

I. Kāyānupassanā

A. Section sur l’ānāpāna

Et
comment, bhikkhus, un bhikkhu habite-t-il en observant kāya en kāya? Ici,
bhikkhus, un bhikkhu, parti pour la forêt ou au bord de la forêt
racine d’un arbre ou s’étant rendu dans une pièce vide, s’assied en pliant le
les jambes en croix, plaçant le kāya à la verticale et le sati parimukhaṃ. Étant
ainsi sato il inspire, étant ainsi sato il expire. Respirer
il comprend depuis longtemps: «je respire longuement»; expirant longtemps, il
comprend: «j’expire longtemps»; respirer bref il
comprend: «je respire court»; expirant il court
comprend: «je respire court»; il s’entraîne: «sentant la
kāya entier, je vais respirer »; il s’entraîne: «sentant l’ensemble
kāya, je vais expirer »; il s’entraîne: «calmer la
kāya-saṅkhāras, je vais respirer »; il s’entraîne: «calmer la
kāya-saṅkhāras, je vais expirer ».
Juste
bhikkhus, un tourneur habile ou un apprenti tourneur, faisant une longue
tour, comprend: “Je fais un long tour”; faire un tour court, il
comprend: «je fais un petit tour»; de la même manière, bhikkhus, un
bhikkhu, qui respire longuement, comprend: “Je respire longtemps”;
expirant longtemps, il comprend: “Je respire longtemps”; respiration
bref, il comprend: “Je respire vite”; expiration courte
il comprend: “Je respire court”; il s’entraîne:
tout le kāya, je vais respirer »; il s’entraîne: «sentant la
kāya entier, je vais expirer »; il s’entraîne: «calmer la
kāya-saṅkhāras, je vais respirer »; il s’entraîne: «calmer la
kāya-saṅkhāras, je vais expirer ».
Ainsi, il habite à observer kāya en kāya intérieurement,
ou il habite à observer kāya dans kāya à l’extérieur, ou il habite à observer
kāya en kāya à l’intérieur et à l’extérieur; il habite en observant le samudaya
des phénomènes en kāya, ou il habite en observant le décès de
phénomènes en kāya, ou il habite l’observation du samudaya et le décès
des phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!” sati est
présent en lui, dans la mesure de simples ñāṇa et de simples paatiissati, il
demeure détaché et ne s’accroche à rien au monde. Ainsi,
bhikkhus, un bhikkhu habite observant kāya dans kāya.
B. Section sur les postures

En outre,
bhikkhu, un bhikkhu, en marchant, comprend: «je marche» ou
debout, il comprend: «Je suis debout» ou en position assise, il
comprend: «Je suis assis» ou en position couchée, il comprend: «Je suis
allongé’. Ou bien, quelle que soit la position de son kāya, il
le comprend en conséquence.
Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde.

to meC. Section sur la sampajañña
En outre,
bhikkhus, un bhikkhu, en s’approchant et en partant, agit avec
sampajañña, en regardant devant lui et en regardant autour de lui, il agit avec
sampajañña, tout en se pliant et en s’étirant, il agit avec lui alors il observe en interne kāya en kāya, ou il
habite à observer kāya dans kāya à l’extérieur, ou il habite à observer kāya
en kāya à l’intérieur et à l’extérieur; il habite en observant le samudaya de
phénomènes dans kāya, ou il habite en observant la disparition des phénomènes
en kāya, ou il habite en observant le samudaya et en passant de
phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!” sati est présent
en lui, dans la mesure de simples ñāṇa et simples paṭissati, il habite
détaché et ne s’accroche à rien au monde. Ainsi, bhikkhus, un
bhikkhu habite observant kāya dans kāya.
ampajañña,
en portant la robe et la tunique et en portant le bol,
il agit avec sampajañña en mangeant, en buvant, en mâchant,
tout en goûtant, il agit avec sampajañña, tout en s’occupant des affaires
de déféquer et d’uriner, il agit avec sampajañña, en marchant,
en position debout, en position assise, en dormant, en étant éveillé, en
en parlant et en se taisant, il agit avec sampajañña.
D. Section sur le repoussement

En outre,
bhikkhus, un bhikkhu considère ce corps même, depuis la plante des pieds
pieds en l’air et des cheveux sur la tête en bas, qui est délimitée par son
juste comme si,
bhikkhus, il y avait un sac ayant deux ouvertures et rempli de divers
sortes de céréales, telles que le paddy, le paddy, le haricot mungo, le niébé, le sésame
graines et riz décortiqué. Un homme ayant une bonne vue, l’ayant détaché,
considérerait [son contenu]: «C’est Hill-paddy, c’est le paddy, ceux qui
sont des haricots mungo, ce sont des pois nains, ce sont des graines de sésame et c’est
riz décortiqué; ”de la même manière, bhikkhus, un bhikkhu considère cela très
corps, de la plante des pieds et des cheveux sur la tête en bas,
qui est délimité par sa peau et plein de différents types d’impuretés:
“Dans ce kāya, il y a les cheveux de la tête, les cheveux du corps,
ongles, dents, peau, chair, tendons, os, moelle osseuse, reins, coeur,
foie, plèvre, rate, poumons, intestins, mésentère, estomac avec ses
contenu, matières fécales, bile, flegme, pus, sang, sueur, graisse, larmes, graisse,
la salive, le mucus nasal, le liquide synovial et l’urine. “
Ainsi, il habite à observer kāya dans kāya à l’intérieur, ou il
habite à observer kāya dans kāya à l’extérieur, ou il habite à observer kāya
dans E. Section sur les éléments

dans et plein de différents types d’impuretés: “Dans cette kāya, il y a
les poils de la tête, les poils du corps, les ongles, les dents, la peau, la chair,
tendons, os, moelle osseuse, reins, cœur, foie, plèvre, rate,
poumons, intestins, mésentère, estomac avec son contenu, matières fécales, bile,
flegme, pus, sang, sueur, graisse, larmes, graisse, salive, mucus nasal,
le liquide synovial et l’urine. “
En outre,
bhikkhus, un bhikkhu réfléchit sur ce kāya même quel que soit son emplacement,
cependant il est disposé: «Dans ce kāya, il y a l’élément terre, le
l’élément eau, l’élément feu et l’élément air. ”à l’intérieur et à l’extérieur; il habite en observant le samudaya de
phénomènes dans kāya, ou il habite en observant la disparition des phénomènes
en kāya, ou il habite en observant le samudaya et en passant de
phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!” sati est présent
en lui, dans la mesure de simples ñāṇa et simples paṭissati, il habite
détaché et ne s’accroche à rien au monde. Ainsi, bhikkhus, un
bhikkhu habite observant kāya dans kāya.
Tout comme, bhikkhus, un boucher habile ou un
l’apprenti boucher, ayant tué une vache, s’asseyait à un carrefour
le couper en morceaux; de la même manière, bhikkhus, un bhikkhu réfléchit
ce très kāya, quelle que soit sa position, quelle que soit sa disposition: “Dans cette
kāya, il y a l’élément terre, l’élément eau, l’élément feu
et l’élément air. “
Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
(1)
En outre,
bhikkhus, un bhikkhu, comme s’il voyait un cadavre, jeté dans
un entonnoir mort, un jour mort, ou deux jours ou trois jours morts,
enflé, bleuâtre et cruel, il considère ce très kāya: «Ce kāya
est aussi d’une telle nature, il va devenir comme ça, et n’est pas
libre d’une telle condition. “
Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya.Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
(1)
En outre,
bhikkhus, un bhikkhu, comme s’il voyait un cadavre, jeté dans
un entonnoir mort, un jour mort, ou deux jours ou trois jours morts,
enflé, bleuâtre et cruel, il considère ce très kāya: «Ce kāya
est aussi d’une telle nature, il va devenir comme ça, et n’est pas
libre d’une telle condition. “
Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.

(2)
En outre,
bhikkhus, un bhikkhu, comme s’il voyait un cadavre, jeté dans
un entonnoir au sol, être mangé par les corbeaux, être mangé par les faucons, être
mangé par les vautours, être mangé par les hérons, être mangé par les chiens, être
mangé par les tigres, mangé par les panthères, mangé par divers types
des êtres, il considère cela très kāya: «Ce kāya est aussi d’une telle
la nature, il va devenir comme ça, et n’est pas libre d’un tel
état.”
Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le s (3)
En outre, bhikkhus, un bhikkhu, tout comme
s’il voyait un cadavre, jeté dans un charnier, un
squelette de chair et de sang, maintenus ensemble par des tendons, il considère
ce très kāya: “Ce kāya est aussi d’une telle nature, il va
devenir comme ça, et n’est pas exempt d’une telle condition. “
amudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
Ainsi, il habite à observer kāya dans kāya à l’intérieur, ou il
habite à observer kāya dans kāya à l’extérieur, ou il habite à observer kāya
en kāya à l’intérieur et à l’extérieur; il habite en observant le samudaya de
phénomènes dans kāya, ou il habite en observant la disparition des phénomènes
en kāya, ou il habite en observant le samudaya et en passant de
phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!” sati est présent
en lui, dans la mesure de simples ñāṇa et simples paṭissati, il habite
détaché et ne s’accroche à rien au monde. Ainsi, bhikkhus, un
bhikkhu habite observant kāya dans kāya.

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

(4)
En outre,
bhikkhus, un bhikkhu, comme s’il voyait un cadavre, jeté dans un
entonnoir au sol, un squelette sans chair et taché de sang, tenu
ensemble par les tendons, il considère ce même kāya: «Ce kāya est aussi de
une telle nature, il va devenir comme ça, et n’est pas libre de
une telle 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.

Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, donc
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ’ti.(5)
En outre, bhikkhus, un bhikkhu, tout comme
s’il voyait un cadavre, jeté dans un charnier, un
squelette sans chair ni sang, tenus ensemble par des tendons, il
considère ce même kāya: «Ce kāya est aussi d’une telle nature, c’est
va devenir comme ça, et n’est pas exempt d’une telle 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} et · nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Ainsi, il habite à observer kāya dans kāya à l’intérieur, ou il
habite à observer kāya dans kāya à l’extérieur, ou il habite à observer kāya
en kāya à l’intérieur et à l’extérieur; il habite en observant le samudaya de
phénomènes dans kāya, ou il habite en observant la disparition des phénomènes
en kāya, ou il habite en observant le samudaya et en passant de
phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!” sati est présent
en lui, dans la mesure de simples ñāṇa et simples paṭissati, il habite
détaché et ne s’accroche à rien au monde. Ainsi, bhikkhus, un
bhikkhu habite observant kāya dans kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, anñena
hath · aṭṭhikaṃ aññena pād · ahikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · hikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · ahikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, donc imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.

(6)
En outre,
bhikkhus, un bhikkhu, comme s’il voyait un cadavre, jeté dans un
entonnoir moulu, os déconnectés dispersés ici et là, ici un
os de la main, il y a un os du pied, ici un os de la cheville, il y a un os du tibia,
ici un os de la cuisse, il y a un os de la hanche, ici une côte, il y a un dos, ici
un os de la colonne vertébrale, il y a un os du cou, ici un os de la mâchoire, il y a un os de la dent,
ou là le crâne, il considère cela même kāya: «Ce kāya est aussi de
une telle nature, il va devenir comme ça, et n’est pas libre de
une telle 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.

Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, donc 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, donc imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘
ti.

(7)
En outre, bhikkhus, un bhikkhu, comme s’il était
voir un cadavre jeté dans un terrain de charnier, les os blanchis
comme un coquillage, il considère ce kāya même: «Ce kāya est aussi d’une telle
une nature, il va devenir comme ça, et n’est pas exempt d’un tel
état.”

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

Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.

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

(8)
En outre, bhikkhus, un bhikkhu, comme s’il était
voir un cadavre, jeté dans un charnier, entassé des os sur une
ans, il considère cela très kāya: «Ce kāya est aussi d’une telle
la nature, il va devenir comme ça, et n’est pas libre d’un tel
état.”

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

Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, donc imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘
ti.

(9)
En outre, bhikkhus, un bhikkhu, comme s’il était
voir un cadavre, jeté dans un entonnoir, os pourris réduit
à la poudre, il considère ce très kāya: «Ce kāya est aussi d’un tel
la nature, il va devenir comme ça, et n’est pas libre d’un tel
état.”

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

Ainsi, il habite à observer kāya en kāya
en interne, ou il habite à observer kāya en kāya à l’extérieur, ou il habite
observer kāya dans kāya à l’intérieur et à l’extérieur; il habite à observer
le samudaya des phénomènes en kāya, ou il habite en observant le passage
loin des phénomènes dans kāya, ou il habite à observer le samudaya et
la disparition de phénomènes dans kāya; ou bien, [réalisant:] “c’est kāya!”
sati est présent en lui, à la limite de ñāña et de simple
paṭissati, il habite détaché et ne s’accroche à rien dans le
monde. Ainsi, bhikkhus, un bhikkhu, observe kāya en kāya.


youtube.com
Far Left candidate Jean-Luc Melenchon uses life-like…

35) Classical Frisian- Klassike Frysk,

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

Psybient Greatest Anthems All Time Mix (+ Animated 16Bit Sci-Fi Visuals)


Published on Nov 17, 2016



Update April 2018: Most requested sequel video mix on this channel all time has finally dropped! https://www.youtube.com/watch?v=6YQlO…

If you like what I do support me by checking out my latest music releases here: https://thedefectorfrequency.bandcamp…

You can also get my solo releases here: https://dalziel.bandcamp.com/

Every single download however small is very much appreciated and helps
me keep this channel active.

A choice selection of all time best Psybient / Ambient / Slow Trance
tracks, set to animated 16 bit pixel art cyberpunk / sci fi gifs!

Music and visuals for this mix compiled and edited by me but, of course,
don’t belong to me to me. Full track list:

1. Koan - Alone In Canoe: 0:00
2. Suduaya - Unity: 1:30
3. Ephemeral Mists - Sacred Geometries: 6:15
4. [cell] - Calling : 7:40
5. Sync24 - Dance of the Droids: 12:08
6. Suduaya - Snow and Stars: 18:05
7. Carbon Based Lifeforms - Abiogenesis: 23:27
8. Aes Dana - Antimatter (Post): 29:30
9. Bluetech - Honey In The Heart: 30:57
10. Solar Fields - Sol 34:55
11. Sync24 - Nevermind: 41:55
12. H.U.V.A Network - Dissolving Time: 45:45
13. Koan - Hanblicheya: 51:55
14. Carbon Based Lifeforms - Dream Forest: 1:00:35
15. Carbon Based Lifeforms - Proton / Electron: 1:04:28

Known Visual Artist / Game Credits:
Valenberg: 00:00
Valenberg: 00:19
X Girl: 4:50
Valenberg: 7:15
Cryoclaire: 8:39
69 Pixels: 9:55
Mark Ferrari: 18:50
Jason Tammemagi: 22:15, 24:48
Valenberg: 1:09:17



youtube.com
Update April 2018: Most requested sequel video mix on this channel all time has finally dropped!…

36) Classical Galician-Clásico galego,
http://museos.xunta.gal/en/cgac


The Times Of India

Dear Reader,

Your comment on the article ‘Opposition dig at BJP’s ‘Main Bhi Chowkidar’ campaign; Mayawati says ‘Bravo!'’ is now displayed on timesofindia.com.

‘Now
‘chowkidar’, no more ‘chaiwala’: Voice of All Awakened Aboriginal
Societies'’ (VoAAAS) dig at Murderer of democratic institutions &
Master of diluting institutions (Modi) which he was at the time of last
LS election.
Most Irresponsible Chowkidari (guard) ”: VoAAAS’s Dig Over “Stolen” Rafale Papers.
He
was irresponsible when the ex CJI (Chief In Justice) Sathasivam
commited a grave error of judgement when he ordered for replacement of
the EVMs in a phased where the question of replacement in itself was a
clear proof that the EVMs can be tampered. He did not punish him. The ex
CEC (Chief Election Criminal) Sampath made the suggestion since it cost
Rs 1600 crore to replace the entire EVMs. No action was taken to bring
back Ballot Papers.
He was irresponsible when he bluffed that Rs 15 lakhs will be deposited in every citizen’’s bank account without doing so.
He was irresponsible when he bluffed that he will generate 10 crore jobs in 5 years without guarding his words.’

To reply to this comment , or see the whole conversation, click here.

Thanks for sharing your thoughts.

Regards,
  Team TOI[11:37 AM, 3/26/2019] Jagadeesan Chandrashekar: 14th September 2018    •    No Comments
56 Reasons Why You Should Not Vote BJP In 2019 Elections

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If one reason is not enough for you, here are 56. #ModiFail

 

Elevating
the fuel prices without any justification when the crude oil price is
comparatively low. Price of fuel maintained high by imposing high tax
rate is a classic example of burdening the general public.
 

LPG price crossed over the 800 Rs mark … It is double the price of 2014.
 

The nose dive of Indian Rupee… which is holding the record of the most devalued currency in Asia.
 

Railway
fare has been drastically increased. The minimum charge has gone from
Rs.5 to Rs.10. It is the first time in the history the rail charges have
increased at this pace.
 

Goods transportation fare in the Indian railway has gone up by 10%.
 

Widespread polarization on a communal basis as never seen or heard before.
 

“Organised
loot and legalized plunder” through a flawed experiment called
demonetization. The government expected that 30% of the notes will not
come back to the banks, but eventually, 99.3% came back. The rest is
with The Royal bank of Nepal, Royal Bank of Bhutan and the cooperative
banking sector. This stupid experiment took the lives of more than 100
people in our country.
 

“Give me 50 days and if
Demonetization is proved wrong I will gladly accept whatever punishment
the public want to give”, These were the words of Narendra Modi during
the days following the Demonetization stunt. Now he does not utter a
word about this.
 

2% drop in the GDP amounting to the loss of 3 lakh crores to the nation.
 

“Black
money which is stacked outside will be brought back within 100 days”,
Modi said. But no action was taken on that till now and even the 673
names given by HSBC is not disclosed… who is the government of India
keen to protect?
 

“2 Crore jobs will be created every year”,
he promised. But in reality, not even 1 lakh jobs were generated on the
other hand demonetization has killed lakhs of jobs in almost every
sector.
 

Rafale deal is another loot. India is buying an
aircraft from France for 1526 Crores. He Ignored HAL and made Anil
Ambani’s brand new company a partner in this deal. Funny twist, Qatar
and Egypt get the same aircraft for 700 crores…Mother of all scam!!
 

Another crony capitalist Pathanjali was given land worth 268 crores for just 58 crores.
 

As
per RBI loans worth 2.4 Lakhs, Crore was waived for the corporate
sector when farmers are committing suicide because they can’t afford
loan repayment.
 

The suicide rate of farmers increased by 40 percent most of them are from BJP governed states
 

GST another example of monumental mismanagement. Revenue of state government has been affected badly.
 

The banks that survived the global recession in 2008 have incurred a loss of 44000 crores in the last quarter.
 

An imposed tax of 200 percent for petrol and 400 percent for diesel.
 

The agricultural sector that previously recorded 4 to 5 percent annually is now showing only up to 2 percent.
 

Export bill of agricultural produce has come down by 9 billion dollar.
 

As
per South Asia terrorist portal (STAP) Record under NDA 2 government
191 soldiers killed, 72 percent increase in loss of life.
 

The Kashmir alone has shown an increase in terrorist activity by 42 percentage.
 

Civilians killed in terrorist attack in Kashmir has increased by 37 percentage.
 

India has just given 1000 acres of land to Bangladesh in lieu of 500 acres. A classic example of a poor foreign policy.
 

Non-performing
assets of banks (NPA) surged from below 2 lakh crores to 10 lakh
crores…. this is the all-time record of Indian banks.
 

How
far can the NDA runaway from the responsibility of Nirav Modi gate in
spite of clear written information by Mr. S.V Hariprasad. Nirav Modi
successfully escaped from India.
 

Vijay Mallya, Vikram
Kothari, Mehul Choksi, Nirav Modi etc… who fooled the Indian banks, the
Indian government, Indian public is having a wonderful time abroad.
 

50 percent increase in Swiss bank deposits by Indians has been recorded as per official records.
 

Poverty index of India is ranked 100 out of 119 nations (remember that we are 95 percent self-sufficient in food)
CHINA 29th

NEPAL 72nd

Sri Lanka 84th

Myanmar 77th

And even Bangladesh is 88th

Even the war-torn Iraq is ahead of us

 

Idiotic
priorities. Ambulance service for cows gets implemented readily when
people are left to carry their dead beloved on cycles or shoulders.
 

Lynching in the name of in the name of meat has become so common that even news channels find any values on that.
 

People
are killed in the name of meat when India is the No-1 exporter of beef
in the world. Remember the speech of Modi regarding meat export before
the 2014 election.
 

M/s Allanson pvt ltd has been decorated with the diamond award by the government for largest exporter beef.
 

Women
safety has become a joke. In one incident the BJP cadres were on the
road carrying national flag and chanting Vande Mataram demanding the
release of a child rapist and murderer.
 

Sabotages of law and
justice. The eyewitness of Malagav bomb blast have been vanished into
the air as per the verdict Naryad Pataya case Maya Kodnani the culprit
who was sentenced for 28 years have become a minister. Even though she
has been relived from the verdict still doubts remain.
 

Operation
Maithiri , an operation organized overnight to help the people of Nepal
with relief package of Rs 6000 crores. The aid announced by the Centre
during Kerala flood was just 600 Crores. Centre also denied any foreign
assistance that was offered for Kerala.
 

The price rise is at the all-time high still statistics of inflation is around five, another jumla.
 

The
accounts of cleaning and rejuvenation of river Ganga shows Rs 7000
crores spent. However, the condition of the river Ganga remains
unchanged.
 

Varanasi, Modi’s own parliament constituency is in the list of most highly polluted 20 cities of the world
 

Jay
Amit Shah, son of Amit Shah, President of BJP, a young prolific
businessman, managed to multiply the company wealth to a staggering
16000 times in a span of one year !!
 

During the first 5 days
of demonetization, Allahabad cooperative bank has exchanged 750 crores
rupees worth old notes under the dynamic leadership of Amit Shah.
 

As
per the report of NABARD the customer who deposited 2.5 lakh or more
constitute only 0.09% . So who is this 0.09 percentage distinguished
customers?
 

In 2012 Amit Shah’s wealth was worth 1.90 crores and in 2017 it was 20 crores… what is his source of income?
 

“Make
in India” the scheme was adopted from the former government by changing
the name of the programme. The program which was initiated to promote
the Indian products and the Indian industries, the logo of the programme
was also designed by a foreign company called Weiden n kennedy.
 

A
decline of 4 billion has been shown in the FDI, means Make in India
programme did not create an impact on the Indian economy, at the same
time China has attracted 37 billion.
 

The “Swachh Bharat” has
failed which was the changed name of Nirmal Bharat Abhiyan of the UPA
government. See the number of toilets UPA government has manufactured in
the first 4 years of UPA rule
11.3 million 2008-09

12.4 million 2009-10

12.2 million 2010-11

8.8 million 2011-12

Swachh
Bharat Abhiyan website says that it is now building about 50 lakh
toilets , but in the name of toilet Rs 16400 crores has gone beyond
public domain Rs.530 Crore was spent only on advertising.

 

The
ambitious 90 smart cities mission of the government has “failed to make
remarkable progress” as only 5% of the proposed projects are completed
so far, according to Anarock Property Consultants.
 

Failure of economy digitization. The RBI report shows the cash transfer of market was increased about 37% after currency ban.
 

The cost of printing new notes was 21000 crore rupees. The non-return currency is just Rs. 10720 crore.
 

India
has the highest GST rate in the world the most complicated. 6 types of
taxes and a high rate give a headache for merchants.
 

Manmohan Singh spent 642 crores on foreign trips in nine years Modi has spent 1484 crore till July this year
 

Aadhar
leak. Right to privacy is a fundamental right of the citizen. But the
Modi govt does not share that belief. They believe the citizen should
only have a limited right to privacy.
 

In 2012 Modi made a
statement that the FDI is the overturn for foreign countries in 2016
After Modi came into power 100% FDI allowed by BJP.
 

During
the last 4 years or 1475 days, Modi spent 800 days in public rallies and
spent 200 days abroad and only 19 days in Parliament.
 

In
his first speech Modi announced that criminals will be eliminated from
politics . One-third ministers of Modi’s Cabinet ,have criminal cases
charged on them.
 

States which are not ruled by BJP states like kerala and Tamil Nadu are in the best of development
[11:37
AM, 3/26/2019] Jagadeesan Chandrashekar: The Murderer of democratic
institutions & Master of diluting institutions (Modi) gobbled the
Master Key by tampering the Fraud EVMs. He is continuing the same trend.
That one point is enough not even to recognise him as PM. All Awakened
Aboriginal Societies must insist on Ballot Papers to be used in election
to save Universal Adult Franchise and Democracy.This is the voice of
just 0.1% intolerant, violent, militant, number one terrorists of the
world ever shooting, mob lynching, lunatic, mentally retarder, paradesis
from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa Swayam
Sevaks). They are trying to replace our Marvelous Modern Constitution
with their caste based manusmriti .99.9% All Awakened Aboriginal
Societies will never encourage this chitpavan brahmins and their
stooges, chamchas, chelas, slaves, bootlickers, own mother’s flesh
eaters full of hatred, anger, jealousy, delusion which are defilement of
mind requiring mental treatment in mental asylums in Bene Israel the
native land of chitpavan brahmins.


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



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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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org


Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

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

The Great Discourse on the Total Unbinding

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

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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LESSON 2942 Mon 25 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 in 27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino,
Filed under: General
Posted by: site admin @ 5:00 am
LESSON 2942 Mon 25 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


in 27) Classical  Danish-Klassisk dansk,Klassisk dansk,28) Classical  Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino,


https://www.youtube.com/watch?v=dqiwKbpMYXw
satipatthana video

Published on Apr 21, 2015


Maha Satipatthana Sutta Part one (Kayanupassana) Chanting by Ven. Weragoda Sarada Nayaka Maha Thero



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


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

Трипитака (палийский канон)

(фрагменты)

I. ВИНАЯ-ПИТАКА

1. Суттавибханга

2. Кхандхака

3. Паpиваpа

II. СУТТА-ПИТАКА

1. Дигха Hикая

Перевод с пали А. Я. Сыркина

Брахмаджала сутта

Брахмаджала сутта.doc
Microsoft Word Document
237.0 KB

Саманняпхала сутта

Саманняпхала сутта.doc
Microsoft Word Document
203.5 KB

Амбаттха сутта

Амбаттха сутта.doc
Microsoft Word Document
198.5 KB

Сонаданда сутта

Сонаданда сутта.doc
Microsoft Word Document
187.0 KB

Кутаданта сутта

Кутаданта сутта.doc
Microsoft Word Document
221.0 KB

Махали сутта

Махали сутта.doc
Microsoft Word Document
170.0 KB

Джалия сутта

Джалия сутта.doc
Microsoft Word Document
127.0 KB

Кассапа-сиханада сутта

Кассапа-сиханада сутта.doc
Microsoft Word Document
166.5 KB

Поттхапада сутта

Поттхапада сутта.doc
Microsoft Word Document
169.5 KB

Субха сутта

Субха сутта.doc
Microsoft Word Document
137.5 KB

Кеваддха сутта

Кеваддха сутта.doc
Microsoft Word Document
161.5 KB

Лохичча сутта

Лохичча сутта.doc
Microsoft Word Document
154.0 KB

Тевиджджа сутта

Тевиджджа сутта.doc
Microsoft Word Document
188.0 KB

Махапариниббана сутта

Trans late d into English by Kosho Yamam oto, 1973 from Dharmaks he ma’s C hinese ve rs ion.(Taisho Tripitaka Vol. 12, No. 374)

Mahaparinirvana_Sutra,Yamamoto,Page,2007
Adobe Acrobat Document
2.5 MB

Махасатипаттхана сутта

Перевод с английского Дмитрия Ивахненко

на основе перевода с пали Тханиссаро Бхикху

Махасатипаттхана сутта.doc
Microsoft Word Document
121.0 KB

Паяси сутта

Паяси сутта.doc
Microsoft Word Document
139.0 KB

Чаккаватти Сиханада сутта

Пеpевод с пали А. В. Парибка

Чаккаватти Cиханада сутта (Львиный рык м
Microsoft Word Document
201.0 KB

Сигаловада сутта

Перевод с пали Нарада Тхеры

Сигаловада сутта.DOC.doc
Microsoft Word Document
61.0 KB

2. Мадджхима Hикая

Саббасава сутта

Пеpевод с пали Д.А. Ивахненко

Сутта о всех влечениях (Саббасава сутта)
Microsoft Word Document
28.8 KB

Сатипаттхана сутта

Перевод с английского Дмитрия Ивахненкона основе переводов с пали Нъянасатта Тхеры и Тханиссаро Бхикху

Сатипаттхана сутта.doc
Microsoft Word Document
138.0 KB

Витаккасантхана сутта

Перевод с английского Дмитрия Ивахненко по переводу с пали Тханиссаро Бхикху

Витаккасантхана сутта.docx
Microsoft Word Document
13.7 KB

Алагагадупама сутта (фрагмент)

Перевод с английского Дмитрия Ивахненко
на основе перевода с пали Тханиссаро Бхикху

Алагагадупама сутта.docx
Microsoft Word Document
12.1 KB

Амбалаттхикарахуловада сутта

Амбалаттхикарахуловада сутта.docx
Microsoft Word Document
15.0 KB

Чула Малункйовада сутта

Чула Малункйовада сутта.docx
Microsoft Word Document
13.6 KB

Чатума сутта

Чатума сутта.doc
Microsoft Word Document
46.5 KB

Ганакамоггалана сутта

Перевод с английского Дмитрия Ивахненкопо переводам с пали И. Б. Хорнер и Тханиссаро Бхикху

Ганакамоггалана сутта.doc
Microsoft Word Document
53.5 KB

Анапанасати сутта

АНАПАНАСАТИ СУТТА.doc
Microsoft Word Document
45.0 KB

Короткая сутра о пустотности

Перевод и примечания Д. Устьянцев

Cū.lasuññata Sutta.doc
Microsoft Word Document
54.5 KB

Девадута сутта

Девадута сутта.doc
Microsoft Word Document
64.5 KB

Нандаковада сутта

Перевод с пали Д. А. Ивахненко

Нандаковада сутта.docx
Microsoft Word Document
21.8 KB

Чуларахуловада сутта

Перевод с пали Д. А. Ивахненко

Чуларахуловада сутта.docx
Microsoft Word Document
27.3 KB

Чхачхакка сутта

Перевод с пали Д. А. Ивахненко

Чхачхакка сутта.docx
Microsoft Word Document
26.0 KB

Индриябхавана сутта

Перевод с пали Д. А. Ивахненко

Индриябхавана сутта.docx
Microsoft Word Document
25.3 KB

3. Самъютта Hикая

Сутта о Дханийе

Перевод с пали Т. Елизаренковой

Сутта о Дханийе.docx
Microsoft Word Document
13.1 KB

Сутта о Касибхарадвадже

Перевод с пали Т. Елизаренковой

Сутта о Касибхарадвадже.doc
Microsoft Word Document
31.5 KB

Карания метта сутта

Перевод с английского Дмитрия Ивахненко
по переводу с пали Тханиссаро Бхикху

Карания метта сутта.doc
Microsoft Word Document
29.0 KB

Сутта о Муни

Перевод с пали Т. Елизаренковой

СУТТА О МУНИ.docx
Microsoft Word Document
12.9 KB

Махамангала сутта

(Перевод с английского Дмитрия Ивахненко

по переводу с пали Тханиссаро Бхикху)

Махамангала сутта.doc
Microsoft Word Document
29.5 KB

Сутта об отречении

Перевод с пали Т. Елизаренковой

Сутта об отречении.doc
Microsoft Word Document
26.5 KB

Падхана сутта

Перевод с пали Т. Елизаренковой

Падхана сутта.docx
Microsoft Word Document
14.6 KB

Cалла сутта

Перевод с английского Дмитрия Ивахненко

по переводу с пали Джона Айрленда

Cалла сутта.docx
Microsoft Word Document
15.0 KB

Дхаджагга сутта

Дхаджагга сутта.docx
Microsoft Word Document
12.9 KB

Адитта-парияя сутта

Адитта-парияя сутта.docx
Microsoft Word Document
12.2 KB

Мигаджала сутта

Мигаджала сутта.docx
Microsoft Word Document
12.8 KB

Марапаса сутта

Марапаса сутта.docx
Microsoft Word Document
12.2 KB

Куммопама сутта

Куммопама сутта.docx
Microsoft Word Document
13.0 KB

Ахара сутта

Перевод с пали и предисловие Д.А. Ивахненко

Ахара сутта.docx
Microsoft Word Document
25.6 KB

Дхамма-чакка-паваттана сутта

Дхамма-чакка-паваттана сутта.docx
Microsoft Word Document
14.3 KB

Ангуттаpа Hикая

Виджджа-бхагия сутта

Виджджа-бхагия сутта.docx
Microsoft Word Document
11.8 KB

Сукхамала сутта

Сукхамала сутта.docx
Microsoft Word Document
14.2 KB

Самадхи сутта

Самадхи сутта.docx
Microsoft Word Document
12.7 KB

Пуггала сутта

Пуггала сутта.docx
Microsoft Word Document
12.6 KB

Юганнадха сутта

Юганнадха сутта.docx
Microsoft Word Document
12.9 KB

Самадханга сутта

Самадханга сутта.docx
Microsoft Word Document
16.7 KB

Анагата-бхаяни сутта

Анагата-бхаяни сутта.doc
Microsoft Word Document
37.0 KB

Дживака сутта

Дживака сутта.docx
Microsoft Word Document
12.0 KB

Ниббанасукха сутта

Ниббанасукха сутта.docx
Microsoft Word Document
13.9 KB

Гави сутта

Гави сутта.docx
Microsoft Word Document
15.4 KB

Джхана сутта

Джхана сутта.docx
Microsoft Word Document
14.4 KB

Гиримананда сутта

Гиримананда сутта.docx
Microsoft Word Document
15.7 KB

Метта сутта

Метта сутта.docx
Microsoft Word Document
12.1 KB

Кхуддака Hикая

III. АБХИДХАММА-ПИТАКА

Afgiv korrekt oversættelse til denne Google-oversættelse ved hjælp af https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Sådan træder du i vejen for superbevidst Mahabodhi Meditation
Vejen for Mindfulness-Satipatthana Sutta
MEDITATION PRAKSIS i BUDDHA’S EWN WORDS
fra
Analytisk Insight Free Online Tipiṭaka Law Research & Practice University i 112 klassiske sprog
 igennem
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Tilstedeværelse af opmærksomhed -
[mahā satipaṭṭhāna] i 27) Klassisk dansk-klassisk dansk, klassisk dansk,
Denne sutta anses bredt som en hovedreference for meditationspraksis.
Introduktion
I. Observation af Kāya
A. Sektion om ānāpāna
B. Sektion om stillinger
C. Sektion om sampajañña
D. Sektion om afstødning
E. Sektion om elementerne
F. Sektion på ni charnel grunde

Introduktion

Således har jeg hørt:

en gang boede Bhagavā blandt Kurus i Kammāsadhamma,
en købstad af Kurus. Der henvendte han til bhikkhus:

- Bhikkhus.
- Bhaddante svarede bhikkhus. Bhagavā sagde:

- Dette,
bhikkhus, er den vej, der fører til intet andet end rensningen af
væsener, overvinde af sorg og klage, forsvinden af
dukkha-domanassa, opnåelsen af den rigtige vej, realiseringen af
Nibbana, det vil sige de fire satipaṭṭhānas.
Hvilke fire?
Her bor bhikkhus, en bhikkhu, der observerer kāya i kāya, ātāpī
sampajāno, satimā, har givet op abhijjhā-domanassa over for verden.
Han bor at observere vedanā i vedanā, ātāpī sampajāno, satimā, having
opgav abhijjhā-domanassa mod verden. Han bor iagttagelse af citta
i citta, ātāpī sampajāno, satimā, efter at have givet op abhijjhā-domanassa
mod verden. Han bor og observerer dhamma · s i dhamma · s, ātāpī
sampajāno, satimā, har givet op abhijjhā-domanassa over for verden.

I. Kāyānupassanā

A. Sektion om ānāpāna

Og
hvordan, bhikkhus, bor en bhikkhu at observere kāya i kāya? Her,
bhikkhus, en bhikkhu, har gået til skoven eller gået på
roden af et træ eller er gået til et tomt rum, sidder ned foldning af
benene på tværs, sætter kāya oprejst og sætter sati parimukhaṃ. At være
Så han sætter vejret ind og bliver dermed sato, han trækker vejret ud. Indånding
længe forstår han: “Jeg trækker vejret i lang tid”; vejrtrækning ud lang tid han
forstår: “Jeg trækker vejret længe”; kort vejrtrækning han
forstår: “jeg trækker vejret i korte træk”; puster ud kort han
forstår: “Jeg trækker vejret ud kort”; han træner sig selv: ‘følelsen af
hele kahya, jeg vil trække vejret ind ‘; han træner sig selv: “føler det hele
kāya, jeg vil trække vejret ud ‘; han træner sig selv: ‘beroliger ned
kāya-saṅkhāras, jeg vil trække vejret ind ‘; han træner sig selv: ‘beroliger ned
kāya-saṅkhāras, jeg vil trække vejret ud “.
Lige
som, bhikkhus, en dygtig turner eller en turner lærling, gør en lang
sving, forstår: ‘Jeg gør en lang tur’; gør en kort tur, han
forstår: ‘Jeg gør en kort tur’; på samme måde, bhikkhus, a
bhikkhu, indånder i lang tid, forstår: “Jeg trækker vejret ind i lang tid”;
han trækker vejret længe, han forstår: “Jeg trækker vejret længe”; vejrtrækning
Kort sagt forstår han: “Jeg trækker vejret i korte træk”; vejrtrækning ud kort
han forstår: “jeg trækker vejret ud kort”; han træner sig selv: ‘følelse
hele kāya, jeg vil trække vejret ind ‘; han træner sig selv: ‘følelsen af
hele kahya, jeg vil trække vejret ud “; han træner sig selv: ‘beroliger ned
kāya-saṅkhāras, jeg vil trække vejret ind ‘; han træner sig selv: ‘beroliger ned
kāya-saṅkhāras, jeg vil trække vejret ud “.
Således bor han iagttagelse af kāya i kāya internt,
eller han bor iagttagelse af kāya i kāya eksternt, eller han bor iagttagelse
kāya in kāya internt og eksternt han bor og observerer samudayaen
af fænomener i kāya, eller han dwells observerer bortfaldet af
fænomener i kāya, eller han bor at observere samudayaen og passere væk
af fænomener i kāya; ellers, [realisere:] “dette er kāya!” sati er
Til stede i ham, bare for så vidt som blot ñāṇa og mere paṭissati, han
bor fritstående og klamrer sig ikke til noget i verden. Dermed,
bhikkhus, en bhikkhu bor, der observerer kāya i kāya.
B. Sektion om stillinger

Desuden,
bhikkhus, en bhikkhu, mens han går, forstår: ‘Jeg går’ eller
mens han står, forstår han: “Jeg står” eller mens han sidder
forstår: “Jeg sidder”, eller når han ligger ned, forstår han: “Jeg er
ligger ned’. Eller i hvilken stilling hans kāya er afsat, han
forstår det i overensstemmelse hermed.
Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden.


C. Sektion om sampajañña
Desuden,
bhikkhus, en bhikkhu, mens han nærmer sig og når han afgår, handler med
sampajañña, mens han ser fremad og kigger rundt, handler han med
sampajañña, mens han bukker og strækker sig, handler han med sThus han bor og observerer kāya i kāya internt, eller han
bor og observerer kāya i kāya eksternt, eller han bor iagttagelse af kāya
i kāya internt og eksternt han bor iagttagelse af Samudaya of
fænomener i kāya, eller han bor i observeringen af fænomenernes bortfald
i kāya, eller han bor iagttagelse af samudaya og forbi
fænomener i kāya; ellers [realiserer:] “dette er kāya!” sati er til stede
i ham, bare for så vidt som blot ñāṇa og mere paṭissati, bor han
løsrevet og klamrer sig ikke til noget i verden. Således bhikkhus, a
bhikkhu bor og observerer kāya i kāya.
ampajañña,
mens du bærer klæderne og den øvre kappe og mens du bærer skålen,
han handler med sampajañña, mens han spiser, mens han drikker, mens han tygger
Mens han smager, handler han med sampajañña, mens han deltager i forretningen
af afføring og urinering, han handler med sampajañña, mens han går,
mens du står, mens du sidder, mens du sover, mens du er vågen, mens du er
taler og samtidig taler han med sampajañña.
D. Sektion om Repulsivitet

Desuden,
bhikkhus, en bhikkhu betragter denne meget krop, fra sålerne af
fødder op og fra håret på hovedet ned, hvilket er afgrænset af dets
skJust som om,
bhikkhus, der var en taske med to åbninger og fyldt med forskellige
slags korn, såsom Hill-Paddy, Paddy, mung bønner, kuverter, sesam
frø og afskallet ris. En mand med et godt syn, idet han havde frigjort det,
ville overveje [dens indhold]: “Dette er Hill-Paddy, dette er Paddy, dem
er mungbønner, det er kuperter, det er sesamfrø, og det er det
husked ris; “på samme måde, bhikkhus, en bhikkhu anser dette meget
krop, fra solens fødder op og fra håret på hovedet ned,
som er afgrænset af sin hud og fuld af forskellige former for urenheder:
“I denne kāya er der hovedets hår, kroppens hår,
negle, tænder, hud, kød, sener, knogler, knoglemarv, nyrer, hjerte,
lever, pleura, milt, lunger, tarm, mesenteri, mave med dens
indhold, afføring, galde, slim, pus, blod, sved, fedt, tårer, fedt,
spyt, næseslim, synovialvæske og urin. “
Således bor han iagttagelse af kāya i kāya internt, eller han
bor og observerer kāya i kāya eksternt, eller han bor iagttagelse af kāya
i E. afsnit om elementerne

ind og fuld af forskellige slags urenheder: “I denne kāya er der
Hovedets hår, hovedets hår, negle, tænder, hud, kød,
sener, knogler, knoglemarv, nyrer, hjerte, lever, pleura, milt,
lunger, tarm, mesenteri, mave med indhold, afføring, galde,
slim, pus, blod, sved, fedt, tårer, fedt, spyt, næseslim,
synovialvæske og urin. “
Desuden,
bhikkhus, en bhikkhu reflekterer over dette meget kāya, men det er placeret,
men det er afsat: “I denne kāya er der jordelementet, den
vandelement, brandelementet og luftelementet. “āya internt og eksternt; han bor iagttagelse af Samudaya of
fænomener i kāya, eller han bor i observeringen af fænomenernes bortfald
i kāya, eller han bor iagttagelse af samudaya og forbi
fænomener i kāya; ellers [realiserer:] “dette er kāya!” sati er til stede
i ham, bare for så vidt som blot ñāṇa og mere paṭissati, bor han
løsrevet og klamrer sig ikke til noget i verden. Således bhikkhus, a
bhikkhu bor og observerer kāya i kāya.
Ligesom, bhikkhus, en dygtig slagter eller a
slagterens lærling, der havde dræbt en ko, ville sidde ved et korsvej
skære det i stykker; på samme måde reflekterer bhikkhus på
denne meget kāya, men den er placeret, men den er afsat: “I dette
kāya, der er jordelementet, vandelementet, brandelementet
og luftelementet. “
Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
(1)
Desuden,
bhikkhus, en bhikkhu, som om han så en død krop, kastede sig ind
en charnel jorden, en dag død eller to dage død eller tre dage død,
hævet, blålig og festering, han anser denne meget kāya: “Denne kāya
Det er også sådan, det bliver sådan, og det er det ikke
fri for en sådan betingelse. “
Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya.


Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
(1)
Desuden,
bhikkhus, en bhikkhu, som om han så en død krop, kastede sig ind
en charnel jorden, en dag død eller to dage død eller tre dage død,
hævet, blålig og festering, han anser denne meget kāya: “Denne kāya
Det er også sådan, det bliver sådan, og det er det ikke
fri for en sådan betingelse. “
Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.

(2)
Desuden,
bhikkhus, en bhikkhu, som om han så en død krop, kastede sig ind
en charnel jorden, bliver spist af krager, bliver spist af høge, er
spist af gribbe, bliver spist af hegre, bliver spist af hunde, være
spist af tigre, bliver spist af panter, spises af forskellige slags
af væsener anser han meget for dette: “Denne kāya er også sådan
naturen, det bliver sådan, og er ikke fri for en sådan
tilstand.”
Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
s (3)
Desuden, bhikkhus, en bhikkhu, ligesom
hvis han så en død legeme, kastede sig i en karnel, a
squeleton med kød og blod, holdt sammen af sener, anser han
denne meget kāya: “Denne kāya er også sådan, det skal det
bliver sådan, og er ikke fri for en sådan tilstand. “
amudaya af fænomener i kāya, eller han dwells observerer passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
Således bor han iagttagelse af kāya i kāya internt, eller han
bor og observerer kāya i kāya eksternt, eller han bor iagttagelse af kāya
i kāya internt og eksternt han bor iagttagelse af Samudaya of
fænomener i kāya, eller han bor i observeringen af fænomenernes bortfald
i kāya, eller han bor iagttagelse af samudaya og forbi
fænomener i kāya; ellers [realiserer:] “dette er kāya!” sati er til stede
i ham, bare for så vidt som blot ñāṇa og mere paṭissati, bor han
løsrevet og klamrer sig ikke til noget i verden. Således bhikkhus, a
bhikkhu bor og observerer kāya i kāya.

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

(4)
Desuden,
bhikkhus, en bhikkhu, som om han så en død krop, kastede sig i en
charnel jorden, et skelet uden kød og smurt med blod, holdt
Sammen ved sener anser han dette meget kāya: “Denne kāya er også af
sådan vil det blive sådan her og er ikke fri for
en sådan betingelse. “

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.

Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · kontakthaṃ, så
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kōyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.


(5)
Desuden, bhikkhus, en bhikkhu, ligesom
hvis han så en død legeme, kastede sig i en karnel, a
skelet uden kød eller blod, holdt sammen af sener, han
anser dette meget kāya: “Denne kāya er også sådan, det er det
vil blive sådan her, og er ikke fri for en sådan tilstand. “

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.

Således bor han iagttagelse af kāya i kāya internt, eller han
bor og observerer kāya i kāya eksternt, eller han bor iagttagelse af kāya
i kāya internt og eksternt han bor iagttagelse af Samudaya of
fænomener i kāya, eller han bor i observeringen af fænomenernes bortfald
i kāya, eller han bor iagttagelse af samudaya og forbi
fænomener i kāya; ellers [realiserer:] “dette er kāya!” sati er til stede
i ham, bare for så vidt som blot ñāṇa og mere paṭissati, bor han
løsrevet og klamrer sig ikke til noget i verden. Således bhikkhus, a
bhikkhu bor og observerer kāya i kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · kontakthāni disā vidisā vikkhittāni, aññena
hattha · 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, så imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Desuden,
bhikkhus, en bhikkhu, som om han så en død krop, kastede sig i en
charnel jorden, frakoblede knogler spredt her og der, her a
håndben, der en fodben, her en ankelben, der en skinneben,
her en lårben, der er en hofteben, her en ribben, der er en rygben, her
en rygsøjleben, der en halsben, her en kæbenben, der en tandben,
eller der skalle han, anser han meget for dette: “Denne kāya er også af
sådan vil det blive sådan her og er ikke fri for
en sådan betingelse. “

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.

Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, så imam · eva kāya
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, så imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Desuden, bhikkhus, en bhikkhu, som om han var
se en død legeme, kastede sig i en charnel jorden, knoglerne whitened
Som en snegle anser han denne meget kāya: “Denne kāya er også sådan
en natur, det bliver sådan her og er ikke fri for en sådan
tilstand.”

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.

Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.

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

(8)
Desuden, bhikkhus, en bhikkhu, som om han var
at se en død legeme, kastede sig i en karnelbund, hævede knogler over en
årig, anser han meget for kāya: “Denne kāya er også sådan
naturen, det bliver sådan, og er ikke fri for en sådan
tilstand.”

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.

Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, så imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Desuden, bhikkhus, en bhikkhu, som om han var
se en død legeme, kastes væk i en charnel jorden, reducerede rotte knogler
til pulver, han anser dette meget kāya: “Denne kāya er også sådan
naturen, det bliver sådan, og er ikke fri for en sådan
tilstand.”

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.

Således bor han iagttagelse af kāya i kāya
internt, eller han bor iagttagelse af kāya i kāya eksternt, eller han bor
observere kāya i kāya internt og eksternt han bor iagttagelse
Samudaya af fænomener i Kāya, eller han bor iagttager passagen
væk fra fænomener i kāya, eller han bor iagttagelse af samudaya og
forbi fænomener i kāya; ellers [realiserer:] “dette er kāya!”
sati er til stede i ham, bare for så vidt som blot ñāṇa og mere
Paṭissati, han bor løsrevet og klamrer sig ikke til noget i
verden. Således bor bhikkhus, en bhikkhu, der observerer kāya i kāya.


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Voet
Geef de juiste vertaling voor deze Google-vertaling op met behulp van https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Hoe het pad van Superconscious Mahabodhi-meditatie te betreden
The Way of Mindfulness -De Satipatthana Sutta
MEDITATIEPRAKTIJK IN EIGEN WOORDEN VAN BOEDHESE
van
Analytisch inzicht Gratis online Tipiṭaka Law Research & Practice University in 112 KLASSIEKE TALEN
 door
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Aanwezigheid op bewustwording -
[mahā satipaṭṭhāna] in 28) Klassiek Nederlands - Klassiek Nederlands,
Deze sutta wordt algemeen beschouwd als de belangrijkste referentie voor meditatiebeoefening.
Invoering
I. Observatie van Kāya
A. Sectie over ānāpāna
B. Gedeelte over houdingen
C. Sectie over sampajañña
D. Deel over weerzin
E. Sectie over de elementen
F. Sectie over de negen knekelgronden

Invoering

Zo heb ik gehoord:
Op
één gelegenheid, de Bhagavā verbleef tussen de Kuru’s in Kammāsadhamma,
een marktplaats van de Kuru’s. Daar sprak hij de bhikkhus toe:

- Bhikkhus.
- Bhaddante beantwoordde de monniken. De Bhagavā zei:

- Deze,
bhikkhus, is het pad dat leidt naar niets anders dan de zuivering van
wezens, het overwinnen van verdriet en treurnis, het verdwijnen van
dukkha-domanassa, het bereiken van de juiste manier, de realisatie van
Nibbāna, dat wil zeggen de vier satipaṭṭhāna’s.
Welke vier?
Hier, monikkhus, woont een bhikkhu het observeren van kāya in kāya, ātāpī
sampajāno, satimā, na het opgeven van abhijjhā-domanassa naar de wereld.
Hij blijft stilstaan ​​bij het observeren van vedanā in vedanā, ātāpī sampajāno, satimā, met
abhijjhā-domanassa opgegeven ten opzichte van de wereld. Hij blijft stilstaan ​​bij het observeren van citta
in citta, ātāpī sampajāno, satimā, abhijjhā-domanassa hebben opgegeven
naar de wereld. Hij blijft stilstaan ​​bij het observeren van dhamma · s in dhamma · s, ātāpī
sampajāno, satimā, na het opgeven van abhijjhā-domanassa naar de wereld.

I. Kāyānupassanā

A. Sectie over ānāpāna

En
Hoe, monniken, doet een bhikkhu wonen observeren van kāya in kāya? Hier,
monniken, een bhikkhu, naar het bos gegaan of naar de
wortel van een boom of naar een lege kamer zijn gegaan, gaat zitten en vouwt de
benen kruiselings, kāya rechtop zetten en sati parimukhaṃ instellen. Wezen
dus sato ademt hij in, hij is dus sato die hij uitademt. Inademen
lang begrijpt hij: ‘Ik adem lang in’; lang uitademen hij
begrijpt: ‘Ik adem lang uit’; hij ademde kortom hij
begrijpt: ‘Ik adem kort in’; hij ademt kort hij
begrijpt: ‘Ik adem kort uit’; hij traint zichzelf: ‘het voelen van de
hele kāya, ik zal inademen ‘; hij traint zichzelf: ‘het geheel voelen
kāya, ik zal uitademen ‘; hij traint zichzelf: ‘het kalmeren van de
kāya-saṅkhāras, ik zal inademen ‘; hij traint zichzelf: ‘het kalmeren van de
kāya-saṅkhāras, ik zal uitademen ‘.
Net
zo, bhikkhus, een vaardige draaier of een leerling van een turner, lang aan het doen
draai, begrijpt: ‘Ik maak een lange beurt’; een korte beurt maken, hij
begrijpt: ‘Ik maak een korte beurt’; op dezelfde manier, bhikkhus, a
bhikkhu, lang ademhalend, begrijpt: ‘Ik adem lang in’;
lang uitademen begrijpt hij: ‘Ik adem lang uit’; ademen
kortom hij begrijpt: ‘Ik adem kort in’; uitademen
hij begrijpt: ‘Ik adem kort uit’; hij traint zichzelf: ‘gevoel
de hele kāya, ik zal inademen ‘; hij traint zichzelf: ‘het voelen van de
hele kāya, ik zal uitademen ‘; hij traint zichzelf: ‘het kalmeren van de
kāya-saṅkhāras, ik zal inademen ‘; hij traint zichzelf: ‘het kalmeren van de
kāya-saṅkhāras, ik zal uitademen ‘.
Zo verblijft hij terwijl hij kāya intern in kāya observeert,
of hij blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft waarnemend
kāya in kāya intern en extern; hij verblijft terwijl hij de samudaya observeert
van verschijnselen in kāya, of hij verblijft observerend het overlijden van
verschijnselen in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is
in hem aanwezig, slechts in de mate van louter ñāṇa en louter paṭissati, hij
woont vrijstaand en hecht zich niet aan iets in de wereld. Dus,
monniken, een bhikkhu woont stil bij het observeren van kāya in kāya.
B. Gedeelte over houdingen

Voorts
monnik, een bhikkhu, begrijpt tijdens het lopen: ‘Ik loop’, of
Staand begrijpt hij: ‘Ik sta’, of zittend
begrijpt: ‘Ik zit’, of terwijl hij ligt begrijpt hij: ‘Ik ben
liggen’. Of anders, in welke positie zijn kāya zich ook bevindt, hij
begrijpt het dienovereenkomstig.
Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld.

C. Sectie over sampajañña
Voorts
bhikkhus, een bhikkhu, handelt tijdens het naderen en tijdens het vertrekken
sampajañña, terwijl hij vooruit kijkt en terwijl hij rond kijkt, handelt hij met
sampajañña,
terwijl hij buigt en zich uitrekt, handelt hij met zoals hij verblijft
terwijl hij intern kāya in kāya observeert, of hij
blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft het observeren van kāya
in kāya intern en extern; hij verblijft observerend de samudaya van
verschijnselen in kāya, of hij blijft stilstaan ​​bij het voorbijgaan van verschijnselen
in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is aanwezig
in hem, alleen in de mate van louter ñāṇa en louter paṭissati, woont hij
losgemaakt en hecht zich niet aan iets in de wereld. Dus, bhikkhus, a
bhikkhu woont en observeert kāya in kāya.
ampajañña,
terwijl je de gewaden en de bovenjas draagt ​​terwijl je de kom draagt,
hij handelt met sampajañña, tijdens het eten, tijdens het drinken, tijdens het kauwen,
tijdens het proeven, handelt hij met sampajañña, terwijl hij de zaak bijwoont
van poepen en urineren, hij handelt met sampajañña, tijdens het lopen,
terwijl je staat, terwijl je zit, terwijl je slaapt, terwijl je wakker bent, terwijl
praten en terwijl hij stil is, handelt hij met sampajañña.
D. Deel over weerzin

Voorts
bhikkhus, een bhikkhu beschouwt dit lichaam, van de zolen van de
voeten omhoog en van het haar op het hoofd naar beneden, dat wordt begrensd door het
skJust alsof,
bhikkhus, er was een zak met twee openingen en gevuld met verschillende
soorten graan, zoals hill-paddy, paddy, mung beans, cow-erwten, sesam
zaden en gedopte rijst. Een man met een goed gezichtsvermogen, nadat hij het heeft losgemaakt,
zou [de inhoud ervan] overwegen: “Dit is heuvel-padie, dit is padie, die
zijn groene bonen, dat zijn koeienerwten, dat zijn sesamzaadjes en dat is het
gedopte rijst; “op dezelfde manier, bhikkhus, overweegt een bhikkhu dit juist
lichaam, van de voetzolen omhoog en van het haar op het hoofd naar beneden,
die wordt begrensd door zijn huid en vol met verschillende soorten onzuiverheden:
“In deze kāya zijn er de haren van het hoofd, de haren van het lichaam,
nagels, tanden, huid, vlees, pezen, botten, beenmerg, nieren, hart,
lever, pleura, milt, longen, ingewanden, mesenterium, maag met zijn
inhoud, uitwerpselen, gal, slijm, pus, bloed, zweet, vet, tranen, vet,
speeksel, nasaal slijm, synoviaal vocht en urine. “
Zo verblijft hij terwijl hij kāya intern in kāya observeert, of hij
blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft het observeren van kāya
in E. Section on the Elements

in en vol met verschillende soorten onzuiverheden: “In deze kāya zijn er
de haren van het hoofd, de haren van het lichaam, nagels, tanden, huid, vlees,
pezen, botten, beenmerg, nieren, hart, lever, pleura, milt,
longen, darmen, mesenterium, maag met zijn inhoud, uitwerpselen, gal,
slijm, pus, bloed, zweet, vet, tranen, vet, speeksel, neusslijm,
synoviale vloeistof en urine. “
Voorts
monniken, een bhikkhu reflecteert op deze kāya, hoe deze ook geplaatst is,
het is echter weggelegd: “In deze kāya is er het element aarde, de
waterelement, het vuurelement en het luchtelement. “āya intern en extern; hij verblijft observerend de samudaya van
verschijnselen in kāya, of hij blijft stilstaan ​​bij het voorbijgaan van verschijnselen
in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is aanwezig
in hem, alleen in de mate van louter ñāṇa en louter paṭissati, woont hij
losgemaakt en hecht zich niet aan iets in de wereld. Dus, bhikkhus, a
bhikkhu woont en observeert kāya in kāya.
Net zoals, bhikkhus, een bekwame slager of een
slager, nadat hij een koe had gedood, zou op een kruispunt zitten
het in stukken snijden; op dezelfde manier reflecteert bhikkhu’s op een bhikkhu
juist deze kāya, hoe hij ook geplaatst is, hoe dan ook, hij is weggelegd: “Hierin
kāya, daar is het element aarde, het element water, het element vuur
en het luchtelement. “
Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
(1)
Voorts
monniken, een bhikkhu, net alsof hij een lijk zag, naar binnen wierp
een knekelbaan, een dag dood, of twee dagen dood of drie dagen dood,
opgezwollen, blauwachtig en etterend beschouwt hij deze zelfde kāya als: “Deze kāya
ook is van een dergelijke aard, het zal worden zoals dit, en is het niet
vrij van een dergelijke aandoening. “
Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya.Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
(1)
Voorts
monniken, een bhikkhu, net alsof hij een lijk zag, naar binnen wierp
een knekelbaan, een dag dood, of twee dagen dood of drie dagen dood,
opgezwollen, blauwachtig en etterend beschouwt hij deze zelfde kāya als: “Deze kāya
ook is van een dergelijke aard, het zal worden zoals dit, en is het niet
vrij van een dergelijke aandoening. “
Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.

(2)
Voorts
monniken, een bhikkhu, net alsof hij een lijk zag, naar binnen wierp
een knekelplaats, gegeten door kraaien, opgegeten door haviken, zijnde
opgegeten door gieren, opgegeten door reigers, opgegeten door honden, wezen
opgegeten door tijgers, opgegeten door panters, door verschillende soorten gegeten
van wezens beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
de natuur, het zal zo worden en is niet vrij van zoiets
staat.”
Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de s (3)
Verder, bhikkhus, een bhikkhu, net zoals
als hij een lijk zag, weggeworpen in een knekelplaats,
squelet met vlees en bloed, bij elkaar gehouden door pezen, meent hij
juist deze kāya: “Deze kāya is ook van zo’n aard, dat zal het ook zijn
zo worden en niet vrij zijn van een dergelijke toestand. “
amudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
Zo verblijft hij terwijl hij kāya intern in kāya observeert, of hij
blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft het observeren van kāya
in kāya intern en extern; hij verblijft observerend de samudaya van
verschijnselen in kāya, of hij blijft stilstaan ​​bij het voorbijgaan van verschijnselen
in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is aanwezig
in hem, alleen in de mate van louter ñāṇa en louter paṭissati, woont hij
losgemaakt en hecht zich niet aan iets in de wereld. Dus, bhikkhus, a
bhikkhu woont en observeert kāya in kāya.

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

(4)
Voorts
monnik, een bhikkhu, net alsof hij een lijk zou zien, weggeworpen in a
knarste grond, een squelet zonder vlees en besmeurd met bloed, vastgehouden
tezamen door pezen beschouwt hij deze zelfde kāya als: “Deze kāya is ook van
zo’n aard, het zal zo worden en is niet vrij van
zo’n toestand. “

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.

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert 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 · atîto ‘ti.(5)
Verder, bhikkhus, een bhikkhu, net zoals
als hij een lijk zag, weggeworpen in een knekelplaats,
squelet zonder vlees of bloed, bij elkaar gehouden door pezen, hij
beschouwt deze zelfde kāya als: “Deze kāya is ook van zo’n aard, zo is het
gaat zo worden en is niet vrij van een dergelijke situatie. “

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.

Zo verblijft hij terwijl hij kāya intern in kāya observeert, of hij
blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft het observeren van kāya
in kāya intern en extern; hij verblijft observerend de samudaya van
verschijnselen in kāya, of hij blijft stilstaan ​​bij het voorbijgaan van verschijnselen
in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is aanwezig
in hem, alleen in de mate van louter ñāṇa en louter paṭissati, woont hij
losgemaakt en hecht zich niet aan iets in de wereld. Dus, bhikkhus, a
bhikkhu woont en observeert 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, dus imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Voorts
monnik, een bhikkhu, net alsof hij een lijk zou zien, weggeworpen in a
knekelgrond, losse botten hier en daar verspreid, hier a
handbot, daar een voetbot, hier een enkelbot, daar een scheenbeen,
hier een dijbeen, daar een heupbot, hier een rib, daar een ruggengraat, hier
een wervelkolombeen, daar een nekbot, hier een kaakbot, daar een tandbot,
of daar de schedel, hij beschouwt deze zelfde kāya: “Deze kāya is ook van
zo’n aard, het zal zo worden en is niet vrij van
zo’n toestand. “

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.

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert 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)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
een lijk ziende, weggeworpen in een knekelplaats, de beenderen wit gemaakt
als een zeeschelp beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
een natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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.

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert 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)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
het zien van een lijk, weggegooid in een knekelgrond, opgehoopt botten boven een
Een jaar oud, beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
de natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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.

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert 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)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
het zien van een lijk, weggeworpen in een knekelgrond, verrotte botten verminderd
om te poederen, beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
de natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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.

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.


30) Classical Esperanto-Klasika Esperanto,
https://esperanto-tv.com/
Redonu ĝustan tradukon al ĉi tiu Google-tradukado per https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - සතිපට්ඨාන සුත්‍රය -
Kiel Fadi la Vojon de Superkonscia Mahabodhi-Meditado
La Vojo de Atentemo - La Satipatthana Sutta
Praktiko de meditado en la propraj vortoj de Budhismo
el
Analitika Enrigardo Libera Enreta Lingvo-Rajto-Esplorado kaj Praktiko-Universitato en 112 KLASIKAJ LINGVOJ
 tra
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Ĉeesto pri konscio -
[mahā satipaṭṭhāna] en 30) Klasika Esperanto-Klasika Esperanto,
Ĉi tiu sutta estas vaste konsiderata kiel la ĉefa referenco por praktikado de meditado.
Enkonduko
I. Observado de Kāya
A. Sekcio pri ānāpāna
B. Sekcio pri pozicioj
C. Sekcio sur sampajañña
D. Sekcio pri repuŝado
E. Sekcio pri la Elementoj
F. Sekcio sur la naŭ kampoj

Enkonduko

Tiel mi aŭdis:
Sur
foje, la Bhagavā restis en la Kurus en Kammāsadhamma,
merkata urbo de la kurus. Tie li alparolis la bhikkhus:

- Bhikkhus.
- Bhaddante respondis al la bikikkoj. La Bhagavā diris:

- Ĉi tio,
Bhikkhus, Estas la vojo kiu gvidas al nenio sed la purigo de
estaĵoj, la superado de malĝojo kaj lamentado, la malapero de
dukkha-domanassa, la atingo de la ĝusta vojo, la realigo de
Nibbāna, tio estas la kvar satipaāhānas.
Kiuj kvar?
Ĉi tie, bhikkhus, bhikkhu loĝas observante kāya en kāya, ātāpī.
sampajāno, satimā, prirabinte abhijjhā-domanassa al la mondo.
Li loĝas observante vedanā en vedanā, ātāpī sampajāno, satimā, havante
forlasis abhijjhā-domanassa al la mondo. Loĝas observante citta
en citta, ātāpī sampajāno, satimā, forlasinte abhijjhā-domanassa
al la mondo. Li loĝas observante darmon en dhamma · s, ātāpī
sampajāno, satimā, prirabinte abhijjhā-domanassa al la mondo.

I. Kāyānupassanā

A. Sekcio pri ānāpāna

Kaj
kiel, miksĉjo, ĉu bikikkuo loĝas observante kāya en kāya? Ĉi tie,
Bhikkhus, Bhikkhu, Havanta irita al la arbaro aŭ iranta ĉe la
radiko de arbo aŭ iris al malplena ĉambro, sidiĝas faldante la
kruroj transverse, metante kāya vertikalan, kaj metante sati parimukhaṃ. Esti
tiel sato li spiras, estante tiel sato li elspiras. Enspiri
longe li komprenas: ‘Mi spiras longe’; Longa spirado
komprenas: ‘Mi spiras longe’; Respirante mallonge li
komprenas: ‘Mi spiras mallonge’; spirante mallongan lin
komprenas: ‘Mi spiras mallongan’; li trejnas sin: “sentante la.”
tuta kāya, mi spiros ‘; li trejnas sin: “sentante la tuton.”
kāya, mi spiros ‘; li trejnas sin: “trankviligante la.”
kāya-saṅkhāras, mi spiros ‘; li trejnas sin: “trankviligante la.”
kāya-saṅkhāras, mi elspiros ”.
Nur
kiel bhikkhus, lerta turnisto aŭ metilernanto de turnisto, faras longan
turnu, komprenas: ‘Mi faras longan turnon’; mallongan turnon, li
komprenas: ‘Mi faras mallongan turnon’; sammaniere bhikkhus, a
bhikkhu, spirante longan, komprenas: ‘Mi spiras longan tempon’;
spirante longe li komprenas: ‘Mi spiras longan tempon’; spirado
mallonge li komprenas: ‘Mi spiras mallonge’; spirante mallongan
li komprenas: ‘Mi spiras mallongan’; li trejnas sin: “sento.”
la tuta kāya, mi spiros ‘; li trejnas sin: “sentante la.”
tuta kāya, mi spiros ‘; li trejnas sin: “trankviligante la.”
kāya-saṅkhāras, mi spiros ‘; li trejnas sin: “trankviligante la.”
kāya-saṅkhāras, mi elspiros ”.
Tiel li loĝas observante kāya en kāya interne,
aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas observante
kāya en kāya interne kaj ekstere; li loĝas observante la samudaya
de fenomenoj en kāya, aŭ li loĝas observante la forpason de
fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj forpasante
de fenomenoj en kāya; aŭ alie, [rimarkante:] “ĉi tio estas kāya!” sati estas
ĉeestanta en li, nur laŭ la mezuro de nura ñāṇa kaj nura paṭissati, li
loĝas aparta, kaj ne tenas ion ajn en la mondo. Tiel,
Bhikkhu, bhikkhu loĝas observanta kāya en kāya.
B. Sekcio pri pozicioj

Plue,
Bhikkhus, bhikkhu, dum piedirado, komprenas: ‘Mi marŝas’, aŭ
starante li komprenas: ‘Mi staras’, aŭ sidante li
komprenas: ‘Mi sidas’, aŭ dum mi kuŝas, li komprenas: ‘Mi estas
kuŝiĝanta ‘. Alie, en iu ajn loko, kie lia kāya estas forigita, li
komprenas ĝin konforme.
Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo.C. Sekcio sur sampajañña
Plue,
Bhikkhus, bhikkhu, dum alproksimiĝanta kaj dum forirado, agas kun
sampajañña, rigardante antaŭen kaj rigardante ĉirkaŭe, li agas kun
sampajañña, dum fleksante kaj dum streĉado, li agas kun s. Tiel li loĝas observante kāya en kāya interne, aŭ li
Loĝas observante kāya en kāya ekstere, aŭ li loĝas observante kāya
en kāya interne kaj ekstere; Loĝas observante la samudaya de
fenomenoj en kāya, aŭ li loĝas observante la forpason de fenomenoj
en kāya, aŭ ĝi loĝas observante la samudaya kaj forpasante de
fenomenoj en kāya; aŭ alie, [rimarkante:] “ĉi tio estas kāya!” sati ĉeestas
en li, nur laŭ la mezuro de nura ṇāṇa kaj nura paṭissati, li loĝas
malligita, kaj ne tenas ion ajn en la mondo. Tiel, bhikkhus, a
bhikkhu loĝas observante kāya en kāya.
ampajañña,
portante la robojn kaj la supran robon kaj portante la bovlon,
li agas kun sampajañña, dum li manĝas, trinkas, maĉas,
dum gustado, li agas kun sampajañña, atentante la komercon
de fekado kaj urino, li agas kun sampajañña dum piedirado,
starante, sidante, dum vi dormas, dum vi vekiĝas
parolante kaj dum silento, li agas kun sampajañña.
D. Sekcio pri Repuŝeco

Plue,
Bhikkhus, bhikkhu konsideras ĉi tiun korpon mem, de la plandoj de la
piedoj supren kaj de la hararo sur la kapo malsupren, kiu estas limigita per ĝia
nur se,
Bhikkhus, Estis sako havanta du malfermojn kaj plenigita kun diversaj
specoj de greno, kiel montet-rizo, pasko, mungaj faboj, bov-pizoj, sezamo
semoj kaj senbrida rizo. Viro kun bona vidado, liberigis ĝin,
konsiderus [ĝiajn enhavojn]: “Ĉi tio estas montet-padoj, jen paddy, tiuj
estas mungaj faboj, tiuj estas bovidoj, tiuj estas sezamaj semoj kaj ĉi tio estas
senŝeligita rizo; “sammaniere, bhikkhu, bhikkhu konsideras ĉi tion tre
korpo, de la plandoj de la piedoj supren kaj de la haroj sur la kapo malsupren,
kiu estas limigita de ĝia haŭto kaj plena de diversaj specoj de malpuraĵoj:
“En ĉi tiu kāya, estas la haroj de la kapo, haroj de la korpo,
ungoj, dentoj, haŭto, karno, tendenoj, ostoj, osta medolo, renoj, koro,
hepato, pleŭro, lieno, pulmoj, intestoj, mesentero, stomako kun ĝiaj
enhavoj, feĉoj, galo, muko, puso, sango, ŝvito, graso, larmoj, graso,
salivo, naza moco, sinoviala likvaĵo kaj urino. “
Tiel li loĝas observante kāya en kāya interne, aŭ li
Loĝas observante kāya en kāya ekstere, aŭ li loĝas observante kāya
en E. Sekcio pri la Elementoj

plenplena de diversaj specoj de malpuraĵoj: “En ĉi tiu kāya, ekzistas
la haroj de la kapo, haroj de la korpo, ungoj, dentoj, haŭto, karno,
tendenoj, ostoj, osta medolo, renoj, koro, hepato, pleŭro, lieno,
pulmoj, intestoj, mesenterio, stomako kun ĝia enhavo, feĉoj, galo,
muko, puso, sango, ŝvito, graso, larmoj, graso, salivo, naza moco.
likva sinovial kaj urino. “
Plue,
Bhikkhus, bhikkhu pripensas ĉi tion tre kāya, tamen ĝi estas metita,
tamen ĝi estas dirita: “En ĉi tiu kāya, estas la tero elemento, la
akva elemento, la fajra elemento kaj la aera elemento. ”āya interne kaj ekstere; Loĝas observante la samudaya de
fenomenoj en kāya, aŭ li loĝas observante la forpason de fenomenoj
en kāya, aŭ ĝi loĝas observante la samudaya kaj forpasante de
fenomenoj en kāya; aŭ alie, [rimarkante:] “ĉi tio estas kāya!” sati ĉeestas
en li, nur laŭ la mezuro de nura ṇāṇa kaj nura paṭissati, li loĝas
malligita, kaj ne tenas ion ajn en la mondo. Tiel, bhikkhus, a
bhikkhu loĝas observante kāya en kāya.
Same kiel bhikkhus, lerta buĉisto aŭ a
la buĉisto mortigis buĉiston
tranĉi ĝin en pecojn; sammaniere bhikkhus bhikkhu pripensas
ĉi tiu tre kāya, tamen ĝi estas metita, tamen ĝi estas dirita: “En ĉi tio
Jes, Estas la tera elemento, La akva ero, La fajrega ero
kaj la aero. “
Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.
(1)
Plue,
Bhikkhus, Bhikkhu, Tiel kiel li estis vidanta mortintan korpon, Forĵetita en
grunda tero, unu tago mortinta, aŭ du tagojn mortinta aŭ tri tagojn mortinta,
ŝvelinta, blueta kaj rigida, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya
ankaŭ estas de tia naturo, ĝi fariĝos tiel, kaj ne
libera de tia kondiĉo. “
Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observante kāya en kāya.Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.
(1)
Plue,
Bhikkhus, Bhikkhu, Tiel kiel li estis vidanta mortintan korpon, Forĵetita en
grunda tero, unu tago mortinta, aŭ du tagojn mortinta aŭ tri tagojn mortinta,
ŝvelinta, blueta kaj rigida, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya
ankaŭ estas de tia naturo, ĝi fariĝos tiel, kaj ne
libera de tia kondiĉo. “
Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.

(2)
Plue,
Bhikkhus, Bhikkhu, Tiel kiel li estis vidanta mortintan korpon, Forĵetita en
grunda tero, manĝata de korvoj, manĝata de akcipitroj, estante
manĝata de vulturoj, manĝataj de ardeoj, manĝataj de hundoj, estante
manĝita de tigroj, manĝitaj de panteroj, manĝataj de diversaj specoj
de estaĵoj, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya ankaŭ estas tia
naturo, ĝi fariĝos tiel, kaj ne liberas de tia
kondiĉo. “
Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la s (3)
Krome bhikkhus, bhikkhu, same
se li vidis mortintan korpon, forĵetita en grunda tero, a
skeleto kun karno kaj sango, kunigitaj de tendenoj, li konsideras
ĉi tiu tre kāya: “Ĉi tiu kāya ankaŭ estas de tia naturo, ĝi volas
fariĝu tiel, kaj ne liberas de tia kondiĉo. “
amudaya de fenomenoj en kāya, aŭ ĝi loĝas observante la paŝo
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.
Tiel li loĝas observante kāya en kāya interne, aŭ li
Loĝas observante kāya en kāya ekstere, aŭ li loĝas observante kāya
en kāya interne kaj ekstere; Loĝas observante la samudaya de
fenomenoj en kāya, aŭ li loĝas observante la forpason de fenomenoj
en kāya, aŭ ĝi loĝas observante la samudaya kaj forpasante de
fenomenoj en kāya; aŭ alie, [rimarkante:] “ĉi tio estas kāya!” sati ĉeestas
en li, nur laŭ la mezuro de nura ṇāṇa kaj nura paṭissati, li loĝas
malligita, kaj ne tenas ion ajn en la mondo. Tiel, bhikkhus, a
bhikkhu loĝas observante kāya en kāya.

 (4)
Punao
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ niṃaṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, do imamo · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.

(4)
Plue,
Bhikkhus, Bhikkhu, Tiel kiel li estis vidanta mortintan korpon, Forĵetita en
sovaĝa grundo, silueto sen karno kaj ŝmirita de sango, tenata
kune por tendenoj, li konsideras ĉi tion tre kāya: “Ĉi tio ankaŭ estas de kāya
tia naturo, ĝi fariĝos tiel kaj ne liberas
tia kondiĉo. “

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

Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.
 (5)
Punao
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · ma losa · lohitaṃ nhāru · sambandhaṃ, do
imamo · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī
evaṃ · an · atīto’ti.

(5)
Krome bhikkhus, bhikkhu, same
se li vidis mortintan korpon, forĵetita en grunda tero, a
kalko sen karno nek sango, tenata de tendenoj, li
thisi konsideras ĉi tion tre kāya: “Ĉi tiu kāya estas ankaŭ de tia naturo, ĝi estas
iĝos tiel, kaj ne liberas de tia stato. “

Iti
ajjhattaṃ vā kāye kāyānupassī viharati, 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 · asa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Tiel li loĝas observante kāya en kāya interne, aŭ li
Loĝas observante kāya en kāya ekstere, aŭ li loĝas observante kāya
en kāya interne kaj ekstere; Loĝas observante la samudaya de
fenomenoj en kāya, aŭ li loĝas observante la forpason de fenomenoj
en kāya, aŭ ĝi loĝas observante la samudaya kaj forpasante de
fenomenoj en kāya; aŭ alie, [rimarkante:] “ĉi tio estas kāya!” sati ĉeestas
en li, nur laŭ la mezuro de nura ṇāṇa kaj nura paṭissati, li loĝas
malligita, kaj ne tenas ion ajn en la mondo. Tiel, bhikkhus, a
bhikkhu loĝas observante kāya en kāya.
 (6)
Punao
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, añena
kaptilo · ahikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · hikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · ahikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, do imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.

(6)
Plue,
Bhikkhus, Bhikkhu, Tiel kiel li estis vidanta mortintan korpon, Forĵetita en
grunda tero, malkonektitaj ostoj disigitaj ĉi tie kaj tie, ĉi tie a
mana osto, tie piedopso, ĉi tie maleola osto, tie stulteto,
ĉi tie femuro-osto, tie koksa osto, ĉi tie ripo, tie malantaŭa osto, ĉi tie
spina osto, kola osto, jen makzelo, tie denta osto,
aŭ tie la kranio, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya ankaŭ estas de
tia naturo, ĝi fariĝos tiel kaj ne liberas
tia kondiĉo. “

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

Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fe

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

(7)
Krome bhikkhus, bhikkhu, same kiel se li estus
vidinte mortan korpon, forĵetitan en kadavraĵo, la ostoj blankiĝis
kiel konko, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya estas ankaŭ tia
naturo, ĝi fariĝos tiel, kaj ne liberas de tia
kondiĉo. “

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

Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.

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

(8)
Krome bhikkhus, bhikkhu, same kiel se li estus
vidante mortan korpon, forĵetitan en grunda tero, amasigis ostojn super
aĝa, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya ankaŭ estas tia
naturo, ĝi fariĝos tiel, kaj ne liberas de tia
kondiĉo. “

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

Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.
 (9)
Punao
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, do imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto ‘
ti.

(9)
Krome bhikkhus, bhikkhu, same kiel se li estus
vidante mortan korpon, forĵetitan en kadavra grundo, putraj ostoj reduktitaj
pulvori, li konsideras ĉi tion tre kāya: “Ĉi tiu kāya ankaŭ estas de tia
naturo, ĝi fariĝos tiel, kaj ne liberas de tia
kondiĉo. “

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

Observi tiel loĝas observante kāya en kāya
interne, aŭ li loĝas observante kāya en kāya ekstere, aŭ li loĝas
observado de kāya en kāya interne kaj ekstere; Li loĝas observante
la samudaya de fenomenoj en kāya, aŭ li loĝas observante la pasadon
for de fenomenoj en kāya, aŭ li loĝas observante la samudaya kaj
forpasante de fenomenoj en kāya; aŭ alia, [rimarkante:] “ĉi tio estas kāya!”
sati ĉeestas en li, nur laŭ la mezuro de nura ñāṇa kaj nura
paṭissati, li loĝas aparta, kaj ne tenas ion ajn en la
mondo. Tiel, mkksuso, bikikkhu loĝas observante kāya en kāya.

31) Classical Estonian- klassikaline eesti keel

http://www.animatv.be/

Anima Festival
Anima Festival
© Marc Boutavant - Mandala: © Nicolas Fong
La galerie d’Anima




« Reruns” remporte le Grand Prix du Festival ANIMA 2019


La 38ème édition d’ANIMA, le Festival International du
Film d’Animation de Bruxelles s’est clôturée ce dimanche soir dans le
Studio 4 de Flagey, sur une note ultra festive avec, en avant-programme,
la performance cinématographique de 1914, le fameux Gertie le dinosaure de
Winsor McCay, avant l’annonce du palmarès et la projection en
avant-première du petit dernier du duo Patar et Aubier, les nouvelles
aventures déjantées de Cowboy et Indien : La Foire Agricole.


La bonne humeur était également au rendez-vous du côté des
organisateurs car, à l’aube de ses quarante ans, le festival peut encore
annoncer une constante progression de fréquentation, avec 46.000
festivaliers, dont 32.000 à Bruxelles, c’est-à-dire 1.000 de plus que
l’an dernier !


Le jury international - composé de Maureen Furniss (US), Hisko
Hulsing (NL), Jakob Schuh (DE) a choisi de récompenser l’ultime court
métrage de Rosto, RERUNS, cocktail détonnant d’images en prise de vue
réelle retravaillées en 3D, qui invite à visiter la mémoire de
l’artiste, et notamment ses souvenirs d’enfance… Le cinéaste, écrivain
et musicien néerlandais est malheureusement décédé prématurément le 7
mars 2019 à l’âge de 50 ans, alors qu’il préparait son premier long
métrage. Le festival a dédié sa cérémonie de clôture à ce grand artiste
qui a accompagné le festival tout au long de sa carrière avec des œuvres
innovatrices et originales.


Le Grand Prix Anima 2019 est assorti d’une dotation de 2.500 euros octroyée par la Région de Bruxelles-Capitale.


Le jury a également décerné son prix spécial à JE SORS ACHETER DES
CIGARETTES d’Osman Cerfon. Le prix du meilleur court métrage étudiant a
quant à lui été attribué à BLOEM? de Jorn Leeuwerink. Enfin, le jury
jeune, composé de représentants de la webtv Ceci n’est pas un Buzz et
d’Ouftivi, a remis son prix du meilleur court métrage jeune public à ONE
SMALL STEP, d’Andrew Chesworth et Bobby Pontillas. 


Le jury de la compétition nationale – composé de Anders Narverud Moen
(NO), Julia Ocker (DE) et Ron Dyens (FR) - a décerné le prix du
meilleur court métrage belge offert par la SABAM à NUIT CHERIE de Lia
Bertels. Le Grand Prix du Meilleur Court Métrage de la Fédération
Wallonie-Bruxelles a été attribué à SOUS LE CARTILAGE DES CÔTES, de
Bruno Tondeur.


Le public du festival a quant à lui plébiscité le film FUNAN comme
meilleur long métrage pour adultes. Coté court métrage, le public a
désigné MIND MY MIND, de Floor Adams, comme Meilleur Court Métrage,
tandis que le choix du public pour meilleur court métrage de la Nuit
Animée s’est tourné vers BLOODY FAIRY TALES. 


Enfin, pour la première fois, le festival accueillait une compétition
VR, dont le jury était composé d’une panel d’experts : François
Fripiat, Marine Haverland et Ioana Matei. Ces derrniers ont choisi de
remettre le premier prix du Meilleur Film VR à GLOOMY EYES, de Fernando
Maldonado et Jorge Tereso.


Il est à noter que les films européens primés au festival Anima sont
éligibles aux Emile Awards et que le Grand Prix Anima 2019 est éligible
aux Oscar® du meilleur court métrage d’animation


Le festival a accueilli cette année 763 accrédités, plus de 60
invités internationaux issus de 20 pays différents dont les Etats-Unis,
le Japon et l’Egypte. Ils sont venus présenter leur film ou participer à
une des nombreuses conférences proposées dans le cadre des journées
professionnelles, Futuranima.  


Retrouvez toutes les photos du festival, la liste complète du Palmarès ainsi que les photos des films primés sur www.animafestival.be.


Notez d’ores et déjà les dates de la prochaine édition du festival
Anima : celle-ci aura lieu du vendredi 21 février au dimanche 1 mars
2020, à Bruxelles.
Andke korrektne tõlge sellele Google’i tõlkele, kasutades https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Kuidas tajuda üliteadliku Mahabodhi meditatsiooni teed
Meeleolu viis - Satipatthana Sutta
MEDITATSIOONIPRAKTIKA BUDDHA OMA SÕNAS
alates
Analytic Insight Free Online Tipiṭaka Law Research & Practice Ülikool 112 KLASSILISES KEELES
 läbi
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Osalemine teadlikkuses -
[mahā satipaṭṭhāna] aastal 31) Klassikaline eesti- klassikaline eesti keel,
Seda sutta peetakse laialdaselt meditatsioonipraktika peamiseks viiteks.
Sissejuhatus
I. Kāya vaatlemine
A. Jaotis ānāpāna kohta
B. Positsioonide sektsioon
C. sampajañña sektsioon
D. Tagasivõtmise osa
E. Elementide osa
F. Jaotis üheksast varahommikust

Sissejuhatus

Nii et ma olen kuulnud:
Sees
ühel korral jäi Bhagavā Kammāsadhamma Kuruse vahele,
Kuruse turulinn. Seal käsitles ta bhikkhusi:

- Bhikkhus.
- Bhaddante vastas bhikkhusele. Bhagavā ütles:

- See,
bhikkhus, on tee, mis toob kaasa vaid puhastamise
olendid, kurbuse ja valetamise ületamine, nende kadumine
dukkha-domanassa, õige tee saavutamine, selle realiseerimine
Nibbāna, see tähendab neli satipahhānat.
Millised neli?
Siin, bhikkh, elab bhikkhu, nagu jälgib niiya, kāya, ātāpī
sampajāno, satimā, loobudes abhijjhā-domanassa maailmast.
Ta elab vedanā jälgides vedanā, ātāpī sampajāno, satimā
loobus abhijjhā-domanassast maailma poole. Ta elab tsitaat vaadates
in citta, ātāpī sampajāno, satimā, loobudes abhijjhā-domanassast
maailma suunas. Ta elab dhamma · s jälgides dhammas, ātāpī
sampajāno, satimā, loobudes abhijjhā-domanassa maailmast.

I. Kāyānupassanā

A. Jaotis ānāpāna kohta

Ja
kuidas, bhikkhus, kas bhikkhu elab, jälgides niiya naguya? Siin,
bhikkhus, bhikkhu, kes on metsa läinud või kes on läinud
puu juur või tühja ruumi läinud, istub
jalad ristisuunas, asetades niiya püsti ja seadistades sati parimukhaṃ. Olles
seega hingab ta sisse, olles seega sato, ta hingab välja. Hingamine sisse
kaua, kui ta mõistab: „Ma hingan pikalt”; hingates pikalt ta
mõistab: “Ma hingan pikalt”; hingates lühidalt
mõistab: “Ma hingan lühidalt”; hingates lühidalt
mõistab: „Ma hingan lühidalt”; ta koolitab ennast: “tunne
kogu hingega, ma hingan sisse ”; ta koolitab ennast: “tunne kogu
kāya, ma hingan välja ”; ta koolitab ennast: “rahustab
kāya-sašhāras, ma hingan sisse ”; ta koolitab ennast: “rahustab
kāya-sašhāras, ma hingan välja ”.
Lihtsalt
nagu, bhikkhus, osav kurvits või turneri õpipoiss, mis teeb kaua
omakorda mõistab: „Ma teen pikka käiku”; lühike käik, ta
mõistab: “Ma teen lühikese käigu”; samamoodi, bhikkhus, a
bhikkhu, hingates pikka aega, mõistab: „Ma hingan pikalt”;
pikk hingamine, ta mõistab: „Ma hingan pikalt”; hingamine
lühidalt mõistab ta: „Ma hingan lühidalt”; hingamine lühike
ta mõistab: „Ma hingan lühidalt”; ta koolitab ennast: “tunne
kogu saja, ma hingan sisse ”; ta koolitab ennast: “tunne
kogu hingega, ma hingan välja ”; ta koolitab ennast: “rahustab
kāya-sašhāras, ma hingan sisse ”; ta koolitab ennast: “rahustab
kāya-sašhāras, ma hingan välja ”.
Niisiis elab ta sees, jälgides kāya, sees,
või ta elab, kui jälgib kāya kuijas, või ta elab vaadates
kāya niijas sees ja väliselt; ta elab samudajaga
nähtuste ilmnemisest või kui ta elab, jälgides selle möödumist
asjad, mis elavad jälgides samudaja ja mööduvad
nähtuste sümptomid; või muidu, [mõistes:] “see on kāya!” sati on
ta on selles, vaid lihtsalt ñāṇa ja pelgalt paṭissati ulatuses
elab lahti ja ei kinnita midagi maailmas. Seega
bhikkhus, bhikkhu elab, jälgides niiya, naguya.
B. Positsioonide sektsioon

Lisaks sellele
bhikkhus, bhikkhu, kõndides, mõistab: “Ma kõndin” või
kui ta seisab, mõistab ta: “Ma seisan” või istungi ajal
mõistab: “Ma istun”, või kui ta lamab, mõistab ta: „Ma olen
pikali heitma’. Või muidu, millises asendis on ta jaya, ta
mõistab seda vastavalt.
Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kadya nähtuste kõrvaldamine; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma.C. sampajañña sektsioon
Lisaks sellele
bhikkhus, bhikkhu, kes läheneb ja lahkub samal ajal
sampajañña, vaadates edasi ja vaadates ringi, tegutseb ta
sampajañña, kui ta painutab ja venitades tegutseb, siis ta elab nii, et ta elab niiya sees kui sees, või ta
elab jälgides niiyat kui kajas, või elab jälgides niiyat
nii sees kui ka väljaspool; ta elab, jälgides samudaja
ilmingud, nagu ta elab, jälgides nähtuste möödumist
asus, kus ta elab, jälgides samudaja ja möödudes
nähtused kajas; või muidu, [mõistes:] “see on kāya!” sati on kohal
Temas elab ta lihtsalt ñāṇa ja pelgalt paṭissati ulatuses
lahti ja ei kinnita midagi maailmas. Seega, bhikkhus, a
bhikkhu elab, jälgides niiya, naguya.
ampajañña,
riideid ja ülemist riietust kandes ning kausi kandes,
ta tegutseb koos sampajañña’ga söömise ajal, joomise ajal, närimise ajal,
degusteerimise ajal tegutseb ta koos sampajañña’ga, olles samal ajal ettevõtte juures
roojamine ja urineerimine, tegutseb ta kõndides sampajaññaga,
seistes, samal ajal kui magate, olles samal ajal ärkvel olles
rääkides ja vaikides olles tegutseb ta koos sampajañña’ga.
D. Repulsiivsuse sektsioon

Lisaks sellele
bhikkhu, peab bhikkhu seda väga keha
jalad üles ja juuksed peast alla, mida piirab tema
Sk just nagu,
bhikkhus oli kott, millel oli kaks ava ja täis erinevaid
liiki teravilja, nagu mägijääv, koorimata, mung oad, lehmad, seesami
seemned ja kooritud riis. Mees, kellel oli hea nägemine ja kes oli selle maha võtnud,
kaaluks [selle sisu]: „See on mägijääv, see on riis, need
on mung oad, need on lehmad, need on seesamiseemned ja see on
kooritud riis; ”samal viisil, bhikkhus, peab bhikkhu seda väga
keha, jalgade tallast ülespoole ja juuksed peast alla,
mis on piiritletud nahaga ja täis erinevaid lisandeid:
„Selles kāyas on pea, karvade karvad,
küüned, hambad, nahk, liha, kõõlused, luud, luuüdi, neerud, \ t
maksa, pleura, põrna, kopsude, soolte, mesentery, mao koos selle
sisu, väljaheited, sapi, flegma, mäda, veri, higi, rasv, pisarad, rasv,
sülg, nina lima, sünoviaalne vedelik ja uriin. “
Seega elab ta jälgides niiyat nii sees, kui ka sees
elab jälgides niiyat kui kajas, või elab jälgides niiyat
E-jaotises

sisse ja täis erinevaid lisandeid: „Selles kajas on olemas
pea karvad, keha karvad, küüned, hambad, nahk, liha, \ t
kõõlused, luud, luuüdi, neerud, süda, maks, pleura, põrn, \ t
kopsud, sooled, mesentery, mao koos selle sisuga, väljaheited, sapi,
flegma, mäda, veri, higi, rasv, pisarad, rasv, sülg, nina lima,
sünoviaalne vedelik ja uriin. “
Lisaks sellele
bhikkhus, peegeldab bhikkhu seda väga naguya, aga see asetatakse,
aga see on hävitatud: “Selles kajas on maapinna element
vee element, tulekahju element ja õhu element. ”āya sees ja väljas; ta elab, jälgides samudaja
ilmingud, nagu ta elab, jälgides nähtuste möödumist
asus, kus ta elab, jälgides samudaja ja möödudes
nähtused kajas; või muidu, [mõistes:] “see on kāya!” sati on kohal
Temas elab ta lihtsalt ñāṇa ja pelgalt paṭissati ulatuses
lahti ja ei kinnita midagi maailmas. Seega, bhikkhus, a
bhikkhu elab, jälgides niiya, naguya.
Nii nagu bhikkhus, osav lihunik või a
tapja, kes tapis lehma, istuks ristteel
lõikamine tükkideks; samamoodi peegeldab bhikkhu
see aga nii, aga see on paigutatud, aga see on hävitatud: „Selles
kāya, on maa element, vee element, tulekahju element
ja õhu element. “
Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
(1)
Lisaks sellele
bhikkhus, bhikkhu, justkui oleks ta näinud surnukeha, heitis ära
härja maa, üks päev surnud või kaks päeva surnud või kolm päeva surnud,
paisunud, sinakas ja piinav, peab ta seda nii: “See kāya
on ka sellist laadi, see muutub selliseks ja ei ole
sellisest tingimusest vabaks. ”
Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgides kāya’d naguya.Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
(1)
Lisaks sellele
bhikkhus, bhikkhu, justkui oleks ta näinud surnukeha, heitis ära
härja maa, üks päev surnud või kaks päeva surnud või kolm päeva surnud,
paisunud, sinakas ja piinav, peab ta seda nii: “See kāya
on ka sellist laadi, see muutub selliseks ja ei ole
sellisest tingimusest vabaks. ”
Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.

(2)
Lisaks sellele
bhikkhus, bhikkhu, justkui oleks ta näinud surnukeha, heitis ära
hoorade süüa, mida süüakse haagid, olles süüa
söödud vultuuride poolt, mida söövad kangelased, mida söödakse koertel
süüakse tiigrite poolt, mida süüakse panthers, süües erinevaid
olendit, peab ta seda väga kui: „See ka on ka selline
see muutub selliseks ja see ei ole sellisest
seisund. ”
Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
s (3)
Lisaks, bhikkhus, bhikkhu, just nagu
kui ta nägi surnukeha, heitis ta hoorajasse maasse, a
Ta leiab, et liha ja verega kiskud koos kõõlustega
see nii kāya: „See ka on ka sellist laadi, see läheb
muutuge selliseks ja see ei ole sellisest tingimusest vaba. ”
kuiya nähtuste amudaya või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
Seega elab ta jälgides niiyat nii sees, kui ka sees
elab jälgides niiyat kui kajas, või elab jälgides niiyat
nii sees kui ka väljaspool; ta elab, jälgides samudaja
ilmingud, nagu ta elab, jälgides nähtuste möödumist
asus, kus ta elab, jälgides samudaja ja möödudes
nähtused kajas; või muidu, [mõistes:] “see on kāya!” sati on kohal
Temas elab ta lihtsalt ñāṇa ja pelgalt paṭissati ulatuses
lahti ja ei kinnita midagi maailmas. Seega, bhikkhus, a
bhikkhu elab, jälgides niiya, naguya.

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

(4)
Lisaks sellele
bhikkhus, bhikkhu, justkui oleks ta näinud surnukeha, heitis ära a
peitub maapind, lihalõikus ja verega määrdunud
koos kõõlustega arvab ta, et see on nii: „Ka see on ka
selline olemus muutub selliseks ja ei ole vaba
selline tingimus. ”

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.

Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, nii
imam · eva kāyaṃ upasaṃharati: “ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · a · atīto ‘ti.(5)
Lisaks, bhikkhus, bhikkhu, just nagu
kui ta nägi surnukeha, heitis ta hoorajasse maasse, a
ta ei ole liha ega verd, kipus koos kõõlustega
on seisukohal, et see on nii: „See on ka selline olemus, see on
see muutub selliseks ja ei ole sellisest tingimusest vaba. ”

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.

Seega elab ta jälgides niiyat nii sees, kui ka sees
elab jälgides niiyat kui kajas, või elab jälgides niiyat
nii sees kui ka väljaspool; ta elab, jälgides samudaja
ilmingud, nagu ta elab, jälgides nähtuste möödumist
asus, kus ta elab, jälgides samudaja ja möödudes
nähtused kajas; või muidu, [mõistes:] “see on kāya!” sati on kohal
Temas elab ta lihtsalt ñāṇa ja pelgalt paṭissati ulatuses
lahti ja ei kinnita midagi maailmas. Seega, bhikkhus, a
bhikkhu elab, jälgides niiya, naguya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
viha · 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, nii et imam · eva kāyaṃ upasaṃharati: “ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Lisaks sellele
bhikkhus, bhikkhu, justkui oleks ta näinud surnukeha, heitis ära a
siin ja seal hajutatud lõhenenud luud, lahtised luud, siin a
käsitsi luu, seal on jala luu, siin pahkluu luu, seal on luude luu,
siin on reieluu, seal on puusaluu, siin ribi, seal on selja luu
selgroo, seal kaelaluu, siin lõualuu, seal on hammaste luu,
või seal kolju, peab ta seda väga kui: „Ka see on ka
selline olemus muutub selliseks ja ei ole vaba
selline tingimus. ”

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.

Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, nii 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, nii imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(7)
Lisaks, bhikkhus, bhikkhu, justkui ta oleks
nägid surnukeha, heidetakse ära hauakambris, valgendasid luud
nagu merekarp, peab ta seda väga kui: „See on ka selline
olemuselt muutub see niisuguseks ja see ei ole vaba sellisest
seisund. ”

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.

Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.

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

(8)
Lisaks, bhikkhus, bhikkhu, justkui ta oleks
nägid surnukeha, heidetakse ära hauakambris, lõhkusid luud üle a
aasta vana, leiab ta, et see on nii: „See ka on ka selline
see muutub selliseks ja see ei ole sellisest
seisund. ”

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.

Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
cha ·itaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, nii imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(9)
Lisaks, bhikkhus, bhikkhu, justkui ta oleks
nägid surnukeha, heidetakse ära hauakambris, vähenenud mädanenud luud
pulber, peab ta seda väga kui: „See ka on ka selline
see muutub selliseks ja see ei ole sellisest
seisund. ”

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.

Seega elab ta jälgides, nagu kāya, naguya
sisemiselt või ta elab, kui jälgib kāya kuijas, või ta elab
jälgib, kuidas niiya on sees ja väliselt; ta elab vaadates
samya, kus asuvad nähtused niijas, või ta elab möödaminnes
kõrvale nähtused, nagu ta elab, jälgides samudaja ja
nähtuste kadumine kajas; või muidu, [mõistes:] “see on kāya!”
sati on tema sees, vaid lihtsalt ñāṇa ja pelgalt
paṭissati, ta elab lahti ja ei kinnita midagi
maailma. Seega elab bhikkh, bhikkhu, jälgides, nagu kāya, naguya.

32) Classical Filipino,
https://www.youtube.com/watch?v=vRNFW1wqiVA




Published on Nov 12, 2017


We
all know that we can’t trust the Media anymore… but now we can’t even
trust our own eyes. Amazing technology that will blow your mind.

(Had to repost this one with a clip redacted because of a copyright
claim :(

Below are the links to the full videos that I cited in my presentation:

7D laser hologram show Whale:
https://www.youtube.com/watch?v=anHas…

7D animal Zoo & dinosaur laser show:
https://www.youtube.com/watch?v=uWBAh…

Face2Face real time face capture & reenactment:
https://www.youtube.com/watch?v=ohmaj…

https://www.youtube.com/watch?v=YKkuW…

Hologram Kate Moss fashion show:
https://www.youtube.com/watch?v=R7z4K…

https://www.youtube.com/watch?v=8AzN2…

_______________________________________________________________

DO YOU WANT TO GET SAVED? Here is a link to a prayer from my website if you need help:
http://www.xtremerealitycheck.com/get…

__________________________________________________________________

New technologies that could mimic anyone or even blu-beam a hologram
like the moon into the sky. God, Jesus Christ, Holy Spirit, Holy Bible,
Bible prophecy, end of age, new age, great awakening, great tribulation


Ibigay ang tamang pagsasalin sa pagsasalin ng Google na ito gamit ang https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Paano Tuparin ang Landas ng Superconscious Mahabodhi Meditation
Ang Paraan ng Pag-iisip-Ang Satipatthana Sutta
MEDITATION PRACTICE sa sariling wika ng BUDDHA
mula sa
Analytic Insight Free Online Tipiṭaka Law Research & Practice University sa 112 Classical LANGUAGES
 sa pamamagitan ng
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pagdalo sa kamalayan -
[mahā satipaṭṭhāna] sa 32) Classical Filipino,
Ang sutta na ito ay malawak na isinasaalang-alang bilang pangunahing sanggunian para sa meditasyon.
Panimula
I. Pagmamasid ng Kya
A. Seksyon sa ānāpāna
B. Seksyon sa mga postura
C. Seksyon sa sampajañña
D. Seksiyon sa pag-urong
E. Seksyon sa Mga Sangkap
F. Seksyon sa siyam na charnel grounds

Panimula

Ganito narinig ko:
Sa
isang pagkakataon, ang Bhagavā ay nananatili sa Kurus sa Kammāsadhamma,
isang bayan ng merkado ng Kurus. Doon, sinalita niya ang mga bhikkus:

- Bhikkhus.
- Sumagot si Bhaddante sa mga bhikkus. Ang Bhagavā ay nagsabi:

- Ito,
bhikkus, ang landas na walang hanggan kundi ang paglilinis
mga nilalang, ang overcoming ng kalungkutan at panaghoy, ang pagkawala ng
dukkha-domanassa, ang pagkakamit ng tamang daan, ang pagsasakatuparan ng
Nibbana, ibig sabihin ang apat na satipaṭṭhānas.
Aling apat?
Narito, ang bhikkhus, isang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya, ātāpī
sampajāno, satimā, na nagbigay ng abhijjhā-domanassa patungo sa mundo.
Siya ay nanonood ng vedanā sa vedanā, ātāpī sampajāno, satimā, pagkakaroon
nagbigay ng abhijjhā-domanassa patungo sa mundo. Siya ay naninirahan sa pagmamasid ng citta
sa citta, ātāpī sampajāno, satimā, na nagbigay ng abhijjhā-domanassa
patungo sa mundo. Siya ay naninirahan sa pagmamasid sa dhamma · s sa dhamma · s, ātāpī
sampajāno, satimā, na nagbigay ng abhijjhā-domanassa patungo sa mundo.

I. Kāyānupassanā

A. Seksyon sa ānāpāna

At
kung paano, ang bhikkus, ang isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya? Dito,
bhikkhus, isang bhikkhu, na pumasok sa kagubatan o lumabas sa
root ng isang puno o pagkakaroon ng nawala sa isang walang laman na kuwarto, nakaupo down natitiklop ang
ang mga binti ay nagbubuklod, nagtatakda ng kyaya patayo, at pagtatakda ng sati parimukhaṃ. Pagiging
kaya ang mga hayop na siya breathes sa, na kaya hayop siya breathes out. Paghinga sa
matagal na naintindihan niya: ‘Ako ay huminga nang mahaba’; Siya ay naghinga ng mahaba
nauunawaan: ‘Ako ay huminga nang mahaba’; paghinga sa maikling siya
Naiintindihan: ‘Ako ay humihinga sa maikling panahon’; paghinga ng maikling siya
Naiintindihan: ‘Ako ay humihinga nang maikli’; siya tren kanyang sarili: ‘pakiramdam ang
buong kaya, ako ay huminga sa ‘; sinasanay niya ang kanyang sarili: ‘pakiramdam ang buo
kāya, ako ay huminga ‘; sinasanay niya ang kanyang sarili: ‘pagpapatahimik sa
kāya-saṅkhāras, ako ay maghinga sa ‘; sinasanay niya ang kanyang sarili: ‘pagpapatahimik sa
kāya-saṅkhāras, ako ay huminga ‘.
Lamang
tulad ng, bhikkhus, isang mahusay na tira o isang apprentice ng isang turner, paggawa ng isang mahaba
buksan, naiintindihan: ‘Ako ay gumagawa ng isang mahabang pagliko’; paggawa ng isang maikling pagliko, siya
naiintindihan: ‘Gumagawa ako ng maikling pagliko’; sa parehong paraan, bhikkhus, a
Ang bhikkhu, ang paghinga ng mahabang panahon, ay nauunawaan: ‘Ako ay naghinga ng mahaba’;
ang paghinga ng mahabang panahon ay naiintindihan niya: ‘Ako ay huminga nang mahaba’; paghinga
Sa maikli niya na naintindihan: ‘Ako ay huminga nang maikli’; paghinga nang maikli
naiintindihan niya: ‘Ako ay humihinga nang maikli’; siya tren kanyang sarili: ‘pakiramdam
ang buong kaya, ako ay huminga sa ‘; siya tren kanyang sarili: ‘pakiramdam ang
buong kya, ako ay huminga ‘; sinasanay niya ang kanyang sarili: ‘pagpapatahimik sa
kāya-saṅkhāras, ako ay maghinga sa ‘; sinasanay niya ang kanyang sarili: ‘pagpapatahimik sa
kāya-saṅkhāras, ako ay huminga ‘.
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya sa loob,
o naninirahan siyang obserbahan ang kāya sa kāya sa panlabas, o naninirahan siya
kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid sa samudaya
ng phenomena sa kāya, o siya ay naninirahan observing ang paglipas ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay
naroroon sa kanya, lamang sa sukat ng āṇa lamang at paṭissati, siya
naninirahan, at hindi kumapit sa anumang bagay sa mundo. Kaya,
Ang bhikkhus, isang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya.
B. Seksyon sa mga postura

At saka,
bhikkhus, isang bhikkhu, habang naglalakad, nauunawaan: ‘Ako ay naglalakad’, o
habang nakatayo ay nauunawaan niya: ‘Nakatayo ako’, o habang nakaupo siya
Naiintindihan: ‘Ako ay nakaupo’, o habang nakahiga ay naiintindihan niya: ‘Ako nga
nakahiga’. O iba pa, sa alinmang posisyon ang kanyang kaya ay itapon, siya
naiintindihan ito nang naaayon.
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo.C. Seksyon sa sampajañña
At saka,
bhikkhus, isang bhikkhu, habang papalapit at habang humihinto, kumikilos
sampajañña, habang naghahanap ng maaga at habang naghahanap sa paligid, kumikilos siya
sampajañña,
samantalang ang baluktot at habang nagbabaluktot, kumikilos siya sa
sThus siya ay naninirahan sa pagmamasid sa kyaya sa kyaya sa loob, o
siya
ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o naninirahan siyang nagmamasid sa kya
sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid sa samudaya ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa paglipas ng phenomena
sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay naroroon
sa kanya, hanggang sa sukat ng āṇa lamang at pa’rissati, siya ay naninirahan
hiwalay, at hindi kumapit sa anumang bagay sa mundo. Kaya, bhikkhus, a
Ang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya.
ampajañña,
habang may suot ang mga balabal at ang taas na balabal at habang nagdadala ng mangkok,
kumikilos siya sa sampajaña, habang kumakain, habang umiinom, habang nagnguya,
habang tinatrato, kumikilos siya sa sampajañña, habang dumadalo sa negosyo
ng defecating at urinating, kumikilos siya sa sampajañña, habang naglalakad,
habang nakatayo, habang nakaupo, habang natutulog, habang gising, habang
pakikipag-usap at habang tahimik, kumikilos siya sa sampajañña.
D. Seksiyon sa Repulsiveness

At saka,
Ang bhikkhu, ang isang bhikkhu ay isinasaalang-alang ang mismong katawan na ito, mula sa mga talampakan ng
paa at mula sa buhok sa ulo pababa, na kung saan ay delimited sa pamamagitan nito
skJust na parang,
bhikkus, may isang bag na may dalawang bakanteng at puno ng iba’t ibang
mga uri ng butil, tulad ng burol-palay, palayan, mung beans, baka-mga gisantes, linga
buto at punit na kanin. Ang isang tao na may mabuting paningin, na binubuksan ito,
ay isasaalang-alang ang [mga nilalaman nito]: “Ito ay burol-palay, ito ay palay, yaong
ay mung beans, ang mga baka-mga gisantes, ang mga buto ng linga at ito ay
husked rice; “sa parehong paraan, ang bhikkhu, ang isang bhikkhu ay isinasaalang-alang ito
katawan, mula sa mga talampakan ng paa at mula sa buhok sa ulo pababa,
na kung saan ay delimited sa pamamagitan ng balat at puno ng iba’t ibang mga uri ng mga impurities:
“Sa ganitong kaya, may mga buhok ng ulo, mga buhok ng katawan,
mga kuko, ngipin, balat, laman, tendon, buto, utak ng buto, bato, puso,
atay, pleura, pali, baga, bituka, mesentery, tiyan
nilalaman, feces, apdo, plema, pus, dugo, pawis, taba, luha, grasa,
laway, ilong uhog, synovial fluid at ihi. “
Sa gayon siya ay naninirahan sa pagmamasid sa kyaya sa kyaya sa loob, o siya
ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o naninirahan siyang nagmamasid sa kya
sa E. Seksyon sa Mga Sangkap

sa at puno ng iba’t ibang uri ng mga impurities: “Sa kaya na ito, may mga
ang mga buhok ng ulo, mga buhok ng katawan, mga kuko, ngipin, balat, laman,
tendons, buto, utak ng buto, bato, puso, atay, pleura, pali,
baga, bituka, mesentery, tiyan na may mga nilalaman nito, feces, apdo,
plema, nana, dugo, pawis, taba, luha, grasa, laway, ilong uhog,
synovial fluid at ihi. “
At saka,
Ang bhikkhus, isang bhikkhu ay sumasalamin sa mismong kāya, gayunpaman ito ay inilagay,
gayunpaman ito ay itapon: “Sa ganitong kāya, mayroong elementong lupa, ang
elemento
ng tubig, elemento ng apoy at elemento ng hangin. “āya sa loob at
labas; siya ay naninirahan sa pagmamasid sa samudaya ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa paglipas ng phenomena
sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay naroroon
sa kanya, hanggang sa sukat ng āṇa lamang at pa’rissati, siya ay naninirahan
hiwalay, at hindi kumapit sa anumang bagay sa mundo. Kaya, bhikkhus, a
Ang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya.
Tulad ng, bhikkus, isang mahusay na karne ng baka o isang
Ang apprentice ng magkakapatid, na pinatay ang isang baka, ay umupo sa isang sangang daan
pinutol ito; sa parehong paraan, ang bhikkhu, isang bhikkhu ay sumasalamin sa
ito napaka kaya, gayunpaman ito ay inilagay, gayunpaman ito ay itapon: “Sa ito
kya, may sangkap ng lupa, elemento ng tubig, elemento ng sunog
at ang sangkap ng hangin. “
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.
(1)
At saka,
bhikkhus, isang bhikkhu, tulad ng kung siya ay nakakakita ng isang patay na katawan, palayasin sa
isang lupa, isang araw patay, o dalawang araw na patay o tatlong araw na patay,
namamaga, namumulaklak at nakasisilaw, isinasaalang-alang niya ang mismong kāya: “Ito kaya
din ay tulad ng isang likas na katangian, ito ay magiging tulad nito, at hindi
libre mula sa gayong kalagayan. “
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya.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.(5)
Karagdagan pa, ang bhikkhus, isang bhikkhu, tulad ng
kung siya ay nakikita ang isang patay na katawan, palayasin sa isang charnel lupa, a
squeleton na walang laman ni dugo, na pinagsama ng mga tendons, siya
Isinasaalang-alang ito ng napaka kāya: “Ang kyaya na ito ay tulad ng isang likas na katangian, ito ay
magiging tulad nito, at hindi malaya sa ganoong kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kyaya sa kyaya sa loob, o siya
ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o naninirahan siyang nagmamasid sa kya
sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid sa samudaya ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa paglipas ng phenomena
sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay naroroon
sa kanya, hanggang sa sukat ng āṇa lamang at pa’rissati, siya ay naninirahan
hiwalay, at hindi kumapit sa anumang bagay sa mundo. Kaya, bhikkhus, a
Ang bhikkhu ay naninirahan sa pagmamasid sa kāya sa 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, kaya imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
At saka,
bhikkhus, isang bhikkhu, tulad ng kung siya ay nakakakita ng isang patay na katawan, itinapon sa isang
charnel ground, disconnected bones na nakakalat dito at doon, dito a
kamay buto, may isang buto sa paa, dito isang bukung-bukong buto, may isang buto buto,
narito ang isang hita buto, may isang buto sa balakang, dito isang rib, may isang buto sa likod, dito
isang buto ng gulugod, may buto ng leeg, dito isang buto ng panga, may buto ng ngipin,
o diyan ang bungo, isinasaalang-alang niya ang napaka kaya: “Ang kya na ito ay din
tulad ng isang likas na katangian, ito ay magiging tulad nito, at hindi libre
tulad ng isang kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, kaya 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, kaya imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Karagdagan pa, ang bhikkhu, isang bhikkhu, tulad ng kung siya ay
nakikita ang isang patay na katawan, itinapon sa lupa, ang mga buto ay nagpaputi
tulad ng isang kabibi, isinasaalang-alang niya ang mismong kāya: “Ang kyaya na ito ay gayon din
isang likas na katangian, ito ay magiging tulad nito, at hindi libre mula sa naturang
kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.

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

(8)
Karagdagan pa, ang bhikkhu, isang bhikkhu, tulad ng kung siya ay
nakikita ang isang patay na katawan, itinapon sa isang lupa ng lupa, nagtipon ng mga buto sa ibabaw ng isang
taong gulang, isinasaalang-alang niya ang mismong kāya: “Ang kya na ito ay ganoon din
kalikasan, ito ay magiging tulad nito, at hindi malaya sa ganoong bagay
kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, kaya imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Karagdagan pa, ang bhikkhu, isang bhikkhu, tulad ng kung siya ay
nakikita ang isang patay na katawan, itinapon sa isang lupa, nabawasan ang bulok na mga buto
sa pulbos, isinasaalang-alang niya ang mismong kāya: “Ang kāya na ito ay ganoon din
kalikasan, ito ay magiging tulad nito, at hindi malaya sa ganoong bagay
kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.


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03/24/19
LESSON 2942 Mon 25 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 in 32) Classical Filipino,
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 LESSON 2942 Mon 25 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  in 32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
https://finland.fi/life-society/a-guide-to-finnish-customs-and-manners/

Finland is an easy country to visit.
Finnish customs and manners are clearly European, with only a few
national variations, and attitudes are liberal. There is very little
chance of a visitor committing fundamental social gaffes or breaches of
etiquette that would fatally damage relations between himself and his
hosts. Such breaches are viewed by Finns with equanimity if committed by
their own countrymen and with understanding or amusement if committed
by foreigners. Codes of behaviour are fairly relaxed, and reputations –
good or bad – are built up over time as the result of personal actions
rather than conforming to norms or standards. It is difficult in Finland
to make or break a reputation with a single social blunder.


Finland is a country where considerable weight is attached to the
spoken word – words are chosen carefully and for the purpose of
delivering a message. Indeed, there are very few other culture-specific
considerations that visitors need be aware of. Finns place great value
on words, which is reflected in the tendency to say little and avoid
‘unnecessary’ small talk. As the Chinese proverb puts it, “Your speech
should be better than silence, if it is not, be silent.”



Identity



Finns have a strong sense of national identity. They would be happy if visitors knew something about the achievements of well-known Finns in sports and culture.

Finns
have a strong sense of national identity. They would be happy if
visitors knew something about the achievements of well-known Finns in
sports and culture.

Finns have a very strong sense of national identity. This is rooted
in the country’s history – particularly its honourable wartime
achievements and significant sporting merits – and is today nurtured by
pride in Finland’s high-tech expertise. Being realists, Finns do not
expect foreigners to know a lot about their country and its prominent
people, past or present, so they will be pleased if a visitor is
familair with at least some of the milestones of Finnish history or the
sports careers of Paavo Nurmi and Lasse Viren. Finns would be happy if
visitors knew something about the achievements of Finnish rally drivers
and Formula 1 stars, or if they knew that footballers Jari Litmanen and
Sami Hyypiä are Finns. Culturally oriented Finns will take it for
granted that like-minded visitors are familiar not only with Sibelius
but with contemporary composers Kaija Saariaho and Magnus Lindberg, and
orchestral conductors Esa-Pekka Salonen, Jukka-Pekka Saraste, Sakari
Oramo and Osmo Vänskä. While Finns are aware that Nokia is often
mistakenly thought to be a Japanese company, this misconception is
viewed forgivingly but with pity. They are proud that Linus Torvalds,
the inventor of Linux, is a Finn.


Visitors should also be prepared to encounter the other side of the
Finnish national character: Finns are chronically insecure about whether
the wider world is aware of the achievements of this northern nation.
Finns love reading things written about them abroad, and visitors should
not feel uncomfortable being asked repeatedly what they think of
Finland. However, although Finns are ready enough to criticize their own
country, they do not necessarily wish to hear visitors doing so.



Religion



Most Finns belong to the Evangelical-Lutheran Church while a fraction of them belong to the Orthodox Church. The Evangelical-Lutheran Church accepts the ordination of women as priests.

Most
Finns belong to the Evangelical-Lutheran Church while a fraction of
them belong to the Orthodox Church. The Evangelical-Lutheran Church
accepts the ordination of women as priests.

As far as religion is concerned, there are very few dangers for
visitors to Finland, even on subjects that in other cultures might be
particularly sensitive. Most Finns belong formally to the
Evangelical-Lutheran Church (about 83%), while 1.1% belong to the
Finnish Orthodox Church; but people in general are fairly secular in
their views. Despite this, the Church and its ministers are held in high
esteem, and personal religious views are respected. It is difficult to
observe differences between believers and everyone else in everyday
life, except perhaps that the former lead more abstemious lives.


The number of immigrants in Finland is growing, and increasing
contacts with other religions in recent years have increased the Finns’
knowledge of them, although there is still much to be desired in their
tolerance for people with different religions and cultures.



Gender


There is a high degree of equality between the sexes in Finland, as
can be seen in the relatively high number of women holding advanced
positions in politics and other areas of society.


There are numerous women in academic posts, and in recent years
visiting businessmen have also found increasing numbers of ‘the fairer
sex’ on the other side of the negotiating table. The
Evangelical-Lutheran Church of Finland accepts the ordination of women,
and there are women priests in numerous parishes. The first female
Finnish bishop in the Evangelical Lutheran Church of Finland is Irja
Askola. She is reigning Bishop of Helsinki since 2010.


Chauvinistic or patronizing attitudes towards women are generally
considered unacceptable, although such attitudes do persist in practice.
Women do appreciate traditional courtesy, although ultimately they
appraise men on the basis of their attitude towards equality. Women are
usually independent financially and may offer to pay their share of a
restaurant bill, for instance. A man may politely refuse such an offer,
but it is equally polite to accept it.


In international contexts, or when using foreign languages,
particularly English, Finns have become accustomed to politically
correct language in which traditional masculine terms are replaced with
gender-neutral ones (e.g. ‘chairperson’); or the third person singular
pronoun is offered in both forms (he/she) when they exist. In Finnish
the latter problem does not exist. Instead, the third person singular
pronoun hän covers both genders. There are also many titles ending with the suffix –mies
(man) that are not considered gender-specific. It is appropriate for
visitors to follow the established practice of whatever language they
are using.


 



Conversing



3993-customs4_b-jpg

The conception that Finns are a reserved and taciturn lot is an
ancient one and does not retain the same validity as it used to,
certainly not with the younger generations. Nevertheless, it is fair to
say that Finns have a special attitude to words and speech: words are
taken seriously, and people are held to what they say. “Take a man by
his words and a bull by its horns,” says a Finnish proverb. A Finn will
carefully consider what he (or she) says and expect others to do so too.
He (or she) considers verbal agreements and promises binding, not only
upon himself but upon the other party too, and he (or she) considers
that the value of words remains essentially the same, regardless of when
and where they are uttered. Visitors should remember that invitations
or wishes expressed in a light conversational manner (such as: “We must
have lunch together sometime”) are often taken at face value, and
forgetting them can cause concern. Small talk, a skill at which Finns
are notoriously lacking, is considered suspect by definition, and is not
especially valued.


Finns rarely enter into conversation with strangers, unless a
particularly strong impulse prompts it. As foreigners often note, Finns
are curiously silent in the metro, the bus or the tram. In lifts, they
suffer from the same mute embarrassment as everyone else in the world.
However, a visitor clutching a map will have no trouble in getting
advice on a street corner or in any other public place, since the
hospitality of Finns easily overrides their customary reserve.


Finns are better at listening than at talking, and interrupting
another speaker is considered impolite. A Finn does not grow nervous if
there are breaks in the conversation; silence is regarded as a part of
communication. Finns usually speak unhurriedly, even in their mother
tongue (the pace of newsreading on Finnish TV is a source of amusement
for many foreigners), and although many Finns are competent in several
foreign languages, they may be wary of the speed at which these
languages are spoken. Nevertheless, Finns can become excited and
voluble, given the right situation.


Having once got to know a stranger moderately well, Finns are quite
willing to discuss any topic; generally not even religion or politics
are taboo. Finland is one of the world’s leaders in the reading of books
and newspapers and the use of libraries, and thus the average Finn is
fairly well informed on what is happening in Finland and in the world.
Finland’s membership of the EU has increased interest in other EU
countries, and the common currency, the status of agriculture and the
effects of Community legislation are viable topics of conversation
wherever two or three Union citizens come together. Though Finns enjoy
bitching about the niggling directives of ‘Brussels bureaucrats’ as much
as the next man, in general they seem to approve of EU membership and
recognise its benefits.


Shared hobbies are a natural topic for conversation and exchange of
opinions in Finland as elsewhere, and it can be easy to strike up a
lively conversation with a Finn about culture and the arts on the one
hand and about sports on the other. Sports is a particularly feasible
topic because in recent years Finns have enjoyed success in sports other
than the traditional long-distance running and winter sports: there are
now world-class Finnish footballers, racing drivers and alpine skiers,
and consequently amateurs and enthusiasts in these fields too. Golf has
established itself securely especially among urban Finns, even though
they are obliged to abandon this pastime for the winter months. This
deprivation is an eminently suitable topic for conversation on the part
of a visitor who is familiar with the world of drivers and putters.



Information technology


The now ubiquitous mobile phone is revolutionizing the image of
Finnish communication skills. The persistent, supposedly amusing ringing
tones of the phones demonstrate how eager people are to talk to each
other, especially when they are not face to face. One foreign journalist
described a scene that he considered typically Finnish: a lone man
sitting in a bar with a beer and speaking into a cell phone. A Finnish
version of small talk? Communication without intimacy?


The use of mobile phones is governed in Finland, as indeed in other
countries, by a loosely defined etiquette which forbids their use if
disruptive or dangerous, so using a mobile phone is completely forbidden
on aeroplanes and in hospitals. During meetings it is inappropriate. In
pubs and restaurants it may be regarded by many as irritating but it
goes on regardless. At concerts, at the theatre and in church it is
barbaric and considerate people switch their phones off in those places.


Mobile phones have no doubt changed visitors’ perceptions of Finland.
Whereas a few decades ago a visitor might report back home on an
uncommunicative, reserved and introvert Arctic tribe, the more common
view today is that of a hyper-communicative people who are already
experiencing the future that some fear and others hope for: a society
where anyone can reach anyone else, no matter where or when.


All over the world, the Internet and e-mail have radically changed
how people find information and keep in touch, and Finland is no
exception. For young people, using the ever-increasing range of IT
applications is commonplace, and it is also an important factor in
shaping youth culture. Increasingly, politicians and corporate managers
set up websites and maintain personal blogs to comment publicly on their
lives and views.



Languages



3993-customs5_b-jpg

A Finn’s mother tongue is either Finnish, Swedish (5.6% of the
population are Swedish speakers) or Saami (some 8,000 native speakers).
Finnish belongs to the small Finno-Ugrian language group; outside
Finland it is understood (and to some extent spoken) in Estonia. And in
Sweden, too, Finnish is spoken among the large number of Finnish
immigrants. Finns take care of their linguistic communication by
maintaining a wide range of foreign languages in the school curriculum.


English is widely spoken in Finland and in the business community
some companies use it as their house language. German is no longer
widely taught but many Finns in their 50s or older learned it as their
first foreign language at school. French, Spanish and Russian have grown
in popularity both in schools and among adult learners. Membership of
the European Union and the related practical and social demands have
increased the need to study European languages, at least in the case of
Finns who travel in Europe on business or are studying abroad.


Educated Finnish speakers, particularly those working in the public
sector, speak Swedish to some degree whilst almost all Swedish-speaking
Finns speak Finnish too. Only in some coastal areas and in the
autonomous province of the Åland Islands is Swedish the dominant
language, indeed in Åland it is the only official language. The status
of Swedish as the joint official language of mainland Finland can be
seen in the bilingual names of public institutions and in street signs,
the latter case depending on the percentage of minority language
speakers resident in a given municipality, and in the Swedish-language
programmes on radio and TV. Swedish-speaking Finns have a distinctive
culture, and their social mores are influenced by Scandinavian
traditions moreso than amongst the Finnish-speaking majority.



Names and titles


When introducing themselves, Finns will say their forename followed
by their surname. Women who use both their maiden name and their
husband’s surname will state them in that order. Although Finns are
conscious and proud of any official titles they may have, they rarely
mention these when introducing themselves. In contrast, they do expect
to be addressed by their title in professional and official contexts:
Doctor Virtanen, Managing Director Savolainen, etc. Foreigners, however,
are not expected to follow this practice, with the exception of the
titles “doctor” and “professor” if these are known to the speaker.
Otherwise, foreigners can safely address Finns using the English
practice of calling them Mr, Mrs, Miss, Ms, Sir or Madam, as
appropriate.


The familiar form of address in Finnish (i.e. the second person singular pronoun sinä, as opposed to the formal second person plural pronoun te)
is commonly used, not just between friends and acquaintances but among
strangers too. It is usual nowadays for people in a workplace to address
each other as sinä, up to and including senior management, at
least in larger workplaces. Using sinä is common today in service
occupations, too, although older people may resent the implied
familiarity. However, young people still tend to address middle-aged or
elderly people by the formal second person plural if they do not know
the persons well.


Although the use of the familiar sinä is common, using first
names requires a closer relationship. It is relatively easy to get onto
first-name terms with a Finn, especially if it is evident that the
parties will continue to meet regularly for business or pleasure.
However, it is felt appropriate that the use of first names is
specifically and mutually agreed upon. The use of first names is always
proposed by the older or more senior person to the junior, or, in the
case of equals, by the woman to the man; the agreement is enacted by
shaking hands, making eye contact, with each party saying their first
name aloud, and nodding the head. Raising a toast with schnapps, wine or
champagne lends a festive air to the occasion.


Apart from this, Finns are not nearly as demanding in remembering
names as many other people are. It is not usual to address people by
name when greeting them (regardless of how familiar one is with them) or
in the course of a normal conversation. Addressing by name has trickled
into Finnish culture from the American practice, but as nice as it is
to hear one’s name spoken, Finns will not be offended if they are not
addressed by name.


Businessmen and persons in public office are expected to distribute
business cards as a means of ensuring their name and title are
remembered. There are no special rituals related to exchanging business
cards in Finland. For a visitor, receiving a business card provides a
convenient opportunity to ask how a name is pronounced or what a cryptic
title might mean.



Greeting



When meeting, Finns shake hands and make eye contact. Handshakes are brief and firm, and involve no supporting gestures.

When meeting, Finns shake hands and make eye contact. Handshakes are brief and firm, and involve no supporting gestures.

When greeting, the parties shake hands and make eye contact. A deep
bow denotes special respect – in normal circumstances, a nod of the head
is enough. A Finnish handshake is brief and firm, and involves no
supporting gestures such as touching the shoulder or upper arm. When
greeting a married couple, the wife should be greeted first, except on a
formal occasion where the hosts should first be greeted by the spouse
to whom the invitation was addressed. Children are greeted by shaking
hands too. Embracing people when greeting them is rare in Finland. A man
greeting someone in the street should raise his hat; in the cold of
winter, a touch of the hand to the brim of the hat is enough.


Finns can kiss as well as the next nation, but they rarely do so when
greeting. Hand-kissing is rare. Friends and acquaintances may hug when
meeting, and kisses on the cheek are not entirely unknown, although this
habit is not generally found in rural areas. There is no special
etiquette regarding the number of kisses on the cheek; however, most
Finns feel that three kisses is going a bit far. Men very rarely kiss
each other in greeting, and never on the mouth in the manner of our
eastern neighbours.



Eating


Finnish cuisine has western European, Scandinavian and Russian
elements. Table manners are European. Breakfast can be quite
substantial. Lunch is usually eaten between 11.00 and 13.00, a typical
lunch break at work lasting less than an hour. The once common long
business lunches have shrunk to 90 minutes or two hours. Evening meals
at home are eaten around 17.00-18.00. In most restaurants, dinners are
served from 18.00 onwards. Many restaurants stop serving food about 45
minutes before they actually close, so it is worthwhile checking the
serving times when booking a table. Concerts and theatre performances
usually begin at 19.00, and audiences adjourn to restaurants at around
22.00.


Restaurant menus and home cooking rarely involve food that western
visitors would not be acquainted with. Increased nutritional awareness
has made the once heavy, fatty Finnish diet lighter, and the better
restaurants can cater for a variety of dietary requirements. Ethnic
restaurants, constantly increasing in number, have added to the
expanding choice. Beer and wine are drunk with restaurant food in the
evening, but at lunchtime these days they feature very little, if at
all.


At a dinner party, the host determines the seating order if
necessary. The guest of honour is seated to the right of the hostess (or
the host, if it is a men-only dinner). This is a seat dreaded by most
Finns, since the guest of honour is expected to say a few words of
thanks to the hosts after the meal. Guests should not begin to eat until
everyone has been served; usually, the host will propose a toast at the
beginning of the meal, wishing his guests hyvää ruokahalua, the Finnish for bon appétit! It is not appropriate for guests to drink before this, unless the beginning of the meal is badly delayed.


Finns seldom make speeches during a meal, but they do so on formal
occasions. In such cases, the speeches are made between courses. During
the meal, the host may toast individual guests, or guests may toast each
other, by raising their glasses and making eye contact. Once the toast
is drunk, eye contact should be made again when lowering the glass to
the table.


A meal normally concludes with coffee and postprandial drinks are
served with it or immediately after. If the hosts allow smoking, this is
the moment to bring out the cigars and cigarettes, unless of course the
host has already allowed or suggested this earlier. When leaving the
table, the guests should thank the hosts briefly for the fare when they
get the chance, regardless of whether the guest of honour has done so or
not.



Drinking



It's time for a cup of coffee. Finns drink coffee anywhere and everywhere. More coffee per person is drunk in Finland than anywhere else in the world.

It’s
time for a cup of coffee. Finns drink coffee anywhere and everywhere.
More coffee per person is drunk in Finland than anywhere else in the
world.

Finns consume the equivalent of slightly over ten litres of pure
alcohol per person per year, which is close to the European average.
Drinking habits mainly follow Scandinavian and European practices. There
are fewer national characteristics than one might think, considering
that Finns do have a reputation for drinking; and indeed binge drinking
is fairly common, as it is throughout northern Europe and parts of the
UK.


However, consumption of wine and beer, as opposed to spirits, has
increased in recent years, and as a result more decorous drinking
behaviour has become more common. Consumption of alcohol at lunchtime is
less common in the business world than it used to be, and in the public
sector it is extremely rare.


Alcohol consumption varies somewhat, according to socio-economic
differences and, to some extent, by region. The influence of central
European or Mediterranean drinking habits is primarily visible among
urban middle class young adults and slightly older Finns with tertiary
education.


The import and sale of wines and other alcoholic beverages is largely
controlled by the state-owned Alko organisation, and private
individuals can only buy alcoholic beverages in Alko shops, with the
exception of medium strength beer and cider, which can be bought in food
stores. Alko is a major buyer of wines and stocks a wide and
geographically representative selection of all qualities, including top
labels. Many restaurants import their own wines directly from suppliers
abroad.


In households wine is normally reserved for weekend meals, but meals
prepared for guests or eaten in a restaurant usually involve wine. Often
– and in the case of Swedish-speaking Finns, almost always – a meal is
preceded by schnapps, a shot of vodka or aquavit in a tiny glass. This
is considered an integral part of cold fish courses, and absolutely
essential with crayfish. Swedish-speaking Finns have a custom of
enlivening the occasion with a line or two of a drinking song before
each shot of schnapps. Big dinner parties have an appointed toastmaster
who determines the interval between shots and leads the singing.
Finnish-speaking Finns have a less elaborate and less structured
drinking etiquette, although there are schnapps songs in Finnish too.
Schnapps is usually accompanied by mineral water, or sometimes beer,
which is also commonly served with meals. Beer is also used to slake the
thirst created by the sauna.


Visitors can approach Finnish drinking customs as they see fit. It is
not necessary to drink a shot of schnapps in one gulp even if your
neighbour does. So it is enough to raise the glass to one’s lips without
swallowing. It is also perfectly acceptable to request mineral water or
non-alcoholic wine with a meal. Lunch is usually accompanied by
non-alcoholic beverages in any case, and non-alcoholic drinks are
usually provided. Abstinence is also supported by legislation; in
Finland, the blood alcohol level for drunken driving is very low, and
the penalties are severe.



Tipping


Tipping has never fitted very comfortably into the Finnish way of
life. This may have originally been due to the traditions of a religion
which emphasized frugality; today, the rather blunt reason for not
tipping is that the price paid includes any unusual instances of service
or politeness i.e. the view taken is that “service is included”.
Tipping does nevertheless exist in Finland, and you can feel safe that
while nobody will object to being tipped, very few will mind not being
tipped.


As a rule, service is included in restaurant bills. However, an extra
service charge is often added to bills which are to be paid by a
customers’ employers. Those who pay for their own meals and in cash
often choose to round the bill up to the nearest convenient figure. This
does not require any complicated arithmetic from the customer, as no
one cares whether the tip really is 10-15% of the total bill.


Tipping at hotels is fairly rare. If you know that you have caused
extra inconvenience for the room cleaner, it would be regarded as an
appropriate to leave a tip. Receptionists should be tipped only by
long-term guests at the hotel. Like their colleagues across the world,
Finnish hotel porters will be glad to be tipped the price of a small
beer. It is also OK to leave a few coins on the bar for the bar staff.


Taxi drivers do not expect to get a tip, but customers often pay the
nearest rounded up figure to the actual fare. Major credit cards are
usually accepted in taxis, and in this case tipping in cash is
practical.


If you are the guest of Finnish hosts, you should leave any tipping to their discretion.



Smoking


Smoking has decreased in recent years, and attitudes towards it have
become more negative. The law prohibits smoking in public buildings and
workplaces and, being generally law-abiding, Finns have adapted to this
legislation. Nevertheless, smoking is still quite common, in all age
groups. International trends have increased the popularity of cigars
amongst a minority of tobacco smokers.


As have many other countries, Finland has banned smoking in most restaurants and other licensed premises completely.


Smokers are expected to be considerate. When invited to a private
home, a guest should ask the hosts if they object to smoking, even if
there are ashtrays visible. Smokers may be guided to the balcony, which
may have the effect of reducing the intake of nicotine considerably in
cold weather.



Visiting


The home is to a great extent the focus of social life in Finland –
to a greater extent at least than in countries where it is more common
to meet over a meal in a restaurant. There are cultural, and also
economic, reasons for this. A growing interest in cooking and wines has
led to an increase in entertaining in the home. A foreign visitor need
have no qualms about being invited into someone’s home; he can expect a
fairly relaxed and informal atmosphere, and sending or bringing a bunch
of flowers or a bottle of wine for the hosts will be appreciated.


A greater cultural challenge for the visitor is accepting an
invitation to one of the innumerable summer dwellings that dot the
seashores and lakeshores of Finland. One in four Finns owns a summer
cabin, and for many, it is regarded as a second home. Sociologists like
to explain that the summer dwelling is a tie that Finns maintain to
their rural past; and it is true that many Finns transform into
surprisingly competent fishermen, gardeners, farmers, carpenters or
foresters when they withdraw to their summer homes.


A guest is not expected to take part in this role-play, at least not
actively. On the other hand, he is expected to submit without complaint
to the sometimes primitive conditions at the summer residence, since not
all of them have electricity, running water, a flushing toilet or other
urban amenities Many families consider that even a TV set is
incompatible with genuine summer cabin life.


A guest is expected to dress casually but practically when going to a
summer cabin. The hosts will have rubber boots, raincoats and
windcheaters that are worn as the weather dictates or when going
fishing, picking mushrooms or walking in the forest. An experienced
guest understands that under these conditions the hosts, particularly
the hostess, have to go to a lot of trouble to give the guest an
enjoyable stay. Help with routine chores is greatly appreciated: peeling
the potatoes or the onions is a job the guest can safely offer to
undertake.


The best reward for the hosts is that guests enjoy themselves, rain
or shine. As for correctness, it would be polite for a guest to raise
the question of departure at breakfast time on the third day, and only
agree to stay longer if the hosts protest with particular conviction.



Time and the seasons


Although seasons occur everywhere, in Finland they mark the progress
of the year with striking conspicuousness. Extending far beyond the
Arctic Circle, Finland enjoys such extremes of temperature and daylight
that it would not be too far-fetched to say that there are two cultures
in Finland: one dominated by the almost perpetual daylight of the summer
sun and surprisingly high temperatures, and the other characterized by
mercilessly cold winters and Arctic gloom that only briefly gives way to
twilight during the day.


Even though summer comes every year, it is considered so important
that virtually the entire country ‘shuts down’ for the five or six weeks
that follow Midsummer, which falls in late June. After Midsummer, Finns
move en masse to their vacation homes in the countryside and those who
do not spend their time out of doors, in street cafés and bars, in parks
and on beaches, being social and feeling positive. Business and
personal correspondence may be temporarily shelved, e-mails cheerfully
return ‘out of the office’ notifications for a month or more, and
conversations between acquaintances revolve more around how the fish are
biting or how the garden is doing than around important issues of
international politics or the economy. It is easy for a visitor to
observe that in summer Finns are especially proud and happy to be Finns
and to live in Finland, and encouraging these feelings is welcome.


With the advent of winter, Finns close down their summer dwellings,
store their boats in dry dock, put snow tyres on their cars, stash their
golf gear in the basement and check their skis. Whereas the rural
ancestors of today’s Finns whiled away the long winter days in making
and repairing tools for summer, their descendants labour in offices to
make their country an increasingly efficient and modern high-tech
marvel.


Finns are punctual people and, in one sense, prisoners of time. As is
the case elsewhere in the world, those holding the most demanding jobs
have tight daily schedules; missing appointments can cause anguish.
Agreed meeting times are scrupulously observed, to the minute if at all
possible, and being over 15 minutes late is considered impolite and
requires a brief apology or an explanation. Concerts, theatre
performances and other public functions begin on time, and delays in
domestic rail and bus traffic are rare.


In general, busy lifestyles have come to stay and a diary full of
meetings and negotiations is a matter of pride and a status symbol in
Finland rather than a demonstration of poor scheduling. In such an
environment, the time allocated for the entertaining of guests is one of
the most important indicators of the value attached to the occasion.
When a Finn stops glancing at his watch and suggests something more to
eat or drink, or even a sauna, the visitor can rest assured that a
lasting business relationship, or friendship, is on the cards.



Festivals



TFinns move to their vacation homes after Midsummer. One in four Finns owns a

Finns
move to their vacation homes after Midsummer. One in four Finns owns a
“mökki”, a holiday cabin. Finns take a dip in the lake after sauna, and
finish the bathing session with sausage and beer.

Finns like celebrations and Finland’s calendar of official festivals
is not very different from that of other European countries. One major
difference is that the Protestant Lutheran calendar does not accommodate
all the feast days of Catholic tradition. Visitors may find it strange
that Finns have calm and serious festivities on occasions that would be
boisterous and joyful in continental Europe.


Christmas, and Christmas Eve in particular, is very much a family
festival in Finland, usually spent at home or with relatives. Customs
include lighting candles by the graves of deceased family members. Finns
wish each other ‘Merry Christmas’, but equally often they say ‘Peaceful
Christmas’. Christmas Day is generally a quiet day and Christmastide
social life does not restart until Boxing Day.


December 6 is Independence Day, an occasion marked with solemn
ceremonial observances. It is a day for remembering those who fell in
the wars to protect Finland’s independence, which was achieved in1917.
In the evening, the President of the Republic hosts a reception for some
2,000 guests – including the diplomatic corps accredited to Finland –
and watching this reception on TV has evolved into a favourite pastime
for the entire nation.


In wintertime, Shrove Tuesday is just about the only festive occasion
where public merrymaking can be observed, though even this is not even a
pale reflection of the carnivals held in more southerly lands.
Logically enough, the most flamboyant annual parties in Finland occur at
a warmer time of year. May Day, internationally a festival day for
workers and students, can with justification be described as a northern
version of Mardi Gras, and Midsummer – the ‘night of no night’ – is an
occasion for uninhibited rejoicing, as for most Finns it marks the
beginning of summer holidays and a move to the summer dwelling in the
countryside.



The sauna



Having a sauna is something completely natural to Finns. A first timer should perhaps have a first encounter with the sauna in the company of a genuine Finn.

Having
a sauna is something completely natural to Finns. A first timer should
perhaps have a first encounter with the sauna in the company of a
genuine Finn.

A nation of five million people with 1.5 million saunas has no need
to acquire a formal sauna education – learning to bathe in the sauna
comes as naturally as learning to speak. Visitors would do well to have
their first encounter with the sauna in the company of a Finnish friend
or acquaintance, rather than following a mechanical set of instructions
that reduces sauna bathing to a drill by numbers.


In Finland, both men and women bathe in the sauna, but never together
except within the family. There are no mixed public saunas in Finland. A
visitor hesitant about having a sauna should remember that if it has
been heated specially for him or her, it is a matter of pride for the
hosts, and only medical constraints are an acceptable reason for not
trying it.


Having a sauna is something natural to all Finns, yet people do have
their own ways of bathing in the sauna. But Finn would never say to
another that he is ‘doing it wrong’. It is a matter of preference. This
is a good principle to follow for the visitor too: listen to your own
body and follow your own rhythm in moving between the hot room, the
washing room and the open air, perhaps including the lake or the sea. It
is helpful to follow what others are doing, but avoid extremes: some
Finns feel the need to demonstrate their tenacity by sitting in a
scalding hot sauna for inordinately long periods. In such a situation, a
wise visitor will quietly slip out to consume some liquid and enjoy the
scenery. On the other hand, it can be equally rewarding to surrender to
unknown rituals with an open mind. The feeling of being slapped on the
skin with a bundle of soft birch leaves in the heat of the steam room
can be a pleasant therapeutic experience.


The sauna is no place for anyone in a hurry. When the bathing is
over, it is customary to continue the occasion with conversation, drinks
and perhaps a light meal. A guest’s comments on the sauna experience
will be listened to with interest, After all, this is a subject that
Finns never tire of talking about.



By professor Olli Alho, November 2002, updated March 2010
Illustrations by Mika Launis



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esittely
I. Kājan havainto
A. Jakso ānāpānasta
B. Osio asennoista
C. Sampajaññan jakso
D. Kumoaminen
E. Elementtien osa
F. Osasto yhdeksästä charnel-alueesta

esittely

Näin olen kuullut:
Päällä
yksi kerta, Bhagavā pysyi Kurusissa Kammāsadhammassa,
Kuruksen markkinakaupunki. Siellä hän osoitti bhikkhun:

- Bhikkhus.
- Bhaddante vastasi bhikkhuun. Bhagavā sanoi:

- Tämä,
bhikkhus, on polku, joka johtaa pelkästään puhdistukseen
olentoja, surun ja valituksen voittamista, niiden katoamista
dukkha-domanassa, oikean tavan saavuttaminen
Nibbāna, toisin sanoen neljä satipaṭṭhānas.
Mitkä neljä?
Tässä, bhikkhussa, asuu bhikkhu, joka tarkkailee Kaijaa, kutenya, ātāpī
sampajāno, satimā, luopunut abhijjhā-domanassasta maailmalle.
Hän asuu tarkkailemalla vedanāa vedanassa, ātāpī sampajāno, satimā
luopui abhijjhā-domanassasta maailmalle. Hän asuu tarkkailemalla cittaa
in citta, ātāpī sampajāno, satimā, luopunut abhijjhā-domanassasta
kohti maailmaa. Hän asuu tarkkailemassa dhammaa · dhammassa · s, ātāpī
sampajāno, satimā, luopunut abhijjhā-domanassasta maailmalle.

I. Kāyānupassanā

A. Jakso ānāpānasta

Ja
miten, bhikkhus, bhikkhu asuu tarkkailemassa Kaijaa Kaiyassa? Tässä,
bhikkhus, bhikkhu, mennyt metsään tai mennyt
puun juureen tai menemään tyhjään huoneeseen, istuu alas taittamalla
jalat ristikkäin, asettamalla kāya pystyasennossa ja asettamalla sati parimukhaṃ. Being
näin sato hän hengittää sisään ja on näin sato, jonka hän hengittää. Hengitä sisään
pitkään hän ymmärtää: ”Olen hengissä pitkään”; hengittää pitkään hän
ymmärtää: ”Hengin pitkään”; hengittämästä hän
ymmärtää: ”Olen hengittänyt lyhyesti”; hengittää lyhyt hän
ymmärtää: ”Hengin lyhyen aikaa”; hän kouluttaa itseään: ”tunne
saan hengittää sisään ”; hän kouluttaa itseään: ”tunne koko
kāya, hengitän ulos ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sašhāras, minä hengitän sisään ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sahhāras, minä hengitän ulos.
Vain
kuten, bhikkhus, taitava turner tai turnerin oppipoika, joka tekee pitkän
puolestaan ​​ymmärtää: ”Minä teen pitkän vuoron”; lyhyt vuoro, hän
ymmärtää: ”Teen lyhyen vuoron”; samalla tavalla, bhikkhus, a
bhikkhu, hengittäen pitkään, ymmärtää: ”Minä olen hengissä pitkään”;
hengittää ulos pitkään, hän ymmärtää: ”Olen hengittänyt pitkään”; hengittäminen
Lyhyesti sanottuna hän ymmärtää: ”Hengin lyhyesti”; hengittää lyhyt
hän ymmärtää: ”Hengin lyhyen aikaa”; hän kouluttaa itseään: ”tunne
koko kylpy, hengitän sisään ”; hän kouluttaa itseään: ”tunne
saan hengittää ulos ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sašhāras, minä hengitän sisään ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sahhāras, minä hengitän ulos.
Niinpä hän asuu seuratessaan Kaijaa, kuten sisäisesti,
tai hän asuu samassa paikassa kuin Kajaassa, tai hän asuu tarkkailemassa
kāya kāyassa sisäisesti ja ulkoisesti; hän asuu samudayaa tarkkailemalla
taiya-ilmiöistä tai hän asuu tarkkailemalla ohi
ilmiöt kāyassa tai asuu tarkkailemassa samudaijaa ja menemällä pois
ilmiöiden syntyminen; tai muuten [ymmärtäen:] “tämä on kāya!” sati on
hän on läsnä vain siinä määrin kuin pelkästään ñāṇa ja pelkkä paṭissati
asuu irti ja ei tartu mihinkään maailmaan. Täten,
bhikkhun, bhikkhu asuu seuratessaan kāya kāyassa.
B. Osio asennoista

Lisäksi,
bhikkhus, bhikkhu, kävellessä, ymmärtää: ”Olen kävely”, tai
kun hän seisoo, hän ymmärtää: ”Minä olen” tai istuessani häntä
ymmärtää: ”Minä istun” tai kun hän makaa alas, hän ymmärtää: ”Minä olen
maata’. Tai muualla, missä tahansa paikassa hänen jaya on sijoitettu, hän
ymmärtää sen vastaavasti.
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
poissa ilmiöistä kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman.

C. Sampajaññan jakso
Lisäksi,
bhikkhus, bhikkhu lähestyy ja lähdettäessä, toimii
sampajañña, samalla kun katsotaan ja katselee ympärilleen, hän toimii
sampajañña taivutellen ja venyttäessään toimii hänen kanssaan niin, että hän asuu sisäisesti tarkkailemassa Kaijaa, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
ampajañña,
kun yllään kylpytakit ja ylempi viitta ja kuljettamalla kulhoa,
hän toimii sampajaññan kanssa syömällä, juomattaessa ja purettaessa.
maistelun aikana hän toimii sampajaññan kanssa samalla kun hän hoitaa liiketoimintaa
hän on sampajaññan kanssa kävelemässä,
kun seisot, istuessasi, nukuessasi, samalla kun olette hereillä
puhuessaan ja hiljaa, hän toimii sampajaññan kanssa.
D. Repulssiivisuutta käsittelevä jakso

Lisäksi,
bhikkhu, bhikkhu pitää tätä hyvin ruumiin, pohjan pohjoista
jalat ylös ja hiukset päähän alaspäin, joka on rajattu sen
skJust ikään kuin
bhikkhussa oli pussi, jossa oli kaksi aukkoa ja täytettiin erilaisilla
erilaisia ​​viljaa, kuten kukkulattia, paddy-, mung-papuja, lehmänherneitä, seesami
siemenet ja kuorittu riisi. Mies, jolla on hyvä näkö, joka avasi sen,
harkitsisi [sen sisältöä]: ”Tämä on märehtymätön, tämä on paddy, ne
ovat mung-papuja, ne ovat lehmänherneitä, ne ovat seesaminsiemeniä ja tämä on
kuorittu riisi ”, samalla tavalla, bhikkhu, bhikkhu pitää tätä hyvin
kehosta, jalkojen pohjoista ylöspäin ja hiusten päähän alaspäin,
jonka iho on rajattu ja täynnä erilaisia ​​epäpuhtauksia:
”Tässä kāyassa on pään karvat, kehon karvat,
kynnet, hampaat, iho, liha, jänteet, luut, luuydin, munuaiset, sydän, \ t
maksan, keuhkopussin, pernan, keuhkojen, suolistojen, mesenteryn, mahalaukun
sisältö, ulosteet, sappi, flegma, pussi, veri, hiki, rasva, kyyneleet, rasva,
sylki, nenän limakalvo, synoviaalinen neste ja virtsa. ”
Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Elementtien osassa E.

ja täynnä erilaisia ​​epäpuhtauksia: ”Tässä kāyassa on
pään karvat, kehon karvat, kynnet, hampaat, iho, liha, \ t
jänteet, luut, luuydin, munuaiset, sydän, maksa, pleura, perna,
keuhkot, suolet, mesentery, vatsa ja sen sisältö, ulosteet, sappi,
flegma, pussi, veri, hikeä, rasvaa, kyyneleitä, rasvaa, sylkeä, nenän limaa,
synoviaalinen neste ja virtsa. “
Lisäksi,
bhikkhun, bhikkhu heijastaa tätä aivan kuinjaa, mutta se on sijoitettu,
kuitenkin se on hävinnyt: ”Tässä kāyassa on maa-elementti
vesielementti, paloelementti ja ilmarakenne. ”āya sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
Aivan kuten bhikkhus, taitava lihakauppias tai a
teurastajan oppipoika, joka oli tappanut lehmän, istuisi risteykseen
leikkaamalla ne paloiksi; samalla tavalla, bhikkhus, bhikkhu heijastaa
tämä aivan kutenya, mutta se on sijoitettu, mutta se hävitetään: ”Tässä
kāya, on maa-elementti, vesielementti, paloelementti
ja ilmaelementti. ”
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
(1)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
Charnel maahan, jonain päivänä kuollut, tai kaksi päivää kuollut tai kolme päivää kuollut,
turvonnut, sinertävä ja pilkkaava, hän pitää tätä aivan yhtä: ”Tämä kāya
on myös sellainen luonne, se tulee näin, eikä ole
vapaa tällaisesta tilasta. “
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
tarkkailemassa Kaijaa Kaiyassa.Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
(1)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
Charnel maahan, jonain päivänä kuollut, tai kaksi päivää kuollut tai kolme päivää kuollut,
turvonnut, sinertävä ja pilkkaava, hän pitää tätä aivan yhtä: ”Tämä kāya
on myös sellainen luonne, se tulee näin, eikä ole
vapaa tällaisesta tilasta. “
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.

(2)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
härän syödyt haudat, jotka ovat syöneet haukkoja
syödään kuoriaisten, jotka ovat syöneet paimenet, jotka ovat syöneet koirien ollessa
syödään tiikereitä, jotka ovat syöneet pantterit, syödä erilaisia
hän pitää tätä aivan yhtä kuin: “Tämä onja on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
s (3)
Lisäksi bhikkhus, bhikkhu, aivan kuten
jos hän näkisi kuolleen ruumiin, heittäytyivät pois hirvittävässä maassa, a
hän pitää lihaksena ja verinäytteenä, jota pitävät yhdessä jänteet
tämä hyvin kāya: ”Tämä kāya on myös luonteeltaan sellainen, se aikoo
tule näin, eikä ole vapaa tällaisesta tilanteesta. ”
jaya-ilmiöiden amudaya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.

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

(4)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän olisi nähnyt kuolleen ruumiin, heittänyt pois a
Charnel maahan, squeleton ilman lihaa ja smeared verellä, pidetään
yhdessä jänteiden kanssa hän pitää tätä aivan kuin: ”Myös tämä Keija on
tällainen luonne, siitä tulee näin, eikä se ole vapaa
tällainen ehto. ”

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.

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (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 · a · atīto ‘ti.

(5)
Lisäksi bhikkhus, bhikkhu, aivan kuten
jos hän näkisi kuolleen ruumiin, heittäytyivät pois hirvittävässä maassa, a
hänellä ei ole lihaa eikä verta, jota pitävät yhdessä jänteet
pitää tätä hyvina: ”Myös tämä kāya on sellainen, se on
tulee näin, eikä ole vapaa tällaisesta kunnosta. “

Se minä
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.

Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
 (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 · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, joten imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän olisi nähnyt kuolleen ruumiin, heittänyt pois a
Charnel-maa, irrotetut luut, jotka ovat hajallaan täällä ja siellä, tässä a
käsi-luu, siellä on jalka luu, täällä nilkan luu, siellä sääriluu,
täällä reiden luu, lonkka luu, tässä kylkiluun, takana oleva luu, täällä
selkäranka, siellä kaulan luu, täällä leuka luu, siellä on hampaan luu,
tai siellä on kallo, hän pitää tätä aivan kuin: ”Myös tämä kāya on
tällainen luonne, siitä tulee näin, eikä se ole vapaa
tällainen ehto. ”

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.

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, joten 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, joten imam · eva kāyaṃ
upasaṃharati: ”ayaṃ pi kho kāyo evaṃ dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(7)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
näkee kuolleen ruumiin, heittäytyivät hirttimäiseen maahan, luut valkaisivat
kuten simpukan, hän pitää tätä aivan yhtä: “Tämä onja on myös sellainen
luonteeltaan se tulee näin, eikä se ole vapaa tällaisesta
kunto.”

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.

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.

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

(8)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
nähdessään kuollut ruumis, heittäytyi hirttimäiseen maahan, kasattiin luita yli
vuotta vanha, hän pitää tätä aivan yhtä: “Tämä onja on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”

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.

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, joten imam · eva kāyaṃ
upasaṃharati: ”ayaṃ pi kho kāyo evaṃ dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(9)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
näkee kuolleen ruumiin, heittäytyivät haudanpohjan maahan, mätä luut väheni
jauhetta, hän pitää tätä aivan yhtä: ”Tämä kāya on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”

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.

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.


finland.fi
Get to know the Finns with our abbreviated but thorough guide – a starter kit for keeping up with the Finnish culture.


34) Classical French- Français classique,
http://frenchculture.org/








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



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

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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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comments (0)
03/23/19
LESSON 2941 Sun 24 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 in 29) Classical English,Roman,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,
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LESSON 2941 Sun 24 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


in 29) Classical English,Roman,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,




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

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

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

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,

This sutta is widely considered as a the main reference for meditation practice.

Introduction

I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds

Introduction

Thus have I heard: 

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

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
Render correct translation to this Gogle translation using https://translate.google.com

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

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

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,

This sutta is widely considered as a the main reference for meditation practice.

Introduction

I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds

Introduction

Thus have I heard: 

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

– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said: 


– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.



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

The Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Chinese:…


19) Classical  Catalan-Català clàssic
Feu una traducció correcta a aquesta traducció de Google mitjançant https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Com trepitjar el camí de la meditació superconscient de Mahabodhi
El camí de la plena consciència - El Satipatthana Sutta
PRÀCTICA DE MEDITACIÓ en PARAULES PROPIS DE BUDDHA
de
Analytic Insight Universitat de Recerca i Pràctica en Dret Tipiṭaka en línia a 112 LLENGÜES CLÀSSIQUES
 a través
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Assistència a la consciència -
[mahā satipaṭṭhāna] a
18) Bulgària clàssica-Класически българск,
Aquesta sutta és àmpliament considerada com la principal referència per a la pràctica de la meditació.
Introducció
I. Observació de Kāya
A. Secció sobre ānāpāna
B. Secció sobre postures
C. Secció sobre sampajañña
D. Secció sobre repulsió
E. Secció sobre els elements
F. Secció sobre els nou terrenys

Introducció

Així he sentit:
Activat
en una ocasió, els Bhagavā quedaven entre els kurus a Kammāsadhamma,
una ciutat de mercat dels kurus. Allà es dirigí als monjos:

- Monjos.
- Bhaddante va respondre als monjos. El Bhagavā va dir:

- Això,
bhikkhus, és el camí que no condueix a res més que la purificació de
éssers, la superació del dolor i la lamentació, la desaparició de
dukkha-domanassa, la consecució del camí correcte, la realització de
Nibbāna, és a dir, els quatre satipaṭṭhānas.
Quins quatre?
Aquí, monjos, un monjo mora observant el kāya en kāya, ātāpī.
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.
Habita observant vedanā en vedanā, ātāpī sampajāno, satimā, tenint
abandonat abhijjhā-domanassa cap al món. Habita observant citta
a citta, ātāpī sampajāno, satimā, després d’abandonar abhijjhā-domanassa
cap al món. Resideix observant el dhamma · s en dhamma · s, ātāpī
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.

I. Kāyānupassanā

A. Secció sobre ānāpāna

I
com, monjos, queden un bhikkhu observant el kāya al kāya? Aquí,
monjos, un monjo, haver anat al bosc o haver estat al bosc
l’arrel d’un arbre o si heu anat a una habitació buida, s’asseu plegable
cames creuades, fixant kāya en posició vertical i fixant sati parimukhaṃ. Ser
així sato que respira, sent així que sato que respira. Respirar-se
llarg que comprèn: “estic respirant molt”; Respirant-lo molt de temps
comprèn: “estic respirant llarg”; respirant breument ell
entén: “estic respirant curt”; respirant curtment ell
entén: “estic respirant curt”; s’entrena: “sentint-ho”
tot el kāya, respiraré ‘; s’entrena: “sentint el tot”
kāya, expiraré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Just
com bhikkhus, un hàbil torner o un aprenent d’un torn, que fa molt de temps
gira, entén: “estic fent un gir llarg”; fent un gir curt, ell
comprèn: “Estic fent un gir curt”; de la mateixa manera, bhikkhus, a
bhikkhu, respirant molt, entén: “estic respirant molt”;
respirant des de fa molt de temps que entén: “estic respirant llarg”; respiració
en resum, entén: “estic respirant curt”; respirar curt
ell entén: “estic respirant curt”; s’entrena: “sentiment”
tot el kāya, respiraré ‘; s’entrena: “sentint-ho”
enter kāya, sortiré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Així habita observant el kāya en kāya internament,
o ell habita observant el kāya en kāya externament, o es queda observant
kāya en kāya internament i externament; habita observant el samudaya
dels fenòmens en kāya, o habita observant el defalliment
fenòmens en kāya, o ell habita observant el samudaya i morint
de fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati és
present en ell, només en la mesura de la mera ñāṇa i mera paṭissati, ell
habita separats i no s’aferra a res del món. Així,
monjos, un monjo mora observant el kāya al kāya.
B. Secció sobre postures

A més,
monjos, un monjo, mentre caminava, comprèn: “Camino” o
mentre està de peu, entén: “Estic de peu” o assegut ell
comprèn: “Estic assegut”, o mentre estic al llit, entén: “sóc jo
estirat ”. O bé, en qualsevol posició que tingui el seu kāya, ell
ho entenc en conseqüència.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món.Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
C. Secció sobre sampajañña
A més,
monjos, un monjo, mentre s’apropen i marxen, actuen
sampajañña, mirant cap endavant i mirant al seu voltant, actua amb ell
sampajañña, mentre es dobla i mentre s’estira, actua amb s’assenta observar el kāya al kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
ampajañña,
mentre portava la túnica i la túnica superior i mentre duia el bol,
actua amb sampajañña, mentre menja, mentre beu, mentre es mastega,
mentre es degusta, actua amb sampajañña mentre assisteix al negoci
de defecar i orinar, actua amb sampajañña, mentre camina,
mentre està de peu, mentre està assegut, mentre dorms, mentre estàs despert, mentre
parlant i en silenci, actua amb sampajañña.
D. Secció sobre repulsivitat

A més,
monjos, un monjo té en compte aquest mateix cos, de les plantes del
els peus cap amunt i des del cabell al cap avall, que està delimitat per la seva
skJust com si,
monjos, hi havia una bossa amb dues obertures i plena de diversos
tipus de cereals, com ara arròs de turó, arròs, mongeta, pèsols de vaca, sèsam
llavors i arròs trencat. Un home amb bona vista, que l’ha desabocat,
consideraria [els seus continguts]: “Aquest és el riu-paddy, això és l’arròs, aquests
Es tracta de mongetes, són pèsols de vaca, aquestes són llavors de sèsam i això és
arròs pelat; ”de la mateixa manera, monjos, un monjo ho considera molt
cos, des de les plantes dels peus cap amunt i des del cabell al cap avall,
que està delimitada per la seva pell i plena de diferents tipus d’impureses:
“En aquest kāya, hi ha els pèls del cap, pèls del cos,
ungles, dents, pell, carn, tendons, ossos, medul·la òssia, ronyons, cor,
fetge, pleura, melsa, pulmons, intestins, mesenteri, estómac
contingut, femta, bilis, flegma, pus, sang, suor, greix, llàgrimes, greix,
saliva, moc nasal, líquid sinovial i orina. “
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
a la secció E. sobre els elements

dins i plena de diferents tipus d’impureses: “En aquest kāya, hi ha
els pèls del cap, els pèls del cos, les ungles, les dents, la pell, la carn,
tendons, ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa,
pulmons, intestins, mesenteri, estómac amb el seu contingut, excrements, bilis,
flegma, pus, sang, suor, greix, llàgrimes, greix, saliva, moc nasal,
líquid sinovial i l’orina. “
A més,
monjos, un monjo reflecteix sobre aquest tema, no obstant això,
no obstant això, es disposa: “En aquest kāya, hi ha l’element de la terra, el
element d’aigua, l’element foc i l’element aeri. ”āya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
Igual que els monjos, un carnisser hàbil o un
l’aprenent de carnisser, després d’haver matat una vaca, s’assegués a una cruïlla
tallar-lo en trossos; de la mateixa manera, bhikkhus, un bikikkhu reflexiona
aquest mateix kāya, per contra, es col·loca, però està disposat: “En això
kāya, hi ha l’element de la terra, l’element de l’aigua, l’element del foc
i l’element de l’aire. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observant kāyaAixí, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

(2)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl de charnel, que es menja pels corbs, sent menjat per falcons, sent
menjats pels voltors, menjats per les garzas, menjats pels gossos, sent
menjats pels tigres, menjats per les panteres, menjats per diversos tipus
d’éssers, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
els s (3)
A més, monjos, bhikkhu, igual
si veia un cadàver, tirat a terra en un sòl,
Esqueleto de carn i sang, que es manté unit per tendons, considera
aquest mateix kāya: “Aquest kāya també té tal naturalesa, ho farà
esdevenir així, i no està lliure d’aquesta condició ”.
amudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.

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

(4)
A més,
monjos, un monjo, com si estigués veient un cadàver, allunyat en un
soterrani, esqueleta sense carn i embolcallada de sang, retinguda
junts per tendons, ell ho considera molt kāya: “Aquest kāya també és de
tal naturalesa, esdevindrà així, i no serà lliure
aquesta condició “.

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.

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, així que
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto’ti. (5)
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. “

Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
 (6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.

(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. “

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.

Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
 (7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти.

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

(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

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

(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

15 Minute Meditation Music, Relaxing Music, Calming…
20) Classical Cebuano-Klase sa Sugbo,

Ihatag ang husto nga paghubad ngadto niining paghubad sa Google gamit ang https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Unsaon Pag-adto sa Dalan sa Superconscious Mahabodhi Meditation
Ang Dalan sa Pagisip sa Mindanaw - Ang Satipatthana Sutta
MEDITATION PRACTICE sa KATAWHAN SA BUDDHA
gikan sa
Analytic Insight Free Online nga Tipiṭaka Law Research & Practice University sa 112 NGA KLASIKAL NGA PINULONGAN
 pinaagi sa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pagtambong sa kahibalo -
[mahā satipaṭṭhāna] sa
18) Classical Bulgaria- Класически българск,
Kini nga sutta giisip sa kadaghanan isip usa ka nag-unang pakisayran alang sa pagpamalandong.
Pasiuna
I. Pagtan-aw sa Kāya
A. Seksyon sa ānāpāna
B. Seksiyon sa postura
C. Seksyon sa sampajañña
D. Seksiyon sa pagsalikway
E. Seksyon sa mga Elemento
F. Seksyon sa siyam nga mga nataran sa charnel

Pasiuna

Mao kini ang nadungog ko:
Sa
usa ka okasyon, ang Bhagavā nagpuyo taliwala sa mga Kurus sa Kammāsadhamma,
usa ka lungsod sa merkado sa Kurus. Didto, iyang gitumong ang mga bhikkus:

- Bahandi.
- Si Bhaddante mitubag sa mga bhikkus. Ang Bhagavā miingon:

- Kini,
bhikhus, mao ang dalan nga padulong ngadto sa bisan unsa gawas sa paghinlo sa
mga binuhat, ang pagbuntog sa kasubo ug pagminatay, ang pagkawala sa
dukkha-domanassa, ang pagkab-ot sa husto nga paagi, ang katumanan sa
Nibbana, nga mao ang upat nga satipaṭṭhānas.
Hain man ang upat?
Dinhi, ang bhikkhu, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.
Nagpuyo siya nga nagbantay sa vedanā sa vedanā, ātāpī sampajāno, satimā, adunay
naghatag sa abhijjhā-domanassa sa kalibutan. Nagpuyo siya nga nag-obserbar sa citta
sa citta, ātāpī sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa
paingon sa kalibutan. Nagpuyo siya nga nag-obserbar sa dhamma · s sa dhamma · s, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.

I. Kāyānupassanā

A. Seksyon sa ānāpāna

Ug
Giunsa, ang bhikkus, nagapuyo ba ang usa ka bhikkhu nga nag-obserbar sa kāya sa kāya? Dinhi,
bhikhus, usa ka bhikkhu, nga miadto sa lasang o nakaadto sa
gamot sa usa ka kahoy o miadto sa usa ka walay sulod nga lawak, naglingkod sa pagpilo sa
ang mga bitiis nagpalabay, nagbutang sa kya nga matul-id, ug naghimo sa sati parimukhaṃ. Pagka
sa ingon nga mga hayop nga iyang gininhawa, nga sa ingon ang mga hayop nga iyang ginaginhawa. Nag-antos sa
dugay nga nakasabut siya: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa siya sa taas
nakasabut: ‘Ako nagginhawa sa taas nga panahon’; Gipakigbahin niya sa mubo siya
nakasabut: ‘Ako ang pagginhawa sa mubo’; pagginhawa nga mubo siya
nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa kinatibuk-an
kāya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Lang
sama sa, bhikhus, usa ka batid nga tigpalihok o usa ka aprentis, usa ka taas nga panahon
milingi, nakasabut: ‘Ako naghimo sa usa ka taas nga turno’; naghimo sa usa ka mubo nga turno, siya
nakasabut: ‘Ako naghimo sa usa ka mubo nga pagtuyok’; sa samang paagi, bhikhus, usa ka
bhikkhu, pagginhawa sa dugay, nakasabut: ‘Ako nagginhawa sa taas nga panahon’;
nga nagginhawa sa dugay nga siya nakasabut: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa
Sa laktod nga pagkasabut siya: ‘Ako sa pagginhawa sa mubo’; pagginhawa nga mubo
siya nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘pagbati
ang tibuok nga kya, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya sa sulod,
o siya nagpuyo sa pag-obserba sa kāya sa kāya sa gawas, o siya nagpadayon sa pag-obserbar
kāya sa kāya sa sulod ug sa gawas; siya nagpuyo sa pag-obserbar sa samudaya
sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa pagkahanaw
mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa samudaya ug milabay
sa mga katingalahan sa kāya; o kaha, [nakaamgo:] “kini mao ang kya!” sati mao
nga anaa kaniya, hangtod sa gilay-on nga āṇa lamang ug paṭissati, siya
nagpuyo nga wala’y pulos, ug wala magkupot sa bisan unsang butang sa kalibutan. Busa,
bhikhus, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya.
B. Seksiyon sa postura

Dugang pa,
bhikkhus, usa ka bhikkhu, samtang naglakaw, nakasabut: ‘Ako naglakaw’, o
samtang nagbarug siya nakasabot: ‘Ako nagatindog’, o samtang naglingkod siya
nakasabut: ‘Ako naglingkod’, o samtang naghigda siya nakasabot: ‘Ako
paghigda ‘. O kung dili, bisan asa nga posisyon ang iyang kaya nga nahipos, siya
nakasabot niini sumala niana.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya
sa sulod, o nagpuyo siya nga nag-obserbar sa kāya sa kāya sa gawas, o nagpuyo siya
pagpaniid sa kāya sa kāya sa sulod ug sa gawas; siya nagpadayon sa pag-obserbar
ang samudaya sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa paglabay
layo sa mga katingalahan sa kāya; o sa laing bahin, [nakaamgo:] “kini mao ang kya!”
Ang sati anaa kaniya, sa gidaghanon lamang sa āṇa ug lamang
paṭatati, nagpuyo siya nga wala’y puluy-anan, ug wala magkupot sa bisan unsang butang sa
kalibutan.


21) Classical Chichewa-Chikale cha Chichewa,
https://www.youtube.com/watch?v=XbcnQCHpdmE
Chinese Zen Music: Guzheng & Erhu music, Zen Music, instrumental music, chinese musicPerekani kumasulira kolondola kwamasulidwe awa a Google pogwiritsa ntchito https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - Zomwe Zimapangidwira -
Mmene Mungayendetse Njira Yopenda Kusinkhasinkha Mahabodhi
Njira Yolingalira -Satipatthana Sutta
KUTHANDIZA KUGWIRITSA NTCHITO M’MAGAZINI A BUDDHA
kuchokera
Kusanthula Kufufuza Kwaulere Online Online Tipiṭaka Malamulo Ofufuza ndi Kuchita Yunivesite mu 112 ZINTHU ZOLINGALIRA
 kudutsa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Kupezeka pa kuzindikira -
[mahā satipaṭṭhāna] mu 21) Chikhalidwe cha Chichewa-Chikale cha Chichewa,
Sutta iyi imaganiziridwa kwambiri ngati mfundo yaikulu ya kusinkhasinkha.
Mau oyamba
I. Kuwonetsa Kāya
A. Gawo la ānāpāna
B. Gawo pa zochitika
C. Chigawo pa sampajañña
D. Chigawo chotsutsa
E. Gawo la Zinthu
F. Gawo la malo asanu ndi anayi

Mau oyamba

Ndimamva motere:
On
Nthawi ina, Bhagavā anali kukhala pakati pa Kurus ku Kammāsadhamma,
tauni ya msika wa Kurus. Kumeneku, adayankhula ndi bhikkhus kuti:

- Bhikkhus.
- Bhaddante anayankha a bhikkhus. Bhagavā adati:

- Izi,
bhikkhus, ndi njira yomwe imatsogolera kupatula koma kuyeretsedwa kwa
anthu, kuthana ndi chisoni ndi kulira, kutha kwa
dukkha-domanassa, kupeza njira yoyenera, kuzindikira kwake
Nibbāna, ndiko kunena kuti anayi satipaṭṭhānas.
Ndizinayi zinayi?
Pano, bhikkhus, bhikkhu amakhala akuwona kāya mu kāya, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.
Amakhala akusunga vedanā mu vedanā, ātāpī sampajāno, satimā, kukhala
adapatsidwa abhijjhā-domanassa kudziko lapansi. Amakhala akusunga citta
mu citta, ātāpī sampajāno, satimā, atasiya abhijjhā-domanassa
kudziko. Amakhala akuyang’ana dhamma · s ku dhamma · s, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.

I. Kāyānupassanā

A. Gawo la ānāpāna

Ndipo
bwanji, bhikkhus, amachita bhikkhu kuti ayang’ane kāya mu kāya? Pano,
bhikkhus, bhikkhu, atapita ku nkhalango kapena kupita ku
muzu wa mtengo kapena kupita ku chipinda chopanda kanthu, akukhala pansi akukulumikiza
miyendo yopanda malire, kuika kahya chokongoletsera, ndikukhazikitsa mapemphero. Kukhala
Choncho sato amapuma mkati, pokhala kuti sato amapuma. Kupuma mkati
Kwa nthawi yaitali amamvetsa kuti: ‘Ndikupuma nthawi yaitali’; kupuma kutali iye
amamvetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma mwachidule iye
amamvetsa: ‘Ndikupuma mwachidule’; kupuma mokwanira iye
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
Kahya yonse, Ndipuma mkati; amadziphunzitsa yekha: ‘akumva zonse
kāya, ndidzapuma ‘; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Basi
monga, bhikkhus, wotembenuza mwaluso kapena wophunzira, kutenga nthawi yaitali
kutembenukira, kumvetsetsa: ‘Ine ndikupanga kutembenuka kwautali’; kupanga mphindi pang’ono, iye
amamvetsa kuti: ‘Ndikutembenukira pang’ono’; mwanjira yomweyo, bhikkhus, a
bhikkhu, kupuma motalika, kumvetsa kuti: ‘Ndikupuma nthawi yaitali’;
Kupuma mokwanira amamvetsetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma
Mwachidule amamvetsa kuti: ‘Ndikupuma mwachidule’; kupuma pang’ono
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
kāya yonse, ndipuma mkati; amadziphunzitsa yekha: ‘akumva
Kahya yonse, ine ndidzapuma kunja; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Kotero akukhala akuwona kāya mu kāya mkati,
kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana
kāya mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya
za zozizwitsa ku kāya, kapena amakhala akuyang’ana kutha
zochitika mu kāya, kapena amakhala akuyang’ana samudaya ndikupita
zozizwitsa mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati ndi
amapezeka mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye
amakhala osasunthika, ndipo sagwiritsitsa chirichonse mu dziko. Choncho,
bhikkhus, bhikkhu amakhala akuyang’ana kāya ku kāya.
B. Gawo pa zochitika

Komanso,
bhikkhus, bhikkhu, akuyenda, amamvetsa kuti: ‘Ndikuyenda’, kapena
pamene akuyimirira amamvetsa kuti: ‘Ine ndaima’, kapena pamene ndikukhala
amamvetsa kuti: ‘Ndakhala pansi’, kapena pogona pansi amamvetsa kuti: ‘Ndine
kugona pansi ‘. Kapena ayi, pa malo aliwonse ake a kāya amachotsedwa, iye
amamvetsa bwino.
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko.C. Chigawo pa sampajañña
Komanso,
bhikkhus, bhikkhu, pamene akuyandikira komanso akuchoka, amachita nawo
sampajañña, pamene akuyangТana patsogolo ndipo akuyang’ana pozungulira, akuchitapo kanthu
sampajañña, pamene akugwedeza ndi kutambasula, amachitapo kanthu ndizomwe amachitira kahya mu kāya mkati, kapena
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
ampajañña,
povala zovala ndi mwinjiro komanso ponyamula mbale,
amachita ndi sampajañña, akudya, akumwa, akutafuna,
pamene akulawa, amachita ndi sampajañña, pomwe akupita ku bizinesi
za kuteteza ndi kukodza, amachita ndi sampajañña, akuyenda,
ndikuyima, ndikukhala, ndikugona, ndikukhala maso
kulankhula ndikukhala chete, amachita ndi sampajañña.
D. Gawo la Kuyankha

Komanso,
bhikkhus, bhikkhu amalingalira thupi ili, kuchokera kumalo a
miyendo mmwamba ndi kuchokera tsitsi lomwe liri pamutu pansi, lomwe limasulidwa ndi ilo
monga ngati,
bhikkhus, panali thumba lokhala ndi matsegulidwe awiri ndi odzaza ndi osiyanasiyana
Mitundu ya tirigu, monga mapiri-paddy, paddy, nyemba za nkhumba, nkhono za ng’ombe, zitsamba
Mbeu ndi mpunga. Mwamuna wokhala ndi maso abwino, atasuntha,
angaganizire [zomwe zili mkati]: “Ichi ndi phiri-paddy, ichi ndi paddy, izo
ali nyemba, nkhumba za ng’ombe, izi ndi mbewu za sesame ndipo izi ndizo
mchele wodula; “mwanjira yomweyi, bhikkhus, bhikkhu amalingalira izi
thupi, kuchokera kumapazi mpaka kumutu ndi tsitsi lomwe liri pamutu,
yomwe imachotsedwa ndi khungu lake komanso yodzala ndi zosafunika zosiyanasiyana:
“Mu kāya iyi, pali tsitsi la mutu, tsitsi la thupi,
misomali, mano, khungu, thupi, mafupa, mafupa, mafupa, impso, mtima,
chiwindi, pleura, spleen, mapapo, matumbo, mimba, mimba ndi zake
zamkati, nyansi, nyongolotsi, pus, magazi, thukuta, mafuta, misonzi, mafuta,
malaya, msuzi wamphongo, synovial madzi ndi mkodzo. “
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu E. Gawo la Zinthu

mkati mwake ndi wodzaza ndi zonyansa zosiyanasiyana: “Mu kāya iyi, alipo
tsitsi la mutu, tsitsi la thupi, misomali, mano, khungu, thupi,
mafupa, mafupa, mafupa, impso, mtima, chiwindi, pleura, spleen,
mapapu, matumbo, mimba, mimba ndi zomwe zili mkati, nyansi, bile,
kupweteka, magazi, thukuta, mafuta, misonzi, mafuta, misozi,
synovial madzi ndi mkodzo. “
Komanso,
bhikkhus, bhikkhu ikuwonetsa pa kāya iyi, komabe imaikidwa,
komabe izo zimatayika: “Mu kāya iyi, pali chilengedwe cha dziko lapansi, a
chigawo cha madzi, chigawo cha moto ndi chinthu cha mpweya. “āya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
Mofanana ndi, bhikkhus, katswiri wodziwa mbuzi kapena
wophunzira mfuti, atapha ng’ombe, akanakhala pamsewu
kudula izo zidutswa; mwanjira yomweyi, bhikkhus, bhikkhu ikuwonekera
kāya iyi, ngakhale idaikidwa, komabe imayikidwa: “Mu izi
Kāya, pali chilengedwe cha dziko lapansi, chigawo cha madzi, chigawo cha moto
ndi chinthu cham’mlengalenga. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya.Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.

(2)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, akudyedwa ndi khwangwala, akudyedwa ndi makoko, kukhala
kudya nyama, kudyedwa ndi herons, kudyedwa ndi agalu, kukhala
kudya nkhuku, kudyedwa ndi anthu a panther, kudyedwa ndi mitundu yosiyanasiyana
wa anthu, iye amawona kāya iyi: “Kāya iyi imakhalanso ndi yotere
chikhalidwe, chidzakhala monga chonchi, ndipo sichimasulidwa kutero
chikhalidwe. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
s (3)
Komanso, bhikkhus, bhikkhu, chimodzimodzi
ngati iye akuwona mtembo, atayikidwa mu nthaka yamatabwa, a
squeleton ndi thupi ndi magazi, ogwirizanitsidwa limodzi ndi tendons, iye amalingalira
kāya iyi: “Kāya iyi imakhalanso ndi chikhalidwe choterocho, zidzatero
kukhala monga chonchi, ndipo sichimasulidwa ku chikhalidwe choterocho. “
amudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.

 (4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlika ndi ni · masa · lohita · makitaita
nhāru · sambandhaṃ, so imam · eva kāyaṃ intasaṃharati: ‘ayaṃ kho kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(4)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika mu
malo otchedwa charnel, squeleton opanda mnofu ndi odzaza ndi magazi, opangidwa
pamodzi ndi tendons, iye amawona kāya iyi: “Kāya iyi imakhalanso
chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichimasulidwa
chikhalidwe choterocho. “

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

Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlaliṃ apagata · masa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ p kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. ”

Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
 (6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.

(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. ”

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.

Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
 (7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти…….(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

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

(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya….


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这种经文被广泛认为是冥想练习的主要参考。
介绍
一,观察卡亚
A.关于ānāpāna的部分
B.关于姿势的部分
C.关于sampajañña的部分
D.关于排斥的部分
E.要素部分
F.关于九个殡仪馆的部分

介绍

我听说过:

有一次,Bhagavā住在Kammāsadhamma的Kurus,
库鲁斯集镇。在那里,他对比丘说:

- 比丘
- Bhaddante回答了比丘。 Bhagavā说:

- 这个,
比丘,是除了净化之外什么都没有的道路
众生,克服悲伤和悲伤,消失
dukkha-domanassa,实现正确的方式,实现
Nibbāna,也就是说四个satipaṭṭhānas。
哪四个?
在这里,比丘,一个比丘居住在kāya观察kāya,ātāpī
sampajāno,satimā,放弃了abhijjhā-domanassa走向世界。
他住在vedanā,ātāpīsampajāno,satimā观察vedanā,
放弃abhijjhā-domanassa走向世界。他住在观察citta
在citta,ātāpīsampajāno,satimā,放弃了abhijjhā-domanassa
走向世界。他住在dhamma·s,ātāpī观察佛法
sampajāno,satimā,放弃了abhijjhā-domanassa走向世界。

I.Kāyānupassanā

A.关于ānāpāna的部分


怎么,比丘,比丘住在卡亚观察kāya?这里,
比丘,一个比丘,已经去了森林或去了
一棵树的根或已经去了一个空房间,坐下来折叠
双腿交叉,设置kāya直立,并设置satiparimukhaṃ。存在
因此,他呼吸着,因此他呼吸着呼吸。呼吸
他知道很长时间:’我长时间呼吸’;他喘不过气来
明白:’我呼吸的时间很长’;他的呼吸很短
理解:’我呼吸短促’;他的呼吸很短
理解:’我呼吸短’;他训练自己:“感受到了
整个卡亚,我会呼吸’;他训练自己:’感受整体
kāya,我会呼出’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼吸’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼出’。
只是
比如,比丘,一个熟练的特纳或特纳的学徒,做了很长时间
转过来,理解:’我转了一圈’;他做了一个短暂的转弯
理解:’我正在做一个短暂的转变’;以同样的方式,比丘,a
比丘,长时间的呼吸,明白:“我呼吸的时间很长”;
长时间的呼吸,他明白:’我呼吸的时间很长’;呼吸
简而言之,他明白:’我呼吸短促’;呼气短促
他明白:’我呼吸短暂’;他训练自己:’感觉
整个kāya,我会呼吸’;他训练自己:“感受到了
整个kāya,我会呼出’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼吸’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼出’。
因此他在内心观察kāya中的kāya,
或者他住在外面观察kāya,或者他住在观察
kāya在内部和外部的kāya;他住在观察samudaya
kāya中的现象,或者他住在观察过去的
kāya中的现象,或者他住在观察samudaya并去世
kāya中的现象;或者,[意识到:]“这是kāya!”sati是
出现在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他
住得离散,不拘泥于世界上任何事物。从而,
比丘,比丘居住在卡亚观察卡亚。
B.关于姿势的部分

此外,
比丘,比丘,走路的时候,明白:’我走路’,或者
站着的时候,他明白:’我站着’,或坐着他
理解:’我坐着’,或者躺着时他明白:’我是
躺着’。或者,无论他的kāya处置在哪个位置,他都是
相应地理解它。
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。C.关于sampajañña的部分
此外,
比丘,比丘,在接近和离开时,与…一起行动
sampajañña,在展望未来的同时环顾四周时,他表现出色
sampajañña,在弯曲和伸展的同时,他与他一起行动,他居住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
ampajañña,
穿着长袍和上衣,同时背着碗,
他和sampajañña一起吃饭,一边吃着,一边喝酒,一边咀嚼,
在品尝时,他与sampajañña合作,同时参与商业活动
排便和排尿时,他与sampajañña一起行走,
站立时,一边坐着,一边睡觉,一边清醒,一边
在沉默的同时,他与sampajañña一起行动。
D.关于排斥的部分

此外,
比丘,比丘认为这个身体,从鞋底
从头上向下的头发向上,这是由它的分隔
skjust好像,
比丘,有一个袋子有两个开口,并填充各种
各种谷物,如山稻,水稻,绿豆,牛豌豆,芝麻
种子和糙米。一个视力好的男人,解开它,
会考虑[其内容]:“这是山丘,这是稻田,那些
是绿豆,那些是牛豌豆,那些是芝麻,这是
糙米;“以同样的方式,比丘,比丘认为这是非常的
身体,从脚底向上,头发向下,
由皮肤划分并富含各种杂质:
“在这个kāya中,有头发,身体的毛发,
指甲,牙齿,皮肤,肌肉,肌腱,骨骼,骨髓,肾脏,心脏,
肝,胸膜,脾,肺,肠,肠系膜,胃与其
内容物,粪便,胆汁,痰,脓,血,汗,脂肪,眼泪,油脂,
唾液,鼻粘液,滑液和尿液。“
因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在E.元素部分

在和充满各种杂质:“在这个kāya,有
头发,身体毛发,指甲,牙齿,皮肤,肉,
肌腱,骨骼,骨髓,肾脏,心脏,肝脏,胸膜,脾脏,
肺,肠,肠系膜,胃及其内容物,粪便,胆汁,
痰,脓,血,汗,脂肪,眼泪,油脂,唾液,鼻粘液,
滑液和尿液。“
此外,
比丘,比丘反映了这个非常kāya,但它被放置,
然而它被处置:“在这个kāya,有地球元素,
水元素,火元素和空气元素。“āya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
比如,比丘,一个熟练的屠夫或者
屠夫的学徒,杀死了一头牛,将坐在十字路口
把它切成碎片;以同样的方式,比丘,比丘反映
这非常kāya,但它被放置,但它被处置:“在这
kāya,有土元素,水元素,火元素
和空气元素。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
(1)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
亵渎地面,死亡一天,死亡两天或死亡三天,
肿胀,偏蓝和溃烂,他认为这非常kāya:“这kāya
也是这样的性质,它会变成这样,而不是
没有这种情况。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在kāya中观察kāya。因此,比丘,比丘住在卡亚观察卡亚。
(1)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
亵渎地面,死亡一天,死亡两天或死亡三天,
肿胀,偏蓝和溃烂,他认为这非常kāya:“这kāya
也是这样的性质,它会变成这样,而不是
没有这种情况。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。

(2)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
一个叫肉的地面,被乌鸦吃掉,被鹰派吃掉了
被秃鹫吃掉,被苍鹭吃掉,被狗吃掉,被宰杀
被老虎吃掉,被黑豹吃掉,被各种食物吃掉
众生,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
s(3)
比如,比丘,比丘,就像
如果他看到一具尸体,就扔在一个烧焦的地上,一个
他认为,有血腥的血腥,由肌腱连在一起
非常kāya:“这个kāya也具有这样的性质,它将会发生
变得像这样,并没有摆脱这种状况。“
kāya现象的amudaya,或者他住在观察传球
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。

 (4)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(4)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被抛弃了
charnel ground,一块没有肉,带着血迹的吱吱声
由肌腱一起,他认为这非常kāya:“这个kāya也是
这样的性质,它会变成这样,并不是免于的
这样的条件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (5)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ,so
阿ima·evakāyaṃupasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。(5)
比如,比丘,比丘,就像
如果他看到一具尸体,就扔在一个烧焦的地上,一个
他没有肌肉和血液,由肌腱抱在一起
认为这非常kāya:“这个kāya也是这样的性质,它是
会变得像这样,并没有摆脱这种状况。“

ITI
ajjhattaṃvākāyeāyānupassīviharati,bahiddhāvākāyeāyānupassī
viharati,ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati,vaya-dhamm·ānupassīvā
kāyasmiṃviharati,samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti,yāvadeva
ñāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,nacakiñci
lokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāyekāyānupassī
viharati。

因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
 (6)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni,aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(6)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被抛弃了
charnel地面,断开的骨头散落在这里和那里,这里有一个
手骨,有脚骨,这里有踝骨,有胫骨,
这里有大腿骨,有髋骨,这里有肋骨,还有背骨,这里
脊椎骨,有颈骨,这里有颌骨,有牙骨,
或者在那里有头骨,他认为这非常kāya:“这个kāya也是
这样的性质,它会变成这样,并不是免于的
这样的条件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (7)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。(7)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(7)
比丘,比丘,就像他一样
看到一具尸体,扔在尸体的地上,骨头变白了
就像一个贝壳,他认为这非常kāya:“这个kāya也是如此
一个大自然,它会变成这样,并没有摆脱这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。

 (8)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(8)
比丘,比丘,就像他一样
看到一具尸体,扔在一个棺材地上,堆满了骨头
一岁,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (9)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·j​​ātāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(9)
比丘,比丘,就像他一样
看到一具尸体,扔在一块炭疽土地上,腐烂的骨头减少了
对于粉末,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。


23) Classical Chinese (Traditional)-古典中文(繁體),
https://www.youtube.com/watch?v=XnYm__EKNEE
Traditional Chinese Music - Best Bamboo Flute & Zither - Beautiful Chinese Relaxing Music使用https://translate.google.com為此Google翻譯呈現正確的翻譯
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්රය -
如何踏上超級意識的摩訶菩提冥想之路
正念之道 - Satipatthana Sutta
佛陀自己的冥想練習

分析洞察免費在線Tipiṭaka法律研究與實踐大學112經典語言
 通過
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
MahāsatipaṭṭhānaSutta
- 出席意識 -
[mahāsatipaṭṭhāna] in
22)古典中文(簡體) - 古典中文(簡體),
這種經文被廣泛認為是冥想練習的主要參考。
介紹
一,觀察卡亞
A.關於ānāpāna的部分
B.關於姿勢的部分
C.關於sampajañña的部分
D.關於排斥的部分
E.要素部分
F.關於九個殯儀館的部分

介紹

我聽說過:

有一次,Bhagavā住在Kammāsadhamma的Kurus,
庫魯斯集鎮。在那裡,他對比丘說:

- 比丘
- Bhaddante回答了比丘。 Bhagavā說:

- 這個,
比丘,是除了淨化之外什麼都沒有的道路
眾生,克服悲傷和悲傷,消失
dukkha-domanassa,實現正確的方式,實現
Nibbāna,也就是說四個satipaṭṭhānas。
哪四個?
在這裡,比丘,一個比丘居住在kāya觀察kāya,ātāpī
sampajāno,satimā,放棄了abhijjhā-domanassa走向世界。
他住在vedanā,ātāpīsampajāno,satimā觀察vedanā,
放棄abhijjhā-domanassa走向世界。他住在觀察citta
在citta,ātāpīsampajāno,satimā,放棄了abhijjhā-domanassa
走向世界。他住在dhamma·s,ātāpī觀察佛法
sampajāno,satimā,放棄了abhijjhā-domanassa走向世界。

I.Kāyānupassanā

A.關於ānāpāna的部分


怎麼,比丘,比丘住在卡亞觀察kāya?這裡,
比丘,一個比丘,已經去了森林或去了
一棵樹的根或已經去了一個空房間,坐下來折疊
雙腿交叉,設置kāya直立,並設置satiparimukhaṃ。存在
因此,他呼吸著,因此他呼吸著呼吸。呼吸
他知道很長時間:’我長時間呼吸’;他喘不過氣來
明白:’我呼吸的時間很長’;他的呼吸很短
理解:’我呼吸短促’;他的呼吸很短
理解:’我呼吸短’;他訓練自己:“感受到了
整個卡亞,我會呼吸’;他訓練自己:’感受整體
kāya,我會呼出’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼吸’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼出’。
只是
比如,比丘,一個熟練的特納或特納的學徒,做了很長時間
轉過來,理解:’我轉了一圈’;他做了一個短暫的轉彎
理解:’我正在做一個短暫的轉變’;以同樣的方式,比丘,a
比丘,長時間的呼吸,明白:“我呼吸的時間很長”;
長時間的呼吸,他明白:’我呼吸的時間很長’;呼吸
簡而言之,他明白:’我呼吸短促’;呼氣短促
他明白:’我呼吸短暫’;他訓練自己:’感覺
整個kāya,我會呼吸’;他訓練自己:“感受到了
整個kāya,我會呼出’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼吸’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼出’。
因此他在內心觀察kāya中的kāya,
或者他住在外面觀察kāya,或者他住在觀察
kāya在內部和外部的kāya;他住在觀察samudaya
kāya中的現象,或者他住在觀察過去的
kāya中的現象,或者他住在觀察samudaya並去世
kāya中的現象;或者,[意識到:]“這是kāya!”sati是
出現在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他
住得離散,不拘泥於世界上任何事物。從而,
比丘,比丘居住在卡亞觀察卡亞。
B.關於姿勢的部分

此外,
比丘,比丘,走路的時候,明白:’我走路’,或者
站著的時候,他明白:’我站著’,或坐著他
理解:’我坐著’,或者躺著時他明白:’我是
躺著’。或者,無論他的kāya處置在哪個位置,他都是
相應地理解它。
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。C.關於sampajañña的部分
此外,
比丘,比丘,在接近和離開時,與…一起行動
sampajañña,在展望未來的同時環顧四周時,他表現出色
sampajañña,在彎曲和伸展的同時,他與他一起行動,他居住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
ampajañña,
穿著長袍和上衣,同時背著碗,
他和sampajañña一起吃飯,一邊吃著,一邊喝酒,一邊咀嚼,
在品嚐時,他與sampajañña合作,同時參與商業活動
排便和排尿時,他與sampajañña一起行走,
站立時,一邊坐著,一邊睡覺,一邊清醒,一邊
在沉默的同時,他與sampajañña一起行動。
D.關於排斥的部分

此外,
比丘,比丘認為這個身體,從鞋底
從頭上向下的頭髮向上,這是由它的分隔
skjust好像,
比丘,有一個袋子有兩個開口,並填充各種
各種穀物,如山稻,水稻,綠豆,牛豌豆,芝麻
種子和糙米。一個視力好的男人,解開它,
會考慮[其內容]:“這是山丘,這是稻田,那些
是綠豆,那些是牛豌豆,那些是芝麻,這是
糙米;“以同樣的方式,比丘,比丘認為這是非常的
身體,從腳底向上,頭髮向下,
由皮膚劃分並富含各種雜質:
“在這個kāya中,有頭髮,身體的毛髮,
指甲,牙齒,皮膚,肌肉,肌腱,骨骼,骨髓,腎臟,心臟,
肝,胸膜,脾,肺,腸,腸系膜,胃與其
內容物,糞便,膽汁,痰,膿,血,汗,脂肪,眼淚,油脂,
唾液,鼻粘液,滑液和尿液。“
因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在E.元素部分

在和充滿各種雜質:“在這個kāya,有
頭髮,身體毛髮,指甲,牙齒,皮膚,肉,
肌腱,骨骼,骨髓,腎臟,心臟,肝臟,胸膜,脾臟,
肺,腸,腸系膜,胃及其內容物,糞便,膽汁,
痰,膿,血,汗,脂肪,眼淚,油脂,唾液,鼻粘液,
滑液和尿液。“
此外,
比丘,比丘反映了這個非常kāya,但它被放置,
然而它被處置:“在這個kāya,有地球元素,
水元素,火元素和空氣元素。“āya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
比如,比丘,一個熟練的屠夫或者
屠夫的學徒,殺死了一頭牛,將坐在十字路口
把它切成碎片;以同樣的方式,比丘,比丘反映
這非常kāya,但它被放置,但它被處置:“在這
kāya,有土元素,水元素,火元素
和空氣元素。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
(1)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
褻瀆地面,死亡一天,死亡兩天或死亡三天,
腫脹,偏藍和潰爛,他認為這非常kāya:“這kāya
也是這樣的性質,它會變成這樣,而不是
沒有這種情況。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在kāya中觀察kāya。因此,比丘,比丘住在卡亞觀察卡亞。
(1)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
褻瀆地面,死亡一天,死亡兩天或死亡三天,
腫脹,偏藍和潰爛,他認為這非常kāya:“這kāya
也是這樣的性質,它會變成這樣,而不是
沒有這種情況。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。

(2)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
一個叫肉的地面,被烏鴉吃掉,被鷹派吃掉了
被禿鷲吃掉,被蒼鷺吃掉,被狗吃掉,被宰殺
被老虎吃掉,被黑豹吃掉,被各種食物吃掉
眾生,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
s(3)
比如,比丘,比丘,就像
如果他看到一具屍體,就扔在一個燒焦的地上,一個
他認為,有血腥的血腥,由肌腱連在一起
非常kāya:“這個kāya也具有這樣的性質,它將會發生
變得像這樣,並沒有擺脫這種狀況。“
kāya現象的amudaya,或者他住在觀察傳球
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。

 (4)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(4)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被拋棄了
charnel ground,一塊沒有肉,帶著血蹟的吱吱聲
由肌腱一起,他認為這非常kāya:“這個kāya也是
這樣的性質,它會變成這樣,並不是免於的
這樣的條件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (5)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ,so
阿ima·evakāyaṃupasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。(5)
比如,比丘,比丘,就像
如果他看到一具屍體,就扔在一個燒焦的地上,一個
他沒有肌肉和血液,由肌腱抱在一起
認為這非常kāya:“這個kāya也是這樣的性質,它是
會變得像這樣,並沒有擺脫這種狀況。“

ITI
ajjhattaṃvākāyeāyānupassīviharati,bahiddhāvākāyeāyānupassī
viharati,ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati,vaya-dhamm·ānupassīvā
kāyasmiṃviharati,samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti,yāvadeva
ñāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,nacakiñci
lokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāyekāyānupassī
viharati。

因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
 (6)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni,aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(6)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被拋棄了
charnel地面,斷開的骨頭散落在這里和那裡,這裡有一個
手骨,有腳骨,這裡有踝骨,有脛骨,
這裡有大腿骨,有髖骨,這裡有肋骨,還有背骨,這裡
脊椎骨,有頸骨,這裡有頜骨,有牙骨,
或者在那裡有頭骨,他認為這非常kāya:“這個kāya也是
這樣的性質,它會變成這樣,並不是免於的
這樣的條件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (7)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。(7)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(7)
比丘,比丘,就像他一樣
看到一具屍體,扔在屍體的地上,骨頭變白了
就像一個貝殼,他認為這非常kāya:“這個kāya也是如此
一個大自然,它會變成這樣,並沒有擺脫這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。

 (8)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(8)
比丘,比丘,就像他一樣
看到一具屍體,扔在一個棺材地上,堆滿了骨頭
一歲,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (9)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·j​​ātāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(9)
比丘,比丘,就像他一樣
看到一具屍體,扔在一塊炭疽土地上,腐爛的骨頭減少了
對於粉末,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。


youtube.com

24) Classical Corsican-Corsa Corsicana,

https://www.upi.com/Science_News/2015/12/02/Scientists-in-Japan-create-touchable-holograms/5861449069847/

Scientists in Japan create touchable holograms



One of the potential applications of the new technology is an interactive, holographic keyboard.

image.png
Fairy Lights is a touchable holographic laser technology invented by scientists in Japan. Photo by Siggraph/Ochiai

TOKYO, Dec. 2 (UPI) – Researchers in
Japan have invented a new laser technology called “Fairy Lights.” By
shooting tiny laser pulses at super-fast speeds, scientists at
Utsunomiya University Center for Optical Research and Education have
created touchable holograms.

Femtosecond laser technology blasts laser pulses that last just one
millionth of one billionth of a second — one quadrillionth of a second.
But the pulses are fired in succession at such a high frequency that
they appear like a constant beam.

The midair hologram created by the laser technology can be touched
and manipulated. The hologram’s shape can respond to human touch. Right
now, the touchable holograms are rather small, but scientists believe
their work is scalable.


“People’s daily lives would change if we use a bigger laser in a
bigger space where people can interact with it, and to see how it can be
used in situations where three-dimensional communication is necessary
such as a construction site or in the medical field,” lead researcher
Yoichi Ochiai, a scientists at Tsukuba University, told the magazine Ignition.

https://www.youtube.com/watch?v=AoWi10YVmfE#action=share

Ochiai and his colleagues presented a paper on their technology to attendees of this summer’s Siggraph 2015 conference in Los Angeles.


One of the potential applications of the new technology is an
interactive, holographic keyboard, emitted from a computer onto a user’s
lap. Fairy Lights also have potential uses in virtual gaming and
virtual reality.Rendite una traduzione corretta à sta traduzzione di Google cù https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Cumu Pesi in u Viaghju di a Meditazione Superconciente Mahabodhi
The Way of Mindfulness -The Satipatthana Sutta
Pratiche di meditazione in e parole ditte di Budda
da
Analytic Insight Free Online Tipiṭaka Law Research & Practice University in 112 LINGUE CLASSICHE
 attraverso
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Presenza in a cunniscenza -
[mahā satipaṭṭhāna] in
24) Classica Corsa-Corsa Corsicana,
Stu sutta hè largamente cunsideratu cum’è una di i principali riferimenti per a pratica di meditazione.
Introduzione
I. Osservazione di Kāya
A. Sezione nantu à ānāpāna
B. Sezione nantu à posture
C. Sezione da sampajañña
D. Sezione per repulsività
E. Sezione nantu à l’elementi
F. Sezione nantu à i nove moti di carru

Introduzione

Cusì aghju sentitu:
On
à un’occasione, u Bhagavā stava rimanendu in mezu à i Kurus à Kammāsadhamma,
una cità di u mercatu di i Kurus. Quì, si rivolse à u bhikkhus:

- Monaci.
- Bhaddante risponde à i bhikkhus. U Bhagavā hà dettu:

- Questu,
quandu bhikkhus, hè u caminu chì porta à nisunu chè a purificazione di
esseri, a vittoria di u dolore è di lamentazione, a scomparsa di
dukkha-domanassa, a realizazione di u modu ghjustu, a realisazione di
Nibbāna, cioè i quattru satipaṭṭhānas.
Quale quattru?
Quì, bikkhu, un bhikkhu risiede osservendu u kāya in kāya, ātāpī.
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.
Hà osservatu vedanā in vedanā, ātāpī sampajāno, satimā, avendu
abbandutu abhijjhā-domanassa versu u mondu. Hà osservatu a citta
in citta, ātāpī sampajāno, satimā, avendu dittatu abhijjhā-domanassa
versu u mondu. Stà osservendu u Dhamma · s in dhamma · s, ātāpī
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.

I. Kāyānupassanā

A. Sezione nantu à ānāpāna

È
cumu bhikkhus, un bhikkhu abiti in observazione di kāya in kāya? Quì,
bhikkhus, a bhikkhu, avendu andatu in a foresta o avendu andatu à
radice di un arburu o avè andatu in una stanza vuota, siede pieghendu a
gambe in traversu, ponendu kāya in verticale, è mettendu sati parimukhaṃ. Esiste
perchè sato rispira, essendu cusì respiratu. Respirà
longu sà capisce: «Io respiru duru»; spirà finu u tempu
capisce: “Io sto respirendu longu”; Respirà in brevi
capisce: “Io respiru in breve”; Respirà breve quellu
capisce: “Io sto respirendu fora”; si traduce se: «sentendu u
tuttu kāya, respireraghju ‘; si impegni: «sentendu tuttu
kāya, mi sparaghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Just
cum’è bhikkhus, un turner abile o un apprentista di un turner, fà una longa
turnu, capisce: “Facu un tornu lungu”; fà una curta curta, ell
capisce: “Facu una curta curta”; in u stessu modu, bhikkhus, a
bhikkhu, respirendu in a longa, capisce: “Io sto respirendu longhi”;
spirà finu u tempu sa capisce: «Io spiru longamente»; respirazione
in breve, e capisce: “Io respiru in breve”; respirendu breve
si capisce: «Io spiru assai breve»; si traduce se: «sentimentu
tuttu u kāya, respireraghju ‘; si traduce se: «sentendu u
tuttu kāya, respireraghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Cusì habita osservendu kāya in kāya internamente,
o mette in guardia osservendu u kāya in kāya di fora, o allora osserva
kāya in kāya internu è externamente; vene osservendu u samudaya
di i fenomeni in kāya, o quì abitenta osservendu u passatu di
fenomeni in kāya, o ellu dimora di osservà u samudaya è di passà
di i fenomeni in kāya; altrimenti, [si capisce:] “questu è kāya!” sati hè
prisentu in ellu, ghjustu à u pussu di meramente ñāṇa è mera paṭissati, he
habita staccatu, è ùn si agghia à nimu in u mondu. Cusì,
quandu bhikkhu, un bhikkhu risiede osservendu u kāya in kāya.
B. Sezione nantu à posture

Inoltre,
bhikkhus, a bhikkhu, mentre cammina, capisce: ‘I sto camminendu’, o
mentre stava si capisce: «Io sto in piedi», o quandu sedu
capisce: «Sò sedendu», o quandu ghjè lassatu, capisce: «Sò
stesi giù ». Cusì, in qualunque situu u so kāya sia dispunitu, ell
capisce per quessa.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu.C. Sezione da sampajañña
Inoltre,
bhikkhus, un bhikkhu, mentre avvicina è mentre partisci, agisce cun
sampajañña, mentre guardava in avanti è mentre guardà in giru, agisce cù
sampajañña, mentre hè pieghendu è mentre stendi, agisce cù sso. Hà dighjà osservà u kāya in kāya internu, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
ampajañña,
mentre si portava a roba è a roba superiore, è mentre portavanu a scodella,
agisce cù sampajañña, mentre manghja, mentre beve, mentre mastica,
durante a degustazione, agisce cù sampajañña, mentre assiste à l’impresa
di sdicchjarà è urinà, agisce cù sampajañña, mentre cammina,
mentre stava, mentre stava, mentre dormia, mentre era sveghjula, mentre
parlendu è mentre stà zittu, agisce cù sampajañña.
D. Sezione cundulante ripusiviu

Inoltre,
quandu bhikkhu, un bhikkhu considera questu veru corpu, da e suole di u
i piedi in su è da i capelli nantu à a testa, chì hè delimitata da a so
vene cume,
quandu bè, ci era una sacchetta avendu dui aperture è piene di vari
spezii di cereali, cume paddy di collina, paddy, fagioli mungni, mucca-pisi, sesamu
semi è risu cundutu. Un omu cù bona vista, avendu liberatu u,
considerassi [i so cuntenuti]: “Questa hè a risa di collina, sta paddy, quessi
sò fagioli mungici, quessi sò piselli di vacca, quessi sò semi di sesamo è quessa
risu in buccia; ”cum’è bhikkhus, un bhikkhu pensa à questu assai
u corpu, da a pianta di i pedi in su è da i capelli nantu à a testa in u
chì hè delimitata da a so pelle è piena di vari tipi di impurità:
“In stu kāya, ci sò i peli di u capu, peli di u corpu,
unghie, denti, pelle, carne, tendini, ossa, midollo osseu, reni, cuore,
fegatu, pleura, splina, pulmoni, intestini, mesenteriu, stomacu cù i so
contenuti, feci, bile, catina, pus, sangue, sudore, grassa, lacrime, grasso,
saliva, muco nasale, fluitu sinoviale è urina “
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in E. Sezione nantu à l’elementi

in e chjama di vari tipi di impurità: “In stu kāya, ci sò
i peli di u capu, i peli di u corpu, chiodi, denti, pelle, carne,
tendoni, ossa, midollo osseu, reni, cuore, fegatu, pleura, splina,
pulmoni, intestini, mesenteri, stomacu cù u so cuntenutu, feci, bile,
catina, pus, sangue, sudore, grassa, lacrime, grasso, saliva, mucu nasale,
fluitu sinoviale è urina “
Inoltre,
bhikkhus, un bhikkhu riflette nantu à sta kāya, ancu s’ellu hè piazzatu,
in ogni casu hè dispusatu: “In sta kāya, ci hè l’elemento di a terra, u
elementu d’acqua, elementu di fuoco è elementu d’aria. ”āya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
Hè cum’è bhikkhus, un macelleria abili o a
l’apprenti di a macelleria, avendu uccisu una vacca, si era sedutu à un bifurcazione
tagliendula in pezzi; in u stessu modu, bhikkhus, un bhikkhu riflette nantu à
questu molto kāya, tuttavia hè piazzatu, per quessa hè dispusatu: “In questu
kāya, ci hè l’elemento di a terra, l’elemento di l’acqua, l’elemento di focu
è l’elemento aria. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservendu kāya in kāya.Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.

(2)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
una terra vigna, essendu mangiata da i corvi, essendu mangiata da falchi, essendu
manghjatu da i vulturi, manghjati da l’aironi, essendu manghjatu da i cani
manghjatu da e tigre, essendu manciatu da i panthere, essendu manghjatu da vari generi
di l’abitati, cunsulta questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
u s (3)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
E squeleton cun carnaghju è sangue, ritenutu assai cù i tendini, pensa
questu assai kāya: “Questu kāya hè ancu di tale natura, hè andatu
diventà cusì, è ùn hè micca liberu da una tale situazione. “
amudaya di i fenomeni in kāya, o ellu dimostra di osservà u passatu
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di 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
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.

(4)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
tenuta in terra, un squeleton senza carne è spalmatu di sangue, tinutu
insieme cù i tendoni, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u 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 eva · dhammo eva · bhāvī
evaṃ · an · atīto ‘ti.(5)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
squeleton senza carne nè sangue, tenutu assai cù i tendoni, lui
considera questu assai kāya: “Questu kāya hè ancu di tale natura, hè
diventerà cusì, è ùn hè micca liberu da una tale situazione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di 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 · ahikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.

(6)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
a terra macinata, ossa disconnesse sparpate quì è quì, quì a
ughjulu di a mano, ci hè un osu di u pede, quì un osso di caviglia, ci hè un ossa di spalla,
quì un ossa di a coscia, eccu un osu d’anca, quì un costellu, eccu un ossa indietro, quì
una spina d’ossu, ci hè un osu di u collu, quì un ossa di mandibule, ci hè un osu di dente,
o quì u craniu, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.

(7)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
Ùn ci hè nunda chì vede un corpu mortu, ghjè sparguatu in un trame, e l’ossate bianchevanu
cum’è una cunca di mare, pensa à questu assai kāya: “Questu kāya hè ancu di tale
una natura, sarà diventata cusì, è ùn hè micca libera da tale
a condizione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.

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

(8)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu in una terra ferma, accumulavau ossa sopra a
anni, si pò trà questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.

(9)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu à l’altru in un solu annu, ossa marcite ridotte
Pudà, pensa à questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “

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. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.


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Uvod
I. Promatranje Kāye
A. Odjeljak o ānāpāni
B. Odjeljak o položajima
C. Odjeljak o sampajañña
D. Odjeljak o odbojnosti
E. Odjeljak o elementima
F. Odjeljak na devet podzemnih mjesta

Uvod

Tako sam čuo:
Na
Jedna prigoda, Bhagava je boravila među Kurusima u Kammāsadhammi,
tržni grad Kurusa. Tamo se obratio bhikkhusu:

- Bhikkhus.
Bhaddante je odgovorio bhikkhusu. Bhagavā je rekao:

- Ovo,
bhikkhus, je put koji vodi samo do pročišćenja
bića, prevladavanje tuge i jadikovanja, nestanak
dukkha-domanassa, postizanje pravog puta, ostvarenje
Nibbana, to jest četiri satipaṭṭhānas.
Koja četiri?
Ovdje bhikkhus, bhikkhu boravi promatrajući kāya u kāya, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.
On nastanjuje promatranje vedane u vedani, ātāpī sampajāno, satimā,
odustao od abhijjhā-domanassa prema svijetu. On boravi promatrajući cittu
u citta, ātāpī sampajāno, satimā, odustao od abhijjhā-domanassa
prema svijetu. On boravi promatrajući dhammu u dhammi, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.

I. Kāyānupassana

A. Odjeljak o ānāpāni

I
kako, bhikkhus, bhikkhu boravi promatrajući kāya u kāya? Ovdje,
bhikkhus, bhikkhu, koji je otišao u šumu ili otišao u
korijen stabla ili je otišao u praznu sobu, sjeda i sklapa
noge ukrštene, postavljajući kāya uspravno, i postavljajući sati parimukhaṃ. Biće
tako sato udahne, tako da je tako sato da diše. Udišem
dugo on razumije: “Dišem dugo”; dugo udiše
razumije: “dugo dišem”; kratko disanje
razumije: “Ja dišam u kratkom roku”; kratko ispušta
razumije: “kratko dišem”; on se trenira: the osjeća
cijela kāya, udahnut ću ‘; on se trenira: the osjeća cjelinu
kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Samo
kao, bhikkhus, vješt strugač ili zanatlijev šegrt, čineći dugo
skreće, shvaća: “Ja se dugotrajno okrećem”; skrećući na kratko, on
razumije: “Napravim kratak zaokret”; na isti način, bhikkhus, a
bhikkhu, dišući dulje, razumije: “Ja dišem dugo”;
dugo udiše, on razumije: “dugo dišem”; disanje
ukratko, on razumije: “Ja dišam u kratkom roku”; kratkog disanja
on shvaća: “kratko dišem”; on se trenira:. osjećaj
cijelu kāyu, udahnut ću ‘; on se trenira: the osjeća
cijela kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Tako on boravi promatrajući kāya u kāya interno,
ili boravi promatrajući kāya u kāyi izvana, ili nastavlja promatrati
kāya u kāya interno i eksterno; on boravi promatrajući samudayu
fenomena u kāyi, ili on nastanjuje promatranje smrti
fenomene u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomena u kaiji; inače, [shvaćajući:] “ovo je kaja!” sati
On je prisutan u njemu, samo do stupnja puke ṇāṇe i puke pa ,issati, on
prebiva odvojeno i ne prianja ni za što na svijetu. Tako,
bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
B. Odjeljak o položajima

Osim toga,
bhikkhus, bhikkhu, dok hoda, razumije: “hodam” ili
dok stoji, on razumije: “Ja stojim”, ili dok on sjedi
razumije: “Ja sjedim” ili dok leži razumije: “Ja jesam.”
ležati’. Inače, u kojem god položaju je njegova kaja raspoložena, on
shvaća u skladu s tim.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
otkloniti fenomene u kāyi; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet.C. Odjeljak o sampajañña
Osim toga,
bhikkhus, bhikkhu, dok se približava i odlazi, djeluje
sampajañña, gledajući naprijed i gledajući okolo, djeluje s njim
sampajañña, dok se savija i dok se proteže, on djeluje sa SUTS jer on boravi promatrajući kāya u kāya interno, ili
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
ampajañña,
dok nosite ogrtače i gornji ogrtač i dok nosite zdjelu,
djeluje sa sampajañ ,om, dok jede, dok pije, dok žvaće,
dok degustira, djeluje s sampajañña, dok se bavi poslom
izlučivanja i uriniranja, djeluje sa sampajañña, dok hoda,
dok stoji, dok sjedi, dok spava, dok je budan, dok
razgovarajući i šuteći, on djeluje sa sampajañña.
D. Odjeljak o odbojnosti

Osim toga,
bhikkhus, bhikkhu smatra ovo tijelo, od potplata
noge gore i od kose na glavi prema dolje, što je ograničeno njegovim
skJust kao da,
bhikkhus, bila je torba s dva otvora i ispunjena raznim
vrste žitarica, kao što su padine, riža, mung grah, kravlji grašak, sezam
sjemenke i oljuštenu rižu. Čovjek s dobrim vidom, otkvačivši ga,
bi razmotrio [njegov sadržaj]: “Ovo je brežuljkasti rižin, to je rižino, oni
su mung grah, to su kravlji grašak, to su sjemenke sezama i to je
oljuštena riža; “na isti način, bhikkhus, bhikkhu to smatra vrlo
tijela, od potplata stopala prema gore i od kose na glavi prema dolje,
koji je omeđen svojom kožom i pun različitih vrsta nečistoća:
“U ovoj kaiji, postoje vlasi na glavi, dlake na tijelu,
nokti, zubi, koža, meso, tetive, kosti, koštana srž, bubrezi, srce,
jetre, pleure, slezene, pluća, crijeva, mezenterija, želuca s njegovim
sadržaj, izmet, žuč, sluz, gnoj, krv, znoj, masti, suze, mast,
slina, nosna sluz, sinovijalna tekućina i urin. “
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u odjeljku E. o elementima

i puna raznih vrsta nečistoća: “U ovoj kaji postoje
glavu, dlake na tijelu, nokte, zube, kožu, meso,
tetive, kosti, koštana srž, bubrezi, srce, jetra, pleura, slezena,
pluća, crijeva, mezenterija, želudac sa sadržajem, izmet, žuč,
sluz, gnoj, krv, znoj, masti, suze, masnoća, slina, nosna sluz,
sinovijalna tekućina i urin. “
Osim toga,
bhikkhus, bhikkhu se osvrće na ovu kāyu, bez obzira na to gdje se ona nalazi,
međutim, on je raspoloživ: “U ovoj kaiji postoji element zemlje,
element vode, element vatre i element zraka. ”āya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
Kao što je bhikkhus, vješti mesar ili a
mesarski šegrt, nakon što je ubio kravu, sjedio bi na raskrižju
rezanje na komade; na isti način, bhikkhus, bhikkhu razmišlja o tome
ta sama kāya, bez obzira na to kako je postavljena, ipak je raspoloživa: “U ovome
kāya, tu je element zemlje, element vode, element vatre
i element zraka. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya.Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.

(2)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
Korušku zemlju, koju su pojele vrane, pojele su jastrebovi
jede ih lešinari, pojedu ga čaplje, psi ih pojedu
pojede tigrovi, pojedu ga panteri, pojedu razne vrste
bića, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
s (3)
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
Razmišljao je da se radi o mesu i krvi, skupljenim tetivama
upravo ta kāya: “Ova kāi je također takve prirode, to će i učiniti
postati takav i nije oslobođen takvog stanja. “
amudaya fenomena u kāya, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.

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

(4)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno u a
Korušku zemlju, čašu bez mesa i premazanu krvlju, držali
zajedno s tetivama, on smatra ovu kāyu: “Ova kāya je također od
Takva će priroda postati takva i od nje neće biti
takvo stanje. “

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

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tako
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atíto ‘ti.(5)
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
bez mesa i krvi, skupljenih tetivama, on
smatra upravo ovu kāyu: “Ta kaja je takva priroda, jest
postat će ovako, i nije slobodan od takvog stanja. “

iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · anupassī vā kāyasmiṃ viharati, vaya-dhamm · anupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · anupassī vā kāyasmiṃ viharati;
I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā hoti, yāvadeva
ńāṇa · mattāya paṭissati · matāya, {1} a · nissito ca viharati, na ca kiñci
loke upadiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u 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 · · · · · · · · · · · · · ·
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, tako imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo eva b · bhāvī evaṃ · an · atīto ’ti.

(6)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno u a
pjeskovito tlo, nepovezane kosti razbacane tu i tamo, ovdje a
kost u ruci, kost stopala, ovdje gležanjska kost, kosti goli,
ovdje bedrena kost, tu je bokova kost, ovdje rebro, tu je stražnja kost
kosti kralježnice, kost u vratu, ovdje kost vilice, zubna kost,
ili tamo lubanja, on smatra da je upravo ta kaja: “Ova kaja je također od
Takva će priroda postati takva i od nje neće biti
takvo stanje. “

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

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.

(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.

(7)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno na tlo kostiju, kosti su izblijedjele
kao morska školjka, on smatra ovu kāyu: “Ta kaja je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.

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

(8)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnom tlu, nagomilalo je kosti iznad
godine, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.

(9)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnu zemlju, trule kosti smanjene
u prah, on smatra da je upravo ta kaja: “Ta kaja takoder jest takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.

26) Classical  Czech-Klasická čeština,

https://www.czechclass101.com/index.php

Learn Czech in the Fastest, Easiest and Most Fun Way

Start Speaking from Lesson #1: Get 1000s of Lessons by Real TeachersVykreslete správný překlad do tohoto překladu Google pomocí https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Jak šlapat po cestě meditace podvědomí Mahabodhi
Cesta všímavosti - Satipatthana Sutta
PRACOVNÍ PROSTŘEDEK V BUDDHAOVÝCH VLASTNÍCH SLOVÁCH
z
Analytický přehled Online Tipiṭaka Law Research & Practice University ve 112 CLASSICAL LANGUAGES
 přes
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Účast na povědomí -
[mahā satipaṭṭhāna] in 26) Klasická čeština-klasická čeština,
Tato sutta je široce považována za hlavní odkaz pro meditační praxi.
Úvod
I. Pozorování Kāya
A. Sekce o ānāpāna
B. Oddíl o pozicích
C. Sekce o sampajañña
D. Oddíl o odpudivosti
E. Sekce o prvcích
F. Sekce na devíti plochách

Úvod

Tak jsem slyšel:
Na
jedna příležitost, Bhagavā zůstal mezi Kurusem u Kammāsadhammy,
tržní město Kurus. Tam oslovil bhikkhus:

- Bhikkhus.
- Bhaddante odpověděl bhikkhus. Bhagavā řekl:

- Tento,
bhikkhus, je cesta, která vede k ničemu, jen k očištění
bytosti, překonání zármutku a nářků, zmizení
dukkha-domanassa, dosažení správné cesty, realizace
Nibbāna, to znamená čtyři satipaṭṭhāny.
Které čtyři?
Zde, bhikkhu, bhikkhu přebývá pozorování kāya v kāya, ātāpī
sampajāno, satimā, která se vzdala abhijjhā-domanassy směrem k světu.
On přebývá pozorování vedanā ve vedanā, ātāpī sampajāno, satimā, které mají
vzdal se abhijjhā-domanassa směrem k světu. Přebývá pozorovat cittu
v citta, ātāpī sampajāno, satimā, která se vzdala abhijjhā-domanassa
směrem ke světu. Přebývá pozorování dhammy v dhammě, ātāpī
sampajāno, satimā, která se vzdala abhijjhā-domanassy směrem k světu.

I. Kāyānupassanā

A. Sekce o ānāpāna

A
Jak bhikkhu přebývá bhikkhu pozorování kāya v kāya? Tady,
bhikkhus, bhikkhu, který odešel do lesa nebo šel na
kořen stromu, nebo když šel do prázdné místnosti, posadí se skládací
nohy příčně, nastavení kāya vzpřímené a nastavení sati parimukhaṃ. Bytost
tak sato on dýchá, být tak sato on dýchá ven. Dýchání
dlouho chápe: „Dýchám dlouho“; vydechl dlouho
chápe: „Dlouho dýchám“; krátce dýchal
chápe: „Krátce dýchám“; krátce se nadechl
chápe: „Dýchám krátce“; trénuje sám sebe: „pocit
celý kāya, vdechnu se “; cvičí sám sebe: „Cítí celý
kāya, vydechnu “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vdechnu se “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vydechnu “.
Prostě
jako bhikkhus, dovedný turner nebo turnerův učedník, který dělá dlouho
chápe: „Dělám dlouhý obrat“; udělal krátký obrat, on
chápe: „Dělám krátký obrat“; stejným způsobem, bhikkhus, a
bhikkhu, dlouho dýchající, chápe: „Dýchám dlouho“;
dlouho dýchá, chápe: „Dlouho dýchám“; dýchání
zkrátka chápe: „Krátce dýchám“; krátce dýchá
chápe: „Dýchám krátce“; trénuje sám sebe: „pocit
celý kāya, vdechnu se “; trénuje sám sebe: „pocit
celý kāya, vydechnu “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vdechnu se “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vydechnu “.
Tak přebývá pozorování kāya v kāya vnitřně,
nebo přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování
kāya in kāya vnitřně i navenek; on přebývá pozorování samudaya
fenoménů v kāya, nebo přebývá pozorování odchodu
fenomény v kāya, nebo přebývá pozorování samudáji a pomíjení
jevů v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je
přítomen v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, on
přebývá odděleně a nelepí se na ničem na světě. Tím pádem,
bhikkhu, bhikkhu přebývá pozorování kāya v kāya.
B. Oddíl o pozicích

Dále
bhikkhus, bhikkhu, při chůzi chápe: „Chodím“, nebo
zatímco stojí, rozumí: „Stojím“, nebo když sedím
chápe: „Sedím“, nebo když si lehnu, rozumí: „Já jsem
vleže’. Nebo jinak, v kterékoli pozici je kāya zlikvidován
tomu rozumí.
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět.

C. Sekce o sampajañña
Dále
bhikkhus, bhikkhu, když se blíží a odchází, jedná s
sampajañña, zatímco se díval dopředu a přitom se rozhlížel kolem sebe, jedná s ním
sampajañña, zatímco se ohýbá a při protahování, jedná s s Thus, který přebývá pozorování kāya v kāya vnitřně, nebo
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
ampajañña,
při nošení roucha a horního roucha a při přenášení mísy
jedná se sampajaññou, při jídle, při pití, při žvýkání,
při ochutnávce jedná se sampajaññou, zatímco se stará o podnikání
vykašlávání a močení, jedná se sampajaññou, při chůzi,
zatímco stojí, zatímco sedí, zatímco spí, zatímco je vzhůru, zatímco
mluví a zatímco mlčí, jedná se sampajaññou.
D. Oddíl o odpudivosti

Dále
bhikkhu, bhikkhu považuje toto samo tělo od chodidel
nohy nahoru a od vlasů na hlavě dolů, který je ohraničen jeho
skJust jako by
bhikkhus, tam byla taška s dvěma otvory a naplněná různými
druhy obilí, jako jsou kopcovité, neloupané, mung fazole, kravský hrášek, sezam
semena a loupaná rýže. Muž s dobrým zrakem, který ho rozepnul,
uvážil by [obsah]: „Tohle je kopec, to je neloupané, ty
jsou mung fazole, to jsou kráva-hrách, to jsou sezamová semínka, a to je
loupaná rýže; “stejným způsobem bhikkhu, bhikkhu to považuje za velmi důležité
tělo, od chodidel nohou nahoru a od vlasů na hlavě dolů,
která je ohraničena kůží a plná různých druhů nečistot:
„V této kāya jsou vlasy hlavy, chlupy těla,
nehty, zuby, kůže, maso, šlachy, kosti, kostní dřeň, ledviny, srdce,
játra, pohrudnice, slezina, plíce, střeva, mezenterie, žaludek s jeho
obsah, výkaly, žluč, hlen, hnis, krev, pot, tuk, slzy, tuk,
sliny, nosní hlen, synoviální tekutinu a moč. “
On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v oddílu E. Prvky

a jsou plné různých druhů nečistot: „V této kāya jsou
vlasy na hlavě, vlasy na těle, nehty, zuby, kůže, maso,
šlachy, kosti, kostní dřeň, ledviny, srdce, játra, pohrudnice, slezina,
plíce, střeva, mezenterie, žaludek s obsahem, výkaly, žluč,
hlen, hnis, krev, pot, tuk, slzy, tuk, sliny, nosní hlen,
synoviální tekutina a moč. “
Dále
bhikkhu, bhikkhu se odráží na této velmi kāya, ať je umístěna,
je však zlikvidován: „V tomto kāya je prvek Země, ten
vodní prvek, prvek ohně a vzduchový prvek. “āya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
Stejně jako bhikkhus, zručný řezník nebo
Řeznický učedník, který zabil krávu, seděl na křižovatce
řezání na kousky; stejným způsobem, bhikkhus, bhikkhu odráží
toto velmi kāya, jakkoliv je umístěno, je však zlikvidováno: „V tomto
kāya, je zde prvek Země, prvek vody, prvek ohně
a vzduchový prvek. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(1)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
zem, jeden den mrtvá, nebo dva dny mrtvá nebo tři dny mrtvá,
oteklý, namodralý a hnisavý, považuje to za velmi kāya: „Tento kāya
je také takové povahy, že se tak stane a není
osvobozeni od takové podmínky. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya.

Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(1)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
zem, jeden den mrtvá, nebo dva dny mrtvá nebo tři dny mrtvá,
oteklý, namodralý a hnisavý, považuje to za velmi kāya: „Tento kāya
je také takové povahy, že se tak stane a není
osvobozeni od takové podmínky. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.

(2)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
kostřava země, být jedený vránami, být jedený jestřábi, bytí
jedený supy, jedení volavkami, jedení psi, bytí
jedený tygry, jedený kalhoty, jedený různými druhy
považuje za velmi kāya toto: „Tento kāya je také takový
příroda, stane se takhle a není osvobozena od takového
stav.”
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
s (3)
Kromě toho, bhikkhus, bhikkhu, stejně jako
když viděl mrtvé tělo, odhozené v kostře, a
kostra s masem a krví, držená pohromadě šlachy, on zvažuje
toto velmi kāya: „Tato kāya je také takové povahy, že bude
takto se stát a není osvobozen od takového stavu. “
amudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.

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

(4)
Dále
bhikkhu, bhikkhu, stejně jako kdyby viděl mrtvé tělo, odhozené v
drcená kost, kostra bez masa a rozmazaná krví
společně šlachy považuje tuto velmi kāya za: „Tato kāya je také z
Taková povaha se tak stane a není prostá
takový stav. “

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.

Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tak
imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.

(5)
Kromě toho, bhikkhus, bhikkhu, stejně jako
když viděl mrtvé tělo, odhozené v kostře, a
kostra bez masa ani krve, držená pohromadě šlachy, on
pokládá tuto velmi kāya: „Tato kāya je také takového charakteru, že je
stane se takovým a není osvobozen od takového stavu. “

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.

On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v 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 · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, tak imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Dále
bhikkhu, bhikkhu, stejně jako kdyby viděl mrtvé tělo, odhozené v
tu, tam a tam, rozptýlené kosti rozptýlené, zde a
ruka kost, tam noha kost, tady kotník kost, tam holenní kosti,
tady stehenní kost, tam kyčelní kost, tady žebro, tam zadní kost
páteřní kost, tam krční kost, tady čelistní kost, tam zubní kost,
nebo tam lebka, on to považuje za velmi kāya: „Tato kāya je také z
Taková povaha se tak stane a není prostá
takový stav. “

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.

Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, tak imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an at atīto’
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.

(7)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno na tlo kostiju, kosti su izblijedjele
kao morska školjka, on smatra ovu kāyu: “Ta kaja je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.

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

(8)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnom tlu, nagomilalo je kosti iznad
godine, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.

(9)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnu zemlju, trule kosti smanjene
u prah, on smatra da je upravo ta kaja: “Ta kaja takoder jest takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”

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 · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya….


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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



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

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comments (0)
03/22/19
LESSON 2940 Sat 23 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 Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] https://www.oneindia.com/india/bsp-releases-first-list-of-11-candidates-danish-ali-gets-ticket-2868173.html That is the Voice of All Awakened Aboriginal Scieties (VoAAAS). The elections being conducted with the fraud EVMs and not with Ballot Papers, this decision will help to create a real freedom struggle to save Universal Adult Franchise. Dr BR Ambedkar said that political parties are meant not just to win elections but to educate, organise and agitate. That will happen to save democracy, liberty, equality, fraternity as enshrined in our Marvallous Modern Constitution. 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,
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