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 112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya 
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhāsā
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04/21/19
LESSON 2969 Mon 22 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) All Awakened Aboriginal Societies (VoAAAS) Votes are for All Awakened Aboriginal Societies (VoAAAS) and not for just 0.1% intolerant,militant,violent, number one terrorists of the world,ever shooting, mob lynching,lunatic, mentally retarded foreigners of Bend Israel paradesis chitpavan brahmins of Rowdy Rakshasa Swayam Sevaks (RSS) remotely controlling Stooges, chamchas, Slaves, chelas, bootlickers, own mother’s flesh eaters Murderers of democratic and Master of diluting institutions(Modi) and the Brashtachar Jhoothe Psychopaths(BJP)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:47 pm

LESSON 2969 Mon 22 Apr 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

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

Voice of All Awakened Aboriginal Societies (VoAAAS)

Brashtachar Jhoothe Psychopaths (BJP) leaders remotely controlled by just 0.1% intolerant,militant,violent,number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded foreigners of Bend Israel paradise chitpavan brahmins of Rowdy,Rakshasa Swayam Sevaks(RSS) says Rahul Gandhi is fooling the country with his “fake name”, and said he was known as ‘Raul Vinci’ in Britain and Italy. The accusation follows a complaint filed by Independent candidate Dhruv Lal in Amethi Lok Sabha constituency about alleged discrepancies in the Congress leader’s election affidavit, including non-disclosure of a company registered in the U.K. in the name of ‘Raul Vinci’. The Congress’s Amethi unit chief Yogendra Misra had said the objections will be countered legally on Monday. No central leader or spokesperson has reacted to the allegations. What about the Master of diluting institutions and Murderers of democratic institutions (Modi) who did not disclose in the Marital status columns in Gujarat elections that he was married. The chitpavan brahmins are paradise from Bend Israel. who are bringing down the level of politics ?

The chitpavan brahmins false hindutva religion has taken over all aspects of life.

In the past five years, the chitpavan brahmins have injected religion into everything and brought down the level of politics. It has ! the norm now that even the other parties have been influenced by religion to some extent. You couldn’t imagine an AKG or EMS inside a temple, but now even some Left ministers can be seen in temples. Religion has taken over every aspect of life, and issues like Sabarimala have relegated every other important issue into the background.

It has been explored the politics of chitpavan brahmins, with a trilogy of films related to the Gujarat riots – Kathavasheshan, Vilapangalkkappuram and Bhoomiyude Avakaasikal.

“In Kathavasheshan, the woman who is searching for the cause of her fiance’s suicide, finds out in the end that he committed that act “for the shame of being alive as an Indian after the Gujarat riots”. These words were supposed to appear on screen. But the censors only allowed “for the shame of being alive”. Now, it actually fits as we don’t need to mention Gujarat specifically, for what began there has spread across the country..

Censorship is, in fact, one of his major concerns as a film-maker, ahead of the election, with him wishing for a regime free of all kinds of censoring of content.

“Successive governments have misused the censors for their own means, but in the past five years, it has hung as a Damocles’ sword over us. It is not just the certification board, but one has to also satisfy all kinds of religious fringe elements. If this has to change, the reign of the Sangh has to end in India. If they continue, the situation will only worsen, with us being forced to either stop all cultural activity or change its character to the form of an underground resistance movement,” Chandran says.

From his early days, he has been part of such a resistance, most notably during the Emergency days when he acted as the protagonist in P.A. Backer’s Kabani Nadi Chuvannappol (1975). He feels that even if an Emergency were to be declared in the present days, there might not be strong protests as back then, as conformism rules the roost.

“Even much of our new generation cinema reflects this conformism, where life is all happy and beautiful. There is no critique of anything. The idea is to conform,” he says.

Yet, he pins his hope this election on the first-time voters, to see whether they will get caught and travel with this tide or whether they stand on their own. Would he make a film set in the past five years? “Like many others, I cannot announce in advance what my next film would be, as I don’t have much of a financial backing.”

It’s Time to Stand Up With Judiciary, Says Arun Jaitley on Allegations Against CJI Ranjan Gogoi
Arun Jaitley in his blog post said that those who peddle falsehood to destroy the institution are not dealt with in an exemplary manner, this trend will only accelerate.
PTI
’s time to stand up for judiciary, Arun Jaitley on allegations against CJI
“It’s Time to Stand up With the Judiciary”, Jaitley said in his blog, a day after allegations of sexual harassment surfaced against CJI Ranjan Gogoi.
By PTI | Updated: Apr 21, 2019, 09.59 PM IST
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Indiatimes
“It may not be an exaggeration to say that today both in Court and by creating an environment outside, a mass-intimidation of Judges is on,” he said.
New Delhi-Accusing ‘institutional disrupters’ of destabilising the institution of Chief Justice of India (CJI) by lending shoulder to unverified allegations against the head of the apex court, Finance Minister Arun Jaitley Sunday suggested that those who peddle falsehood should be dealt in an exemplary manner.
“It’s Time to Stand up With the Judiciary”, Jaitley said in his blog, a day after allegations of sexual harassment surfaced against CJI Ranjan Gogoi.

The Supreme Court even held an extraordinary hearing on Saturday after a former employee of the apex court accused the CJI of sexual harassment and persecution. The former employee has described two incidents of alleged molestation by Gogoi in her affidavit, both of which allegedly took place in October 2018, only days after he was appointed as the CJI.
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Jaitley said: “In terms of personal decency, values, ethics and integrity, the present Chief Justice of India is extremely well regarded. Even when critics disagree with his judicial view, his value system has never been questioned. Lending shoulder to completely unverified allegations coming from a disgruntled person with a not-so-glorious track record is aiding the process of destabilisation of the institution of the Chief Justice of India.”
The minister further said that those who “peddle falsehood to destroy the institution are not dealt with in an exemplary manner, this trend will only accelerate.”
The incident of a junior ex-lady employee of the Supreme Court making harassment charges against the Chief Justice of India has acquired a “disproportionate magnitude”, Jaitley said.
“Such complaints, when they are made in the ordinary course of any administrative functioning, are referred to the appropriate Committee. However, when the complainant distributes copies of her representation to other Judges of the Supreme Court and the media in order to sensationalise her allegations, it ceases to be routine.
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“When four digital media organisations with an unparalleled track record of ‘institutional disruption’ send similar questionnaires to the Chief Justice of India, there is obviously something more than what meets the eye,” the minister added.
Jaitley regretted that last few years have witnessed the consolidation of ‘institution destabilizers’ in a major way. “For the ‘institutional disruptors’ there are no red lines,” he wrote.
“Many of these destabilizers represent Left or ultra-Left views. They have no electoral base or popular support. However, they still have a disproportionate presence in the media and academia. When ousted for mainstream media, they have taken refuge in the digital and social media…
“Even though most of them subscribe to fringe ideologies and ideas, it is regrettable that a section of the Members of the Bar affiliated to the Congress Party tends to join them. Frequent attempts are made to get some Parliamentarians to sign Motion of Impeachment against judges and even the Chief Justice on unsustainable grounds. What has always puzzled me is the Congress lending support to such fringe campaigns”, the minister said.
Justice Gogoi was sworn in as the 46th Chief Justice of India on October 3, 2018. He retires on November 17, 2019.
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Jaitley said India has witnessed a series of attacks by the ‘institution disruptors’ against judges who are unwilling to agree with them.
“It may not be an exaggeration to say that today both in Court and by creating an environment outside, a mass-intimidation of Judges is on,” he said.
Stating that reputation is an integral part of a person’s fundamental right to live with dignity, Jaitley said an intimidated judge can fear consequences of a possible view that he is taking.
“It is, therefore, essential that all well-meaning persons stand with the judicial institution when destabilizers get ready for an assault,” he said.
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RSS : World’s largest terrorist Organization?
Oct 22, 2016 #1
Banglar Bir
Banglar Bir
SENIOR MEMBER

Messages:7,812
Joined:Mar 19, 2006
Ratings:+1 / 3,846 / -4 Bangladesh
Bangladesh
About Hindutva, Sanghparivar, RSS, Fascism, Religious Terror,
“The whole business of Hindutva and its nationalism is a poison in the body politic of India. We have to accept that the poison has been injected and it will take a lot to purge it,” Arundhati Roy

SUNDAY, NOVEMBER 19, 2006
RSS : World’s largest terrorist Organization?

What makes one or an organization terrorist?

American Heritage Dictionary: The unlawful use or threatened use of force or violence by a person or an organized group against people or property with the intention of intimidating or coercing societies or governments, often for ideological or political reasons.

Does the Sanghparivar have any of these qualities in its work to make it not to declare a terrorist organization?

An American research centre has placed our ultra-nationalist Rashtrya Swayamsewak Sangh (RSS) on its terrorist list. The East Virginia-based Terrorism Research Center (TRC) is closely connected to the American government and many of its directors and researchers have closely worked with US administrations and have taken part in research and planning for the US administration.

In the list of ?? in India, the TRC has placed RSS under no. 21. Here is the link as it appeared on 9 September 2004 on the group?s website under the caption ?Known Terrorist Groups Operating in India?.

http://www.terrorism.com/modules.php?op=modload&name=Countries&file=index&view=113

RSS

The RSS was founded in 1925 by the Maratha Brahmin Keshav Baliram Hegdewar on the Aryan Vaishnava Holy day of Vijaya Dashami (the 10th day of the moon) when the Aryan invader Rama destroyed the Dravidian Empire of Lanka [ Sangh ]. This was done to symbolise its inherent anti-Sudra nature. Its organisation is highly skewed, with the Sar Sangh Chalak (supreme dictator) at the top [ Roots ]. This person can only be a Brahmin.

RSS militia is organised around local cells or `shakas’ where weapons are distributed to its hardcore members, who are drilled in a vigorous program of harsh discipline. RSS converted hindu temples serve as repositories of weapons as well as centers of dissemination of its racist ideology of Aryan supremacy. RSS cadre graduate to the BJP.

VHP (Vishwa Hindu Parishad)

The council was established on August 29, 1964 in Bombay, Maharastra [ Biju ] with a political objective of establishing the supremacy of Hinduism all over the world. It obtains funds and recruits from Aryan Hindus all across the globe, especially from the US, UK and Canada and has grown to become the main fund-raising agency of Brahmanist Fundamentalism. The council was instrumental in the demolition of the holiest Islamic shrine in Oudh, the Babri Masjid at Ayodhya and has organised several massacres of Muslims and Christians. It is in the forefront in the call for a Hindu Rashtra, a Hindu State ethnically cleansed of its non-Aryan populations.

Bajrang Dal ( Party of Monkey God called Hanuman.)

The militant wing of the VHP, it was formed “to counter `Sikh militancy’ ” during the Sikh Genocide of 1983-84 [ Bajrang ]. Created with the objective of the eradication of Sikhs which it has termed “Muslims in disguise”, its cadres fought alongside Congress-backed Hindutva militias during the massacre of 200,000 Sikhs under Indira Gandhi and Rajiv Gandhi. Recruits carry a ” knife-like trident to be slung across the shoulder - an answer to the Sikh kirpan ” [ Bajrang ]. later it has subsequently expanded its targets to include Muslims and Christians as well.

ABVP

This front comprises students of Hindu religious schools (vidyalayas). It has expanded its base by infiltration into `secular’ universities. Its higher-ranking cadres are well-equipped with weaponry; they often organise communal campus disturbances against Christians, Muslims, Sikhs, Buddhists and Jains. Most of its members graduate to become hardcore RSS and VHP militants.

All Awakened Aboriginal Societies (VoAAAS) Votes are for
All Awakened Aboriginal Societies (VoAAAS) and not for just
0.1% intolerant,militant,violent, number one terrorists of the world,ever shooting, mob lynching,lunatic, mentally retarded foreigners of Bend Israel paradesis chitpavan brahmins of
Rowdy Rakshasa Swayam Sevaks (RSS) remotely controlling Stooges, chamchas,
Slaves, chelas, bootlickers, own mother’s flesh eaters Murderers of democratic and Master of diluting institutions(Modi) and the Brashtachar Jhoothe Psychopaths(BJP)

comments (0)
04/19/19
LESSON 2963 The 16 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General
Posted by: site admin @ 11:48 pm

LESSON 2968 Sun 21 Apr 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org
Voice of All Awakened Aboriginal Societies (VoAAAS)

CJI do not think that he is independent. All of them wer, are, and continue to be dependent upon just 0.1% intolerant,
violent,militant, number one terrorists of the world, ever shooting, mob lynching, lunatic, mentally retarded, paradesis from
Bene Israel chitpavan brahmins of Rowdy Rahshasa Swayam Sevaks (RSS).
Ex CJI sathasivam committed a grave error of judgement by ordering that the EVMs could be replaced in a phased manner which itself is clear proof that they can be tampered with. He never dissolve the central government and go for fresh polls with ballot papers just to prevent Mayawati became the PM of Prabuddha Bharat. As desired by Dr BR Ambedkar the father of our Marvelous Modern Constitution who wanted the Master Key In the hands of dippressed class.
Such CJIs must be booked under prevention of atrocities act and sent to jail for ordering to stop campaigning for sarvajan samaj.

fundraising@thealexatrust.org

https://waterworldswim.com/events/bridge-to-bridge-10k-2019/

OutBridge to Bridge 10K 2019
June 29, 2019
6:00 am - 10:30 am
Details Price Qty
2019 Pricing - Non-members $450.00 (USD) Sold Out
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THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard still needs to confirm it before it’s set in stone. The Coast Guard is a busy place, and it can sometimes be months before they give us approval. So how often do they not approve it? Very rarely, but if you need to book travel or otherwise need absolute certainty, you might want to wait. Just know the the swim might fill up and we don’t hold spots!

JUNE 29, 2019 - 13TH ANNUAL EVENT
50 swimmers will start the race at the Golden Gate Bridge South Tower and finish at the Bay Bridge Alpha Tower
A 10k/6mi swim from the south tower of the Golden Gate Bridge to the Bay Bridge!
Curious about this race? Read more about it here!

B2B_regbanner-mid
Registered swimmers will receive an email 1-2 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. When the information email has gone out, a link will be posted here.

This 10K (approx. 6 mi) race begins at the south tower of the Golden Gate Bridge and finishes at the Bay Bridge. This legendary swim is recommended for elite swimmers wanting to race between two landmark bridges in the exciting bay waters! With stunning views of all San Francisco’s great landmarks, this is a swimming tour of a race if there ever was one. You won’t want to miss out on this San Francisco bay adventure!

Swimmers will list their experience when they register and this information will be heavily considered. Feel free to submit your pool or open water mile times, or previous race results and experience, for consideration before registering by contacting us. This swim is also great practice for longer endurance swims such as Manhattan Island and the English Channel.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive an email 1-2 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. We cannot guarantee passenger space and any made available is first come, first served. When the information email has gone out, a link will be posted here.

June 28, 2019

4-7pm Mandatory pre-race day swim briefing at Sports Basement. Drop in any time between 4-7pm!
June 29, 2019 - RACE DAY

6:00am Meet at Fisherman’s Wharf at Jefferson and Jones Streets
6:40am Board the boat
7:00am Jump in the water. Finish line will be at the Alpha Tower of the Bay Bridge just off the Embarcadero. Swimmers will board the boat again after finishing to return to the wharf.
Venue: Fisherman’s Wharf near Castagnola’s restaurant

Address:
Chucky’s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://waterworldswim.com/swims-events/bridge-to-bridge/

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Water World Swim
JUNE 29, 2019
50 SWIMMERS · 6.2 MI FROM THE GOLDEN GATE TO THE BAY BRIDGE
This 10K (approx. 6.2 mi) race begins at the south tower of the Golden Gate Bridge and finishes at the Bay Bridge. This legendary swim is recommended for elite swimmers wanting to race between two landmark bridges in the exciting bay waters! With stunning views of all San Francisco’s great landmarks - the bridges, the Presidio, Palace of Fine Arts, Alcatraz, Fisherman’s Wharf, the Embarcadero - this is a swimming tour of a race if there ever was one. You won’t want to miss out on this San Francisco bay adventure! This swim is with the current and also great practice for longer endurance swims such as Manhattan Island and the English Channel.

Swimmers will list their experience when they register and this information will be heavily considered. Feel free to submit your pool or open water mile times, or previous race results and experience, for consideration before registering by contacting us.

REGISTER 2019
OUR 12TH ANNUAL EVENT
Join 50 swimmers in this 10K swim across San Francisco between the bridges.
A thrilling race and scenic citywide tour all in one!

COURSE RECORDS
MALE
Colum Lavelle · 1:09:41 · 2014

FEMALE
Golda Marcus · 1:09:48 · 2014
A TEST OF ENDURANCE
A beautiful bucket list item for endurance swimmers.
No wonder it fills up over 6 months in advance!

NOTE ON SWIMMERS UNDER 18
Safety is our priority in challenging waters! Participants must be at least 12 years old to participate by signing up online. No children under 7 are accepted. Children under 12 must be evaluated by a Water World Swim coach in a private session for a non-refundable $95 fee and must be registered at time of evaluation. The fee also covers an accompanying coach in the water during the swim. Registration will be refunded if the minor is deemed not suitable to participate.

If the under 12 minor is coming from out of town and is unable to be assessed by Water World Swim, we require a certified coach to evaluate the minor and contact us via email or written documentation certifying their ability and recommending their participation. Out of town minors under 12 must pay an additional $95 to have an accompanying coach in the water.

Contact us about having your young swimmer join us!

July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
July 2016 Bridge to Bridge - San Francisco, CA, USA
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https://waterworldswim.com/events/swim-around-the-rock-2019/

UpcomingSwim Around the Rock 2019
August 10, 2019
6:15 am - 10:15 am
Details Price Qty
2019 Pricing - Non-members $440.00 (USD) Select this ticket
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THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard still needs to confirm it before it’s set in stone. The Coast Guard is a busy place, and it can sometimes be months before they give us approval. So how often do they not approve it? Very rarely, but if you need to book travel or otherwise need absolute certainty, you might want to wait. Just know the the swim might fill up and we don’t hold spots!

AUGUST 10, 2019 - 14TH ANNUAL EVENT
30 swimmers will start the race at St. Francis, swim around Alcatraz, and finish at Aquatic Park
A challenging 3.6 mile swim for very experienced open water competitors!
Curious about this race? Read more about it here!

sar_mid
Registered swimmers will receive an email 2-4 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. When the information email has gone out, a link will be posted here.

Join us for this round trip Alcatraz swim! This swim is a great challenge for fast swimmers that requires a strategic race plan to swim the 3.6 mile course with tides and fast currents around Alcatraz. This is also an excellent event to help prepare for longer open water endurance competitions. Some of the best open water swimmers at the national level compete in Swim Around The Rock.

This swim starts off the beach of St. Francis, and you’ll swim along a fast and exciting current. But as you make your way clockwise around Alcatraz, that’s where the challenge steps up to the plate - you’ll have to navigate not only around the prison, but through the currents as you make your way to Aquatic Park. A challenge you won’t forget for sure!

This swim is not for novices. This event is for experienced open-water swimmers only. If you need advice, support, and coaching for this swim, Water World Swim can help.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive an email 1-2 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. We cannot guarantee passenger space and any made available is first come, first served. When the information email has gone out, a link will be posted here.

6:15 AM Meet at the Aquatic Park bleachers for check-in and briefing. Park in the area and your belongings left at the bleachers will be guarded by staff.
6:45 AM We will board a shuttle at the Maritime Museum (900 Beach St.) to head to St. Francis. Limited spectators are welcome to come with so they can watch you start! You can also bring belongings on the shuttle and they will be returned to Aquatic Park for you.
7:30 AM Race starts, pending Coast Guard clearance!
7:45 AM Shuttle will head back to the Aquatic Park area along with any spectators, belongings, and staff.
We cannot wait if you are late! Sorry 🙁
You will finish at Aquatic Park. On shore we will have snacks, refreshments, and an award ceremony.
Venue: Aquatic Park bleachers

Address:
499 Jefferson Street, San Francisco, California, 94109, United States

https://waterworldswim.com/events/golden-gate-bridge-to-st-francis-2018/

https://waterworldswim.com/swims-events/golden-gate-bridge/

https://waterworldswim.com/events/golden-gate-bridge-2019/

OutGolden Gate Bridge 2019
September 22, 2019
6:00 am - 9:00 am
Details Price Qty
2019 Pricing - Non-members $280.00 (USD) Sold Out
2019 Pricing - Military $245.00 (USD) Sold Out
The 2019 Pricing - WWS Members ($230.00 (USD)) price option is available to members only. Please log in to select this price. Sold Out There are just 0 spaces left!
please do not enter anything in this input
THIS DATE IS SUBJECT TO COAST GUARD CONFIRMATION
This means this is the date we are planning on, but the Coast Guard still needs to confirm it before it’s set in stone. The Coast Guard is a busy place, and it can sometimes be months before they give us approval. So how often do they not approve it? Very rarely, but if you need to book travel or otherwise need absolute certainty, you might want to wait. Just know the the swim might fill up and we don’t hold spots!

SEPTEMBER 22, 2019 - 14TH ANNUAL EVENT
50 swimmers will start the race at the South Tower and finish at Fingerpoint Rock
A thrilling world class swim at a historic landmark for experienced swimmers!
Curious about this race? Read more about it here!

ggb_midRegistered swimmers will receive an email 1-2 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. When the information email has gone out, a link will be posted here.

This 3K (approx. 1.15 mi) race begins at the ocean side of the south tower of the Golden Gate Bridge near Ft. Point Beach and goes under the Golden Gate Bridge past the north tower and finishes at Finger Point Rock. This is a rare opportunity to swim one of the most thrilling open water, world class competitions ever near a legendary historical landmark with unique currents from the Pacific Ocean and the San Francisco Bay.

This swim is not for novices. This event is for experienced open-water swimmers only. You should be able to swim one mile comfortably in a pool in under 40 minutes. If you need advice, support, and coaching for this swim, Water World Swim can help. Feel free to submit your pool or open water mile times, or previous race results, for consideration before registering by contacting us.

Your registration is non-refundable. Please review our refund and rollover policies before registering.

Event Schedule
This information is subject to change. Registered swimmers will receive an email 1-2 weeks prior to race day confirming conditions, temperatures, times, locations, parking options, etc. Passenger space, if available, will be made available for registration and announced in that email as well. We cannot guarantee passenger space and any made available is first come, first served. When the information email has gone out, a link will be posted here.

6:00 am Meet at Fisherman’s Wharf at Jefferson and Jones Streets
6:45 am Board the boat
7:00 am Jump in the water. Finish line will be at Fingerpoint Rock. Swimmers will board the boat again after finishing to return to the wharf by 10:00am.
Venue: Fisherman’s Wharf near Castagnola’s restaurant

Address:
Chucky’s Pride Sport Fishing, 286 Jefferson St, San Francisco, California, 94133, United States

https://thealexatrust.org/index.php/event/english-channel-relays-2020/

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - £0.00 CHECKOUT
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ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)

Your Surname (required)

Your Age (required)

Your Date of Birth (required) day, month and year, for example 14031982

Your Address (required)

Your Email (required)

Your Mobile Number (required)

NEXT OF KIN

Name (required)

Surname (required)

Address (required)

Your Telephone Number (required)

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A “CHANNEL SWIMMING ASSOCIATION” MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find additional funds if cancellation/pulling out was/is getting closer to the swim)

It will be up to the swimmer to do the relevant training needed to comply with a 2-hour continuous swim in water 15 degrees or below without wetsuit within a year of swim.
(failure to make this “CHANNEL SWIMMING ASSOCIATION” requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu, open water swimming, parents in neonatal, Parents with babies in Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
« ENGLISH CHANNEL RELAYS 2019

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Darren has done so much fundraising for The Alexa Trust to date, we really appreciate it. Super open water and mast… https://t.co/oUkW11oOXt
over a year ago
Hilary has just this past weekend completed the Brighton Marathon and now taking on the English Channel. Inpiration… https://t.co/EA3fAPrdkk
over a year ago
Here is a challenge for our cycling enthusiast friends. Choose between two distances; 50 km and 100 km. All money r… https://t.co/VzQ2zi3FRU
over a year ago
Please Support Pegasus Playscheme. https://t.co/6o2VW6fVqr
over a year ago
50 mums and their children with Down Syndrome did carpool karaoke and it was amazing https://t.co/WnEeitnLp0
over a year ago
READ OUR BLOG POSTS
PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR – THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA TRUST
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA AQUANUTS
NEONATAL BREASTFEEDING SUPPORT APPEAL 2019
Theme by Out the Box

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - £0.00 CHECKOUT
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« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

Your Name (required)
Jagatheesan

Your Surname (required)
Chandrasekharan

Your Age (required)
76

Your Date of Birth (required) day, month and year, for example 14031982
03-12-1942

Your Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Email (required)
buddhasaid2us@gmail.com

Your Mobile Number (required)
9449260443

NEXT OF KIN

Name (required)
Navaneetham

Surname (required)
Chandrasekharan

Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Telephone Number (required)
91-080-25203792

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Participated in all State, South Zone , National Masters Swim meet from Global Swim Centre at Bangalore, India. One Kilometer Ocean swim meet at Sri Lanka.

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A “CHANNEL SWIMMING ASSOCIATION” MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find additional funds if cancellation/pulling out was/is getting closer to the swim)

It will be up to the swimmer to do the relevant training needed to comply with a 2-hour continuous swim in water 15 degrees or below without wetsuit within a year of swim.
(failure to make this “CHANNEL SWIMMING ASSOCIATION” requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information

For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu, open water swimming, parents in neonatal, Parents with babies in Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
« ENGLISH CHANNEL RELAYS 2019

Search…

RECENT POSTS
PARENTS FUEL FUND 2019
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Fundraising
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Uncategorized
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UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

April 2019
S M T W T F S
« Mar
1 2 3 4 5 6
7 8 9 10 11 12 13
14 15 16 17 18 19 20
21 22 23 24 25 26 27
28 29 30
FOLLOW US ON:
Follow Us on FacebookFollow Us on TwitterFollow Us on YouTubeFollow Us on iTunes
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

FOLLOW OUR TWEETS
Darren has done so much fundraising for The Alexa Trust to date, we really appreciate it. Super open water and mast… https://t.co/oUkW11oOXt
over a year ago
Hilary has just this past weekend completed the Brighton Marathon and now taking on the English Channel. Inpiration… https://t.co/EA3fAPrdkk
over a year ago
Here is a challenge for our cycling enthusiast friends. Choose between two distances; 50 km and 100 km. All money r… https://t.co/VzQ2zi3FRU
over a year ago
Please Support Pegasus Playscheme. https://t.co/6o2VW6fVqr
over a year ago
50 mums and their children with Down Syndrome did carpool karaoke and it was amazing https://t.co/WnEeitnLp0
over a year ago
READ OUR BLOG POSTS
PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR – THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA TRUST
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA AQUANUTS
NEONATAL BREASTFEEDING SUPPORT APPEAL 2019
Theme by Out the Box

GET IN TOUCH: fundraising@thealexatrust.org
SIGN IN / REGISTER 0 ITEMS - £0.00 CHECKOUT
The Alexa Trust

Search…
HOME
TEAM ALEXA
PROJECTS
SUPPORT US
ONLINE STORE
NEWS & UPDATES
IN THE MEDIA
CONTACT US
« All Events

ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020

ONLINE APPLICATION FORM
Application forms must be completed by 1st MARCH 2019 for teams to be announced mid-MARCH 2019.

PLEASE NOTE SUCCESSFUL APPLICANTS WILL BE REQUIRED TO SEND DEPOSIT BY THE 1st APRIL 2019

One or more fields have an error. Please check and try again.
The field is required.
Your Name (required)
Jagatheesan

Your Surname (required)
Chandrasekharan

Your Age (required)
76

Your Date of Birth (required) day, month and year, for example 14031982

Your Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Email (required)
buddhasaid2us@gmail.com

Your Mobile Number (required)
9449260443

NEXT OF KIN

Name (required)
Navaneetham

Surname (required)
Chandrasekharan

Address (required)
668, 5A Main Road, 8th Cross, HAL III Stage, Bangalore, India

Your Telephone Number (required)
9449835875

Please submit a short piece on your swimming experiences, both open water and pool swimming:
Time/Distance/Hours a Week/Swim Events

Participated in all State, South Zone , National Masters Swim meet from Global Swim Centre at Bangalore, India. One Kilometer Ocean swim meet at Sri Lanka.

Please read the following:

TERMS & CONDITIONS

1. YOU CAN MAKE YOURSELF AVAILABLE ON DATES 11 - 19 JUNE 2020 AT SHORT NOTICE

2. YOU ARE HAPPY TO RAISE THE ADDITIONAL FUNDRAISING AMOUNT OF 350 POUNDS STERLING

3. YOU WILL BE REQUIRED TO HAVE A “CHANNEL SWIMMING ASSOCIATION” MEDICAL EXAMINATION BY YOUR GP DONE AT YOUR OWN COST IN 2020 BEFORE END OF APRIL.

4. CLOSING DATE FOR APPLICATIONS IS 1st MARCH 2019

5. AFTER THIS DATE THE HOST WILL SELECT THE APPLICANTS THEY FEEL ADEQUATE AND THE TEAM WILL THEN BE SELECTED RANDOMLY MID MARCH 2019

6. SUCCESSFUL APPLICANTS WILL HAVE UNTIL 1st APRIL 2019 TO SEND DEPOSIT THAT WILL GUARANTEE THEM A PLACE ON THE TEAM.

7. YOU WILL / CAN MEET CHANNEL SWIMMING ASSOCIATION PAPERWORK AND DEPOSIT DEADLINES AS THIS WOULD INCUR EXTRA COSTS IF DEADLINES NOT REACHED.
(paper work will be forwarded to you by us)

8. CANCELLATIONS /PULLING OUT WILL UNFORTUNATELY LOOSE THEIR DEPOSIT ANY TIME AFTER 1st APRIL 2019.
(we want swimmers to commit and give the reserves a chance to find additional funds if cancellation/pulling out was/is getting closer to the swim)

It will be up to the swimmer to do the relevant training needed to comply with a 2-hour continuous swim in water 15 degrees or below without wetsuit within a year of swim.
(failure to make this “CHANNEL SWIMMING ASSOCIATION” requirement will mean you lose your place on the team)

The Trust does not cover insurances/you will need to find your own cover at whatever level you feel fit to.

ALWAYS SWIM IN GROUPS/ALWAYS WITH A TOW FLOAT/BE AWARE OF TIDE TIMES AND TIDAL CHANGE/NEVER DIVE IN AT THE DEEP END

By submitting this application form I agree that I have:

a) provided The Alexa Trust with accurate and up to date PERSONAL INFORMATION (required)
Personal Information
The field is required.

b) read and fully understand the TERMS AND CONDITIONS above (required)
Terms & Conditions
The field is required.

c) looked at and agree to the PRICING STRUCTURE detailed in the link below (required)
Personal Information
The field is required.

One or more fields have an error. Please check and try again.
For PRICING STRUCTURE please click HERE

To download & print APPLICATION FORM please click HERE

+ GOOGLE CALENDAR+ ICAL EXPORT
Details
Start:
June 11, 2020
End:
June 19, 2020
Event Category:
Open Water Swimming
Event Tags:
channel swimming association, charity, english channel, english channel swim, fundraising, marathon swimmer, neonatal, Neonatal Unit, nicu, nnu, open water swimming, parents in neonatal, Parents with babies in Neonatal, premature babies, raising money, Sport, swim
Website:
http://www.thealexatrust.org
Organiser
Howard James
Email:
howard@thealexatrust.org
Website:
www.thealexatrust.org
Venue
Dover Marina
Kent United Kingdom
+ Google Map
Event Navigation
« ENGLISH CHANNEL RELAYS 2019

Search…

RECENT POSTS
PARENTS FUEL FUND 2019
CATEGORIES
Cycle
Donations
Fundraising
Projects
Run
Sale
Sponsorship
Sport
Swim
Uncategorized
Walk
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

April 2019
S M T W T F S
« Mar
1 2 3 4 5 6
7 8 9 10 11 12 13
14 15 16 17 18 19 20
21 22 23 24 25 26 27
28 29 30
FOLLOW US ON:
Follow Us on FacebookFollow Us on TwitterFollow Us on YouTubeFollow Us on iTunes
UPCOMING EVENTS
ENGLISH CHANNEL RELAYS 2019
June 1 @ 00:00 - June 7 @ 00:00
ENGLISH CHANNEL RELAYS 2020
June 11, 2020 - June 19, 2020
View All Events

FOLLOW OUR TWEETS
Darren has done so much fundraising for The Alexa Trust to date, we really appreciate it. Super open water and mast… https://t.co/oUkW11oOXt
over a year ago
Hilary has just this past weekend completed the Brighton Marathon and now taking on the English Channel. Inpiration… https://t.co/EA3fAPrdkk
over a year ago
Here is a challenge for our cycling enthusiast friends. Choose between two distances; 50 km and 100 km. All money r… https://t.co/VzQ2zi3FRU
over a year ago
Please Support Pegasus Playscheme. https://t.co/6o2VW6fVqr
over a year ago
50 mums and their children with Down Syndrome did carpool karaoke and it was amazing https://t.co/WnEeitnLp0
over a year ago
READ OUR BLOG POSTS
PARENTS FUEL FUND 2019
RELAYS APPAREL SPONSOR – THE WHITE HORSE, DOVER
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA TRUST
ENGLISH CHANNEL RELAYS 2019 – TEAM ALEXA AQUANUTS
NEONATAL BREASTFEEDING SUPPORT APPEAL 2019
Theme by Out the Box

comments (0)
LESSON 2967 Fri 20 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) In Mainpuri, Mayawati and Mulayam bury the hatchet
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:23 pm

LESSON 2967 Fri 20 Apr 2019

Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness
Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal

MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES
Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org

https://www.tipitaka.org/stp-pali-eng-parallel.shtml

Home > English Publications > Mahāsatipaṭṭhāna Sutta
Mahāsatipaṭṭhāna
Sutta
The Great Discourse
on the Establishing of Awareness
Visayasūcī
Contents
Note on the Pronunciation of Pāli
Vedanā in the Practice of Satipaṭṭhāna

Mahāsatipaṭṭhāna Sutta

The Great Discourse on the Establishing of Awareness

1. Uddeso

1. Introduction

2. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaṃ

B. Iriyāpathapabbaṃ

C. Sampajānapabbaṃ

D. Paṭikūlamanasikārapabbaṃ

E. Dhātumanasikārapabbaṃ

F. Navasivathikapabbaṃ

A. Section on Respiration

B. Section on Postures

C. Section on Constant Thorough Understanding of Impermanence

D. Section on Reflections on Repulsiveness

E. Section on the Reflections on the Material Elements

F. Section on the Nine Charnel-ground Observations

3. Vedanānupassanā

3. The Observation of Sensations

4. Cittānupassanā

4. The Observation of Mind

5. Dhammānupassanā

5. The Observation of Mental Contents

A. Nīvaraṇapabbaṃ

B. Khandhapabbaṃ

C. Āyatanapabbaṃ

D. Bojjhaṅgapabbaṃ

E. Saccapabbaṃ

Dukkhasaccaniddeso

Samudayasaccaniddeso

Nirodhasaccaniddeso

Maggasaccaniddeso

A. Section on the Hindrances

B. Section on the Aggregates

C. Section on the Sense Spheres

D. Section on the Factors of Enlightenment

E. Section on the Noble Truths

Exposition of the Truth of Suffering

Exposition of the Truth of the Arising of Suffering

Exposition of the Truth of the Cessation of Suffering

Exposition of the Truth of the Path

6. Satipaṭṭhānabhāvanānisaṃso

6. The Results of Practising the Establishing of Awareness

Notes (subscript numbers are explained in the endnotes to this book)

Note on the Pronunciation of Pāli
Pāli was a spoken language of northern India in the time of Gotama the Buddha. It was written in the Brāhmī script in India in the time of Emperor Aśoka and has been preserved in the scripts of the various countries where the language has been maintained. In Roman script the following set of diacritical marks are used to indicate the proper pronunciation.

The alphabet consists of forty-one characters: eight vowels and thirty-three consonants.

Vowels: a, ā, i, ī, u, ū, e, o

Consonants:

Velar: k kh g gh ṅ

Palatal: c ch j jh ñ

Retroflex: ṭ ṭh ḍ ḍh ṇ

Dental: t th d dh n

Labial: p ph b bh m

Miscellaneous: y, r, l, v, s, h, ḷ, ṃ

The vowels a, i, u are short; ā, ī, ū are long; e and o are pronounced long except before double consonants: deva, mettā; loka, phoṭṭhabbā.

a is pronounced like ‘a’ in ‘about’; ā like ‘a’ in ‘father’;

i is pronounced like ‘i’ in ‘mint’; ī like ‘ee’ in ‘see’;

u is pronounced like ‘u’ in ‘put’; ū like ‘oo’ in ‘pool’.

The consonant c is pronounced as in the ‘ch’ in ‘church’. All the aspirated consonants are pronounced with an audible expulsion of breath following the normal unaspirated sound. Therefore th is not as in ‘three’ but more like the sound in ‘Thailand’, and ph is not as in ‘photo’ but rather is pronounced ‘p’ accompanied by an expulsion of breath.

The retroflex consonants, ṭ, ṭh, ḍ, ḍh, ṇ are pronounced with the tip of the tongue turned back, whereas in the dentals, t, th, d, dh, n, it touches the upper front teeth.

The palatal nasal, ñ, is the same as the Spanish ‘ñ’, as in señor. The velar nasal, ṅ, is pronounced like ‘ng’ in ‘singer’ but occurs only with the other consonants in its group: ṅk, ṅkh,ṅg, ṅgh. The pronunciation of ṃ is similar to ṅ but occurs most commonly as a terminal nasalization: ‘evaṃ me sutaṃ’. The Pāli v is a soft ‘v’ or ‘w’ and ḷ, produced with the tongue retroflexed, is almost a combined ‘rl’ sound.

Vedanā in the Practice of Satipaṭṭhāna
Vipassana Research Institute

The practice of the four-fold satipaṭṭhāna, the establishing of awareness, was highly praised by the Buddha in the suttas. Mentioning its importance in the Mahāsatipaṭṭhāna Sutta, the Buddha called it ekāyano maggo - the only way for the purification of beings, for overcoming sorrow, for extinguishing suffering, for walking on the path of truth and for realising nibbāna (liberation).1

In this sutta, the Buddha presented a practical method for developing self-knowledge by means of kāyānupassanā (observation of the body), vedanānupassanā (observation of sensations), cittānupassanā (observation of the mind), and dhammānupassanā (observation of the contents of the mind).2

To explore the truth about ourselves, we must examine what we are: body and mind. We must learn to observe these directly within ourselves. Accordingly, we must keep three points in mind: 1) The reality of the body may be imagined by contemplation, but to experience it directly one must work with vedanā (body sensations) arising within it. 2) Similarly, the actual experience of the mind is attained by working with the contents of the mind. Therefore, in the same way as body and sensations cannot be experienced separately, the mind cannot be observed apart from the contents of the mind. 3) Mind and matter are so closely inter-related that the contents of the mind always manifest themselves as sensations in the body. For this reason the Buddha said:

Vedanā-samosaraṇā sabbe dhammā.3
Everything that arises in the mind flows together with sensations.

Therefore, observation of sensations offers a means - indeed the only means - to examine the totality of our being, physical as well as mental.

Broadly speaking, the Buddha refers to five types of vedanā:

Sukhā vedanā - pleasant sensations
Dukkhā vedanā - unpleasant sensations
Somanassa vedanā - pleasant mental feeling
Domanassa vedanā - unpleasant mental feeling
Adukkhamasukhā vedanā - neither unpleasant nor pleasant sensations.
In all references to vedanā in the Satipaṭṭhāna Sutta the Buddha speaks of sukhā vedanā, dukkhā vedanā, i.e., the body sensations; or adukkhamasukhā vedanā, which in this context also clearly denotes neutral body sensations.

The strong emphasis is on body sensations because they work as a direct avenue for the attainment of fruition (nibbāna) by means of “strong dependence condition” (upanissaya-paccayena paccayo), i.e., the nearest dependent condition for our liberation. This fact is succinctly highlighted in the Paṭṭhāna, the seventh text of Abhidhamma Piṭaka under the Pakatūpanissaya, where it is stated:

Kāyikaṃ sukhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Kāyikaṃ dukkhaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Utu kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Bhojanaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.

Senāsanaṃ kāyikassa sukhassa, kāyikassa dukkhassa, phalasamāpattiyā upanissayapaccayena paccayo.4

Pleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbāna) by strong dependence condition.

Unpleasant body sensation is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.

The season (or surrounding environment) is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.

Food is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.

Lying down and sitting (i.e., the mattress and cushions, or the position of lying, sitting, etc.) is related to pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition by strong dependence condition.

From the above statement it is clear how important vedanā, sensation, is on the path of liberation. The pleasant and unpleasant body sensations, the surrounding environment (utu), the food we eat (bhojanaṃ), and the sleeping and sitting position, the mattress or cushions used, etc. (senāsanaṃ) are all responsible for ongoing body sensations of one type or another. When the sensations are experienced properly, as the Buddha explained in Mahāsatipaṭṭhāna Sutta, these become the nearest dependent condition for our liberation.

There are four dimensions to our nature: the body and its sensations, and the mind and its contents. These provide four avenues for the establishing of awareness in satipaṭṭhāna. In order that the observation be complete, we must experience every facet, which we can only do by means of vedanā. This exploration of truth will remove the delusions we have about ourselves.

In the same way, to come out of the delusion about the world outside, we must explore how the outside world interacts with our own mind-and-matter phenomenon, our own self. The outside world comes in contact with the individual only at the six sense doors: the eye, ear, nose, tongue, body and mind. Since all these sense doors are contained in the body, every contact of the outside world is at the body level.

The traditional spiritual teachers of India, before the Buddha, in his day and afterwards, expressed the view that craving causes suffering and that to remove suffering one must abstain from the objects of craving. This belief led to various practices of penance and extreme abstinence from external stimuli. In order to develop detachment, the Buddha took a different approach. Having learned to examine the depths of his own mind, he realized that between the external object and the mental reflex of craving is a missing link: vedanā. Whenever we encounter an object through the five physical senses or the mind, a sensation arises; and based on the sensation, taṇhā (craving) arises. If the sensation is pleasant we crave to prolong it, if it is unpleasant we crave to be rid of it. It is in the chain of Dependent Origination (paṭiccasamuppāda) that the Buddha expressed his profound discovery:

Saḷāyatana-paccayā phasso
Phassa-paccayā vedanā
Vedanā-paccayā taṇhā.5

Dependent on the six sense-spheres, contact arises.
Dependent on contact, sensation arises.
Dependent on sensation, craving arises.

The immediate cause for the arising of craving and, consequently, of suffering is not something outside of us but rather the sensations that occur within us.

Therefore, just as the understanding of vedanā is absolutely essential to understand the interaction between mind and matter within ourselves, the same understanding of vedanā is essential to understand the interaction of the outside world with the individual.

If this exploration of truth were to be attempted by contemplation or intellectualization, we could easily ignore the importance of vedanā. However, the crux of the Buddha’s teaching is the necessity of understanding the truth not merely at the intellectual level, but by direct experience. For this reason vedanā is defined as follows:

Yā vedeti ti vedanā, sā vediyati lakkhaṇā, anubhavanarasā…6

That which feels the object is vedanā; its characteristic is to feel, it is the essential taste of experience…

However, merely to feel the sensations within is not enough to remove our delusions. Instead, it is essential to understand the ti-lakkhaṇā (three characteristics) of all phenomena. We must directly experience anicca (impermanence), dukkha (suffering), and anatta (selflessness) within ourselves. Of these three, the Buddha always stressed the importance of anicca because the realization of the other two will easily follow when we experience deeply the characteristic of impermanence. In the Meghiya Sutta of the Udāna he said:

Aniccasaññino hi, Meghiya, anattasaññā saṇṭhāti, anattasaññī asmimānasamugghātaṃ pāpuṇāti diṭṭheva dhamme nibbānaṃ.7

In one, Meghiya, who perceives impermanence, the perception of selflessness is established. One who perceives what is selfless wins the uprooting of the pride of egotism in this very life, and thus realizes nibbāna.

Therefore, in the practice of satipaṭṭhāna, the experience of anicca, arising and passing away, plays a crucial role. This experience of anicca as it manifests in the mind and body is also called vipassanā. The practice of Vipassana is the same as the practice of satipaṭṭhāna.

The Mahāsatipaṭṭhāna Sutta begins with the observation of the body. Here several different starting points are explained: observing respiration, giving attention to bodily movements, etc. It is from these points that we can progressively develop vedanānupassanā, cittānupassanā and dhammānupassanā. However, no matter from which point the journey starts, stages come which everyone must pass through on the way to the final goal. These are described in important sentences repeated not only at the end of each section of kāyānupassanā but also at the end of vedanānupassanā, cittānupassanā and each section of dhammānupassanā. They are:

Samudaya-dhammānupassī vā viharati.
Vaya-dhammānupassī vā viharati.
Samudaya-vaya-dhammānupassī vā viharati.8
One dwells observing the phenomenon of arising.
One dwells observing the phenomenon of passing away.
One dwells observing the phenomenon of arising and passing away.
These sentences reveal the essence of the practice of satipaṭṭhāna. Unless these three levels of anicca are experienced, we will not develop paññā (wisdom) - the equanimity based on the experience of impermanence - which leads to detachment and liberation. Therefore, in order to practise any of the four-fold satipaṭṭhānā we have to develop the constant thorough understanding of impermanence which in Pāli is known as sampajañña.

Sampajañña has been often misunderstood. In the colloquial language of the day, it also had the meaning of “knowingly.” For example, the Buddha has spoken of sampajānamusā bhāsitā,9 and sampajāna musāvāda10 which means “consciously, or knowingly, to speak falsely.” This superficial meaning of the term is sufficient in an ordinary context. But whenever the Buddha speaks of vipassanā, of the practice leading to purification, to nibbāna, as here in this sutta, then sampajañña has a specific, technical significance.

To remain sampajāno (the adjective form of sampajañña), one must meditate on the impermanence of phenomena (anicca-bodha), objectively observing mind and matter without reaction. The understanding of samudaya-vaya-dhammā (the nature of arising and passing away) cannot be by contemplation, which is merely a process of thinking, or by imagination or even by believing; it must be performed with paccanubhoti 11 (direct experience), which is yathābhūta-ñāṇa-dassana 12 (experiential knowledge of the reality as it is). Here the observation of vedanā plays its vital role, because with vedanā a meditator very clearly and tangibly experiences samudaya-vaya (arising and passing away). Sampajañña, in fact, is directly perceiving the arising and passing away of vedanā, wherein all four facets of our being are included.

It is for this reason that the three essential qualities - to remain ātāpī (ardent), sampajāno, and satimā (aware) - are invariably repeated for each of the four satipaṭṭhānas. And as the Buddha explained, sampajañña is observing the arising and passing away of vedanā.13 Hence the part played by vedanā in the practice of satipaṭṭhāna should not be ignored or this practice of satipaṭṭhāna will not be complete.

In the words of the Buddha:

Tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
Imā kho, bhikkhave, tisso vedanā. Imāsaṃ kho, bhikkhave, tissannaṃ vedanānaṃ pariññāya cattāro satipaṭṭhānā bhāvetabbā.14

Meditators, there are three types of body sensations. What are the three? Pleasant sensations, unpleasant sensations and neutral sensations. Practise, meditators, the four-fold satipaṭṭhānā for the complete understanding of these three sensations.

The practice of satipaṭṭhāna, which is the practice of Vipassana, is complete only when one directly experiences impermanence. Sensations provide the nexus where the entire mind and body are tangibly revealed as impermanent phenomena, leading to liberation.

References

1. Dīgha-nikāya: VRI II. 373; PTS II. 290

2. Loc. cit.

3. Aṅguttara-nikāya, VRI II, 58; PTS V, 107

4. Paṭṭhāna, Vol. I, Kusalatika: VRI, 324

5. Vinaya, Mahāvagga: VRI, 1; PTS 2

6. Abhidhammattha-saṅgaho, Hindi translation and commentary by Ven. Dr. U Rewata Dhamma, Varanaseya Sanskrit Vishva-vidyalaya, Varanasi, Vol. I p. 101. By using the term anubhavanarasā, the commentator is pointing to the fact that the essence of experience itself is vedanā, the sensations on the body.

7. Udāna: VRI, 31; PTS, 37

8. Dīgha-nikāya: VRI II. 374-404; PTS II. 292-314

9. Dīgha-nikāya: VRI III. 62; PTS III 45. Aṅguttara-nikāya : VRI I, Tikanipāta, 28; PTS I. 128

10. Vinaya, Pācittiya: VRI, 3; PTS 2

11. Majjhima-nikāya: VRI I. 455; PTS I. 295; Saṃyutta-nikāya: VRI III. 512, 823 ff., 839 ff.; PTS V. 217, 264ff., 286 ff.

12. Aṅguttara-nikāya: VRI II, Pañcakanipāta, 24, 168, Sattakanipāta, 65, VRI III, Aṭṭhakanipāta, 81; PTS III, 19, 200; IV, 99, 336

13. Saṃyutta-nikāya: VRI III. 401; PTS V. 180

14. Ibid.: VRI III. 415; PTS V. 180

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Note: Pāli references are from the Chaṭṭha Saṅgāyana edition of the Tipiṭaka, published by the Vipassana Research Institute (VRI), giving book and paragraph number, followed by the Pali Text Society (PTS) edition, giving book and page number.

Namo Tassa

Bhagavato Arahato

Sammāsambuddhassa

Mahāsatipaṭṭhāna Sutta
The Great Discourse on the Establishing of Awareness
Evaṃ me sutaṃ.

Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi, ‘Bhikkhavo’1 ti. ‘Bhaddante’ ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:

Thus have I heard:

At one time the Enlightened One was staying among the Kurus at Kammāsadhamma, a market town of the Kuru people. There the Enlightened One addressed the monks thus: “Monks,”1 and they replied, “Venerable Sir!” Then the Enlightened One spoke as follows:

1. Uddeso

1. Introduction

Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā.2

This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of awareness.2

Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno3 satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.4

Which four? Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, 3 observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter].4

2. Kāyānupassanā

2. The Observation of Body

A. Ānāpānapabbaṃ

A. Section on Respiration

Kathaṃ ca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati?

And how, monks, does a monk dwell observing body in body?

Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā, ujuṃ kāyaṃ paṇidhāya, parimukhaṃ satiṃ upaṭṭhapetvā. So sato va assasati, sato va passasati. Dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti,5 dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti. Rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati. ‘Passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.

Here a monk, having gone into the forest, or to the foot of a tree, or to an empty room, sits down cross-legged, keeps his body upright and fixes his awareness in the area around the mouth. With this awareness, he breathes in, with this awareness, he breathes out. Breathing in a deep breath, he understands properly:5 “I am breathing in a deep breath.” Breathing out a deep breath, he understands properly: “I am breathing out a deep breath.” Breathing in a shallow breath, he understands properly: “I am breathing in a shallow breath.” Breathing out a shallow breath, he understands properly: “I am breathing out a shallow breath.” In this way he trains himself: “Feeling the whole body, I shall breathe in.” “Feeling the whole body, I shall breathe out,” thus he trains himself. “With the bodily activities calmed, I shall breathe in,” thus he trains himself. “With the bodily activities calmed, I shall breathe out,” thus he trains himself.

Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṃ vā añchanto ‘dīghaṃ añchāmī’ ti pajānāti, rassaṃ vā añchanto ‘rassaṃ añchāmī’ ti pajānāti. Evameva kho, bhikkhave, bhikkhu dīghaṃ vā assasanto ‘dīghaṃ assasāmī’ ti pajānāti, dīghaṃ vā passasanto ‘dīghaṃ passasāmī’ ti pajānāti, rassaṃ vā assasanto ‘rassaṃ assasāmī’ ti pajānāti, rassaṃ vā passasanto ‘rassaṃ passasāmī’ ti pajānāti. ‘Sabbakāyapaṭisaṃvedī assasissāmī’ ti sikkhati, ‘sabbakāyapaṭisaṃvedī passasissāmī’ ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ assasissāmī’ ti sikkhati, ‘passambhayaṃ kāyasaṅkhāraṃ passasissāmī’ ti sikkhati.

Just as a skilful turner or a turner’s apprentice, while making a long turn understands properly: “I am making a long turn,” and while making a short turn, understands properly: “I am making a short turn,” just so, the monk, breathing in a deep breath, understands properly: “I am breathing in a deep breath.” Breathing in a shallow breath, he understands properly: “I am breathing in a shallow breath.” Breathing out a deep breath, he understands properly: “I am breathing out a deep breath.” Breathing out a shallow breath, he understands properly: “I am breathing out a shallow breath.” In this way he trains himself: “Feeling the whole body, I shall breathe in.” “Feeling the whole body, I shall breathe out,” thus he trains himself. “With the bodily activities calmed, I shall breathe in,” thus he trains himself. “With the bodily activities calmed, I shall breathe out,” thus he trains himself.

Iti6 ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā7 vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’8 ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya9 anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus6 he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally.7 Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!”8 Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness.9 In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

B. Iriyāpathapabbaṃ

B. Section on Postures

Puna caparaṃ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ ti pajānāti, ṭhito vā ‘ṭhitomhī’ ti pajānāti, nisinno vā ‘nisinnomhī’ ti pajānāti, sayāno vā ‘sayānomhī’ ti pajānāti. Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānāti.10

Again, monks, a monk while he is walking, understands properly: “I am walking”; while he is standing, he understands properly: “I am standing”; while he is sitting, he understands properly: “I am sitting”; while he is lying down, he understands properly: “I am lying down.” In whichever position he disposes his body, he understands it properly.10

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

C. Sampajānapabbaṃ

C. Section on Constant Thorough Understanding of Impermanence

Puna caparaṃ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti,11 ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

Again, monks, a monk, while going forward or backward, he does so with constant thorough understanding of impermanence;11 whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence.

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

D. Paṭikūlamanasikārapabbaṃ

D. Section on Reflections on Repulsiveness

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ, uddhaṃ pādatalā adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.

Again, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: “In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.”

Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṃ sālīnaṃ vīhīnaṃ muggānaṃ māsānaṃ tilānaṃ taṇḍulānaṃ. Tamenaṃ cakkhumā puriso muñcitvā paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime taṇḍulā’ ti; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ, uddhaṃ pādatalā adho kesamatthakā, tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati: ‘Atthi imasmiṃ kāye kesā lomā nakhā dantā taco maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkaṃ hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsaṃ antaṃ antaguṇaṃ udariyaṃ karīsaṃ pittaṃ semhaṃ pubbo lohitaṃ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṃ’ ti.

Just as if there were a double-mouthed provision bag, full of various kinds of grains and seeds, such as hill-paddy, paddy, mung-beans, cow-peas, sesame seeds and husked rice, and as if there were a man with discerning eyes, who, after having opened that bag would examine the contents, saying: “This is hill-paddy, this is paddy, these are mung-beans, these are cow-peas, these are sesame seeds and this is husked rice”; in this same way, monks, a monk reflects on this very body, that is covered with skin and full of impurities of all kinds from the soles of the feet upwards and from the hair of the head downwards, considering thus: “In this body, there are hairs of the head, hairs of the skin, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach with its contents, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and urine.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

E. Dhātumanasikārapabbaṃ

E. Section on the Reflections on the Material Elements

Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ ti.

Again, monks, a monk reflects on this very body, however it is placed or disposed, considering it according to the characteristic of each element: “In this body, there is the earth-element, the water-element, the fire-element and the air-element.”

Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati: ‘Atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ ti.

Just as if, monks, a skilful cow-butcher or his apprentice, after having slaughtered a cow and having divided it into portions, would sit down at the junction of four roads; in the same way, monks, a monk reflects on this very body, however it is placed or disposed, considering the material elements: “In this body, there is the earth-element, the water-element, the fire-element and the air-element.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

F. Navasivathikapabbaṃ

F. Section on the Nine Charnel-ground Observations

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ ekāhamataṃ vā dvīhamataṃ vā tīhamataṃ vā uddhumātakaṃ vinīlakaṃ vipubbakajātaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, dead for one, two or three days, swollen, blue and festering, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ kākehi vā khajjamānaṃ kulalehi vā khajjamānaṃ gijjhehi vā khajjamānaṃ kaṅkehi vā khajjamānaṃ sunakhehi vā khajjamānaṃ byagghehi vā khajjamānaṃ dīpīhi vā khajjamānaṃ siṅgālehi vā khajjamānaṃ vividhehi vā pāṇakajātehi khajjamānaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, being eaten by crows, being eaten by vultures, being eaten by falcons, being eaten by herons, being eaten by dogs, being eaten by tigers, being eaten by leopards, being eaten by jackals and being eaten by different kinds of creatures, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton with some flesh and blood attached to it and held together by tendons, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ nimaṃsalohitamakkhitaṃ nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh but smeared with blood and held together by tendons, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikasaṅkhalikaṃ apagatamaṃsalohitaṃ nhārusambandhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to a skeleton without any flesh or blood, held together by tendons, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṃ aññena pādaṭṭhikaṃ aññena gopphakaṭṭhikaṃ aññena jaṅghaṭṭhikaṃ aññena ūruṭṭhikaṃ aññena kaṭiṭṭhikaṃ aññena phāsukaṭṭhikaṃ aññena piṭṭhiṭṭhikaṃ aññena khandhaṭṭhikaṃ aññena gīvaṭṭhikaṃ aññena hanukaṭṭhikaṃ aññena dantaṭṭhikaṃ aññena sīsakaṭāhaṃ. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to disconnected bones, scattered in all directions, here a bone of the hand, there a bone of the foot, here a bone of the ankle, there a bone of the knee, here a bone of the thigh and there a bone of the pelvis, here a bone of the spine, there a bone of the back, again there a bone of the shoulder, here a bone of the throat, there a bone of the chin, here a bone of the teeth and there a bone of the skull, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, reduced to bleached bones of conch-like colour, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni puñjakitāni terovassikāni. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, of bones that are piled up in a heap more than a year old, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

Puna caparaṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇakajātāni. So imameva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’ ti.

Again, monks, a monk, when he sees a dead body that has been thrown in a charnel-ground, the bones having rotted away to powder, regarding his own body considers thus: “Indeed, this body is of the same nature, it will become like that and cannot escape it.”

Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati, samudayadhammānupassī vā kāyasmiṃ viharati, vayadhammānupassī vā kāyasmiṃ viharati, samudayavayadhammānupassī vā kāyasmiṃ viharati, ‘atthi kāyo’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati.

Thus he dwells observing body in body internally, or he dwells observing body in body externally, or he dwells observing body in body both internally and externally. Thus he dwells observing the phenomenon of arising in the body, thus he dwells observing the phenomenon of passing away in the body, thus he dwells observing the phenomenon of arising and passing away in the body. Now his awareness is established: “This is body!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing body in body.

3. Vedanānupassanā

3. The Observation of Sensations

Kathaṃ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati?

How, monks, does a monk dwell, observing sensations in sensations?

Idha, bhikkhave, bhikkhu sukhaṃ vā vedanaṃ vedayamāno ‘sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; dukkhaṃ vā vedanaṃ vedayamāno ‘dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; adukkhamasukhaṃ vā vedanaṃ vedayamāno ‘adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā sukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ sukhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘sāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā dukkhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ dukkhaṃ vedanaṃ vedayāmī’ ti pajānāti. Sāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘sāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti; nirāmisaṃ vā adukkhamasukhaṃ vedanaṃ vedayamāno ‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’ ti pajānāti.12

Here, monks, a monk, while experiencing a pleasant sensation, understands properly, “I am experiencing a pleasant sensation”; while experiencing an unpleasant sensation, he understands properly, “I am experiencing an unpleasant sensation”; while experiencing a neither-unpleasant-nor-pleasant sensation, he understands properly, “I am experiencing a neither-unpleasant-nor-pleasant sensation.” While he is experiencing a pleasant sensation with attachment, he understands properly, “I am experiencing a pleasant sensation with attachment”; while he is experiencing a pleasant sensation without attachment, he understands properly, “I am experiencing a pleasant sensation without attachment”; while experiencing an unpleasant sensation with attachment, he understands properly, “I am experiencing an unpleasant sensation with attachment”; while experiencing an unpleasant sensation without attachment, he understands properly, “I am experiencing an unpleasant sensation without attachment”; while experiencing a neither-unpleasant-nor-pleasant sensation with attachment, he understands properly, “I am experiencing a neither-unpleasant-nor-pleasant sensation with attachment”; while experiencing a neither-unpleasant-nor-pleasant sensation without attachment, he understands properly, “I am experiencing a neither-unpleasant-nor-pleasant sensation without attachment.”12

Iti ajjhattaṃ vā vedanāsu vedanānupassī viharati, bahiddhā13 vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati, samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati, ‘atthi vedanā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati.

Thus he dwells observing sensations in sensations internally, or he dwells observing sensations in sensations externally,13 or he dwells observing sensations in sensations both internally and externally. Thus he dwells observing the phenomenon of arising in sensations, thus he dwells observing the phenomenon of passing away in sensations, thus he dwells observing the phenomenon of arising and passing away in sensations. Now his awareness is established: “This is sensation!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing sensations in sensations.

4. Cittānupassanā

4. The Observation of Mind

Kathaṃ ca pana, bhikkhave, bhikkhu citte14 cittānupassī viharati?

Again, monks, how does a monk dwell, observing mind in mind?14

Idha, bhikkhave, bhikkhu sarāgaṃ vā cittaṃ ‘sarāgaṃ cittaṃ’ ti pajānāti, vītarāgaṃ vā cittaṃ ‘vītarāgaṃ cittaṃ’ ti pajānāti, sadosaṃ vā cittaṃ ‘sadosaṃ cittaṃ’ ti pajānāti, vītadosaṃ vā cittaṃ ‘vītadosaṃ cittaṃ’ ti pajānāti, samohaṃ vā cittaṃ ‘samohaṃ cittaṃ’ ti pajānāti, vītamohaṃ vā cittaṃ ‘vītamohaṃ cittaṃ’ ti pajānāti, saṅkhittaṃ vā cittaṃ ‘saṅkhittaṃ cittaṃ’ ti pajānāti, vikkhittaṃ vā cittaṃ ‘vikkhittaṃ cittaṃ’15 ti pajānāti, mahaggataṃ vā cittaṃ ‘mahaggataṃ cittaṃ’ ti pajānāti, amahaggataṃ vā cittaṃ ‘amahaggataṃ cittaṃ’16 ti pajānāti, sa-uttaraṃ vā cittaṃ ‘sa-uttaraṃ cittaṃ’ ti pajānāti, anuttaraṃ vā cittaṃ ‘anuttaraṃ cittaṃ’17 ti pajānāti, samāhitaṃ vā cittaṃ ‘samāhitaṃ cittaṃ’ ti pajānāti, asamāhitaṃ vā cittaṃ ‘asamāhitaṃ cittaṃ’18 ti pajānāti, vimuttaṃ vā cittaṃ ‘vimuttaṃ cittaṃ’ ti pajānāti, avimuttaṃ vā cittaṃ ‘avimuttaṃ cittaṃ’ ti pajānāti.

Here, monks, a monk understands properly mind with craving as mind with craving, he understands properly mind free from craving as mind free from craving, he understands properly mind with aversion as mind with aversion, he understands properly mind free from aversion as mind free from aversion, he understands properly mind with delusion as mind with delusion, he understands properly mind free from delusion as mind free from delusion, he understands properly collected mind as collected mind, he understands properly a scattered mind as scattered mind,15 he understands properly expanded mind as expanded mind, he understands properly unexpanded mind as unexpanded mind,16 he understands properly surpassable mind as surpassable mind, he understands properly unsurpassable mind as unsurpassable mind,17 he understands properly concentrated mind as concentrated mind, he understands properly unconcentrated mind as unconcentrated mind,18 he understands properly freed mind as freed mind, he understands properly not freed mind as not freed mind.

Iti ajjhattaṃ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati,19 samudayadhammānupassī vā cittasmiṃ viharati, vayadhammānupassī vā cittasmiṃ viharati, samudayavayadhammānupassī vā cittasmiṃ viharati, ‘atthi cittaṃ’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu citte cittānupassī viharati.

Thus he dwells observing mind in mind internally, or he dwells observing mind in mind externally, or he dwells observing mind in mind both internally and externally.19 Thus he dwells observing the phenomenon of arising in the mind, thus he dwells observing the phenomenon of passing away in the mind, thus he dwells observing the phenomenon of arising and passing away in the mind. Now his awareness is established: “This is mind!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mind in mind.

5. Dhammānupassanā

5. The Observation of Mental Contents

A. Nīvaraṇapabbaṃ

A. The Section on the Hindrances

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati?

Again, monks, how does a monk dwell, observing mental contents in mental contents?

Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati - pañcasu nīvaraṇesu.

Here, monks, a monk dwells, observing mental contents in mental contents, as regards the five hindrances.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati - pañcasu nīvaraṇesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Here, monks, a monk, whenever sense desire is present in him, he understands properly that, “Sense desire is present in me.” Whenever sense desire is absent from him, he understands properly that, “Sense desire is absent from me.” He understands properly, how sense desire that has not yet arisen in him, comes to arise. He understands properly, how sense desire that has now arisen in him, gets eradicated. He understands properly, how sense desire that has now been eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever aversion is present in him, he understands properly that, “Aversion is present in me.” Whenever aversion is absent from him, he understands properly that, “Aversion is absent from me.” He understands properly, how aversion that has not yet arisen in him, comes to arise. He understands properly, how aversion that has now arisen in him, gets eradicated. He understands properly, how aversion that has now been eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ thinamiddhaṃ ‘atthi me ajjhattaṃ thinamiddhaṃ’ ti pajānāti, asantaṃ vā ajjhattaṃ thinamiddhaṃ ‘natthi me ajjhattaṃ thinamiddhaṃ’ ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever sloth and torpor are present in him, he understands properly that, “Sloth and torpor are present in me.” Whenever sloth and torpor are absent from him, he understands properly that, “Sloth and torpor are absent from me.” He understands properly, how sloth and torpor that have not yet arisen in him, come to arise. He understands properly, how sloth and torpor that have now arisen in him, get eradicated. He understands properly, how sloth and torpor that have now been eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘atthi me ajjhattaṃ uddhaccakukkuccaṃ’ ti pajānāti, asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ ‘natthi me ajjhattaṃ uddhaccakukkuccaṃ’ ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever agitation and remorse are present in him, he understands properly that, “Agitation and remorse are present in me.” Whenever agitation and remorse are absent from him, he understands properly that, “Agitation and remorse are absent from me.” He understands properly, how agitation and remorse that have not yet arisen in him, come to arise. He understands properly, how agitation and remorse that have now arisen in him, get eradicated. He understands properly, how agitation and remorse that have now been eradicated, will in future no longer arise in him.

Santaṃ vā ajjhattaṃ vicikicchaṃ ‘atthi me ajjhattaṃ vicikicchā’ ti pajānāti, asantaṃ vā ajjhattaṃ vicikicchaṃ ‘natthi me ajjhattaṃ vicikicchā’ ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti taṃ ca pajānāti, yathā ca uppannāya vicikicchāya pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti taṃ ca pajānāti.

Whenever doubt is present in him, he understands properly that, “Doubt is present in me.” Whenever doubt is absent from him, he understands properly that, “Doubt is absent from me.” He understands properly, how doubt that has not yet arisen in him, comes to arise. He understands properly, how doubt that has now arisen in him, gets eradicated. He understands properly, how doubt that has now been eradicated, will in future no longer arise in him.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu.

Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: “These are mental contents!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the five hindrances.

B. Khandhapabbaṃ

B. The Section on the Aggregates

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.20

Again, monks, a monk dwells, observing mental contents in mental contents, as regards the five aggregates of clinging.20

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the five aggregates of clinging?

Idha, bhikkhave, bhikkhu, ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ ti.

Here, monks, a monk [understands properly]: “Such is matter, such is the arising of matter, such is the passing away of matter; such are sensations, such is the arising of sensations, such is the passing away of sensations; such is perception, such is the arising of perception, such is the passing away of perception; such are reactions, such is the arising of reactions, such is the passing away of reactions; such is consciousness, such is the arising of consciousness, such is the passing away of consciousness.”

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu.

Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: “These are mental contents!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the five aggregates of clinging.

C. Āyatanapabbaṃ

C. The Section on the Sense Spheres

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Again, monks, a monk dwells, observing mental contents in mental contents, as regards the six internal and external sense spheres.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu?

How, monks, does a monk dwell, observing mental contents in mental contents, as regards the six internal and external sense spheres?

Idha, bhikkhave, bhikkhu cakkhuṃ ca pajānāti, rūpe ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

Here, monks, a monk understands properly the eye, he understands properly the visible object and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Sotaṃ ca pajānāti, sadde ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the ear, he understands properly sound and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Ghānaṃ ca pajānāti, gandhe ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the nose, he understands properly smell and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Jivhaṃ ca pajānāti, rase ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the tongue, he understands properly taste and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Kāyaṃ ca pajānāti, phoṭṭhabbe ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the body, he understands properly touch and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Manaṃ ca pajānāti, dhamme ca pajānāti, yaṃ ca tadubhayaṃ paṭicca uppajjati saṃyojanaṃ taṃ ca pajānāti, yathā ca anuppannassa saṃyojanassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa saṃyojanassa pahānaṃ hoti taṃ ca pajānāti, yathā ca pahīnassa saṃyojanassa āyatiṃ anuppādo hoti taṃ ca pajānāti.

He understands properly the mind, he understands properly the contents of the mind and he understands properly the bondage that arises dependent on these two. He understands properly how the bondage that has not yet arisen, comes to arise. He understands properly how the bondage that has now arisen, gets eradicated. He understands properly how that bondage that has now been eradicated, will in future no longer arise.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu.

Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: “These are mental contents!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the six internal and external sense spheres.

D. Bojjhaṅgapabbaṃ

D. The Section on the Factors of Enlightenment

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the seven factors of enlightenment.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

How, monks, does a monk dwell observing mental contents in mental contents, as regards the seven factors of enlightenment?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

Here, monks, a monk understands properly that, when the factor of enlightenment, awareness, is present within him, “The factor of enlightenment, awareness, is present in me.” He understands properly that, when the factor of enlightenment, awareness, is absent from him, “The factor of enlightenment, awareness, is absent from me.” He understands properly, how the factor of enlightenment, awareness, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, awareness, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ21 ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, investigation of Dhamma,21 is present in him, he understands properly, “The factor of enlightenment, investigation of Dhamma, is present in me.” He understands properly that, when the factor of enlightenment, investigation of Dhamma, is absent from him, “The factor of enlightenment, investigation of Dhamma, is absent from me.” He understands properly, how the factor of enlightenment, investigation of Dhamma that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, investigation of Dhamma, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, effort, is present in him, he understands properly, “The factor of enlightenment, effort, is present in me.” He understands properly that, when the factor of enlightenment, effort, is absent from him, “The factor of enlightenment, effort, is absent from me.” He understands properly, how the factor of enlightenment, effort, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ22 ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, rapture,22 is present in him, he understands properly, “The factor of enlightenment, rapture, is present in me.” He understands properly that, when the factor of enlightenment, rapture, is absent from him, “The factor of enlightenment, rapture, is absent from me.” He understands properly, how the factor of enlightenment, rapture, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, rapture, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ23 ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, tranquillity,23 is present in him, he understands properly, “The factor of enlightenment, tranquillity, is present in me.” He understands properly that, when the factor of enlightenment, tranquillity, is absent from him, “The factor of enlightenment, tranquillity is absent from me.” He understands properly, how the factor of enlightenment, tranquillity, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, tranquillity, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, concentration, is present in him, he understands properly, “The factor of enlightenment, concentration, is present in me.” He understands properly that, when the factor of enlightenment, concentration, is absent from him, “The factor of enlightenment, concentration, is absent from me.” He understands properly, how the factor of enlightenment, concentration, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, concentration, that has now arisen, is developed and perfected.

Santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti taṃ ca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti taṃ ca pajānāti.

When the factor of enlightenment, equanimity, is present in him, he understands properly, “The factor of enlightenment, equanimity, is present in me.” He understands properly that, when the factor of enlightenment, equanimity, is absent from him, “The factor of enlightenment, equanimity, is absent from me.” He understands properly, how the factor of enlightenment, equanimity, that has not yet arisen in him, comes to arise. He understands properly, how the factor of enlightenment, equanimity, that has now arisen, is developed and perfected.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu.

Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: “These are mental contents!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the seven factors of enlightenment.

E. Saccapabbaṃ

E. The Section on the Noble Truths

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Again, monks, a monk dwells observing mental contents in mental contents, as regards the four noble truths.

Kathaṃ ca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?

How, monks, does a monk dwell observing mental contents in mental contents, as regards the four noble truths?

Idha bhikkhave, bhikkhu ‘idaṃ dukkhaṃ’ ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ ti yathābhūtaṃ pajānāti.

Here, monks, a monk understands properly as it is, “This is suffering”; he understands properly as it is, “This is the arising of suffering”; he understands properly as it is, “This is the cessation of suffering”; he understands properly as it is, “This is the path leading to the cessation of suffering.”

Dukkhasaccaniddeso

Exposition of the Truth of Suffering

Katamaṃ ca, bhikkhave, dukkhaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of Suffering?

Jāti pi dukkhā, jarā pi dukkhā, (byādhi pi dukkhā,)24 maraṇaṃ pi dukkhaṃ, sokaparidevadukkhadomanassupāyāsā pi dukkhā, appiyehi sampayogo pi dukkho, piyehi vippayogo pi dukkho, yampicchaṃ na labhati taṃ pi dukkhaṃ, saṅkhittena pañcupādānakkhandhā dukkhā.

Birth is suffering, old age is suffering, (sickness is suffering),24 death is suffering, sorrow, lamentation, pain, grief and distress are suffering, the association with something that one does not like is suffering, the disassociation with something that one does like is suffering, not to get what one desires is suffering; in short, the clinging to the five aggregates is suffering.

Katamā ca, bhikkhave, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccati, bhikkhave, jāti.

And what, monks, is birth? If there is birth for all kinds of beings in whatever kind of existence, their conception, their being born, their becoming, the coming into manifestation of their aggregates, the acquisition of their sense faculties - this, monks, is called birth.

Katamā ca, bhikkhave, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccati, bhikkhave, jarā.

And what, monks, is old age? If there is old age for all kinds of beings in whatever kind of existence, their getting frail and decrepit, the breaking [of their teeth], their becoming grey and wrinkled, the running down of their life span, the deterioration of their sense faculties - this, monks, is called old age.

Katamaṃ ca, bhikkhave, maraṇaṃ? Yaṃ tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccati, bhikkhave, maraṇaṃ.

And what, monks, is death? If there is vanishing and passing away for all kinds of beings in whatever kind of existence, their disintegration, their disappearance, their dying, their death, the completion of their life span, the dissolution of the aggregates, the discarding of the body, the destruction of their vitality - this, monks, is called death.

Katamo ca, bhikkhave, soko? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccati, bhikkhave, soko.

And what, monks, is sorrow? Whenever one, monks, is affected by various kinds of loss and misfortune, that are followed by this or that kind of painful state of mind, by sorrow, by mourning, by sorrowfulness, by inward grief, and by deep inward woe - this, monks, is called sorrow.

Katamo ca, bhikkhave, paridevo? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccati, bhikkhave, paridevo.

And what, monks, is lamentation? Whenever one, monks, is affected by various kinds of loss and misfortune, that are followed by this or that kind of painful state of mind, by wailing and crying, by lamentation, by deep wailing, by deep lamentation, by the state of deep wailing and deep lamentation - this, monks, is called lamentation.

Katamaṃ ca, bhikkhave, dukkhaṃ?25 Yaṃ kho, bhikkhave, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, dukkhaṃ.

And what, monks, is pain?25 If there is, monks, any kind of bodily pain, any kind of bodily unpleasantness or any kind of painful or unpleasant sensation as a result of bodily contact - this, monks, is called pain.

Katamaṃ ca, bhikkhave, domanassaṃ?25 Yaṃ kho, bhikkhave, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccati, bhikkhave, domanassaṃ.

And what, monks, is grief?25 If there is, monks, any kind of mental pain, any kind of mental unpleasantness or any kind of painful or unpleasant sensation as a result of mental contact - this, monks, is called grief.

Katamo ca, bhikkhave, upāyāso? Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccati, bhikkhave, upāyāso.

And what, monks, is distress? Whenever one, monks, is affected by various kinds of loss and misfortune, that are followed by this or that kind of painful state of mind, by tribulation, by distress, affliction with distress and affliction with great distress - this, monks, is called distress.

Katamo ca, bhikkhave, appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṃ saṅgati samāgamo samodhānaṃ missībhāvo, ayaṃ vuccati, bhikkhave, appiyehi sampayogo dukkho.

And what, monks, is the suffering of being associated with what one does not like? Wherever and whenever one finds unpleasant, disagreeable or disliked objects of sight, sound, smell, taste, touch or of the mind, or, whenever and wherever one finds that there are wishers of one’s own misfortune, harm, difficulties or of one’s own insecurity; if one gets associated, one meets, one comes into contact or gets combined with them - this, monks, is called the suffering of being associated with what one does not like.

Katamo ca, bhikkhave, piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṃ asaṅgati asamāgamo asamodhānaṃ amissībhāvo, ayaṃ vuccati, bhikkhave, piyehi vippayogo dukkho.

And what, monks, is the suffering of being disassociated with what one does like? Wherever and whenever one finds pleasant, agreeable or liked objects of sight, sound, smell, taste, touch or of the mind, or, whenever and wherever one finds that there are wishers of one’s own fortune, prosperity, comfort or of one’s own security, like mother and father, like brother and sister, like friends and colleagues or relatives; if one gets disassociated, one does not meet, one does not come into contact or does not get combined with them - this, monks, is called the suffering of being disassociated with what one does like.

Katamaṃ ca, bhikkhave, yampicchaṃ na labhati taṃ pi dukkhaṃ? Jātidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jātidhammā assāma na ca vata no jāti āgaccheyyā’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

And what, monks, is not getting what one desires? In beings, monks, who are subject to birth the desire arises: “Oh, truly, that we were not subject to birth! Oh, truly, may there be no new birth for us!” But this cannot be obtained by mere desire; and not to get what one wants is suffering.

Jarādhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to old age the desire arises: “Oh, truly, that we were not subject to old age! Oh, truly, may we not be subject to old age!” But this cannot be obtained by mere desire; and not to get what one wants is suffering.

Byādhidhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to sickness the desire arises: “Oh, truly, that we were not subject to sickness! Oh, truly, may there be no sickness for us!” But this cannot be obtained by mere desire; and not to get what one wants is suffering.

Maraṇadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na maraṇadhammā assāma, na ca vata no maraṇaṃ āgaccheyyā’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to death the desire arises: “Oh, truly, that we were not subject to death! Oh, truly, may we never have to die!” But this cannot be obtained by mere desire; and not to get what one wants is suffering.

Sokaparidevadukkhadomanassupāyāsadhammānaṃ, bhikkhave, sattānaṃ evaṃ icchā uppajjati: ‘aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsadhammā āgaccheyyuṃ’ ti. Na kho panetaṃ icchāya pattabbaṃ. Idaṃ pi yampicchaṃ na labhati taṃ pi dukkhaṃ.

In beings, monks, who are subject to sorrow, lamentation, pain, grief and distress the desire arises: “Oh, truly, that we were not subject to sorrow, lamentation, pain, grief and distress! Oh, truly, may we not suffer from sorrow, lamentation, pain, grief and distress!” But this cannot be obtained by mere desire; and not to get what one wants is suffering.

Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ - rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.

And how, monks, in short, is clinging to the five aggregates suffering? It is as follows - clinging to the aggregate of matter is suffering, clinging to the aggregate of sensation is suffering, clinging to the aggregate of perception is suffering, clinging to the aggregate of reaction is suffering, clinging to the aggregate of consciousness is suffering. This, monks, in short, is called suffering because of clinging to these five aggregates.

Idaṃ vuccati, bhikkhave, dukkhaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of Suffering.

Samudayasaccaniddeso

Exposition of the Truth of the Arising of Suffering

Katamaṃ ca, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of the Arising of Suffering?

Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā.

It is this craving that occurs again and again and is bound up with pleasure and lust and finds delight now here, now there. That is, the craving for sensual pleasures, the craving for repeated rebirth and the craving for annihilation.

Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati?

But where does this craving, monks, arise and where does it get established?

Yaṃ loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Wherever in the world [of mind and matter] there is something enticing and pleasurable, there this craving arises and gets established.

Kiñca loke26 piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kayo loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

But what in the world26 [of mind and matter] is enticing and pleasurable? The eye in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The ear … is enticing and pleasurable; there this craving arises and gets established. The nose … is enticing and pleasurable; there this craving arises and gets established. The tongue … is enticing and pleasurable; there this craving arises and gets established. The body … is enticing and pleasurable; there this craving arises and gets established. The mind in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Visible objects, material forms in the world [of mind and matter], are enticing and pleasurable; there this craving arises and gets established. Sounds … are enticing and pleasurable; there this craving arises and gets established. Smells … are enticing and pleasurable; there this craving arises and gets established. Tastes … are enticing and pleasurable; there this craving arises and gets established. Touch … is enticing and pleasurable; there this craving arises and gets established. The contents of the mind in the world [of mind and matter] are enticing and pleasurable; there this craving arises and gets established.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāyaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The eye consciousness in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The ear consciousness … is enticing and pleasurable; there this craving arises and gets established. The nose consciousness … is enticing and pleasurable; there this craving arises and gets established. The tongue consciousness … is enticing and pleasurable; there this craving arises and gets established. The body consciousness … is enticing and pleasurable; there this craving arises and gets established. The mind consciousness in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāsamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāyasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The eye contact in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The ear-contact … is enticing and pleasurable; there this craving arises and gets established. The nose-contact … is enticing and pleasurable; there this craving arises and gets established. The tongue-contact … is enticing and pleasurable; there this craving arises and gets established. The body-contact … is enticing and pleasurable; there this craving arises and gets established. The mind-contact in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Ghānasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Jivhāsamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kāyasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The sensation arising from the eye-contact in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The sensation arising from the ear-contact … is enticing and pleasurable; there this craving arises and gets established. The sensation arising from the nose-contact … is enticing and pleasurable; there this craving arises and gets established. The sensation arising from the tongue-contact … is enticing and pleasurable; there this craving arises and gets established. The sensation arising from the body-contact … is enticing and pleasurable; there this craving arises and gets established. The sensation arising from the mind-contact in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The perception of visible objects, of material forms, in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The perception of sounds … is enticing and pleasurable; there this craving arises and gets established. The perception of smells … is enticing and pleasurable; there this craving arises and gets established. The perception of tastes … is enticing and pleasurable; there this craving arises and gets established. The perception of touch … is enticing and pleasurable; there this craving arises and gets established. The perception of mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The mental reaction to visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The mental reaction to sounds … is enticing and pleasurable; there this craving arises and gets established. The mental reaction to smells … is enticing and pleasurable; there this craving arises and gets established. The mental reaction to tastes … is enticing and pleasurable; there this craving arises and gets established. The mental reaction to touch … is enticing and pleasurable; there this craving arises and gets established. The mental reaction to mind objects, mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The craving after visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The craving after sounds … is enticing and pleasurable; there this craving arises and gets established. The craving after smells … is enticing and pleasurable; there this craving arises and gets established. The craving after tastes … is enticing and pleasurable; there this craving arises and gets established. The craving after touch … is enticing and pleasurable; there this craving arises and gets established. The craving after mind objects, mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpavitakko27 loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The thought conception27 of visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The thought conception of sounds … is enticing and pleasurable; there this craving arises and gets established. The thought conception of smells … is enticing and pleasurable; there this craving arises and gets established. The thought conception of tastes … is enticing and pleasurable; there this craving arises and gets established. The thought conception of touch … is enticing and pleasurable; there this craving arises and gets established. The thought conception of mind objects, mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Rūpavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

The rolling in thoughts of visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established. The rolling in thoughts of sounds … is enticing and pleasurable; there this craving arises and gets established. The rolling in thoughts of smells … is enticing and pleasurable; there this craving arises and gets established. The rolling in thoughts of tastes … is enticing and pleasurable; there this craving arises and gets established. The rolling in thoughts of touch … is enticing and pleasurable; there this craving arises and gets established. The rolling in thoughts of mind objects, mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving arises and gets established.

Idaṃ vuccati, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of the Arising of Suffering.

Nirodhasaccaniddeso

Exposition of the Truth of the Cessation of Suffering

Katamaṃ ca, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ?

And what, monks, is the Noble Truth of the Cessation of Suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

It is the complete fading away and cessation of this very craving, forsaking it and giving it up; the liberation from it, leaving no place for it. But where may this craving, monks, be eradicated; where may it be extinguished? Wherever in the world [of mind and matter] there is something enticing and pleasurable: there this craving may be eradicated and extinguished.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāyo loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

But what in the world [of mind and matter] is enticing and pleasurable? The eye in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The ear … is enticing and pleasurable; there this craving may be eradicated and extinguished. The nose … is enticing and pleasurable; there this craving may be eradicated and extinguished. The tongue … is enticing and pleasurable; there this craving may be eradicated and extinguished. The body … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mind in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The objects of sight, the material forms in the world [of mind and matter], are enticing and pleasurable; there this craving may be eradicated and extinguished. The sounds … are enticing and pleasurable; there this craving may be eradicated and extinguished. The smells … are enticing and pleasurable; there this craving may be eradicated and extinguished. The tastes … are enticing and pleasurable; there this craving may be eradicated and extinguished. Touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The contents of the mind in the world [of mind and matter] are enticing and pleasurable; there this craving may be eradicated and extinguished.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāyaviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The eye-consciousness in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The ear-consciousness … is enticing and pleasurable; there this craving may be eradicated and extinguished. The nose-consciousness … is enticing and pleasurable; there this craving may be eradicated and extinguished. The tongue-consciousness … is enticing and pleasurable; there this craving may be eradicated and extinguished. The body-consciousness … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mind-consciousness in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāsamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāyasamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manosamphasso loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The eye-contact in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The ear-contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The nose-contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The tongue-contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The body-contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mind-contact in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Ghānasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Jivhāsamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kāyasamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The sensation that arises from the eye contact in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The sensation that arises from the ear contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The sensation that arises from the nose contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The sensation that arises from the tongue contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The sensation that arises from the body contact … is enticing and pleasurable; there this craving may be eradicated and extinguished. The sensation that arises from the mind contact in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammasaññā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The perception of visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The perception of sounds … is enticing and pleasurable; there this craving may be eradicated and extinguished. The perception of smells … is enticing and pleasurable; there this craving may be eradicated and extinguished. The perception of tastes … is enticing and pleasurable; there this craving may be eradicated and extinguished. The perception of touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The perception of mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammasañcetanā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The mental reaction towards visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The mental reaction towards sounds … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mental reaction towards smells … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mental reaction towards tastes … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mental reaction towards touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The mental reaction towards mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammataṇhā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The craving after visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The craving after sounds … is enticing and pleasurable; there this craving may be eradicated and extinguished. The craving after smells … is enticing and pleasurable; there this craving may be eradicated and extinguished. The craving after tastes … is enticing and pleasurable; there this craving may be eradicated and extinguished. The craving after touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The craving after mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammavitakko loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The thought conception of visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The thought conception of sounds … is enticing and pleasurable; there this craving may be eradicated and extinguished. The thought conception of smells … is enticing and pleasurable; there this craving may be eradicated and extinguished. The thought conception of tastes … is enticing and pleasurable; there this craving may be eradicated and extinguished. The thought conception of touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The thought conception of mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Rūpavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Rasavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

The rolling in thoughts of visible objects in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished. The rolling in thoughts of sounds … is enticing and pleasurable; there this craving may be eradicated and extinguished. The rolling in thoughts of smells … is enticing and pleasurable; there this craving may be eradicated and extinguished. The rolling in thoughts of tastes … is enticing and pleasurable; there this craving may be eradicated and extinguished. The rolling in thoughts of touch … is enticing and pleasurable; there this craving may be eradicated and extinguished. The rolling in thoughts of mental contents in the world [of mind and matter] is enticing and pleasurable; there this craving may be eradicated and extinguished.

Idaṃ vuccati, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ.

This, monks, is the Noble Truth of the Cessation of Suffering.

Maggasaccaniddeso

Exposition of the Truth of the Path

Katamaṃ ca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

And what, monks, is the Noble Truth of the Path Leading to the Cessation of Suffering? It is this, the Noble Eightfold Path, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right awareness and right concentration.

Katamā ca, bhikkhave, sammādiṭṭhi? Yaṃ kho, bhikkhave, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Ayaṃ vuccati, bhikkhave, sammādiṭṭhi.

And what, monks, is Right Understanding? It is this, monks: the knowledge of suffering, the knowledge of the arising of suffering, the knowledge of the cessation of suffering, the knowledge of the path leading to the cessation of suffering. This, monks, is called Right Understanding.

Katamo ca, bhikkhave, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo. Ayaṃ vuccati, bhikkhave, sammāsaṅkappo.

And what, monks, is Right Thought? Thoughts of renunciation, thoughts that are free from aversion and thoughts that are free from violence. This, monks, is called Right Thought.

Katamā ca, bhikkhave, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ vuccati, bhikkhave, sammāvācā.

And what, monks, is Right Speech? Abstaining from lying, abstaining from slander and backbiting, abstaining from harsh words and abstaining from frivolous talk. This, monks, is called Right Speech.

Katamo ca, bhikkhave, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī. Ayaṃ vuccati, bhikkhave, sammākammanto.

And what, monks, is Right Action? Abstaining from killing, abstaining from taking what has not been given and abstaining from sexual misconduct. This, monks, is called Right Action.

Katamo ca, bhikkhave, sammā-ājīvo? Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvitaṃ kappeti. Ayaṃ vuccati, bhikkhave, sammā-ājīvo.

And what, monks, is Right Livelihood? Here, monks, a noble disciple having given up wrong ways of livelihood earns his livelihood by right means. This, monks, is called Right Livelihood.

Katamo ca, bhikkhave, sammāvāyāmo? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Ayaṃ vuccati, bhikkhave, sammāvāyāmo.

And what, monks, is Right Effort? Here, monks, a monk generates the will to prevent the arising of unarisen evil unwholesome mental states; he makes strong effort, stirs up his energy, applies his mind to it and strives. To eradicate those evil unwholesome mental states that have arisen in him, he generates the will, makes strong effort, stirs up his energy, applies his mind to it and strives. To develop wholesome mental states that have not yet arisen in him, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. To maintain wholesome mental states that have arisen in him, not to let them fade away, to multiply them and bring them to full maturity and to full development, he generates will, makes strong effort, stirs up his energy, applies his mind to it and strives. This, monks, is called Right Effort.

Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.

And what, monks, is Right Awareness? Here, monks, a monk dwells ardent with awareness and constant thorough understanding of impermanence, observing body in body, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing sensations in sensations, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mind in mind, having removed craving and aversion towards the world [of mind and matter]; he dwells ardent with awareness and constant thorough understanding of impermanence, observing mental contents in mental contents, having removed craving and aversion towards the world [of mind and matter]. This, monks, is called Right Awareness.

Katamo ca, bhikkhave, sammāsamādhi? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ27 vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaṃ ca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ ti tatiyaṃ jhānaṃ upasampajja viharati, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, sammāsamādhi.

And what, monks, is right concentration? Here monks, a monk, detached from craving, detached from unwholesome mental states, enters into the first absorption, born of detachment, accompanied by initial and sustained application of the mind27 and filled with rapture and bliss and he dwells therein. With the subsiding of initial and sustained application of the mind and gaining inner tranquillity and oneness of mind he enters into the second absorption, born of concentration, free from initial and sustained application of the mind, filled with rapture and bliss and he dwells therein. After the fading away of rapture he dwells in equanimity, aware with constant thorough understanding of impermanence, and he experiences in his body the bliss of which the noble ones say: “That bliss is experienced by one with equanimity and awareness.” Thus he enters the third absorption and dwells therein. After the eradication of pleasure and pain and with joy and grief having previously passed away, he enters into a state beyond pleasure and pain, the fourth absorption, that is totally purified by equanimity and awareness and he dwells therein. This, monks, is called Right Concentration.

Idaṃ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

This, monks, is the Noble Truth of the Path leading to the Cessation of Suffering.

Iti ajjhattaṃ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati, samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati, ‘atthi dhammā’ ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. Evaṃ pi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.

Thus he dwells observing mental contents in mental contents internally, or he dwells observing mental contents in mental contents externally, or he dwells observing mental contents in mental contents both internally and externally. Thus he dwells observing the phenomenon of arising in the mental contents, thus he dwells observing the phenomenon of passing away in the mental contents, thus he dwells observing the phenomenon of arising and passing away in the mental contents. Now his awareness is established: “These are mental contents!” Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness. In this way he dwells detached, without clinging towards anything in the world [of mind and matter]. This is how, monks, a monk dwells observing mental contents in mental contents as regards the Four Noble Truths.

6. Satipaṭṭhānabhāvanānisaṃso

6. The Results of the Establishing of Awareness

Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ28 bhāveyya sattavassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā,29 sati vā upādisese anāgāmitā.30

Indeed, monks, whoever practises this fourfold establishing of awareness in this manner28 for seven years, he may expect one of two results: in this very life highest wisdom29 or, if a substratum of aggregates remains, the stage of non-returner.30

Tiṭṭhantu, bhikkhave, sattavassāni. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya cha vassāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

Let alone seven years, monks. Should any person practise this fourfold establishing of awareness in this manner for six years, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.

Tiṭṭhantu, bhikkhave, cha vassāni…pe.

Tiṭṭhantu, bhikkhave, pañca vassāni…pe.

Tiṭṭhantu, bhikkhave, cattāri vassāni…pe.

Tiṭṭhantu, bhikkhave, tīṇi vassāni…pe.

Tiṭṭhantu, bhikkhave, dve vassāni..pe.

Tiṭṭhatu, bhikkhave, ekaṃ vassaṃ. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattamāsāni, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

Let alone six years, monks…

Let alone five years, monks…

Let alone four years, monks…

Let alone three years, monks…

Let alone two years, monks…

Let alone one year, monks. Should any person practise this fourfold establishing of awareness in this manner for seven months, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.

Tiṭṭhantu, bhikkhave, satta māsāni…pe.

Tiṭṭhantu, bhikkhave, cha māsāni…pe.

Tiṭṭhantu, bhikkhave, pañca māsāni…pe.

Tiṭṭhantu, bhikkhave, cattāri māsāni…pe.

Tiṭṭhantu, bhikkhave, tīṇi māsāni…pe.

Tiṭṭhantu, bhikkhave, dve māsāni…pe.

Tiṭṭhatu, bhikkhave, ekaṃ māsaṃ…pe.

Tiṭṭhatu, bhikkhave, aḍḍhamāsaṃ…pe.

Tiṭṭhatu, bhikkhave, aḍḍhamāso. Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya sattāhaṃ, tassa dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ: diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā.

Let alone seven months, monks…

Let alone six months, monks…

Let alone five months, monks…

Let alone four months, monks…

Let alone three months, monks…

Let alone two months, monks…

Let alone one month, monks…

Let alone half a month, monks…

Let alone half a month, monks. Should any person practise this fourfold establishing of awareness in this manner for seven days, one of two results may be expected in him: in this very life highest wisdom or, if a substratum of aggregates remains, the stage of non-returner.

‘Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā, sokaparidevānaṃ samatikkamāya, dukkhadomanassānaṃ atthaṅgamāya, ñāyassa adhigamāya, nibbānassa sacchikiriyāya yadidaṃ cattāro satipaṭṭhānā’ ti. Iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vuttaṃ ti.

It is for this reason that it was said: “This is the one and only way, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for the extinguishing of suffering and grief, for walking on the path of truth, for the realisation of nibbāna: that is to say, the fourfold establishing of awareness.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinanduṃ ti

Thus the Enlightened One spoke. Glad in heart, the monks welcomed the words of the Enlightened One.

Mahāsatipaṭṭhāna-suttaṃ niṭṭhitaṃ.

The End of the Mahāsatipaṭṭhāna Sutta

Notes
N.B. For clarity, the footnoted passage will be indicated in the notes by Pāli in italics followed immediately by the English translation in square brackets, e.g. sati [awareness]. Other Pāli words used in the notes will be followed by their equivalent terms in parentheses where appropriate, e.g. anicca (impermanence).

1. The word bhikkhū [monks] was used to address all the people who listened to the discourses given by the Buddha. Thus every meditator, everyone who is walking on the path of Dhamma, though not literally a bhikkhu, can benefit by following the instructions given here.

2. Satipaṭṭhāna [establishing of awareness] Sati means “awareness.” Satipaṭṭhāna implies that the meditator has to work diligently and constantly to become firmly established in awareness or mindfulness. Therefore we have used “the establishing of awareness,” to convey the sense that one actively strives to maintain continuous awareness of mind and body at the level of sensations, as will become clear from the rest of the discourse.

There are certain passages in the Buddha’s discourses where sati has the meaning of “memory.” (Dīgha-nikāya: VRI I. 411; II. 374; PTS I. 180; II. 292). This is especially true when he refers to the special ability of remembering past lives which is developed by means of the practice of the jhānas (deep absorption concentration). But in the context of Satipaṭṭhāna, the practice of Vipassana, leading not to the jhānas but to purification of mind, sati can only be understood to mean awareness of the present moment rather than a memory of the past (or a dream of the future).

3. The Buddha always included the term sampajañña [constant thorough understanding of impermanence] or sampajāno (the adjective form of sampajañña) whenever he was asked to explain sati (awareness). (See, for example, the definition of sammāsati in the Chapter on the Four Noble Truths: Truth of the Path.) As a result of the frequent association of these words, sampajañña has often been defined as nearly synonymous with sati - as “full awareness,” or “clear comprehension” - or as an exhortation to remain mindful. Another traditional translation of sampajañña, which is closer to the full meaning is “thorough understanding.”

In the Sutta Piṭaka the Buddha gave two explanations of the term. In the Saṃyutta-nikāya (VRI III. 401; PTS V, 180-1) he defines it as follows:

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.

And how, monks, does a monk understand thoroughly? Here, monks, a monk experiences sensations arising in him, experiences their persisting, and experiences their vanishing; he experiences perceptions arising in him, experiences their persisting, and experiences their vanishing; he experiences each initial application of the mind [on an object] arising in him, experiences its persisting, and experiences its vanishing. This, monks, is how a monk understands thoroughly.

In the above statement it is clear that one is sampajāno only when one understands the characteristic of impermanence (arising, persisting and vanishing). This understanding must be based on sensation (viditā vedanā). If the characteristic of impermanence is not experienced at the level of vedanā, then one’s understanding is merely an intellectualization, since it is only through sensation that direct experience occurs. The statement further indicates that sampajañña lies in the experience of the impermanence of saññā and vitakkā. Here we should note that impermanence understood at the level of vedanā actually covers all three cases since according to the Buddha’s teaching in the Aṅguttara-nikāya (VRI III. Dasakanipāta, 58; PTS V. 107):

Vedanā-samosaraṇā sabbe dhammā.

Everything that arises in the mind flows together with sensations.

The second explanation of sampajañña given by the Buddha emphasizes that it must be continuous. In several places he repeats the words of the Sampajānapabbaṃ of Mahāsatipaṭṭhāna Sutta, as in this passage from the Mahāparinibbāna Sutta (Dīgha-nikāya II: VRI. 160; PTS 95):

Kathañca, bhikkhave, bhikkhu sampajāno hoti? Idha bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

And how, monks, does a monk understand thoroughly? Here, monks, a monk, while going forward or backward, he does so with constant thorough understanding of impermanence; whether he is looking straight ahead or looking sideways, he does so with constant thorough understanding of impermanence; while he is bending or stretching, he does so with constant thorough understanding of impermanence; whether wearing his robes or carrying his bowl, he does so with constant thorough understanding of impermanence; whether he is eating, drinking, chewing or savouring, he does so with constant thorough understanding of impermanence; while attending to the calls of nature, he does so with constant thorough understanding of impermanence; whether he is walking, standing, sitting, sleeping or waking, speaking or in silence, he does so with constant thorough understanding of impermanence.

With proper understanding of the teaching of the Buddha, it becomes clear that if this continuous sampajañña consists only of the thorough understanding of the external processes of walking, eating, and other activities of the body, then what is being practised is merely sati. If, however, the constant thorough understanding includes the characteristic of the arising and passing away of vedanā while the meditator is performing these activities, then sampajāno satimā is being practised, paññā (wisdom) is being developed.

The Buddha describes this more specifically in this passage from the Aṅguttara-nikāya (VRI I. Catukkanipāta, 12; PTS II 15) in words reminiscent of Sampajānapabbaṃ:

Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye
yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye
uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati,
samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

Whether the monk walks or stands or sits or lies,
whether he bends or stretches, above, across, backwards,
whatever his course in the world,
he observes the arising and passing away of the aggregates.

The Buddha clearly emphasized the thorough understanding of anicca (impermanence) in all bodily and mental activities. Therefore, since the proper understanding of this technical term, sampajañña, is so critical for an understanding of this sutta, we have translated it as “the constant thorough understanding of impermanence,” even though this definition is less concise than the traditional “thorough understanding.”

4. In this introductory paragraph the Buddha repeats a basic verbal formula reminding us that we must continuously observe “body in body,” or “sensations in sensations,” or “mind in mind,” or “mental contents in mental contents.” Though these verbal constructs may seem unusual, they refer to the fact that this observation has to be directly experiential rather than dealing only with thought, imagination or contemplation of the object.

The Buddha emphasizes this point in the Ānāpānasati Sutta (Mājjhima-nikāya III: VRI. 149; PTS 83-4), where he describes the progressive stages of the practice of ānāpāna meditation. In the section where he explains how the four satipaṭṭhānā are brought to perfection by ānāpāna he says:

…kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsapassāsā. Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

…Monks, when I say, ‘inhalation-exhalation,’ it is like another body in the body. Observing body in body in this way, monks, at that time a monk dwells ardent with awareness and constant thorough understanding of impermanence, having removed craving and aversion towards this world [of mind and matter].

This indicates that practising ānāpāna meditation leads directly to experiencing the body, which means feeling sensations in the body. The sensations may be related to the breath, the oxygen flowing in the blood, etc. but those details are not important. The body-in-body experience is not imagined or contemplated but felt throughout the body. More specifically, he continues:

…vedanāsu vedanāññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ assāsapassāsānaṃ sādhukaṃ manasikāraṃ. Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

…monks, when I say, ‘by proper attention to inhalation-exhalation,’ it is like other sensations in the sensations. Observing sensations in sensations in this way, monks, at that time a monk dwells ardent with awareness and constant thorough understanding of impermanence, having removed craving and aversion towards this world [of mind and matter].

By equating the observation of the breath with experiencing sensations the Buddha is pointing to the critical importance of the body and the sensations in proper practice of meditation. It is the awareness of these sensations by direct experience throughout the body, while maintaining equanimity with the understanding of impermanence, that perfects the four satipaṭṭhānas.

It is instructive that in Ānāpānasati Sutta he describes the experience of body-in-body and sensations-in-sensations as one observes the breath but when he turns to the observation of mind he does not continue with the same verbal formula. Instead, he again directs our attention to the importance of sampajañña:

…citte cittānupassī, bhikkhave, tasmiṃ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Nāhaṃ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṃ vadāmi.

…observing mind in mind, monks, at that time a monk dwells ardent with awareness and constant thorough understanding of impermanence, having removed craving and aversion towards this world [of mind and matter]. I say, monks, one who is inattentive, who is not constantly aware of impermanence, he is not one doing ānāpāna.

Beginning with ānāpāna as a starting point the practice described has led directly to Vipassana, i.e., to the practice of the four satipaṭṭhānas. And here we see how emphatically the Buddha states that, even while observing the mind, one is not practising properly unless there is awareness of impermanence with the direct experience of the sensations.

5. Pajānāti [understands properly] means, “to understand, to know deeply or intently with wisdom.” It is the result of the intensification of the verb jānāti (he or she knows) by the addition of the prefix pa-, from paññā (wisdom).

6. Iti ajjhattaṃ…kāye kāyānupassī viharati. [Thus he dwells…dwells observing body in body.] This paragraph is repeated twenty-one times throughout the Mahāsatipaṭṭhāna Sutta, with variations according to which section of the four satipaṭṭhānas one has reached: body, sensations, mind or mental contents.

In this key paragraph the Buddha describes the common steps in Vipassana that all meditators must pass through no matter what section of the sutta one begins with. In each repetition, this paragraph focuses our attention on the essential fact that, no matter if one is observing body, sensations, mind or mental contents, one must understand the fundamental characteristic of arising and passing away. This understanding of impermanence then leads directly to the total detachment from the world of mind and matter which takes us to nibbāna (liberation).

7. Bahiddhā [externally] is sometimes translated as “outer things” or “observing another’s body.” In the following section, on the observation of sensations, it has sometimes been taken to mean “feeling the sensations of others.” While such an experience is not impossible, it would be practised only at a very high stage of development. According to the sutta, the meditator is asked to sit alone somewhere in a forest, under a tree or in an empty room, and start practising. In such a situation observing others would be meaningless, and the sensations of someone or something else would be of no use. For a meditator, therefore, “externally,” meaning the surface of the body, is the most practical definition of bahiddhā.

See also note no. 19.

8. The Pāli atthi kāyo [this is body] indicates that the meditator at this stage clearly understands experientially, at the level of sensations, “body” in its true nature: its characteristic of arising and passing away. Therefore the meditator neither makes any identification of “body” as male or female, young or old, beautiful or ugly, etc., nor has any attachment towards “I,” “me,” or “mine.”

In the other three sections of the sutta, the sensations, mind and mental contents are each identified similarly in their corresponding paragraphs: “This is sensation,” “This is mind,” “These are mental contents,” to indicate the lack of identification of the meditator with the object, and his or her understanding of the object in its true characteristic of anicca (impermanence).

9. Yāvadeva ñāṇamattāya paṭissatimattāya [Thus he develops his awareness to such an extent that there is mere understanding along with mere awareness.] The mind of the meditator at this stage is absorbed in the wisdom of anicca (the arising and passing away of sensations), with no identification beyond this awareness. With the base of this awareness he develops understanding with his own experience. This is paññā (wisdom). With his awareness thus established in anicca, there is no attraction to the world of mind and matter.

10. This includes the changing of position as well as the four basic postures of the body. Whatever one does, an ardent meditator is always aware with wisdom: yathā yathā vā…tathā tathā naṃ pajānāti (whatever he does…that he understands properly).

11. Sampajānakārī hoti [does so with constant thorough understanding of impermanence] literally means: “He is doing (all the time) sampajañña.” It is helpful to follow the progression of the Buddha’s words in Pāli: he uses “jānāti” (he knows), “pajānāti” (understands properly - intently or deeply with wisdom), and “sampajānāti” (he constantly and thoroughly understands the impermanent nature of his experience). Each word indicates a progressive step, that the meditator takes by following the instructions given in the sutta. Thus he proceeds from simple experience, to understanding based on direct experience, up to thorough and constant understanding of the impermanence, at the level of sensations, of each and every experience.

12. Sāmisa [with attachment] literally means: sa-āmisa (with-flesh); nirāmisa [without attachment]: means nir-āmisa (without-flesh). They can also be rendered as: “impure” and “pure,” “material” and “immaterial” or, “sensual” and “nonsensual.” A common interpretation is that a sensation which is sāmisa is related to the world of sensual pleasures and a nirāmisa sensation is a sensation related to the higher meditational realms.

In this context, related to the observation of sensations without any reaction of craving or aversion by the meditator, we have used “with attachment” and “without attachment.” These terms seem clearest insofar as they relate to the practice.

13. See note no. 7.

14. Citta [mind], in this context, is correctly translated as “mind.” The meditator experiences different states of mind and observes them in an objective and detached manner. It might be misleading to translate citta here as “thought.”

Citte cittānupassī [mind in mind] refers to the experiential nature of the observation required (see note no. 4).

15. Saṅkhittaṃ [collected] and vikkhittaṃ [scattered] correspond to mental states either scattered because of the pañca nīvaraṇā, the “five hindrances,” or collected when the hindrances are not manifesting their respective effects. (See the following Section 5A, The Hindrances.)

16. Mahaggataṃ cittaṃ [expanded mind] means literally: “mind having become great;” i.e., by the practice and development of the jhānas (the practice of absorption samādhi). It refers to a mind expanded by the practice of these deep samādhis, rather than the stage transcending mind and matter. Amahaggataṃ cittaṃ [unexpanded mind] thus means a mind not having become expanded in this way.

17. Sa-uttaraṃ [surpassable] means: “having something higher than that” or “not superior.” This type of mind is still connected with the mundane field. Anuttaraṃ [unsurpassable], correspondingly, is a mind that has reached a very high stage of meditation, where nothing is superior. Therefore “surpassable” and “unsurpassable,” though not very precise, seem to be the nearest translations.

18. Samāhitaṃ [concentrated] and asamāhitaṃ [unconcentrated] are related to the type of samādhi (concentration) that one has gained; states of concentration that are called: upacāra (neighbourhood concentration, i.e. approaching a level of absorption) and appanā samādhi (absorption, or attainment, concentration). Asamāhitaṃ cittaṃ therefore describes a mental state without that depth of concentration.

19. Iti ajjhattaṃ…bahiddhā…ajjhattabahiddhā vā citte cittānupassī viharati [Thus he dwells observing mind in mind internally… externally…both internally and externally]. Applied to the mind (and in the next section, the mental contents) this sentence has sometimes been interpreted to mean that the meditator observes his own mind (internally) and the mind of others (externally). This can be done only by a very highly developed meditator, therefore it is not a practical instruction for most people.

In this section the meditator is asked to experience directly the mind in mind (citte cittānupassī). This can be done only by observing whatever arises in the mind. As the body was experienced by means of what arises on the body (i.e., sensation); the mind is experienced only when something arises in the mind (i.e., the mental contents). When the mind is observing the internal objects - its own internal mental states - it is observing the mind in mind internally.

To observe the mind and mental contents externally means to observe experientially that any object which comes in contact with the mind-body through any of the six sense doors (that is, an external stimulus) causes an internal reaction. Any sight, sound, taste, smell, touch or thought results in a sensation and the mind feels it. Of course, internal mental states and sensation resulting from contact with external objects will all mix and flow together.

Therefore, again, we see the importance of the Buddha’s statement:

Vedanā-samosaraṇā sabbe dhammā.

Everything that arises in the mind flows together with sensations. (Aṅguttara-nikāya: VRI III. Dasakanipāta, 58; PTS V. 107)

Whether the object is internal or external, if the mind remains within the body observing the sensations, then it is directly experiencing the mind and mental contents in a tangible way that easily allows the meditator to experience the impermanent nature of the entire mind-matter phenomenon.

20. Pañca upādānakkhandhā [the five aggregates of clinging] consist of: rūpakkhandha (the material aggregate) connected with kāya (body) and the four nāmakkhandhā (aggregates of mind), which are: viññāṇakkhandha (the aggregate of consciousness);
saññākkhandha (the aggregate of perception);
vedanākkhandha (the aggregate of feeling of sensations on the body)
saṅkhārakkhandha (the aggregate of reaction).

The pañca upādānakkhandhā are aggregates of clinging, or attachment, in two ways. They are the basic objects to which we cling because of our illusion that the five together make up “I,” “me.” In addition, the continual arising of the aggregates - with the attendant suffering that goes with the cycle of becoming - is due to the clinging toward this illusory “I.” Aggregates and clinging always go together, except in the case of an arahant, who has pañca khandhā, the five aggregates, but no clinging towards them; no upādāna (attachment or clinging) is possible for such a person.

21. Here dhamma has to be understood as the law of nature, the nature of the law in its totality. At a superficial level dhammavicaya [investigation of Dhamma] can be understood to mean intellectual investigation of the law. But to become a factor of enlightenment dhammavicaya must become an experiential investigation - direct experience of the phenomenon of arising and passing away at the level of sensations.

22. Pīti [rapture] is difficult to translate into English. It is often translated as: “joy,” “delight,” “bliss” or “thrill.” Each of these words conveys at least partially the meaning of mental and physical pleasantness. For pīti to become a factor of enlightenment it must be experienced in its true nature as ephemeral, arising and passing away. Only then can the meditator avoid the danger of becoming attached to the pleasantness of this stage.

23. As with the previous factor of enlightenment, passaddhi [tranquillity], becomes a factor of enlightenment only when it is experienced as impermanent, anicca - arising and passing away. The danger for the meditator here is that this stage of deep tranquillity might be mistaken for the final goal of nibbāna. This deep illusion (moha) is removed by the experience of anicca as one experiences this tranquillity.

24. In the texts byādhi [sickness] is sometimes included, sometimes omitted.

25. Here it is very clear that the word dukkha [pain] is related to the body, and domanassa [grief] to the mind. Correspondingly, sukha (bodily pleasure) is related to the body, somanassa (mental pleasure) to the mind and adukkhamasukha (neither painful nor pleasant) as neutral, to both body and mind.

26. The word loke [world] has a wide spectrum of meaning: “universe,” “world,” “region,” “people.” In this entire section it is used in connection with everything that one experiences at any of the six senses, and the entire process of the contact between the senses and their respective objects. So in this context loke is to be understood as the “world” of the mind-body phenomenon. Therefore the entire “world” can be directly experienced at the level of the sensations in the body that result from any of these interactions.

27. Vitakko [thought conception] refers to the initial application of the mind to an object. This is contrasted with vicāro [rolling in thoughts] in the next paragraph, which refers to a sustained application of the mind on an object.

In the later section, dealing with the jhānas (see pp. 72,73), the translation reflects this relationship more directly since the context is one of deep absorption in the object of meditation rather than one where mental impurities are arising.

28. Evaṃ [in this manner], as explained throughout the entire sutta, is ātāpī sampajāno satimā (ardent with awareness of mind and body at the level of sensations and with constant thorough understanding of impermanence). In order to achieve these guaranteed results the continuity should be sampajaññaṃ na riñcati ([the meditator] does not lose the constant thorough understanding of impermanence even for a moment).

29. The final stage of liberation of an arahant.

30. The stage of an anāgāmī [non-returner] is the third and next-to-last stage of liberation.

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Murderers of democratic institutions and Master of diluting institutions (Modi) is
Fake OBC own mother’s flesh eater striving as a stooge, slave, chamcha, chela, bootlicker, for just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, lunatic,mentally retarded, foreigners of Bend Israel chitpavan brahmins of Rakshasa Rowdy Swayam Sevaks (RSS) full of hatred, anger, jealousy, delusion, stupidity which are defilemnt of the mind requiring mental treatment at mental asylums in Bend Israel. He gobbled
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In Mainpuri, Mayawati and Mulayam bury the hatchet
Rare gathering:Akhilesh Yadav, Mulayam Singh andMayawati at a rally in Mainpuri on Friday.Rajeev BhattThe Hindu
Omar Rashid
MAINPURI, APRIL 20, 2019 00:00 IST
UPDATED: APRIL 20, 2019 06:21 IST
BSP leader leads campaign for SP founder after over two decades of acrimony

Overcoming more than two decades of political and personal acrimony, Bahujan Samaj Party chief Mayawati on Friday sought votes for Samajwadi Party patron Mulayam Singh Yadav in his turf Mainpuri, hailing him as the “real and true leader” of the backward classes.

As the two former Chief Ministers and sworn rivals shared the stage at a SP-BSP rally, there was plenty of bonhomie on display, with both sharing kind words about the other, marking a remarkable shift in Uttar Pradesh politics.

SP chief Akhilesh Yadav, who was on stage, said it was a “historic” moment that Ms. Mayawati was seeking votes for his father.

Mr. Mulayam Singh, who spoke first, appealed to the mammoth crowd at the Christian College grounds to “honour” Ms. Mayawati and said he would “never forget” her gesture of coming to campaign for him.

The SP patron underscored the sentiment and asked an SP leader, who had bent to touch his feet, to accord the same respect to Ms. Mayawati who was seated beside him.

In her speech, Ms. Mayawati justified the SP-BSP alliance.

She said she had come to campaign for the SP founder despite the June 2, 1995 guesthouse incident, when she was allegedly attacked by SP legislators, as “hard decisions” needed to be taken sometimes in the interest of the people, the nation and the party’s movement considering the present situation.

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04/18/19
LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
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112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS
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LESSON 2965 & 2966 Thu 18 & Fri 19 Apr 2019wj

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

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

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

web series on

Tipitaka

possibilities of the digital medium and working with like-minded people.

#
All

://m.wikihow.com/Make-Your-Own-Webshow

Author InfoHow to Make Your Own Webshow
Author Info
The Internet is an amazing place to bring your ideas to attention of others. One way to do this is through a web show. Follow these steps and you could soon become a bona fide Internet star!

Steps
Edit
Image titled Make Your Own Webshow Step 1
1
Get an idea for your show. It needs to be a good, wonderful, fun, and exciting with additional episodes. Try to get an idea for one good episode. Think, and write down these steps to help you remember. Then just write the script.
Image titled Make Your Own Webshow Step 2
2
Choose a title for your show. Just as much as you need a good idea for your show, you need a good title for it as well. Try to tie your title in with the topic of your show. Not only should it be relevant, it should be distinctive and memorable.
Image titled Make Your Own Webshow Step 3
3
Get lighting or else you wouldn’t be able to see anything. Pick out some colorful lights, too, if you want to add a little flair and style. Don’t forget to give it extra style!
Image titled Make Your Own Webshow Step 4
4
Make the scene or set look outstanding. Pick a colourful, big place to shoot your web show. If you put a plain white blank screen behind you it probably would look boring. If you pick something with a bunch of pictures and add things that show off your own flair. You could also use a large sized printout of an image as a backdrop. When you show your flair don’t add too much. It’ll overkill it and show you’re desperate.
Image titled Make Your Own Webshow Step 5
5
Have a camera worth taping with and stop recording. You’ll need a good camera to film your show. You could temporarily use a web cam, but if you want to show quality picture, you should invest in a digital camcorder. But don’t worry it’s not needed! If you don’t have much money you can use your webcam.
Image titled Make Your Own Webshow Step 6
6
Select family members or friends to work on your show. It would be great to have about two to three crew members. One do the actual filming while the other managed other technical aspects. You may also need two to three hosts or actors.
Image titled Make Your Own Webshow Step 7
7
Make a schedule or a planner of what you will be doing on the show and if there will be some guests. You can take the ideas you wrote down and fit them into your schedule to remember what time you have to do it.
Image titled Make Your Own Webshow Step 8
8
Don’t be boring or rude in your webshow. If you do, you will probably lose a huge amount of viewers and your precious time of taping shows all goes to waste! You also don’t have to be a polite goody two shoes but keep your temper easy too.
Image titled Make Your Own Webshow Step 9
9
Practice your lines so you don’t forget but don’t worry you can have cue cards if you want. Some people really don’t know how to act politely unless they have memorized the script or cue cards fully.
Image titled Make Your Own Webshow Step 10
10
Edit your video on the computer, make it run cleanly through scenes. There are various programs that can help you do this. Add special effects if necessary. Don’t let anyone who isn’t a good speller or someone who sabotages edit.
Image titled Make Your Own Webshow Step 11
11
Distribute your film on a free website. You may want to host your webcast on a video sharing site such as YouTube first, and then if it is really good get your own domain website. Use ratings and comments to your advantage. Listen to what people want to see and what they like.
Image titled Make Your Own Webshow Step 12
12
Promote your show. Nobody is going to watch your show if they don’t know it exists. Use both online and offline methods of spreading the word about your show. This could mean using social media as well as word-of-mouth techniques. Try social networking websites. Tell your friends to tell their friends or relatives. You can even try making posters to hand out.
Image titled Make Your Own Webshow Step 13
13
Read what they think. Read comments or messages people leave you on your website or video. Don’t think your video is bad if some comments are bad, just try to change your show a little bit and spice things up. Pay attention to the viewers that love your show.You should have a place where your fans can go look you up and give you feed back.If you get a lot of feed back that is not so good than just try to change your show a little so your fans will like it more.

Annapurna International School of Film and Media (AISFM), Hyderabad.

RHigh Priestess. Written and directed by Pushpa Ignatius, the eight-episode series will stream on Zee 5 from April 25.

We meet at Amala’s office at Annapurna International School of Film and Media (AISFM), Hyderabad. The media blitzkrieg for High Priestess is yet to begin. At the mention of it, Amala says with a twinkle in her eyes, “I will be running away before that. Nag wanted me to join him, since he’s going to be away all summer.” Nagarjuna is in Portugal shooting for his film Manmadhudu 2, directed by Rahul Ravindran.

Amala’s acting projects have been rather occasional, as she multi-tasks with responsibilities that include being the director of AISFM and overseeing Blue Cross of Hyderabad. She hasn’t done a Telugu film since Life is Beautiful (2012), but 2018 saw her in a cameo in Karwaan (Hindi).

Digital platform

High Priestess is a different ball game. Amala and Pushpa go back a long way: “Whenever I’ve visited Chennai in the last five years, we would meet for a meal at Amethyst, Anokhi or one such quaint café and talk about each other’s work. Pushpa has a decade of experience as an ad filmmaker. She once told me that she’s writing something with me in mind. I thought she was joking. But later she pitched High Priestess, wanting me to essay the role of a psychic and tarot reader. I liked the script, and it’s a role you don’t come across everyday.”

‘GoT’ fan
Amala’s favourite shows include Game of Thrones and Grey’s Anatomy. She applauds the writing and production values in international series and says she’s excited about the digital platform, especially for her students and alumni. “Nag and I often talk about it, how a billion screens of opportunities are opening up,” she remarks.
Pushpa, producer Krishna of Tribal Horse Entertainment, cinematographer Soundarrajan and the rest of the team was formed, including actors Kishore, Varalaxmi Sarathkumar and Brahmaji. Zee 5 came aboard as well. They began shooting in January this year. Her 15-day shoot, she recalls, was intense as they shot from 7 am to 10 pm, working within the stipulated time to not overshoot the budget. “The hard work on the sets and the acting process is no different from that of cinema, but the characters can be fleshed out more. In cinema everything is trimmed to fit into two hours; here there’s scope to explore the dimensions of a character and say more,” Amala observes. She lauds Pushpa for her clarity of thought and mentions that she’s a tarot reader. Amala herself was intrigued by psychic concepts earlier: “We all go through phases; in one such phase, I was interested to know about the psychic phenomenon,” she says.

Pushpa Ignatius and Amala Akkineni
Pushpa Ignatius and Amala Akkineni
Belief systems

The High Priestess trailer hints at the presence of a supernatural element. Amala notes that when such topics are dealt with, there’s bound to be a situation of death in the story. “We come across situations in life when people say something insensitive or inappropriate in a situation of death. I felt that in my role as a mature psychic, I should touch upon such issues of addressing things with sensitivity. Pushpa added those touches to the dialogues.”

Talking of death and sensitivity, we hark back to Karwaan where she holds a prayer meet that helps put things in perspective for some of the key characters. Not many know that Amala hosts prayer meets in Hyderabad as well. Those who know her well, talk about feeling calmer and enriched by her sessions. Mention that and Amala says, “Let me put it this way. A whole generation is moving away from highly ritualistic practices into a more thinking, spiritual process. By spiritual, I don’t refer to a cult or a guru. In your heart, you continue to feel the presence of people who’ve been dear to you even after they’ve left.” She looks at a photograph of her parents-in-law, Akkineni Nageswara Rao and Annapurna, and continues, “I was extremely close to my mother-in-law and after she, and later my father-in-law passed away, I continue to feel their presence. When anyone in the family has a moment of achievement, we say that the elders will be proud of us. So when you feel that connection, you naturally want to send a prayer to them. When I read something like that in a script (Karwaan), I know I’m working with like-minded people who believe that religion and rituals shouldn’t divide us.”

Amala Akkineni and Kishore in a still from the web series
Amala Akkineni and Kishore in a still from the web series
Amala is a sounding board for the scripts written by her students. Periodically, AISFM organises a writers’ hub and representatives of OTT platforms are invited to mentor emerging writers. “I urge my students to bring in depth and purpose into their writing, which will happen with life experiences. The High Priestess experience
Amala is a sounding board for the scripts written by her students. Periodically, AISFM organises a writers’ hub and representatives of OTT platforms are invited to mentor emerging writers. “I urge my students to bring in depth and purpose into their writing, which will happen with life experiences. The High Priestess experience helps me understand what more I need to bring to the film school. A story has to have several layers to sustain audience interest in each episode.”

Probe her on High Priestess and if the series will have an open ending, with the scope to continue further and Amala guffaws, “I will not let the cat out of the bag.” Meanwhile, she’s shown interest in a new idea for a web series but says it’s a long journey before it materialises, and she will take a call at the right time.

Mayawati accuses EC of favouring Yogi Adityanath
EC means Election Criminals
Ex CEC Samapth was the first Criminal to suggest to the ex CJI (Chief In Justice) Sathasivam to replace
all the EVMs in a phased manner as it cost Rs 1600 crore and the error of judgement was comitted.
The present CJI & CEC are not bothered to 100% verification of the VVPATs. This is for the benefit of
Murderers of democratic institutions and Master of diluting institutions (Modi)s Brashtachar Jhothe Psychopaths
(BJP) controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, evershooting,
mob lynching, lunactic, mentally retarded foreigners of Bend Israel Chilean Brahmins of Rowdy Rakshasa Swayam Sevaks
(RSS) whose mission is 360.
If elections were conducted in ballot papers they will get only 0.1% votes.

99.9% All Aboriginal Awakened Societies must unite to bring back ballot papers to through the chitpavan brahmins and their stogies in mental asylums in Bend Israel for their hatred, anger, jealousy, delusion and stupidity
Practice which are refinement of the mind.

30+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March already! I didn’t believe my grandma when she said: “Get to 20, and then time will fly”. It took so long to grow up, and now I am getting old too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And if you are on a vegan diet, there are plenty of alternatives to real eggs, that taste as good and are much better for your health and for chickens!

I love Easter as it brings our family together and cooking feels a bit less stressful than Christmas! The weather starts to improve, and if it’s good enough some years we just opt for a lovely brunch or picnic outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these recipes just look and taste amazing and will make your Easter breakfast delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really delicious. It reminds me of the topping of a warm fruit crumble. The smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried tomatoes is a super simple to make and it tastes amazing. I love recipes that don’t even make you think about your diet requirements, and although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made out of carrots: it’s savory, salty, smokey and the texture is spot on. It’s the perfect recipe if you don’t want to eat fish but miss its taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch, lunch or dinner! From appetizer to soups, to lovely vegan frittatas and healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy appetizer for your vegan Easter lunch. These zucchini rolls are filled with creamy, herbed cashew cheese, asparagus, scallions, and dill. They are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic! Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try out this soup! A simple, 30-minute roasted asparagus soup with peas, shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan, gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the omelet in advance and have your Easter lunch ready! Plus, it’s very filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress your guests, this vegan gnocchi dish with arugula pesto will do the trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a few minutes to prepare, but tastes absolutely amazing. No one will guess it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier than you think. Just follow the simple steps in this recipe and you will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version is very easy to make: crisp-tender carrots, lightly caramelized and flavored with rosemary, thyme, and parsley.

18. Super Spring Salad
Sping Salad: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

19. Green Spring Salad
Green Spring Salad | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

This vibrant green salad is the perfect way to celebrate the best, fresh spring produce. Sweet green peas mixed with crunchy roasted arugula and broccoli, creamy avocado slices and fresh herbs, and then everything is dressed with a tangy lemon vinaigrette.

Some More Vegan Easter Recipes Ideas…
20. Eggplant Lasagna Roll-Ups
21. Spring Detox Cauliflower Salad
22. 15-Minute Garlic Lime Cashew Zoodles
23. Creamy Tomato Shells
24. Creamy Wild Garlic Spring Pasta

Vegan Dessert
Some mouth-watering vegan Easter dessert recipes that everyone will love! They include classics like chocolate eggs, carrot cakes, chocolate cakes, and hot cross buns!

25. Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting
Vegan Elderflower Cake with Lemon Curd & White Chocolate Frosting | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

This cake looks so pretty and it’s made with wholesome ingredients and no refined sugar! Plus its fluffiness is given by a special ingredient that you will never guess: mashed potatoes!

26. Raw Carrot Cake With Cashew Frosting
Raw Carrot Cake With Cashew Frosting | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

If you love raw cakes, these are the perfect carrot mini cakes for you! It’s a pretty, sweet treat very similar to the texture of a classic carrot cake, but much healthier. It’s so good, you won’t be able to stop eating this!

27. Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting
Dark Chocolate Beetroot Cake With Chocolate Ganache Frosting| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Quite Good Food

This dense and fudgy chocolate cake is a bit more complex than some of the other recipes, but it looks so good and tastes even better! With dairy-free chocolate ganache frosting and marzipan eggs, it’s the perfect cake to celebrate Easter!

28. Vegan Easter Lemon Cupcakes
Vegan Easter Lemon Cupcakes | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Lemon is so refreshing and it’s the perfect flavor to end your Easter with (after eating lots of vegan chocolate of course!). These lemon cupcakes are light and fluffy and look so festive!

29. White Chocolate Peanut Butter Eggs
White Chocolate Peanut Butter Eggs | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

A simple treat, if you love peanut butter: easy, vegan peanut butter eggs with a white chocolate coating! All you need are 7 ingredients. The perfect treat for Easter and beyond!

30. Nakd Hot Cross Bun Cupcakes
Nakd Hot Cross Bun Cupcakes | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

A vegan cupcake version of the traditional Hot Cross Buns!

31. Vegan Easter Cookies
Vegan Easter recipes: Vegan Easter cookies

Found on Vegan Family Recipes

Cute and delicious Vegan Easter Cookies that are great to make with your kids, perfect to have fun with the whole family!

Some More Vegan Easter Dessert Recipes Ideas…
32. Peanut Butter Eggs

+ Vegan Easter Recipes Everyone Will Love
30+ VEGAN EASTER RECIPES EVERYONE WILL LOVE
APRIL 15, 2019

This post may contain affiliate links. Please read our disclosure for more info.
EGGCELLENT VEGAN EASTER RECIPES THAT ARE GUARANTEED TO IMPRESS

Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Amazing Easter table setting found on Sugar & Cloth

Why am I writing an article about vegan Easter recipes?

How did this happen?

I thought January was just yesterday and here we are in March already! I didn’t believe my grandma when she said: “Get to 20, and then time will fly”. It took so long to grow up, and now I am getting old too fast!

Anyway, I really wanted to share with you these amazing Easter ideas that will make your vegan Easter dinner simply amazing!

When I think about Easter, I think about chocolate and fresh spring vegetables: light leafy greens, asparagus, peas, carrots…and eggs! And if you are on a vegan diet, there are plenty of alternatives to real eggs, that taste as good and are much better for your health and for chickens!

I love Easter as it brings our family together and cooking feels a bit less stressful than Christmas! The weather starts to improve, and if it’s good enough some years we just opt for a lovely brunch or picnic outside.

Ready to start cooking?

Check out these yummy Easter recipes that even your meat eater family and friends will love!

Vegan Easter Breakfast
Becoming vegan doesn’t mean losing out on flavor and taste. All these recipes just look and taste amazing and will make your Easter breakfast delicious.

1. Blueberry Coconut Baked Oatmeal
Blueberry Coconut Baked Oatmeal| Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

I love oats! And this oat treat combined with cinnamon is really delicious. It reminds me of the topping of a warm fruit crumble. The smell that comes out of the oven in the morning…something to die for!

2. Healthy Avocado Toast
Avocado tost: 30+ eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan dinner, brunch, lunch dinner and dessert ideas to satisfy your family!

Found on Gathering Dreams

Well, this is one of my recipes, so I LOVE it!

This vegan smashed avocado toast with chickpeas and sun-dried tomatoes is a super simple to make and it tastes amazing. I love recipes that don’t even make you think about your diet requirements, and although this recipe is vegan, everyone will love it!

3. Carrot Quinoa Oatmeal Breakfast Cookies
Carrot Quinoa Oatmeal Breakfast Cookies | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Love and Lemons

Another oaty recipe! But this time with the addition of carrots! Carrots really remind me of spring, fluffy bunnies and Easter!

These cookies are made with lots of good things: carrots, oats, flax, walnuts, pepitas, cranberries and quinoa.

4. Vegan Salmon Bagel
Vegan Salmon Bagel | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

The first time I came across this recipe I thought: “Vegan salmon?”. From the pictures, it really looks like the real deal!

And it’s also very cheap to make! This simple vegan salmon is made out of carrots: it’s savory, salty, smokey and the texture is spot on. It’s the perfect recipe if you don’t want to eat fish but miss its taste.

Some More Vegan Easter Breakfast Recipes Ideas…
5. Blueberry Vegan Pancakes
6. Apricot Pecan Granola Bars
7. Fairy Bread Sprinkles on Toast
8. Vegan French Toast

Vegan Appetizers, Mains, and Sides
Here you can find some great savory dishes for your vegan Easter brunch, lunch or dinner! From appetizer to soups, to lovely vegan frittatas and healthier low-carb options!

No matter what diet you are following, here you will find the best vegan Easter recipes for you!

9. Simple Raw Zucchini Roll-Ups
Simple Raw Zucchini Roll-Ups | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Green Evi

Pretty raw vegan zucchini roll-ups, perfect as a light and healthy appetizer for your vegan Easter lunch. These zucchini rolls are filled with creamy, herbed cashew cheese, asparagus, scallions, and dill. They are easy and quick to make and look so cute!

10. Curry Hummus
Curry Hummus | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Pinch of Yum

This curry hummus will make your Easter table look fantastic! Smooth, creamy, and perfect for an awesome lunch. Gluten & dairy free.

11. Creamy Asparagus And Peas Soup
Creamy Asparagus And Peas Soup | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Minimalist Baker

IIf it’s going to be still a little chilly out there, you can try out this soup! A simple, 30-minute roasted asparagus soup with peas, shallot, and garlic!

12. Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula
Pea Pesto Pasta With Sun-Dried Tomatoes & Arugula | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.
Found on Minimalist Baker

This pasta dish screams springtime! Ready in 30 minutes, it’s vegan, gluten-free and tossed with arugula and sun-dried tomatoes. Delicious!

13. Spanish Omelette
Spanish Omelette | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Wall Flower Kitchen

Have you ever tried chickpea flour? It’s amazing to make an omelet and you won’t miss eggs one bit!

This recipe is great as you can eat it hot or cold. You can prep the omelet in advance and have your Easter lunch ready! Plus, it’s very filling, naturally gluten-free, high in protein and low calorie.

14. Vegan Gnocchi with Arugula Pesto
Vegan Gnocchi with Arugula Pesto | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I love potato gnocchi and pesto in any form! If you want to impress your guests, this vegan gnocchi dish with arugula pesto will do the trick!

15. Vegan Olive and Artichokes Tart
Vegan Olive and Artichokes Tart |

Found on Green Evi

This olive and artichoke tart is very simple to make, takes just a few minutes to prepare, but tastes absolutely amazing. No one will guess it’s eggless. You will fool all your non-vegan friends!

16. Fresh Tomato Risotto with Grilled Greens
Fresh Tomato Risotto with Grilled Greens | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Lauren Caris Cooks

I always love a well-cooked risotto. Making a good risotto is easier than you think. Just follow the simple steps in this recipe and you will have a creamy risotto in no time.

17. Herb-Roaster Tri-Colored Carrots
Herb-Roaster Tri-Colored Carrots | Over 30 eggcellent vegan Easter recipes that are guaranteed to impress! The best vegan breakfast, brunch, lunch and dinner ideas to impress your family! Plus some delicious dessert recipes to make your Easter special.

Found on Averie Cooks

It’s not Easter without carrots on the table! This roasted version is very easy to make: crisp-tender carrots, lightly caramelized and flavored with rosemary, thyme, and parsley.

18. Super Spring Salad

comments (0)
04/16/19
LESSON 2964 Wed 17 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS) -Good Governance of the Modern World
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:10 pm

LESSON 2964 Wed 17 Apr 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
from

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

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

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

Good Governance of the Modern World

Just 0.1% intolerant, violent, militant, number one terrorists of the world,
ever shooting, mob lynching, lunatic, mentally retarded, Paradesis from Bend Israel
Kicked out from there the chitpavan Brahmins of Rowdy Rakshasa Swayam Sevaks
Remotely controlling Brashtachar Jhoote Psychopaths headed by stooges,
Chamchas, slaves, chelas, bootlickers, own mother’s flesh waters like the
Murderers of democratic institutions & Masters of diluting institutions full of
hatred, anger, jealousy, delusion, stupidity which are defilement of the mind
requiring mental treatment at mental asylums in BeneIsrael are now ruling
the country after tampering the fraud EVMs/VVPATs keeping their software
with its source code hidden from the eyes of the voters.

Now 99.9% All Aboriginal Awakened Societies have united to throw the chitpavan Brahmins and their slaves in mental asylums and start good governance for welfare, happiness and peace for the many.And to save
Universal Adult Franchise,Democracy, Equality, liberty,
and fraternity as enshrined in our modern

All political leaders who are ruling are chitpavan Brahmins
reaping the hindutva society by tampering the fraud EVMs/VVPATs.
Marvelous Construction fathered by Dr B R Ambedkar.

Caste discrimination and caste privileges conscious is there
all over the country.

Manyavar Kanshiram ji was a successful political reformer who united
all backward castes. As a result Ms Mayawati became CM of UP for
4 times and provided good governance as per the constitution and
The Teaching of the Awakened One with Awareness and became eligible
to be the PM.

This was not liked by the chitpavan brahmins. So the EVMs/VVPATs are tampered
to deny the Master Key to the downtrodden as desired by Dr Ambedkar
and Kanshiram.

EC (Election Criminals) urged to act against Murderers of democratic institutions & Masters of diluting institutions (Modi), BJP Brashtachar Jhoothe Psychopaths leaders
17 Apr 2019
On Tuesday it urged the Election Commission to initiate action for prosecuting BJP Ministers, including Prime Minister Narendra Modi and party president Amit Shah, for their alleged unconstitutional and communally divisive statements. In a letter to the poll panel, PUCL cited media reports to allege that key leaders of the BJP had made “highly objectionable, communal, anticonstitutional and hate inciting” statements in the past few days. The NGO also requested the EC to issue directions to the media for not publishing communally divisive contents.
Li
With BSP chief Mayawati out of campaigning for 48 hours, for violating the election code, the party made a statement in the “capital of Sarvajan Samajl” by putting her nephew Akash Anand on the centre stage.

Accompanying party general secretary Satish Chandra Mishra, SP president Akhilesh Yadav and RLD chief Ajit Singh, Mr. Anand appealed to voters to vote for the mahagathbandan candidates in Agra, Fatehpur Sikri and Mathura.

MAY YOU ALL BE EVER HAPPY, WELL AND SECURE
MAY YOU LIVE LONG
MAY ALL SENTIENT AND NON-SENTIENT BEINGS BE EVER HAPPY
MAY YOU BE ALWAYS HAVE CALM, QUIET, ALERT,ATTENTIVE AND
EQUANIMITY MIND WITH A CLEAR UNDERSTANDING THAT
EVERYTHING IS CHANGING
Jagatheesan Chandrasekharan

UPASAKA JAGATHEESAN CHANDRASEKHARAN

ECONOMY OF THE AWAKEN ONE WITH AWARENESS
(AOA)
The Awaken One with Awareness assert that, “The way to change the world is to change the nature of man,”that offers Insight to Improve Conditions for Planet, Inhabitants.

The world needs waves of reforms.

Generate an opportunity to set the world on a more equitable and sustainable path of development.
AOA much to offer that process. AOA assert that, “The way to change the world is to change the nature of man,” offers a critical insight into how to improve conditions for our planet and its inhabitants.
The spirit to care not just for ourselves but for others, based on an awareness of our interlinked fates, lies at the heart of AOA- and, indeed, all of the world’s great religions.

These thoughts challenge families, communities and nations to act in concert for the advancement of our common well-being. That is the best way to secure individual and collective progress in an interdependent world.
We must also change longstanding assumptions and open our minds to new ideas and possible solutions if we are to address major global threats, from the proliferation of deadly weapons to intolerance and inequality.
We must invite Awaken Ones with Awareness and people of all traditions to use the occasion to reflect on how we can change our actions to pave the way for a more sustainable future.

Awakened One with Awareness bequeathed to humanity profound thoughts that can guide our efforts to resolve the severe problems facing today’s world.

Injunction against the three poisons of greed, anger and ignorance is especially relevant to multilateral efforts to overcome the hunger that needlessly affects nearly a billion people in a world of plenty, the brutal violence that takes millions of lives each year, and the senseless environmental damage that humans cause to our only home, the planet Earth.

Socio-economic development may sound modern, but its core is the very problem of human suffering that was addressed more than 2,500 years ago.

Numerous Awakened One With Awareness organizations are putting these thoughts into practice. Their support is for activities to achieve the Millennium Development Goals, our blueprint for enabling all people to enjoy lives of dignity and opportunity.

Let us draw on the universal values of Awakened Ones With Awareness to act in solidarity with those who are suffering, thereby contributing to a more compassionate and awakened world for all.

ECONOMY OF THE AWAKEN ONE WITH AWARENESS (AOA) is to provide all people with a minimum income.

Radiation theory sees the economy prospering through the virtuous actions of individuals following the moral law.

AOA accept existing political and economic institutions, even while providing a democratic social ethos revolutionary for its time.

King Asoka, greatest of all Indian emperors, pursued a highly activist fiscal policy even though he believed only meditation could help people to advance in moral living.

AOA places great stress on gift giving.

Income Redistribution in the Ideal State

Through the laws of cause and condition there is a distributive cycle of one’s current social and economic position is due to one’s good cause and condition accumulated in the past. This does not mean indifference to the poor, for one’s economic status is not only dependent on the laws of cause and condition, but is also complemented by the moral virtues of compassion and generosity.’ Alms giving to the poor is regarded as increasing one’s merit The importance of our active intervention has some important implications for behavior of the “righteous ruler” as well.

AOA kings are also known for the financial aid which they provided for the poor; indeed, the kings were advised to give their gifts to all who are poor. Moreover, gifts to the those who practice AOA do not prevent them from providing a refuge for the destitute or from redistributing such beneficence to the indigent.

Redistribution of income, either through the public or private, sectors, is certainly regarded in a favorable light. In order to favor the spiritual improvement of the population, the State is justified in taking steps to provide all people with a minimum income.

Radiation: Virtue as a Positive Externality

AOA theory of radiation sees the economy prospering through the collective impact of the virtuous actions of individuals.

AOA argue that since the economy can ultimately prosper only through virtuous action, ultimately the only hope for prosperity lies in a regeneration of human kind, e.g., through the cultivation of the Four Sublime Abodes (loving kindness, compassion, sympathetic joy, and equanimity). Any appropriate good action inevitably leads to an increase of the material wealth of the community.

Trade Through the Market

AOA discussion on right livelihood prohibits trade in certain goods and services, which means that all other types of trade are apparently allowed (but not explicitly approved). In an interesting
comparison between trading and agriculture as means of livelihood, the AOA also notes that both can bring high or low returns, depending on the circumstances; however, trading is an occupation with little to do, few duties, a small administration, and small problems, while agriculture is the reverse. The capable merchant is approvingly said to know the value of goods and prices and the profits he obtains; and to buy where the price is low and to sell where the price is high.

A merchant who was generous to the cause was highly praised for his piety.

AOA accepts competition in general in the sense that it is possible to compete without hurting others,excel in virtue.

“prizes in the school of life that each may strive for to obtain…. If a man chooses to interpret this as free competition, it is still competition without rivalry, for victory to oneself does not mean the defeat of someone else.”

Economic Policies

Description of the origins of property also discusses the origins of the State. As crime increased after the division of the land, the people elected a king to maintain law and order, paying him for his troubles. This suggests a type of social contract theory, which means that the king has important obligations toward the people.

Some of the discussion about economic policy are traditional Ten Royal Precepts of Kingship: generosity, morality, liberality, uprightness, gentleness, self-restraint, non-anger, non-hurtfulness, forbearance, and non-opposition.

However, more practical advice can also be found. For instance, one of the sources, speaks of the Royal Acts to increase prosperity which include giving of seed corn and food to farmers and of capital to merchants to start or increase their business. The particular source emphasizes that if prosperity increases, economic disorders and crime such as theft decrease.

Additional insight into State economic activities can be gained by examining the records of some of the “righteous rulers” who are revered by the AOA. It should be noted that because of the participation of the State in the operations of the irrigation systems in many of these countries, the crown had a fairly active role in the economy.

The prototypical important righteous ruler was the revered King Asoka (Ashoka) (ca. 274-232 B.C.E.), the grandson of the founder of the Mauryan dynasty in indict and one of the greatest of the Indian emperors.2 From Asoka’s edicts it appears that he generally accepted the economic and political institutions of his time.

However, he also took as the goal of statecraft the welfare and happiness of the people. He adopted a highly activist fiscal policy, both with regard to current and capital expenditures. For instance, he gave gifts to the aged, other needy, and religious orders; he set up public education courses to teach the doctrines of Rule of the Law; he cut back on large public festivals; he imported and planted medicinal herbs; and he carried out various public works projects such as digging of wells, planting of trees, construction of rest houses and animal watering stations along main roads in the empire. Some of his edicts appeared to enforce traditional AOA beliefs, e.g, bans on slaughtering various animals. The funds spent on the maintenance of the crown and good works were high, e.g., taxes were apparently about one fourth of the revenue of land.

Still another righteous ruler was King Ruang who lived in the 14th century in Thailand, long after the canonical scriptures had been completed. Ruang stated quite clearly that a righteous king brings prosperity to his subjects. He apparently had a much less luxurious court or a less activist governmental expenditure policy than Asoka, since he advised that taxes should be less than 10 percent of the crop (and less in a drought) and that such taxes should never be higher than those of the preceding king. He also urged that the State provide interest free loans to those wishing to engage in commerce and that no profit taxes should be placed upon such commercial activities.

Awaken One with Awareness (AOA) and Politics
The Awaken One with Awareness (AOA) had gone beyond all worldly affairs, but still gave advice on good government.

The AoA came from a warrior caste and was naturally brought into association with kings, princes and ministers. Despite His origin and association, He never resorted to the influence of political power to introduce His thoughts nor allowed His Thoughts to be misused for gaining political power. But today, many politicians try to drag the AOA’s name into politics by introducing Him as a communist, capitalist, or even an imperialist. They have forgotten that the new political philosophy as we know it really developed in the West long after the AOA’s time. Those who try to make use of the good name of the AOA for their own personal advantage must remember that the AOA was the Supremely Awaken One who had gone beyond all worldly concerns.
There is an inherent problem of trying to intermingle religion with politics. The basis of religion is morality, purity and faith, while that for politics is power. In the course of history, religion has often been used to give legitimacy to those in power and their exercise of that power. Religion was used to justify wars and conquests, persecutions, atrocities, rebellions, destruction of works of art and culture.

When religion is used to pander to political whims, it has to forego its high moral ideals and become debased by worldly political demands.

The thrust of the AOA Rule of Law is not directed to the creation of new political institutions and establishing political arrangements. Basically, it seeks to approach the problems of society by reforming the individuals constituting that society and by suggesting some general principles through which the society can be guided towards greater humanism, improved welfare of its members, and more equitable sharing of resources.

There is a limit to the extent to which a political system can safeguard the happiness and prosperity of its people. No political system, no matter how ideal it may appear to be, can bring about peace and happiness as long as the people in the system are dominated by greed, hatred and delusion. In addition, no matter what political system is adopted, there are certain universal factors which the members of that society will have to experience: the effects of good and bad Cause and Condition, the lack of real satisfaction or everlasting happiness in the world characterized by unsatisfactoriness, impermanence), and egolessness. To the AOA, nowhere in Samsara is there real freedom, not even in the heavens or the world of Brahama.

Although a good and just political system which guarantees basic human rights and contains checks and balances to the use of power is an important condition for a happy in society, people should not fritter away their time by endlessly searching for the ultimate political system where men can be completely free, because complete freedom cannot be found in any system but only in minds which are free. To be free, people will have to look within their own minds and work towards freeing themselves from the chains of ignorance and craving. Freedom in the truest sense is only possible when a person uses Rule of Law to develop his character through good speech and action and to train his mind so as to expand his mental potential and achieve his ultimate aim of awaken-ness.

While recognizing the usefulness of separating religion from politics and the limitations of political systems in bringing about peace and happiness, there are several aspects of the AOA’s thoughts which have close correspondence to the political arrangements of the present day. Firstly, the AOA spoke about the equality of all human beings long before Abraham Lincoln, and that classes and castes are artificial barriers erected by society. The only classification of human beings, according to the AOA, is based on the quality of their moral conduct. Secondly, the AOA encouraged the spirit of social -co-operation and active participation in society. This spirit is actively promoted in the political process of modern societies. Thirdly, since no one was appointed as the AOA’s successor, the members of the Order were to be guided by the Rule of Law. Until today very member of the Order is to abide by the Rule of Law which governs and guides their conduct.
Fourthly, the AOA encouraged the spirit of consultation and the democratic process. This is shown within the community of the Order in which all members have the right to decide on matters of general concern. When a serious question arose demanding attention, the issues were put before the monks and discussed in a manner similar to the democratic parliamentary system used today. This self-governing procedure may come as a surprise to many to learn that in the assemblies of AOAs in India 2,500 years and more ago are to be found the rudiments of the parliamentary practice of the present day. A special officer similar to ‘Mr. Speaker’ was appointed to preserve the dignity of the Parliamentary Chief Whip, was also appointed to see if the quorum was secured. Matters were put forward in the form of a motion which was open to discussion. In some cases it was done once, in others three times, thus anticipating the practice of Parliament in requiring that a bill be read a third time before it becomes law. If the discussion showed a difference of opinion, it was to be settled by the vote of the majority through balloting.

The AOA approach to political power is the moralization and the responsible use of public power. The AOA preached non-violence and peace as a universal message. He did not approve of violence or the destruction of life, and declared that there is no such thing as a ‘just’ war. He taught: ‘The victor breeds hatred, the defeated lives in misery. He who renounces both victory and defeat is happy and peaceful.’ Not only did the Buddha teach non-violence and peace, He was perhaps the first and only religious teacher who went to the battlefield personally to prevent the outbreak of a war. He diffused tension between the Sakyas and the Koliyas who were about to wage war over the waters of Rohini. He also dissuaded King Ajatasattu from attacking the Kingdom of the Vajjis.

The AOAdiscussed the importance and the prerequisites of a good government. He showed how the country could become corrupt, degenerate and unhappy when the head of the government becomes corrupt and unjust. He spoke against corruption and how a government should act based on humanitarian principles.
The AOA once said, ‘When the ruler of a country is just and good, the ministers become just and good; when the ministers are just and good, the higher officials become just and good; when the higher officials are just and good, the rank and file become just and good; when the rank and file become just and good, the people become just and good.

The AOA said that immorality and crime, such as theft, falsehood, violence, hatred, cruelty, could arise from poverty. Kings and governments may try to suppress crime through punishment, but it is futile to eradicate crimes through force.

The AOA suggested economic development instead of force to reduce crime. The government should use the country’s resources to improve the economic conditions of the country. It could embark on agricultural and rural development, provide financial support to entrepreneurs and business, provide adequate wages for workers to maintain a decent life with human dignity.

The AOA had gtiven to rules for Good Government. These ten rules can be applied even today by any government which wishes to rule the country peacefully. The rules are as follows:

1) be liberal and avoid selfishness,
2) maintain a high moral character,
3) be prepared to sacrifice one’s own pleasure for the well-being of the subjects,
4) be honest and maintain absolute integrity,
5) be kind and gentle,
6) lead a simple life for the subjects to emulate,
7) be free from hatred of any kind,
8) exercise non-violence,
9) practice patience, and
10) respect public opinion to promote peace and harmony.
Regarding the behavior of rulers, He further advised:
- A good ruler should act impartially and should not be biased and discriminate between one particular group of subjects against another.
- A good ruler should not harbor any form of hatred against any of his subjects.
- A good ruler should show no fear whatsoever in the enforcement of the law, if it is justifiable.
- A good ruler must possess a clear understanding of the law to be enforced. It should not be enforced just because the ruler has the authority to enforce the law. It must be done in a reasonable manner and with common sense.

‘If a man, who is unfit, incompetent, immoral, improper, unable and unworthy of kingship, has enthroned himself a king or a ruler with great authority, he is subject to be tortured‚ to be subject to a variety of punishment by the people, because, being unfit and unworthy, he has placed himself unrighteously in the seat of sovereignty. The ruler, like others who violate and transgress moral codes and basic rules of all social laws of mankind, is equally subject to punishment; and moreover, to be censured is the ruler who conducts himself as a robber of the public. It is mentioned that a ruler who punishes innocent people and does not punish the culprit is not suitable to rule a country.

The king always improves himself and carefully examines his own conduct in deeds, words and thoughts, trying to discover and listen to public opinion as to whether or not he had been guilty of any faults and mistakes in ruling the kingdom. If it is found that he rules unrighteously, the public will complain that they are ruined by the wicked ruler with unjust treatment, punishment, taxation, or other oppressions including corruption of any kind, and they will react against him in one way or another. On the contrary, if he rules righteously they will bless him: ‘Long live His Majesty.’ (Majjhima Nikaya)

The AOA’s emphasis on the moral duty of a ruler to use public power to improve the welfare of the people had inspired Emperor Asoka in the Third Century B.C. to do likewise. Emperor Asoka, a sparkling example of this principle, resolved to live according to and preach the Rule of Law and to serve his subjects and all humanity. He declared his non-aggressive intentions to his neighbors, assuring them of his goodwill and sending envoys to distant kings bearing his message of peace and non-aggression. He promoted the energetic practice of the socio-moral virtues of honesty, truthfulness, compassion, benevolence, non-violence, considerate behavior towards all, non-extravagance, non-acquisitiveness, and non-injury to animals. He encouraged religious freedom and mutual respect for each other’s creed. He went on periodic tours preaching the Rule of Law to the rural people. He undertook works of public utility, such as founding of hospitals for men and animals, supplying of medicine, planting of roadside trees and groves, digging of wells, and construction of watering sheds and rest houses. He expressly forbade cruelty to animals.

Sometimes the AOA is said to be a social reformer. Among other things, He condemned the caste system, recognized the equality of people, spoke on the need to improve socio-economic conditions, recognized the importance of a more equitable distribution of wealth among the rich and the poor, raised the status of women, recommended the incorporation of humanism in government and administration, and taught that a society should not be run by greed but with consideration and compassion for the people. Despite all these, His contribution to mankind is much greater because He took off at a point which no other social reformer before or ever since had done, that is, by going to the deepest roots of human ill which are found in the human mind. It is only in the human mind that true reform can be effected. Reforms imposed by force upon the external world have a very short life because they have no roots. But those reforms which spring as a result of the transformation of man’s inner consciousness remain rooted. While their branches spread outwards, they draw their nourishment from an unfailing source — the subconscious imperatives of the life-stream itself. So reforms come about when men’s minds have prepared the way for them, and they live as long as men revitalize them out of their own love of truth, justice and their fellow men.

The doctrine preached by the AOA is not one based on ‘Political Philosophy’. Nor is it a doctrine that encourages men to worldly pleasures. It sets out a way to attain Eternal Bliss. In other words, its ultimate aim is to put an end to craving that keeps them in bondage to this world.’The path that leads to worldly gain is one, and the path that leads to Eternal Bliss (by leading a religious life)is another.’
However, this does not mean that AOAs cannot or should not get involved in the political process, which is a social reality. The lives of the members of a society are shaped by laws and regulations, economic arrangements allowed within a country, institutional arrangements, which are influenced by the political arrangements of that society. Nevertheless, if a AOAwishes to be involved in politics, he should not misuse religion to gain political powers, nor is it advisable for those who have renounced the worldly life to lead a pure, religious life to be actively involved in politics.

Putting Awaken One with Awareness (AOA) to Work: 


A New Approach to Management and Business

Awaken One with Awareness (AOA) Economics: The Emerging Middle Path between Capitalism and Socialism

A novel approach to economic management that goes beyond socialism and capitalism. The proposed economics for the 21st century is ‘Awaken One with Awareness (AOA) Economics’.

Based on the insight of the Awaken One with Awareness (AOA) that spiritual liberation is attained by avoiding extremes, whether by indulgence in worldly pleasures or severe asceticism, and treading namely ‘ the Middle Way ‘, ‘Awaken One with Awareness (AOA) Economics ‘ is recommended as the ideal middle path between the competing models of capitalism and socialism. Both these systems, have failed to contain the relentless destruction of the natural environment and the human community, thereby forcing leading executives and planners to search for new solutions for planetary problems.

Best aspects of both capitalist and socialist economic systems is drawn in ‘ Awaken One with Awareness (AOA) Economics ‘ model. It supports the conventional forces of a free market and competition without destroying either nature or human society. Alternate vision of sustainable economics is meant to be more just and more ecologically sound.

Inspired by the fundamental AOA insight of the inter-connectedness existing among all living things, that AOA, Economics and Ecology are all inter-related. There is a heavy emphasis on the concept of freedom as understood in AOA in contrast to the Western concept of ‘freedom’. In the West ‘freedom’ revolves around the rights of the individual i.e. freedom to do what one wishes. In AOA, ‘freedom’ means freedom from personal desires or attachments.

An AOA approach to economics requires an understanding that economics and a moral and spiritual life are neither separate nor mutually exclusive. The 20th Century has been ravaged by a materialistic, self-centered consumerism. The next century needs to focus on the quality and spirituality of life itself. AOA, which advocates the ‘Middle Path’, serves as an important resource to pursue an alternative to the extremes of capitalism and socialism, or pure self-interest and utter self-negation.

The Essence of Awaken One with Awareness (AOA) Economics

Three key phrases are identified that underlie the model of Awaken One with Awareness (AOA) Economics.
They are:

1) an economics that benefits oneself and others

2) an economics of tolerance and peace

3) an economics that can save the earth.

An Economics that benefits oneself and others

Theory of free enterprise based on the concept of self-benefit is developed. This led to people being more concerned with enriching themselves and disregarding the interests of others. At the international level, major colonial powers such as England, Netherlands, France, Portugal and Spain developed their economies from the resources taken from other poorer regions, without an adequate resulting benefit accruing to the colonies. In contrast, the earlier AOA societies such as India during the time of the AOA or Japan during the time of Prince Shotuku ( 574 - 622 AD ) existed with a radically different social approach. In Japanese society where the density of population was high, human relations were tightly interwoven, and Japanese people were encouraged to pay great attention to how other people thought or reacted. In the Japanese world of business, earning the trust of others and entering into mutually beneficial transactions have always been given priority. Such conduct was the result of deep-seated AOA influence.

The Western obsession with ’self-benefit ‘ and indifference to the rights of non-European people has been well analysed by former Indian diplomat K.M.Panikkar in his ground breaking book ‘Asia and Western Domination - A Survey of the Vasco De Gama Epoch of Asian History 1498 - 1945, published in 1953. Panikkar says that western colonial powers were reluctant to recognise that doctrines of international law applied outside Europe or that European nations had any moral obligations when dealing with Asian people. For example, when Britain insisted on the opium trade against the laws of China in the 19th Century, there was a prohibition by law on opium smoking in England. In countries under direct British occupation eg. India, Ceylon and Burma, though there were equal rights established by law, there was considerable reservation in enforcing the law against Europeans. Maurice Collis, a British magistrate in Burma, gives a rare candid account in his book ‘Trials in Burma’ ( 1938 ) about the pressures brought upon him by the members of the Colonial Government and the British expatriate community, to be partial towards Europeans in his judgments. Panikkar avers that this doctrine of different rights (which made a mockery of the concept of the Rule of Law) persisted to the very end of western colonial domination and was a prime cause of Europe’s ultimate failure in Asia.

An Economics of Tolerance and Peace

The Indian Emperor Asoka established the world’s first welfare state in the third century BC upon embracing AOA approach. He renounced the idea of conquest by the sword. In contrast to the western concept of ‘ Rule of Law ‘, Asoka embarked upon a ‘policy of piety or rule of righteousness’. The basic assumption of this policy of piety was that the ruler who serves as a moral model would be more effective than one who rules purely by strict law enforcement. The right method of governing is not only by legislation and law enforcement, but also by promoting the moral education of the people. Asoka began by issuing edicts concerning the ideas and practice of Rule of Law, dealing with universal law and social order. Realizing that poverty eroded the social fabric, one of his first acts was to fund social welfare and other public projects. Asoka’s ideals involved promoting policies for the benefit of everyone in society, treating all his subjects as if they were his children and protecting religion. He built hospitals, animal welfare shelters and enforced a ban on owning slaves and killing. He gave recognition to animal rights in a number of his rock edicts and accepted state responsibility for the protection of animals. Animal sacrifice was forbidden by law.

An important aspect of Asoka’s economics of peace was tolerance. In one of his rock edicts, Asoka calls for religious freedom and tolerance, and declares that by respecting someone else’s religion, one brings credit to one’s own religion. The idea of religious tolerance only emerged in the West in 1689 with the publication of John Locke’s book ‘ A Letter Concerning Toleration ‘.

From a AOA perspective, politics can be summed up by the wheel turner, which means a king or political ruler who protects his people and the AOAt teachings. Asoka was the prototype of this ruler whose political ideas were to inspire a countless number of other Asian Emperors and rulers. One enthusiastic follower of Asoka in Japan was Prince Shotuku. (574 - 622 AD ). An ardent believer in AOA approach, Shotukti drafted a 17 Article Constitution (the first AOA approach Constitution of Japan), which was promulgated in 604 AD. Shotuku appeals neither to ’self-evident truths ‘ (as in the American Constitution ) nor to some divine right of kings as the basis of law. Instead he begins pragmatically by stating that if society is to work efficiently for the good of all, then people must restrain factionalism and learn to work together. A key feature of this Constitution is the emphasis placed on resolving differences by appeals to harmony and common good, using the procedure of consensus. This approach is in marked contrast to the western view that factions can be controlled only legally by a balance of powers. Decision making by consensus is a significant characteristic of Japanese society. Every effort is made to ensure that minority dissident factions are not allowed to lose face.

The influence of AOA approach in Japan was such that in 792 AD Emperor Kammu (781 - 806 AD) despite constant threats from Korea, abolished the 100 year old national army, except for one regiment to guard the region near Korea. National security was maintained by sons of local clan leaders somewhat similar to the present day police. Japan was effectively without an army until the emergence of the new warrior class before the Kamakura, Shogunate (1192 - 1333 AD). Tibet is another example of demilitarisation (in the 17th century). What is significant to note here is that long before the ideal of demilitarisation was espoused in western countries, ancient Buddhist countries had already implemented it. In Japan, beginning from the 9th century, the death penalty was abolished for nearly three and a
half centuries.

An Economics to save the Earth

The practice of industrial societies indulging in a policy of take-and-take from nature is criticized, despite economics being fundamentally about exchange or give-and-take.A possible root cause of the western attitude towards nature. This passage declares:
“So God created man in his own image, in the image created he him, male and female created he them. And God blessed them, and God said unto them, “Be fruitful and multiply, and replenish the earth and subdue it, and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth”.

Some have interpreted this passage literally, as one giving divine sanction to domination of the earth for the benefit of only human beings and disregarding the interests of both plants and other living creatures of this world. In contrast, AOA approach sacred texts are much more humble and always emphasise the need to live in harmony with nature and peacefully co-exist with other living creatures, as the ideal and noble way. In the AOA approach worldview, humans rather being masters of this earth, simply make up one tiny element in a vast cosmos. In the AOA approach Economics that proposes, the earth rather than human beings will be placed at the center of our worldview.

History of Economics

The major ideas in the theories of prominent economists such as Adam Smith (1723 - 1790), David Ricardo (1772 - 1823), Karl, Marx (1818 - 1883), John Keynes (1883 - 1946) Joan Robinson (1903 - 1983) and the German Economists Friedrich von Hayek (1899 - 1992), Wilhelm Lopke (1899 - 1966) and Ludwig Erhard (1897 - 1977) is examined.Lopke’s best-selling book ‘ Civitas Humanas (Human Citizen) published in 1949 as laying the foundation for the new humanistic school of economics is singled out.The concept of `social market economics’ advocated by Ludwig Erhard in his 1957 book ‘Woffistand fur Alles (Happiness for All ) as the precedent for developing the new AOA approach Economics is used. Erhard called for the need to overcome the inherent tensions between the haves and have-nots in society, through such governmental policies as the banning of cartels, using government ‘price valuation’ to ensure fair pricing, rent control and supporting people with disabilities.

Dr. E.F Schumacher’s book ‘Small is Beautiful’, which has a chapter on AOA approach Economics is an inspiration. Schumacher was heavily influenced by AOA approach meditation and wisdom during his time in Myanmar (formerly Burma). Though Schumacher recommended a new approach to economics based on AOA approach, that Schumacher’s ultimate solutions were sought in Christian oriented ethics. Nevertheless, that Schumacher’s book should serve as a wake up call for those living in AOA approacht countries. He further says that given the destruction of the natural environment that has taken place in the industrial West, the time has come to use a

AOA approach to economics.

Historical Background of Awaken One with Awareness (AOA) Economics
The life story of the AOA offers a valuable lesson when focusing on AOA approach economics. The Prince rejected the material comforts of a royal life, and also realised the futility of asceticism and denial of natural physical needs. ‘’The AOA walked a fine line between materialism and denial of the world, and this middle way or moderate standpoint is fundamental to understanding AOA Economics’.
The ordinary public and the merchant class supported AOA approach from the very outset. As AOA approach moved eastwards over the centuries, to China, Korea and Japan it absorbed elements of the culture of these countries and became transformed along the way. It also managed to transform the societies and economies of these countries by introducing ethical concepts into the pursuit of profit. In Japanese history there has been substantial AOA approach support of commerce, which had come to fruition during the Edo period (1603 - 1867). This period witnessed an explosion of economic activity. Some sociologists have found interesting parallels in the connections between the Protestant work ethic and capitalism, and between the rise of Japanese Capitalism and the religious thought of the time.

Unrestrained Consumption

The world’s natural resources would be depleted if two factors are not immediately addressed:

1) the ever increasing population growth, and

2) the mismanagement of desire ( particularly of those people in the so-called advanced countries)

In the Ryoan-ji, the AOA Temple of Kyoto, famous for its stone and sand garden, there is a poem carved on a stone, which says ‘ Know what one really needs ‘. This is no simple injunction. To know what one really needs in life requires great wisdom. But to have the strength to say ‘no’ to the unessential products in life would release a person from the coils of consumption. This view i.e. of wanting what is really essential reflects the AOA approach view of consumption and it is the ideal attitude to be promoted in the coming century.

Right Livelihood

Right livelihood is one of the components of the Noble Eightfold Path. Its importance lies in the fact that the work one does for a living influences a person’s thinking. The AOA has named five types of occupations as unwholesome ways of earning a living. They are 1) Selling liquor or being connected with the production and sale of liquor 2) Sale of flesh or being connected with the raising and killing of animals 3) Poison (includes drugs) 4) Trading in living beings (includes slavery or for similar purposes) 5) Dangerous weapons.
The layman’s code of discipline or gihi vinaya is the premise for developing the right work ethic for the next century. In one passage AOA says “One should work like a bee to earn one’s livelihood. Do not wait for others to help, nor depend on others foolishly”.AOA showed his concern for the material welfare and the spiritual development of his lay disciples. In the discourse to young Sigala, the AOA explained the full range of duties owed by a layman to all those with whom he interacts. The AOA also indicated how wealth has to be spent i.e. one portion for one’s needs, which includes offerings to Order of AOA and charity, two portions on investment and the fourth portion to be kept for an emergency.

Japanese entrepreneurs who had incorporated AOA principles and meditation techniques in their day to day work in an effort to develop a more humanistic and environmentalist business ethic.

Awaken One with Awareness (AOA) Economic Vision

Provides food for thought to anyone wishing to adopt an innovative approach to Management and Business. However the greatest appeal of this highly readable book lies in the elaborate development of Schumacher’s profound insight that there is another way of approaching economics, based on the ideas taught in the East 2500 years ago, particularly of the fundamental interconnectedness of people and nature. It is upon this premise that the world can shift from a throw-away culture to a more sustainable* civilisation. This work also throws a challenge to governments in AOA approach countries to develop a AOA economic vision as a part of national planning, as we move towards a new millennium.

Jagatheesan Chandrasekharan

Fudan Journal of the Humanities and Social Sciences
March 2018, Volume 11, Issue 1, pp 1–8 | Cite as
Governance and Good Governance: A New Framework for Political Analysis
Authors
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Yu Keping1
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1.School of GovernmentPeking UniversityBeijingChina
Open AccessOriginal Paper
First Online: 12 October 2017
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Abstract
In a time of great change, accelerating globalization and increasing uncertainty, all countries, whether developed or developing, are searching for a new form of governance that is better adapted to the times so as to gain an advantage in economic competitiveness and create substantial and sustainable social growth. As governance theory is becoming the dominant political theory in response to the change, the values backing the discourse and texts consistent with them have helped revise the theory of government in mainstream politics and were agreed upon by global politicians, scholars, officials and entrepreneurs. When we comprehend governance theory based on the practice of public administration in China, it strikes us how theoretically and practically important governance theory is for rebuilding the intellectual system of China’s democratic politics, searching for an institutional platform for good governance, transforming the public policy-making model and getting rid of the practice in public administration in the process of market-oriented development that is inefficient, or even fails in many ways.

Keywords

Governance Good governance Governance reform Public administration Political science
This article is translated from a Chinese version, which was previously published in Nanjing Social Sciences, 9 (2001).

The English word governance derives from Latin and ancient Greek and originally meant control, guidance and manipulation. Its meaning had long overlapped with the word government and was mainly used to refer to administrative and political activities related to national public affairs. However, in the 1990s, it was given a new meaning by western political scientists and economists. Since then, the word has implied much more than it did traditionally and is starkly different from what the word government means. Instead of an exclusively English word, it is in common use among people speaking other major European languages; instead of an exclusively political term, it is widely used in social and economic spheres.

When trying to sum up what was happening in Africa in 1989, the World Bank used the term “crisis in governance” for the first time. Since then, governance as a word has been widely used in political development studies, especially for describing the political status of post-colonial and developing countries. By now, scholars from various countries have come up with five major propositions on governance as theory. They are as follows:
1.
Governance refers to a set of institutions and actors that are drawn from but also beyond the Government. It challenges the authority of the State or the Government in the traditional sense and maintains that the Government is not the only power center of a state. As long as the power exercised by a public or private institution is recognized by the public, it is possible to become a power center at a specific level.

2.
Governance identifies the blurring of boundaries and responsibilities for tackling social and economic issues. It indicates that, in modern society, the State is transferring its once exclusive responsibilities to civil society (i.e., private sector organizations and voluntary groups, which are undertaking more and more responsibilities that were formerly in the hands of the State). As a result, the boundaries between the State and society and between public and private sectors are becoming increasingly blurred, as are definitions of their responsibilities.

3.
Governance identifies the power dependence involved in relationships between institutions involved in collective action. To be specific, every organization devoted to collective action has to depend on other organizations; to achieve its purpose, it has to exchange resources and negotiate a common goal with others, and the outcome of the exchange depends not only on the resources of each actor, but also on the rules of the game and the environment in which the exchange takes place.

4.
Governance emphasizes the importance of autonomous self-governing networks of actors. A self-governing network as such has the authority to issue orders in a certain sphere and work with the Government in this sphere and share its responsibilities for public administration.

5.
Governance recognizes the capacity to get things done without relying on the power of the Government to command or use its authority. In public affairs management, there are other management tools and techniques and the Government has the responsibility to use them to steer and guide public affairs (Stoker 1999).

Of all the definitions of governance, the one made by the Commission on Global Governance is one of the most representative and definitive. In a research report titled Our Global Neighborhood issued in 1995, the commission defined governance thus: “governance is the sum of the many ways individuals and institutions, public and private, manage their common affairs. It is a continuing process through which conflicting or diverse interests may be accommodated and cooperative action may be taken. It includes formal institutions and regimes empowered to enforce compliance, as well as informal arrangements that people and institutions either have agreed to or perceive to be in their interest.” It has four features: governance is not a set of rules or an activity, but a process; the process of governance is not based on control, but on coordination; it involves both public and private sectors; it is not a formal institution, but continuing interaction.1
From the aforementioned definitions of governance, we can see that, essentially, governance means exercising authority to maintain order and meet the needs of the public within a certain range. The purpose of governance is to guide, steer and regulate citizens’ activities through the power of different systems and relations so as to maximize the public interest. In terms of political science, governance refers to the process of political administration, including the normative foundation of political authority, approaches to dealing with political affairs and the management of public resources. It particularly focuses on the role of political authority in maintaining social order and the exercise of administrative power in a defined sphere.

Literally, there seems no great difference between “governance” and “government.” Yet semantically, they are vastly different. To many scholars, a prerequisite for correct understanding of governance is to distinguish it from government. As Jean-Pierre Gaudin said, “Governance has to be distinguished from the traditional concept of government by the State from the very beginning” (Gaudin 1999). As a political administration process like government by the State, governance also requires authority and power and ultimately aims to maintain a normal social order. Despite their similarities, there are two fundamental differences between them.

First of all, the most fundamental, or even essential, difference between them is that governance requires authority but, unlike government, this authority does not necessarily come from organs of the Government. However, the authority for government is necessarily the State. The body of government is necessarily the public institutions in a society, while the body of governance can either be a public institution, a private one, or even a cooperation between the two. Governance is the cooperation between a political state and its civil society, the Government and non-governmental organizations, public and private institutions, which can be mandatory or voluntary cooperation. It is mainly characterized by “contracting, rather than supervision; decentralization, rather than centralization; administration by the State, rather than redistribution by the State; management based on market principles, rather than management by administrative departments; cooperation between the State and private sectors, rather than being guided by the State” (Merrien 1999). Therefore, governance is a broader concept than government. From modern corporations to colleges and basic-level communities, all of them can do without government by the State, but not without governance, if they are meant to run efficiently and in an orderly manner.

Second, power runs in different directions in management processes. For government by the State, power runs top-down all the time as it exercises the political authority of the Government to implement one-way management on social and public affairs by issuing orders and making and executing policies. By comparison, as an administrative process of interaction between the upper and lower levels, the body of governance manages public affairs through cooperation, negotiation, partnership, establishment of identity and common goals, etc. In essence, governance is cooperation based on market principles, common interest and identity. Its administrative mechanism does not rely on the authority of the Government substantially, but rather, the authority of a collaborative network. Its power is multi-directional and two-way, rather than unidirectional and top-down.

The immediate reason why Western political scientists and management scientists came up with the concept of governance and advocated replacing government is that they saw market failure, as well as state failure, in social resource allocation. Market failure means that it is impossible to bring about Pareto Optimum, a term in economics, by market-based means alone. As the market has innate limitations in restricting monopoly, supplying public goods, restraining extremely selfish behavior by individuals, bringing the anarchic state of production under control, cost accounting, etc., market-based means alone cannot bring about the optimum state of social resource allocation. Likewise, instruments of the State alone, including making plans and issuing orders, cannot do that either, or promote or safeguard the citizens’ political and economic interests ultimately. In view of state and market failure, there has been a “growing fascination with using governance mechanisms as a solution to market failure and/or that in State coordination” (Jessop 1999).

Governance can compensate for certain deficiencies of the State and the market in regulation and coordination, but it is never a panacea. State and market can fail in social resource allocation; so can governance. So, a natural challenge facing scholars is how to overcome its failure and make it more effective. In response to the challenge, many scholars and international organizations have come up with a number of concepts, such as meta-governance, sound governance, effective governance and good governance. Among them, the most influential one is “good governance.”

Ever since the State and government came into being, there had been the concept of good government in the English language. However, since the 1990s, good government, which had dominated as a political ideal, has been severely challenged around the world. The challenge to it comes from “good governance.” Since the 1990s, there has been an increasing usage of the concept in English and Chinese political science literature, making it one of the most pervasive terms. What does good governance mean? What are the essential difference between good government and good governance? And what are the elements of good governance? Political scientists are still debating these questions.

In a nutshell, good governance refers to the public administration process that maximizes public interest. One of its essential features is that it is a kind of collaborative management of public life performed by both the State and the citizens and a new relationship between political State and civil society, as well as the optimum state of the two. To sum up all the perspectives on good governance, we can see that it has six essentials:
1.
Legitimacy It refers to the state or quality that social order and authority are voluntarily recognized and obeyed. It has no direct relevance to laws and regulations, and from the legal angle something legal is not necessarily legitimate. Only the authority and orders genuinely recognized by people within a specific group are legitimate in political science. The higher the degree of legitimacy is, the higher the level of good governance will be. The principal approach to achieving and improving legitimacy is to maximize the consensus and political identity shared by citizens. Therefore, good governance requires the relevant administrative bodies and administrators to manage various conflicts of interest among citizens and between them and the State to the maximum so as to obtain the citizens’ maximum consent to and approval of their public administration activities.

2.
Transparency It refers to the publicity of political information. All citizens are entitled to the information on State policies that are related to their own interests, including legislative activities, policy-making, legal provisions, policy enforcement, administrative budget, public expenditure and other relevant political information. Transparency requires that the aforementioned political information be duly communicated to citizens through various media vehicles so that they can participate in public policy-making and supervise the process of public administration in an effective manner. The higher the degree of transparency is, the higher the level of good governance will be.

3.
Accountability Accountability means holding every person accountable for his or her own behavior. In public administration, it refers in particular to the duties related to a certain position or institution and its corresponding obligations. Accountability means that administrators and administrative bodies must fulfill the functions and obligations of the positions they hold. If they fail to fulfill their bounden functions or duties, or if they do so in an inappropriate manner, their conduct constitutes dereliction of duty or lack of accountability. The more accountability the public, especially public officers and administrative bodies have, the higher the level of good governance will be. In this regard, good governance requires the employment of both law and ethics to enhance the accountability of individuals and institutions.

4.
Rule of law Essentially, rule of law means that law is the supreme principle in public political administration that should be observed by all government officials and citizens, who should be all equal before the law. The immediate goal of rule of law is to regulate citizens’ behavior, manage social affairs and maintain a normal order in social life, while its ultimate goal is to protect citizens’ basic political rights, including freedom and equality. In this sense, rule of law is opposite to rule of man as it both regulates citizens’ behavior and restricts the conduct of the State. It is the arch-enemy of political autocracy. Rule of law is a basic requirement of good governance, which would be impossible without a sound legal system, due respect for the law or a social order based on the law.

5.
Responsiveness Responsiveness is closely associated with the aforementioned concept of accountability. In a sense, it is an extension of accountability. Essentially, it means that public administrators and administrative bodies must respond to the demands of citizens in a timely and responsible manner, and that it is forbidden to make delays without cause or leave any issue unresolved without response. When necessary, they should proactively solicit advice from citizens, explain their policies to them and answer their questions on a regular basis. The greater the level of responsiveness is, the higher the level of good governance will be.

6.
Effectiveness It mainly refers to management efficiency. It has two essential meanings: rational administrative structure, scientifically designed administrative procedures and flexible administrative activities; and minimized administrative costs. Ineffective or inefficient administrative activities are out of tune with good governance. The higher the level of good governance is, the higher the effectiveness of administration will be.

Good governance is the active and productive cooperation between the State and citizens, and the key to its success lies in the powers participating in political administration. Only when citizens have sufficient political power to participate in elections, policy-making, administration and supervision can they prompt the State and join hands with it to build public authority and order. Apparently, democracy is the only practical mechanism that can safeguard the fully free and equal political power owned by citizens. Hence, good governance is organically combined with democracy. In an autocratic system, it is possible to have good government when the system is at its best, but it is impossible to have good governance. Good governance can only be achieved in a free and democratic political system, as it cannot emerge without freedom and democracy.
In fact, there were more profound causes why the theory and practice of good governance sprang up in the 1990s. First of all, good governance is more widely applicable than good government in the traditional sense. Good government has the same scope of coverage as the State. In modern society, the State cannot interfere in many areas, from civil organizations like companies, communities, clubs and professional associations to the international community. In contrast, good governance is not subject to the scope of coverage of the State as it is also indispensable to companies, communities, regions, states and the international community. Second, globalization is becoming the dominant feature of our time, which, in fact, has been referred to by many as the “Global Age.” One important feature of globalization is the growing influence of transnational organizations and supranational organizations and the diminishing sovereignty of nation-states and diminishing power of their governments. As the government authority of nation-states in the traditional sense is eroded, good governance is playing an increasingly important role. It is because the international community and the society within a state are still in want of public authority and order, a new kind of public authority and order that can only be achieved through good governance, rather than created by the State in the traditional sense. Finally, good governance is an inevitable consequence of democratization. Democratization is a political feature of our time, as well as an irresistible historical trend. One of its essential significances is that political power is returning from political states to civil societies. Limited government power and the shrinking functions and powers of the State do not necessarily mean vanishing social and public authority, but rather that public authority will be based more on cooperation between the State and citizens.

Immature and essentially ambiguous as it is, governance theory is a breakaway from the traditional dichotomous thinking that has long been dominant in social sciences, i.e., market versus planning, public sector versus private sector, political State versus civil society and nation-state versus international community. It regards effective administration as cooperation between the two; it tries to develop completely new techniques for public affairs management; it emphasizes that administration is cooperation; it argues that legitimate power comes not only from the State, but also from the civil society. The theory also deems governance to be a new practical form of modern democracy. Those are all its contributions of positive significance to political studies. However, there is also a dangerous tendency in Western countries to use the theory to justify some transnationals’ and superpowers’ interference with the internal affairs of other countries and pursuit of international hegemony. Based on the premise that the role of the State and state sovereignty are insignificant and the boundaries of nation-states are blurred, governance theory, especially global governance theory, emphasizes the nature of governance as a transnational and global activity. The danger here is that undermining the important roles of state sovereignty and sovereign government in domestic and international governance might be regarded as a theoretical basis for the superpowers and multinationals to interfere with the internal affairs of other countries and promote their international hegemonic policies. Therefore, we must keep a wary eye on the dangerous tendency of governance theory, especially global governance theory.

Footnotes
1.
See Our Global Neighborhood compiled by Commission on Global Governance. Oxford: Oxford University Press, 1995, pp. 2–3.
References
Commission on Global Governance (ed.). 1995. Our global neighborhood, 2–3. Oxford: Oxford University Press.
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Gaudin, Jean-Pierre. 1999. Modern governance, yesterday and today: Some clarifications to be gained from French government policies. International Social Science Journal 50: 47–56. (Chinese edition).
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Jessop, Bob. 1999. The rise of governance and the risks of failure: The case of economic development. International Social Science Journal 50: 29–45. (Chinese edition).
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Merrien, Francois-Xavier. 1999. Governance and modern welfare states. International Social Science Journal 50: 57–67. (Chinese edition).
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Stoker, Gerry. 1999. Governance as theory: Five propositions. International Social Science Journal 50: 17–28. (Chinese edition).
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Open Access
This article is distributed under the terms of the Creative Commons Attribution 4.0 International License (http://creativecommons.org/licenses/by/4.0/), which permits unrestricted use, distribution, and reproduction in any medium, provided you give appropriate credit to the original author(s) and the source, provide a link to the Creative Commons license, and indicate if changes were made.

About this article
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Cite this article as:
Keping, Y. Fudan J. Hum. Soc. Sci. (2018) 11: 1. https://doi.org/10.1007/s40647-017-0197-4
Received
11 June 2017
Accepted
14 September 2017
First Online
12 October 2017
DOI
https://doi.org/10.1007/s40647-017-0197-4
Publisher Name
Springer Berlin Heidelberg
Print ISSN
1674-0750
Online ISSN
2198-2600
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comments (0)
04/15/19
LESSON 2963 The 16 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:35 pm

LESSON 2963 Tue 16 Apr 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

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

http://sarvajan.ambedkar.org

Voice of All Awakened Aboriginal Societies (VoAAAS)

https://www.thehindu.com/todays-paper/tp-opinion/a-pathway-to-office-with-power/article26839390.ece?utm_source=taboola

A pathway to office with power

As Ambedkar warned, share in power at the Centre has eluded the marginalised
This year, B.R. Ambedkar’s birth anniversary coincides with India’s first hero worship-based election. In earlier elections too, ruling parties won overwhelming majorities, but there has been no election so far in which the campaign has been so exclusively devoted to a leader’s personality. Even during the 1971 election, the campaign was cleverly turned from Indira Gandhi to ‘ garibi hatao ’. This election, though, is all about Prime Minister Narendra Modi.

On November 25, 1949, in his last speech in the Constituent Assembly, Ambedkar warned us “to observe the caution which John Stuart Mill has given to all who are interested in the maintenance of democracy, namely, not ‘to lay their liberties at the feet of even a great man, or to trust him with power which enable him to subvert their institutions’… For in India, Bhakti or what may be called the path of devotion or hero-worship, plays a part in its politics unequalled in magnitude by the part it plays in the politics of any other country in the world… In politics, Bhakti… is a sure road to degradation and to eventual dictatorship.”

https://www.thehindu.com/todays-paper/opposition-to-move-sc-again-for-50-paper-trail-verification/article26839529.ece

Opposition to move SC again for 50% paper trail verification

Comment : it must be 100% or go for Ballot Papers to save Universal Adult Franchise and Democracy.

comments (0)
04/07/19
LESSON 2963 The 16 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through http://sarvajan.ambedkar.org Voice of All Awakened Aboriginal Societies (VoAAAS)
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:32 am

LESSON 2954 & 2955 Sat & Sun 6 & 7 Apr 2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

Analytic Insight Net - Free Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca

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

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

Voice of All Awakened Aboriginal Societies (VoAAAS)

comments (0)
04/04/19
LESSON 2953 Fri 5 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in 78) Classical Polish-Język klasyczny polski,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 6:42 pm
LESSON 2953 Fri 5 Apr  2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

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


Voice of All Awakened Aboriginal Societies (VoAAAS)

in 78) Classical Polish-Język klasyczny polski,




78) Classical Polish-Język klasyczny polski,

https://www.youtube.com/watch?v=WetTsjGIlj0
07 Day - Polish - Discourses - Vipassana Meditation

Published on Apr 21, 2016



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Author: S. N. Goenka
Composer: VRI
Music Publisher: D.R

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http: //books.tamilcube.com/tamil/stories/content / …

jedzenie
W
klasztorze święty i jego uczniowie medytowali wieczorem. Kot w
błotnistym bruku i wciąż tu był i nastąpiło rozpad medytacji w
medytacji. Więc rozkazał mnichowi „związać kota”.

Kilka lat
później mnich zmarł. Ale nawyk wiązania kota trwał nadal. Minęło kilka
lat. Ten kot nie żyje. Inny kot był związany i związany. Kilka lat
później uczniowie napisali: „Nasz ceremonialny zwyczaj powinien być
przywiązany do kotów podczas medytacji”.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

powietrze
Mnich
tonął w rzece i pokutował. Młody człowiek interweniował i powiedział:
„Proszę pana, chcę dołączyć do was jako uczeń”. Mężczyzna, który powstał
z góry, powiedział: „Dlaczego?”. „Chcę poznać Boga”.

Nagle
święty pociągnął za szyję i zanurzył głowę w rzece. W krótkim czasie
młodzieniec, który walnął pięścią, wyszedł z drogi. Ostatni mnich
chwycił go i wyciągnął. Młody człowiek wyszedł z krzaka i odetchnął.
Mnich zapytał: „Czego chcesz, kiedy toniesz w wodzie?”

„Wiatr” to młody człowiek.

„Cóż, idź do domu. Ilekroć Bóg chce, żebyś lubił wiatr, wróć.

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

Plik z herbatą
Profesor college’u spotkał się ze znanym świętym Jenem. Profesor Zen mówił o filozofiach i chciał dowiedzieć się więcej o Zen.

Jen saint, która wzięła filiżankę herbaty, nalała pszczoły aż do krawędzi kubka. Plik jest pełny.

Zły profesor „puchar jest pełny. Nie można nalać więcej. Stop ”. Święty powiedział: „Jesteś jak ten kubek.

Jeśli nie opróżnisz swojego kubka, jak mogę uczyć jena?

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
normalny
Dwaj
święci pokutowali na rzece. Potem zauważyli skorpiona w rzece.
Natychmiast święty wziął skorpiona i opuścił rzekę. W tym czasie
Athaliah go ugryzła.

W krótkim czasie Atlee wpadło do rzeki. W
tym czasie ciotka podniosła go, gdy był na brzegu. Inny święty, który to
widział, powiedział: „Przyjacielu, wiesz, jak spalić i dlaczego chcesz
go znowu uratować?”

Święty powiedział: „Żądaniem jest natura miodu. Ocal moją naturę

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

07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans

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

21) Classical Chichewa-Chikale cha Chichewa,

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

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

24) Classical Corsican-Corsa Corsicana,

25) Classical  Croatian-Klasična hrvatska,

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

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

31) Classical Estonian- klassikaline eesti keel,

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

34) Classical French- Français classique,

35) Classical Frisian- Klassike Frysk,

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

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

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

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

46) Classical Hungarian-Klasszikus magyar,

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

49) Classical Indonesian-Bahasa Indonesia Klasik,

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

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

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

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

62) Classical Latvian-Klasiskā latviešu valoda,

63) Classical Lithuanian-Klasikinė lietuvių kalba,

64) Classical Luxembourgish-Klassesch Lëtzebuergesch,

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

68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,

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

72) Classical Mongolian-Сонгодог Монгол,

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

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

76) Classical Pashto- ټولګی پښتو

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

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

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

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

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


http://www.buddha-vacana.org/index.html


Positive Buddha Vacana — The words of the Buddha —

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

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


Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්‍රය -


LESSONS

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

The Great Discourse on the Total Unbinding

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

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

http://www.buddha-vacana.org/sutta/digha.html
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comments (0)
04/03/19
LESSON 2952 Thu 4 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) https://timesofindia.indiatimes.com/…/articles…/68705533.cms Lok Sabha elections: Mayawati hints at her prime ministerial .. What are Narendra Modi’s big bluffs? Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month Mayawati Justifies Her Statues In Top Court: “Represent Will Of People” in 76) Classical Pashto- ټولګی پښت 77) Classical Persian-کلاسیک فارسی
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 9:05 pm
LESSON 2952 Thu 4 Apr  2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

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


Voice of All Awakened Aboriginal Societies (VoAAAS)

https://timesofindia.indiatimes.com/…/articles…/68705533.cms

Lok Sabha elections: Mayawati hints at her prime ministerial ..

What are Narendra Modi’s big bluffs?

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”
in 76) Classical Pashto- ټولګی پښتو



77) Classical Persian-کلاسیک فارسی

VISAKHAPATNAM: Hinting at her prime ministerial ambition, BSP chief
Mayawati said Wednesday she would use the experience she has gained as
UP chief minister to give the ” best government” at the Centre “if we
get an opportunity”.
She said she has been Uttar Pradesh chief minister four times.


“I have a lot of experience. I will use that experience at the Centre
and work for people’s welfare,”we will adopt the UP pattern and give the
best government in all aspects. At all levels, a good government.


Asked if she would like to become the prime minister, things would be
clear when results of the general election are declared on May 23.

She pointed out that her party had garnered the third-largest vote share in the 2014 election, after the BJP and the Cong ..

“In the 2014 election, BJP promised big things. But it did not fulfil the promises in five years,


On the Congress, she said people rejected the party that has remained
in power for the longest time “because it failed to honour its promises”
and the BJP “took advantage of it”.

“Last time the BJP promised
Rs 15-20 lakh for each poor family. Now the Congress is talking on the
same lines. It is promising Rs 72,000 per year.

The Congress
should remember, when Indira Gandhi was in power she had started the
20-point programme in the name of Garibi Hatao. Kya garibi hati (Was
poverty eradicated)?”

She said the BSP always talked less and believed in delivering more.


If BSP gets an opportunity at the it will work for the poor and the
unemployed, irrespective of their caste. “We will give top priority to
them. And Farmers have multiple problems and we will try to get rid of
them,” she said.

Her government, if elected, would not be biased towards any state.


“If Congress is in power at the Centre, it supports some states and
does not support others. BJP has its own equations. It will not happen
with us,” she said.

Claiming that the BJP’s situation was
“very bad”, particularly vis-a-vis the BSP-SP-RLD alliance in Uttar
Pradesh, the BSP chief said the ruling party was “worried.”

“Wherever we have alliance, BJP will suffer,” she said.

Mayawati also promised to grant the special category status to Andhra Pradesh.
“AP people are angry that both BJP and Congress did not deliver SCS. If
we get a chance at the Centre, we will give SCS,” she said.
The BSP
chief hoped that the JSP-BSP-CPI(M)-CPI alliance would form the
government in Andhra Pradesh and Pawan Kalyan would become the CM
t

tps://www.quora.com/What-are-Narendra-Modis-big-bluffs
What are Narendra Modi’s big bluffs?
Scenes from Indian cinemas of earlier 20’s where Sheik from Gulf
countries is portrayed with its propensity of being wealthy owing wells
of oils , titillate Indians by making promise to gift them oil wells.

Murderer of democratic instittins & Master of diluting institutions (Modi) visited Middle East.


“Modi painted the vision of new India and shared the vision of ease of
doing business in India with the business leaders from Gulf Cooperation
Council Countries’

Latest Bluff of Mr. Modi: After all this we
will start dreaming to “cook ‘Bhajiya’ in wells of oil” which Mr Modi
will bring from gulf countries but like previous promises made by Mr
Modi,biggest among them is 10 crore employment to Indian Youth (which
hasn’t fulfilled yet) this will also turn into an incorrigible dream.

Bluff! Bluff! Bluff!

He is simply not for common man.. He is a politician.


Based on his performance so far, Modi a communal leader remotely
controlled by just 0.1% intolerant, violent, militant, number one
terrorists of the world, ever shooting,mob lynching, lunatic, mentally
retarded foreigners from Bene Israel chitpavan brahmins of RSS (Rowdy
Rakshasa Swayam Sevaks) always talking of surgical strikes.

What are some of the most mind-blowing facts about Modi?

Modi: Is Modi corruptible
Modi has not brought “achhe din (the Good Days)”.
Modi win the 2019 PM elections will be due to EVMs which are tamperable.
Modi has not achieved since gobbling to power?
He bluffed to the world that he will deposit Rs 15 lakhs in every
citien’s bank account. But not a single rupee has been deposited. In
Tamil it is known as Mo(sa)di) (மோசடி) Fraud. this is one of his
surgical strikes அறுவை சிகிச்சை.

He talked about Smart Cities
(புத்திசாலி நகரங்கள்) .These cities remain smart as they not seen by
anyone says smart thathagatha (யாரும் பார்க்காததால் இந்த நகரங்கள்
புத்திசாலித்தனமாகவே இருக்கின்றன - புத்திசாலி
தாதாத்தா கூறுகிறார்)


https://www.hindustantimes.com/…/story-JV2Yv4ruwuSwXL02hEk3…

Lok Sabha Elections 2019: Mayawati looks south, to address rallies with JSP’s Pawan Kalyan next month
Jana Kalyan Sena chief Pawan Kalyan was in Lucknow on Friday for the
pact with Mayawati’s BSP. He said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the 2019 Lok Sabha
elections.

After finalising pre-poll alliances in the northern
states, Bahujan Samaj Party (BSP) chief Mayawati has set her eyes on the
southern states and is working to build an alliance with the regional
parties that are not allied with either the BJP or the Congress.


On Friday, Mayawati announced her party’s alliance with
actor-turned-politician Pawan Kalyan-led Jana Sena Party (JSP) in Andhra
Pradesh and Telangana. She will address rallies in Andhra Pradesh on
April 3 and in Telangana on April 4 along with Pawan Kalyan. The BSP
will also contest the Andhra Pradesh assembly elections in alliance with
the JSP.

Pawan Kalyan, younger brother of Telugu film star
Chiranjeevi, launched Jan Sena Party in 2014. He campaigned for the
Telugu Desam Party (TDP) and the BJP in the 2014 assembly election. “The
alliance (BSP-JSP) will project Pawan Kalyan as the chief ministerial
candidate in Andhra Pradesh,” said Mayawati.

Pawan Kalyan, who
was in Lucknow for the pact, said the JSP would project Mayawati as the
JSP-BSP alliance’s prime ministerial candidate in the Lok Sabha
elections.

The BSP has already announced that it will field
candidates on 28 Lok Sabha seats in Karnataka. The BSP had contested the
2018 assembly elections in Karnataka in alliance with JD (S).


Though the BSP managed to win only one seat in the state election, but
Mayawati played pivotal role in the formation of a non- BJP government.
After JD (S) opted for alliance with the Congress, the BSP snapped ties
with the JD (S).

Interestingly, on Sunday JD (S) national general
secretary Danish Ali joined the BSP and is likely to contest the Lok
Sabha election from a seat in west UP.

Reacting to Danish Ali
joining the BSP, Karnataka chief minister HD Kumaraswamy in a tweet said
Ali joined the BSP after seeking consent from him and national
president HD Devegowda in a purely political arrangement between the two
parties.

“It is a thoughtful political decision taken by the JD (S) and the BSP to win more Lok Sabha seats.”


In a meeting of various state units held here on Tuesday, Mayawati had
directed the office bearers of the Tamil Nadu and Kerala units to start
preparations for the Lok Sabha election.

“Talks are on with the
local parties in both the states for prepoll alliances,” said a BSP
leader and added Mayawati would address public meetings in Kerala and
Tamil Nadu on April 10 and 11.

The party hopes to get the support of the Dalits, Dalit Christians and Backward community members in both the states.


Mayawati will kick off her Lok Sabha election campaign from Bhubaneswar
in Odisha on April 2. She will address a rally in Nagpur on April 5 and
thereafter launch campaign in UP by addressing a joint rally along with
alliance partner the SP and the RLD in Deboand on April 7.


Though the talks for pre-poll alliance with Ajit Jogi led Janta Congress
Chhattisgarh (JCC) is continuing, Mayawati is likely to address public
meeting in Janjgir on April 14.

The BSP had contested the recent
assembly elections in alliance with JCC. A BSP leader said if the JCC
would extend support to the BSP if it decided not to contest the Lok
sabha elections.

A political observer RK Gautam said though the
BSP failed to make significant presence in the assembly as well as Lok
Sabha elections in the southern states, Mayawati was working to expand
her party’s base by fielding candidates.

“It was the formation of
the JD (S)- Congress-BSP government in Karnataka after 2018 assembly
elections that buoyed Mayawati. She is now planning to cash in on the
momentum,” he said.

https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why
question only SC/ST leaders’ statues and not the ones erected by the
Congress and the BJP using public money,” the 63-year-old leader
questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar
Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She
also claimed that the statues of elephants in the memorials were “mere
architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On
the petition accusing her of glorifying herself, Mayawati said with the
statues, the state legislature had shown respect to a Scheduled Caste
woman leader. “How could I defy the will of the state legislature,” she
said.

In
February, Chief Justice Ranjan Gogoi had said he was of the tentative
view that the BSP chief has to reimburse the taxpayer all the money used
in the statues. But he stopped short of passing an order to hear what
Mayawati had to say.

Mayawati
on Tuesday justified her life-size statues built in Uttar Pradesh with
crores in public money when she was Chief Minister, telling the Supreme
Court they represent the “will of the people”.

The
Chief In Justice (CJI), Chief Election Criminals (CEC), and the
PRESSTITUTE Media are diluted by the Master of diluting institutions and
the Murderers of democratic institutions (Modi) as the Master Key is
being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam
committed a grave error of judgement by ordering that the EVMs must be
replaced in a phased manner where the question of replacement in itself
is a clear proof thet the EVMs could be tampered. 132 democracies in the
world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe
Psychopaths) remotely controlled by just 0.1% intolerant, violent,
militant, number one terrorists of the world, ever shooting, mob
lynching, mentally retarded  , lunatic foreiegners from Bene Israel
chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their
stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh
eaters have become emboldened as they acquired the Master Key by
tampering the fraud EVMs. If Ballot Papers are used they will get only
0.1% votes. In order to avoid downtrodden people to have the master Key
as desired by Dr BR Ambedkar, the father of our Marvelous and Modern
Constitution, are indulging in insulting the SC/STs to implement their
manusmrity.
The
CEC erlier passed orders to drape all SC/ST leaders and elephant
statues saying that it was for level playing grounds. But never ordered
for draping, hands, lotus, and other parties symbols. This is a real
case of practice of untouchability. Without maintaining status quo as
per the Constitution regarding the places of worship of all religious
places, the foreigners of Bene Israel demolished places of worship. So
far they are not punished.


https://www.youtube.com/watch?v=ugXYogks7N4
Modi-Savarkar-Godse vs Gandhi-Nehru-Patel ; a Martyrs day tribute ; Part 2
Arun Jhajharia
Published on Mar 23, 2019
Category
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about just 0.1% intolerant, violent, militant, number one terrorists
of the world, ever shooting, mob lynching, mentally retarded , lunatic
foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa
Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers
and own mother’s flesh eaters have become emboldened as they acquired
the Master Key by tampering the fraud EVMs.

https://www.wikiwand.com/en/Chitpavan

The Bene Israel claim that Chitpavans are also of Jewish origin.

Richard Maxwell Eaton states that this rise of the Chitpavans is a classic example of social rank rising with political fortune

The
British would not subsidize the Chitpavans on the same scale that their
caste-fellow, the Peshwas, had done in the past. Pay and power was now
significantly reduced.Poorer Chitpavan students adapted and started
learning English because of better opportunities in the British
administration.

Some
of the strongest resistance to change came from the very same
community. The vanguard and the old guard clashed many times. D. K.
Karve was ostracised. Even Tilak offered penance for breaking caste or
religious rules. One was for taking tea at Poona Christian mission in
1892 and the second was going to England in 1919.

The
Chitpavan community includes two major politicians in the Gandhian
tradition: Gopal Krishna Gokhale, whom Gandhi acknowledged as a
preceptor, and Vinoba Bhave, one of his outstanding disciples. Gandhi
describes Bhave as the “jewel of his disciples”, and recognised Gokhale
as his political guru. However, strong opposition to Gandhi came from
the Chitpavan community. Vinayak Damodar Savarkar, the founder of the
hindutva cult , was a Chitpavan Brahmin and several other Chitpavans
were among the first to embrace it because they thought it was a logical
extension of the legacy of the Peshwas and caste-fellow Tilak.These
Chitpavans felt out of place with the Indian social reform movement of
Phule and the mass politics of Gandhi. Large numbers of the community
looked to Savarkar, the Hindu Mahasabha and finally the RSS. , drew
their inspiration from fringe groups in this reactionary trend.

After
Gandhi’s assassination by Nathuram Godse, a Chitpawan, Brahmins in
Maharashtra, became targets of violence, mostly by members from the
Maratha caste. The motivating factor for the violence was not love for
Gandhi on the part of the rioters but the denigration and humiliation
that the Marathas were subjected to due to their caste status.

http://www.assam123.com/america-enlisted-rss-one-biggest-terrorist-organisation-world/

A
US-based risk management and consulting company has put the Rashtriya
Swayamsevak Sangh (RSS) in its category of ‘Threat Group’ and called it
“a shadowy, discriminatory group that seeks to establish a hindutva
cult.”


Terrorism
Watch & Warning provides intelligence, research, analysis, watch
and warning on international terrorism and domestic terrorism related
issues; and is operated by OODA Group LLC that helps clients identify,
manage, and respond to global risks and uncertainties while exploring
emerging opportunities and developing robust and adaptive strategies for
the future.The company had included RSS in its ‘Threat Group’ in April
2014.

The
websites describes: “The RSS is a shadowy, discriminatory group that
seeks to establish a hindutva cult. The group is considered the radical
ideological parent group of India’s ruling hindutva cult party –
(BJP).”


“The
RSS is a hindutva cult movement, a right wing group that was founded in
1925. Their philosophy, called hindutva, was termed fascist by
Communists, and their main demand of the central government was that it
stop appeasing Muslims,” the description continues as hindutva pride,
fundamentalism, revivalism, chauvinism, or fascism.

The RSS was banned in 1948 following the assassination of Mahatma Gandhi by an ex-RSS member, Nathuram Godse.

Describing
violence as ‘Group Activities’ for the RSS, the site further says,
“Violence has been a strategy for the Sangh movement. Hindutva has been
clear about the need for violence, particularly communal riots. The
Sangh has incited rioting to cause further chasms between religions, and
thus a further separation of religions, and to rally the Hindu
community around the philosophy of hindutva.”

The
Terrorism Watch & Warning database contains over 1,00,000 Open
source intelligence (OSINT) excerpts from 1999 to present on terrorism
and security related issues, attack database of over 10,000 attacks,
original terrorism analysis, terrorism document repository, Homeland
Security Fact Sheets and profiles over 500 Terrorist/Threat Groups.






76) Classical Pashto- ټولګی پښتو
ج: د سجاجاناا برخه

سربېره پر دې،
bhikkhus، bhikkhu، کله چې لیدل کیږي او کله چې ځي نو فعالیت کوي
سمنګان، په داسې حال کې چې په لټه کې یاست او په شاوخوا کې وګورئ، هغه ورسره کار کوي
سمنګان، پداسې حال کې چې ځنډول او دوام کوي، هغه د دې سره کار کوي چې هغه په ​​کییا کې کییا مشاهده کوي، یا هغه
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
ampajañña،
پداسې حال کې چې غالۍ او پورتنۍ پښې یې په غاړه اخیستې او د ګوتو په لیږدولو سره،
هغه د شپې سره، د خوړو سره کار کوي، په داسې حال کې چې څښل، چالان کول،
پداسې حال کې چې خوند ورکول، هغه د سجاجینیا سره کار کوي، پداسې حال کې چې په سوداګرۍ کې برخه اخلي
د ځورونې او مینځلو وړ، هغه د سجاجینیا سره کار کوي، په داسې حال کې چې چلن،
په داسې حال کې چې ویده کیده، په داسې حال کې چې ویده کېده، خوب په خوب کې، کله چې سترګې پټې وې
خبرې کول او خاموشۍ سره، هغه د سجاجینیا سره کار کوي.
ج. د تعقیب برخه

سربېره پر دې،
bhikkhus، bhikkhu دا بدن د سولو له تلو څخه فکر کوي
پښې پورته او د ویښتو څخه سر په سر کې، کوم چې د هغې لخوا تعدیل شوی
لکه څنګه چې،
bhikkhus، هلته یوه بسته وه چې دوه پرانستې یې درلودې او ډیری ډک شوي
د غنمو ډولونه لکه د چرګ، پوند، میو لوبیا، غواګانو، سایټ
تخمونه او وړه چرګان. یو سړی د ښه سترګو سره، د دې په اړه یې بې باوري کول،
به [محتويات] په پام کې ونیسئ: “دا تیاره پیسه ده، دا پیسه ده، هغه
د میو لوبیا دي، دا غواوي، د غنمو تخمونه دي او دا دي
چرګانو وریجو؛ “په عین حال کې، bhikkhus، bhikkhu دا خورا په پام کې نیسي
بدن، د پښو د تلوونو څخه او د ویښتو څخه سر په سر کې،
کوم چې د پوستکي له امله کم شوی او د بیالبیلو ډولونو څخه ډک دي:
“په دې کښی، د سر سرونه، د بدن غړی،
پوستکي، غاښونه، پوټکي، غوښې، تنونونه، هډوکي، د هډوکي میرو، ګریانو، زړه،
جگر، پلورا، تیغی، عضلات، حشرات، مغزات، د هغې سره معدې
محتويات، خولې، تيل، فګمم، پاى، وينې، پسې، غوړ، ونې، غوړي،
لایه، نښې مغز، مصنوعی مايع او پیشاب. “
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په E. برخه د عناصرو برخه

او په بیالبیلو ډولونو څخه ډک دي: “په دې کی، دلته شتون لري
د سر کښت، د بدن کښت، ناخن، غاښونه، پوستکي، غوښه،
غوږونه، هډوکي، د هډوکي میرو، ګریانو، زړه، جگر، پلورا، غلا،
عضلات، انټرنټونه، پوستکي، د هغې محتويات، مغز، پخې،
سګرټ، غوړ، غوړ، ګولۍ، نخښه، نښې مغز،
سیمویال مایع او پیشاب. “
سربېره پر دې،
bhikkhus، bhikkhu په دې کابینه کې منعکس دی، مګر دا هم یاد شوی،
مګر دا په الندې ډول دي: “په دې کې، د ځمکې عنصر شتون لري
د اوبو عنصر، د اوریدو عنصر او هوا عنصر. “āya په داخلي او بهر کې؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
لکه څنګه چې، bhikkhus، یو مهارت لرونکی قصاب یا یو
د قصاب تجربه، چې غوا یې وژلې وي، په یو کراس کې ناست وي
ټوټې ټوټې کړئ. په ورته ډول، bhikkhus، bhikkhu په انفرادي توګه منعکس کوي
مګر دا خورا کعبې، مګر دا کار شوی، مګر په دې کې منع دی: “پدې کې
كيا، د ځمكې عنصر، د اوبو عنصر، د اورېدنې عنصر دى
او د هوا عنصر. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
(1)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
یو د مربع ځمکی، یو ورځ مړ شوی، دوه ورځی مړه شوی یا دری ورځی مړه شوی،
پړسوب، ناڅاپه او تیریږي، هغه دا خبره په پام کې نیسي: “دا کایه
دا هم د داسې طبیعت څخه دی، دا به د دې په څیر شي، او نه وي
له دې حالت څخه پاک وي. “

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(2)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه د مړینې لیدل کېده، په مینځ کې لرې شوی
د کرار ځمکی، د غوږونو په واسطه خواړه، د خاکو لخوا خواړل کیدل، د
د ونو په واسطه ډوډۍ، د هډوکو لخوا خواړه ورکول، د سپي لخوا خواړل کیدل، د
د لرګیو له خوا خوري، د پښو له خوا خوري، او د مختلفو ډولونو خواړه خورل کیږي
د مخلوقاتو، هغه دا خبره په نظر کې نیسي: “دا کای هم د داسې یو څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “
په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
د (3)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
د غوښې او وینې سره د سیکاټینون سره یوځای کیږي، هغه فکر کوي
دا ډیریا: “دا کیا هم د داسې طبیعت څخه دی، دا به روان وي
دا داسی وګرځیده، او له دې حالت څخه خلاص نشئ. “
په قیا کې د پیښې امودایا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.

 (4)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
شاهيدهايده اتاشتکي · سهيخمالکۍ ني ني مااسسا لوهيتا مکخاييده
نوامبرامام، نو په دې توګه امام زمانه اپایساهاهاهیه: ‘Ayaṃ pi kho kawyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(4)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکه، پرته له غوښه پرته د شاکلیټ او د وینې سره مینځل کیږي
د ناروغیو سره یوځاى، هغه دا خبره په پام کې نیسي: “دا کای هم هم دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (5)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
جهاد الدین اکتیکه، سورتخالکایس اپاګاتا · میسسا · لوهایسی نذران سوبنددهآ، نو
امام علیه السلام بهاغه وخته: ‘Ayaṃ pi kho kyoo evaṃ · dammo evaṃ · bhavi
ای.

 (5)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې
که هغه د مړینې مراجعه وکتل، په یوه کرنيزه ځمکه کې ودرول شي، a
هغه څوک چې غوښه نه لري او نه وینې پرته د ساکلیټون سره یوځای کیږي
دا خبره په پام کې نیسي: “دا کیا هم د داسې طبیعت څخه دی، دا دی
د دې په څیر کیږي، او له داسې حالت څخه خلاص نه وي. “

ای
اججتاوتی وی کاییانانپسی وی ویارتی، بھیدھ وا کےیاناناسیسی
ویژتی، اججتا - بغدی وی کایی شیانپسی وی ویارتی؛
سمودیا -اممون · نظریسی وی کاساسیمی ویژاری، وییا -اممون · نظونسی
کایسیمیسی ویژاری، سامودیایاہامام، نباسیسی وی کایسیمیسی ویژارتی؛
‘Atthi kyoyo’ د آسیا سایت پوسټپوټی هټی، یاردوادی
ā ā matt matt matt matt matt matt matt ā ā ā ā ā ā ā ā ā ā ā ā · · · · · · · · · · ·،
خوند پورته اپیټی. ایام پا پا خوا، bhikkhave، bhikkhu kayyānunupassi
ویژتی.

په دې توګه هغه د کعبې په کورنۍ کې، یا هغه ته ګوري
په بهر کې کایان لیدل کیږي، یا هغه د کعبې څارنه کوي
په داخل کې په بهرنی او بهرنی ډول؛ هغه د سمودیا څارنه کوي
په کییا کې واقعیت، یا هغه د پیښې پای ته رسیدو څخه ژغوري
په کایه کې، یا هغه د سمودیا څارنه کوي او له هغې څخه تېرېږي
په کییا کې واقعیت یا بل، [احساس کول:] “دا کای دی!” ستي موجود دی
هغه یواځې یوازې د افغانستان اوسیدونکي او زما پایتیستي پورې اړه لري
ویجاړ شوی، او په نړۍ کې هیڅ شی نه مومي. په دې توګه، bhikkhus، a
بھخخھ پھ کیا کې دیني مشاھد کوي.
 (6)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چټکتیایي اکاډیمیا اپاګاتا · سمبھان دینا ویخ خټني، یوانا
تاتی · اتمتیکسی نژاد ایناینا پاد · اتاټیکا هاکی ایناینا گپفاک · اتیټیکاکا وژنینا
ژیبرغ · تمتیکیکسی اډن اینا · اتمتاکیسی اجنانا کاتمی · تمتیکسی اعانینا
phāsuk · aṭṭhikaṃ aññena piṭṭh iṭṭhikaṃ añana khandh · aṭṭhikaṃ añena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ añana dant · aṭṭhikaṃ añena
د سیساګاهاهده، په دې توګه امام زمانه کاینده اپاسا سهاره: ‘Ayaṃ pi kho kyoyo
دایما · دموهم داسایس · بھوی عیسیس · اتیټی.

(6)
سربېره پر دې،
bhikkhus، bhikkhu، لکه څنګه چې هغه مړی ولیدل، په یوه کې له مینځه تللی و
د کرار ځمکی، دلته له مینځه وړل شوي هډوکي او هډوکي شتون لري
لاس هډوکي، د پښو هډوکي، دلته دلته د هډوکي هډوکي شتون لري، شین هډوکي،
دلته یو تن هډوکی، یو هپ هډوکی، دلته یو ریب، دلته یو هډوکی، دلته
د سپين هډوکي، هلته د هډوکي هډوکي، دلته د جبري هډوکي، د غاښونو هډوکي شتون لري،
یا هلته د غصب وړ وي، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
داسې ډول فطرت، دا به د دې په څیر شي، او له دې وړیا نه وي
داسې حالت. “

ایی اججتاتاسو وی کائی کایانوپسی ویحارتی،
بده ده وی کعی کعانپسی ویحارتی، اججتا - بغداد والا
کیانپنسی ویژاری؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa، میتیا پاتیستی · مایا، {1} نیسوټو وی ویارتی،
نه د کیسی لوڅ اپاددی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

 (7)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چله سجده نژدی اتکاشین سایټی سهيکا · وحی · پایتابغنی، همدی امامی · eva kāyaṃ
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(7)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شوی، هډوکي وایې
د سمندر په څیر، هغه دا خبره په پام کې نیسي: “دا کای هم د دې څخه دی
یو طبیعت، دا به د دې په شان شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.

(8)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چالجهدهای اتابطانی پوجا · کټني ټرستوسی، نو امام امیه کاینده
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(8)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل میدان کې مینځ ته شو، د پورته هډوکي یې وسوځول
هغه کلن دی، هغه دا خبره په پام کې نیسي: “دا کابینه هم له دې څخه یو ده
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي.
 (9)
پاونا
سیرا پارسا، بیخې خوی، باخخ سمندریاپی پاسیایا سیررایس سایاتاکیا
چارجهدهای اتابطنی پتیتی کوکی · جتنی، نو امام اما
اپاسسا ته وویل: ‘Ayaṃ pi kho kyoyo evaṃ · dammamo evaṃ · bhavi evaṃ · anti’
ټ.

(9)
سربېره پر دې، bhikkhus، bhikkhu، لکه څنګه چې هغه وو
د مړي بدن ولیدل، په یوه کراریل ځمکه کې مینځل شوی، سټ شوي هډوکي کم شوي
د پوډر لپاره، هغه دا خبره په پام کې نیسي: “دا کای هم د دې یو له دې څخه دی
فطرت، دا به دا ډول شي، او له داسې ډول څخه وړیا نه وي
حالت. “

دا اجنجیتایسی وی کئی کایانوپسی ویحارتی، بھادرھ
کایاناناسیسی ویژاری، اججتا - بغیده وی کاییاناناسیسی
ویښتی؛ سمودیا -حمام، نبویسی وی کاساسیمی ویژارتی،
ویاهمامان، نظریه وي کاساسیمی ویژاری، سامودیایاہامام
ویاسیمیسی ویژاری؛ ‘Atthi kyoyo’ tia assa sati paccupa tahta
هټی، یویډیوا ñāṇa مایت پاتیستی، مایا، نیسټو وی ویارتی، نه
کی کینیسی غلا اپادیاتی. ایام پا پا خوا، bhikkhave، bhikkhu kai
کیانپنسی ویژاری.

په دې توګه هغه په ​​کیا کې دیني څارنه کوي
په داخلي توګه، یا هغه په ​​بهر کې د کایانو لیدنه کوي، یا هغه اوسيږي
په داخلی او بهرنی کییا کې کییا څارنه؛ هغه څارنه کوي
په قیا کې د پیښې سمودیا، یا هغه د هغه تیریدو څارنه کوي
په قیا کې د پیښې څخه لیرې دي، یا هغه د سمودیا او نظارت لیدنه کوي
په قیا کې د پیښې څخه تیریدل؛ یا بل، [پام کول:] “دا کای دی!”
ساټي په هغه کې شتون لري، یوازې د یوازې او یوازې تر حد پورې
پاتیستی، هغه ځای ویجاړ شوی او په هیڅ شی کی هیڅ شی نه لری
نړۍ. په دې توګه، bhikkhus، bhikkhu په کیا کې دیني مشاهده کوي
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
youtube.com
د ماین پاکۍ لاره - ساتيټاتھن سوټتا
Satipaṭnaana Sutta [1] (MN 10) (سنسکرت: د شورایټاتن سټرا تفسیر پوسټر سیترا، چین: …

77) Classical Persian-کلاسیک فارسی



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77) کلاسیک فارسی- کلاسیک فارسی
داستان های زین در تامیل - داستان های زین
هیچ
چیز وجود ندارد - خواندن آنلاین بدون خواندن - خواندن در تلفن همراه
نوجوان - خواندن بر روی تلفن همراه - خواندن در رقابت های تلفن همراه -
خواندن رقابت آنلاین - خواندن بر روی تلفن همراه کجا بروید؟ کجا برویم؟ -
خواندن آنلاین از کجا بروید؟ - در تلفن همراه بخوانید
இறுதி கருத்து
இறுதி கருத்து - خواندن آنلاین இறுதி கருத்து - خواندن در تلفن همراه چرا؟
چرا؟ - خواندن آنلاین - خواندن بر روی تلفن همراه نیاز به یک گورو - خواندن
آنلاین گورو - خواندن در موبایل جشن - خواندن آنلاین تلفن همراه - خواندن
بر روی تلفن همراه
Habit habeat - خواندن آنلاین habet - خواندن در هوا
هوا سیار - خواندن هوا آنلاین - خواندن بر روی تلفن همراه teoney فنجان
file teepe - خواندن فایل teak آنلاین - خواندن در ماهیت طبیعت طبیعت -
خواندن طبیعت آنلاین - خواندن بر روی تلفن همراه
http://books.tamilcube.com/tamil/stories/content/؟story=zen-ethuvume-illai
هیچ چیز
یک
نفر به دیدن یک سنت ذن آمد. او به او گفت: «در حال حاضر بودا در جهان است،
چیزی در آن وجود ندارد که همه چیز جز خلاء است، هیچ کس چیزی نمی دهد و هیچ
چیز نمی شود.» گفت.

بلافاصله شاهزاده با چوبي که با او بود، به او ضربه زد.

او عصبانی شد

او پرسید: “اگر هیچ چیز وجود ندارد پس خشم خود را از اینجا می آید!”

http://books.tamilcube.com/tamil/stories/content/؟story=zen-ilam-pen
نوجوان
Danson و مصر هم رزا بودایی هستند. یک روز در یک خیابان گلدان راه می رفت. باران بود

هنگامی
که او در یک رمپ بازگشت، ایستاده بود در یک طرف اتصال، با یک خانم زیبا
جوان کار بر روی ساری ابریشم زیبا و قادر به رفتن به صفحه بعدی.

“بیا اینجا!” Danson او را در دست او بلند کرد و او را از یک طرف خیابان به طرف دیگر آورد.

تا
آن شب مصر بدون صحبت با او برگشت. بدون اینکه قادر به اعتراف باشد،
“همچنین اشتباه است که نزد زنان مشغول بودایی مانند ما بپردازیم، به ویژه
جوان تر و جوانترین زنان به طرف دیگر نمی روند، چرا او را پرت کردید؟” گفت.

دانسون گفت: “من این دختر را ترک کردم، چرا هنوز منتظر هستید؟” او پرسید:

http://books.tamilcube.com/tamil/stories/content/؟story=zen-potti

رقابت
یک
کشتی گیر همیشه چای را با یک فروشگاه چای می نوشند. هنگامی که اختلاف به
فروشگاه چای و کشتی گیر می آید. کشتی گیر عصبانی عامل مبارزه با چای را نام
برد.

آنها باید اعتراف کنند اگر آنها کسی را به عنوان یک کشتی گیر
نژاد معرفی کنند. این یک شرم بزرگ محسوب می شود. بنابراین خوارزرگ چای
موافقت کرد.

اما او از چگونگی پیروزی ما می ترسید. او می خواست یه جون سنت به مشاوره بده

در
مورد داستان او پرسید: “چند روز برای مبارزه وجود دارد؟” او گفت “30 روز”.
“حالا چه کار میکنی؟” سپس پرسید: “سلام چای!” او گفت. او گفت: “همین کار
را انجام دهید.”

یک هفته بعد ماشین ماشین چای آمد. “من ترس زیادی
دارم و چه کاری باید انجام دهم؟” گفت. هنوز هم بیشتر درگیر و مناقصه تر
است، گفت: “سنت ذن.

ترس او به سرعت تغییر کرد و چای را خشک کرد.

دو هفته طول کشید. همان مشاوره.

روز مسابقه نزدیک است. کارون ژن کارخانه چای با سنت ذن، “چه باید بکنم؟” او پرسید:

او گفت: “شما قبل از رقابت، او را به عنوان یک چای دعوت می کنید.”

کشتی گیر در یک روز خاص ظاهر شد. “بیا، اولین چای را بخور”. “بله،” او نشست.

چای او عجله داشت و او پرید.

حتی قبل از اینکه چای را ببیند سرعتش را انجام می دهد!

اگر بهبود زیادی در مورد یک چای معمولی وجود دارد، او فکر نکرد که او برای رقابت آماده باشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-engu-sella

کجا برویم؟
یک
رویداد سرگرم کننده در صومعه اصلی بودا. اتمام موفقیت آمیز آموزش های علوم
پایه زمانی بود که آموزگاران مدیتیشن را برای آموزش و پیشرفت مردم پیشرفت
دادند و برای خدمات در سرتاسر کشور رفتند. این نمی گوید کجا باید به
Purnaakashiapa Sunyasy برود.
Purnaakashia به طور مستقیم به بودا رفت و از او پرسید: “کجا بروید؟”
بودا
خندید و گفت: “شما خودت را انتخاب نخواهی کرد.” او گفت که می خواهد به یک
بخش خاص از هند برود. بودا توسط شاگرد بسیار شگفت زده شد، پرسید، “این
منطقه؟ افرادی که در آن زندگی می کنند خیلی سخت هستند. کسانی که در میدان
جنگ برای یک مشکل کوچک قرار می گیرند، برخی از آنها احساس بختی یا متفکرانه
ای ندارند. آیا می خواهید به شریران بروید؟ “

بودا به شاگرد گفت که با شجاعت گفت: “بله!”
“من می خواهم از شما سه سوال بپرسم اگر شما به درستی به سه سوال پاسخ دهید، ممکن است بروید. “
“E …”
“اولین سوال این است که اگر شما به آنجا بروید و سپس توهین کنید، چه کار می کنید؟”

“من بسیار خوشحال خواهم شد از آنجا که آنها من را ضرب و شتم؛ چوب زیر بغل است.
لکنت زبان؛ خیلی ممنون … خوب است. “
“سوال دوم اگر مرا مجازات کنی چه کار می کنی؟ “
“آنها بسیار خوب هستند. به همین دلیل آنها مرا از دست دادند. فقط متوقف کردن و متوقف کردن! من خوشحال خواهم شد. “

“سوال سوم اگر خودتان را بکشید چه کار می کنید؟ “
“وای،
دوباره خوشحال خواهم شد. در مجموع آنها به من آزادی از این زندگی داده
اند. من بسیار خوشحال خواهم شد که نیازی به نگرانی در مورد هر چیزی در حال
حاضر وجود ندارد. “

“خوب انجام شد نه تنها در جایی که بروید، بلکه
در هر کجا که هستید. هیچ چیز دیگر نمی تواند شما را بگیرد شما همیشه خوشحال
هستید خوب هر کجا که بروید برو و آمده “به بودا.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-iruthi-karuththu

نظر نهایی
نجیب
زاده سالم در بستر مرگ بود. او به شاگردان خود گفت: «من این شب را
میمیرم». وقتی این را شنید، به آیشام و بسیاری از دوستانش آمد.

یک شاگرد ارشد به طور ناگهانی به بازار رفت. “هی … چی دلم برات تنگ شده … وقتی گورو دروغ می گه، ضرورت عجله ی چیه؟”

شاگرد ارشد گفت: “گورو یک رمان است اگر خوشحالی باشد. من قصد دارم آن را بخرم! “

همه نگران بودند گورو چشم ها را باز کرد و برای کسی جستجو کرد و سپس آن را بست.

وقتی شاگرد ارشد آمد، گفت: «آیا اینجا آمده ای؟ رمان کجاست؟»

وقتی رمان را در دستش گذاشت، او آن را بی دست و پا گرفت.

یک شاگرد به کشیش گفت: “گورودف، تو دست تو نیستی.

گورو خندید: “دست من هرگز تکان نخورد. از آنجا که هرگز از چیزی چیزی نگفتم! ‘’ سپس او شروع به خوردن و خوردن رمان کرد.

یکی
دیگر از شاگردان به کشیش تعظیم کرد و گفت: «ای عزیز، به زودی این دنیا را
ترک خواهی کرد. ایده نهایی شما چیست که باید به یاد داشته باشیم؟ “

گورو خندید و گفت: “چه طعم دوست داشتنی این رمان؟”

در حال حاضر زندگی کنید لحظه گذشت و لحظه رفتن برای ما نیست. امروز فقط واقعی است!

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-en
چرا؟
گوره اصلی، پنج شاگرد بازگشت دوچرخه اسرام به بازار را تماشا کرد. وقتی آنها به اشرف رسیدند، آنها یکدیگر را صدا کردند.

“چرا دوچرخه خود را رانندگی می کنید؟ “او پرسید. “این باعث می شود که شغل من ساده تر، آقا،” اولین فرد پاسخ داد.

او گفت: “شما خیلی بزرگ هستید و گورو گفت:” شما مثل همیشه در سن و سال خواهی ایستاد. “

شاگرد دوم: “وقتی دوچرخه سواری می کنم، می توانم از زیبایی طبیعی لذت ببرم و آقا”.

شما او را نزد او نزدیک می کنید و می گوئید، چشم های شما باز است و شما جهان را دوست دارید.

سومین شاگرد “سر، می توانم حتی در هنگام مسافرت به مادرم دعا کنم”

گورو هر دو دست را از چشمانش بیرون آورد و گفت: “آدایاپپا تعجب شما شگفت انگیز است”.

شاگرد چهارم: “من در دوچرخه سوار هستم و می خواهم بزرگ باشم.”

او را با احساس رضایت به او تحمیل کنید و بگوئید: “آیا در مسیر عقلانیت سفر می کنید؟”

پنجمین سیاتون پس از سکوت طولانی، “من دوچرخه خود را برای پخت دوچرخه من آقا! “او گفت.

گورو روی پای خود افتاد و گفت: «ای خدای من، من نمیتوانم شاگردم باشم، شاگردم هستم.»

http://books.tamilcube.com/tamil/stories/content/؟story=zen-kuruvin-thevai
گورو نیاز دارد
شاگردان زیادی برای سنت ذن وجود داشتند.

یک شاگرد در حالی که سرقت شد، گرفتار شد. شاگردان دیگر از او خواستند تا فورا آزاد شود. سنت متوجه نشد.

یکبار دیگر سرقت شد. سپس مقدس آن را متوجه نشدم.

و بلافاصله همه شاگردان دیگر یک تقاضا را نوشته بودند و چاپگر را فرستادند و همه آنها را برای همه امضا کردند و نوشتند.

سنت که آن را دوست دارد،

“شاگردان
از همه شما چگونه فراخوان درخشان است که من افتخار می کنم. شما و چه چیزی
درست است و چه چیزی غلط است و قادر به! هر جا که می خواهید بروید. اما
شاگردان در کنار من که و چه چیزی درست و چه چیزی اشتباه است و چگونه
اشتباهات از سمت راست باید یاد بگیرند که چگونه برای تدریس به من بدهید؟”

سپس اشک از چشم شاگرد آمد و سپس او سرقت نشد.

http://books.tamilcube.com/tamil/stories/content/؟story=zen-virunthu
از
در
یک صومعه جین سنت زندگی کرد. او بسیار با استعداد است او هرگز عصبانی
نخواهد شد. بعضی از شاگردان او به او آموختند. شاگردان او بسیار علاقه مند
به آن هستند.

یک روز مقدس با شاگردان خود، شاگردان صحبت کرد. او به
او گفت: “گورو، داستان مورد علاقه تو چیست؟” سورین. او گفت او “اسب” خواهد
بود. این اسب است و این همان چیزی است که ما برای آن دعا می کنیم. گورو به
درخواست گورو شروع کرد به گفتن این داستان.

یعنی، “یک کشاورز،
گوسفند، اسب بالا بردن بود. اسب گهواره بهترین دوستان شما. یک روز ویروس
اسب مبتلا می شوند. بنابراین درمان کشاورز اسب به پاسخ دکتر در آمد. دکتر و
nilaiyaiparttu اسب، من سه روز تا می آیند و به این kutiraieluntu دارو
خورده اتفاق می افتد خوب، نه او به من گفت که او مجبور بود آن را بکشد، و
او آن دارو را داد.

گفتگو با گوسفندان مطرح شد. روز بعد دکتر آمد و
دارو را داد. سپس بز، اسب از آمد، “natananpa تا، در غیر این صورت آنها شما
را بکشند،” او اسب را تشویق کرد.

آن روز، روز سوم، دکتر آمد و دارو
به اسب داد، کشاورز گفت: “فردا در اسب natakkavillaiyen، باید آن را
بکشند. در غیر این صورت، گسترش ویروس، به دیگران منتقل کنند.” این رفته است

هنگامی
که این دکتر رفته است، گوسفندان به اسب و دوستان می روند! سعی کنید به
نحوی بلند شوید شما می توانید از خواب بیدار شوید! بیدار شو! آن است. این
اسب همچنین سعی کرد بلند شود “گفت: داستان.

سپس به آنها بگویید:
“شما را ببینید! این داستان است که واقعا یک اسب kunamataintatarku خاطر
گوسفند است. اما دکتر، اسب دارو enruenni شد، و در آخرین بز به قربانی فکر
می کند. بنابراین چه کسی در جهان سود دریافت شده، اجازه دهید آنها به نفع
نزدیک به کسانی که در احترام بیشتری کسب می کنید.” این آخرین بار بود

HTTP: //books.tamilcube.com/tamil/stories/content / …

خوردن
در
یک صومعه، مقدس و شاگردان او شب را تفکر کردند. یک گربه در گلدان کوبید و
هنوز در اینجا بود و انحلال مدیتیشن در مدیتیشن وجود داشت. بنابراین او
دستور داد که راهب “گربه را ببر”.

چند سال بعد، راهب مرد. اما عادت
متصل کردن گربه ادامه دارد. چند سال دیگر گذشت این گربه مرده است گربه دیگر
گره خورده بود و گره خورده بود. چند سال بعد، شاگردان نوشتند: “سفارشی ما
باید با گربه ها در مدیتیشن گره خورده شود.”
http://books.tamilcube.com/tamil/stories/content/؟story=zen-kaatru

هوا
یک
راهب در رودخانه غرق شد و مجازات شد. یک مرد جوان مداخله کرد و گفت: “سر،
من می خواهم به شما به عنوان یک شاگرد پیوست کنم.” مردی که از بالا بلند شد
گفت: “چرا؟” “من می خواهم خدا را بشناسم.”

ناگهان، سنت پشت گردنش
را کشیده و سرش را به رودخانه فرو ریخت. در یک زمان کوتاه، یک مرد جوان که
مشت زده بود، از راه بیرون آمد. آخرین راهب او را گرفت و او را بیرون آورد.
مرد جوان از بوش بیرون آمد و نفس می کشد. راهب پرسید: “وقتی در آب غرق شدی
چه می خواستی؟”

“باد” یک مرد جوان است.

“خب، به خانه برویم هر گاه خدا بخواهد باد را دوست داشته باشد، پس بیایید. “

http://books.tamilcube.com/tamil/stories/content/؟story=zen-theneer-koppai

فایل چای
یک
استاد کالج برای دیدار با یکی از معروف ترین پیتر جین رفت. پروفسور ذن در
مورد فلسفه صحبت می کرد، و او می خواست درباره زنه بیشتر بداند.

سنت یون، که فنجان چای را برداشت، زنبور را تا لبه فنجان ریخت. پرونده کامل است

استاد عصبانی “جام کامل است. نمی توانم بیشتر بخورم توقف ” سنت گفت: “شما مثل این جام است.

اگر فنجان خود را خالی نکنید، چگونه میتوانم جین را آموزش دهم؟ “

http://books.tamilcube.com/tamil/stories/content/؟story=zen-iyalbu
طبیعی
دو
خدای مقتدر در رودخانه مجازات شدند. سپس آنها متوجه یک عقرب در رودخانه
شدند. بلافاصله یک مقدس عقرب را گرفت و رودخانه را ترک کرد. در آن زمان
آتلیه او را گاز گرفت.

در یک زمان کوتاه، آتلی به رودخانه افتاد. در
آن زمان، عمه او را هنگامی که در ساحل بود برداشت. یکی دیگر از مقدسانی که
دیدم گفت: “دوست، شما می دانید که چگونه قلیان می کنید و چرا میخواهید
دوباره آن را ذخیره کنید؟”

سنت گفت: “غضب ماهیت عسل است. طبیعت را ذخیره کن “

ترجمه صحیح به این ترجمه Google با استفاده از https://translate.google.com

https://www.youtube.com/watch؟v=NK0Q3wUqkOo
Mahasatipatthana Sutta روز گفتمان روز 1 (ENGLISH)

چگونه می توانیم راه مراقبه ماهابودی را به یاد آرام برسانیم
راه آگاهی - Satipatthana Sutta

DN 22 - (D II 290)
Mahasatipaṭṭhāna Sutta
- حضور در آگاهی -
[مه سث پططنه] در 77) کلاسیک فارسی- کلاسیک فارسی
 این Sutta به طور گسترده ای به عنوان مرجع اصلی تمرین مدیتیشن در نظر گرفته شده است.
معرفی

I. مشاهدۀ کایا
A. بخش ānāpāna
ب. بخش در موقعیت
C. بخش sampajañña
D. بخش تخریب
E. بخش در عناصر
F. بخش در 9 زمینه charnel

معرفی

بنابراین شنیده ام:
بر
یک بار، Bhagavā در میان کوروس در Kammasadamma ماند،
یک شهر بازار کوروس. در آنجا، او به بیکخوش گفت:

- بیکخوش
- بهادانت به بیکخووس جواب داد. باگاوا گفت:

- این،
bhikkhus، راه است که منجر به هیچ چیز، اما تصفیه
موجودات، غلبه بر غم و اندوه، ناپدید شدن
dukkha-domanassa، دستیابی به راه درست، تحقق
Nibbāna، یعنی چهار سیتپاتهنانی است.
کدام چهار؟
در اینجا، bhikkhus، bhikkhu ساکن مشاهده کییا در کیا، ātāpī
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.
او در حال تماشای ولایت در ولانا، أهراپی sampajāno، satimā، داشتن
رها کردن ابشیجه-دوماناسا نسبت به جهان. او در حال مشاهده سیاتا است
در citta، ātāpī sampajāno، satimā، دادن abhijjhā-domanassa
به سوی جهان. او در حال تماشای دشمن در دهاما، اراطی است
sampajāno، satimā، دادن abhijjhā-domanassa به سمت جهان است.

I. کایانپاسانا

A. بخش ānāpāna

و
چگونه، bhikkhus، آیا bhikkhu ساکن مشاهده kaya در کایا؟ اینجا،
bhikkhus، bhikkhu، رفتن به جنگل و یا رفتن به
ریشه یک درخت یا به اتاق خالی رفته، نشسته پایین تا
پاهای کراوات، چیدمان کایا راست و تنظیم ساتیم بهترینوخا. بودن
بنابراین ساتو او را در هوا نفس می زند، در نتیجه ساتو او نفس می کشد. تنفس در
بلند او می فهمد: “من طولانی در حال نفس کشیدن”؛ تنفس طولانی او
درک می کند: “من طولانی تنفس می کنم”؛ تنفس در کوتاه مدت او
درک می کند: “من کوتاهی می کنم”؛ تنفس کوتاه او
درک می کند: “من تنفس کوتاه”؛ او خود را آموزش می دهد: “احساس
کل کایا، من در تنفس خواهم بود ‘؛ او خود را آموزش می دهد: احساس کلی
کایا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
فقط
به عنوان، bhikkhus، یک تورنوش ماهرانه و یا شاگرد tonerner، ساخت طولانی است
به نوبه خود، می فهمد: “من نوبت طولانی دارم”؛ یک نوبت کوتاه، او
درک می کند: “من نوبت کوتاهی می کنم”؛ به همین ترتیب، bhikkhus، a
bhikkhu، تنفس طولانی، می فهمد: “من طولانی در حال نفس کشیدن”؛
مدت طولانی او را درک می کند: “من تنفس طولانی دارم”؛ نفس کشیدن
در کوتاه مدت او می فهمد: “من کوتاهی می کنم”؛ تنفس کوتاه است
او می فهمد: “من تنفس کوتاه دارم”؛ او خود را تربیت می کند: احساس
کل کویا، من در آن نفس خواهم کشید ‘؛ او خود را آموزش می دهد: “احساس
کل کویا، من تنفس می کنم ‘؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من در آن نفس خواهم کشید؛ او خود را تربیت می کند: آرام کردن
کویا سانچارس، من نفس خواهم کشید.
بنابراین او در حال مشاهده کاویا در کیوی داخلی است،
یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن در رصد
کایا در داخل و خارج از کایا؛ او در حال مشاهده سامودایا است
از پدیده ها در کوایا، یا او در حال گذار از رکود است
پدیده ها در کیوی، یا او در حال مشاهده سامودایا و از بین بردن است
از پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کییا است!” ساتی است
در حال حاضر در او، فقط به معنای محض تنها و تنها پایتساتی است
ساکن جدا، و به هیچ چیز در جهان چسبیده است. بدین ترتیب،
bhikkhus، bhikkhu ساکن مشاهده kaya در کایا.
ب. بخش در موقعیت

علاوه بر این،
bhikkhus، bhikkhu، در حالی که پیاده روی، می فهمد: “من راه می روم”، یا
در حالی که ایستاده او می فهمد: “من ایستاده”، و یا در حالی که او نشسته است
میفهمد: “من نشستهام”، یا در حالی که دروغ گفتن او میفهمد: “من هستم
دراز کشیدن’. و یا در هر موقعیتی که کویا او قرار دارد، او است
آن را درک می کند.
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
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C. بخش sampajañña

علاوه بر این،
bhikkhus، bhikkhu، در حال نزدیک شدن و در حالی که خروج، با عمل می کند
sampajañña، در حالی که به دنبال جلو و در حالی که به اطراف، او با عمل می کند
sampajañña، در حالی که خم شدن و در حالی که کشش، او عمل با sThus او ساکن مشاهده kaya در کیوی داخلی، و یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
ampajañña
هنگام پوشیدن لباس و ریمل بالا و هنگام حمل کاسه،
او با sampajañña عمل می کند، در حالی که خوردن، در حالی که نوشیدن، در حالی که جویدن،
در حالی که مزه است، او با sampajañña عمل می کند، در حالی که شرکت در کسب و کار
از دفع و ادرار کردن، او با sampajañña عمل می کند، در حالی که راه رفتن،
در حالی که ایستاده، در حالی که نشسته، در حالی که خواب، در حالی که بیدار، در حالی که
صحبت کردن و در حالی که ساکت است، او با sampajañña عمل می کند.
دی. بخش تخریب

علاوه بر این،
bhikkhus، bhikkhu این بسیار بدن را در نظر گرفته است، از کف
پاها بالا و از مو روی سر، که توسط آن محدود شده است
skply درست مثل
bhikkhus، یک کیسه حاوی دو سوراخ و پر از انواع مختلف وجود دارد
انواع دانه ها مانند تپه، کاسه، کاسه، لوبیا، لوبیا گاو، کنجد
دانه و برنج خرد شده. یک مرد با چشم خوب، آن را بدون تمدید
[محتویات آن] را در نظر می گیرند: “این تپه ای است، این رامی است، آن ها
لوبیا گندم هستند، آنها گاو نخود هستند، دانه های کنجد هستند و این است
برنج چغندر؛ “به همان شیوه، بیکخوش، یک بیککوه این را بسیار در نظر می گیرد
بدن، از کف پا و از مو در سر پایین،
که توسط پوست آن محدود شده و پر از انواع مختلف ناخالصی:
“در این کیه، موهای سر، موهای بدن وجود دارد،
ناخن، دندان، پوست، گوشت، تاندون، استخوان، مغز استخوان، کلیه ها، قلب،
کبد، پلورا، طحال، ریه ها، روده ها، شکم، معده با آن
محتویات، مدفوع، صفرا، خلط، کف، خون، عرق، چربی، اشک، چربی،
بزاق، موکوس بینی، مایع سینوویال و ادرار. “
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در بخش E. در عناصر

در داخل و پر از انواع ناخالصی: “در این کیه، وجود دارد
موهای سر، موهای بدن، ناخن، دندان ها، پوست، گوشت،
تاندون ها، استخوان ها، مغز استخوان، کلیه ها، قلب، کبد، پلور، طحال،
ریه ها، روده ها، شکم، معده با محتویات آن، مدفوع، صفرا،
خلط، خونی، خون، عرق، چربی، اشک، چربی، بزاق، مخاط بینی،
مایع سینوویال و ادرار. “
علاوه بر این،
bhikkhus، bhikkhu نشان می دهد در این بسیار kaya، با این حال آن را قرار داده است،
با این حال، این موضوع برطرف شده است: “در این کیه، عنصر زمین وجود دارد
عنصر آب، عنصر آتش و عنصر هوا. “aya داخلی و خارجی؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
درست مانند بیکخو، یک قصاب ماهر یا یک
شاگرد قصاب، گاو را کشته، در یک تقاطع نشسته است
برش آن را به قطعات؛ به همین ترتیب، bhikkhus، bhikkhu بازتاب در
این خیلی kyya است، با این حال آن را قرار داده است، با این حال آن را برطرف: “در این
کویا، عنصر زمین، عنصر آب، عنصر آتش است
و عنصر هوا. “
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
(1)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
یک تخم مرغ، یک روز مرده، یا دو روز مرده یا سه روز مرده
تورم، سایه زدگی و ماندگاری، او این را بسیار kyya در نظر می گیرد: “این kaya
همچنین از این نوع طبیعت است، و این چنین خواهد بود
رایگان از چنین شرایطی. “

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(2)
علاوه بر این،
bhikkhus، bhikkhu، به طوری که اگر او یک بدن مرده را دید، به دور انداختن
زمین کوهی، که توسط کلاغ ها خورده می شود، توسط خوراک خورده می شود، بودن
خوراکی ها توسط خوراکی ها، توسط قارچ خورده می شود، که توسط سگ ها خورده می شود
توسط ببر خورده شده، توسط پانچر خورده شده، که توسط انواع مختلف خورده شده است
از موجودات، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”
بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
s (3)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
او در نظر گرفته است که با گوشت و خون سوخته است که توسط تاندون ها برگزار می شود
این خیلی خوااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااااا
مثل این می شود و از چنین شرایطی آزاد نیست. “
amudaya از پدیده در کویا، و یا او ساکن در رصد عبور است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.

 (4)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
ناهار · sambandhaṃ، so imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kiyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(4)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، یک اسکله بدون گوشت و با خون ریخته می شود
او در کنار تاندون ها، این را بسیار “کویا” می داند: “این نیز از کیه
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (5)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ، بنابراین
imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo evaṃ · dhammo evaṃ · bhāvī
eva · · · atuted ‘ti.

 (5)
علاوه بر این، bhikkhus، bhikkhu، درست مثل
اگر او یک بدن مرده را می بیند، در یک زمین مجلسی بازی می کند
جسد بدون گوشت و نه خون، که توسط تاندون ها برگزار می شود، او است
این خیلی خوای را در نظر می گیرد: “این کویا نیز از این نوع طبیعت است
رفتن به مانند این است، و از چنین شرایطی آزاد نیست. “



ایتی
ajjhattaṃ vā کیye kuyānupassī viharati، باحیداوا وای کییه کییناپاسسی
viharati، ajjhatta-bahidhā vā ķye kuyānupassī viharati؛
samudaya-dhamm · ānupassī vā کیyasmiṃ viharati، vaya-dhamm · ānupassī وا
کایاسمی ضیحاتی، سامودیا-وایا-دلم · أنپاسوی وای کایاسمی ضیحاتی؛
‘atthi kaiyo’ ti vā pan · اسه sati paccupaṭṭhitā hoti، yavatada
ñāṇa · mattaiya paṭissati · mattaiya، {1} a · nissito ca viharati، na ca kiñci
لک آپادیایتی اوم · pi kho، bhikkhave، bhikkhu keye kaiyanupassi
ویگاراتی

بنابراین او در حال مشاهده کایا در داخل کویا، یا او
در حال دیدن کایا در خارج از کایا است، یا او در حال مشاهده کایا است
در داخل و خارج از کشور؛ او در حال تماشای سامودایا است
پدیده ها در کویا، و یا او در حال مشاهده رفع پدیده ها است
در کویا، یا او در حال مشاهده سامودایا و از بین بردن است
پدیده های کایا؛ یا دیگر، [realizing:] “این کیه است!” ساتی حضور دارد
در او، فقط به معنای صرفا از جانا و تنها پایتساتی، او ساکن است
جدا، و به هیچ چیز در جهان چسبیده است. بنابراین، bhikkhus، a
bhikkhu ساکن مشاهده kaya در کایا.
 (6)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni، aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
جنګ · عطیهکا aññena ūra · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
فاوسک · عطیتکا añnaena piṭṭh · iṭṭhikaṃ añnaena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ، بنابراین imam · eva kaiyaṃ upasaṃharati: ‘ayaṃ pi kho kuyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atuted ‘ti.

(6)
علاوه بر این،
bhikkhus، bhikkhu، به نظر می رسد که او بدن یک مرده را می بیند، در انداختن
چرلل زمین، استخوان های قطع شده اینجا و آنجا پراکنده اند، در اینجا
استخوان دست، استخوان پا وجود دارد، در اینجا استخوان مچ پا، استخوان ران
در اینجا یک استخوان ران وجود دارد، یک استخوان لگن وجود دارد، در اینجا یک رباط، وجود دارد پشت استخوان، در اینجا
یک استخوان ستون فقرات، استخوان گردن وجود دارد، در اینجا یک استخوان فک، استخوان دندان وجود دارد،
و یا جمجمه، او این را بسیار kyya در نظر می گیرد: “این kaya نیز از است
چنین طبیعت، اینگونه می شود که اینگونه باشد و از آن آزاد نیست
چنین شرایطی. “

اتی آجیتاتا وای کیید کیانیپاسی ویگاراتی،
بادیخا وایزهی کیانیپاسی ویاراتی، عجتاتا بیدحا وای کییه
کیهان پاسی ویاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti، yavadeva ñàṇa · mattaya paṭissati · mattaiya، {1} a · nissito ca viharati،
na ca kiñci loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

 (7)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
چاضیاتا عطیهانی ساتانی سانخا · ونهنا · پطیبهانی · امام · اوا کییاṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(7)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین پرتقال ریختم، استخوان های سفید شده
او مانند خورشید، این را بسیار خواسته است: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.

(8)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · کیتانی terovassikāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(8)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
دیدن یک بدن مرده، دور انداختن در یک زمین چارلز، استخوان های بیش از یک
او سالهاست که این موضوع را “کویا” می داند: “این نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا.
 (9)
پونا
ca · paraṃ، bhikkhave، bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cunanaka · jātāni، بنابراین imam · eva kaiyaṃ
در صورتی که مایل به دریافت پاسخ هستید، پست الکترونیک خود را وارد کنید. پست الکترونیک برای عموم قابل مشاهده باشد اخطار!
ti

(9)
علاوه بر این، bhikkhus، bhikkhu، درست مثل او بود
یک بدن مرده را دیدم، در یک زمین چارلز ریختم، استخوان های فاسد کاهش پیدا کردند
به پودر، او این را بسیار kyya در نظر می گیرد: “این kaya نیز چنین است
طبیعت، آن را مانند این می گیرد، و از چنین چیزی آزاد نیست
وضعیت.”

اتی آجیتاتا وای کیید کیانیپاسی ویاراتی، بادیجه وای
کیه کیهانپاسی ویاراتی، عجتاتا بیدحا وای کییه کیینپاسسی
ویگاراتی؛ samudaya-dhamm · ānupassī vā کیyasmiṃ viharati،
vaya-dhamm · ānupassī vā kasyasmiṃ viharati، samudaya-vaya-dhamm · ānupassī
وای قیاسمی پی ویاتا؛ ‘atthi kaiyo’ ti vā pan · assa sati paccupaṭṭhitā
هوتی، یوآداوا سنا · ماتیا پاثیساتی · ماتایایا · نسیسیتو کای ویگاراتی، ن.
ca cañi loke upādiyati. اوم · pi kho، bhikkhave، bhikkhu kahye
کیهان پاسیوی ویاراتی.

بنابراین او در حال مشاهده کایا در کییا است
در داخل، یا او در حال مشاهده کایا در کایا از خارج، و یا او ساکن است
رعایت کایا در داخل و خارج از کشور؛ او در حال مشاهده است
Samudaya از پدیده در کویا، و یا او ساکن مشاهده رانندگی است
دور از پدیده های کویا، و یا او در حال مشاهده سامودایا و
از بین رفتن پدیده ها در کوایا؛ یا دیگر، [realizing:] “این کویا است!”
ساتی در او حضور دارد، فقط به معنای محض فقط و فقط
پایتاستی، او ساکن جدا، و به هیچ چیز در داخل چسبیده است
جهان بنابراین، bhikkhus، یک bhikkhu ساکن مشاهده کییا در کییا
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راه آگاهی - Satipatthana Sutta
Satipaṭṭhaṇa Sutta [1] (MN 10) (سانسکریت: Smṛtyupasthāna Sūtra स्मृत्युपस्थान सूत्र، چینی: …

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04/02/19
LESSON 2951 Wed 3 Apr 2019 Tipitaka - DO GOOD BE MINDFUL is the Essence of the Words of the Awakened One with Awareness Tipitaka is the Voice of All Awakened Aboriginal Societies (VoAAAS) for welfare, happiness and peace on the path of Eternal Bliss as Final Goal MEDITATION PRACTICE in BUDDHA’S OWN WORDS Mahāsatipaṭṭhāna Sutta — Attendance on awareness — [ mahā+satipaṭṭhāna ] from Analytic Insight Net -Hi Tech Radio Free Animation Clipart Online Tipiṭaka Law Research & Practice University
in
112 CLASSICAL LANGUAGES Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās through up a levelhttp://sarvajan.ambedkar.orgup a level Voice of All Awakened Aboriginal Societies (VoAAAS) in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka, ಅಭಿಧಮ್ಮಪಿಟಕ, ವಿನಯಪಿಟಕ, ತಿಪಿಟಕ (ಮೂಲ)
Posted by: site admin @ 5:36 pm
LESSON 2951 Wed 3 Apr  2019

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

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

MEDITATION PRACTICE in BUDDHA’S OWN WORDS

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

from

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

Paṭisambhidā Jāla-Abaddha Paripanti Tipiṭaka nīti Anvesanā ca


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

 through 

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


Voice of All Awakened Aboriginal Societies (VoAAAS)



https://www.ndtv.com/india-news/mayawati-justifies-her-statues-built-in-up-when-she-was-chief-minister-tells-supreme-court-they-repr-2016332

Mayawati Justifies Her Statues In Top Court: “Represent Will Of People”

“Why question only SC/ST leaders’ statues and not the ones erected by the Congress and the BJP using public money,” the 63-year-old leader questioned, referring to statues of Indira Gandhi, Rajiv Gandhi, Sardar Vallabhbhai Patel, Shivaji, NT Rama Rao and Jayalalithaa.

She also claimed that the statues of elephants in the memorials were “mere architectural design” and not representative of her party’s symbol.

Mayawati said the memorials were constructed so people would draw inspiration from them.

“Proper budgetary allocation was made for the statues when I was the Chief Minister of UP,” said the politician.

On the petition accusing her of glorifying herself, Mayawati said with the statues, the state legislature had shown respect to a Scheduled Caste woman leader. “How could I defy the will of the state legislature,” she said.

In February, Chief Justice Ranjan Gogoi had said he was of the tentative view that the BSP chief has to reimburse the taxpayer all the money used in the statues. But he stopped short of passing an order to hear what Mayawati had to say.

Mayawati on Tuesday justified her life-size statues built in Uttar Pradesh with crores in public money when she was Chief Minister, telling the Supreme Court they represent the “will of the people”.

The Chief In Justice (CJI), Chief Election Criminals (CEC), and the PRESSTITUTE Media are diluted by the Master of diluting institutions and the Murderers of democratic institutions (Modi) as the Master Key is being gobbled by tampering the fraud EVMs. The ex CJI Sathasivam committed a grave error of judgement by ordering that the EVMs must be replaced in a phased manner where the question of replacement in itself is a clear proof thet the EVMs could be tampered. 132 democracies in the world use Ballot papers instead of EVMs. The BJP (Brashtachar Jhoothe Psychopaths) remotely controlled by just 0.1% intolerant, violent, militant, number one terrorists of the world, ever shooting, mob lynching, mentally retarded  , lunatic foreiegners from Bene Israel chitpavan brahmins of RSS (Rowdy Rakshasa Swayam Sevaks) and their stooges, chamchas, chelas, slaves, bootlickers and own mother’s flesh eaters have become emboldened as they acquired the Master Key by tampering the fraud EVMs. If Ballot Papers are used they will get only 0.1% votes. In order to avoid downtrodden people to have the master Key as desired by Dr BR Ambedkar, the father of our Marvelous and Modern Constitution, are indulging in insulting the SC/STs to implement their manusmrity.
The CEC erlier passeds orders to drape all SC/ST leaders and elephant statues saying that it was for level playing grounds. But never ordered for draping, hands, lotus, and other parties symbols. This is a real case of practice of untouchability. Without maintaining status quo as per the Constitution regarding the places of worship of all religious places, the foreigners of Bene Israel demolished places of worship. So far they are not punished.

in54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,72) Classical Mongolian-Сонгодог Монгол,73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),75) Classical Norwegian-Klassisk norsk,

54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,

https://www.youtube.com/watch?v=UM3ExPX0cRA


Talking Book in Kannada - Buddha

217

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Published on Nov 25, 2010


The
story of Gautham Buddha, the founder of one of the major religions in
the world - Buddhism, it depicts his journey from a prince to an
enlightened being.

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http://books.tamilcube.com/tamil/stories/

Https://translate.google.com ಬಳಸಿಕೊಂಡು ಈ Google ಅನುವಾದಕ್ಕೆ ಸರಿಯಾದ ಅನುವಾದವನ್ನು ನೀಡಿ
71) ಶಾಸ್ತ್ರೀಯ ಮರಾಠಿ- ಕ್ಲಾಸಿಕ್ ಮಾವೊರಿ,

ಝೆನ್ ಕಥೆಗಳು ತಮಿಳಿನಲ್ಲಿ - ಝೆನ್ ಸ್ಟೋರೀಸ್
ಏನೂ
ಇಲ್ಲ - ಮೊಬೈಲ್ ಹದಿಹರೆಯದವರಲ್ಲಿ ಆನ್ಲೈನ್ ​​ಓದುವುದನ್ನು ಓದಬೇಡಿ - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿದೆ - ಮೊಬೈಲ್ ಸ್ಪರ್ಧೆಯಲ್ಲಿ ಓದಲು - ಆನ್ಲೈನ್ ​​ಸ್ಪರ್ಧೆಯನ್ನು ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ನಾನು ಎಲ್ಲಿ ಹೋಗಬಹುದು? ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಆನ್ಲೈನ್ನಲ್ಲಿ
ಓದುವುದು ಎಲ್ಲಿ ಹೋಗಬೇಕು? - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಅಂತಿಮ ಅಭಿಪ್ರಾಯ ಅಂತಿಮ
ಅಭಿಪ್ರಾಯ - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು ಅಂತಿಮ ಅಭಿಪ್ರಾಯ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಲು ಏಕೆ?
ಏಕೆ? - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಬೇಕು ಒಂದು ಗುರು ಅಗತ್ಯ - ಆನ್ಲೈನ್
​​ಗುರುವನ್ನು ಓದಿ - ಮೊಬೈಲ್ ಫೀಸ್ಟ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಮೊಬೈಲ್ ಓದಿ -
ಮೊಬೈಲ್ನಲ್ಲಿ ಓದಿ
ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದಿ - ಮೊಬೈಲ್ ಏರ್ ಗಾಳಿಯಲ್ಲಿ ಓದಿದೆ - ಓದಿದ
ಆನ್ಲೈನ್ ​​ಗಾಳಿಯನ್ನು ಮೊಬೈಲ್ ಟೀನಿ ಕಪ್ ಟೆಪ್ ಫೈಲ್ನಲ್ಲಿ ಓದಿ - ಆನ್ಲೈನ್ ​​ಟೆಕ್
ಫೈಲ್ ಓದಿ - ಮೊಬೈಲ್ ಪ್ರಕೃತಿ ಮೇಲೆ ಓದಲು - ಆನ್ಲೈನ್ನಲ್ಲಿ ಓದುವುದು - ಮೊಬೈಲ್ನಲ್ಲಿ
ಓದಿ
http://books.tamilcube.com/tamil/stories/content/?story=zen-ethuvume-illai
ಏನೂ ಇಲ್ಲ
ಒಂದು
ಝೆನ್ ಸಂತರನ್ನು ನೋಡಲು ಬಂದರು. ಅವರು ಅವನಿಗೆ, “ಈಗ ಬುದ್ಧನು ಈ ಜಗತ್ತಿನಲ್ಲಿದ್ದರೆ,
ಅದರಲ್ಲಿ ಯಾವುದೂ ನಿರ್ವಾತವಲ್ಲ, ಯಾರೂ ಏನನ್ನೂ ಕೊಡುವುದಿಲ್ಲ ಮತ್ತು ಏನೂ
ಪಡೆಯುವುದಿಲ್ಲ” ಎಂದು ಅವನಿಗೆ ಹೇಳಿದರು. ಸೆಡ್.

ತಕ್ಷಣ ಸಂತನು ಅವನೊಂದಿಗೆ ಇದ್ದ ಕೋಲಿನೊಂದಿಗೆ ಹೊಡೆದನು.

ಅವರು ಕೋಪಗೊಂಡರು.

ಅವರು, “ಏನೂ ಇಲ್ಲದಿದ್ದರೆ ನಿಮ್ಮ ಕೋಪ ಇಲ್ಲಿಂದ ಬರುತ್ತದೆ!”

http://books.tamilcube.com/tamil/stories/content/?story=zen-ilam-pen
ಹದಿಹರೆಯದ
ಡಾನ್ಸನ್ ಮತ್ತು ಈಜಿಪ್ಟ್ ಎರಡೂ ಬೌದ್ಧ ಪಿಚ್ಗಳು. ಒಂದು ದಿನ ಮಣ್ಣಿನ ಬೀದಿಯಲ್ಲಿ ನಡೆದು. ಅದು ಮಳೆ ಬೀಳುತ್ತಿತ್ತು.

ಅವಳು
ರಾಂಪ್ನಲ್ಲಿ ಹಿಂದಿರುಗಿದಾಗ, ಜಂಕ್ಷನ್ನ ಒಂದು ಬದಿಯಲ್ಲಿ ಅವಳು ಸುಂದರವಾದ ರೇಷ್ಮೆ
ಸೀರೆ ಮೇಲೆ ಕೆಲಸ ಮಾಡುತ್ತಿದ್ದ ಯುವತಿಯೊಂದಿಗೆ ಮುಂದಿನ ಪುಟಕ್ಕೆ ಹೋಗಲು
ಸಾಧ್ಯವಾಗಲಿಲ್ಲ.

“ಇಲ್ಲಿ ಬನ್ನಿ!” ಡಾನ್ಸನ್ ತನ್ನ ಕೈಯಲ್ಲಿ ಅವಳನ್ನು ಎತ್ತಿಕೊಂಡು ರಸ್ತೆಯ ಒಂದು ಬದಿಯಿಂದ ಇನ್ನೊಂದು ಕಡೆಗೆ ಕರೆತಂದಳು.


ರಾತ್ರಿ ತನಕ, ಈಜಿಪ್ಟ್ ಅವನೊಂದಿಗೆ ಮಾತನಾಡದೆಯೇ ಹಿಂತಿರುಗಿತು. “ನಮ್ಮಂತೆಯೇ ಬೌದ್ಧ
ಪಿಚ್ ಮಹಿಳೆಯರ ಬಳಿ ಹೋಗಲು ವಿಶೇಷವಾಗಿ ತಪ್ಪು, ವಿಶೇಷವಾಗಿ ಕಿರಿಯ ಮತ್ತು ಕಿರಿಯ
ಮಹಿಳೆಯರು ಆ ಕಡೆಗೆ ಹೋಗುವುದಿಲ್ಲ, ಏಕೆ ನೀವು ಅವಳನ್ನು ಎಸೆದಿದ್ದೀರಿ?” ಸೆಡ್.

“ನಾನು ಅಲ್ಲಿ ಆ ಹುಡುಗಿಯನ್ನು ಬಿಟ್ಟೆ” ಎಂದು ಡಾನ್ಸನ್ ಹೇಳಿದರು, “ನೀನು ಇನ್ನೂ ಯಾಕೆ ಹೊತ್ತುಕೊಂಡು ಹೋಗುತ್ತಿರುವೆ?” ಅವರು ಕೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-potti

ಸ್ಪರ್ಧೆ
ಒಂದು
ಕುಸ್ತಿಪಟು ಯಾವಾಗಲೂ ಚಹಾದ ಅಂಗಡಿಯೊಂದಿಗೆ ಚಹಾವನ್ನು ಕುಡಿಯುತ್ತಾನೆ. ವಿವಾದವು ಚಹಾ
ಅಂಗಡಿ ಮತ್ತು ಕುಸ್ತಿಪಟುಗಳಿಗೆ ಬಂದಾಗ. ಕೋಪಗೊಂಡ ಕುಸ್ತಿಪಟುಗಳು ಚಹಾದ ಅಂಗಡಿ
ಅಂಶವನ್ನು ಹೋರಾಟದ ಕುಸ್ತಿಯೆಂದು ಕರೆಯುತ್ತಾರೆ.

ಓಟದ ಕುಸ್ತಿಪಟು
ಯಾರೊಬ್ಬರನ್ನು ಕರೆದರೆ ಅವರು ತಪ್ಪೊಪ್ಪಿಕೊಂಡರು. ಇದು ಒಂದು ದೊಡ್ಡ ಅವಮಾನ ಎಂದು
ಪರಿಗಣಿಸಲಾಗುತ್ತದೆ. ಹಾಗಾಗಿ ಚಹಾ ಅಂಗಡಿಯವರು ಒಪ್ಪಿದರು.

ಆದರೆ ನಾವು ಹೇಗೆ ಜಯಗಳಿಸಲಿದ್ದೇವೆ ಎಂಬ ಬಗ್ಗೆ ಅವರು ಆತಂಕ ಹೊಂದಿದ್ದರು. ಅವರು ಜುನ್ ಸಂತರು ಸಲಹೆ ನೀಡಲು ಬಯಸಿದ್ದರು.

ಅವರ
ಕಥೆಯ ಬಗ್ಗೆ ಕೇಳಿದಾಗ, “ಹೋರಾಟಕ್ಕಾಗಿ ಎಷ್ಟು ದಿನಗಳು ಇವೆ?” “30 ದಿನಗಳು” ಎಂದು
ಅವರು ಹೇಳಿದರು. “ನೀನು ಈಗ ಏನು ಮಾಡುತ್ತಿದ್ದೀಯಾ?” ನಂತರ ಅವರು ಕೇಳಿದರು. “ಹೇ ಚಹಾ!”
ಅವರು ಹೇಳಿದರು. “ಅದೇ ವಿಷಯ ಮಾಡಿ,” ಅವರು ಹೇಳಿದರು.

ಒಂದು ವಾರದ ನಂತರ ಚಹಾ
ಅಂಗಡಿ ಕಾರು ಬಂದಿತು. “ನನಗೆ ಬಹಳಷ್ಟು ಭಯವಿದೆ ಮತ್ತು ಏನು ಮಾಡಬೇಕು?” ಸೆಡ್. ಇನ್ನೂ
ಹೆಚ್ಚು ನಿಶ್ಚಿತಾರ್ಥ ಮತ್ತು ಹೆಚ್ಚು ಕೋಮಲ, “ಝೆನ್ ಸಂತ ಹೇಳಿದರು.

ಅವನ ಭಯವು ತ್ವರಿತವಾಗಿ ಬದಲಾಯಿತು ಮತ್ತು ಅವನು ಚಹಾವನ್ನು ಒಣಗಿಸಿದನು.

ಇದು ಎರಡು ವಾರಗಳನ್ನು ತೆಗೆದುಕೊಂಡಿತು. ಅದೇ ಸಲಹೆ.

ಪಂದ್ಯದ ದಿನ ಹತ್ತಿರವಾಗಿದೆ. ಝೆನ್ ಸಂತ ಜೊತೆಗಿನ ಚಹಾ ಅಂಗಡಿ ಕರುಣ್ ಜೆನ್, “ನಾನು ಏನು ಮಾಡಬೇಕು?” ಅವರು ಕೇಳಿದರು.

“ನೀವು ಅವನನ್ನು ಸ್ಪರ್ಧೆಯ ಮೊದಲು ಚಹಾ ಎಂದು ಕರೆದುಕೊಳ್ಳುತ್ತೀರಿ,” ಅವರು ಹೇಳಿದರು.

ಕುಸ್ತಿಪಟು ಒಂದು ನಿರ್ದಿಷ್ಟ ದಿನದಂದು ಬಂದರು .. “ಕಮ್, ಮೊದಲು ಚಹಾವನ್ನು ತಿನ್ನಿರಿ.” “ಹೌದು,” ಅವರು ಕುಳಿತುಕೊಂಡರು.

ಅವರ ಚಹಾ ಹಸಿವಿನಲ್ಲಿತ್ತು, ಮತ್ತು ಅವನು ಹಾರಿದನು.

ಅವರು ಚಹಾವನ್ನು ನೋಡಿದ ಮುಂಚೆಯೇ ಅವರು ಯಾವ ವೇಗವನ್ನು ಮಾಡುತ್ತಿದ್ದಾರೆ!

ಸಾಮಾನ್ಯ ಚಹಾದ ವಿಷಯದಲ್ಲಿ ಸಾಕಷ್ಟು ಸುಧಾರಣೆ ಇದ್ದರೆ, ಅವರು ಸ್ಪರ್ಧೆಗಾಗಿ ಸಿದ್ಧಪಡಿಸಬಹುದೆಂದು ಅವರು ಭಾವಿಸಿರಲಿಲ್ಲ.http://books.tamilcube.com/tamil/stories/content/?story=zen-engu-sella

ಎಲ್ಲಿ ಹೋಗಬೇಕು?
ಬುದ್ಧನ
ಮುಖ್ಯ ಮಠದಲ್ಲಿ ಒಂದು ಮೋಜಿನ ಘಟನೆ. ಜನರ ಪ್ರಗತಿಯನ್ನು ಸುಧಾರಿಸುವ ಸಲುವಾಗಿ
ಶಿಕ್ಷಕರು ದೇಶಾದ್ಯಂತ ಧ್ಯಾನವನ್ನು ಕಲಿತರು ಮತ್ತು ದೇಶಾದ್ಯಂತ ಸೇವೆಗೆ ಹೊರಟರುವಾದಾಗ
ಮೂಲಭೂತ ವಿಜ್ಞಾನ ತರಬೇತಿ ಯಶಸ್ವಿಯಾಗಿ ಪೂರ್ಣಗೊಂಡಿತು. ಪೂರ್ಣಕಾಶಿಯಾಪ ಸನ್ಯಾಸಿಗೆ
ಎಲ್ಲಿ ಹೋಗಬೇಕೆಂದು ಅದು ಹೇಳುತ್ತಿಲ್ಲ.
ಪೂರ್ನ್ಕಾಶಿಯಾ ನೇರವಾಗಿ ಬುದ್ಧನ ಬಳಿಗೆ ಹೋದನು ಮತ್ತು “ನಾನು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೇನೆ?” ಎಂದು ಕೇಳಿದರು.
ಬುದ್ಧನು
ನಗುತ್ತಾ “ನೀನು ನಿನ್ನನ್ನು ಆಯ್ಕೆಮಾಡುವುದಿಲ್ಲ” ಎಂದು ಹೇಳಿದನು. ಅವರು ಭಾರತದ
ನಿರ್ದಿಷ್ಟ ಭಾಗಕ್ಕೆ ಹೋಗಬೇಕೆಂದು ಬಯಸಿದ್ದರು. ಬುದ್ಧನು ಆ ಶಿಷ್ಯನಿಂದ ಬಹಳ
ಆಶ್ಚರ್ಯಗೊಂಡನು, “ಆ ಪ್ರದೇಶ? ಅಲ್ಲಿ ವಾಸಿಸುವ ಜನರು ಬಹಳ ಒರಟಾದವರಾಗಿದ್ದಾರೆ. ಸಣ್ಣ
ಸಮಸ್ಯೆಗಾಗಿ ಯುದ್ಧಭೂಮಿಗೆ ಸೇರುವವರು ಭಕ್ತಿ ಅಥವಾ ಧ್ಯಾನ ಭಾವನೆ ಹೊಂದಿರದ ಕೆಲವರು. ಈ
ದುಷ್ಟ ಜನರಿಗೆ ಹೋಗಬೇಕೆ? “

ಬುದ್ಧನು ಶಿಷ್ಯನಿಗೆ, “ಹೌದು!”
“ನಾನು ನಿಮಗೆ ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳಲು ಬಯಸುತ್ತೇನೆ. ನೀವು ಮೂರು ಪ್ರಶ್ನೆಗಳನ್ನು ಸರಿಯಾಗಿ ಉತ್ತರಿಸಿದರೆ, ನೀವು ಹೋಗಬಹುದು. “
“ಇ …”
“ಮೊದಲ ಪ್ರಶ್ನೆಯೆಂದರೆ, ನೀವು ಅಲ್ಲಿಗೆ ಹೋದರೆ ಮತ್ತು ನಿಮ್ಮನ್ನು ಅವಮಾನಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ?”

“ನಾನು ತುಂಬಾ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಅವರು ನನ್ನನ್ನು ಹೊಡೆದ ಕಾರಣ; ಊರುಗೋಲು ಅಲ್ಲ.
ತೊದಲುವಿಕೆ; ತುಂಬಾ ಧನ್ಯವಾದಗಳು … ಅದು ಒಳ್ಳೆಯದು. “
“ಎರಡನೇ ಪ್ರಶ್ನೆ. ನೀವು ನನ್ನನ್ನು ಶಿಕ್ಷಿಸಿದರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ಅವರು ತುಂಬಾ ಒಳ್ಳೆಯವರು. ಅದಕ್ಕಾಗಿಯೇ ಅವರು ನನ್ನನ್ನು ತಪ್ಪಿಸಿಕೊಂಡರು. ಕೇವಲ ನಿಲ್ಲಿಸುವುದು ಮತ್ತು ನಿಲ್ಲಿಸುವುದು! ನಾನು ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. “

“ಮೂರನೇ ಪ್ರಶ್ನೆ. ನೀವೇ ಕೊಂದುಕೊಂಡರೆ ನೀವು ಏನು ಮಾಡುತ್ತೀರಿ? “
“ವಾವ್,
ನಾನು ಮತ್ತೆ ಸಂತೋಷವಾಗಿರುತ್ತೇನೆ. ಒಟ್ಟಾರೆಯಾಗಿ ಅವರು ಈ ಜೀವನದಿಂದ ನನಗೆ
ಸ್ವಾತಂತ್ರ್ಯ ನೀಡಿದ್ದಾರೆ. ಈಗ ಏನಾದರೂ ಚಿಂತಿಸಬೇಕಾದ ಅಗತ್ಯವಿಲ್ಲ ಎಂದು ನನಗೆ ಬಹಳ
ಸಂತೋಷವಾಗುತ್ತದೆ. “

“ಒಳ್ಳೆಯದು. ನೀವು ಎಲ್ಲಿಗೆ ಹೋಗುತ್ತೀರಿ, ಆದರೆ ನೀವು
ಎಲ್ಲಿಗೆ ಹೋದರೂ. ಏನೂ ನಿಮಗೆ ಇನ್ನೆಂದಿಗೂ ಸಿಗುವುದಿಲ್ಲ. ನೀವು ಯಾವಾಗಲೂ
ಸಂತೋಷವಾಗಿರಲು ಸಿದ್ಧರಿದ್ದೀರಿ. ನೀವು ಎಲ್ಲಿಗೆ ಹೋದರೂ ಅದು ಚೆನ್ನಾಗಿರುತ್ತದೆ. ಹೋಗಿ
ಬುದ್ಧನಿಗೆ “ಬನ್ನಿ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-iruthi-karuththu

ಅಂತಿಮ ಕಾಮೆಂಟ್
ವಯಸ್ಸಾದ
ಸಂಭಾವಿತ ವ್ಯಕ್ತಿ ಮರಣದ ಹಾಸಿಗೆಯಲ್ಲಿದ್ದನು. “ನಾನು ಈ ಸಂಜೆ ಸಾಯುತ್ತೇನೆ” ಎಂದು
ಅವನು ತನ್ನ ಶಿಷ್ಯರಿಗೆ ಹೇಳಿದನು. ಅವನು ಇದನ್ನು ಕೇಳಿ ಆಶ್ರಮಕ್ಕೆ ಮತ್ತು ಅನೇಕ
ಸ್ನೇಹಿತರ ಬಳಿಗೆ ಬಂದನು.

ಒಂದು ಹಿರಿಯ ಅನುಯಾಯಿ ಇದ್ದಕ್ಕಿದ್ದಂತೆ ಬಜಾರ್ಗೆ ಹೋದರು. “ಹೇ … ನೀವು ಏನು ಮೂರ್ಖನಾಗಿದ್ದೀರಿ … ಗುರು ಸತ್ತು ಬಿದ್ದಾಗ, ಅತ್ಯಾತುರ ಅಗತ್ಯವೇನು?”

ಹಿರಿಯ ಶಿಷ್ಯನು, “ಗುರುವು ಒಂದು ಸಂತೋಷವಾಗಿದ್ದರೆ ಒಂದು ಕಾದಂಬರಿ. ನಾನು ಅದನ್ನು ಖರೀದಿಸಲಿದ್ದೇನೆ! “

ಪ್ರತಿಯೊಬ್ಬರೂ ಚಿಂತಿತರಾಗಿದ್ದರು. ಗುರುಗಳು ಕಣ್ಣುಗಳನ್ನು ತೆರೆದು ಯಾರನ್ನಾದರೂ ಹುಡುಕುತ್ತಿದ್ದರು ಮತ್ತು ಅದನ್ನು ಮುಚ್ಚಿದರು.

ಹಿರಿಯ ಶಿಷ್ಯ ಬಂದಾಗ ಅವನು, “ನೀವು ಇಲ್ಲಿಗೆ ಬಂದಿದ್ದೀರಾ? ಕಾದಂಬರಿ ಎಲ್ಲಿದೆ?”

ಅವನು ತನ್ನ ಕೈಯಲ್ಲಿ ಕಾದಂಬರಿಯನ್ನು ಹಸ್ತಾಂತರಿಸಿದಾಗ, ಅದನ್ನು ಅಹಿತಕರವಾಗಿ ಹಿಡಿದನು.

ಒಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ, “ಗುರುದೇವ, ನೀನು ನಿನ್ನ ಕೈಯಲ್ಲಿ ಇಲ್ಲ.

ಗುರುನು
ನಗುತ್ತಾ, “ನನ್ನ ಕೈಗಳು ಎಂದಿಗೂ ಬೆಚ್ಚಿಬೀಳಲಿಲ್ಲ. ನಾನು ಯಾವುದನ್ನೂ ಹೆದರುವುದಿಲ್ಲ
ಏಕೆಂದರೆ ‘’ ನಂತರ ಅವರು ಕಾದಂಬರಿಯನ್ನು ತಿನ್ನುವುದು ಮತ್ತು ತಿನ್ನುವದನ್ನು
ಪ್ರಾರಂಭಿಸಿದರು.

ಮತ್ತೊಬ್ಬ ಶಿಷ್ಯನು ಪಾದ್ರಿಗೆ ಬಾಗಿದನು ಮತ್ತು ‘ಸರ್, ನೀನು
ಶೀಘ್ರದಲ್ಲಿ ಈ ಲೋಕವನ್ನು ಬಿಡಲಿರುವೆ. ನಾವು ನೆನಪಿಡುವ ಅಗತ್ಯವಿರುವ ನಿಮ್ಮ ಅಂತಿಮ
ಕಲ್ಪನೆ ಏನು? “

ಗುರುನು ನಗುತ್ತಾ “ಈ ಕಾದಂಬರಿಯ ಯಾವ ಸುಂದರವಾದ ರುಚಿ?”

ಕ್ಷಣದಲ್ಲಿ ಲೈವ್. ಕ್ಷಣವು ಅಂಗೀಕರಿಸಲ್ಪಟ್ಟಿತು ಮತ್ತು ಹೋಗುವ ಸಮಯವು ನಮಗೆ ಅಲ್ಲ. ಇಂದು ಕೇವಲ ನಿಜ!

http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.http://books.tamilcube.com/tamil/stories/content/?story=zen-en
ಏಕೆ?
ಮುಖ್ಯ ಗುರು ಆಸಾರಾಮ್ ಬೈಸಿಕಲ್ನ ಐದು ಶಿಷ್ಯರನ್ನು ಮಾರುಕಟ್ಟೆಯಲ್ಲಿ ನೋಡುತ್ತಿದ್ದಾನೆ. ಅವರು ಆಶ್ರಮವನ್ನು ತಲುಪಿದಾಗ, ಅವರು ಒಬ್ಬರನ್ನು ಕರೆದರು.

“ನೀವೇಕೆ ಬೈಕು ಚಾಲನೆ ಮಾಡುತ್ತಿದ್ದೀರಿ? “ಅವರು ಕೇಳಿದರು. “ಇದು ನನ್ನ ಉದ್ಯೋಗಗಳನ್ನು ಸರಳಗೊಳಿಸುತ್ತದೆ, ಸರ್,” ಎಂದು ಮೊದಲ ವ್ಯಕ್ತಿ ಉತ್ತರಿಸಿದರು.

ಅವರು, “ನೀವು ತುಂಬಾ ದೊಡ್ಡವರಾಗಿದ್ದೀರಿ ಮತ್ತು ನೀವು ವಯಸ್ಸಿನಲ್ಲಿಯೇ ನನ್ನಂತೆಯೇ ನಿಧಾನವಾಗಿ ನಡೆದುಕೊಳ್ಳುವಿರಿ” ಎಂದು ಗುರು ಹೇಳಿದರು.

ಎರಡನೇ ಶಿಷ್ಯ “ನಾನು ಸೈಕ್ಲಿಂಗ್ ಮಾಡುವಾಗ, ನಾನು ಸುಲಭವಾಗಿ ನೈಸರ್ಗಿಕ ಸೌಂದರ್ಯವನ್ನು ಆನಂದಿಸಲು ಸಾಧ್ಯವಾಗುತ್ತದೆ ಮತ್ತು ಸರ್.”

ನೀವು ಅವನನ್ನು ಹತ್ತಿರ ಕರೆದುಕೊಳ್ಳಿ ಮತ್ತು ‘ನಿಮ್ಮ ಕಣ್ಣುಗಳು ತೆರೆದಿರುತ್ತವೆ ಮತ್ತು ನೀವು ಲೋಕವನ್ನು ಪ್ರೀತಿಸುತ್ತೀರಿ’ ಎಂದು ಹೇಳುತ್ತೀರಿ.

ಮೂರನೇ ಶಿಷ್ಯ “ಸರ್, ಪ್ರಯಾಣಿಸುವಾಗ ನಾನು ಮಂತ್ರಗಳಿಗೆ ಪ್ರಾರ್ಥಿಸುತ್ತೇನೆ”

ಗುರು ತನ್ನ ಕಣ್ಣುಗಳಿಂದ ಎರಡೂ ಕೈಗಳನ್ನು ಹೊಡೆದು ಹೇಳುತ್ತಾ, “ಅದಾಯಪ್ಪ ನಿಮ್ಮ ಆಶ್ಚರ್ಯ ಅದ್ಭುತವಾಗಿದೆ.”

ನಾಲ್ಕನೆಯ ಶಿಷ್ಯ, “ನಾನು ಬೈಕ್ ಮೇಲೆ ಸವಾರಿ ಮಾಡುತ್ತಿದ್ದೇನೆ ಮತ್ತು ನಾನು ದೊಡ್ಡವನಾಗಿರುತ್ತೇನೆ”.

ತೃಪ್ತಿಯ ಒಂದು ಅರ್ಥವನ್ನು ಕೊಟ್ಟು, “ನೀವು ಜ್ಞಾನದ ಪಥದಲ್ಲಿ ಪ್ರಯಾಣಿಸುತ್ತೀರಾ?” ಎಂದು ಹೇಳಿ.

ಐದನೇ ಸೀಟನ್ ಸುದೀರ್ಘ ಮೌನ ನಂತರ, “ನನ್ನ ಬೈಸಿಕಲ್ ಸರ್ ತಯಾರಿಸಲು ನಾನು ನನ್ನ ಬೈಸಿಕಲ್ ಅನ್ನು ಆಯ್ಕೆ ಮಾಡುತ್ತೇನೆ! “ಅವರು ಹೇಳಿದರು.

ಗುರು ತನ್ನ ಕಾಲುಗಳ ಮೇಲೆ ಬಿದ್ದು, “ಸರ್, ನನ್ನನ್ನು ಕ್ಷಮಿಸಿ, ನೀನು ನನ್ನ ಶಿಷ್ಯನಾಗಿರಲು ಸಾಧ್ಯವಿಲ್ಲ, ನಾನು ನಿನ್ನ ಶಿಷ್ಯನು” ಎಂದು ಹೇಳಿದರು.

http://books.tamilcube.com/tamil/stories/content/?story=zen-kuruvin-thevai
ಗುರುಗಳಿಗೆ ಅಗತ್ಯವಿದೆ
ಝೆನ್ ಸಂತನಿಗೆ ಬಹಳಷ್ಟು ಶಿಷ್ಯರು ಇದ್ದರು.

ಕದಿಯುವ ಸಂದರ್ಭದಲ್ಲಿ ಶಿಷ್ಯನನ್ನು ಸೆರೆಹಿಡಿಯಲಾಯಿತು. ಇತರ ಶಿಷ್ಯರು ಅವನನ್ನು ತಕ್ಷಣವೇ ಬಿಡುಗಡೆ ಮಾಡಲು ಕೇಳಿದರು. ಸಂತನು ಗಮನಿಸಲಿಲ್ಲ.

ಮತ್ತೊಮ್ಮೆ ಅವರು ಕದಿಯುವ ಸೆಳೆಯಿತು. ಆಗ ಸಂತನು ಇದನ್ನು ಗಮನಿಸಲಿಲ್ಲ.

ಪ್ರೀತಿಯಲ್ಲಿ ಅದನ್ನು ಓದುವ ಸಂತ,

“ನೀವು
ಅನುಯಾಯಿಗಳು ನಾನು ಹೆಮ್ಮೆ ನೀವು am ಮರುಸ್ಥಾಪನೆ ಹೇಗೆ ಅದ್ಭುತ ಎಂದು. ಮತ್ತು ಸರಿ
ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಮಾಡಲು! ನೀವು. ಆದರೆ ನನ್ನ ಜೊತೆಗೆ ಶಿಷ್ಯರು ಬಲದಿಂದ
ತಪ್ಪುಗಳನ್ನು ನೀವು ನನಗೆ ನೀಡಲು ಕಲಿಸಲು ಹೇಗೆ ಕಲಿಯಬೇಕಾಗುತ್ತದೆ ಹೇಗೆ ಯಾರು
ಮತ್ತು ಸರಿ ಮತ್ತು ಯಾವುದು ತಪ್ಪು ಮತ್ತು ಹೋಗಲು ಬಯಸುವ ಎಲ್ಲೆಲ್ಲಿ?”

ನಂತರ ಕಣ್ಣೀರು ಶಿಷ್ಯನ ಕಣ್ಣುಗಳಿಂದ ಬಂದನು ಮತ್ತು ನಂತರ ಅವನು ಕದಿಯಲ್ಪಡಲಿಲ್ಲ.

http://books.tamilcube.com/tamil/stories/content/?story=zen-virunthu
ಗೆ
ಒಂದು
ಮಠದಲ್ಲಿ ಜೆನ್ ಸಂತರು ವಾಸಿಸುತ್ತಿದ್ದರು. ಅವರು ಬಹಳ ಪ್ರತಿಭಾವಂತರು. ಅವನು ಎಂದಿಗೂ
ಕೋಪಗೊಳ್ಳುವುದಿಲ್ಲ. ಆತನ ಶಿಷ್ಯರಲ್ಲಿ ಕೆಲವರು ಆತನನ್ನು ಕಲಿಸಲು ಬಂದರು. ಅವರ
ಶಿಷ್ಯರು ಅದನ್ನು ಬಹಳ ಇಷ್ಟಪಡುತ್ತಾರೆ.

ಒಂದು ದಿನ ಸಂತನು ತನ್ನ
ಶಿಷ್ಯರೊಂದಿಗೆ ಮಾತನಾಡುತ್ತಿದ್ದನು. ಅವನು ಅವನಿಗೆ, “ಗುರು, ನಿನ್ನ ನೆಚ್ಚಿನ ಕಥೆ
ಯಾವುದು?” ಸೆವೆರಿನ್. ಅವರು “ಕುದುರೆ” ಎಂದು ಹೇಳಿದರು. ಅದು ಕುದುರೆ, ಮತ್ತು ಅದು ಯಾವ
ರೀತಿಯ ಕಥೆ, ಅದಕ್ಕಾಗಿ ನಾವು ಪ್ರಾರ್ಥಿಸುತ್ತೇವೆ. ಗುರುಗಳ ಕೋರಿಕೆಯ ಮೇರೆಗೆ ಗುರುವು
ಆ ಕಥೆಯನ್ನು ಹೇಳಲಾರಂಭಿಸಿತು.

ಅಂದರೆ, “ಒಂದು ರೈತ, ಕುದುರೆ, ಕುರಿ
ಬೆಳೆಸುವ. ಹಾರ್ಸ್ ಉತ್ತಮ ಸ್ನೇಹಿತರು ಗಟ್ಟಿಯಾದ. ಒಂದು ದಿನ ಕುದುರೆ ವೈರಸ್
ಪೀಡಿಸುತ್ತಿತ್ತು. ಆದ್ದರಿಂದ ಕರೆಯಲು ರೈತ ಕುದುರೆ ಸತ್ಕಾರದ ವೈದ್ಯರು. ವೈದ್ಯರು
ಮತ್ತು ಕುದುರೆಯ nilaiyaiparttu ನಾನು ಬಂದು ನೀಡಲು ಮೂರು ದಿನ ಬಂದಿತು.
ಔಷಧಿಗಳನ್ನು ತಿನ್ನಲಾಗುತ್ತದೆ kutiraieluntu ನಡೆಯುತ್ತದೆ ಸರಿ, ಇಲ್ಲ ಅವನು ಅದನ್ನು
ಕೊಲ್ಲಬೇಕೆಂದು ಅವನು ನನಗೆ ಹೇಳಿದನು, ಮತ್ತು ಅವನು ಆ ಔಷಧವನ್ನು ಕೊಟ್ಟನು.

ಸಂಭಾಷಣೆಯನ್ನು
ಕುರಿಗಳ ಮೂಲಕ ತಿಳಿಸಲಾಯಿತು. ಮರುದಿನ, ವೈದ್ಯರು ಆ ಔಷಧಿಯನ್ನು ಕೊಟ್ಟರು. ಆಗ ಆಡು
ಕುದುರೆಗೆ ಬಂದಿತು ಮತ್ತು ಕುದುರೆಗೆ “ಎದ್ದು ನಡೆದು, ಇಲ್ಲವಾದರೆ ಅವರು ನಿನ್ನನ್ನು
ಕೊಲ್ಲುತ್ತಾರೆ” ಎಂದು ಪ್ರೋತ್ಸಾಹಿಸಿದರು.

ಇದು ವೈದ್ಯರು ಬಂದು ಕುದುರೆ ಔಷಧ
ನೀಡಿದರು, ಮೂರನೇ ದಿನ, ರೈತ, ಹೇಳಿದರು “, ಇದು ಕೊಲ್ಲಲು ಮಾಡಬೇಕು.
ಇಲ್ಲದಿದ್ದರೆ, ವೈರಸ್ ಹರಡುವಿಕೆ, ಇತರರು ಹರಡಿತು natakkavillaiyen ಕುದುರೆ
ನಾಳೆ.” ಅದು ಹೋಗಿದೆ.

ಆ ವೈದ್ಯರು ಹೋದಾಗ, ಕುರಿ ಕುದುರೆ ಮತ್ತು ಸ್ನೇಹಿತನ
ಬಳಿಗೆ ಹೋಗುತ್ತದೆ! ಹೇಗಾದರೂ ಎದ್ದೇಳಲು ಪ್ರಯತ್ನಿಸಿ. ನೀವು, ಎದ್ದೇಳಬಹುದು!
ಎದ್ದೇಳಿ! ಅದು ಇಲ್ಲಿದೆ. ಆ ಕುದುರೆಯು ಎದ್ದೇಳಲು ಸಹ ಪ್ರಯತ್ನಿಸಿತು. “ಕಥೆ ಹೇಳಿದೆ.

ನಂತರ,
ಹೇಳಿ “ನೀವು ನೋಡಿ! ಈ ಕಥೆ ನಿಜವಾಗಿಯೂ ತ್ಯಾಗಮಾಡಲು kunamataintatarku ಕುರಿ
ನಿಮಿತ್ತ. ಆದರೆ ವೈದ್ಯರು, ಔಷಧ ಕುದುರೆ enruenni ಆಯಿತು ಕುದರೆ, ಮತ್ತು ಕೊನೆಯ
ಮೇಕೆ ಯೋಚಿಸುತ್ತಾನೆ. ಆದ್ದರಿಂದ ಲಾಭದ ವಿಶ್ವದ ಸ್ವೀಕರಿಸಿದ, ಹೆಚ್ಚು ಗೌರವ
ನೀವು ಪಡೆಯಲು ಆ ಅವರನ್ನು ಹತ್ತಿರ ಪ್ರಯೋಜನಕ್ಕಾಗಿ ಅವಕಾಶ.” ಅದು ಕೊನೆಯ ಬಾರಿಗೆ.HTTP: //books.tamilcube.com/tamil/stories/content / …

ಆಹಾರ
ಒಂದು
ಮಠದಲ್ಲಿ ಸಂತ ಮತ್ತು ಆತನ ಶಿಷ್ಯರು ಸಾಯಂಕಾಲ ಧ್ಯಾನ ಮಾಡುತ್ತಿದ್ದರು. ಮಣ್ಣಿನಿಂದ
ಕೂಡಿರುವ ಬೆಕ್ಕಿನ ಬೆಕ್ಕು ಇನ್ನೂ ಇಲ್ಲಿತ್ತು ಮತ್ತು ಧ್ಯಾನದಲ್ಲಿ ಧ್ಯಾನದ
ವಿಘಟನೆಯಾಯಿತು. ಆದ್ದರಿಂದ ಅವನು ಸನ್ಯಾಸಿ “ಬೆಕ್ಕನ್ನು ಕಟ್ಟಿ” ಎಂದು ಆದೇಶಿಸಿದನು.

ಕೆಲವು
ವರ್ಷಗಳ ನಂತರ, ಸನ್ಯಾಸಿ ಮರಣಹೊಂದಿದರು. ಆದರೆ ಬೆಕ್ಕನ್ನು ಕಟ್ಟುವ ಅಭ್ಯಾಸ
ಮುಂದುವರೆದಿದೆ. ಇನ್ನೂ ಕೆಲವು ವರ್ಷಗಳು ಕಳೆದವು. ಆ ಬೆಕ್ಕು ಸತ್ತಿದೆ. ಮತ್ತೊಂದು
ಬೆಕ್ಕು ಕಟ್ಟಲ್ಪಟ್ಟಿದೆ ಮತ್ತು ಕಟ್ಟಿಹಾಕಲ್ಪಟ್ಟಿತು. ಹಲವಾರು ವರ್ಷಗಳ ನಂತರ
ಶಿಷ್ಯರು, “ನಮ್ಮ ವಿಧ್ಯುಕ್ತವಾದ ಆಚರಣೆಯನ್ನು ಧ್ಯಾನದಲ್ಲಿ ಬೆಕ್ಕುಗಳಿಗೆ ಬಂಧಿಸಬೇಕು”
ಎಂದು ಬರೆದರು.
http://books.tamilcube.com/tamil/stories/content/?story=zen-kaatru

ಏರ್
ಒಂದು
ಸನ್ಯಾಸಿ ನದಿಯಲ್ಲಿ ಮುಳುಗುತ್ತಿತ್ತು ಮತ್ತು ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡಿತು. ಒಬ್ಬ ಯುವಕನು
ಮಧ್ಯಪ್ರವೇಶಿಸಿ, “ಸರ್, ನಾನು ನಿನ್ನನ್ನು ಶಿಷ್ಯನಾಗಿ ಸೇರಲು ಬಯಸುತ್ತೇನೆ” ಎಂದು
ಹೇಳಿದರು. ಮೇಲಿನಿಂದ ಏರಿದ ಮನುಷ್ಯನು “ಯಾಕೆ?” “ನಾನು ದೇವರನ್ನು ತಿಳಿಯಬೇಕಿದೆ.”

ಇದ್ದಕ್ಕಿದ್ದಂತೆ,
ಸಂತನು ತನ್ನ ಕತ್ತಿನ ಹಿಂಭಾಗವನ್ನು ಎಳೆದು ತನ್ನ ತಲೆಯನ್ನು ನದಿಯೊಳಗೆ ಮುಳುಗಿಸಿದನು.
ಸ್ವಲ್ಪ ಸಮಯದಲ್ಲೇ, ಹೊಡೆಯುವ ಒಬ್ಬ ಯುವಕನು ಹೊರಬಂದನು. ಕೊನೆಯ ಸನ್ಯಾಸಿ ಅವನನ್ನು
ವಶಪಡಿಸಿಕೊಂಡರು ಮತ್ತು ಅವನನ್ನು ಹೊರಹಾಕಿದ. ಯುವಕನು ಬುಷ್ನಿಂದ ಹೊರಬಂದು
ಉಸಿರಾಡಿದನು. ಸನ್ಯಾಸಿ “ನೀವು ನೀರಿನಲ್ಲಿ ಮುಳುಗುತ್ತಿರುವಾಗ ನೀವು ಏನು
ಬಯಸುತ್ತೀರಿ?” ಎಂದು ಕೇಳಿದರು.

“ಗಾಳಿ” ಯುವಕ.

“ಸರಿ, ಮನೆಗೆ ಹೋಗಿ. ಗಾಳಿ ನಿಮಗೆ ಇಷ್ಟವಾದರೆ ದೇವರು ಮರಳಿ ಬರುತ್ತಾನೆ. “

http://books.tamilcube.com/tamil/stories/content/?story=zen-theneer-koppai

ಚಹಾ ಫೈಲ್
ಕಾಲೇಜಿನ
ಪ್ರಾಧ್ಯಾಪಕರು ಪ್ರಸಿದ್ಧ ಜೆನ್ ಸಂತರನ್ನು ಭೇಟಿ ಮಾಡಲು ಹೋದರು. ಪ್ರೊಫೆಸರ್ ಝೆನ್
ತತ್ತ್ವಶಾಸ್ತ್ರದ ಬಗ್ಗೆ ಮಾತನಾಡುತ್ತಿದ್ದಾನೆ, ಮತ್ತು ಅವರು ಝೆನ್ನ ಬಗ್ಗೆ ಇನ್ನಷ್ಟು
ತಿಳಿದುಕೊಳ್ಳಲು ಬಯಸಿದ್ದರು.

ಚಹಾ ಕಪ್ ತೆಗೆದುಕೊಂಡ ಜೆನ್ ಸಂತರು, ಜೇನುತುಪ್ಪದ ಅಂತ್ಯದವರೆಗೆ ಜೇನು ಸುರಿಯುತ್ತಾರೆ. ಫೈಲ್ ತುಂಬಿದೆ.

ಕೋಪಗೊಂಡ ಪ್ರೊಫೆಸರ್ “ಕಪ್ ತುಂಬಿದೆ. ಹೆಚ್ಚು ಸುರಿಯಲು ಸಾಧ್ಯವಿಲ್ಲ. ನಿಲ್ಲಿಸಿ “. ಸಂತರು ಹೇಳಿದರು: “ನೀವು ಈ ಕಪ್ ಹಾಗೆ.

ನಿಮ್ಮ ಕಪ್ ಅನ್ನು ನೀವು ಖಾಲಿ ಮಾಡದಿದ್ದರೆ, ನಾನು ಹೇಗೆ ಜೆನ್ ಅನ್ನು ಕಲಿಸಬಲ್ಲೆ? “

http://books.tamilcube.com/tamil/stories/content/?story=zen-iyalbu
ಸಾಧಾರಣ
ಎರಡು
ಸಂತರು ನದಿಯ ಮೇಲೆ ಪ್ರಾಯಶ್ಚಿತ್ತ ಮಾಡುತ್ತಿದ್ದರು. ನಂತರ ಅವರು ನದಿಯಲ್ಲಿ ಒಂದು
ಚೇಳನ್ನು ಗಮನಿಸಿದರು. ತಕ್ಷಣವೇ ಒಬ್ಬ ಸಂತನು ಚೇಳನ್ನು ತೆಗೆದುಕೊಂಡು ನದಿಯಿಂದ
ಹೊರಟುಹೋದನು. ಆ ಸಮಯದಲ್ಲಿ ಆತಾಲ್ಯನು ಅವನನ್ನು ಕಚ್ಚಿದನು.

ಅಲ್ಪಾವಧಿಯಲ್ಲಿ,
ಅಟ್ಲೀ ನದಿಯೊಳಗೆ ಬಿದ್ದನು. ಆ ಸಮಯದಲ್ಲಿ, ಅದು ತೀರದಲ್ಲಿದ್ದಾಗ ಚಿಕ್ಕಮ್ಮ ಅವನನ್ನು
ಎತ್ತಿಕೊಂಡು ಹೋದನು. ಇದನ್ನು ನೋಡಿದ ಮತ್ತೊಬ್ಬ ಸಂತರು, “ಫ್ರೆಂಡ್, ನೀವು ಹೇಗೆ
ಸುಲಿಗೆ ಮಾಡುವುದು ಮತ್ತು ನೀವು ಅದನ್ನು ಮತ್ತೆ ಉಳಿಸಲು ಬಯಸುವಿರಾ?”

ಸಂತರು ಹೇಳಿದರು: “ಕುಟುಕು ಜೇನಿನ ಸ್ವರೂಪವಾಗಿದೆ. ನನ್ನ ಸ್ವಭಾವವನ್ನು ಉಳಿಸು “


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72) Classical Mongolian-Сонгодог Монгол,
https://www.youtube.com/watch?v=O104DsP3HwU&list=RDO104DsP3HwU&start_radio=1&t=18
image.png
Chod chanting by Kunze Chimed ‘’ Mongolian ” \ Лүйжин- Гүнзээ Монгол\

Published on Apr 17, 2014



Chod
( Cutting-off Ego)
Text sutra -Dedicating the illusory body to accumulate merit.
This practice composed by Gyalwa Ensapa and his spiritual heirs, and
Panchen Lobsang Choegyan, the accomplished meditator Lobsang Namgyal and
transmitted in an unbroken lineage until now, and put in to verses by
Kyabje Phabongka Dechen Nyingpo for easy in singing the tune.
His Holiness, the 9th Khalka Jetsun Dampa Jampal Namdrol Choekyi
Gyaltsan. In general, His Holiness graciously gaves teachings of Sutra
and Tantra traditions to people from around the world who seek in out,
including those who take interest in Buddhism and devotees, both
monastic’s and lay people. In particular, he transmits the teachings of
the Ear-Whispere hundred and sixty million tantras of the highest Yoga
Mother Tantra qualifying the fourfold means of authentication.
Specifically, His Holiness bestows the initiations. Oral transmissions
and guiding instructions of the two traditions f Chod: The Ear-whispered
of Gaden and the Ear whispered lineage of Dakinis.
Kunze Chimed is one of the close studend of Khalka Jetsun Dampa. She
received many teachings by him and learned specially chod melody and
tune of Vajrayogini and Dakini lineage. She studied sutra and tantra
traditions and heading chant at His Holiness Khalka rinpoche’s Labrang
in Dharamsala. This video is her second Buddhist performance, and
singing Chod with a classical music with her 5th new chod album in
Mongolia.
The recording the musical songs of Chod for the dedicate to a late guru
Khalka Jetsun Dampa and for long healthy life and the fulfillment of
their noble wishes H.H the Dalai lama.May through their blessings the
spiritual well-being and liberation of all sentient beings, including
their followers and disciples, be accomplished.

Music composed by Kh.Altangerel

Main musical idea by Oleg Troyanovsky.

contact email: smartms55@yahoo.co.in






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Chod ( Cutting-off Ego) Text sutra -Dedicating the illusory body to accumulate merit. This practice…

https://www.youtube.com/watch?v=NK0Q3wUqkOo

Махасатipatтана Сатта өдөр 1 (ENGLISH)

Superconscious Mahabodhi Бясалгалын замыг хэрхэн яаж давслах
Дуртгах зам - The Satipatthana Sutta

DN 22 - (D ii 290)
Махатахтṭṭāna Sutta
- Мэдлэгт оролцох -
[гун сахиптхатана] -д
72) Сонгодог монгол-Сонгодог Монгол,
 Энэ бясалгал нь бясалгалын үндсэн зарчим гэж өргөнөөр тооцогддог.
Оршил

I. Кайяны ажиглалт
A. апанга дахь хэсэг
B. Буудлын хэсэг
C. sampajañña хэсэг
D. Эрүүгийн хэргийн тухай хэсэг
E. Элементүүдийн хэсэг
F. Тооцооллын есөн талбарын хэсэг

Оршил

Би ингэж сонссон:
Дээр
нэг удаа Бхагава Каммададхамын Куручуудын дунд оршдог,
Kurus зах зээлийн хот. Тэнд тэр хуврагуудад хандан:

- Хуврагууд.
- Бхадданта хуврагуудад хариулав. Бхагава:

- Энэ нь,
хуврагууд бол цэвэршүүлэхээс өөр зам руу хөтлөх зам юм
амьтан, гуниг зовлонг даван туулах, алга болсон
dukkha-domanassa, зөв ​​замыг олсон нь
Ниббана, энэ нь дөрвөн сабипаттхана гэж хэлэх ёстой.
Аль дөрвөн?
Хуврагууд аа, хувраг брахик хаан кайяа дахь кайяныг ажиглаж байдаг, ātāpī
sampajāno, satimā, ертөнцөд abhijjhā-domanassa-г орхижээ.
Тэрээр vedanā-ыг ажиглаж, садапи sampajāno, satimā
дэлхий рүү чиглэсэн abhijjhā-domanassa. Тэрбээр citta-г ажиглаж байна
citta, ātāpī sampajāno, satimā, abhijjhā-domanassa
дэлхий рүү чиглэсэн. Тэрбээр дамма-д дамма-ыг судалдаг
sampajāno, satimā, ертөнцөд abhijjhā-domanassa-г орхижээ.

I. Каняанушасанана

A. апанга дахь хэсэг

Мөн
Хуврагууд аа, хувраг бхакху хаана кайяа дахь кайгийг ажиглахад оршдог уу? Энд,
хуврагууд, хуврагууд, ойд явсан, эсвэл тэнд очсон
модны үндсээр эсвэл хоосон өрөө рүү ороод, доошоо сууж сууна
хөлөөрөө хазайх, кайяа босоо зогсох, sati parimukhaṃ тохируулах. Байх
Тиймээс тэр амьсгалж, амьсгалж байгаа амьтан. Амьсгалах
‘Би удаанаар амьсгалж байна’ гэж ойлгуулдаг. Тэр удаан амьсгалах болно
‘Би удаан амьсгалж байна’; Тэр богинохон амьсгал
‘Би богино хугацаанд амьсгалж байна’; Тэр богинохон амьсгалаа
‘Би богино хугацаанд амьсгалж байна’; Тэр өөрийгөө сургадаг
бүх кайяа, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кияяа, би амьсгалаа авна ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно “.
Зөвхөн
хуврагууд, чадварлаг залуурч, эргэлт хийх дасгалжуулагчийн хувьд урт хугацаа шаарддаг
эргэж, ойлгодог: ‘Би удаан эргэж байна’; Богино ээлжлүүлээд, тэр
‘Би богино эргэлт хийж байна’; Хуврагууд аа, хувраг бээр
хувраг, урт удаан амьсгалахдаа: ‘Би урт удаан амьсгал байна’;
Тэр амьсгалаа урт удаан хугацаанд ойлгодог: ‘Би удаан амьсгалж байна’; амьсгалах
Товчоор хэлбэл, “Би богино хугацаанд амьсгалж байна”; богино амьсгалах
Тэрбээр: ‘Би богино хугацаанд амьсгалж байна’; Тэр өөрийгөө сургадаг: ‘мэдрэмж
бүх кайяа, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
бүх кайяа, би амьсгалаа авна ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно ‘; Тэр өөрийгөө сургадаг
кайяа-saṅkhāras, би амьсгалах болно “.
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж,
эсвэл тэрээр кайкийг кайяа дахь гаднаас ажиглаж, ажигладаг
кайяа дахь кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд буюу түүний алга болсоныг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; эсвэл үүнийг [ухамсарлах]: “энэ бол кияа!”
түүний дотор зөвхөн ертөнц, гагцхүү палататиатын хэмжээнд л байдаг
Ертөнцөд байгаа зүйлээс үл хамааран амьдардаггүй. Тиймээс,
Хуврагууд аа, хувраг бээр кайяа дахь кайяныг ажиглана.
B. Буудлын хэсэг

Цаашилбал,
Хуврагууд аа, хувраг бээр явж байхдаа: ‘Би явж байна’, эсвэл
Тэр зогсохдоо: “Би зогсож байна”, эсвэл сууж байхдаа ойлгодог
‘Би сууж байна’ эсвэл хэвтэж байхдаа ойлгодог: ‘Би байна
хэвтэх’. Эсвэл, түүний кайяа хаана байрладаг вэ?
Үүнийг зохих ёсоор ойлгодог.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
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C. sampajañña хэсэг

Цаашилбал,
Хуврагууд аа, хувраг бээр буцаж ирэхдээ уйлж байдаг
sampajañña, урд зүг рүү харж, эргэн тойрон хардаг
sampampanña, нугалж, сунах үедээ тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг, эсвэл тэр
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
ampajañña,
хувцас хунар болон дээд дээлээ өмсөөд, аяга авч явахдаа,
Тэрбээр ид sampajaña, идэж байхдаа архи ууж,
Амталж байхдаа тэр бизнесд оролцож байхад нь sampamanaña үйлддэг
бие засах, шээсийг арилгах, дамнуурга хийх,
Зогсож байхад унтаж байхдаа унтаж байхдаа зогсож байхдаа
ярих, дуугүй байх хооронд тэрээр дампамада хийдэг.
D. Эрүүгийн байцаан шийтгэх тухай хэсэг

Цаашилбал,
Хуврагууд аа, хувраг нь энэ биеийг, энэхуу ул,
хөл нь дээшээ, үс нь доошоо үсэрч, түүнийг нь хязгаарладаг
Гэсэн хэдий ч,
хуврагууд, хоёр нээлтэй цүнх багтаж, олон янзаар дүүргэсэн байв
үржил шимт, тариа, буурцаг, үхрийн вандуй, кунжут зэрэг үр тариа
үр тариа, хальсалсан будаа. Сайн хараатай хүн үүнийг үгүйсгэв.
[түүний агуулгыг] авч үзэх болно: “Энэ бол толгод, энэ нь хөрс, тэдгээр нь юм
Манганы шош, үхэр-вандуй, кунжутын үр байдаг
хувхайрсан цагаан будаа “гэх мэтээр хуврагууд аа, хувраг бээр ингэж боддог
бие, хөлийн улнаас, толгой дээрээс үснээс,
арьсаар нь ялгагддаг, төрөл бүрийн хольцоор дүүрэн байдаг.
“Энэ карияд толгойн үс, биеийн үс,
хумс, арьс, мах, шөрмөс, яс, ясны чөмөг, бөөр, зүрх,
элэг, гялтангийн дэлүү, дэлүү, уушиг, гэдэс, элэг, ходоодтой
агууламж, ялгадас, цөс, цэр, нуд, цус, хөлс, өөх, нулимс, өөх,
шүлс, хамрын салиа, synovial шингэн болон шээс. “
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
E. дэх элементүүдийн хэсэг

янз бүрийн төрлийн хольцоор дүүрэн: “Энэ кайяа дотор байна
толгойн үс, биеийн үс, хадаас, шүд, арьс, мах, үс,
шөрмөс, яс, ясны чөмөг, бөөр, зүрх, элэг, гялбаа, дэлүү,
уушиг, гэдэс, мезенер, ходоод нь агууламж, ялгадас, цөс,
цэр, цэврүү, цус, хөлс, өөх, нулимс, өөх, шүлс, хамрын салст,
synovial шингэн ба шээс. “
Цаашилбал,
Хуврагууд аа, хувраг бээр энэ маш карйа,
Гэхдээ энэ нь “Энэ карияд дэлхий элемент,
усны элемент, галын элемент ба агаарын элемент. “āya дотоод ба гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
Хуврагууд аа, ур чадвартай махчин, эсвэл
Жүжигчний дагалдан, үнээ хөнөөж, салаа зам дээр сууж байв
хэсэг болгон хуваах; Хуврагууд аа, хувраг бээр
энэ маш каяа, гэхдээ үүнийг байрлуулсан боловч үүнийг устгасан: “Энэ тохиолдолд
кайяа, газрын элемент, усны элемент, гал элемент байна
мөн агаарын элемент “.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
(1)
Цаашилбал,
Хуврагууд аа, хуврагууд, тэр бээр биеэ харсан юм шиг л орхисон юм
нэг хонины газар, нэг өдөр нас барсан, хоёр өдөр нас барсан, гурван өдөр нас барсан,
үймээн, улайссан, өвдөг сөгдөн, энэ кайяа гэж үздэг: “Энэ кайяа
мөн ийм шинж чанартай байдаг, энэ нь иймэрхүү болж, тийм биш юм
ийм нөхцлөөс ангид байна. “Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.

(2)
Цаашилбал,
Хуврагууд аа, хуврагууд, тэр бээр биеэ харсан юм шиг л орхисон юм
тортог иддэг, идэш тэжээл, идэш тэжээл иддэг байна
нохойноос идэж байгаа малчдын идлэг шонхор иддэг
янз бүрийн төрлийн зүйлээр хооллож, загаснаар иддэг бар юм
Тэрбээр: “Энэ кайяа нь иймэрхүү юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.
Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
s (3)
Түүнээс гадна, хуврагууд, хуврагууд минь ээ
хэрэв тэр үхсэн биеийг харсан бол тэр ч байтугай газар шороонд хаягдав
Бие махбод, цустай хоёрын хоёулангийнх нь хамт шөрмөсийг хамардаг
Энэ кайяа: “Энэ кайяа нь мөн ийм шинж чанартай байдаг
иймэрхүү болж, ийм нөхцөл байдлаас ангид биш юм “гэжээ.
кайяа дахь үзэгдлийн аялгуу, эсвэл тэр явдлыг ажиглаж байдаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.

 (4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaasañ ni · maṃsa · lohita · makhitaṃ
nhāru · sambandhaṃ, тийм чама мача кари су дээшасархарати: ‘ayaс pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(4)
Цаашилбал,
Хуврагууд аа, хуврагууд минь, нэгэн цогцосыг хараад л, а
Цустай цухуйсан, махан бие, хосгүй цустай газар
Шөрмөс нь хамтдаа энэ кайяа гэж үздэг: “Энэ кайяа нь бас байдаг
Иймэрхүү шинж чанар нь иймэрхүү болж хувирах бөгөөд энэ нь чөлөөтэй биш юм
ийм нөхцөл байдал “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, {1} a · nissito ca вихарати,
na ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, тийм
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.

 (5)
Түүнээс гадна, хуврагууд, хуврагууд минь ээ
хэрэв тэр үхсэн биеийг харсан бол тэр ч байтугай газар шороонд хаягдав
Бие махбод, цусгүй хоёулаа хоёулхнаа шөрмөсөн нийлүүлдэг
“Энэ кайяа нь мөн ийм шинж чанартай байдаг
иймэрхүү болж, ийм нөхцөл байдлаас чөлөөлөгддөггүй. “Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
кияасми су вихарати, самуяа-в йа дхам · ānupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
āṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Евам · пья, бхикхава, бхикху каяа каяяпасии
вихарати.

Тийнхүү тэрээр кайяа дотроо кайяа дотроо ажиглаж байдаг
кайяа кайяа дахь каяныг ажиглах буюу кайяа сахихад амьдардаг
кайяа дотроо болон гаднаас; Тэр бол самудаяаг ажигладаг
кайяа дахь үзэгдлүүд, эсвэл тэр үзэгдлийн алга болж байгааг ажиглаж байдаг
кайяа, эсвэл тэрээр самудаяаг ажиглаж, алсад амьдардаг
кияяа дахь үзэгдлүүд; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Түүний дотор зөвхөн ертөнц, зүгээр л paṭissati-ийн цар хүрээг хамардаг
салсан, дэлхийн ямар ч зүйлд наалддаггүй. Хуврагууд а
хувраг бээр кайяа дахь кайяныг ажиглана.
 (6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh ​​· aṭṭhikaṃ aññena ūru ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, ийм чама мүса кāyaṃ upasaṃharati: ‘уушийнхан
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.

(6)
Цаашилбал,
Хуврагууд аа, хуврагууд минь, нэгэн цогцосыг хараад л, а
энд тэндгүй, энд тэнд тархсан яс, энд байна
гар яс, хөл яс, энд нэг шагай яс,
Энд гуяны яс, хип яс, энд хавирга, энд ястай яс энд байдаг
нурууны яс, хүзүү ясан, энд эрүү ясан, шүдний яс,
тэнд гавлын яс энэ кайяа гэж үздэг: “Энэ кайяа ч бас байдаг
Иймэрхүү шинж чанар нь иймэрхүү болж хувирах бөгөөд энэ нь чөлөөтэй биш юм
ийм нөхцөл байдал “.

Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, {1} a · nissito ca вихарати,
na ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · pāṇaṇṭibhāgāni, тийм чама ха нь
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

 (7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · pāṇaṇṭibhāgāni, тийм чама ха нь
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(7)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, цэрдийн газраар хаягддаг, яс нь цайрдаг
Тэрбээр хясаа шиг, энэ кайяа гэж үздэг: “Энэ кайяа бас ийм байдаг
байгаль мөн үү, иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, тийм,
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(8)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, нэг чулуун дээр хаягдав
Тэрээр энэ кайяа гэж үздэг: “Энэ кайяа ч бас тийм юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг.
 (9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇṇa · jātāni, тийм чуулган
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto’
ti.

(9)
Үүнээс гадна, хуврагууд аа, яг л хувраг байсан
үхсэн биеийг хараад, цул газрын гадаргад хаягдсан, ялзарсан яс багассан
Тэрбээр “Энэ кайяа нь иймэрхүү зүйл юм
байгаль, энэ нь иймэрхүү болж, иймээс ийм зүйл болохгүй
нөхцөл байдал “.

Ита ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
вихарати; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, самудая-вайя-дхам · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
халууни, йадвадева са мафагаа пахтаттати матая, а · nissito ca вихарати, нар
ca kiñci loke upādiyati. Эвам · па, бхикхава, бхикху кай
kāyānupassī viharati.

Тийнхүү тэр кайяа дахь кайяныг ажиглаж байдаг
дотооддоо эсвэл кайяа гаднах кайяа дахь каяаг ажиглах буюу амьдардаг
кайяа дахь кайяа дотроо болон гаднаас ажиглана; Тэр ажигладаг
кайяа дахь үзэгдлүүдийн самүмаяа, эсвэл тэрийг өнгөрөхийг ажигладаг
кайяа дахь үзэгдлүүдээс хол, эсвэл тэрээр самудаяа ба ажигладаг
кайяа дахь үзэгдлүүдийг орхих; өөрөөр хэлбэл [ухамсарлах]: “энэ бол кияа!”
Сати нь түүний дотор зөвхөн ертөнц, жирийн хэмжээнд л байдаг
paṭissati, тэр амьдардаггүй, оршин сууж амьдардаг
ертөнц. Хуврагууд аа, хувраг бээр биедээ кайяа дахь кайгийг ажиглаж байдаг
https://xemtop.com/post/how-to-tread-the-path-of-superconscious-meditation-5oNHIWbziSs.html
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Дуртгах зам - The Satipatthana Sutta
Сатйиптхана Sutta [1] (MN 10) (санскрит: Smṛtyupasthāna Sūrra स्मृत्युपस्थान ूत्र, хятад: …



73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
https://www.youtube.com/watch?v=kfBvz2rG-NI

Nina Burmi sings Thumri | Vocal & Tabla | Indian Classical Music

Published on Mar 8, 2013



#darbarfestival
| Nina Burmi uses her smooth three-octave vocal range to explore the
thumri style - a semi-classical genre intimately connected with dance,
poetry, and drama.
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Learn more about the music:

Thumri is a sensuous ‘light classical’ style, originating in Uttar
Pradesh. The word is derived from the Hindi ‘thumakna’, meaning ‘to walk
with dancing steps so as to make the ankle-bells tinkle’, and the genre
remains closely connected with dance and drama. Ragas are treated more
flexibly, and songs are often devotional, romantic, or even erotic in
nature. Lyrics have a central role, often being based on folk tales or
classical poetry, and commonly depicting the separation of lovers, or
myths of Lord Krishna.

Nina Burmi sings in the Kirana gharana style, tackling khayal, thumri,
bhajan, and other forms. Currently living in the UK, she trained under
the esteemed husband-wife pairing of Dilshad Khan and Parveen Sultana,
and combines the latter’s wide vocal range with a more sparsely
ornamented approach. In this song she is joined by top accompanists,
with lyrics describing the tension and sorrow of a lover who is
separated from Lord Krishna.

Recorded for Darbar Festival 2006
-Nina Burmi (vocal)
-Ramesh Mishra (sarangi)
-Sanju Sahai (tabla)

Darbar believes in the power of Indian classical arts to stir, thrill
and inspire. Through shared experiences and digital connectivity we
ensure that one of the world’s finest art forms reaches the widest
possible audience. Founded in 2006, we deliver premium quality live
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Published on Dec 1, 2015