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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
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.
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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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
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.
(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)
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)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, 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)
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)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, rotten bones reduced
to powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya
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The Way of Mindfulness -The Satipatthana Sutta
The Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Chinese:…
I met German-born Analayo some years ago when he was
living a life of intensive meditation and study in a small retreat
centre in Sri Lanka. He told me how his study of the Buddha’s original
meditation teaching had led him to question established approaches to
practice.
Since then, he has published an acclaimed work on the
Satipatthana Sutta, the Buddha’s main teaching on mindfulness, taken
full Bhikkhu ordination, published many groundbreaking essays on Pali
Buddhism, especially comparisons between the Pali Suttas and the Chinese
versions, the Agamas and become a widely respected scholar and
academic. As this interview shows, he is above all a deeply devoted
Dharma practitioner
Vishvapani: How do you come to be living as a Buddhist monk here in Sri Lanka?
Analayo: I studied martial arts in Berlin and I found that the
discipline offered a way to express and contain my anger, but it didn’t
address the root of the problem. Along with martial arts I also learned
Soto Zen meditation, and when I found that through practising that some
of my anger no longer arose I became very interested in meditation. I
travelled to Asia and ended up in Thailand where I did a course in
mindfulness of breathing with Ajahn Buddhadasa. With Zen you are told to
just sit, but no more, and through Buddhadasa’s teaching I now received
some instruction in meditation.
Then came the start of the rainy season and the custom in Thailand is
for many people to become monks for the three months of the rains. So
that’s what I did, and I stayed in a cave on a hilltop, surrounded on
three sides by the sea, and there I had the opportunity to live a very
meditative life.
Once I was in robes I found that the monastic lifestyle supported
meditation so I decided to continue with it. Later I came to Sri Lanka
and stayed with Godwin Samaratane, who was an excellent meditation
teacher, and in 1995 he sent me to develop the Lewelle Meditation
Centre. Here we have a main house with a small community, and we’ve
built several kutis on the hill where I stay and other visitors can come
to meditate.
Godwin brought out aspects of meditation that are in the suttas [the
records of the Buddha’s discourses recorded in the Pali language] but
which have been neglected in Theravada tradition. He had a very
open-minded approach that emphasised emptiness, working constructively
with emotions, and developing metta (loving-kindness). He
wanted me to provide scholarly back-up for what he was doing, so he
introduced me to a university professor and the people at the university
just told me that I would be doing a PhD!
V: As a dedicated meditator, what was your motivation for engaging with academic study?
A: I wanted a better understanding of the Buddha’s teaching, and I
hoped to approach Buddhism both from the inside perspective of a
Buddhist monk and meditator, and also to look at it scientifically.
Being a meditating monk the most obvious topic was satipatthana, the development of mindfulness, and I found that there is almost no research on satipatthana or the Satipatthana Sutta, the principal canonical text concerning it.
The book I have eventually written is not only a vindication of
Godwin’s teaching, but also an attempt to go back to the roots and ask,
what were the Buddha’s basic ideas? What did he mean by insight
meditation? What is written in the Satipatthana Sutta, and how can other
suttas illuminate it?
The book reflects my particular perspective as both a scholar and a
practitioner. Academics sometimes go off at tangents because without
experience of practice they can get caught up in ideas that are a long
way from the original meanings. On the other hand meditation teachers
tend either to express their ideas and experience without going back to
the sources, or else to be steeped in the Theravada tradition. For
traditional Theravadins the suttas, which recount the Buddhas
discourses, and the commentaries, which were written later, are one
block. They see everything through the eyes of Buddhaghosha, the author
of the Visuddhimagga [the most important commentary] unaware
that there was an historical gap of 800 years between the Buddha and
Buddhaghosha. So I wanted to separate these out. The ideas and
techniques in the commentaries may well be good, but it’s important to
know that some weren’t taught by the Buddha.
V: How would you characterise the Buddha’s approach to meditation as it emerges from the discourses?
A: In the discourses when a monk comes to the Buddha and says he
wants to meditate, the Buddha usually just gives him a theme like,
‘don’t cling to anything.’ The monk goes off and when he returns he is
an arahant! [one with a high level of realisation]. In other
words, the Buddha gives the general pattern, not a precise technique
such as you find in the Visuddhimagga, whose approach we have
inherited. When the Buddha discusses concentration he talks about what
happens with the mind. He says that when pamojja (delight)
arises the mind naturally becomes joyful, and from that come happiness,
calm, tranquillity and concentration. So you should enjoy meditating,
and in enjoying itself the mind becomes unified.
At the same time the Buddha has a very clear, analytical approach,
and when he speaks of ‘the five hindrances’, for example, he is pointing
to specific experiences that imply specific antidotes. But that’s
different from issuing technical instructions. You could say that the
Buddha didn’t teach meditation so much as the skill of meditating or the
ability to meditate. He was concerned with stirring the natural
potential of individuals to awaken the mind on the basis of a very clear
distinction that never gets lost between what is wholesome in the mind
and what is unwholesome.
V: What difference does the distinction between commentarial
and sutta approaches to meditation make for what you do when you
meditate?
A: Being an ‘anger-type’ I thought it was important to develop metta. (loving-kindness). In Thailand I followed the Visuddhimagga approach of sending metta
to oneself, a friend, a neutral person and an enemy, and verbalising
good wishes. I found I got stuck in ideas, and when I turned to the
suttas I saw that the Buddha just says that, ‘with a mind full of metta’ (that is an attitude or feeling of loving-kindness) ‘he radiates metta
in all directions’. There’s no verbalisation, no particular people,
just this radiation. That made an incredible change in my practice and
from then on it evolved very strongly.
Another example is the counting methods in the commentarial approach
to the mindfulness of breathing, which are also not found in the suttas.
The Anapanasati Sutta
describes how in sixteen steps you can be aware of the breath, the
body, feelings, and what is happening in the mind. This extends to
seeing the impermanence of the breath.
This is an excellent approach to practice. Firstly, you calm the mind
by staying predominantly with bodily phenomena. Then you become aware
of your whole self as it sits in meditation, and then you notice how the
breath and the body become calmer. As soon as that happens thinking
activity also calms down, and joy arises. You’re aware of these changes
and encourage them, and that takes you away from the thinking activity
of the mind.
The commentarial approach implies narrowing the focus of attention
onto one point and only prescribes contemplating the most prominent
characteristics of the physical breath – not the many other dimensions
that are described in the sutta. Because you have so little material to
work on, the practice can become boring, so your mind wanders, and you
need counting as food for the mind. But counting can take you away from
the bodily experience of the breath to conceptual ideas about it.
However, if the mind has something it likes it will stay with it, and
that’s the way to get into deep concentration.
V: What about the importance of one-pointed concentration (ekagata), which is usually taught as the way to become fully absorbed?
A: Ekagata can also be translated as ‘unification of the
mind.’ So in developing meditative absorption it’s not so much that you
narrow everything down to a fine point. It’s more that everything
becomes ‘one’. If I take a large object and move it around you have no
trouble following it; but if you try to stay with a pin-point it’s very
difficult and that can create tension.
As you go deeper into meditation (in developing the higher states of meditative absorption known as jhana/dhyana) you need a reference point. But to enter jhana you have to let go of the five physical senses. So the experience of the breath becomes a mental equivalent of it (a nimitta)
not a felt experience. Sometimes meditators experience a light that is
an equivalent of the breath, which may envelop you entirely. Or the nimitta could be an experience of happiness or metta, or just mentally knowing the breath, and the mind becomes one with that.
An important term for meditative absorption is samadhi. We
often translate that as ‘concentration’, but that can suggest a certain
stiffness. Perhaps ‘unification’ is a better rendition, as samadhi means ‘to bring together’. Deep samadhi isn’t at all stiff. It’s a process of letting go of other things and coming to a unified experience.
V: I practice the five stages of the mettabhavana and I find that there’s a definite psychological value in that approach.
A: I’m not saying that the commentarial approach is wrong, only that
if it doesn’t work for you then there is an alternative. And whatever
practice you follow be aware if it comes from the Buddha or someone
else.
I know people who say the five-stage mettabhavana or the mindfulness
of breathing with counting works for them. That’s completely OK. I’m
trying to add to the commentarial view, and to broaden perspectives, not
to ask people to throw out the commentaries or their teacher’s
approach, and only listen to me. I have been practising the Goenka
technique for ten years and I got very good results with it. But I
wouldn’t say that it’s the only correct technique.
In the discourses the Buddha didn’t say that there’s one way for
everybody. In the Theravada tradition there have been many debates
about the relationship between samatha (absorption) and vipassana (insight) as goals of meditation. But the discourses say that you can practice samatha first, and then vipassana, or the other way around, or both together. Both samatha and vipassana develop the mind and the two co-operate, but how you engage with them depends on the individual.
V: The breadth of this approach implies knowing yourself sufficiently so that you can plot a course.
A: The process of developing insight is a matter of gaining
self-knowledge and learning to act accordingly. If you sit down to
meditate you need to feel the tendency of the mind – what it needs and
what it wants to do. More broadly, I know that my tendency is towards
anger and that means that I need to develop tranquillity to balance my
personality.
V: You place great emphasis on mindfulness, and also to have a very broad view of its implications.
A: The presentation of mindfulness in the discourses suggests an
open, receptive state of mind in which you let things come to you. It’s
different from concentration (samatha) in that concentration
means focus and mindfulness means breadth, but without mindfulness you
can’t develop concentration. It’s also an important basis for insight
meditation (vipassana). Mindfulness has many facets. Many
teachers speak of mindfulness of the body, but people don’t talk much
about the contemplations of feelings, mind and dhammas that are
also in the Satipatthana Sutta. But if you take any experience – like
sitting here now – you can be aware of the bodily aspect, how you feel
about what we are discussing; the state of mind that we are each in; and
you can see it in the light of the Buddha’s teachings. Each situation
has these four aspects and mindfulness can focus on one or all of these
as appropriate
V: How has studying these suttas affected your own meditation?
A: It’s the ground of my practice. Before I started my academic work I
decided that however many hours I studied I would spend more hours
meditating. That’s why it took me six years to complete my work. I would
never lose touch with my meditation practice for the sake of
theoretical study. On the other hand, though, a good knowledge of
Buddha’s teachings ‘clears the path’ as it enables you to know what
you’re doing and then you don’t experience doubt. Now I can learn from
various meditation teachers without getting confused because I know what
lines I am pursuing in my own practice.
The Buddha gave the talks that are recorded in the suttas because he
thought people should know what they are doing. Meditation is like
eating and the knowledge you have gained from the suttas is like the
digestive juice that makes it possible for your body to digest the
nutrients. The two belong together, but meditation has to have the
priority. Doing PhD research is perhaps going to an extreme. But
studying informed sources can be helpful for everyone. They can shine a
beam of light onto your practice and that can inspire it.
Ven. Analayo’s book on the Saitpatthana Sutta is Satipatthana: The Direct Path to Realization, Windhorse Publications, 2003.
The following excellent works are available as free online downloads.
They deserve to be much better known and make excellent study material
From Craving to Liberation, Excursions into the Thought-world of the Pali Discourses (1), Buddhist Association of the United States, 2009.Download PDF
From Grasping to Emptiness, Excursions into the Thought-world of the Pali Discourses (2), Buddhist Association of the United States, 2010.Download PDF
The Genesis of the Bodhisattva Ideal, Hamburg University Press, 2010.Download PDF
Bhikkhu Anālayo is a Privatdozent of the Centre for Buddhist Studies at the University of Hamburg and works as a researcher at Dharma Drum Buddhist College, Taiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.
An interview with Bhikkhu Anālayo, author of Satipaṭṭhāna: The Direct Path to Realization.Bhikkhu Anālayo’s latest book, Perspectives on Satipaṭṭhāna,
uses a comparison of three different versions of the Satipatthana Sutta
to reveal what the original core teachings are likely to have been.
Hannah Atkinson: Perspectives on Satipaṭṭhāna is a companion volume to your earlier publication, Satipaṭṭhāna: The Direct Path to Realization. How are the two books distinct and how do they work together?
Bhikkhu Anālayo: My first book, Satipaṭṭhāna: The Direct Path to Realization, came out of a PhD I did in Sri Lanka. It was the product of my academic study of the Satipaṭṭhāna Sutta,
the practical experience I had gained in meditation, and what I had
read about the experience of other meditators and teachers – I tried to
bring all that together to come to a better understanding of the text
itself.
At that time I was working on the Pali sources of the Satipaṭṭhāna Sutta
because the Buddha’s teachings were transmitted orally from India to
Sri Lanka and then eventually written down in Pali, which is fairly
similar to the original language or languages that the Buddha would have
spoken. However, the transmission of the Buddha’s teachings also went
in other directions, and we have versions of the Satipaṭṭhāna Sutta in
Chinese and Tibetan. So after completing my PhD I learnt Chinese and
Tibetan so that I could engage in a comparative study of parallel
textual lineages, and this is the focus of my new book, Perspectives on Satipaṭṭhāna.
Although this was, at the outset, mainly an academic enterprise, what
I discovered really changed the focus of my practice. When I took out
the exercises that were not common to all three versions of the Satipaṭṭhāna Sutta,
I was left with a vision of mindfulness meditation that was very
different to anything I would have expected. Contemplation of the body,
which is the first of the four satipaṭṭhānas, for example, is
usually practised in the form of the mindfulness of breathing and being
mindful of bodily postures, but these exercises are not found in all
versions. What I found in all three versions were the exercises that
most of us do not like to do: seeing the body as made out of anatomical
parts and thus as something that it is not beautiful, as something that
is made up of elements and thus does not belong to me, and the cemetery
contemplations – looking at a corpse that is decaying.
So then I understood: body contemplation is not so much about using
the body to be mindful. It is rather predominantly about using
mindfulness to understand the nature of the body. As a result of these
practices one will become more mindful of the body, but the main thrust
is much more challenging. The focus is on insight – understanding the
body in a completely different way from how it is normally perceived.
Normally we look at the body and see it as ‘me’, but these texts are
asking us to take that apart and see that actually we are made up of
earth, water, fire and wind, of hardness, fluidity and wetness,
temperature and motion. They are asking us to directly confront our own
mortality – to contemplate the most threatening thing for us: death.
Bhikkhu
Anālayo is a Buddhist monk (bhikkhu), scholar and meditation teacher.
He was born in Germany in 1962, and ‘went forth’ in 1995 in Sri Lanka.
He is best known for his comparative studies of early Buddhist texts as
preserved by the various early Buddhist traditions.
I found a similar pattern when I looked at the last satipaṭṭhāna, which is contemplation of dharmas.
The practices that were common to all three versions were those that
focused on overcoming the hindrances and cultivating the awakening
factors. The emphasis is not so much on reflecting on the teachings, the
Dharma, but really on putting them into practice, really going for
awakening. As a result of this discovery I have developed a new approach
to the practice of satipaṭṭhāna which I have found to be very powerful, and this would never have happened if I had not done the academic groundwork first.
HA: Your books are a combined outcome of scholarly study and
practical experience of meditating. Do you find that these two
approaches are generally compatible with each other, or do they ever
come into conflict?
BA: It is not easy to be a scholar and a practitioner at the same
time. If you look throughout Buddhist history, it is more usual to find
Buddhists who are either practitioners or scholars than Buddhists who
are both. However, for a while I have been trying to achieve a balance
between these two sides of me, and I have found a point of concurrence:
the main task of meditation is to achieve ‘knowledge and vision of
things as they really are’ and actually this is the main task of
academics as well. We use a different methodology, but the aim of both
is to understand things as they really happen. If I take that as my
converging point, then I am able to be both a scholar and a meditating
monk, and this has been a very fruitful combination for me.
Both of my books are aimed at people who, like me, are interested in
academic study and meditation. They are academic books where the final
aim is to help people develop their meditation practice. They are not
books for beginners, and the second book builds on the first book, so
one would need a basic familiarity with what I covered in Satipaṭṭhāna: The Direct Path to Realization in order to fully engage with Perspectives on Satipaṭṭhāna.
HA: Both of your books mention the idea of satipaṭṭhāna as a form of balance, and the title of your new book suggests that there are many different perspectives on satipaṭṭhāna that could be taken into account. Is the very essence of satipaṭṭhāna practice a balance of perspectives or is there one particular perspective on satipaṭṭhāna that has been most useful in the context of your practice?
BA: I think that balance is an absolutely central aspect of
mindfulness practice. If you look at the Awakening Factors, the first
one is mindfulness and the last one is usually translated as
‘equanimity’, but in my opinion it would be better to understand it as
balance or equipoise. To be balanced means to be mindful and open to the
present moment, to be free from desire and aversion, and this is what
the Satipaṭṭhāna Sutta continually comes back to.
I believe that balance is also an essential element of academic
study. If, through my mindfulness practice, I am cultivating openness
and reception then how can I say that one approach to a topic is totally
right and another one is completely wrong? If I do that, I have to
exclude all of the other approaches from my vision. Often, when we get
into very strong opinions, we have tunnel vision – we see only one part
of reality, one side of it, but that is not how things really are. So,
in my academic work, if I find one approach that seems more reasonable
to me, I keep it in the foreground, but I have to keep the other
approaches in the background, I cannot just cut them out.
HA: Satipaṭṭhāna: The Direct Path to Realization and Perspectives on Satipaṭṭhāna both mention the importance of combining self-development with concern for others. Does satipaṭṭhāna practice
lead naturally to a person becoming more compassionate or is it
necessary to engage in other practices to achieve this? Is satipaṭṭhāna practice a solitary activity or is it important that it is undertaken in the context of a Sangha?
Buy Perspectives on Satipaṭṭhāna for Kindle or iBooks.
BA: I think that compassion is a natural outcome of Satipaṭṭhāna practice, but it is also good to encourage it in other ways as well. There is a simile from the Satipaṭṭhāna Samyutta of
two acrobats performing together on a pole – we need to establish our
own balance in order to be in balance with other people and the outside
world, but other people and the outside world are also the point at
which we find out about our own balance. I can be practising alone,
sitting in my room, feeling that I am so incredibly balanced and
equanimous, but let me get out into the world and have some contact with
people, come into some problems, and see how balanced I am then! Of
course, time in seclusion and intensive meditation is essential, but
there must always be a wider context to our practice.
Republished with permission from Windhorse Publications.
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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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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
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Way of Mindfulness-Satipatthana Sutta
Satipaṭṭhāna Sutta [1] (MN 10) (Sansekerta: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Cina: …
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.
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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. “
(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. “
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.
(6)
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.
(7)
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)
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)
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: …
Kumis alu (picking up the coins)
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 жасаңыз
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. «
(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 ».
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
https://astanatimes.com/…/kazakhstan-adopts-new-version-of…/
បង្ហាញការបកប្រែត្រឹមត្រូវទៅការបកប្រែហ្គូហ្គោហ្គីលនេះដោយប្រើ https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo
មហាសន្និបាតសប្ដាហ៍ទី 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
ទម្រេតខ្លួន’។ 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: …
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Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
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?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
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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.
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.”
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.”
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.”
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.
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.
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.”
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.”
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.
Nú duga engin vettlingatök. When you want something done carefully and properly, this is the phrase to use.
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.
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.
from
Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca
Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
through
http://sarvajan.ambedkar.org
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
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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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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 Considering the cultural norms of the time, the fact that the The main body of the text, which consists of the Buddha’s teachings The featured sutra was translated from Tibetan into English under the 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: - Para bhikkhu. - ini, I. Kāyānupassanā A. Bagian tentang ānāpāna Dan Selanjutnya, 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, di dalam dan penuh dengan berbagai macam ketidakmurnian: “Di dalam kāya ini, ada (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) (4) (4) Iti ajjhattaṃ vā kāye kāyānupassī viharati, Karena itu ia berdiam mengamati kāya di kāya 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 Jadi dia berdiam mengamati kāya di kāya secara internal, atau dia (6) Iti ajjhattaṃ vā kāye kāyānupassī viharati, Karena itu ia berdiam mengamati kāya di kāya 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) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Karena itu ia berdiam mengamati kāya di kāya (8) (8) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Karena itu ia berdiam mengamati kāya di kāya (9) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Karena itu ia berdiam mengamati kāya di 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,
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.
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.
(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.
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.
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.
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.
(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.
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)
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.
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112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
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?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
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(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
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https://www.thehindu.com/…/ls-
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.
41) Classical Haitian Creole-Klasik kreyòl, Always Expect The Unexpected with a Haitian Parent
|
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Published on Dec 12, 2016
|
Rann tradiksyon kòrèk sa a tradiksyon Google lè l sèvi avèk https://translate.google.com
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
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।
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।
(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
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)
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।
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
https://www.youtube.com/watch?
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?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
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http://www.translate.google.
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an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
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(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,
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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.
|
Mon, Mar 25, 4:10 PM (11 hours ago)
|
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: - Bhikkhus. - Ce, I. Kāyānupassanā A. Section sur l’ānāpāna Et En outre, |
|
The
Galician Centre of Contemporary Art is located in the heart of the
historic city centre of Santiago de Compostela, by the Convent of San
Domingos de Bonaval and the Bonaval Park. The building was designed by
Portuguese architect Álvaro Siza and awarded with the Mies Van der Rohen
prize in 1988 and the Pritzker prize in 1992.
The CGAC is a space for cultural diffusion, focusing on contemporary
art, whose mission is to contribute to strengthen the modern art scene
and to reflect on the diversity of cultural expressions in contemporary
society. Created in 1993, the CGAC can be set within the policy of
cultural normalisation which started in the decade of the eighties with
the aim of promoting the development of cultural infrastructures and
favouring the entry of Galicia in the international art scene.
From its birth, the CGAC has been exhibiting the main trends of art
in the last decades, setting up retrospectives on internationally
established artists as well as exhibitions devoting to the promotion of
Galician art, including both reputed artists as well as emerging ones.
Also, the consistently present collaborations with other institutions
are strengthened through long-term projects and initiatives.
Collaborations with other institutions will be another feature to
enhance during this new stage, especially with long term projects. Since
1995, the CGAG has been hosting temporary exhibitions and a series of
multidisciplinary proposals, such as lectures, artist-driven workshops
and incursions in the fields of music, cinema, and the performing arts,
thus allowing for the direct participation of the public and favouring
the exchange of views among professionals of different fields.
CGAC also houses a complete library on contemporary art, a publishing
department, an auditorium and other services such as the bookshop
specialised in contemporary art and culture and the cafeteria.
The CGAC international collection includes latest works, coming from
the centre’s scheduled purchases and the collection funds of the Xunta
de Galicia. The Friends of CGAC Association allows some benefits for
their associates in the centre’s activities.
The CGAC is a centre owned by Autonomous government - Xunta de Galicia.Faga unha tradución correcta a esta tradución de Google usando https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - සතිපට්ඨාන සුත්රය -
Como pisar o camiño da meditación superconsciente de Mahabodhi
O Camiño da Atención - O Satipatthana Sutta
PRÁCTICA DE MEDITACIÓN nas PALABRAS PROPIAS DE BUDDHA
de
Analytic Insight Universidade de Investigación e Práctica en Dereito en Tipiṭaka en liña en 112 IDIOMAS CLÁSICAS
a través
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Asistencia á concienciación -
[mahā satipaṭṭhāna] en 36) galego clásico clásico galego,
Esta sutta é amplamente considerada como a principal referencia para a práctica da meditación.
Introdución
I. Observación de Kāya
A. Sección sobre ānāpāna
B. Sección sobre posturas
C. Sección sobre sampajañña
D. Sección de repulsão
E. Sección sobre os elementos
F. Sección nos nove terreos
Introdución
Entón oín:
Activado
unha vez, o Bhagavā quedaba entre os kurus en Kammāsadhamma,
unha cidade de mercado dos kurus. Alí dirixiuse ao monxe:
- Monxes.
- Bhaddante respondeu aos bhikkhus. O Bhagavā dixo:
- Isto,
bhikkhus, é o camiño que non leva máis que a purificación
seres, a superación da tristeza e da lamentación, a desaparición de
dukkha-domanassa, a consecución do camiño correcto, a realización de
Nibbāna, é dicir, as catro satipaṭṭhānas.
Que catro?
Aquí, bhikkhus, un bhikkhu habita observando kāya en kāya, ātāpī.
sampajāno, satimā, habendo abandonado abhijjhā-domanassa cara ao mundo.
Mora observando vedanā en vedanā, ātāpī sampajāno, satimā, tendo
dado o abhijjhā-domanassa cara ao mundo. Habita observando a citta
en citta, ātāpī sampajāno, satimā, despois de desistir de abhijjhā-domanassa
cara ao mundo. Mora observando o dhamma · s en dhamma · s, ātāpī
sampajāno, satimā, habendo abandonado abhijjhā-domanassa cara ao mundo.
I. Kāyānupassanā
A. Sección sobre ānāpāna
E
como, bhikkhus, ¿un bhikkhu vive observando kāya en kāya? Aquí,
bhikkhus, un bikikkhu, despois de ir ao bosque ou ir ao
a raíz dunha árbore ou se foi a unha sala baleira, senta dobrar a
pernas en cruz, fixando kāya en posición vertical e axustando sati parimukhaṃ. Ser
así sato que respira, sendo así sato que respira. Respirar
hai moito que entende: “estou respirando moito tempo”; Respirando por moito tempo
entende: “estou respirando moito tempo”; Respirando en breve
entende: “Estou respirando en curto”; respirando curto el
entende: “estou respirando curto”; adíptase: “sentindo o.”
todo kāya, inspirarei ‘; adíptase: “sentindo o todo.”
kāya, sairei ”; adestra a si mesmo: “calmando o.”
kāya-saṅkhāras, insiro ‘; adestra a si mesmo: “calmando o.”
kāya-saṅkhāras, sairei ”.
Só
como bhikkhus, un hábil tornero ou un aprendiz de tornero, que fai moito
virar, entende: “estou facendo un longo turno”; facendo un curto turno, el
entende: “estou facendo un curto turno”; do mesmo xeito, bhikkhus, a
bhikkhu, respirando moito tempo, entende: “estou respirando moito tempo”;
Respirando por moito tempo entende: “Estou respirando moito tempo”; respiración
en resumo, comprende: “Resumo en curto”; respirar curto
entende: “estou respirando curto”; adíptase: “sentimento”
todo o kāya, inspirarei ‘; adíptase: “sentindo o.”
todo kāya, sairei ”; adestra a si mesmo: “calmando o.”
kāya-saṅkhāras, insiro ‘; adestra a si mesmo: “calmando o.”
kāya-saṅkhāras, sairei ”.
Así vive observando o kāya en kāya internamente,
ou vive observando o kāya no kāya externamente, ou vive observando
kāya en kāya internamente e externamente; habita observando o samudaya
de fenómenos en kāya, ou vive observando o falecemento de
fenómenos en kāya, ou vive observando o samudaya e desaparecendo
de fenómenos en kāya; ou ben, [entendendo:] “isto é kāya!” sati é
presente nel, só na medida en que só ñāṇa e mera paṭissati, el
habita separado e non se aferra a nada do mundo. Así,
bhikkhus, un bhikkhu habita observando kāya en kāya.
B. Sección sobre posturas
Ademais,
Bhikkhus, un bhikkhu, mentres camiñaba, entende: “Estou camiñando” ou
mentres está parado entende: “estou de pé” ou sentado
entende: “Estou sentado”, ou ao estar deitada, entende: “Eu son
deitada ”. Ou ben, en calquera posición que o seu kāya está disposto, el
enténdea de conformidade.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo.C. Sección sobre sampajañña
Ademais,
Bhikkhus, un bhikkhu, mentres se achega e se sae, actúa
sampajañña, mirando cara diante e mirando ao redor, actúa con el
sampajañña, mentres se inclina e esténdese, actúa con s.
habita observando o kāya no kāya externamente, ou habita observando kāya
en kāya internamente e externamente; habita observando a samudaya de
fenómenos en kāya, ou vive observando o falecemento dos fenómenos
en kāya, ou vive observando o samudaya e falecendo de
fenómenos en kāya; ou ben, [entendendo:] “isto é kāya!” sati está presente
nel, só na medida do mero ñāṇa e mero paṭissati, habita
separado e non se aferra a nada do mundo. Así, bhikkhus, a
bhikkhu habita observando kāya en kāya.
ampajañña,
mentres vestía a túnica e a túnica superior e mentres levaba o bol,
actúa con sampajañña, mentres come, mentres bebe, mentres mastica,
durante a degustación, actúa con sampajañña mentres atende o negocio
de defecar e urinar, actúa con sampajañña, mentres camiña,
estando de pé mentres está sentado mentres está durmido mentres está esperto
falando e en silencio, actúa con sampajañña.
D. Sección de repulsão
Ademais,
Bhikkhus, un bhikkhu considera este propio corpo, das plantas do
pés para arriba e do pelo na cabeza cara abaixo, que está delimitado polo seu
só coma se,
Bhikkhus, había unha bolsa con dúas aberturas e chea de varias
tipos de grans, como o arroz de outeiro, o arroz de feixón, o feixón, o guisante de vaca, o sésamo
sementes e arroz descascado. Un home con boa vista, que o desatou,
Consideraría [os seus contidos]: “Este é o Paddy, isto é arroz
son feixóns monzóns, estes son guisantes de vaca, estes son sementes de sésamo e isto é
arroz descascado; ”do mesmo xeito, os bhikkhus, un bhikkhu consideran isto moi ben
corpo, das plantas dos pés para arriba e do pelo na cabeza cara abaixo,
que está delimitado pola súa pel e cheo de varios tipos de impurezas:
“Neste kāya, hai os pelos da cabeza, pelos do corpo,
uñas, dentes, pel, carne, tendóns, ósos, medula ósea, riles, corazón,
fígado, pleura, bazo, pulmóns, intestinos, mesenterio, estómago
contidos, feces, bile, catarro, pus, sangue, suor, graxa, bágoas, graxa,
saliva, moco nasal, líquido sinovial e urina. “
Así vive observando o kāya en kāya internamente, ou el
habita observando o kāya no kāya externamente, ou habita observando kāya
en E. Sección sobre os elementos
dentro e cheo de varios tipos de impurezas: “Neste kāya, hai
os pelos da cabeza, os pelos do corpo, as uñas, os dentes, a pel, a carne,
tendóns, ósos, medula ósea, riles, corazón, fígado, pleura, bazo,
pulmóns, intestinos, mesenterio, estómago co seu contido, feces, bile,
flema, pus, sangue, suor, graxa, bágoas, graxa, saliva, moco nasal
líquido sinovial e urina. “
Ademais,
bhikkhus, un bhikkhu reflexiona sobre este kāya, con todo, colocado,
con todo, está disposto: “Neste kāya, hai o elemento terra, o
elemento de auga, elemento de lume e elemento de aire. ”āya internamente e externamente; habita observando a samudaya de
fenómenos en kāya, ou vive observando o falecemento dos fenómenos
en kāya, ou vive observando o samudaya e falecendo de
fenómenos en kāya; ou ben, [entendendo:] “isto é kāya!” sati está presente
nel, só na medida do mero ñāṇa e mero paṭissati, habita
separado e non se aferra a nada do mundo. Así, bhikkhus, a
bhikkhu habita observando kāya en kāya.
Así como bhikkhus, un carnicero hábil ou un
O aprendiz de carniceiro, matando unha vaca, sentaría nunha encrucillada
cortándoo en anacos; do mesmo xeito, bhikkhus, un bhikkhu reflexiona
isto moi kāya, porén que sexa colocado, con todo está disposto: “Neste
kāya, hai o elemento de terra, o elemento de auga, o elemento de lume
eo elemento de aire. “
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
(1)
Ademais,
bhikkhus, un bhikkhu, coma se estivese a ver un cadáver, tirado
un chan de terra, un día morto, ou dous días mortos ou tres días morto
inchado, azulado e purulento, considera iso moi kāya: “Este kāya
tamén é de tal natureza, vai converterse así e non o é
libre de tal condición. “
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya.Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
(1)
Ademais,
bhikkhus, un bhikkhu, coma se estivese a ver un cadáver, tirado
un chan de terra, un día morto, ou dous días mortos ou tres días morto
inchado, azulado e purulento, considera iso moi kāya: “Este kāya
tamén é de tal natureza, vai converterse así e non o é
libre de tal condición. “
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
(2)
Ademais,
bhikkhus, un bhikkhu, coma se estivese a ver un cadáver, tirado
un chan de terra, sendo comido polos corvos, sendo comido por falcóns, sendo
comido por voitres, sendo comido por garzas, sendo comido por cans, sendo
comidas polos tigres, sendo comidas polas panteras, sendo comidas por varios tipos
de seres, el considera moi kāya: “Este kāya tamén é de tal
natureza, converterase así e non está libre de tal
condición. “
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o s (3)
Ademais, bhikkhus, un bhikkhu, igual
se estaba a ver un cadáver, tirado nun chan de terra, a
Considera que o esqueleto con carne e sangue, unido por tendóns
isto mesmo kāya: “Este kāya tamén é de tal natureza, vai
faino así, e non está libre de tal condición ”.
amudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
Así vive observando o kāya en kāya internamente, ou el
habita observando o kāya no kāya externamente, ou habita observando kāya
en kāya internamente e externamente; habita observando a samudaya de
fenómenos en kāya, ou vive observando o falecemento dos fenómenos
en kāya, ou vive observando o samudaya e falecendo de
fenómenos en kāya; ou ben, [entendendo:] “isto é kāya!” sati está presente
nel, só na medida do mero ñāṇa e mero paṭissati, habita
separado e non se aferra a nada do mundo. Así, bhikkhus, a
bhikkhu habita observando kāya en kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, entón imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī evaṃ · an · atīto’ti.
(4)
Ademais,
Bhikkhus, un bhikkhu, coma se vise un cadáver, despedido nun
retida a terra, un esqueleto sen carne e manchado de sangue, sostido
xuntos por tendóns, el considera isto moi kāya: “Este kāya tamén é de
tal natureza, vai converterse así, e non está libre
tal condición. “
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.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · masa · lohitaṃ nhāru · sambandhaṃ, entón
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto’ti.(5)
Ademais, bhikkhus, un bhikkhu, igual
se estaba a ver un cadáver, tirado nun chan de terra, a
esqueleto sen carne nin sangue, unidos por tendóns, el
considera isto moi kāya: “Este kāya tamén é de tal natureza, é
vai ser así, e non está libre de tal condición. “
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.
Así vive observando o kāya en kāya internamente, ou el
habita observando o kāya no kāya externamente, ou habita observando kāya
en kāya internamente e externamente; habita observando a samudaya de
fenómenos en kāya, ou vive observando o falecemento dos fenómenos
en kāya, ou vive observando o samudaya e falecendo de
fenómenos en kāya; ou ben, [entendendo:] “isto é kāya!” sati está presente
nel, só na medida do mero ñāṇa e mero paṭissati, habita
separado e non se aferra a nada do mundo. Así, bhikkhus, a
bhikkhu habita observando kāya en kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
abrigo · aikhá 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, entón imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī evaṃ · an · atīto’ti.
(6)
Ademais,
Bhikkhus, un bhikkhu, coma se vise un cadáver, despedido nun
chan de terra, ósos desconectados dispersos aquí e alí, aquí a
óso da man, hai un óso do pé, aquí un óso do nocello, hai un caneta,
aquí un óso da coxa, hai un óso da cadeira, aquí unha costela, hai un óso de atrás, aquí
un óso da columna vertebral, hai un óso do pescozo, aquí un óso da mandíbula, hai un óso dos dentes
ou alí o cráneo, el considera isto moi kāya: “Este kāya tamén é de
tal natureza, vai converterse así, e non está libre
tal condición. “
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.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en 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 evaṃ · bhāvī evaṃ · an · atīto’
ti.
(7)
Ademais, bhikkhus, un bhikkhu, coma se fose
vendo un cadáver, tirado nun chan de chan, os ósos brancos
como unha cuncha, el considera moi kāya: “Este kāya tamén é de tal
unha natureza, converterase así e non está libre de tal
condición. “
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.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en 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 evaṃ · bhāvī evaṃ · an · atīto’
ti.
(8)
Ademais, bhikkhus, un bhikkhu, coma se fose
vendo un cadáver, tirado nun chan de terra, apiñou ósos sobre un
ano de idade, el considera moi kāya: “Este kāya tamén é de tal
natureza, converterase así e non está libre de tal
condición. “
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.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, entón imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.
(9)
Ademais, bhikkhus, un bhikkhu, coma se fose
vendo un cadáver, tirado nun chan de chan, reduciuse os ósos podres
pulver, considera isto moi kāya: “Este kāya tamén é de tal
natureza, converterase así e non está libre de tal
condición. “
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.
Así habita observando o kāya en kāya
internamente, ou vive observando o kāya no kāya externamente, ou vive
observando o kāya en kāya internamente e externamente; habita observando
o samudaya de fenómenos en kāya, ou vive observando o paso
lonxe de fenómenos en kāya, ou vive observando o samudaya e
falecendo de fenómenos en kāya; ou ben, [entendendo:] “é kāya!”
sati está presente nel, só na medida do mero ñāṇa e simple
paṭissati, habita separado, e non se aferra a nada do
mundo. Así, bhikkhus, un bhikkhu habita observando kāya en kāya.
შესავალი
ამდენად გავიგე:
წლის
ერთი შემთხვევა, ბჰაგავა იმყოფებოდა კუმასში,
ბაზარი ქალაქ კრუუსი. იქ, მან მიმართა ბიკხილებს:
- Bhikkhus.
- Bhaddante უპასუხა bhikkhus. ბჰაგავამ თქვა:
- ეს,
ბიჰკიუსი, არის გზა, რომელიც მიდის არაფერს, არამედ გაწმენდას
ვაჭრობა, მწუხარების და ღაღადების დაძლევა, გაუჩინარება
დუკა-დომანასას, სწორ გზაზე მიღწევას, რეალიზაციას
Nibbāna, რაც შეეხება ოთხ სატიპიატანას.
რომელი ოთხი?
აქ, ბიკიქები, ბჰიხუში ცხოვრობენ კაიაში, კათიში, ათაპიში
შამპანო, სატიმა, რომელმაც აჰჯიჯა-დომანასას მიატოვა მსოფლიო.
იგი ცხოვრობს ვედანაში ვედანაში, შთაგონას
მიცემული abhijjhā-domanassa მიმართ მსოფლიოს. ის ციცადაა დაცული
ციტაში, შთამბეჭდავი, სატიმა, რომელმაც უარი თქვა აბიჯჰჰამ-დომანასას
მსოფლიოს მიმართ. ის დუმასის, ანთაში, დმამს აკვირდება
შამპანო, სატიმა, რომელმაც აჰჯიჯა-დომანასას მიატოვა მსოფლიო.
I. კაინაპასანანა
ა ნაწილის მონაკვეთი
და
როგორ, ბჰიქები, ბჰიხუში ცხოვრობს კაიაში კაია? Აქ,
ბიკიხუსი, ბიკიხი, ტყეში წასული ან წავიდა
ხე ხის ან წავიდა ცარიელი ოთახი, ზის ქვემოთ დასაკეცი
ფეხები crosswise, შექმნის kya სწორი, და შექმნის sati parimukhaṃ. ყოფნა
ამგვარად, ის სავსე სუნთქავს, ამდენად სათე სუნთქავს. სუნთქვა
დიდი ხნის მანძილზე მას ესმის: “ვგრძნობ დიდ სუნთქვას”; სუნთქვა ხანგრძლივი ხნით
ესმის: “მე სუნთქვა გრძელია”; სუნთქვა მოკლედ მან
ესმის: “მოკლედ ვსუნთქავ”; მოკლედ სუნთქვა მან
ესმის: “მოკლედ ვსუნთქავ”; მან თავად იზრუნა: “შეგრძნება
მთელი კაია, მე ვსუნთქავ “; ის თავის თავზე ატარებს თავს: “მთელი გულით
კაია, მე ვსუნთქავ “; ის თავის თავს იზიდავს: “დამშვიდებას
kāya-saṅkhāras, მე ვსუნთქავ “; ის თავის თავს იზიდავს: “დამშვიდებას
კაია-საჰაჰარა, მე ვსუნთქავ “.
Უბრალოდ
როგორც ბიკხილუსი, ნიჭიერი ტურნირი ან ტურნის დამამთავრებელი, დიდი ხნის განმავლობაში იღებს
მივხვდი, ესმის: “მე დიდხანს ვაკეთებ”; რაც თავის მხრივ მოკლეა
ესმის: “მე მოკლედ ვქნა”; ანალოგიურად, ბიჰკიუსი, a
ბჰიხუში, ხანგრძლივი სუნთქვა, ესმის: “მე ვგრძნობ სუნთქვას დიდხანს”;
ხანგრძლივი სუნთქვა მას ესმის: “მე სუნთქვა გრძელია”; სუნთქვა
მოკლედ მას ესმის: “მოკლედ ვსუნთქავ”; სუნთქვა მოკლე
მას ესმის: “მოკლედ ვსუნთქავ”; მან თავად იზრუნა: “შეგრძნება
მთელი კაია, მე ვსუნთქავ “; მან თავად იზრუნა: “შეგრძნება
მთელი კაია, მე ვსუნთქავ “; ის თავის თავს იზიდავს: “დამშვიდებას
kāya-saṅkhāras, მე ვსუნთქავ “; ის თავის თავს იზიდავს: “დამშვიდებას
კაია-საჰაჰარა, მე ვსუნთქავ “.
ამგვარად, ის ცხოვრობს კაიაში,
ან ის ცხოვრობს კაიაში დაკვირვებით კაიაში გარედან, ან ის ცხოვრობს დაკვირვებით
kāya in kāya იძულებით და გარედან; ის მკვიდრობს სამუდისის დაცვას
ფენომენი კაიაში, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
მოვლენები კაიაში, ან ის მკვიდრობს სამუდისის დაცვით და გადის
მოვლენები კაიაში; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
მასში, უბრალოდ, მხოლოდ ñāṇa და უბრალო პატატისტი, ის
ცხოვრობს განცალკევებული, და არ cling არაფერი არაფერი მსოფლიოში. ამდენად,
ბჰიქები, ბჰიკი ცხოვრობს კაიაში კაიაში.
B. სექცია პოსტებზე
გარდა ამისა,
ბიკიხუ, ბიკიხი, ფეხით გასაგებია, ესმის: “მე ფეხით ვარ”, ან
როცა იდგა, მას ესმის: “მე ვდგავარ”, ან იჯდა იგი
ესმის: “მე ვზივარ”, ან ცრუობს ქვემოთ: “მე ვარ
ცრუობს “. ან სხვაგვარად, რომელი პოზიციაა მისი კაია განწყობილი, ის
მას ესმის.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში.
გარდა ამისა,
ბიკხუსი, ბიკიხი ამ სხეულს განიხილავს ძირებისგან
ფეხები და თმა თმაზე თავზე, რომელიც მისი ნაზავია
skjust თითქოს,
ბიკიგუსი, იყო ჩანთა, რომელსაც ორი ვაზა ჰქონდა და ივსებოდა
სახის მარცვლეული, როგორიცაა გორაკ-პედი, პედი, მუნჯი ლობიო, ძროხა, ბარდა, სესია
თესლი და husked ბრინჯი. კაცის კარგი მხედველობა,
განიხილავდა მის შინაარსს: “ეს არის გორაკზე, ეს არის პედი, ესენი
არიან ნაღმები, რომლებიც ძროხა-ბარდა, ეს არის სეზამის თესლი და ეს არის
husked რაისმა “, ისევე როგორც ბიკიკუსი, ბიკიხი მიიჩნევს, რომ ეს ძალიან
სხეულის, ძირები ფეხზე მდე და თმა ხელმძღვანელი ქვემოთ,
რომელიც გაჯანსაღებულია მისი კანისა და სავსე სხვადასხვა სახის მინარევებით:
“ამ კაიაში არის თვალის თმა, სხეულის თმა,
კბილები, კბილები, კანი, ხორცი, tendons, ძვლები, ძვლის ტვინი, თირკმლები, გული,
ღვიძლის, პლევრის, ელენთა, ფილტვების, ნაწლავების, mesentery, კუჭის მისი
შინაარსი, ნაყოფები, ნაღვლის, ფლეგმ, პსუსი, სისხლი, ოფლი, ცხიმი, ცრემლები, ცხიმი,
ნერწყვი, ცხვირის ლორწოს, სინოვიალური სითხე და შარდი. “
ამგვარად, ის ცხოვრობს კაიაში, ანდა კაიაში
ცხოვრობს ყაია კაიაში გარედან, ან ის ცხოვრობს კაიაში
E. სექციაში ელემენტების შესახებ
და სავსე სხვადასხვა სახის მინარევებისაგან: “ამ კაიაში არსებობს
თმის თმა, სხეულის თმა, ლურსმნები, კბილები, კანი, ხორცი,
ტვინი, ძვლები, ძვლის ტვინი, თირკმლები, გული, ღვიძლი, პლეირი, ელენთის,
ფილტვები, ნაწლავები, mesentery, კუჭის მისი შინაარსი, განავალში, ნაღვლის,
ფლიგმი, პსუსი, სისხლი, ოფლი, ცხიმი, ცრემლები, ცხიმი, ნერწყვი, ცხვირის ლორწოს,
სინოვიალური სითხე და შარდი. “
გარდა ამისა,
ბიკიხუსი, ბიკიხი ასახავს ამ კაას, თუმცა მოთავსებულია,
თუმცა განლაგებულია: “ამ კაიაში არის დედამიწის ელემენტი,
წყლის ელემენტს, ცეცხლის ელემენტს და ჰაერის ელემენტს. “შიდა და გარედან; ის მკვიდრობს სამუდისის დაცვით
მოვლენები კაიაში, ან ის ცხოვრობს, რომელიც აკვირდება ფენომენების გადაკვეთას
კაიაში, ან ის მკვიდრობს სამუდისის დაცვით და გადის
მოვლენები კაიაში; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
მას მხოლოდ მხოლოდ ñāṇa და უბრალო პატატისტი, ის ცხოვრობს
დაარღვიეს და არ ახსოვს არაფერს მსოფლიოში. ამდენად, ბიკიკუსი, ა
ბჰიხუში ცხოვრობს კაიაში დაკვირვება.
ისევე, როგორც ბიკხილუსი, ნიჭიერი ჯალათიც ან
ჯალათის სავარჯიშო, რომელმაც მოკლა ძროხა, ჯვრის გზაზე დასხდებოდა
ჭრის მას; ანალოგიურად, ბიკიხუსი, ბიკიხი აისახება
ეს ძალიან კაია, თუმცა მოთავსებულია, თუმცა განლაგებულია: “ამ
კაია, დედამიწის ელემენტს, წყლის ელემენტს, ცეცხლის ელემენტს
და საჰაერო ელემენტს “.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქაიში ფენომენის მოშორება, ან ის ცხოვრობს სამუდისის დაცვაში
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში. ამდენად, ბიკიხუსი, ბჰიხუში ცხოვრობს კაიაში კაიაზე დაკვირვება.
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გარდა ამისა,
ბიკიხუ, ბიკიხი, ისევე, როგორც ის მკვდარ სხეულს ხედავს,
charnel ადგილზე, ერთ დღეს მკვდარი, ან ორი დღის მკვდარი ან სამი დღის მკვდარი,
ადიდებულმა, ლურჯი და მგრძნობიარე, იგი მიიჩნევს, რომ ეს ძალიან კაია: “ეს კაია
ასევე არის ასეთი ბუნება, ის მსგავსი გახდება და არ არის
თავისუფალი მდგომარეობისგან “.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში დაკვირვება
ის
აჟჯაჰათას ვას კაი კაიანუპასი ვიჰარიატ
ვიჰჰარათი, აჯჰჰათჰ-ბჰჰჰჰჰჰჰჰჰჰჰჰჰატა კაა კაიანუპას ვიჰარატი;
სამუდია-დჰმამანუასის კათალიზმი ვიჰარატი, ვააჰამ-დუმმანუასას
kāyasmiṃ viharati, samudaya-vaya-dhammāunupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti vas va pāccupaṭṭhitā hoti, yāvadeva
ñāṇa · matāya paṭissati · მატაია, {1} ასილიტო კაჰ ვიჰარატი, na ka kiñci
მოდი ევამპი ხო, ბიკიხვა, ბიკიხ კაი კაიანუში
ვიჰარიათი.
ამგვარად, ის ცხოვრობს კაიაში, ანდა კაიაში
ცხოვრობს ყაია კაიაში გარედან, ან ის ცხოვრობს კაიაში
კაიში იძულებით და გარედან; ის მკვიდრობს სამუდისის დაცვით
მოვლენები კაიაში, ან ის ცხოვრობს, რომელიც აკვირდება ფენომენების გადაკვეთას
კაიაში, ან ის მკვიდრობს სამუდისის დაცვით და გადის
მოვლენები კაიაში; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
მას მხოლოდ მხოლოდ ñāṇa და უბრალო პატატისტი, ის ცხოვრობს
დაარღვიეს და არ ახსოვს არაფერს მსოფლიოში. ამდენად, ბიკიკუსი, ა
ბჰიხუში ცხოვრობს კაიაში დაკვირვება.
(6)
პუნა
კაპრალი, ბიკიხავი, ბიკიხ სეიიათადა პასიის სარიბია
ჩაკეტილი
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, ასე რომ imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kayyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an’tītītī’tī’tī’tītītītī.
(6)
გარდა ამისა,
ბიკიხუ, ბიკიხი, ისევე როგორც თითქოს ის მკვდარ სხეულს ხედავს,
charnel ადგილზე, გათიშული ძვლები მიმოფანტული აქ და იქ, აქ
ხელის ძვალი, აქ ფეხით ძვალი, აქ ტერფის ძვალი, იქ შინი,
აქ ბარძაყის ძვალი, აქ ჰიპ ძვალი, აქ ნეკნი, აქ არის ძვლის ძვალი
ხერხემლის ძვალი, კისრის ძვალი, აქ ყბის ძვალი, კბილი ძვალი,
ან თავის ქალად მიიჩნევს ამ კაას: “ეს კაია არის
ასეთი ბუნება, ის მსგავსი გახდება და თავისუფალი არ არის
ასეთი მდგომარეობა. “
ეს აჰჯჰათას ვან კაი კაუნუპას ვიჰარატი,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; სამუდაიო-დჰმუანუშიის კათალიზმი,
ვააჰამ-დუმმუანუას ვას კაიზმიზმი ვიჰარატი, საუდიაია-ვაია-დამმშნაუში
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vas vas pa pakcupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · matāya, {1} აციციტო კახა ვიჰარატი,
რა თქმა უნდა ევამპოლიო, ბიკიხავა, ბიკიხ კაიე
კაიანუპას ვიჰარაათი.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქაიში ფენომენის მოშორება, ან ის ცხოვრობს სამუდისის დაცვაში
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში. ამდენად, ბიკიხუსი, ბჰიხუში ცხოვრობს კაიაში კაიაზე დაკვირვება.
(7)
პუნა
კაპრალი, ბიკიხავი, ბიკიხ სეიიათადა პასიის სარიბია
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, ასე imam · eva kāya
upasaṃharati:
‘ayaṃ pi kho kaiyo evaṃ · dhammo evaṃ · bhāvī evaṃ ·
an’tī’tī’tī’tī’ī’tī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī”””'’-
ti.
(7)
უფრო მეტიც, ბიჰკიუსი, ბიკიხი, ისევე, როგორც ის იყო
დაინახა მკვდარი სხეული, ჩამოსხმული შარლზე, ძვლები გაღიზიანებული
როგორც seashell, იგი მიიჩნევს, რომ ეს ძალიან kāya: “ეს kaya ასევე არის ასეთი
ბუნება, ის მსგავსი გახდება და არ არის თავისუფალი
მდგომარეობა. “
ეს აჰჯჰათას ვან კაი კაუნუპას ვიჰარატი, ბჰიდი
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
ვიჰარატი; სამუდაიო-დჰმუანუშიის კათალიზმი,
ვააჰამ-დუმმუანუას ვას კაიზმიზმი ვიჰარატი, საუდიაია-ვაია-დამმშნაუში
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vas vas pa pakcupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · მატაია, ასილიტა კაჰ ვიჰარატი
ca kiñci loke upādiyati. ევამპოლიო, ბიკიხავა, ბიკიხ კაიე
კაიანუპას ვიჰარაათი.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქაიში ფენომენის მოშორება, ან ის ცხოვრობს სამუდისის დაცვაში
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში. ამდენად, ბიკიხუსი, ბჰიხუში ცხოვრობს კაიაში კაიაზე დაკვირვება.
(8)
პუნა
კაპრალი, ბიკიხავი, ბიკიხ სეიიათადა პასიის სარიბია
chaḍḍitaṃ aṭṭhikāni pujaja kitāni terovassikāni, ასე imam · eva kāya
upasaṃharati:
‘ayaṃ pi kho kaiyo evaṃ · dhammo evaṃ · bhāvī evaṃ ·
an’tī’tī’tī’tī’ī’tī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī”””'’-
ti.
(8)
უფრო მეტიც, ბიჰკიუსი, ბიკიხი, ისევე, როგორც ის იყო
დაინახა მკვდარი სხეული, მიატოვა charnel ადგილზე, heaped up ძვლები მეტი
იგი მიიჩნევს, რომ ეს ძალიან კაიაა: “ეს კაია არის ასეთი
ბუნება, ის მსგავსი გახდება და არ არის თავისუფალი
მდგომარეობა. “
ეს აჰჯჰათას ვან კაი კაუნუპას ვიჰარატი, ბჰიდი
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
ვიჰარატი; სამუდაიო-დჰმუანუშიის კათალიზმი,
ვააჰამ-დუმმუანუას ვას კაიზმიზმი ვიჰარატი, საუდიაია-ვაია-დამმშნაუში
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vas vas pa pakcupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · მატაია, ასილიტა კაჰ ვიჰარატი
ca kiñci loke upādiyati. ევამპოლიო, ბიკიხავა, ბიკიხ კაიე
კაიანუპას ვიჰარაათი.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქაიში ფენომენის მოშორება, ან ის ცხოვრობს სამუდისის დაცვაში
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში. ამდენად, ბიკიხუსი, ბჰიხუში ცხოვრობს კაიაში კაიაზე დაკვირვება.
(9)
პუნა
კაპრალი, ბიკიხავი, ბიკიხ სეიიათადა პასიის სარიბია
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, ასე imam · eva kāya ch
upasaṃharati:
‘ayaṃ pi kho kaiyo evaṃ · dhammo evaṃ · bhāvī evaṃ ·
an’tī’tī’tī’tī’ī’tī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī'’ī”””'’-
ti.
(9)
უფრო მეტიც, ბიჰკიუსი, ბიკიხი, ისევე, როგორც ის იყო
ხედავს გარდაცვლილს, ჩამოსხმული შარლზე, რის შედეგადაც დამპალი ძვლები შემცირდა
ფხვნილს, მიიჩნევს, რომ ეს ძალიან კაია: “ეს კაია არის ასეთი
ბუნება, ის მსგავსი გახდება და არ არის თავისუფალი
მდგომარეობა. “
ეს აჰჯჰათას ვან კაი კაუნუპას ვიჰარატი, ბჰიდი
kayye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
ვიჰარატი; სამუდაიო-დჰმუანუშიის კათალიზმი,
ვააჰამ-დუმმუანუას ვას კაიზმიზმი ვიჰარატი, საუდიაია-ვაია-დამმშნაუში
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vas vas pa pakcupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · მატაია, ასილიტა კაჰ ვიჰარატი
ca kiñci loke upādiyati. ევამპოლიო, ბიკიხავა, ბიკიხ კაიე
კაიანუპას ვიჰარაათი.
ამგვარად, ის ცხოვრობს კაიაში კაიაში
ან იცხოვრებს კაიაში კაიაში გარედან, ან ის ცხოვრობს
კაიაში შიდა და გარეგნულად დაკვირვება; ის ცხოვრობს
ქაიაში ფენომენის სამუდია, ან ის ცხოვრობს, რომელიც აკვირდება ავლით
ქაიში ფენომენის მოშორება, ან ის ცხოვრობს სამუდისის დაცვაში
ქანაში ფენომენის დაშორება; ან სხვა, [ხვდებიან:] “ეს არის კაია!”
სატი არის მასში, მხოლოდ ñāṇa და უბრალო
პატატისტი, ის ცხოვრობს, რომელიც არღვევს და არაფერს არ იღებს
მსოფლიოში. ამდენად, ბიკიხუსი, ბჰიხუში ცხოვრობს კაიაში კაიაზე დაკვირვება.
We had an awesome time at Fasching
this year. Vielen Dank to all the teachers and parent volunteers for
making the event possible.
Dear parents and students, As part of
our curriculum we will celebrate Fasching, a German Carnival Celebration
this Saturday, February 2 from 10:30 am to 1 pm at ST. Matthew’s
Lutheran Church 3281 16th Street Read more…
Due to popular demand, we added two
more Adult classes to our curriculum. We now have: an Adult Beginner
class (A1), running from 11:00 to 12:30 an Adult Advanced Beginner class
(A1.2.), running from 9:30 Read more…
Come and celebrate Fasching! Fasching,
Fastnacht, Fasnet, Karneval–the names differ in the various regions of
Germany, but they all mean the same thing: the “foolish” late-winter
days, dedicated to merry-making and fun. Dress up in Read more…
Join us on December 15, 2018 for our
Adventsfeier. Parents will join students in their classroom for
performances. Afterwards we will gather in the cafeteria for our annual
potluck.
Our students are invited to perform
traditional Holiday songs at the Holiday-Boutique on December 1. The
performance is scheduled from 12:45 p.m. to 1:15 p.m. All German School
students participating in the event will receive Read more…
Dear members of the German School, Due
to the unhealthy air quality conditions Mercy High School’s campus will
be closed through Sunday. There is no school German School this
Saturday, 11/17/2018. We will see you Read more…
Dear members, parents, students,
teachers, and friends, I’m excited to announce our 17th annual weekend
in the snow! This one will take place from Friday January 11 until
Sunday January 13, 2019. As always we’ll Read more…
Thank you everyone who joined us for Laternenfest 2018 on Sunday! It was another great event.Übertragen Sie die korrekte Übersetzung in diese Google-Übersetzung mit https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
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Der Weg der Achtsamkeit - Die Satipatthana-Sutta
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Mahāsatipaṭṭhāna Sutta
- Teilnahme an Bewusstsein -
[mahā satipaṭṭhāna] in 38) Klassik Deutsch-Klassisches Deutsch,
Dieses Sutta wird allgemein als Hauptreferenz für die Meditationspraxis angesehen.
Einführung
I. Beobachtung von Kya
A. Abschnitt über ānāpāna
B. Abschnitt über Haltungen
C. Abschnitt über Sampajañña
D. Abschnitt über Abneigung
E. Abschnitt über die Elemente
F. Abschnitt über die neun Leichengrundstücke
Einführung
So habe ich gehört:
Auf
Einmal lebte der Bhagavā bei den Kurus in Kammāsadhamma.
eine Marktstadt der Kurus. Dort richtete er die Bhikkhus an:
- Bhikkhus.
- Bhaddante antwortete den Bhikkhus. Der Bhagavā sagte:
- Diese,
Bhikkhus, ist der Weg, der zu nichts anderem führt als zur Reinigung von
Wesen, die Überwindung von Trauer und Wehklagen, das Verschwinden von
dukkha-domanassa, das Erreichen des richtigen Weges, die Verwirklichung von
Nibbāna, das sind die vier Satipaṭṭhānas.
Welche vier
Hier wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya, ātāpī, beobachtet
sampajāno, satimā, die Abhijjhā-domanassa der Welt gegenüber aufgegeben hat.
Er wohnt und beobachtet vedanā in vedanā, ātāpī sampajāno, satimā, mit
Abhijjhā-domanassa der Welt gegenüber aufgegeben. Er wohnt und beobachtet Citta
in citta, ātāpī sampajāno, satimā, nachdem er abhijjhā-domanassa aufgegeben hat
in Richtung der Welt. Er verbringt die Beobachtung von Dhamma in Dhamma, ātāpī
sampajāno, satimā, die Abhijjhā-domanassa der Welt gegenüber aufgegeben hat.
I. Kāyānupassanā
A. Abschnitt über ānāpāna
Und
Wie, Bhikkhus, verweilt ein Bhikkhu bei der Beobachtung von Kāya in Kāya? Hier,
Bhikkhus, ein Bhikkhu, der in den Wald gegangen ist oder am
Wurzel eines Baumes oder in einen leeren Raum gegangen ist, setzt sich zusammen
Beine quer, kya aufrecht stellen und sati parimukhaṃ einstellen. Sein
so atmet er ein, so atmet er aus. Einatmen
lang versteht er: “Ich atme lange ein”; lang ausatmen er
versteht: „Ich atme lange aus“; kurz atmen er
versteht: „Ich atme kurz“; kurz ausatmen er
versteht: „Ich atme kurz aus“; er trainiert sich selbst:
Ganzes Kāya, werde ich einatmen “; er trainiert sich selbst: „das Ganze fühlen
kāya, ich werde ausatmen “; er trainiert sich selbst:
kāya-saṅkhāras, ich werde einatmen “; er trainiert sich selbst:
kāya-saṅkhāras, ich werde ausatmen “.
Gerade
wie Bhikkhus, ein geschickter Turner oder ein Turner’s Azubi
Wendung, versteht: “Ich mache eine lange Wendung”; Er macht eine kurze Kurve, er
versteht: „Ich mache eine kurze Wendung“; auf dieselbe Weise bhikkhus, a
Bhikkhu atmet lange ein und versteht: “Ich atme lange ein”.
lang ausatmen versteht er: “Ich atme lange aus”; Atmung
kurz, er versteht: “Ich atme kurz”; kurz ausatmen
er versteht: “Ich atme kurz aus”; er trainiert sich selbst: „Gefühl
das ganze Kāya werde ich einatmen “; er trainiert sich selbst:
Ganzes Kāya, ich werde ausatmen “; er trainiert sich selbst:
kāya-saṅkhāras, ich werde einatmen “; er trainiert sich selbst:
kāya-saṅkhāras, ich werde ausatmen “.
So wohnt er, kāya intern in kāya zu beobachten,
oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt, beobachtend
Kāya in Kāya innerlich und äußerlich; Er wohnt und beobachtet den Samudaya
von Phänomenen in Kāya, oder er wohnt und beobachtet den Tod von
Phänomene in Kāya, oder er wohnt, beobachtet den Samudaya und stirbt
von Phänomenen in Kāya; oder aber: “das ist kāya!”, sati ist
Anwesend in ihm, nur in dem Ausmaß von nur ñāṇa und nur von paṭissati, er
wohnt freistehend und haftet an nichts in der Welt. Somit,
Bhikkhus, ein Bhikkhu, wohnt und beobachtet Kāya in Kāya.
B. Abschnitt über Haltungen
Außerdem,
Bhikkhus, ein Bhikkhu, versteht beim Gehen: „Ich gehe“ oder
Stehend versteht er: “Ich stehe” oder er sitzt im Sitzen
versteht: „Ich sitze“ oder im Liegen versteht er: „Ich bin
hinlegen’. Oder in welcher Position auch immer sein Kāya angeordnet ist, er
versteht es entsprechend.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt.C. Abschnitt über Sampajañña
Außerdem,
bhikkhus, ein bhikkhu, der sich nähert und abweicht, wirkt mit
sampajañña, während er nach vorne schaut und sich umschaut, handelt er mit
sampajañña, während er sich beugt und sich streckt, wirkt er mit so, dass er kāya in kāya im Inneren beobachtet, oder er
wohnt, Kāya in Kāya von außen zu beobachten, oder er wohnt, Kāya zu beobachten
in Kāya intern und extern; er wohnt und beobachtet den samudaya von
Phänomene in Kāya, oder er wohnt unter Beobachtung des Abfalls von Phänomenen
in Kāya, oder er wohnt, beobachtet den Samudaya und stirbt von
Phänomene in Kāya; oder sonst, [erkennt:] “dies ist kāya!” sati ist anwesend
in ihm wohnt er nur in dem Ausmaß von ñāṇa und Paṭissati
freistehend und haftet nicht an irgendetwas in der Welt. Also, Bhikkhus, a
Bhikkhu wohnt, kāya in kāya zu beobachten.
ampajañña,
während Sie die Roben und das Obergewand tragen und die Schüssel tragen,
Er handelt mit Sampajañña, beim Essen, beim Trinken, beim Kauen,
während er probiert, handelt er mit sampajañña, während er sich um das geschäft kümmert
von Defäkation und Wasserlassen agiert er mit Sampajañña beim Gehen,
stehend, sitzend, schlafend, wach sein, während
Er redet und schweigt, er handelt mit Sampajañña.
D. Abschnitt über Abneigung
Außerdem,
Bhikkhus, ein Bhikkhu, betrachtet diesen Körper aus den Sohlen des
Füße hoch und von den Haaren auf dem Kopf nach unten, die durch seine begrenzt sind
als ob,
Bhikkhus, gab es eine Tasche mit zwei Öffnungen und gefüllt mit verschiedenen
Getreidesorten, wie Hill-Paddy, Paddy, Mungbohnen, Kuhbohnen, Sesam
Samen und geschälter Reis. Ein Mann mit guten Augen, der es gelöst hat,
Ich würde [seinen Inhalt] in Betracht ziehen: „Das ist ein Hill-Paddy, das ist ein Paddy
sind Mungbohnen, das sind Kuhbohnen, das sind Sesam und das ist es
geschälter Reis; “auf die gleiche Weise, Bhikkhus, hält ein Bhikkhu dies für sehr
Körper, von den Fußsohlen nach oben und von den Haaren auf dem Kopf nach unten,
welches von seiner Haut begrenzt wird und voller verschiedener Unreinheiten ist:
„In diesem Kāya gibt es die Kopfhaare, die Körperhaare,
Nägel, Zähne, Haut, Fleisch, Sehnen, Knochen, Knochenmark, Nieren, Herz,
Leber, Pleura, Milz, Lunge, Darm, Mesenterium, Magen mit seinem
Inhalt, Kot, Galle, Schleim, Eiter, Blut, Schweiß, Fett, Tränen, Fett,
Speichel, Nasenschleim, Gelenkflüssigkeit und Urin. “
So wohnt er, kāya in kāya intern zu beobachten, oder er
wohnt, Kāya in Kāya von außen zu beobachten, oder er wohnt, Kāya zu beobachten
in E. Abschnitt über die Elemente
In und voll von verschiedenen Arten von Unreinheiten: „In diesem Kya gibt es
die Kopfhaare, Körperhaare, Nägel, Zähne, Haut, Fleisch,
Sehnen, Knochen, Knochenmark, Nieren, Herz, Leber, Pleura, Milz,
Lunge, Darm, Mesenterium, Magen mit Inhalt, Kot, Galle,
Schleim, Eiter, Blut, Schweiß, Fett, Tränen, Fett, Speichel, Nasenschleim,
Gelenkflüssigkeit und Urin. “
Außerdem,
Bhikkhus, ein Bhikkhu reflektiert über dieses Kāya, gleichwohl es platziert ist,
es ist jedoch angeordnet: „In diesem Kya gibt es das Erdelement, das
Wasserelement, das Feuerelement und das Luftelement. “ya intern und extern; er wohnt und beobachtet den samudaya von
Phänomene in Kāya, oder er wohnt unter Beobachtung des Abfalls von Phänomenen
in Kāya, oder er wohnt, beobachtet den Samudaya und stirbt von
Phänomene in Kāya; oder sonst, [erkennt:] “dies ist kāya!” sati ist anwesend
in ihm wohnt er nur in dem Ausmaß von ñāṇa und Paṭissati
freistehend und haftet nicht an irgendetwas in der Welt. Also, Bhikkhus, a
Bhikkhu wohnt, kāya in kāya zu beobachten.
Genauso wie Bhikkhus, ein geschickter Metzger oder ein
Metzgerlehrling, der eine Kuh getötet hatte, saß an einem Scheideweg
es in Stücke schneiden; auf die gleiche Weise, Bhikkhus, reflektiert ein Bhikkhu
Dieses Kāya, wie auch immer es platziert wird, ist jedoch angeordnet: „In diesem
Kāya, da ist das Erdelement, das Wasserelement, das Feuerelement
und das Luftelement. “
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(1)
Außerdem,
Bhikkhus, ein Bhikkhu, als ob er einen toten Körper sehen würde
ein Leichnam, ein Tag tot oder zwei Tage tot oder drei Tage tot,
geschwollen, bläulich und eitrig betrachtet er dies als Kāya: „Dieses Kya
ist auch so, wird es so werden und ist es nicht
frei von einem solchen Zustand. “
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya beobachten.So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(1)
Außerdem,
Bhikkhus, ein Bhikkhu, als ob er einen toten Körper sehen würde
ein Leichnam, ein Tag tot oder zwei Tage tot oder drei Tage tot,
geschwollen, bläulich und eitrig betrachtet er dies als Kāya: „Dieses Kya
ist auch so, wird es so werden und ist es nicht
frei von einem solchen Zustand. “
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(2)
Außerdem,
Bhikkhus, ein Bhikkhu, als ob er einen toten Körper sehen würde
ein Leichenboden, von Krähen gefressen, von Falken gefressen, sein
von Geier gefressen, von Reihern gefressen, von Hunden gefressen werden, sein
von Tiger gegessen, von Panthers gegessen, von verschiedenen Arten gegessen
er hält dies für sehr kāya: „Dieses kāya ist auch von einem solchen
Natur, wird es so werden und ist nicht frei von solchen
Bedingung.”
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
die s (3)
Darüber hinaus Bhikkhus, ein Bhikkhu, genauso wie
wenn er eine tote Leiche sah, warf er sie in einen Schuttplatz
Squeleton mit Fleisch und Blut, von Sehnen zusammengehalten, meint er
genau dieses Kāya: „Auch dieses Kāya ist von solcher Natur, es wird zu
so werden und nicht frei von einem solchen Zustand. “
Amudaya von Phänomenen in Kāya, oder er wohnt und beobachtet das Hinübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
So wohnt er, kāya in kāya intern zu beobachten, oder er
wohnt, Kāya in Kāya von außen zu beobachten, oder er wohnt, Kāya zu beobachten
in Kāya intern und extern; er wohnt und beobachtet den samudaya von
Phänomene in Kāya, oder er wohnt unter Beobachtung des Abfalls von Phänomenen
in Kāya, oder er wohnt, beobachtet den Samudaya und stirbt von
Phänomene in Kāya; oder sonst, [erkennt:] “dies ist kāya!” sati ist anwesend
in ihm wohnt er nur in dem Ausmaß von ñāṇa und Paṭissati
freistehend und haftet nicht an irgendetwas in der Welt. Also, Bhikkhus, a
Bhikkhu wohnt, kāya in kāya zu beobachten.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, also imam · eva kāyaṃ upasaṃharati: “ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī eva · an · atīto ’ti.
(4)
Außerdem,
Bhikkhus, ein Bhikkhu, als ob er einen toten Körper sah, warf er einen weg
Karneegrund, ein Squeleton ohne Fleisch und blutverschmiert, gehalten
zusammen mit Sehnen betrachtet er dies als Kāya: „Dieses Kāya ist auch von
Solch eine Natur wird es so werden und ist nicht frei von
eine solche Bedingung. “
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 · alupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · alupassī
vā kāyasmiṃ viharati; Atthi kāyo ’ti vâ 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.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(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 · at · to ’ti.(5)
Darüber hinaus Bhikkhus, ein Bhikkhu, genauso wie
wenn er eine tote Leiche sah, warf er sie in einen Schuttplatz
Squeleton ohne Fleisch und Blut, zusammengehalten von Sehnen
hält dies für sehr kāya: „Auch dieses kāya ist von solcher Natur
so werden und ist nicht frei von einem solchen Zustand. “
Es i
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · nupassī vā kāyasmiṃ viharati, vaya-dhamm · alupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
At atthi kāyo i ti vâ pan · assa sati paccupaṭṭhitā hoti, yāvadeva
mattāa · mattāya paāissati · mattāya, {1} nissito ca viharati, na ca kiñci
loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye kāyānupassī
Viharati.
So wohnt er, kāya in kāya intern zu beobachten, oder er
wohnt, Kāya in Kāya von außen zu beobachten, oder er wohnt, Kāya zu beobachten
in Kāya intern und extern; er wohnt und beobachtet den samudaya von
Phänomene in Kāya, oder er wohnt unter Beobachtung des Abfalls von Phänomenen
in Kāya, oder er wohnt, beobachtet den Samudaya und stirbt von
Phänomene in Kāya; oder sonst, [erkennt:] “dies ist kāya!” sati ist anwesend
in ihm wohnt er nur in dem Ausmaß von ñāṇa und Paṭissati
freistehend und haftet nicht an irgendetwas in der Welt. Also, Bhikkhus, a
Bhikkhu wohnt, kāya in kāya zu beobachten.
(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
· ashikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
aīhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · a dhikaṃ aññena
sīsakaṭāhaṃ, so imam · eva kāyaṃ upasaṃharati: “ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī eva · an · atīto ’ti.
(6)
Außerdem,
Bhikkhus, ein Bhikkhu, als ob er einen toten Körper sah, warf er einen weg
Charnel Boden, hier und da zerstreute Knochen, hier a
Handknochen, dort ein Fußknochen, hier ein Knöchelknochen, dort ein Schienbein,
hier ein Oberschenkelknochen, dort ein Hüftknochen, hier eine Rippe, dort ein Hinterbein, hier
ein Rückgratknochen, dort ein Halsbein, hier ein Kieferknochen, dort ein Zahnbein,
oder dort den Schädel, er hält dies für sehr kāya: „Dieses kāya ist auch von
Solch eine Natur wird es so werden und ist nicht frei von
eine solche Bedingung. “
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 · alupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · alupassī
vā kāyasmiṃ viharati; Atthi kāyo ’ti vâ 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.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, also imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo eva · dhammo eva · bhāvī eva · an · atīto”
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, also imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo eva · dhammo eva · bhāvī eva · an · atīto”
ti.
(7)
Darüber hinaus Bhikkhus, ein Bhikkhu, als ob er es wäre
als er eine tote Leiche sah, die in einem Leichenboden weggeworfen wurde, wurden die Knochen weiß
Wie eine Muschel hält er dies für sehr kāya: „Auch dieses kāya ist von solchem
eine Natur, wird es so werden und ist nicht frei von einer solchen
Bedingung.”
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 · alupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · alupassī
vā kāyasmiṃ viharati; Atthi kāyo ’ti vâ 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.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo eva · dhammo eva · bhāvī eva · an · atīto”
ti.
(8)
Darüber hinaus Bhikkhus, ein Bhikkhu, als ob er es wäre
eine tote leiche sehen, in einen kargelboden geworfen, die knochen über einem haufen aufgehäuft
Jahre alt, hält er dies für sehr kāya: „Dieses kāya ist auch von einem solchen
Natur, wird es so werden und ist nicht frei von solchen
Bedingung.”
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 · alupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · alupassī
vā kāyasmiṃ viharati; Atthi kāyo ’ti vâ 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.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, also imam · eva kāyaṃ
upasaṃharati: “ayaṃ pi kho kāyo eva · dhammo eva · bhāvī eva · an · atīto”
ti.
(9)
Darüber hinaus Bhikkhus, ein Bhikkhu, als ob er es wäre
eine tote Leiche sehen, in einem Trichterboden weggeworfen, die faulen Knochen reduziert
Um zu pulverisieren, hält er dies für sehr kāya: „Dieses kāya ist auch von einem solchen
Natur, wird es so werden und ist nicht frei von solchen
Bedingung.”
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 · alupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · alupassī
vā kāyasmiṃ viharati; Atthi kāyo ’ti vâ 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.
So wohnt er, kāya in kya zu beobachten
intern, oder er wohnt, kāya in kāya von außen zu beobachten, oder er wohnt
Kāya in Kāya innerlich und äußerlich beobachten; er wohnt beobachtend
das samudaya der phänomene in kāya, oder er wohnt und beobachtet das vorübergehen
weg von Phänomenen in Kāya, oder er wohnt und beobachtet die Samudaya und
Vergehen von Phänomenen in Kāya; oder sonst, [zu erkennen:] “dies ist kāya!”
Sati ist in ihm anwesend, nur in dem Ausmaß von ñāṇa und bloß
Paṭissati, er wohnt abgelegen und hält sich an nichts fest
Welt. So wohnt Bhikkhus, ein Bhikkhu, der Kāya in Kāya beobachtet.
Topic 4: Greek Art - Archaic, Classical, and Hellenistic
Related Links: Greek Art - Archaic, Classical, & Hellenistic Quiz AP Art History Quizzes Εισαγωγή Έτσι άκουσα: - Bhikkhus. - Αυτό, I. Kāyānupassanā Α. Τμήμα σε ānāpāna Και Επί πλέον, Επί πλέον, μέσα και γεμάτα από διάφορα είδη ακαθαρσιών: “Σε αυτό το kāya, υπάρχουν (2) (4) (4) Iti ajjhattaṃ vā kāye kāyānupassī viharati, Συνεπώς, κατοικεί παρατηρώντας το kāya στο kāya Αυτο εγω Επομένως, κατοικεί παρατηρώντας το kāya στο kāya εσωτερικά, ή αυτός (6) Iti ajjhattaṃ vā kāye kāyānupassī viharati, Συνεπώς, κατοικεί παρατηρώντας το kāya στο kāya (7) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Συνεπώς, κατοικεί παρατηρώντας το kāya στο kāya (8) (8) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Συνεπώς, κατοικεί παρατηρώντας το kāya στο kāya (9) Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā Συνεπώς, κατοικεί παρατηρώντας το kāya στο kāya 40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
List of Gujarati Natak (A - M)
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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 ShareTweetPinMail
Elevating 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 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 “Give me 50 days and if 2% drop in the GDP amounting to the loss of 3 lakh crores to the nation. “Black “2 Crore jobs will be created every year”, Rafale deal is another loot. India is buying an Another crony capitalist Pathanjali was given land worth 268 crores for just 58 crores. As 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 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 How Vijay Mallya, Vikram 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) NEPAL 72nd Sri Lanka 84th Myanmar 77th And even Bangladesh is 88th Even the war-torn Iraq is ahead of us
Idiotic Lynching in the name of in the name of meat has become so common that even news channels find any values on that. People M/s Allanson pvt ltd has been decorated with the diamond award by the government for largest exporter beef. Women Sabotages of law and Operation The price rise is at the all-time high still statistics of inflation is around five, another jumla. The Varanasi, Modi’s own parliament constituency is in the list of most highly polluted 20 cities of the world Jay During the first 5 days As 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 A The “Swachh Bharat” has 12.4 million 2009-10 12.2 million 2010-11 8.8 million 2011-12 Swachh
The 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 Manmohan Singh spent 642 crores on foreign trips in nine years Modi has spent 1484 crore till July this year Aadhar In 2012 Modi made a During In States which are not ruled by BJP states like kerala and Tamil Nadu are in the best of development 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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Render correct translation to this Google translation using https://translate.google.com
Перевод с пали А. Я. Сыркина
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)
Перевод с английского Дмитрия Ивахненко
на основе перевода с пали Тханиссаро Бхикху
Пеpевод с пали А. В. Парибка
Перевод с пали Нарада Тхеры
Пеpевод с пали Д.А. Ивахненко
Перевод с английского Дмитрия Ивахненкона основе переводов с пали Нъянасатта Тхеры и Тханиссаро Бхикху
Перевод с английского Дмитрия Ивахненко по переводу с пали Тханиссаро Бхикху
Перевод с английского Дмитрия Ивахненко
на основе перевода с пали Тханиссаро Бхикху
Перевод с английского Дмитрия Ивахненкопо переводам с пали И. Б. Хорнер и Тханиссаро Бхикху
Перевод и примечания Д. Устьянцев
Перевод с пали Д. А. Ивахненко
Перевод с пали Д. А. Ивахненко
Перевод с пали Д. А. Ивахненко
Перевод с пали Д. А. Ивахненко
Перевод с пали Т. Елизаренковой
Перевод с пали Т. Елизаренковой
Перевод с английского Дмитрия Ивахненко
по переводу с пали Тханиссаро Бхикху
Перевод с пали Т. Елизаренковой
(Перевод с английского Дмитрия Ивахненко
по переводу с пали Тханиссаро Бхикху)
Перевод с пали Т. Елизаренковой
Перевод с пали Т. Елизаренковой
Перевод с английского Дмитрия Ивахненко
по переводу с пали Джона Айрленда
Перевод с пали и предисловие Д.А. Ивахненко
Introduktion
Således har jeg hørt:
På
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.
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.
(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.
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)
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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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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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.
« 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)
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.
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.
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.
(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.
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)
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 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 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.
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.
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.
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.
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
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.
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.
(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.
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)
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.
from
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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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JC MEDIA
PRABANDHAK
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Mahasatipatthana Sutta Discourse day 1 (ENGLISH)
How to Tread the Path of Superconscious Mahabodhi Meditation
The Way of Mindfulness -The Satipatthana Sutta
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 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?
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
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.
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 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.
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)
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.
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.
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.
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.
(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.
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)
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….
介绍
我听说过:
上
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
和
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。
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。
(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。
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)
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·jātāni,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。
介紹
我聽說過:
上
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
和
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。
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。
(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。
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)
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·jātāni,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。
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.
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
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.
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.
(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.
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)
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.
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.
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.
(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.
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)
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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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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