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How to Tread the Path of Superconscious Mahabodhi Meditation
The Way of Mindfulness -The Satipatthana Sutta
DN 22 - (D ii 290)
MahÄsatipaá¹á¹hÄna Sutta
— Attendance on awareness —
[ mahÄ satipaá¹á¹hÄna ]in 29) Clasical Engish, Romanian
This sutta is widely considered as a the main reference for meditation practice.
Introduction
I. Observation of KÄya
A. Section on ÄnÄpÄna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
Thus have I heard: 

On
one occasion, the BhagavÄ was staying among the Kurus at KammÄsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The BhagavÄ 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
NibbÄna, that is to say the four satipaá¹á¹hÄnas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kÄya in kÄya, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
He dwells observing vedanÄ in vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, having
given up abhijjhÄ-domanassa towards the world. He dwells observing citta
in citta, ÄtÄpÄ« sampajÄno, satimÄ, having given up abhijjhÄ-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ÄtÄpÄ«
sampajÄno, satimÄ, having given up abhijjhÄ-domanassa towards the world.
I. KÄyÄnupassanÄ
A. Section on ÄnÄpÄna
And
how, bhikkhus, does a bhikkhu dwell observing kÄya in kÄya? 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 kÄya 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 kÄya, I will breathe in’; he trains himself: ‘feeling the whole
kÄya, I will breathe out’; he trains himself: ‘calming down the
kÄya-saá¹…khÄras, I will breathe in’; he trains himself: ‘calming down the
kÄya-saá¹…khÄras, 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 kÄya, I will breathe in’; he trains himself: ‘feeling the
whole kÄya, I will breathe out’; he trains himself: ‘calming down the
kÄya-saá¹…khÄras, I will breathe in’; he trains himself: ‘calming down the
kÄya-saá¹…khÄras, I will breathe out’.
Thus he dwells observing kÄya in kÄya internally,
or he dwells observing kÄya in kÄya externally, or he dwells observing
kÄya in kÄya internally and externally; he dwells observing the samudaya
of phenomena in kÄya, or he dwells observing the passing away of
phenomena in kÄya, or he dwells observing the samudaya and passing away
of phenomena in kÄya; or else, [realizing:] “this is kÄya!†sati is
present in him, just to the extent of mere ñÄṇa and mere paá¹issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kÄya in kÄya. 

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 kÄya is disposed, he
understands it accordingly.
Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
Render correct translation to this Google translation using https://translate.google.com
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 kÄya, 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.â€
Thus he dwells observing kÄya in kÄya internally, or he
dwells observing kÄya in kÄya externally, or he dwells observing kÄya
in
in and full of various kinds of impurities: “In this kÄya, 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 kÄya, however it is placed,
however it is disposed: “In this kÄya, there is the earth element, the
water element, the fire element and the air element.†
Äya internally and externally; he dwells observing the samudaya of
phenomena in kÄya, or he dwells observing the passing away of phenomena
in kÄya, or he dwells observing the samudaya and passing away of
phenomena in kÄya; or else, [realizing:] “this is kÄya!†sati is present
in him, just to the extent of mere ñÄṇa and mere paá¹issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kÄya in kÄya. 

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 kÄya, however it is placed, however it is disposed: “In this
kÄya, there is the earth element, the water element, the fire element
and the air element.â€
Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(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 kÄya: “This kÄya also is of
such a nature, it is going to become like this, and is not free from
such a condition.†

Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa·mattÄya paá¹issati·mattÄya,{1} a·nissito ca viharati,
na ca kiñci loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati. 



Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(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 kÄya: “This kÄya also is of such a nature, it is
going to become like this, and is not free from such a condition.â€Iti
ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati;
samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm·ÄnupassÄ« vÄ
kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati;
‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva
ñÄṇa·mattÄya paá¹issati·mattÄya,{1} a·nissito ca viharati, na ca kiñci
loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ«
viharati. 



Thus he dwells observing kÄya in kÄya internally, or he
dwells observing kÄya in kÄya externally, or he dwells observing kÄya
in kÄya internally and externally; he dwells observing the samudaya of
phenomena in kÄya, or he dwells observing the passing away of phenomena
in kÄya, or he dwells observing the samudaya and passing away of
phenomena in kÄya; or else, [realizing:] “this is kÄya!†sati is present
in him, just to the extent of mere ñÄṇa and mere paá¹issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kÄya in kÄya. 

(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 kÄya: “This kÄya also is of
such a nature, it is going to become like this, and is not free from
such a condition.†

Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa·mattÄya paá¹issati·mattÄya,{1} a·nissito ca viharati,
na ca kiñci loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati. 



Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha·vaṇṇa·paá¹ibhÄgÄni, so imam·eva kÄyaṃ
upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ·dhammo evaṃ·bhÄvÄ« evaṃ·an·atÄ«to’
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 kÄya: “This kÄya also is of such
a nature, it is going to become like this, and is not free from such a
condition.†

Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa·mattÄya paá¹issati·mattÄya, a·nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati. 



Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(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 kÄya: “This kÄya also is of such a
nature, it is going to become like this, and is not free from such a
condition.†

Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa·mattÄya paá¹issati·mattÄya, a·nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati. 



Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya.
(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 kÄya: “This kÄya also is of such a
nature, it is going to become like this, and is not free from such a
condition.†

Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm·ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm·ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘atthi kÄyo’ ti vÄ pan·assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa·mattÄya paá¹issati·mattÄya, a·nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam·pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati. 



Thus he dwells observing kÄya in kÄya
internally, or he dwells observing kÄya in kÄya externally, or he dwells
observing kÄya in kÄya internally and externally; he dwells observing
the samudaya of phenomena in kÄya, or he dwells observing the passing
away of phenomena in kÄya, or he dwells observing the samudaya and
passing away of phenomena in kÄya; or else, [realizing:] “this is kÄya!â€
sati is present in him, just to the extent of mere ñÄṇa and mere
paá¹issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kÄya in kÄya
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The Way of Mindfulness -The Satipatthana Sutta
The Satipaá¹á¹hÄna Sutta[1] (MN 10) (Sanskrit: Smá¹›tyupasthÄna SÅ«tra सà¥à¤®à¥ƒà¤¤à¥à¤¯à¥à¤ªà¤¸à¥à¤¥à¤¾à¤¨ सूतà¥à¤°, Chinese:…
I met German-born Analayo some years ago when he was
living a life of intensive meditation and study in a small retreat
centre in Sri Lanka. He told me how his study of the Buddha’s original
meditation teaching had led him to question established approaches to
practice.
Since then, he has published an acclaimed work on the
Satipatthana Sutta, the Buddha’s main teaching on mindfulness, taken
full Bhikkhu ordination, published many groundbreaking essays on Pali
Buddhism, especially comparisons between the Pali Suttas and the Chinese
versions, the Agamas and become a widely respected scholar and
academic. As this interview shows, he is above all a deeply devoted
Dharma practitioner
Vishvapani: How do you come to be living as a Buddhist monk here in Sri Lanka?
Analayo: I studied martial arts in Berlin and I found that the
discipline offered a way to express and contain my anger, but it didn’t
address the root of the problem. Along with martial arts I also learned
Soto Zen meditation, and when I found that through practising that some
of my anger no longer arose I became very interested in meditation. I
travelled to Asia and ended up in Thailand where I did a course in
mindfulness of breathing with Ajahn Buddhadasa. With Zen you are told to
just sit, but no more, and through Buddhadasa’s teaching I now received
some instruction in meditation.
Then came the start of the rainy season and the custom in Thailand is
for many people to become monks for the three months of the rains. So
that’s what I did, and I stayed in a cave on a hilltop, surrounded on
three sides by the sea, and there I had the opportunity to live a very
meditative life.
Once I was in robes I found that the monastic lifestyle supported
meditation so I decided to continue with it. Later I came to Sri Lanka
and stayed with Godwin Samaratane, who was an excellent meditation
teacher, and in 1995 he sent me to develop the Lewelle Meditation
Centre. Here we have a main house with a small community, and we’ve
built several kutis on the hill where I stay and other visitors can come
to meditate.
Godwin brought out aspects of meditation that are in the suttas [the
records of the Buddha’s discourses recorded in the Pali language] but
which have been neglected in Theravada tradition. He had a very
open-minded approach that emphasised emptiness, working constructively
with emotions, and developing metta (loving-kindness). He
wanted me to provide scholarly back-up for what he was doing, so he
introduced me to a university professor and the people at the university
just told me that I would be doing a PhD!
V: As a dedicated meditator, what was your motivation for engaging with academic study?
A: I wanted a better understanding of the Buddha’s teaching, and I
hoped to approach Buddhism both from the inside perspective of a
Buddhist monk and meditator, and also to look at it scientifically.
Being a meditating monk the most obvious topic was satipatthana, the development of mindfulness, and I found that there is almost no research on satipatthana or the Satipatthana Sutta, the principal canonical text concerning it.
The book I have eventually written is not only a vindication of
Godwin’s teaching, but also an attempt to go back to the roots and ask,
what were the Buddha’s basic ideas? What did he mean by insight
meditation? What is written in the Satipatthana Sutta, and how can other
suttas illuminate it?
The book reflects my particular perspective as both a scholar and a
practitioner. Academics sometimes go off at tangents because without
experience of practice they can get caught up in ideas that are a long
way from the original meanings. On the other hand meditation teachers
tend either to express their ideas and experience without going back to
the sources, or else to be steeped in the Theravada tradition. For
traditional Theravadins the suttas, which recount the Buddhas
discourses, and the commentaries, which were written later, are one
block. They see everything through the eyes of Buddhaghosha, the author
of the Visuddhimagga [the most important commentary] unaware
that there was an historical gap of 800 years between the Buddha and
Buddhaghosha. So I wanted to separate these out. The ideas and
techniques in the commentaries may well be good, but it’s important to
know that some weren’t taught by the Buddha.
V: How would you characterise the Buddha’s approach to meditation as it emerges from the discourses?
A: In the discourses when a monk comes to the Buddha and says he
wants to meditate, the Buddha usually just gives him a theme like,
‘don’t cling to anything.’ The monk goes off and when he returns he is
an arahant! [one with a high level of realisation]. In other
words, the Buddha gives the general pattern, not a precise technique
such as you find in the Visuddhimagga, whose approach we have
inherited. When the Buddha discusses concentration he talks about what
happens with the mind. He says that when pamojja (delight)
arises the mind naturally becomes joyful, and from that come happiness,
calm, tranquillity and concentration. So you should enjoy meditating,
and in enjoying itself the mind becomes unified.
At the same time the Buddha has a very clear, analytical approach,
and when he speaks of ‘the five hindrances’, for example, he is pointing
to specific experiences that imply specific antidotes. But that’s
different from issuing technical instructions. You could say that the
Buddha didn’t teach meditation so much as the skill of meditating or the
ability to meditate. He was concerned with stirring the natural
potential of individuals to awaken the mind on the basis of a very clear
distinction that never gets lost between what is wholesome in the mind
and what is unwholesome.
V: What difference does the distinction between commentarial
and sutta approaches to meditation make for what you do when you
meditate?
A: Being an ‘anger-type’ I thought it was important to develop metta. (loving-kindness). In Thailand I followed the Visuddhimagga approach of sending metta
to oneself, a friend, a neutral person and an enemy, and verbalising
good wishes. I found I got stuck in ideas, and when I turned to the
suttas I saw that the Buddha just says that, ‘with a mind full of metta’ (that is an attitude or feeling of loving-kindness) ‘he radiates metta
in all directions’. There’s no verbalisation, no particular people,
just this radiation. That made an incredible change in my practice and
from then on it evolved very strongly.
Another example is the counting methods in the commentarial approach
to the mindfulness of breathing, which are also not found in the suttas.
The Anapanasati Sutta
describes how in sixteen steps you can be aware of the breath, the
body, feelings, and what is happening in the mind. This extends to
seeing the impermanence of the breath.
This is an excellent approach to practice. Firstly, you calm the mind
by staying predominantly with bodily phenomena. Then you become aware
of your whole self as it sits in meditation, and then you notice how the
breath and the body become calmer. As soon as that happens thinking
activity also calms down, and joy arises. You’re aware of these changes
and encourage them, and that takes you away from the thinking activity
of the mind.
The commentarial approach implies narrowing the focus of attention
onto one point and only prescribes contemplating the most prominent
characteristics of the physical breath – not the many other dimensions
that are described in the sutta. Because you have so little material to
work on, the practice can become boring, so your mind wanders, and you
need counting as food for the mind. But counting can take you away from
the bodily experience of the breath to conceptual ideas about it.
However, if the mind has something it likes it will stay with it, and
that’s the way to get into deep concentration.
V: What about the importance of one-pointed concentration (ekagata), which is usually taught as the way to become fully absorbed?
A: Ekagata can also be translated as ‘unification of the
mind.’ So in developing meditative absorption it’s not so much that you
narrow everything down to a fine point. It’s more that everything
becomes ‘one’. If I take a large object and move it around you have no
trouble following it; but if you try to stay with a pin-point it’s very
difficult and that can create tension.
As you go deeper into meditation (in developing the higher states of meditative absorption known as jhana/dhyana) you need a reference point. But to enter jhana you have to let go of the five physical senses. So the experience of the breath becomes a mental equivalent of it (a nimitta)
not a felt experience. Sometimes meditators experience a light that is
an equivalent of the breath, which may envelop you entirely. Or the nimitta could be an experience of happiness or metta, or just mentally knowing the breath, and the mind becomes one with that.
An important term for meditative absorption is samadhi. We
often translate that as ‘concentration’, but that can suggest a certain
stiffness. Perhaps ‘unification’ is a better rendition, as samadhi means ‘to bring together’. Deep samadhi isn’t at all stiff. It’s a process of letting go of other things and coming to a unified experience.
V: I practice the five stages of the mettabhavana and I find that there’s a definite psychological value in that approach.
A: I’m not saying that the commentarial approach is wrong, only that
if it doesn’t work for you then there is an alternative. And whatever
practice you follow be aware if it comes from the Buddha or someone
else.
I know people who say the five-stage mettabhavana or the mindfulness
of breathing with counting works for them. That’s completely OK. I’m
trying to add to the commentarial view, and to broaden perspectives, not
to ask people to throw out the commentaries or their teacher’s
approach, and only listen to me. I have been practising the Goenka
technique for ten years and I got very good results with it. But I
wouldn’t say that it’s the only correct technique.
In the discourses the Buddha didn’t say that there’s one way for
everybody. In the Theravada tradition there have been many debates
about the relationship between samatha (absorption) and vipassana (insight) as goals of meditation. But the discourses say that you can practice samatha first, and then vipassana, or the other way around, or both together. Both samatha and vipassana develop the mind and the two co-operate, but how you engage with them depends on the individual.
V: The breadth of this approach implies knowing yourself sufficiently so that you can plot a course.
A: The process of developing insight is a matter of gaining
self-knowledge and learning to act accordingly. If you sit down to
meditate you need to feel the tendency of the mind – what it needs and
what it wants to do. More broadly, I know that my tendency is towards
anger and that means that I need to develop tranquillity to balance my
personality.
V: You place great emphasis on mindfulness, and also to have a very broad view of its implications.
A: The presentation of mindfulness in the discourses suggests an
open, receptive state of mind in which you let things come to you. It’s
different from concentration (samatha) in that concentration
means focus and mindfulness means breadth, but without mindfulness you
can’t develop concentration. It’s also an important basis for insight
meditation (vipassana). Mindfulness has many facets. Many
teachers speak of mindfulness of the body, but people don’t talk much
about the contemplations of feelings, mind and dhammas that are
also in the Satipatthana Sutta. But if you take any experience – like
sitting here now – you can be aware of the bodily aspect, how you feel
about what we are discussing; the state of mind that we are each in; and
you can see it in the light of the Buddha’s teachings. Each situation
has these four aspects and mindfulness can focus on one or all of these
as appropriate
V: How has studying these suttas affected your own meditation?
A: It’s the ground of my practice. Before I started my academic work I
decided that however many hours I studied I would spend more hours
meditating. That’s why it took me six years to complete my work. I would
never lose touch with my meditation practice for the sake of
theoretical study. On the other hand, though, a good knowledge of
Buddha’s teachings ‘clears the path’ as it enables you to know what
you’re doing and then you don’t experience doubt. Now I can learn from
various meditation teachers without getting confused because I know what
lines I am pursuing in my own practice.
The Buddha gave the talks that are recorded in the suttas because he
thought people should know what they are doing. Meditation is like
eating and the knowledge you have gained from the suttas is like the
digestive juice that makes it possible for your body to digest the
nutrients. The two belong together, but meditation has to have the
priority. Doing PhD research is perhaps going to an extreme. But
studying informed sources can be helpful for everyone. They can shine a
beam of light onto your practice and that can inspire it.
Ven. Analayo’s book on the Saitpatthana Sutta is Satipatthana: The Direct Path to Realization, Windhorse Publications, 2003.
The following excellent works are available as free online downloads.
They deserve to be much better known and make excellent study material
From Craving to Liberation, Excursions into the Thought-world of the Pali Discourses (1), Buddhist Association of the United States, 2009.Download PDF
From Grasping to Emptiness, Excursions into the Thought-world of the Pali Discourses (2), Buddhist Association of the United States, 2010.Download PDF
The Genesis of the Bodhisattva Ideal, Hamburg University Press, 2010.Download PDF
Bhikkhu AnÄlayo is a Privatdozent of the Centre for Buddhist Studies at the University of Hamburg and works as a researcher at Dharma Drum Buddhist College, Taiwan. He is also a professor at the Sri Lanka International Buddhist Academy, Kandy.
An interview with Bhikkhu AnÄlayo, author of Satipaá¹á¹hÄna: The Direct Path to Realization.Bhikkhu AnÄlayo’s latest book, Perspectives on Satipaá¹á¹hÄna,
uses a comparison of three different versions of the Satipatthana Sutta
to reveal what the original core teachings are likely to have been.
Hannah Atkinson: Perspectives on Satipaá¹á¹hÄna is a companion volume to your earlier publication, Satipaá¹á¹hÄna: The Direct Path to Realization. How are the two books distinct and how do they work together?
Bhikkhu AnÄlayo: My first book, Satipaá¹á¹hÄna: The Direct Path to Realization, came out of a PhD I did in Sri Lanka. It was the product of my academic study of the Satipaá¹á¹hÄna Sutta,
the practical experience I had gained in meditation, and what I had
read about the experience of other meditators and teachers – I tried to
bring all that together to come to a better understanding of the text
itself.
At that time I was working on the Pali sources of the Satipaá¹á¹hÄna Sutta
because the Buddha’s teachings were transmitted orally from India to
Sri Lanka and then eventually written down in Pali, which is fairly
similar to the original language or languages that the Buddha would have
spoken. However, the transmission of the Buddha’s teachings also went
in other directions, and we have versions of the Satipaá¹á¹hÄna Sutta in
Chinese and Tibetan. So after completing my PhD I learnt Chinese and
Tibetan so that I could engage in a comparative study of parallel
textual lineages, and this is the focus of my new book, Perspectives on Satipaá¹á¹hÄna.
Although this was, at the outset, mainly an academic enterprise, what
I discovered really changed the focus of my practice. When I took out
the exercises that were not common to all three versions of the Satipaá¹á¹hÄna Sutta,
I was left with a vision of mindfulness meditation that was very
different to anything I would have expected. Contemplation of the body,
which is the first of the four satipaá¹á¹hÄnas, for example, is
usually practised in the form of the mindfulness of breathing and being
mindful of bodily postures, but these exercises are not found in all
versions. What I found in all three versions were the exercises that
most of us do not like to do: seeing the body as made out of anatomical
parts and thus as something that it is not beautiful, as something that
is made up of elements and thus does not belong to me, and the cemetery
contemplations – looking at a corpse that is decaying.
So then I understood: body contemplation is not so much about using
the body to be mindful. It is rather predominantly about using
mindfulness to understand the nature of the body. As a result of these
practices one will become more mindful of the body, but the main thrust
is much more challenging. The focus is on insight – understanding the
body in a completely different way from how it is normally perceived.
Normally we look at the body and see it as ‘me’, but these texts are
asking us to take that apart and see that actually we are made up of
earth, water, fire and wind, of hardness, fluidity and wetness,
temperature and motion. They are asking us to directly confront our own
mortality – to contemplate the most threatening thing for us: death.
Bhikkhu
AnÄlayo is a Buddhist monk (bhikkhu), scholar and meditation teacher.
He was born in Germany in 1962, and ‘went forth’ in 1995 in Sri Lanka.
He is best known for his comparative studies of early Buddhist texts as
preserved by the various early Buddhist traditions.
I found a similar pattern when I looked at the last satipaá¹á¹hÄna, which is contemplation of dharmas.
The practices that were common to all three versions were those that
focused on overcoming the hindrances and cultivating the awakening
factors. The emphasis is not so much on reflecting on the teachings, the
Dharma, but really on putting them into practice, really going for
awakening. As a result of this discovery I have developed a new approach
to the practice of satipaá¹á¹hÄna which I have found to be very powerful, and this would never have happened if I had not done the academic groundwork first.
HA: Your books are a combined outcome of scholarly study and
practical experience of meditating. Do you find that these two
approaches are generally compatible with each other, or do they ever
come into conflict?
BA: It is not easy to be a scholar and a practitioner at the same
time. If you look throughout Buddhist history, it is more usual to find
Buddhists who are either practitioners or scholars than Buddhists who
are both. However, for a while I have been trying to achieve a balance
between these two sides of me, and I have found a point of concurrence:
the main task of meditation is to achieve ‘knowledge and vision of
things as they really are’ and actually this is the main task of
academics as well. We use a different methodology, but the aim of both
is to understand things as they really happen. If I take that as my
converging point, then I am able to be both a scholar and a meditating
monk, and this has been a very fruitful combination for me.
Both of my books are aimed at people who, like me, are interested in
academic study and meditation. They are academic books where the final
aim is to help people develop their meditation practice. They are not
books for beginners, and the second book builds on the first book, so
one would need a basic familiarity with what I covered in Satipaá¹á¹hÄna: The Direct Path to Realization in order to fully engage with Perspectives on Satipaá¹á¹hÄna.
HA: Both of your books mention the idea of satipaá¹á¹hÄna as a form of balance, and the title of your new book suggests that there are many different perspectives on satipaá¹á¹hÄna that could be taken into account. Is the very essence of satipaá¹á¹hÄna practice a balance of perspectives or is there one particular perspective on satipaá¹á¹hÄna that has been most useful in the context of your practice?
BA: I think that balance is an absolutely central aspect of
mindfulness practice. If you look at the Awakening Factors, the first
one is mindfulness and the last one is usually translated as
‘equanimity’, but in my opinion it would be better to understand it as
balance or equipoise. To be balanced means to be mindful and open to the
present moment, to be free from desire and aversion, and this is what
the Satipaá¹á¹hÄna Sutta continually comes back to.
I believe that balance is also an essential element of academic
study. If, through my mindfulness practice, I am cultivating openness
and reception then how can I say that one approach to a topic is totally
right and another one is completely wrong? If I do that, I have to
exclude all of the other approaches from my vision. Often, when we get
into very strong opinions, we have tunnel vision – we see only one part
of reality, one side of it, but that is not how things really are. So,
in my academic work, if I find one approach that seems more reasonable
to me, I keep it in the foreground, but I have to keep the other
approaches in the background, I cannot just cut them out.
HA: Satipaá¹á¹hÄna: The Direct Path to Realization and Perspectives on Satipaá¹á¹hÄna both mention the importance of combining self-development with concern for others. Does satipaá¹á¹hÄna practice
lead naturally to a person becoming more compassionate or is it
necessary to engage in other practices to achieve this? Is satipaá¹á¹hÄna practice a solitary activity or is it important that it is undertaken in the context of a Sangha?
Buy Perspectives on Satipaá¹á¹hÄna for Kindle or iBooks.
BA: I think that compassion is a natural outcome of Satipaá¹á¹hÄna practice, but it is also good to encourage it in other ways as well. There is a simile from the Satipaá¹á¹hÄna Samyutta of
two acrobats performing together on a pole – we need to establish our
own balance in order to be in balance with other people and the outside
world, but other people and the outside world are also the point at
which we find out about our own balance. I can be practising alone,
sitting in my room, feeling that I am so incredibly balanced and
equanimous, but let me get out into the world and have some contact with
people, come into some problems, and see how balanced I am then! Of
course, time in seclusion and intensive meditation is essential, but
there must always be a wider context to our practice.
Republished with permission from Windhorse Publications.
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Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This
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Carane Nggeser Path of Meditation Mahabodhi Superconscious
Way of Mindfulness-Satipatthana Sutta
DN 22 - (D ii 290)
MahÄsatipaá¹á¹hÄna Sutta
- Pengunjung ing kesadaran -
[mahÄ + satipaá¹á¹hÄna]
ing 53) Klasik Jawa-Klasik Jawa,
Iki sutta dianggep minangka referensi utama kanggo latihan meditasi.
Pambuka
I. Pengamatan KÄya
A. Bagian ing babagan
B. Bagian postur
C. Bagian ing sampajañña
D. Bagian babagan repulsiveness
E. Bagian ing Unsur
F. Bagean ing sangang landasan
Pambuka
Mangkene aku wis krungu:
On
siji wektu, ing BhagavÄ dumunung ing antarane Kurus ing KammÄsadhamma,
sawijining kutha pasar Kurus. Ana, dheweke ngucapake bhikkhu:
- Bhikkhu.
- Bhaddante mangsuli para bhikkhu. Sang BhagavÄ mangsuli:
- Iki,
bhikkhu, iku path sing ora ndadékaké apa-apa kajaba pemurnian
makhluk, ngatasi kesedihan lan tangisan, ilang saka
dukkha-domanassa, entuk cara sing bener, nuwuhake
NibbÄna, yaiku papat satipaá¹á¹hÄnas.
Papat kang?
Kene, para bhikkhu, para bhikkhu manggon ing kÄya ing kÄya, ÄtÄpÄ«
sampajÄno, satimÄ, wis diwenehake abhijjhÄ-domanassa menyang donya.
Panjenenganipun dumunung mrentah vedanÄ ing vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, gadhah
diwenehake abhijjhÄ-domanassa menyang donya. Panjenenganipun manggen ngempalaken citta
ing citta, ÄtÄpÄ« sampajÄno, satimÄ, diwenehake abhijjhÄ-domanassa
nyedhaki donya. Panjenenganipun manggen observing dhamma · s ing dhamma · s, ÄtÄpÄ«
sampajÄno, satimÄ, wis diwenehake abhijjhÄ-domanassa menyang donya.
I. KÄyÄnupassanÄ
A. Bagian ing babagan
Lan
kepriye, bhikkhu, adhedhasar bhikkhu sing manggoni kÄya ing kÄya? Kene,
bhikkhu, bhikkhu, lunga menyang alas utawa ora ana ing kono
oyod saka wit utawa menyang kamar kosong, lenggah ing lempitan
sikil ngliwati, nyetel kya tegak, lan nyetel sati parimukhaṃ. Ingsun
Mangkono uga kewan sing urip, kaya-kaya kewan sing urip. Ambegan ing
dawa dheweke ngerti: ‘Aku ambegan dawa’; ambegan dheweke dawa banget
mangertos: ‘Aku ambegan dawa’; ambegan kanthi cepet
mangertos: ‘Aku ambegan kanthi cendhak’; ambegan metu cekak
mangertos: ‘Aku nglangi metu cendhak’; piyambakipun nglatih piyambak: ‘ngrasakake
kabeh kyai, aku bakal ambegan ing ‘; dheweke nglatih awake dhewe: ‘ngrasa kabeh
kÄya, aku bakal nyedhot ‘; piyambakipun melatih piyambak: ‘calming mudhun
kÄya-saá¹…khÄras, aku bakal ambegan ing ‘; piyambakipun melatih piyambak: ‘calming mudhun
kÄya-saá¹…khÄras, aku bakal metu.
Cukup
minangka, bhikkhu, pemutar utami utawa magang panik, nggawe dawa
nguripake, mangerteni: ‘Aku nguripake maneh;’ Nggawe giliran cendhak, dheweke
mangertos: ‘Aku ngowahi cendhak’; kanthi cara sing padha, bhikkhu, a
bhikkhu, ambegan ing dawa, mangertos: ‘Aku ambegan dawa’;
ambegan banget dawa dheweke ngerti: ‘aku ambegan dawa’; napas
ing cendhela dheweke mangerteni: ‘Aku ambegan kanthi cendhak’; napas metu cendhak
Dheweke ngerti: ‘Aku nglangi metu cendhak’; piyambakipun nglatih piyambak: ‘perasaan
kabeh kyai, aku bakal ambegan ing ‘; piyambakipun nglatih piyambak: ‘ngrasakake
kabeh kyai, aku bakal nyedhot ‘; piyambakipun melatih piyambak: ‘calming mudhun
kÄya-saá¹…khÄras, aku bakal ambegan ing ‘; piyambakipun melatih piyambak: ‘calming mudhun
kÄya-saá¹…khÄras, aku bakal metu.
Kanthi mangkono, dheweke ngemut kÄya ing kÄya sacara internal,
utawa dheweke manggoni observasi kÄya ing kÄya ing njaba, utawa manggoni observasi
kÄya in kÄya internal and external; Panjenenganipun manggen ngempalaken samudaya
saka fénoména ing kÄya, utawa dhèwèké ngupaya nguripake lelara
fénoména ing kÄya, utawa panjenengané ngupaya ngurusi samudaya lan mlayu
fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!” sati iku
ana ing dheweke, mung kanggo ukuran Äṇa lan mung paá¹ati, dheweke
dumunung, lan ora nempuh apa-apa ing donya. Mangkono,
bhikkhu, sawijining bhikkhu manggoni kÄya ing kÄya.
B. Bagian postur
Sabanjure,
bhikkhu, bhikkhu, nalika mlaku-mlaku, ngerti: ‘Aku mlaku-mlaku’, utawa
nalika ngadeg, dheweke ngerti: ‘Aku ngadeg’, utawa nalika lungguh
mangertos: ‘Aku lungguh’, utawa nalika lagi lungguh, dheweke ngerti: ‘Aku
leyeh-leyeh’. Utawa liya, ing ngendi posisi kyai kasebut dibuwang, dheweke
mangerteni iku patut.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
Rampung terjemahan sing bener kanggo terjemahan Google iki nganggo https://translate.google.comC. Bagian ing sampajañña
Sabanjure,
bhikkhu, bhikkhu, nalika nyedhak lan nalika budhal, tumindak
sampajañña, nalika nggoleki ing ngarep lan nalika ningali, dheweke nindakake
sampajañña,
nalika mlengkung lan nalika ngegung, dheweke tumindak kanthi sThus
dheweke manggon ngamatake kÄya ing kÄya sacara internal, utawa
manggon ngamatake kÄya ing kÄya ing njaba, utawa manggoni observasi kÄya
ing kÄya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kÄya, utawa dhèwèké ngupaya ngatasi fénoména
ing kÄya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kÄya; utawa liya, [sadhar:] “iki kÄya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun Äṇa lan namung paá¹ati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kÄya.
ampereñña,
nalika nganggo jubah lan jubah ndhuwur lan nalika nggawa mangkok,
Panjenengane tumindak kanthi sampajañña, nalika mangan, nalika ngombé, nalika ngunyah,
nalika ngicipi, dheweke bisa nindakake sampajañña, nalika nekani bisnis
saka defecating lan urinating, dheweke tumindak kanthi sampajañña, nalika mlaku-mlaku,
nalika ngadeg, nalika lungguh, nalika turu, nalika lagi tangi, nalika
ngomong lan nalika ngenteni, dheweke tumindak kanthi sampajañña.
D. Bagian ing Repulsiveness
Sabanjure,
bhikkhu, bhikkhu nganggep badan iki, saka soles
kaki munggah lan saka rambute ing sirah mudhun, kang diwatesi dening sawijining
kaya,
bhikkhu, ana kanthong sing duwe rong bukaan lan diisi karo macem-macem
jinis gandum, kayata padi, padi, mung kacang, sapi-sapi, wijen
wiji lan husked beras. Wong sing duwe panemumu,
bakal nimbang [isi]: “Iki pekarangan, iki padi, sing
kacang buncis, kacang-sapi, wiji-wijian lan iki
sakarepe; “kaya mangkene, para bhikkhu, para bhikkhu nganggep banget
awak, saka sikil sikil munggah lan saka rambute ing sirah mudhun,
sing diwenehake dening kulit lan kebak warna-warna saka impurities:
“Ing kÄya iki, ana rambut saka sirah, rambut ing awak,
kuku, untu, kulit, daging, tendon, balung, sumsum tulang, ginjal, jantung,
ati, pleura, limpa, paru-paru, usus, mesentery, weteng
isi, feces, empedu, phlegm, pus, getih, kringet, lemak, eling, grease,
saliva, mucus hidung, cairan synovial lan cipratan. “
Mangkono dheweke manggoni observasi kÄya ing kÄya sacara internal, utawa dheweke
manggon ngamatake kÄya ing kÄya ing njaba, utawa manggoni observasi kÄya
ing E. Bagian ing Unsur
lan akeh macem-macem impurities: “Ing kÄya iki, ana
rambut saka sirah, rambut awak, kuku, untu, kulit, daging,
tendon, tulang, sumsum tulang, ginjal, jantung, ati, pleura, limpa,
paru-paru, usus, mesentery, weteng karo isi, endhog, empedu,
phlegm, pus, getih, kringet, gajih, luh, grease, saliva, mucus hidung,
cairan sinovial lan cipratan. “
Sabanjure,
bhikkhu, bhikkhu nggambarake banget kÄya iki, nanging ditemtokake,
Nanging wis dibuwang: “Ing kÄya iki, ana unsur bumi, sing
unsur banyu, unsur geni lan unsur hawa. “Äya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kÄya, utawa dhèwèké ngupaya ngatasi fénoména
ing kÄya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kÄya; utawa liya, [sadhar:] “iki kÄya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun Äṇa lan namung paá¹ati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kÄya.
Kaya, bhikkhu, tukang daging sing mahir utawa
Pandhita tukang daging, sing wis matèni sapi, bakal lungguh ing persimpangan
nglereni menyang bêsik; Kaya mengkono, para bhikkhu, para bhikkhu nggambarake
iki banget kÄya, nanging wis dilebokake, nanging wis dibuwang: “Ing iki
Kyai, ana unsur bumi, unsur banyu, unsur geni
lan unsur udhara. “
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
(1)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
sing lemah, dina seda, utawa rong dina mati utawa telung dina,
bengkak, bluish lan festering, dheweke nganggep banget kÄya: “Iki kÄya
uga kaya mengkono, bakal dadi kaya iki, lan ora
bebas saka kondisi kasebut. “Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
(2)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah sing dipangan déning manuk gagak, sing dipangan déning elang
dipangan dening manuk garudha, dipangan dening para terwira, dipangan dening asu, yaiku
dipangan dening macan, dipangan dening panthers, dipangan kanthi maneka warna
saka makhluk, dheweke nganggep banget kÄya iki: “KÄya iki uga kaya mangkono
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
ing s (3)
Salajengipun, bhikkhu, bhikkhu, kados dene
yen dheweke weruh mayat, dilebokake ing lemah, a
squeleton karo daging lan getih, digotong nganggo tendon, dheweke nganggep
iki banget kÄya: “KÄya iki uga kaya mengkono, mesthine
dadi kaya iki, lan ora bebas saka kondisi kasebut. “
amudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing observasi lelara kasebut
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
Mangkono dheweke manggoni observasi kÄya ing kÄya sacara internal, utawa dheweke
manggon ngamatake kÄya ing kÄya ing njaba, utawa manggoni observasi kÄya
ing kÄya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kÄya, utawa dhèwèké ngupaya ngatasi fénoména
ing kÄya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kÄya; utawa liya, [sadhar:] “iki kÄya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun Äṇa lan namung paá¹ati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kÄya.
(4)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ ni · maṃsa · lohita · makkhitaṃ
nhÄru · sambandhaṃ, jadi imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo
evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(4)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah, squeleton tanpa daging lan smeared karo getih, dianakaké
bebarengan karo tendon, dheweke nganggep banget kÄya iki: “Iki kÄya uga saka
kaya mengkono, bakal dadi kaya iki, lan ora bebas
kaya mengkono. “
Dene kyai kyai pandhita,
bahiddhÄ vÄ kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na ca kicici loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
(5)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ apagata · maṃsa · lohitaṃ nhÄru · sambandhaṃ, so
imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ«
evaṃ · an · atÄ«to ‘ti.
(5)
Salajengipun, bhikkhu, bhikkhu, kados dene
yen dheweke weruh mayat, dilebokake ing lemah, a
squeleton tanpa daging utawa getih, digotong bebarengan dening tendon, dheweke
anggepan iki banget kÄya: “KÄya iki uga kaya mengkono
arep dadi kaya iki, lan ora bebas saka kondisi kasebut. “Iku
ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati, ajjhatta-bahiddhÄ vÄ kÄyÄnupassÄ« viharati;
samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ
kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati;
‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva
ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci
loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄyÄnupassÄ«
viharati.
Mangkono dheweke manggoni observasi kÄya ing kÄya sacara internal, utawa dheweke
manggon ngamatake kÄya ing kÄya ing njaba, utawa manggoni observasi kÄya
ing kÄya njero lan njaba; piyambakipun dumunung mrentah samudaya
fénoména ing kÄya, utawa dhèwèké ngupaya ngatasi fénoména
ing kÄya, utawa dheweke ngupengi ngobong samudaya lan mlayu
fénoména ing kÄya; utawa liya, [sadhar:] “iki kÄya!” sati saiki
wonten ing ngarsanipun, namung dumugi piyambakipun Äṇa lan namung paá¹ati, piyambakipun manggèn
nyewa, lan ora cling kanggo apa wae ing donya. Mangkono, bhikkhu, a
bhikkhu manggon ing kÄya.
(6)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni apagata · sambandhÄni disÄ vidisÄ vikkhittÄni, aññena
hatth · aá¹á¹hikaṃ aññena pÄd · aá¹á¹hikaṃ aññena gopphak · aá¹á¹hikaṃ aññena
jaá¹…gh · aá¹á¹hikaṃ aññena Å«ru · á¹á¹hikaṃ aññena kaá¹i · á¹á¹hikaṃ aññena
phÄsuk · aá¹á¹hikaṃ aññena piá¹á¹h · iá¹á¹hikaṃ aññena khandh · aá¹á¹hikaṃ aññena
gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · aá¹á¹hikaṃ aññena
sÄ«sakaá¹Ähaṃ, dadi imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo
evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(6)
Sabanjure,
bhikkhu, bhikkhu, kaya-kaya weruh yen mayit mau mati
lemah, balung sing dicethakaké ana ing kene, kene a
balung tangan, ana balung mlaku, kene balung ankle, ana balung shin,
kene balung thigh, ana balung hip, kene rib, ana balung mburi, kene
balung tulang belakang, ana balung gulu, kene balung rahang, ana balung sing untu,
utawa ana ing tengkorak, dheweke nganggep banget kÄya iki: “KÄya iki uga saka
kaya mengkono, bakal dadi kaya iki, lan ora bebas
kaya mengkono. “
Dene kyai kyai pandhita,
bahiddhÄ vÄ kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na ca kicici loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
(7)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, dadi imam · eva kÄyaṃ
upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to’
ti.
(7)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, dadi imam · eva kÄyaṃ
upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to’
ti.
(7)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali mayit, dilebokake ing lemah, balung putih
kaya cubluk, dheweke nganggep banget kÄya iki: “KÄya iki uga kaya mangkono
sawijining alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “
Iki minangka ajjattaṃ vÄ kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.(8)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni puñja · kitÄni terovassikÄni, jadi imam · eva kÄyaṃ
upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to’
ti.
(8)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali awak mati, dibuang nang lemah, tumplek balung liwat a
taun kepungkur, dheweke nganggep banget kÄya iki: “KÄya iki uga saka kuwi
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “
Iki minangka ajjattaṃ vÄ kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya.
(9)
Komentar
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya
chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka · jÄtÄni, jadi imam · eva kÄyaṃ
upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to’
ti.
(9)
Salajengipun, bhikkhu, bhikkhu, kados segawonipun
ningali awak mati, dibuang nang lemah, rusak balung
kanggo bubuk, dheweke nganggep banget kÄya iki: “KÄya iki uga kaya mangkono
alam, bakal dadi kaya iki, lan ora bebas saka kuwi
kondisi. “
Iki minangka ajjattaṃ vÄ kÄyÄnupassÄ« viharati, bahiddhÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na
ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye
kÄyÄnupassÄ« viharati.
Mangkene dheweke manggoni kÄya ing kÄya
njero, utawa manggon ngamatake kÄya ing kÄya njaba, utawa manggon
ngemut kÄya ing kÄya secara internal lan eksternal; Panjenengane netepi angger-anggering Toret
samudaya saka fénoména ing kÄya, utawa dhèwèké dumunung ing ngalamun
adoh saka fénoména ing kÄya, utawa dhèwèké ngupaya ngurusi samudaya lan
ngliwati fenomena ing kÄya; utawa liya, [sadhar:] “iki kÄya!”
Sati dumunung ing dheweke, mung kanggo ukuran Äṇa lan sanesipun
paá¹issati, dheweke manggon, lan ora nempel apa-apa ing
donya. Mangkene, para bhikkhu, para bhikkhu manggoni kÄya ing kÄya
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Way of Mindfulness-Satipatthana Sutta
Satipaá¹á¹hÄna Sutta [1] (MN 10) (Sansekerta: Smá¹›tyupasthÄna SÅ«tra सà¥à¤®à¥ƒà¤¤à¥à¤¯à¥à¤ªà¤¸à¥à¤¥à¤¾à¤¨ सूतà¥à¤°, Cina: …
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ಮಹಾಸತೀಪಪà³à²¤à²¨ ಸà³à²Ÿà³à²Ÿ ಪà³à²°à²µà²šà²¨ ದಿನ 1 (ಇಂಗà³à²²à²¿à²·à³)
ಸೂಪರೠಕಾನà³à²·à²¿à²¯à²¸à³ ಮಹಾಬೋಧಿ ಧà³à²¯à²¾à²¨ ಪಥವನà³à²¨à³ ಹೇಗೆ ಓಡಿಸà³à²µà³à²¦à³
ಮೈಂಡೠಫà³à²²à³à²¨à³†à²¸à³ ನ ದಾರಿ - ಸತಿಪಠಾನ ಸೂತಾ
ಡಿಎನೠ22 - (ಡಿ ii 290)
ಮಹಾಸತಿಪತà³à²¤à²¾à² ಾ ಸತà³à²¤
- ಜಾಗೃತಿಗೆ ಹಾಜರಾತಿ -
[ಮಹಹ satipaá¹á¹hÄna]
ಇನೠ54) ಶಾಸà³à²¤à³à²°à³€à²¯ ಕನà³à²¨à²¡-ಶಾಸà³à²¤à³à²°à³€à²¯ ಕನà³à²¨à²¡ ಡಿಕà³à²·à²¨à²°à²¿,
ಧà³à²¯à²¾à²¨ ಅà²à³à²¯à²¾à²¸à²¦ ಮà³à²–à³à²¯ ಉಲà³à²²à³‡à²–ವಾಗಿ ಈ ಸà³à²Ÿà³à²Ÿà²µà²¨à³à²¨à³ ವà³à²¯à²¾à²ªà²•ವಾಗಿ ಪರಿಗಣಿಸಲಾಗà³à²¤à³à²¤à²¦à³†.
ಪರಿಚಯ
I. ಕಾಯಾ ವೀಕà³à²·à²£à³†
ಅನಾಪಣದಲà³à²²à²¿ A. ವಿà²à²¾à²—
à²à²‚ಗಿಗಳ ಮೇಲಿನ ಬಿ ವಿà²à²¾à²—
C. ಸಂಜಜಾನಾ ವಿà²à²¾à²—
ಡಿ. ವಿಕರà³à²·à²£à³†à²¯ ಬಗà³à²—ೆ ವಿà²à²¾à²—
ಎಲಿಮೆಂಟà³à²¸à³ ಮೇಲೆ ಇ ವಿà²à²¾à²—
ಎಫà³. ಒಂಬತà³à²¤à³ ಶಾರà³à²¨à³‡à²²à³ ಆಧಾರದ ಮೇಲೆ ವಿà²à²¾à²—
ಪರಿಚಯ
ಹೀಗೆ ನಾನೠಕೇಳಿದà³à²¦à³‡à²¨à³†:
ಆನà³
ಒಂದೠಸಂದರà³à²à²¦à²²à³à²²à²¿, à²à²—ವನೠಕಮà³à²®à²¸à²¾à²§à²®à³à²®à²¦à²²à³à²²à²¿ ಕà³à²°à³à²—ಳಲà³à²²à²¿ ವಾಸಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¨à³,
ಕà³à²°à³à²—ಳ ಮಾರà³à²•ಟà³à²Ÿà³† ಪಟà³à²Ÿà²£. ಅಲà³à²²à²¿ ಆತ à²à²¿à²•à³à²·à³à²–ರನà³à²¨à³ ಉದà³à²¦à³‡à²¶à²¿à²¸à²¿:
- à²à²¿à²•à³à²·à³à²¸à³.
- à²à²¦à²‚ತರೠà²à²¿à²•à³à²·à³à²–ರಿಗೆ ಉತà³à²¤à²°à²¿à²¸à²¿à²¦à²°à³. à²à²—ವ ಹೇಳಿದರà³:
- ಇದà³,
à²à²¿à²•à³à²·à³à²¸à³, ಇದೠಶà³à²¦à³à²§à³€à²•ರಣದ ಹೊರತಾಗಿ à²à²¨à³‚ ದಾರಿ ಮಾಡà³à²µ ಮಾರà³à²—ವಾಗಿದೆ
ಜೀವಿಗಳà³, ದà³à²ƒà²– ಮತà³à²¤à³ ವಿಡಂಬನೆಯ ಹೊರಬಂದà³, ಕಣà³à²®à²°à³†à²¯à²¾à²—à³à²µà³à²¦à³
ದà³à²•à³à²•-ಡೊಮನಾಸà³à²¸à²¾, ಸರಿಯಾದ ಮಾರà³à²—ವನà³à²¨à³ ಸಾಧಿಸà³à²µà³à²¦à³, ಸಾಕà³à²·à²¾à²¤à³à²•ಾರ
ನಿಬà³à²¬à²¾à²£, ಅಂದರೆ ನಾಲà³à²•ೠಸತೀಪಠಾಣಗಳà³.
ಯಾವ ನಾಲà³à²•à³?
ಇಲà³à²²à²¿, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯಾದಲà³à²²à²¿ ಕಾಯಾವನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†, ಆಟಪಿ
ಸಂಪಜಾನೋ, ಸತಿಮಾ, ಜಗತà³à²¤à²¿à²—ೆ ಅà²à²¿à²œà²¿à²œà²¾-ಡೊಮನಾಸà³à²¸à²¾à²µà²¨à³à²¨à³ ಬಿಟà³à²Ÿà³à²•ೊಟà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†.
ಅವರೠವೇದಾನಾದಲà³à²²à²¿ ಆಚರಿಸà³à²µ ವೇದಾನವನà³à²¨à³ ಇಟà³à²Ÿà³à²•ೊಳà³à²³à³à²¤à³à²¤à²¾à²°à³†, ಆತಿಪೀ ಸಂಜಜಾನೋ, ಸತಿಮಾ,
ಅಹಿಜà³à²œà²¾-ಡೊಮನಾಸà³à²¸à²¾à²µà²¨à³à²¨à³ ವಿಶà³à²µà²¦à²¾à²¦à³à²¯à²‚ತ ಬಿಟà³à²Ÿà³à²•ೊಟà³à²Ÿà²¿à²¤à³. ಅವರೠಸಿತà³à²¤à²¾ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಸಿತà³à²¤à²¾, ಆತಿಪೀ ಸಂಜನಾ, ಸತಿಮಾ, ಅಫಿಜಜಾ-ಡೊಮನಾಸà³à²¸
ಜಗತà³à²¤à²¿à²—ೆ. ಅವರೠಧಮà³à²®à²¾à²¸à³, ಆತಾಪಿಗಳಲà³à²²à²¿ ಧಮà³à²®à²¾à²¹à²¿à²—ಳನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಸಂಪಜಾನೋ, ಸತಿಮಾ, ಜಗತà³à²¤à²¿à²—ೆ ಅà²à²¿à²œà²¿à²œà²¾-ಡೊಮನಾಸà³à²¸à²¾à²µà²¨à³à²¨à³ ಬಿಟà³à²Ÿà³à²•ೊಟà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†.
I. ಕಯಾನà³à²ªà²¸à³à²¸à²¾à²¨à²¾
ಅನಾಪಣದಲà³à²²à²¿ A. ವಿà²à²¾à²—
ಮತà³à²¤à³
ಹೇಗೆ, à²à²¿à²•à³à²·à³à²¸à³, ಕಾಹದಲà³à²²à²¿ ಕಾಯವನà³à²¨à³ ಆಚರಿಸà³à²µ à²à²¿à²•à³à²•ೠವಾಸಿಸà³à²¤à³à²¤à²¾à²³à³†? ಇಲà³à²²à²¿,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಕಾಡಿನ ಬಳಿಗೆ ಹೋದ ಅಥವಾ ಅಲà³à²²à²¿à²—ೆ ಹೋದ ನಂತರ
ಒಂದೠಮರದ ಮೂಲ ಅಥವಾ ಖಾಲಿ ಕೋಣೆಗೆ ಹೋದ ನಂತರ, ಮಡಿಸà³à²µ ಕà³à²³à²¿à²¤à³à²•ೊಳà³à²³à³à²¤à³à²¤à²¾à²¨à³†
ಕಾಲà³à²—ಳೠಅಡà³à²¡à²¾à²¦à²¿à²¡à³à²¡à²¿à²¯à²¾à²—ಿ, ಕಾಯಾ ನೆಟà³à²Ÿà²—ೆ ಹೊಂದಿಸಿ, ಮತà³à²¤à³ ಸತಿ ಪರಿಮà³à²–ಾವನà³à²¨à³ ಹೊಂದಿಸà³à²¤à³à²¤à²µà³†. ಬೀಯಿಂಗà³
ಹೀಗಾಗಿ ಆತನೠಉಸಿರಾಡà³à²¤à³à²¤à²¾à²¨à³†, ಹೀಗಾಗಿ ಅವನೠಸಡಿಲನಾಗಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¾à²¨à³†. ಉಸಿರಾಟದ ಒಳಗಡೆ
ದೀರà³à²˜ ಕಾಲ ಅವರೠಅರà³à²¥: ‘ನಾನೠದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅವರೠದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಅರà³à²¥: ‘ನಾನೠದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅವರೠಸà³à²µà²²à³à²ªà²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಅರà³à²¥: ‘ನಾನೠಚಿಕà³à²•ದಾಗಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅವರೠಅಲà³à²ªà²µà²¾à²—ಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಅರà³à²¥: ‘ನಾನೠಚಿಕà³à²•ದಾಗಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘à²à²¾à²µà²¨à³†
ಇಡೀ ಕಾಯಾ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘ಇಡೀ à²à²¾à²µà²¨à³†
ಕಾಯಾ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸà³à²µ
ಕಾಯಾ-ಸಮà³à²•ರಗಳà³, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸà³à²µ
ಕಾಯಾ-ಸಾಯಕರ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘.
ಕೇವಲ
ಎಂದà³, à²à²¿à²•à³à²·à³à²¸à³, ಓರà³à²µ ಪರಿಣತ ಟರà³à²¨à²°à³ ಅಥವಾ ಟರà³à²¨à²°à³à²¨ ಅಪà³à²°à³†à²‚ಟಿಸà³, ಬಹಳ ಉದà³à²¦à²µà²¾à²—ಿದೆ
ತಿರà³à²—ಿ, ಅರà³à²¥: ‘ನಾನೠಸà³à²¦à³€à²°à³à²˜ ತಿರà³à²µà²¨à³à²¨à³ ಮಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಒಂದೠಸಣà³à²£ ತಿರà³à²µà³ ಮಾಡà³à²µ, ಅವನà³
ಅರà³à²¥: ‘ನಾನೠಒಂದೠಸಣà³à²£ ತಿರà³à²µà³ ಮಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅದೇ ರೀತಿ, à²à²¿à²•à³à²·à³à²¸à³, ಎ
à²à²¿à²•à³à²·à³, ದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²µà³à²¦à³, ಅರà³à²¥: ‘ನಾನೠದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’;
ಅವರೠಅರà³à²¥à²®à²¾à²¡à²¿à²•ೊಳà³à²³à³à²µà²·à³à²Ÿà³ ದೀರà³à²˜ ಕಾಲ ಉಸಿರಾಡà³à²µà³à²¦à³: ‘ನಾನೠದೀರà³à²˜à²•ಾಲ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಉಸಿರಾಟ
ಸಂಕà³à²·à²¿à²ªà³à²¤à²µà²¾à²—ಿ ಅವರೠಅರà³à²¥: ‘ನಾನೠಚಿಕà³à²•ದಾಗಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಸಣà³à²£à²¦à²¾à²—ಿ ಉಸಿರಾಡà³à²µà³à²¦à³
ಅವರೠಅರà³à²¥: ‘ನಾನೠಚಿಕà³à²•ದಾಗಿ ಉಸಿರಾಡà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘à²à²¾à²µà²¨à³†
ಇಡೀ ಕಾಯಾ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘à²à²¾à²µà²¨à³†
ಇಡೀ ಕಾಯಾ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸà³à²µ
ಕಾಯಾ-ಸಮà³à²•ರಗಳà³, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘; ಅವರೠಸà³à²µà²¤à²ƒ ತರಬೇತಿ: ‘ಕೆಳಗೆ ಶಾಂತಗೊಳಿಸà³à²µ
ಕಾಯಾ-ಸಾಯಕರ, ನಾನೠಉಸಿರಾಡà³à²µà³† ‘.
ಆದà³à²¦à²°à²¿à²‚ದ ಅವರೠಆಂತರಿಕವಾಗಿ ಕಾಯದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†,
ಅಥವಾ ಅವನೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†, ಅಥವಾ ಅವನೠಆಚರಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¨à³
kÄya in kÄya ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ; ಅವರೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ, ಅಥವಾ ಅವರೠಹಾದೠಹೋಗà³à²µà³à²¦à²¨à³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²µà³à²¦à²° ಮೂಲಕ ಹೊರಟೠಹೋಗà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ paá¹issati ವà³à²¯à²¾à²ªà³à²¤à²¿à²¯à²¨à³à²¨à³, ಅವನನà³à²¨à³ ಪà³à²°à²¸à³à²¤à³à²¤, ಅವರà³
ಜಗತà³à²¤à²¿à²¨à²²à³à²²à²¿ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²². ಹೀಗಾಗಿ,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¿à²¦à³†.
à²à²‚ಗಿಗಳ ಮೇಲಿನ ಬಿ ವಿà²à²¾à²—
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²•à³à²•à³, ವಾಕಿಂಗೠಮಾಡà³à²µà²¾à²—, ಅರà³à²¥: ‘ನಾನೠನಡೆಯà³à²¤à³à²¤à²¿à²¦à³à²¦à³‡à²¨à³†’, ಅಥವಾ
ಅವನೠನಿಂತಿರà³à²µ ಸಮಯದಲà³à²²à²¿ ‘ನಾನೠನಿಂತà³à²•ೊಂಡಿದà³à²¦à³‡à²¨à³†’ ಅಥವಾ ಅವನೠಕà³à²³à²¿à²¤à²¿à²°à³à²µà²¾à²—
ಅರà³à²¥: ‘ನಾನೠಕà³à²³à²¿à²¤à³à²•ೊಂಡಿದà³à²¦à³‡à²¨à³†’ ಅಥವಾ ಮಲಗಿರà³à²µà²¾à²— ಅವನೠಅರà³à²¥à²®à²¾à²¡à²¿à²•ೊಳà³à²³à³à²¤à³à²¤à²¾à²¨à³†: ‘ನಾನà³
ವಿರಮಿಸ೒. ಇಲà³à²²à²µà³‡, ಅವನ ಕಾಯವನà³à²¨à³ ಯಾವ ಸà³à²¥à²¾à²¨à²¦à²²à³à²²à²¿ ಇಡಬೇಕà³, ಅವನà³
ಅದಕà³à²•ೆ ಅನà³à²—à³à²£à²µà²¾à²—ಿ ಅರà³à²¥.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
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ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಸಮೀಪಿಸà³à²¤à³à²¤à²¿à²°à³à²µà²¾à²— ಮತà³à²¤à³ ನಿರà³à²—ಮನ ಮಾಡà³à²µà²¾à²— ಕಾರà³à²¯à²¨à²¿à²°à³à²µà²¹à²¿à²¸à³à²¤à³à²¤à²¦à³†
ಸಂಪಜಾನಾ, ಮà³à²‚ದೆ ನೋಡà³à²¤à³à²¤à²¿à²°à³à²µà²¾à²— ಮತà³à²¤à³ ಸà³à²¤à³à²¤à²²à³‚ ನೋಡà³à²¤à³à²¤à²¿à²°à³à²µà²¾à²—, ಅವನೠಕಾರà³à²¯à²¨à²¿à²°à³à²µà²¹à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಸಂಪಜಾನಾ, ಬಾಗà³à²¤à³à²¤à²¿à²°à³à²µà²¾à²— ಮತà³à²¤à³ ವಿಸà³à²¤à²°à²¿à²¸à³à²¤à³à²¤à²¿à²°à³à²µà²¾à²—, ಅವನೠಆಂತರಿಕವಾಗಿ ಕಾಯದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†, ಅಥವಾ ಅವನà³
ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಾ ಆಚರಣೆಯನà³à²¨à³ ಕಾಯಿದೆ, ಅಥವಾ ಅವನೠಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯ; ಅವರೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨, ಅಥವಾ ವಿದà³à²¯à²®à²¾à²¨à²µà²¨à³à²¨à³ ಹಾದà³à²¹à³‹à²—à³à²µà³à²¦à²¨à³à²¨à³ ಅವರೠಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಿಯಲà³à²²à²¿, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾ ಮತà³à²¤à³ ಹೊರಟೠಹೋಗà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳà³; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯ!” ಸತಿ ಇರà³à²¤à³à²¤à²¦à³†
ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ paá¹issati ವà³à²¯à²¾à²ªà³à²¤à²¿à²¯à²µà²°à³†à²—ೆ, ಅವರೠವಾಸಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³†, ಮತà³à²¤à³ ಜಗತà³à²¤à²¿à²¨à²²à³à²²à²¿ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²². ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, ಎ
à²à²¿à²–ೠಕಾಯಾದಲà³à²²à²¿ ಕಾವà³à²¯à²µà²¨à³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†.
ampajañña,
ಬಟà³à²Ÿà³† ಮತà³à²¤à³ ಮೇಲà³à²à²¾à²—ದ ನಿಲà³à²µà²‚ಗಿಯನà³à²¨à³ ಧರಿಸಿ ಮತà³à²¤à³ ಬಟà³à²Ÿà²²à²¿à²¨à²²à³à²²à²¿ ಸಾಗಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²—,
ಅವರೠಸಂಜಜನದೊಂದಿಗೆ ವರà³à²¤à²¿à²¸à³à²¤à³à²¤à²¾à²°à³†, ತಿನà³à²¨à³à²µà²¾à²—, ಕà³à²¡à²¿à²¯à³à²µ ಸಂದರà³à²à²¦à²²à³à²²à²¿, ಚೂಯಿಂಗೠಮಾಡà³à²µà²¾à²—,
ರà³à²šà²¿ ಮಾಡà³à²µà²¾à²—, ಅವರೠವà³à²¯à²µà²¹à²¾à²°à²•à³à²•ೆ ಹಾಜರಾಗà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²—, ಸಂಪಾಜಾನಾ ಜೊತೆ ಕಾರà³à²¯à²¨à²¿à²°à³à²µà²¹à²¿à²¸à³à²¤à³à²¤à²¾à²°à³†
ಮಲವಿಸರà³à²œà²¨à³† ಮತà³à²¤à³ ಮೂತà³à²° ವಿಸರà³à²œà²¨à³†à²¯, ಅವರೠಸಂಪಾಜಾನಾ ಜೊತೆ ವರà³à²¤à²¿à²¸à³à²¤à³à²¤à²¦à³†, ವಾಕಿಂಗೠಮಾಡà³à²µà²¾à²—,
ನಿಂತಾಗ, ನಿದà³à²¦à³† ಮಾಡà³à²µà²¾à²—, ಅವೇಕೠಮಾಡà³à²µà²¾à²—, ನಿಂತಿರà³à²µà²¾à²—, ಹಾಗೆಯೇ
ಮಾತನಾಡà³à²µà²¾à²— ಮತà³à²¤à³ ಮೌನವಾಗಿರà³à²µà²¾à²—, ಅವರೠಸಂಜಜಾನಾ ಜೊತೆ ಕಾರà³à²¯à²¨à²¿à²°à³à²µà²¹à²¿à²¸à³à²¤à³à²¤à²¾à²°à³†.
ಡಿ. ವಿಕರà³à²·à²£à³†à²¯ ಬಗà³à²—ೆ ವಿà²à²¾à²—
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಈ ಶರೀರವನà³à²¨à³ ಅಡಿà²à²¾à²—ದಿಂದ ನೋಡà³à²¤à³à²¤à²¾à²¨à³†
ತಲೆಯ ಮೇಲೆ ಕೂದಲಿನಿಂದ ಮತà³à²¤à³ ಅದರ ಕೆಳಗಿರà³à²µ ಕೂದಲಿನಿಂದ ಅದರ ವಿಂಗಡಿಸಲಾಗಿದೆ
ಸರಿ,
à²à²¿à²•à³à²·à³à²–ಸà³, ಎರಡೠಚೀಲಗಳನà³à²¨à³ ಹೊಂದಿರà³à²µ ಚೀಲ ಮತà³à²¤à³ ವಿವಿಧ ತà³à²‚ಬಿದೆ
ಬೆಟà³à²Ÿà²¦ à²à²¤à³à²¤, à²à²¤à³à²¤, ಮಂಗ ಬೀನà³à²¸à³, ಹಸà³-ಬಟಾಣಿ, ಎಳà³à²³à²¿à²¨à²‚ತಹ ಧಾನà³à²¯à²—ಳ ರೀತಿಯ
ಬೀಜಗಳೠಮತà³à²¤à³ ಸà³à²Ÿà³à²Ÿ ಅಕà³à²•ಿ. ಒಳà³à²³à³†à²¯ ದೃಷà³à²Ÿà²¿ ಹೊಂದಿದ ಮನà³à²·à³à²¯, ಅದನà³à²¨à³ ನಿರಾಕರಿಸಿದ ನಂತರ,
[ಅದರ ವಿಷಯಗಳನà³à²¨à³] ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²°à³†: “ಇದೠಬೆಟà³à²Ÿà²¦ à²à²¤à³à²¤, ಇದೠà²à²¤à³à²¤, ಆ
ಮಂಗೠಬೀನà³à²¸à³, ಇವೠಹಸà³-ಅವರೆಕಾಳà³à²—ಳಾಗಿವೆ, ಅವà³à²—ಳೠಎಳà³à²³à²¿à²¨ ಬೀಜಗಳೠಮತà³à²¤à³ ಇದà³
ಹೊಟà³à²Ÿà³ ಅಕà³à²•ಿ; “ಅದೇ ರೀತಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಇದನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¦à³†
ದೇಹ, ಅಡಿಗಳ ಅಡಿà²à²¾à²—ದಿಂದ ಮತà³à²¤à³ ತಲೆಯ ಮೇಲೆ ಕೂದಲಿನಿಂದ,
ಇದೠಚರà³à²®à²¦ ಮೂಲಕ ಮತà³à²¤à³ ವಿವಿಧ ರೀತಿಯ ಕಲà³à²®à²¶à²—ಳಿಂದ ಪà³à²°à²¤à³à²¯à³‡à²•ಿಸಲà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³†:
“ಈ ಕಾಯಾದಲà³à²²à²¿, ತಲೆಯ ಕೂದಲಿನ ಕೂದಲà³, ದೇಹಗಳ ಕೂದಲà³,
ಉಗà³à²°à³à²—ಳà³, ಹಲà³à²²à³à²—ಳà³, ಚರà³à²®, ಮಾಂಸ, ಸà³à²¨à²¾à²¯à³, ಮೂಳೆಗಳà³, ಮೂಳೆ ಮಜà³à²œà³†, ಮೂತà³à²°à²ªà²¿à²‚ಡಗಳà³, ಹೃದಯ,
ಯಕೃತà³à²¤à³, ಪà³à²²à³à²°à²¾à²°à²¾, ಗà³à²²à³à²®, ಶà³à²µà²¾à²¸à²•ೋಶಗಳà³, ಕರà³à²³à²¿à²¨, ಮೆಸೆಂಟರಿ, ಅದರ ಹೊಟà³à²Ÿà³†
ವಿಷಯಗಳà³, ಮಲ, ಪಿತà³à²¤à²°à²¸, ಉಪà³à²ªà²¿à²¨à²•ಾಯಿ, ಕೀವà³, ರಕà³à²¤, ಬೆವರà³, ಕೊಬà³à²¬à³, ಕಣà³à²£à³€à²°à³, ಗà³à²°à³€à²¸à³,
ಲವಣ, ಮೂಗಿನ ಲೋಳೆಯ, ಸೈನೋವಿಯಲೠದà³à²°à²µ ಮತà³à²¤à³ ಮೂತà³à²°. “
ಹೀಗಾಗಿ ಅವರೠಆಂತರಿಕವಾಗಿ ಕಾಯದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನà³
ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಾ ಆಚರಣೆಯನà³à²¨à³ ಕಾಯಿದೆ, ಅಥವಾ ಅವನೠಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಎಲಿಮೆಂಟà³à²¸à³ ಮೇಲೆ ಇ ವಿà²à²¾à²—ದಲà³à²²à²¿
ಮತà³à²¤à³ ವಿವಿಧ ಬಗೆಯ ಕಲà³à²®à²¶à²—ಳನà³à²¨à³ ತà³à²‚ಬಿರà³à²¤à³à²¤à²¦à³†: “ಈ ಕಾಯಾದಲà³à²²à²¿, ಇವೆ
ತಲೆ ಕೂದಲಿನ, ದೇಹದ ಕೂದಲಿನ, ಉಗà³à²°à³à²—ಳà³, ಹಲà³à²²à³à²—ಳà³, ಚರà³à²®, ಮಾಂಸ,
ಸà³à²¨à²¾à²¯à³à²—ಳà³, ಮೂಳೆಗಳà³, ಮೂಳೆ ಮಜà³à²œà³†, ಮೂತà³à²°à²ªà²¿à²‚ಡಗಳà³, ಹೃದಯ, ಯಕೃತà³à²¤à³, ಸà³à²—ಂಧ, ಗà³à²²à³à²®,
ಶà³à²µà²¾à²¸à²•ೋಶಗಳà³, ಕರà³à²³à³à²—ಳà³, ಮೆಸೆಂಟರಿಗಳà³, ಅದರ ವಿಷಯಗಳà³, ಮಲ, ಪಿತà³à²¤à²°à²¸,
ರಕà³à²¤, ಬೆವರà³, ಕೊಬà³à²¬à³, ಕಣà³à²£à³€à²°à³, ಗà³à²°à³€à²¸à³, ಲಾಲಾರಸ, ಮೂಗಿನ ಲೋಳೆಯ,
ಸೈನೋವಿಯಲೠದà³à²°à²µ ಮತà³à²¤à³ ಮೂತà³à²°. “
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಈ ಕಾಯಾ ಮೇಲೆ ಪà³à²°à²¤à²¿à²¬à²¿à²‚ಬಿಸà³à²¤à³à²¤à²¦à³†, ಆದರೆ ಅದನà³à²¨à³ ಇರಿಸಲಾಗà³à²¤à³à²¤à²¦à³†,
ಆದರೆ ಅದನà³à²¨à³ ವಿಲೇವಾರಿ ಮಾಡಲಾಗಿದೆ: “ಈ ಕಾಯಾದಲà³à²²à²¿, à²à³‚ಮಿಯ ಅಂಶವಿದೆ, ದಿ
ನೀರಿನ ಅಂಶ, ಬೆಂಕಿ ಅಂಶ ಮತà³à²¤à³ ವಾಯೠಅಂಶ. “ಆಯಾ ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ; ಅವರೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨, ಅಥವಾ ವಿದà³à²¯à²®à²¾à²¨à²µà²¨à³à²¨à³ ಹಾದà³à²¹à³‹à²—à³à²µà³à²¦à²¨à³à²¨à³ ಅವರೠಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಿಯಲà³à²²à²¿, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾ ಮತà³à²¤à³ ಹೊರಟೠಹೋಗà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳà³; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯ!” ಸತಿ ಇರà³à²¤à³à²¤à²¦à³†
ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ paá¹issati ವà³à²¯à²¾à²ªà³à²¤à²¿à²¯à²µà²°à³†à²—ೆ, ಅವರೠವಾಸಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³†, ಮತà³à²¤à³ ಜಗತà³à²¤à²¿à²¨à²²à³à²²à²¿ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²². ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, ಎ
à²à²¿à²–ೠಕಾಯಾದಲà³à²²à²¿ ಕಾವà³à²¯à²µà²¨à³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†.
ಕೇವಲ, à²à²¿à²•à³à²·à³à²¸à³, ಒಬà³à²¬ ಕà³à²¶à²² ಕಟà³à²• ಅಥವಾ ಎ
ಬà³à²¶à²°à³ ನ ಅಪà³à²°à³†à²‚ಟಿಸà³, ಒಂದೠಹಸಿಯನà³à²¨à³ ಕೊಂದ ನಂತರ, ಒಂದೠಕವಲà³à²¦à²¾à²°à²¿à²¯à²²à³à²²à²¿ ಕà³à²³à²¿à²¤à³à²•ೊಳà³à²³à³à²¤à³à²¤à²¾à²¨à³†
ತà³à²‚ಡà³à²—ಳಾಗಿ ಕತà³à²¤à²°à²¿à²¸à³à²µà³à²¦à³; ಅದೇ ರೀತಿಯಲà³à²²à²¿, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಪà³à²°à²¤à²¿à²¬à²¿à²‚ಬಿಸà³à²¤à³à²¤à²¦à³†
ಇದೠಬಹಳ ಕಾಯಾ, ಆದಾಗà³à²¯à³‚ ಅದನà³à²¨à³ ಇರಿಸಲಾಗà³à²¤à³à²¤à²¦à³†, ಆದರೆ ಇದನà³à²¨à³ ವಿಲೇವಾರಿ ಮಾಡಲಾಗà³à²¤à³à²¤à²¦à³†: “ಇದರಲà³à²²à²¿
ಕಾಯಾ, à²à³‚ಮಿಯ ಅಂಶ, ನೀರಿನ ಅಂಶ, ಬೆಂಕಿ ಅಂಶವಿದೆ
ಮತà³à²¤à³ ವಾಯೠಅಂಶ. “
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
(1)
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವರೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²‚ತೆಯೇ, ಒಳಗೆ ಬಿಸಾಡà³à²¤à³à²¤à²¾à²°à³†
ಒಂದೠದಿನ, ಒಂದೠದಿನ ಸತà³à²¤, ಅಥವಾ ಎರಡೠದಿನಗಳ ಸತà³à²¤ ಅಥವಾ ಮೂರೠದಿನಗಳ ಸತà³à²¤,
ಉಬà³à²¬à²¿à²¦, ನೀಲಿ ಮತà³à²¤à³ ಉಲà³à²¬à²£à²¿à²¸à³à²µ, ಅವರೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²°à³†: “ಈ ಕಾಯಾ
ಅಂತಹ ಸà³à²µà²à²¾à²µà²µà³‚ ಸಹ ಆಗಿದೆ, ಅದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³† ಮತà³à²¤à³ ಅದೠಅಲà³à²²
ಇಂತಹ ಸà³à²¥à²¿à²¤à²¿à²¯à²¿à²‚ದ ಮà³à²•à³à²¤à²µà²¾à²—ಿದೆ. “
(2)
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವರೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²‚ತೆಯೇ, ಒಳಗೆ ಬಿಸಾಡà³à²¤à³à²¤à²¾à²°à³†
ಒಂದೠಕಾರà³à²¨à³ ನೆಲದ, ಕಾಗೆಗಳೠತಿನà³à²¨à³à²¤à³à²¤à²µà³†, ಹಾಕà³à²—ಳೠ​​ತಿನà³à²¨à²²à²¾à²—à³à²¤à³à²¤à²¦à³†, ಎಂದà³
ಹಸà³à²¤à²—ಳ ಮೂಲಕ ತಿನà³à²¨à³à²¤à³à²¤à²¿à²¦à³à²¦à²µà³, ನಾಯಿಗಳೠತಿನà³à²¨à³à²¤à³à²¤à²µà³†, ಅವà³à²—ಳೠನಾಯಿಗಳಿಂದ ತಿನà³à²¨à³à²¤à³à²¤à²µà³†
ಹà³à²²à²¿à²—ಳೠತಿನà³à²¨à³à²¤à³à²¤à²µà³†, ಪà³à²¯à²¾à²‚ಥರà³à²¸à³ ತಿನà³à²¨à²²à²¾à²—à³à²¤à³à²¤à²¦à³†, ವಿವಿಧ ರೀತಿಯ ತಿನà³à²¨à²²à²¾à²—à³à²¤à³à²¤à²¦à³†
ಜೀವಿಗಳಲà³à²²à²¿, ಅವನೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಿಯೠಅಂತಹ ಒಂದà³
ಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³†, ಮತà³à²¤à³ ಅಂತಹ ಒಂದೠಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
s (3)
ಇದಲà³à²²à²¦à³†, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²•à³à²•à³, ಕೇವಲ
ಅವನೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²°à³†, ಒಂದೠಚಾನಲೠನೆಲದಲà³à²²à²¿ ಎಸೆಯಬೇಕà³, a
ಸà³à²¨à²¾à²¯à³ ಮತà³à²¤à³ ರಕà³à²¤à²¦à³Šà²‚ದಿಗಿನ ಸಿಕà³à²²à³†à²Ÿà²¨à³, ಸà³à²¨à²¾à²¯à³à²—ಳಿಂದ ಕೂಡಿರà³à²¤à³à²¤à²¦à³†, ಅವರೠಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²°à³†
ಈ ಕಾಯಾ: “ಈ ಕಾಯಿಯೠಅಂತಹ ಪà³à²°à²•ೃತಿಯಿಂದ ಕೂಡಿದೆ, ಅದೠಹೋಗà³à²¤à³à²¤à²¦à³†
ಇದೠಹೀಗಿರà³à²¤à³à²¤à²¦à³† ಮತà³à²¤à³ ಅಂತಹ ಪರಿಸà³à²¥à²¿à²¤à²¿à²¯à²¿à²‚ದ ಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²². “
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಅರà³à²¡à²¾à²¯, ಅಥವಾ ಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²µà³à²¦à²°à²²à³à²²à²¿ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
ಹೀಗಾಗಿ ಅವರೠಆಂತರಿಕವಾಗಿ ಕಾಯದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನà³
ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಾ ಆಚರಣೆಯನà³à²¨à³ ಕಾಯಿದೆ, ಅಥವಾ ಅವನೠಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯ; ಅವರೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨, ಅಥವಾ ವಿದà³à²¯à²®à²¾à²¨à²µà²¨à³à²¨à³ ಹಾದà³à²¹à³‹à²—à³à²µà³à²¦à²¨à³à²¨à³ ಅವರೠಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಿಯಲà³à²²à²¿, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾ ಮತà³à²¤à³ ಹೊರಟೠಹೋಗà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳà³; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯ!” ಸತಿ ಇರà³à²¤à³à²¤à²¦à³†
ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ paá¹issati ವà³à²¯à²¾à²ªà³à²¤à²¿à²¯à²µà²°à³†à²—ೆ, ಅವರೠವಾಸಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³†, ಮತà³à²¤à³ ಜಗತà³à²¤à²¿à²¨à²²à³à²²à²¿ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²². ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, ಎ
à²à²¿à²–ೠಕಾಯಾದಲà³à²²à²¿ ಕಾವà³à²¯à²µà²¨à³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†.
(4)
ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡà³à²¡à²¿à²¦à²¾à²®à³ ಆಠಿಕಕ · ಸಮà³à²–ಳಿಕಂ ನಿ ಮಸಸಾ · ಲೋಹಿಟಾ · ಮಖಿತ
ನಹರೠ· ಸಂà²à²¾à²‚ದಾಮà³, ಆದà³à²¦à²°à²¿à²‚ದ ಇಮಾಮೠ· ಎವಾ ಕಾಯಾನೠಉಪಶಾರಾಹರತಿ: ‘ಅಸಮೠಪೈ ಖೋ ಕಯೊ
ಎವà³à²¯à²¾à²®à³ · ಧಮà³à²®à³‹ ಎವಾಬ · à²à²µà²¿ ಎವಾಯಾ · ಆಯà³à²¨à³ ಆಟಿಟೋ ‘ಟಿ.
(4)
ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವನೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²‚ತೆಯೇ, ಎ
ಶಾರà³à²¨à³†à²²à³ ನೆಲದ, ಮಾಂಸವಿಲà³à²²à²¦à³†à²¯à³‡ ಒಂದೠಸಿಕà³à²²à³†à²Ÿà²¨à³ ಮತà³à²¤à³ ರಕà³à²¤à²¦à³Šà²‚ದಿಗೆ ಉಬà³à²¬à²¿à²¦, ಹಿಡಿದಿರà³à²¤à³à²¤à²¦à³†
ಒಟà³à²Ÿà²¿à²—ೆ ಸà³à²¨à²¾à²¯à³à²—ಳಿಂದ, ಅವನೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಾ ಕೂಡ ಆಗಿದೆ
ಅಂತಹ ಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³† ಮತà³à²¤à³ ಅದೠಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಅಂತಹ ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಇಟಿ ಅಜà³à²œà²Ÿà³à²Ÿà²¾ ವಾ ಕಾಯ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರ,
ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರ, ಅಜà³à²œà²¤à³à²¤à²¾-ಬಹಿಧಾ ವಾ ಕಾ
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ; samudaya-dhamm · ಆನà³à²ªà²¾à²¸à²¿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ,
ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರತಿ, ಸಮಾತà³à²¯-ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನೠ· ಅಸಾ ಸತಿ ಪಕà³à²•ಪಠಟಿತಾ
ಹಾತಿ, ಯವವೇದ ñÄṇa · ಮಾತಯಾ ಪಾಟಿಸà³à²¸à²¾à²¤à²¿ · ಮಾತಯಾ, {1} ಎ ನಿಸà³à²¸à²¿à²Ÿà³‹ ಕà³à²¯à²¾ ವಿಹಾರತಿ,
ನ ಕà³à²¯à²¾ ಕಿನà³à²¸à²¿ ಲಕೠಉಪದಾತಿ. ಇವಾಮೠಪಿ ಖೋ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಕಾಯà³
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರಟಿ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
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ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡà³à²¡à²¿à²¦à²¾à²®à³ ಆಠಿಕಕಾ · ಸಂಖಲà³à²•ಿಕ ಅಪಾಗಾಟ · ಮಾಸಸಾ · ಲೋಹಿತೠನಹರೠ· ಸಂà²à²¾à²‚ದà³
ಇಮಮೠ· ಇವಾ ಕಾಯಾಂ ಉಪಶಾರಾಹರತಿ: ‘ಅಸಮೠಪಿ ಪೈ ಖೋಯೋ ಇವಾಂ · ಧಮà³à²®à³‹ ಇವಾಂ · à²à²µà²¿
ಎವಾಟೋ · ಆನೠ· ಎಟಿಟೊ ‘ಟಿ.
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ಇದಲà³à²²à²¦à³†, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²•à³à²•à³, ಕೇವಲ
ಅವನೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²°à³†, ಒಂದೠಚಾನಲೠನೆಲದಲà³à²²à²¿ ಎಸೆಯಬೇಕà³, a
ಮಾಂಸ ಅಥವಾ ರಕà³à²¤à²µà²¿à²²à³à²²à²¦à³†à²¯à³‡ ಸಿಕà³à²²à³†à²Ÿà²¨à³, ಅವರೠಸà³à²¨à²¾à²¯à³à²—ಳಿಂದ ಕೂಡಿಕೊಂಡೠಹೋಗà³à²¤à³à²¤à²¾à²°à³†
ಈ ಕಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¦à³†: “ಈ ಕಾಯಿಯೠಸಹ ಅಂತಹ ಪà³à²°à²•ೃತಿಯದà³à²¦à²¾à²—ಿದೆ, ಅದà³
ಈ ರೀತಿ ಆಗಲೠಹೋಗà³à²¤à³à²¤à²¦à³† ಮತà³à²¤à³ ಅಂತಹ ಪರಿಸà³à²¥à²¿à²¤à²¿à²¯à²¿à²‚ದ ಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²². “
ಹೀಗಾಗಿ ಅವರೠಆಂತರಿಕವಾಗಿ ಕಾಯದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನà³
ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಾ ಆಚರಣೆಯನà³à²¨à³ ಕಾಯಿದೆ, ಅಥವಾ ಅವನೠಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯ; ಅವರೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨, ಅಥವಾ ವಿದà³à²¯à²®à²¾à²¨à²µà²¨à³à²¨à³ ಹಾದà³à²¹à³‹à²—à³à²µà³à²¦à²¨à³à²¨à³ ಅವರೠಗಮನಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಿಯಲà³à²²à²¿, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾ ಮತà³à²¤à³ ಹೊರಟೠಹೋಗà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳà³; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯ!” ಸತಿ ಇರà³à²¤à³à²¤à²¦à³†
ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ paá¹issati ವà³à²¯à²¾à²ªà³à²¤à²¿à²¯à²µà²°à³†à²—ೆ, ಅವರೠವಾಸಿಸà³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³†, ಮತà³à²¤à³ ಜಗತà³à²¤à²¿à²¨à²²à³à²²à²¿ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²². ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, ಎ
à²à²¿à²–ೠಕಾಯಾದಲà³à²²à²¿ ಕಾವà³à²¯à²µà²¨à³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†.
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ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡà³à²¡à²¿à²¦à²¾à²®à³ ಅಟà³à²Ÿà²¿à²•ಕಣಿ ಅಪಾಗಾಟ · ಸಂà²à²¾à²§à²¨à²¿ ದಾಸ ವಿದಿಕಾ ವಿಕà³à²–ಿತಾನಿ, ಅನà³à²¨à³‡à²¨à²¾
hatth · aá¹á¹hikaṃ añena pad · aá¹hhikaṃ añena gopphak · aá¹á¹hikaṃ añena
ಜೌಗೠ· ಅಟಿಕಿಕಮೠಅನà³à²¨à³‡à²¨à²¾ ಉರà³à²¸à³ · ತತಿಕಾ ಅನà³à²¨à²¨à³‡ ಕಾಟà³à²Ÿà²¿ · ತತಿಕಾ ಅನà³à²¨à³‡à²¨à²¾
phÄsuk · aá¹á¹hikaṃ añena piá¹á¹h · iá¹á¹hikaṃ añena khandh · aá¹á¹hikaṃ añena
ಗೀವೠ· ಅಷà³à²Ÿà²¿à²•ಕ ಅನà³à²¨à³‡à²¨à²¾ ಹನà³à²•ೠ· ಅಟಿಕಕ ಅನೆನೇ ದಂತೠ· ಅಟಿಕಕ ಅನà³à²¨à³‡à²¨à²¾
ಸೀಸಕಟà³à²Ÿà²¾à²¹, ಆದà³à²¦à²°à²¿à²‚ದ ಇಮಮೠ· ಎವಾ ಕಾಯಾಂ ಉಪಶಾರಾಹರತಿ: ‘ಅಸಮೠಪೈ ಖೋ ಕಯೊ
ಎವà³à²¯à²¾à²®à³ · ಧಮà³à²®à³‹ ಎವಾಬ · à²à²µà²¿ ಎವಾಯಾ · ಆಯà³à²¨à³ ಆಟಿಟೋ ‘ಟಿ.
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ಇದಲà³à²²à²¦à³†,
à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವನೠಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡà³à²¤à³à²¤à²¿à²¦à³à²¦à²‚ತೆಯೇ, ಎ
ಚಾರà³à²¨à³†à²²à³ ನೆಲದ, ಇಲà³à²²à²¿ ಮತà³à²¤à³ ಅಲà³à²²à²¿ ಹರಡಿರà³à²µ ಸಂಪರà³à²•ಿತ ಮೂಳೆಗಳà³, ಇಲà³à²²à²¿ a
ಕೈ ಮೂಳೆ, ಅಲà³à²²à²¿ ಒಂದೠಕಾಲಿನ ಮೂಳೆ, ಇಲà³à²²à²¿ ಪಾದದ ಮೂಳೆ, ಅಲà³à²²à²¿ ಶಿನೠಮೂಳೆ,
ಇಲà³à²²à²¿ ಒಂದೠತೊಡೆಯ ಮೂಳೆ, ಇಲà³à²²à²¿ ಹಿಪೠಮೂಳೆ, ಇಲà³à²²à²¿ ಒಂದೠಪಕà³à²•ೆಲà³à²¬à²¿à²¨, ಇಲà³à²²à²¿ ಮತà³à²¤à³† ಮೂಳೆ, ಇಲà³à²²à²¿
ಬೆನà³à²¨à³à²¹à³à²°à²¿à²¯ ಮೂಳೆ, ಅಲà³à²²à²¿ ಒಂದೠಕà³à²¤à³à²¤à²¿à²—ೆ ಮೂಳೆ, ಇಲà³à²²à²¿ ದವಡೆಯ ಮೂಳೆ, ಅಲà³à²²à²¿ ಒಂದೠಹಲà³à²²à²¿à²¨ ಮೂಳೆ,
ಅಥವಾ ತಲೆಬà³à²°à³à²¡à³†à²¯à²²à³à²²à²¿ ಅವನೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಾ ಕೂಡಾ ಆಗಿದೆ
ಅಂತಹ ಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³† ಮತà³à²¤à³ ಅದೠಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಅಂತಹ ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಇಟಿ ಅಜà³à²œà²Ÿà³à²Ÿà²¾ ವಾ ಕಾಯ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರ,
ಬಹಿಧಾ ವಾ ಕಾಯೆ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರ, ಅಜà³à²œà²¤à³à²¤à²¾-ಬಹಿಧಾ ವಾ ಕಾ
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ; samudaya-dhamm · ಆನà³à²ªà²¾à²¸à²¿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ,
ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರತಿ, ಸಮಾತà³à²¯-ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನೠ· ಅಸಾ ಸತಿ ಪಕà³à²•ಪಠಟಿತಾ
ಹಾತಿ, ಯವವೇದ ñÄṇa · ಮಾತಯಾ ಪಾಟಿಸà³à²¸à²¾à²¤à²¿ · ಮಾತಯಾ, {1} ಎ ನಿಸà³à²¸à²¿à²Ÿà³‹ ಕà³à²¯à²¾ ವಿಹಾರತಿ,
ನ ಕà³à²¯à²¾ ಕಿನà³à²¸à²¿ ಲಕೠಉಪದಾತಿ. ಇವಾಮೠಪಿ ಖೋ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಕಾಯà³
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರಟಿ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
(7)
ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡà³à²¡à²¿à²¦à²¾à²®à³ ಅಟà³à²Ÿà²¿à²•ಕನಿ ಸತಿನಿ ಸಾಖಾ · ವಣಾ · ಪಾತಿà²à²¾à²—à³à²¨à²¿, ಇಮಾಮೠ· ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮೠಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮà³à²®à³‹ ಇವಾಂ · à²à²µà²¿ ಎವಾಯಾ · ಆಯà³à²¨à³ ಆತಿಟೋ’
ಟಿ.
(7)
ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡà³à²¡à²¿à²¦à²¾à²®à³ ಅಟà³à²Ÿà²¿à²•ಕನಿ ಸತಿನಿ ಸಾಖಾ · ವಣಾ · ಪಾತಿà²à²¾à²—à³à²¨à²¿, ಇಮಾಮೠ· ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮೠಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮà³à²®à³‹ ಇವಾಂ · à²à²µà²¿ ಎವಾಯಾ · ಆಯà³à²¨à³ ಆತಿಟೋ’
ಟಿ.
(7)
ಇದಲà³à²²à²¦à³†, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವನೠಇದà³à²¦à²‚ತೆ
ಮೃತ ದೇಹವನà³à²¨à³ ನೋಡಿದಾಗ, ಒಂದೠಚಾರà³à²¨à²²à³ ಮೈದಾನದಲà³à²²à²¿ ಬಿಡà³à²¤à³à²¤à²µà³†, ಮೂಳೆಗಳೠಬಿಳಿಯà³à²¤à³à²¤à²µà³†
ಒಂದೠಸೀಶೆಲೠನಂತೆ, ಅವನೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಾ ಸಹ ಅಂತಹದà³à²¦à²¾à²—ಿದೆ
ಒಂದೠಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³†, ಮತà³à²¤à³ ಅಂತಹವರಿಂದ ಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಇಟಿ ಅಜà³à²œà²Ÿà³à²Ÿà²¾ ವಾ ಕಾಠಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಅಜà³à²œà²¤à³à²¤à²¾-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನà³à²ªà²¸à³à²¸à²¿
ವಿಹಾರತಿ; samudaya-dhamm · ಆನà³à²ªà²¾à²¸à²¿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ,
ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರತಿ, ಸಮಾತà³à²¯-ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನೠ· ಅಸಾ ಸತಿ ಪಕà³à²•ಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñÄṇa · ಮಾತಯಾ ಪಾಟಿಸà³à²¸à²¾à²¤à²¿ · ಮತà³à²¯à²¾à²¯, ಎ ನಿಸà³à²¸à²¿à²Ÿà³‹ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನà³à²¸à²¿ ಲಕೠಉಪದಾತಿ. ಇವಾಮೠಪಿ ಖೋ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಕಾಯà³
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರಟಿ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
(8)
ಇದಲà³à²²à²¦à³†, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವನೠಇದà³à²¦à²‚ತೆ
ಸತà³à²¤ ದೇಹವನà³à²¨à³ ನೋಡಿದಾಗ, ಒಂದೠಚಾರà³à²¨à³†à²²à³ ನೆಲದಲà³à²²à²¿ ಎಸೆಯà³à²¤à³à²¤à²¿à²¦à³à²¦à²°à³, ಎಲà³à²¬à³à²—ಳನà³à²¨à³ ಎಸೆಯà³à²¤à³à²¤à²¾à²°à³†
ಅವನೠಈ ಕಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಿಯೠಅಂತಹ ಒಂದà³
ಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³†, ಮತà³à²¤à³ ಅಂತಹ ಒಂದೠಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಇಟಿ ಅಜà³à²œà²Ÿà³à²Ÿà²¾ ವಾ ಕಾಠಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಅಜà³à²œà²¤à³à²¤à²¾-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನà³à²ªà²¸à³à²¸à²¿
ವಿಹಾರತಿ; samudaya-dhamm · ಆನà³à²ªà²¾à²¸à²¿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ,
ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರತಿ, ಸಮಾತà³à²¯-ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನೠ· ಅಸಾ ಸತಿ ಪಕà³à²•ಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñÄṇa · ಮಾತಯಾ ಪಾಟಿಸà³à²¸à²¾à²¤à²¿ · ಮತà³à²¯à²¾à²¯, ಎ ನಿಸà³à²¸à²¿à²Ÿà³‹ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನà³à²¸à²¿ ಲಕೠಉಪದಾತಿ. ಇವಾಮೠಪಿ ಖೋ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಕಾಯà³
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರಟಿ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†.
(9)
ಪೂನಾ
ಕಾರಾರಾಂ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಸೈಯತಾಪಿಯ ಪಶà³à²¯à²¯à³à²¯ ಸರೀರಾ ಸಿವಾತಿಕಾಯ
ಚಡಿದಿತಾ ಆಠಿಕಕಣಿ ಪà³à²¤à²¿à²¨à²¿ ಕà³à²‚ಕಕ · ಜಾತನಿ, ಆದà³à²¦à²°à²¿à²‚ದ ಇಮಾಮೠ· ಎವ ಕಾಯಾ
ಉಪಸರಣಾಚಾರ: ‘ಅಸಮೠಪಿ ಪಿ ಖೋ ಕಯೋ ಇವಾಂ · ಧಮà³à²®à³‹ ಇವಾಂ · à²à²µà²¿ ಎವಾಯಾ · ಆಯà³à²¨à³ ಆತಿಟೋ’
ಟಿ.
(9)
ಇದಲà³à²²à²¦à³†, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–à³, ಅವನೠಇದà³à²¦à²‚ತೆ
ಮೃತ ದೇಹವನà³à²¨à³ ನೋಡಿದಾಗ, ಒಂದೠಚಾರà³à²¨à²²à³ ಮೈದಾನದಲà³à²²à²¿ ಹೊರಹಾಕಿದರೂ, ಕೊಳೆತ ಮೂಳೆಗಳೠಕಡಿಮೆಯಾಯಿತà³
ಪà³à²¡à²¿ ಮಾಡಲà³, ಅವನೠಈ ಕಾಯಾವನà³à²¨à³ ಪರಿಗಣಿಸà³à²¤à³à²¤à²¾à²¨à³†: “ಈ ಕಾಯಾ ಸಹ ಅಂತಹ ಒಂದà³
ಪà³à²°à²•ೃತಿ, ಇದೠಈ ರೀತಿ ಆಗà³à²¤à³à²¤à²¦à³†, ಮತà³à²¤à³ ಅಂತಹ ಒಂದೠಮà³à²•à³à²¤à²µà²¾à²—ಿರà³à²µà³à²¦à²¿à²²à³à²²
ಪರಿಸà³à²¥à²¿à²¤à²¿. “
ಇಟಿ ಅಜà³à²œà²Ÿà³à²Ÿà²¾ ವಾ ಕಾಠಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಬಹಿಧಾ ವಾ
ಕಾಯೆ ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರತಿ, ಅಜà³à²œà²¤à³à²¤à²¾-ಬಹಿಧಾ ವಾ ಕಾಯ ಕಯಾನà³à²ªà²¸à³à²¸à²¿
ವಿಹಾರತಿ; samudaya-dhamm · ಆನà³à²ªà²¾à²¸à²¿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ,
ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರತಿ, ಸಮಾತà³à²¯-ವಾಯ-ಧಮೠ· ಅನಾಪಾಸಿ
ವಾ ಕಾಯಾಸà³à²®à²¿à²‚ ವಿಹಾರ; ‘ಅಥಿ ಕಯೋ’ ಟಿ ವಾ ಪಾನೠ· ಅಸಾ ಸತಿ ಪಕà³à²•ಪಠಟಿತಾ
ಹೋತಿ, ಯವವೇದ ñÄṇa · ಮಾತಯಾ ಪಾಟಿಸà³à²¸à²¾à²¤à²¿ · ಮತà³à²¯à²¾à²¯, ಎ ನಿಸà³à²¸à²¿à²Ÿà³‹ ಕಾ ವಿಹಾರತಿ, ನಾ
ಕಾ ಕಿನà³à²¸à²¿ ಲಕೠಉಪದಾತಿ. ಇವಾಮೠಪಿ ಖೋ, à²à²¿à²–à³à²–ೇವà³, à²à²¿à²–ೠಕಾಯà³
ಕಯಾನà³à²ªà²¸à³à²¸à²¿ ವಿಹಾರಟಿ.
ಹೀಗಾಗಿ ಆತ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ, ಅಥವಾ ಅವರೠಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†, ಅಥವಾ ಅವನೠವಾಸಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಆಂತರಿಕವಾಗಿ ಮತà³à²¤à³ ಬಾಹà³à²¯à²µà²¾à²—ಿ ಕಾಯಾದಲà³à²²à²¿ ಕಾಯಿಯನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²µà³à²¦à³; ಅವರೠವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¿à²¦à³à²¦à²¾à²°à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²¦ ಸಮಾಧಿ ಅಥವಾ ಅವನೠಹಾದà³à²¹à³‹à²—à³à²µà²¿à²•ೆಯನà³à²¨à³ ಗಮನಿಸà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ದೂರ, ಅಥವಾ ಅವನೠಸಮಾಧಾನವನà³à²¨à³ ವೀಕà³à²·à²¿à²¸à³à²¤à³à²¤à²¾ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಕಾಯಾದಲà³à²²à²¿ ವಿದà³à²¯à²®à²¾à²¨à²—ಳ ಹೊರಹೋಗà³à²µà²¿à²•ೆ; ಅಥವಾ, [ಅರಿತà³à²•ೊಂಡ:] “ಇದೠಕಾಯಾ!”
ಸತಿ ಕೇವಲ ñÄṇa ಮತà³à²¤à³ ಕೇವಲ ಮಟà³à²Ÿà²¿à²—ೆ ಕೇವಲ ಅವನಲà³à²²à²¿ ಇರà³à²¤à³à²¤à²¾à²¨à³†
ಪಾಟಿಸà³à²Ÿà²¾à²Ÿà²¿, ಅವರೠಬೇರà³à²ªà²Ÿà³à²Ÿà²¿à²¦à³à²¦à²¾à²°à³†, ಮತà³à²¤à³ à²à²¨à²¨à³à²¨à²¾à²¦à²°à³‚ ಅಂಟಿಕೊಳà³à²³à³à²µà³à²¦à²¿à²²à³à²²
ಪà³à²°à²ªà²‚ಚ. ಹೀಗಾಗಿ, à²à²¿à²•à³à²·à³à²¸à³, à²à²¿à²–ೠಕಾಯದಲà³à²²à²¿ ಕಾಯನನà³à²¨à³ ಆಚರಿಸà³à²¤à³à²¤à²¦à³†
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
ಮೈಂಡೠಫà³à²²à³à²¨à³†à²¸à³ ನ ದಾರಿ - ಸತಿಪಠಾನ ಸೂತಾ
ಸತಿಪಠಾನ ಸಟà³à²Ÿà²¾ [1] (ಎಂ.ಎನೠ10) (ಸಂಸà³à²•ೃತ: ಸà³à²®à³ƒà²¤à²¿à²ªà²¸à³à²¥à²¾à²£ ಸೂತà³à²° ಸà³à²®à³à²°à²¤à³€à²¤à³à²…ಪಠà³à²¯ ಸೂರà³à²¯, ಚೈನೀಸà³: …
Kumis alu (picking up the coins)
Kyz-kuu (catch the girl)
This game came to us from the times of Saks and was particularly Kazakh
youth’s favorite. The rules demanded that the horseman who wants to make
a proposal should catch his future bride and kiss her while both are
still at full gallop. If, however, the guy could not catch up the
beauty, he must turn around and ride back rapidly. Now she’s chasing
him, but this time not to give a kiss but to … beat with a whip the
hapless groom. Yet, at all times, this game was rather amusing show
rather than a serious challenge for lovers, which was a pleasure to
watch standing on the steppe for both small kids and adults.
Kokpar
The history of the Kazakh national game Kokpar begins from the time when
Kazakhs were nomadic. “Kokpar-kokbori” means “Grey Wolf”. Wolves were
the worst enemies of the nomads, as they can cause a great damage to the
livestock. Accordingly, killing the wolf was a great success and joy.
And struggle between jigits for the honor to bear the wolf’s head could
arise. Since then such a struggle has become a game. A wolf was
sometimes replaced by a headless carcass of a goat.
Kokpar is a competition where one can show his strength, agility, as
well as the ability to stay in the saddle. On the day of the
competition, all participants and spectators gathers on the field. At a
distance of 50-60 paces from the competitors the carcass of a goat is
rushed and the fight for kokpar begins. The game could go from lunch
until evening. The village, which would eventually fight the kokpar is
the winner. Kokpar is very popular in our days.
Asyk
This is a very common national Kazakh game which develops a good eye,
agility and resourcefulness, strength, endurance and even courage. Rules
of the game are taken from generation to generation. Asyk are placed in
a row. The essence of the game is to deftly throw from a distance of
three meters or more four Asyks and they need to get to the desired
position or dislodge the small bone at stake from the circle.Https://translate.google.com арқылы оÑÑ‹ Gogle аудармаÑына Ð´Ò±Ñ€Ñ‹Ñ Ð°ÑƒÐ´Ð°Ñ€Ð¼Ð° жаÑаңыз
https://www.youtube.com/watch?v=NK0Q3wUqkOo
Mahasatipatthana Sutta ДиÑÐºÑƒÑ€Ñ ÐºÒ¯Ð½Ñ– 1 (ÒšÐЗÐҚШÐ)
Мұхаммед пайғамбардың мазһабты Ð¼ÐµÐ´Ð¸Ñ‚Ð°Ñ†Ð¸Ñ Ð¶Ð¾Ð»Ñ‹Ð½ қалай қолдануға болады
ЗиÑндылық жолы - Satipatthana Sutta
DN 22 - (D ii 290)
МахаиÑипатодатпа Сутта
- хабардарлыққа қатыÑу -
[MahÄ satipaá¹á¹ÄÄna]
55) КлаÑÑикалық қазақ-клаÑÑикалық қазақ,
Бұл Ñутта Ð¼ÐµÐ´Ð¸Ñ‚Ð°Ñ†Ð¸Ñ Ð¿Ñ€Ð°ÐºÑ‚Ð¸ÐºÐ°ÑÑ‹ үшін негізгі Ñілтеме ретінде кеңінен қараÑтырылады.
КіріÑпе
I. Қара байқау
Рбөлімі бойынша Рбөлімі
B. поÑтуÑтардағы ÑекциÑ
C. Сапалы ÑекциÑ
D. Өткірлік туралы бөлім
Ðлементтер туралы бөлім
F. Тоғыз трибунадағы учаÑкеÑÑ–
КіріÑпе
ОÑылайша мен еÑтідім:
ҚоÑулы
бір жолы Бхагавар КамуÑадхаммадағы ÐšÑƒÑ€ÑƒÑ Ð°Ñ€Ð°Ñында болды,
Күріштің нарықтық қалаÑÑ‹. Онда ол бхикхуÑқа:
- БхикхуÑ.
- Бхадданте бхикхуÑқа жауап берді. Бхагава былай деді:
- Бұл,
bhikkhus, бұл тазалаудан баÑқа ештеңеге апаратын жол
жандар, қайғы-қаÑіретті жеңу, жоғалуы
дукха-доманаÑÑа, Ð´Ò±Ñ€Ñ‹Ñ Ð¶Ð¾Ð»Ò“Ð° жету, Ñ–Ñке аÑыру
NibbÄna, Ñғни төрт Ñатиптаá¹á¹ÄÄnas.
Қандай төрт?
Мұнда bhikkhus, bhikkhu, kÄya kÄya, ÄtÄpÄ«
шамажано, Ñатима, әлемге қатыÑты абхиджа-доманаÑÑадан Ð±Ð°Ñ Ñ‚Ð°Ñ€Ñ‚Ñ‚Ñ‹.
Ол vedanÄ, vÄdÄ« sampajÄno, satimÄ, vedanÄ Ð±Ð°Ð¹Ò›Ð°Ñƒ
әлемге қатыÑты абхиджа-доманаÑÑадан Ð±Ð°Ñ Ñ‚Ð°Ñ€Ñ‚Ñ‚Ñ‹. Ол цитаны байқап отырады
цитадағы, абайÑызда, Ñатимада, абхиджа-доманаÑÑадан Ð±Ð°Ñ Ñ‚Ð°Ñ€Ñ‚Ñ‚Ñ‹
әлемге бағытталған. Ол дхаммадағы, ÄtÄpÄ«-дегі дхаммаларды байқайды
шамажано, Ñатима, әлемге қатыÑты абхиджа-доманаÑÑадан Ð±Ð°Ñ Ñ‚Ð°Ñ€Ñ‚Ñ‚Ñ‹.
И.ҚайанупаÑÑан
Рбөлімі бойынша Рбөлімі
Және
қалай, bhikkhus, bhikkhu тұрғыÑынан бақылап тұра ма? Мұнда,
бхикхуÑ, бхикху, орманға барған немеÑе барған
ағаштың тамыры немеÑе Ð±Ð¾Ñ Ð±Ó©Ð»Ð¼ÐµÐ³Ðµ кіріп, қабаттаÑып отырады
аÑғымен қиылыÑып, тік тұрғызуды орнатады және Ñаты паримухаÑын орнатады. Болуы
демек, ол Ñато, ол Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð´Ñ‹, демек ол дем алады. Ð¢Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
Ұзақ уақыт бойы ол: «Мен ұзақ уақыт бойы Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð¼Ñ‹Ð½Â»; ұзақ Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
түÑінеді: «Мен ұзақ демінем»; қыÑқа Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
«Мен қыÑқа дем аламын»; қыÑқа Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
түÑіндіреді: «Мен қыÑқа дем аламын»; ол өзін-өзі үйретеді: «Ñезінеді
бүтін, мен дем аламын ‘; ол өзін-өзі үйретеді: Â«Ñ‚Ò±Ñ‚Ð°Ñ ÑезінеÑіз
ҚиÑ, мен Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð¼Ñ‹Ð½ ‘; ол өзіне үйретеді: ‘тыныштандыру
kÄya-saá¹…khÄras, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kÄya-saá¹…khÄras, мен дем аламын ‘.
Жай
мыÑалы, bhikkhus, шебер турнир немеÑе токердің шәкірті, ұзақ уақыт бойы
бұрылуға, түÑінеді: «Мен ұзақ айналымды жаÑаймын»; қыÑқа айналдыру, ол
түÑінеді: «Мен қыÑқа кезек жаÑаймын»; Сонымен қатар, bhikkhus, a
bhikkhu, ұзын Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ, түÑінеді: «мен ұзақ Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð¼Ñ‹Ð½Â»;
ұзақ Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð´Ñ‹, ол түÑінеді: «Мен ұзақ Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ð°Ð¼Ñ‹Ð½Â»; Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
ҚыÑқа айтқанда, ол түÑінеді: «Мен қыÑқа тыныÑ»; қыÑқа Ñ‚Ñ‹Ð½Ñ‹Ñ Ð°Ð»Ñƒ
ол түÑінеді: «Мен қыÑқа демін аламын»; ол өзіне үйретеді: «Ñезім
бәрі, мен дем аламын ‘; ол өзін-өзі үйретеді: «Ñезінеді
бүкіл әлем, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kÄya-saá¹…khÄras, мен дем аламын ‘; ол өзіне үйретеді: ‘тыныштандыру
kÄya-saá¹…khÄras, мен дем аламын ‘.
ОÑылайша ол ішкі көрініÑте байқалады,
немеÑе ол Ñыртта бақылап тұрÑа немеÑе ол байқауда тұрÑа
ішкі және Ñыртқы түрлерде; ол ÑамудаÑны бақылап отырады
құбылыÑтың құбылыÑтары, немеÑе ол өлімнің Ñақталуын бақылайды
құдай құбылыÑтары, немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтың құбылыÑтары; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» sati болып табылады
оған тек қана анавана және жай пацииÑати деңгейінде ғана қатыÑады
әлемдегі ештеңеге жабыÑып қалмайды. ОÑылайша,
bhikkhus, bhikkhu тұрақтылықты бақылайды.
B. поÑтуÑтардағы ÑекциÑ
Сонымен қатар,
bhikkhus, бхикху, жаÑу жүріп, түÑінеді: «мен барамын», немеÑе
тұрÑа ол түÑінеді: «Мен тұрмын» немеÑе ол отырғанда
түÑінеді: «Мен отырамын», немеÑе жатып жатқан кезде ол түÑінеді: «Менмін
жатып жатырмыз. ÐемеÑе оның қай жерде орналаÑқандығына қарамаÑтан, ол
оны тиіÑті түрде түÑінеді.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
Https://translate.google.com арқылы оÑÑ‹ Google аудармаÑына Ð´Ò±Ñ€Ñ‹Ñ Ð°ÑƒÐ´Ð°Ñ€Ð¼Ð° жаÑаңыз
Сонымен қатар,
бхикхуÑ, бхикху, жақындап, кетіп бара жатқанда, әрекет етеді
ÑамадÑщена, алға қарай қарап, айнала қарап, ол әрекет етеді
шабандоза, ал иілу кезінде және Ñозылып жатқан кезде, ол өзімен бірге Ð¶Ò±Ð¼Ñ‹Ñ Ñ–Ñтейді, немеÑе ол
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
іштей және Ñыртында; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
ampajañña,
киімді киіп, жоғарғы шапан киіп,
ол шампуньÑньÑмен Ð¶Ò±Ð¼Ñ‹Ñ Ñ–Ñтейді, ішіп-жеп, ішіп-жеп отырғанда,
Дәмдену кезінде, ол бизнеÑке барғанда, sampajañña бірге әрекет етеді
дефакации және зәр шығару, ол sampajañña отырып әрекет етеді, жаÑу жүріп,
тұрғанда, отырғанда, ұйықтап жатқанда, оÑу кезінде
ÑөйлеÑу және үндемеу кезінде ол ÑамбажаньÑмен Ð¶Ò±Ð¼Ñ‹Ñ Ñ–Ñтейді.
D. ДыбыÑÑыздық ÑекциÑÑÑ‹
Сонымен қатар,
bhikkhus, бхикху бұл денені, оның негізінен деп Ñанайды
аÑÒ“Ñ‹ мен шаштың баÑынан төменгі бөлігіндегі, оның бөлігімен бөлінген
МыÑалы,
bhikkhus, екі Ñаңылауы бар және әртүрлі толтырылған пакет бар еді
аÑтық түрлерi, мыÑалы, төбе шөптер, падинь, қопÑытқыштар, Ñиыр-бұршақ, күнжіт ÑиÑқты
тұқымдар мен қуырылған күріш. Көзді жақÑÑ‹ көретін, оны ашып,
[оның мазмұнын] қараÑтыру керек еді: «Бұл - төбешік, бұл падди, олар
бұл - бұршақ дәндері, бұл Ñиыр - бұршақ, бұл күнжіт тұқымы және бұл
бұқтырылған күріш »деуге болады, Ñол ÑиÑқты, bhikkhus, бхикху бұл туралы ойлайды
денеÑÑ–, аÑÒ“Ñ‹ мен табанның баÑынан,
оның тері және әр түрлі қоÑпалармен шектелген:
«Бұл жерде баÑтың шашы, дененің шаштары,
шегелер, тіÑтер, тері, ет, Ñіңірлер, Ñүйектер, Ñүйек кемігі, бүйрек, жүрек,
бауыр, пульпа, көкбауыр, өкпе, ішек, аÑқазан, аÑқазан
мазмұны, нәжіÑÑ–, Ó©Ñ‚, тамыр, құйрық, қан, тер, май, шерге, май,
Ñілекей, мұрын Ñөлі, Ñиновьальды Ñұйықтық және неÑеп.
ОÑылайша ол ішкі көрініÑте, немеÑе ол болғанда, байқалады
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
Ðлементтер туралы Е бөлімінде
әртүрлі қоÑпалармен толықтырылған: «Бұл жерде бар
баÑтың шаштары, дене шаштары, тырнақтар, тіÑ, тері, ет,
Ñіңірлер, Ñүйектер, Ñүйек кемігі, бүйрек, жүрек, бауыр, плеврра, көкбауыр,
өкпе, ішек, аÑқазан, аÑқазан, мазмұны,
былғары, құйрық, қан, тер, май, көз жаÑтар, май, Ñілекей, мұрын былғары,
Ñиновиальды Ñұйықтық және зәр.
Сонымен қатар,
bhikkhus, bhikkhu бұл өте көрÑетеді, бірақ ол орналаÑтырылады,
алайда: «Бұл жерде жердің Ñлементі бар
Ñу Ñлементі, өрт Ñөндіргіш және ауа Ñлементі. «ішкі және Ñыртқы; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
Сонымен, bhikkhus, білікті қаÑапшы немеÑе
Ñиырды өлтірген қаÑапшы оқушыÑÑ‹ қиылыÑында отырады
оны кеÑектерге кеÑу; Ñол ÑиÑқты, bhikkhus, бхикху көрÑетеді
бұл өте, бірақ ол орналаÑтырылған, дегенмен, ол: «Бұл
Қара, жер Ñлементтері, Ñу Ñлементі, өрт Ñлементтері бар
және ауа Ñлементі. «
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(1)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
бір күндік өлі, екі күн өлген немеÑе үш күн өлген,
шағылыÑтыратын, көгерген және меруерттелген, ол бұл өте қарайды: «Бұл каÑ
Ñондай-ақ оÑындай Ñипатта болады, ол оÑындай болады және жоқ
оÑындай жағдайдан боÑатылады. «
(2)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
креÑтницаның көмегімен жеп тұрған, шауыптармен жеп тұрған, Ñүйікті жер
вегетариандықтармен жеп қойған, иттермен жеп қойған, иттермен жеп болған
жолбұрыштармен жеп, пантерлермен жеп, әртүрлі тағамдарды жеп қойды
ол тірі деп Ñанайды: «Бұл Ñондай-ақ оÑындай
табиғат, ол оÑындай бола баÑтайды және оÑындай болмайды
шарт. «
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
s (3)
Сонымен қатар, bhikkhus, бхикху, ÑиÑқты
егер ол өлі денені көрген болÑа, алақанға таÑтаңыз, а
ол Ñидондармен бірге Ò±Ñталып, Ñеміртіп, қанды Ò±Ñтайды
бұл өте: «Бұл Ñондай-ақ оÑындай табиғатта, ол барады
ОÑындай жағдайға айналады және оÑындай жағдайда болмайды. «
құдай құбылыÑтарының болуы, немеÑе ол өтіп бара жатқанын біледі
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
ОÑылайша ол ішкі көрініÑте, немеÑе ол болғанда, байқалады
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
іштей және Ñыртында; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(4)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
chá¸á¹ƒá¹ƒá¹ƒá¹ƒá¹ƒ · · · · saá¹…alalṃṃṃ · ṃṃ · · · · · · · ·ṃṃṃṃ
nhÄru · sambandhaṃ, Ñондықтан imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo
eva · dhammo eva · bhÄvÄ« eva · an · atÄ«to ‘ti.
(4)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
шаршау жері, қаÑқыр жоқ, қан жоқ
Ñидондармен бірге, ол бұл өте қарайды: «Бұл Ñондай-ақ бар
мұндай табиғат, ол оÑындай бола баÑтайды және ол еркін болмайды
мұндай жағдай. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na caññci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(5)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
chá¸á¸á¹ƒá¹ƒá¹ƒá¹ƒ · · · saá¹…alalṃṃṃṃṃṃṃṃṃ · ṃ · · · ·ṃṃṃṃṃṃ ·ṃṃṃṃṃṃ
imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo eva · dhammo evaṃ · bhÄvÄ«
Ñвеониатото.
(5)
Сонымен қатар, bhikkhus, бхикху, ÑиÑқты
егер ол өлі денені көрген болÑа, алақанға таÑтаңыз, а
ÑемеÑтрмен бірге өткізілген, дене немеÑе қанÑыз шірік
бұл өте жақÑÑ‹ деп Ñанайды: «Бұл да оÑындай табиғатта, ол
оÑындай жағдайға айналады және оÑындай жағдайдан боÑайды ».
ОÑылайша ол ішкі көрініÑте, немеÑе ол болғанда, байқалады
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
іштей және Ñыртында; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
chá¸á¸á¹ƒá¹ƒá¹ƒá¹ƒá¹ƒ
ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · · · ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · á¹á¹hikaṃ aññena pÄd · á¹á¹á¹hikaṃ aññena gopphak · á¹á¹á¹aika aññena
jaá¹…g · á¹á¹hikaṃ aññena Å«ru · á¹á¹hikaṃ aññena kaá¹i · á¹á¹hikaṃ aññena
фацук · á¹á¹á¹aika aññena piá¹á¹h · á¹á¹hikaṃ anñena khandh · á¹á¹á¹aika aññena
gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · á¹á¹á¹aika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhÄvÄ« eva · an · atÄ«to ‘ti.
(6)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
мұнда апарылған және Ñүйретілген Ñүйектер, мұнда а
қол Ñүйегі, аÑÒ› Ñүйектері бар, мұнда Ñүйек Ñүйек, Ñүйек Ñүйек,
мұнда бұлшық Ñүйек, Ñүйек Ñүйегі бар, мұнда қабырғаÑÑ‹, артқы Ñүйегі бар
омыртқаның Ñүйегі, мойын Ñүйегі бар, мұнда Ñүйегі, тіÑтің Ñүйегі,
немеÑе Ð±Ð°Ñ Ñүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қаÑымызда
мұндай табиғат, ол оÑындай бола баÑтайды және ол еркін болмайды
мұндай жағдай. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na caññci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Сонымен қатар, bhikkhus, бхикху, дәл Ñол ÑиÑқты
өлі денені көргенде, Ñүйкімді жерге Ñүйреп таÑтаған, Ñүйектер ақтыға түÑті
ол теңіз кеме ÑиÑқты, ол бұл өте қарайды: «Бұл да оÑындай
табиғат, ол оÑылай болады және оÑындай болмайды
шарт. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahidÄÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, nissito ca viharati, na
ca kañci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалад
https://astanatimes.com/…/kazakhstan-adopts-new-version-of…/
បង្ហាញការបកប្រែážáŸ’រឹមážáŸ’រូវទៅការបកប្រែហ្គូហ្គោហ្គីលនáŸáŸ‡ážŠáŸ„យប្រើ https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo
មហាសន្និបាážážŸáž”្ដាហáŸáž‘ី 1 (ភាសាអង់គ្លáŸážŸ)
ážáž¾áž’្វើដូចម្ážáŸáž…ដើម្បីដង្ហែផ្លូវនៃសមាធិម៉ាហាបូឌី Superconscious áž“áŸáŸ‡
ផ្លូវនៃការចងចាំ - សážáž·áž”ដ្ឋានសូážáŸ’ážš
DN 22 - (D ii 290)
មហាសážáž·áž”ូជាសូážáŸ’ážš
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[ម៉ាសាសៃប៉ាážáž¶ážáž“ណា]
នៅក្នុង 56) បុរាណážáŸ’មែរ - បុរាណážáŸ’មែរ,
សូážáŸ’ážšáž“áŸáŸ‡ážáŸ’រូវបានគáŸáž…áž¶ážáŸ‹áž‘ុកយ៉ាងទូលំទូលាយážáž¶áž‡áž¶áž¯áž€ážŸáž¶ážšáž™áŸ„ងសំážáž¶áž“់សម្រាប់ការអនុវážáŸ’ážážŸáž˜áž¶áž’ិ។
សáŸáž…ក្ážáž¸ážŽáŸ‚នាំ
I. ការសង្កáŸážážšáž”ស់KÄya
ផ្នែកក។ អានាបាន
ážáŸ” ផ្នែកស្ážáž¸áž–ីឥរិយាបáž
គ។ ផ្នែកលើsampajañña
ឃ។ ផ្នែកស្ážáž¸áž–ីការរំភើប
ផ្នែក E. លើធាážáž»áž“ានា
F. ផ្នែកនៅលើដីប្រាំមួយ charnel
សáŸáž…ក្ážáž¸ážŽáŸ‚នាំ
យើងបានឮគáŸáž“ិយាយážáž¶:
បើក
áž–áŸáž›áž˜áž½áž™BhagavÄážáŸ’រូវបានស្នាក់នៅក្នុងចំណោម Kurus នៅKammÄsadhamma,
ទីក្រុងទីប្រជុំជនមួយរបស់ Kurus ។ នៅទីនោះគាážáŸ‹áž”ាននិយាយទៅកាន់ពួកបព្វជិážážáž¶:
- ភិក្ážáž»áŸ”
- ប៊ុនដិនបានឆ្លើយទៅនឹងពួកហោរា។ BhagavÄបាននិយាយážáž¶:
- áž“áŸáŸ‡,
ប៊ីហគចិនគឺជាផ្លូវដែលនាំទៅរកពុំមានអ្វីក្រៅážáŸ‚ពីភាពបរិសុទ្ធនៃ
សážáŸ’វមានជីវិáž, ការជំនះទុក្ážáž–្រួយនិងការទួញសោក, ការបាážáŸ‹ážáŸ’លួននៃ
dukkha-domanassa, ការសំរáŸáž…បាននូវមាគ៌ាážáŸ’រឹមážáŸ’រូវ, ការសម្រáŸáž…បាន
NibbÄnaដែលមាននáŸáž™ážáž¶satipaá¹á¹hÄnas 4 ។
មួយណា?
នៅទីនáŸáŸ‡ bhikkhus bhikkhu រស់នៅ dwelling ការសង្កáŸážkÄyaនៅក្នុងkÄyaអាážáŸáž”
sampajÄno, satimÄ, បានបោះបង់ចោលabhijjhÄ-domanassa ឆ្ពោះទៅរកពិភពលោក។
គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážœáŸ’ណនៈនៅក្នុងវង់ážáž¶ážŽáž¶áž¢áž¶ážáž¶áž•ាស្ážáž¶áž…ាណាណូsatimÄដែលមាន
បានផ្ážáž›áŸ‹áž±áŸ’យឡើងabhijjhÄ -jamazana ឆ្ពោះទៅរកពិភពលោក។ គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáŸŠáž¸áž’ី
នៅក្នុងស៊ីážáŸ’ážáž¶ÄtÄpÄ«sampajÄno, satimÄ, បានបោះបង់ចោលអាហ៊ីជីចាដារា
ឆ្ពោះទៅរកពិភពលោក។ គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰áž’ម៌ក្នុងធម៌ៈអាážáž¶áž•áž¶
sampajÄno, satimÄ, បានបោះបង់ចោលabhijjhÄ-domanassa ឆ្ពោះទៅរកពិភពលោក។
I. KÄyÄnupassanÄ
ផ្នែកក។ អានាបាន
និង
ážáž¾áž”៊ីគឃិកážáž¾áž‹áž¶áž“ៈសង្ឃរស់នៅសង្កáŸážážƒáž¾áž‰ážáž¶áž˜áž¶áž“kÄyaនៅក្នុងkÄyaដែរឬទáŸ? នៅទីនáŸáŸ‡,
ážáŸ” គ។ ជ។ ážáŸ” ដែលបានទៅព្រៃឈើឬបានទៅនៅ
root នៃមែកធាងឬបានទៅបន្ទប់ទទáŸáž¢áž„្គុយចុះបážáŸ‹
ជើងអáŸáž€áŸ’សឆ្លងកាážáŸ‹áž€áž¶ážšáž€áŸ†ážŽážáŸ‹áž‚ម្ពីរážáž„់ស្យុងនិងការកំណážáŸ‹ážŸážáž·áŸ” ជា
ដូច្នáŸáŸ‡ sato គាážáŸ‹ážŠáž€ážŠáž„្ហើមចូល, ážáŸ’រូវបានដូច្នáŸáŸ‡ sato គាážáŸ‹áž”ានដកដង្ហើមចáŸáž‰áŸ” ដកដង្ហើមចូល
ជាយូរយារណាស់មកហើយគាážáŸ‹áž”ានយល់ážáž¶: “ážáŸ’ញុំដកដង្ហើមនៅក្នុងរយៈពáŸáž›ážœáŸ‚áž„”; ដកដង្ហើមចáŸáž‰ážœáŸ‚ងគាážáŸ‹
យល់ážáž¶: “ážáŸ’ញុំដកដង្ហើមចáŸáž‰ážœáŸ‚áž„”; ដកដង្ហើមážáŸ’លី
យល់ážáž¶ “ážáŸ’ញុំដកដង្ហើមážáŸ’លី” ដកដង្ហើមចáŸáž‰ážáŸ’លីគាážáŸ‹
យល់: “ážáŸ’ញុំដកដង្ហើមចáŸáž‰ážáŸ’លី”; គាážáŸ‹áž ្វឹកហាážáŸ‹ážáŸ’លួនគាážáŸ‹: “អារម្មណáŸ
kÄyaទាំងមូលážáŸ’ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាážáŸ‹áž ្វឹកហាážáŸ‹ážáŸ’លួនគាážáŸ‹: “អារម្មណáŸáž‘ាំងមូល
kÄya, ážáŸ’ញុំនឹងដកដង្ហើមចáŸáž‰ ‘; គាážáŸ‹áž”ានហ្វឹកហាážáŸ‹ážáŸ’លួនឯងážáž¶: ‘ស្ងប់ស្ងាážáŸ‹áž…ុះ
kÄya-saá¹…khÄras, ážáŸ’ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាážáŸ‹áž”ានហ្វឹកហាážáŸ‹ážáŸ’លួនឯងážáž¶: ‘ស្ងប់ស្ងាážáŸ‹áž…ុះ
kÄya-saá¹…khÄras, ážáŸ’ញុំនឹងដកដង្ហើមចáŸáž‰ ‘។
គ្រាន់ážáŸ‚
ជាប៊ីហគចិនអ្នករៀនជំនាញឬសិស្សហ្វាក់ទី 1 ដែលធ្វើឱ្យវែង
ážœáŸáž“, យល់: ‘ážáŸ’ញុំបានធ្វើឱ្យវáŸáž“ជាយូរមកហើយ’; ធ្វើឱ្យវáŸáž“ážáŸ’លីគាážáŸ‹
យល់ដឹង: “ážáž‰áž»áŸ†áž€áŸ†áž–ុងធ្វើវង្វងážáŸ’លី” ។ នៅក្នុងវិធីដូចគ្នានáŸáŸ‡ážŠáŸ‚ážš bhikkhus, មួយ
bhikkhu ដកដង្ហើមវែងយល់ដឹងážáž¶ “ážáŸ’ញុំដកដង្ហើមវែង”
ដកដង្ហើមចáŸáž‰áž¢ážŸáŸ‹ážšáž™áŸˆáž–áŸáž›áž‡áž¶áž™áž¼ážšáž˜áž€áž ើយគាážáŸ‹áž”ានយល់: ‘ážáŸ’ញុំដកដង្ហើមចáŸáž‰ážœáŸ‚áž„’; ដង្ហើម
នៅក្នុងរយៈពáŸáž›ážáŸ’លីគាážáŸ‹áž”ានយល់: ážáŸ’ញុំបានដកដង្ហើមážáŸ’លី។ ដកដង្ហើមចáŸáž‰ážáŸ’លី
គាážáŸ‹áž™áž›áŸ‹ážáž¶: “ážáŸ’ញុំដកដង្ហើមចáŸáž‰ážáŸ’លី”; គាážáŸ‹áž ្វឹកហាážáŸ‹ážáŸ’លួនឯង: “អារម្មណáŸ
ទាំងមូលkÄyaážáŸ’ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាážáŸ‹áž ្វឹកហាážáŸ‹ážáŸ’លួនគាážáŸ‹: “អារម្មណáŸ
kÄyaទាំងមូលážáŸ’ញុំនឹងដកដង្ហើមចáŸáž‰ ‘; គាážáŸ‹áž”ានហ្វឹកហាážáŸ‹ážáŸ’លួនឯងážáž¶: ‘ស្ងប់ស្ងាážáŸ‹áž…ុះ
kÄya-saá¹…khÄras, ážáŸ’ញុំនឹងដកដង្ហើមនៅក្នុង ‘; គាážáŸ‹áž”ានហ្វឹកហាážáŸ‹ážáŸ’លួនឯងážáž¶: ‘ស្ងប់ស្ងាážáŸ‹áž…ុះ
kÄya-saá¹…khÄras, ážáŸ’ញុំនឹងដកដង្ហើមចáŸáž‰ ‘។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaនៅážáž¶áž„ក្នុង,
ឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰
kÄyaនៅក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž€áž˜áŸ’ម
នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅមើលការស្ážáž¶áž”នា
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰ážŸáž¶áž˜ážŠáž¶áž™áŸ‰áž¶áž™áŸ‰áž¶áž“ិងស្លាប់
នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!” sati គឺ
មានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ាទីទទិកាប៉ុណ្ណោះ
ការរស់នៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នáŸáŸ‡,
ឋានៈសង្ឃរាជគង់នៅមើលឃ្យាយៈកាយ៉ា។
ážáŸ” ផ្នែកស្ážáž¸áž–ីឥរិយាបáž
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáŸ” ស។ គ។ គ។ ស។ , ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លដើរ, យល់ážáž¶: “ážáŸ’ញុំកំពុងដើរ”, ឬ
ážážŽáŸˆáž–áŸáž›ážˆážšáž‚áž¶ážáŸ‹áž”ានយល់ ‘ážáŸ’ញុំឈរ’ ឬážážŽáŸˆáž–áŸáž›ážŠáŸ‚លគាážáŸ‹áž¢áž„្គុយ
យល់ážáž¶ “ážáŸ’ញុំកំពុងអង្គុយ” ឬពáŸáž›áž€áŸ†áž–ុងគáŸáž„គាážáŸ‹áž™áž›áŸ‹ážáž¶: “ážáŸ’ញុំ
ទម្រáŸážâ€‹ážáŸ’លួន’។ ឬកáŸáž“ៅទីážáž¶áŸ†áž„ណាកáŸážŠáŸ„យរបស់គាážáŸ‹ážáŸ’រូវបានគáŸáž”ោះចោល
យល់ពីវាទៅážáž¶áž˜áŸ”
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
បង្ហាញការបកប្រែážáŸ’រឹមážáŸ’រូវទៅការបកប្រែ Google áž“áŸáŸ‡ážŠáŸ„យប្រើ https://translate.google.xn--com-iit/។ ផ្នែកលើsampajañña
លើសពីនáŸáŸ‡áž‘ៀáž,
ប៊ីហគចិនៈនៅពáŸáž›ážŠáŸ‚áž›ážáž·ážáž‡áž·ážáž“ិងពáŸáž›áž…áŸáž‰ážŠáŸ†ážŽáž¾ážšážŠáž¾ážšážáž½áž“ាទីជាមួយ
sampajañña, ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លសម្លឹងមើលទៅមុážáž ើយážážŽáŸˆáž–áŸáž›ážŠáŸ‚លកំពុងសម្លឹងរកមើលនៅជុំវិញ, លោកបានដើរážáž½áž“ាទីជាមួយ
sampajaññaážážŽáŸˆáž–áŸáž›ážŠáŸ‚លពážáŸ‹áž“áž·áž„ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លគាážáŸ‹áž”ានពង្រីកគាážáŸ‹áž’្វើការជាមួយដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្នុងឬគាážáŸ‹
រស់នៅឃ្លាំមើលkÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄya
នៅក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰ážŸáž¶áž˜áž¼ážŠáž¶áž™áŸ‰áž¶
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅមើលការស្ážáž¶áž”នានៃបាážáž»áž—áž¼áž
នៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!” sati មានវážáŸ’ážáž˜áž¶áž“
នៅក្នុងព្រះអង្គគ្រាន់ážáŸ‚ជាវិសាលភាពនៃព្រះážáž˜áŸ’រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នáŸáŸ‡áž”៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កáŸážáž˜áž¾áž›áž€áŸƒáž™áŸ‰áž¶áž“ៅកៃយ៉ា។
ampajañña,
ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លការស្លៀករ៉ូបនិងអាវážáž¶áž„លើនិងážážŽáŸˆáž–áŸáž›ážŠáŸ‚លយកចាន,
គាážáŸ‹áž’្វើការជាមួយsampajañña, ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លការបរិភោគ, ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លការផឹក, ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លទំពា,
ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លរសជាážáž·áž›áŸ„កបានធ្វើការជាមួយsampajañña, ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លការចូលរួមក្នុងអាជីវកម្ម
នៃការបន្ទោរបង់និងការបážáŸ‹áž‡áž¾áž„ážáž¼áž…គាážáŸ‹áž’្វើការជាមួយsampajaññaážážŽáŸˆáž–áŸáž›ážŠáž¾ážš,
ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លកំពុងឈរážážŽáŸˆáž–áŸáž›ážŠáŸ‚លកំពុងអង្គុយážážŽáŸˆáž–áŸáž›áž€áŸ†áž–ុងដáŸáž€ážážŽáŸˆáž–áŸáž›ážŠáŸ‚លកំពុងភ្ញាក់ážážŽáŸˆáž–áŸáž›
និយាយនិងនៅស្ងៀមគាážáŸ‹áž’្វើជាមួយsampajañña។
ឃ។ ផ្នែកស្ážáž¸áž–ីការរិះគន់
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáž·áž…ិសនáŸáž‘ស្សិនិកមួយពិចារណាពីរូបកាយនáŸáŸ‡áž™áŸ‰áž¶áž„ážáŸ’លាំងពីចំនុចកំពូលនៃព្រះ
ជើងឡើងនិងពីសក់នៅលើក្បាលចុះដែលážáŸ’រូវបានកំណážáŸ‹ážŠáŸ„យវា
skJust ážáž¶áž‡áž¶áž”្រសិនបើ,
ហើយមានážáž„់មួយដែលមានរន្ធពីរនិងពោរពáŸáž‰áž‘ៅដោយផ្សáŸáž„ៗ
ប្រភáŸáž‘គ្រាប់ធញ្ញជាážáž·ážŠáž¼áž…ជាស្រូវសាលីស្រូវសណ្ដែកពោážážŸážŽáŸ’ážáŸ‚កលាមកល្ង
គ្រាប់ពូជនិងអង្ករសំរូប។ បុរសម្នាក់ដែលមានភ្នែកល្អ, បានដោះស្រាយវា,
នឹងពិចារណា [ážáŸ’លឹមសារ] របស់វាážáž¶: “áž“áŸáŸ‡áž‚ឺជាស្រូវ - áž“áŸáŸ‡áž‚ឺជាស្រូវ
គឺសណ្ážáŸ‚កម៉ាំអ្នកទាំងនោះគឺជាពពែគោ - អ្នកដែលមានគ្រាប់ល្ងហើយនáŸáŸ‡áž‚ឺជា
ស្រូវអង្កាម “ážáž¶áž˜ážšáž”ៀបដូចគ្នានáŸáŸ‡ážŠáŸ‚រប៊ីគឃិសមួយរូបបានពិចារណាយ៉ាងដូច្នáŸáŸ‡
រាងកាយពីជើងនៃជើងឡើងនិងពីសក់នៅលើក្បាលចុះ,
ដែលážáŸ’រូវបានកំណážáŸ‹ážŠáŸ„យស្បែករបស់ážáŸ’លួននិងពáŸáž‰áž›áŸáž‰áž“ៃប្រភáŸáž‘ផ្សáŸáž„គ្នានៃការមិនបរិសុទ្ធ:
“នៅក្នុងkÄyaáž“áŸáŸ‡áž˜áž¶áž“សក់ក្បាលក្បាលសក់នៃរាងកាយ,
ក្រចកធ្មáŸáž‰ážŸáŸ’បែកសាច់ដុំឆ្អឹងឆ្អឹងážáž½ážšáž†áŸ’អឹងážáž˜áŸ’រងនោមបáŸáŸ‡ážŠáž¼áž„។
ážáŸ’លើម pleura, spleen, សួáž, ពោះវៀន, mesentery, ក្រពះជាមួយរបស់ážáŸ’លួន
មាážáž·áž€áž¶, លាមក, bile, ជំងឺហើម, ážáŸ’ទុះ, ឈាម, ញើស, ជាážáž·ážáŸ’លាញ់, ទឹកភ្នែក, ážáž¶áž‰áŸ‹,
ទឹកមាážáŸ‹áž…្រមុះច្រមុះទឹករំអិល synovial និងទឹកនោម “។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្នុងឬគាážáŸ‹
រស់នៅឃ្លាំមើលkÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄya
នៅក្នុងផ្នែក E. លើធាážáž»áž“ានា
នៅក្នុងនិងពáŸáž‰áž›áŸáž‰áž“ៃប្រភáŸáž‘ផ្សáŸáž„គ្នានៃភាពមិនបរិសុទ្ធ: “នៅក្នុងkÄyaáž“áŸáŸ‡áž˜áž¶áž“
សក់ក្បាលក្បាលសក់នៃរាងកាយក្រចកធ្មáŸáž‰ážŸáŸ’បែកសាច់សážáŸ’ážœ,
ឆ្អឹង, ឆ្អឹង, ážáž½ážšáž†áŸ’អឹង, ážáž˜áŸ’រងនោម, áž”áŸáŸ‡ážŠáž¼áž„, ážáŸ’លើម, ពោះវៀន, លំពែង,
សួáž, ពោះវៀន, ពោះវៀន, ក្រពះជាមួយនឹងមាážáž·áž€áž¶ážšáž”ស់វា, លាមក, លាមក,
ជម្ងឺហើមឈាមហូរញើសážáŸ’លាញ់ទឹកភ្នែកážáž¶ážáŸ‹áž‘ឹកមាážáŸ‹áž…្រមុះច្រមុះ,
សារធាážáž»ážšáž¶ážœ synovial និងទឹកនោម។ “
លើសពីនáŸáŸ‡áž‘ៀáž,
bhikkhus, bhikkhu ឆ្លុះបញ្ចាំងលើkÄyaážáŸ’លាំងណាស់នáŸáŸ‡, ទោះជាយ៉ាងណាវាážáŸ’រូវបានដាក់,
ទោះជាយ៉ាងណាវាážáŸ’រូវបានគáŸáž”ោះចោល: “នៅក្នុងkÄyaáž“áŸáŸ‡áž˜áž¶áž“áž’áž¶ážáž»áž•ែនដី, áž“áŸáŸ‡
áž’áž¶ážáž»áž‘ឹកធាážáž»áž¢áž‚្គីសនីនិងធាážáž»ážáŸ’យល់។ “Äyaនៅážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰ážŸáž¶áž˜áž¼ážŠáž¶áž™áŸ‰áž¶
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅមើលការស្ážáž¶áž”នានៃបាážáž»áž—áž¼áž
នៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!” sati មានវážáŸ’ážáž˜áž¶áž“
នៅក្នុងព្រះអង្គគ្រាន់ážáŸ‚ជាវិសាលភាពនៃព្រះážáž˜áŸ’រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នáŸáŸ‡áž”៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កáŸážáž˜áž¾áž›áž€áŸƒáž™áŸ‰áž¶áž“ៅកៃយ៉ា។
គ្រាន់ážáŸ‚ជាការ, ប៊ីគឃិក, អ្នកជំនាញážáž¶áž„កែវជំនាញឬ
ឈ្លបកូនកំព្រាដែលបានសម្លាប់សážáŸ’វមួយនឹងអង្គុយនៅផ្លូវបំបែកមួយ
កាប់វាជាបំណែក; ážáž¶áž˜ážšáž”ៀបដូចគ្នានáŸáŸ‡ážŠáŸ‚រប៊ីគឃិសមួយអង្គដែលឆ្លុះបញ្ចាំងពីលើ
áž“áŸáŸ‡kÄyaណាស់ទោះជាយ៉ាងណាវាážáŸ’រូវបានដាក់ទោះយ៉ាងណាវាážáŸ’រូវបានគáŸáž”ោះចោល: “នៅក្នុងនáŸáŸ‡
បាទ, មានធាážáž»áž•ែនដី, áž’áž¶ážáž»áž‘ឹក, áž’áž¶ážáž»áž—្លើង
និងធាážáž»ážáŸ’យល់។ “
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
(1)
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáž·áž…ážáŸ’ញុជាážáž·áž…ážáž»ážáž‚ៈដូចជាគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយážáŸ’រូវបានគáŸáž”ោះចោល
ដីក្រចáŸáŸ‡áž˜áž½áž™ážáŸ’ងៃស្លាប់ឬពីរážáŸ’ងៃស្លាប់ឬបីážáŸ’ងៃស្លាប់,
ហើម, ពណ៌ážáŸ€ážœáž“ិងសាមញ្ញ, គាážáŸ‹áž…áž¶ážáŸ‹áž‘ុកកាយ៉ាážáž¶ “áž“áŸáŸ‡
កáŸáž˜áž¶áž“លក្ážážŽáŸˆáž”ែបនáŸáŸ‡ážŠáŸ‚រវានឹងក្លាយដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
(2)
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáž·áž…ážáŸ’ញុជាážáž·áž…ážáž»ážáž‚ៈដូចជាគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយážáŸ’រូវបានគáŸáž”ោះចោល
ដីឈើឆ្កាងមួយážáŸ’រូវបានបរិភោគដោយក្អែកážáŸ’រូវបានបរិភោគដោយស្ទាមង
បរិភោគដោយសážáŸ’ážœážáŸ’មាážážáŸ’រូវបានបរិភោគដោយពូកែážáŸ’រូវបានបរិភោគដោយសážáŸ’វឆ្កែ
បរិភោគដោយសážáŸ’ážœážáŸ’លាážáŸ’រូវបានបរិភោគដោយសážáŸ’ážœážáŸ’លាឃ្មុំនិងážáŸ’រូវបានស៊ីážáž¶áž˜áž”្រភáŸáž‘ផ្សáŸáž„ៗគ្នា
នៃមនុស្សដែលគាážáŸ‹áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡kÄyaណាស់: “kÄyaáž“áŸáŸ‡áž€áŸáž˜áž¶áž“ដូចជា
ធម្មជាážáž·ážœáž¶áž“ឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—ាពបែបនáŸáŸ‡áž‘áŸ
លក្ážážážŽáŸ’ឌ “។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
s បាន (3)
លើសពីនáŸáŸ‡áž‘ៀážáž”៊ីគឃិសដែលជាសង្ឃម្នាក់កáŸážŠáž¼áž…ជា
ប្រសិនបើគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយបោះចោលទៅក្នុងដីឈើឆ្កាងមួយ
លោកបានចាážáŸ‹áž‘ុក squeleton ជាមួយសាច់និងឈាម, បានប្រារព្ធឡើងរួមគ្នាដោយ tendons
áž“áŸáŸ‡kÄyaážáŸ’លាំងណាស់: “áž“áŸáŸ‡kÄyaកáŸáž˜áž¶áž“ធម្មជាážáž·áž”ែបនáŸáŸ‡ážœáž¶áž“ឹង
ក្លាយដូចនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—ាពបែបនáŸáŸ‡áž‘áŸÂ»áŸ”
amudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្នុងឬគាážáŸ‹
រស់នៅឃ្លាំមើលkÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄya
នៅក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰ážŸáž¶áž˜áž¼ážŠáž¶áž™áŸ‰áž¶
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅមើលការស្ážáž¶áž”នានៃបាážáž»áž—áž¼áž
នៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!” sati មានវážáŸ’ážáž˜áž¶áž“
នៅក្នុងព្រះអង្គគ្រាន់ážáŸ‚ជាវិសាលភាពនៃព្រះážáž˜áŸ’រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នáŸáŸ‡áž”៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កáŸážáž˜áž¾áž›áž€áŸƒáž™áŸ‰áž¶áž“ៅកៃយ៉ា។
(4)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
ចារនាážáž˜áž¶ážážáŸ’ážáŸ’ážáž¶áž€áž¶Â·ážŸáŸáž€áŸ’ážáž€áž›áŸ’យាមមោមម៉ាសាážáž¡áž¼ážšáž¸ážáž¶áž€áž¶áž€áŸ‹áž‚ោ
ដួងរាមសាមូណាហាមដូច្នáŸáŸ‡áž¢áŸŠáž¸áž˜áž˜áŸ‰áž¶ážœáž·áž€áž¶ážšáŸˆáž¡áž¾áž„ការៈរ៉ាážáž¶áž’ី: ‘ayaṃ pi kho kyo
evaṃ dhammo evaṃbhavvÄ«khamṃ an an ti’ti ។
(4)
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáŸ” គ។ ជ។ ážáŸ” រឹសកិចៈដូចជាគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយážáŸ’រូវបានគáŸáž”ោះចោល
ដីឈើឆ្កាងážáŸ’សែក្រវាážáŸ‹ážŠáŸ‚លគ្មានសាច់ឈាមហើយលាបឈាម
រួមគ្នាដោយសរសៃវង់ážáž»áž„គាážáŸ‹áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡áž‡áž¶áž€áž¶áž™áŸ‰áž¶áŸˆ “កៃយ៉ានáŸáŸ‡áž€áŸáž‡áž¶ážšáž”ស់
ដូចជាធម្មជាážáž·ážœáž¶áž“ឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—áž¶áž–áž‘áŸ
ស្ážáž¶áž“ភាពបែបនáŸáŸ‡ “។
Iti ajjhattamṃនិងkÄyekÄyÄnupassÄ« viharati,
បា៉ាន់ឌ្រានិងážáž¶áž™áž‚ីយ៉ានូប៉ាសស៊ីវ៉ារ៉ាហាធី, អាជីចាážážáž¶áž”ាដិននិងážáž¶
kyÄnupassÄ« viharati; samudaya-dhamm ·nupassīនិងkÄyasmiṃ viharati,
វៈដាមម·អានីផាសនិងážáž¶áž™áŸ’យាមីមហិឡាážáž¶, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkÄyasmiṃ viharati; ‘atthi kÄyo’ និងប៉ាសាវា sati paccupaá¹á¹á¹Ä«tÄ
hoti, yÄvadevaណាដ·៉ា matt pa pa ···········,,,,,,,,,,,,,,,,,,
na ca kiñci loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄye
kyÄnupassÄ« viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
(5)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
សៅស្នáŸáž áŸaá¹á¹á¹hika·សំពះព្រះកាយ apagata មáŸážƒážšážŸáŸ’មីរាំž
imam · eva kÄṃṃupasyṃharati: ‘ayaṃ pi kho kÄyo evamam · dhammo evaṃ·bhavÄ«
evam អារ៉áŸÂ·atÄ«to ‘ti ។
Iti
ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahidÄ«hÄ vÄ kÄye kÄyÄnupassÄ«
viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati;
samuday-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ
kÄyasmiṃ viharati, samuday-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati;
‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva
ÄÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kisñci
loke upädiyati. Еваму пхо, бхикхаве, бхикху ÐºÐ°Ð°Ð¹Ñ ÐºÑ‹ÑнупаÑÑи
viharati.
ОÑылайша ол ішкі көрініÑте, немеÑе ол болғанда, байқалады
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
іштей және Ñыртында; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
chá¸á¸á¹ƒá¹ƒá¹ƒá¹ƒá¹ƒ ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · ·
· ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · á¹á¹hikaṃ aññena pÄd · á¹á¹á¹hikaṃ aññena gopphak · á¹á¹á¹aika aññena
jaá¹…g · á¹á¹hikaṃ aññena Å«ru · á¹á¹hikaṃ aññena kaá¹i · á¹á¹hikaṃ aññena
фацук · á¹á¹á¹aika aññena piá¹á¹h · á¹á¹hikaṃ anñena khandh · á¹á¹á¹aika aññena
gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · á¹á¹á¹aika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhÄvÄ« eva · an · atÄ«to ‘ti.
(6)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
мұнда апарылған және Ñүйретілген Ñүйектер, мұнда а
қол Ñүйегі, аÑÒ› Ñүйектері бар, мұнда Ñүйек Ñүйек, Ñүйек Ñүйек,
мұнда бұлшық Ñүйек, Ñүйек Ñүйегі бар, мұнда қабырғаÑÑ‹, артқы Ñүйегі бар
омыртқаның Ñүйегі, мойын Ñүйегі бар, мұнда Ñүйегі, тіÑтің Ñүйегі,
немеÑе Ð±Ð°Ñ Ñүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қаÑымызда
мұндай табиғат, ол оÑындай бола баÑтайды және ол еркін болмайды
мұндай жағдай. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na caññci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Сонымен қатар, bhikkhus, бхикху, дәл Ñол ÑиÑқты
өлі денені көргенде, Ñүйкімді жерге Ñүйреп таÑтаған, Ñүйектер ақтыға түÑті
ол теңіз кеме ÑиÑқты, ол бұл өте қарайды: «Бұл да оÑындай
табиғат, ол оÑылай болады және оÑындай болмайды
шарт. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahidÄÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, nissito ca viharati, na
ca kañci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(5)
លើសពីនáŸáŸ‡áž‘ៀážáž”៊ីគឃិសដែលជាសង្ឃម្នាក់កáŸážŠáž¼áž…ជា
ប្រសិនបើគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយបោះចោលទៅក្នុងដីឈើឆ្កាងមួយ
សាប៊ូដោយគ្មានសាច់ឈាមកáŸáž˜áž·áž“មែនជាឈាមដែលážáŸ’រូវបានគáŸáž…ងជាប់គ្នាដោយសរសៃវ៉ែន
áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡áž‡áž¶kÄya: “kÄyaáž“áŸáŸ‡áž€áŸáž˜áž¶áž“លក្ážážŽáŸˆáž”ែបនáŸáŸ‡ážŠáŸ‚ážš
នឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—ាពបែបនáŸáŸ‡áž‘០“។ទៅជាបែបនáŸáŸ‡áž ើយមិនមែនទáŸ
ដោយគ្មានលក្ážážážŽáŸ’ឌបែបនáŸáŸ‡ “។
Iti
ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahidÄ«hÄ vÄ kÄye kÄyÄnupassÄ«
viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati;
samuday-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ
kÄyasmiṃ viharati, samuday-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati;
‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva
ÄÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kisñci
loke upädiyati. Еваму пхо, бхикхаве, бхикху ÐºÐ°Ð°Ð¹Ñ ÐºÑ‹ÑнупаÑÑи
viharati.
ОÑылайша ол ішкі көрініÑте, немеÑе ол болғанда, байқалады
Ñыртқы түрдегі жағдайларды байқауға болады, немеÑе ол байқауда тұруды қалайды
іштей және Ñыртында; ол Ñамұдайға назар аударады
құбылыÑтардың құбылыÑтары, немеÑе құбылыÑтардың жойылуын бақылап отырады
немеÑе ол ÑамұдаÑны бақылап, Ò›Ð°Ð¹Ñ‚Ñ‹Ñ Ð±Ð¾Ð»Ð°Ð´Ñ‹
құбылыÑтар; немеÑе, [жүзеге аÑырады:] «бұл - каÑ!» Ñаты бар
оның ішінде жай ғана ана-Ñ‹ мен жай пацииÑати деңгейінде ғана өмір Ñүреді
және әлемдегі ештеңеге жабыÑпайтын. ОÑылайша, bhikkhus, a
bhikkhu тұрғылықты жерінде байқалады.
(6)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
chá¸á¸á¹ƒá¹ƒá¹ƒá¹ƒá¹ƒ ap ap ap ap ap · · · · · · · · · · · · · · · · · · · · · · · ·
· ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap ap
хафт · á¹á¹hikaṃ aññena pÄd · á¹á¹á¹hikaṃ aññena gopphak · á¹á¹á¹aika aññena
jaá¹…g · á¹á¹hikaṃ aññena Å«ru · á¹á¹hikaṃ aññena kaá¹i · á¹á¹hikaṃ aññena
фацук · á¹á¹á¹aika aññena piá¹á¹h · á¹á¹hikaṃ anñena khandh · á¹á¹á¹aika aññena
gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · á¹á¹á¹aika aññena
īs imṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃṃ
eva · dhammo eva · bhÄvÄ« eva · an · atÄ«to ‘ti.
(6)
Сонымен қатар,
бхикхуÑ, бхикху, өлі денені көргендей Ñекілді
мұнда апарылған және Ñүйретілген Ñүйектер, мұнда а
қол Ñүйегі, аÑÒ› Ñүйектері бар, мұнда Ñүйек Ñүйек, Ñүйек Ñүйек,
мұнда бұлшық Ñүйек, Ñүйек Ñүйегі бар, мұнда қабырғаÑÑ‹, артқы Ñүйегі бар
омыртқаның Ñүйегі, мойын Ñүйегі бар, мұнда Ñүйегі, тіÑтің Ñүйегі,
немеÑе Ð±Ð°Ñ Ñүйегінің бар екеніне көзі жеткенде, ол: «Бұл да қаÑымызда
мұндай табиғат, ол оÑындай бола баÑтайды және ол еркін болмайды
мұндай жағдай. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati,
bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye
kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati,
na caññci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Пуна
ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi паÑÑажы Ñарайраṃ sivathikÄya
импортталған Ò›Ò±ÑбелгіÑÑ– ‧ Ñимволы
upasa’harati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to’
ti.
(7)
Сонымен қатар, bhikkhus, бхикху, дәл Ñол ÑиÑқты
өлі денені көргенде, Ñүйкімді жерге Ñүйреп таÑтаған, Ñүйектер ақтыға түÑті
ол теңіз кеме ÑиÑқты, ол бұл өте қарайды: «Бұл да оÑындай
табиғат, ол оÑылай болады және оÑындай болмайды
шарт. «
Iti ajjhattaṃ vÄ kÄye kÄyÄnupassÄ« viharati, bahidÄÄ vÄ
kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahidÄ«hÄ vÄ kÄye kÄyÄnupassÄ«
viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati,
vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, samudaya-vaya-dhamm · ÄnupassÄ«
vÄ kÄyasmiṃ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ
hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · mattÄya, nissito ca viharati, na
ca kañci loke upÄdiyati. Евами пхо, бхикхаве, бхикху каай
kÄyÄnupassÄ« viharati.
ОÑылайша ол қиÑлда болуды қалайды
немеÑе ішкі тәртіпте бақылайды, немеÑе ол өмір Ñүреді
ішкі және Ñыртқы түрлерде байқау; ол бақылайды
құдай құбылыÑтарының ÑамадÑÑÑ‹, немеÑе ол өтуді бақылап отырады
құдай құбылыÑтарынан алыÑ, немеÑе ол ÑамұдаÑны Ñақтап қалады
құдай құбылыÑтарынан құтылу; не болмаÑа, [Ñ–Ñке аÑырады:] «бұл каÑ!»
Сати оған тек қана анавана және жай ғана қатыÑады
ол, әрине, тұрып қалады және ештеңеге жабыÑпайды
әлем. ОÑылайша, bhikkhus, bhikkhu, kaya-да байқалады.Iti
ajjhattamṃនិងkÄyakÄyÄnupassÄ« viharati, bahiddhÄ va kÄyekÄyÄnupassÄ«
វិ។ ហ្ការ៉ាជីអាចចាហាážáž¶áž”ាឌិហានិងážáž¶áž™áž‚ីយ៉ានភប៉ាសៃវ៉ារ៉ាហាážáž¸;
samudaya-dhamm ·ūnupassīនិងkÄyasmiṃ viharati, vaya-dhamm ·ÄnupassÄ«vaÄ
kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassīនិងkÄyasmiṃ viharati;
‘atthi kÄyo’ ti និង៉ៅ៉ា៉៉៉៉៉៉៉
ដឹនដារ៉ាពុទ្ធសាសនាម៉ាណាយ៉ា {1} អានីស៊ីážáž¼ážŸáŸŠáž¸ážœáŸ‰áž¶ážšáŸ‰áž¶áž ាធី, នណាកគីនី
loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄyakÄyÄnupassÄ«
viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្នុងឬគាážáŸ‹
រស់នៅឃ្លាំមើលkÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄya
នៅក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážážƒáž¾áž‰ážŸáž¶áž˜áž¼ážŠáž¶áž™áŸ‰áž¶
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅមើលការស្ážáž¶áž”នានៃបាážáž»áž—áž¼áž
នៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្ឈឹមមើលសាមូដាយ៉ានិងការស្លាប់
បាážáž»áž—áž¼ážáž“ៅក្នុងkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!” sati មានវážáŸ’ážáž˜áž¶áž“
នៅក្នុងព្រះអង្គគ្រាន់ážáŸ‚ជាវិសាលភាពនៃព្រះážáž˜áŸ’រិះបរិសុទ្ធនិងព្រះពុទ្ធប៉ុណ្ណោះទ្រង់គង់នៅ
ផ្ដាច់និងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅលើពិភពលោក។ ដូច្នáŸáŸ‡áž”៊ីហគក a
ឋានៈសង្ឃគង់នៅសង្កáŸážáž˜áž¾áž›áž€áŸƒáž™áŸ‰áž¶áž“ៅកៃយ៉ា។
(6)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
ទ្រនិចទ្រáŸážaá¹á¹hikÄni apagata ·sambandhÄnidisÄvidisÄvikkhittÄni, añena
hatth ·aá¹á¹hikaṃaññenapÄd·aá¹á¹hikaṃaññena gopphak ·aá¹á¹hikaṃañena
ព្រះអ៊ែនណានūruá¹á¹hikaṃaññenakaá¹iá¹á¹á¹hikaṃañena
phÄsuk·aá¹á¹hikaṃañenaenapiá¹á¹á¹á¹á¹hikaṃaññena khandh ·aá¹á¹hikaṃañena
gÄ«v·aá¹á¹hikaṃaññena hanuk ·aá¹á¹hikaṃaññena dant ·aá¹á¹hikaṃañena
sÄ«saṃá¹á¹hÄṃṃអ៊ីម៉ាអ៊ាkáž¶ ya ya up up up up up up up up up up up up up up up up up up: ayaṃ pi kho kÄyo
evaṃ dhammo evaṃbhavvÄ«khamṃ an an ti’ti ។
(6)
លើសពីនáŸáŸ‡áž‘ៀáž,
ážáŸ” គ។ ជ។ ážáŸ” រឹសកិចៈដូចជាគាážáŸ‹ážáŸ’រូវបានគáŸáž˜áž¾áž›ážƒáž¾áž‰ážŸáž¶áž€ážŸáž–មួយážáŸ’រូវបានគáŸáž”ោះចោល
ដីឆ្អឹងឆ្អឹងដែលបាក់ឆ្អឹងនៅទីនáŸáŸ‡áž“ិងនៅទីនáŸáŸ‡
ឆ្អឹងដៃមានឆ្អឹងជើងនៅទីនáŸáŸ‡áž†áŸ’អឹងកជើងមានឆ្អឹងឆáŸáŸ‡áŸ”
នៅទីនáŸáŸ‡áž†áŸ’អឹងភ្លៅមានឆ្អឹងážáŸ’រគាកនៅទីនáŸáŸ‡áž†áŸ’អឹងជំនីរមានឆ្អឹងážáŸ’នងនៅទីនáŸáŸ‡
ឆ្អឹងážáŸ’នងឆ្អឹងមានឆ្អឹងកនៅទីនáŸáŸ‡áž†áŸ’អឹងážáŸ’គាមនៅទីនោះឆ្អឹងធ្មáŸáž‰,
ឬនៅទីនោះលលាដáŸáž€áŸ’បាលគាážáŸ‹áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡áž‡áž¶kÄya: “kÄyaáž“áŸáŸ‡áž€áŸáž˜áž¶áž“
ដូចជាធម្មជាážáž·ážœáž¶áž“ឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—áž¶áž–áž‘áŸ
ស្ážáž¶áž“ភាពបែបនáŸáŸ‡ “។
Iti ajjhattamṃនិងkÄyekÄyÄnupassÄ« viharati,
បា៉ាន់ឌ្រានិងážáž¶áž™áž‚ីយ៉ានូប៉ាសស៊ីវ៉ារ៉ាហាធី, អាជីចាážážáž¶áž”ាដិននិងážáž¶
kyÄnupassÄ« viharati; samudaya-dhamm ·nupassīនិងkÄyasmiṃ viharati,
វៈដាមម·អានីផាសនិងážáž¶áž™áŸ’យាមីមហិឡាážáž¶, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkÄyasmiṃ viharati; ‘atthi kÄyo’ និងប៉ាសាវា sati paccupaá¹á¹á¹Ä«tÄ
hoti, yÄvadevaណាដ·៉ា matt pa pa ···········,,,,,,,,,,,,,,,,,,
na ca kiñci loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄye
kyÄnupassÄ« viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
(7)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaá¸á¸namṃaá¹á¹hikÄnisetÄnsá¹…khaṇṇṇapaá¹ibhÄgÄniដូច្នáŸáŸ‡ imam · eva kÄṃ
upasahemharati: ‘ayaṃ pi kho kÄyo evamam · dhammo evaṃ·bhavvÄ« kham · an ·atÄ«to’
ti ។
(7)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaá¸á¸namṃaá¹á¹hikÄnisetÄnsá¹…khaṇṇṇapaá¹ibhÄgÄniដូច្នáŸáŸ‡ imam · eva kÄṃ
upasahemharati: ‘ayaṃ pi kho kÄyo evamam · dhammo evaṃ·bhavvÄ« kham · an ·atÄ«to’
ti ។
(7)
លើសពីនáŸáŸ‡áž‘ៀážáž”៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាážáŸ‹áž˜áž¶áž“
មើលឃើញសាកសពមួយដែលážáŸ’រូវគáŸáž”ោះទៅក្នុងដីក្រាលហើយឆ្អឹងážáŸ’រូវបានបោសស
ដូចជាក្ážáž¶ážšáž˜ážˆáž¼ážŸáž‚áž¶ážáŸ‹áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡áž‡áž¶kÄya: “kÄyaáž“áŸáŸ‡áž€áŸáž˜áž¶áž“ដូចនáŸáŸ‡ážŠáŸ‚ážš
ធម្មជាážáž·áž˜áž½áž™, វានឹងក្លាយទៅជាដូចនáŸáŸ‡, ហើយមិនមែនជាឥážáž‚áž·ážážáŸ’លៃពីបែបនáŸáŸ‡
លក្ážážážŽáŸ’ឌ “។
វាជាសមាធិនិងážáž¶ážšáŸ‰áž¶áž™áž“្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kÄyakÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄនិងkÄyekÄyÄnupassÄ«
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkÄyasmiṃ viharati,
វៈដាមម·អានីផាសនិងážáž¶áž™áŸ’យាមីមហិឡាážáž¶, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkÄyasmiṃ viharati; ‘atthi kÄyo’ និងប៉ាសាវា sati paccupaá¹á¹á¹Ä«tÄ
hoti, yÄvadevaអាណា្ážáž¶áž‘្ពីទា្ážáž¶ážáž¶áž–áž¶ážáž¶ážŸáŸ’យា្ážáž¶áž˜áŸ‰áž¶áŸ€áž¢áž¶áž“ីសážáž¼ážŸáŸŠáž¸ážœáŸ‰áž¶ážšáž¸áž áž¶áž, na
ca kiñci loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄye
kyÄnupassÄ« viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។(8)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaá¸á¸namṃaá¹á¹hikÄnipuñja·kitÄniterovassikÄni, ដូច្នáŸáŸ‡ imam · eva គគីរ
upasahemharati: ‘ayaṃ pi kho kÄyo evamam · dhammo evaṃ·bhavvÄ« kham · an ·atÄ«to’
ti ។
(8)
លើសពីនáŸáŸ‡áž‘ៀážáž”៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាážáŸ‹áž˜áž¶áž“
មើលឃើញសាកសពមួយដែលážáŸ’រូវបានគáŸáž”ោះចោលនៅលើដីឈើឆ្កាងមួយបានឆáŸáŸ‡áž†áŸ’អឹងឡើងលើមួយ
អាយុមួយឆ្នាំលោកបានចាážáŸ‹áž‘ុកកាយ៉ានáŸáŸ‡ážáž¶: “áž“áŸáŸ‡kÄyaកáŸáž˜áž¶áž“ដូចជា
ធម្មជាážáž·ážœáž¶áž“ឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—ាពបែបនáŸáŸ‡áž‘áŸ
លក្ážážážŽáŸ’ឌ “។
វាជាសមាធិនិងážáž¶ážšáŸ‰áž¶áž™áž“្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kÄyakÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄនិងkÄyekÄyÄnupassÄ«
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkÄyasmiṃ viharati,
វៈដាមម·អានីផាសនិងážáž¶áž™áŸ’យាមីមហិឡាážáž¶, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkÄyasmiṃ viharati; ‘atthi kÄyo’ និងប៉ាសាវា sati paccupaá¹á¹á¹Ä«tÄ
hoti, yÄvadevaអាណា្ážáž¶áž‘្ពីទា្ážáž¶ážáž¶áž–áž¶ážáž¶ážŸáŸ’យា្ážáž¶áž˜áŸ‰áž¶áŸ€áž¢áž¶áž“ីសážáž¼ážŸáŸŠáž¸ážœáŸ‰áž¶ážšáž¸áž áž¶áž, na
ca kiñci loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄye
kyÄnupassÄ« viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដោយឡែកនិងមិនប្រកាន់ážáŸ’ជាប់អ្វីនៅក្នុងព្រះ
ពិភពលោក។ ដូច្នោះហើយប៊ីគឃិសដែលជាសង្ឃរស់នៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya។
(9)
Puna
កាពារប៊ីហ្កាážáž¶áž™áž”៊ីឃិកសយ្យាភាពាយ្យាយារសាគរស៊ីវុធាយ៉ាយ៉ា
chaá¸á¸namṃaá¹á¹hikÄnipÅ«tÄ«ninṇṇajÄtÄniដូច្នáŸáŸ‡ imam · eva kÄṃ
upasahemharati: ‘ayaṃ pi kho kÄyo evamam · dhammo evaṃ·bhavvÄ« kham · an ·atÄ«to’
ti ។
(9)
លើសពីនáŸáŸ‡áž‘ៀážáž”៊ីគឃិសជាសង្ឃម្នាក់ដូចជាគាážáŸ‹áž˜áž¶áž“
មើលឃើញសាកសពមួយដែលážáŸ’រូវបានគáŸáž”ោះចោលទៅក្នុងដីឈើឆ្កាងហើយឆ្អឹងរលួយážáŸ’រូវបានកាážáŸ‹áž”ន្ážáž™
ដើម្បីជាម្សៅគាážáŸ‹áž…áž¶ážáŸ‹áž‘ុកážáž¶áž“áŸáŸ‡áž‡áž¶kÄya: “kÄyaáž“áŸáŸ‡áž€áŸáž˜áž¶áž“ដូចជា
ធម្មជាážáž·ážœáž¶áž“ឹងក្លាយទៅជាបែបនáŸáŸ‡áž ើយមិនមានសáŸážšáž¸áž—ាពបែបនáŸáŸ‡áž‘áŸ
លក្ážážážŽáŸ’ឌ “។
វាជាសមាធិនិងážáž¶ážšáŸ‰áž¶áž™áž“្យាបាសស៊ីវ៉ារ៉ាប៊ីធី, បាដាដនិង
kÄyakÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄនិងkÄyekÄyÄnupassÄ«
ហ៊ីរ៉ាហៃធី samudaya-dhamm ·nupassīនិងkÄyasmiṃ viharati,
វៈដាមម·អានីផាសនិងážáž¶áž™áŸ’យាមីមហិឡាážáž¶, សាមូដយ៉ាយ៉ា - ដាមម៉ា·អានូប៉ាសា
និងkÄyasmiṃ viharati; ‘atthi kÄyo’ និងប៉ាសាវា sati paccupaá¹á¹á¹Ä«tÄ
hoti, yÄvadevaអាណា្ážáž¶áž‘្ពីទា្ážáž¶ážáž¶áž–áž¶ážáž¶ážŸáŸ’យា្ážáž¶áž˜áŸ‰áž¶áŸ€áž¢áž¶áž“ីសážáž¼ážŸáŸŠáž¸ážœáŸ‰áž¶ážšáž¸áž áž¶áž, na
ca kiñci loke upÄdiyati។ Evam · pi kho, bhikkhave, bhikkhu kÄye
kyÄnupassÄ« viharati ។
ដូច្នáŸáŸ‡áž‚áž¶ážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄya
នៅážáž¶áž„ក្នុងឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›kÄyaនៅក្នុងkÄyaážáž¶áž„ក្រៅឬគាážáŸ‹ážšážŸáŸ‹áž“ៅ
ការសង្កáŸážkÄyaក្នុងkÄyaážáž¶áž„ក្នុងនិងážáž¶áž„ក្រៅ; គាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›
samudaya នៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›áž€áž¶ážšážŸáŸ’លាប់
ឆ្ងាយនៃបាážáž»áž—áž¼ážáž“ៅក្នុងkÄyaឬគាážáŸ‹ážšážŸáŸ‹áž“ៅសង្កáŸážáž˜áž¾áž›ážŸáž˜áŸ’មážáž·áž“្ážáž“áž·áž„
ការស្លាប់នៅបាážáž»áž—áž¼ážáž“ៅkÄya; ឬផ្សáŸáž„ទៀហ[ដឹង:] “áž“áŸáŸ‡áž‚ឺជាkÄya!”
ឋាននិយមមានវážáŸ’ážáž˜áž¶áž“នៅក្នុងគាážáŸ‹áž‚្រាន់ážáŸ‚ជាវិសាលភាពនៃážáŸ‚កាណានិងážáŸ‚ប៉ុណ្ណោះ
paá¹issati, គាážáŸ‹ážšážŸáŸ‹áž“ៅដាច់ដáŸ