Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
From Kushinara Nibbana Bhumi Pagoda in
 116 CLASSICAL LANGUAGES in BUDDHA'S own Words through http://sarvajan.ambedkar.orgat White Home 668, 5A main Road, 8th Cross, HAL 3rd Stage, Punya Bhumi Bengaluru- Magadhi Karnataka State -PRABUDDHA BHARAT
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07/16/20
LESSON 3386 Fri 17 Jul 2020 Discovery of Metteyya Awakened One with Awareness Universe (DMAOAU) Current Situation Ends between 04-8-2020 and 3-12-2020 which Paves way for Free Online Analytical Insight Net For The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal. From KUSHINARA NIBBANA BHUMI PAGODA in 116 CLASSICAL LANGUAGES Through http://sarvajan.ambedkar.org At WHITE HOME 668, 5A main Road, 8th Cross, HAL III Stage, Prabuddha Bharat Puniya Bhumi Bengaluru Magadhi Karnataka State PRABUDDHA BHARAT DO GOOD PURIFY MIND AND ENVIRONMENTWords of the Metteyya Awakened One with Awareness from Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda The Yoga Suttas of Patanjali: a manual of Buddhist meditation. Mahāsatipaṭṭhāna Sutta— Attendance on awareness — in 08) Classical Afrikaans– Klassieke Afrikaans and 29) Classical English,Roman
Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
Posted by: site admin @ 9:53 pm
LESSON 3386 Fri 17 Jul 2020

Discovery of Metteyya Awakened One with Awareness Universe (DMAOAU) 

Current Situation Ends between 04-8-2020 and 3-12-2020 which Paves way for Free Online Analytical Insight Net

    For

    The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.

    From

    KUSHINARA NIBBANA BHUMI PAGODA

    in 116 CLASSICAL LANGUAGES

    Through

    http://sarvajan.ambedkar.org

At

    WHITE HOME

    668, 5A main Road, 8th Cross, HAL III Stage,

    Prabuddha Bharat Puniya Bhumi Bengaluru

Magadhi Karnataka State

    PRABUDDHA BHARAT

DO GOOD PURIFY MIND AND ENVIRONMENTWords of the Metteyya Awakened One with Awareness

from
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda 

The Yoga Suttas of Patanjali: a manual of Buddhist meditation.



Mahāsatipaṭṭhāna Sutta— Attendance on awareness — in 08) Classical Afrikaans– Klassieke Afrikaans and
29) Classical English,Roman

08) Classical Afrikaans– Klassieke Afrikaans
Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)    
Current Situation Ends between 04-8-2020 and 3-12-2020 which Paves way for Free Online Analytical Insight Net
    For
    The Welfare, Happiness, Peace of All Sentient and Non-Sentient Beings and for them to Attain Eternal Peace as Final Goal.
    From
    KUSHINARA NIBBANA BHUMI PAGODA
    in 116 CLASSICAL LANGUAGES
    Through
    http://sarvajan.ambedkar.org
At
    WHITE HOME
    668, 5A main Road, 8th Cross, HAL III Stage,
    Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka State
    PRABUDDHA BHARAT

DO GOOD PURIFY MIND AND ENVIRONMENT Words of the Metteyya Awakened One with Awareness
from
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda        

Mahāsatipaṭṭhāna
Sutta in Buddha’s own words for happiness, eradication of hunger with 
fearlessness and Unity chantings, songs and music in  Classical Sanskrit
छ्लस्सिचल् षन्स्क्रित्

Ontdekking van Metteyya Awakenened One with Awareness Universe in
Klassieke Afrikaans - Klassieke Afrikaans

Ontdekking van Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)
Die huidige situasie eindig tussen 04-8-2020 en 3-12-2020 wat die weg baan vir gratis aanlyn analitiese insignet
vir
Die welsyn, geluk, vrede van alle wese en nie-geestelike wesens en vir hulle om ewige vrede as finale doel te bereik.
Van
KUSHINARA NIBBANA BHUMI PAGODA
in 116 KLASSIESE TALE
deur
http://sarvajan.ambedkar.org
By
WIT HUIS
668, Hoofweg 5A, 8ste Kruis, HAL III Stadium,
Prabuddha Bharat Puniya Bhumi Bengaluru
Magadhi Karnataka-staat
PRABUDDHA BHARAT

DOEN GOEIE GESONDHEID EN OMGEWING Woorde van die Metteyya wat met bewustheid gewek is
van
Gratis aanlyn stap vir stap skepping van virtuele toer in 3D Circle-Vision 360 ° vir Kushinara Nibbana Bhumi Pagoda

Mahāsatipaṭṭhāna
Sutta in Boeddha se eie woorde vir geluk, die uitwissing van honger met
vreesloosheid en sing van liedere en musiek in Klassieke Afrikaans -
Klassieke Afrikaans

Mag almal gelukkig, wel en veilig wees!
Mag almal lank lewe! Mag almal rustig, stil, waaksaam, oplettend en
gelykheid hê met ‘n duidelike begrip dat alles verander! RomanalipyAH
devanAgarIlipyAm parivartanam

Woorde van die Metteyya het een met bewustheid gewek
van
Gratis aanlyn stap vir stap skepping van virtuele toer in 3D Circle-Vision 360 ° vir Kushinara Nibbana Bhumi Pagoda

Hierdie
uiteensetting vertoon die publikasie van boeke in die Devan ±
gari-skrifuitgawe van die Chaμμha Saag ± yana (Sesde Raad) Tipiμaka. Die
name van die volumes word skuins aangedui met die agtervoegsel “-p ±
1⁄4i” wat aandui dat die volume deel vorm van die wortel Tipiμaka,
eerder as kommentaarliteratuur. Hierdie oorsig bevat slegs die
wortelvolumes. Let wel: Hierdie boeke is slegs in P ± li, in Devan ±
gari-skrif, en is nie te koop nie.

Geen stel Engelse vertalings is beskikbaar nie. Vir meer inligting, sien: www.tipitaka.org

(Drie afdelings, gedruk in 5 boeke)

Sutta Vibhaaga [twee boeke wat reëls bevat vir die bhikkhus en bhikkhunis, waarin agt klasse van oortredings uiteengesit word]

Tipiμaka (drie “mandjies”)

Sutta Piμaka
(Vyf nik ± yas, of versamelings)
Die
Sutta Piṭaka bevat die kern van die Boeddha-leer rakende die Dhamma.
Dit bevat meer as tienduisend suttas. Dit is verdeel in vyf versamelings
genaamd Nikāyas (’n menigte, vergadering; ‘n versameling; ‘n klas,
orde, groep; ‘n vereniging, broederskap, gemeente; ‘n huis, woning).

Dīgha Nikāya [dīgha: lank]
Die
Dīgha Nikāya versamel 34 van die langste gesprekke wat deur die Boeddha
gegee is. Daar is verskillende wenke dat baie daarvan laat toevoegings
tot die oorspronklike korpus en van twyfelagtige egtheid is.

Majjhima Nikāya
[majjhima:
medium] Die Majjhima Nikāya versamel 152 gesprekke van die Boeddha van
tussentydse lengte, wat handel oor uiteenlopende aangeleenthede.

Saṃyutta Nikāya
[samyutta:
groep] Die Saṃyutta Nikāya versamel die suttas volgens hul onderwerp in
56 subgroepe wat saṃuttas genoem word. Dit bevat meer as drie duisend
diskoerse van wisselende lengte, maar oor die algemeen relatief kort.

Aṅguttara Nikāya
[aṅg:
faktor | uttara: additionnal] Die Aṅguttara Nikāya is onderverdeel in
elf subgroepe wat nipātas genoem word, en elkeen versamel diskoerse wat
bestaan ​​uit die tel van ‘n addisionele faktor teenoor die van die
presedent nipāta. Dit bevat duisende suttas wat oor die algemeen kort is.

Khuddaka Nikāya
[khuddha:
kort, klein] Die kort tekste van Khuddhaka Nikāya en word beskou as
gekomponeer uit twee strata: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā en Jātaka vorm die antieke strata, terwyl
ander boeke laat toevoegings is en die egtheid daarvan is meer
bevraagteken.

Sutta Piμaka
(Vyf nik ± yas, of versamelings)
1. D2gha-nik ± ya [34 suttas; 3 vaggas, of hoofstukke (elk ‘n boek)]
(1) S2lakkhandavagga-p ± 1⁄4i (13 suttas)
(2) Mah ± vagga-p ± 1⁄4i (10 suttas)
(3) P ± μikavagga-p ± 1⁄4i (11 suttas)
2. Majjhima-nik ± ya [152 suttas; 15 vaggas; verdeel in 3 boeke,
5 vaggas elk, bekend as paoo ± sa (’vyftig’)]
(1) M3lapaoo ± ssa-p ± 1⁄4i (die ‘wortel’ vyftig)
1. M3lapariy ± yavagga (10 suttas)
2. S2han ± davagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. Mah ± yamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo ± sa-p ± 1⁄4i (die ‘middelste’ vyftig)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb ± jaka-vagga (10 suttas)
9. R ± ja-vagga (10 suttas)
10. Br ± hmana-vagga (10 suttas)
(3) Uparipaoo ± sa-p ± 1⁄4i (beteken ‘meer as vyftig’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4 ± yatana-vagga3. Sa1⁄2yutta-nik ± ya [2.904 (7.762) suttas; 56 sa1⁄2 juttas; 5 vaggas; verdeel
in 6 boeke]
(1) Sag ± thavagga-sa1⁄2yutta-p ± 1⁄4i (11 sa1⁄2yuttas)
(2) Nid ± navagga-sa1⁄2yutta-p ± 1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p ± 1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4 ± yatanavagga-sa1⁄2yutta-p ± 1⁄4i (10 sa1⁄2yuttas)
(5) Mah ± vagga-sa1⁄2yutta-p ± 1⁄4i Vol I (6 sa1⁄2yuttas)
(6) Mah ± vagga-sa1⁄2yutta-p ± 1⁄4i Vol II (6 sa1⁄2yuttas)
4. Aaguttara-nik ± ya [9.557 suttas; in11 nip ± tas, of groepe, net gereël
numeries; elke punt ± ta het verskillende vaggas; 10 of meer suttas in
elke vagga; 6 boeke]
(1) Eka-Duka-Tika-nipata-p ± 1⁄4i (ene, twee, drie)
(2) Catukka-nipata-p ± 1⁄4i (viere)
(3) Pañcaka-nipata-p ± 1⁄4i (vywe)
(4) Chakka-Sattaka-nipata-p ± 1⁄4i (sesse, sewes)
(5) Aμμhaka-Navaka-nipata-p ± 1⁄4i (agt, nege)
(6) Dasaka-Ekadasaka-nipata-p ± 1⁄4i (tien, elf)
5. Khuddaka-nik ± ya [die versameling klein boeke, ‘n diverse versameling-
werke in 18 hoofafdelings; dit bevat suttas, samestellings van
leerstellige notas, geskiedenisse, verse en kommentaarliteratuur wat bestaan
is opgeneem in die Tipiμaka self .; 12 boeke]
(1) Kuddhakap ± tha, Dhammapada & Ud ± na-p ± 1⁄4i
1. Kuddhakap ± tha (nege kort formules en suttas, gebruik as ‘n opleidingshandleiding vir
beginner bhikkhus)
2. Dhammapada (die bekendste van al die boeke van die Tipiμaka; ‘n versameling van 423)
verse in 26 vaggas)
3. Ud ± na (in 8 vaggas, 80 vreugdevolle uitsprake van die Boeddha, meestal in verse, met
enkele prosaverklarings van die omstandighede wat die uitspraak ontlok het)
(2) Itivuttaka, Suttanip ± ta-p ± 1⁄4i
4. Itivuttaka (4 nip ± tas, 112 suttas, elk begin, “iti vutta1⁄2 bhagavata” [dus was
gesê deur die Boeddha])
5. Suttanip ± ta (5 vaggas; 71 suttas, meestal in vers; bevat baie van die beste)
bekende, gewildste suttas van die Boeddha
(3) Vim ± navatthu, Petavatthu, Therag ± th ± & Therig ± th ± -p ± 1⁄4i
6. Vim ± navatthu (Vim ± na beteken herehuis; 85 gedigte in 7 vaggas oor dade van
verdienste en wedergeboorte in hemelse lande)
7. Petavatthu (4 vaggas, 51 gedigte wat die ellendige wesens [petas] beskryf in
ongelukkige state as gevolg van hul aftakelende dade)
8. Therag ± th ± (verse van vreugde en vreugde na die bereiking van arahatship vanaf 264
ouderling bhikkhus; 107 gedigte, 1,279 g ± dit)
9. Therig ± th ± (dieselfde as hierbo, van 73 ouer nonne; 73 gedigte, 522 g ± thas)
(4) J ± taka-p ± 1⁄4i, Vol. Ek
(5) J ± taka-p ± 1⁄4i, Vol II
10. J ± taka (geboorteverhale van die Bodisatta voor sy geboorte as Gotama Boeddha; 547
verhale in verse, verdeel in mondstuk ± ta volgens die aantal verse wat benodig word
vertel die verhaal. Die volledige J ± taka-verhale is eintlik in die J ± taka-kommentaar daarop
verduidelik die verhaal agter die verse.
(6) Mah ± nidessa-p ± 1⁄4i
(7) C31⁄4anidessa-p ± 1⁄4i
11. Nidessa (kommentaar op twee afdelings van Suttanip ± ta)
Mah ± nidessa: kommentaar op die 4de vagga
C31⁄4anidessa: kommentaar op die 5de vagga en
die Khaggavis ± oa sutta van die 1ste vagga
(8) Paμisambhid ± magga-p ± 1⁄4i
12. Paμisambhid ± magga (’n gedetailleerde analise van die Boeddha-styl in abhidhamma-styl)
onderrig, getrek uit alle gedeeltes van die Vin ± ya en Sutta Piμakas; drie vaggas,
elk bevat tien onderwerpe [kath ±])
(9) Apad ± na-p ± 1⁄4i, Vol. Ek
13. Apad ± na (verhale in verse van die voormalige lewens van 550 bhikkhus en 40 bhikkhunis)
(10) Apad ± na, Buddhava1⁄2sa & Cariy ± piμaka-p ± 1⁄4i
14. Buddhava1⁄2sa (die geskiedenis van die Boeddha’s waarin die Boeddha, in antwoord op a
vraag van Ven. Sariputta, vertel die verhaal van die asketiese Sumedha en D2paakara
Boeddha en die daaropvolgende 24 Boeddha’s, insluitend Gotama Boeddha.)
15. Cariy ± piμaka (35 verhale uit die J ± taka gerangskik om die tien p ± ram2 te illustreer)
(11) Nettippakarana, Peμakopadesa-p ± 1⁄4i
16. Nettippakarana (klein verhandeling waarin metodes vir die interpretasie en verduideliking van-
ing kanonieke tekste)
17. Peμakopadesa (skripsie waarin metodes uiteengesit word vir die verduideliking en uitbreiding van die
leer van die Boeddha)
(12) Milindapañha-p ± 1⁄4i
18. Milinda-pañha (’n rekord van die vrae gestel deur koning Milinda en die
antwoorde deur Ven. Nagasena; hierdie debat het ongeveer ca. 500 jaar na die
mah ± parinibb ± na van die Boeddha)
Abhidhamma Piμaka
[Sewe afdelings van sistematiese, abstrakte uiteensetting van alle dammas; gedruk in
12 boeke]
1. Dhammasaagao2
(opsomming van die dammas)
(1) Dhammasaagao2-p ± 1⁄4i
2. Vibhaaga-p ± 1⁄42
(onderskeid of ontleding van dammas)
(2) Vibhaaga-p ± 1⁄42
3. Dh ± tukath ±
(bespreking van elemente; hierdie eerste drie afdelings vorm ‘n trilogie dat
moet verteer word as ‘n basis vir die verstaan ​​van Abhidhamma)
4. Puggalapaññatti
(aanwysing van individue; tien hoofstukke: die eerste wat handel oor enkelvoud
individue, die 2de met pare, die derde met groepe van drie, ens.
(3) Dh ± tukath ± -Puggalapaññatti-p ± 1⁄42
5. Kath ± vatthu-p ± 1⁄42
(punte van kontroversie of verkeerde siening; bespreek die punte wat geopper is en
op die 3de raad, gehou ten tyde van die regering van Aœoka, op Patna gevestig)
(4) Kath ± vatthu-p ± 1⁄42
6. Yamaka-p ± 1⁄42
(boek van pare; gebruik van gepaarde, opponerende vrae om ambisie op te los
wette en definieer presiese gebruik van tegniese terme)
(5) Yamaka-p ± 1⁄42, Vol I
(6) Yamaka-p ± 1⁄42, Vol II
(7) Yamaka-p ± 1⁄42, Vol III
7. Paμμh ± na
(boek van verhoudings; die uitwerking van ‘n 24 voorwaardelike skema
verhoudings [paccaya] wat ‘n volledige stelsel vir begrip vorm
die meganika van die hele heelal van Dhamma)
(8) Paμμh ± na-p ± 1⁄4i, Vol I
(9) Paμμh ± na-p ± 1⁄4i, Vol II
(10) Paμμh ± na-p ± 1⁄4i, Vol III
(11) Paμμh ± na-p ± 1⁄4i, Vol IV
(12) Paμμh ± na-p ± 1⁄4i, Vol V
(1) P ± r ± jika-p ± 1⁄4i Bhikku
p ± r ± jik ± (uitsetting) 4
saaghadises ± (vergaderings van die Sangha) 13
aniyat ± (onbepaald) 2
nissagiy ± p ± cittiy ± (vergoeding met verbeuring) 30
(2) P ± cittiya-p ± 1⁄4i
suddha p ± cittiy ± (gewone uitsetting) 92
p ± tidesaniy ± (bekentenis re: aalmoese kos) 4
sekhiya (rakende etiket en dekorum) 75
adhikaraoasamath ± (regsproses) 7
(sluit af met bhikkuni vinaya-reëls) ______Bhikkhuni
2. Khandaka [twee boeke reëls en prosedures]
(3) Mah ± vagga-p ± 1⁄4i (10 afdelings [khandhakas]; begin met historiese verslae van die
Verligting van Boeddha, die eerste gesprekke en die vroeë groei van die Sangha;
gee ‘n uiteensetting van die volgende reëls vir die optrede van die Sangha:
1. reëls vir toelating tot die bestelling (upasampad ±)
2. die uposatha-byeenkoms en voordrag van die p ± timokkha
3. koshuis gedurende die reënseisoen (vassa)
4. seremonie met die afsluiting van die vassa, genaamd pav ± rao ±
5. reëls vir kledingstukke en meubels
6. medisyne en kos
7. jaarlikse verspreiding van klere (kaμhina)
8. reëls vir siek bhikkhus, slaap- en kleedmateriaal
9. wyse van uitvoering van verrigtinge van die Sangha
10. verrigtinge in gevalle van skeuring
(4) C31⁄4avagga-p ± 1⁄4i (of Cullavagga) (12 khandakas wat handel oor verdere reëls en prosedure-
dures vir institusionele handelinge of funksies, bekend as saaghakamma:
1. reëls vir die hantering van misdrywe wat voor die Sangha kom
(Saagh ± disesa)
2. prosedures om ‘n bhikkhu op proef te stel
3. prosedures vir die hantering van opeenhoping van misdrywe deur ‘n bhikkhu
4. reëls vir die afhandeling van regsprosedures in die Sangha
5. verkeerd. reëls vir bad, rok, ens.
6. wonings, meubels, onderdak, ens.
7. skemas
8. klasse bhikkhus en pligte van onderwysers en beginners
9. uitsluiting van die p ± timokkha
10. die ordinering en opdrag van bhikkhunis
11. rekening van die 1ste raad op R ± jagaha
12. rekening van die 2de raad te Ves ± li
3. Pariv ± ra-p ± 1⁄4i [’n opsomming van die vinaya, gerangskik as ‘n
kategismus vir onderrig en eksamen]
(5) Pariv ± ra-p ± 1⁄4i Die vyfde boek van vinaya dien as ‘n soort handleiding wat die leser in staat stel
om ‘n analitiese opname te maak van die hele Vinaya Piμaka.
Sutta Piṭaka -Digha Nikāya DN 9 -
Poṭṭhapāda Sutta
{Uittreksel}
- Die vrae van Poṭṭhapāda - Poṭṭhapāda stel verskillende vrae met die aard van Saññā. Nota: gewone tekste

Nou,
heer, ontstaan ​​die eerste persepsie en die kennis daarna; of ontstaan
​​kennis eerstens en persepsie daarna; of ontstaan ​​persepsie en
kennis tegelyk?

Potthapada, persepsie ontstaan ​​eerstens, en
kennis daarna. En die ontstaan ​​van kennis kom uit die ontstaan ​​van
die waarneming. ‘N Mens onderskei:’ Dit hang af van my dat my kennis
ontstaan ​​het. ‘Deur middel van hierdie redenasie kan ‘n mens besef hoe
die persepsie eerste ontstaan, en die kennis daarna, en hoe die
ontstaan ​​van
kennis kom uit die ontstaan ​​van persepsie.DN 22 - (D ii 290)Mahāsatipaṭṭhāna Sutta
- Bywoning van bewustheid -
[mahā
satipaṭṭhāna] Hierdie sutta word algemeen beskou as die belangrikste
verwysing vir meditasiepraktyk. Opmerking: in alle Pali-woorde kan daar
nie gepubliseer word nie

Engels Inleiding I. Waarneming van Kāya
A. Afdeling oor ānāpāna
B. Afdeling oor houdings
C. Afdeling oor sampajañña
D. Afdeling oor afstootlikheid
E. Afdeling oor die elemente
F. Afdeling op die nege werfgronde
II. Waarneming van Vedanā

inleiding

So het ek gehoor:

By
een geleentheid het die Bhagavā tussen die Kurus in Kammāsadhamma, ‘n
markdorp van die Kurus, gebly. Daar het hy die bhikkhus toegespreek:

- Bhikkhus.
- Bhaddante antwoord die bhikkhus. Die Bhagavā het gesê:
-
Dit, bhikkhus, is die pad wat lei tot niks anders as die suiwering van
wesens, die oorkom van hartseer en klaagliedere, die verdwyning van
dukkha-domanassa, die bereiking van die regte weg, die verwesenliking
van Nibbāna, dit wil sê die vier satipaṭṭhānas.

Watter vier? Hier
woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem, ātāpī
sampajāno, satimā, terwyl hy abhijjhā-domanassa opgee in die rigting van
die wêreld. Hy woon op vedanā in vedanā, ātāpī sampajāno, satimā, en
het hy abhijjhā-doman opgee. Hy woon waar hy sitta in citta, ātāpī
sampajāno, satimā, waar hy die abhijjhā-domanassa teen die wêreld
opgegee het. Hy woon waar hy dhamma’s in dhamma’s, ātāpī sampajāno,
satimā waarneem, terwyl hy abhijjhā-domanassa teen die wêreld prysgegee
het.

I. Kāyānupassanā
A. Afdeling oor ānāpāna
En hoe,
bhikkhus, woon ‘n bhikkhu waar hy kāya in kāya waarneem? Hier, bhikkhus,
‘n bhikkhu, wat na die woud gegaan het, of aan die wortel van ‘n boom
gegaan het of na ‘n leë kamer gegaan het, gaan sit het om die bene dwars
te vou, kāya regop te sit en sati parimukhaṃ te sit. As hy so sato is,
haal hy asem in, en so sato asem hy uit. Asem in asem, verstaan ​​hy:
‘ek haal lank asem in’; Asem lank uit, verstaan ​​hy: ‘Ek haal lank
uit’; asemhaling kort verstaan ​​hy: ‘Ek haal kortasem’; kort uitasem
verstaan ​​hy: ‘Ek haal kortasem uit’; hy lei homself op: ‘voel die hele
kāya, ek sal inasem’; hy lei homself op: ‘voel die hele kāya, ek sal
uitasem’; hy lei homself op: ‘kalmeer die kāya-saṅkhāras, ek sal
inasem’; hy lei homself op: ‘Kalmeer die kāya-saṅkhāras, ek sal
uitasem’.

Net soos bhikkhus, ‘n bekwame draaier of ‘n leerlingvak
wat ‘n lang draai maak, verstaan: ‘Ek maak ‘n lang draai’; maak ‘n kort
draai, hy verstaan: ‘Ek maak ‘n kort draai’; op dieselfde manier
verstaan ​​bhikkhus, ‘n bhikkhu, wat lank inasem, verstaan: ‘Ek haal
lank asem in’; Asem lank uit, verstaan ​​hy: ‘Ek haal lank uit’;
asemhaling kort verstaan ​​hy: ‘Ek haal kortasem’; kort uitasem verstaan
​​hy: ‘Ek haal kortasem uit’; hy lei homself op: ‘voel die hele kāya,
ek sal inasem’; hy lei homself op: ‘voel die hele kāya, ek sal uitasem’;
hy lei homself op: ‘kalmeer die kāya-saṅkhāras, ek sal inasem’; hy lei
homself op: ‘Kalmeer die kāya-saṅkhāras, ek sal uitasem’.

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

B. Afdeling oor houdings

Verder
verstaan ​​bhikkhus, ‘n bhikkhu, terwyl hy loop,: ‘ek loop’, of terwyl
hy staan, verstaan ​​hy: ‘ek staan’, of terwyl hy sit, verstaan ​​hy:
‘ek sit’, of terwyl hy lê, verstaan ​​hy: ‘ Ek gaan lê. Anders gestel,
in watter posisie sy kāya ook al is, verstaan ​​hy dit
dienooreenkomstig.Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem. Dus woon
hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya in
eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy woon
waar hy die samudaya van verskynsels in kāya waarneem, of hy woon by die
afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

C. Afdeling oor sampajañña

Verder
tree bhikkhus, ‘n bhikkhu, nader en terwyl hy vertrek, tree hy saam met
sampajañña op, terwyl hy vorentoe kyk, en terwyl hy rondkyk, tree hy
met sampajañña op, terwyl hy buig en terwyl hy strek, tree hy met
sampajañña op, terwyl hy die gewaad en die bo-kleed dra en terwyl hy die
bak dra, tree hy saam met sampajañña, terwyl hy eet, drink, terwyl hy
kou, terwyl hy proe, tree hy saam met sampajañña, terwyl hy aandag gee
aan ontlasting en urinering, tree hy op met sampajañña, terwyl hy loop,
terwyl hy staan, terwyl hy sit , terwyl hy slaap, terwyl hy wakker is,
terwyl hy praat en terwyl hy stilbly, tree hy saam met sampajañña op.

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya o-verskynsels in kāya waarneem, of hy woon by
die afsterwe van verskynsels \ in kāya, of hy woon waar hy die samudaya
waarneem en verbygaan van verskynsels in kāya; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

D. Afdeling oor afstootlikheid

Verder
beskou bhikkhus, ‘n bhikkhu, hierdie einste liggaam, van die voetsole
en van die hare op die kop af, wat deur die vel afgebak is en vol
verskillende soorte onsuiwerhede is: ‘In hierdie kāya is daar die hare
van die kop, hare van die liggaam, naels, tande, vel, vlees, senings,
bene, beenmurg, niere, hart, lewer, pleura, milt, longe, ingewande,
mesenterie, maag met die inhoud, ontlasting, gal, slym , etter, bloed,
sweet, vet, trane, vet, speeksel, neus slym, sinoviale vloeistof en
urine. ”

Net soos, bhikkhus, was daar ‘n sakkie met twee openinge
en gevul met verskillende soorte graan, soos heuwelroos, papie,
mungboontjies, bees ertjies, sesamsaad en geskilde rys. ‘N Man met ‘n
goeie sig, wat dit losgemaak het, sou [die inhoud daarvan] oorweeg: “Dit
is heuwels, dit is pap, dit is mongone, dit is bees ertjies, dit is
sesamsaad en dit is afgesnyde rys;” op dieselfde manier beskou bhikkhus,
‘n bhikkhu hierdie einste liggaam, van die voetsole na bo en van die
hare op die kop af, wat deur sy vel en vol verskillende soorte
onsuiwerhede afgebaken is: ‘In hierdie kāya, daar is die hare van die
kop, die hare van die liggaam, naels, tande, vel, vlees, senings, bene,
beenmurg, niere, hart, lewer, pleura, milt, longe, ingewande,
mesenterie, maag met die inhoud, ontlasting, gal, slym, etter, bloed,
sweet, vet, trane, vet,
speeksel, neus slym, sinoviale vloeistof en urine. ”

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.E. Afdeling oor die elemente

Bhikkhus,
‘n bhikkhu, reflekteer ook op hierdie einste kāya, hoe dit ook al
geplaas is, maar dit is van die hand: “In hierdie kāya is daar die
aarde-element, die waterelement, die vuurelement en die lugelement.”

Net
soos bhikkhus, ‘n bekwame slagter of ‘n slagtersleerling, nadat hy ‘n
koei doodgemaak het, op ‘n kruispad sou sit en dit in stukke sny; op
dieselfde manier, bhikkhus, reflekteer ‘n bhikkhu op hierdie einste
kāya, hoe dit ook al geplaas is, maar dit is ook van die hand: “In
hierdie kāya is daar die aarde-element, die water-element, die
vuur-element en die lug-element.”

Dus woon hy waar hy kāya in
kāya inwendig waarneem, of hy woon waar hy kāya in eksterne kāya
waarneem, of hy woon kāya intern en ekstern waar; hy woon waar hy die
samudaya van verskynsels in kāya waarneem, of hy woon by die afsterwe
van verskynsels in kāya, of hy bly waar hy die samudaya waarneem en die
verskynsels in kāya verbygaan; of anders, [besef:] “dit is kāya!” sati
is in hom teenwoordig, net in die mate van blote ñāṇa en blote
paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie. Dus
woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

F. Afdeling op die nege werfgronde
(1)
Verder,
bhikkhus, ‘n bhikkhu, asof hy ‘n lyk sien, in ‘n akkergrond weggooi,
eendag dood of twee dae dood of drie dae dood, geswel, blouerig en
vurig, beskou hy hierdie baie kāya: “ Hierdie kāya is ook van so ‘n
aard, dit sal so word en is nie vry van so ‘n toestand nie. ‘

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” \ sati is in hom teenwoordig, net in die mate van blote ñāṇa
en blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld
nie. Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

(2)
Verder
is bhikkhus, ‘n bhikkhu, asof hy ‘n lyk sien, in ‘n akkergrond
weggegooi, deur kraaie geëet, deur valke geëet, deur aasvoëls geëet,
deur reiers geëet, deur honde geëet, geëet. deur tiere geëet, geëet deur
panters, geëet deur verskillende soorte wesens, beskou hy hierdie baie
kāya: ‘Hierdie kāya is ook van so ‘n aard, dit sal so word en is nie vry
van so ‘n toestand nie.

Dus woon hy waar hy kāya in kāya
inwendig waarneem, of hy woon waar hy kāya in eksterne kāya waarneem, of
hy woon kāya intern en ekstern waar; hy woon waar hy die samudaya van
verskynsels in kāya waarneem, of hy woon by die afsterwe van verskynsels
in kāya, of hy bly waar hy die samudaya waarneem en die verskynsels in
kāya verbygaan; of anders, [besef:] “dit is kāya!” sati is in hom
teenwoordig, net in die mate van blote ñāṇa en blote paṭissati, hy woon
losstaande en hou nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n
bhikkhu, waar hy kāya in kāya waarneem.

(3)
Verder, bhikkhus,
‘n bhikkhu, asof hy ‘n lyk sien, weggooi in ‘n akkergrond, ‘n
platemaatjie met vlees en bloed wat deur senings bymekaar gehou word,
beskou hy hierdie einste kāya: ‘Hierdie kāya is ook van so ‘n van
nature, dit gaan so word en is nie vry van so ‘n toestand nie. ‘

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

(4)
Verder
beskou hy bhikkhus, ‘n bhikkhu, asof hy ‘n lyk sien, weggooi in
acharnelgrond, ‘n platemaatjie sonder vlees en met bloed gesmeer,
vasgehou deur senings. Hy beskou hierdie einste kāya: ‘Hierdie kāya is
ook van so van nature, dit gaan so word en is nie vry van so ‘n toestand
nie. ‘Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

(5)
Verder
beskou hy bhikkhus, ‘n bhikkhu, asof hy ‘n lyk sien, weggegooi in ‘n
akkergrond, ‘n platemaatjie sonder vlees of bloed, wat deur senings
bymekaar gehou word. Hy beskou hierdie einste kāya: ‘Hierdie kāya is ook
van so ‘n van nature, dit gaan so word en is nie vry van so ‘n toestand
nie. ‘

Dus woon hy waar hy kāya in kāya inwendig waarneem, of hy
woon waar hy kāya in eksterne kāya waarneem, of hy woon kāya intern en
ekstern waar; hy woon waar hy die samudaya van verskynsels in kāya
waarneem, of hy woon by die afsterwe van verskynsels in kāya, of hy bly
waar hy die samudaya waarneem en die verskynsels in kāya verbygaan; of
anders, [besef:] “dit is kāya!” sati is in hom teenwoordig, net in die
mate van blote ñāṇa en blote paṭissati, hy woon losstaande en hou nie
vas aan die wêreld nie. Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in
kāya waarneem.

(6)
Verder, bhikkhus, ‘n bhikkhu, asof hy ‘n
lyk sien, weggooi in ‘n akkergrond, ontkoppelde bene wat hier en daar
versprei is, hier ‘n handbeen, ‘n voetbeen, hier ‘n enkelbeen, daar ‘n
skeen been , hier ‘n dybeen, daar ‘n heupbeen, hier ‘n rib, daar ‘n
rugbeen, hier ‘n ruggraatbeen, daar ‘n nekbeen, hier ‘n kakebeen, daar
‘n tandbeen, of daar die skedel, hy beskou hierdie einste kāya :
“Hierdie kāya is ook van so ‘n aard, dit sal so word en is nie vry van
so ‘n toestand nie.”

Dus woon hy waar hy kāya in kāya inwendig
waarneem, of hy woon waar hy kāya in eksterne kāya waarneem, of hy woon
kāya intern en ekstern waar; hy woon waar hy die samudaya van
verskynsels in kāya waarneem, of hy woon by die afsterwe van verskynsels
in kāya, of hy bly waar hy die samudaya waarneem en die verskynsels in
kāya verbygaan; of anders, [besef:] “dit is kāya!” sati is in hom
teenwoordig, net in die mate van blote ñāṇa en blote paṭissati, hy woon
losstaande en hou nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n
bhikkhu, waar hy kāya in kāya waarneem.

(7)
Verder, bhikkhus,
‘n bhikkhu, asof hy ‘n lyk sien, weggooi in ‘n akkergrond, die bene soos
‘n seeschil is wit, hy beskou hierdie einste kāya: ‘Hierdie kāya is ook
van so ‘n aard, dit gaan om so te word, en is nie vry van so ‘n
toestand nie. ‘

(8)
Verder beskou hy bhikkhus, ‘n bhikkhu,
asof hy ‘n lyk sien, in ‘n akkergrond weggegooi, bene opgehoop as ‘n
jaar oud. Hy beskou hierdie einste kāya: ‘Hierdie kāya is ook van so ‘n
aard, dit is gaan so word en is nie vry van so ‘n toestand nie. ‘

Dus
woon hy waar hy kāya in kāya inwendig waarneem, of hy woon waar hy kāya
in eksterne kāya waarneem, of hy woon kāya intern en ekstern waar; hy
woon waar hy die samudaya van verskynsels in kāya waarneem, of hy woon
by die afsterwe van verskynsels in kāya, of hy bly waar hy die samudaya
waarneem en die verskynsels in kāya verbygaan; of anders, [besef:] “dit
is kāya!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya waarneem.

(9)
Verder,
bhikkhus, ‘n bhikkhu, asof hy ‘n lyk sien, weggooi in ‘n akkergrond,
vrot bene verminder tot poeier, beskou hy hierdie baie kāya: ‘Hierdie
kāya is ook van so ‘n aard, dit gaan word so, en is nie vry van so ‘n
toestand nie. ‘

Dus woon hy waar hy kāya in kāya inwendig
waarneem, of hy woon waar hy kāya in eksterne kāya waarneem, of hy woon
kāya intern en ekstern waar; hy woon waar hy die samudaya van
verskynsels in kāya waarneem, of hy woon die deurloop van verskynsels in
kāya, of hy woon die samudaya waar en gaan die verskynsels in kāya weg;
of anders, [besef:] “dit is kāya!” sati is in hom teenwoordig, net in
die mate van blote ñāṇa en blote paṭissati, hy woon losstaande en hou
nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n bhikkhu, waar hy kāya
in kāya waarneem.II. Waarneming van Vedanā

inleiding

Watter
vier? Hier woon bhikkhus, ‘n bhikkhu, waar hy kāya in kāya, ātāpī
sampajāno, satimā, waar hy die abhijjhā-domanassa teen die wêreld
opgegee het, opgee. Hy woon waar hy vedanā in vedanā, ātāpī sampajāno,
satimā waarneem, terwyl hy abhijjhā-domanassa teen die wêreld prysgegee
het. Hy woon waar hy sitta in citta, ātāpī sampajāno, satimā, waar hy
die abhijjhā-domanassa teen die wêreld opgegee het. Hy woon waar hy
dhamma’s in dhamma’s, ātāpī sampajāno, satimā waarneem, terwyl hy
abhijjhā-domanassa teen die wêreld prysgegee het.

Dus woon hy
waar hy vedanā in vedanā intern waarneem, of hy woon waar hy vedanā in
ekstern in vedanā waarneem, of hy woon vedanā in vedanā intern en
ekstern waar; hy woon waar hy die samudaya van verskynsels in vedanā
waarneem, of hy woon by die afsterwe van verskynsels in vedanā, of hy
woon die samudaya waar en die verskynsels in vedanā verbygaan; of
anders, [besef:] “dit is vedanā!” sati is in hom teenwoordig, net in die
mate van blote ñāṇa en blote paṭissati, hy woon losstaande en hou nie
vas aan die wêreld nie. Dus woon bhikkhus, ‘n bhikkhu, wat vedanā in
vedanā waarneem.

(The Mirror of the Dhamma)

Ek sal die
gesprek oor die Dhamma, wat Dhammādāsa genoem word, uiteensit, waarvan
die ariyasāvaka, indien hy so begeer, van homself kan verklaar: ‘Vir my
is daar geen meer niraya, geen tiracchāna-yoni meer, geen pettivisaya
meer nie, nee meer toestand van ongelukkigheid, van ongeluk, van
ellende, ek is ‘n sotāpanna, van nature vry van toestande van ellende,
seker dat ek bestem is vir sambodhi.

En wat is die diskoers oor
die Dhamma, wat Dhammādāsa genoem word, Ānanda, waarvan die ariyasāvaka,
as hy so begeer, van homself kan verklaar: ‘Vir my is daar geen meer
niraya, geen tiracchāna-yoni meer nie, ook nie meer nie pettivisaya, nie
meer staat van ongelukkigheid, van ongeluk, van ellende nie, ek is ‘n
sotāpanna, van nature vry van toestande van ellende, seker dat ek bestem
is vir sambodhi?

Hier, andananda, word ‘n ariyasāvaka toegerus met Boeddhe aveccappasāda:

IV. Waarneming van Dhammas

A. Afdeling oor die Nīvaraṇas

En
bhikkhus, hoe woon ‘n bhikkhu dammas in dhammas waar? Hier, bhikkhus,
woon ‘n bhikkhu waar hy dhammas in dhammas waarneem met verwysing na die
vyf nīvaraṇas. En verder, bhikkhus, hoe woon ‘n bhikkhu waar hy dhammas
in dhammas waarneem met verwysing na die vyf nīvaraṇas?

Hier
verstaan ​​bhikkhus, ‘n bhikkhu, waar daar kāmacchanda aanwesig is, en
verstaan: “daar is kāmacchanda in my”; omdat daar nie kāmacchanda
teenwoordig is nie, verstaan ​​hy: “daar is geen kāmacchanda in my nie”;
hy verstaan ​​hoe die ongeëriemeerde kāmacchanda ontstaan; hy verstaan
​​hoe die ontstaan ​​kāmacchanda laat vaar word; en hy verstaan ​​hoe
die verlate kāmacchanda nie in die toekoms ontstaan ​​nie.

Hier
verstaan ​​bhikkhus, ‘n bhikkhu, omdat daar byāpāda binne-in teenwoordig
is: “daar is byāpāda in my”; dat daar geen byāpāda binne-in die
teenwoordigheid is nie, verstaan ​​hy: “daar is geen byāpāda in my nie”;
hy verstaan ​​hoe die onopgemerkte byāpāda ontstaan; hy verstaan ​​hoe
die ontstaan ​​deurāpāda laat vaar word; en hy verstaan ​​hoe die
verlate byāpāda nie in die toekoms ontstaan ​​nie.

Hier verstaan
​​bhikkhus, ‘n bhikkhu, omdat daar thīnamiddhā teenwoordig is binne:
‘daar is thīnamiddhā in my’; daar nie thīnamiddhā teenwoordig is nie,
verstaan ​​hy: “daar is geen thīnamiddhā in my nie”; hy verstaan ​​hoe
die ongeëisste thīnamiddhā ontstaan; hy verstaan ​​hoe die ontstaan
​​Thīnamiddhā laat vaar word; en hy verstaan ​​hoe die verlate
thīnamiddhā nie in die toekoms ontstaan ​​nie.

Hier verstaan
​​bhikkhus, ‘n bhikkhu; daar is uddhacca-kukkucca binne-in, en verstaan:
“daar is uddhacca-kukkucca in my”; daar geen uddhacca-kukkucca binne-in
is nie, verstaan ​​hy: “daar is geen uddhacca-kukkucca in my nie”; hy
verstaan ​​hoe die onopgevoede uddhacca-kukkucca ontstaan; hy verstaan
​​hoe die ontstaan ​​uddhacca-kukkucca laat vaar word; en hy verstaan
​​hoe die verlate uddhacca-kukkucca nie in die toekoms ontstaan ​​nie

Hier
verstaan ​​bhikkhus, ‘n bhikkhu, omdat daar vicikicchā teenwoordig is
binne: “daar is vicikicchā in my”; dat daar nie vicikicchā binne-in
teenwoordig is nie, verstaan ​​hy: “daar is geen vicikicchā in my nie”;
hy verstaan ​​hoe die onge-arseerde vicikicchā ontstaan; hy verstaan
​​hoe die ontstaan ​​vicikicchā laat vaar word; en hy verstaan ​​hoe die
verlate vicikicchā nie in die toekoms ontstaan ​​nie.Dus
woon hy waar hy dhammas in die binnekant van dhammas waarneem, of hy
woon dammas in dhammas uitwendig waar, of hy woon dhammas in die
binneste en uitwendig waar; hy woon waar hy die samudaya van verskynsels
in dhammas waarneem, of hy woon by die afsterwe van verskynsels in
dhammas, of hy woon waar hy die samudaya waarneem en verbygaan van
verskynsels in dhammas; of anders, [besef:] “dit is dammas!” sati is in
hom teenwoordig, net in die mate van blote ñāṇa en blote paṭissati, hy
woon losstaande en hou nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n
bhikkhu, waar hy dhammas in dhammas waarneem, met verwysing na die vyf
nīvaraṇas.

B. Afdeling oor die Khandhas

En verder woon
bhikkhus in ‘n bhikkhu wat dhammas in dhammas waarneem met verwysing na
die vyf khandhas. En bhikkhus, hoe woon ‘n bhikkhu dhammas in dhammas
met betrekking tot die vyf khandha’s?

Hier, bhikkhus, ‘n bhikkhu
[onderskeidings]: “so is rūpa, so is die samudaya van rūpa, so is die
sterfte van rūpa; so is vedanā, so is die samudaya van vedanā, so is die
verbygaan van vedanā; so is saññā, so is die samudaya van saññā, so is
die afsterwe van saññā; so is saṅkhāra, so is die samudaya van saṅkhāra,
so is die afsterwe van saṅkhāra; so is viññāṇa, so is die samudaya van
saṅkhāra, so is die afsterwe van saṅkhāra; die afsterwe van viññāṇa ”.

Dus
woon hy waar hy dhammas in die binnekant van dhammas waarneem, of hy
woon dammas in dhammas uitwendig waar, of hy woon dhammas in die
binneste en uitwendig waar; hy woon waar hy die samudaya van verskynsels
in dhammas waarneem, of hy woon by die afsterwe van verskynsels in
dhammas, of hy woon waar hy die samudaya waarneem en verbygaan van
verskynsels in dhammas; of anders, [besef:] “dit is dammas!” sati is in
hom teenwoordig, net in die mate van blote ñāṇa en blote paṭissati, hy
woon losstaande en hou nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n
bhikkhu, waar hy dhammas in dhammas waarneem, met verwysing na die vyf
khandhas.

D. Afdeling oor die Bojjhaṅgas

En verder woon
bhikkhus in ‘n bhikkhu wat dhammas in dhammas waarneem met verwysing na
die sewe bojjhaṅgas. En verder, bhikkhus, hoe woon ‘n bhikkhu waar hy
dhammas in dhammas waarneem met verwysing na die sewe bojjhaṅgas?

Hier
verstaan ​​bhikkhus, ‘n bhikkhu, daar die sati sambojjhaṅga binne-in:
“daar is die sati sambojjhaṅga in my”; daar nie ‘n sati-sambojjhaṅga is
nie, verstaan ​​hy: “daar is geen sati-sambojjhaṅga in my nie”; hy
verstaan ​​hoe die ongeërfde sati sambojjhaṅga ontstaan; hy verstaan
​​hoe die ontstaan ​​sati sambojjhaṅga tot volmaaktheid ontwikkel word.

Daar
die dhammavicaya sambojjhaṅga aanwesig is, verstaan ​​hy: “daar is die
dhammavicaya sambojjhaṅga in my”; omdat daar nie die dhammavicaya
sambojjhaṅga aanwesig is nie, verstaan ​​hy: “daar is geen dhammavicaya
sambojjhaṅga in my nie”; hy verstaan ​​hoe die ongeërfde dhammavicaya
sambojjhaṅga ontstaan; hy verstaan ​​hoe die ontstaan ​​dhammavicaya
sambojjhaṅga tot volmaaktheid ontwikkel is.

Daar die vīriya
sambojjhaṅga aanwesig is, verstaan ​​hy: “daar is die vīriya
sambojjhaṅga in my”; omdat daar nie die vīriya sambojjhaṅga teenwoordig
is nie, verstaan ​​hy: “daar is geen vīriya sambojjhaṅga in my nie”; hy
verstaan ​​hoe die ongeërfde vīriya sambojjhaṅga ontstaan; hy verstaan
​​hoe die ontstaan ​​vīriya sambojjhaṅga tot volmaaktheid ontwikkel is.

Daar
die pīti sambojjhaṅga aanwesig is, verstaan ​​hy: “daar is die pīti
sambojjhaṅga in my”; daar nie ‘n pīti sambojjhaṅga aanwesig is nie,
verstaan ​​hy: “daar is geen pīti sambojjhaṅga in my nie”; hy verstaan
​​hoe die onopgeloste pīti sambojjhaṅga ontstaan; hy verstaan ​​hoe die
ontstaan ​​pīti sambojjhaṅga tot volmaaktheid ontwikkel is. Daar die
passaddhi sambojjhaṅga aanwesig is, verstaan ​​hy: “daar is die
passaddhi sambojjhaṅga in my”; daar nie ‘n passaddhi sambojjhaṅga is
nie, verstaan ​​hy: “daar is geen passaddhi sambojjhaṅga in my nie”; hy
verstaan ​​hoe die ongeërfde passaddhi sambojjhaṅga ontstaan; hy
verstaan ​​hoe die ontstaan ​​passaddhi sambojjhaṅga tot volmaaktheid
ontwikkel is.

Daar die samādhi sambojjhaṅga binne is, verstaan
​​hy: “daar is die samādhi sambojjhaṅga in my”; dat daar nie die samādhi
sambojjhaṅga binne-in is nie, verstaan ​​hy: “daar is geen samādhi
sambojjhaṅga in my nie” hy verstaan ​​hoe die ongeërfde samādhi
sambojjhaṅga ontstaan; hy verstaan ​​hoe die ontstaan ​​samādhi
sambojjhaṅga tot volmaaktheid ontwikkel is.Daar
die upekkhā sambojjhaṅga aanwesig is, verstaan ​​hy: “daar is die
upekkhā sambojjhaṅga in my”; daar nie ‘n upekkhā sambojjhaṅga in hom is
nie, verstaan ​​hy: “daar is geen upekkhā sambojjhaṅga in my nie”; hy
verstaan ​​hoe die onopgevekte upekkhā sambojjhaṅga ontstaan; hy
verstaan ​​hoe die ontstaan ​​upekkhā sambojjhaṅga tot volmaaktheid
ontwikkel is.

Dus woon hy waar hy dhammas in die binnekant van
dhammas waarneem, of hy woon dammas in dhammas uitwendig waar, of hy
woon dhammas in die binneste en uitwendig waar; hy woon waar hy die
samudaya van verskynsels in dhammas waarneem, of hy woon by die afsterwe
van verskynsels in dhammas, of hy woon waar hy die samudaya waarneem en
verbygaan van verskynsels in dhammas; of anders, [besef:] “dit is
dammas!” sati is in hom teenwoordig, net in die mate van blote ñāṇa en
blote paṭissati, hy woon losstaande en hou nie vas aan die wêreld nie.
Dus woon bhikkhus, ‘n bhikkhu, wat dhammas in dhammas waarneem, met
verwysing na die sewe bojjhaṅgas.

E. Afdeling oor die waarhede

En
verder woon bhikkhus in ‘n bhikkhu wat dhammas in dhammas waarneem met
verwysing na die vier Ariasakka’s. En bhikkhus, hoe woon ‘n bhikkhu
dhammas in dhammas met betrekking tot die vier Ariasakka’s?

E1. Uiteensetting van Dukkhasacca

En
wat, bhikkhus, is die dukkha ariyasacca? Jāti is dukkha, veroudering is
dukkha (siekte is dukkha) maraṇa is dukkha, hartseer, klaagliedere,
dukkha, domanassa en nood is dukkha, assosiasie met wat nie van gehou
word nie is dukkha, dissosiasie van wat gehou word is dukkha, nie om te
kry wat ‘n mens wil hê nie is dukkha; in kort, die vyf upādāna · k ·
khandhas is dukkha.

En wat, bhikkhus, is jati? Vir die
verskillende wesens in die verskillende klasse van wesens, jāti, die
geboorte, die afkoms [in die baarmoeder], die ontstaan ​​[in die
wêreld], die voorkoms, die verskyning van die khandhas, die verkryging
van die āyatanas. Dit, bhikkhus, word jāti genoem.

En wat,
bhikkhus, is jarā? Vir die verskillende wesens in die verskillende
klasse van wesens, jarā, die toestand van verval, die gebreekte tande,
die grys hare, die gekreukel, die agteruitgang van die lewenskrag, die
verval van die indriya’s: dit, bhikkhus, word jarā genoem.

En
wat, bhikkhus, is maraṇa? Vir die verskillende wesens in die
verskillende klasse van wesens, die dood, die toestand van verskuiwing
[uit die bestaan], die opbreek, die verdwyning, die dood, maraṇa, die
afsterwe, die opbreek van die khandha’s, die neerlê van die lyk:
hierdie, bhikkhus, word maraṇa genoem.

En wat, bhikkhus, is
hartseer? In een, bhikkhus, geassosieer met verskillende soorte
ongelukkigheid, aangeraak deur verskillende soorte dukkha dhammas, die
mossie, die rou, die toestand van droefheid, die innerlike hartseer, die
innerlike groot verdriet: dit, bhikkhus, word hartseer genoem.

En
wat, bhikkhus, is klaagliedere? In een, bhikkhus, geassosieer met
verskillende soorte ongelukkigheid, aangeraak deur verskillende soorte
dukkha dhammas, die geskreeu, die klaagliedere, die geween, die geween,
die toestand van die huil, die staat van klaagliedere: hierdie,
bhikkhus, word klaaglied genoem.

En wat, bhikkhus, is dukkha? Hoe
dan ook, bhikkhus, liggaamlike dukkha, liggaamlike onaangenaamheid,
dukkha wat veroorsaak word deur liggaamlike kontak, onaangename
vedayitas: dit, bhikkhus, word dukkha genoem.

En wat, bhikkhus,
is domanassa? Hoe dit ook al sy, bhikkhus, geestelike dukkha, geestelike
onaangenaamheid, dukkha gepaard met geestelike kontak, onaangename
vedayitas: dit, bhikkhus, word domanassa genoem.

En wat,
bhikkhus, is wanhoop? In een, bhikkhus, geassosieer met verskillende
soorte ongelukkigheid, aangeraak deur verskillende soorte dukkha
dhammas, die moeilikheid, die wanhoop, die toestand van probleme, die
toestand van wanhoop: hierdie, bhikkhus, word wanhoop genoem.

En
wat, bhikkhus, is die dukkha om geassosieer te word met dit wat nie
saamstem nie? Wat die vorme, geluide, smake, reuke, liggaamsverskynsels
en geestesverskynsels betref, is daar onplezierige, nie aangename,
onaangename dinge nie, of anders diegene wat ‘n nadeel wil hê, diegene
wat verlies verlang, diegene wat ‘n ongemak verlang, wat ‘n mens se
nie-bevryding verlang van gehegtheid, ontmoeting, verbondenheid,
saamwees en ontmoeting met hulle: hierdie, bhikkhus, word die dukkha
genoem van assosiasie met dit wat nie saamstem nie.

En wat,
bhikkhus, is die dukkha om los te maak van wat aangenaam is? Hier is die
vorme, geluide, smake, reuke, liggaamlike verskynsels en geestelike
verskynsels wat aangenaam, aangenaam, aangenaam is, of anders diegene
wat die voordeel van hulle wil hê, diegene wat voordeel trek, diegene
wat gemak wil hê; verlang na ‘n mens se bevryding van gehegtheid, nie
ontmoet nie, nie gekoppel word nie, nie saam wees nie, hulle nie teëkom
nie: hierdie, bhikkhus, word die dukkha genoem van die dissosie van dit
wat aangenaam is.Die
oog-samphassa in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
oor-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit opstaan, ontstaan, daar as dit gaan vestig, vestig dit. Die
neus-samphassa in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
tong-samphassa in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê.
Kāya-samphassa in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar as dit gaan vestig, vestig dit.
Mana-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, vestig dit.

Die
vedanā wat uit die oog-samphassa in die wêreld gebore is, is aangenaam
en aangenaam; daar taṇhā, as hy opstaan, ontstaan, daar as hy gaan
vestig, vestig dit. Die vedanā wat uit ear-samphassa in die wêreld
gebore is, is aangenaam en aangenaam; daar ta ,hā, as dit opstaan,
ontstaan, daar as dit gaan vestig, vestig dit. Die vedanā wat uit die
neus-samphassa in die wêreld gebore is, is aangenaam en aangenaam; daar
taṇhā, as hy opstaan, ontstaan, daar as hy gaan vestig, vestig dit. Die
vedanā wat uit die tong-samphassa in die wêreld gebore is, is aangenaam
en aangenaam; daar taṇhā, as dit opstaan, ontstaan, daar wanneer dit
gaan vestig, vestig dit. Die vedanā gebore uit kāya-samphassa in die
wêreld is aangenaam en aangenaam; daar taṇhā, as dit opstaan, ontstaan,
daar as dit gaan vestig, vestig dit. Die vedanā wat uit die wêreld van
mana-samphassa gebore is, is aangenaam en aangenaam; daar taṇhā, as dit
opstaan, ontstaan, daar as dit gaan vestig, vestig dit.

Die saññā
van sigbare vorms in die wêreld is aangenaam en aangenaam; daar taṇhā,
as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
saññā van klanke in die wêreld is aangenaam en aangenaam; daar taṇhā,
as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
saññā van reuke in die wêreld is aangenaam en aangenaam; daar ta ,hā,
as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
smaaklike smaak in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar as dit gaan vestig, gaan dit lê. Die saññā
van liggaamsverskynsels in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar as dit gaan vestig, vestig dit.
Die saññā van Dhammas in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar as dit gaan vestig, vestig dit.

Die
bedoeling [verwant aan] sigbare vorms in die wêreld is aangenaam en
aangenaam; daar taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan
vestig, vestig dit. Die bedoeling [verwant aan] klanke in die wêreld is
aangenaam en aangenaam; daar taṇhā, as dit opstaan, ontstaan, daar
wanneer dit gaan vestig, gaan dit lê. Die bedoeling [met betrekking tot]
reuke in die wêreld is aangenaam en aangenaam; daar taṇhā, as dit
opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
bedoeling [verwant aan] smake in die wêreld is aangenaam en aangenaam;
daar taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan
dit lê. Die bedoeling [verwant aan] liggaamsverskynsels in die wêreld
is aangenaam en aangenaam; daar taṇhā, as dit opstaan, ontstaan, daar
wanneer dit gaan vestig, vestig dit. Die bedoeling [verwant aan] dhammas
in die wêreld is aangenaam en aangenaam; daar taṇhā, as dit opstaan,
ontstaan, daar wanneer dit gaan vestig, vestig dit.

Die taṇhā vir
sigbare vorms in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, vestig dit. Die
taṇhā vir klanke in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, kom dit af. Die
taṇhā vir reuke in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit lê. Die
taṇhā vir smake in die wêreld is aangenaam en aangenaam; daar taṇhā, as
dit opstaan, ontstaan, daar as dit gaan vestig, kom dit af. Die taṇhā
vir liggaamsverskynsels in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit
lê. Die taṇhā vir dhammas in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar as dit gaan vestig, vestig dit.
Die
vicāra van sigbare vorms in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan vestig, vestig
dit. Die vicāra van klanke in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit
lê. Die vicāra van reuke in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan vestig, gaan dit
lê. Die verskillende smaak in die wêreld is aangenaam en aangenaam; daar
taṇhā, as dit opstaan, ontstaan, daar as dit gaan vestig, gaan dit lê.
Die vicāra van liggaamsverskynsels in die wêreld is aangenaam en
aangenaam; daar taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan
vestig, vestig dit. Die vicāra van dhammas in die wêreld is aangenaam en
aangenaam, daar taṇhā, as dit opstaan, ontstaan, daar wanneer dit gaan
vestig, vestig dit. Dit word bhikkhus, die dukkha · samudaya ariyasacca
genoem.E3. Uiteensetting van Nirodhasacca

En
wat, bhikkhus, is die dukkha-samudaya ariyasacca? Dit is hierdie taṇhā
wat lei tot wedergeboorte, gekoppel aan begeerte en genot, en hier of
daar ‘n vreugde vind, dit wil sê: kāma-taṇhā, bhava-taṇhā en
vibhava-taṇhā. Maar hierdie taṇhā, bhikkhus, wanneer dit verlate is,
waar word dit laat vaar, en wanneer dit ophou, waar hou dit op? In die
wêreld wat aangenaam en aangenaam lyk, is dit hier waar taṇhā, as dit
verlate is, laat vaar word, en wanneer dit ophou.

En wat in die
wêreld is aangenaam en aangenaam? Die oog in die wêreld is aangenaam en
aangenaam; daar is taṇhā, as dit verlate is, verlate, daar as dit ophou,
dit stop. Die oor in die wêreld is aangenaam en aangenaam; daar is
taṇhā, as dit verlate is, verlate, daar wanneer dit ophou, dit stop. Die
neus in die wêreld is aangenaam en aangenaam, daar word taṇhā, as dit
verlate is, verlate, daar as dit ophou, hou dit op. Die tong in die
wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlate is,
verlate, daar as dit ophou, dit stop. Kāya in die wêreld is aangenaam en
aangenaam, daar is taṇhā, as dit verlate, verlate, daar as dit ophou,
dit stop. Mana in die wêreld is aangenaam en aangenaam; daar word taṇhā,
as hy verlate is, verlate, daar as hy ophou, dit stop.

Sigbare
vorms in die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit
verlaat word, verlate, daar as dit ophou, dit stop. Klanke in die wêreld
is aangenaam en aangenaam; daar word taṇhā, as dit verlate is, verlate,
daar as dit ophou, dit stop. Reuke in die wêreld is aangenaam en
aangenaam; daar word taṇhā, as dit verlate is, verlate, daar as dit
ophou, dit stop. Proe in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlaat word, verlate, daar as dit ophou, dit opgehou.
Liggaamsverskynsels in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlaat word, verlate, daar wanneer dit ophou, dit
opgehou. Dhammas in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlate is, verlate, daar as dit ophou, dit stop.

Die
oog-viññāṇa in die wêreld is aangenaam en aangenaam; daar is taṇhā, as
dit verlate, verlate, daar as dit ophou, dit stop. Die oor-viññāṇa in
die wêreld is aangenaam en aangenaam; daar is taṇhā, as dit verlate,
verlate, daar as dit ophou, dit stop. Die neus-viññāṇa in die wêreld is
aangenaam en aangenaam; daar word taṇhā, as dit verlate, verlate, daar
as dit ophou, dit opgehou. Die tong-viññāṇa in die wêreld is aangenaam
en aangenaam; daar word taṇhā, as dit verlate, verlate, daar as dit
ophou, dit opgehou. Kāya-viññāṇa in die wêreld is aangenaam en
aangenaam; daar is taṇhā, as dit verlate, verlate, daar as dit ophou,
dit stop. Mana-viññāṇa in die wêreld is aangenaam en aangenaam; daar
word taṇhā, as dit verlate, verlate, daar as dit ophou, dit opgehou.

Die
oog-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit verlate is, word verlate, daar as dit ophou, dit stop. Die
oor-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit verlate is, word verlate, daar as dit ophou, dit stop. Die
neus-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit verlate is, word verlate, daar as dit ophou, dit stop. Die
tong-samphassa in die wêreld is aangenaam en aangenaam, daar taṇhā, as
dit verlate is, word verlate, daar as dit ophou, dit stop.
Kāya-samphassa in die wêreld is aangenaam en aangenaam, daar word taṇhā,
as dit verlate is, verlate, daar as dit ophou, stop dit. Mana-samphassa
in die wêreld is aangenaam en aangenaam, daar taṇhā, as dit verlate is,
word verlate, daar as dit ophou, dit stop.

Die vedanā wat uit
die oog-samphassa in die wêreld gebore is, is aangenaam en aangenaam;
daar word taṇhā, as dit verlate is, verlate, daar as dit ophou, stop
dit. Die vedanā wat uit oor-samphassa in die wêreld gebore is, is
aangenaam en aangenaam; daar word taṇhā, as dit verlate is, verlate,
daar as dit ophou, stop dit. Die vedanā wat uit die neus-samphassa in
die wêreld gebore is, is aangenaam en aangenaam; daar word taṇhā, as dit
verlate is, verlate, daar as dit ophou, stop dit. Die vedanā wat uit
die tong-samphassa in die wêreld gebore is, is aangenaam en aangenaam;
daar is taṇhā, as dit verlate, verlate, daar as dit ophou, dit stop. Die
vedanā wat uit die wêreld van kāya-samphassa gebore is, is aangenaam en
aangenaam; daar word taṇhā, as dit verlate is, verlate, daar as dit
ophou, stop dit. Die vedanā wat uit die wêreld van mana-samphassa gebore
is, is aangenaam en aangenaam; daar word taṇhā, as dit verlate is,
verlate, daar as dit ophou, stop dit.Die
saññā van sigbare vorms in die wêreld is aangenaam en aangenaam; daar
word taṇhā, as dit verlate, verlate, daar as dit ophou, dit gestaak. Die
saññā van klanke in die wêreld is aangenaam en aangenaam, daar word
taṇhā, as dit verlate is, verlate, daar as dit ophou, dit stop. Die
saññā van reuke in die wêreld is aangenaam en aangenaam, daar word
taṇhā, as dit verlate, verlate, daar as dit ophou, dit opgehou. Die
smaak van die smaak in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlate, verlate, daar as dit ophou, dit gestaak. Die
saññā van liggaamsverskynsels in die wêreld is aangenaam en aangenaam;
daar word taṇhā, as dit verlate, verlate, daar as dit ophou, dit
opgehou. Die saññā van Dhammas in die wêreld is aangenaam en aangenaam,
daar word taṇhā, as dit verlate is, verlate, daar as dit ophou, stop
dit.

Die bedoeling [verwant aan] sigbare vorms in die wêreld is
aangenaam en aangenaam; daar word taṇhā, as dit verlate, verlate, daar
as dit ophou, dit gestaak. Die bedoeling [met betrekking tot] klanke in
die wêreld is aangenaam en aangenaam, daar taṇhā, as dit verlaat word,
word verlate, daar as dit ophou, dit stop. Die bedoeling [met betrekking
tot] reuke in die wêreld is aangenaam en aangenaam; daar word taṇhā, as
dit verlate is, verlate, daar as dit ophou, dit ophou. Die bedoeling
[verwant aan] smake in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlate is, verlate, daar as dit ophou, dit stop. Die
bedoeling [verwant aan] liggaamlike verskynsels in die wêreld is
aangenaam en aangenaam; daar word taṇhā, as dit verlaat word, verlate,
daar as dit ophou, dit stop. Die voorneme [verwant aan] dhammas in die
wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlaat word,
verlate, daar as dit ophou, stop dit.

Die taṇhā vir sigbare vorms
in die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit
verlaat word, verlate, daar as dit ophou, stop dit. Die taṇhā vir klanke
in die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit
verlate is, verlate, daar as dit ophou, stop dit. Die taṇhā vir reuke in
die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlaat
word, verlate, daar as dit ophou, stop dit. Die taṇhā vir smake in die
wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlaat word,
verlate, daar as dit ophou, stop dit. Die taṇhā vir liggaamsverskynsels
in die wêreld is aangenaam en aangenaam; daar word taāhā, as dit verlaat
word, verlate, daar as dit ophou, stop dit. Die taṇhā vir dhammas in
die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlaat
word, verlate, daar as dit ophou, stop dit.

Die vitakka van
sigbare vorms in die wêreld is aangenaam en aangenaam, daar word taṇhā,
as dit verlate is, verlate, daar as dit ophou, stop dit. Die vitakka van
klanke in die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit
verlate is, verlate, daar wanneer dit ophou, dit stop. Die vitakka van
reuke in die wêreld is aangenaam en aangenaam, daar word taṇhā, as dit
verlate is, verlate, daar as dit ophou, stop dit. Die vitakka van smaak
in die wêreld is aangenaam en aangenaam; daar word taṇhā, as dit verlate
is, verlate, daar as dit ophou, dit stop. Die vitakka van
liggaamsverskynsels in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlaat word, verlate, daar as dit ophou, stop dit. Die
vitakka van dhammas in die wêreld is aangenaam en aangenaam; daar word
taṇhā, as dit verlate is, verlate, daar as dit ophou, stop dit.

Die
vicāra van sigbare vorms in die wêreld is aangenaam en aangenaam, daar
word taṇhā, as dit verlate is, verlate, daar wanneer dit ophou, stop
dit. Die vicāra van klanke in die wêreld is aangenaam en aangenaam, daar
taṇhā, as dit verlate is, word verlate, daar wanneer dit ophou, dit
stop. Die omhulsel van reuke in die wêreld is aangenaam en aangenaam,
daar word taṇhā, as dit verlaat word, verlate, daar as dit ophou, stop
dit. Die vicāra van smake in die wêreld is aangenaam en aangenaam; daar
word taṇhā, as dit verlate is, verlate, daar wanneer dit ophou, dit
stop. Die vicāra van liggaamsverskynsels in die wêreld is aangenaam en
aangenaam; daar word taṇhā, as dit verlaat word, verlate, daar as dit
ophou, stop dit. Die vicāra van dhammas in die wêreld is aangenaam en
aangenaam; daar word taṇhā, as dit verlate is, verlate, daar as dit
ophou, stop dit. Dit word bhikkhus, die dukkha · nirodha ariyasacca
genoem.

E4. Uiteensetting van Maggasacca

En wat,
bhikkhus, is die dukkha · nirodha · gāminī paṭipadā ariyasacca? Dit is
net hierdie ariya aṭṭhaṅgika magga, dit wil sê sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati en sammāsamādhi.

En wat, bhikkhus, is sammādiṭṭhi? Dit,
bhikkhus, wat die ñāṇa van dukkha is, die ñāṇa van dukkha-samudaya, die
ñāṇa van dukkha-nirodha en die ñāṇa van dukkha-nirodha-gāmini paṭipada,
dit word bhikkhus, sammādiṭṭhi genoem.

En wat, bhikkhus, is
sammāsaṅkappas? Diegene, bhikkhus, wat saṅkappas of nekkhamma is,
saṅkappas of abyāpāda, saṅkappas of avihiṃsā, dit word genoem, bhikkhus,
sammāsaṅkappas.En
wat, bhikkhus, is sammāvācā? Dit, bhikkhus, wat hom onthou van
musāvādā, onthou van pisuṇa vācā, onthou van pharusa vācā, en onthou van
samphappalāpa, dit word genoem bhikkhus, sammāvācā.

En wat,
bhikkhus, is sammā-kammanta? Dit, bhikkhus, wat hom van pāṇātipāta
onthou, van adinnādāna onthou, van abrahmacariya, wat genoem word,
bhikkhus, sammā-kammanta, onthou.

En wat, bhikkhus, is
sammā-ājīva? Hier ondersteun bhikkhus, ‘n edele dissipel, wat die
verkeerde bestaan ​​laat vaar het, sy lewe met regte lewensmiddele, dit
wil sê bhikkhus, sammā-jīva.

En wat, bhikkhus, is sammāvāyāma?
Hier, bhikkhus, genereer ‘n bhikkhu sy chanda vir die nie-ontstaan ​​van
ongerigte pāpaka en akusala dhammas; hy oefen homself uit, wek sy
viriya, pas sy sitta kragtig toe en streef; hy genereer sy chanda vir
die versaaking van ontstane pāpaka en akusala dhammas, hy oefen homself
uit, wek sy viriya, pas sy sitta kragtig toe en streef; hy genereer sy
chanda vir die ontstaan ​​van ongeërfde kusala dhammas, hy oefen homself
uit, wek sy viriya, pas sy sitta kragtig toe en streef; hy genereer sy
chanda vir die standvastigheid van ontstane kusala dhammas, vir hul
afwesigheid van verwarring, vir hul toename, hul ontwikkeling, hul
verbouing en die voltooiing daarvan. Dit word bhikkhus, sammāvāyāma
genoem.

‘N Wat, wel, is sammāsati? Hier woon bhikkhus, ‘n
bhikkhu, waar hy kāya in kāya, ātāpī sampajāno, satimā, waar hy die
abhijjhā-domanassa teen die wêreld opgegee het, opgee. Hy woon waar hy
vedanā in vedanā, ātāpī sampajāno, satimā waarneem, terwyl hy
abhijjhā-domanassa teen die wêreld prysgegee het. Hy woon waar hy sitta
in citta, ātāpī sampajāno, satimā, waar hy die abhijjhā-domanassa teen
die wêreld opgegee het. Hy woon waar hy dhamma’s in dhamma’s, ātāpī
sampajāno, satimā waarneem, terwyl hy abhijjhā-domanassa teen die wêreld
prysgegee het. Dit word bhikkhus, sammāsati genoem.

En wat,
bhikkhus, is sammāsamādhi? Hier, bhikkhus, ‘n bhikkhu, losgemaak van
kāma, losgemaak van akusala dhammas, het die eerste jhāna binnegekom, en
daarin gebly, met vitakka en vicāra, met pti en sukha gebore uit
loslating. Met die stilmaking van vitakka-vicāra, nadat hy in die tweede
jhāna ingegaan het, bly hy daarin met innerlike tanquilization,
vereniging van citta, sonder vitakka of vicāra, met pti en sukha gebore
uit samādhi. En met onverskilligheid teenoor pīti, bly hy in upekkha,
sato en sampajāno, ervaar hy in kāya die suka wat die ariyas beskryf:
‘een wat gelykwaardig en bedagsaam is, woon in [hierdie] sukha’, nadat
hy in die derde jhana ingegaan het, bly hy daarin. Hy het sukha verlaat
en dukkha, somanassa en domanassa wat voorheen verdwyn het, sonder sukha
of dukkha, met die suiwerheid van upekkha en sati laat vaar, en hy het
in die vierde jhana ingegaan en bly daarin. Dit word bhikkhus,
sammāsamādhi genoem.

Dit word bhikkhus, die dukkha · nirodha · gāminī paṭipadā ariyasacca genoem.

Dus
woon hy waar hy dhammas in die binnekant van dhammas waarneem, of hy
woon dammas in dhammas uitwendig waar, of hy woon dhammas in die
binneste en uitwendig waar; hy woon waar hy die samudaya van verskynsels
in dhammas waarneem, of hy woon by die afsterwe van verskynsels in
dhammas, of hy woon waar hy die samudaya waarneem en verbygaan van
verskynsels in dhammas; of anders, [besef:] “dit is dammas!” sati is in
hom teenwoordig, net in die mate van blote ñāṇa en blote paṭissati, hy
woon losstaande en hou nie vas aan die wêreld nie. Dus woon bhikkhus, ‘n
bhikkhu, waar hy dhammas in dhammas waarneem, met verwysing na die vier
Ariasakka’s.

Die voordele verbonde aan die beoefening van die Satipaṭṭhānas

Vir
elkeen, wat bhikkhus is, hierdie vier satipaṭṭhānas sewe jaar lank op
hierdie manier sou beoefen, kan een van die twee resultate verwag word:
of [perfekte] kennis in sigbare verskynsels, of as daar nog ‘n klem bly,
anāgāmita.

Laat staan ​​nog sewe jaar, bhikkhus. Vir elkeen,
bhikkhus, wat hierdie vier satipaṭṭhānas gedurende ses jaar op hierdie
manier sou beoefen, kan een van die twee resultate verwag word: óf
[perfekte] kennis in sigbare verskynsels, of as daar nog ‘n klem bly,
anāgāmita.

Laat staan ​​nog ses jaar, bhikkhus. Vir elkeen, wat
bhikkhus is, hierdie vier satipaṭṭhānas vyf jaar lank op hierdie manier
sou beoefen, kan een van die twee resultate verwag word: óf [perfekte]
kennis in sigbare verskynsels, óf as daar nog ‘n klem bly, anāgāmita.

Laat
staan ​​nog vyf jaar, bhikkhus. Vir wie ook al, bhikkhus, hierdie vier
satipaāhānas gedurende vier jaar op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: of [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog vier jaar, bhikkhus. Vir elkeen, bhikkhus, hierdie vier
satipaṭṭhānas drie jaar lank op hierdie manier sou beoefen, kan een van
die twee resultate verwag word: óf [volmaakte] kennis in sigbare
verskynsels, óf as daar nog ‘n klem bly, anāgāmita.Laat
staan ​​nog drie jaar, bhikkhus. Vir elkeen, bhikkhus, hierdie vier
satipaṭṭhānas twee jaar lank op hierdie manier sou beoefen, kan een van
die twee resultate verwag word: óf [volmaakte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog twee jaar, bhikkhus. Vir elkeen, wat bhikkhus is, hierdie vier
satipaṭṭhānas gedurende een jaar op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: óf [perfekte] kennis in sigbare
verskynsels, óf as daar nog ‘n klem oorbly, anāgāmita.

Laat staan
​​nog een jaar, bhikkhus. Vir elkeen, wat bhikkhus is, hierdie vier
satipaṭṭhānas sewe maande lank op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: of [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog sewe maande, bhikkhus. Vir wie ook al, bhikkhus, hierdie vier
satipaṭṭhānas gedurende ses maande op hierdie manier sou beoefen, kan
een van die twee resultate verwag word: of [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog ses maande, bhikkhus. Vir elkeen, wat bhikkhus is, hierdie vier
satipaṭṭhānas vyf maande lank op hierdie manier sou beoefen, kan een van
die twee resultate verwag word: óf [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog vyf maande, bhikkhus. Vir wie ook al, bhikkhus, hierdie vier
satipaṭṭhānas gedurende vier maande op hierdie manier sou beoefen, kan
een van die twee resultate verwag word: óf [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem oorbly, anāgāmita.

Laat staan
​​nog vier maande, bhikkhus. Vir elkeen, bhikkhus, hierdie vier
satipaṭṭhānas drie maande lank op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: óf [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog drie maande, bhikkhus. Vir elkeen, bhikkhus, hierdie vier
satipaṭṭhānas gedurende twee maande op hierdie manier sou beoefen, kan
een van die twee resultate verwag word: óf [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog twee maande, bhikkhus. Vir elkeen, bhikkhus, hierdie vier
satipaṭṭhānas gedurende een maand op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: óf [volmaakte] kennis in sigbare
verskynsels, of as daar nog ‘n klem oorbly, anāgāmita.

Laat staan
​​nog een maand, bhikkhus. Vir wie ook al, bhikkhus, hierdie vier
satipaṭṭhānas op ‘n halwe maand op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: óf [volmaakte] kennis in sigbare
verskynsels, of as daar nog ‘n klem bly, anāgāmita.

Laat staan
​​nog ‘n halwe maand, bhikkhus. Vir wie ook al, bhikkhus, hierdie vier
satipaṭṭhānas gedurende ‘n week op hierdie manier sou beoefen, kan een
van die twee resultate verwag word: of [perfekte] kennis in sigbare
verskynsels, of as daar nog ‘n klem oorbly, anāgāmita.

‘Dit,
bhikkhus, is die pad wat lei tot niks anders nie as die suiwering van
wesens, die oorkom van hartseer en klaagliedere, die verdwyning van
dukkha-domanassa, die bereiking van die regte weg, die verwesenliking
van Nibbāna, dit wil sê die vier satipaṭṭhānas. ” So is dit gesê, en op
grond van dit alles is gesê.

So het die Bhagavā gepraat. Verheug, verwelkom die bhikkhus die woorde van die Bhagavā.

COVID-19-sameswering beweer, maar die oorsprong van virusse is steeds ‘n raaisel.
Daar was steeds geen afdoende antwoorde oor waar die siekte begin het nie.

SARS-CoV-2,
nou verantwoordelik vir meer as 200,000 sterftes wêreldwyd, is
gesintetiseer deur die Wuhan Institute of Virology (WIV), gebaseer in
die stad waar die siekte die eerste keer geïdentifiseer is.

https://srv1.worldometers.info/coronavirus/

Laas opgedateer: 17 Julie 2020, 02:36 GMT

Coronavirusgevalle:
13946603

Sterftes:
592677

Verhaal: 8277741

https://srv1.worldometers.info/

Wêreldbevolking

7,798,553,490 Huidige wêreldbevolking
76.123.653 Geboortes hierdie jaar
131,760 Geboortes vandag
31.958.533Deaths hierdie jaar
55,316 Deaths vandag
44.165.120 Nie-bevolkingsgroei hierdie jaar
76.444 Netto bevolkingsgroei vandag
Regering en ekonomie
$ 5.192.466.065 Publieke uitgawes vir gesondheidsorg vandag
$ 3.548.995.172 Besteding aan openbare onderwys vandag
$ 1.611.124.159 Publieke militêre uitgawes vandag
42.884.658Motors is vanjaar geproduseer
81.989.984 Fietse is vanjaar geproduseer
135.760.558 rekenaars het vanjaar geproduseer

Samelewing en media

1.457.662Nuwe boektitels wat hierdie jaar uitgegee is
163.340.023 Koerante is vandag versprei
229.277 TV-stelle word vandag wêreldwyd verkoop
2.240.960 sellulêre telefone word vandag verkoop
$ 100.275.383 dollar betaal vandag aan videospeletjies
4,619,703,472 Internasionale gebruikers in die wêreld vandag
90.357.660.785 E-posse wat vandag gestuur is
2,396,843 Blogplasings wat vandag geskryf is
268.553.966Tweets vandag gestuur
2,500,303,980Google-soektogte vandagomgewing

2,825,868Beste verlies hierdie jaar (hektaar)
3,804,383Land verloor vanjaar aan gronderosie (ha)
19.652.859.759 CO2-uitstoot hierdie jaar (ton)
6.520.576 Verklaring hierdie jaar (hektaar)
5.320.996 Giftige chemikalieë vrygestel
hierdie jaar in die omgewing (ton)

Kos

844.519.000 Ondervoede mense in die wêreld
1,696,161,168Oorgewig mense in die wêreld
761,167,227Obese mense ter wêreld
10.518 Mense wat vandag aan honger gesterf het
199.430.793 dollar betaal vir vetsugverwante
siektes in die VSA vandag
65,018,111 dollar betaal aan gewigsverlies
programme in die VSA vandag

water

2.372.518.690Water gebruik hierdie jaar (miljoen L)
457.554 Dowe veroorsaak deur waterverwante
siektes hierdie jaar
799.492.609 Mense met geen toegang tot nie
‘n veilige drinkwaterbron

energie

160.528.292Energie wat vandag gebruik word (MWh), waarvan:
136.650.747- van nie-hernubare bronne (MWh)
24.174.161 - van hernubare bronne (MWh)
1.005.878.258.909 Sonne-energie tref die aarde vandag (MWh)
32.924.317 olie vandag gepomp (vate)
1.502.788.411.753 Olie oor (vate)
15.672 Dae tot die einde van olie (~ 43 jaar)
1.094.735.942.077 Natuurlike gas links (boe)
57.618Dae tot die einde van aardgas
4,314,796,711,536Kool links (boe)
148,786 Dae tot die einde van steenkool

gesondheid

7.053.532 sterftes aan oordraagbare siektes hierdie jaar
264.983 Jaarlikse sterftes as gevolg van griep
4,129,984 sterfkinders van kinders onder 5 hierdie jaar
23.110.679 Aborsies hierdie jaar
167.941 Sterftes van moeders tydens geboorte hierdie jaar
41.948.645 MIV / VIGS-besmette mense
913.395 sterftes wat vanjaar deur MIV / VIGS veroorsaak is
4,462,439 sterftes wat vanjaar deur kanker veroorsaak is
532.956 sterftes wat vanjaar deur malaria veroorsaak is
5.206.016.760 Sigarette word vandag gerook
2,716,193 Lyfies word vanjaar veroorsaak deur rook
1.358.953 sterftes wat deur alkohol veroorsaak word
582.653 Onkruiddoders hierdie jaar
217.363.951.862 dollar spandeer hierdie jaar aan onwettige dwelmmiddels
733,458 Laai hierdie jaar sterftes in verkeersongelukke

GEBOORTE,
OUDERDOM, SIEKTE, SIEKTE, DOOD IS VEILIGHEID Mag almal gelukkig, wel en
veilig wees! Mag almal kalm, stil, waaksaam, oplettend en gelykheid
wees met ‘n duidelike begrip dat alles verander!
Mag almal wat gesterf het, die ewige saligheid as einddoel bereik en in vrede rus
terwyl
hulle die volgende oorspronklike woorde van die Boeddha, die Mettiyya
Awakened One, met onrustigheid gevolg het: Lande en gebiede sonder enige
gevalle van COVID-19

1. Comore, 2. Noord-Korea, 3. Jemen, 4. Die
Federale State van Mikronesië, 5. Kiribati, 6. Salomonseilande, 7. Die
Cookeilande, 8. Mikronesië, 9. Tong, 10. Die Marshall-eilande Palau, 11.
Amerikaanse Samoa, 12. Suid-Georgië, 13. Suid-Sandwich-eilande,
14.SaintHelena, Europa, 15. Aland-eilande, 16.Svalbard, 17. Jan
Mayen-eilande, 18. Latyns-Amerika, 19.Afrika, 20.Britse Indiese
Oseaan-gebied, 21 Franse suidelike gebiede, 22.Lesotho, 23.Oceania,
24.Christmas Island, 25. Cocos (Keeling) Eilande, 26. Heard Island, 27.
McDonald Eilande, 28. Niue, 29. Norfolk Island, 30. Pitcairn, 31.
Salomo-eilande, 32. Tokelau, 33. Klein buitelandse eilande van die
Verenigde State, 34. Wallis- en Futuna-eilande, 35. Tajikistan, 36.
Turkmenistan, 37. Tuvalu, 38. Vanuatu
terwyl hulle die oorspronklike woorde van die Boeddha Metteyya Awakened One met bewustheid volg:
Dhammacakkappavattana
Sutta1. Dasa raja dhamma, 2. kusala 3. Kuutadanta Sutta dana, 4.
priyavacana, 5. artha cariya, 6. samanatmata, 7. Samyutta Nikayaaryaor,
ariyasammutidev 8. Agganna Sutta, 9. Majjima Nikaya, 10. arya ”of“ ariy,
11.sammutideva, 12. Digha Nikaya, 13. Maha Sudassana,
14.Dittadhammikatthasamvattanika-dhamma, 15. Canon Sutta, 16. Pali Canon
en Suttapitaka, 17. Iddhipada, 18. Lokiyadhamma en Lokuttaradhamma, 19.
Brahmavihàra, 20. Sangahavatthu, 21. Nathakaranadhamma, 22.
Saraniyadhamma, 23. Adhipateyya Dithadhammikattha, 24. dukkha, 25.
anicca, 26. Anatta, 27. Samsara, 28. Cakkamatti Sihananda Sutta,
29.Chandagati, 30.Dosagati, 31. Mohagati, 32.Bhayagati, 33.Yoniso
manasikara, 34. BrahmavihàraSangaha vatthu, 35. Nathakaranadhamma,
36.SaraniyadhammaAdhipateyya, 37. Dithadhammikatth38.Mara, 39.Law of
Kamma, 40. dhammamahamatras, 41.IV. Waarneming van Dhammas,
42.Assamedha, 43.Sassamedha, 44.Naramedha, 45.Purisamedha, 46.Sammapasa,
47.Vajapeyya, 48.Niraggala, 49.Sila, 50.Samadhi, 51.Panna,
52.Samma-sankappa, 53.Sigalovada Sutta, 54.Brahmajala Sutta, 55.Vasettha
Sutta in Majjhima Nikaya, 56. Ambattha Sutta in Digha Nikaya

Mag
almal gelukkig, wel en veilig wees! Mag almal lank lewe! Mag almal
rustig, stil, waaksaam, oplettend en gelykheid wees met ‘n duidelike
begrip dat alles verander!

Die salige, edele, ontwaakte een — die tathagataGee mense tyd. Gee mense ruimte. Moet niemand smeek om te bly nie. Laat hulle dwaal. Wat vir u altyd bedoel is?

https://tricycle.org/magazine/buddhist-food-cupcake/

Waar die Hunger Struggle van Word staan

Maṇimēkalai, “versierde gordel, gordel van juwele”
het ‘n magieAtchaya Pathiram ontvang
(bedelkom) wat altyd gevul word.

Akshaya pathram Manimegalai, die volgeling van Awakened One with Awareness, het gesê

‘Honger is die ergste soort siekte.’
‘Die hele geheim van bestaan ​​is om nie bang te wees nie.’

Manimekalai
het die gevangenis in ‘n hospice omskep om behoeftiges te help, leer
die koning die dma van die Boeddha. In die laaste vyf kanto’s van die
epos sê Boeddhistiese onderwysers vier edelwaarhede, twaalf Nidanas en
ander idees aan haar.

Vrywilligers moet voltydse lede word om die
visie en strewe van sy geestelike Manimekala Akshya Pathram te vervul.
Moet toegewyd wees aan die saak tans en betrek by strategie, groei en
bestuur van Akshaya Patra.

Die reis tot dusver en wat die toekoms
inhou in die missie om honger na kinders en volwassenes in die wêreld
te beëindig. Tegnologie moet in massaproduksie gebruik word vir die
fantastiese resultate. Ander inisiatiewe van die Akshaya Patra moet
kinders en volwassenes met minderbevoorregte agtergronde help om hul
drome te verwesenlik.

Al die regerings regoor die wêreld gee
geld vir die bestuur van Akshaya Patra en beveel al die waens wat deur
die departement, polisievoertuie gebruik word om voorraad, groente en
voedsel in eetbare kospakkies te voorsien totdat al die pakkies verwyder
is.

Die nuutste kombuise moet ‘n studieonderwerp word en nuuskierige besoekers van regoor die wêreld lok.

Vennootskap
met die regerings regoor die wêreld Indië en verskillende
staatsregerings, tesame met die volgehoue ​​steun van maatskappye,
individuele donateurs en welwillendes, moet Manimekali Akshya Pathram
help om miljoene minderbevoorregte kinders en volwassenes te bedien.
elke wakker oomblik word spandeer om kos te soek. Jou buik is weg en jou
ledemate is soos ‘n honger kind. U honger is onophoudelik en pynlik,
maar u keel is nie groter as die oog van ‘n naald nie. As u kos vind,
kan u dit nie sluk nie. Nie eers ‘n hap nie. Die honger duur voort, en u
soektog duur voort. Dit is die lot van pretas in die Boeddhistiese
tradisie - die honger spoke. Hierdie arme siele is op hierdie manier
wedergebore, omdat hulle in die vorige lewens gedryf is deur begeerte,
hebsug, woede en onkunde. Alhoewel u op ‘n gegewe dag ‘n paar van
hierdie kassies kan nagaan, moet u in Boeddhisme sulke onheilspellende
dinge neem om uit te eindig met so ‘n gemartelde bestaan ​​- soos moord
pleeg in ‘n jaloerse woede. Dit is dus nie nodig om paniekerig te raak
nie. In baie Asiatiese kulture is dit ‘n tradisie om kos aan te bied vir
die honger spoke. Maar dit help nie regtig nie. Dit blyk dat hierdie
spoke nie regtig na kos soek nie. Of dit is hulle, maar hul soeke is
verkeerd gelei. Die honger na die spoke het niks met kos te doen nie, en
alles te make met wat hulle in hul vorige tyd op aarde gedoen het. Daar
is baie kos vir hulle, maar hulle kan dit nie eet nie. Soos elke
godsdienstige gelykenis, is hier ‘n belangrike les: dit is nie voedsel
wat hulle regtig nodig het nie. In die menslike wêreld wil ons nog
steeds meer kos doen as om ons liggame te voed en ons honger te
bevredig. Ons wend ons tot kos in tye van groot vreugde en hartseer. As
iets wonderliks ​​gebeur, vier ons dit met ‘n dinee. Ons drink
sjampanje, eet koek, smul aan lekker maaltye. Kos word deel van die
vreugde. En die teenoorgestelde is ook waar. Daar is ‘n lang tradisie om
kos te voorsien aan diegene wat treur. Ons gaan saam om maaltye te
voorsien aan vriende in ‘n krisis - u het miskien op ‘n sekere punt van u
lewe op ‘n sigblad of e-posadres aangemeld om maaltye te bring aan
iemand wat treur, iemand herstel, iemand sukkel. In tye van hartseer wil
ons instinktief troos op ‘n tasbare manier bied. En gereeld doen ons
dit met kos. Daar is voedsel daarvoor - die goeie tye en die slegte. En
dit maak in ‘n sekere sin sin. Dit is lekker om te gaan en ‘n verhoog,
‘n herdenking of ‘n gradeplegtigheid te vier. En dit voel goed dat as
mense regtig swaarkry, die laaste ding waaroor hulle hulle moet
bekommer, ‘n maaltyd saamstel. In hierdie oomblikke van tragedie of
triomf is kos ‘n waardige en welkome bondgenoot. Die probleem kom as ons
kos gebruik om onsself te troos en te beloon as die belangstelling baie
laer is. Uiteindelik het ek die kinders laat slaap, en nou kan ek die
koekies eet wat ek gesien het. Daardie groot byeenkoms vandag was ‘n
warboel, tyd vir ‘n groot glas wyn. Hierdie alledaagse hoogte- en
laagtepunte is uitdagend. Maar hulle is nie waardig vir groot hartseer
of groot viering nie. Of regtig kos.Verwante: Lees ‘n versameling van driewieleronderrig oor voedsel, en ons weet dit ook.

Stel
jou voor dat jy die ete gaan eet om die wasmasjien reg te maak. Of om
‘n ete af te lewer aan ‘n vriend wat ‘n slegte sonbrand gehad het. Dit
klink belaglik. Maar ons gee onsself steeds minbelonings vir geringe
suksesse, en mini-gerief vir geringe irritasies - en dit hou dikwels kos
in. Ons sal nie vir ons ‘n vieringskoek koop nie, maar ons kan dalk ‘n
sny neem as daar in die yskas is. Of ons kan ‘n sak skyfies of ‘n koue
bier vind. Elkeen kan maklik etlike honderde kalorieë bevat. En nog
erger, dit is gewoonlik aan die einde van ‘n lang dag dat ons vind dat
ons hierdie beloning of gemak wil hê - die slegste moontlike tyd vir ons
liggame. Doen dit gereeld, en dit voeg vinnig by. Dit is natuurlik die
rede waarom ons dit doen. Kos is ‘n natuurlike beloning. Dink aan Ivan
Pavlov en sy studies oor klassieke kondisionering by honde - hy het
hulle opgelei met kos. Die gemakskos waarheen ons gewoonlik wend - dié
met stysel en suiker - is wetenskaplik bewys dat dit ons bui verbeter.
Het u al ooit gehoor dat iemand na ‘n baie aanloklike happie verwys soos
’soos kraak’? Eet van smaaklike kos lyk asof dit dieselfde dele van die
brein as verslawende middels aktiveer en selfs die vrystelling van
natuurlike opiate veroorsaak. Studies het getoon dat veral koolhidrate
die vrystelling van serotonien verhoog, die chemikalie in die liggaam
wat die bui verhoog. Hoe meer serotonien, hoe beter voel jy. Vetterige
kosse is dieselfde. Breinskanderings van deelnemers aan ‘n 2011-studie,
wat óf ‘n oplossing van vetsure óf ‘n soutoplossing via ‘n voedingsbuis
gekry het, het getoon dat diegene wat die vetsure gekry het, minder
aktiwiteit gehad het in die breinareas wat hartseer beheer het, selfs na
luister na “hartseer klassieke musiek.” (Ja, mense het eintlik aan
hierdie studie deelgeneem — met hartseer musiek en ‘n voedingsbuis.) Wat
is daar fout daarmee? Beter as die werklike kraak ten minste, nie waar
nie? Is dit nie ‘n goeie ding as kos regtig help met ons bui nie? Ja en
nee. Maar meestal nee. Onthou jy die honger spoke? Hulle kry ‘n bietjie
verligting as hulle die kos op hul tonge proe. Studie sê ons ook, en jy
is gelukkiger as die honger spoke, want jy kan ten minste jou sjokolade
insluk. Maar daardie verligting is tydelik. Die slegte dag hou nog aan,
versmoor deur die brownie, pretzel of muffin. En net soos die honger
spoke, soek jy nie regtig kos nie. Wat die spoke waarlik wil hê, is
verligting van die leemte wat geskep word deur begeerte, hebsug, woede
en onkunde - maar tog probeer hulle om daardie leë gevoel met kos te
vul, al werk dit nooit. Klink dit bekend? Nie net is die self-strelende
versnaperinge so strelend nie, maar as ons kos gebruik om die stres te
verlig en te verlig, gebruik ons ​​dit op ‘n tydstip waarop ons die
kalorieë die minste kan bekostig. ‘N Onlangse studie van die Ohio State
University met 58 gesonde vroue van middeljarige ouderdom het aan die
lig gebring dat die ervaring van een of meer stresvolle gebeure die dag
voordat hulle ‘n enkele vetmaal geëet het, hul metabolisme vertraag het.
En nie net ‘n bietjie nie - volgens die skrywers genoeg om “bykans 11
pond per jaar op te tel”. Stres blyk die liggaam te laat freak en aan
die kalorieë vasklou, as hulle dink dat hulle dit later nodig sal hê.
Dit kan ‘n biologiese besmetting wees uit tye van hongersnood, of
wanneer ons nie so seker was wanneer ons ons volgende wollerige mammoet
sou spies nie. Wat ons ook al vandag benadruk - of ‘n siek geliefde, ‘n
sukkelende verhouding, ‘n finansiële las of ‘n slegte werk - waarskynlik
nie sal honger ly nie. Maar ons liggame het nie ontwikkel om die
verskil te ken nie. En dit word erger. Om te veel redes te veel lei tot
dieselfde negatiewe emosionele toestande wat dan meer ooreet veroorsaak.
‘N Studie van vroue met ‘n normale gewig en oorgewig in Duitsland het
bevind dat hulle hartseer, skaamte en angs ervaar het nadat hulle
hoë-kalorie-kosse geëet het; die vroue wat oorgewig was, het die mees
emosionele reaksies gehad. Ons eet dus te veel as ons hartseer of
gespanne is, en raak dan hartseer en meer stres as ons te veel eet.
Tussendeur kry ons gewig, wat ook gepaard gaan met depressie en alles
erger maak. Dit is nog ‘n bose kringloop van “ooreet, gewigstoename en
depressiewe bui.”Verwante:
Ek het die Boeddhistiese monnikdieet probeer - en dit het gelukkig
gewerk dat daar baie maniere is om stres te hanteer. Die gesondste
benadering is om stappe te doen om die werklike oorsaak aan te spreek.
Dit kan beteken dat u die realiteit van ‘n slegte verhouding in die
gesig staar, of om ‘n nuwe werk te soek, of nee te sê vir verpligtinge
wat u te dun laat rek het. Sosiale afleiding - basies saam met vriende
of familie - werk ook goed. In werklikheid, van al die maniere om
jouself af te lei, blyk dit die doeltreffendste te wees. Wat
sielkundiges ‘emosie-georiënteerde hantering’ noem, is die gevaarlikste.
Dit is wanneer jy jouself blameer, dagdroom, fantaseer en andersins oor
jou ellendige lewe herkou. Miskien in die bed gelê en luister na
hartseer musiek. Moet dit nie doen nie. Dit lei dikwels tot emosionele
eetgewoontes - miskien omdat dit net nie op sigself werk nie.
Aaklig-aaklig laat ons selde beter voel. Andersyds is bewys dat
meditasie en bedagsaamheid - enkele minute van pure stilte en vrede -
aansienlik help. Op dieselfde manier is joga-studies vir die verligting
van spanning en angs baie belowend, en het selfs aangetoon dat joga die
betrokkenheid by voedsel kan verminder vir diegene met ernstige
eetversteurings. Daar is al lankal bekend dat fisieke oefening ons buie
verbeter, en dit help ons ook om angs te beveg. Blootstelling aan die
natuur help baie mense. Miskien moet u verskeie dinge probeer voordat u
iets vind wat vir u werk. Maar moenie toelaat dat u voedsel as ‘n
genesing gebruik nie. U sal natuurlik nou en dan gly. Dit is moeilike
gewoontes om te breek. Maar dink mooi aan hoe gereeld u met hierdie
gedrag betrokke is, en kyk hoe dit gaan - ‘n tydelike oplossing wat ‘n
blywende probleem kan veroorsaak. En onthou die les van die honger
spoke. Die onrustige self kan nooit met kos versadig word nie.

♦ Uit Boeddha se dieet: The Ancient Art of Losing Weight without Lose Your Mind, deur Tara Cottrell en Dan Zigmond, © 2016.

Herdruk
met toestemming van Running Press, ‘n afdruk van Perseus Books, ‘n
afdeling van PBG Publishing, ‘n filiaal van Hachette Book Group.

Daar is geen vuur soos passie nie
Geen misdaad soos haat nie,
Geen hartseer soos skeiding nie,
Geen siekte soos honger nie,
En
geen vreugde soos die vreugde van vryheid nie. Gautama Buddha Zen sê
beroemd: eet as jy honger het; as jy moeg is, slaap. Maar alles in
matigheid - soos die Boeddha betyds ontdek het om te verhoed dat u
sterf.

VN-nuus

Meer as 820 miljoen mense wat honger ly;
nuwe VN-verslag onthul hardnekkige realiteite van ‘n ‘geweldige’
wêreldwye uitdaging Ekonomiese Ontwikkeling

Na bykans ‘n dekade
van vooruitgang het die aantal mense wat honger ly die afgelope drie
jaar stadig toegeneem, met ongeveer een uit elke nege mense wat vandag
wêreldwyd aan honger ly, het die Verenigde Nasies gesê in ‘n nuwe
verslag wat Maandag uitgereik is.

Hierdie feit onderstreep “die
geweldige uitdaging” om die nul-honger-teiken van die Volhoubare
Ontwikkelingsdoelwitte (SDG’s) teen 2030 te bereik, volgens die Staat
van Voedselsekerheid en Voeding in die Wêreld 2019.

Die verslag,
wat bekendgestel is aan die kant van die High-Level Political Forum
(HLPF) - die belangrikste VN-platform wat die opvolg van State se
optrede op die SDG’s monitor - wat tans in New York aan die gang is,
bevat statistieke volgens streek en toon dat Die honger het bykans 20
persent toegeneem in Afrika se substreek, gebiede wat ook die grootste
voorkoms van ondervoeding het.

Alhoewel die omvang van die honger
in Latyns-Amerika en die Karibiese gebied steeds onder sewe persent is,
neem dit stadig toe. En in Asië beïnvloed 11% van voeding ondervoeding
die bevolking.

Alhoewel
Suid-Asië die afgelope vyf jaar groot vooruitgang gehad het, met bykans
15 persent, is dit steeds die subregie met die grootste voorkoms van
ondervoeding.

“Ons optrede om hierdie ontstellende neigings aan
te pak, sal nie net skaal nie, maar ook ten opsigte van multisektorale
samewerking, moet wees,” het die hoofde van die VN se Voedsel- en
Landbou-organisasie (FAO), die Internasionale Fonds vir
Landbou-ontwikkeling (IFAD), die VN-kinderfonds (UNICEF), die
Wêreldvoedselprogram (WFP) en die wêreld

Gesondheidsorganisasie (WGO) dring in hul gesamentlike voorwoord tot die verslag aan.

Honger
neem toe in baie lande waar ekonomiese groei agteruitgaan, veral in
lande met die middelinkomste en lande wat baie staatmaak op
internasionale primêre kommoditeitshandel. Die jaarlikse VN-verslag het
ook bevind dat die ongelykheid van inkomste toeneem in baie lande waar
die honger aan die toeneem is, wat dit vir die armes, kwesbares of
gemarginaliseerdes moeiliker maak om ekonomiese verlangsamings en
afswaai te hanteer.

“Ons moet bevorderlik wees vir arm en
inklusiewe strukturele transformasie wat fokus op mense en om
gemeenskappe in die sentrum te plaas om ekonomiese kwesbaarhede te
verminder en onsself op dreef te sit om honger, voedselonsekerheid en
alle vorme van wanvoeding te beëindig,” het die VN-leiers gesê.Voedselonsekerheid
Hierdie jaar se uitgawe van die verslag gee ‘n breër blik op die impak van voedselonsekerheid - bo honger.
Dit
stel vir die eerste keer ‘n tweede aanduiding bekend vir die monitering
van doelwitte 2.1 vir die volhoubaarheid van matige of ernstige
voedselonsekerheid wat toon dat 17,2 persent van die wêreldbevolking, of
1,3 miljard mense, nie gereeld toegang gehad het tot “Voedsame en
voldoende voedsel”.
“Selfs al ly hulle nie noodwendig van honger nie,
loop hulle ‘n groter risiko vir verskillende vorme van wanvoeding en
swak gesondheid”, volgens die verslag. Die kombinasie van matige en
ernstige vlakke van voedselonsekerheid bring ongeveer twee miljard mense
in beraming, waar vroue op elke vasteland effens meer onseker is as
mans.
Die verslag toon dat lae geboortegewig steeds ‘n groot
uitdaging is. In die verslag word gesê dat daar sedert 2012 geen
vordering gemaak is met die vermindering van lae geboortegewig nie.
Boonop
het die aantal kinders onder die ouderdom van vyf wat deur stunt geraak
word die afgelope ses jaar wêreldwyd met 10 persent gedaal, maar die
vorderingstempo is te stadig om te voldoen aan die 2030-teiken om die
getal gestremde kinders te halveer.
Verder neem oorgewig en vetsug
steeds toe in alle streke, veral onder kinders en volwassenes op
skoolgaande ouderdom. Ongelykheid oor inkomste verhoog die
waarskynlikheid van ernstige voedselonsekerheid - VN-verslag
Om
voedselsekerheid en voeding te beveilig, beklemtoon die verslag in 2019
die belangrikheid van ekonomiese en sosiale beleidsrigtings om die
gevolge van ongunstige ekonomiese siklusse wanneer dit opdaag teen te
werk, terwyl vermyding van noodsaaklike dienste vermy word.
Dit hou
vol dat die ongelyke tempo van ekonomiese herstel “die pogings om honger
en wanvoeding te beëindig, ondermyn, en die honger neem toe in baie
lande waar die ekonomie
het vertraag of gekrimp ”, meestal in lande met middelinkomste.

Boonop
ondermyn ekonomiese verlangsamings of afswaaiings buite verhouding
voedselsekerheid en voeding waar die ongelykhede groter is.

Die
verslag word afgesluit met riglyne oor die kort- en langtermynbeleid wat
onderneem moet word om voedselsekerheid en voeding te beveilig tydens
episodes van ekonomiese onstuimigheid of ter voorbereiding daarvan, soos
die integrasie van voedselsekerheid en voedingsprobleme in pogings om
armoede te verminder deur gebruik te maak van armes. en inklusiewe
strukturele transformasies. Oplossing van Indië se hongerprobleem Die
Hooggeregshof het besluit om ‘n pleidooi te ondersoek dat hongerdood
sterf tot die reg op lewe en waardigheid van sosiale weefsel, en ‘n
“radikale” nuwe maatreël soos gemeenskapskombuise moet regoor die land
ingestel word om arm en honger.

‘N Bank onder leiding van regter
N.V. Ramana het Maandag ‘n kennisgewing aan die regering uitgereik oor
die versoekskrif wat gesamentlik deur aktiviste Anun Dhawan, Ishann
Dhawan en Kunjana Singh ingedien is, verteenwoordig deur advokate Ashima
Mandla en Fuzail Ahmad Ayyubi. Asskhaya Patra-kombuise wat deur die
staat befonds word, moet in alle lande die nuwe konsep wees. Vir die
bekamping van hongersnood en ondervoedingskrisis moet elke kombuis
Akshaya Patra kombuis hê, sowel as die bestaande hotelle en bakkerye.

https://www.ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/15-05.htm

Boek
XV. Geluk, Sukha VaggaXV. 5. Die Boeddha voed die hongerige 01203.
Hongersnood is die grootste verdrukking; die Aggregate of Being is die
belangrikste bron van lyding;

As ‘n man dit deeglik begryp, het
hy Nibbana, die Allerhoogste geluk, bereik. Hierdie godsdiensonderrig is
deur die leraar gegee terwyl hy in Āḷavi in ​​koshuis was met verwysing
na ‘n sekere leek.

Terwyl die leraar in die parfumeriekamer in
Jetavana {3.262} die dag teen dagbreek die wêreld bekyk het, het hy een
dag ‘n arme man gesien in Āḷavi. Hy het besef dat hy oor die fakulteite
beskik wat nodig is om die vrug van die bekering te bereik, en hy omring
hom met ‘n geselskap van vyfhonderd monnike en is na Āḷavi.

Die
inwoners van Āḷavi het die Onderwyser dadelik uitgenooi om hul gas te
wees. Daardie arme man het ook gehoor dat die Leraar opgedaag het en het
besluit om die onderwyser te hoor preek. Maar op daardie selfde dag
[30,75] het ‘n bees van hom afgedwaal. Daarom het hy by homself gedink:
“Sal ek die bees soek, of sal ek die wet gaan hoor?” En hy het tot die
volgende gevolgtrekking gekom: ‘Ek sal eers die bees soek en dan na die
wet gaan luister.’ Gevolglik het hy vroegoggend sy bees gaan soek. Die
inwoners van Āḷavi het sitplekke voorsien vir die Kongregasie van
monnike wat deur die Boeddha gelei is, hulle met kos bedien, en na die
ete die bakkie van die Onderwyser geneem om te spreek die woorde van
danksegging. Die leraar het gesê: ‘Hy om wie se ontwil ek gekom het, het
‘n reis van dertig ligas in die bos binnegegaan om sy verlore os te
soek. Ek sal eers die wet preek voordat hy terugkom. ” En hy het gerus.Terwyl
dit nog dag was, het daardie arme man sy bees gevind en dadelik die
bees na die kudde teruggejaag. Toe dink hy by homself: ‘Al kan ek niks
anders doen nie, sal ek ten minste my respek aan die onderwyser gee.’
Gevolglik, alhoewel hy onderdruk was van die honger, het hy besluit om
nie huis toe te gaan nie, maar het hy vinnig na die Onderwyser gegaan,
en nadat hy gehoorsaam was aan die Onderwyser, het hy aan die een kant
respekvol gesit. Toe die arme man kom en voor die leraar gaan staan, sê
die leraar vir die aalmakery: “Is daar nog voedsel oor vir die gemeente
van monnike?” ‘Eerwaarde heer, die kos is nie aangeraak nie.’ ‘Bedien
dan hierdie arme man met kos.’ Toe die rentmeester dus aan daardie arme
man ‘n sitplek voorsien het op ‘n plek wat deur die Onderwyser aangedui
is, bedien hy hom pligsgetrou met rys pap en ander voedsel, hard en sag.
Toe die arme man sy maaltyd geëet het, het hy sy mond afgespoel. (Ons
word vertel dat daar met hierdie enkele uitsondering geen ander geval op
rekord is in die Drie Piṭakas {3.263} van die Tathāgata wat dus navraag
gedoen het oor die verskaffing van voedsel nie.) Sodra die liggaamlike
lyding van die arme man verlig was, het sy verstand rustig geword.
Daarna het die leraar die wet in ordelike volgorde gepreek en die een na
die ander die vier edele waarhede uiteengesit. Na afloop van die les is
die arme man gevestig in die vrug van die bekering.

Toe spreek
die leraar die woorde van danksegging uit; en toe hy dit gedoen het, het
hy van sy stoel af opgestaan ​​en weggegaan. Die menigte het hom ‘n
entjie vergesel en dan omgedraai. Die monnike wat die leraar vergesel
het, was baie verontwaardig en het gesê: “Dink net aan, broeders, wat
die onderwyser gedoen het. Niks van die soort het ooit tevore gebeur
nie. Maar toe hy vandag ‘n sekere arme man gesien het, het die leraar
navraag gedoen oor die verskaffing van voedsel en opdrag gegee dat die
kos aan iemand anders gegee moes word. ‘ Die onderwyser draai om, stop
[30.76] en sê: “Monnike, wat sê jy?” Toe hy hoor wat hulle sê, sê hy vir
hulle: ‘Dit is tog so, monnike. Toe ek hierheen gekom het op ‘n reis
van dertig ligas, ‘n lang en moeilike reis, was my enigste rede om
hierheen te kom, die feit dat ek gesien het dat hierdie leek-dissipel
die fakulteite besit wat nodig was om die vrug van die bekering te
bereik. Vroeg die oggend, onderdruk met die honger, het hy na die bos
gegaan en die dag in die bos deurgebring op soek na sy bees wat verlore
gegaan het.

Daarom het ek by myself gedink: ‘As ek die wet aan
hierdie man verkondig terwyl hy honger ly, sal hy dit nie kan begryp
nie.’ Daarom het ek gedoen wat ek gedoen het. Monnike, daar is geen
ellende soos die ellende van honger nie. ‘ So gesê, het hy die volgende
Stanza, 203, uitgespreek.

Honger is die grootste beproewing; die Aggregate of Being is die belangrikste bron van lyding;

As ‘n man dit deeglik verstaan, het hy Nibbana, die Allerhoogste geluk, bereik.

vrees

Wat het Matteyya ‘n mens bewus gemaak?
aanhalings leer ons oor vrees?

Verhandel jou vrees vir vryheid.

‘Selfs die dood hoef nie gevrees te word deur iemand wat verstandig geleef het nie.’

‘Die hele geheim van bestaan ​​is om nie bang te wees nie.

Moet nooit bang wees wat van u word nie, hang van niemand af nie. Slegs op die oomblik dat u alle hulp verwerp, word u bevry. ‘

‘As
‘n mens nie van kwaad hou nie, as jy rustig voel, vind jy plesier om na
goeie leringe te luister; as ‘n mens hierdie gevoelens het en dit
waardeer, is jy vry van vrees.

‘Pyn is ‘n geskenk
In plaas daarvan om dit te vermy,
Leer om dit te omhels.
Sonder pyn,
daar is geen groei nie ”Vriende

https://tricycle.org/magazine/buddhist-food-cupcake/

Gee mense tyd.
Gee mense ruimte.
Moet niemand vra om te bly nie.
Laat hulle dwaal. Wat vir jou bedoel is, sal dit doen
wees altyd uwe.

Geluk, Sukha Vagga

Die Boeddha voed die Hongers

Honger is die grootste beproewing; die Aggregate of Being is die belangrikste bron van lyding;
As ‘n man dit deeglik verstaan, het hy Nibbana, die Allerhoogste geluk, bereik.

Die idees van Lord Buddha het oplossings vir uitdagings waarmee die wêreld vandag te kampe het.

Die agtvoudige pad van Lord Buddha wys die weg na die welstand van samelewings en nasies.

Maṇimēkalai, “versierde gordel, gordel van juwele”
het ‘n magiese Atchaya Pathiram ontvang
(bedelkom) wat altyd gevul word.

Akshaya pathram Manimegalai, die volgeling van Awakened One with Awareness, het gesê
‘Honger is die ergste soort siekte.’
‘Die hele geheim van bestaan ​​is om nie bang te wees nie.’

Daar is geen vuur soos passie nie
Geen misdaad soos haat nie,
Geen hartseer soos skeiding nie,
Geen siekte soos honger nie,
En geen vreugde soos die vreugde van vryheid nie.
Gautama Boeddha

Zen sê beroemd: eet as jy honger het; as jy moeg is, slaap.
Maar alles in matigheid - soos die Boeddha betyds ontdek het om te verhoed dat u sterf.

Manimekalai
het die gevangenis in ‘n hospice omskep om behoeftiges te help, leer
die koning die dma van die Boeddha. In die laaste vyf kanto’s van die
epos.

Boeddhistiese onderwysers vertel vier edelwaarhede, twaalf Nidanas en ander idees aan haar.

Vrywilligers
moet voltydse lede word om die visie en strewe van sy geestelike
Manimekala Akshya Pathram te vervul. Moet toegewyd wees aan die saak
tans en betrek by strategie, groei en bestuur van Akshaya Patra.

Die
reis tot dusver en wat die toekoms inhou in die missie om honger na
kinders en volwassenes in die wêreld te beëindig. Tegnologie moet in
massaproduksie gebruik word vir die fantastiese resultate. Ander
inisiatiewe van die Akshaya Patra moet kinders en volwassenes met
minderbevoorregte agtergronde help om hul drome te verwesenlik.

Al
die regerings regoor die wêreld gee geld vir die bestuur van Akshaya
Patra en beveel al die waens wat deur die departement, polisievoertuie
gebruik word om voorraad, groente en voedsel in eetbare kospakkies te
voorsien totdat al die pakkies verwyder is.

Die nuutste kombuise moet ‘n studieonderwerp word en nuuskierige besoekers van regoor die wêreld lok.

‘N
Vennootskap met die regerings regoor die wêreld, Indië en verskillende
staatsregerings, sowel as die volgehoue ​​steun van maatskappye,
individuele donateurs en welwillendes, moet help
Manimekali Akshya Pathram om miljoene minderbevoorregte kinders en volwassenes te bedien.

Stel u ‘n lewe voor waarin u elke wakker oomblik spandeer om kos te soek.

Jou buik is weg en jou ledemate is soos ‘n honger
kind se. U honger is onophoudelik en pynlik, maar u keel is nee
breër
as die oog van ‘n naald. As u kos vind, kan u dit nie sluk nie. Nie
eers ‘n hap nie. Die honger duur voort, en u soektog duur voort.
Dit is die lot van pretas in die Boeddhistiese tradisie — die honger spoke.
Hierdie
arme siele is op hierdie manier wedergebore, omdat hulle in vorige
lewens gedryf is deur begeerte, hebsug, woede en onkunde. Alhoewel u op
‘n gegewe dag ‘n paar van hierdie kassies kan nagaan, moet u in
Boeddhisme sulke onheilspellende dinge neem om uit te eindig met so ‘n
gemartelde bestaan ​​- soos moord pleeg in ‘n jaloerse woede. Dus hoef u
nie paniekerig te raak nie.

In baie Asiatiese kulture is dit
tradisie om kos aan te bied vir die honger spoke. Maar dit help nie
regtig nie. Dit blyk dat hierdie spoke nie regtig na kos soek nie.

Of
dit is hulle, maar hul soeke is verkeerd gelei. Die honger na die spoke
het niks met kos te doen nie, en alles te make met wat hulle in hul
vorige tyd op aarde gedoen het. Daar is baie kos vir hulle, maar hulle
kan dit nie eet nie. Soos elke godsdienstige gelykenis, is hier ‘n
belangrike les: dit is nie kos wat hulle regtig nodig het nie.

Terug
in die menslike wêreld wil ons nog steeds kos doen om meer te doen as
om ons liggame te voed en ons honger te bevredig. Ons wend ons tot kos
in tye van groot vreugde en hartseer. As iets wonderliks ​​gebeur, vier
ons dit met ‘n dinee. Ons drink sjampanje, eet koek, smul aan lekker
maaltye. Kos word deel van die vreugde.

En die teenoorgestelde
is ook waar. Daar is ‘n lang tradisie om kos te voorsien aan diegene wat
treur. Ons gaan saam om maaltye te voorsien aan vriende in ‘n krisis - u
het miskien op ‘n sekere punt van u lewe op ‘n sigblad of e-posadres
aangemeld om maaltye te bring aan iemand wat treur, iemand herstel,
iemand sukkel. In tye van hartseer wil ons instinktief troos op ‘n
tasbare manier bied. En dikwels doen ons dit met kos.



Maar
baie meer toetsing sou nodig wees voordat die verbinding in mense
beproef kon word. “Wat ons nou doen, sal hopelik ‘n invloed hê op die
huidige pandemie,” sê hy. ‘Maar miskien nog belangriker, dit kan ons in
die toekoms beter laat reageer.’
doi: 10.1038 / d41586-020-01295-8
Opdaterings en regstellings
Opdatering
04 Mei 2020: Hierdie verhaal is opgedateer om daarop te let dat
Amerikaanse regulerende owerhede op 1 Mei toestemming gegee het om
‘noodtoestand’ te gebruik vir mense met ernstige COVID-19.
verwysings
1.
Wang, Y. et al. Lancet https://doi.org/10.1016/S0140-6736(20)31022-9 (2020).

https://www.webmd.com/lung/covid-treatment-home-hospital#1
Coronavirus (COVID-19) Behandeling
Die
mees algemene simptome van COVID-19 is probleme met koors, hoes en
asemhaling. Tensy u ernstige simptome het, kan u dit waarskynlik tuis
behandel, soos u verkou of griep. Die meeste mense herstel van COVID-19
sonder dat hulle hospitaalversorging nodig het. Bel u dokter om te vra
of u tuis moet bly of persoonlik mediese sorg moet kry.
Wetenskaplikes
probeer nuwe medisyne maak en ‘n paar bestaande medisyne toets om te
bepaal of hulle COVID-19 kan behandel. Intussen is daar ‘n aantal dinge
wat tuis sowel as in die hospitaal simptome kan verlig. ‘n aantal dinge
kan die simptome verlig, tuis sowel as in die hospitaal.
Tuis-Coronavirus-behandeling
As u simptome sag genoeg is dat u tuis kan herstel, moet u:
Res. Dit kan u beter laat voel en u herstel kan bespoedig.
Bly tuis. Moenie na werk, skool of openbare plekke gaan nie.
Drink vloeistowwe. U verloor meer water as u siek is. Dehidrasie kan simptome vererger en ander gesondheidsprobleme veroorsaak.
Monitor.
Bel u dokter dadelik as u simptome erger word. Moenie na hul kantoor
gaan sonder om eers te bel nie. Dit kan moontlik wees dat u tuis moet
bly, of hulle moet ekstra stappe doen om personeel en ander pasiënte te
beskerm.
Vra u dokter oor medisyne wat te koop aangebied kan word, soos asetaminofen om u koors te verlaag.
Die
belangrikste ding om te doen is om te voorkom dat ander mense besmet
word, veral diegene ouer as 65 jaar of wat ander gesondheidsprobleme
het.
Dit beteken:
Probeer om op een plek in u huis te bly. Gebruik ‘n aparte slaapkamer en badkamer as u kan.
Sê vir ander dat jy siek is, sodat hulle hul afstand kan hou.
Bedek jou hoes en nies met ‘n weefsel of jou elmboog.
Dra ‘n masker oor u neus en mond as u kan.
Was gereeld, veral jou hande.
Moenie skottelgoed, koppies, eetgerei, handdoeke of beddegoed met iemand anders deel nie.
Maak gewone oppervlaktes soos deurknoppe, balie en tafelblad skoon en ontsmet dit.
Wat om te verwag
Simptome
begin 2 tot 14 dae nadat u met die virus in aanraking gekom het. Vroeë
studies toon dat baie mense wat ligte infeksies het binne 2 weke
herstel. Ernstiger gevalle is geneig om 3 tot 6 weke te duur.
Gesels
met u dokter oor hoe lank u uself moet isoleer as u simptome het.
Volgens CDC-riglyne kan u isolasie verlaat as dit alles waar is:
U het drie dae lank nie koors gehad nie.
U asemhalingsimptome, soos hoes of kortasem, is beter.
Dit is minstens tien dae sedert u simptome begin het, OF u het twee negatiewe COVID-19-toetse met 24 uur uitmekaar.
Hoe weet u of u simptome erger word?
Verkry dadelik mediese hulp as u begin met die volgende:
Probleme met asemhaling
Pyn of druk in u bors
Verwarring of erge slaperigheid
‘N Blou kleur aan u lippe of gesig
Coronavirus-behandeling in ‘n hospitaal
U
hoef nie na die hospitaal of ER te gaan as u basiese simptome van
COVID-19 het nie, soos ligte koors of hoes. As u dit doen, sal baie
hospitale u huis toe stuur.
As u saak ernstig is, sal lede van die
mediese personeel kyk of daar tekens is dat die siekte ernstige probleme
veroorsaak. Hulle mag:
Kontroleer die suurstofvlakke in u bloed met ‘n vingermonitor
Luister na jou longe
Gee u ‘n COVID-19-toets. Dit behels dat u vir ongeveer 15 sekondes ‘n 6-duim katoen depper aan albei kante van u neus opsteek.
Gee u ‘n röntgen- of CT-skandering op die bors
U
kry moontlik ekstra suurstof deur twee klein buisies wat net binne u
neusgate gaan. In baie ernstige gevalle sal dokters u verbind met ‘n
masjien wat u asem kan haal, ‘n ventilator genoem.
U kan ook
vloeistowwe deur ‘n buis of IV in u arm kry om u nie te ontwater nie.
Dokters sal ook u asemhaling fyn monitor. Die doel is dat u infeksie
verloop en dat u longe genoeg genees sodat hulle weer asem kan haal.
U dokter kan u medikasie gee om u bloed te verdun en om bloedklonte te voorkom.
As
u medisyne neem soos angiotensien-omskakelende ensiem (ACE) remmers,
angiotensien reseptorblokkeerders (ARB’s) of statiene vir ander
gesondheidsprobleme, sal u dokter u aanbeveel om dit soos gewoonlik
voort te sit.
Baie kliniese toetse word onderneem om behandelings te
gebruik wat gebruik word vir ander toestande wat COVID-19 kan bestry en
om nuwe te ontwikkel.
Mense wat in die hospitaal is met ernstige COVID-19, kan ‘n antivirale medisyne kry, genaamd remdesivir.Navorsing
toon dat sommige pasiënte vinniger herstel nadat hulle dit geneem het.
Remdesivir is geskep om Ebola te beveg, maar die FDA het ‘n beslissing
oor noodgebruik uitgereik sodat dokters dit teen COVID-19 kan gebruik.
Die
FDA laat ook kliniese toetse en hospitaalgebruik van bloedplasma toe
van mense wat herstel het van COVID-19 om pasiënte met ernstige of
lewensgevaarlike gevalle te help. U sal hierdie sogenaamde herstellende
plasma hoor.

Kliniese toetse word onderneem vir ander medisyne,
insluitend tocilizumab, wat gebruik is om outo-immuun toestande en ‘n
inflammatoriese toestand genaamd sitokienvrystellingsindroom te
behandel.
Die FDA het ‘n noodbeslissing uitgereik sodat dokters
hydroxychloroquine en chloroquine kon gebruik om mense wat met COVID-19
opgeneem is, te behandel. Maar die agentskap het die beslissing herroep
te midde van ernstige kommer oor hul veiligheid. Die
Wêreldgesondheidsorganisasie het verhoudings met hydroxychloroquine
gestop, en Frankryk het die gebruik daarvan teen COVID-19 verbied. Die
medikasie word goedgekeur om malaria en outo-immuun toestande soos
rumatoïede artritis en lupus te behandel.

Een studie het bevind
dat dexamethason, ‘n algemene steroïedmedikasie, mense wat in die
hospitaal opgeneem is, kan help met ernstige COVID-19 komplikasies. Maar
die bevindings is voorlopig, en die navorsers het nie die volledige
studie bekend gemaak nie.

Coronavirus (COVID-19) Behandeling






May
all be Happy, Well and Secure!    May all live Long!    May all have
calm, quiet, alert, attentive and equanimity Mind with a clear
understanding that Everything is Changing!romanalipyAH devanAgarIlipyAm
parivartanam

Words of the Metteyya Awakened One with Awareness        
from
Free Online step by step creation of Virtual tour in 3D Circle-Vision 360° for Kushinara Nibbana Bhumi Pagoda

This
outline displays the publication of books in the Devan±gari-script
edition of the Chaμμha Saag±yana (Sixth Council) Tipiμaka. The names of
the volumes are displayed in italics with the suffix “-p±1⁄4i”
indicating the volume is part of the root Tipiμaka, rather than
commentarial literature. This outline lists the root volumes only.Please
note: These books are in P±li only, in Devan±gari script, and are not
for sale.

    No set of English translations is available. For further information please see: www.tipitaka.org

(Three divisions, printed in 5 books)

Sutta Vibhaaga [two books containing rules for the bhikkhus and bhikkhunis, outlining eight classes of offences]

Tipiμaka (three “baskets”)

Sutta Piμaka
    (Five nik±yas, or collections)
  
 The Sutta Piṭaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikāyas (A multitude, assemblage; a
collection; a class, order, group; an association, fraternity,
congregation; a house, dwelling).

Dīgha Nikāya[dīgha: long] The
Dīgha Nikāya gathers 34 of the longest discourses given by the Buddha.
There are various hints that many of them are late additions to the
original corpus and of questionable authenticity.

Majjhima Nikāya
[majjhima:
medium] The Majjhima Nikāya gathers 152 discourses of the Buddha of
intermediate length, dealing with diverse matters.

Saṃyutta Nikāya
[samyutta:
group] The Saṃyutta Nikāya gathers the suttas according to their
subject in 56 sub-groups called saṃyuttas. It contains more than three
thousand discourses of variable length, but generally relatively short.

Aṅguttara Nikāya
[aṅg:
factor | uttara: additionnal] The Aṅguttara Nikāya is subdivized in
eleven sub-groups called nipātas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipāta. It contains thousands of suttas which are generally short.

Khuddaka Nikāya
[khuddha:
short, small] The Khuddhaka Nikāya short texts and is considered as
been composed of two stratas: Dhammapada, Udāna, Itivuttaka, Sutta
Nipāta, Theragāthā-Therīgāthā and Jātaka form the ancient strata, while
other books are late additions and their authenticity is more
questionable.

Sutta Piμaka
    (Five nik±yas, or collections)
    1. D2gha-nik±ya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±μikavagga-p±1⁄4i (11 suttas)
    2. Majjhima-nik±ya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
    (1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariy±yavagga (10 suttas)
2. S2han±davagga (10 suttas)
3. Tatiyavagga (10 suttas)
    4. Mah±yamakavagga (10 suttas)
    5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
    6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. Paribb±jaka-vagga (10 suttas)
9. R±ja-vagga (10 suttas)
    10. Br±hmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
    11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. Suññata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
    3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided
into 6 books]
    (1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
    4. Aaguttara-nik±ya [9,557 suttas; in11 nip±tas, or groups, arranged purely
numerically; each nip±ta has several vaggas; 10 or more suttas in
each vagga; 6 books]
    (1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) Pañcaka-nipata-p±1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
    (5) Aμμhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
    5. Khuddaka-nik±ya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the Tipiμaka itself.; 12 books]
    (1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
    1. Kuddhakap±tha (nine short formulae and suttas, used as a training manual for
novice bhikkhus)
2. Dhammapada (most famous of all the books of the Tipiμaka; a collection of 423
verses in 26 vaggas)
    3. Ud±na (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in verses, with
    some prose accounts of the circumstances that elicited the utterance)
    (2) Itivuttaka, Suttanip±ta-p±1⁄4i
4. Itivuttaka (4 nip±tas, 112 suttas, each beginning, “iti vutta1⁄2 bhagavata” [thus was
said by the Buddha])
5. Suttanip±ta (5 vaggas; 71 suttas, mostly in verse; contains many of the best
known, most popular suttas of the Buddha
    (3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6. Vim±navatthu (Vim±na means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms)
7. Petavatthu (4 vaggas, 51 poems describing the miserable beings [petas] born in
unhappy states due to their demeritorious acts)
8. Therag±th± (verses of joy and delight after the attainment of arahatship from 264
elder bhikkhus; 107 poems, 1,279 g±thas)
9. Therig±th± (same as above, from 73 elder nuns; 73 poems, 522 g±thas)
    (4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
    10. J±taka (birth stories of the Bodisatta prior to his birth as Gotama Buddha; 547
stories in verses, divided into nip±ta according to the number of verses required to
tell the story. The full J±taka stories are actually in the J±taka commentaries that
explain the story behind the verses.
    (6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
    11. Nidessa (commentary on two sections of Suttanip±ta)
Mah±nidessa: commentary on the 4th vagga
C31⁄4anidessa: commentary on the 5th vagga and
    the Khaggavis±oa sutta of the 1st vagga
(8) Paμisambhid±magga-p±1⁄4i
    12. Paμisambhid±magga (an abhidhamma-style detailed analysis of the Buddha’s
teaching, drawn from all portions of the Vin±ya and Sutta Piμakas; three vaggas,
each containing ten topics [kath±])
    (9) Apad±na-p±1⁄4i, Vol. I
13. Apad±na (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
    (10) Apad±na, Buddhava1⁄2sa & Cariy±piμaka-p±1⁄4i
    14. Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in answer to a
question from Ven. Sariputta, tells the story of the ascetic Sumedha and D2paakara
Buddha and the succeeding 24 Buddhas, including Gotama Buddha.)
15. Cariy±piμaka (35 stories from the J±taka arranged to illustrate the ten p±ram2)
    (11) Nettippakarana, Peμakopadesa-p±1⁄4i
    16. Nettippakarana (small treatise setting out methods for interpreting and explain-
ing canonical texts)
17. Peμakopadesa (treatise setting out methods for explaining and expanding the
teaching of the Buddha)
    (12) Milindapañha-p±1⁄4i
    18. Milinda-pañha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after the
mah±parinibb±na of the Buddha)
            Abhidhamma Piμaka
    [Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
    1. Dhammasaagao2
(enumeration of the dhammas)
    (1) Dhammasaagao2-p±1⁄4i
    2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
    (2) Vibhaaga-p±1⁄42
    3. Dh±tukath±
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
    4. Puggalapaññatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
    (3) Dh±tukath±-Puggalapaññatti-p±1⁄42
    5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
    (4) Kath±vatthu-p±1⁄42
    6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
    (5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
    7. Paμμh±na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
    (8) Paμμh±na-p±1⁄4i, Vol I
(9) Paμμh±na-p±1⁄4i, Vol II
(10) Paμμh±na-p±1⁄4i, Vol III
(11) Paμμh±na-p±1⁄4i, Vol IV
(12) Paμμh±na-p±1⁄4i, Vol V
                                                                                    (1) P±r±jika-p±1⁄4i Bhikku
p±r±jik± (expulsion) 4
saaghadises± (meetings of the Sangha) 13
aniyat± (indeterminate) 2
nissagiy± p±cittiy± (expiation with forfeiture) 30
    (2) P±cittiya-p±1⁄4i
suddha p±cittiy± (ordinary expiation) 92
p±tidesaniy± (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamath± (legal process) 7
    (concludes with bhikkuni vinaya rules) ______Bhikkhuni
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
    Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampad±)
2. the uposatha meeting and recital of the p±timokkha
    3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pav±rao±
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaμhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
    (4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saagh±disesa)
    2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the p±timokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at R±jagaha
12. account of the 2nd council at Ves±li
    3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
    (5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya Piμaka.
    
Sutta Piṭaka -Digha Nikāya    DN 9 -
Poṭṭhapāda Sutta
{excerpt}
— The questions of Poṭṭhapāda —    Poṭṭhapāda asks various questions reagrding the nature of Saññā.    Note: plain texts

Now,
lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously?

Potthapada, perception arises
first, and knowledge after. And the arising of knowledge comes from the
arising of perception. One discerns, ‘It’s in dependence on this that my
knowledgehas arisen.’ Through this line of reasoning one can realize
how perception arises first, and knowledge after, and how the arising of
knowledge comes from the arising of perception.DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[
mahā+satipaṭṭhāna ]    This sutta is widely considered as a the main
reference for meditation practice.    Note: infobubbles on all Pali
words

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

II. Observation of Vedanā

Introduction    

Thus have I heard: 


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

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


This, bhikkhus, is the path that leads to nothing but the purification
of beings, the overcoming of sorrow and lamentation, the disappearance
of dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.

Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

I. Kāyānupassanā     
A. Section on ānāpāna    
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

Just as, bhikkhus, a
skillful turner or a turner’s apprentice, making a long turn,
understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.

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


B. Section on postures    

Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly. 


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


    

C. Section on sampajañña    

Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña. 


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


D. Section on Repulsiveness    

Furthermore,bhikkhus,
a bhikkhu considers this very body, from the soles of the feet up and
from the hair on the head down, which is delimited by its skin and full
of various kinds of impurities: “In this kāya, there are the hairs of
the head, hairs of the body, nails, teeth, skin, flesh, tendons, bones,
bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines,
mesentery, stomach with its contents, feces, bile, phlegm, pus, blood,
sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid and
urine.” 


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

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


E. Section on the Elements    

Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.” 


Just as,
bhikkhus, a skillful butcher or a butcher’s apprentice, having killed a
cow, would sit at a crossroads cutting it into pieces; in the same way,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”

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

        F. Section on the nine charnel grounds    
(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.” 


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

(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.

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

(3)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton with flesh and blood, held together by
tendons, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”


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

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


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

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


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


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


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

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


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


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

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


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

II. Observation of Vedanā

Introduction

Which
four? Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.

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

(The Mirror of the Dhamma)    

I
will expound the discourse on the Dhamma which is called Dhammādāsa,
possessed of which the ariyasāvaka, if he so desires, can declare of
himself: ‘For me, there is no more niraya, no more tiracchāna-yoni, no
more pettivisaya, no more state of unhappiness, of misfortune, of
misery, I am a sotāpanna, by nature free from states of misery, certain
of being destined to sambodhi.

And what, Ānanda, is that
discourse on the Dhamma which is called Dhammādāsa, possessed of which
the ariyasāvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchāna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotāpanna, by nature free from states of misery, certain of being
destined to sambodhi?

Here, Ānanda, an ariyasāvaka is endowed with Buddhe aveccappasāda:
IV. Observation of Dhammas

A. Section on the Nīvaraṇas

And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas? Here, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five nīvaraṇas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
five nīvaraṇas?

Here, bhikkhus, a bhikkhu, there being
kāmacchanda present within, understands: “there is kāmacchanda within
me”; there not being kāmacchanda present within, he understands: “there
is no kāmacchanda within me”; he understands how the unarisen
kāmacchanda comes to arise; he understands how the arisen kāmacchanda is
abandoned; and he understands how the abandoned kāmacchanda does not
come to arise in the future.

Here, bhikkhus, a bhikkhu, there
being byāpāda present within, understands: “there is byāpāda within me”;
there not being byāpāda present within, he understands: “there is no
byāpāda within me”; he understands how the unarisen byāpāda comes to
arise; he understands how the arisen byāpāda is abandoned; and he
understands how the abandoned byāpāda does not come to arise in the
future.

Here, bhikkhus, a bhikkhu, there being thīnamiddhā
present within, understands: “there is thīnamiddhā within me”; there not
being thīnamiddhā present within, he understands: “there is no
thīnamiddhā within me”; he understands how the unarisen thīnamiddhā
comes to arise; he understands how the arisen thīnamiddhā is abandoned;
and he understands how the abandoned thīnamiddhā does not come to arise
in the future.

Here, bhikkhus, a bhikkhu, there being
uddhacca-kukkucca present within, understands: “there is
uddhacca-kukkucca within me”; there not being uddhacca-kukkucca present
within, he understands: “there is no uddhacca-kukkucca within me”; he
understands how the unarisen uddhacca-kukkucca comes to arise; he
understands how the arisen uddhacca-kukkucca is abandoned; and he
understands how the abandoned uddhacca-kukkucca does not come to arise
in the future

Here, bhikkhus, a bhikkhu, there being vicikicchā
present within, understands: “there is vicikicchā within me”; there not
being vicikicchā present within, he understands: “there is no vicikicchā
within me”; he understands how the unarisen vicikicchā comes to arise;
he understands how the arisen vicikicchā is abandoned; and he
understands how the abandoned vicikicchā does not come to arise in the
future.

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

B. Section on the Khandhas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the five khandhas. And furthermore, bhikkhus, how does
a bhikkhu dwell observing dhammas in dhammas with reference to the five
khandhas?

Here, bhikkhus, a bhikkhu [discerns]: “such is rūpa,
such is the samudaya of rūpa, such is the passing away of rūpa; such is
vedanā, such is the samudaya of vedanā, such is the passing away of
vedanā; such is saññā, such is the samudaya of saññā, such is the
passing away of saññā; such is saṅkhāra, such is the samudaya of
saṅkhāra, such is the passing away of saṅkhāra; such is viññāṇa, such is
the samudaya of viññāṇa, such is the passing away of viññāṇa”.

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

C. Section on the Sense Spheres

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the six internal and external āyatanas. And
furthermore, bhikkhus, how does a bhikkhu dwell observing dhammas in
dhammas with reference to the six internal and external āyatanas?

Here,
bhikkhus, a bhikkhu understands cakkhu, he understands rūpa, he
understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands sota, he understands sadda, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands ghāna, he understands
gandha, he understands the saṃyojana which arises owing to these two, he
understands how the unarisen saṃyojana comes to arise, he understands
how the arisen saṃyojana is abandoned, and he understands how the
abandoned saṃyojana does not come to arise in the future.

He
understands jivha, he understands rasa, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

He understands kāya, he understands
phoṭṭhabba, he understands the saṃyojana which arises owing to these
two, he understands how the unarisen saṃyojana comes to arise, he
understands how the arisen saṃyojana is abandoned, and he understands
how the abandoned saṃyojana does not come to arise in the future.

He
understands mana, he understands dhammas, he understands the saṃyojana
which arises owing to these two, he understands how the unarisen
saṃyojana comes to arise, he understands how the arisen saṃyojana is
abandoned, and he understands how the abandoned saṃyojana does not come
to arise in the future.

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

D. Section on the Bojjhaṅgas

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the seven bojjhaṅgas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
seven bojjhaṅgas?

Here, bhikkhus, a bhikkhu, there being the sati
sambojjhaṅga present within, understands: “there is the sati
sambojjhaṅga within me”; there not being the sati sambojjhaṅga present
within, he understands: “there is no sati sambojjhaṅga within me”; he
understands how the unarisen sati sambojjhaṅga comes to arise; he
understands how the arisen sati sambojjhaṅga is developed to perfection.

There
being the dhammavicaya sambojjhaṅga present within, he understands:
“there is the dhammavicaya sambojjhaṅga within me”; there not being the
dhammavicaya sambojjhaṅga present within, he understands: “there is no
dhammavicaya sambojjhaṅga within me”; he understands how the unarisen
dhammavicaya sambojjhaṅga comes to arise; he understands how the arisen
dhammavicaya sambojjhaṅga is developed to perfection.

There being
the vīriya sambojjhaṅga present within, he understands: “there is the
vīriya sambojjhaṅga within me”; there not being the vīriya sambojjhaṅga
present within, he understands: “there is no vīriya sambojjhaṅga within
me”; he understands how the unarisen vīriya sambojjhaṅga comes to arise;
he understands how the arisen vīriya sambojjhaṅga is developed to
perfection.

There being the pīti sambojjhaṅga present within, he
understands: “there is the pīti sambojjhaṅga within me”; there not being
the pīti sambojjhaṅga present within, he understands: “there is no pīti
sambojjhaṅga within me”; he understands how the unarisen pīti
sambojjhaṅga comes to arise; he understands how the arisen pīti
sambojjhaṅga is developed to perfection. There being the passaddhi
sambojjhaṅga present within, he understands: “there is the passaddhi
sambojjhaṅga within me”; there not being the passaddhi sambojjhaṅga
present within, he understands: “there is no passaddhi sambojjhaṅga
within me”; he understands how the unarisen passaddhi sambojjhaṅga comes
to arise; he understands how the arisen passaddhi sambojjhaṅga is
developed to perfection.

There being the samādhi sambojjhaṅga
present within, he understands: “there is the samādhi sambojjhaṅga
within me”; there not being the samādhi sambojjhaṅga present within, he
understands: “there is no samādhi sambojjhaṅga within me”; he
understands how the unarisen samādhi sambojjhaṅga comes to arise; he
understands how the arisen samādhi sambojjhaṅga is developed to
perfection.

There being the upekkhā sambojjhaṅga present within,
he understands: “there is the upekkhā sambojjhaṅga within me”; there not
being the upekkhā sambojjhaṅga present within, he understands: “there
is no upekkhā sambojjhaṅga within me”; he understands how the unarisen
upekkhā sambojjhaṅga comes to arise; he understands how the arisen
upekkhā sambojjhaṅga is developed to perfection.

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

E. Section on the Truths

And
furthermore, bhikkhus, a bhikkhu dwells observing dhammas in dhammas
with reference to the four ariya·saccas. And furthermore, bhikkhus, how
does a bhikkhu dwell observing dhammas in dhammas with reference to the
four ariya·saccas?

E1. Exposition of Dukkhasacca

And what,
bhikkhus, is the dukkha ariyasacca? Jāti is dukkha, aging is dukkha
(sickness is dukkha) maraṇa is dukkha, sorrow, lamentation, dukkha,
domanassa and distress is dukkha, association with what is disliked is
dukkha, dissociation from what is liked is dukkha, not to get what one
wants is dukkha; in short, the five upādāna·k·khandhas are dukkha.

And
what, bhikkhus, is jāti? For the various beings in the various classes
of beings, jāti, the birth, the descent [into the womb], the arising [in
the world], the appearance, the apparition of the khandhas, the
acquisition of the āyatanas. This, bhikkhus, is called jāti.

And
what, bhikkhus, is jarā? For the various beings in the various classes
of beings, jarā, the state of being decayed, of having broken [teeth],
of having grey hair, of being wrinkled, the decline of vitality, the
decay of the indriyas: this, bhikkhus, is called jarā.

And what,
bhikkhus, is maraṇa? For the various beings in the various classes of
beings, the decease, the state of shifting [out of existence], the break
up, the disappearance, the death, maraṇa, the passing away, the break
up of the khandhas, the laying down of the corpse: this, bhikkhus, is
called maraṇa.

And what, bhikkhus, is sorrow? In one, bhikkhus,
associated with various kinds of misfortune, touched by various kinds of
dukkha dhammas, the sorrrow, the mourning, the state of grief, the
inner sorrow, the inner great sorrow: this, bhikkhus, is called sorrow.

And
what, bhikkhus, is lamentation? In one, bhikkhus, associated with
various kinds of misfortune, touched by various kinds of dukkha dhammas,
the cries, the lamentations, the weeping, the wailing, the state of
crying, the state of lamentating: this, bhikkhus, is called lamentation.

And
what, bhikkhus, is dukkha? Whatever, bhikkhus, bodily dukkha, bodily
unpleasantness, dukkha engendered by bodily contact, unpleasant
vedayitas: this, bhikkhus, is called dukkha.

And what, bhikkhus,
is domanassa? Whatever, bhikkhus, mental dukkha, mental unpleasantness,
dukkha engendered by mental contact, unpleasant vedayitas: this,
bhikkhus, is called domanassa.

And what, bhikkhus, is despair? In
one, bhikkhus, associated with various kinds of misfortune, touched by
various kinds of dukkha dhammas, the trouble, the despair, the state of
being in trouble, the state of being in despair: this, bhikkhus, is
called despair.

And what, bhikkhus, is the dukkha of being
associated with what is disagreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
unpleasing, not enjoyable, unpleasant, or else those who desire one’s
disadvantage, those who desire one’s loss, those who desire one’s
discomfort, those who desire one’s non-liberation from attachment,
meeting, being associated, being together, encountering them: this,
bhikkhus, is called the dukkha of being associated with what is
disagreeable.

And what, bhikkhus, is the dukkha of being
dissociated from what is agreeable? Here, as to the forms, sounds,
tastes, odors, bodily phenomena and mental phenomena there are which are
pleasing, enjoyable, pleasant, or else those who desire one’s
advantage, those who desire one’s benefit, those who desire one’s
comfort, those who desire one’s liberation from attachment, not meeting,
not being associated, not being together, not encountering them: this,
bhikkhus, is called the dukkha of being dissociated from what is
agreeable.

And what, bhikkhus, is the dukkha of not getting what
one wants? In beings, bhikkhus, having the characteristic of being born,
such a wish arises: “oh really, may there not be jāti for us, and
really, may we not come to jāti.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.

In
beings, bhikkhus, having the characteristic of getting old, such a wish
arises: “oh really, may there not be jarā for us, and really, may we not
come to jarā.” But this is not to be achieved by wishing. This is the
dukkha of not getting what one wants.

In beings, bhikkhus, having
the characteristic of getting sick, such a wish arises: “oh really, may
there not be sickness for us, and really, may we not come to sickness.”
But this is not to be achieved by wishing. This is the dukkha of not
getting what one wants.

In beings, bhikkhus, having the
characteristic of getting old, such a wish arises: “oh really, may there
not be maraṇa for us, and really, may we not come to maraṇa.” But this
is not to be achieved by wishing. This is the dukkha of not getting what
one wants.

In beings, bhikkhus, having the characteristic of
sorrow, lamentation, dukkha, domanassa and distress, such a wish arises:
“oh really, may there not be sorrow, lamentation, dukkha, domanassa and
distress for us, and really, may we not come to sorrow, lamentation,
dukkha, domanassa and distress.” But this is not to be achieved by
wishing. This is the dukkha of not getting what one wants.

And
what, bhikkhus, are in short the five upādānakkhandhas? They are: the
rūpa upādānakkhandha, the vedanā upādānakkhandha, the saññā
upādānakkhandha, the saṅkhāra upādānakkhandha, the viññāṇa
upādānakkhandha. These are called in short, bhikkhus, the five
upādānakkhandhas.

This is called, bhikkhus, the dukkha ariyasacca

E2. Exposition of Samudayasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when arising, where does it
arise, and when settling [itself], where does it settle? In that in the
world which seems pleasant and agreeable, that is where taṇhā, when
arising, arises, where when settling, it settles.

And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The ear in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The nose in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The tongue in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Kāya in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. Mana in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

Visible forms in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Sounds in the world are pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Smells in the
world are pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Tastes in the world are pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. Bodily phenomena in the world are pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. Dhammas
in the world are pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.

The eye-viññāṇa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The ear-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The nose-viññāṇa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The tongue-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles.
Kāya-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. Mana-viññāṇa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The eye-samphassa in the world
is pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The nose-samphassa in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
tongue-samphassa in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. Kāya-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. Mana-samphassa in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles.

The vedanā born of eye-samphassa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of ear-samphassa in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of nose-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of tongue-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of kāya-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vedanā born of mana-samphassa in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles.

The saññā of visible forms in
the world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The saññā of sounds in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The saññā of odors in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The saññā of tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
saññā of bodily phenomena in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The saññā
of Dhammas in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles.

The intention
[related to] visible forms in the world is pleasant and agreeable, there
taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] sounds in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] odors in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
intention [related to] bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The intention [related to] dhammas in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles.

The taṇhā for visible forms in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The taṇhā for sounds in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. The
taṇhā for odors in the world is pleasant and agreeable, there taṇhā,
when arising, arises, there when settling, it settles. The taṇhā for
tastes in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The taṇhā for bodily
phenomena in the world is pleasant and agreeable, there taṇhā, when
arising, arises, there when settling, it settles. The taṇhā for dhammas
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles.
The vicāra of visible forms
in the world is pleasant and agreeable, there taṇhā, when arising,
arises, there when settling, it settles. The vicāra of sounds in the
world is pleasant and agreeable, there taṇhā, when arising, arises,
there when settling, it settles. The vicāra of odors in the world is
pleasant and agreeable, there taṇhā, when arising, arises, there when
settling, it settles. The vicāra of tastes in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vicāra of bodily phenomena in the world is pleasant and
agreeable, there taṇhā, when arising, arises, there when settling, it
settles. The vicāra of dhammas in the world is pleasant and agreeable,
there taṇhā, when arising, arises, there when settling, it settles. This
is called, bhikkhus, the dukkha·samudaya ariyasacca.

E3. Exposition of Nirodhasacca

And
what, bhikkhus, is the dukkha-samudaya ariyasacca? It is this taṇhā
leading to rebirth, connected with desire and enjoyment, finding delight
here or there, that is to say: kāma-taṇhā, bhava-taṇhā and
vibhava-taṇhā. But this taṇhā, bhikkhus, when abandoned, where is it
abandoned, and when ceasing, where does it cease? In that in the world
which seems pleasant and agreeable, that is where taṇhā, when abandoned,
is abandoned, where when ceasing, it ceases.

And what in the
world is pleasant and agreeable? The eye in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The ear in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The nose in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The tongue
in the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Kāya in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases.

Visible
forms in the world are pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Sounds in the
world are pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Smells in the world are
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. Tastes in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Bodily phenomena in the world are pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Dhammas in the world are pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases.

The eye-viññāṇa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The ear-viññāṇa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
nose-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The
tongue-viññāṇa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. Kāya-viññāṇa in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. Mana-viññāṇa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases.

The eye-samphassa in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The ear-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The nose-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The tongue-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Kāya-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. Mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The vedanā born of eye-samphassa in the world
is pleasant and agreeable, there taṇhā, when abandoned, is abandoned,
there when ceasing, it ceases. The vedanā born of ear-samphassa in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The vedanā born of
nose-samphassa in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vedanā born
of tongue-samphassa in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vedanā born of kāya-samphassa in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The vedanā born of mana-samphassa in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The saññā of visible forms in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The saññā of sounds in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of odors in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of tastes in the world is pleasant and
agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases. The saññā of bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The saññā of Dhammas in the world is pleasant
and agreeable, there taṇhā, when abandoned, is abandoned, there when
ceasing, it ceases.

The intention [related to] visible forms in
the world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases. The intention [related to]
sounds in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The intention
[related to] odors in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The
intention [related to] tastes in the world is pleasant and agreeable,
there taṇhā, when abandoned, is abandoned, there when ceasing, it
ceases. The intention [related to] bodily phenomena in the world is
pleasant and agreeable, there taṇhā, when abandoned, is abandoned, there
when ceasing, it ceases. The intention [related to] dhammas in the
world is pleasant and agreeable, there taṇhā, when abandoned, is
abandoned, there when ceasing, it ceases.

The taṇhā for visible
forms in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
sounds in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The taṇhā for
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The taṇhā
for dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The
vitakka of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vitakka of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vitakka of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vitakka
of dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases.

The
vicāra of visible forms in the world is pleasant and agreeable, there
taṇhā, when abandoned, is abandoned, there when ceasing, it ceases. The
vicāra of sounds in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of odors in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
tastes in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. The vicāra of
bodily phenomena in the world is pleasant and agreeable, there taṇhā,
when abandoned, is abandoned, there when ceasing, it ceases. The vicāra
of dhammas in the world is pleasant and agreeable, there taṇhā, when
abandoned, is abandoned, there when ceasing, it ceases. This is called,
bhikkhus, the dukkha·nirodha ariyasacca.

E4. Exposition of Maggasacca

And
what, bhikkhus, is the dukkha·nirodha·gāminī paṭipadā ariyasacca? It is
just this ariya aṭṭhaṅgika magga, that is to say sammādiṭṭhi,
sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo,
sammāsati and sammāsamādhi.

And what, bhikkhus, is sammādiṭṭhi?
That, bhikkhus, which is the ñāṇa of dukkha, the ñāṇa of
dukkha-samudaya, the ñāṇa of dukkha-nirodha and the ñāṇa of
dukkha-nirodha-gāmini paṭipada, that is called, bhikkhus, sammādiṭṭhi.

And
what, bhikkhus, are sammāsaṅkappas? Those, bhikkhus, which are
saṅkappas of nekkhamma, saṅkappas of abyāpāda, saṅkappas of avihiṃsā,
those are called, bhikkhus, sammāsaṅkappas.

And what, bhikkhus,
is sammāvācā? That, bhikkhus, which is abstaining from musāvādā,
abstaining from pisuṇa vācā, abstaining from pharusa vācā, and
abstaining from samphappalāpa, that is called, bhikkhus, sammāvācā.

And
what, bhikkhus, is sammā-kammanta? That, bhikkhus, which is abstaining
from pāṇātipāta , abstaining from adinnādāna, abstaining from
abrahmacariya, that is called, bhikkhus, sammā-kammanta.

And
what, bhikkhus, is sammā-ājīva? Here, bhikkhus, a noble disciple, having
abandonned wrong livelihood, supports his life by right means of
livelihood, that is called, bhikkhus, sammā-ājīva.

And what,
bhikkhus, is sammāvāyāma? Here, bhikkhus, a bhikkhu generates his chanda
for the non-arising of unarisen pāpaka and akusala dhammas, he exerts
himself, rouses his viriya, applies vigorously his citta and strives; he
generates his chanda for the forsaking of arisen pāpaka and akusala
dhammas, he exerts himself, rouses his viriya, applies vigorously his
citta and strives; he generates his chanda for the arising of unarisen
kusala dhammas, he exerts himself, rouses his viriya, applies vigorously
his citta and strives; he generates his chanda for the steadfastness of
arisen kusala dhammas, for their absence of confusion, for their
increase, their development, their cultivation and their completion, he
exerts himself, rouses his viriya, applies vigorously his citta and
strives. This is called, bhikkhus, sammāvāyāma.

An what,
bhikkhus, is sammāsati? Here, bhikkhus, a bhikkhu dwells observing kāya
in kāya, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing vedanā in vedanā, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing citta in citta, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing
dhamma·s in dhamma·s, ātāpī sampajāno, satimā, having given up
abhijjhā-domanassa towards the world. This is called, bhikkhus,
sammāsati.

And what, bhikkhus, is sammāsamādhi? Here, bhikkhus, a
bhikkhu, detached from kāma, detached from akusala dhammas, having
entered in the first jhāna, abides therein, with vitakka and vicāra,
with pīti and sukha born of detachment. With the stilling of
vitakka-vicāra, having entered in the second jhāna, he abides therein
with inner tanquilization, unification of citta, without vitakka nor
vicāra, with pīti and sukha born of samādhi. And with indifference
towards pīti, he abides in upekkha, sato and sampajāno, he experiences
in kāya the sukha which the ariyas describe: ‘one who is equanimous and
mindful dwells in [this] sukha’, having entered in the third jhāna, he
abides therein. Abandoning sukha and abandoning dukkha, somanassa and
domanassa having previously disappeared, without sukha nor dukkha, with
the purity of upekkha and sati, having entered in the fourth jhāna, he
abides therein. This is called, bhikkhus, sammāsamādhi.

This is called, bhikkhus, the dukkha·nirodha·gāminī paṭipadā ariyasacca.

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

The benefits of practicing the Satipaṭṭhānas

For
whoever, bhikkhus, would practice these four satipaṭṭhānas in this way
for seven years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone seven years, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for six
years, one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone six years, bhikkhus. For whoever, bhikkhus, would practice these
four satipaṭṭhānas in this way for five years, one of two results may be
expected: either [perfect] knowledge in visible phenomena, or if there
is some clinging left, anāgāmita.

Let alone five years, bhikkhus.
For whoever, bhikkhus, would practice these four satipaṭṭhānas in this
way for four years, one of two results may be expected: either [perfect]
knowledge in visible phenomena, or if there is some clinging left,
anāgāmita.

Let alone four years, bhikkhus. For whoever, bhikkhus,
would practice these four satipaṭṭhānas in this way for three years,
one of two results may be expected: either [perfect] knowledge in
visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone three years, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two years, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two years,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one year, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one year, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for seven
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone seven months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for six months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone six months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for five months, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone five months, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for four
months, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone four months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for three months, one of two
results may be expected: either [perfect] knowledge in visible
phenomena, or if there is some clinging left, anāgāmita.

Let
alone three months, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for two months, one of two results
may be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

Let alone two months,
bhikkhus. For whoever, bhikkhus, would practice these four satipaṭṭhānas
in this way for one month, one of two results may be expected: either
[perfect] knowledge in visible phenomena, or if there is some clinging
left, anāgāmita.

Let alone one month, bhikkhus. For whoever,
bhikkhus, would practice these four satipaṭṭhānas in this way for half a
month, one of two results may be expected: either [perfect] knowledge
in visible phenomena, or if there is some clinging left, anāgāmita.

Let
alone half a month, bhikkhus. For whoever, bhikkhus, would practice
these four satipaṭṭhānas in this way for a week, one of two results may
be expected: either [perfect] knowledge in visible phenomena, or if
there is some clinging left, anāgāmita.

“This, bhikkhus, is the
path that leads to nothing but the purification of beings, the
overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.” Thus has it been said,
and on the basis of all this has it been said.

Thus spoke the Bhagavā. Delighted, the bhikkhus welcomed the words of the Bhagavā.
https://tenor.com/view/government-conspiracy-covid19-mom-died-of-avirus-gif-17552801    
https://economictimes.indiatimes.com/news/international/world-news/china-lab-rejects-covid-19-conspiracy-claims-but-virus-origins-still-a-mystery/articleshow/75422373.cms?from=mdr
COVID-19 conspiracy claims, but virus origins still a mystery.
There were still no conclusive answers as to where the disease started.
SARS-CoV-2,
now responsible for more than 200,000 deaths worldwide, was synthesised
by the Wuhan Institute of Virology (WIV), based in the city where the
disease was first identified.



https://srv1.worldometers.info/coronavirus/
Last updated: July 15, 2020, 01:09 GMT

Coronavirus Cases:

13,670,864

Deaths:
585,842

Recovered:8,019,928

https://srv1.worldometers.info/



World Population

75,712,378Births this year
104,282Births today
31,785,870Deaths this year
43,780Deaths today
43,926,508Net population growth this year
60,502Net population growth today
Government & Economics
$ 4,109,252,952Public Healthcare expenditure today
$ 2,808,673,755Public Education expenditure today
$ 1,275,118,766Public Military expenditure today
42,649,752Cars produced this year
81,544,161Bicycles produced this year
135,034,681Computers produced this year

Society & Media

1,449,734New book titles published this year
129,279,852Newspapers circulated today
181,461TV sets sold worldwide today
1,773,406Cellular phones sold today
$ 79,356,660Money spent on videogames today
4,618,678,830Internet users in the world today
71,505,927,321Emails sent today
1,896,365Blog posts written today
212,514,549Tweets sent today
1,978,267,710Google searches today

Environment

2,810,601Forest loss this year (hectares)
3,783,829Land lost to soil erosion this year (ha)
19,546,484,385CO2 emissions this year (tons)
6,485,347Desertification this year (hectares)
5,292,248 Toxic chemicals released
in the environment
this year (tons)

Food

844,493,261Undernourished people in the world
1,696,111,310Overweight people in the world
761,090,426Obese people in the world
8,325People who died of hunger today
$ 157,823,732Money spent for obesity related
diseases in the USA
today
$ 51,458,967Money spent on weight loss
programs in the USA
today

Water

2,359,591,081Water used this year (million L)
455,082Deaths caused by water related
diseases
this year
799,520,568People with no access to
a safe drinking water source

Energy

127,051,062Energy used today (MWh), of which:
108,153,038- from non-renewable sources (MWh)
19,132,782- from renewable sources (MWh)
796,108,269,935 Solar energy striking Earth today (MWh)
26,058,145Oil pumped today (barrels)
1,502,891,183,377Oil left (barrels)
15,673Days to the end of oil (~43 years)
1,094,756,311,228Natural Gas left (boe)
57,619Days to the end of natural gas
4,314,827,820,784Coal left (boe)
148,787Days to the end of coal

Health

7,015,424Communicable disease deaths this year
263,543Seasonal flu deaths this year
4,107,670Deaths of children under 5 this year
22,985,658Abortions this year
167,034Deaths of mothers during birth this year
41,945,942HIV/AIDS infected people
908,460Deaths caused by HIV/AIDS this year
4,438,329Deaths caused by cancer this year
530,077Deaths caused by malaria this year
4,120,332,614Cigarettes smoked today
2,701,518Deaths caused by smoking this year
1,351,611Deaths caused by alcohol this year
579,505Suicides this year
$ 216,189,594,323Money spent on illegal drugs this year
729,495Road traffic accident fatalities this year

  
 BIRTH, OLD AGE, SICKNESS, ILLNESS, DEATH ARE CERTAININTIES    May all
be Happy, Well and Secure!    May all have Calm, Quiet, Alert, Attentive
and Equanimity Mind with a Clear Understanding that Everything is
Changing!    May all those who died attain Eternal Bliss as Final Goal
and Rest in Peace
as they followed the following original words of
the Buddha the Mettiyya Awakened One with awraeness :Countries and
territories without any cases of COVID-19                1. Comoros,2.
North Korea,3. Yemen,4. The Federated States of Micronesia,5.
Kiribati,6. Solomon Islands,7. The Cook Islands,8. Micronesia,9.
Tong,10. The Marshall Islands Palau,11. American Samoa,12. South
Georgia,13. South Sandwich Islands,14.SaintHelena,Europe,15. Aland
Islands,16.Svalbard,17. Jan Mayen Islands,18. Latin
America,19.Africa,20.British Indian Ocean Territory,21.French Southern
Territories,22.Lesotho,23.Oceania,24.Christmas Island,25. Cocos
(Keeling) Islands,26. Heard Island,27. McDonald Islands,28. Niue,29.
Norfolk Island,30. Pitcairn,31. Solomon Islands,32. Tokelau,33. United
States Minor Outlying Islands,34. Wallis and Futuna
Islands,35.Tajikistan,36. Turkmenistan,37. Tuvalu,38. Vanuatu
as they are following the original words of the Buddha Metteyya Awakened One with Awareness:
  
     Dhammacakkappavattana Sutta1. Dasa raja dhamma, 2. kusala 3.
Kuutadanta Sutta dana, 4. priyavacana,5. artha cariya ,6. samanatmata,
7. Samyutta Nikayaaryaor,ariyasammutidev 8. Agganna Sutta,9. Majjima
Nikaya,10. arya” or “ariy, 11.sammutideva,12. Digha Nikaya,13. Maha
Sudassana,14.Dittadhammikatthasamvattanika-dhamma ,15. Canon Sutta ,16.
Pali Canon and Suttapitaka ,17. Iddhipada ,18. Lokiyadhamma and
Lokuttaradhamma,19. Brahmavihàra,20. Sangahavatthu ,21.
Nathakaranadhamma ,22. Saraniyadhamma ,23. Adhipateyya
Dithadhammikattha,24. dukkha,25. anicca,26. anatta,27. Samsara,28.
Cakkamatti Sihananda Sutta,29.Chandagati,30.Dosagati, 31.
Mohagati,32.Bhayagati,33.Yoniso manasikara,34. BrahmavihàraSangaha
vatthu,35. Nathakaranadhamma,36.SaraniyadhammaAdhipateyya,37.
Dithadhammikatth38.Mara,39.Law of Kamma,40. dhammamahamatras, 41.IV.
Observation of
Dhammas,42.Assamedha,43.Sassamedha,44.Naramedha,45.Purisamedha,46.Sammapasa,47.Vajapeyya,48.Niraggala,49.Sila,50.Samadhi, 
51.Panna, 52.Samma-sankappa,53.Sigalovada Sutta,54.Brahmajala
Sutta,55.Vasettha Sutta in Majjhima Nikaya,56.Ambattha Sutta in Digha
NikayaThe Blessed,Noble,Awakened One-The Tathagata
                             

May
all be Happy, Well and Secure!May all live Long!May all have calm,
quiet, alert, attentive and equanimity Mind with a clear understanding
that Everything is Changing!

The Blessed,Noble,Awakened One-The
TathagataGive people time.Give people space.Don’t beg anyone to stay.Let
them roam.What’s meant for you willalways be yours.

https://tricycle.org/magazine/buddhist-food-cupcake/

Where Word’s Hunger Struggle Is Headed

Maṇimēkalai , “jewelled belt, girdle of gems”
received a magicAtchaya Pathiram
(begging bowl) , which always gets filled.

Akshaya pathram Manimegalai the follower of Awakened One with Awareness said that

 “Hunger is the worst kind of  illness.”
“The whole secret of existence is to have no fear.”  

Manimekalai
converted the prison into a hospice to help the needy, teaches the king
the dhamma of the Buddha. In the final five cantos of the epic,
Buddhist teachers recite Four Noble Truths, Twelve Nidanas and other
ideas to her.

Volunteers must become full-time members to
fullfill the vision & aspiration of his spiritual Manimekala Akshya
Pathram. Must be committed to the cause currently and involve in
strategy, growth, and governance of Akshaya Patra.

The journey so
far and what the future holds in the mission to end hunger for children
and adults in the world. Technology must be  used in mass production
for the fantastic results. Other initiatives of the Akshaya Patra must
help children and adults from underprivileged backgrounds achieve their
dreams.

 All the Governments all over the world allot funds for
the governance of Akshaya Patra and order all the vans used by postal
department, police vans to supply provisions, vegetables and food in
edible food packs till all the curfews are removed.

The state-of-the-art kitchens must become a subject of study and attract curious visitors from around the world.

Partnership
with the Governments all over the world India and various State
Governments, along with the persistent support from corporates,
individual donors, and well-wishers have to help Manimekali Akshya
Pathram to serve millions of underprevilaged children and adults.Picture
a life in which your every waking moment is spent searching for food.
Your belly is distended and your limbs are emaciated like a starving
child’s. Your hunger is ceaseless and painful, but your throat is no
wider than the eye of a needle. When you find food, you can’t swallow
it. Not even a bite. The hunger persists, and your search continues.
Such is the fate of pretas in Buddhist tradition—the hungry ghosts.These
poor souls were reborn this way because in past lives they were driven
by desire, greed, anger, and ignorance. While you might find yourself
checking a few of these boxes on any given day, in Buddhism you have to
take such vices to the extreme to end up with such a tortured
existence—like committing murder in a jealous rage. So no need to
panic.It’s a tradition in many Asian cultures to leave offerings of food
for the hungry ghosts. But this doesn’t really help. It turns out these
ghosts aren’t really searching for food. Or they are, but their search
is misguided. Hunger for the ghosts has nothing to do with food, and
everything to do with what they did in their previous time on earth.
There’s plenty of food for them, but they can’t eat it. Like every
religious parable, there’s an important lesson here: it’s not food they
really need.Back here in the human realm, we still look to food to do
much more than nourish our bodies and satisfy our hunger. We turn to
food in times of great joy and great sadness. When something wonderful
happens, we celebrate with a dinner out. We drink champagne, we eat
cake, we splurge on nice meals. Food becomes part of the rejoicing. And
the opposite is true, too. There’s a long tradition of providing food to
those who are grieving. We band together to provide meals to friends in
crisis—you may, at some point in your life, have signed up on a
spreadsheet or email thread to bring meals to someone mourning, someone
recovering, someone struggling. In times of sadness, we instinctively
want to provide comfort in a tangible way. And very often, we do that
with food.Food is there for all of it—the good times and the bad. And to
some extent, it makes sense. It’s fun to go out and celebrate a raise,
an anniversary, or a graduation. And it feels right that when people are
truly suffering, the last thing they should worry about is putting
together a meal. In these moments of tragedy or triumph, food is a
worthy and welcome ally.The problem comes when we use food to comfort
and reward ourselves when the stakes are much, much lower. Finally I got
the kids to sleep, now I can eat those cookies I’ve been eyeing. That
big meeting today was a mess, time for a big glass of wine. These
mundane highs and lows are challenging. But they are not worthy of great
sadness or great celebration. Or, really, food.Related: Read a
collection of Tricycle Teachings on Food And we know it, too.

Imagine
going out for dinner to celebrate fixing the washing machine. Or
delivering a meal to a friend who had a bad sunburn. It sounds
ridiculous. But we still give ourselves mini-rewards for minor
successes, and mini-comforts for minor irritations—and they often
involve food. We won’t buy ourselves a celebratory cake, but we might
well take a slice if there’s some in the refrigerator. Or we might find
ourselves a bag of chips or a cold beer. Each of these could easily be
several hundred calories. And worse still, it’s generally at the end of a
long day that we find ourselves wanting this reward or comfort—the
worst possible time for our bodies. Do that regularly, and it adds up
fast.There’s a reason we do this, of course. Food is a natural reward.
Think of Ivan Pavlov and his studies of classical conditioning in
dogs—he trained them with food. The comfort foods we usually turn to—the
ones full of starch and sugar—are scientifically proven to improve our
mood. Ever hear someone refer to a particularly enticing snack as being
“like crack”? Eating tasty food seems to activate the same parts of the
brain as addictive drugs and even cause the release of natural opiates.
Studies have shown that carbohydrates in particular increase serotonin
release, the chemical in the body that boosts mood. The more serotonin,
the better you feel. Fatty foods are the same. Brain scans of
participants in a 2011 study, who were fed either a solution of fatty
acids or a saline solution via a feeding tube, showed that those who got
the fatty acids had less activity in the areas of the brain that
controlled sadness, even after listening to “sad classical music.” (Yes,
people actually volunteered for this study—with sad music and a feeding
tube.)So what’s wrong with that? Better than actual crack at least,
right? If food really does help with our mood, isn’t that a good
thing?Yes and no. But mostly no. Remember those hungry ghosts? They get a
bit of relief when they taste the food on their tongues. So do you,
studies tell us—and you’re luckier than the hungry ghosts because at
least you can swallow your chocolate. But that relief is temporary. The
bad day still lingers, smothered by the brownie, pretzel, or muffin. And
just like the hungry ghosts, you aren’t really looking for food. What
the ghosts truly want is relief from the void created by desire, greed,
anger, and ignorance—yet they keep trying to fill that empty feeling
with food, even though it never works. Sound familiar?Not only are these
self-soothing snacks not all that soothing, but when we use food to
comfort and provide relief from stress, we’re using it at a time when we
can least afford the calories. A recent Ohio State University study of
58 healthy middle-aged women revealed that experiencing one or more
stressful events the day before eating a single high-fat meal actually
slowed their metabolism. And not just a little—enough to “add up to
almost 11 pounds across a year” according to the authors. Stress seems
to cause the body to freak out and cling to the calories, thinking it
might need them later. This may be a biological holdover from times of
famine, or when we weren’t all that sure when we’d spear our next woolly
mammoth. Whatever we’re stressed about today—whether an ill loved one, a
struggling relationship, a financial burden, or a lousy job—probably
won’t cause us to starve tomorrow. But our bodies haven’t evolved to
know the difference.And it gets worse. Overeating for any reason often
leads to these same negative emotional states that then trigger more
overeating. A study of both normal-weight and overweight women in
Germany found that they felt sadness, shame, and anxiety after eating
high-calorie foods—with the overweight women reporting the most intense
emotional responses. So we overeat when we’re sad or stressed, then get
more sad and stressed when we overeat. In between, we gain weight, which
is also associated with depression and makes everything worse. It’s
another vicious cycle of “overeating, weight gain, and depressed
mood.”Related: I Tried the Buddhist Monk Diet—And It Worked Luckily,
there are many ways to deal with stress. The healthiest approach is to
take steps to address the actual cause. That may mean facing the reality
of a bad relationship, or seeking out a new job, or saying no to
commitments that have you stretched too thin. Social diversion—basically
hanging out with friends or family—also works well. In fact, of all the
ways to distract yourself, this seems to be the most effective.What
psychologists call “emotion-oriented coping” is the most dangerous. This
is when you blame yourself, daydream, fantasize, and otherwise ruminate
on your miserable life. Maybe lying in bed listening to sad music.
Don’t do that. This often leads to emotional eating—perhaps because it
just doesn’t work on its own. Awful-izing rarely makes us feel better.On
the other hand, meditation and mindfulness—a few minutes of pure
silence and peace—have been shown to help significantly. Similarly,
studies of yoga for relieving stress and anxiety are very promising, and
have even shown that yoga can reduce preoccupations with food for those
with serious eating disorders. Physical exercise has long been known to
improve our moods, and also seems to help us fight anxiety. Exposure to
nature helps many people. You may have to try several things before you
find something that works for you. But don’t let yourself use food as
your cure.You will slip up, of course, now and again. These are hard
habits to break. But think carefully about just how often you are
engaging in these behaviors, and see them for what they are—a temporary
fix that can cause a lasting problem. And remember the lesson of the
hungry ghosts. The unsettled self can never be sated with food.

♦From Buddha’s Diet: The Ancient Art of Losing Weight Without Losing Your Mind, by Tara Cottrell and Dan Zigmond, © 2016.

Reprinted
with permission of Running Press, an imprint of Perseus Books, a
division of PBG Publishing, a subsidiary of Hachette Book Group.

There is no fire like passion
No crime like hatred,
No sorrow like separation,
No sickness like hunger,
And
no joy like the joy of freedom. Gautama Buddha Zen famously says: when
hungry, eat; when tired, sleep. But all things in moderation - as the
Buddha discovered in time to avoid starving to death.

UN News

Over
820 million people suffering from hunger; new UN report reveals
stubborn realities of ‘immense’ global challenge Economic Development

After
nearly a decade of progress, the number of people who suffer from
hunger has slowly increased over the past three years, with about one in
every nine people globally suffering from hunger today, the United
Nations said in a new report released on Monday.

This fact
underscores “the immense challenge” to achieving the Zero Hunger target
of the Sustainable Development Goals (SDGs) by 2030, according to the
State of Food Security and Nutrition in the World 2019.

The
report, launched on the margins of the High-level Political Forum (HLPF)
– the main UN platform monitoring follow-up on States’ actions on the
SDGs – currently under way in New York, breaks down statistics by
region, and shows that hunger has risen almost 20 per cent in Africa’s
subregions, areas which also have the greatest prevalence of
undernourishment.

Although the pervasiveness of hunger in Latin
America and the Caribbean is still below seven per cent, it is slowly
increasing. And in Asia, undernourishment affects 11 per cent of
the population.

 Although
southern Asia saw great progress over the last five years, at almost 15
per cent, it is still the subregion with the highest prevalence of
undernourishment.

“Our actions to tackle these troubling trends
will have to be bolder, not only in scale but also in terms of
multisectoral collaboration,” the heads of the UN Food and Agriculture
Organization (FAO), the International Fund for Agricultural Development
(IFAD), the UN Children’s Fund (UNICEF), the World Food Programme (WFP)
and the World

Health Organization (WHO) urged in their joint foreword to the report.

Hunger
is increasing in many countries where economic growth is lagging,
particularly in middle-income countries and those that rely heavily on
international primary commodity trade. The annual UN report also found
that income inequality is rising in many of the countries where hunger
is on the rise, making it even more difficult forthe poor, vulnerable or
marginalized to cope with economic slowdowns and downturns.

“We
must foster pro-poor and inclusive structural transformation focusing on
people and placing communities at the centre to reduce economic
vulnerabilities and set ourselves on track to ending hunger, food
insecurity and all forms of malnutrition,” the UN leaders said.Food
insecurity
This year’s edition of the report takes a broader look at the impact of food insecurity – beyond hunger.
It
introduces, for the first time, a second indicator for monitoring
Sustainable Development Goals (SDGs) Target 2.1 on the Prevalence of
Moderate or Severe Food Insecurity that shows that 17.2 per cent of the
world’s population, or 1.3 billion people, lacked regular access to
“nutritious and sufficient food”.
“Even if they were not necessarily
suffering from hunger, they are at greater risk of various forms of
malnutrition and poor health”, according to the report.The combination
of moderate and severe levels of food insecurity brings the estimate to
about two billion people, where in every continent, women are slightly
more food insecure than men.
Low birthweight still a major challenge
Turning to children, the report disclosed that since 2012, no progress
has been made in reducing low birthweight.
Additionally, while the
number of under-age-five children affected by stunting has decreased
over the past six years by 10 per cent globally, the pace of progress is
too slow to meet the 2030 target of halving the number of stunted
children.
Furthermore, overweight and obesity continue to increase
throughout all regions, particularly among school-age children and
adults. Income inequality increases the likelihood of severe food
insecurity – UN report
To safeguard food security and nutrition, the
2019 report stresses the importance to economic and social policies to
counteract the effects of adverse economic cycles when they arrive,
while avoiding cuts in essential services.
It maintains that the
uneven pace of economic recovery “is undermining efforts to end hunger
and malnutrition, with hunger increasing in many countries where the
economy
 has slowed down or contracted”, mostly in middle-income nations.

Moreover,
economic slowdowns or downturns disproportionally undermine food
security and nutrition where inequalities are greater.

The report
concludes with guidance on what short- and long-term policies must be
undertaken to safeguard food security and nutrition during episodes of
economic turmoil or in preparation for them, such as integrating food
security and nutrition concerns into poverty reduction efforts using
pro-poor and inclusive structural transformations. Solving India’s
hunger problem The Supreme Court has agreed to examine a plea that
starvation deaths continue to eat into the right to life and dignity of
social fabric and a “radical” new measure like community kitchens need
to be set up across the country to feed the poor and the hungry.

A
Bench led by Justice N.V. Ramana issued notice on Monday to the
government on the petition filed jointly by activists Anun Dhawan,
Ishann Dhawan and Kunjana Singh, represented by advocates Ashima Mandla
and Fuzail Ahmad Ayyubi. State-funded community Asskhaya Patra kitchens
must be the  novel concept in all countries. For combating starvation
and malnutrition crisis every locality must have Akshaya Patra kitchens
along with the existing hotels and bakeries.

https://www.ancient-buddhist-texts.net/English-Texts/Buddhist-Legends/15-05.htm

Book
XV. Happiness, Sukha VaggaXV. 5. The Buddha feeds the Hungry 01203.
Hunger is the greatest of afflictions; the Aggregates of Being are the
principal source of suffering;

If a man thoroughly understand
this, he has attained Nibbāna, Supreme Happiness.This religious
instruction was given by the Teacher while he was in residence at Āḷavi
with reference to a certain lay disciple.

For one day, as the
Teacher seated in the Perfumed Chamber at Jetavana {3.262} surveyed the
world at dawn, he beheld a certain poor man at Āḷavi. Perceiving that he
possessed the faculties requisite for attaining the Fruit of
Conversion, he surrounded himself with a company of five hundred monks
and went to Āḷavi.

The inhabitants of Āḷavi straightway invited
the Teacher to be their guest. That poor man also heard that the Teacher
had arrived and made up his mind to go and hear the Teacher preach the
Law. But that very [30.75] day an ox of his strayed off. So he
considered within himself, “Shall I seek that ox, or shall I go and hear
the Law?” And he came to the following conclusion, “I will first seek
that ox and then go and hear the Law.” Accordingly, early in the
morning, he set out to seek his ox.The residents of Āḷavi provided seats
for the Congregation of Monks presided over by the Buddha, served them
with food, and after the meal took the Teacher’s bowl, that he might
pronounce the words of thanksgiving. Said the Teacher, “He for whose
sake I came hither a journey of thirty leagues has gone into the forest
to seek his ox which was lost. Not until he returns, will I preach the
Law.” And he held his peace.While it was still day, that poor man found
his ox and straightway drove the ox back to the herd. Then he thought to
himself, “Even if I can do nothing else, I will at least pay my
respects to the Teacher.” Accordingly, although he was oppressed with
the pangs of hunger, he decided not to go home, but went quickly to the
Teacher, and having paid obeisance to the Teacher, sat down respectfully
on one side. When the poor man came and stood before the Teacher, the
Teacher said to the steward of the alms, “Is there any food remaining
over and above to the Congregation of Monks?” “Reverend Sir, the food
has not been touched.” “Well then, serve this poor man with food.” So
when the steward had provided that poor man with a seat in a place
indicated by the Teacher, he served him dutifully with rice-porridge and
other food, both hard and soft. When the poor man had eaten his meal,
he rinsed his mouth.(We are told that with this single exception there
is no other instance on record in the Three Piṭakas {3.263} of the
Tathāgata’s having thus inquired about the supply of food.) As soon as
the poor man’s physical sufferings had been relieved, his mind became
tranquil. Then the Teacher preached the Law in orderly sequence,
expounding one after another the Four Noble Truths. At the conclusion of
the lesson, the poor man was established in the Fruit of Conversion.

Then
the Teacher pronounced the words of thanksgiving, and having so done,
arose from his seat and departed. The multitude accompanied him a little
way and then turned back.The monks who accompanied the Teacher were
highly indignant and said, “Just consider, brethren, what the Teacher
did. Nothing of the sort ever happened before. But to-day, seeing a
certain poor man, the Teacher inquired about the supply of food and
directed that food to be given to another.” The Teacher turned around,
stopped, [30.76] and said, “Monks, what are you saying?” When he heard
what they were saying, he said to them, “It is even so, monks. When I
came hither a journey of thirty leagues, a long and difficult journey,
my sole reason for coming hither was the fact that I saw that this lay
disciple possessed the faculties requisite for the attainment of the
Fruit of Conversion. Early in the morning, oppressed with the pangs of
hunger, this man went to the forest and spent the day in the forest
seeking his ox which was lost.

Therefore I thought to myself, ‘If
I preach the Law to this man while he is suffering from the pangs of
hunger, he will not be able to comprehend it.’ Therefore was it that I
did what I did. Monks, there is no affliction like the affliction of
hunger.” So saying, he pronounced the following Stanza,203.

Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;

If a man thoroughly understand this, he has attained Nibbāna, Supreme Happiness.

Fear

What do Matteyya Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is not to be feared by one who has lived wisely.”

“The whole secret of existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”
 
“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.

”Pain is a Gift
 Instead of avoiding it,
 Learn to embrace it.
 Without pain,
 there is no growth”Friends

https://tricycle.org/magazine/buddhist-food-cupcake/

Give people time.
Give people space.
Don’t beg anyone to stay.
Let them roam.What’s meant for you will
always be yours.

Happiness, Sukha Vagga

 The Buddha feeds the Hungry

Hunger is the greatest of afflictions; the Aggregates of Being are the principal source of suffering;
If a man thoroughly understand this, he has attained Nibbāna, Supreme Happiness.

 Lord Buddha’s Ideals Have Solutions To Challenges Faced By World Today.

The eight-fold path of Lord Buddha shows the way towards the well-being of societies and nations.

Maṇimēkalai , “jewelled belt, girdle of gems”
received a magic Atchaya Pathiram
(begging bowl) , which always gets filled.

Akshaya pathram Manimegalai the follower of Awakened One with Awareness said that
 “Hunger is the worst kind of  illness.”
“The whole secret of existence is to have no fear.”

There is no fire like passion
No crime like hatred,
No sorrow like separation,
No sickness like hunger,
And no joy like the joy of freedom.
Gautama Buddha

Zen famously says: when hungry, eat; when tired, sleep.
But all things in moderation - as the Buddha discovered in time to avoid starving to death.

Manimekalai
converted the prison into a hospice to help the needy, teaches the king
the dhamma of the Buddha. In the final five cantos of the epic.

Buddhist teachers recite Four Noble Truths, Twelve Nidanas and other ideas to her.

Volunteers
must become full-time members to fullfill the vision & aspiration
of his spiritual Manimekala Akshya Pathram. Must be committed to the
cause currently and involve in strategy, growth, and governance of
Akshaya Patra.

The journey so far and what the future holds in
the mission to end hunger for children and adults in the world.
Technology must be  used in mass production for the fantastic results.
Other initiatives of the Akshaya Patra must help children and adults
from underprivileged backgrounds achieve their dreams.

All the
Governments all over the world allot funds for the governance of Akshaya
Patra and order all the vans used by postal department, police vans to
supply provisions, vegetables and food in edible food packs till all the
curfews are removed.

The state-of-the-art kitchens must become a subject of study and attract curious visitors from around the world.

Partnership
with the Governments all over the world,India and various State
Governments, along with the persistent support from corporates,
individual donors, and well-wishers have to help
Manimekali Akshya Pathram to serve millions of underprevilaged children and adults.

Picture a life in which your every waking moment is spent searching for food.

Your belly is distended and your limbs are emaciated like a starving
child’s. Your hunger is ceaseless and painful, but your throat is no
wider
than the eye of a needle. When you find food, you can’t swallow it. Not
even a bite. The hunger persists, and your search continues.
Such is the fate of pretas in Buddhist tradition—the hungry ghosts.
These
poor souls were reborn this way because in past lives they were driven
by desire, greed, anger, and ignorance. While you might find yourself
checking a few of these boxes on any given day, in Buddhism you have to
take such vices to the extreme to end up with such a tortured
existence—like committing murder in a jealous rage. So no need to panic.
 

It’s a tradition in many Asian cultures to leave offerings of
food for the hungry ghosts. But this doesn’t really help. It turns out
these ghosts aren’t really searching for food.

Or they are, but
their search is misguided. Hunger for the ghosts has nothing to do with
food, and everything to do with what they did in their previous time on
earth. There’s plenty of food for them, but they can’t eat it. Like
every religious parable, there’s an important lesson here: it’s not food
they really need.

Back here in the human realm, we still look to
food to do much more than nourish our bodies and satisfy our hunger. We
turn to food in times of great joy and great sadness. When something
wonderful happens, we celebrate with a dinner out. We drink champagne,
we eat cake, we splurge on nice meals. Food becomes part of the
rejoicing.

 And the opposite is true, too. There’s a long
tradition of providing food to those who are grieving. We band together
to provide meals to friends in crisis—you may, at some point in your
life, have signed up on a spreadsheet or email thread to bring meals to
someone mourning, someone recovering, someone struggling. In times of
sadness, we instinctively want to provide comfort in a tangible way. And
very often, we do that with food.Food is there for all of it—the good
times and the bad. And to some extent, it makes sense. It’s fun to go
out and celebrate a raise, an anniversary, or a graduation. And it feels
right that when people are truly suffering, the last thing they should
worry about is putting together a meal. In these moments of tragedy or
triumph, food is a worthy and welcome ally.

The problem comes when we use food to comfort and reward ourselves when the stakes are much, much lower. Finally
I got the kids to sleep, now I can eat those cookies I’ve been eyeing.
That
big meeting today was a mess, time for a big glass of wine. These
mundane highs and lows are challenging. But they are not worthy of great
sadness or great celebration. Or, really, food.

UN News

 Over 820 million people suffering from hunger; new UN report reveals stubborn realities of ‘immense’ global challenge.

Fear

What do Matteyya Awakened One with Awareness
quotes teach us about fear?

Trade your fear for freedom.

“Even death is not to be feared by one who has lived wisely.”

“The whole secret of existence is to have no fear.

Never fear what will become of you, depend on no one. Only the moment you reject all help are you freed.”

“When
one has the feeling of dislike for evil, when one feels tranquil, one
finds pleasure in listening to good teachings; when one has these
feelings and appreciates them, one is free of fear.

”Pain is a Gift
Instead of avoiding it,
Learn to embrace it.
Without pain,
there is no growth”

As
the world fights extraordinary challenges, their lasting solutions can
come from the ideals of Lord Buddha. In his first sermon at Sarnath,
Lord Buddha referred to hope and purpose. For Lord Buddha, it was the
removal of human suffering.

We have to rise to the occasion and do whatever we can to increase hope among people.

If You Give a Buddhist a Cupcake
tricycle.org
If You Give a Buddhist a Cupcake…
An excerpt from Tara Cottrell and Dan Zigmond’s new book Buddha



https://www.nature.com/articles/d41586-020-01295-8
Nature


Hopes rise for coronavirus drug remdesivir
Despite conflicting studies, results from largest trial yet show the
antiviral speeds up recovery, putting it on track to become a standard
of care in the United States.
nature.com
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Hopes rise for coronavirus drug remdesivir
Despite
conflicting studies, results from largest trial yet show the antiviral
speeds up recovery, putting it on track to become a standard of care in
the United States.
Heidi Ledford
A patient at the intensive care unit receives treatment from two hospital workers in Hefei, China
Coronavirus causes severe respiratory illness in some people.Credit: Zhang Yazi/China News Service via Getty
An
experimental drug — and one of the world’s best hopes for treating
COVID-19 — could shorten the time to recovery from coronavirus
infection, according to the largest and most rigorous clinical trial of
the compound yet. On 1 May, the US Food and Drug Administration (FDA)
granted an ‘emergency use authorization’ for clinicians to use the drug,
called remdesivir, which is administered intravenously, in hospitals
for people with severe COVID-19.
Remdesivir
interferes with the replication of some viruses, including SARS-CoV-2,
which is responsible for the current pandemic. On 29 April, Anthony
Fauci, director of the US National Institute of Allergy and Infectious
Diseases (NIAID), announced that a clinical trial in more than 1,000
people had showed that those taking remdesivir recovered in 11 days on
average, compared with 15 days for those on a placebo.
“Although
a 31% improvement doesn’t seem like a knockout 100%, it is a very
important proof of concept,” Fauci said. “What it has proven is that a
drug can block this virus.”
There
were also fewer deaths among trial participants who received the drug,
he said, but that trend was not statistically significant. The shortened
recovery time, however, was significant, and was enough of a benefit
that investigators decided to stop the trial early, he said, to ensure
that those participants who were receiving placebo could now access the
drug. Fauci added that remdesivir would become a standard treatment for
COVID-19. The FDA’s authorization is not a final drug approval, and can
be revoked when the conditions required for emergency use are no longer
in effect. Distribution of the drug in the United States will be under
government control.
Rollercoaster ride
The
news comes after weeks of data leaks and on a day of mixed results from
clinical trials of the drug. The drug’s maker, Gilead Sciences of
Foster City, California, announced on the same day that in its own
trial, more than half of 400 participants with severe COVID-19 had
recovered from their illness within two weeks of receiving treatment.
But the study lacked a placebo-controlled arm, making the results
difficult to interpret. Also on 29 April, a smaller trial run in China
announced that it had found1 no benefits from remdesivir when compared
with a placebo. But that trial was stopped early owing to difficulty in
enrolling participants as the outbreak subsided in China. Nevertheless,
onlookers are hopeful that the large NIAID trial provides the first
glimmer of promise in a race to find a drug that works against the
coronavirus, which has infected more than three million people
worldwide.
“There
is a lot of focus on remdesivir because it’s potentially the best shot
we have,” says virologist Stephen Griffin at the University of Leeds,
UK.
Small trials
Fast-flowing,
conflicting information on remdesivir in the past few weeks has left
people reeling. In the rush to find therapies to combat COVID-19, small
clinical trials without control groups have been common. “I’m just very
annoyed by all of these non-controlled studies,” says Geoffrey Porges, a
biotechnology analyst for the investment bank SVB Leerink in New York
City. “It’s reassuring that 50–60% of patients are discharged from the
hospital, but this is a disease that mostly gets better anyway.”
With
so much uncertainty, the remdesivir-watchers were waiting anxiously for
final results from the NIAID trial, which were not expected until the
end of May. In lieu of a vaccine, which could still be more than a year
away, effective therapies are crucial in reducing deaths and limiting
economic damage from the pandemic. Yet, despite the flood of small
clinical trials, no therapy has been convincingly shown to boost
survival in people with COVID-19.
The
NIAID results put a new sheen on remdesivir.The NIAID did not release
detailed safety data. The study in China found no significant difference
between remdesivir and placebo in the frequency of adverse events, but
12% of people who received remdesivir dropped out of the study due to
side effects including nausea and cardiopulmonary failure, compared to
only 5% on placebo.
“It
may not be the wonder drug that everyone’s looking for, but if you can
stop some patients from becoming critically ill, that’s good enough,”
says Griffin.
Fauci
said the finding reminded him of the discovery in the 1980s that the
drug AZT helped to combat HIV infection. The first randomized,
controlled clinical trial showed only a modest improvement, he said, but
researchers continued to build on that success, eventually developing
highly effective therapies.
Remdesivir
works by gumming up an enzyme that some viruses, including SARS-CoV-2,
use to replicate. In February, researchers showed2 that the drug reduces
viral infection in human cells grown in a laboratory.
Gilead
began to ramp up production of remdesivir well before the NIAID results
came out. By the end of March, the company had produced enough to treat
30,000 patients. And by streamlining its manufacturing process and
finding new sources of raw materials, Gilead announced, it hopes to
produce enough remdesivir to treat more than one million people by the
end of the year.
That
calculation was based on the assumption that people would take the drug
for ten days, but the results announced from Gilead’s trial on 29 April
suggest that a five-day course of treatment could work just as well. If
so, that would effectively double the number of people who could be
treated, says Porges.
Many drugs needed
In
the long term, clinicians will probably want a bevy of antiviral drugs —
with different ways of disabling the virus — in their arsenal, says
Timothy Sheahan, a virologist at the University of North Carolina in
Chapel Hill, who has teamed up with Gilead researchers to study
remdesivir. “There is always the potential for antiviral resistance,” he
says. “And to hedge against that potential, it’s good to have not only a
first-line, but also a second-, third-, fourth-, fifth-line antiviral.”
Researchers
are furiously testing a wide range of therapies, but early results,
although not yet definitive, have not been encouraging. The malaria
drugs chloroquine and hydroxychloroquine, both of which have
anti-inflammatory effects, drew so much attention from physicians and
the public that some countries have depleted their supplies of the
drugs. Yet studies in humans have failed to show a consistent benefit,
and some have highlighted the risks posed by side effects of the drugs
that affect the heart.
Early
interest in a mix of two HIV drugs called lopinavir and ritonavir
flagged when a clinical trial in nearly 200 people did not find any
benefit of the mix for those with severe COVID-193. Another promising
therapeutic hypothesis — that inhibiting the action of an immune-system
regulator called IL-6 could reduce the serious inflammation seen in some
people with severe COVID-19 — has met with mixed results thus far.
Still,
a host of other therapies are being tested in people, and many
researchers are hunting for new drugs at the bench. Sheahan and his
colleagues have found4 a compound that is active against SARS-CoV-2 and
other coronaviruses, including a remdesivir-resistant variant of a
coronavirus, when tested in laboratory-grown human cells.
But
much more testing would be needed before the compound could be tried in
people. “What we’re doing now will hopefully have an impact on the
current pandemic,” he says. “But maybe more importantly, it could
position us to better respond more quickly in the future.”
doi: 10.1038/d41586-020-01295-8
Updates & Corrections
Update 04 May 2020: This story has been updated to note that on 1
May US regulatory authorities granted remdesivir ‘emergency use’
authorization for use in people with severe COVID-19.
References
1.
Wang, Y. et al. Lancet https://doi.org/10.1016/S0140-6736(20)31022-9 (2020).


https://www.webmd.com/lung/covid-treatment-home-hospital#1



Friends


Coronavirus (COVID-19) Treatment
The
most common symptoms of COVID-19 are a fever, coughing, and breathing
problems. Unless you have severe symptoms, you can most likely treat
them at home, the way you would for a cold or the flu. Most people
recover from COVID-19 without the need for hospital care. Call your
doctor to ask about whether you should stay home or get medical care in
person.
Scientists
are trying to make new medicines and test some existing drugs to see
whether they can treat COVID-19. In the meantime, there are a number of
things that can relieve symptoms, both at home and at the hospital. a
number of things can relieve symptoms, both at home and at the hospital.
At-Home Coronavirus Treatment
If your symptoms are mild enough that you can recover at home, you should:
Rest. It can make you feel better and may speed your recovery.
Stay home. Don’t go to work, school, or public places.
Drink fluids. You lose more water when you’re sick. Dehydration can make symptoms worse and cause other health problems.

Monitor. If your symptoms get worse, call your doctor right away.
Don’t go to their office without calling first. They might tell you to
stay home, or they may need to take extra steps to protect staff and
other patients.
Ask your doctor about over-the-counter medicines that may help, like acetaminophen to lower your fever.
The
most important thing to do is to avoid infecting other people,
especially those who are over 65 or who have other health problems.
That means:
Try to stay in one place in your home. Use a separate bedroom and bathroom if you can.
Tell others you’re sick so they keep their distance.
Cover your coughs and sneezes with a tissue or your elbow.
Wear a mask over your nose and mouth if you can.
Wash regularly, especially your hands.
Don’t share dishes, cups, eating utensils, towels, or bedding with anyone else.
Clean and disinfect common surfaces like doorknobs, counters, and tabletops.
What to expect
Symptoms
begin 2 to 14 days after you come into contact with the virus. Early
studies show that many people who have mild infections recover within 2
weeks. More severe cases tend to last 3 to 6 weeks.
Talk
to your doctor about how long you should isolate yourself if you have
symptoms. CDC guidelines say you can leave isolation when all of these
are true:
You haven’t had a fever for 3 days.
Your respiratory symptoms, such as coughing or shortness of breath, are better.
It’s been at least 10 days since your symptoms began OR you have two negative COVID-19 tests 24 hours apart.
How do you know if your symptoms are getting worse?
Get medical care right away if you begin to have:
Trouble breathing
Pain or pressure in your chest
Confusion or severe drowsiness
A blue tint to your lips or face
Coronavirus Treatment in a Hospital
You
don’t need to go to the hospital or ER if you have basic COVID-19
symptoms, like a mild fever or cough. If you do, many hospitals will
send you home.
If
your case is severe, members of the medical staff will check for signs
that the illness is causing more serious problems. They might:
Check the levels of oxygen in your blood with a clip-on finger monitor
Listen to your lungs
Give you a COVID-19 test. This involves putting a 6-inch cotton swab up both sides of your nose for about 15 seconds.
Give you a chest X-ray or CT scan
You
may get extra oxygen through two small tubes that go just inside your
nostrils. In very serious cases, doctors will connect you to a machine
that can breathe for you, called a ventilator.
You
may also get fluids through a tube, or IV, in your arm to keep you from
getting dehydrated. Doctors will also closely monitor your breathing.
The goal is for your infection to run its course and for your lungs to
heal enough that they can breathe on their own again.
Your doctor might give you medication to thin your blood and prevent clots.
If
you take drugs such as angiotensin-converting enzyme (ACE) inhibitors,
angiotensin receptor blockers (ARBs), or statins for other health
problems, your doctor will tell you to continue them as usual.
Many
clinical trials are underway to explore treatments used for other
conditions that could fight COVID-19 and to develop new ones.
People
who are in the hospital with severe COVID-19 may get an antiviral
medicine called remdesivir. Research shows that some patients recover
faster after taking it. Remdesivir was created to fight Ebola, but the
FDA has issued an emergency use ruling so doctors can use it against
COVID-19.
The
FDA is also allowing clinical trials and hospital use of blood plasma
from people who’ve recovered from COVID-19 in order to help patients
with severe or life-threatening cases. You’ll hear this called
convalescent plasma.
Clinical
trials are under way for other medications, including tocilizumab,
which has been used to treat autoimmune conditions and an inflammatory
condition called cytokine release syndrome.
The
FDA had issued an emergency ruling so doctors could use
hydroxychloroquine and chloroquine to treat people who are hospitalized
with COVID-19. But the agency revoked the ruling amid serious concerns
about their safety. The World Health Organization stopped trials of
hydroxychloroquine, and France banned its use against COVID-19. The
medications are approved to treat malaria and autoimmune conditions like
rheumatoid arthritis and lupus.
One
study found that dexamethasone, a common steroid medication, can help
people who are hospitalized with severe COVID-19 complications. But the
findings are preliminary, and the researchers haven’t released the full
study.

webmd.com

Coronavirus (COVID-19) Treatment
Most
people can treat COVID-19 symptoms at home, but some people will need
hospital care. Find out what treatment involves for both scenarios.


    

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The Yoga Suttas of Patanjali: a manual of Buddhist meditation. Place the Matteyya Awakened One with Awarenes Thinking to be in meditation in different postures.
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The Yoga Suttas of Patanjali: a manual of Buddhist meditation.

  • Place the Matteyya Awakened One with Awarenes 
  • Thinking to be in meditation in different postures.


    The Yoga Suttas of Patanjali: a manual of Buddhist meditation.


    Translation
    and free adaptation of the article published on the blog “Theravadin -

    Theravada Practice Blog” (http://theravadin.wordpress.com/).

    We consider here the Yoga Suttas of Patanjali, a classical text and revered in Hinduism, dated at approx. 200 BC and compared its semantics and vocabulary to Buddhist canonical texts. In
    summary, this comparison is quite obvious that the author of Yoga Sutta
    was highly influenced by Buddhist philosophy and meditation practice,
    possibly contemporaneously to the author.

    Moreover,
    it appears that a student of Buddhist canonical texts may in fact be
    more easily understood than the Yoga Sutta a Hindu practitioner with no
    other previous reference parameter practical and philosophical.
     We
    do not consider comments here later Hindu / Brahman existing this text,
    some of which seem to avoid (or ignore) the original references to
    Buddhism in this text.

    The
    proximity of the Yoga Sutta-style, vocabulary, and subject to canonical
    texts in Pali could also mean simply that Patanjali - or whoever it is
    that inspired his writings - had practiced meditation from a Buddhist
    contemplative community, a community of monks for a time before
    returning to Brahmanism and then the movement would have rephrased his
    experience in order to add a divine touch to your experience, making
    substantial use of technical terms of Buddhist meditation, as originally
    framed or developed by the Buddha for the purpose of contemplative
    practice.
     But this would be pure speculation, because there is so far no studies or historical finding that supports this understanding.

    It
    is also possible, even likely, that the Buddhist meditation had so
    broadly permeated the practice Hindu / Brahman at the time (after years
    of a strong cultural influence began with Buddhist proselytism promoted
    by Ashoka the Buddhist Sangha in his reign and Consolidation of India),
    that these technical terms as well as descriptions of practice of jhana /
    dhyana (meditative absorptions) have it built into common knowledge at
    the point of no longer sounding particularly Buddhists.
     Something
    similar to what happens today with the adoption of the ideas of
    “nibbana” and “kamma” in Western culture, in Christian countries.

    In
    particular, if the Yoga Sutra is read in one continuous line is amazing
    how close the text is the thoughts and topics about samadhi, jhana
    meditation and Samatha (concentration) as defined in the ancient texts
    in Pali Buddhist.

    For a first analysis, an overview. Look
    at the “Ashtanga Yoga” or the “Eightfold Path of Yoga” (sic) we are
    certainly inclined to think the definition of the central Buddha of the
    Noble Eightfold Path.


    But
    instead of following the Buddhist literary definition of the Noble
    Eightfold Path, the interpretation of the eightfold path of yoga follows
    (to our surprise?) Another description of the Buddhist path: the one
    given by the Buddha as he described how he taught his disciples to
    practice in your system meditative, which consists of a number of steps
    outlined in various suttas of the volume of speeches with Mean Length
    (as in Ariyapariyesana Sutta, MN 26, etc.) and remind us much of the way
    “yogic” (pragmatic?), as devised by Patanjali at Yoga Sutta.

    Then compare these two “paths to reach the samadhi.”

    First what is in the Yoga Sutta of Patanjali:



    1.                  Yama, on the field conduct, morality or virtue



    2.                 Niyama, self-purification and study



    3.                 Asana, proper posture



    4.                 Pranayama, breath control



    5.                 Pratyahara, the removal of the five senses



    6.                 Dharana, concentration or apprehension of the object meditative



    7.                  Samadhi, meditative absorption


    And down the list of steps recommended by the Buddha when asked about the gradual development through his teachings. This list is found in many suttas of the volumes of speeches and Mean Length Long, as in other parts of the Canon:


    1.                  Sila, moral conduct or virtue, and Santosa, contentment



    2.                 Samvara, containment or removal of the senses



    3.                 Kayagata-sati and Iriyapatha, or “Asana” means the cultivation of mindfulness and four correct postures.



    4.                 Anapanasati, mindfulness of breathing



    5.                 Overcoming Obstacles or five nivarana (sensual desire, ill will, anxiety and remorse, sleep and torpor, doubt, skeptical)



    6.                 Sati, mindfulness, keep the object in mind, often quoted along with the comments dharana canonical.



    7.                  Jhana, levels of meditative absorption



    8.                 Samadhi, a result of absorption, the “realization” of various kinds or Samāpatti


    Of course we’re not the first to notice similarities such as the list above. A handful of other authors have noted some more and others less obvious parallels. In fact, even Wikipedia has an entry for Yoga Sutra in which we read:


    “Karel Werner writes that” the system of Patanjali is unthinkable without Buddhism. As
    far as terminology goes aa long in the Yoga Sutta that reminds us of
    formulations of the Buddhist Pali Canon and even more Abhidharma
    Sarvastivada Sautrantika and school. “Robert Thurman writes that
    Patanjali was influenced by the success of the Buddhist monastic system
    to formulate its own matrix for the version of thought he considered
    orthodox (…) The division between Eight States (Sanskrit Ashtanga) Yoga
    is reminiscent of the Noble Eightfold Path of Buddha, and the inclusion
    of brahmavihara (Yoga Sutra 1:33) also shows the influence of Buddhism
    in parts of the Suttas. “

    Now
    this is where the subject becomes interesting for us here on this blog
    and its relevance to the practice of Buddhist meditation.


    Doesall
    the above tells us that the Yoga Sutra is a comment Hindu / Brahmin or
    at least a photograph of meditation practices common (influenced by
    Buddhism) in the second century BC?

  • If this is the case, definitely warrants a closer look at. Certainly,
    this is because the text is not a Buddhist but shares a “core” of
    fundamental ideas on meditation to be able to take it as a sign pointing
    to a deeper understanding of some of the terminology in the context of the first centuries of Buddhist practice.


    Thus,
    if the Yoga Sutta is read in a Buddhist context, one can have some idea
    of how people understood at that time and (ou!) practiced Buddhist
    meditation?
     Could this be of some help in triangular or point of which was the direction of former Buddhist meditation?

    The
    more we know how people practiced a few centuries after the Buddha’s
    Parinibbana, the more we can understand how some of his teachings have
    evolved and how they were implemented and explained / taught.

    What
    makes this fascinating idea is that this text would definitely be
    filterable through the eyes of a Hindu / Brahman, but he is still
    influenced by the “knowledge” of Buddhist meditation apparently so well
    received, and the time of his writing had become the mainstream
    “contemplative practices.
     This would show us how and
    in what particular point, was considered to be the “essence” of
    meditation (in addition to being philosophical discussion of its
    purpose) in order to be considered universally true, then that can be
    “merged” into other forms of practice religious.

    Under this view, the Yoga Sutra is actually quite revealing. Consider a few passages that copies may shed light on this idea. Passages like the following really seems a direct copy and paste the Buddha-Dhamma. Some of them even make much sense in a context of religious doctrine theological-in-search-of-the-soul-creationist , but it fits absolutely in the philosophy of liberation through concentration and wisdom. However,
    they were considered “truth” and “accepted” so that the author Hindu /
    Brahman had no other choice but to incorporate them into their theistic
    philosophy, reminding us Western Christians today that due to the common
    acceptance of the idea karma / kamma, sometimes find ways to
    incorporate this idea in their religious views.


    Let’s start seeing the following list of impurities that Yoga Sutra tells us must be overcome:


    “Avidya
    (ignorance), Asmita (egoism), raga-Dvesha (desires and aversions),
    Abhinivesha (clinging to mundane life) are the five klesha or distress.
     Destroy these afflictions [e] You will realize Samadhi. “

    [Free translation of the original quote from Wikipedia]

    What
    impresses the reader as Buddhist before this paragraph is the simple
    fact that all these impurities listed are those that no longer are you
    supposed to Arahant one, or Awakened (!!!).
     That is, according to the text of Patanjali, the “Samadhi of Conduct” would be conceptually the same as the Buddhist Liberation.

    Consider the terms used:

    Avijja,
    ignorance or mental turvidão is even mentioned in the first place,
    while clearly a Buddhist point of view is considered the root of all
    problems.

    Then
    “asmita”, which is superficially translated as “selfishness” by
    understanding that had developed in shallow Sanskrit tradition that was
    ignorant of the deeper meaning of that term as used in the suttas of the
    Pali Canon (or tried to distort to suit your context religious).

    This
    term Buddhist in particular, pointing to the deeply embedded “notion
    that it is” (ASMI-tā) has a clear explanation in the suttas, but here in
    this passage and elsewhere, is reduced to a mere “selfishness” as a
    moral impurity devoid of its original psychological application.
     In
    the suttas “ASMI-Mana” is a deeply rooted psychological tendency that
    only a Arahant (Iluminsfo) won [see post “The scent of am” blog
    Theravadin].

    And
    there is also “abhinivesa”, a term the Buddha uses to explain how our
    mind comes in and assumes the five groups of attachment.
     The
    term “Nives” denotes a dwelling, a house - a simile brought by the
    Buddha to show how our consciousness moves “inside” of the contact
    experience of the senses and settles as if living in a house (see Sutta
    Nipata, Atthakavagga , and Haliddakani Magandiya Sutta Sutta). This
    usage is decreased very particular psychological context in Hindu /
    Brahmin to denote only an “attachment to worldly life.”But here is worth
    questioning whether this was also shared by superficial understanding
    or just by Patanjali Yoga Sutra later commentators, who have lost sight
    of these implications for not having knowledge of or access to the
    preceding context of Buddhism in the Yoga Sutra was written?

    And sometimes something awakening about the “sati” Buddhist can also be found. We
    have another pearl of a Buddhist point of view, which can be considered
    truly revealing: the use of the word “Dharana” in the text of
    Patanjali.

    This is one area in which our contemporary knowledge of Buddhism can benefit from insights. The
    term “Dharana”, which literally means short and “I can hold, carry,
    keep (in mind)” is a good description of the task faced in Buddhist
    contemplative practice, regardless of what tradition / schoolconsidered.

    In meditation we also need to maintain our meditation object firmly in focus in mind, without losing it. This
    central feature of the task undertaken when trying to cultivate
    meditative concentration, relates as an equivalent to the literal
    meaning of the Buddhist term “sati” (which means reminder / recall) and
    what is general and now translated simply as “mindfulness” - a
    translation that often aboard with questions.

    And the reason is as follows, in summary: To maintain the object of meditation in mind you need to remember it. Remember here that means you have to hold, keep in mind, your object of concentration. This
    is exactly what makes the faculty of memory, usually being pushed away
    by the impressions with new information by the six senses, which, if
    penetrated, would result in more or less a wild spin.

    If
    you are able to sustain their concentration on one point however - or
    even as much as you can keep it, one of the laws of functioning of the
    mind that the Buddha rediscovered and explained in detail that this
    rebate is “artificial” senses the support and focus on a particular
    mental object equivalent to a minor sensory stimulus.

    As
    a result of mental calmness and happiness (piti) and happiness index
    (sukha) will arise and show signs of the primeirs a stronger
    concentration - these being two of the five factors of meditative
    absorption (jhana), along with (i) directed thought (vitakka) (ii)
    sustained (Vicara) and (iii) equanimity (Upekkha).

    This
    is also the reason why is quite logical that samma sati, mindfulness,
    has to come before samma samadhi, full concentration in the Noble
    Eightfold Path of Buddhism - or, as shown in this case in the Yoga
    Sutta, “Dharana” would be the stage immediately prior to “Delivering the
    Samadhi.”

    In
    this case the Yoga Sutra throws much light on the original meaning as
    understood in the early centuries of Buddhist practice and can help us
    reach a more precise understanding of what “samma sati, right
    mindfulness, originally meant or pointed.
     (In Theravadin blog post is a rather plain and that shows how sati yoniso manasikara are coming in practical terms, check this link ).

    On
    the opposite side, or better, understanding it as a byproduct of the
    practice of sati is no other term that would best be described as
    “mindfulness.”
     The Pali term is sampajaññā -
    which literally means “next-consideration”, eg, be well aware of when
    performing an action, then a “clear understanding” of what it does - but
    this activity is a result of sati, as having the mind fixed on an
    object leads to a refined consciousness that arises when during the next
    and keep the mind of an object, creating a clear understanding of the
    few sensory impressions that may enter. According to this concept, mindfulness would be a result of sati and not the practice of sati in itself!

    But
    again, both activities are happening almost simultaneously, even if not
    in the same order and then the current use of the term translated can
    be done - at the same time a fine distinction, however, has its
    benefits.
     You can not keep an object from the
    standpoint of mind without which would create or develop mindfulness in
    mind - but (unfortunately!) you may be aware of all your actions that
    you work without the right concentration - as when eat an ice cream, in
    seeking the sensual pleasure, an example of improper care. This being the fact that unfortunately idealize the interpretations of some Westerners who want to say “Buddhist”.

    There
    is a difference between deliberately let himself be led by sense
    impressions by focusing on their physical pleasures and enhancing /
    supporting raga (desire) and nandi (joy) - and, from the perspective of
    Gotama Buddha, put his feet on the ground using the mindful memory and
    thus experiencing a more refined awareness of trying to get it off the
    shaft so that it results in a greater mindfulness, in the culmination of
    his experience flows into total equanimity in the face of both
    pleasurable and painful sensations.

    Thus,
    then, we must understand as vipassanā is no way a synonym for
    mindfulness (sati) but something that springs from the combination of
    all these factors especially the last two, samma sati (mindfulness) and
    samma samadhi (right concentration) applied to the relentless
    observation of what appears to be in front of (yathabhuta).

    You
    could say, vipassanā is a name for the Buddhist practice of sati
    associated samadhi directed to the view anicca / anatta / dukkha (ie,
    generating the wisdom of the vision of these three features) in the
    processes of the six senses, including any mental activity.
     Thus, one will find the term vipassanā but the idea of sati in
    the Yoga Sutra, Buddhist texts mention as the first term clearly having
    samādhi as just the beginning of the journey to insight and access -
    for example aniccanupassana .

    Finish here the parenthesis. Suffice 
    to say that any particular reference to the Buddhist philosophy citing
    anicca antta or point to the goal of Nibbana, a philosophical
    proposition to which the system of Yoga certainly does not refer.

    In essence the school of Yoga can be placed below the postures eternalists. So,
    while it definitely does need to produce sati-samadhi, definitely does
    not need to understand is samadhi anicca, dukkha and anatta - that does
    not sound very compatible with the worldview of a eternalistic. Before
    this, all spiritual approach arise due to the attempt to interpret
    Samadhi Yoga Sutra as marriage or at least as close as you can get from a
    “God”, a “Lord.” Something that sounds quite natural in
    the end to a theist - such as an Evangelical Christian would never
    interpret the reduction of its focus on mental object unique sensual
    ecstasy and consequently a mere effect of a psychological technique, but
    he would label it “the divine sign of God touching him. “ It
    is for this reason that, according to the Buddha Dhamma, in fact in
    most situations we are inclined to be led by the plots of our senses,
    including the mental impressions / thoughts / feelings / perceptions -
    and therefore tend to limit ourselves to go beyond such experiences also
    distorted the merger would allow access to insight and liberation.

    Returning
    to the context of comparison with the Christian interpretation of this
    ecstasy, in short what Patanjali is facing such a theistic
    interpretation sounds like someone moving a large portion of vocabulary
    and terminology for the New Testament, which gives this ring a Buddhist.

    The
    funny thing is that this is exactly how many of the contemporary New
    Age books are written - an amalgam of the terms of Western Spirituality /
    Christian trying to express a view east.
     So one can
    imagine that the situation in India was similar to that when the Yoga
    Sutta was written addressing the Buddhist philosophy of that era.

    The
    remaining Buddhist philosophy with his particular terminology
    established by the Buddha himself would have become so pervasive in
    religious thought, so to make seemingly trusted what was written on
    meditation was a need to borrow or rely on several of these Buddhist
    concepts predominant.
     This had largely been done or
    even conscious, as most New Age authors present not even reflect the
    content of their texts but about the message you want to spend.

    Thus,
    below is done in a way a translation - or rather a translation of a
    transliteration given the proximity between languages - as was done with
    the text of the Yoga Sutra in Sanskrit brought back to Pāli.
     Similar to what has been done this Sutra ( Theravadin available on the blog, in English on this link ),
    the exercise helps us see how the same text would sound the Pāli
    language, opening then find parallels in ancient Buddhist texts, the
    suttas.

    However,
    having said all that, pragmatism invoked by the text (which is what
    makes it so valuable) also indicates much more than a simple textual
    exploration.
     As you read this you can not discern
    the notion, especially since the position of a meditator concentration
    of whoever has written or inspired by this text, at some point
    personally experienced jhana and samadhi and wanted to convey his
    experience making use a rich language Buddhist meditation on the same
    interpretation being directed to an audience Brahman / proto-Hindu India
    200 BC.

    Anyway,
    check by itself - the pauses between sets of paragraphs labeled in bold
    are the author / translator and some important technical terms
    Buddhists were deployed, with additional comments made in italics:



    Patañjalino yogasutta (Part I of IV)

    Introduction

    atha yogānusāsana | | 1 | |

    And now a statement about the European Union (Yoga)

    [1] Read yourself to be the object of meditation, or an instruction (anusāsana) on the meditative practice (yoga).

    yogo-citta-vatta nirodho | | 2 | |

    The Union (Yogo) is the extinction of the movement of the mind


    [2] in this passage denotes vatta turbulence, swirl, activity - literally wandering, circling, confused. In
    this context broadly means “meditation is (…) a stop to the busy mind,”
    which is very active and its activity suggests a walk in circles.
     Probably the most direct (and correct) translation.

    Tada ditthi (muni) svarūpe’avaṭṭhāna | | 3 | |

    (Only) then he who sees is allowed (to be) in (his) true nature.


    [3]
    In the Pāli language Drist the word does not exist, and it would be
    something like subsitituída by Muni, which has the same meaning -
    ,except, of course, the fact that “he who sees” further points in
    this,case the seeing process.
     Here was however used the term Pāli ditthi so as to maintain the link with the term semantic ditthi. The alternate translation is then: “So lets see who (or have the opportunity - avaṭṭhāna) of being in their true and natural.”

    Sarup-vatta itaritara | | 4 | |

    (Otherwise) at other times we become (equal) to this activity (of mind).

    Challenges

    vatta Panza kilesa akilesā ca ca | | 5 | |

    Activities (Mental) are five, some non-contaminating other contaminants

    pamanes-vipariyesa-vikappa-Nidda-sati | | 6 | |

    i)
    Experience (Evident-Measurement), ii) misperception (Illusion), iii)
    Intentional Thinking / Willing, iv) Sleep / Numbness, v) Memory /
    Mindfulness.

    i) pamanes, experience or clear-measurement

    Paccakkh’ānumān’āgamā honte pamāāni | | 7 | |

    What one sees and looks directly (paccakha), taking as a reference - it’s called experience.

    [7] Literally: “What comes through direct visualization and measurement is called the experience”

    ii) Vipariyesa, misperception or illusion

    Micca vipariyeso-Nanam atad-rūpa-patiṭṭhita | | 8 | |

    Illusion is the wrong understanding, based on something (lit. “one way”) that is not really.

    iii) Vikappa, Thought Intentional / Keen

    Saddam-ñāānupattī vatthu-Sunna vikappo | | 9 | |

    Intentional
    Thinking / Willing is any way of understanding and unfounded assertion
    (ie the internal speech, voltiva, partial and willful, based on mental
    speculation).

    [9]
    Alternative translation: “Thinking is cognition without a sound object /
    cause noise (vatthu).Think about it, thoughts are no more than sounds,
    silent babble that passes through our being.

    iv) Nidda, Sleep / Numbness

    abhava-paccay’-ārammaā vatta Nidda | | 10 |

    Mental activity in the absence of mental objects is called Sleep / Torpor.

    v) Sati, the Memory / Mindfulness

    Anubhuti-visayāsammosā sati | | 11 | |

    Not to be confused (or not lose) the object (sensory) previously experienced is called Memory / Mindfulness.

    Abhyasa-virāgehi Tesam nirodho | | 12 | |

    The extinction of these [activities] comes from the practice of detachment / cessation of passions (turning)

    [12] We have here the words turn and nirodha in the same sentence! It can not be more Buddhist canon than this! Interestingly, however, is the current use and non-metaphysical terms of this stretch. They are applied in a simple process of meditation, in particular the process of concentration meditation. This can not go unnoticed and goes directly in line with readings jhanic cultivation practices in Buddhism.


     The Training 

    tatra-tiṭṭha yatano abhyasi | | 13 |

    The
    practice’s commitment to non-movement (ie, become mentally property (at
    the same time it parmanece fluid - an excellent description for the
    concentration!)

    so-Kala-pana Dīgha nirantara-sakkār’āsevito dalhia-bhumi | | 14 | |

    Mast this (practice) must be based firmly in a long and careful exercise [excellent point here!]

    [14]
    This goes in line with what the author wrote the medieval Pali
    subcomentários the volume of the Digha Nikaya, where also we find the
    combination of the terms and dalhia bhumi - “firmness” and
    “establishment” - in the same sentence, denoting ” firm establishment

    diṭṭhānusavika-visaya-vitahāya Vasik-Sannes viraga | | 15 |

    Detachment is the mastery (VASI-kara) of perception, the dropping of the seat (vitahā) by the following (anu-savika, lit.’s Subsequent flow) experience a prey to view.

    parama-tam Puris akkhātā gua-vitaha | | 16 | |

    This is the climax: the abandonment of the current headquarters of the senses, based on personal revelation / knowledge of self.


    [16] Here we turned a Brahman, is this approach that allows the soul to win the seat / attachment, Tanh. And this short sentence has much to offer! At
    that moment in history, Patanjali was so convinced of the Buddhist goal
    of “opening up the attachment, the seat stop,” which boils down to vita
    hā term he uses. However,
    it does not give up without a soul which its theistic philosophy simply
    collapses and nothing in the text would make it distinguishable from a
    treatise on the Buddha Dhamma.
     Thus,
    mounted on a meditative Buddhist terminology and guidelines in the
    conversation he introduces the term “Puris, which can be read as” soul,
    “saying that the more you get closer to its” intrinsic nature “(svarūpa)
    and inner body “Puri, or soul, you become able to stop itself this
    seat/ attachment.
     Interesting.

    Realization - Jhana / Dhyanas

    The first jhana / Dhyāna

    vitakka-vicar-Anand-Asmita rūp’ānugamā sampajaññatā | | 17 | |

    This
    is the alertness (sampajañña) from (the) (Kingdom of) form: a
    self-directed thought-based consciousness, which remains (to this) and
    inner happiness.

    [17] Here we describe an almost identical description of the first jhana used time and again by the Buddha in Pali texts ( see this example ). Indeed,
    we have a very beautiful description of the first jhana as a form of
    sampajaññatā (fully aware of what is happening), after the plan of the
    form (the theme of our meditation is a mental form) and a combined
    happiness at the thought we are trying to grasp what itself could be
    described as the pure experience of “I am” (Asmita - the term is being
    used more loosely in place as would suttas).

    However,
    the announcement vitakka / vicara the first mention of meditative
    absorption is a clear reference to the origin of Buddhist Yoga Sutra.
     Interesting also is the connection that is being done now with sampajaññatā: Think of everything we have said before about sati. If sati is simply the seizure of an object (the paṭṭhāna
    of sati, so to speak), so it’s interesting to see how sampajaññā this
    case, is identified with the state of the first jhana.
     Could this mean that when the Buddha mentions these two texts in Pali, which implicitly means samatha-vipassana?

    This
    is not at all a strange idea, like many vipassana meditators, focusing
    on objects will be much more subtle quickly show signs of the first
    jhana.
     Could it be then that the term “sampajaññatā” was seen as the first result of a concentrated mind?

    In
    any case, experience will teach you very quickly that when you try to
    hold an object in your mind, your awareness of what happens at this time
    will increase dramatically, simply due to the fact that his effort to 
    keep the object is under constant danger during the siege of sense.

    saw-Paticca Abhyasa-anno-pubbo sakhāraseso | | 18 |

    (This accomplishment) is based on detachment and previously applied for any subsequent activities.

    bhava-Paticca videha-prakriti-layana | | 19 | |

    (For example) Based on this existence and the characteristics of self

    saddha-viriya-sati-samadhi-paññā-pubbaka itaresam | | 20 | |

    This
    flower gives himself (based on these qualities) of conviction (saddha),
    energy (viriya), mindfulness (sati), concentration (samadhi) and wisdom
    (paññā)

    [20] The Buddha mentions these five factors when he was training arupa jhana under his previous two teachers. He also mentions how crucial factors when striving for enlightenment under the Bodhi tree. Later,
    during his years of teaching, he gave the name of “powers” (bullet) and
    explained that, if perfected, would lead to enlightenment.

    Tibba-savegānām āsanno | | 21 | |

    (For those) with a firm determination reached (this accomplishment, the first Dhyana / jhana).

    Advancing in jhana, tips and tricks.

    Mudu-majjhim’ādhi-mattatā tato’pi Visions | | 22 | |

    There is also a differentiation between (achievement) lower, middle and high

    Issar paidhānā-go | | 23 | |

    Or based on devotion (devotion) to a Lord (a master of meditation).

    kilesa-kamma-vipākāsayā aparāmissā Puris-visions’ Issar | | 24 | |

    The Lord (the Master) that is no longer influenced by the outcome kammic impurities and past desires.

    [24]
    Besides the question whether the term “Issar” found here could be read
    as merely referring to a master of meditation (which fits perfectly into
    the discussion until verse 27, where it starts to not fit any more) is
    ikely discussion, including on-line
     translation of the Yoga Sutra by Geshe Michael Roach . The
    principle can be interpreted so as to skeptics recalling the first
    sutta MN seemed more logical to assume Issar was first used to designate
    “the Lord” (ie your God).

    But with a little more research found that the term Issar Theragatha us are used to designate the “master”. Interesting is also the word in Pali āsayih replaced simple wish / desire - “Asa.” But
    “almost” sounds like “Asava” that would fit even better in the context
    of kamma and vipaka Asava.But the idea is very specific (”that which
    flows within you, taking it) and may or may not be what was meant in
    this passage.

    tatra-niratisaya sabbaññatā bīja | | 25 | |

    It is this that lies the seed of omniscience unmatched.

    sa pubbesam api guru kālen’ānavacchedanā | | 26 | |

    This Master from the beginning never abandoned him or abandon

    [26] Literally, “not” drop “(an + evaluation + chedana), or abandon, even for a time (short) (Kalena)

    tassa vācako Panavia | | 27 | |

    His Word is the breath and the clamor of living

    [27] On the panavah term, which can be interpreted as “om” in Hindu literature. It
    all depends if we read verses 24-27 as involving “Issar” to mean “God”
    or simply refer to consider meditation master of meditation you learn.
     If
    you do a search in the Tipitaka, you see that when the Buddha used the
    term was to refer to teachers (see for example Theragatha)

    taj-tad-japp attha-bhavana | | 28 | |

    Praying in unison with this, this is the goal of meditation

    touch-pratyak cetanādhigamo’pi antarāyābhāvo ca | | 29 | |

    So if the mind itself and carries it away all obstacles / hazards:

    Vyadha-ṭṭhāna-samsaya-pamādālayāvirati-bhrānti-dassanā’laddhabhūmikatvā’navatthitatāni

    Diseases,
    skeptical questions, be moved to laziness of attachment, wrong view of
    things, not meditative placements, or not yet firmly established in
    these.

    citta-vikkhepā te’ntarāyā | | 30 | |

    These are the causes of mental distractions (they fall due).


    dukkha-domanass’agam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |

    The physical and mental pain arises in the body, the shaking of the inhale and exhale conjução occur with such distractions.

    [31] Here dukkha and Domanassam mentioned. They also appear in the definition of the Buddha’s four jhana, but in a different direction. The problem described here meditative seems out of place and looks as if someone had to fit these words here. Also
    the inhale and exhale clearly has an important role in that they cease
    to exist (nirodha) so subjective to the practitioner in the fourth
    jhana.
     It is strange that all this is on the list, but is presented in a very different interpretation.

      The Objects of Meditation

    tat-pratiedhārtham ekatattābhyāsa | | 32 | |

    In order to control these distractions, this is the practice of unification of mind:

    metta-karuna-mudita Upekkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādana | | 33 | |

    Thecheerful
    calm the mind (citta-pasada) is achieved by meditation of loving
    kindness, compassion, joy and equanimity in the face of pleasure, pain
    as well as luck and misfortunes.

    [33] And here we go. The
    four brahmavihara, of course, famous for the way Buddha encouraged
    monks to practice them to subdue the obstacles and enter the five jhana.
     It
    is also interesting as the Tipitaka sometimes aligns them with the
    progression in four jhana (which deserves to be studied separately).


    pracchardana-vidhāraābhyā go prāasya | | 34 | |

    Or the inhale and exhale, which is also an excellent exercise in meditation.

    Visayavati go pa-vatta uppannā manaso thiti-nibandhinī | | 35

    It helps to stop and control the increasing mental activity that occurs through the power of the senses.

    [34
    and 35] Wow, now includes Anapanasati to the list of meditation
    techniques, the most favorite topics of Buddhist meditation, in addition
    to brahmavihara, which “coincidentally” was mentioned in the previous
    passage.
     Here
    he almost “cites” the benefit of Anapanasati of Pali suttas, the Buddha
    gave in the Anapanasatisamyutta Mahavagga, where it is clearly said
    that the greatest benefit of Anapanasati is the ability to quiet the
    mind.
     Very interesting!

     

    Visoko go jotimatī | | 36 | |

    And the mind becomes free from sorrow and radiant.

    vita-raga-visaya go citta | | 37 | |

    Free from desire for sense objects

    [36
    and 37] These two passages seem more like a copy of what the Buddha
    says in the suttas: “It is almost always remain in these states, O
    monks, neither my body or my eyes get tired.” Although it immediately to
    Explaining how the mind free from desires and radiant moves away from
    the senses, as do the experienced meditators, this passage is important
    because it shows that the author knew what he was talking in terms
    pragmáticos.Não there is something more important to the induction of
    samadhi (ie, jhana) that the resolution of the mind, the balance
    againstthe attack of the senses to the mind.

    svapna Nidda-go-jnānālambana | | 38 | |

    Of dreaming and sleep,

    yathābhimata dhyānād-go | | 39 | |

    parama-anu-stop-mahattvānto’ssa vasīkāri | | 40 | |

    kkhīa-vatta abhijātass’eva grahīt mani-Graham-grāhyeu stha-tat-tad-anjanatāsamāpatti | | 41 |

    When
    it happens in the destruction of mental activity or movement
    [Khin-vatta], there is the appearance of a jewel, the emergence of
    someone who carries such an object, the object and the carrying of such
    an object in itself - and this immobility is what is called a
    realization, or state of completion.

    tatra-nana-saddattha vikappai sakiṇṇā savitakkā Samāpatti, | | 42 | |

    There is the state of realization is “with thought” and marked by impurity of speech of conscious thought, the internal speech.

    [42], in the Pali Canon parlance we would say “savitakka-jhana.”

    sati-parisuddha svarūpa-suññevattha-matta-nibbhāsā nivitakkā | | 43 | |

    (However)
    there is a state of achievement without thinking (nirvitakka) with full
    attention and clearer that it is the nature of emptiness without a
    voice.

    [43] parisuddham sati is obviously the name the Buddha gave to the fourth jhana. It
    seems that the author tries to show us the range of four jhana,
    pointing to the criteria of the first, and then, in contrast to the
    characteristics of the fourth jhana again using the terminology of the
    Pali suttas.

    etadeva savic Nirvicārā ca-sukkhuma visaya akkhātā | | 44 | |

    Likewise, the state with and without research and consideration (vicara) is judged by subtlety of the object.

    [44] Here we are somewhat hampered by the language, and tempted to ask: by whom discerned before the non-self (anatta)?

    sukkhuma-visayatta c’āliga-pary’avasānam | | 45 | |

    It culminates in a subtle object with no features

    tā eva sa-Bijo samādhi | | 46 |

    But even this is a samadhi with seed / question.

    Nirvicārā-visārad’ajjhatta-pasado | | 47 | |

    Happiness
    is attained with the inner conviction without regard to the
    concentration already (vicara, which is paired with vitakka)

    itabharā paññā tatra | | 48 | |

    In this way, the truth is filled with wisdom.

    sut’ānumāna paññāyā-anna-visaya vises’atthatā | | 49 |

    And this wisdom is of a different kind of knowledge acquired through learning.

    taj-jo-sakhāro’ñña Samkhara-paibaddhī | | 50 | |

    Such activity (meditative and induced) obstructs born (all) other activities.

    tassāpi nirodha Sabba-nirodha nibbījo samādhi | | 51 | |

    With the extinction of it all is also stopped - and this is the root-without-samadhi (samadhi-unborn)

    [51]
    This last sentence sounds more like a reporter who, after being invited
    to a very important meeting, is eager to share what he heard from
    relevant sources.

    Here
    we are given a definition, in fact, the definition of the Buddha
    “phalasamāpatti” - a state of jhana, which can only happen after someone
    has had a realization that the particular insight nirvanic, giving
    youaccess to that which is samadhi no “seeds” (nibbīja).

    This
    whole concept fits nicely into a row of theistic argument, and no
    attempt is being made here in the final set of samadhi, to explain it.

    Did
    the Buddhists speak of this matter so that among the philosophical
    circles “mainstream” of the time it was automatically understood as “the
    highest you can get,” and the argument was so powerful that, despite
    not fit in the school already thinking of the times (an ancient
    Hinduism) was considered indisputable?

    Hard to say. This
    argument appears in the Sutta Ratanasutta Nipata.Vemos this final
    state, without seeds, as something that would target when trying to
    “Sanna-vedayita-nirodha” cessation of perception and feeling, a
    realization of the Buddha described as possible Arahants Anagami for
    that, after entering the eighth jhana sequentially finally leave
    theactivity more subtle (the sankhara) back.

    Patanjali Yoga viracite-iti-samadhi sutta pahamo-pated | | |

    This is the first chapter on the Samadhi Yoga Sutra of Patanjali





    Source for adaptation and translation http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/



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    Labels: ashtanga yoga , Brahmanism , Buddha , Buddhism , ancient Buddhism , dharma , dhyana ,Hinduism , jhana , patanjali , Sangha , Theravada , yoga , Yogasutra


    https://www.youtube.com/watch…
    Conscious breathing

    http://yoga.org.nz/postures.htm

    Main Page


    Welcome to our yoga postures section. Here you will find yoga moves that
    are broken down to the bare basics with colour photos to match. We also
    have state of the art flash yoga animation technology that you can use
    to view these moves in full screen size, full colour and with full
    instruction.


    Yogic exercises cater to the needs of each individual according to his
    or her specific needs and physical condition. They involve vertical,
    horizontal, and cyclical movements, which provide energy to the system
    by directing the blood supply to the areas of the body which need it
    most.


    In yoga, each cell is observed, attended to, and provided with a fresh
    supply of blood, allowing it to function smoothly. The mind is naturally
    active and dynamic, while the innerself is luminous. In this section we
    will give you plenty of yoga images and instruction. Breathing Pose


    The simple act of learning to control the breath has a number of
    beneficial effects on your wellbeing, ranging from increasing your
    energy, to improved relaxation into sleep. It purifies the body by
    flushing away the gaseous by products of metabolism and will also help
    you to remain calm in the face of the challenges that we encounter in
    our everyday lives.


    Control of the breath is an essential element in the art of yoga. When
    bringing the air in to the abdomen, do not to puff the stomach out, but
    pull the air into it while extending the inside wall. By harnessing the
    power of the breath the mind can be stilled and can be prepared for your
    Yoga practice Instruction Table Breathing Basics

    1


    Sit in a simple cross-legged position on the floor. If you don’t feel
    comfortable in this position place a folded blanket under your buttocks.

    Place your right hand on the rib cage and your left hand on your abdomen


    Inhale slowly through the nose feeling the breath filling the abdomen,
    bringing it slowly into the rib cage, then the upper chest.


    Exhaling softly feeling the breath leave the abdomen first, then the
    ribs and lastly the upper chest. Observe the space at the end of the
    exhale

    2


    Now move hands so your forearms come to a comfortable position resting
    on your knees and continue the breathing with a relaxed rhythm.

    Continue with a flowing controlled breath in your own time.


    Yoga breathing is also call Pranayama . Many say that Pranayama
    (Rhythmic control of breath) is one of the bests medicines in the world .

    Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

    Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

    Please visit:

    http://www.youtube.com/watch…

    quarktechinc
    4.26K subscribers
    Before starting the Asanas (as-anas) or the yogic postures, it is vital
    that you start with the practice of Pranayama (praa-na-yaa-ma) or the
    yogic breathing exercises.

    And what is Yogic Breathing (Pranayama)


    Pranayama is loosely translated as prana (pra-aana) or breathe control.
    Breathing affects our state of mind. It can make us excited or calm,
    tense or relaxed. It can make our thinking confused or clear. In the
    ancient yogic tradition, air is the primary source of life force, a
    psycho-physio-spiritual force that permeates the universe. Yogic
    breathing is used in yoga as a separate practice to help clear and
    cleanse the body and mind. It oxygenates the lungs by getting rid of
    enormous quantity of carbon dioxide and other toxic gases. It is also
    used in preparation for asana, the practice of yogic postures and
    meditation, to help maximize the benefits of the practice, and focus the
    mind.

    Would you like to know the more details about this? Please refer the fallowing link.

    http://www.quarktechinc.com/products….
    Category
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    Instruction Table Breathing Basics
    Sit in a simple cross-legged position on
    the floor. If you don’t feel comfortable in this position place a folded
    blanket under your buttocks.



    Place your right hand on the rib cage and your left hand on your abdomen


    Inhale slowly through the nose feeling the
    breath filling the abdomen,bringing it slowly into the rib cage, then
    the upper chest.



    Exhaling softly feeling the breath leave
    the abdomen first, then the ribs andlastly the upper chest. Observe the
    space at the end of the exhale


    Now move hands so your forearms come to a comfortable position
    resting on your knees and continue the breathing with a relaxed rhythm.

    Continue with a flowing controlled breath in your own time.

    Yoga breathing is also call Pranayama . Many say that Pranayama (Rhythmic control of breath) is one of the bests medicines in the world .

    Right click the link and save as to download a beginners breathing routine . Then watch in windows media player.

    Click the BIG play button in the middle below. To watch a Pranayama Breathing overview .

    Please visit:

    http://www.youtube.com/watch?v=t7WFq17NxWA&feature=player_embedded#at=24


    https://www.youtube.com/watch…
    Shoulder Stretch Asana -Yoga Asanas - Virasana Pose The Virasana Arm/Shoulder Stretch

    Instruction Table
    1

    Hero Pose


    The purpose of this pose is to help give the entire body a very complete
    stretch from the heels to the head. It improves strength and endurance
    and helps to control your breathing in conjunction with the movements of
    the body.


    It eases and stimulates the joints especially the knees, ankles and
    shoulders. It reduces and alleviates backache and improves the
    circulation of the entire body. toes & little toes pressing firmly
    into the floor

    2


    Push back with your hands & sit between your buttocks on the floor,
    make sure you roll your calf muscles out wards so your not sitting on
    them.

    3

    Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.

    4

    Inhale as you slowly raise your arms to shoulder height, shoulders down.

    5

    Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.

    6


    Interlock the fingers. Slowly exhaling turn the palms towards the
    ceiling, and with a powerful push lift up from the belly into your chest
    and shoulders.

    7

    Exhale bring your hands down in a smooth continuance motion….

    8

    Now bringing
    your arms interlocking behind your back with straight arms, being
    careful not to roll the shoulders forward, squeezing the shoulder blades
    together and opening the chest on the front of the body.

    9

    Inhale hands back to the side

    Repeat 2-3 more times

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    This is the Shoulder Stretch Pose combined with Virasana Asana in
    Sanskrit. It is brought to you by Yoga Online. Try the Shoulder Stretch
    pose to energise yourself. Virasana is brought to you by http://yoga.org.nz.
    Visit our website for more free high quality downloads . Please when
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    Category
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  • toes & little toes pressing firmly into the floor
  • Push
    back with your hands & sit between your buttocks on the floor, make
    sure you roll your calf muscles out wards soyour not sitting on them.

    Make sure the inner calves are touching the outer thighs and your ankles are outside your buttocks, arms resting at the sides.

  • Inhale as you slowly raise your arms to shoulder height, shoulders down.

  • Exhale lengthen out through the fingertips & turn your palms to the roof. Inhale stretch your arms overhead.


    Interlock
    the fingers. Slowly exhaling turn the palmstowards the ceiling, and
    with a powerful push lift up from the belly into your chest and
    shoulders.


    Exhale bring your hands down in a smooth continuance motion….


    Now
    bringing your arms interlocking behind your back with straight arms,
    being careful not to roll the shoulders forward, squeezing the shoulder
    blades together and opening the chest on the front of the body.


    Inhale hands back to the side


    Repeat 2-3 more times




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    https://www.youtube.com/watch?v=91MT6kmP7zo
    Kneeling Twist Yoga Asana
    Kneeing Twist Pose

    Regular practice of the kneeling twist pose
    will aid in your ability to rotate the spine and upper torso more
    effectively, while increasing the flexibility and strength in your back
    and abdominal muscles. It also massages, stimulates and rejuvenates the internal abdominal organs.

    This pose is a good beginners pose and will get you ready for more advanced twists.
    To view in flash - click the image below
    Instruction Table
    1

    Come in to a position on your hands and your

    knees with your knees together and your feet slightly wider than hip width apart. Your big

    Keep working your right knee back and contracting your buttocks muscles in and down.

    Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.


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    Kneeling Twist Yoga Asana
    Category
    Education






    To view in flash - click the image below

    Instruction Table


    Come in to a position on your hands and your


    knees with your knees together and your feet slightly wider than hip width apart. Your big


    Keep working your right knee back and contracting your buttocks muscles in and down.

    Feel your abdomen plane and hips facing straight ahead, while lifting out of the waist.



    Please Visit:



    http://www.youtube.com/watch?v=V_V4gM4ExLI&feature=player_embedded< ?xml:namespace prefix = o ns = “urn:schemas-microsoft-com:office:office” />


    https://www.youtube.com/watch?v=-PVX6hATjfk
    Yoga Asanas - Warrior Pose Virabhadrasana Asana
    The Warrior Pose

    Virabhadra

    The Warrior
    pose is named after the mythic warrior-sage, Virabhadra. This
    challenging pose strengthens the entire body while improving mental
    capacity and self control.

    It builds,
    shapes and tones the entire lower body. It tones the abdominal section
    and helps to prevent, reduce and eliminate back pain. The entire upper
    body -front and back- is worked and doing this pose increases the
    capacity of the respiratory system. To view in flash - click the image
    below

    Instruction Table
    1


    Sit on
    your heals with your knees together, the tops of the feet pressing
    firmly into the ground. Your head, shoulders, and hips should be in one
    straight line.

    Arms relaxed by the side keep your base firm by contracting your buttocks.

    2

    Inhale,
    extending the spine upwards, exhale twist around to the right, placing
    your left hand on the outside of your right thigh, turning the head in
    the direction of the twist, but keeping the head and shoulders relaxed.

    Take a few breaths here, keeping the stomach soft and the eyes soft.

    Repeat on the other side

    Please Visit:

    http://www.youtube.com/watch…

    Instruction Table

    Sit
    on your heals with your knees together, the tops of the feet pressing
    firmly into the ground. Your head, shoulders, and hips should be in one
    straight line.

    Arms relaxed by the side keep your base firm by contracting your buttocks.

    Inhale,
    extending the spine upwards, exhale twist around to the right, placing
    your left hand on the outside of your right thigh, turning the head in
    the direction of the twist, but keeping the head and shoulders relaxed.

    Take a few breaths here, keeping the stomach soft and the eyes soft.

    Repeat on the other side


    Please Visit:

    http://www.youtube.com/watch?v=91MT6kmP7zo&feature=player_embedded


     

    https://www.youtube.com/watch…
    Yoga Asanas - Triangle Pose Trikonasana Asana
    Click here to view the Triangle pose

    http://www.youtube.com/watch…

    The Tree Pose

    This pose
    harnesses the powers of mental concentration, while allowing you to calm
    the mind. It develops balance and stability, and strengthens the legs
    and feet, also increasing flexibility in the hips and knees.

    The tree pose
    is a balance pose incorporating three lines of energy, emitting from the
    centre outwards. One line proceeds down the straight leg, one line
    extends up the spine and out the fingertips, and the third moves outward
    through the bent knee.


    To view in flash - click the image below

    Instruction Table
    1


    Align yourself in mountain pose.

    Continuing with your smooth

    flowing breath

    2

    On your next
    inhale; shift the bulk of your weight onto your left foot. Exhale bend
    the right knee, and assisting with your hand, place the sole of your
    right foot as high as possible into the left inner thigh, with toes
    pointing down, steady yourself, and

    breathe easy.

    3


    Next raise your arms to shoulder level, be sure that they are in line
    with each other. Stretch your arms out from the middle of your back.
    Lift your chest and look straight ahead. Keep completely focused on the
    pose.

    4

    Now bring your
    palms together in prayer position. Keeping your eyes focused on a point
    in front of you, will assist your balance.

    5

    Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

    Instruction Table
    1


    Stand in mountain pose continuing with your smooth flowing breath.

    2

    Jump your feet
    sides ways and sweep your arms out to the side so your ankles are below
    your wrists. Establish your foundation, by pulling your knees and thighs
    up, tucking your tailbone under, pushing your feet firmly into the
    floor.


    Visualise an imaginary line running vertically down the centre of your
    body, dropping your shoulders. Squeeze your arms and legs away from the
    centreline.

    3

    Keep an
    awareness of this line as you turn your right foot out to 90 degrees and
    turn your left foot in to 70 degrees. Ensure the heel of your front
    foot aligns with arch of your back foot, hips facing forward.

    If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

    4


    Inhale, an as you exhale bend your right leg, pulling up with the
    outside and inside of the thigh to form a right angle at the knee. Only
    go as low as you can with out turning your hips off centre.


    Ideally you want your knee directly above your ankle with you leg coming
    vertically out of the floor like pillar. Keep the power flowing through
    the back leg into the floor.

    5

    Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

    Hold the pose and breathe smooth.

    Reverse the procedure back to mountain pose and repeat back to the other side.

    Please Visit:

    http://www.youtube.com/watch…

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    This is the Triangle Pose or Trikonasana Asana in Sanskrit. Try the
    triangle pose to energise yourself. Trikonasana is brought to you by http://yoga.org.nz.
    Visit our website for more free high quality downloads . Please when
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    Category
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    Instruction Table

    Align yourself in mountain pose.
    Continuing with your smooth
    flowing breath

    Inhale
    deeply and jump your feet out landing approx 1.2-1.5m apart. your feet
    need to be in line and pointing forward at right angles. Next raise your
    arms to shoulder level, be sure that they are in line with each other.
    Stretch your arms out from the middle of your back. Lift your chest and
    look straight ahead.


    Now
    turn your right foot out while keeping your hips to the front, and turn
    your left foot in from 90 to 70 degrees, by pivoting on your heel.
    Insure your right heel is in line with the instep of the left foot.

    The
    kneecaps and thighs are pulling up, simultaneously pushing downward
    through your feet into the floor. Inhale, extend the spine, exhale as
    you bend to the right, pushing out from the hips, through the right arm…

    Taking
    your right hand to a comfortable position on your leg, your left arm
    coming up to straight, moving down as far as possible without turning
    the hips or torso. Keep the thighs firm and rolling around towards the
    buttocks, moving the left hip back and open the chest.

    Inhale, extend the neck and spine, exhale, turn your head to look up at your left hand.

    Keep
    your head, your buttocks and your heels in one straight line,not
    looking down with you body, keep opening your whole body up.

    Breathe easy.


    Click here to view the Triangle pose


    http://www.youtube.com/watch?v=tutu7aE2dBI&feature=player_embedded



    https://www.youtube.com/watch…

    The Tree Pose

    This pose
    harnesses the powers of mental concentration, while allowing you to calm
    the mind. It develops balance and stability, and strengthens the legs
    and feet, also increasing flexibility in the hips and knees.

    The tree pose
    is a balance pose incorporating three lines of energy, emitting from the
    centre outwards. One line proceeds down the straight leg, one line
    extends up the spine and out the fingertips, and the third moves outward
    through the bent knee. To view in flash - click the image below

    Instruction Table
    1


    Align yourself in mountain pose.

    Continuing with your smooth

    flowing breath

    2

    On your next
    inhale; shift the bulk of your weight onto your left foot. Exhale bend
    the right knee, and assisting with your hand, place the sole of your
    right foot as high as possible into the left inner thigh, with toes
    pointing down, steady yourself, and

    breathe easy.

    3


    Next raise your arms to shoulder level, be sure that they are in line
    with each other. Stretch your arms out from the middle of your back.
    Lift your chest and look straight ahead. Keep completely focused on the
    pose.

    4

    Now bring your
    palms together in prayer position. Keeping your eyes focused on a point
    in front of you, will assist your balance.

    5

    Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

    Instruction Table
    1


    Stand in mountain pose continuing with your smooth flowing breath.

    2

    Jump your feet
    sides ways and sweep your arms out to the side so your ankles are below
    your wrists. Establish your foundation, by pulling your knees and thighs
    up, tucking your tailbone under, pushing your feet firmly into the
    floor.


    Visualise an imaginary line running vertically down the centre of your
    body, dropping your shoulders. Squeeze your arms and legs away from the
    centreline.

    3

    Keep an
    awareness of this line as you turn your right foot out to 90 degrees and
    turn your left foot in to 70 degrees. Ensure the heel of your front
    foot aligns with arch of your back foot, hips facing forward.

    If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

    4


    Inhale, an as you exhale bend your right leg, pulling up with the
    outside and inside of the thigh to form a right angle at the knee. Only
    go as low as you can with out turning your hips off centre.


    Ideally you want your knee directly above your ankle with you leg coming
    vertically out of the floor like pillar. Keep the power flowing through
    the back leg into the floor.

    5

    Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

    Hold the pose and breathe smooth.

    Reverse the procedure back to mountain pose and repeat back to the other side.

    Please Visit:


    Instruction Table
    Align yourself in mountain pose.
    Continuing with your smooth
    flowing breath

    On
    your next inhale; shift the bulk of your weight onto your left foot.
    Exhale bend the right knee, and assisting with your hand, place the sole
    of your right foot as high as possible into the left inner thigh, with
    toes pointing down, steady yourself, and
    Next
    raise your arms to shoulder level, be sure that they are in line with
    each other. Stretch your arms out from the middle of your back. Lift
    your chest and look straight ahead. Keep completely  focused on the
    pose.

    Now
    bring your palms together in prayer position. Keeping your eyes focused
    on a point in front of you, will assist your balance.

    Inhale as you raise your arms overhead keeping your palms together and stretching upwards through the fingertips.

    Instruction Table

    Stand in mountain pose continuing with your smooth flowing breath.

    Jump
    your feet sides ways and sweep your arms out to the side so your ankles
    are below your wrists. Establish your foundation, by pulling your knees
    and thighs up, tucking your tailbone under, pushing your feet firmly
    into the floor.

    Visualise
    an imaginary line running vertically down the centre of your body,
    dropping your shoulders. Squeeze your arms and legs away from the
    centreline.

    Keep
    an awareness of this line as you turn your right foot out to 90 degrees
    and turn your left foot in to 70 degrees. Ensure the heel of your front
    foot aligns with arch of your back foot, hips facing forward.

    If your body wants to turn off centre, counter-act it by pushing simultaneously in opposite directions from the centre line.

    Inhale,
    an as you exhale bend your right leg, pulling up with the outside and
    inside of the thigh to form a right angle at the knee. Only go as low as
    you can with out turning your hips off centre.

     
    Ideally
    you want your knee directly above your ankle with you leg coming
    vertically out of the floor like pillar. Keep the power flowing through
    the back leg into the floor.

    Inhale lift the spine; exhale turn your head to look over your right arm. Take a few deep breaths through the nose.

    Hold the pose and breathe smooth.

    Reverse the procedure back to mountain pose and repeat back to the other side.



      Please Visit:


    http://www.youtube.com/watch?v=-PVX6hATjfk&feature=player_embedded


     


    https://www.youtube.com/watch?v=Bz1SWd-cihA
    Mountain Pose Yoga Position
    Mountain Pose
    Prayer Pose
    Shrug

    Mountain Yoga Pose

    The Mountain Pose is one of the most important poses in yoga. It is the start and finish point of all standing poses.

    When standing
    in mountain pose, the mind is quiet, and the body strong and still, like
    a mountain. This is a pose you can practise in your daily life,
    practising to stand correctly will have a profound influence on your
    physical and mental well being. To view in flash - click the image below

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    Mountain pose Yoga Posture When standing in mountain pose, the mind is quiet, and the body strong and still, like a mountain.


    This is a Yoga pose you can practise in your daily life, practising to
    stand correctly will have a profound influence on your physical and
    mental well being.
    Category
    Education

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    https://www.youtube.com/watch…
    Extended Prayer Yoga Posture

    The Prayer Pose

    This pose is
    simple, but very effective, and is a key movement to more advanced
    poses. This pose will teach you how to push from under the shoulders and
    out of the lats, the major muscle group of the back. A key movement in a
    lot of yoga poses.

    It strengthens
    and aligns the upper body while releasing tension and increasing the
    circulation to the shoulder joint, which is a ball and socket joint. It
    also aids in strengthening the
    abdominal and lumber region as you look to form a solid base. To view in flash - click the image below

    Instruction Table
    1

    Moutain Pose 1


    2

    Moutain Posture
    2 Lift the kneecaps up by contracting the front thigh muscles, but not
    locking the backs of the knees. Pull up with the back of the thighs, and
    activate the hip and buttocks to level the pelvis.

    3

    Mountain Poses
    Back Your hips should be directly over your knees, and your knees over
    your ankles. This gives you a stable foundation and by positioning the
    pelvis properly, keeps the spine healthy.

    4

    Now extend the
    spine, by slowly inhaling, lifting up through the legs as you lift the
    ribcage, opening the chest and dropping the shoulders down, extending
    the neck, keeping the jaw and eyes soft.


    5

    Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.

    Keep your head directly over your shoulders, and look at eye level at a point in front of you.


    Instruction Table
    1


    Centre
    yourself in mountain pose and take a few deep breaths here, breathing
    down into the abdomen, continuing the breathing that you are now
    familiar with.

    2

    Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other

    3

    Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position

    4

    Bring your arms
    out in front of you, pushing your elbows firmly together and your
    fingers extending away from you, while focusing on pulling your shoulder
    blades together..

    5

    Continue squeezing the elbows together as you bring your palms together

    6

    Now bend at the
    elbow and take the forearms to vertical. Keep pressing firmly with the
    palms and the elbows as you breathe the arms upwards. With each exhale
    moving slightly higher. Shoulder opener Yoga Posture. This movement will
    teach you how to push from under the shoulders and out of the lats, the
    major muscle group of the back. A key movement in a lot of yoga poses.
    This pose is simple, but very effective, and is a key
    movement to more advanced poses.

    Please Visit:
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    Yogasync.tv
    51.3K subscribers
    Shoulder opener Yoga Posture. This movement will teach you how to push
    from under the shoulders and out of the lats, the major muscle group of
    the back. A key movement in a lot of yoga poses. This pose is simple,
    but very effective, and is a key movement to more advanced poses.
    Category
    Education


    Instruction Table
    Mountain Pose 1
    2  
    Mountain Posture 2
    Lift
    the kneecaps up by contracting the front thigh muscles, but not locking
    the backs of the knees. Pull up with the back of the thighs, and
    activate the hip and buttocks to level the pelvis.
    Mountain Poses Back
    Your
    hips should be directly over your knees, and your knees over your
    ankles. This gives you a stable foundation and by positioning the pelvis
    properly, keeps the spine healthy.
    4   
    Now
    extend the spine, by slowly inhaling, lifting up through the legs as
    you lift the ribcage, opening the chest and dropping the shoulders down,
    extending the neck, keeping the jaw and eyes soft.

    5                                                                             

        Bring the shoulder blades into the back, to support the ribcage. Breathe slowly and softly.

    Keep your head directly over your shoulders, and look at eye level at a point in front of you.

    Instruction Table


    Centre
    yourself in mountain pose and take a few deep breaths here, breathing
    down into the abdomen, continuing the breathing that you are now
    familiar with.



    Inhale, raise your arms to shoulder height and stretch them out in the opposite direction to each other

    3

    Now twist your arms from the shoulder and turning your palms upwards. Keep the body in a nice strong upright position

    4   

    Bring
    your arms out in front of you, pushing your elbows firmly together and
    your fingers extending away from you, while focusing on pulling your
    shoulder blades together..

    5  

    Continue squeezing the elbows together as you bring your palms together

    6

    Now
    bend at the elbow and take the forearms to vertical. Keep pressing
    firmly with the palms and the elbows as you breathe the arms upwards.
    With each exhale moving slightly higher.

    Shoulder
    opener Yoga Posture. This movement will teach you how to push from
    under the shoulders and out of the lats, the major muscle group of the
    back. A key movement in a lot of yoga poses. This pose is simple, but
    very effective, and is a key movement to more advanced poses.

     




    Please Visit:

    http://www.youtube.com/watch?v=t9TPzR6-Kmc&feature=player_embedded



    https://www.youtube.com/watch?v=SzWxM_W4DNA
    Yoga Shoulder rotation
    The Shoulder Shrug

    The shoulder rotation is another pose which can be practiced anywhere and at any time.

    It strengthens
    and aligns the shoulder region while releasing tension and increasing
    the circulation to the shoulder joint, which is a ball and socket joint.
    It also aids in strengthening the abdominal and lumber region as you
    look to form a solid base. To view in flash - click the image below

    Instruction Table
    1


    Align yourself in mountain pose.
    Continuing with your smoot flowing breath

    2

    As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.

    3

    As you exhale, rotate the shoulders around by pushing up out of the chest and squeezing the shoulder blades together, rotating them in a full circle.

    4

    Back down into mountain pose

    Repeat 3 more times

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    Meditation in motion Yoga Posture. Inhale as you lift your shoulders to your ear lobes, keeping the head erect and soft.

    As you Exhale, rotate the shoulders around by pushing up out of the chest rotating them in a full circle.
    Category
    Education


    Instruction Table

    1   
    Align yourself in mountain pose.
    Continuing with your smooth
    flowing breath
    2   
    As you inhale, lift your shoulders to your ear lobes, keeping the head erect and soft.

    As you exhale, rotate the shoulders around
    by pushing up out of the chest and squeezing the shoulder blades together, rotating them
    in a full circle.
    4     
    Back down into mountain pose
    Repeat 3 more times


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    http://www.youtube.com/watch?v=SzWxM_W4DNA&feature=player_embedded

    Lying Twist
    Downward Dog
    Seated Forward Bend

    The Lying Basic Twist

    Doing this pose will rapidly increase strength and muscle tone in your midsection.

    The lying twist
    is another pose which is very simple yet extremely effective. This pose
    is soothing to the spine and neck, and warms and frees the lower back
    and hips and it also improves digestion and assists in toxin
    elimination. To view in flash - click the image below

    Instruction Table
    1


    Come to a
    position lying on your back and stretch your arms out to the side and
    place your palms and shoulders firmly on the floor.

    Move your
    shoulder blades under. Spread your toes apart. Feel the back and
    shoulders moulding to the straight lines of the floor.

    2

    Bend your knees as far as they come towards the chest.

    3


    Inhale,
    keeping your knees and ankles together, Exhale, rolling your knees to
    the right. Focus on keeping your arms pressing out wards and your
    shoulders pushing firmly into the ground. You may feel or hear your
    spine lengthening as it extends into the correct alignment.

    Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

    4

    Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

    Reverse the pose back up and repeat to the other side

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    The Downward Facing Dog

    Adhomukha Svanasana

    The downward
    yoga pose is named as such as it resembles the shape of a Dog stretching
    itself out. This pose helps to strengthen, stretch and reduce stiffness
    in the legs while strengthening and shaping the upper body. Dog pose
    Yoga Posture . One of the main yoga asanas. If you have time for only
    one posture try this one.

    Holding this
    pose for a minute or longer will stimulate and restore energy levels if
    you are tired. Regular practice of this pose rejuvenates the entire body
    and gently stimulates your nervous system.


    Inhale,
    keeping your knees and ankles together, Exhale, rolling your knees to
    the right. Focus on keeping your arms pressing out wards and your
    shoulders pushing firmly into the ground. You may feel or hear your
    spine lengthening as it extends into the correct alignment.

    Knees & ankles together breathe, focus on creating length between the left lower rib and the hip,

    Now turn your head to look over your left hand. Relax in to this pose, stomach soft, breathing soft and relaxed.

    Reverse the pose back up and repeat to the other side


    Please Visit:

     



    https://www.youtube.com/watch…
    Dog pose Yoga Posture
    The Downward Facing Dog

    Adhomukha Svanasana

    The downward
    yoga pose is named as such as it resembles the shape of a Dog stretching
    itself out. This pose helps to strengthen, stretch and reduce stiffness
    in the legs while strengthening and shaping the upper body. Dog pose
    Yoga Posture . One of the main yoga asanas. If you have time for only
    one posture try this one.

    Holding this
    pose for a minute or longer will stimulate and restore energy levels if
    you are tired. Regular practice of this pose rejuvenates the entire body
    and gently stimulates your nervous system.
    To view in flash - click the image below

    Instruction Table
    1

    Come up onto
    your hands and knees with your knees hip width apart and the hands
    shoulder width apart, your fingers wide pressing firmly into the floor.

    2

    Inhale, arch your spine and look up as you turn your toes under.

    3

    As you exhale straighten your legs and pause here for a moment.

    4


    Now push the floor away from you hands, positioning your body like an
    inverted V, achieving a straight line from your hands to your shoulders
    to the hips. Straight arms and straight legs.

    As you inhale press downward into your hands and lift outward out of the shoulders.

    Lift your head and torso back through the line of your body.

    Please Visit:

    http://www.youtube.com/watch…

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    Dog pose Yoga Posture . One of the main yoga asanas. If you have time for only one posture try this one.
    Category
    Education



     












    image.png
    Instruction Table
    1
    Come
    up onto your hands and knees with your knees hip width apart and the
    hands shoulder width apart, your fingers wide pressing firmly into the
    floor.

        2
    Inhale, arch your spine and look up as you turn your toes under.
    3
    As you exhale straighten your legs and pause here for a moment.
    4
    Now
    push the floor away from you hands, positioning your body like an
    inverted V, achieving a straight line from your hands to your shoulders
    to the hips. Straight arms and straight legs.

    As you inhale press downward into your hands and lift outward out of the shoulders.
    Lift your head and torso back through the line of your body.

    Please Visit:

    http://www.youtube.com/watch?v=cKx-LPTtvBQ&feature=player_embedded



    https://www.youtube.com/watch…
    siting forward bend
    The Seated Forward Bend

    Paschimottanasana

    The purpose of
    this pose is to give the entire back of your body a very complete
    stretch from the heels to the head. It is excellent for posture
    improvement and stimulates the internal organs as
    well.

    It adds in
    improved mental concentration and endurance and helps to control and
    calm the mind. It relieves compression while increasing the elasticity
    of the spine, it also strengthens and stretches the hamstrings.
    To view in flash - click the image below

    Instruction Table
    1

    Come to a sitting position with your legs together in front of you.


    Move the fleshy part of your buttocks from underneath you, so you are on
    the top of your sitting bones, which are located at the very top of
    your legs.
    2

    Roll the thighs inwards so that the kneecaps are facing directly upwards.

    Activate the legs by pressing down into the floor, and out through the heels.

    Spread your toes wide and pull them towards you.

    Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.
    3

    Now take your
    strap around both feet. The strap`s purpose is to keep the spine
    straight. This is very important. Be aware the head is an extension of
    the spine, so keep it aligned accordingly.

    Use the breath to create the optimum degree of intensity in the stretch.
    4

    On your next exhale; come down the belt further while
    maintaining the extension on the front and back of the torso. Some of
    you will be able to grab the sides of your feet. Breathe softly and
    continuously. Don’t pull yourself forward by the strength of your upper
    body.

    Keep bending at the hips, maintaining a relaxed head and neck.
    5


    Go a little further, relax your abdomen, and inhale, as you lengthen,
    exhale, and come further forward, increasing the space in your
    vertebrae.

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    siting forward bend Yoga Asana
    Category
    Education



    Instruction Table
    1
    Come to a sitting position with your legs together in front of you.

    Move
    the fleshy part of your buttocks from underneath you, so you are on the
    top of your sitting bones, which are located at the very top of your
    legs.

    2
    Roll the thighs inwards so that the kneecaps are facing directly upwards.
    Activate the legs by pressing down into the floor, and out through the heels.
    Spread your toes wide and pull them towards you.
    Lengthen your lower back muscles down as you extend your spine up and out of the pelvis.

    3

    Now take your strap around both feet. The strap`s purpose is to keep the spine straight. This is very important.
    Be aware the head is an extension of the spine, so keep it aligned accordingly.


    Use the breath to create the optimum degree of intensity in the stretch.

    4
    On
    your next exhale; come down the belt further while maintaining the
    extension on the front and back of the torso. Some of you will be able
    to grab the sides of your feet. Breathe softly and continuously. Don’t
    pull yourself forward by the strength of your upper body.




     


    Keep bending at the hips, maintaining a relaxed head and neck.Keep bending at the hips, maintaining a relaxed head and neck.5

    5

    Go a little further, relax your abdomen, and inhale, a you lengthen, exhale, and come further forward, increasing the space in
    your vertebrae.


    Please Visit:

    http://www.youtube.com/watch?v=rEhU1KqPyY4&feature=player_embedded






     



    https://www.youtube.com/watch?v=dIvKigXK1mU
    bridgepose
    The Bridge Pose

    The Bridge Pose is
    a simple yet very effective pose to practice. It helps to promote a
    healthy flexible spine while strengthening the legs and buttock muscles.
    It also helps to stretch and stimulate the abdominal muscles and organs.

    It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.
    To view in flash - click the image below

    Instruction Table
    1


    Lie on your back with your legs bent, heels close to the buttocks,
    Feet pressing firmly into the floor, hip width and parallel.

    Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.

    2

    Inhale, and
    with the exhale raise the hips up by pushing strongly into the floor
    with your feet. Keep the buttocks firm, and press the shoulders and arms
    into the floor. Only go to the height that you are
    comfortable with.

    Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.

    3


    Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
    contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.


    This pose stretches the whole front of the body, and brings mobility to
    the spine. Breathing is improved from the opening of the ribcage and
    chest area.

    Please Visit:
    http://www.youtube.com/watch…

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    Category
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    About This Website



    https://www.youtube.com/watch…
    locus Yoga Posture

    The Locust
    The Bridge
    Extended Child’s Pose

    The Locust Pose

    Salabhasana

    The locus yoga posture is
    named as such as it resembles the shape of the insect known as the
    Locust. This pose helps to strengthen, stretch and reduce stiffness in
    the lower back while bringing flexibility to the upper back region.

    When you first begin to practice this pose, your
    legs may not move very far off the floor. Please continue and stay
    positive as you will find your range will continue to improve the more
    you practice. Learning to master this pose will hold you in good stead
    for more advanced back bends.
    To view in flash - click the image below
    Instruction Table
    1

    Come to a position lying face down on the floor, with your arms along
    side your body, palms and forehead down. Bring your knees and ankles
    together. Squeeze the shoulder blades together and down. Push your palms
    into the floor. Pull the abdominals inwards, contract the buttocks, and
    press the hips and pubis firmly into the floor.

    2

    On your next exhale; raise the legs to a height that is comfortable but challenging.

    Keep the buttocks activated, lock the knees, keep the ankles together.

    3

    Extend the front of your body as you pull the shoulder blades
    together, raising the head, the arms, and upper torso away from the
    floor, looking straight ahead, opening the front of the chest and
    pushing down the lines of the arms.

    Keep the legs working strongly.

    Please Visit:

    http://www.youtube.com/watch…

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    Locus Yoga Posture
    Category
    Education

    About This Website
    Locus Yoga Posture

    Instruction Table
    Come to a position lying face down on the floor, with
    your arms along side your body, palms and forehead down. Bring your
    knees and ankles together. Squeeze the shoulder blades together and
    down. Push your palms into the floor. Pull the abdominals inwards,
    contract the buttocks, and press the hips and pubis firmly into the
    floor.
    2

    On your next exhale; raise the legs to a height that is comfortable but challenging.

    Keep the buttocks activated, lock the knees, keep the ankles together.

    3


    Extend the front of your body as you pull
    the shoulder blades together, raising the head, the arms, and upper
    torso away from the floor, looking straight ahead, opening the front of
    the chest and pushing down the lines of the arms.



    Keep the legs working strongly.



    Please Visit:

    http://www.youtube.com/watch?v=MhotDI-dqRE&feature=player_embedded





    The Bridge Pose



    The Bridge Pose is
    a simple yet very effective pose to practice. It helps to promote a
    healthy flexible spine while strengthening the legs and buttock muscles.
    It also helps to stretch and stimulate the abdominal muscles and
    organs.



    It aids in easing and stimulating the mind and is a great way to reenergize if feeling tired.



    To view in flash - click the image below

    Instruction Table
    Lie on your back with your legs bent, heels close to the buttocks, Feet pressing firmly into the floor, hip width and parallel.
    Your arms should be slightly out from your sides, the palms of your hands pressing firmly into the floor.
    2   
    Inhale, and with the exhale raise the hips up by pushing strongly
    into the floor with your feet. Keep the buttocks firm, and press the
    shoulders and arms into the floor. Only go to the height that you are
    comfortable with.

    Take a few nourishing breaths in this position, as you keep opening the chest and lengthening the torso.

    3    
    Now bring your arms over your head to the floor behind you. Keep lifting your buttocks away from the floor, keeping them
    contracted, which will protect the lower spine, and work softly with the breath, keeping the head and neck relaxed.
    This pose stretches the whole front of the body, and
    brings mobility to the spine. Breathing is improved from the opening of
    the ribcage and chest area.




    Please Visit:














    https://www.youtube.com/watch?v=WrA5mN-MW5U
    Childs Yoga Pose Beginners Yoga Posture

    The Extended Child’s Pose / Garbhasana

    The Childs Yoga pose when
    practiced regularly is very beneficial to your entire mind and body. It
    helps to release the pressure on the spine while providing an entire
    stretch through the upper body to the fingertips. It also aids in
    strengthening and stretching the insides of the legs while massaging the
    internal organs.

    Breathing will becomes more efficient and your mind
    will become clear. It also aids in improved mental processes and helps
    to rejuvenate and energize the entire being.
    To view in flash - click the image below

    Instruction Table
    1


    Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

    Keep the outside of your feet running parallel while lifting your
    arches, pulling up with the thighs and the tail bone tucked under.

    2

    Place your hands on your hips and feel the extension up out of the waist.

    3


    Inhale, As you exhale bend at the hips extend forward, continue lifting
    out of the hips keeping your legs strong and your base nice and firm,
    looking forward to begin with. Keep the extension on the stomach, which
    will help keep your back flat protecting it.

    Take a few breaths here.

    4


    Now take your hands to the floor extending from the lower abdomen to
    the breastbone and through the spine. Some of you maybe on the finger
    tips.

    If you can’t keep your spine straight put your hands on
    your knees and keep slowly working down your legs, working with your
    body, not against it. Lift your sitting bones to the ceiling.

    5

    Draw your shoulders down your back so you can extend the neck with ease.

    Remember to keep the arches high.

    Please Visit:
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    Yogasync.tv
    51.3K subscribers
    Childs Pose Yoga Stretch. This Beginners Yoga Posture will get easier
    every time you work with it as it rejuvenates and quietens the mind.
    Continue with your slow smooth breathing as you continue to stretch the
    inner thigh muscles.
    Category
    Education



    Instruction Table
    1

    Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

    Keep the outside of your feet running parallel while lifting your
    arches, pulling up with the thighs and the tail bone tucked under.

    Stand in mountain pose, in the centre of your mat, with your hands in prayer position. Jump your feet wide apart.

    Keep the outside of your feet running parallel while lifting your
    arches, pulling up with the thighs and the tail bone tucked under.

    2
    Place your hands on your hips and feel the extension up out of the waist.
    3  
    Inhale, As you exhale bend at the hips extend
    forward, continue lifting out of the hips keeping your legs strong and
    your base nice and firm, looking forward to begin with. Keep the
    extension on the stomach, which will help keep your back flat protecting
    it.

    Take a few breaths here.
    4   

    Now take your hands to the floor extending from the lower abdomen to
    the breastbone and through the spine. Some of you maybe on the finger
    tips.

    If you can’t keep your spine straight put your hands on your knees
    and keep slowly working down your legs, working with your body, not
    against it. Lift your sitting bones to the ceiling.



    5     

    Draw your shoulders down your back so you can extend the neck with ease.


    Remember to keep the arches high.

    Bring your big toes together and your knees wide apart, inhale as you lift your spine and extend your stomach.




    Exhale bend forward from the hips as you walk you hands
    out as far in front of you as possible, extending from the hips to the
    fingertips.


    4    


    Breathing into the abdomen as you extend it
    forward in to the breastbone, creating length through the upper body.
    Exhale from deep in the abdomen relaxing in the spine and continue the slow controlled breathing.





      Please Visit:






    http://www.youtube.com/watch?v=WrA5mN-MW5U&feature=player_embedded




     

     




    https://www.youtube.com/watch…
    wide legstanding forward bend

    Standing Forward Bend
    The Boat (beginners)

    The Standing Forward Bend

    This pose aids in digestion and is restorative. It frees the rib cage allowing for improved breathing. It aids in mental
    concentration and helps to revive mental and pysichal exhaustion. The
    heartbeat is slowed and the lower back is strengthened and pressure is
    removed from the lumbar region.


    It increases flexibility while strengthening and developing the
    hamstrings. It also helps to strengthen the feet and ankles while
    realigning the entire body.
    To view in flash - click the image below

    Instruction Table
    1


    Find yourself on your sitting bones, lifting out of the hips.

    Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.

    2

    Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.

    3


    Bring your lower legs up, parallel to the floor.
    Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.

    Focus on a point at eye level in front of you. You may find this pose challenging to begin with

    4

    Now bring your arms up beside your knees, parallel to the floor,
    opening the chest. Keep your focus on that point in front of you. This
    will help your stability. Continue with the controlled breathing.

    Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.
    Advanced Variation of The Boat


    Now bring your legs up to straight. Continue to keep your focus on that point in front of you.

    Continue with the controlled breathing.

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    Yoga Posture wide legstanding forward bend
    Category
    Education




    To view in flash - click the image below




    Instruction Table
    1  


    Find yourself on your sitting bones, lifting out of the hips.
    Extend your spine upwards, and press the soles of your feet into the floor, with the knees and ankles together.

    2   

    Using your fingertips on the floor for balance, extend your abdomen as you lean back slightly.


    3   

    Bring your lower legs up, parallel to the floor.
    Breathe softly, in and out through the nose, while opening the chest and squeezing the shoulder blades together.



    Focus on a point at eye level in front of you. You may find this pose challenging to begin with

    4  


    Now bring your arms up beside your knees, parallel to the floor,



    opening the chest. Keep your focus on that point in front of you. This

    will help your stability. Continue with the controlled breathing.

    Feel the stimulation of the entire abdominal region, as you hold this pose for a few more breaths.

    Advanced Variation of The Boat

    Now bring your legs up to straight. Continue to keep your focus on that point in front of you.

    Continue with the controlled breathing.




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