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In
this in-depth article, Pratik Gulati walks us through the many stages
involved in creating an animated movie from scratch, whether it be the
next Hollywood blockbuster or the shortest of short films. So if you’re
thinking about trying it yourself and want to know how it’s done, or
even if you’re just curious about the process, this article is one you
don’t want to miss.
The production pipeline of a typical animated short or a movie can be
divided into three stages : pre-production, production and
post-production. In this article we will be discussing these three key
stages in detail.
Pre-Production
The first process in the animation pipeline, and also one of the most
important, is pre-production. It begins with the main concepts which
are initially turned into a full story, and then, once the story has
been finalized, other things such as the script, shot sequence and
camera angles are worked on.
Some major components of pre production are Story Boarding, Layouts, Model Sheets and Animatics.
…they also provide a visual reminder of the original plan; something that can be referred back to throughout the production.
Story Boarding
The Storyboard helps to finalize the development of the storyline,
and is an essential stage of the animation process. It is made up of
drawings in the form of a comic strip, and is used to both help
visualise the animation and to communicate ideas clearly. It details the
scene and changes in the animation, often accompanied by text notes
describing things occurring within the scene itself, such as camera
movements.
Not only can storyboards be especially useful when working in group
environments (something quite common in the animation industry,) but
they also provide a visual reminder of the original plan; something that
can be referred back to throughout the production.
Layouts
Once the storyboards have been approved, they are sent to the layout
department which then works closely with the director to design the
locations and costumes. With this done they begin to stage the scenes,
showing the various characters’ positions throughout the course of each
shot.
Model Sheets
Model sheets are precisely drawn groups of pictures that show all of
the possible expressions that a character can make, and all of the many
different poses that they could adopt. These sheets are created in order
to both accurately maintain character detail and to keep the designs of
the characters uniform whilst different animators are working on them
across several shots.
During this stage the character designs are finalized so that when
production starts their blueprints can be sent to the modeling
department who are responsible for creating the final character models.
Animatics
In order to give a better idea of the motion and timing of complex
animation sequences and VFX-heavy scenes, the pre-visualization
department within the VFX studio creates simplified mock-ups called
“Animatics†shortly after the storyboarding process.
These help the Director plan how they will go about staging the above
sequences, as well as how visual effects will be integrated into the
final shot.
Production
Now that the storyboard has been approved the project enters the
production phase. It’s here that the actual work can start, based on the
guidelines established during preproduction. Some major parts are
layout, modeling, texturing, lighting, rigging and animation.
[layout artists] produce the 3D version of what storyboard artists had previously drawn on paper.
Layout
Using lo-res models or blocks of geometry in the place of the final
set and characters, the Layout Artist is responsible for composing the
shot and delivering rough animation to the animators as a guide. What
they produce is the 3D version of what the storyboard artists had
previously drawn on paper.
During this stage the Director approves camera moves, depth of field
and the composition of the models making up the set and set dressing. It
is then the responsibility of the Modeling department to deliver these
approved set, prop and character models in the final layout stages.
Modelling
Modelers are usually split into two or more departments. Whilst
organic modelers tend to have a sculpture background and specialise in
building the characters and other freeform surfaces, hard-surface
modelers often have a more industrial design or architectural
background, and as such they model the vehicles, weapons, props and
buildings.
Working closely with the Art Directors, Visual Effects Supervisors
and Animation Supervisors, modelers turn the 2D concept art and
traditionally sculpted maquettes into high detail, topologically sound
3D models. They then assist the Technical Animator and Enveloper as the
model has a skeleton put in place and the skin is developed. Following
this, the model may be handed back to the Modeler, who will proceed to
sculpt facial expressions and any specific muscle tension/jiggle shapes
that may be required.
Once the model is approved, it will be made available to the rigging
and texture paint departments, who complete the final stages in
preparing the model for animation and rendering. With luck, the model
will move through the production pipeline without coming back for
modeling fixes, although some amount of fixes are inevitable - problems
with models sometimes don’t appear until the rendering stage, in which
case the lighter will send the model back to be fixed.
Texturing
Whether creating a texture from scratch or through editing an
existing image, Texturing Artists are responsible for writing shaders
and painting textures as per the scene requirements.
Working hand-in-hand with the surfacing and shading departments,
textures are painted to match the approved concept art and designs which
were delivered by the art department. These textures are created in the
form of maps which are then assigned to the model.
…lighting TDs combine the latest version of the
animation, the effects, the camera moves, the shaders and textures, and
render out an updated version every day.
Lighting
Not only does a Lighting Artist have to think lighting the individual
scenes, they also have to consider how to bring together all of the
elements that have been created by the other departments. In most
companies, lighting TDs combine the latest version of the animation, the
effects, the camera moves, the shaders and textures into the final
scenes, and render out an updated version every day.
Lighters have a broad range of responsibilities, including placing
lights, defining light properties, defining how light interacts with
different types of materials, the qualities and complexities of the
realistic textures involved, how the position and intensity of lights
affect mood and believability, as well as color theory and harmony. They
are required to establish direct and reflected lighting and shadows for
each assigned shot, ensuring that each shot fits within the continuity
of a sequence, all the while aiming to fulfill the vision of the
Directors, Production Designers, Art Directors and VFX Supervisors.
Rigging
Rigging is the process of adding bones to a character or defining the
movement of a mechanical object, and it’s central to the animation
process. A character TD will make test animations showing how a creature
or character appears when deformed into different poses, and based on
the results corrective adjustments are often made.
The rigging department is also involved in developing cloth
simulation – so as well as making a character able to clench their fist
or rotate their arm, the rigging and cloth department is responsible for
making their costume move in a believable manner.
…planning a character’s performance frame by frame uses the same basic principles first developed for 2D animation.
Animation
In modern production companies, the practice of meticulously planning
a character’s performance frame by frame is applied in 3D graphics
using the same basic principles and aesthetic judgments that were first
developed for 2D and stop-motion animation. If motion capture is used at
the studio to digitize the motion of real actors, then a great deal of
an animator’s time will also be spent cleaning up the motion captured
performance and completing the portions of the motion (such as the eyes
and hands) that may not have been digitized during the process.
The effects team also produce elements such as smoke, dust, water and
explosions, although development on these aspects does not start until
the final animation/lighting has been approved as they are integral to
the final shot and often computationally heavy.
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Post-Production
Post-production is the third and final step in film creation, and it
refers to the tasks that must be completed or executed after the filming
or shooting ends. These include the editing of raw footage to cut
scenes together, inserting transitional effects, working with voice and
sound actors and dubbing to name just a few of the many post-production
tasks.
Overall, however, the three main phases of post-production are compositing, sound editing and video editing.
Compositing
The compositing department brings together all of the 3D elements
produced by the previous departments in the pipeline, to create the
final rendered image ready for film! Compositors take rendered images
from lighters and sometimes also start with compositing scripts that TDs
develope in order to initially comp together their dailies (working
versions of the shot.)
General compositing tasks include rendering the different passes
delivered by a lighting department to form the final shot, paint fixes
and rotoscoping (although compositors sometimes rely on mattes created
by a dedicated rotoscoping department), as well as the compositing of fx
elements and general color grading.
Sound Editing
This department is responsible for selecting and assembling the sound
recordings in preparation for the final sound mix, ensuring lip sync
and adding all of the sound effects required for the final film.
Video Editing
Video editing is the process of manipulating and rearranging shots to
create a seamless final product, and it is at this stage that any
unwanted footage and scenes are removed. Editing is a crucial step in
making sure the video flows in a way which achieves the initial goal.
Other tasks include titling and adding any effects to the final video
and text.
Conclusion
The production pipeline detailed above is broadly common in most
studios, however each studio is likely to have a custom pipeline
determined by the type of project they are currently undertaking. A 2D
production pipeline starts with workbook and goes all the way through
final checking, composting and film output, whilst the 3D CGI production
process emphasizes the design, modeling and rigging and animation
stages. Moreover, animation production is a very coordinated process
where different teams of artists work together while utilizing optimum
resources and achieving the initial goal in the time available.
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This service gives you fantastic flexibility. SeaBeast will do
anything you want in After Effects for one day (8 hours) for $425.
This
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UK’s largest Adobe approved Training Center in Central London. With such
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His 100% satisfaction rating reflects that.
With nine years of experience in motion graphics and video
editing and also camera recording, HelloCharlie offers a professional
video editing service for just $155. This provider can edit it your
video so it flows smoothly in any quality up to 1080p for any use,
internet or TV broadcast.
Agħti traduzzjoni korretta għal din it-traduzzjoni tal-Google billi tuża https://translate.google.com https://www.youtube.com/watch?v=NK0Q3wUqkOo Mahasatipatthana Sutta Diskors 1 (INGLIŻ)
Kif Tread-Path tal-Meditazzjoni Superconscious Mahabodhi Il-Mixja ta ’Kuxjenza -Il-Satipatthana Sutta
DN 22 - (D ii 290) MahÄsatipaá¹á¹hÄna Sutta - Attendenza fuq kuxjenza - [mahÄ satipaá¹á¹hÄna] f’69) Klassiku Malti-Klassiku Malti, Din is-sutta hija Ä¡eneralment ikkunsidrata bħala r-referenza ewlenija għall-prattika tal-meditazzjoni. Introduzzjoni
I. Osservazzjoni ta ‘KÄya A. Taqsima dwar l-anÄpÄna B. Taqsima dwar il-qagħdiet C. Taqsima dwar sampajañña D. Sezzjoni dwar ir-repulsiveness E. Taqsima dwar l-Elementi F. Taqsima fuq id-disa ‘grawnds
Introduzzjoni
Għalhekk jien smajt: Fuq okkażjoni waħda, il-BhagavÄ kien qed joqgħod fost il-Kurus f’KammÄsadhamma, belt tas-suq tal-Kurus. Hemmhekk, huwa indirizza lill-bhikkhus:
- Dan, bhikkhus, huwa t-triq li twassal għal xejn ħlief il-purifikazzjoni ta ‘ bnedmin, it-tneħħija tad-niket u l-lmentazzjoni, l-għajbien ta ‘ dukkha-domanassa, il-kisba tal-mod it-tajjeb, it-twettiq ta ‘ NibbÄna, jiÄ¡ifieri l-erba ’satipaá¹á¹hÄnas. Liema erba? Hawnhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kÄya, atÄpÄ« sampajÄno, satimÄ, wara li Ä‹aħdet abhijjhÄ-domanassa lejn id-dinja. Huwa joqgħod josserva l-vedana f ’vedanÄ, attÄpÄ« sampajÄno, satimÄ, wara Ä‹aħdet abhijjhÄ-domanassa lejn id-dinja. Huwa joqgħod josserva Ä‹itta f’Ä‹itta, ÄtÄpÄ« sampajÄno, satimÄ, wara li Ä‹edew abhijjhÄ-domanassa lejn id-dinja. Huwa joqgħod josserva d-dhamma fid-dhamma, s, atÄpÄ« sampajÄno, satimÄ, wara li Ä‹aħdet abhijjhÄ-domanassa lejn id-dinja.
I. KÄyÄnupassanÄ
A. Taqsima dwar l-anÄpÄna
U kif, bhikkhus, ma jgħix bhikkhu josserva l-kya fil-kaja? Hawnhekk, wara li jkun mar fil - foresta jew imla fil -. \ t għerq ta ’siÄ¡ra jew li marret f’kamra vojta, tpoÄ¡Ä¡i l isfel fit-tiwi saqajn trasversali, issettja kÄya wieqaf, u ssettja sati parimukhaṃ. Li tkun b’hekk sato hu jieħu n-nifs, u għalhekk huwa annimali hu nifs. Nifs fi twil jifhem: “Jiena nifs fit-tulâ€; nifs fit-tul hu jifhem: “Qed nifs fit-tulâ€; nifs fil-qosor hu jifhem: “Qed nifs fil-qosorâ€; nifs qasir hu jifhem: “Qed nifs qasirâ€; huwa jħarreÄ¡ lilu nnifsu: ‘tħoss il-kelma KÄya sħiħa, niehu nifs â€; huwa jħarreÄ¡ lilu nnifsu: ‘tħossok kollu kÄya, jiena ser nifs ‘; huwa jħarreÄ¡ lilu nnifsu: ‘jikkalma kÄya-saá¹…khÄras, niehu nifs â€; huwa jħarreÄ¡ lilu nnifsu: ‘jikkalma kÄya-saá¹…khÄras, jien nifs ‘. Just bħal, bhikkhus, turner ta ’ħila jew apprendist ta’ turner, li jwassal għal żmien twil dawran, jifhem: “Qed nagħmel triq twilaâ€; jagħmel dawra qasira, hu jifhem: “Qed nagħmel dawra qasiraâ€; bl-istess mod, bhikkhus, a bhikkhu, nifs fit-tul, jifhem: “Jiena nifs fit-tulâ€; nifs fit-tul jifhem: “Qed nifs twilâ€; nifs fil-qosor huwa jifhem: “Qed niehu n-nifs fil-qosorâ€; nifs qasir jifhem: “Qed nifs qasirâ€; huwa jħarreÄ¡ lilu nnifsu: ‘tħossok fil-kaÄa kollha, niehu nifs ‘; huwa jħarreÄ¡ lilu nnifsu: ‘tħoss il-kelma KÄya sħiħa, niehu nifs ‘; huwa jħarreÄ¡ lilu nnifsu: ‘jikkalma kÄya-saá¹…khÄras, niehu nifs â€; huwa jħarreÄ¡ lilu nnifsu: ‘jikkalma kÄya-saá¹…khÄras, jien nifs ‘. Għalhekk huwa joqgħod josserva l-kya fil kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva kÄya f’kÄya internament u esternament; joqgħod josserva l-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-mewt ta’ fenomeni f’kÄya, jew hu joqgħod josserva s-samudaya u jitlaq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati hu preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, hu joqgħod maqtugħ, u ma jeħel ma ‘xejn fid-dinja. Għalhekk, bhikkhus, bhikkhu jibqa ‘josserva l-kaya fil-kÄya. B. Taqsima dwar il-qagħdiet
Barra minn hekk, bhikkhus, bhikkhu, waqt il-mixi, jifhem: “Jien qed nimxi”, jew waqt li joqgħod hu jifhem: “Jiena wieqafâ€, jew waqt li qiegħed bilqiegħda jifhem: “Jiena qiegħed bilqiegħdaâ€, jew waqt li timtedd jifhem: “Jiena mimdud â€. Jew inkella, f’liema pożizzjoni l-kÄya tiegħu jintrema, hu jifhimha b’hekk. Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. Agħti traduzzjoni korretta għal din it-traduzzjoni tal-Google billi tuża https://translate.google.comC. Taqsima dwar sampajañña
Barra minn hekk, bhikkhus, bhikkhu, waqt li jersaq lejn u jitlaq, jaÄ¡ixxi bih sampajañña, waqt li jħares ‘il quddiem u waqt li jħares madwar, jaÄ¡ixxi miegħu sampajañña, waqt liwja u waqt li jiÄ¡Ä¡ebbed, jaÄ¡ixxi ma ‘Għalhekk hu joqgħod josserva l-kyaya fil-kya internament, jew hu joqgħod josserva l-kya f’kÄya esternament, jew joqgħod josserva l-kya fil-kya esternament f’kÄya internament u esternament; joqgħod josserva l-samudaya ta ‘ fenomeni f’kÄya, jew joqgħod josserva l-mewt tal-fenomeni f’KÄya, jew hu joqgħod josserva s-samudaya u jmut minn fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!” sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, hu joqgħod ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a bhikkhu joqgħod josserva l-kaya fil-kÄya. ampajañña, waqt li tilbes l-ilbiesi u l-kisi ta ‘fuq u waqt li Ä¡Ä¡orr l-iskutella, \ t jaħdem ma ’sampajañña, waqt li jiekol, waqt ix-xorb, waqt li tomgħod, waqt li jduq, jaÄ¡ixxi b’sampajañña, waqt li jattendi għan-negozju jiddefecka u tgħaddi l-awrina, jaÄ¡ixxi ma ’sampajañña, waqt li jimxi, \ t waqt li tkun wieqaf, waqt li tkun bilqiegħda, waqt li torqod, waqt li tkun imqajjem, waqt li jitkellem u waqt li jkun siekta, jaÄ¡ixxi ma ’sampajañña. D. Taqsima dwar Repulsiveness
Barra minn hekk, bhikkhus, bhikkhu jikkunsidra dan il-Ä¡isem stess, mill-qigħan ta ‘l-EPA saqajn ‘il fuq u mix-xagħar fuq ir-ras isfel, li huwa delimitat biha skJust daqs li kieku, bhikkhus, kien hemm borża li għandha żewÄ¡ fetħiet u mimlija b’diversi tipi ta ’qamħ, bħalma huma l-għoljiet, il-fosdqa, il-fażola mung, il-piżelli tal-baqar, il-Ä¡ulÄ¡lien żrieragħ u ross imqaxxar. RaÄ¡el b’vista tajba, wara li jkun ħalla, \ t jikkunsidra [il-kontenut tiegħu]: “Dan huwa għadu fil-fosdqa, dan huwa fosdqa, dawk huma fażola mung, dawk huma piżelli tal-baqar, dawk huma żerriegħa tal-Ä¡ulÄ¡lien u dan hu ross imqaxxar; â€bl-istess mod, bhikkhus, bhikkhu jqis dan ħafna Ä¡isem, mill-qiegħ tas-saqajn ‘il fuq u mix-xagħar fuq ir-ras isfel, \ t li huwa delimitat mill-Ä¡ilda tiegħu u mimli b’diversi tipi ta ‘impuritajiet: “F’dan il-kÄya, hemm ix-xagħar tar-ras, xagħar tal-Ä¡isem, dwiefer, snien, Ä¡ilda, laħam, għeruq, għadam, mudullun, kliewi, qalb, fwied, plewra, milsa, pulmuni, imsaren, mesentery, stonku biha kontenuti, ħmieÄ¡, bili, phlegm, timbotta, demm, għaraq, xaħam, tiÄ‹rit, griż, bżieq, mukus nażali, fluwidu sinovjali u l-awrina. †Għalhekk hu joqgħod josserva l-kaya f’kÄya internament, jew hu joqgħod josserva l-kya f’kÄya esternament, jew joqgħod josserva l-kya fil-kya esternament f’E. Taqsima dwar l-Elementi
fi u sħiħa ta ‘diversi tipi ta’ impuritajiet: “F’dan il-kÄya, hemm ix-xagħar tar-ras, ix-xagħar tal-Ä¡isem, dwiefer, snien, Ä¡ilda, laħam, għeruq, għadam, mudullun, kliewi, qalb, fwied, plewra, milsa, pulmuni, imsaren, mesentery, stonku bil-kontenut tiegħu, ħmieÄ¡, bili, plega, timbotta, demm, għaraq, xaħam, tiÄ‹rit, griż, bżieq, mukus tal-imnieħer, fluwidu sinovjali u l-awrina. †Barra minn hekk, bhikkhus, bhikkhu jirrifletti fuq dan il-kÄya ħafna, iżda jitqiegħed, madankollu jintrema: “F’dan il-kÄya, hemm l-element tad-dinja, il- element tal-ilma, l-element tan-nar u l-element tal-arja. â€Äya internament u esternament; joqgħod josserva l-samudaya ta ‘ fenomeni f’kÄya, jew joqgħod josserva l-mewt tal-fenomeni f’KÄya, jew hu joqgħod josserva s-samudaya u jmut minn fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!” sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, hu joqgħod ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a bhikkhu joqgħod josserva l-kaya fil-kÄya. Hekk kif bhikkhus, biÄ‹Ä‹ier ta ’ħila jew a l-apprendist tal-laħam, wara li qatel baqra, ipoÄ¡Ä¡i f’salib it-toroq qtugħ f’biÄ‹Ä‹iet; bl-istess mod, bhikkhus, bhikkhu jirrifletti fuq din il-kÄya stess, madankollu titqiegħed, madankollu tintrema: “F’dan kÄya, hemm l-element tad-dinja, l-element tal-ilma, l-element tan-nar u l-element ta ’l-arja.†Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. (1) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, imwarrab Ä¡ewwa art mitħuna, jum mejjet, jew jumejn mejta jew tlett ijiem mejta, \ t minfuħin, blu u festering, huwa jikkunsidra dan il-kÄya ħafna: “Dan il-kÄya huwa wkoll ta ’natura bħal din, se jsir bħal dan, u mhux ħielsa minn tali kundizzjoni. “
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(2) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, imwarrab Ä¡ewwa qamħ mitħun, li jittiekel minn f’linja, li jittiekel mill - qwieqed,. \ t jittiekel mill-avultuni, li jittiekel mill-eroni, li jittiekel mill-klieb, li jkun jittiekel mit-tigri, jittiekel mill-panthers, jittiekel minn diversi tipi tal-bnedmin, huwa jikkunsidra dan il-kÄya ħafna: “Dan il-kÄya wkoll huwa ta ‘tali natura, se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. †Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva l-i (3) Barra minn hekk, bhikkhus, bhikkhu, bħal kieku kien qed jara korp mejjet, imkeÄ‹Ä‹i f’qiegħ art, a squeleton bil-laħam u d-demm, miżmum flimkien mill-għeruq, huwa jqis dan il-kÄya ħafna: “Dan il-kaÄ ukoll huwa ta ‘tali natura, sejjer jagħmel ssir hekk, u mhix ħielsa minn tali kundizzjoni. †amudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. Għalhekk hu joqgħod josserva l-kaya f’kÄya internament, jew hu joqgħod josserva l-kya f’kÄya esternament, jew joqgħod josserva l-kya fil-kya esternament f’kÄya internament u esternament; joqgħod josserva l-samudaya ta ‘ fenomeni f’kÄya, jew joqgħod josserva l-mewt tal-fenomeni f’KÄya, jew hu joqgħod josserva s-samudaya u jmut minn fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!” sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, hu joqgħod ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a bhikkhu joqgħod josserva l-kaya fil-kÄya.
(4) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ ni · maṃsa · lohita · makkhitaṃ nhÄru · sambandhaṃ, allura imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo eva · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(4) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, mormi f ‘ mitħun oħxon, skeletru mingħajr laħam u maħmuÄ¡ bid-demm flimkien mill-għeruq, huwa jikkunsidra dan il-kÄya ħafna: “Din il-kya wkoll hija ta ‘ natura bħal din, se ssir bħal din, u mhix ħielsa minn kondizzjoni bħal din. “
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 sÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. (5) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ apagata · maṃsa · lohitaṃ nhÄru · sambandhaṃ, hekk imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhÄvÄ« eva · an · atÄ«to ‘ti.
(5) Barra minn hekk, bhikkhus, bhikkhu, bħal kieku kien qed jara korp mejjet, imkeÄ‹Ä‹i f’qiegħ art, a squeleton mingħajr laħam u lanqas demm, miżmum flimkien mill-għeruq, hu iqis dan il-kÄya ħafna: “Dan il-kaÄ ukoll huwa ta ‘natura bħal din, huwa se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. 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 sà ṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya f’kÄya internament, jew hu joqgħod josserva l-kya f’kÄya esternament, jew joqgħod josserva l-kya fil-kya esternament f’kÄya internament u esternament; joqgħod josserva l-samudaya ta ‘ fenomeni f’kÄya, jew joqgħod josserva l-mewt tal-fenomeni f’KÄya, jew hu joqgħod josserva s-samudaya u jmut minn fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!” sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, hu joqgħod ma tinqalax ma ’xejn fid-dinja. Għalhekk, bhikkhus, a bhikkhu joqgħod josserva l-kaya fil-kÄya. (6) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni apagata · sambandhÄni disÄ vidisÄ vikkhittÄni, aññena mibegħda · aá¹á¹hikaṃ aññena pad · aá¹á¹hikaṃ aññena gopphak · aá¹á¹hikaṃ aññena jaá¹…gh ​​· aá¹á¹hikaṃ aññena ·ru · ṃhikaṃ 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, so imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo eva · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(6) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien qed jara korp mejjet, mormi f ‘ mitħun oħxon, għadam skonnettjat imxerred hawn u hemm, hawn a għadam tal-idejn, hemm għadam tas-sieq, hawnhekk għadam tal-għaksa, hemm għadam tal-qasba tas-sieq, hawn għadma tal-koxxa, hemm għadma tal-Ä¡enbejn, hawn kustilja, hemm għadam tad-dahar, hawn għadam tas-sinsla, hemm għadam ta ‘l-għonq, hawn għadam tax-xedaq, hemm għadam tas-snien, \ t jew hemm il-kranju, huwa jikkunsidra dan il-kÄya ħafna: “Din il-kÄya wkoll hija ta ‘ natura bħal din, se ssir bħal din, u mhix ħielsa minn kondizzjoni bħal din. “
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 sÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. (7) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, allura imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ ti.
(7) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, allura imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ ti.
(7) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien Jaraw korp mejjet, imwarrab f’qamħ muntanjuż, l-għadam bblukkat bhala seashell, huwa jikkunsidra dan il-kÄya stess: “Dan il-kya wkoll huwa ta ‘tali natura, se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. 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 sÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya.
(8) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni puñja · kitÄni terovassikÄni, allura imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ ti.
(8) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien Jaraw korp mejjet, imwarrab f’art charnel, faqa ‘għadam fuq a sena, huwa jqis dan il-kÄya ħafna: “Dan il-kÄya wkoll huwa ta ‘tali natura, se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. 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 sÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya. (9) Puna ca · para, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka · jÄtÄni, allura imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kayo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ ti.
(9) Barra minn hekk, bhikkhus, bhikkhu, daqs li kieku kien jara korp mejjet, imwarrab f’qamħ muntanjuż, l-għadam immuffat jitnaqqas għat-trab, huwa jqis dan il-kÄya ħafna: “Dan il-kÄya wkoll huwa ta ‘tali natura, se ssir bħal din, u mhix ħielsa minn tali kundizzjoni. 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 sÄṇa · mattÄya paá¹issati · mattÄya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Għalhekk hu joqgħod josserva l-kaya fil-kÄya internament, jew joqgħod josserva l-kÄya f’kÄya esternament, jew joqgħod josserva l-kaya f’kÄya internament u esternament; joqgħod josserva il-samudaya ta ’fenomeni f’kÄya, jew joqgħod josserva l-passaÄ¡Ä¡ bogħod mill-fenomeni fil kÄya, jew joqgħod josserva l-samudaya u it-tluq ta ‘fenomeni f’kÄya; jew inkella, [tirrealizza:] “dan huwa kÄya!†sati huwa preżenti fih, biss sal-punt ta ’sempliÄ‹i sÄÄa u sempliÄ‹i paá¹issati, joqgħod maqtugħ, u ma jeħel xejn ma ‘l-IP dinja. Għalhekk, bhikkhus, bhikkhu joqgħod josserva l-kaya fil-kya https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com Il-Mixja ta ’Kuxjenza -Il-Satipatthana Sutta Is-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¤°, ÄŠiniż:…
In
this in-depth article, Pratik Gulati walks us through the many stages
involved in creating an animated movie from scratch, whether it be the
next…
Maori Sakai is a freelance illustrator and graphic artist based in Tokyo, Japan. Her animated
drawings revolve around the weather, flowers and the everyday while
they are so neat and whimsical. Many of her animations make a perfect
moving greeting card for our loved ones. Who’d like to see more of Maori
Sakai’s works can view them on her Tumblr.
Whakahokia he huringa tika ki tenei mahinga Google ma te https://translate.google.com
https://www.youtube.com/watch?v=NK0Q3wUqkOo Ko te Mahatatipatthana Sutta Discourse day 1 (ENGLISH)
Me pehea te whakatere i te ara o te Maapodhi Meditation Ko te ara o te mahara -Ko te Satipatthana Sutta
DN 22 - (D ii 290) MahÄsatipaá¹á¹hÄna Sutta - Te tae mai ki te mohio - [mahÄ satipaá¹á¹hÄna] i roto i te 70) Maori-Maori Maori, Kei te whakaarohia tenei waahanga hei paanga matua mo te mahi whakaaroaroaro. Whakataki
I. Te tirohanga o te KÄya A. Te waahanga i runga i te ahupuaa B. Te waahanga mo nga korero C. Te waahanga mo sampajañña D. Te waahanga mo te whakahirahira E. Te waahanga mo nga Mea F. Te waahanga kei runga i nga whenua e iwa
Whakataki
Na kua rongo ahau: I runga i tetahi wa, kei te noho te BhagavÄ i roto i te Kurus i KammÄsadhamma, he taone hokohoko o te Kurus. I reira, ka korero ia ki te bhikkhus:
- Bhikkhus. - Ka whakahoki a Bhaddante i te bhikkhus. I korero te BhagavÄ:
- Tenei, bhikkhus, ko te huarahi e kore e arai noa i te mahinga o te nga tangata, te painga o te pouri me te tangi, te ngaro o dukkha-domanassa, te whakatutukitanga o te ara tika, te whakatutukitanga o NibbÄna, ara ko nga satipaá¹á¹hÄnas e wha. E wha? I konei, bhikkhus, kei te noho a bhikkhu i te tiaki i te kÄya i te kÄya, i te ahurei sampajÄno, satimÄ, kua waiho te abhijjhÄ-domanassa ki te ao. Kei te noho a ia ki te tiaki i nga uri i roto i te vedanÄ, atÄpÄ« sampajÄno, satimÄ, he hoatu ana te abhijjhÄ-domanassa ki te ao. Kei te noho ia ki te tirotiro i te citta i roto i citta, atÄpÄ« sampajÄno, satimÄ, kua mahue i te abhijjhÄ-domanassa ki te ao. Kei te noho ia ki te tirotiro i nga dhamma · s i dhamma · s, aataupÄ« sampajÄno, satimÄ, kua waiho te abhijjhÄ-domanassa ki te ao.
I. KÄyÄnupassanÄ
A. Te waahanga i runga i te ahupuaa
A pehea, bhikkhus, e mahi ana i te bhikkhu e tiaki ana i roto i te kÄya? I konei, bhikkhus, he phikkhu, kua haere ki te ngahere, kua haere ranei ki te te pakiaka o te rakau, ka haere ranei ki te ruma takoto kau, ka noho ki raro ka taraihia waewae whakawhitiwhiti, tautuhi i te tika, me te whakanoho i te sima parimukhaÅ›. Te noho na reira ka pupuhi a ia ki roto, na te mea he penei tana mana. Tuhinga o mua roa ana ia e matau ana: ‘Kei te hau ahau i te roa’; ka pupuhi i te roa e mohio ana: ‘Kei te hau ahau i te roa’; he mea poto ki a ia e mohio ana: ‘E hau ana ahau i te poto’; ka pupuhi i a ia e mohio ana: ‘He mea poto ahau’; kei te whakangungu ia ia ia: ‘te whakaaro katoa te kaya, ka hemo ahau i roto i ‘; kei te whakangungu ia ia ia: ‘te mohio katoa kÄya, ka hemo ahau ‘; kei te whakangungu ia ia ia: ‘tohungia te kÄya-saá¹…khÄras, ka hau ahau i roto ‘; kei te whakangungu ia ia ia: ‘tohungia te kÄya-saá¹…khÄras, ka rere ahau ‘. Just rite, bhikkhus, he kaituku matau ranei, he kairau o te reta, hanga roa tahuri, mahino: ‘Kei te hanga roa ahau’; he wa poto, ko ia e mohio ana: ‘E mahi ana au i tetahi wa poto’; i te ara ano, bhikkhus, a bhikkhu, e roa ana te manawanui, e mohio ana: ‘Kei te hau ahau i te roa’; Ko te manawanui i te roa ka mohio ia: ‘Kei te hau ahau i te roa’; hau i roto i te poto poto ia e matau: ‘Kei te hau ahau i te poto’; ka pupuhi poto e mohio ana ia: ‘Kei te hau ahau i te poto’; kei te whakangungu ia ia: ‘te ngakau Ko te katoa o te kaaka, ka hau ahau i roto i ‘; kei te whakangungu ia ia ia: ‘te whakaaro katoa kaya, ka hemo ahau ‘; kei te whakangungu ia ia ia: ‘tohungia te kÄya-saá¹…khÄras, ka hau ahau i roto ‘; kei te whakangungu ia ia ia: ‘tohungia te kÄya-saá¹…khÄras, ka rere ahau ‘. Na reira e noho ana ia ki te tirotiro i te kaya i roto i te kaya i roto, ranei e noho ana ia ki te tiaki i te kaya i roto i te kaari i waho, kei te noho ranei ia ki te tirotiro kÄya i roto i te kÄya i roto me waho; kei te noho ia ki te tirotiro i te samudaya Tuhinga o mua he tohu i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te haere atu Tuhinga o mua. ranei, [te whakaatu:] “koinei te kÄya!” ko te wiki kei roto i a ia, tae noa ki te nui o te mahi añana me te paá¹issati, ko ia e noho wehe ana, e kore e piri ki tetahi mea i te ao. Na, bhikkhus, kei te noho a bhikkhu ki te tiaki i te kÄya i roto i te kÄya. B. Te waahanga mo nga korero
I tua atu, bhikkhus, he phikkhu, i te wa e haere ana, e matau ana: ‘Kei te haere ahau,’ ranei ia ia e tu ana ka matau ia: ‘E tu ana ahau,’ i te wa e noho ana ia e mohio ana: ‘Kei te noho ahau’, i te takoto ranei ka mohio ia: ‘Ko ahau takoto ana ‘. Kaore ranei, i runga i nga ahuatanga o tana kaya, kaore ia e pai ka mohio ki a ia. Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. Whakahokia he huringa tika ki tenei mahinga Google ma te https://translate.google.com
C. Te waahanga mo sampajañña
I tua atu, bhikkhus, he bhikkhu, i te wa e whakatata ana, i te haerenga, mahi tahi me sampajañña, i te titiro i mua me te titiro a tawhio noa, mahi ia ki sampajañña,
ka piko ana, ka whakawhitinga, ka mahi ia me te sThus kei te noho ia i
te tirotiro i te kaya i roto i te kahia i roto, a ka e noho ana ki te tiaki i te kÄya i roto i te taha o waho, kei te noho ia kei te tiaki i te kÄya i roto i te kÄya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te haere atu nga hanganga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki i roto ia ia, tae noa ki te nui o te mahi añana me te paá¹issati, e noho ana ia ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a Kei te noho a bhikkhu ki te tiaki i te kÄya i roto i te kÄya. ampajañña, ia ia e mau ana i nga kakahu, i nga kakahu, i te koroka; ka mahi ia ki te sampajañña, i te kai, i te inu, i te tunu, i tana whakamatau, ka mahi ia ki a sampajañña, ia ia e haere ana ki te pakihi o te hinga, me te urinating, mahi ia ki sampajañña, i te haere, i te wa e tu ana, ia ia e noho ana, ia ia e moe ana, ia ia e ara ana ka korero, ka noho puku, ka mahi ia me sampajañña. D. Te WÄhanga mo te Whakahauhau
I tua atu, bhikkhus, e whakaarohia ana e te bhikkhu tenei tino tinana, mai i nga waatea o te nga waewae i runga, me nga makawe o te mahunga, e whakahuahia ana e ia skJust rite ki te mea, Bhikkhus, i reira he putea e rua tuwhera, ka whakakiia ki te rerekÄ“ te momo witi, pÄ“rÄ i te hill-paddy, te paddy, te pÄ«ni mung, te kau-peas, te sesame nga purapura me te raihi paoro. He tangata e pai ana te titiro, ka wehe, ka whakaarohia e ia: “Ko te papa-paddy tenei, ko te paddy tenei, ko era Ko nga pÄ«ni mung, he poaka-pÄ«, he purapura hÄ“ne a ko tenei te raihi paoro; “i te ara ano, bhikkhus, he bhikkhu whakaaro tenei tinana, mai i nga kapu o nga waewae i runga, mai i nga makawe i runga i te upoko, i te mea e rere ana tona kiri me te ki tonu i nga momo pokekore: “I tenei kaya, kei reira nga makawe o te upoko, nga makawe o te tinana, nga whao, nga niho, te kiri, te kikokiko, te hiwi, te wheua, te wheua wheua, nga whatukuhu, te ngakau, te ate, te tangi, te pupuhi, nga ngongo, nga whekau, te korero, te kopu me ona nga ihirangi, nga putea, te bale, te waipiro, te pana, te toto, te wera, te ngako, nga roimata, te hinu, te paratao, te aukati ira, te waihanga o te synovial me te urine. “ Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei e noho ana ki te tiaki i te kÄya i roto i te taha o waho, kei te noho ia kei te tiaki i te kÄya i E. Te waahanga i runga i nga Mea
i roto i te ki tonu i te momo o te pokekore: “I roto i tenei kÄya, i reira he nga makawe o te matenga, nga makawe o te tinana, nga whao, nga niho, te kiri, te kikokiko, te whatu, te wheua, te wheua wheua, nga whatukuhu, te ngakau, te ate, te tangi, te hiku, nga ngongo, nga whekau, te korero, te kopu me ona ihirangi, nga paea, te peara, te waipiro, te pana, te toto, te wera, te ngako, nga roimata, te hinu, te paraoa, te wai o te synovial me te urine. “ I tua atu, bhikkhus, he whakaaro te bhikkhu i runga i tenei kaaina, ahakoa kua waiho, Heoi ano: “I roto i tenei kaya, kei reira te whenua, te te wai, te waehere ahi me te haurangi. “aya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te haere atu nga hanganga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki i roto ia ia, tae noa ki te nui o te mahi añana me te paá¹issati, e noho ana ia ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a Kei te noho a bhikkhu ki te tiaki i te kÄya i roto i te kÄya. Waihoki, ko te bhikkhus, he kaiparau mohio, he te kairau a te pokai, ka mate i te kau, ka noho i te rori tapahia ki nga pihi; i roto i te ara ano, bhikkhus, he bhikkhu whakaaro i runga i Ko tenei kaya, ahakoa kua whakanohoia, heoi kua oti te whakatakoto: “I tenei kÄya, kei reira te hua o te whenua, te puna wai, te wae ahi me te ahua o te hau. “ Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. (1) I tua atu, bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu ki roto he whenua tira, kotahi ra mate, e rua ranei nga ra mate, e toru ranei nga ra kua mate, ka pupuhi, ka pupuhi, ka pupuhi, ka whakaarohia e ia tenei kaya: “Ko tenei waa he ahua ano hoki tera, ka waiho hei penei, a kaore Tuhinga ka whai mai.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(2) I tua atu, bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu ki roto he whenua taraiwa, e kainga ana e nga kopa, e kainga ana e nga hawks, ko kainga e nga manu, e kainga ana e te herons, e kainga ana e nga kuri, kei ka kaihia e te tigers, ka kaihia e nga potaha, ka kainga e nga momo momo o nga tangata, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano he penei te Ähua, ka waiho hei penei, a kaore i te kore noa i taua Tuhinga. “ Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te s (3) I tua atu, bhikkhus, he phikkhu, pera ano ki te kite ia i te tinana mate, ka maka atu ki roto i te papa o te whenua, a he kirike me te kikokiko me te toto, e mauhia ana e nga turi, e whakaaro ana ia Ko tenei kaya: “Ko tenei kaya ano he ahua, ka haere kia rite ki tenei, me te kore e puta i taua huru. “ Ko te tohu o te tipua i roto i te kÄya, kei te noho ia kei te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei e noho ana ki te tiaki i te kÄya i roto i te taha o waho, kei te noho ia kei te tiaki i te kÄya i roto i te kÄya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te haere atu nga hanganga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki i roto ia ia, tae noa ki te nui o te mahi añana me te paá¹issati, e noho ana ia ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a Kei te noho a bhikkhu ki te tiaki i te kÄya i roto i te kÄya.
(4) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaÅ› ni · maÅ›sa · lohita · makkhitaiko nhÄru · sambandhatonga, na imam · eva kÄyaitai upasawaneharati: ‘ayaitai pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(4) I tua atu, bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu i roto i te te oneone, te potae kore he kikokiko me te whakaheke i te toto, i puritia me nga taara, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano hoki ko te ahua o te ahua, ka waiho hei penei, kaore i te kore noa he ahua penei. “
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 kÄyasmiḳ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ 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.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. (5) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaÅ› apagata · maÅ›sa · lohitainux nhÄru · sambandhaḳ, na imam · eva kÄyaonga upasawaneharati: ‘ayaitai pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« evaitai · an · atÄ«to ‘ti.
(5) I tua atu, bhikkhus, he phikkhu, pera ano ki te kite ia i te tinana mate, ka maka atu ki roto i te papa o te whenua, a he kiripara kore he kikokiko, he toto ranei, e mauhia ana e nga turi, a ia Ka whakaarohia tenei kaya: “Ko tenei kaya ano he ahua, he ka waiho hei penei, a kaore i te kore noa i taua ahua. “
Iti ajjhattaeso vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati, vaya-dhamm · ÄnupassÄ« vÄ kÄyasmioha 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.
Na reira e noho ana ia ki te tiaki i te kaya i roto i te kaari i roto, ko ia ranei e noho ana ki te tiaki i te kÄya i roto i te taha o waho, kei te noho ia kei te tiaki i te kÄya i roto i te kÄya i roto me waho; kei te noho ia ki te tirotiro i te samudaya o nga tohu i roto i te kaya, kei te noho ia kei te kite i te ngaro o nga tohuhanga i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te haere atu nga hanganga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei te noho te wiki i roto ia ia, tae noa ki te nui o te mahi añana me te paá¹issati, e noho ana ia ka wehe, kaore hoki e piri ki tetahi mea i te ao. Na, bhikkhus, a Kei te noho a bhikkhu ki te tiaki i te kÄya i roto i te kÄya. (6) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni apagata · sambandhÄni disÄ vidisÄ vikkhittÄni, aññena hatth · aá¹á¹hikaḳ aññena pÄd · aá¹á¹hikaḳ aññena gopphak · aá¹á¹hikaṃ aññena jaá¹…gh ​​· aá¹á¹hikaḳ aññena Å«ru · á¹á¹hikaṃ aññena kaá¹i · á¹á¹hikaṃ aññena phÄsuk · aá¹á¹hikaḳ aññena piá¹á¹h · iá¹á¹hikaḳ aññena khandh · aá¹á¹hikaḳ aññena gÄ«v · aá¹á¹hikaḳ aññena hanuk · aá¹á¹hikaḳ aññena dant · aá¹á¹hikaṃ aññena sÄ«sakaá¹ÄhaÅtu, so imam · eva kÄyaâš upasakauharati: ‘ayaitai pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(6) I tua atu, bhikkhus, he phikkhu, me te mea e kite ana ia i te tinana mate, maka atu i roto i te te whenua taraiwa, nga wheua wehenga i horahia i konei me konei, i konei a te wheua ringa, i reira he wheua waewae, i konei he wheua waewae, i reira he wheua wheua, i konei he wheua huha, i reira he wheua wheua, he riha, he wheua tuatua, i konei he wheua wheua, i reira he wheua kaki, i konei he wheua wero, i reira he wheua niho, kei reira te angaanga, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano hoki ko te ahua o te ahua, ka waiho hei penei, kaore i te kore noa he ahua penei. “
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 kÄyasmiḳ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ 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.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. (7) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹Ä«hÄhÄni, so imam · eva kÄyaâš uparakauharati: ‘aya whakam pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« eva_detail · an · atÄ«to’ Tuhinga o mua.
(7) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹Ä«hÄhÄni, so imam · eva kÄyaâš uparakauharati: ‘aya whakam pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« eva_detail · an · atÄ«to’ Tuhinga o mua.
(7) I tua atu, bhikkhus, he phikkhu, me te mea ko ia i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka wheua nga wheua rite tonu ki te reashell, ka whakaarohia e ia tenei kaya: “Ko tenei kaya ano he penei he ahua, ka waiho hei penei, a kaore e puta mai i taua mea Tuhinga. “
Iti ajjhattaeso vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, kÄkÄkÄ-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · matataya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya.
(8) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni puñja · kitÄni terovassikÄni, so imam · eva kÄyaâš uparakauharati: ‘aya whakam pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« eva_detail · an · atÄ«to’ Tuhinga o mua.
(8) I tua atu, bhikkhus, he phikkhu, me te mea ko ia i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka whakaekehia nga wheua i runga i te I te tau o te tau, ka whakaarohia e ia tenei kaya: “Ko tenei kaya hoki he penei te Ähua, ka waiho hei penei, a kaore i te kore noa i taua Tuhinga. “
Iti ajjhattaeso vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, kÄkÄkÄ-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · matataya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya. (9) Puna ca · paratonga, bhikkhave, bhikkhu seyyathÄpi passica sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka · jÄtÄni, so imam · eva kÄyaâš uparakauharati: ‘aya whakam pi kho kÄyo evaitai · dhammo evaitai · bhÄvÄ« eva_detail · an · atÄ«to’ Tuhinga o mua.
(9) I tua atu, bhikkhus, he phikkhu, me te mea ko ia i te kitenga i te tinana mate, ka maka ki roto ki te papa, ka heke iho nga wheua pirau ki te puehu, ka whakaarohia e ia tenei ahua: “Ko tenei kaya ano he penei te Ähua, ka waiho hei penei, a kaore i te kore noa i taua Tuhinga. “
Iti ajjhattaeso vÄ kÄye kÄyÄnupassÄ« viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, kÄkÄkÄ-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; samudaya-dhamm · ÄnupassÄ« vÄ kÄyasmiṃ viharati, vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati, samudaya-vaya-dhamm · ÄnupassÄ« vÄ kÄyasmiḳ viharati; ‘Atthi kÄyo’ ti vÄ pan · assa sati paccupaá¹á¹hitÄ hoti, yÄvadeva ñÄṇa · mattÄya paá¹issati · matataya, a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Na reira e noho ana ia ki te tiaki i te kÄya i roto i te kÄya kei roto, kei te noho ia kei te tiaki i te kaya i waho i te taha o waho, kei te noho ranei ia te tiaki i te kÄya i roto i te kÄya i roto, i waho hoki; kei te noho ia ki te tirotiro te samudaya o nga tohuhanga i roto i te kaya, kei te noho ranei ia ki te tirotiro i te haere kaore ano i te tohu o te tipua i roto i te kÄya, kei te noho ia ki te tirotiro i te samudaya me te te ngaro o nga tohuhanga i roto i te kÄya; ranei, [te whakaatu:] “ko tenei kaya!” kei roto ia ia te wiki, tae noa ki te nui o te mahi a te Maori me te mahi paá¹issati, kei te noho ia i te waahi, kaore e piri ki tetahi mea i roto i te ao. Ko te kupu, bhikkhus, kei te noho te koroke i te tirotiro i te kaya i roto i te kaya https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com Ko te ara o te mahara -Ko te Satipatthana Sutta Ko te 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¤°, Hainamana: …
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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
Introduction
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. 

B. Section on postures
Furthermore, bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or while standing he understands: ‘I am standing’, or while sitting he understands: ‘I am sitting’, or while lying down he understands: ‘I am lying down’. Or else, in whichever position his 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!†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
C. Section on sampajañña Furthermore, bhikkhus, a bhikkhu, while approaching and while departing, acts with sampajañña, while looking ahead and while looking around, he acts with sampajañña, while bending and while stretching, he acts with sThus he dwells observing 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. 
 ampajañña, while wearing the robes and the upper robe and while carrying the bowl, he acts with sampajañña, while eating, while drinking, while chewing, while tasting, he acts with sampajañña, while attending to the business of defecating and urinating, he acts with sampajañña, while walking, while standing, while sitting, while sleeping, while being awake, while talking and while being silent, he acts with sampajañña. 

D. Section on Repulsiveness
Furthermore, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skJust as if, bhikkhus, there was a bag having two openings and filled with various kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame seeds and husked rice. A man with good eyesight, having unfastened it, would consider [its contents]: “This is hill-paddy, this is paddy, those are mung beans, those are cow-peas, those are sesame seeds and this is husked rice;†in the same way, bhikkhus, a bhikkhu considers this very body, from the soles of the feet up and from the hair on the head down, which is delimited by its skin and full of various kinds of impurities: “In this 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.†Thus he dwells observing kÄya in kÄya internally, or he dwells observing kÄya in kÄya externally, or he dwells observing kÄya in
E. Section on the Elements
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.†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.
(1) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, one day dead, or two days dead or three days dead, swollen, bluish and festering, he considers this very 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€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.
(2) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by panthers, being eaten by various kinds of beings, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.†Thus he dwells observing 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 s
(3) Furthermore, bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a charnel ground, a squeleton with flesh and blood, held together by tendons, he considers this very kÄya: “This kÄya also is of such a nature, it is going to become like this, and is not free from such a condition.†amudaya of phenomena in 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. 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.
(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.†

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.
(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.†

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.
(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.†

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.
(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.†

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.
(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.†

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 https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com 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.
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.
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?
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 Samyuttaof
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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The power and emotion of the traditional EISA dance from Okinawa. 3
different drums and the Sanshin build the atmosphere. Go with the rhythm
get lost in the beat.
Eisa has it’s origins in the
war-drumming/ signalling aspects of the Ryukyu Kingdom era. These songs
are more folk related now, performed in the ‘call and response’ style
typical of the islands. This characteristic is also found in the Tanka
‘boat people’ of the Min River estuary of Fukien Province.
The
method of beating the drum with the tankon entails a sort to hard
transition much like Shuri-te strikes and the ‘kime’ of later karate
styles. The stances, footwork and energy has strong similarities to
martial training too.
The tankon, is such an effective close
range weapon that Ryukyuan’s probably had a greater chance on the
battlefield than their Napoleonic ‘drummer-boy’ brothers!
Filmed at the Okinawa Festival in SPitalfields, London.
Thanks for watching, we hope you enjoyed it, please LIKE, SHARE and
don’t forget to SUBSCRIBE to WOMATELEVISION for more great videos each
week!!
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EISA
DRUM DANCE Okinawa The power and emotion of the traditional EISA dance
from Okinawa. 3 different drums and the Sanshin build the atmosphere.
Go…
Buruh Tinta Published on Aug 17, 2014
Gemuruh 32 pesawat tempur TNI Angkatan Udara (AU) memeriahkan
peringatan HUT RI ke-69 di Istana Merdeka, Jalan Merdeka Utara, Jakarta
Pusat (Jakpus), Minggu (17/8). Tak pelak, ratusan warga yang berada di
palataran Monumen Nasional (Monas) ikut dikagetkan dengan puluhan
pesawat yang membentuk dua formasi tersebut.
In
this episode, we compare some of the many similarities between Persian
and Kurdish, with Mahtab, a Persian speaker, and Serhat, a Kurdish
speaker, competing with one another with a list of words and some
sentences. For any questions, suggestions for future episodes, or any
feedback, contact us on Instagram: Shahrzad (@shahrzad.pe): https://www.instagram.com/shahrzad.pe Bahador (@BahadorAlast): https://www.instagram.com/BahadorAlast Kurdish and Persian are both
classified as Western Iranian languages within the Indo-Iranian branch
of the Indo-European language family. It should be noted that the
Kurdish spoken in this video is Kurmanji, as the Kurdish language is
divided into three dialect groups known as Northern Kurdish (Kurmanji),
Central Kurdish (Sorani), and Southern Kurdish (Palewani). A separate
group of non-Kurdish Northwestern Iranian languages, the Zaza–Gorani
languages, are also spoken by several million Kurds. The Persian
language (Farsi) is primarily spoken in Iran, Afghanistan and
Tajikistan, and some other parts of the Middle East, South and Central
Asia, in what is sometimes called, Greater Iran. The Persians and Kurds
have had a long historical connection with one another and so have the
languages. Despite many common words between the two languages, the
grammatical relations are a bit different.
Northern
Kurdish dialects, which uses the Latin script, is the most common
dialect group of the Kurdish language, spoken by 80% of all Kurds. The
earliest textual record of the Kurdish language dates to the 16th
century.
Turkish authorities remove multilingual signboard in Kurdish city
Kurdistan Media 19 Feb 2019
Pro-Kurdish
… Kacar added that the Turkish bureaucrat had also removed Kurdish
books from a municipality-run library named after Celadet Alî Bedirxan, a
20th-century linguist who is largely viewed as the father of the modern
written Kurmanji, the prevalent Kurdish dialect….
France 24 praises Kurdistan 24’s progress on third anniversary
Kurdistan Media 30 Oct 2018
With
television programs in both the Sorani and Kurmanji dialects of the
Kurdish language and websites also in English, Arabic, Persian, and
Turkish, the station has set for itself a challenge to provide
up-to-date, impartial, and quality information to the broadest possible
……
Turkey sentences Kurdish singer Ferhat Tunc to two years in jail
Kurdistan Media 25 Sep 2018
ERBIL
(Kurdistan 24) – A Turkish court in Istanbul on Tuesday sentenced the
Kurdish musician and singer, Ferhat Tunc, to one year, 11 months, …
With a political art career spanning three decades, he sings in Turkish
and the Kurdish dialects of Kirmanjki (Zazaki) and Kurmanji….
Çawa Rêwira Mahabodhi Meditation çawa Çawa Rast Bike The Way of Mindfulness - The Satipatthana Sutta
DN 22 - (D ii 290) MahÄsatipaá¹á¹hÄna Sutta - Berfirehiya hiÅŸmendiya [mahÄ satipaá¹á¹hÄna] di 58 de) Kurdish Kurmancî (Kurmancî) -Kurdî (Kurmancî) Ev sutta wekî wateya sereke ji bo pratîka sereke tê nîşandan. Pêşkêş
I. Çavdêriya KÄya A. BeÅŸ li ÄnÄpÄna B. Beşê li ser dagirkirinê C. Beşê sampajañña D. Beşê ÅŸaşîbûnê E. BeÅŸ li ser hêmanan F. BeÅŸ li ser bingeha neh charnel
Pêşkêş
Vî awayî min bihîstiye: Li yek bûyerê, Bhagavayê di navbera Kammasadhamma de Kurus de bûne, bajaroka Kurusê. Li wir, wî ji bhikkhus re got:
Bhikkhus. - Bhaddante bersîv da ku bhikkhus. Bhagavayê got:
- Ev bhikkhus, riya ew e ku tiÅŸtek nebe lê belê paqijkirina celeb, gengaziya xemgîniyê û xemgîniyê, wendakirinê dukkha-domanassa, gihîştina rêya rast, destnîşan kirin Nibbana, ku ji çar satîştînan re dibêjin. Kîjan çar? Va ye, bhikkhus, bhikkhu li kÄya, ÄtÄpÄ« sampajno, satimah, da ku abhijjha-domanassa ji ber cîhanê dane. Ew li vedana evîn vedana, vedî ÄtÄpÄ« sampajno, satimÄ, li hemberî cîhanê abhijjha-domanassayê dabû. Ew rûniÅŸtin citta di citta, ÄtÄpÄ« sampajÄno, satimÄ, da ku dest pê kir abhijjhÄ-domanassa li dinya. Ew li dahamma dahma, ÄtÄpî dîtiye dahamma sampajno, satimah, da ku abhijjha-domanassa ji ber cîhanê dane.
I. KÄyÄnupassanÄ
A. BeÅŸ li ÄnÄpÄna
Û Çawa, bhikkhus, ji bo ku li kahiyê çavdêriya bhikkhu dike? Vir, bhikkhus, bhikkhu, çûne daristan an li wir çû root of a tree or going to a vala vala, paqijkirina dorpêçê dike lingên gavê xilas, kahînek rastîn ava dikin, û parîmukhaṃ sati set. Being vî awayî sîto ku ew diÅŸewitîne, bi vî awayî sîto ew diÅŸewitîne. Åžikandina li dirêj e ku ew fam dike: ‘Ez di dirêj de bêhnxweÅŸ im!’ kiÅŸandina wî dirêj dike fêm dike: ‘Ez dihêlin dirêj’ bîhnfirehiya wî kurt kirin fêm dike: ‘Ez di kurt de bîhnxweÅŸ im!’ kiÅŸandin kurt kir fêm dike: ‘Ez bi kiÅŸandina min kurt dikim’; Ew xwe bike: ‘hest dike tevahiya kahîn, ez ê dihêle ‘; Ew bixwe dike: ‘hest hest dikim kya, ez ê bêdeng bimim ‘; Ew bixwe dike: ‘Bihêle kÄya-saá¹…khÄras, ez ê dihêle ‘; Ew bixwe dike: ‘Bihêle kÄya-saá¹…khÄras, ez ê diçim ‘. Adîl wek, bhikkhus, piÅŸkek kêrhatî an jî pisporek karserê, dirêj dirêj dike veguherin, fam dike: ‘Ez ê riya dirêj e’; xweÅŸikek kurt bû, ew fêm dike: ‘Ez ê bizava kurt e’ Bi heman awayî, bhikkhus, a bhikkhu, bi dirêjkirina bîhnfirehî, tê fêm dike: ‘Ez di dirêj de bêhnxweÅŸ im!’ pêhnavê dirêj dirêj dike ku ew fêm dike: ‘Ez bi dirêjiya bêhnxweÅŸ im.’ ÅŸikandin di demeke kurt de ew fêm dike: ‘Ez di kurt de bîhnxweÅŸ im!’ kiÅŸandina kurt ew fêm dike: ‘Ez bi kiÅŸandim kurt dikim’; Ew xwe dikeve: ‘hest tevahiya kahîn, ez ê dihêle ‘; Ew xwe bike: ‘hest dike tevahiya kahîn, ez ê berxim ‘; Ew bixwe dike: ‘Bihêle kÄya-saá¹…khÄras, ez ê dihêle ‘; Ew bixwe dike: ‘Bihêle kÄya-saá¹…khÄras, ez ê diçim ‘. Ji ber vê yekê ew li hundurê kayiyê li kayiyê dîtiye, an ew li kayîna derveyî kaya tê dîtin, an ew li dora rûniÅŸtinê kaya di hundurê hundur û derve de; Ew rûniÅŸtina samudaya ji bo kayînek, an ew dimîne ku çavdêriya derbas dibe diyalogê li kahiyê, an ew ew rûniÅŸtina samudaya û derbas dibe ya fenomena di kÄya; an jî, [rastkirina rastiyê]] “ev kahayê!” sati ye di wî de, tenê bi tenê hema mere-êran û tenê paá¹issati, ew dimîne, û nabe ku li cîhanê tiÅŸtek nebe. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. B. Beşê li ser dagirkirinê
Wekî din, bhikkhus, a bhikkhu, dema ku rêve çû, fêm dike: ‘Ez digerim’, an jî Dema ku ew rawestî ew fêm dikim: ‘Ez li benda min’, an dema rûniÅŸtibû wî fêm dike: ‘Ez rûniÅŸtim’, an jî dema ku derewîtiye wî ew fêm dike: ‘Ez im daketin ‘. Ya din, di kîjan rewşên kayayê de bête kirin, ew li gorî wê fêm dike. Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. Ji bo https://translate.google.com
C. Beşê sampajañña
Wekî din, bhikkhus, a bhikkhu, dema nêzîk û dema ku diçin, bi bi kar bîne sampajañña, dema ku digerin li û li dora wî digerin, ew bi kar bîne sampajañña, dema ku diÅŸewitîne û dema dikişîne, ew bi sesiyan re dixebite ku ew li hundurê kayiyê dîtiye, an jî ew li hundurê kaya têra rûniÅŸtinê, an ew li kahiyê dîtiye li hundur û derveyî hundir; Ew rûniÅŸtina samudaya diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena li kayya, an ew ew li rûniÅŸtina samudaya û rêve dike phenomena in kÄya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye di wî de, tenê hêj bi tenê ñÄṇa û tenê paá¹issati, ew dimîne vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. ampajañña, Dema ku çol û rûwanê zêrîn û dema kûçikê, Ew bi sampajaña re dixebite, dema ku xwarin, vedixwîne, dema ku çîç, dema bîhnfirehiyê, ew bi sampajaña re digerin, dema ku karsaziyê dike ji bo kêmkirin û mûzekirinê, ew bi sampajaña re digerin, dema kuçê, dema rûniÅŸtin, dema rûniÅŸtinê, dema ku hiÅŸyar bimîne, dema axaftin û bêdeng bimîne, ew bi sampajaññayê re dike. D. Pêvek Berbiçav
Wekî din, bhikkhus, bhikkhu ji bedenê, ji pevçûnan tê wateyê lingên xwe û ji porê serê serê xwe, ku ji hêla wê vebigere çawa ku eger, bhikkhus, hebek du du vekirî bû û bi cûda re tije kirin cureyên genê, wek çil-paddy, paddy, mung beans, cow-peas, sesame tov û zîvê zêrîn. Mirovekî bi çavên qenc re, ew neheq kir, dê [materyalên xwe] bifikirin: “Ev çiyê bav e, ev bav, ew e Mung beans, yên ku cew-peÅŸ in, ew nebêjin û ew e xwarinê xwarinê; “Bi heman awayî, bhikkhus, bhikkhu ev yek pir fikir dike beden, ji hêvên lingên lingan û ji porê serê xwe, kîjan bi çermê vekirî ye û ji celebên cûrbecî yên tije ye: “Di vê kahiyê de, mêrê serê serê, porê bedena wî hene, nails, diranan, çerm, beden, cilikan, hestî, hestiyariyê, gûr, dil, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its materyal, fîlan, çilm, fûlem, pus, xwîn, xwê, dil, hêsan, saliva, maqûliya nasîn, ÅŸehîdê derman û murî. “ Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne li hundurê kaya têra rûniÅŸtinê, an ew li kahiyê dîtiye di E. BeÅŸ li ser Eleqeyên
li û celebên cûrbecî yên tije ye: “Li vê kayiyê, hene mêrê xwe, hûrên laÅŸ, nails, diranan, çerm, beden, tendons, hestiyên hestî, kûr, dil, zerf, dilî, spleen, lungs, germ, mesentery, stomach bi materyalên wê, fêk, fembm, pus, xwê, xwê, xwê, hêsir, birçî, maqûl, ÅŸewitandina derman û mîzê. “ Wekî din, bhikkhus, bhikkhu li ser vê kayiyê nîşan dide, lê belê ev yek tê nîşandan, Lê belê ev eÅŸkere dike: “Li vê kayya, erdê erdê heye avê, avê agir û hewaya hewa. “Äya hundir û derveyî derve; Ew rûniÅŸtina samudaya diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena li kayya, an ew ew li rûniÅŸtina samudaya û rêve dike phenomena in kÄya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye di wî de, tenê hêj bi tenê ñÄṇa û tenê paá¹issati, ew dimîne vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. Wek wek, bhikkhus, kelekek skeptîk an jî Xwendekek kincê, ku cewek kuÅŸtî, wê li ser çolê rûniÅŸtin jê re bikişînin; Bi heman awayî, bhikkhus, bhikkhu li ser xweÅŸ dike ev pir kayya, lê belê ev yek tête kirin, lê belê ew tête kirin: “Di vê yekê de kÄya, heya erdê ye, avê av, fire elementê û elementa hewayê. “ Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. (1) Wekî din, bhikkhus, bhikkhu, wek ku ew bedenek miriyek dît, di nav xwe de dûr bû zeviyek xilas, rojek mir, an du roj mirî an sê roj mirî, zêrîn, hêrs û ÅŸehrezayî, ew bi vî awayî fêm dike: “Ev kahya Her weha cewherî ye, ew ê bibe mîna vê yekê, û ne ji van rewÅŸek azad bin. “
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(2) Wekî din, bhikkhus, bhikkhu, wek ku ew bedenek miriyek dît, di nav xwe de dûr bû erdê xemgîn, bi hêsên xwarinê xwarin, bi hêla xwarinê têne xwarin bi çandî xwarin, bi xwarinên xwarin xwarin, bi kûçikan re xwarin bi hêla xwarinê, bi panantan xwarin, bi bi awayên cûda tên xwarin celebên wî, ew eÅŸkere dike ku ew dibêje: “Ev kahayê jî ev e xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e rewÅŸ.” Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin s (3) Her wiha, bhikkhus, bhikkhu, wek ku heger ew bedenek mirî bibîne, di nav erdê deynek dorpêçî Bi bedena xwînê û xwînê, pisîkan pêk tê, ew difikire ev pir kahîn e: “Ev kahya jî ji vî rengî ye, ew e wek vê bibin, û ji van rewÅŸek ne azad e. “ Amûdaya dînamena di kaya de, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne li hundurê kaya têra rûniÅŸtinê, an ew li kahiyê dîtiye li hundur û derveyî hundir; Ew rûniÅŸtina samudaya diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena li kayya, an ew ew li rûniÅŸtina samudaya û rêve dike phenomena in kÄya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye di wî de, tenê hêj bi tenê ñÄṇa û tenê paá¹issati, ew dimîne vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(4) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ ni · maṃsa · lohita · makkhitaṃ nehru · sambandhaṃ, so imam eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvî evaṃ · an ‘atî’ ti.
(4) Wekî din, bhikkhus, bhikkhu, wek ku ew bedenek miriyek dîtiye, di nav xwe de dûr bû erdê xemgîn, paqijkek bêyî cenazeyê û bi xwînê rijandin bi hevalbendan re, ew bi vê yekê difikire: “Ev kahayê jî jî e ev cewherî, ew ê bibe mîna vê yekê, û ne ji azadiyê ye rewşê. “
Iti ajjhattaṃ 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 · {{}} nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. (5) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ apagata · maṃsa · lohitaṃ nahru · sambandhaṃ imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · anî ‘ti.
(5) Her wiha, bhikkhus, bhikkhu, wek ku heger ew bedenek mirî bibîne, di nav erdê deynek dorpêçî bêyî ne bedenê û xwînê, pisîkan pêk tê, ew jî vê yekê pir têbawer dike: “Ev kahîn jî ji vî rengî ye, ew e dê bibe mîna vê yekê, û ji vê rewşê ne azad e. “
Iti ajjhattaṃ 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 lûqa upadî Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassî viharati.
Ji ber vê yekê ew li hundurê kayayê li hundurê ku li hundurê xwe bibîne li hundurê kaya têra rûniÅŸtinê, an ew li kahiyê dîtiye li hundur û derveyî hundir; Ew rûniÅŸtina samudaya diyalogê li kahiyê, an ew ew dimîne ku dîtina fenomena li kayya, an ew ew li rûniÅŸtina samudaya û rêve dike phenomena in kÄya; an jî, [rastkirina rastiyê]] “ev kahayê ye!” sati heye di wî de, tenê hêj bi tenê ñÄṇa û tenê paá¹issati, ew dimîne vekirî, û nabe ku li cîhanê nîne. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. (6) Puna ca · paraṃ, bhikkhave, bhikkhu 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, so imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvî evaṃ · an ‘atî’ ti.
(6) Wekî din, bhikkhus, bhikkhu, wek ku ew bedenek miriyek dîtiye, di nav xwe de dûr bû hestek erdê, vir li vir belav bûne hestên vekirî, li vir Hest hest, li lingê wî heye, li vir hestek hest, li hestê şîn, Li vir hestê hest, hestek hip heye, li vir ribê, hestek piÅŸta wê heye hestika spî, hestek xurek heye, li vir hestek hêş, li hestê diranê heye, an derê derê ye, ew bi vî awayî fêm dike: “Ev kahayê jî jî e ev cewherî, ew ê bibe mîna vê yekê, û ne ji azadiyê ye rewşê. “
Iti ajjhattaṃ 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 · {{}} nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. (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 · bhÄvî evaṃ · an · atÄ«to’ ti.
(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 · bhÄvî evaṃ · an · atÄ«to’ ti.
(7) Wekî din, bhikkhus, bhikkhu, wek ku ew bû bedena mirinê dît, di nav erdê de dorpêç, hestên spî digotin mîna cihekî, wî ev pir jî difikire: “Ev kahayê jî ji vî rengî ye xwezayî, ew ê bibe mîna vê yekê, û ji vî rengî azad e rewÅŸ.”
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, nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin.
(8) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni puñja · kitÄni terovassikÄni, so imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvî evaṃ · an · atÄ«to’ ti.
(8) Wekî din, bhikkhus, bhikkhu, wek ku ew bû bedena mirinê dît, di nav erdê de derxistin, hestî ser hestên xwe hilkiÅŸand salî, wî ev pir kes difikirîne: “Ev kahayê jî ji vî rengî ye xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e rewÅŸ.”
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, nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin. (9) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka · jÄtÄni, so imam · eva kÄyaṃ upasaṃharati: ‘ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvî evaṃ · an · atÄ«to’ ti.
(9) Wekî din, bhikkhus, bhikkhu, wek ku ew bû bedena mirinê dît, di nav erdê deyne, hestên rêde kêm kirin tovê, ew bi vî awayî fêm dike: “Ev kahayê jî ji vî rengî ye xwezayî, ew ê bibe mîna vê yekê, û ne ji vî rengî azad e rewÅŸ.”
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, nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Bi vî awayî ew li kayya kaya tê dîtin navxweyî, an ew ew li kayya kayiyê dîtiye, an ew dimîne li hundurê hundir û derveyî li kaya tê dîtin. Ew rûniÅŸtin samudaya dînamena li kayayê, an ew li wir derbas dibe ji awayekî fenomena di kaya de, an ew ew li samudaya dîtiye di kÄya de derbas kirina phenomena; an jî, [rastkirina rastîn]] “ev kâya!” sati ew di tenê de hema hema meriv tenê û kahîn e paá¹issati, ew dimîne, û nabe ku tiÅŸtek di tiÅŸtê de dinya. Ji ber vê yekê, bhikkhus, a bhikkhu li kahya kaya tê dîtin https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com The Way of Mindfulness - The Satipatthana Sutta Satipaá¹á¹hÄna Sutta [1] (MN 10) (Sanskrit: Smá¹›tyupasthÄna SÅ«tra Sûrtê dûr, Sutra, Çînî: …
https://www.youtubecom / watch? v = NK0Q3wUqkOo Mahasatipatthana Sutta Discourse day 1 (ENGLISH)
ວິທີàºàº²àº™àº‚ື້ນເສັ້ນທາງຂàºàº‡àº¡àº°àº«àº²àºªàº°àº¡àº¸àº” Mahabodhi Superconscious ວິທີທາງຈິດໃຈ - The Satipatthana Sutta
DN 22- (D ii 290) Mahsatipahhuta Sutta - àºàº²àº™à»€àº‚ົ້າຮ່ວມໃນàºàº²àº™àº®àº±àºšàº®àº¹à»‰ - [mahÄtipÄthÄna] ໃນ 60) ຄລາສສິàºàº¥àº²àº§ - ຄລາສສິàºàº¥àº²àº§, sutta ນີ້à»àº¡à»ˆàº™à»„ດ້ພິຈາລະນາຢ່າງàºàº§à»‰àº²àº‡àº‚ວາງເປັນເàºàºàº°àºªàº²àº™àº•àº»à»‰àº™àº•à»àºªà»àº²àº¥àº±àºšàºàº²àº™àº›àº°àº•àº´àºšàº±àº”àºàº²àº™àºªàº°àº¡àº²àº—ິ. àºàº²àº™à»àº™àº°àº™à»àº²
I Observation of Kya A. ພາàºàºªà»ˆàº§àº™àºà»ˆàº½àº§àºàº±àºšnpÄna B. ພາàºàºªà»ˆàº§àº™àºà»ˆàº½àº§àºàº±àºš postures C. ພາàºàºªà»ˆàº§àº™àºà»ˆàº½àº§àºàº±àºšsampajaña D. ພາàºàºªà»ˆàº§àº™àºà»ˆàº½àº§àºàº±àºšàºàº²àº™àº‚ັດຂວາງ ພາຠE àºà»ˆàº½àº§àºàº±àºšàºàº»àº‡àº›àº°àºàºàºš F. ພາàºàº—ີàºà»ˆàº½àº§àºàº±àºšà»€àºàº»à»‰àº² charnel
àºàº²àº™à»àº™àº°àº™à»àº²
ດັ່ງນັ້ນຂ້າພະເຈົ້າໄດ້àºàº´àº™: ສຸດ ຫນຶ່ງໃນໂàºàºàº²àº”, BhagavÄà»àº¡à»ˆàº™àº¢àº¹à»ˆà»ƒàº™àºšàº±àº™àº”າ Kurus ຢູ່KammÄsadhamma, ເປັນຕົວເມືàºàº‡àº•àº°àº«àº¼àº²àº”ຂàºàº‡ Kurus ໄດ້. ຢູ່ທີ່ນັ້ນ, ເພິ່ນໄດ້àºà»ˆàº²àº§àºàº±àºšàºžàº§àºàºªàº²àº§àº»àºàº§à»ˆàº²:
Iti ajjhattam and kye kynupass viharati, bahiddhvkyekyanyupass viharati, ajjhatta-bahiddh and kye kynupass viharati samudaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, vaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassÄ« v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit hoti, yvadeva nana mattya paississi mattya, {1} a nissito ca viharati, na ca kii loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass viharati
Iti ajjhattam and kye kynupass viharati, bahiddhvkyekyanyupass viharati, ajjhatta-bahiddh and kye kynupass viharati samudaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, vaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassÄ« v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit hoti, yvadeva nana mattya paississi mattya, {1} a nissito ca viharati, na ca kii loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass viharati
(7) Puna ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya chaithipmahikni setni sankhaandana paibhgni, so imam eva kyam upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’ ti
Iti ajjhattam andkyekyanyupassviharati, bahiddh v kye kynupass viharati, ajjhatta-bahiddh and kyekyanyupass viharati samudaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, vaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassÄ« v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit hoti, yvadeva nana mattya paississati mattya, a nissito ca viharati, na ca ki l loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass viharati
ດັ່ງນັ້ນເພິ່ນສະà»àº”ງໃຫ້ເຫັນàºàº²àº™àºªàº±àº‡à»€àºàº”ເຫັນkÄyaໃນkÄya ພາàºà»ƒàº™, ຫຼືລາວ dwells ສັງເàºàº”ເບິ່ງkÄyaໃນkÄyaພາàºàº™àºàº, ຫຼືລາວ dwells àºàº²àº™àºªàº±àº‡à»€àºàº”àºàº²àº™ kya ໃນ kya ພາàºà»ƒàº™à»àº¥àº°àºžàº²àºàº™àºàº; ລາວຢູ່ dwelling ສັງເàºàº”ເບິ່ງ samudaya ຂàºàº‡àº›àº°àºàº»àº”àºàº²àº™à»ƒàº™kÄya, ຫຼືເຂົາ dwells ສັງເàºàº”ເບິ່ງàºàº²àº™àº–່າàºàº—àºàº” ຢູ່ຫ່າງຈາàºàº›àº°àºàº»àº”ຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເàºàº”ເບິ່ງ samudaya à»àº¥àº° àºàº²àº™àº«àº²àºàº•àº»àº§à»„ປຈາàºàº›àº°àºàº»àº”àºàº²àº™à»ƒàº™kÄya; ຫລືàºàº·à»ˆàº™, [realizing:] “ນີ້à»àº¡à»ˆàº™kÄya!” sati à»àº¡à»ˆàº™àº¡àºµàº¢àº¹à»ˆà»ƒàº™àºžàº£àº°àºàº»àº‡, ພຽງà»àº•à»ˆà»ƒàº™àº‚àºàºšà»€àº‚ດຂàºàº‡à»àº•à»ˆàº™àº²à»àº¥àº°àºžàº½àº‡à»àº•à»ˆ ໃນເວລາທີ່ Hispanic àºàº²à»€àº¡àº¥àº´àºàº²àºªàº°àº«àº™àºàº‡àºàº²àº™à»€àºŠàº·à»ˆàºàº¡àº•à»à»ˆàº«àº¼àº·à»€àºàºàº°àºªàº²àº™à»€àº§àº±àºšà»„ຊàºàº·à»ˆàº™à»†, ບà»à»ˆàº§à»ˆàº²àºˆàº°à»€àº›àº±àº™àº«àº¼àº·àºšà»à»ˆàº—ີ່ໄດ້ຮັບàºàº²àº™àºˆàº±àº”ພີມມາ ໂລàº. ດັ່ງນັ້ນ, ບິàºàº´àºˆ, ພະສົງຢູ່ທີ່ສັງເàºàº”ເບິ່ງkÄyaໃນkÄya.(8) Puna ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya choinotahhinni puja kitni terovassikni, so imam eva kiam upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’ ti
Iti ajjhattam andkyekyanyupassviharati, bahiddh v kye kynupass viharati, ajjhatta-bahiddh and kyekyanyupass viharati samudaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, vaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassÄ« v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit hoti, yvadeva nana mattya paississati mattya, a nissito ca viharati, na ca ki l loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass viharati
ດັ່ງນັ້ນເພິ່ນສະà»àº”ງໃຫ້ເຫັນàºàº²àº™àºªàº±àº‡à»€àºàº”ເຫັນkÄyaໃນkÄya ພາàºà»ƒàº™, ຫຼືລາວ dwells ສັງເàºàº”ເບິ່ງkÄyaໃນkÄyaພາàºàº™àºàº, ຫຼືລາວ dwells àºàº²àº™àºªàº±àº‡à»€àºàº”àºàº²àº™ kya ໃນ kya ພາàºà»ƒàº™à»àº¥àº°àºžàº²àºàº™àºàº; ລາວຢູ່ dwelling ສັງເàºàº”ເບິ່ງ samudaya ຂàºàº‡àº›àº°àºàº»àº”àºàº²àº™à»ƒàº™kÄya, ຫຼືເຂົາ dwells ສັງເàºàº”ເບິ່ງàºàº²àº™àº–່າàºàº—àºàº” ຢູ່ຫ່າງຈາàºàº›àº°àºàº»àº”ຢູ່ໃນ kya, ຫຼືລາວ dwells ສັງເàºàº”ເບິ່ງ samudaya à»àº¥àº° àºàº²àº™àº«àº²àºàº•àº»àº§à»„ປຈາàºàº›àº°àºàº»àº”àºàº²àº™à»ƒàº™kÄya; ຫລືàºàº·à»ˆàº™, [realizing:] “ນີ້à»àº¡à»ˆàº™kÄya!” sati à»àº¡à»ˆàº™àº¡àºµàº¢àº¹à»ˆà»ƒàº™àºžàº£àº°àºàº»àº‡, ພຽງà»àº•à»ˆà»ƒàº™àº‚àºàºšà»€àº‚ດຂàºàº‡à»àº•à»ˆàº™àº²à»àº¥àº°àºžàº½àº‡à»àº•à»ˆ ໃນເວລາທີ່ Hispanic àºàº²à»€àº¡àº¥àº´àºàº²àºªàº°àº«àº™àºàº‡àºàº²àº™à»€àºŠàº·à»ˆàºàº¡àº•à»à»ˆàº«àº¼àº·à»€àºàºàº°àºªàº²àº™à»€àº§àº±àºšà»„ຊàºàº·à»ˆàº™à»†, ບà»à»ˆàº§à»ˆàº²àºˆàº°à»€àº›àº±àº™àº«àº¼àº·àºšà»à»ˆàº—ີ່ໄດ້ຮັບàºàº²àº™àºˆàº±àº”ພີມມາ ໂລàº. ດັ່ງນັ້ນ, ບິàºàº´àºˆ, ພະສົງຢູ່ທີ່ສັງເàºàº”ເບິ່ງkÄyaໃນkÄya. (9) Puna ca para, bhikkhave, bhikkhu seyyathpi passyya sarir sivathikya chanetahiknipttnnnnakajtni, so imam eva kyam upasaṃharati: ‘aya pi kho kyo eva dhammo evah bhvv evna anto’ ti
Iti ajjhattam andkyekyanyupassviharati, bahiddh v kye kynupass viharati, ajjhatta-bahiddh and kyekyanyupass viharati samudaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, vaya-dhamm ·ūnupassÄ« va kÄyasmiṃ viharati, samudaya-vaya-dhamm ·ūnupassÄ« v kyasmi viharati ‘atthi kyo’ ti va pan assa sati paccupaithit hoti, yvadeva nana mattya paississati mattya, a nissito ca viharati, na ca ki l loke updiyati Evam pi kho, bhikkhave, bhikkhu kye kynupass viharati
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Quam ut insisto Semita of Medicine Superconscious Mahabodhi Et de Via-The De memoria Satipatthana Sutta
Ad DN, ita XXII - (D CCXC II) MahÄsatipaá¹á¹hÄna Sutta - Attendance in conscientia - [MAHA satipaá¹á¹hÄna] apud LXI) LXII-Classical Latin) Classical Latin: Hoc pelagus sutta late considerandum ut referat meditatio usu. introduction
Observatio de kaya I. A. articulo ÄnÄpÄna § B. de orantis habitu corporis pertractant C. articulo sampajañña D. articulo repulsiveness C. articulo De Elementa Novem capita spoliario articulo F.
introduction
Sic enim audivi: in Semel autem cum maneret BhagavÄ Kurus KammÄsadhamma at, forum in villa de Kurus. Non, respondit ad bhikkhus:
- Bhikkhus. - Bhaddante respondit bhikkhus. BhagavÄ et dixit:
- Haec, bhikkhus est quam viam ad purificationem caelestibus, superatio et lamentationem illorum dolorem, tum fallerentur ii dukkha, domanassa decesserit, consecutionem de via justa, quod est NibbÄna, hoc est dicere quod quatuor satipaá¹á¹hÄnas. Quattuor; Hic bhikkhus et servatis kaya Bhikkhu habitat in Kaya, ÄtÄpÄ« sampajÄno, satimÄ, abhijjhÄ autem tradidit eum, domanassa in mundum. In custodiendo vedanÄ vedanÄ manet, ÄtÄpÄ« sampajÄno, satimÄ habentes abhijjhÄ datum est, domanassa in mundum. Et servatis posita sit cittä plebsque, ÄtÄpÄ« sampajÄno, satimÄ cum dederetur, abhijjhÄ domanassa versus mundum. S s · · dhamma servatis habitat in Dhamma, ÄtÄpÄ« sampajÄno, satimÄ, abhijjhÄ autem tradidit eum, domanassa in mundum.
I. KÄyÄnupassanÄ
A. articulo ÄnÄpÄna
Et Quomodo bhikkhus num Bhikkhu habitant in kaya kaya animadvertit? Hic, bhikkhus et Bhikkhu profectus abiit ad saltum sive ad radicem arboris seu laxamentum, sedet ad aperiebatur pedibus decussatim profectus kaya rectus atque parimukhaṃ sati. non Sato sic ille respirat, ita sato efflat. respirans dum autem intelligit: ‘dum ego spirare’; dum spirans et ipse intellectorum, ‘dum ego exspirans’; quod spiret in brevi intelligat: ‘Ego sum modico spirare’; anhelabat se brevi intelligat: ‘Ego sum modico exspirans’; omni cura ipse: ‘Sensus est totum kaya ego respiro; et ipse docet: Sensus totius kaya ego exspirabit ‘; ipse sibi formet: et tranquillus kaya, saá¹…khÄras ego in respirare ‘; ipse sibi formet: et tranquillus kaya, saá¹…khÄras ego ex respirare. just ut bhikkhus scientem in cauponis et Turner discipule facientes longo rursus, intelligat: ‘Ego sum faciens rursus longa’; paulum oppugnatur, intelligat: ‘Ego sum faciens rursus brevi’; Eodem modo bhikkhus est Bhikkhu, radios in longum, intelligat: ‘dum ego spirare’; dum spirans et ipse intelligit: ‘dum ego exspirans’; spiritus quia quod dicis intellegit in brevi: ‘Ego sum modico spirare’; anhelabat brevis quia quod dicis intellegit: ‘Ego sum modico exspirans’; omni cura ipse: ‘affectu totum kaya ego respiro; omni cura ipse: ‘Sensus est totum kaya ego spiritum; ipse sibi formet: et tranquillus kaya, saá¹…khÄras ego in respirare ‘; ipse sibi formet: et tranquillus kaya, saá¹…khÄras ego ex respirare. Ita manet in custodiendo kaya kaya interne et manet in custodiendo kaya kaya exterius aut manet observandi kaya kaya in interius et exterius; servatur manet samudaya kaya phaenomenis seu servata manet interitus kaya eventuum aut manet et corrumpi animadverteret samudaya kaya phaenomenis; et alibi, [ubi intellegunt:] ‘hoc est kaya “est sati in eo, quantum ipsa sola paá¹issati nana et ipse quae solutae erant posita sit, et ad aliquid non haeret in mundo. Sic, bhikkhus et Bhikkhu habitat in kaya kaya servatis. § B. de orantis habitu corporis pertractant
Ceterum, bhikkhus a Bhikkhu dum walking, intelligat: ‘ego ambulans’ aut dum autem intelligit stabant: ‘Ego sum stans, aut cum ipse sedebat intellectorum, ’sedeo’, nec quando accubuit filia nec dum sciat: ‘Ego sum, videntes vana dormientes. Aut quocumque kaya disponitur dignitate et secundum quod sumitur. Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. Reddite hanc translationem bene utens Google translationem https://translate.google.com
C. articulo sampajañña
Ceterum, bhikkhus et Bhikkhu dum appropinquaret cumque profecti agit sampajañña dum praemisit et vultus aspiciens in circuitu, et cum quo agit? sampajañña cum lenta ac extensionem agit intus cum sThus kaya manet in kaya animadverteret aut in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya kaya in interius et exterius; manet in observatione samudaya kaya eventuum sive corruptio rerum observando manet kaya in aut observantiam samudaya manet et interitus kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati eo tantum, quantum mero paá¹issati nana qui habitat Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est, in custodiendo kaya kaya Bhikkhu inhabitat. ampajañña, et adhuc gerens tunicam indutus vestibus lampadis sampajañña agit et cum comedistis et bibistis cum mandendo gustantes et sampajañña agat cum intentione rei et de urinae defecating agit sampajañña est autem ambulantibus dum stans, sedens, dum dormientes, in vigilia, cum dum fabularentur et secum tacitus secum sampajañña agit. D. articulo Repulsiveness
Ceterum, bhikkhus et Bhikkhu considerat corpus ex plantis ascendit super caput et pilos pedum, quae terminatur quasi skJust, bhikkhus erat plena sacculo diversa duabus foraminibus genera frumenti, ut montem paddy, paddy, viridi fabam bubulis pisa dolor husked rice et semina. Virum bonum in visu oculi sentit, non autem ligaturam desuper, hoc consider [continet] “This is collis, Paddy, hoc Paddy, qui et mung fabam, fabam, bubulis illi, sesamae semina, et haec est illi Proin husked ‘eodem modo bhikkhus et considerat ipsam Bhikkhu corpus est ex plantis et pilos in capite, quae definitur per species variis cutis plena, et impudicitiis, “In hoc kaya sunt super capillos capitis sunt, pilos corporis, ungues et dentes, renidet cute, carne, tendines, cartilagines, ossa medullis ossa, renibus, cor, iecur, pleura, lienem, pulmone, intestinis, mesenterio in ventre eius contenta in faecibus exturbandis opitulatur, atra, tum flaua puris malusque sanguinem, sudore, adipem, lacrimis, adipem, saliva, nasi mucus, synovial fluidum ac lotio est. “ Ita manet in kaya kaya servans intus aut in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya R. In articulo De Elementa
plena sordibus atque in varii generis: “in hoc kaya sunt comæ capitis pilos corporis ungues, dentes pelle carnibus tendines, cartilagines, ossa medullis ossa, renibus, cor, iecur, pleura, lienis, pulmones, intestinis, mesenterio per stomachum contentis in faecibus exturbandis opitulatur, crudus, pituita, antequam suppuraret manente sanguinem, sudore, adipem, lacrimis, adipe, sputo, nasi mucus, synovial fluidum ac lotio est. “ Ceterum, bhikkhus in ipsa redundat Bhikkhu kaya utcumque positi sed se habet: “In hoc kaya, ibi elementum terrae, per elementum aquae, aeris et ignis elementum elementum. ‘Aya interius et exterius; manet in observatione samudaya kaya eventuum sive corruptio rerum observando manet kaya in aut observantiam samudaya manet et interitus kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati eo tantum, quantum mero paá¹issati nana qui habitat Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est, in custodiendo kaya kaya Bhikkhu inhabitat. Sicut bhikkhus scientem lanio uel macello coniugatori addicti, occidit autem bovis, ut sit in biviis in frusta concidens, Eodem modo bhikkhus in sensu cogitabit circumspectionem Bhikkhu kaya ipsa tamen ponatur vero disponitur ‘Hoc kaya nulla tellus elementum elementum aquae et ignis elementum quod est elementum aeris “. Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. (I) Ceterum, bhikkhus et Bhikkhu tamquam videbat cadaver abiectionem spoliario in terram mortuum diem vel biduum triduumve mortui mortuos tumorem caeruleo vesicarum determinat hanc kaya “Haec kaya et quod sit talis naturae, sicut dictum est ad hoc facti sunt, et non est a tali conditione. “
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(II) Ceterum, bhikkhus et Bhikkhu tamquam videbat cadaver abiectionem in spoliario terram comestionem cantet accipitres comestionem cum comedent eum volucres, occur comestionem consumptus canum cum comestum tigres comestionem pantheras, variis comestionem de ente, quia considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya natura enim ad hoc ut facti sunt, et non a tali conditio. “ Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur ad s (III) Ceterum bhikkhus a Bhikkhu, quod iustum Videbat si cadaver abiectum spoliario in terram, squeleton carni et sanguini contineret tendines determinat kaya haec: “Haec est kaya tale est ut sic fiet, et non a tali conditione. “ amudaya kaya phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. Ita manet in kaya kaya servans intus aut in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya kaya in interius et exterius; manet in observatione samudaya kaya eventuum sive corruptio rerum observando manet kaya in aut observantiam samudaya manet et interitus kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati eo tantum, quantum mero paá¹issati nana qui habitat Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est, in custodiendo kaya kaya Bhikkhu inhabitat.
(IV) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya saá¹…khalikaṃ maṃsa · ni · · · aá¹á¹hika chaá¸á¸itaṃ lohita makkhitaṃ · nhÄru sambandhaṃ, ut imam Eva kayam upasaṃharati ·: ‘pi ayam kho KAYO per evam · · · atÄ«to dhammo Evam · bhavi evam, ib.
(IV) Ceterum, bhikkhus et Bhikkhu tamquam videbat cadaver abiectum in spoliario terram sine carne et sanguine tinctam squeleton tenebat per nervos determinat hanc kaya ‘haec etiam est kaya tali natura quod sic est iens ut facti sunt, et non a tali conditione. “
Iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta bahiddhÄ va-KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya, vaya, dhamm · ÄnupassÄ« kÄyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaá¹á¹hitÄ hoti, Nana yÄvadeva mattÄya paá¹issati · · mattÄya, {est} I ca · nissito viharati, ca na kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. (V) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya · · aá¹á¹hika chaá¸á¸itaṃ saá¹…khalikaṃ apagata maṃsa lohitaṃ nhÄru · · sambandhaṃ ita Eva kayam upasaṃharati imam ·: ‘pi ayam kho KAYO Evam dhammo Evam · · bhavi · · atÄ«to per evam, ib.
(V) Ceterum bhikkhus a Bhikkhu, quod iustum Videbat si cadaver abiectum spoliario in terram, squeleton non caro nec sanguis, tendines contineret et kaya considerat hoc ipsum: “Hoc quoque est kaya tali natura est, Ad sic fiet, et non a tali conditione. “
iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta bahiddhÄ va-KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya vaya-va-dhamm · ÄnupassÄ« kÄyasmiṃ viharati; ‘Atthi KAYO’ ti va · Pan sati paccupaá¹á¹hitÄ hoti assa, yÄvadeva Nana mattÄya paá¹issati · · mattÄya, {est} I ca · nissito viharati, ca na kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in kaya kaya servans intus aut in observatione versatur kaya kaya extrinsecus aut observatione versatur kaya kaya in interius et exterius; manet in observatione samudaya kaya eventuum sive corruptio rerum observando manet kaya in aut observantiam samudaya manet et interitus kaya phaenomena; et alibi, [ubi intellegunt:] ‘kaya est “praesentis est sati eo tantum, quantum mero paá¹issati nana qui habitat Caesar, quod in mundo est, et non haeret. Et sic, bhikkhus est, in custodiendo kaya kaya Bhikkhu inhabitat. (VI) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni apagata · sambandhÄni DISA Vidisa vikkhittÄni, aññena · hatth aá¹á¹hikaṃ aññena codex · · aá¹á¹hikaṃ aññena gopphak aá¹á¹hikaṃ aññena uru · · jaá¹…gh aá¹á¹hikaṃ aññena á¹á¹hikaṃ aññena Maecenas · á¹á¹hikaṃ aññena phÄsuk aá¹á¹hikaṃ aññena piá¹á¹h · · · iá¹á¹hikaṃ aññena khandh aá¹á¹hikaṃ aññena uociferabatur cla aá¹á¹hikaṃ aññena hanuk · · · aá¹á¹hikaṃ aññena Beáti páuperes aá¹á¹hikaṃ aññena sÄ«sakaá¹Ähaṃ, ut imam Eva kayam upasaṃharati ·: ‘pi ayam kho KAYO per evam · · · atÄ«to dhammo Evam · bhavi evam, ib.
(VI) Ceterum, bhikkhus et Bhikkhu tamquam videbat cadaver abiectum in spoliario terram dissolutam ossa disiecta et hic manu os pedem et ossibus hic tarso iuncturam ibi crure, hic osfemoris ibi os coxae hic costa ad os est hic a spina ossis ilii faucibus est hic maxilla os dentis et os vel cranium est, et ipse considerat kaya hoc ipsum: “Hoc quoque est kaya tali natura quod sic est iens ut facti sunt, et non a tali conditione. “
Iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta bahiddhÄ va-KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya, vaya, dhamm · ÄnupassÄ« kÄyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaá¹á¹hitÄ hoti, Nana yÄvadeva mattÄya paá¹issati · · mattÄya, {est} I ca · nissito viharati, ca na kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. (VII) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya · chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha Vanna paá¹ibhÄgÄni · et · Ave imam kayam upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atÄ«to bhavi evam, vi.
(VII) Ceterum bhikkhus a Bhikkhu, quasi iustus erat vidensque cadaver abiectum humi in spoliario ossa dealbata sicut seashell, ipse considerat kaya hoc ipsum: “Hoc quoque est talis kaya a natura enim ad hoc ut facti sunt, et non a tali conditio. “
Iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta va-bahiddhÄ KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya, vaya, dhamm · ÄnupassÄ« kÄyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaá¹á¹hitÄ hoti, Nana yÄvadeva mattÄya paá¹issati · · mattÄya est, ca · nissito viharati Anonymous CA kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis.
(VIII) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni puñja kitani terovassikÄni · et · Ave imam kayam upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atÄ«to bhavi evam, vi.
(VIII) Ceterum bhikkhus a Bhikkhu, quasi iustus erat vidensque cadaver abiectum in spoliario terram super ossa congesta annos natus, ipse considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya natura enim ad hoc ut facti sunt, et non a tali conditio. “
Iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta va-bahiddhÄ KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya, vaya, dhamm · ÄnupassÄ« kÄyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaá¹á¹hitÄ hoti, Nana yÄvadeva mattÄya paá¹issati · · mattÄya est, ca · nissito viharati Anonymous CA kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et Bhikkhu habitat in kaya kaya servatis. (IX) Puna ca · Param, bhikkhave, Bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka jÄtÄni · et · Ave imam kayam upasaṃharati: ‘pi ayam kho KAYO Evam dhammo Evam · · · ad · atÄ«to bhavi evam, vi.
(IX) Ceterum bhikkhus a Bhikkhu, quasi iustus erat vidensque cadaver abiectum in spoliario terra reducere ossa putrida et pulveris, qui considerat kaya hoc ipsum: “Hoc est etiam ex tali kaya natura enim ad hoc ut facti sunt, et non a tali conditio. “
Iti ajjhattaṃ va KAYE kÄyÄnupassÄ« viharati, bahiddhÄ va KAYE kÄyÄnupassÄ« viharati, ajjhatta va-bahiddhÄ KAYE kÄyÄnupassÄ« viharati; samudaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, vaya dhamm-va · ÄnupassÄ« kÄyasmiṃ viharati, samudaya, vaya, dhamm · ÄnupassÄ« kÄyasmiṃ viharati va; ‘Atthi KAYO’ ti va · Pan assa sati paccupaá¹á¹hitÄ hoti, Nana yÄvadeva mattÄya paá¹issati · · mattÄya est, ca · nissito viharati Anonymous CA kiñci upÄdiyati et vide. · Evam pi kho, bhikkhave, Bhikkhu KAYE kÄyÄnupassÄ« viharati.
Ita manet in custodiendo kaya kaya interius et exterius kaya manet in kaya animadverteret aut morabitur in custodiendo kaya kaya interius et exterius; observatione versatur samudaya kaya in phaenomenis seu exitus manet observando avertit phaenomenis kaya aut manet et observantes samudaya phaenomenis kaya transit; et alibi, [ubi intellegunt:] ‘hoc est kaya “ sati inest ei, quantum ipsa sola et elegans paá¹issati, remota a Sublimis habitans æternitatem, et non adherebit ad quod mundi. Sic bhikkhus et servatis kaya Bhikkhu habitat in kaya https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html youtube.com Et de Via-The De memoria Satipatthana Sutta Et Satipaá¹á¹hÄna Sutta [I] (M-X) (Sanscritica: Smá¹›tyupasthÄna सà¥à¤®à¥ƒà¤¤à¥à¤¯à¥à¤ªà¤¸à¥à¤¥à¤¾à¤¨ सूतà¥à¤° Sutra, Chinese: …
62) Classical Latvian-KlasiskÄ latvieÅ¡u valoda,
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KÄ apgÅ«t pÄrapziņas apzinÄÅ¡anÄs Mahabodijas meditÄciju UzmanÄ«bas ceļš - Satipatthana Sutta
DN 22 - (D ii 290) MahÄsatipaÅ¡Äna Sutta - DalÄ«ba informÄ“tÄ«bÄ - [mahÄ satipaá¹á¹hÄna] 62) KlasiskÄ latvieÅ¡u-klasiskÄ latvieÅ¡u valoda, Å o suttu plaÅ¡i uzskata par galveno atsauci meditÄcijas praksei. Ievads
I. KÄjas novÄ“roÅ¡ana A. Sadaļa ÄnÄpÄna B. Sadaļa par pozÄm C. Nodaļa par sampajañu D. Nodaļa par atbaidÄmÄ«bu E. Elementu sadaļa F. Sadaļa par deviņiem zvÄ“restu pamatiem
Ievads
TÄ es esmu dzirdÄ“jis: IeslÄ“gts vienu reizi BhÄgavÄ uzturÄ“jÄs KurusÄ pie KammÄsadhammas, Kurusa tirgus pilsÄ“ta. Tur viņš vÄ“rsÄs pie bhikkhusa:
- Tas, bhikkhus, ir ceļš, kas noved pie nekas, bet tikai attÄ«rÄ«Å¡ana bÄ“das un žēlastÄ«bas pÄrvarÄ“Å¡ana, izzuÅ¡ana dukkha-domanassa, pareizÄ ceļa sasniegÅ¡ana NibbÄna, tas ir, Äetri satipahÄnas. Kuri Äetri? Å eit, bhikkhus, bhikkhu dzÄ«vo kÄya, kÄya, ÄtÄpÄ« sampajÄno, satimÄ, atdodot abhijjhÄ-domanassa pasauli. Viņš dzÄ«vo vedanÄ, vedanÄ, ÄtÄpÄ« sampajÄno, satimÄ, novÄ“roÅ¡anÄ atteicÄs no abhijjhÄ-domanasas uz pasauli. Viņš dzÄ«vo, ievÄ“rojot cittu citta, ÄtÄpÄ« sampajÄno, satimÄ, atsakoties no abhijjhÄ-domanasas uz pasauli. Viņš dzÄ«vo, ievÄ“rojot dhammas dhammas s, ÄtÄpÄ« sampajÄno, satimÄ, atdodot abhijjhÄ-domanassa pasauli.
I. KÄyÄnupassanÄ
A. Sadaļa ÄnÄpÄna
Un kÄ, bhikkhus, vai bhikkhu dzÄ«vo kÄjas kÄjas kÄjas? Å eit, bhikkhus, bhikkhu, aizgÄjis uz mežu vai aizgÄjis koka sakne vai dodas uz tukÅ¡u telpu, sēž uz leju salokÄmÄ kÄjas Å¡Ä·Ä“rsÄm, nosakot kÄya vertikÄli un nosakot sati parimukhaṃ. BÅ«t tÄdÄ“jÄdi sato viņš ieelpo, tÄdÄ“jÄdi sato viņš elpo. ElpoÅ¡ana ilgi viņš saprot: “Es esmu elpojoÅ¡s ilgiâ€; ilgi viņš elpoja saprot: „Es esmu garÅ¡Ä«gsâ€; elpoÅ¡ana Ä«si viņš saprot: „Es Ä«sumÄ elpojuâ€; elpojot Ä«su, viņš saprot: „Es Ä«sumÄ elpojuâ€; viņš apmÄca sevi: “sajÅ«ta visa kÄja, es ieelposÅ¡u â€; viņš apmÄca sevi: “sajÅ«ta visu kÄya, es izelposÅ¡u â€; viņš apmÄca sevi: „nomierina kÄja-saÅ¡hÄras, es ieelpos â€; viņš apmÄca sevi: „nomierina kÄja-saÅ¡hÄras, es elpotu â€. Tikai kÄ, bhikkhus, izveicÄ«gs virpotÄjs vai virpotÄja mÄceklis, padarot garu savukÄrt, saprot: „Es esmu gÄjis pagrieziena laikÄâ€; padarot Ä«su pagriezienu, viņš saprot: „Es Ä«sumÄ gÄjuâ€; tÄdÄ paÅ¡Ä veidÄ, bhikkhus, a bhikkhu, elpojot ilgi, saprot: “Es esmu elpoÅ¡ana ilgiâ€; ilgi viņš elpo, saprot: “Es esmu garÅ¡Ä«gsâ€; elpoÅ¡ana Ä«si viņš saprot: “Es esmu elpoÅ¡ana Ä«sumÄâ€; elpoÅ¡ana Ä«sÄ laikÄ viņš saprot: „Es Ä«sumÄ elpojuâ€; viņš apmÄca sevi: “sajÅ«ta visa kÄja, es ieelposÅ¡u â€; viņš apmÄca sevi: “sajÅ«ta visa kÄja, es elpotu â€; viņš apmÄca sevi: „nomierina kÄja-saÅ¡hÄras, es ieelpos â€; viņš apmÄca sevi: „nomierina kÄja-saÅ¡hÄras, es elpotu â€. TÄdÄ“jÄdi viņš dzÄ«vo kÄya kÄjas iekÅ¡ienÄ“, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses, vai viņš dzÄ«vo vÄ“rojot kÄya kÄya iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo, sekojot samudaijai kÄjas, vai viņš dzÄ«vo, novÄ“rÅ¡ot aizieÅ¡anu parÄdÄ«bas kÄya, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un iet prom par parÄdÄ«bÄm kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir viņš ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai añÄja un tikai paÅ¡issati dzÄ«vo atdalÄ«ti, un nav pieÄ·Ä“rusies neko pasaulÄ“. TÄdÄ“jÄdi, bhikkhu, bhikkhu dzÄ«vo kÄjas kÄjas kÄya. B. Sadaļa par pozÄm
TurklÄt, bhikkhus, bhikkhu, staigÄjot, saprot: “Es ejuâ€, vai stÄvot, viņš saprot: “Es stÄvu†vai sēžot saprot: „Es sēžuâ€, vai guļot, viņš saprot: “Es esmu gulÄ“t â€. Vai arÄ«, jebkurÄ vietÄ, viņa kÄja tiek iznÄ«cinÄta to saprot. TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas. Iesniedziet pareizu tulkojumu Å¡im Google tulkojumam, izmantojot https://translate.google.com
C. Nodaļa par sampajañu
TurklÄt, bhikkhus, bhikkhu, tuvojoties un aizbraucot, darbojas ar sampajañña, skatoties uz priekÅ¡u un skatoties apkÄrt, darbojas ar sampajañña, liekot un izstiepjot, rÄ«kojas ar to, ka viņš dzÄ«vo kÄjas kÄjas iekÅ¡ienÄ“, vai viņš dzÄ«vo vÄ“rojot kÄiju kÄjÄ ÄrÄ“ji, vai viņš dzÄ«vo kÄjas novÄ“roÅ¡anÄ kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo, sekojot samudaijai parÄdÄ«bas kÄya, vai viņš dzÄ«vo, novÄ“rÅ¡ot parÄdÄ«bu izzuÅ¡anu kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un aizejot parÄdÄ«bas kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†ir klÄt ViÅ†Ä dzÄ«vo, tikai tÄdÄ mÄ“rÄ, cik tikai mereÄṇa un tikai paÅ¡issati atdalÄ«ts, un tas neko nepiekļūst pasaulÄ“. TÄdÄ“jÄdi, bhikkhus, a bhikkhu dzÄ«vo kÄjas kÄjas novÄ“roÅ¡anÄ. ampajañña, valkÄjot drÄ“bes un augÅ¡Ä“jo drÄ“bju, kÄ arÄ« nÄ“sÄjot bļodu, viņš rÄ«kojas kopÄ ar sampajañña, Ä“dot, dzerot, košļÄjot, degustÄ“jot, viņš rÄ«kojas kopÄ ar sampajañña, vienlaikus apmeklÄ“jot uzņēmumu no defekÄcijas un urinÄ“Å¡anas, viņš darbojas kopÄ ar sampajañu, staigÄjot, stÄvot, sēžot, guļot, kamÄ“r esiet nomodÄ runÄjot un klusÄ“jot, viņš darbojas kopÄ ar sampajañña. D. Nodaļa par repulsivitÄti
TurklÄt, bhikkhu, bhikkhu uzskata Å¡o Ä·ermeni, no zoles pÄ“das uz augÅ¡u un no matiem uz galvas uz leju, ko norobežo tÄs sk Just it kÄ, bhikkhus, bija soma ar divÄm atverÄ“m un piepildÄ«ta ar dažÄdiem veidu graudi, piemÄ“ram, kalnu, nelobÄ«ti, mung pupiņas, govs zirņi, sezama sÄ“klas un lobÄ«ti rÄ«si. CilvÄ“ks ar labu redzi, kas to atlaida, apsvÄ“rtu [tÄs saturu]: “Tas ir kalnains, tas ir nelobÄ«ts, tas ir ir mung pupiņas, tÄs ir govs zirņi, tie ir sezama sÄ“klas, un tas ir lobÄ«ti rÄ«si; â€tÄdÄ paÅ¡Ä veidÄ, bhikkhus, bhikkhu to uzskata par ļoti Ä·ermeni, no pÄ“du pÄ“dÄm uz augÅ¡u un no matiem uz galvas uz leju, kas ir norobežots ar Ädu un pilns ar dažÄdiem piemaisÄ«jumiem: “ŠajÄ kÄjÄ ir galvas mati, Ä·ermeņa mati, nagi, zobi, Äda, mÄ«kstums, cÄ«pslas, kauli, kaulu smadzenes, nieres, sirds, \ t aknas, pleiras, liesa, plauÅ¡as, zarnas, tÄ«kliņi, kuņģis saturs, izkÄrnÄ«jumi, žults, flegma, strutas, asinis, sviedri, tauki, asaras, tauki, siekalÄm, deguna gļotÄm, sinoviÄliem Å¡Ä·idrumiem un urÄ«nam. †TÄdÄ“jÄdi viņš dzÄ«vo kÄya kÄjas iekÅ¡ienÄ“ vai arÄ« viņš dzÄ«vo vÄ“rojot kÄiju kÄjÄ ÄrÄ“ji, vai viņš dzÄ«vo kÄjas novÄ“roÅ¡anÄ E. Elementu sadaļÄ
un dažÄdi piemaisÄ«jumi: “ŠajÄ kÄjÄ ir galvas mati, Ä·ermeņa mati, nagi, zobi, Äda, mÄ«kstums, \ t cÄ«pslu, kaulu, kaulu smadzeņu, nieru, sirds, aknu, pleiras, liesas, \ t plauÅ¡as, zarnas, tÄ«kliņi, kuņģis ar tÄ saturu, izkÄrnÄ«jumi, žults, flegma, strutas, asinis, sviedri, tauki, asaras, tauki, siekalas, deguna gļotas, sinoviÄls Å¡Ä·idrums un urÄ«ns. “ TurklÄt, bhikkhu, bhikkhu atspoguļo Å¡o ļoti kÄju, tomÄ“r tas ir novietots, tomÄ“r tas ir iznÄ«cinÄts: „ŠajÄ kÄjÄ ir zemes elements Å«dens elements, ugunsgrÄ“ka elements un gaisa elements. â€Äya iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo, sekojot samudaijai parÄdÄ«bas kÄya, vai viņš dzÄ«vo, novÄ“rÅ¡ot parÄdÄ«bu izzuÅ¡anu kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un aizejot parÄdÄ«bas kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†ir klÄt ViÅ†Ä dzÄ«vo, tikai tÄdÄ mÄ“rÄ, cik tikai mereÄṇa un tikai paÅ¡issati atdalÄ«ts, un tas neko nepiekļūst pasaulÄ“. TÄdÄ“jÄdi, bhikkhus, a bhikkhu dzÄ«vo kÄjas kÄjas novÄ“roÅ¡anÄ. TÄpat kÄ, bhikkhus, izveicÄ«gs miesnieks vai a miesnieka mÄceklis, nogalinÄts govs, sÄ“dÄ“ja krustcelÄ“s to sagriež gabalos; tÄpat, bhikkhus, bhikkhu atspoguļo Å¡Ä« kÄja, tomÄ“r tÄ ir novietota, tomÄ“r tÄ ir iznÄ«cinÄta: „ŠajÄ kÄya, ir zemes elements, Å«dens elements, uguns elements un gaisa elements. †TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas. (1) TurklÄt, bhikkhus, bhikkhu, gluži kÄ tad, ja viņš bÅ«tu redzÄ“jis miruÅ¡o Ä·ermeni, izmetis zirga zeme, viena diena mirusi, vai divas dienas miruÅ¡as vai trÄ«s dienas miruÅ¡as, pietÅ«kuÅ¡as, zilganas un gaiÅ¡as, viņš uzskata, ka tas ir tikja: „Šī kÄja arÄ« ir Å¡Äda rakstura, tÄ kļūs lÄ«dzÄ«ga, un tÄ nav bez Å¡Äda stÄvokļa. â€
TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas.
(2) TurklÄt, bhikkhus, bhikkhu, gluži kÄ tad, ja viņš bÅ«tu redzÄ“jis miruÅ¡o Ä·ermeni, izmetis kÄrklu zeme, ko Ä“d vÄrnas, ko Ä“d sÄ“nes, bÅ«t Ä“st ar Ä·ekariem, ko Ä“d gÄrniņi, ko Ä“d ar suņiem, esot tÄ«Ä£eri Ä“d, ko Ä“d ar pantteriem, Ä“dot dažÄdos veidos Viņš uzskata, ka Å¡Ä« kÄija ir Å¡Äda: dabu, tÄ kļūs lÄ«dzÄ«ga, un tÄ nav brÄ«va no Å¡Ädas stÄvoklis. †TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot s (3) TurklÄt bhikkhus, bhikkhu, tÄpat kÄ ja viņš redzÄ“ja miruÅ¡o Ä·ermeni, nolaižamies zvÄ“rÄ, a Viņš uzskata, ka krampji ar mÄ«kstumu un asinÄ«m, ko tur kopÄ ar cÄ«pslÄm Å¡Ä« kÄja: „Šī kÄja arÄ« ir tÄda veida, tÄ gatavojas kļūt par tÄdu, un tÄ nav brÄ«va no Å¡Äda stÄvokļa. †kÄjas parÄdÄ«bu amudaja, vai arÄ« viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas. TÄdÄ“jÄdi viņš dzÄ«vo kÄya kÄjas iekÅ¡ienÄ“ vai arÄ« viņš dzÄ«vo vÄ“rojot kÄiju kÄjÄ ÄrÄ“ji, vai viņš dzÄ«vo kÄjas novÄ“roÅ¡anÄ kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo, sekojot samudaijai parÄdÄ«bas kÄya, vai viņš dzÄ«vo, novÄ“rÅ¡ot parÄdÄ«bu izzuÅ¡anu kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un aizejot parÄdÄ«bas kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†ir klÄt ViÅ†Ä dzÄ«vo, tikai tÄdÄ mÄ“rÄ, cik tikai mereÄṇa un tikai paÅ¡issati atdalÄ«ts, un tas neko nepiekļūst pasaulÄ“. TÄdÄ“jÄdi, bhikkhus, a bhikkhu dzÄ«vo kÄjas kÄjas novÄ“roÅ¡anÄ.
(4) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ ni · maṃsa · lohita · makkhitaṃ nhÄru · sambandhaṃ, tÄ imam · eva kÄyaṃ upasaṃharati: “ayaṃ pi kho kÄyo eva d dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(4) TurklÄt, bhikkhus, bhikkhu, gluži kÄ tad, ja viņš bÅ«tu redzÄ“jis miruÅ¡o Ä·ermeni, izmetis kÄrta zeme, kramplauzis bez mÄ«kstuma un smÄ“rviela ar asinÄ«m kopÄ ar cÄ«pslÄm viņš uzskata, ka tas ir tikja: „ArÄ« Å¡Ä« kÄja ir Å Äda rakstura dēļ tÄ kļūs lÄ«dzÄ«ga un nav brÄ«va Å¡Äds stÄvoklis. 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.
TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas. (5) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ apagata · maṃsa · lohitaṃ nhÄru · sambandhaṃ, tÄ imam · eva kÄyaṃ upasaṃharati: “ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · a · atÄ«to ‘ti.
(5) TurklÄt bhikkhus, bhikkhu, tÄpat kÄ ja viņš redzÄ“ja miruÅ¡o Ä·ermeni, nolaižamies zvÄ“rÄ, a kramplauzis bez mÄ«kstuma vai asinÄ«m, ko tur kopÄ ar cÄ«pslÄm uzskata, ka tas ir tikja: „ArÄ« Å¡Ä« kÄija ir tÄda veida, tÄ ir tÄ kļūs lÄ«dzÄ«ga un nav brÄ«va no Å¡Äda stÄvokļa. 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 ṇÄṇa · mattÄya paá¹issati · mattÄya, {1} a nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
TÄdÄ“jÄdi viņš dzÄ«vo kÄya kÄjas iekÅ¡ienÄ“ vai arÄ« viņš dzÄ«vo vÄ“rojot kÄiju kÄjÄ ÄrÄ“ji, vai viņš dzÄ«vo kÄjas novÄ“roÅ¡anÄ kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo, sekojot samudaijai parÄdÄ«bas kÄya, vai viņš dzÄ«vo, novÄ“rÅ¡ot parÄdÄ«bu izzuÅ¡anu kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un aizejot parÄdÄ«bas kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†ir klÄt ViÅ†Ä dzÄ«vo, tikai tÄdÄ mÄ“rÄ, cik tikai mereÄṇa un tikai paÅ¡issati atdalÄ«ts, un tas neko nepiekļūst pasaulÄ“. TÄdÄ“jÄdi, bhikkhus, a bhikkhu dzÄ«vo kÄjas kÄjas novÄ“roÅ¡anÄ. (6) Puna 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 · ṃhikaṃ aññena kaá¹i · ṃhikaṃ aññena phÄsuk · aá¹á¹hikaṃ aññena piá¹á¹h · iá¹á¹hikaṃ aññena khandh · aá¹á¹hikaṃ aññena gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · aá¹á¹hikaṃ aññena sÄ«sakaÅ¡Ähaṃ, tÄ imam · eva kÄyaṃ upasaÅ¡harati: “ayaṃ pi kho kÄyo eva d dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(6) TurklÄt, bhikkhus, bhikkhu, gluži kÄ tad, ja viņš bÅ«tu redzÄ“jis miruÅ¡o Ä·ermeni, izmetis Å¡eit un tur izkliedÄ“ti kauliņi, atvienoti kauli, Å¡eit a roku kaulu, tur kÄju kaulu, Å¡eit potÄ«tes kaulu, tur spÄ«duma kaulu, Å¡eit ir augÅ¡stilba kauls, tur gūžas kaulu, Å¡eit ir ribas, tur muguras kauls mugurkaula kaula, tur ir kakla kauls, Å¡eit ir žokļa kauls, tur ir zoba kauls, vai tur ir galvaskauss, viņš uzskata, ka tas ir tikja: „ArÄ« Å¡Ä« kÄja ir Å Äda rakstura dēļ tÄ kļūs lÄ«dzÄ«ga un nav brÄ«va Å¡Äds stÄvoklis. 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.
TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas. (7) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, tÄpÄ“c imam · eva kÄyaṃ upasaÅ¡harati: “ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to†ti.
(7) TurklÄt bhikkhus, bhikkhu, tÄpat kÄ viņš bÅ«tu redzot miruÅ¡o Ä·ermeni, nolaižamies zarnu zemÄ“, kauli balinÄti tÄpat kÄ jÅ«ras gliemežvÄku, viņš uzskata, ka tas ir tikja: „ArÄ« Å¡Ä« kÄja ir tÄda tÄ ir tÄda, un tÄ nav brÄ«va no Å¡Ädas stÄvoklis. 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, a nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
TÄ viņš dzÄ«vo kÄya kÄya iekÅ¡Ä“ji, vai viņš dzÄ«vo kÄjas kÄjas Ärpuses vai viņš dzÄ«vo kÄjas ievÄ“roÅ¡ana kÄjÄ iekÅ¡Ä“ji un ÄrÄ“ji; viņš dzÄ«vo vÄ“rojot kÄjas fenomenu samudaja, vai viņš dzÄ«vo vÄ“rojot garÄmgÄjÄ“ju prom no parÄdÄ«bÄm kÄjÄ, vai viņš dzÄ«vo, ievÄ“rojot samudaiju un parÄdÄ«bu pazuÅ¡ana kÄjÄ; vai arÄ«, [saprotot:] “tas ir kÄya!†sati ir klÄt, tikai tÄdÄ mÄ“rÄ, kÄ tikai ñÄṇa un tikai paÅ¡issati, viņš dzÄ«vo atdalÄ«ts, un neko neliek pie pasaulÄ“. TÄtad, bhikkhus, bhikkhu dzÄ«vo kÄjas kÄjas kÄjas.
We are high quality tattoo equipment manufacturer since 2009.
Located in Lithuania, Baltics.
Our equipment is for professional tattoo artists.
We don’t work with other manufacturer companies. All our tattoo
machines, parts and other equipment is fully designed, made and tested
in our workshop, its the only way to keep top quality.
Warranty:
All Coil Machines come with lifetime warranty excluded normally
wearing parts like springs and contact screws (for the original owner).
All other Lithuanian Irons equipment come with 1 year warranty.
It means, if Your tool breaks or starts working bad, we will repair
it, just write us a message, certainly, if You didn’t modified or
damaged it by Yourself.
Service shipping costs are not included into warranty.
If you are not the first owner or your warranty period was ended, we
can still repair the equipment but there will be a small charge.Pateikite teisingą šio „Google“ vertimo vertimą naudodami https://translate.google.com
Kaip suvokti supratimo Mahabodhi meditacijos keliÄ… PrasidÄ—jimo kelias - Satipatthana Sutta
DN 22 - (D ii 290) MahÄsatipaá¹á¹hÄna Sutta - Dalyvavimas informuotumu - [mahÄ satipaá¹á¹hÄna] 63) KlasikinÄ— lietuvių-klasikinÄ— lietuvių kalba, Å is sutta plaÄiai laikomas pagrindine meditacijos praktika. Ä®vadas
I. Kaipya stebÄ—jimas A. Skyrius apie ÄnÄpÄna B. Pozicijų skyrius C. Sampajañña skyrius D. Atsparumo skyriui E. Elementų skyrius F. Skyrius ant devynių charnelių priežasÄių
Įvadas
Taigi aÅ¡ girdÄ—jau: Ä®jungta VienÄ… kartÄ… Bhagnava gyveno tarp Kurus prie KammÄsadhammos, Kurus miesto miestas. Ten jis kreipÄ—si į bhikkhus:
- Tai, bhikkhus, yra kelias, kuris veda prie nieko, bet iÅ¡valymo bÅ«tybių, liÅ«desio ir gailestingumo įveikimo, iÅ¡nykimo dukkha-domanassa, teisingo kelio pasiekimas, realizavimas Nibbana, tai yra keturi satipaá¹á¹hÄnas. Kuris keturis? ÄŒia, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya, ÄtÄpÄ« sampajÄno, satimÄ, atidavÄ™s abhijjhÄ-domanassÄ… pasauliui. Jis gyvena stebÄ—damas vedanÄ… vedanoje, ÄtÄpÄ« sampajÄno, satimÄ atidavÄ— abhijjhÄ-domanassÄ… pasauliui. Jis gyvena stebÄ—damas citta citta, ÄtÄpÄ« sampajÄno, satimÄ, atsisakius abhijjhÄ-domanassa pasauliui. Jis gyvena stebÄ—damas dhammÄ… dhammoje, ÄtÄpÄ« sampajÄno, satimÄ, atidavÄ™s abhijjhÄ-domanassÄ… pasauliui.
I. KÄyÄnupassanÄ
A. Skyrius apie ÄnÄpÄna
Ir kaip, bhikkhus, ar bhikkhu gyvena stebÄ—damas kaipya kaipyoje? ÄŒia bhikkhus, bhikkhu, iÅ¡vykÄ™s į miÅ¡kÄ… arba nuÄ—jÄ™s į medžio Å¡aknis arba nuÄ—jÄ™ į tuÅ¡ÄiÄ… kambarį, sÄ—di žemyn kojos kryžmiÅ¡kai, nustatydami kaipya vertikaliai ir nustatydami sati parimukhaṃ. Esamas taigi, sato jis įkvepia, tokiu bÅ«du jis sato jis kvÄ—puoja. KvÄ—pavimas ilgai jis supranta: „AÅ¡ kvÄ—pau ilgai“; jis ilgai kvÄ—puoja supranta: „AÅ¡ ilgai kvÄ—pau“; trumpai kvÄ—puoti supranta: „Trumpai kvÄ—pau“; jis trumpai kvÄ—puoja supranta: „AÅ¡ trumpai kvÄ—pau“; jis pats moko: „jausmas visa, kaip aÅ¡, kvÄ—puosiu “; jis pats moko: „jausdamas visÄ… kÄya, aÅ¡ kvÄ—puosiu â€; jis pats moko: „ramina kÄya-saÅ¡karai, aÅ¡ kvÄ—puosiu â€; jis pats moko: „ramina kÄya-saÅ¡hÄras, aÅ¡ kvÄ—puosiu â€. Tiesiog kaip, bhikkhus, sumanus tekintojas arba turnerio mokinys, ilgas savo ruožtu supranta: „AÅ¡ darau ilgÄ… posÅ«kį“; trumpÄ… posÅ«kį, jis supranta: „AÅ¡ atlieku trumpÄ… posÅ«kį“; taip pat, bhikkhus, a bhikkhu, kvÄ—puodamas ilgai, supranta: „AÅ¡ kvÄ—pau ilgai“; ilgai kvÄ—puoja, jis supranta: „AÅ¡ ilgai kvÄ—pau“; kvÄ—pavimas Trumpai tariant, jis supranta: „Trumpai kvÄ—pau“; trumpas kvÄ—pavimas jis supranta: „AÅ¡ trumpai kvÄ—pau“; jis pats moko: „jausmas aÅ¡ taip pat kvÄ—puosiu â€; jis pats moko: „jausmas visa, kaip aÅ¡, kvÄ—puosiu â€; jis pats moko: „ramina kÄya-saÅ¡karai, aÅ¡ kvÄ—puosiu â€; jis pats moko: „ramina kÄya-saÅ¡hÄras, aÅ¡ kvÄ—puosiu â€. Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—damas kÄya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samudajÄ… kaipya, ar jis gyvena stebÄ—damas, kaip praeina tokie reiÅ¡kiniai kaipya, arba jis gyvena stebÄ—damas samudijÄ… ir praeinant kaipya reiÅ¡kinių; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra Jame yra tiktai vien tik aṇṇa ir tik pa mereissati gyvena atskirai ir nelieÄia nieko pasaulyje. Taigi, bhikkhu, bhikkhu gyvena, stebÄ—damas kaipya kaipya. B. Pozicijų skyrius
Be to, bhikkhus, bhikkhu, vaikÅ¡Äiojant, supranta: „AÅ¡ vaikÅ¡Äioju“, arba stovÄ—damas jis supranta: „AÅ¡ stoviu“, arba sÄ—dÄ—damas supranta: „AÅ¡ sÄ—di“, arba gulÄ—damas jis supranta: „AÅ¡ esu gulintis’. Arba, bet kurioje padÄ—tyje, jo irya yra paÅ¡alinta supranta. Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. Pateikite teisingÄ… Å¡io „Google“ vertimo vertimÄ… naudodami https://translate.google.comC. Sampajañña skyrius
Be to, bhikkhus, bhikkhu, artÄ—ja ir iÅ¡vykstant, veikia sampajañña, žvelgdamas į ateitį ir žiÅ«rÄ—damas į aplinkÄ…, veikia sampajañña, lenkdamas ir tempdamas, jis elgiasi su savo gyvenimu, nes jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—damas kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samudajaus kaipya, arba jis gyvena stebÄ—damas reiÅ¡kinių praÄ—jimÄ… kaipya, arba jis gyvena stebÄ—damas samudajÄ… ir pasitraukdamas reiÅ¡kiniai; ar kitaip, [suprasti:] „tai yra kÄya!“ Jame gyvena tiktai vien tik ṇÄṇa ir tik paá¹issati atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a bhikkhu gyvena stebÄ—damas kaipya kaipya. ampajañña, dÄ—vint drabužius ir virÅ¡utinį drabužį, o neÅ¡ant dubenį, jis veikia kartu su sampajañña, valgant, gerdamas, kramtant, degustuodamas jis elgiasi su sampajañña, tuo paÄiu lankydamas verslÄ… jis yra su sampajañña, vaikÅ¡Äiojant, stovÄ—damas, sÄ—dÄ—damas, miegodamas, o budriai, o kalbÄ—damas ir bÅ«damas tylus, jis veikia su sampajañña. D. Atsparumo sekcijai skyrius
Be to, bhikkhu, bhikkhu mano, kad tai yra kÅ«nas, iÅ¡ pÄ—dų aukÅ¡tyn ir nuo galvos žemyn nukreiptų plaukų, kuris yra ribojamas jo skJust, tarsi, bhikkhus, buvo maiÅ¡as, turintis dvi angas ir pripildytas įvairiais rÅ«Å¡ies grÅ«dai, pavyzdžiui, kalvotai, žaliavinÄ—s, munginÄ—s pupelÄ—s, karvÄ—s žirniai, sezamas sÄ—klos ir lukÅ¡tenti ryžiai. Žmogus, turintis gerÄ… regÄ—jimÄ…. apsvarstytų [jo turinį]: „Tai kalvotai, tai yra žaliaviniai, tie yra mungo pupelÄ—s, tai yra karvių žirniai, tai yra sezamo sÄ—klos ir tai yra lukÅ¡tentų ryžių; “taip pat, bhikkhus, bhikkhu mano, kad tai labai kÅ«nas, nuo kojų padų aukÅ¡tyn ir nuo plaukų galvos žemyn, kuris yra apsuptas odos ir pilnas įvairių rÅ«Å¡ių priemaišų: „Šioje kojoje yra galvos plaukai, kÅ«no plaukai, nagai, dantys, oda, kÅ«nas, sausgyslÄ—s, kaulai, kaulų Äiulpai, inkstai, Å¡irdis, kepenys, pleuros, blužnis, plauÄiai, žarnynas, žarnynas, skrandis turinys, iÅ¡matos, tulžis, skrepliai, pÅ«liai, kraujas, prakaitas, riebalai, aÅ¡aros, \ t seilių, nosies gleivių, sinovijų skysÄio ir Å¡lapimo. “ Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—damas kaipya E. Elementų skyriuje
ir įvairių rÅ«Å¡ių priemaišų: „Šioje kojoje yra galvos plaukai, kÅ«no plaukai, nagai, dantys, oda, kÅ«nas, sausgyslÄ—s, kaulai, kaulų Äiulpai, inkstai, Å¡irdis, kepenys, pleura, blužnis, \ t plauÄiai, žarnos, žarnynas, skrandis su jo turiniu, iÅ¡matomis, tulžimi, skrepliai, pÅ«liai, kraujas, prakaitas, riebalai, aÅ¡aros, riebalai, seilÄ—s, nosies gleivÄ—s, sintetinis skystis ir Å¡lapimas. “ Be to, bhikkhu, bhikkhu atsispindi dÄ—l Å¡ios labai, kaip ji yra, vis dÄ—lto tai yra: „Šiame kojoje yra žemÄ—s elementas vandens elementas, ugnies elementas ir oro elementas. “Äya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samudajaus kaipya, arba jis gyvena stebÄ—damas reiÅ¡kinių praÄ—jimÄ… kaipya, arba jis gyvena stebÄ—damas samudajÄ… ir pasitraukdamas reiÅ¡kiniai; ar kitaip, [suprasti:] „tai yra kÄya!“ Jame gyvena tiktai vien tik ṇÄṇa ir tik paá¹issati atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a bhikkhu gyvena stebÄ—damas kaipya kaipya. Kaip ir bhikkhus, sumanus mÄ—sininkas arba a mÄ—sininko mokinys, nužudÄ™s karvÄ™, sÄ—dÄ—tų kryžkelÄ—je supjaustyti į gabalus; taip pat, bhikkhus, bhikkhu atspindi tai irgi, taÄiau ji yra įdÄ—ta, taÄiau ji yra paÅ¡alinta: „Šiame kÄya, yra žemÄ—s elementas, vandens elementas, ugnies elementas ir oro elementas. “ Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. (1) Be to, bhikkhus, bhikkhu, tarsi jis matytų negyvÄ… kÅ«nÄ…, atmetÄ— charnel žemÄ—s, vienÄ… dienÄ… mirÄ™s, arba dvi dienas mirÄ™s arba tris dienas mirÄ™s, iÅ¡tinÄ™s, melsvas ir gÄ…sdinantis, jis mano, kad tai labai taipya: „Ši kÄya taip pat yra tokio pobÅ«džio, ji taps tokia, ir nÄ—ra be tokios sÄ…lygos. “Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya.
(2) Be to, bhikkhus, bhikkhu, tarsi jis matytų negyvÄ… kÅ«nÄ…, atmetÄ— blauzdų žemÄ—, kuriÄ… valgo varnos, ir kurie buvo valgyti hawks valgyti gerklÄ—mis, valgyti ganyklomis, Å¡unims valgant valgyti tigrai, valgyti panterai, valgyti įvairiais bÅ«dais bÅ«tybių, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia gamta, ji taps tokia, ir nÄ—ra laisva bÅ«klÄ—. “ Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas s (3) Be to, bhikkhus, bhikkhu, lygiai taip pat jei jis matÄ— negyvÄ… kÅ«nÄ…, nugrimzdo į garbanos žemÄ™, a jis mano, kad kramtymas su kÅ«nu ir krauju, sujungtas su sausgyslÄ—mis tai labai taipya: „Ši irya taip pat yra tokio pobÅ«džio, ji ketina tapti tokiu ir nÄ—ra laisvas nuo tokios sÄ…lygos. “ kaipyoje esanÄių reiÅ¡kinių amudaja, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—damas kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samudajaus kaipya, arba jis gyvena stebÄ—damas reiÅ¡kinių praÄ—jimÄ… kaipya, arba jis gyvena stebÄ—damas samudajÄ… ir pasitraukdamas reiÅ¡kiniai; ar kitaip, [suprasti:] „tai yra kÄya!“ Jame gyvena tiktai vien tik ṇÄṇa ir tik paá¹issati atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a bhikkhu gyvena stebÄ—damas kaipya kaipya.
(4) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ ni · maṃsa · lohita · makkhitaṃ nhÄru · sambandhaṃ, taigi imam · eva kÄyaṃ upasaṃharati: „ayaṃ pi kho kÄyo evaṃ dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(4) Be to, bhikkhus, bhikkhu, tarsi jis matytų mirusį kūną, nugrimzdęs a Charnel žemės, squeleton be kūno ir užterštas krauju, laikomi kartu su sausgyslėmis, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia prigimtis taps tokia, ir ji nėra laisva tokia sąlyga. “
Iti ajjhattaṃ 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.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. (5) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hika · saá¹…khalikaṃ apagata · maṃsa · lohitaṃ nhÄru · sambandhaṃ, taip imam · eva kÄyaṃ upasaṃharati: „ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · a · atÄ«to ‘ti.
(5) Be to, bhikkhus, bhikkhu, lygiai taip pat jei jis matÄ— negyvÄ… kÅ«nÄ…, nugrimzdo į garbanos žemÄ™, a jis nÄ—ra kÅ«nas ir kraujas mano, kad tai labai taipya: „Ši irja taip pat yra tokio pobÅ«džio tai taps tokia ir nÄ—ra laisva nuo tokios sÄ…lygos. “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 ṇÄṇa · mattÄya paá¹issati · mattÄya, {1} a nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—damas kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samudajaus kaipya, arba jis gyvena stebÄ—damas reiÅ¡kinių praÄ—jimÄ… kaipya, arba jis gyvena stebÄ—damas samudajÄ… ir pasitraukdamas reiÅ¡kiniai; ar kitaip, [suprasti:] „tai yra kÄya!“ Jame gyvena tiktai vien tik ṇÄṇa ir tik paá¹issati atsilaisvino ir nepripažįsta nieko pasaulyje. Taigi, bhikkhus, a bhikkhu gyvena stebÄ—damas kaipya kaipya. (6) Puna 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 · ṃhikaṃ aññena kaá¹i · ṃhikaṃ aññena phÄsuk · aá¹á¹hikaṃ aññena piá¹á¹h · iá¹á¹hikaṃ aññena khandh · aá¹á¹hikaṃ aññena gÄ«v · aá¹á¹hikaṃ aññena hanuk · aá¹á¹hikaṃ aññena dant · aá¹á¹hikaṃ aññena sÄ«sakaá¹Ähaṃ, taigi imamas · eva kÄyaṃ upasaÅ¡harati: „ayaṃ pi kho kÄyo evaṃ dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to ‘ti.
(6) Be to, bhikkhus, bhikkhu, tarsi jis matytų mirusį kÅ«nÄ…, nugrimzdÄ™s a Äia ir ten iÅ¡sklaidyti kaulai, atjungti kaulai, Äia a rankinis kaulas, ten pÄ—dų kaulas, Äia yra kulkÅ¡nies kaulas, ten blauzdos kaulas, Äia Å¡launies kaulas, Äia yra klubo kaulas, Äia yra Å¡onkaulis, Äia yra nugaros kaulas stuburo kaulas, kaklo kaulas, Äia žandikaulio kaulas, ten dantų kaulas, arba ten yra kaukolÄ—, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia prigimtis taps tokia, ir ji nÄ—ra laisva tokia sÄ…lyga. “
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.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. (7) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni setÄni saá¹…kha · vaṇṇa · paá¹ibhÄgÄni, todÄ—l imamas · eva kÄyaṃ upasaṃharati: „ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to“ ti.
(7) Be to, bhikkhus, bhikkhu, lyg jis būtų matydamas negyvą kūną, nugrimzdo į garbanos žemę, kaulai balinti kaip jūrinė kriauklė, jis mano, kad tai ir taip: „Ši irya taip pat yra tokia ji taps tokia, ir nėra laisva būklė. “
Iti ajjhattaṃ 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.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya.(8) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni puñja · kitÄni terovassikÄni, todÄ—l imam · eva kÄyaṃ upasaṃharati: „ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to“ ti.
(8) Be to, bhikkhus, bhikkhu, lyg jis būtų matydamas negyvą kūną, nugrimzdus į kankinamą žemę, užaugo kaulai per a metų amžiaus, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia gamta, ji taps tokia, ir nėra laisva būklė. “
Iti ajjhattaṃ 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.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya. (9) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya chaá¸á¸itaṃ aá¹á¹hikÄni pÅ«tÄ«ni cuṇṇaka · jÄtÄni, todÄ—l imam · eva kÄyaṃ upasaṃharati: „ayaṃ pi kho kÄyo evaṃ · dhammo evaṃ · bhÄvÄ« evaṃ · an · atÄ«to“ ti.
(9) Be to, bhikkhus, bhikkhu, lyg jis būtų matydamas negyvą kūną, nugrimzdusių kaulų, sumažėjo supuvę kaulai į miltelius, jis mano, kad tai labai taipya: „Ši irya taip pat yra tokia gamta, ji taps tokia, ir nėra laisva būklė. “
Iti ajjhattaṃ 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.
Taigi jis gyvena stebÄ—damas kaipya kaipya viduje, arba jis gyvena stebÄ—damas kaipya kaipya iÅ¡orÄ—je, arba jis gyvena stebÄ—ti kaipya kaipya viduje ir iÅ¡orÄ—je; jis gyvena stebÄ—damas samyna apie reiÅ¡kinius, esanÄius kÄijoje, arba jis gyvena laikydamasis praeities atokiau nuo reiÅ¡kinių, esanÄių kaipyoje, arba jis gyvena stebÄ—damas samudajÄ… ir iÅ¡nykti reiÅ¡kiniai kaipyoje; ar kitaip, [suprasti:] „tai yra kÄya!“ sati yra jo viduje, tiesiog tik ñÄṇa ir vien tik paÅ¡issati, jis gyvena atsiskyrÄ™s, ir nelanko nieko į pasaulyje. Taigi, bhikkhus, bhikkhu gyvena stebÄ—damas kaipya kaipya https://xemtop.com/post/how-to-tread-the-pathonsof-superconsci
us-meditation-5oNHIWbziSs.html youtube.com PrasidÄ—jimo kelias - Satipatthana Sutta Satipaá¹á¹hÄna Sutta [1] (MN 10) (sanskritas: Smá¹›tyupasthÄna SÅ«tra सà¥à¤®à¥ƒà¤¤à¥à¤¯à¥à¤ªà¤¸à¥à¤¥à¤¾à¤¨ सूतà¥à¤°, kinų:…
Tipitaka
episodes of all Suttas using 7 Amazing Examples of Projection
Technology plus Circarama. Interested in getting free online training
for the same.
7 Amazing Examples of Projection Technology
Although projection mapping is a
relatively new term, the first public example the technique can be
traced back to the 1960’s when Disneyland opened their Haunted Mansion
ride in 1969.
Since then the technology has evolved to new heights. Over the past
decade, head-turning projection mapping has now become the go-to for
every building opening, event or occasion.
In the past few years, we’ve seen new
ways for the technique to be used. Applications in the military, the
booming wearable tech industry and extensive prospects for a range of
businesses in every sector offer new opportunities for harnessing its
power.
We’ve picked our favourite examples
of projection mapping and display technology, from a real
life-invisibility invisibility cloak to interactive water slides.
The real-life invisibility cloak
Active, adaptive or optical
camouflage usages rapidly changing light to conceal a person or vehicle
from detection. The concept isn’t completely new, with early research
into the technique of counter-illumination taking place during the
Second World War.
Optical camouflage pushes the
boundaries of what we can do with projectors. The technique could be so
effective that it could enable someone to avoid detection by the human
eye and even optical sensors when stationary.
The results are a chameleon-like
ability for military personnel or vehicles such as tanks to blend into
the background during warfare. The invisibility cloak has jumped from
the pages of Harry Potter into reality.
Turn your arm into a tablet
Wearable tech has been taken to a new
level by a Paris-based design agency. The Circlet bypasses the need for
a smartwatch, projecting a user’s smartphone screen directly onto their
wrist.
If you’ve ever dropped your phone
while fumbling it from your pocket or use your phone while on the move,
this technology could be for you. While the project is still in
development, the company have reached their crowdfunding goal, having
raised over $600,000 to deliver the device.
The design for the waterproof,
wearable smart technology will allow their customers to access their
phone underwater, answer calls and texts completely hands-free and
access maps for navigation without having to access their smartphone.
Touchscreen projector technology
Projector-based touch-screen
technology turns any flat surface into a screen that you can not only
interact with using your hands but can also understand real-world
objects and create an augmented reality version of the item.
Imagine
placing a copy of Alice in Wonderland on the table and being able to
manipulate and move the characters and objects within the book. The
technology can also project musical instruments, such as a piano, onto
any flat surface that users can play.
The
technology could be used by architects and city planners to create
interactive walkthroughs to showcase how moving features could function.
Or for teachers to create interactive ways of teaching to engage
students through active learning.
While
not necessarily cost-effective at present, the technology is
groundbreaking, and it’s easy to see how it could fit into workplaces
across a range of industries.
Headset-free augmented reality
For
too long, bulky, wearable devices have been necessary when it comes to
augmented reality (AR). However, a new combined camera and computer can
now superimpose images over real-world objects. Negating the need for
uncomfortable and awkward head-mounted displays.
The
new system connects a video projector to cast images and animation onto
surrounding objects, turning any surface you can think of into a
screen. The new technique, called mapping, opens a world of
possibilities.
When
Coral Reed Waterpark in the United Kingdom invested £13.3 million in
its redevelopment, they needed something that would set them apart from
their competitors.
As part of the work, they’ve installed 5 interactive slides.
Time in the tubes can be customised with 360-degree projections that
enhance the experience of each ride. From flashes of lightening to
multicoloured displays, the projections create a thrilling encounter.
At
Twentebad in Hengelo (The Netherlands) they’ve taken it one step
further. These interactive slides have bought innovative display and
gamification together.
Swimmers
can ‘play’ the slides by hitting illuminated markers when travelling
down the slides at high speed, adding a whole new dimension to the
possibilities of the waterslide!
Magic music video
Director
Filip Sterckx demonstrates the creative capabilities of projectors in
the mind-boggling music video for Willow’s music video, Sweater.
Everything
here is shot in studio with three beamers projecting on a floor and two
walls. While the methods are surprisingly low tech, the output is
visually captivating.
The
video sees singer Pieter-Jan Van Den Troost immersed in a virtual world
with a retro video game feel. Watching him grope at walls that aren’t
there, paddle through imaginary stairs and walk up down non-existent
stairs is oddly captivating.
7D hologram
You’ll
have heard of 3D animation and even 4D shows before, but 7D Holograms
bring a whole new dynamic to the use of projectors on the cinema screen.
The reason that a 7D hologram has
so many dimensions is that the hologram is captured from a large number
of positions that surround the scene or subject of the hologram.
It’s like having a number of
photographers surrounding a subject. A 7D hologram is like having a
bunch of photographers surrounding a subject.
The position of each photographer is
described in 3D. The angle each photographer is pointing the camera is
described in 2D. Each camera records light properties and time. The
resulting parameters are: 3D position + 2D angle + time + light
properties = 7D.
Conclusion
The evolution of display technologies
has elevated its application beyond simple pretty projections for use
at events. Now, we are seeing projection used in camouflage, wearable
technology and as part of multi-dimensional mind-blowing experiences.
In the future we could see desktop projectors providing clients with
miniature real-life mock-ups of their 3D projection mapping projects,
displays that adapt to an audience’s actions or new applications for
projecting onto the human body. The possibilities, it seems, are
endless.Render richteg Iwwersetzung op dës Google Iwwersetzung mam https://translate.google.com
(4) Puna ca · paraṃ, bhikkhave, bhikkhu seyyathÄpi passeyya sarÄ«raṃ sivathikÄya Kuckt och. nharu · sambandhaṃ, also imam · eva kÄyaṃ upasaharharati: ‘ayaṃ pi kho kÄyo Et ass e Sënn.
Et ass eng Rei vu ville Kataeër a viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; Samudaya-Dammamm · 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 ÄÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Et ass eng Rei vu ville Kataeër a viharati, bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati, ajjhatta-bahiddhÄ vÄ kÄye kÄyÄnupassÄ« viharati; Samudaya-Dammamm · 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 ÄÄṇa · mattÄya paá¹issati · mattÄya, {1} a · nissito ca viharati, na ca kiñci loke upÄdiyati. Evam · pi kho, bhikkhave, bhikkhu kÄye kÄyÄnupassÄ« viharati.
Positive Buddha Vacana — The words of the Buddha —
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Maha Sathipattana Suthraya - මහ෠සà¶à·’පට්ඨà·à¶± සුà¶à·Šâ€à¶»à¶º -
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
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University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
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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:
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
(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.
(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.
(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.
(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.
National games in all
times and ages have been of great social value for the people of
Kazakhstan. They are kind of tests to challenge the strength, endurance,
wit and ability to stay in the saddle, accuracy and reaction. Here are
some of the popular Kazakh games:
Kumis alu (picking up the coins)
This competition
particularly struck Alexander the Great, when he traveled to Central
Asia. According to historians, while watching the kumis alu game, he
exclaimed: “That’s the real preparation for the mounted warrior”.
During the competition a horseman could prove his agility and skill. At
full tilt horseman should lift off the ground a silver bullion - that
was the former condition of the game. Nowadays, instead of the silver
bullion rider at full speed horse quickly stoops down and picks up from
the left, then from the right coins tied in handkerchiefs. Anyone who is
able to take in one race more shawls is the winner.
Kyz-kuu (catch the girl)
This game came to us from the times of Saks and was particularly Kazakh
youth’s favorite. The rules demanded that the horseman who wants to make
a proposal should catch his future bride and kiss her while both are
still at full gallop. If, however, the guy could not catch up the
beauty, he must turn around and ride back rapidly. Now she’s chasing
him, but this time not to give a kiss but to … beat with a whip the
hapless groom. Yet, at all times, this game was rather amusing show
rather than a serious challenge for lovers, which was a pleasure to
watch standing on the steppe for both small kids and adults.
Kokpar
The history of the Kazakh national game Kokpar begins from the time when
Kazakhs were nomadic. “Kokpar-kokbori” means “Grey Wolf”. Wolves were
the worst enemies of the nomads, as they can cause a great damage to the
livestock. Accordingly, killing the wolf was a great success and joy.
And struggle between jigits for the honor to bear the wolf’s head could
arise. Since then such a struggle has become a game. A wolf was
sometimes replaced by a headless carcass of a goat.
Kokpar is a competition where one can show his strength, agility, as
well as the ability to stay in the saddle. On the day of the
competition, all participants and spectators gathers on the field. At a
distance of 50-60 paces from the competitors the carcass of a goat is
rushed and the fight for kokpar begins. The game could go from lunch
until evening. The village, which would eventually fight the kokpar is
the winner. Kokpar is very popular in our days.
Asyk
This is a very common national Kazakh game which develops a good eye,
agility and resourcefulness, strength, endurance and even courage. Rules
of the game are taken from generation to generation. Asyk are placed in
a row. The essence of the game is to deftly throw from a distance of
three meters or more four Asyks and they need to get to the desired
position or dislodge the small bone at stake from the circle.Https://translate.google.com арқылы оÑÑ‹ Gogle аудармаÑына Ð´Ò±Ñ€Ñ‹Ñ Ð°ÑƒÐ´Ð°Ñ€Ð¼Ð° жаÑаңыз
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យើងបានឮគáŸáž“ិយាយážáž¶: បើក áž–áŸáž›áž˜áž½áž™BhagavÄážáŸ’រូវបានស្នាក់នៅក្នុងចំណោម Kurus នៅKammÄsadhamma, ទីក្រុងទីប្រជុំជនមួយរបស់ Kurus ។ នៅទីនោះគាážáŸ‹áž”ាននិយាយទៅកាន់ពួកបព្វជិážážáž¶:
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Online Tipiá¹aka Law Research & Practice University
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Bhikkhu
