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Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
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LESSON 2943 Tue 26 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,
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LESSON 2943 Tue  26 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

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


Voice of All Awakened Aboriginal Societies (VoAAAS)
  in 34) Classical French- Français classique,35) Classical Frisian- Klassike Frysk,


https://www.youtube.com/watch?v=l0t0kFMBb24
French candidate campaigns as a hologram: Melenchon uses projection to attend two rallies at a time

The Times of India <mailerservice@timesofindia.com>

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





Published on Feb 5, 2017



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

introduction

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

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

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

I. Kāyānupassanā

A. Section sur l’ānāpāna

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

35) Classical Frisian- Klassike Frysk,

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

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


Published on Nov 17, 2016



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

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

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

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

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

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

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

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



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


The Times Of India

Dear Reader,

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

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

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

Thanks for sharing your thoughts.

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

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

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

NEPAL 72nd

Sri Lanka 84th

Myanmar 77th

And even Bangladesh is 88th

Even the war-torn Iraq is ahead of us

 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

12.4 million 2009-10

12.2 million 2010-11

8.8 million 2011-12

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

 

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

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

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

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

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

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

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

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

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

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


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

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

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

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

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

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

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

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

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

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

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

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



Positive Buddha Vacana — The words of the Buddha —

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

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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

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

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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LESSON 2942 Mon 25 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level in 27) Classical Danish-Klassisk dansk,Klassisk dansk,28) Classical Dutch- Klassiek Nederlands,30) Classical Esperanto-Klasika Esperanto,31) Classical Estonian- klassikaline eesti keel,32) Classical Filipino,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:00 am
LESSON 2942 Mon 25 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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



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

 through 

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


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


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

Published on Apr 21, 2015


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



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


27) Classical  Danish-Klassisk dansk,Klassisk dansk,

Трипитака (палийский канон)

(фрагменты)

I. ВИНАЯ-ПИТАКА

1. Суттавибханга

2. Кхандхака

3. Паpиваpа

II. СУТТА-ПИТАКА

1. Дигха Hикая

Перевод с пали А. Я. Сыркина

Брахмаджала сутта

Брахмаджала сутта.doc
Microsoft Word Document
237.0 KB

Саманняпхала сутта

Саманняпхала сутта.doc
Microsoft Word Document
203.5 KB

Амбаттха сутта

Амбаттха сутта.doc
Microsoft Word Document
198.5 KB

Сонаданда сутта

Сонаданда сутта.doc
Microsoft Word Document
187.0 KB

Кутаданта сутта

Кутаданта сутта.doc
Microsoft Word Document
221.0 KB

Махали сутта

Махали сутта.doc
Microsoft Word Document
170.0 KB

Джалия сутта

Джалия сутта.doc
Microsoft Word Document
127.0 KB

Кассапа-сиханада сутта

Кассапа-сиханада сутта.doc
Microsoft Word Document
166.5 KB

Поттхапада сутта

Поттхапада сутта.doc
Microsoft Word Document
169.5 KB

Субха сутта

Субха сутта.doc
Microsoft Word Document
137.5 KB

Кеваддха сутта

Кеваддха сутта.doc
Microsoft Word Document
161.5 KB

Лохичча сутта

Лохичча сутта.doc
Microsoft Word Document
154.0 KB

Тевиджджа сутта

Тевиджджа сутта.doc
Microsoft Word Document
188.0 KB

Махапариниббана сутта

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

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

Махасатипаттхана сутта

Перевод с английского Дмитрия Ивахненко

на основе перевода с пали Тханиссаро Бхикху

Махасатипаттхана сутта.doc
Microsoft Word Document
121.0 KB

Паяси сутта

Паяси сутта.doc
Microsoft Word Document
139.0 KB

Чаккаватти Сиханада сутта

Пеpевод с пали А. В. Парибка

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

Сигаловада сутта

Перевод с пали Нарада Тхеры

Сигаловада сутта.DOC.doc
Microsoft Word Document
61.0 KB

2. Мадджхима Hикая

Саббасава сутта

Пеpевод с пали Д.А. Ивахненко

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

Сатипаттхана сутта

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

Сатипаттхана сутта.doc
Microsoft Word Document
138.0 KB

Витаккасантхана сутта

Перевод с английского Дмитрия Ивахненко по переводу с пали Тханиссаро Бхикху

Витаккасантхана сутта.docx
Microsoft Word Document
13.7 KB

Алагагадупама сутта (фрагмент)

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

Алагагадупама сутта.docx
Microsoft Word Document
12.1 KB

Амбалаттхикарахуловада сутта

Амбалаттхикарахуловада сутта.docx
Microsoft Word Document
15.0 KB

Чула Малункйовада сутта

Чула Малункйовада сутта.docx
Microsoft Word Document
13.6 KB

Чатума сутта

Чатума сутта.doc
Microsoft Word Document
46.5 KB

Ганакамоггалана сутта

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

Ганакамоггалана сутта.doc
Microsoft Word Document
53.5 KB

Анапанасати сутта

АНАПАНАСАТИ СУТТА.doc
Microsoft Word Document
45.0 KB

Короткая сутра о пустотности

Перевод и примечания Д. Устьянцев

Cū.lasuññata Sutta.doc
Microsoft Word Document
54.5 KB

Девадута сутта

Девадута сутта.doc
Microsoft Word Document
64.5 KB

Нандаковада сутта

Перевод с пали Д. А. Ивахненко

Нандаковада сутта.docx
Microsoft Word Document
21.8 KB

Чуларахуловада сутта

Перевод с пали Д. А. Ивахненко

Чуларахуловада сутта.docx
Microsoft Word Document
27.3 KB

Чхачхакка сутта

Перевод с пали Д. А. Ивахненко

Чхачхакка сутта.docx
Microsoft Word Document
26.0 KB

Индриябхавана сутта

Перевод с пали Д. А. Ивахненко

Индриябхавана сутта.docx
Microsoft Word Document
25.3 KB

3. Самъютта Hикая

Сутта о Дханийе

Перевод с пали Т. Елизаренковой

Сутта о Дханийе.docx
Microsoft Word Document
13.1 KB

Сутта о Касибхарадвадже

Перевод с пали Т. Елизаренковой

Сутта о Касибхарадвадже.doc
Microsoft Word Document
31.5 KB

Карания метта сутта

Перевод с английского Дмитрия Ивахненко
по переводу с пали Тханиссаро Бхикху

Карания метта сутта.doc
Microsoft Word Document
29.0 KB

Сутта о Муни

Перевод с пали Т. Елизаренковой

СУТТА О МУНИ.docx
Microsoft Word Document
12.9 KB

Махамангала сутта

(Перевод с английского Дмитрия Ивахненко

по переводу с пали Тханиссаро Бхикху)

Махамангала сутта.doc
Microsoft Word Document
29.5 KB

Сутта об отречении

Перевод с пали Т. Елизаренковой

Сутта об отречении.doc
Microsoft Word Document
26.5 KB

Падхана сутта

Перевод с пали Т. Елизаренковой

Падхана сутта.docx
Microsoft Word Document
14.6 KB

Cалла сутта

Перевод с английского Дмитрия Ивахненко

по переводу с пали Джона Айрленда

Cалла сутта.docx
Microsoft Word Document
15.0 KB

Дхаджагга сутта

Дхаджагга сутта.docx
Microsoft Word Document
12.9 KB

Адитта-парияя сутта

Адитта-парияя сутта.docx
Microsoft Word Document
12.2 KB

Мигаджала сутта

Мигаджала сутта.docx
Microsoft Word Document
12.8 KB

Марапаса сутта

Марапаса сутта.docx
Microsoft Word Document
12.2 KB

Куммопама сутта

Куммопама сутта.docx
Microsoft Word Document
13.0 KB

Ахара сутта

Перевод с пали и предисловие Д.А. Ивахненко

Ахара сутта.docx
Microsoft Word Document
25.6 KB

Дхамма-чакка-паваттана сутта

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

Ангуттаpа Hикая

Виджджа-бхагия сутта

Виджджа-бхагия сутта.docx
Microsoft Word Document
11.8 KB

Сукхамала сутта

Сукхамала сутта.docx
Microsoft Word Document
14.2 KB

Самадхи сутта

Самадхи сутта.docx
Microsoft Word Document
12.7 KB

Пуггала сутта

Пуггала сутта.docx
Microsoft Word Document
12.6 KB

Юганнадха сутта

Юганнадха сутта.docx
Microsoft Word Document
12.9 KB

Самадханга сутта

Самадханга сутта.docx
Microsoft Word Document
16.7 KB

Анагата-бхаяни сутта

Анагата-бхаяни сутта.doc
Microsoft Word Document
37.0 KB

Дживака сутта

Дживака сутта.docx
Microsoft Word Document
12.0 KB

Ниббанасукха сутта

Ниббанасукха сутта.docx
Microsoft Word Document
13.9 KB

Гави сутта

Гави сутта.docx
Microsoft Word Document
15.4 KB

Джхана сутта

Джхана сутта.docx
Microsoft Word Document
14.4 KB

Гиримананда сутта

Гиримананда сутта.docx
Microsoft Word Document
15.7 KB

Метта сутта

Метта сутта.docx
Microsoft Word Document
12.1 KB

Кхуддака Hикая

III. АБХИДХАММА-ПИТАКА

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

Introduktion

Således har jeg hørt:

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

- Bhikkhus.
- Bhaddante svarede bhikkhus. Bhagavā sagde:

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

I. Kāyānupassanā

A. Sektion om ānāpāna

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

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


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

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

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


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

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

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

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

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

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


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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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


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

Invoering

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

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

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

I. Kāyānupassanā

A. Sectie over ānāpāna

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

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

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

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

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

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

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

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

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

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atîto ‘ti.(5)
Verder, bhikkhus, een bhikkhu, net zoals
als hij een lijk zag, weggeworpen in een knekelplaats,
squelet zonder vlees of bloed, bij elkaar gehouden door pezen, hij
beschouwt deze zelfde kāya als: “Deze kāya is ook van zo’n aard, zo is het
gaat zo worden en is niet vrij van een dergelijke situatie. “

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

Zo verblijft hij terwijl hij kāya intern in kāya observeert, of hij
blijft stilstaan ​​bij het observeren van kāya in kāya uiterlijk, of hij verblijft het observeren van kāya
in kāya intern en extern; hij verblijft observerend de samudaya van
verschijnselen in kāya, of hij blijft stilstaan ​​bij het voorbijgaan van verschijnselen
in kāya, of hij verblijft terwijl hij de samudaya observeert en sterft
verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!” sati is aanwezig
in hem, alleen in de mate van louter ñāṇa en louter paṭissati, woont hij
losgemaakt en hecht zich niet aan iets in de wereld. Dus, bhikkhus, a
bhikkhu woont en observeert kāya in kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, dus imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

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

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

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
een lijk ziende, weggeworpen in een knekelplaats, de beenderen wit gemaakt
als een zeeschelp beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
een natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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

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

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

(8)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
het zien van een lijk, weggegooid in een knekelgrond, opgehoopt botten boven een
Een jaar oud, beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
de natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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

Dus blijft hij stilstaan ​​bij het observeren van kāya in kāya
innerlijk, of hij verblijft het observeren van kāya in externe kāya, of hij woont
het observeren van kāya in kāya intern en extern; hij blijft observeren
de samudaya van verschijnselen in kāya, of hij verblijft het observeren van het overlijden
weg van verschijnselen in kāya, of hij verblijft terwijl hij de samudaya en kijkt
overlijden van verschijnselen in kāya; of anders, [realiserend:] “dit is kāya!”
sati is in hem aanwezig, slechts in de mate van louter ñāṇa en louter
paṭissati, hij woont vrijstaand en houdt zich niet vast aan iets in de
wereld. Dus, monikkhus, woont een bhikkhu terwijl hij kāya observeert in kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Verder, bhikkhus, een bhikkhu, net alsof hij dat was
het zien van een lijk, weggeworpen in een knekelgrond, verrotte botten verminderd
om te poederen, beschouwt hij deze zelfde kāya als: “Deze kāya is ook van een dergelijke
de natuur, het zal zo worden en is niet vrij van zoiets
staat.”

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

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


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

Enkonduko

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

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

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

I. Kāyānupassanā

A. Sekcio pri ānāpāna

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

31) Classical Estonian- klassikaline eesti keel

http://www.animatv.be/

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




« Reruns” remporte le Grand Prix du Festival ANIMA 2019


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


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


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


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


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


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


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


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


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


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


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


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

Sissejuhatus

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

- Bhikkhus.
- Bhaddante vastas bhikkhusele. Bhagavā ütles:

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

I. Kāyānupassanā

A. Jaotis ānāpāna kohta

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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




Published on Nov 12, 2017


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

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

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

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

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

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

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

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

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

_______________________________________________________________

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

__________________________________________________________________

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


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

Panimula

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

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

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

I. Kāyānupassanā

A. Seksyon sa ānāpāna

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

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

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

sa at puno ng iba’t ibang uri ng mga impurities: “Sa kaya na ito, may mga
ang mga buhok ng ulo, mga buhok ng katawan, mga kuko, ngipin, balat, laman,
tendons, buto, utak ng buto, bato, puso, atay, pleura, pali,
baga, bituka, mesentery, tiyan na may mga nilalaman nito, feces, apdo,
plema, nana, dugo, pawis, taba, luha, grasa, laway, ilong uhog,
synovial fluid at ihi. “
At saka,
Ang bhikkhus, isang bhikkhu ay sumasalamin sa mismong kāya, gayunpaman ito ay inilagay,
gayunpaman ito ay itapon: “Sa ganitong kāya, mayroong elementong lupa, ang
elemento
ng tubig, elemento ng apoy at elemento ng hangin. “āya sa loob at
labas; siya ay naninirahan sa pagmamasid sa samudaya ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa paglipas ng phenomena
sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay naroroon
sa kanya, hanggang sa sukat ng āṇa lamang at pa’rissati, siya ay naninirahan
hiwalay, at hindi kumapit sa anumang bagay sa mundo. Kaya, bhikkhus, a
Ang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya.
Tulad ng, bhikkus, isang mahusay na karne ng baka o isang
Ang apprentice ng magkakapatid, na pinatay ang isang baka, ay umupo sa isang sangang daan
pinutol ito; sa parehong paraan, ang bhikkhu, isang bhikkhu ay sumasalamin sa
ito napaka kaya, gayunpaman ito ay inilagay, gayunpaman ito ay itapon: “Sa ito
kya, may sangkap ng lupa, elemento ng tubig, elemento ng sunog
at ang sangkap ng hangin. “
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid
ang samudaya ng mga phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa pagpasa
malayo sa mga phenomena sa kāya, o siya ay naninirahan observing ang samudaya at
paglipas ng phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!”
Ang sati ay naroroon sa kanya, sa sukat lamang ng āṇa at lamang
paṭissati, siya ay nanatiling hiwalay, at hindi kumapit sa anumang bagay sa
mundo. Kaya, ang bhikkhus, isang bhikkhu ay naninirahan sa pagsunod sa kāya sa kāya.
(1)
At saka,
bhikkhus, isang bhikkhu, tulad ng kung siya ay nakakakita ng isang patay na katawan, palayasin sa
isang lupa, isang araw patay, o dalawang araw na patay o tatlong araw na patay,
namamaga, namumulaklak at nakasisilaw, isinasaalang-alang niya ang mismong kāya: “Ito kaya
din ay tulad ng isang likas na katangian, ito ay magiging tulad nito, at hindi
libre mula sa gayong kalagayan. “
Sa gayon siya ay naninirahan sa pagmamasid sa kāya sa kāya
sa loob, o siya ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o siya ay naninirahan
pagmamasid sa kāya sa kāya.Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(I)
Ceterum,
bhikkhus et Bhikkhu tamquam videbat cadaver abiectionem
spoliario in terram mortuum diem vel biduum triduumve mortui mortuos
tumorem caeruleo vesicarum determinat hanc kaya “Haec kaya
et quod sit talis naturae, sicut dictum est ad hoc facti sunt, et non est
a tali conditione. “
Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.

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

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

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

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

Ita manet in custodiendo kaya kaya
interius et exterius kaya manet in kaya animadverteret aut morabitur
in custodiendo kaya kaya interius et exterius; observatione versatur
samudaya kaya in phaenomenis seu exitus manet observando
avertit phaenomenis kaya aut manet et observantes samudaya
phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “
sati inest ei, quantum ipsa sola et elegans
paṭissati, remota a Sublimis habitans æternitatem, et non adherebit ad quod
mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
 (V)
Puna
ca · Param, bhikkhave, Bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
· · aṭṭhika chaḍḍitaṃ saṅkhalikaṃ apagata maṃsa lohitaṃ nhāru · · sambandhaṃ ita
Eva kayam upasaṃharati imam ·: ‘pi ayam kho KAYO Evam dhammo Evam · · bhavi
· · atīto per evam, ib.(5)
Karagdagan pa, ang bhikkhus, isang bhikkhu, tulad ng
kung siya ay nakikita ang isang patay na katawan, palayasin sa isang charnel lupa, a
squeleton na walang laman ni dugo, na pinagsama ng mga tendons, siya
Isinasaalang-alang ito ng napaka kāya: “Ang kyaya na ito ay tulad ng isang likas na katangian, ito ay
magiging tulad nito, at hindi malaya sa ganoong kondisyon. “

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

Sa gayon siya ay naninirahan sa pagmamasid sa kyaya sa kyaya sa loob, o siya
ay naninirahan sa pagmamasid sa kāya sa kāya sa labas, o naninirahan siyang nagmamasid sa kya
sa kāya sa loob at sa labas; siya ay naninirahan sa pagmamasid sa samudaya ng
phenomena sa kāya, o siya ay naninirahan sa pagmamasid sa paglipas ng phenomena
sa kāya, o siya ay naninirahan sa pagmamasid sa samudaya at lumilipas
phenomena sa kāya; o iba pa, [napagtatanto:] “ito ay kāya!” ang sati ay naroroon
sa kanya, hanggang sa sukat ng āṇa lamang at pa’rissati, siya ay naninirahan
hiwalay, at hindi kumapit sa anumang bagay sa mundo. Kaya, bhikkhus, a
Ang bhikkhu ay naninirahan sa pagmamasid sa kāya sa kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, kaya imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

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

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

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

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

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

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

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

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

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

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

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

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

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


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03/24/19
LESSON 2942 Mon 25 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level in 32) Classical Filipino,
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 LESSON 2942 Mon 25 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness  Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal  MEDITATION PRACTICE in BUDDHA’S OWN WORDS  Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from  Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās   through  up a levelhttp://sarvajan.ambedkar.orgup a level  in 32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
https://finland.fi/life-society/a-guide-to-finnish-customs-and-manners/

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


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



Identity



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

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

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


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



Religion



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

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

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


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



Gender


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


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


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


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


 



Conversing



3993-customs4_b-jpg

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


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


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


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


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



Information technology


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


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


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


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



Languages



3993-customs5_b-jpg

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


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


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



Names and titles


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


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


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


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


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



Greeting



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

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

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


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



Eating


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


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


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


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


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



Drinking



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

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

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


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


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


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


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


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



Tipping


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


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


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


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


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



Smoking


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


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


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



Visiting


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


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


A guest is not expected to take part in this role-play, at least not
actively. On the other hand, he is expected to submit without complaint
to the sometimes primitive conditions at the summer residence, since not
all of them have electricity, running water, a flushing toilet or other
urban amenities Many families consider that even a TV set is
incompatible with genuine summer cabin life.


A guest is expected to dress casually but practically when going to a
summer cabin. The hosts will have rubber boots, raincoats and
windcheaters that are worn as the weather dictates or when going
fishing, picking mushrooms or walking in the forest. An experienced
guest understands that under these conditions the hosts, particularly
the hostess, have to go to a lot of trouble to give the guest an
enjoyable stay. Help with routine chores is greatly appreciated: peeling
the potatoes or the onions is a job the guest can safely offer to
undertake.


The best reward for the hosts is that guests enjoy themselves, rain
or shine. As for correctness, it would be polite for a guest to raise
the question of departure at breakfast time on the third day, and only
agree to stay longer if the hosts protest with particular conviction.



Time and the seasons


Although seasons occur everywhere, in Finland they mark the progress
of the year with striking conspicuousness. Extending far beyond the
Arctic Circle, Finland enjoys such extremes of temperature and daylight
that it would not be too far-fetched to say that there are two cultures
in Finland: one dominated by the almost perpetual daylight of the summer
sun and surprisingly high temperatures, and the other characterized by
mercilessly cold winters and Arctic gloom that only briefly gives way to
twilight during the day.


Even though summer comes every year, it is considered so important
that virtually the entire country ‘shuts down’ for the five or six weeks
that follow Midsummer, which falls in late June. After Midsummer, Finns
move en masse to their vacation homes in the countryside and those who
do not spend their time out of doors, in street cafés and bars, in parks
and on beaches, being social and feeling positive. Business and
personal correspondence may be temporarily shelved, e-mails cheerfully
return ‘out of the office’ notifications for a month or more, and
conversations between acquaintances revolve more around how the fish are
biting or how the garden is doing than around important issues of
international politics or the economy. It is easy for a visitor to
observe that in summer Finns are especially proud and happy to be Finns
and to live in Finland, and encouraging these feelings is welcome.


With the advent of winter, Finns close down their summer dwellings,
store their boats in dry dock, put snow tyres on their cars, stash their
golf gear in the basement and check their skis. Whereas the rural
ancestors of today’s Finns whiled away the long winter days in making
and repairing tools for summer, their descendants labour in offices to
make their country an increasingly efficient and modern high-tech
marvel.


Finns are punctual people and, in one sense, prisoners of time. As is
the case elsewhere in the world, those holding the most demanding jobs
have tight daily schedules; missing appointments can cause anguish.
Agreed meeting times are scrupulously observed, to the minute if at all
possible, and being over 15 minutes late is considered impolite and
requires a brief apology or an explanation. Concerts, theatre
performances and other public functions begin on time, and delays in
domestic rail and bus traffic are rare.


In general, busy lifestyles have come to stay and a diary full of
meetings and negotiations is a matter of pride and a status symbol in
Finland rather than a demonstration of poor scheduling. In such an
environment, the time allocated for the entertaining of guests is one of
the most important indicators of the value attached to the occasion.
When a Finn stops glancing at his watch and suggests something more to
eat or drink, or even a sauna, the visitor can rest assured that a
lasting business relationship, or friendship, is on the cards.



Festivals



TFinns move to their vacation homes after Midsummer. One in four Finns owns a

Finns
move to their vacation homes after Midsummer. One in four Finns owns a
“mökki”, a holiday cabin. Finns take a dip in the lake after sauna, and
finish the bathing session with sausage and beer.

Finns like celebrations and Finland’s calendar of official festivals
is not very different from that of other European countries. One major
difference is that the Protestant Lutheran calendar does not accommodate
all the feast days of Catholic tradition. Visitors may find it strange
that Finns have calm and serious festivities on occasions that would be
boisterous and joyful in continental Europe.


Christmas, and Christmas Eve in particular, is very much a family
festival in Finland, usually spent at home or with relatives. Customs
include lighting candles by the graves of deceased family members. Finns
wish each other ‘Merry Christmas’, but equally often they say ‘Peaceful
Christmas’. Christmas Day is generally a quiet day and Christmastide
social life does not restart until Boxing Day.


December 6 is Independence Day, an occasion marked with solemn
ceremonial observances. It is a day for remembering those who fell in
the wars to protect Finland’s independence, which was achieved in1917.
In the evening, the President of the Republic hosts a reception for some
2,000 guests – including the diplomatic corps accredited to Finland –
and watching this reception on TV has evolved into a favourite pastime
for the entire nation.


In wintertime, Shrove Tuesday is just about the only festive occasion
where public merrymaking can be observed, though even this is not even a
pale reflection of the carnivals held in more southerly lands.
Logically enough, the most flamboyant annual parties in Finland occur at
a warmer time of year. May Day, internationally a festival day for
workers and students, can with justification be described as a northern
version of Mardi Gras, and Midsummer – the ‘night of no night’ – is an
occasion for uninhibited rejoicing, as for most Finns it marks the
beginning of summer holidays and a move to the summer dwelling in the
countryside.



The sauna



Having a sauna is something completely natural to Finns. A first timer should perhaps have a first encounter with the sauna in the company of a genuine Finn.

Having
a sauna is something completely natural to Finns. A first timer should
perhaps have a first encounter with the sauna in the company of a
genuine Finn.

A nation of five million people with 1.5 million saunas has no need
to acquire a formal sauna education – learning to bathe in the sauna
comes as naturally as learning to speak. Visitors would do well to have
their first encounter with the sauna in the company of a Finnish friend
or acquaintance, rather than following a mechanical set of instructions
that reduces sauna bathing to a drill by numbers.


In Finland, both men and women bathe in the sauna, but never together
except within the family. There are no mixed public saunas in Finland. A
visitor hesitant about having a sauna should remember that if it has
been heated specially for him or her, it is a matter of pride for the
hosts, and only medical constraints are an acceptable reason for not
trying it.


Having a sauna is something natural to all Finns, yet people do have
their own ways of bathing in the sauna. But Finn would never say to
another that he is ‘doing it wrong’. It is a matter of preference. This
is a good principle to follow for the visitor too: listen to your own
body and follow your own rhythm in moving between the hot room, the
washing room and the open air, perhaps including the lake or the sea. It
is helpful to follow what others are doing, but avoid extremes: some
Finns feel the need to demonstrate their tenacity by sitting in a
scalding hot sauna for inordinately long periods. In such a situation, a
wise visitor will quietly slip out to consume some liquid and enjoy the
scenery. On the other hand, it can be equally rewarding to surrender to
unknown rituals with an open mind. The feeling of being slapped on the
skin with a bundle of soft birch leaves in the heat of the steam room
can be a pleasant therapeutic experience.


The sauna is no place for anyone in a hurry. When the bathing is
over, it is customary to continue the occasion with conversation, drinks
and perhaps a light meal. A guest’s comments on the sauna experience
will be listened to with interest, After all, this is a subject that
Finns never tire of talking about.



By professor Olli Alho, November 2002, updated March 2010
Illustrations by Mika Launis



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esittely
I. Kājan havainto
A. Jakso ānāpānasta
B. Osio asennoista
C. Sampajaññan jakso
D. Kumoaminen
E. Elementtien osa
F. Osasto yhdeksästä charnel-alueesta

esittely

Näin olen kuullut:
Päällä
yksi kerta, Bhagavā pysyi Kurusissa Kammāsadhammassa,
Kuruksen markkinakaupunki. Siellä hän osoitti bhikkhun:

- Bhikkhus.
- Bhaddante vastasi bhikkhuun. Bhagavā sanoi:

- Tämä,
bhikkhus, on polku, joka johtaa pelkästään puhdistukseen
olentoja, surun ja valituksen voittamista, niiden katoamista
dukkha-domanassa, oikean tavan saavuttaminen
Nibbāna, toisin sanoen neljä satipaṭṭhānas.
Mitkä neljä?
Tässä, bhikkhussa, asuu bhikkhu, joka tarkkailee Kaijaa, kutenya, ātāpī
sampajāno, satimā, luopunut abhijjhā-domanassasta maailmalle.
Hän asuu tarkkailemalla vedanāa vedanassa, ātāpī sampajāno, satimā
luopui abhijjhā-domanassasta maailmalle. Hän asuu tarkkailemalla cittaa
in citta, ātāpī sampajāno, satimā, luopunut abhijjhā-domanassasta
kohti maailmaa. Hän asuu tarkkailemassa dhammaa · dhammassa · s, ātāpī
sampajāno, satimā, luopunut abhijjhā-domanassasta maailmalle.

I. Kāyānupassanā

A. Jakso ānāpānasta

Ja
miten, bhikkhus, bhikkhu asuu tarkkailemassa Kaijaa Kaiyassa? Tässä,
bhikkhus, bhikkhu, mennyt metsään tai mennyt
puun juureen tai menemään tyhjään huoneeseen, istuu alas taittamalla
jalat ristikkäin, asettamalla kāya pystyasennossa ja asettamalla sati parimukhaṃ. Being
näin sato hän hengittää sisään ja on näin sato, jonka hän hengittää. Hengitä sisään
pitkään hän ymmärtää: ”Olen hengissä pitkään”; hengittää pitkään hän
ymmärtää: ”Hengin pitkään”; hengittämästä hän
ymmärtää: ”Olen hengittänyt lyhyesti”; hengittää lyhyt hän
ymmärtää: ”Hengin lyhyen aikaa”; hän kouluttaa itseään: ”tunne
saan hengittää sisään ”; hän kouluttaa itseään: ”tunne koko
kāya, hengitän ulos ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sašhāras, minä hengitän sisään ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sahhāras, minä hengitän ulos.
Vain
kuten, bhikkhus, taitava turner tai turnerin oppipoika, joka tekee pitkän
puolestaan ​​ymmärtää: ”Minä teen pitkän vuoron”; lyhyt vuoro, hän
ymmärtää: ”Teen lyhyen vuoron”; samalla tavalla, bhikkhus, a
bhikkhu, hengittäen pitkään, ymmärtää: ”Minä olen hengissä pitkään”;
hengittää ulos pitkään, hän ymmärtää: ”Olen hengittänyt pitkään”; hengittäminen
Lyhyesti sanottuna hän ymmärtää: ”Hengin lyhyesti”; hengittää lyhyt
hän ymmärtää: ”Hengin lyhyen aikaa”; hän kouluttaa itseään: ”tunne
koko kylpy, hengitän sisään ”; hän kouluttaa itseään: ”tunne
saan hengittää ulos ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sašhāras, minä hengitän sisään ”; hän kouluttaa itsensä: ”rauhoittuu
kāya-sahhāras, minä hengitän ulos.
Niinpä hän asuu seuratessaan Kaijaa, kuten sisäisesti,
tai hän asuu samassa paikassa kuin Kajaassa, tai hän asuu tarkkailemassa
kāya kāyassa sisäisesti ja ulkoisesti; hän asuu samudayaa tarkkailemalla
taiya-ilmiöistä tai hän asuu tarkkailemalla ohi
ilmiöt kāyassa tai asuu tarkkailemassa samudaijaa ja menemällä pois
ilmiöiden syntyminen; tai muuten [ymmärtäen:] “tämä on kāya!” sati on
hän on läsnä vain siinä määrin kuin pelkästään ñāṇa ja pelkkä paṭissati
asuu irti ja ei tartu mihinkään maailmaan. Täten,
bhikkhun, bhikkhu asuu seuratessaan kāya kāyassa.
B. Osio asennoista

Lisäksi,
bhikkhus, bhikkhu, kävellessä, ymmärtää: ”Olen kävely”, tai
kun hän seisoo, hän ymmärtää: ”Minä olen” tai istuessani häntä
ymmärtää: ”Minä istun” tai kun hän makaa alas, hän ymmärtää: ”Minä olen
maata’. Tai muualla, missä tahansa paikassa hänen jaya on sijoitettu, hän
ymmärtää sen vastaavasti.
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
poissa ilmiöistä kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman.

C. Sampajaññan jakso
Lisäksi,
bhikkhus, bhikkhu lähestyy ja lähdettäessä, toimii
sampajañña, samalla kun katsotaan ja katselee ympärilleen, hän toimii
sampajañña taivutellen ja venyttäessään toimii hänen kanssaan niin, että hän asuu sisäisesti tarkkailemassa Kaijaa, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
ampajañña,
kun yllään kylpytakit ja ylempi viitta ja kuljettamalla kulhoa,
hän toimii sampajaññan kanssa syömällä, juomattaessa ja purettaessa.
maistelun aikana hän toimii sampajaññan kanssa samalla kun hän hoitaa liiketoimintaa
hän on sampajaññan kanssa kävelemässä,
kun seisot, istuessasi, nukuessasi, samalla kun olette hereillä
puhuessaan ja hiljaa, hän toimii sampajaññan kanssa.
D. Repulssiivisuutta käsittelevä jakso

Lisäksi,
bhikkhu, bhikkhu pitää tätä hyvin ruumiin, pohjan pohjoista
jalat ylös ja hiukset päähän alaspäin, joka on rajattu sen
skJust ikään kuin
bhikkhussa oli pussi, jossa oli kaksi aukkoa ja täytettiin erilaisilla
erilaisia ​​viljaa, kuten kukkulattia, paddy-, mung-papuja, lehmänherneitä, seesami
siemenet ja kuorittu riisi. Mies, jolla on hyvä näkö, joka avasi sen,
harkitsisi [sen sisältöä]: ”Tämä on märehtymätön, tämä on paddy, ne
ovat mung-papuja, ne ovat lehmänherneitä, ne ovat seesaminsiemeniä ja tämä on
kuorittu riisi ”, samalla tavalla, bhikkhu, bhikkhu pitää tätä hyvin
kehosta, jalkojen pohjoista ylöspäin ja hiusten päähän alaspäin,
jonka iho on rajattu ja täynnä erilaisia ​​epäpuhtauksia:
”Tässä kāyassa on pään karvat, kehon karvat,
kynnet, hampaat, iho, liha, jänteet, luut, luuydin, munuaiset, sydän, \ t
maksan, keuhkopussin, pernan, keuhkojen, suolistojen, mesenteryn, mahalaukun
sisältö, ulosteet, sappi, flegma, pussi, veri, hiki, rasva, kyyneleet, rasva,
sylki, nenän limakalvo, synoviaalinen neste ja virtsa. ”
Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Elementtien osassa E.

ja täynnä erilaisia ​​epäpuhtauksia: ”Tässä kāyassa on
pään karvat, kehon karvat, kynnet, hampaat, iho, liha, \ t
jänteet, luut, luuydin, munuaiset, sydän, maksa, pleura, perna,
keuhkot, suolet, mesentery, vatsa ja sen sisältö, ulosteet, sappi,
flegma, pussi, veri, hikeä, rasvaa, kyyneleitä, rasvaa, sylkeä, nenän limaa,
synoviaalinen neste ja virtsa. “
Lisäksi,
bhikkhun, bhikkhu heijastaa tätä aivan kuinjaa, mutta se on sijoitettu,
kuitenkin se on hävinnyt: ”Tässä kāyassa on maa-elementti
vesielementti, paloelementti ja ilmarakenne. ”āya sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
Aivan kuten bhikkhus, taitava lihakauppias tai a
teurastajan oppipoika, joka oli tappanut lehmän, istuisi risteykseen
leikkaamalla ne paloiksi; samalla tavalla, bhikkhus, bhikkhu heijastaa
tämä aivan kutenya, mutta se on sijoitettu, mutta se hävitetään: ”Tässä
kāya, on maa-elementti, vesielementti, paloelementti
ja ilmaelementti. ”
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
(1)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
Charnel maahan, jonain päivänä kuollut, tai kaksi päivää kuollut tai kolme päivää kuollut,
turvonnut, sinertävä ja pilkkaava, hän pitää tätä aivan yhtä: ”Tämä kāya
on myös sellainen luonne, se tulee näin, eikä ole
vapaa tällaisesta tilasta. “
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
tarkkailemassa Kaijaa Kaiyassa.Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
(1)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
Charnel maahan, jonain päivänä kuollut, tai kaksi päivää kuollut tai kolme päivää kuollut,
turvonnut, sinertävä ja pilkkaava, hän pitää tätä aivan yhtä: ”Tämä kāya
on myös sellainen luonne, se tulee näin, eikä ole
vapaa tällaisesta tilasta. “
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.

(2)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän näki kuolleen ruumiin, heittäisi pois
härän syödyt haudat, jotka ovat syöneet haukkoja
syödään kuoriaisten, jotka ovat syöneet paimenet, jotka ovat syöneet koirien ollessa
syödään tiikereitä, jotka ovat syöneet pantterit, syödä erilaisia
hän pitää tätä aivan yhtä kuin: “Tämä onja on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”
Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
s (3)
Lisäksi bhikkhus, bhikkhu, aivan kuten
jos hän näkisi kuolleen ruumiin, heittäytyivät pois hirvittävässä maassa, a
hän pitää lihaksena ja verinäytteenä, jota pitävät yhdessä jänteet
tämä hyvin kāya: ”Tämä kāya on myös luonteeltaan sellainen, se aikoo
tule näin, eikä ole vapaa tällaisesta tilanteesta. ”
jaya-ilmiöiden amudaya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.

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

(4)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän olisi nähnyt kuolleen ruumiin, heittänyt pois a
Charnel maahan, squeleton ilman lihaa ja smeared verellä, pidetään
yhdessä jänteiden kanssa hän pitää tätä aivan kuin: ”Myös tämä Keija on
tällainen luonne, siitä tulee näin, eikä se ole vapaa
tällainen ehto. ”

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

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ”ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · a · atīto ‘ti.

(5)
Lisäksi bhikkhus, bhikkhu, aivan kuten
jos hän näkisi kuolleen ruumiin, heittäytyivät pois hirvittävässä maassa, a
hänellä ei ole lihaa eikä verta, jota pitävät yhdessä jänteet
pitää tätä hyvina: ”Myös tämä kāya on sellainen, se on
tulee näin, eikä ole vapaa tällaisesta kunnosta. “

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

Niinpä hän asuu tarkkailemassa Kaijaa, kuten sisäisesti, tai hän
asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu tarkkaillessaan kāya
Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkaillessaan samudaijaa
ilmiöt, kuten taiya asuu tarkkailemalla ilmiöiden ohi
taiyassa tai asuu tarkkailemassa samudaijaa ja ohittamalla
ilmiöt kāyassa; tai muuten [ymmärtäen:] “tämä on kāya!” sati on läsnä
hänessä, vain pelkästään ñāṇan ja pelkän paississin laajuudessa, hän asuu
irti ja ei tartu mihinkään maailmaan. Näin ollen bhikkhus, a
bhikkhu asuu tarkkailemassa Kaijaa, kutenya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, joten imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Lisäksi,
bhikkhus, bhikkhu, aivan kuin hän olisi nähnyt kuolleen ruumiin, heittänyt pois a
Charnel-maa, irrotetut luut, jotka ovat hajallaan täällä ja siellä, tässä a
käsi-luu, siellä on jalka luu, täällä nilkan luu, siellä sääriluu,
täällä reiden luu, lonkka luu, tässä kylkiluun, takana oleva luu, täällä
selkäranka, siellä kaulan luu, täällä leuka luu, siellä on hampaan luu,
tai siellä on kallo, hän pitää tätä aivan kuin: ”Myös tämä kāya on
tällainen luonne, siitä tulee näin, eikä se ole vapaa
tällainen ehto. ”

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

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, joten imam · eva kāyaṃ
upasaṃharati: ”ayaṃ pi kho kāyo evaṃ dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

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

(7)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
näkee kuolleen ruumiin, heittäytyivät hirttimäiseen maahan, luut valkaisivat
kuten simpukan, hän pitää tätä aivan yhtä: “Tämä onja on myös sellainen
luonteeltaan se tulee näin, eikä se ole vapaa tällaisesta
kunto.”

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

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.

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

(8)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
nähdessään kuollut ruumis, heittäytyi hirttimäiseen maahan, kasattiin luita yli
vuotta vanha, hän pitää tätä aivan yhtä: “Tämä onja on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”

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

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, joten imam · eva kāyaṃ
upasaṃharati: ”ayaṃ pi kho kāyo evaṃ dhammo evaṃ · bhāvī evaṃ · an · atīto”
ti.

(9)
Lisäksi bhikkhus, bhikkhu, aivan kuin hän olisi
näkee kuolleen ruumiin, heittäytyivät haudanpohjan maahan, mätä luut väheni
jauhetta, hän pitää tätä aivan yhtä: ”Tämä kāya on myös sellainen
luonto, se tulee olemaan näin, eikä se ole vapaa tällaisesta
kunto.”

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

Niinpä hän asuu tarkkailemassa Kaijaa, kutenya
sisäisesti tai asuu tarkkailemassa Kaijaa, kutenya, ulkoisesti tai asuu
seurata kāyaa Kassaan sisäisesti ja ulkoisesti; hän asuu tarkkailemalla
Samassa on ilmiöiden samuaijaa taiya, tai hän asuu tarkkailemalla kulkua
taiya asuu tarkkailemassa samudaijaa ja
ilmiöiden katoaminen Kassaan; tai muuten [ymmärtäen:] “tämä on kāya!”
sati on läsnä hänessä, vain pelkän ñāṇan ja pelkän
paṭissati, hän asuu irti ja ei tartu mihinkään
maailman. Niinpä bhikkhus, bhikkhu asuu, kun tarkkailee Kaijaa.


finland.fi
Get to know the Finns with our abbreviated but thorough guide – a starter kit for keeping up with the Finnish culture.


34) Classical French- Français classique,
http://frenchculture.org/








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

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

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

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

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

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

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

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

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

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

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

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

ESSENCE OF TIPITAKA



Positive Buddha Vacana — The words of the Buddha —

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

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LESSONS

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for
 Maha-parinibbana Sutta — Last Days of the Buddha

The Great Discourse on the Total Unbinding

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

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

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comments (0)
03/23/19
LESSON 2941 Sun 24 Mar 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level in 29) Classical English,Roman,19) Classical Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,25) Classical Croatian-Klasična hrvatska,26) Classical Czech-Klasická čeština,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 4:44 pm
LESSON 2941 Sun 24 Mar 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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




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

 through 

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


in 29) Classical English,Roman,19) Classical  Catalan-Català clàssic,20) Classical Cebuano-Klase sa Sugbo,21) Classical Chichewa-Chikale cha Chichewa,22) Classical Chinese (Simplified)-古典中文(简体),23) Classical Chinese (Traditional)-古典中文(繁體),24) Classical Corsican-Corsa Corsicana,25) Classical  Croatian-Klasična hrvatska,26) Classical  Czech-Klasická čeština,




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

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

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

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,

This sutta is widely considered as a the main reference for meditation practice.

Introduction

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

Introduction

Thus have I heard: 

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

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


– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
Render correct translation to this Gogle translation using https://translate.google.com

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

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

DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,

This sutta is widely considered as a the main reference for meditation practice.

Introduction

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

Introduction

Thus have I heard: 

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

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


– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā

A. Section on ānāpāna

And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. 

B. Section on postures

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.



C. Section on sampajañña

Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sThus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 

ampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña. 

D. Section on Repulsiveness

Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skJust as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in E. Section on the Elements

in and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.” 

Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.” 
āya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. 

Just as, bhikkhus, a skillful butcher or a
butcher’s apprentice, having killed a cow, would sit at a crossroads
cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on
this very kāya, however it is placed, however it is disposed: “In this
kāya, there is the earth element, the water element, the fire element
and the air element.”
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.” 

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

(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the s(3)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton with flesh and blood, held together by tendons, he considers
this very kāya: “This kāya also is of such a nature, it is going to
become like this, and is not free from such a condition.”
amudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.

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


(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton without flesh and smeared with blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.” 


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




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

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


 (5)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh nor blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.” 


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




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

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


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


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




Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
 (7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 



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


(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.” 


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




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

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


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


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




Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
 (9)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti. 


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


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




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

The Satipaṭṭhāna Sutta[1] (MN 10) (Sanskrit: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र, Chinese:…


19) Classical  Catalan-Català clàssic
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https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Com trepitjar el camí de la meditació superconscient de Mahabodhi
El camí de la plena consciència - El Satipatthana Sutta
PRÀCTICA DE MEDITACIÓ en PARAULES PROPIS DE BUDDHA
de
Analytic Insight Universitat de Recerca i Pràctica en Dret Tipiṭaka en línia a 112 LLENGÜES CLÀSSIQUES
 a través
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Assistència a la consciència -
[mahā satipaṭṭhāna] a
18) Bulgària clàssica-Класически българск,
Aquesta sutta és àmpliament considerada com la principal referència per a la pràctica de la meditació.
Introducció
I. Observació de Kāya
A. Secció sobre ānāpāna
B. Secció sobre postures
C. Secció sobre sampajañña
D. Secció sobre repulsió
E. Secció sobre els elements
F. Secció sobre els nou terrenys

Introducció

Així he sentit:
Activat
en una ocasió, els Bhagavā quedaven entre els kurus a Kammāsadhamma,
una ciutat de mercat dels kurus. Allà es dirigí als monjos:

- Monjos.
- Bhaddante va respondre als monjos. El Bhagavā va dir:

- Això,
bhikkhus, és el camí que no condueix a res més que la purificació de
éssers, la superació del dolor i la lamentació, la desaparició de
dukkha-domanassa, la consecució del camí correcte, la realització de
Nibbāna, és a dir, els quatre satipaṭṭhānas.
Quins quatre?
Aquí, monjos, un monjo mora observant el kāya en kāya, ātāpī.
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.
Habita observant vedanā en vedanā, ātāpī sampajāno, satimā, tenint
abandonat abhijjhā-domanassa cap al món. Habita observant citta
a citta, ātāpī sampajāno, satimā, després d’abandonar abhijjhā-domanassa
cap al món. Resideix observant el dhamma · s en dhamma · s, ātāpī
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.

I. Kāyānupassanā

A. Secció sobre ānāpāna

I
com, monjos, queden un bhikkhu observant el kāya al kāya? Aquí,
monjos, un monjo, haver anat al bosc o haver estat al bosc
l’arrel d’un arbre o si heu anat a una habitació buida, s’asseu plegable
cames creuades, fixant kāya en posició vertical i fixant sati parimukhaṃ. Ser
així sato que respira, sent així que sato que respira. Respirar-se
llarg que comprèn: “estic respirant molt”; Respirant-lo molt de temps
comprèn: “estic respirant llarg”; respirant breument ell
entén: “estic respirant curt”; respirant curtment ell
entén: “estic respirant curt”; s’entrena: “sentint-ho”
tot el kāya, respiraré ‘; s’entrena: “sentint el tot”
kāya, expiraré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Just
com bhikkhus, un hàbil torner o un aprenent d’un torn, que fa molt de temps
gira, entén: “estic fent un gir llarg”; fent un gir curt, ell
comprèn: “Estic fent un gir curt”; de la mateixa manera, bhikkhus, a
bhikkhu, respirant molt, entén: “estic respirant molt”;
respirant des de fa molt de temps que entén: “estic respirant llarg”; respiració
en resum, entén: “estic respirant curt”; respirar curt
ell entén: “estic respirant curt”; s’entrena: “sentiment”
tot el kāya, respiraré ‘; s’entrena: “sentint-ho”
enter kāya, sortiré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Així habita observant el kāya en kāya internament,
o ell habita observant el kāya en kāya externament, o es queda observant
kāya en kāya internament i externament; habita observant el samudaya
dels fenòmens en kāya, o habita observant el defalliment
fenòmens en kāya, o ell habita observant el samudaya i morint
de fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati és
present en ell, només en la mesura de la mera ñāṇa i mera paṭissati, ell
habita separats i no s’aferra a res del món. Així,
monjos, un monjo mora observant el kāya al kāya.
B. Secció sobre postures

A més,
monjos, un monjo, mentre caminava, comprèn: “Camino” o
mentre està de peu, entén: “Estic de peu” o assegut ell
comprèn: “Estic assegut”, o mentre estic al llit, entén: “sóc jo
estirat ”. O bé, en qualsevol posició que tingui el seu kāya, ell
ho entenc en conseqüència.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món.Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
C. Secció sobre sampajañña
A més,
monjos, un monjo, mentre s’apropen i marxen, actuen
sampajañña, mirant cap endavant i mirant al seu voltant, actua amb ell
sampajañña, mentre es dobla i mentre s’estira, actua amb s’assenta observar el kāya al kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
ampajañña,
mentre portava la túnica i la túnica superior i mentre duia el bol,
actua amb sampajañña, mentre menja, mentre beu, mentre es mastega,
mentre es degusta, actua amb sampajañña mentre assisteix al negoci
de defecar i orinar, actua amb sampajañña, mentre camina,
mentre està de peu, mentre està assegut, mentre dorms, mentre estàs despert, mentre
parlant i en silenci, actua amb sampajañña.
D. Secció sobre repulsivitat

A més,
monjos, un monjo té en compte aquest mateix cos, de les plantes del
els peus cap amunt i des del cabell al cap avall, que està delimitat per la seva
skJust com si,
monjos, hi havia una bossa amb dues obertures i plena de diversos
tipus de cereals, com ara arròs de turó, arròs, mongeta, pèsols de vaca, sèsam
llavors i arròs trencat. Un home amb bona vista, que l’ha desabocat,
consideraria [els seus continguts]: “Aquest és el riu-paddy, això és l’arròs, aquests
Es tracta de mongetes, són pèsols de vaca, aquestes són llavors de sèsam i això és
arròs pelat; ”de la mateixa manera, monjos, un monjo ho considera molt
cos, des de les plantes dels peus cap amunt i des del cabell al cap avall,
que està delimitada per la seva pell i plena de diferents tipus d’impureses:
“En aquest kāya, hi ha els pèls del cap, pèls del cos,
ungles, dents, pell, carn, tendons, ossos, medul·la òssia, ronyons, cor,
fetge, pleura, melsa, pulmons, intestins, mesenteri, estómac
contingut, femta, bilis, flegma, pus, sang, suor, greix, llàgrimes, greix,
saliva, moc nasal, líquid sinovial i orina. “
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
a la secció E. sobre els elements

dins i plena de diferents tipus d’impureses: “En aquest kāya, hi ha
els pèls del cap, els pèls del cos, les ungles, les dents, la pell, la carn,
tendons, ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa,
pulmons, intestins, mesenteri, estómac amb el seu contingut, excrements, bilis,
flegma, pus, sang, suor, greix, llàgrimes, greix, saliva, moc nasal,
líquid sinovial i l’orina. “
A més,
monjos, un monjo reflecteix sobre aquest tema, no obstant això,
no obstant això, es disposa: “En aquest kāya, hi ha l’element de la terra, el
element d’aigua, l’element foc i l’element aeri. ”āya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
Igual que els monjos, un carnisser hàbil o un
l’aprenent de carnisser, després d’haver matat una vaca, s’assegués a una cruïlla
tallar-lo en trossos; de la mateixa manera, bhikkhus, un bikikkhu reflexiona
aquest mateix kāya, per contra, es col·loca, però està disposat: “En això
kāya, hi ha l’element de la terra, l’element de l’aigua, l’element del foc
i l’element de l’aire. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observant kāyaAixí, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

(2)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl de charnel, que es menja pels corbs, sent menjat per falcons, sent
menjats pels voltors, menjats per les garzas, menjats pels gossos, sent
menjats pels tigres, menjats per les panteres, menjats per diversos tipus
d’éssers, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
els s (3)
A més, monjos, bhikkhu, igual
si veia un cadàver, tirat a terra en un sòl,
Esqueleto de carn i sang, que es manté unit per tendons, considera
aquest mateix kāya: “Aquest kāya també té tal naturalesa, ho farà
esdevenir així, i no està lliure d’aquesta condició ”.
amudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.

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

(4)
A més,
monjos, un monjo, com si estigués veient un cadàver, allunyat en un
soterrani, esqueleta sense carn i embolcallada de sang, retinguda
junts per tendons, ell ho considera molt kāya: “Aquest kāya també és de
tal naturalesa, esdevindrà així, i no serà lliure
aquesta condició “.

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, així que
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto’ti. (5)
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. “

Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
 (6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.

(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. “

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.

Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
 (7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти.

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

(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

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

(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

15 Minute Meditation Music, Relaxing Music, Calming…
20) Classical Cebuano-Klase sa Sugbo,

Ihatag ang husto nga paghubad ngadto niining paghubad sa Google gamit ang https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Unsaon Pag-adto sa Dalan sa Superconscious Mahabodhi Meditation
Ang Dalan sa Pagisip sa Mindanaw - Ang Satipatthana Sutta
MEDITATION PRACTICE sa KATAWHAN SA BUDDHA
gikan sa
Analytic Insight Free Online nga Tipiṭaka Law Research & Practice University sa 112 NGA KLASIKAL NGA PINULONGAN
 pinaagi sa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pagtambong sa kahibalo -
[mahā satipaṭṭhāna] sa
18) Classical Bulgaria- Класически българск,
Kini nga sutta giisip sa kadaghanan isip usa ka nag-unang pakisayran alang sa pagpamalandong.
Pasiuna
I. Pagtan-aw sa Kāya
A. Seksyon sa ānāpāna
B. Seksiyon sa postura
C. Seksyon sa sampajañña
D. Seksiyon sa pagsalikway
E. Seksyon sa mga Elemento
F. Seksyon sa siyam nga mga nataran sa charnel

Pasiuna

Mao kini ang nadungog ko:
Sa
usa ka okasyon, ang Bhagavā nagpuyo taliwala sa mga Kurus sa Kammāsadhamma,
usa ka lungsod sa merkado sa Kurus. Didto, iyang gitumong ang mga bhikkus:

- Bahandi.
- Si Bhaddante mitubag sa mga bhikkus. Ang Bhagavā miingon:

- Kini,
bhikhus, mao ang dalan nga padulong ngadto sa bisan unsa gawas sa paghinlo sa
mga binuhat, ang pagbuntog sa kasubo ug pagminatay, ang pagkawala sa
dukkha-domanassa, ang pagkab-ot sa husto nga paagi, ang katumanan sa
Nibbana, nga mao ang upat nga satipaṭṭhānas.
Hain man ang upat?
Dinhi, ang bhikkhu, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.
Nagpuyo siya nga nagbantay sa vedanā sa vedanā, ātāpī sampajāno, satimā, adunay
naghatag sa abhijjhā-domanassa sa kalibutan. Nagpuyo siya nga nag-obserbar sa citta
sa citta, ātāpī sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa
paingon sa kalibutan. Nagpuyo siya nga nag-obserbar sa dhamma · s sa dhamma · s, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.

I. Kāyānupassanā

A. Seksyon sa ānāpāna

Ug
Giunsa, ang bhikkus, nagapuyo ba ang usa ka bhikkhu nga nag-obserbar sa kāya sa kāya? Dinhi,
bhikhus, usa ka bhikkhu, nga miadto sa lasang o nakaadto sa
gamot sa usa ka kahoy o miadto sa usa ka walay sulod nga lawak, naglingkod sa pagpilo sa
ang mga bitiis nagpalabay, nagbutang sa kya nga matul-id, ug naghimo sa sati parimukhaṃ. Pagka
sa ingon nga mga hayop nga iyang gininhawa, nga sa ingon ang mga hayop nga iyang ginaginhawa. Nag-antos sa
dugay nga nakasabut siya: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa siya sa taas
nakasabut: ‘Ako nagginhawa sa taas nga panahon’; Gipakigbahin niya sa mubo siya
nakasabut: ‘Ako ang pagginhawa sa mubo’; pagginhawa nga mubo siya
nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa kinatibuk-an
kāya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Lang
sama sa, bhikhus, usa ka batid nga tigpalihok o usa ka aprentis, usa ka taas nga panahon
milingi, nakasabut: ‘Ako naghimo sa usa ka taas nga turno’; naghimo sa usa ka mubo nga turno, siya
nakasabut: ‘Ako naghimo sa usa ka mubo nga pagtuyok’; sa samang paagi, bhikhus, usa ka
bhikkhu, pagginhawa sa dugay, nakasabut: ‘Ako nagginhawa sa taas nga panahon’;
nga nagginhawa sa dugay nga siya nakasabut: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa
Sa laktod nga pagkasabut siya: ‘Ako sa pagginhawa sa mubo’; pagginhawa nga mubo
siya nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘pagbati
ang tibuok nga kya, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya sa sulod,
o siya nagpuyo sa pag-obserba sa kāya sa kāya sa gawas, o siya nagpadayon sa pag-obserbar
kāya sa kāya sa sulod ug sa gawas; siya nagpuyo sa pag-obserbar sa samudaya
sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa pagkahanaw
mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa samudaya ug milabay
sa mga katingalahan sa kāya; o kaha, [nakaamgo:] “kini mao ang kya!” sati mao
nga anaa kaniya, hangtod sa gilay-on nga āṇa lamang ug paṭissati, siya
nagpuyo nga wala’y pulos, ug wala magkupot sa bisan unsang butang sa kalibutan. Busa,
bhikhus, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya.
B. Seksiyon sa postura

Dugang pa,
bhikkhus, usa ka bhikkhu, samtang naglakaw, nakasabut: ‘Ako naglakaw’, o
samtang nagbarug siya nakasabot: ‘Ako nagatindog’, o samtang naglingkod siya
nakasabut: ‘Ako naglingkod’, o samtang naghigda siya nakasabot: ‘Ako
paghigda ‘. O kung dili, bisan asa nga posisyon ang iyang kaya nga nahipos, siya
nakasabot niini sumala niana.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya
sa sulod, o nagpuyo siya nga nag-obserbar sa kāya sa kāya sa gawas, o nagpuyo siya
pagpaniid sa kāya sa kāya sa sulod ug sa gawas; siya nagpadayon sa pag-obserbar
ang samudaya sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa paglabay
layo sa mga katingalahan sa kāya; o sa laing bahin, [nakaamgo:] “kini mao ang kya!”
Ang sati anaa kaniya, sa gidaghanon lamang sa āṇa ug lamang
paṭatati, nagpuyo siya nga wala’y puluy-anan, ug wala magkupot sa bisan unsang butang sa
kalibutan.


21) Classical Chichewa-Chikale cha Chichewa,
https://www.youtube.com/watch?v=XbcnQCHpdmE
Chinese Zen Music: Guzheng & Erhu music, Zen Music, instrumental music, chinese musicPerekani kumasulira kolondola kwamasulidwe awa a Google pogwiritsa ntchito https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - Zomwe Zimapangidwira -
Mmene Mungayendetse Njira Yopenda Kusinkhasinkha Mahabodhi
Njira Yolingalira -Satipatthana Sutta
KUTHANDIZA KUGWIRITSA NTCHITO M’MAGAZINI A BUDDHA
kuchokera
Kusanthula Kufufuza Kwaulere Online Online Tipiṭaka Malamulo Ofufuza ndi Kuchita Yunivesite mu 112 ZINTHU ZOLINGALIRA
 kudutsa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Kupezeka pa kuzindikira -
[mahā satipaṭṭhāna] mu 21) Chikhalidwe cha Chichewa-Chikale cha Chichewa,
Sutta iyi imaganiziridwa kwambiri ngati mfundo yaikulu ya kusinkhasinkha.
Mau oyamba
I. Kuwonetsa Kāya
A. Gawo la ānāpāna
B. Gawo pa zochitika
C. Chigawo pa sampajañña
D. Chigawo chotsutsa
E. Gawo la Zinthu
F. Gawo la malo asanu ndi anayi

Mau oyamba

Ndimamva motere:
On
Nthawi ina, Bhagavā anali kukhala pakati pa Kurus ku Kammāsadhamma,
tauni ya msika wa Kurus. Kumeneku, adayankhula ndi bhikkhus kuti:

- Bhikkhus.
- Bhaddante anayankha a bhikkhus. Bhagavā adati:

- Izi,
bhikkhus, ndi njira yomwe imatsogolera kupatula koma kuyeretsedwa kwa
anthu, kuthana ndi chisoni ndi kulira, kutha kwa
dukkha-domanassa, kupeza njira yoyenera, kuzindikira kwake
Nibbāna, ndiko kunena kuti anayi satipaṭṭhānas.
Ndizinayi zinayi?
Pano, bhikkhus, bhikkhu amakhala akuwona kāya mu kāya, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.
Amakhala akusunga vedanā mu vedanā, ātāpī sampajāno, satimā, kukhala
adapatsidwa abhijjhā-domanassa kudziko lapansi. Amakhala akusunga citta
mu citta, ātāpī sampajāno, satimā, atasiya abhijjhā-domanassa
kudziko. Amakhala akuyang’ana dhamma · s ku dhamma · s, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.

I. Kāyānupassanā

A. Gawo la ānāpāna

Ndipo
bwanji, bhikkhus, amachita bhikkhu kuti ayang’ane kāya mu kāya? Pano,
bhikkhus, bhikkhu, atapita ku nkhalango kapena kupita ku
muzu wa mtengo kapena kupita ku chipinda chopanda kanthu, akukhala pansi akukulumikiza
miyendo yopanda malire, kuika kahya chokongoletsera, ndikukhazikitsa mapemphero. Kukhala
Choncho sato amapuma mkati, pokhala kuti sato amapuma. Kupuma mkati
Kwa nthawi yaitali amamvetsa kuti: ‘Ndikupuma nthawi yaitali’; kupuma kutali iye
amamvetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma mwachidule iye
amamvetsa: ‘Ndikupuma mwachidule’; kupuma mokwanira iye
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
Kahya yonse, Ndipuma mkati; amadziphunzitsa yekha: ‘akumva zonse
kāya, ndidzapuma ‘; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Basi
monga, bhikkhus, wotembenuza mwaluso kapena wophunzira, kutenga nthawi yaitali
kutembenukira, kumvetsetsa: ‘Ine ndikupanga kutembenuka kwautali’; kupanga mphindi pang’ono, iye
amamvetsa kuti: ‘Ndikutembenukira pang’ono’; mwanjira yomweyo, bhikkhus, a
bhikkhu, kupuma motalika, kumvetsa kuti: ‘Ndikupuma nthawi yaitali’;
Kupuma mokwanira amamvetsetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma
Mwachidule amamvetsa kuti: ‘Ndikupuma mwachidule’; kupuma pang’ono
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
kāya yonse, ndipuma mkati; amadziphunzitsa yekha: ‘akumva
Kahya yonse, ine ndidzapuma kunja; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Kotero akukhala akuwona kāya mu kāya mkati,
kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana
kāya mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya
za zozizwitsa ku kāya, kapena amakhala akuyang’ana kutha
zochitika mu kāya, kapena amakhala akuyang’ana samudaya ndikupita
zozizwitsa mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati ndi
amapezeka mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye
amakhala osasunthika, ndipo sagwiritsitsa chirichonse mu dziko. Choncho,
bhikkhus, bhikkhu amakhala akuyang’ana kāya ku kāya.
B. Gawo pa zochitika

Komanso,
bhikkhus, bhikkhu, akuyenda, amamvetsa kuti: ‘Ndikuyenda’, kapena
pamene akuyimirira amamvetsa kuti: ‘Ine ndaima’, kapena pamene ndikukhala
amamvetsa kuti: ‘Ndakhala pansi’, kapena pogona pansi amamvetsa kuti: ‘Ndine
kugona pansi ‘. Kapena ayi, pa malo aliwonse ake a kāya amachotsedwa, iye
amamvetsa bwino.
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko.C. Chigawo pa sampajañña
Komanso,
bhikkhus, bhikkhu, pamene akuyandikira komanso akuchoka, amachita nawo
sampajañña, pamene akuyangТana patsogolo ndipo akuyang’ana pozungulira, akuchitapo kanthu
sampajañña, pamene akugwedeza ndi kutambasula, amachitapo kanthu ndizomwe amachitira kahya mu kāya mkati, kapena
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
ampajañña,
povala zovala ndi mwinjiro komanso ponyamula mbale,
amachita ndi sampajañña, akudya, akumwa, akutafuna,
pamene akulawa, amachita ndi sampajañña, pomwe akupita ku bizinesi
za kuteteza ndi kukodza, amachita ndi sampajañña, akuyenda,
ndikuyima, ndikukhala, ndikugona, ndikukhala maso
kulankhula ndikukhala chete, amachita ndi sampajañña.
D. Gawo la Kuyankha

Komanso,
bhikkhus, bhikkhu amalingalira thupi ili, kuchokera kumalo a
miyendo mmwamba ndi kuchokera tsitsi lomwe liri pamutu pansi, lomwe limasulidwa ndi ilo
monga ngati,
bhikkhus, panali thumba lokhala ndi matsegulidwe awiri ndi odzaza ndi osiyanasiyana
Mitundu ya tirigu, monga mapiri-paddy, paddy, nyemba za nkhumba, nkhono za ng’ombe, zitsamba
Mbeu ndi mpunga. Mwamuna wokhala ndi maso abwino, atasuntha,
angaganizire [zomwe zili mkati]: “Ichi ndi phiri-paddy, ichi ndi paddy, izo
ali nyemba, nkhumba za ng’ombe, izi ndi mbewu za sesame ndipo izi ndizo
mchele wodula; “mwanjira yomweyi, bhikkhus, bhikkhu amalingalira izi
thupi, kuchokera kumapazi mpaka kumutu ndi tsitsi lomwe liri pamutu,
yomwe imachotsedwa ndi khungu lake komanso yodzala ndi zosafunika zosiyanasiyana:
“Mu kāya iyi, pali tsitsi la mutu, tsitsi la thupi,
misomali, mano, khungu, thupi, mafupa, mafupa, mafupa, impso, mtima,
chiwindi, pleura, spleen, mapapo, matumbo, mimba, mimba ndi zake
zamkati, nyansi, nyongolotsi, pus, magazi, thukuta, mafuta, misonzi, mafuta,
malaya, msuzi wamphongo, synovial madzi ndi mkodzo. “
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu E. Gawo la Zinthu

mkati mwake ndi wodzaza ndi zonyansa zosiyanasiyana: “Mu kāya iyi, alipo
tsitsi la mutu, tsitsi la thupi, misomali, mano, khungu, thupi,
mafupa, mafupa, mafupa, impso, mtima, chiwindi, pleura, spleen,
mapapu, matumbo, mimba, mimba ndi zomwe zili mkati, nyansi, bile,
kupweteka, magazi, thukuta, mafuta, misonzi, mafuta, misozi,
synovial madzi ndi mkodzo. “
Komanso,
bhikkhus, bhikkhu ikuwonetsa pa kāya iyi, komabe imaikidwa,
komabe izo zimatayika: “Mu kāya iyi, pali chilengedwe cha dziko lapansi, a
chigawo cha madzi, chigawo cha moto ndi chinthu cha mpweya. “āya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
Mofanana ndi, bhikkhus, katswiri wodziwa mbuzi kapena
wophunzira mfuti, atapha ng’ombe, akanakhala pamsewu
kudula izo zidutswa; mwanjira yomweyi, bhikkhus, bhikkhu ikuwonekera
kāya iyi, ngakhale idaikidwa, komabe imayikidwa: “Mu izi
Kāya, pali chilengedwe cha dziko lapansi, chigawo cha madzi, chigawo cha moto
ndi chinthu cham’mlengalenga. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya.Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.

(2)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, akudyedwa ndi khwangwala, akudyedwa ndi makoko, kukhala
kudya nyama, kudyedwa ndi herons, kudyedwa ndi agalu, kukhala
kudya nkhuku, kudyedwa ndi anthu a panther, kudyedwa ndi mitundu yosiyanasiyana
wa anthu, iye amawona kāya iyi: “Kāya iyi imakhalanso ndi yotere
chikhalidwe, chidzakhala monga chonchi, ndipo sichimasulidwa kutero
chikhalidwe. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
s (3)
Komanso, bhikkhus, bhikkhu, chimodzimodzi
ngati iye akuwona mtembo, atayikidwa mu nthaka yamatabwa, a
squeleton ndi thupi ndi magazi, ogwirizanitsidwa limodzi ndi tendons, iye amalingalira
kāya iyi: “Kāya iyi imakhalanso ndi chikhalidwe choterocho, zidzatero
kukhala monga chonchi, ndipo sichimasulidwa ku chikhalidwe choterocho. “
amudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.

 (4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlika ndi ni · masa · lohita · makitaita
nhāru · sambandhaṃ, so imam · eva kāyaṃ intasaṃharati: ‘ayaṃ kho kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(4)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika mu
malo otchedwa charnel, squeleton opanda mnofu ndi odzaza ndi magazi, opangidwa
pamodzi ndi tendons, iye amawona kāya iyi: “Kāya iyi imakhalanso
chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichimasulidwa
chikhalidwe choterocho. “

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

Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlaliṃ apagata · masa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ p kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.(5)
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. ”

Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
 (6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.

(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. ”

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.

Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
 (7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти…….(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.

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

(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.

(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”

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

Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya….


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Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්රය -
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DN 22 - (D ii 290)
MahāsatipaṭṭhānaSutta
- 出席意识 -
[mahāsatipaṭṭhāna] in
22)古典中文(简体) - 古典中文(简体),
这种经文被广泛认为是冥想练习的主要参考。
介绍
一,观察卡亚
A.关于ānāpāna的部分
B.关于姿势的部分
C.关于sampajañña的部分
D.关于排斥的部分
E.要素部分
F.关于九个殡仪馆的部分

介绍

我听说过:

有一次,Bhagavā住在Kammāsadhamma的Kurus,
库鲁斯集镇。在那里,他对比丘说:

- 比丘
- Bhaddante回答了比丘。 Bhagavā说:

- 这个,
比丘,是除了净化之外什么都没有的道路
众生,克服悲伤和悲伤,消失
dukkha-domanassa,实现正确的方式,实现
Nibbāna,也就是说四个satipaṭṭhānas。
哪四个?
在这里,比丘,一个比丘居住在kāya观察kāya,ātāpī
sampajāno,satimā,放弃了abhijjhā-domanassa走向世界。
他住在vedanā,ātāpīsampajāno,satimā观察vedanā,
放弃abhijjhā-domanassa走向世界。他住在观察citta
在citta,ātāpīsampajāno,satimā,放弃了abhijjhā-domanassa
走向世界。他住在dhamma·s,ātāpī观察佛法
sampajāno,satimā,放弃了abhijjhā-domanassa走向世界。

I.Kāyānupassanā

A.关于ānāpāna的部分


怎么,比丘,比丘住在卡亚观察kāya?这里,
比丘,一个比丘,已经去了森林或去了
一棵树的根或已经去了一个空房间,坐下来折叠
双腿交叉,设置kāya直立,并设置satiparimukhaṃ。存在
因此,他呼吸着,因此他呼吸着呼吸。呼吸
他知道很长时间:’我长时间呼吸’;他喘不过气来
明白:’我呼吸的时间很长’;他的呼吸很短
理解:’我呼吸短促’;他的呼吸很短
理解:’我呼吸短’;他训练自己:“感受到了
整个卡亚,我会呼吸’;他训练自己:’感受整体
kāya,我会呼出’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼吸’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼出’。
只是
比如,比丘,一个熟练的特纳或特纳的学徒,做了很长时间
转过来,理解:’我转了一圈’;他做了一个短暂的转弯
理解:’我正在做一个短暂的转变’;以同样的方式,比丘,a
比丘,长时间的呼吸,明白:“我呼吸的时间很长”;
长时间的呼吸,他明白:’我呼吸的时间很长’;呼吸
简而言之,他明白:’我呼吸短促’;呼气短促
他明白:’我呼吸短暂’;他训练自己:’感觉
整个kāya,我会呼吸’;他训练自己:“感受到了
整个kāya,我会呼出’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼吸’;他训练自己:’平静下来
kāya-saṅkhāras,我会呼出’。
因此他在内心观察kāya中的kāya,
或者他住在外面观察kāya,或者他住在观察
kāya在内部和外部的kāya;他住在观察samudaya
kāya中的现象,或者他住在观察过去的
kāya中的现象,或者他住在观察samudaya并去世
kāya中的现象;或者,[意识到:]“这是kāya!”sati是
出现在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他
住得离散,不拘泥于世界上任何事物。从而,
比丘,比丘居住在卡亚观察卡亚。
B.关于姿势的部分

此外,
比丘,比丘,走路的时候,明白:’我走路’,或者
站着的时候,他明白:’我站着’,或坐着他
理解:’我坐着’,或者躺着时他明白:’我是
躺着’。或者,无论他的kāya处置在哪个位置,他都是
相应地理解它。
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。C.关于sampajañña的部分
此外,
比丘,比丘,在接近和离开时,与…一起行动
sampajañña,在展望未来的同时环顾四周时,他表现出色
sampajañña,在弯曲和伸展的同时,他与他一起行动,他居住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
ampajañña,
穿着长袍和上衣,同时背着碗,
他和sampajañña一起吃饭,一边吃着,一边喝酒,一边咀嚼,
在品尝时,他与sampajañña合作,同时参与商业活动
排便和排尿时,他与sampajañña一起行走,
站立时,一边坐着,一边睡觉,一边清醒,一边
在沉默的同时,他与sampajañña一起行动。
D.关于排斥的部分

此外,
比丘,比丘认为这个身体,从鞋底
从头上向下的头发向上,这是由它的分隔
skjust好像,
比丘,有一个袋子有两个开口,并填充各种
各种谷物,如山稻,水稻,绿豆,牛豌豆,芝麻
种子和糙米。一个视力好的男人,解开它,
会考虑[其内容]:“这是山丘,这是稻田,那些
是绿豆,那些是牛豌豆,那些是芝麻,这是
糙米;“以同样的方式,比丘,比丘认为这是非常的
身体,从脚底向上,头发向下,
由皮肤划分并富含各种杂质:
“在这个kāya中,有头发,身体的毛发,
指甲,牙齿,皮肤,肌肉,肌腱,骨骼,骨髓,肾脏,心脏,
肝,胸膜,脾,肺,肠,肠系膜,胃与其
内容物,粪便,胆汁,痰,脓,血,汗,脂肪,眼泪,油脂,
唾液,鼻粘液,滑液和尿液。“
因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在E.元素部分

在和充满各种杂质:“在这个kāya,有
头发,身体毛发,指甲,牙齿,皮肤,肉,
肌腱,骨骼,骨髓,肾脏,心脏,肝脏,胸膜,脾脏,
肺,肠,肠系膜,胃及其内容物,粪便,胆汁,
痰,脓,血,汗,脂肪,眼泪,油脂,唾液,鼻粘液,
滑液和尿液。“
此外,
比丘,比丘反映了这个非常kāya,但它被放置,
然而它被处置:“在这个kāya,有地球元素,
水元素,火元素和空气元素。“āya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
比如,比丘,一个熟练的屠夫或者
屠夫的学徒,杀死了一头牛,将坐在十字路口
把它切成碎片;以同样的方式,比丘,比丘反映
这非常kāya,但它被放置,但它被处置:“在这
kāya,有土元素,水元素,火元素
和空气元素。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
(1)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
亵渎地面,死亡一天,死亡两天或死亡三天,
肿胀,偏蓝和溃烂,他认为这非常kāya:“这kāya
也是这样的性质,它会变成这样,而不是
没有这种情况。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在kāya中观察kāya。因此,比丘,比丘住在卡亚观察卡亚。
(1)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
亵渎地面,死亡一天,死亡两天或死亡三天,
肿胀,偏蓝和溃烂,他认为这非常kāya:“这kāya
也是这样的性质,它会变成这样,而不是
没有这种情况。“
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。

(2)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被扔掉了
一个叫肉的地面,被乌鸦吃掉,被鹰派吃掉了
被秃鹫吃掉,被苍鹭吃掉,被狗吃掉,被宰杀
被老虎吃掉,被黑豹吃掉,被各种食物吃掉
众生,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”
因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
s(3)
比如,比丘,比丘,就像
如果他看到一具尸体,就扔在一个烧焦的地上,一个
他认为,有血腥的血腥,由肌腱连在一起
非常kāya:“这个kāya也具有这样的性质,它将会发生
变得像这样,并没有摆脱这种状况。“
kāya现象的amudaya,或者他住在观察传球
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。

 (4)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(4)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被抛弃了
charnel ground,一块没有肉,带着血迹的吱吱声
由肌腱一起,他认为这非常kāya:“这个kāya也是
这样的性质,它会变成这样,并不是免于的
这样的条件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (5)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ,so
阿ima·evakāyaṃupasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。(5)
比如,比丘,比丘,就像
如果他看到一具尸体,就扔在一个烧焦的地上,一个
他没有肌肉和血液,由肌腱抱在一起
认为这非常kāya:“这个kāya也是这样的性质,它是
会变得像这样,并没有摆脱这种状况。“

ITI
ajjhattaṃvākāyeāyānupassīviharati,bahiddhāvākāyeāyānupassī
viharati,ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati,vaya-dhamm·ānupassīvā
kāyasmiṃviharati,samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti,yāvadeva
ñāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,nacakiñci
lokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāyekāyānupassī
viharati。

因此,他住在kāya内部观察kāya,或者他
住在外面观察kāya,或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象,或者他住在观察现象的消逝
在kāya,或者他住在观察samudaya和去世
卡亚的现象;或者,[实现:]“这是kāya!”sati存在
在他身上,仅仅是为了ñāṇa和仅仅是paṭissati,他住在那里
超然,并不拘泥于世界上任何事物。因此,比丘,a
bhikkhu居住在kāya观察kāya。
 (6)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni,aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(6)
此外,
比丘,一个比丘,就像他看到一具尸体一样,被抛弃了
charnel地面,断开的骨头散落在这里和那里,这里有一个
手骨,有脚骨,这里有踝骨,有胫骨,
这里有大腿骨,有髋骨,这里有肋骨,还有背骨,这里
脊椎骨,有颈骨,这里有颌骨,有牙骨,
或者在那里有头骨,他认为这非常kāya:“这个kāya也是
这样的性质,它会变成这样,并不是免于的
这样的条件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (7)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。(7)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(7)
比丘,比丘,就像他一样
看到一具尸体,扔在尸体的地上,骨头变白了
就像一个贝壳,他认为这非常kāya:“这个kāya也是如此
一个大自然,它会变成这样,并没有摆脱这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。

 (8)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(8)
比丘,比丘,就像他一样
看到一具尸体,扔在一个棺材地上,堆满了骨头
一岁,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。
 (9)
普纳
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·j​​ātāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(9)
比丘,比丘,就像他一样
看到一具尸体,扔在一块炭疽土地上,腐烂的骨头减少了
对于粉末,他认为这非常kāya:“这个kāya也是这样的
自然,它会变成这样,并不是免于这样的
条件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya观察kāya
在内部,或者他住在外面观察kāya,或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya,或者他住在观察过世
离开kāya的现象,或者他住在观察samudaya和
在kāya中消除现象;或者,[意识到:]“这是kāya!”
sati存在于他身上,仅仅是仅仅ñāṇa和纯粹的程度
paṭissati,他住在一个独立的地方,并不依赖于任何东西
世界。因此,比丘,比丘住在卡亚观察卡亚。


23) Classical Chinese (Traditional)-古典中文(繁體),
https://www.youtube.com/watch?v=XnYm__EKNEE
Traditional Chinese Music - Best Bamboo Flute & Zither - Beautiful Chinese Relaxing Music使用https://translate.google.com為此Google翻譯呈現正確的翻譯
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්රය -
如何踏上超級意識的摩訶菩提冥想之路
正念之道 - Satipatthana Sutta
佛陀自己的冥想練習

分析洞察免費在線Tipiṭaka法律研究與實踐大學112經典語言
 通過
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
MahāsatipaṭṭhānaSutta
- 出席意識 -
[mahāsatipaṭṭhāna] in
22)古典中文(簡體) - 古典中文(簡體),
這種經文被廣泛認為是冥想練習的主要參考。
介紹
一,觀察卡亞
A.關於ānāpāna的部分
B.關於姿勢的部分
C.關於sampajañña的部分
D.關於排斥的部分
E.要素部分
F.關於九個殯儀館的部分

介紹

我聽說過:

有一次,Bhagavā住在Kammāsadhamma的Kurus,
庫魯斯集鎮。在那裡,他對比丘說:

- 比丘
- Bhaddante回答了比丘。 Bhagavā說:

- 這個,
比丘,是除了淨化之外什麼都沒有的道路
眾生,克服悲傷和悲傷,消失
dukkha-domanassa,實現正確的方式,實現
Nibbāna,也就是說四個satipaṭṭhānas。
哪四個?
在這裡,比丘,一個比丘居住在kāya觀察kāya,ātāpī
sampajāno,satimā,放棄了abhijjhā-domanassa走向世界。
他住在vedanā,ātāpīsampajāno,satimā觀察vedanā,
放棄abhijjhā-domanassa走向世界。他住在觀察citta
在citta,ātāpīsampajāno,satimā,放棄了abhijjhā-domanassa
走向世界。他住在dhamma·s,ātāpī觀察佛法
sampajāno,satimā,放棄了abhijjhā-domanassa走向世界。

I.Kāyānupassanā

A.關於ānāpāna的部分


怎麼,比丘,比丘住在卡亞觀察kāya?這裡,
比丘,一個比丘,已經去了森林或去了
一棵樹的根或已經去了一個空房間,坐下來折疊
雙腿交叉,設置kāya直立,並設置satiparimukhaṃ。存在
因此,他呼吸著,因此他呼吸著呼吸。呼吸
他知道很長時間:’我長時間呼吸’;他喘不過氣來
明白:’我呼吸的時間很長’;他的呼吸很短
理解:’我呼吸短促’;他的呼吸很短
理解:’我呼吸短’;他訓練自己:“感受到了
整個卡亞,我會呼吸’;他訓練自己:’感受整體
kāya,我會呼出’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼吸’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼出’。
只是
比如,比丘,一個熟練的特納或特納的學徒,做了很長時間
轉過來,理解:’我轉了一圈’;他做了一個短暫的轉彎
理解:’我正在做一個短暫的轉變’;以同樣的方式,比丘,a
比丘,長時間的呼吸,明白:“我呼吸的時間很長”;
長時間的呼吸,他明白:’我呼吸的時間很長’;呼吸
簡而言之,他明白:’我呼吸短促’;呼氣短促
他明白:’我呼吸短暫’;他訓練自己:’感覺
整個kāya,我會呼吸’;他訓練自己:“感受到了
整個kāya,我會呼出’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼吸’;他訓練自己:’平靜下來
kāya-saṅkhāras,我會呼出’。
因此他在內心觀察kāya中的kāya,
或者他住在外面觀察kāya,或者他住在觀察
kāya在內部和外部的kāya;他住在觀察samudaya
kāya中的現象,或者他住在觀察過去的
kāya中的現象,或者他住在觀察samudaya並去世
kāya中的現象;或者,[意識到:]“這是kāya!”sati是
出現在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他
住得離散,不拘泥於世界上任何事物。從而,
比丘,比丘居住在卡亞觀察卡亞。
B.關於姿勢的部分

此外,
比丘,比丘,走路的時候,明白:’我走路’,或者
站著的時候,他明白:’我站著’,或坐著他
理解:’我坐著’,或者躺著時他明白:’我是
躺著’。或者,無論他的kāya處置在哪個位置,他都是
相應地理解它。
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。C.關於sampajañña的部分
此外,
比丘,比丘,在接近和離開時,與…一起行動
sampajañña,在展望未來的同時環顧四周時,他表現出色
sampajañña,在彎曲和伸展的同時,他與他一起行動,他居住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
ampajañña,
穿著長袍和上衣,同時背著碗,
他和sampajañña一起吃飯,一邊吃著,一邊喝酒,一邊咀嚼,
在品嚐時,他與sampajañña合作,同時參與商業活動
排便和排尿時,他與sampajañña一起行走,
站立時,一邊坐著,一邊睡覺,一邊清醒,一邊
在沉默的同時,他與sampajañña一起行動。
D.關於排斥的部分

此外,
比丘,比丘認為這個身體,從鞋底
從頭上向下的頭髮向上,這是由它的分隔
skjust好像,
比丘,有一個袋子有兩個開口,並填充各種
各種穀物,如山稻,水稻,綠豆,牛豌豆,芝麻
種子和糙米。一個視力好的男人,解開它,
會考慮[其內容]:“這是山丘,這是稻田,那些
是綠豆,那些是牛豌豆,那些是芝麻,這是
糙米;“以同樣的方式,比丘,比丘認為這是非常的
身體,從腳底向上,頭髮向下,
由皮膚劃分並富含各種雜質:
“在這個kāya中,有頭髮,身體的毛髮,
指甲,牙齒,皮膚,肌肉,肌腱,骨骼,骨髓,腎臟,心臟,
肝,胸膜,脾,肺,腸,腸系膜,胃與其
內容物,糞便,膽汁,痰,膿,血,汗,脂肪,眼淚,油脂,
唾液,鼻粘液,滑液和尿液。“
因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在E.元素部分

在和充滿各種雜質:“在這個kāya,有
頭髮,身體毛髮,指甲,牙齒,皮膚,肉,
肌腱,骨骼,骨髓,腎臟,心臟,肝臟,胸膜,脾臟,
肺,腸,腸系膜,胃及其內容物,糞便,膽汁,
痰,膿,血,汗,脂肪,眼淚,油脂,唾液,鼻粘液,
滑液和尿液。“
此外,
比丘,比丘反映了這個非常kāya,但它被放置,
然而它被處置:“在這個kāya,有地球元素,
水元素,火元素和空氣元素。“āya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
比如,比丘,一個熟練的屠夫或者
屠夫的學徒,殺死了一頭牛,將坐在十字路口
把它切成碎片;以同樣的方式,比丘,比丘反映
這非常kāya,但它被放置,但它被處置:“在這
kāya,有土元素,水元素,火元素
和空氣元素。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
(1)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
褻瀆地面,死亡一天,死亡兩天或死亡三天,
腫脹,偏藍和潰爛,他認為這非常kāya:“這kāya
也是這樣的性質,它會變成這樣,而不是
沒有這種情況。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在kāya中觀察kāya。因此,比丘,比丘住在卡亞觀察卡亞。
(1)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
褻瀆地面,死亡一天,死亡兩天或死亡三天,
腫脹,偏藍和潰爛,他認為這非常kāya:“這kāya
也是這樣的性質,它會變成這樣,而不是
沒有這種情況。“
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。

(2)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被扔掉了
一個叫肉的地面,被烏鴉吃掉,被鷹派吃掉了
被禿鷲吃掉,被蒼鷺吃掉,被狗吃掉,被宰殺
被老虎吃掉,被黑豹吃掉,被各種食物吃掉
眾生,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”
因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
s(3)
比如,比丘,比丘,就像
如果他看到一具屍體,就扔在一個燒焦的地上,一個
他認為,有血腥的血腥,由肌腱連在一起
非常kāya:“這個kāya也具有這樣的性質,它將會發生
變得像這樣,並沒有擺脫這種狀況。“
kāya現象的amudaya,或者他住在觀察傳球
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。

 (4)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(4)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被拋棄了
charnel ground,一塊沒有肉,帶著血蹟的吱吱聲
由肌腱一起,他認為這非常kāya:“這個kāya也是
這樣的性質,它會變成這樣,並不是免於的
這樣的條件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (5)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ,so
阿ima·evakāyaṃupasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。(5)
比如,比丘,比丘,就像
如果他看到一具屍體,就扔在一個燒焦的地上,一個
他沒有肌肉和血液,由肌腱抱在一起
認為這非常kāya:“這個kāya也是這樣的性質,它是
會變得像這樣,並沒有擺脫這種狀況。“

ITI
ajjhattaṃvākāyeāyānupassīviharati,bahiddhāvākāyeāyānupassī
viharati,ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati,vaya-dhamm·ānupassīvā
kāyasmiṃviharati,samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti,yāvadeva
ñāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,nacakiñci
lokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāyekāyānupassī
viharati。

因此,他住在kāya內部觀察kāya,或者他
住在外面觀察kāya,或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象,或者他住在觀察現象的消逝
在kāya,或者他住在觀察samudaya和去世
卡亞的現象;或者,[實現:]“這是kāya!”sati存在
在他身上,僅僅是為了ñāṇa和僅僅是paṭissati,他住在那裡
超然,並不拘泥於世界上任何事物。因此,比丘,a
bhikkhu居住在kāya觀察kāya。
 (6)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni,aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ,so imam·evakāyaṃupasaṃharati:’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。

(6)
此外,
比丘,一個比丘,就像他看到一具屍體一樣,被拋棄了
charnel地面,斷開的骨頭散落在這里和那裡,這裡有一個
手骨,有腳骨,這裡有踝骨,有脛骨,
這裡有大腿骨,有髖骨,這裡有肋骨,還有背骨,這裡
脊椎骨,有頸骨,這裡有頜骨,有牙骨,
或者在那裡有頭骨,他認為這非常kāya:“這個kāya也是
這樣的性質,它會變成這樣,並不是免於的
這樣的條件。“

Itiajjhattaṃvākāyeāyānupassīviharati,
bahiddhāvākāyeāyānupassīviharati,ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,{1} a·nissito ca viharati,
nacakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (7)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。(7)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(7)
比丘,比丘,就像他一樣
看到一具屍體,扔在屍體的地上,骨頭變白了
就像一個貝殼,他認為這非常kāya:“這個kāya也是如此
一個大自然,它會變成這樣,並沒有擺脫這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。

 (8)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(8)
比丘,比丘,就像他一樣
看到一具屍體,扔在一個棺材地上,堆滿了骨頭
一歲,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。
 (9)
普納
ca·paraṃ,bhikkhave,bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·j​​ātāni,so imam·evakāyaṃ
upasaṃharati:’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。

(9)
比丘,比丘,就像他一樣
看到一具屍體,扔在一塊炭疽土地上,腐爛的骨頭減少了
對於粉末,他認為這非常kāya:“這個kāya也是這樣的
自然,它會變成這樣,並不是免於這樣的
條件。”

Itiajjhattaṃvākāyeāyānupassīviharati,bahiddhāvā
kāyeāyānupassīviharati,ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati,
vaya-dhamm·ānupassīvākāyasmiṃviharati,samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti,yāvadevañāṇa·mattāyapaṭissati·mattāya,a·nissito ca viharati,na
cakiñcilokeupoādiyati。 Evam·pi kho,bhikkhave,bhikkhukāye
kāyānupassīviharati。

因此,他住在kāya觀察kāya
在內部,或者他住在外面觀察kāya,或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya,或者他住在觀察過世
離開kāya的現象,或者他住在觀察samudaya和
在kāya中消除現象;或者,[意識到:]“這是kāya!”
sati存在於他身上,僅僅是僅僅ñāṇa和純粹的程度
paṭissati,他住在一個獨立的地方,並不依賴於任何東西
世界。因此,比丘,比丘住在卡亞觀察卡亞。


youtube.com

24) Classical Corsican-Corsa Corsicana,

https://www.upi.com/Science_News/2015/12/02/Scientists-in-Japan-create-touchable-holograms/5861449069847/

Scientists in Japan create touchable holograms



One of the potential applications of the new technology is an interactive, holographic keyboard.

image.png
Fairy Lights is a touchable holographic laser technology invented by scientists in Japan. Photo by Siggraph/Ochiai

TOKYO, Dec. 2 (UPI) – Researchers in
Japan have invented a new laser technology called “Fairy Lights.” By
shooting tiny laser pulses at super-fast speeds, scientists at
Utsunomiya University Center for Optical Research and Education have
created touchable holograms.

Femtosecond laser technology blasts laser pulses that last just one
millionth of one billionth of a second — one quadrillionth of a second.
But the pulses are fired in succession at such a high frequency that
they appear like a constant beam.

The midair hologram created by the laser technology can be touched
and manipulated. The hologram’s shape can respond to human touch. Right
now, the touchable holograms are rather small, but scientists believe
their work is scalable.


“People’s daily lives would change if we use a bigger laser in a
bigger space where people can interact with it, and to see how it can be
used in situations where three-dimensional communication is necessary
such as a construction site or in the medical field,” lead researcher
Yoichi Ochiai, a scientists at Tsukuba University, told the magazine Ignition.

https://www.youtube.com/watch?v=AoWi10YVmfE#action=share

Ochiai and his colleagues presented a paper on their technology to attendees of this summer’s Siggraph 2015 conference in Los Angeles.


One of the potential applications of the new technology is an
interactive, holographic keyboard, emitted from a computer onto a user’s
lap. Fairy Lights also have potential uses in virtual gaming and
virtual reality.Rendite una traduzione corretta à sta traduzzione di Google cù https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -
Cumu Pesi in u Viaghju di a Meditazione Superconciente Mahabodhi
The Way of Mindfulness -The Satipatthana Sutta
Pratiche di meditazione in e parole ditte di Budda
da
Analytic Insight Free Online Tipiṭaka Law Research & Practice University in 112 LINGUE CLASSICHE
 attraverso
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Presenza in a cunniscenza -
[mahā satipaṭṭhāna] in
24) Classica Corsa-Corsa Corsicana,
Stu sutta hè largamente cunsideratu cum’è una di i principali riferimenti per a pratica di meditazione.
Introduzione
I. Osservazione di Kāya
A. Sezione nantu à ānāpāna
B. Sezione nantu à posture
C. Sezione da sampajañña
D. Sezione per repulsività
E. Sezione nantu à l’elementi
F. Sezione nantu à i nove moti di carru

Introduzione

Cusì aghju sentitu:
On
à un’occasione, u Bhagavā stava rimanendu in mezu à i Kurus à Kammāsadhamma,
una cità di u mercatu di i Kurus. Quì, si rivolse à u bhikkhus:

- Monaci.
- Bhaddante risponde à i bhikkhus. U Bhagavā hà dettu:

- Questu,
quandu bhikkhus, hè u caminu chì porta à nisunu chè a purificazione di
esseri, a vittoria di u dolore è di lamentazione, a scomparsa di
dukkha-domanassa, a realizazione di u modu ghjustu, a realisazione di
Nibbāna, cioè i quattru satipaṭṭhānas.
Quale quattru?
Quì, bikkhu, un bhikkhu risiede osservendu u kāya in kāya, ātāpī.
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.
Hà osservatu vedanā in vedanā, ātāpī sampajāno, satimā, avendu
abbandutu abhijjhā-domanassa versu u mondu. Hà osservatu a citta
in citta, ātāpī sampajāno, satimā, avendu dittatu abhijjhā-domanassa
versu u mondu. Stà osservendu u Dhamma · s in dhamma · s, ātāpī
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.

I. Kāyānupassanā

A. Sezione nantu à ānāpāna

È
cumu bhikkhus, un bhikkhu abiti in observazione di kāya in kāya? Quì,
bhikkhus, a bhikkhu, avendu andatu in a foresta o avendu andatu à
radice di un arburu o avè andatu in una stanza vuota, siede pieghendu a
gambe in traversu, ponendu kāya in verticale, è mettendu sati parimukhaṃ. Esiste
perchè sato rispira, essendu cusì respiratu. Respirà
longu sà capisce: «Io respiru duru»; spirà finu u tempu
capisce: “Io sto respirendu longu”; Respirà in brevi
capisce: “Io respiru in breve”; Respirà breve quellu
capisce: “Io sto respirendu fora”; si traduce se: «sentendu u
tuttu kāya, respireraghju ‘; si impegni: «sentendu tuttu
kāya, mi sparaghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Just
cum’è bhikkhus, un turner abile o un apprentista di un turner, fà una longa
turnu, capisce: “Facu un tornu lungu”; fà una curta curta, ell
capisce: “Facu una curta curta”; in u stessu modu, bhikkhus, a
bhikkhu, respirendu in a longa, capisce: “Io sto respirendu longhi”;
spirà finu u tempu sa capisce: «Io spiru longamente»; respirazione
in breve, e capisce: “Io respiru in breve”; respirendu breve
si capisce: «Io spiru assai breve»; si traduce se: «sentimentu
tuttu u kāya, respireraghju ‘; si traduce se: «sentendu u
tuttu kāya, respireraghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Cusì habita osservendu kāya in kāya internamente,
o mette in guardia osservendu u kāya in kāya di fora, o allora osserva
kāya in kāya internu è externamente; vene osservendu u samudaya
di i fenomeni in kāya, o quì abitenta osservendu u passatu di
fenomeni in kāya, o ellu dimora di osservà u samudaya è di passà
di i fenomeni in kāya; altrimenti, [si capisce:] “questu è kāya!” sati hè
prisentu in ellu, ghjustu à u pussu di meramente ñāṇa è mera paṭissati, he
habita staccatu, è ùn si agghia à nimu in u mondu. Cusì,
quandu bhikkhu, un bhikkhu risiede osservendu u kāya in kāya.
B. Sezione nantu à posture

Inoltre,
bhikkhus, a bhikkhu, mentre cammina, capisce: ‘I sto camminendu’, o
mentre stava si capisce: «Io sto in piedi», o quandu sedu
capisce: «Sò sedendu», o quandu ghjè lassatu, capisce: «Sò
stesi giù ». Cusì, in qualunque situu u so kāya sia dispunitu, ell
capisce per quessa.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu.C. Sezione da sampajañña
Inoltre,
bhikkhus, un bhikkhu, mentre avvicina è mentre partisci, agisce cun
sampajañña, mentre guardava in avanti è mentre guardà in giru, agisce cù
sampajañña, mentre hè pieghendu è mentre stendi, agisce cù sso. Hà dighjà osservà u kāya in kāya internu, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
ampajañña,
mentre si portava a roba è a roba superiore, è mentre portavanu a scodella,
agisce cù sampajañña, mentre manghja, mentre beve, mentre mastica,
durante a degustazione, agisce cù sampajañña, mentre assiste à l’impresa
di sdicchjarà è urinà, agisce cù sampajañña, mentre cammina,
mentre stava, mentre stava, mentre dormia, mentre era sveghjula, mentre
parlendu è mentre stà zittu, agisce cù sampajañña.
D. Sezione cundulante ripusiviu

Inoltre,
quandu bhikkhu, un bhikkhu considera questu veru corpu, da e suole di u
i piedi in su è da i capelli nantu à a testa, chì hè delimitata da a so
vene cume,
quandu bè, ci era una sacchetta avendu dui aperture è piene di vari
spezii di cereali, cume paddy di collina, paddy, fagioli mungni, mucca-pisi, sesamu
semi è risu cundutu. Un omu cù bona vista, avendu liberatu u,
considerassi [i so cuntenuti]: “Questa hè a risa di collina, sta paddy, quessi
sò fagioli mungici, quessi sò piselli di vacca, quessi sò semi di sesamo è quessa
risu in buccia; ”cum’è bhikkhus, un bhikkhu pensa à questu assai
u corpu, da a pianta di i pedi in su è da i capelli nantu à a testa in u
chì hè delimitata da a so pelle è piena di vari tipi di impurità:
“In stu kāya, ci sò i peli di u capu, peli di u corpu,
unghie, denti, pelle, carne, tendini, ossa, midollo osseu, reni, cuore,
fegatu, pleura, splina, pulmoni, intestini, mesenteriu, stomacu cù i so
contenuti, feci, bile, catina, pus, sangue, sudore, grassa, lacrime, grasso,
saliva, muco nasale, fluitu sinoviale è urina “
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in E. Sezione nantu à l’elementi

in e chjama di vari tipi di impurità: “In stu kāya, ci sò
i peli di u capu, i peli di u corpu, chiodi, denti, pelle, carne,
tendoni, ossa, midollo osseu, reni, cuore, fegatu, pleura, splina,
pulmoni, intestini, mesenteri, stomacu cù u so cuntenutu, feci, bile,
catina, pus, sangue, sudore, grassa, lacrime, grasso, saliva, mucu nasale,
fluitu sinoviale è urina “
Inoltre,
bhikkhus, un bhikkhu riflette nantu à sta kāya, ancu s’ellu hè piazzatu,
in ogni casu hè dispusatu: “In sta kāya, ci hè l’elemento di a terra, u
elementu d’acqua, elementu di fuoco è elementu d’aria. ”āya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
Hè cum’è bhikkhus, un macelleria abili o a
l’apprenti di a macelleria, avendu uccisu una vacca, si era sedutu à un bifurcazione
tagliendula in pezzi; in u stessu modu, bhikkhus, un bhikkhu riflette nantu à
questu molto kāya, tuttavia hè piazzatu, per quessa hè dispusatu: “In questu
kāya, ci hè l’elemento di a terra, l’elemento di l’acqua, l’elemento di focu
è l’elemento aria. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservendu kāya in kāya.Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.

(2)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
una terra vigna, essendu mangiata da i corvi, essendu mangiata da falchi, essendu
manghjatu da i vulturi, manghjati da l’aironi, essendu manghjatu da i cani
manghjatu da e tigre, essendu manciatu da i panthere, essendu manghjatu da vari generi
di l’abitati, cunsulta questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
u s (3)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
E squeleton cun carnaghju è sangue, ritenutu assai cù i tendini, pensa
questu assai kāya: “Questu kāya hè ancu di tale natura, hè andatu
diventà cusì, è ùn hè micca liberu da una tale situazione. “
amudaya di i fenomeni in kāya, o ellu dimostra di osservà u passatu
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.

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

(4)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
tenuta in terra, un squeleton senza carne è spalmatu di sangue, tinutu
insieme cù i tendoni, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “

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

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo eva · dhammo eva · bhāvī
evaṃ · an · atīto ‘ti.(5)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
squeleton senza carne nè sangue, tenutu assai cù i tendoni, lui
considera questu assai kāya: “Questu kāya hè ancu di tale natura, hè
diventerà cusì, è ùn hè micca liberu da una tale situazione. “

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

Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · ahikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.

(6)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
a terra macinata, ossa disconnesse sparpate quì è quì, quì a
ughjulu di a mano, ci hè un osu di u pede, quì un osso di caviglia, ci hè un ossa di spalla,
quì un ossa di a coscia, eccu un osu d’anca, quì un costellu, eccu un ossa indietro, quì
una spina d’ossu, ci hè un osu di u collu, quì un ossa di mandibule, ci hè un osu di dente,
o quì u craniu, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “

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

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.

(7)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
Ùn ci hè nunda chì vede un corpu mortu, ghjè sparguatu in un trame, e l’ossate bianchevanu
cum’è una cunca di mare, pensa à questu assai kāya: “Questu kāya hè ancu di tale
una natura, sarà diventata cusì, è ùn hè micca libera da tale
a condizione. “

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

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.

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

(8)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu in una terra ferma, accumulavau ossa sopra a
anni, si pò trà questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “

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

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.

(9)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu à l’altru in un solu annu, ossa marcite ridotte
Pudà, pensa à questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “

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

Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.


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Uvod
I. Promatranje Kāye
A. Odjeljak o ānāpāni
B. Odjeljak o položajima
C. Odjeljak o sampajañña
D. Odjeljak o odbojnosti
E. Odjeljak o elementima
F. Odjeljak na devet podzemnih mjesta

Uvod

Tako sam čuo:
Na
Jedna prigoda, Bhagava je boravila među Kurusima u Kammāsadhammi,
tržni grad Kurusa. Tamo se obratio bhikkhusu:

- Bhikkhus.
Bhaddante je odgovorio bhikkhusu. Bhagavā je rekao:

- Ovo,
bhikkhus, je put koji vodi samo do pročišćenja
bića, prevladavanje tuge i jadikovanja, nestanak
dukkha-domanassa, postizanje pravog puta, ostvarenje
Nibbana, to jest četiri satipaṭṭhānas.
Koja četiri?
Ovdje bhikkhus, bhikkhu boravi promatrajući kāya u kāya, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.
On nastanjuje promatranje vedane u vedani, ātāpī sampajāno, satimā,
odustao od abhijjhā-domanassa prema svijetu. On boravi promatrajući cittu
u citta, ātāpī sampajāno, satimā, odustao od abhijjhā-domanassa
prema svijetu. On boravi promatrajući dhammu u dhammi, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.

I. Kāyānupassana

A. Odjeljak o ānāpāni

I
kako, bhikkhus, bhikkhu boravi promatrajući kāya u kāya? Ovdje,
bhikkhus, bhikkhu, koji je otišao u šumu ili otišao u
korijen stabla ili je otišao u praznu sobu, sjeda i sklapa
noge ukrštene, postavljajući kāya uspravno, i postavljajući sati parimukhaṃ. Biće
tako sato udahne, tako da je tako sato da diše. Udišem
dugo on razumije: “Dišem dugo”; dugo udiše
razumije: “dugo dišem”; kratko disanje
razumije: “Ja dišam u kratkom roku”; kratko ispušta
razumije: “kratko dišem”; on se trenira: the osjeća
cijela kāya, udahnut ću ‘; on se trenira: the osjeća cjelinu
kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Samo
kao, bhikkhus, vješt strugač ili zanatlijev šegrt, čineći dugo
skreće, shvaća: “Ja se dugotrajno okrećem”; skrećući na kratko, on
razumije: “Napravim kratak zaokret”; na isti način, bhikkhus, a
bhikkhu, dišući dulje, razumije: “Ja dišem dugo”;
dugo udiše, on razumije: “dugo dišem”; disanje
ukratko, on razumije: “Ja dišam u kratkom roku”; kratkog disanja
on shvaća: “kratko dišem”; on se trenira:. osjećaj
cijelu kāyu, udahnut ću ‘; on se trenira: the osjeća
cijela kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Tako on boravi promatrajući kāya u kāya interno,
ili boravi promatrajući kāya u kāyi izvana, ili nastavlja promatrati
kāya u kāya interno i eksterno; on boravi promatrajući samudayu
fenomena u kāyi, ili on nastanjuje promatranje smrti
fenomene u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomena u kaiji; inače, [shvaćajući:] “ovo je kaja!” sati
On je prisutan u njemu, samo do stupnja puke ṇāṇe i puke pa ,issati, on
prebiva odvojeno i ne prianja ni za što na svijetu. Tako,
bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
B. Odjeljak o položajima

Osim toga,
bhikkhus, bhikkhu, dok hoda, razumije: “hodam” ili
dok stoji, on razumije: “Ja stojim”, ili dok on sjedi
razumije: “Ja sjedim” ili dok leži razumije: “Ja jesam.”
ležati’. Inače, u kojem god položaju je njegova kaja raspoložena, on
shvaća u skladu s tim.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
otkloniti fenomene u kāyi; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet.C. Odjeljak o sampajañña
Osim toga,
bhikkhus, bhikkhu, dok se približava i odlazi, djeluje
sampajañña, gledajući naprijed i gledajući okolo, djeluje s njim
sampajañña, dok se savija i dok se proteže, on djeluje sa SUTS jer on boravi promatrajući kāya u kāya interno, ili
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
ampajañña,
dok nosite ogrtače i gornji ogrtač i dok nosite zdjelu,
djeluje sa sampajañ ,om, dok jede, dok pije, dok žvaće,
dok degustira, djeluje s sampajañña, dok se bavi poslom
izlučivanja i uriniranja, djeluje sa sampajañña, dok hoda,
dok stoji, dok sjedi, dok spava, dok je budan, dok
razgovarajući i šuteći, on djeluje sa sampajañña.
D. Odjeljak o odbojnosti

Osim toga,
bhikkhus, bhikkhu smatra ovo tijelo, od potplata
noge gore i od kose na glavi prema dolje, što je ograničeno njegovim
skJust kao da,
bhikkhus, bila je torba s dva otvora i ispunjena raznim
vrste žitarica, kao što su padine, riža, mung grah, kravlji grašak, sezam
sjemenke i oljuštenu rižu. Čovjek s dobrim vidom, otkvačivši ga,
bi razmotrio [njegov sadržaj]: “Ovo je brežuljkasti rižin, to je rižino, oni
su mung grah, to su kravlji grašak, to su sjemenke sezama i to je
oljuštena riža; “na isti način, bhikkhus, bhikkhu to smatra vrlo
tijela, od potplata stopala prema gore i od kose na glavi prema dolje,
koji je omeđen svojom kožom i pun različitih vrsta nečistoća:
“U ovoj kaiji, postoje vlasi na glavi, dlake na tijelu,
nokti, zubi, koža, meso, tetive, kosti, koštana srž, bubrezi, srce,
jetre, pleure, slezene, pluća, crijeva, mezenterija, želuca s njegovim
sadržaj, izmet, žuč, sluz, gnoj, krv, znoj, masti, suze, mast,
slina, nosna sluz, sinovijalna tekućina i urin. “
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u odjeljku E. o elementima

i puna raznih vrsta nečistoća: “U ovoj kaji postoje
glavu, dlake na tijelu, nokte, zube, kožu, meso,
tetive, kosti, koštana srž, bubrezi, srce, jetra, pleura, slezena,
pluća, crijeva, mezenterija, želudac sa sadržajem, izmet, žuč,
sluz, gnoj, krv, znoj, masti, suze, masnoća, slina, nosna sluz,
sinovijalna tekućina i urin. “
Osim toga,
bhikkhus, bhikkhu se osvrće na ovu kāyu, bez obzira na to gdje se ona nalazi,
međutim, on je raspoloživ: “U ovoj kaiji postoji element zemlje,
element vode, element vatre i element zraka. ”āya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
Kao što je bhikkhus, vješti mesar ili a
mesarski šegrt, nakon što je ubio kravu, sjedio bi na raskrižju
rezanje na komade; na isti način, bhikkhus, bhikkhu razmišlja o tome
ta sama kāya, bez obzira na to kako je postavljena, ipak je raspoloživa: “U ovome
kāya, tu je element zemlje, element vode, element vatre
i element zraka. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya.Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.

(2)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
Korušku zemlju, koju su pojele vrane, pojele su jastrebovi
jede ih lešinari, pojedu ga čaplje, psi ih pojedu
pojede tigrovi, pojedu ga panteri, pojedu razne vrste
bića, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
s (3)
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
Razmišljao je da se radi o mesu i krvi, skupljenim tetivama
upravo ta kāya: “Ova kāi je također takve prirode, to će i učiniti
postati takav i nije oslobođen takvog stanja. “
amudaya fenomena u kāya, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.

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

(4)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno u a
Korušku zemlju, čašu bez mesa i premazanu krvlju, držali
zajedno s tetivama, on smatra ovu kāyu: “Ova kāya je također od
Takva će priroda postati takva i od nje neće biti
takvo stanje. “

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

Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tako
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atíto ‘ti.(5)
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
bez mesa i krvi, skupljenih tetivama, on
smatra upravo ovu kāyu: “Ta kaja je takva priroda, jest
postat će ovako, i nije slobodan od takvog stanja. “

iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · anupassī vā kāyasmiṃ viharati, vaya-dhamm · anupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · anupassī vā kāyasmiṃ viharati;
I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā hoti, yāvadeva
ńāṇa · mattāya paṭissati · matāya, {1} a · nissito ca viharati, na ca kiñci
loke upadiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.

Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru · · · · · · · · · · · · · ·
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, tako imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo eva b · bhāvī evaṃ · an · atīto ’ti.

(6)
Osim toga,
bhikkhus, bhikkhu, k