Discovery of Metteyya the Awakened One with Awareness Universe(FOAINDMAOAU)
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Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU) Mahāsatipaṭṭhāna Sutta- The Yoga Suttas of Patanjali: a manual of Buddhist meditation. in Classical English
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Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU) 
Mahāsatipaṭṭhāna
Sutta-

The Yoga Suttas of Patanjali: a manual of Buddhist meditation. in Classical English


 
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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

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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

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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 13, 2020, 00:13 GMT

Coronavirus Cases:
13,027,337
Deaths:
571,076

Recovered:7,575,205
World Population

7,797,640,032Current World Population
74,549,208Births this year
92,505Births today
31,297,544Deaths this year
38,836Deaths today
43,251,665Net population growth this year
53,669Net population growth today

Government & Economics

$ 3,644,220,386Public Healthcare expenditure today
$ 2,490,973,107Public Education expenditure today
$ 1,131,074,411Public Military expenditure today
41,985,580Cars produced this year
80,283,451Bicycles produced this year
132,981,308Computers produced this year

Society & Media

1,427,315New book titles published this year
114,688,099Newspapers circulated today
160,964TV sets sold worldwide today
1,572,586Cellular phones sold today
$ 70,377,168Money spent on videogames today
4,615,782,204Internet users in the world today
63,409,824,124Emails sent today
1,680,615Blog posts written today
188,428,549Tweets sent today
1,753,313,987Google searches today

Environment

2,767,422Forest loss this year (hectares)
3,725,698Land lost to soil erosion this year (ha)
19,245,644,799CO2 emissions this year (tons)
6,385,713Desertification this year (hectares)
5,210,943 Toxic chemicals released
in the environment this year (tons)

Food

844,420,471Undernourished people in the world
1,695,970,303Overweight people in the world
760,873,221Obese people in the world
7,384People who died of hunger today
$ 139,957,243Money spent for obesity related
diseases in the USA today
$ 45,647,394Money spent on weight loss
programs in the USA today

Water

2,323,035,650Water used this year (million L)
448,091Deaths caused by water related
diseases this year
799,599,646People with no access to
a safe drinking water source

Energy

112,702,416Energy used today (MWh), of which:
95,938,660- from non-renewable sources (MWh)
16,972,001- from renewable sources (MWh)
706,198,939,781 Solar energy striking Earth today (MWh)
23,115,241Oil pumped today (barrels)
1,503,181,838,180Oil left (barrels)
15,676Days to the end of oil (~43 years)
1,094,813,918,486Natural Gas left (boe)
57,622Days to the end of natural gas
4,314,915,802,779Coal left (boe)
148,790Days to the end of coal

Health

6,907,646Communicable disease deaths this year
259,472Seasonal flu deaths this year
4,044,564Deaths of children under 5 this year
22,632,083Abortions this year
164,468Deaths of mothers during birth this year
41,938,296HIV/AIDS infected people
894,503Deaths caused by HIV/AIDS this year
4,370,143Deaths caused by cancer this year
521,933Deaths caused by malaria this year
3,654,998,489Cigarettes smoked today
2,660,014Deaths caused by smoking this year
1,330,846Deaths caused by alcohol this year
570,602Suicides this year
$ 212,868,272,878Money spent on illegal drugs this year
718,288Road 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
https://nature.com/articles/d41586-020-01295-8

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.
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

Jagatheesan Chandrasekharan
1 m  ·
Shared with Your friends
Friends
https://www.nature.com/articles/d41586-020-01295-8
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
Logo for WebMD

Friends
https://www.webmd.com/lung/covid-treatment-home-hospital#1
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.
Coronavirus (COVID-19) Treatment
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.


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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    Posted by Dhammarakkhittas at 15:31 



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


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    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
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    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.

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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


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    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.
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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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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

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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


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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.

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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.
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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.



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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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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.

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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.

 




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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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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


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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.

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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.

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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.


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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.

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Category
Education


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.

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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.




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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.

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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.





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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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  • 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.

  • comments (0)
    LESSON 3388 Sun 19 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 Mahāsatipaṭṭhāna Sutta— Attendance on awareness — in 10) Classical Amharic-አንጋፋዊ አማርኛ and 29) Classical English,Roman
    Filed under: General, Vinaya Pitaka, Sutta Pitaka, Abhidhamma Pitaka, Tipiṭaka
    Posted by: site admin @ 12:32 am
    LESSON 3388 Sun 19 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 


    Mahāsatipaṭṭhāna Sutta— Attendance on awareness — in  10) Classical Amharic-አንጋፋዊ አማርኛ  and 29) Classical English,Roman

    10) Classical Amharic-አንጋፋዊ አማርኛየ Metteyya ንቃት አንድ ንቃት ዩኒቨርሳል ከ ጋር ግንዛቤ አገኘ
    ክላሲክ አማርኛ -

    የ Metteyya ንቃት አንድ በንቃት ዩኒቨርስቲ ማግኘት (FOAINDMAOAU)
    አሁን ያለው ሁኔታ ለነፃ የመስመር ላይ የትንታኔ መረብ መረቦችን የሚያገለግል በ 04-8-2020 እና 3-12-2020 መካከል ያበቃል ፡፡

    ደህንነት ፣ ደስታ ፣ የሁሉም ቅን የሆኑ እና ንፁህ ያልሆኑ አካላት ሰላም ፣ እናም እንደ ዘላቂ ግብ ሆነው ዘላቂ ሰላም ለማግኘት።

    ኩሺንራ ናቢባና ባምሚ ፓጋዶና
    በ 116 CLASSICAL LANGUAGES
    በኩል
    http://sarvajan.ambedkar.org

    WHITE ቤት
    668 ፣ 5 ሀ ዋና መንገድ ፣ 8 ኛ መስቀል ፣ HAL III ደረጃ ፣
    ፕራድዳድ ብራራት Punናሚ ብኸሚ ቤንጋልሩ
    ማግዳዲ ካርናታካ ግዛት
    PRABUDDHA BHARAT

    ጥሩ ዓላማን እና ንፅህናን የ Metteyya ከእንቅልፍ የተነቃቃ ቃላት

    በ 3 ዲ ክበብ-ቪዥን 360 ° ውስጥ ለኩሽናራ ናባይባና ቡሂሚ ፓጋዳ ነፃ የመስመር ላይ እርምጃ በደረጃ መፍጠር ፡፡

    ማሻአሳፓፓናህ ሱታ በቡድ በራሱ ቃላት ለደስታ ፣ ረሃብን በፍርሀት እና በአንድነት ዘፈኖች ፣ ዘፈኖች እና ሙዚቃ በጥንታዊ አማርኛ - የመታወቂያ ድምፅ

    ሁሉም ደስተኛ ፣ ደህና እና አስተማማኝ ይሁኑ! ሁሉም ረዥም ዕድሜ ይኑር! ሁሉም የተረጋጋና ፀጥ ያለ ፣ ንቁ ፣ ትኩረት የሚስብ እና እኩልነት ሁሉም ነገር እየተቀየረ መሆኑን በግልፅ እንዲገነዘቡ ያድርግ! RomanalipyAH devanAgarIliAA parivartanam

    የ Metteyya ንቃት አንድ ግንዛቤ ከቃላት ጋር

    በ 3 ዲ ክበብ-ቪዥን 360 ° ውስጥ ለኩሽናራ ናባይባና ቡሂሚ ፓጋዳ ነፃ የመስመር ላይ እርምጃ በደረጃ መፍጠር ፡፡

    ይህ ዝርዝር በቻቫ ሳጋ-እስክሪፕት እትም በ Chavan Saag ± tana (ስድስተኛው ምክር ቤት) ቲፒካካ ውስጥ መጽሐፍትን ማተምን ያሳያል ፡፡ የክፍሎቹ ስሞች ከጽሑፋዊ ጽሑፍ ይልቅ ፣ የ “ፒፕ-± 1⁄4i” ድሕረ-ቅጥያ “ኢ-ፒ ± 1⁄4i” ከሚለው ቅጥያ ጽሑፍ ጋር ተብራርተዋል። ይህ መነሻ ሥሩ ጥራዝ ብቻ ይዘረዝራል ፡፡ እባክዎን ያስተውሉ-እነዚህ መጻሕፍት በፒኤልል ብቻ ፣ በዴቫንጋ ጋሪ ጽሑፍ ውስጥ ብቻ ናቸው ለሽያጭም አይደሉም ፡፡

    ምንም የእንግሊዝኛ ትርጉሞች አይገኙም። ለበለጠ መረጃ እባክዎን ይመልከቱ: www.tipitaka.org

    (በሦስት መጻሕፍት የታተሙ ሦስት ክፍሎች)

    ሳታታ ibባጋጋ [ስለ ቡኪኪየስና ለኪኪውኒስ ስምንት ጥፋቶችን የሚገልጹ ሁለት መጽሐፍትን የያዙ ሁለት መጻሕፍት]

    ቲፒካካ (ሶስት “ቅርጫቶች”)

    ሱታ ፒታካ
    (አምስት ኒቃቅ ዩስ ፣ ወይም ስብስቦች)
    ሱታታ ፓካካ ቡድሃን አስመልክቶ ስለ ቡድሃ ትምህርት ዋና ይዘት ይ containsል። ከአስር ሺህ በላይ ሶተቶችን ይ containsል። ኒካንያ ተብሎ በሚጠራው አምስት ስብስቦች ውስጥ ተከፍሏል (ብዙ ፣ ሰበሰበ ፣ ስብስብ ፣ ክፍል ፣ ቅደም ተከተል ፣ ቡድን ፣ ማህበር ፣ ቅንጅት ፣ ጉባኤ ፣ ቤት ፣ መኖሪያ) ፡፡

    ዱካ ኒካያ [ዱክ: ረዥም]
    ዱጋ ኒካያ በቡድ ከተሰጡት በጣም ረዥም ንግግሮች ውስጥ 34 ቱን ይሰበስባል ፡፡ ብዙዎች ወደ መጀመሪያው ኮርpስ እና አጠያያቂ ትክክለኛነት ላይ ብዙ ዘግይቶዎች እንደሆኑ የተለያዩ ፍንጮች አሉ።

    መጃጃማ ኒካያ
    [majjhima: መካከለኛ] መጊጃማ ኒካያ በተለያዩ ጉዳዮች ዙሪያ ጉዳዮችን በመሃከለኛ ርዝመት ርዝመት ውስጥ 152 የቡድሃ ንግግሮችን ሰብስቧል ፡፡

    ሳṃታታ ኒካያ
    [samyutta: ቡድን] ሳṃታታ ኒካያ ሳአታታታ የተባሉት በ 56 ንዑስ ቡድኖች ውስጥ እንደየሁኔታቸው አተሩን ሰብስቦ ይሰበስባል ፡፡ ከተለዋዋጭ ርዝመት ከሦስት ሺህ የሚበልጡ ንግግሮችን ይ containsል ፣ ግን በአጠቃላይ በአጭሩ።

    አጊቱታ ኒካያ
    [aṅg: factor | uttara: extranal] አጊቱታ ኒካያያ የ ‹ናታታስ› በሚባሉ በአስራ አንድ ንዑስ-ቡድኖች የተከፋፈሉ ሲሆን እያንዳንዳቸው አንድ ተጨማሪ ነገርን እና አጠቃላይ ዝርዝሮችን የያዙ ንግግሮችን የሚሰበስቡ ናቸው ፡፡
    ቀዳሚ የጡት ናታ። በአጠቃላይ አጭር የሆኑ በሺዎች የሚቆጠሩ ስተሮችን ይ containsል።

    ክዱዲካ ኒካያ
    [khuddha: አጭር ፣ ትንሽ] የኳዱዳካ ኒካ አጭር አጭር ጽሑፎች እና በሁለት ስታቲስቲክስ እንደተመሰረተ የሚቆጠር ነው-ዴድፓድ ፣ ኡዳና ፣ ኢስታቱታካ ፣ ሱታ ኒፓታ ፣ ቴራጋታ-ቴራጊታ እና ጃታታ የጥንታዊት ክርታ ናቸው ፣ ሌሎች መጻሕፍት ደግሞ ዘግይተው የተጨመሩ እና ትክክለኛነታቸው ናቸው። የበለጠ አጠያያቂ ነው።

    ሱታ ፒታካ
    (አምስት ኒቃቅ ዩስ ፣ ወይም ስብስቦች)
    1. ድ 2 ቢን-ኒክ [ያ [34 ቱ ሱታስ; 3 ቪጋዎች ፣ ወይም ምዕራፎች (እያንዳንዳቸው አንድ መጽሐፍ)]
    (1) S2lakkhandavagga-p ± 1⁄4i (13 suttas)
    (2) ማህ-aggaጋ-ገጽ ± 1⁄4i (10 ስቱታስ)
    (3) P ± μikavagga-p ± 1⁄4i (11 suttas)
    2. መጃጃማ ኒኪ [ያ [152 ስቱታቶች ፣ 15 ቪጋዎች]; በ 3 መጽሐፍት ተከፍሎ
    እያንዳንድ 5 ፓጋሳዎች ፣ ፒኦ ሳ (“አምሳ”) በመባል የሚታወቁ]
    (1) M3lapaoo ± ssa-p ± 1⁄4i (‹ሥሩ› አምሳ)
    1. ሚ3ላፓሪይ ± ያቫጋ (10 ስቱታስ)
    2. ሳ2ሃን ± ዳቫጋ (10 ስቱታስ)
    3. ታያያቫጋ (10 ስቱታስ)
    4. ማህህ ያያማቪግ (10 ሲትስታስ)
    5. C31⁄4ayamakavagga (10 ስቱተስ)
    (2) መጃጃማpaoo ± sa-p ± 1⁄4i (መሃል ‘አምሳ)
    6. ጋሃፓቲ-ቫጋ (10 ቱ ሶታቶች)
    7. ቡኪ-ቫጋ (10 ሲትስታስ)
    8. ፓሪባ ± ጃካ-ቫጋ (10 ቱ ሲታስ)
    9. አር ± ጃ-ቫጋ (10 ስቱታስ)
    10. ብሩክ ሀማና-ቫጋ (10 ሳይትስ)
    (3) Uparipaoo ± sa-p ± 1⁄4i (ማለት ‹ከሃምሳ በላይ ነው› ማለት ነው)
    11. ደቫዳዳ-ቫጋ (10 ስቱታስ)
    12. አና Anዳ-ቫጋ (10 ቱ ሶታቶች)
    13. ሱኒአታ-ቫጋ (10 ስቱታስ)
    14. ቪባሃ-ቫጋ (12 ቱ ሶታቶች)
    15. ሳ1⁄4 ± ያታና-ቫጋ3. Sa1⁄2yutta-nik ± ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 ቪጋዎች; ተከፈተ
    ወደ 6 መጻሕፍት]
    (1) Sag ± thavagga-sa1⁄2yutta-p ± 1⁄4i (11 sa1⁄2yuttas)
    (2) ኒድ ± navagga-sa1⁄2yutta-p ± 1⁄4i (10 sa1⁄2yuttas)
    (3) ካናዳቫጋ-sa1⁄2yutta-p ± 1⁄4i (13 sa1⁄2yuttas)
    (4) Sa1⁄4 ± yatanavagga-sa1⁄2yutta-p ± 1⁄4i (10 sa1⁄2yuttas)
    (5) ማህ ± vagga-sa1⁄2yutta-p ± 1⁄4i Vol I (6 sa1⁄2yuttas)
    (6) ማህ ± vagga-sa1⁄2yutta-p ± 1⁄4i ጥራዝ II (6 sa1⁄2yuttas)
    4. አጊታታ-ኒክ ± ያ [9,557 ስቱታስ]; በ 11 ን የጡት ጫፎች ወይም ቡድኖች በንጹህ ሁኔታ የተደራጁ ነበሩ
    በቁጥር እያንዳንዱ የጡት ጡት ta ብዙ ቪጋሎች አሉት ፡፡ ውስጥ 10 ወይም ከዚያ በላይ ሶቶች
    እያንዳንዱ ቫጋን; 6 መጽሐፍት]
    (1) ኢካ-ዱኩ-Tika-nipata-p ± 1⁄4i (አንድ ፣ ሁለት ፣ ሶስት)
    (2) ካታኩካ-ኒፓፓ-ፒ ± 1⁄4i (አራት)
    (3) ፓንኬካ-ኒፓፓ-ፒ ± 1⁄4i (አምስት ሴሜ)
    (4) ቻክካ-ሳታካ-ኒታራ-ፒ ± 1⁄4i (ስድስትes ፣ ሰባት)
    (5) አሃካ-ናቫካ-nipata-p ± 1⁄4i (እይታዎች ፣ ነቶች)
    (6) ዳሳካ-ኢካዳካካ-ኒዳፓ-ፒ ± 1⁄4i (አስሮች ፣ አስራ አንድ)
    5. ክዱዲካ-ናይክ ± ያ [ትናንሽ መጽሐፍቶች ስብስብ ፣ የተለያዩ ልዩ ልዩ ስብስቦች ፣
    በ 18 ዋና ዋና ክፍሎች ውስጥ ሥራዎች ማምረት ፣ እሱ suttas ፣ compilation ያካትታል
    መሠረተ ትምህርታዊ ማስታወሻዎች ፣ ታሪኮች ፣ ጥቅሶች ፣ እና ትንታኔ ሥነ ጽሑፍ ያላቸው
    በቲፒካካ ውስጥ ተካትቷል ፡፡; 12 መጽሐፍት]
    (1) Kuddhakap ± tha ፣ Dhammapada & Ud ± na-p ± 1⁄4i
    1. Kuddhakap ± t (ዘጠኝ አጭር ቀመሮች እና ሳይቶች) ፣ እንደ የሥልጠና መመሪያ ሆነው ያገለግላሉ
    nohs bhikkhus)
    2. ዲዳፓ (ከሁሉም የቲፒካካ መጻሕፍት ሁሉ በጣም ዝነኛ ፤ የ 423 ስብስብ
    ጥቅሶች በ 26 ብልቶች ውስጥ)
    3. ኡድ ናን (በ 8 ቪጋዎች ፣ የቡድሃ 80 አስደሳች ቃላት ፣ በቁጥር ውስጥ ፣
    ንግግሩን ያመጣባቸው አንዳንድ ትንታኔዎች ዘገባዎች)
    (2) Itivuttaka, Suttanip ± ta-p ± 1⁄4i
    4. ኢtivትቱትታካ (4 የጡት ጫን ፣ 112 ሱታቶች ፣ እያንዳንዱ መጀመሪያ “iti vutta1⁄2 bhagavata”)
    በቡድዩም]])
    5. ስቱታኒ ታ (5 ቪጋዎች ፤ 71 ስቱታቶች ፣ በተለይም በቁጥር ፣ ብዙ ጥሩዎቹን ይይዛሉ)
    የሚታወቅ ፣ በጣም የታወቁት የቡዳ ዘውዶች
    (3) ቪም ± navatthu ፣ Petavatthu ፣ Therag ± th ± & Therig ± th ± -p ± 1⁄4i
    6. ቪም ± navatthu (ቪም ± ና ማለት ማናዮን ማለት ነው ፤ 8 ግጥሞች በ 7 ቪጋዎች ውስጥ ስለ ድርጊቶች
    በመንግሥተ ሰማይ ውስጥ መልካም እድል እና እንደገና መወለድ)
    7. ፓቲቲቱቱ (4 ቪጋዎች ፣ በ 51 ግጥሞች ውስጥ የተወለዱትን የተበላሹ ፍጥረታት [ፔታዎች]) የሚገልጹ
    በብልግና ድርጊታቸው ምክንያት ደስተኛ ያልሆኑ መንግስታት)
    8. Therag ± th ± (ከ 264 ጀምሮ ራስን ከፍ አድርጎ ከተመለከቱ በኋላ የደስታ እና የደስታ ጥቅሶች)
    ሽማግሌ ቢኪክ 107 ግጥሞች ፣ 1,279 ግ / ሰ)
    9. ቲሪ ± (ከላይ እንደተጠቀሰው ፣ ከ 73 ሽማግሌዎች መነኩሴዎች ፣ 73 ግጥሞች ፣ 522 ግ)
    (4) ጄ ± tak-p ± 1⁄4i ፣ ጥራዝ እኔ
    (5) ጄ ± tak-p ± 1⁄4i ፣ ጥራዝ II
    10. ጄ ጃን (ጎታማ ቡዳ) ከመወለዱ በፊት የቦዲታታ የልደት ወሬዎች ፤ 547
    በቁጥር ቁጥሮች ውስጥ ታሪኮች እንደ የፈለጉት ቁጥር ብዛት መሠረት በጡት ጫፍ ተከፋፈሉ
    ታሪኩን ይንገሩ ፡፡ የ “ሙሉ” ጃ ‘ተረት ታሪኮች በእውነቱ በጄ ± ታታ ሐተታዎች ውስጥ ናቸው
    ታሪኮቹን ከ ጥቅሶቹ በስተጀርባ አብራራ ፡፡
    (6) መ ± nidessa-p ± 1⁄4i
    (7) C31⁄4anidessa-p ± 1⁄4i
    11. ኒድሳ (በሱታኒፋ two ta ሁለት ክፍሎች ላይ አስተያየት)
    ማህ ±ኒሳ-በ 4 ኛው ቪጋ ላይ የተሰጠ አስተያየት
    C31⁄4anidessa: 5 ኛ ቪጋ እና ሐተታ
    የ 1 ggaጋ ካጋቪስ s ኦሳው ስቱታ
    (8) Paμisambhid ± magga-p ± 1⁄4i
    12. ፓይሲምቡህ ± magga (የቡድሃዎች አንድ abhidhamma-style ዝርዝር ትንታኔ
    ማስተማር ከሁሉም የቪንሺ እና ከሱታ ፒያሳ ክፍሎች የተወሰደ ነው ፡፡ ሶስት ቪጋዎች ፣
    እያንዳንዳቸው አሥር ርዕሰ ጉዳዮችን [ካት ±] ይይዛሉ)
    (9) አፓድ ± na-p ± 1⁄4i ፣ ጥራዝ እኔ
    13. አፓድ ናን (የቀድሞዎቹ የ 550 ቢሂከስ እና 40 bhikkhunis በቀድሞዎቹ ቁጥሮች ውስጥ ያሉ ተረቶች)
    (10) አፓድ ± na ፣ ቡድዳva1⁄2sa & Cariy ± piμaka-p ± 1⁄4i
    14. ቡድሃቫ 1-22 (ቡድሃ ምላሽ ለመስጠት የ Buddhas ታሪክ) ሀ
    ጥያቄ ከ Ven. ሳሪታታታ ፣ ስለ ሂትለር ሱዳማታ እና ዲ 2ፓካራራ ታሪክ ይናገራል
    ቡድሃ እና ጎታማ ቡድሃን ጨምሮ ቡድሃ እና የተከታዩ 24 ቡዳዎች)
    15. ክሪዬ ± ፒካካ (ከጃ ጃን የተሰጡ 35 ታሪኮችን አስሩ p ± ram2 ለማስረዳት ዝግጅት ተደረገ)
    (11) Nettippakarana, Peμakopadesa-p ± 1⁄4i
    16. Nettippakarana (ለመተርጎም እና ለማብራሪያ ዘዴዎችን ለማዘጋጀት ትንሽ ትንታኔ
    ቀኖናዊ ጽሑፎች
    17. Peμakopadesa (የ….. ለማብራራት እና ለማስፋት የሚያስችሉ ዘዴዎችን ያዘጋጁ
    የቡዳ ትምህርት)
    (12) ሚሊኒፓፓ-ፓ ± 1⁄4i
    18. ሚኒዳ-ፓናሃ (በንጉሥ ሚሊንዳ እና በ. የቀረቡት ጥያቄዎች መዝገብ
    መልሶች በ Ven. ናጋናና; ይህ ክርክር የተካሄደው እ.ኤ.አ. ከ 500 ዓመታት በኋላ እ.ኤ.አ.
    ± mah parinibb ± ና የ ቡድሃ)
    አቢሂማማ ፒሳካ
    [ሁሉም የሰርጦች ስልታዊ ፣ ግልፅ ገለፃ ሰባት ክፍሎች ፣ የታተመ
    12 መጽሐፍት]
    1. Dhammasaagao2
    (የሂደቱ ብዛት)
    (1) Dhammasaagao2-p ± 1⁄4i
    2. ቪባሃጋ-ፒ ± 1⁄42
    (የተጠናቀቀው ልዩነት ወይም ትንታኔ)
    (2) Vibhaaga-p ± 1⁄42
    3. dh ± ታክ ±±
    (የንጥረ ነገሮች ውይይት ፤ እነዚህ 1 ኛ ክፍሎች) ትሪኮሎጂን ይፈጥራሉ
    አቢሂመሃማንን ለመገንዘብ እንደ መሰረት መደረግ አለበት)
    4. ugጉጋፓፓናኒ
    (የግለሰቦች ስያሜ ፤ አስር ምዕራፎች-1 ኛ ከነጠላ ጋር በተያያዘ
    ግለሰቦች ፣ ሁለተኛው 2 ጥንድ ፣ ሦስተኛው ከሶስት ቡድን ጋር ፣ ወዘተ.
    (3) dh ± ታክታ ± -Puggalapaññatti-p ± 1⁄42
    5. ካት ±ትትቱ-ገጽ ± 1⁄42
    (የውዝግብ ወይም የተሳሳቱ አመለካከቶች ነጥቦች ፤ የተነሱትን ነጥቦች ይወያያል እና
    በአœካ የግዛት ዘመን በፓትራ በተካሄደው የ 3 ኛው ጉባ council ላይ ተመረቁ)
    (4) ካት ± vatthu-p ± 1⁄42
    6. ያማካ-ፒ ± 1⁄42
    (የጥንድ መጽሐፍ ፣ የተጣመመ ፣ ambi- ን ለመፍታት የተቃውሞ ጥያቄዎችን መጠቀም)
    መመሪያዎች እና ትክክለኛ የቴክኒካዊ ቃላት አጠቃቀም አጠቃቀምን ያብራራሉ)
    (5) ያማካ-ፒ ± 1⁄42 ፣ ጥራዝ 1
    (6) ያማካ-ፒ ± 1⁄42 ፣ ጥራዝ II
    (7) ያማካ-ፒ ± 1⁄42 ፣ ጥራዝ 3
    7. ፓμμ ± na
    (የግንኙነት መጽሐፍ ፤ የ 24 ቅድመ ሁኔታ ዕቅድ
    ለመግባባት የተሟላ ስርዓት የሚመሰርተው [ፓካካ] ግንኙነት
    የአጽናፈ ሰማያት አጠቃላይ መካኒኮች)
    (8) ፓμμ ± na-p ± 1⁄4i ፣ ጥራዝ 1
    (9) ፓμμ ± na-p ± 1⁄4i ፣ ጥራዝ II
    (10) ፓμμ ± na-p ± 1⁄4i ፣ ጥራዝ 3
    (11) ፓμμ ± na-p ± 1⁄4i ፣ ጥራዝ 4
    (12) ፓμμ ± na-p ± 1⁄4i ፣ ጥራዝ V
    (1) ፒ ± r ± jika-p ± 1⁄4i Bhikku
    p ± r ± ኪክ ± (መባረር) 4
    saaghadises ± (የሳንጋ ስብሰባዎች) 13
    aniyat ± (indeterminate) 2
    nissagiy ± p ± cittiy ± (ከትርፍ ጋር የሚደረግ ማስወገጃ) 30
    (2) ፒ ± cittiya-p ± 1⁄4i
    suddha p ± cittiy ± (ተራ ስንብት) 92
    ides ትሪኒዲይ ± (መናዘዝ ምግብ: ምጽዋት ምግብ) 4
    ሴካሺያ (ሥነ ምግባር እና ዲኮር) 75
    adhikaraoasamath ± (የሕግ ሂደት) 7
    (በቢኪኩኒ ቪኒንግ ህጎች ይደመደማል) ______ ቢኪኪኒ
    2. ካንዲዳ [ሁለት የሕጎች እና የአሰራር መጽሐፍት]
    (3) Mah ± vagga-p ± 1⁄4i (10 ክፍሎች [khandhakas]) ፤ በታሪክ ዘገባዎች ይጀምራል ፡፡
    ቡድሃ የእውቀት ብርሃን ፣ የመጀመሪያዎቹ ንግግሮች እና የሳንጋጋ መጀመሪያ እድገት ፣
    የሳንጋ እርምጃዎችን የሚመለከቱ የሚከተሉትን ህጎች ይዘረዝራል-
    ትዕዛዙን ለማስገባት 1. ህጎች (upasampad ±)
    2. የ uposatha ስብሰባ እና የ p ± timokkha ስብሰባ
    3. በዝናባማ ወቅት መኖር (ቫሳ)
    4. ፓቫ ± ራኦ ተብሎ የሚጠራውን ቫሳን የሚደመደመው ሥነ ሥርዓት
    የአለባበስ እና የቤት እቃዎች መጣጥፎች 5. ህጎች
    6. መድሃኒት እና ምግብ
    7. የልብስ ቀሚሶች አመታዊ ስርጭት (ካህህማ)
    8. የታመሙ የቢኪኪየስ ፣ የመተኛት እና የአለባበስ ቁሳቁስ
    9. ሳንጋር የአፈፃፀም ሂደቶች
    10. በችግር ጊዜ ሂደቶች
    (4) C31⁄4avagga-p ± 1⁄4i (ወይም Cullavagga) (12 khandakas ተጨማሪ ህጎችን እና ሂደትን የሚመለከቱ
    ሳባካማማ ተብሎ ለሚጠራ ለተቋማዊ ተግባራት ወይም ተግባራት ጨረታዎች
    1. በሳንጋር ፊት የሚቀርቡትን ጥሰቶች ለመቆጣጠር ህጎች
    (ሳግ ± disesa)
    ቢሂኩን በሙከራ ላይ የማስቀመጥ ሂደቶች
    3. በቢኪሁ የጥፋቶች ክምችት ለመቋቋም ሂደቶች
    በሳንጋባ ውስጥ ህጋዊ አካሄዶችን የማቋቋም ህጎች
    5. የተለያዩ ለመታጠቢያ ፣ ለአለባበስ ፣ ወዘተ.
    6. መኖሪያ ቤቶች ፣ የቤት ዕቃዎች ፣ ማረፊያዎች ፣ ወዘተ.
    7. ስረዛዎች
    8. የኪኪኪየስ ክፍሎች እና የመምህራን እና የነርሶች ግዴታዎች
    9. ከ p ± timokkha መነጠል
    10. የኪኪኪን ሥርዓተ-ትምህርት እና መመሪያ
    በ ± ጃውዋርዝ ውስጥ የ 1 ኛ ምክር ቤት ሂሳብ
    12. በ Vስ ±ሊ የሁለተኛው ምክር ቤት መለያ
    3. ፓሪቭ ± ra-p ± 1⁄4i [የቪኒን ማጠቃለያ ፣ እንደ
    መመሪያ እና ምርመራ ካቴኪዝም]
    (5) Pariv ± ra-p ± 1⁄4i የቪኒ አምስተኛው መጽሐፍ አንባቢውን የሚያነቃ እንደ ማኑዋል አይነት ሆኖ ያገለግላል
    የቪዲን ፒናካ አጠቃላይ ትንታኔ / ዳሰሳ ጥናት ለማድረግ።
    ሱታ ፒታካ-ዱጋ ኒካያ ዲኤን 9 -
    ፓፓፋዳ ሱቱታ
    {የተፃፈ}
    - የፓṭṭፓዳ ጥያቄዎች - ፓṭṭፓዳ የሳህኒ ተፈጥሮን እንደገና የሚያስደስቱ የተለያዩ ጥያቄዎችን ይጠይቃል። ማስታወሻ-ግልፅ ጽሑፎች

    አሁን ጌታ ሆይ ፣ ማስተዋል በመጀመሪያ ፣ ዕውቀት ደግሞ ይነሳል ፣ ወይም እውቀቱ አስቀድሞ ይነሳል ፣ ከዚያ በኋላ ግንዛቤ ወይስ በአንድ ጊዜ ግንዛቤ እና እውቀት ይነሳል?

    Potthapada ፣ ግንዛቤ በመጀመሪያ ይነሳል ፣ ከዚያ በኋላ ዕውቀት። የእውቀት መነሳት የሚመጣው ከእውቀት በመነሳት ነው። አንደኛው ይገነዘባል ፣ ‘የእኔ እውቀት በእውቀት ላይ የተመሠረተው በዚህ ላይ የተመሠረተ ነው።’ በዚህ የማመላከቻ መስመር አንድ ሰው በመጀመሪያ ግንዛቤ እንዴት እንደሚመጣ ፣ እና ከእውቀት በኋላ እና እንዴት እንደሚመጣ መገንዘብ ይችላል።
    እውቀት የሚመጣው ከማሰብ ችሎታ የመነጨ ነው ።DN 22 - (D ii 290)ማሻስፓፓያህ ሱትታ
    - ግንዛቤ ላይ መገኘት -
    [ሙማ satipaṭṭhāna] ይህ ሶታታ ለማሰላሰል ልምምድ እንደ ዋነኛው ማጣቀሻ ተደርጎ ይወሰዳል። ማስታወሻ-በሁሉም የፓሊ ቃላት ላይ የመረጃ አምፖሎች

    የእንግሊዝኛ መግቢያ I. የካያ አፈፃፀም
    A. ክፍል በክርናና ላይ
    ለ / መለጠፊያ ላይ ክፍል
    ሐ ክፍል sampajañña ላይ
    መ. እምቢታ ላይ ክፍል
    ሠ. ክፍሎች ላይ ክፍሎች
    ረ. ዘጠኙ የችርቻሮ መሬቶች ላይ ክፍል
    II. የedዳናን ማክበር

    መግቢያ

    እኔ ሰማሁ

    በአንድ ወቅት ባgavā በኩሩስ ከተማ በሚገኘው በኩማሳዳማማ በኩር መካከል ቆሞ ነበር ፡፡ እዚያም ስለ ቡኪኩስ እንዲህ ሲል ነገረው-

    - ቢክካይከስ ፡፡
    - ባግዳዳን ለቲቂቂስ መለሰ ፡፡ ባgavā እንዲህ አለ-
    - ይህ ፣ ቢኪኪየስ ፣ ፍጥረትን መንጻት ፣ ሀዘንን እና ልቅሶዎችን ከማሸነፍ በስተቀር ፣ ወደ ትክክለኛው መንገድ መድረስ ፣ የናባባና ግኝት ፣ ማለትም አራቱን ማለት ነው ፡፡ satipaṭṭhānas።

    የትኞቹ አራት ናቸው? እዚህ ፣ ቢቂክየስ ፣ አንድ ቢኪኪ በኩያ ውስጥ ካያ ፣ āታፓī ሳምፓጃኖ ፣ ሳሚም እየተመለከቱ ነው ፣ አሂጃህ-ሙናሳንን ወደ ዓለም በመተው በ vedanā ውስጥ vedanā ን እየተመለከተ ፣ የሳንታ ፓም sampajāno ፣ satimā ወደ ዓለም-ሙጋምን መስጠቱን ይቀጥላል። አቢጃጃ-ሙናሳንን ለአለም በመተው በካታታ ፣ ታንታፓ ሳምፓጃኖ ፣ ሳታም ውስጥ ሲቲን ይመለከታል። አሚሂሻ-ማሚሳሳን ለአለም በመተው በዱማር ፣ ራትታፓ ሳምፓጃኖ ፣ ሳሚም ውስጥ ይጠናቀቃል።

    I. ካያአፓፓሳንሳ
    A. ክፍል በክርናና ላይ
    እና እንዴት ነው ፣ ቢቂኪስ አንድ ካኪኪ በካያ ውስጥ ካያ እየተመለከተ የሚኖር? እዚህ ላይ ፣ ቢኪክየስ ፣ ቢኪኪ ፣ ወደ ጫካው ሄዶ ወይም ከዛፉ ሥር ወይም ወደ ባዶ ክፍል ሄዶ እግሮቹን በማጠፍጠፍ ፣ ኪያ ቀጥ ብሎ በማስቀመጥ እና ሳቲ ፓሪሜኩሄን አቋር downል። ስቶት ስለሆነ እስትንፋሱ ውስጥ ገብቶ እስትንፋሱ ውስጥ ይገባል ፡፡ በረጅሙ መተንበይ ‹ለረጅም ጊዜ አተነፋፈስለሁ› ይገነዘባል ፤ ረዘም ላለ ጊዜ እስትንፋሱ ‘ረጅም ጊዜ እተነፍሳለሁ’ በአጭሩ እስትንፋሱ ‹በአጭሩ እተነፍሳለሁ› ይላል ፡፡ በአጭር ጊዜ መተንፈስን ይገነዘባል: - ‘አጭር እተነፍሳለሁ’ ፤ እራሱን ያሠለጥናል: - “ሙሉ ካያ ይሰማኛል ፣ እተነፍሳለሁ”; እራሱን ያሠለጥናል ፣ “መላውን ካያ ይሰማኛል ፣ እተነፍሳለሁ”; እራሱን ያሠለጥናል ‹ካያ-ሳክሻራስን በማረጋጋት እተነፍሳለሁ›; እራሱን ያሠለጥናል: - “ካያ-ሳክሻራስን በማረጋጋት እተፋለሁ” ፡፡

    እንደ ቢኪኪየስ ፣ የተዋጣለት ማዞሪያ ወይም የማዞሪያ ሥልጠና ፣ ረጅም ጊዜ መዞር ‘ረጅም ጊዜ አመጣለሁ’ ፤ አጭር ዙር በማድረግ ‹አጭር ዙር አደርጋለሁ› ይላል ፡፡ በተመሳሳይ ሁኔታ ፣ ቢኪኩስ ፣ ቢኪኪሁ ፣ ለረጅም ጊዜ እስትንፋሱ ፣ ‹ለረጅም ጊዜ እስትንፋሳለሁ› ፣ ረዘም ላለ ጊዜ እስትንፋሱ ‘ረጅም ጊዜ እተነፍሳለሁ’ በአጭሩ እስትንፋሱ ‹በአጭሩ እተነፍሳለሁ› ይላል ፡፡ በአጭር ጊዜ መተንፈስን ይገነዘባል: - ‘አጭር እተነፍሳለሁ’ ፤ እራሱን ያሠለጥናል: - “ሙሉ ካያ ይሰማኛል ፣ እተነፍሳለሁ”; እራሱን ያሠለጥናል ፣ “መላውን ካያ ይሰማኛል ፣ እተነፍሳለሁ”; እራሱን ያሠለጥናል ‹ካያ-ሳክሻራስን በማረጋጋት እተነፍሳለሁ›; እራሱን ያሠለጥናል: - “ካያ-ሳክሻራስን በማረጋጋት እተፋለሁ” ፡፡

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    ለ / መለጠፊያ ላይ ክፍል

    በተጨማሪም ፣ ቢኪኩስ ፣ ቢኪኪ ፣ ሲራመደ: - “እሄዳለሁ” ፣ ወይም ቆሞ ቆሞ ፣ ‘እኔ ቆሜያለሁ’ ፣ ወይም ተቀም heል - ‘ተቀምጫለሁ’ ፣ ወይም ተኛ እያለ ይገነዘባል። እኔ ተኛሁ ‘፡፡ ወይም ያ ካያ በየትኛውም ቦታ ቢወድቅ እሱ በትክክል ተረድቶታል።በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል። በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    ሐ ክፍል sampajañña ላይ

    በተጨማሪም ቡኪኪ ፣ ቢኪኪ ፣ ቀረበና እየወጣ ሲሄድ ከሳምፓኒña ጋር ይሠራል ፣ ወደ ፊት እያየ እና እያየ ሳምjaጃና ውስጥ ይሰራል ፣ ተንበርክኮ እያለ እና እያደገ እያለ sampajaña ን ይሠራል ፣ ቀሚሶቹን እና የላይኛው ቀሚሱን ለብሶ ጎድጓዳ ሳህን ይዞ እያለ ሳምፓንያን ይሠራል ፣ ሲመገብ ፣ ሲጠጣ ፣ እያሰኘ እያለ ፣ ከሻምፓኝ ጋር ይሠራል ፣ ሽንቱንና ሽንት በማጥባት ላይ እያለ በሳምፓኒያña ይሰራል ፣ ይራመዳል ፣ ቆሞ ይቆማል ፣ ይቆማል ፣ ተኝቶ እያለ ፣ ተኝቶ እያለ ፣ እያወራ እንዲሁም ዝም እያለ ሳምፓንጃን ይሠራል።

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ በካያህ ውስጥ ያለውን የቅዳሴ o ክስተት ክስተቶች ይመለከታል ፣ ወይም ደግሞ በካያህ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያያ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    መ. በድፍረቱ ላይ ክፍል

    ከዚህም በላይ ቢኪኩስ የተባለ አንድ ቡኪኪ ይህን ሰው ይመለከታል ፣ ከእግሮቹ እግር አንስቶ እስከ ጭንቅላቱ ድረስ ካለው ፀጉር እስከ ቆዳው ድረስ ተቆል andል እንዲሁም በተለያዩ የአካል ጉዳቶች ተሞልቷል: - “በዚህ ካያ ውስጥ ፀጉሮች አሉ የሰውነት ጭንቅላት ፣ ጥፍሮች ፣ ጥርሶች ፣ ቆዳ ፣ ሥጋ ፣ አዝማሚያዎች ፣ አጥንቶች ፣ አጥንቶች ፣ ኩላሊት ፣ ልብ ፣ ጉበት ፣ ጉራ ፣ አከርካሪ ፣ ሳንባዎች ፣ አንጀቶች ፣ የጉሮሮ ፣ የሆድ ፣ ይዘቶች ፣ ምልክቶች ፣ ምላስ ፣ ቅላት ፣ ፣ ፒሰስ ፣ ደም ፣ ላብ ፣ ስባት ፣ እንባ ፣ ቅባት ፣ ምራቅ ፣ የአፍንጫ የአፍንጫ ንክኪ ፣ የነርቭ ፈሳሽ እና ሽንት። ”

    እንደ ቢሺኪየስ ሁሉ ሁለት ክፍት የሆኑ ከረጢቶች ነበሩበት እና እንደ ኮረብታ-ፓድ ፣ ፓድ ፣ ማይክ ባቄላ ፣ ላም-አተር ፣ ሰሊጥ እና ጸጥ ያለ ሩዝ ያሉ የተለያዩ የእህል ዓይነቶች የተሞላ። ጥሩ የማየት ችሎታ ያለው አንድ ሰው ዓይኖቹን ሳይለብስ [ይዘቱን] ግምት ውስጥ ያስገባል: - “ይህ ኮረብታ ነው ፣ ይህ ፓድ ነው ፣ እነዚያም የላም ባቄላ ፣ እነዚያም ላም አተር ፣ እነዚያ የሰሊጥ ፍሬዎች ናቸው እና ይህ የተጠበሰ ሩዝ ነው ፡፡” በተመሳሳይ ሁኔታ ቢቂክየስ አንድ ቢኪኪ ይህን የሰውነት አካል ይመለከታል ፣ ከእግሮቹ እግር አንስቶ እስከ ጭንቅላቱ ላይ ካለው ፀጉር እስከ ቆዳው ድረስ ተቆልጦ በሚወጣና በተለያዩ የአካል ጉዳቶች ተሞልቷል: - “በዚህ ካያ ውስጥ ፣ የጭንቅላቱ ፀጉር ፣ የሰውነት ፀጉር ፣ ጥፍሮች ፣ ጥርሶች ፣ ቆዳ ፣ ሥጋ ፣ አዝማሚያዎች ፣ አጥንቶች ፣ አጥንቶች ፣ ኩላሊት ፣ ልብ ፣ ጉበት ፣ ልመና ፣ ሳንባ ፣ ሳንባ ፣ አንጀት ፣ ምላጭ ፣ የሆድ ይዘቶች ፣ ምልክቶች ፣ ቢል ፣ ረግረጋማ ፣ ዱባ ፣ ደም ፣ ላብ ፣ ስብ ፣ እንባ ፣ ቅባት ፣
    ምራቅ ፣ የአፍንጫ ንፍጥ ፣ የአንጀት ፈሳሽ እና ሽንት። ”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል። በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    ሐ ክፍል sampajañña ላይ

    በተጨማሪም ቡኪኪ ፣ ቢኪኪ ፣ ቀረበና እየወጣ ሲሄድ ከሳምፓኒña ጋር ይሠራል ፣ ወደ ፊት እያየ እና እያየ ሳምjaጃና ውስጥ ይሰራል ፣ ተንበርክኮ እያለ እና እያደገ እያለ sampajaña ን ይሠራል ፣ ቀሚሶቹን እና የላይኛው ቀሚሱን ለብሶ ጎድጓዳ ሳህን ይዞ እያለ ሳምፓንያን ይሠራል ፣ ሲመገብ ፣ ሲጠጣ ፣ እያሰኘ እያለ ፣ ከሻምፓኝ ጋር ይሠራል ፣ ሽንቱንና ሽንት በማጥባት ላይ እያለ በሳምፓኒያña ይሰራል ፣ ይራመዳል ፣ ቆሞ ይቆማል ፣ ይቆማል ፣ ተኝቶ እያለ ፣ ተኝቶ እያለ ፣ እያወራ እንዲሁም ዝም እያለ ሳምፓንጃን ይሠራል።

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ በካያህ ውስጥ ያለውን የቅዳሴ o ክስተት ክስተቶች ይመለከታል ፣ ወይም ደግሞ በካያህ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያያ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    መ. በድፍረቱ ላይ ክፍል

    ከዚህም በላይ ቢኪኩስ የተባለ አንድ ቡኪኪ ይህን ሰው ይመለከታል ፣ ከእግሮቹ እግር አንስቶ እስከ ጭንቅላቱ ድረስ ካለው ፀጉር እስከ ቆዳው ድረስ ተቆል andል እንዲሁም በተለያዩ የአካል ጉዳቶች ተሞልቷል: - “በዚህ ካያ ውስጥ ፀጉሮች አሉ የሰውነት ጭንቅላት ፣ ጥፍሮች ፣ ጥርሶች ፣ ቆዳ ፣ ሥጋ ፣ አዝማሚያዎች ፣ አጥንቶች ፣ አጥንቶች ፣ ኩላሊት ፣ ልብ ፣ ጉበት ፣ ጉራ ፣ አከርካሪ ፣ ሳንባዎች ፣ አንጀቶች ፣ የጉሮሮ ፣ የሆድ ፣ ይዘቶች ፣ ምልክቶች ፣ ምላስ ፣ ቅላት ፣ ፣ ፒሰስ ፣ ደም ፣ ላብ ፣ ስባት ፣ እንባ ፣ ቅባት ፣ ምራቅ ፣ የአፍንጫ የአፍንጫ ንክኪ ፣ የነርቭ ፈሳሽ እና ሽንት። ”

    እንደ ቢሺኪየስ ሁሉ ሁለት ክፍት የሆኑ ከረጢቶች ነበሩበት እና እንደ ኮረብታ-ፓድ ፣ ፓድ ፣ ማይክ ባቄላ ፣ ላም-አተር ፣ ሰሊጥ እና ጸጥ ያለ ሩዝ ያሉ የተለያዩ የእህል ዓይነቶች የተሞላ። ጥሩ የማየት ችሎታ ያለው አንድ ሰው ዓይኖቹን ሳይለብስ [ይዘቱን] ግምት ውስጥ ያስገባል: - “ይህ ኮረብታ ነው ፣ ይህ ፓድ ነው ፣ እነዚያም የላም ባቄላ ፣ እነዚያም ላም አተር ፣ እነዚያ የሰሊጥ ፍሬዎች ናቸው እና ይህ የተጠበሰ ሩዝ ነው ፡፡” በተመሳሳይ ሁኔታ ቢቂክየስ አንድ ቢኪኪ ይህን የሰውነት አካል ይመለከታል ፣ ከእግሮቹ እግር አንስቶ እስከ ጭንቅላቱ ላይ ካለው ፀጉር እስከ ቆዳው ድረስ ተቆልጦ በሚወጣና በተለያዩ የአካል ጉዳቶች ተሞልቷል: - “በዚህ ካያ ውስጥ ፣ የጭንቅላቱ ፀጉር ፣ የሰውነት ፀጉር ፣ ጥፍሮች ፣ ጥርሶች ፣ ቆዳ ፣ ሥጋ ፣ አዝማሚያዎች ፣ አጥንቶች ፣ አጥንቶች ፣ ኩላሊት ፣ ልብ ፣ ጉበት ፣ ልመና ፣ ሳንባ ፣ ሳንባ ፣ አንጀት ፣ ምላጭ ፣ የሆድ ይዘቶች ፣ ምልክቶች ፣ ቢል ፣ ረግረጋማ ፣ ዱባ ፣ ደም ፣ ላብ ፣ ስብ ፣ እንባ ፣ ቅባት ፣
    ምራቅ ፣ የአፍንጫ ንፍጥ ፣ የአንጀት ፈሳሽ እና ሽንት። ”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    (5)
    በተጨማሪም ፣ ቢክኪየስ ፣ ቢቂኪ ፣ አንድ የሞተ አስከሬን ያየ ፣ በሬሳ መሬት ውስጥ ያለ ሥጋም ሆነ ደም ያለ ተረት ተጣርቶ በቁርጭምጭቶች ተይ ,ል ፣ ይህን በጣም ኪያያ ነው የሚቆጠረው: - “ይህ ካያ እንዲሁ ተፈጥሮ ፣ እንደዚህ ይሆናል ፣ እናም ከእንደዚህ አይነቱ ሁኔታ ነፃ አይሆንም። ”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    (6)
    በተጨማሪም ፣ ቢኪክየስ ፣ ቢኪኪ ፣ አንድ የሞተ አካል እያየ ፣ በከሰል መሬት ውስጥ ተጥሏል ፣ አጥንቶች እዚህ እና እዚያ ውስጥ ተበታትነው ፣ እዚህ አንድ የእጅ አጥንት ፣ አንድ የቁርጭምጭሚት አጥንት ፣ እዚህ ቁርጭምጭሚት አጥንት ፣ እዚያም አንጸባራቂ አጥንት ፣ እዚህ ጅራት አጥንትን ፣ እቅፍ አጥንቱ ፣ የጎድን አጥንት ፣ የጎድን አጥንትን ፣ አንድ የጀርባ አጥንት ፣ እዚህ አከርካሪ አጥንት ፣ እዚያም የአንገት አጥንት ፣ እዚህ አንድ የመንጋጋ አጥንት ፣ እዚያም የጥርስ አጥንት ፣ ወይም እዚያም የራስ ቅሉ ይህንን በጣም ካያ ነው ያስባል። : - “ይህ ካያ እንዲሁ እንደዚህ ዓይነት ተፈጥሮ ነው ፣ እሱ እንደዚህ ይሆናል ፣ እናም ከእንዲህ ዓይነቱ ሁኔታ ነፃ አይሆንም።”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    (7)
    በተጨማሪም ፣ ቢክኪየስ ፣ ቢቂኪ ፣ አንድ የሞተ አካል እያየ በከሰል መሬት ውስጥ እንደተጣለ ያህል ፣ አጥንቶቹ እንደ ባህር ባህር ነጠብጣብ ሆነው ፣ ይህን በጣም ኪያያ ይቆጥራል-“ይህ ካያ እንዲሁ እንደዚህ ዓይነት ተፈጥሮ ነው ፣ እሱ ይሄዳል እንደዚህ መሆን እና ከእንደዚህ ዓይነት ሁኔታ ነፃ አይደለንም ፡፡ ”

    (8)
    በተጨማሪም ፣ ቢኪክየስ ፣ ቢኪኪ ፣ አንድ የሞተ አስከሬን በከሰል መሬት ውስጥ እንደተጣለ ፣ ከአንድ አመት በላይ አጥንቶችን እንደ ሰፈረ ሆኖ ፣ ይህን ካያ እንደቆጠረው ፣ “ይህ ካያ እንዲሁ እንደዚህ ዓይነት ተፈጥሮ ነው ፣ እንደዚህ መሆን ፣ ከእንደዚህ አይነቱ ሁኔታ ነፃ አይደለሁም ፡፡ ”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ የሚኖረው በካያህ ውስጥ የሰማይ ክስተቶች መከሰት ነው ፣ ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ተመልክቶ እና በካያ ውስጥ ያልፋል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።

    (9)
    በተጨማሪም ፣ ቢኪክየስ ፣ ቢኪኪ ፣ አንድ የሞተ አካል እያየ በከሰል መሬት ውስጥ እንደተጣለ ፣ የበሰበሱ አጥንቶች ወደ ዱቄት እየቀነሱ ይሄዳሉ ፣ ኪያያም እንዲሁ እንደዚህ አይነት ተፈጥሮ ነው ፣ ከእንደዚህ አይነቱ ሁኔታ ነፃ አይደለሁም ፡፡ ”

    በዚህ መንገድ በውስጥም በውጭም ውስጥ ካያ እየተመለከተ ነው ፣ ወይም በውጫዊ እና በውጭ ካያን ይመለከታል ወይም ደግሞ ካያ ውስጥ በውስጥም በውጭም ይኖራል ፡፡ እሱ በካያህ ውስጥ ያሉትን ክስተቶች የሰናዲያንን ይመለከታል ወይም በካያ ውስጥ ያሉትን ክስተቶች ማለፍን ይመለከታል ወይም በካያህ ውስጥ ያሉትን ክስተቶች ያጠፋል እንዲሁም ይዛወር ይሄዳል። ወይም ደግሞ ፣ [ተረድቶ]] “ይህ ካያ ነው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪክየስ ፣ አንድ ካኪክ በካያ ውስጥ ካያ እየተመለከተ ይገኛል።II. የedዳናን ማክበር

    መግቢያ

    የትኞቹ አራት ናቸው? እዚህ ፣ ቢቂክየስ ፣ አንድ ቢኪኪሁ በካያ ውስጥ ፣ ካታፔ ሳምፓጃኖኖ ፣ ሳታም ውስጥ ካያ እየተመለከተ ፣ ለዓለም አህመድን-domanassa ለዓለም በመተው ላይ ይገኛል። Hiስታን-anasታፓህ ሳምፓጃኖ ፣ ሳቲም ውስጥ vedanā ን ይመለከታል ፣ ለዓለም አቢጃሂ-ሙናሳንን ትቶ። አቢጃጃ-ሙናሳንን ለአለም በመተው በካታታ ፣ ታንታፓ ሳምፓጃኖ ፣ ሳታም ውስጥ ሲቲን ይመለከታል። አሚሂሻ-ማሚሳሳን ለአለም በመተው በዱማር ፣ ራትታፓ ሳምፓጃኖ ፣ ሳሚም ውስጥ ይጠናቀቃል።

    በዚህ መንገድ vedዳንዳን ውስጥ በvedድናል ውስጥ vedanā ን ይመለከታል ወይም በ vedanā ውስጥ በውጭ ሀገር vedዳንዳንን ይመለከታል ፣ ወይም vedታንዳን ውስጥ በውጭም ሆነ በውጭ ይኖራል ፡፡ እሱ vedanā ውስጥ የተከሰቱትን ክስተቶች አስደናቂዳትን ይመለከታል ወይም በ vedanā ውስጥ የሚከናወኑትን ክስተቶች ማለፍ ይመለከታል ወይም ደግሞ daዳናን ውስጥ ክስተቶች እና ክስተቶች ሲያልፉ ይኖራል። ወይም ደግሞ ይህ [ዳናን] ነው! sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢቂክየስ ፣ አንድ ቡኪሁ vedanā ውስጥ vedanā ን ይመለከታል።

    (መስታወት ዘምጽእ)

    እሱ ራሱ ምኞት ካለው አሪያስሳቫaka በተያዘው በዲማ ላይ የተላለፈውን ንግግር እገልጻለሁ: - ለእኔ ፣ እኔ ከእንግዲህ ኒራራ ፣ የበለጠ tiracchāna-yoni ፣ ከእንግዲህ pettivisaya ፣ የለም የበለጠ የሀዘን ስሜት ፣ የመከራ ፣ የመጥፎ ሁኔታ ፣ እኔ በተፈጥሮዬ ከጭንቀት ሁኔታዎች ነፃ የሆነ ፣ ወደ ሳምቡድሂ እንደተወሰነው እርግጠኛ ነኝ ፡፡

    አናናዳ ፣ ‹ድሜሳሳ› ተብሎ በሚጠራው በዲማራ ላይ የተሰጠው ንግግር ምንድነው ፣ እሱ የሚፈልግ ከሆነ ariyasvvaka ፣ እሱ ራሱ የሚናገረው ፣ ስለራሱ ሊናገር ይችላል-ለእኔ ለእኔ ፣ ከእንግዲህ ኒራራ ፣ ከእንግዲህ tiracchāna-yoni ፣ ከእንግዲህ የለም pettivisaya ፣ ከእንግዲህ የሀዘን ፣ የመከራ ፣ የችግር እጦት አይደለሁም ፣ በተፈጥሮ እኔ ከጭንቀቶች ነፃ ነኝ ፣ ወደ ሳምቡድሂ እንደተወሰነው እርግጠኛ ነኝ?

    እዚህ ፣ አናናዳ ፣ አሪየናካካ Bud Bud aveccappasāda ተሰጥቶታል-

    IV. የ Dhammas ን መከታተል

    ሀ. በናቫራራ ላይ ክፍል

    ደግሞስ ፣ ቢካክየስ ፣ እንዴት አንድ ቡኪሁ ማጠናቀቂያዎችን ሲመለከት እንዴት እንደሚቀመጥ? እዚህ ፣ ቢኪክየስ የተባለ አንድ ቡኪክ አምስቱ ናቫራራዎችን በማጣቀሱ የተሟላ ውጤት እያሟላ ይገኛል ፡፡ ደግሞስ ፣ ቡካኪስ ፣ እንዴት አምስት ሰዎች ኒቫራራዎችን በተመለከተ ማጠናቀቂያን በላቀ ደረጃ እየተመለከቱ እንዴት ይኖራሉ?

    እዚህ ፣ ቢቂኪየስ ፣ ቢሽኪ ፣ በውስጣችን ያለው ካማክቻንዳ እያለ ፣ “በውስጤ ካሚካካንዳ አለ” ፣ በውስጣችን ያለው ካምሳክታንዳ ባለመገኘቱ “በውስጤ ካሚካካንዳ የለም” ሲል ይረዳል። የማይታወቅ ካማክቻንዳ እንዴት እንደሚነሳ ያውቃል ፣ የተነሳው ካማክቻንዳ እንዴት እንደተተው ያውቃል። እናም የተተወ ካሚካካንዳ ለወደፊቱ እንዴት እንደመጣ ይገነዘባል።

    እዚህ ላይ ፣ ቢኪክየስ ፣ ቢሽኪሁ ፣ በውስā ባይፓንዳ የሚገኝ ሲሆን ፣ “በውስጤ ታምፓዳ አለ” ፣ በውስጣችን ባለው ባይፓዳ ባለመገኘቱ “በውስጤ አማልክት የለም” ሲል ይረዳል። ያልተነገረለት የ ”ስፓታንዳ” እንዴት እንደሚነሳ ያውቃል ፡፡ ተነስቷል በቃታዳ እንዴት እንደተተወ ተረዳ ፡፡ እናም የተተወ byāpāda ለወደፊቱ እንዴት እንደማይመጣ ይገነዘባል።

    እዚህ ላይ ፣ ቢኪክየስ ፣ ቢሽኪ ፣ በውስጣቸው ውስጥ thīnamiddhā እያለ ፣ “በውስጠኛው ውስጥ thīnamiddhā አለ” ይላል ፣ በውስጣችን thīnamiddhā ባለመገኘቱ ተረድቷል ፣ “በውስጤ thīnamiddhā የለም” ፣ ያልተነገረለት thīnamiddhā እንዴት እንደሚነሳ ያውቃል። እንዴት መነሻው īnamiddhā እንደተተወ ያውቃል። እናም የተተዉ thīnamiddhā ለወደፊቱ እንዴት እንዳልመጣ ይገነዘባል።

    እዚህ ፣ ቢኪክየስ ፣ አንድ ቢኪኪ ፣ በውስጣቸው uddhacca-kukkucca እያለ ፣ ይረዳል “በውስጤ uddhacca - kukkucca” አለ ፡፡ እዚያ ውስጥ uddhacca-kukkucca ባለመኖሩ ፣ እርሱ ተረድቷል ፣ “በውስጤ uddhacca-kukkucca የለም” ፤ የማይታወቅ uddhacca-kukkucca እንዴት እንደሚነሳ ያውቃል ፣ እንዴት ተነሳሽነት uddhacca-kukkucca እንዴት እንደተተው ያውቃል። እና የተተዉ uddhacca-kukkucca ለወደፊቱ እንዴት እንደማይመጣ ተረድቷል

    እዚህ ፣ ቢኪክየስ ፣ ቢሽኪሁ ፣ በቪኪኪክካ ውስጥ የሚገኝ ሲሆን ፣ “በውስጤ ቪኪኪክ አለ” ፣ በቪኪኪቺካ ውስጥ ባለመኖሩ ፣ “በውስጤ ቪኪኪሺ የለም” ይላል ፣ የማይታወቅ ቪኪኪቺ እንዴት እንደሚነሳ ያውቃል ፣ የተነሳው ቪኪኪቺቺ እንዴት እንደተተወ ያውቃል። እናም የተተውት ቪኪኪች ለወደፊቱ እንዴት እንደመጣ አለመቻሉን ተረድቷል ፡፡ስለሆነም በውስጥም ሆነ በጨረቃ ይጠናቀቃል ወይም ደግሞ በውጭም ሆነ በውጭ ማጠናቀቂያዎችን ይመለከታል ወይም በውስጥም በውጭም ሙሉ በሙሉ ይመለከታል ፡፡ እሱ የሚጠናቀቀው በተአምራዊ ሁኔታ የተከናወኑትን ክስተቶች ተገንዝቦ ነው ፣ ወይም ደግሞ በልማቶች ውስጥ የሚከናወኑትን ክስተቶች መሞትን ይመለከታል ወይም ደግሞ የቅዳሴውን ሁኔታ እየተመለከተ እና በታላቁ ክስተቶች ውስጥ ያልፋል ፡፡ ወይም ደግሞ ፣ [ተረድቶ]] “እነዚህ ማጠናቀቆች ናቸው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ቡኪኩስ የተባለ አንድ ቡኪኩ አምስቱ ኒቫራራዎችን በማጣቀሱ የተጠናቀቁ ዱካዎችን ይመለከታል።

    ለ.. በ Khandhas ላይ ክፍል

    በተጨማሪም ፣ ቢኪክየስ አንድ ቢኪኪሁ አምስቱ ካንሻን በማጣቀሱ የተጠናቀቁ ትምህርቶችን በትኩረት እየተመለከተ ይገኛል። ደግሞስ ፣ ቡካኪስ ፣ እንዴት አምስት አጫጭር መሪዎችን በማጠናቀቁ ማጠናቀቂያን ሲመለከቱ እንዴት ይወጣል?

    እዚህ ላይ ፣ ቢኪክየስ ፣ ቢሽኪሁ [አስተዋዮች]: - “rpapa ማለት ነው ፣ የ rpapa ዘፋዳያ ፣ የ rpapa ማለፊያ ነው ፣ እንደዚህ vedዳናን ነው ፣ እንደዚህ vedዳናን ማለት ነው ፣ እንደዚህ vedዳናን ማለፍ ነው ፣ ሳህኒአ ነው ፣ የሳ saññā ዓይነት ነው ፣ ይህ የሳኒ ማለፍ ነው ፣ ይህ saṅkhāra ነው ፣ የ saṅkhāra ዓይነት ነው ፣ ይህ የሳ suchክአራ ማለፊያ ነው ፣ እንደዚህ ነው viññāña ፣ እንዲህ ዓይነቱ የ viññaṇa biadaya ፣ እንደዚህ ነው የቪኒña ማለፍ ”

    ስለሆነም በውስጥም ሆነ በጨረቃ ይጠናቀቃል ወይም ደግሞ በውጭም ሆነ በውጭ ማጠናቀቂያዎችን ይመለከታል ወይም በውስጥም በውጭም ሙሉ በሙሉ ይመለከታል ፡፡ እሱ የሚጠናቀቀው በተአምራዊ ሁኔታ የተከናወኑትን ክስተቶች ተገንዝቦ ነው ፣ ወይም ደግሞ በልማቶች ውስጥ የሚከናወኑትን ክስተቶች መሞትን ይመለከታል ወይም ደግሞ የቅዳሴውን ሁኔታ እየተመለከተ እና በታላቁ ክስተቶች ውስጥ ያልፋል ፡፡ ወይም ደግሞ ፣ [ተረድቶ]] “እነዚህ ማጠናቀቆች ናቸው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ፣ ቢኪኩስ የተባለ አንድ ካኪኪ አምስቱ ካንሻን በማጣቀሱ የተጠናቀቁ ዱካዎችን ይመለከታል።

    መ / በቦጃሃግላስ ላይ ክፍል

    በተጨማሪም ፣ ቢቂክየስ አንድ ቢኪኪሁ ሰባቱን ቡጃሃጋዎችን በማጣቀሱ የተጠናቀቁ ትምህርቶችን እየተመለከተ ይገኛል ፡፡ በተጨማሪም ፣ ቡካኩስ ፣ እንዴት አንድ ቡኪሁ ሰባቱን የጃጃጃግስ ማጠናቀቂያዎችን በማጠናቅ የተጠናቀቀ መሆኑን የሚያስተውል እንዴት ነው?

    እዚህ ፣ ቢኪክየስ ፣ ቢኪኪ ፣ በውስati ያለው sati sambojjhaṅga እያለ ፣ “sati sambojjhaṅga በውስጤ አለ” ፣ በውስጣችን ያለው sati sambojjhaṅga ባለመኖሩ ፣ እሱ ውስጥ ገብቶ “sati sambojjhaṅga የለም” ፣ ያልተማሩ sati sambojjhaṅga እንዴት እንደሚነሳ ተረድቷል ፣ የተነሳው sati sambojjhaṅga እንዴት ወደ ፍጽምና እንደዳበረ ተረድቷል።

    በውስጣችን ያለው ዲቫቪያያ sambojjhaṅga ሲኖር ፣ እርሱ እንደሚረዳ “በውስጤ ዲሚቪካያ sambojjhaṅga አለ” ፣ በውስጣችን ያለ ዴንማርካያ sambojjhaṅga ባለመኖሩ ፣ እርሱ ገብቶኛል “በውስጤ ዲሚቪካያ sambojjhaṅga የለም” ፣ ያልተነገረለት dhamvicaya sambojjhaṅga እንዴት እንደሚመጣ ያውቃል ፣ እሱ የተነሳው dhamvicaya sambojjhaṅga ወደ ፍጽምና እንዴት እንደዳበረ ተረድቷል።

    በውስī ያለው ቪሪያሪያ ሳምቡጃሃጃ ውስጥ በመገኘቱ ፣ እርሱ በውስጤ “īriya sambojjhaṅga አለ” ይላል ፡፡ በዚህ ውስጥ īriya sambojjhaṅga ባለመኖሩ ፣ እርሱ በውስጤ “īriya sambojjhaṅga የለም” ሲል ተረድቷል ፡፡ ያልተነገረችው ቪሪያሪያ ሳምቡጃሃጋ እንዴት እንደመጣ ተገንዝቧል ፡፡ እንዴት እንደተነሳ víriya sambojjhaṅga ወደ ፍጽምና እንዴት እንደዳበረ ተረድቷል።

    በውስጠኛው የፒቲ ሳምቡጃሃጋጋ ሲኖር ፣ “በውስጤ ያለው የፒቲ ሳምቡጃሃጋ ውስጥ አለ” ፣ በዚህ ውስጥ ፒቲ ሳምቡጃሃማጋ ውስጥ ስላልነበረ “በውስጤ pīti sambojjhaṅga የለም” ፣ ያልተረዳ ፒቲ ሳምቡጃሃማጋ እንዴት እንደሚመጣ ተገንዝቧል ፣ የተነሳው ፒቲ ሳምቦጃሃጃ ወደ ፍጽምና እንዴት እንደመጣ ተገንዝቧል። በውስጡ passaddhi sambojjhaṅga ሲኖር ፣ እርሱ እንደሚረዳ “pass Passhihi sambojjhaṅga በውስጤ አለ” ፣ በዚህ ውስጥ passaddhi sambojjhaṅga ባለመኖሩ ፣ እርሱ ገብቶኛል “በውስጤ ምንም passaddhi sambojjhaṅga የለም” ፣ ያልተነገረ ፓስታሺ ሳምቡጃሃግጋ እንዴት እንደሚመጣ ያውቃል። እሱ እንዴት እንደተነሳ ሳምቡጃጃጋጋ ወደ ፍጽምና እንዴት እንደመጣ ተረድቷል።

    ሳምዲሂ ሳምቡጃሃጃ ውስጥ በሚገኝበት ጊዜ “እርሱ ሳምዲሂ ሳምቡጃጃጋ ውስጥ እንዳለ” ተረድቷል ፡፡ ውስጥ ሳምዲሂ sambojjhaṅga ባለመኖሩ ፣ እርሱ ውስጥ “samādhi sambojjhaṅga የለም” ፣ ያልተማሩ ሳማዲሂ sambojjhaboga እንዴት እንደሚነሳ ተረድቷል ፣ የተነሳው ሳማዲሂ ሳምቡጃሃጃ ወደ ፍጽምና እንዴት እንደመጣ ተረድቷል።በውስጠኛው የ ‹upekkhā sambojjha beingga› እዛ ውስጥ እንዳለ ፣ እርሱ ተገንዝቧል “በውስጣችን upekkhā sambojjhaṅga አለ” ፤ እዚያ ውስጥ upekkhā sambojjhaṅga ባለመገኘቱ ተረድቷል “በውስጤ ምንም upekkhā sambojjhaṅga የለም”; ያልተረዳ upekkhā sambojjhaṅga እንዴት እንደሚነሳ ተረድቷል ፣ የተነሳው upekkhā sambojjhaṅga እንዴት ወደ ፍጽምና እንደዳበረ ተረድቷል።

    ስለሆነም በውስጥም ሆነ በጨረቃ ይጠናቀቃል ወይም ደግሞ በውጭም ሆነ በውጭ ማጠናቀቂያዎችን ይመለከታል ወይም በውስጥም በውጭም ሙሉ በሙሉ ይመለከታል ፡፡ እሱ የሚጠናቀቀው በተአምራዊ ሁኔታ የተከናወኑትን ክስተቶች ተገንዝቦ ነው ፣ ወይም ደግሞ በልማቶች ውስጥ የሚከናወኑትን ክስተቶች መሞትን ይመለከታል ወይም ደግሞ የቅዳሴውን ሁኔታ እየተመለከተ እና በታላቁ ክስተቶች ውስጥ ያልፋል ፡፡ ወይም ደግሞ ፣ [ተረድቶ]] “እነዚህ ማጠናቀቆች ናቸው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ቡኪኩስ የተባለ አንድ ቡኪኩ ሰባቱን ቡጃሃጋዎችን በመጥቀስ የተጠናቀቁ ዱካዎችን ይመለከታል ፡፡

    ሠ በእውነቶች ላይ ክፍል

    በተጨማሪም ቢቂክየስ አንድ ቢኪኪ ከአራቱ አኪያካካካ ጋር በማጣቀሱ የተሟላ ውጤት እያሟላ ይገኛል ፡፡ በተጨማሪም ፣ ቢካኩስ ፣ እንዴት ከአራት አኪያካካካዎች ጋር ሲጠናቀቁ ማጠናቀቂያዎችን ሲመለከቱ እንዴት ይመለከታሉ?

    ኢ .1. የዱካካሳካ መግለጫ

    ቢኪኪስ ምንድን ነው? ጃቲ ማለት በሙሉካ ነው ፣ እርጅና ማለት dukkha ነው (ህመም ማለት dukkha ነው) ማራአማ ማለት dumkha ፣ ሀዘን ፣ ልቅሶ ፣ dukkha ፣ domanassa እና ጭንቀት ነው ማለት ነው ፣ ከሚወደው ጋር መገናኘት ማለት dukkha ነው ፣ ከሚወደው ሁሉ መራቅ ማለት ነው dukkha ነው ፣ አንድ ሰው የሚፈልገውን ለማግኘት አይደለም ፡፡ dukkha ነው; በአጭሩ አምስቱ ዱናናካህ ካንድሺ የተባሉ ናቸው።

    ቢቂኪስ ምንድን ነው ጃቲ ነው? ለተለያዩ ፍጥረታት በተለያዩ የሰው ልጆች ክፍሎች ውስጥ ፣ ጃቲ ፣ መወለድ ፣ ትውልድም [ወደ ማህፀን ውስጥ) ፣ መነሣት (በአለም ውስጥ) ፣ መልክ ፣ የ “ኪንሻታ” አፈታታ ፣ የዲያያናስ ግኝት ፡፡ ይህ ፣ ቢቂኪስ ፣ ጃቲ ይባላል ፡፡

    እናስኪ ፣ ጃኪስ ምንድን ነው? ለተለያዩ ፍጥረታት ለተለያዩ ፍጥረታት ፣ ጃያማ ፣ የመበስበስ ሁኔታ ፣ ጥርሶች ፣ ተሰበረ ፣ ሽበት ፣ ብስጭት ፣ የጥላቻ ማሽቆልቆል ፣ የኢራሊያ መበስበስ ፡፡ ጃዋኪ ይባላል ፡፡

    ቢኪኪስማ ማራ ምንድን ነው? ለተለያዩ ፍጥረታት በተለያዩ ፍጥረታት ውስጥ ላሉት ፍጥረታት ፣ ማታለሉ ፣ [የመፈናቀል ሁኔታ] ፣ ሕልውናው ፣ የጠፋው ፣ የማራ ፣ የጠፋው ፣ የ “ካንሻን” መፈረስ ፣ ወደ ታች መጣል ፡፡ የ “አስከሬኑ” አስከሬኑ ‹ይህ ቢሂክስ› ማራ ይባላል ፡፡

    ቢቂኪስ ምንድን ነው? በአንደኛው ፣ ቢኪክየስ ፣ ከተለያዩ የመጥፎ አይነቶች ጋር የተቆራኘ ፣ በብዙ ዓይነት ኩርካዎች ፣ ሀዘኑ ፣ ሀዘኑ ፣ ሀዘኑ ፣ ውስጣዊ ሀዘኑ ፣ እና ውስጣዊ ሀዘኑ ሲነካ - ይህ ፣ ቢኪክus ፣ ሀዘን ይባላል።

    ቢቂኪስ ማልቀስ ምንድነው? በአንደኛው ውስጥ ቡኪኪየስ ፣ ከተለያዩ የመጥፎ ዓይነቶች ጋር የተቆራኘ ፣ በብዙ ዓይነት ኩርካዎች የተሞሉ ጩኸቶች ፣ ልቅሶዎች ፣ ልቅሶዎች ፣ ልቅሶዎች ፣ ልቅሶዎች ፣ ልቅሶዎች ነበሩ ፣ ይህ ይህ ቡኪኪስ ማልቀስ ተብሎ ይጠራል ፡፡

    ቢኪኪስ ምንድን ነው? ምንም ይሁን ምን ፣ ቢኪኪየስ ፣ አካላዊ dukkha ፣ የሰውነት መጎሳቆል ፣ ምንም እንኳን በአካላዊ ግንኙነት የተዘበራረቀ ፣ ደስ የማይል dayይታይታስ-ይህ ፣ ቢኪኪየስ ፣ Gbogbokha ይባላል ፡፡

    ቢኪኪስ ፣ ሙሚሳሳ ምንድነው? ምንም ፣ ቢክኪየስ ፣ የአዕምሮ-ነክ አለቃ ፣ የአእምሮ ደስ የማይል ፣ በአእምሮ ግንኙነት የተቀረፀ ፣ ደስ የማይል dayይታይታስ-ይህ ፣ ቢኪክኩስ ፣ domanassa ይባላል።

    ቢኪኪስስ ተስፋ መቁረጥ ምንድነው? በአንደኛው ፣ ቢኪክየስ ፣ ከተለያዩ የመጥፎ ዓይነቶች ጋር የተቆራኘ ፣ በብዙ ዓይነት የክብሩ ዓይነቶች የተነካ ፣ ችግሩ ፣ ተስፋ መቁረቱ ፣ በችግር ውስጥ ያለ ሁኔታ ፣ ተስፋ የቆረጠው ሁኔታ ይህ ነው ፣ ቡኪኪስ ፣ ተስፋ መቁረጥ ይባላል ፡፡

    እናም ፣ ቢክኪየስ ፣ አለመስማማት ከሚለው ጋር የተቆራኘ ምንድነው? እዚህ ፣ ስለ ቅጾች ፣ ድም soundsች ፣ ጣዕሞች ፣ ሽታዎች ፣ የሰውነት ክስተቶች እና የአእምሮ ክስተቶች እዚያ ደስ የማይሉ ፣ ደስ የማያሰኙ ፣ ደስ የማያሰኙ ፣ ወይም ደግሞ የሌላውን ጉዳት የሚሹ ፣ የአንድን ሰው ማጣት የሚሹ ፣ የሌላውን መጥፎ ስሜት የሚሹ ፣ እነዚያ ነፃ-ነክ ያልሆነን ከማያያዝ ፣ ከመገናኘት ፣ ከመገናኘት ፣ አብሮ መገናኘት ፣ መገናኘት የሚሹ ፣ ይህ ቢሂክከስ ፣ አለመግባባት ከሚፈጠረው ጋር የመቀላቀል መሪ ይባላል ፡፡

    እናም ፣ ቢክኪየስ ፣ ተቀባይነት ካለው ነገር የመገለል መሃከል ምንድን ነው? እዚህ ፣ ስለ ቅጾች ፣ ድምጾች ፣ ጣዕሞች ፣ ሽታዎች ፣ የሰውነት ክስተቶች እና የአእምሮ ክስተቶች እዚያም አስደሳች ፣ አስደሳች ፣ አስደሳች ፣ ወይም ደግሞ የአንድን ሰው ጥቅም የሚሹ ፣ የአንድን ሰው ፍላጎት የሚመኙ ፣ የሌላውን ምቾት የሚመኙትን ፣ አንድ ሰው ከመገናኘት ፣ ነፃነትን ፣ ግንኙነትን ፣ አለመዛመድን ፣ አብሮ አለመገናኘት ፣ አለመገናኘትን መፈለግ ፣ ይህ ፣ ቢሂክከስ ፣ ከሚስማሙበት የመራቅ አለቃ ይባላል ፡፡በዓለም ውስጥ ያለው የዓይን-ሳምፋሳ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በዓለም ውስጥ ያለው የጆሮ-ሳምፋሳ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአፍንጫው-ሳምፋሳ በዓለም ውስጥ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአለም ውስጥ ያለው ምላስ-ሳፋሳ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ በሚቀመጥበት ጊዜ ይነሳል ፡፡ ካያ-ሳምፋሳ በዓለም ውስጥ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ ታሂህ ፣ በሚነሳበት ፣ በሚነሳበት ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል ፡፡ ማና-ሳፋሳ በዓለም ውስጥ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል ፡፡

    በዓለም ውስጥ ከዓይን-ሳምሳሳ የተወለደው vedስታን ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአለም ውስጥ የጆ-ሳፋፋሳ የተወለደው vedዳንዳን ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአፍንጫ ውስጥ-ሳምፋሳ የተወለደው vedanā በአለም ውስጥ ደስ የሚል እና የሚስማማ ነው ፣ ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአለም ውስጥ ከምላሳ-ሳምሳሳ የተወለደው vedዳንዳን በአለም ውስጥ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በዓለም ውስጥ በካያ-ሳፋፋሳ የተወለደው vedanā ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በዓለም ውስጥ ከማና-ሳፋፋሳ የተወለደው vedስታን ደስ የሚል እና የሚስማማ ነው ፣ ታሂያስ ፣ በሚነሳበት ጊዜ ፣ ​​ይነሳል ፣ እዚያ በሚኖርበት ጊዜ ይቀመጣል።

    በዓለም ላይ የሚታዩ ቅር saች ሶኒዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ በሚነሳበት ፣ በሚነሳበት ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል። በአለም ውስጥ ያሉት የሳማኒዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአለም ውስጥ ያለው የሳማኒ ጣፋጭ እና አስደሳች ነው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ ውስጥ ሲቀመጥ ይቀመጣል። በዓለም ላይ ያሉ ጣዕሞች የሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ ውስጥ ሲቀመጥ ይቀመጣል። በዓለም ላይ ያለው የአካል ክስተቶች ሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ ውስጥ ሲቀመጥ ይቀመጣል። በዓለም ውስጥ ያለው የ Dhammas ሶማኒ አስደሳች እና ስምምነት ነው ፣ እዚያም ታሂ ፣ በሚነሳበት ጊዜ ፣ ​​ይነሳል ፣ እዚያም ሲቀመጥ ይቀመጣል።

    በአለም ውስጥ የሚታዩ ቅር formsች (ዓላማ) ፍላጎት ደስ የሚል እና የሚስማሙ ናቸው ፣ እዚያም ታሂሳ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። በአለም ውስጥ ካሉ ድም soundsች ጋር የተገናኘው ፍላጎት ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂሳ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል ፡፡ በአለም ውስጥ ካሉ ሽታዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂሳ ፣ በሚነሳበት ፣ በሚነሳበት ፣ እዚያ በሚቀመጥበት ጊዜ ይነሳል ፡፡ በአለም ውስጥ ካለው ጣዕም ጋር የተገናኘው ፍላጎት ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂሳ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል ፡፡ በአለም ውስጥ ከሰውነት ክስተቶች ጋር የተገናኘው ፍላጎት ደስ የሚል እና የሚስማማ ነው ፣ ታሂያስ ፣ ሲነሳ ፣ እዚያ ሲነሳ ፣ እዚያው ይቀመጣል። በአለም ውስጥ ከዓላማዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂሳ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል ፡፡

    በዓለም ላይ ለሚታዩ ቅርጾች taṇhā አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል ፡፡ በዓለም ውስጥ ያሉ ድም soundsች ታ Theህ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ በሚነሳበት ፣ በሚነሳበት ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል ፡፡ በዓለም ውስጥ ላሉት ሽታዎች ታህሺህ አስደሳች እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ በሚነሳበት ፣ በሚነሳበት ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል ፡፡ በዓለም ላይ ለሚገኙ ጣዕሞች ታዕዋዊው አስደሳች እና ስምምነት ነው ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ ውስጥ ሲቀመጥ ይቀመጣል ፡፡ በዓለም ላይ ላሉ የአካል ክስተቶች ታዕሻ አስደሳች እና የሚስማማ ነው ፣ ታሂህ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ እዚያው ይቀመጣል። በዓለም ውስጥ ላሉ ማላዎች የሚሰጠው ተዓምር አስደሳች እና ስምምነት ነው ፣ እዚያም ታሂ ፣ በሚነሳበት ጊዜ ፣ ​​ይነሳል ፣ እዚያም ሲቀመጥ ይቀመጣል ፡፡
    በአለም ውስጥ የሚታዩ ቅርጾች ቪካራ ደስ የሚል እና ይስማማሉ ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል ፡፡ በዓለም ውስጥ ያሉት ድም ofች ቪካራ ደስ የሚል እና የሚስማሙ ናቸው ፣ እዚያም ታሂያስ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል። በአለም ውስጥ ያሉት ሽታዎች ቪስታራ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂሳ ፣ በሚነሳበት ጊዜ ፣ ​​ይነሳል ፣ እዚያ በሚቀመጥበት ጊዜ ይቀመጣል ፡፡ በአለም ውስጥ የ ጣዕም ጣዕም ቪያራ አስደሳች እና ስምምነት ነው ፣ እዚያም ታሂ ፣ ሲነሳ ፣ ይነሳል ፣ እዚያ ውስጥ ሲቀመጥ ይቀመጣል። በአለም ውስጥ ያሉ የሰውነት ክስተቶች ቪካራ አስደሳች እና ስምምነት ናቸው ፣ እዚያም ታሂ ፣ ሲነሱ ፣ ይነሳሉ ፣ እዚያም ሲቀመጡ ይቀመጣል። በአለም ውስጥ ያለው የማሟሎች ቪካራ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂሳ ፣ ሲነሳ ፣ ሲነሳ ፣ እዚያ ሲቀመጥ ይቀመጣል። ይህ ተብሎ ይጠራል ፣ ቢክኪከስ ፣ መላውካዚዳዳያ አሪያያስካካ።ኢ 3. የኒሮባዳካ መጋለጥ

    ቢኪኪስ ፣ መላው-ዘዳዳያ አሪያያስያካ ምንድን ነው? እዚህ ወይም እዚያም ደስታን ማግኘት ማለትም ከፍላጎት እና ደስታ ጋር የተገናኘ ወደ መወለድ የሚያመራው ይህ ታህህህ ነው - ካማ-ታህህ ፣ ቢሃቫ-ታሃህ እና vibዋቫ-ታህህ። ግን ይህ ታህሺ ፣ ቢቂኪስ ፣ መቼ እንደተተወ ፣ እና ሲተው ፣ የት ያቆማል? በዚህ ዓለም ውስጥ ደስ የሚል እና ስምምነት ያለው በሚመስልበት ጊዜ ታሂህ እዚያ ነው ፣ ተትቶ የተተወ ፣ የሚተውበት ቦታ ሲቆም።

    በዓለም ውስጥ ደስ የሚል እና የሚስማማው ምንድነው? በአለም ውስጥ ያለው ዓይን ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው ጆሮ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል ፡፡ በአፍንጫው አፍንጫው ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ አንደበት ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። ካያ በዓለም ውስጥ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም እዚያው ይቆማል። ማና በአለም ውስጥ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ የሚታዩ ቅርጾች ደስ የሚሉ እና የሚስማሙ ናቸው ፣ እዚያ ታሂህ ፣ ሲተወ ፣ እዚያም ሲተው ፣ ያቆማል ፡፡ ድምጾች በአለም ውስጥ ደስ የሚሉ እና የሚስማሙ ናቸው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተወል ,ል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉ ማሽኖች ደስ የሚሉ እና የሚስማሙ ናቸው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያሉ ጣዕሞች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለማችን ያሉ የአካል ክስተቶች ደስ የሚሉ እና የሚስማሙ ናቸው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያሉ ዱሞዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ ያለው የዓይን-ቫይኒዛ አስደሳች እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የጆሮ-ቫይኒና በጣም አስደሳች እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአፍንጫ ውስጥ ያለው አፍንጫ-አፍንጫ በጣም ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ አንደበት-viñāṇa አስደሳች እና ይስማማሉ ፣ ታሂህ ፣ ሲተወ ፣ እዚያም ሲተው ፣ ያቆማል። ካያ-viñāṇa በዓለም ውስጥ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ማና-ቫይኒአያ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል።

    በዓለም ውስጥ ያለው የዓይን-ሳምፋሳ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የጆሮ-ሳምፋሳ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያለው አፍንጫ-ሳምፋሳ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው ምላስ-ሳፋሳ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ ታሂህ ፣ ሲተወ ፣ እዚያ ተጥሎ እዚያው ይቆማል። ካያ-ሳምፋሳ በዓለም ውስጥ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ማና-ሳፋሳሳ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል።

    በዓለም ውስጥ ከዓይን-ሳፋሳሳ የተወለደው vedስታን ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ የጆ-ሳፋፋሳ የተወለደው vedanā ደስ የሚል እና የሚስማማ ነው ፣ ታሂህ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ከአፍንጫ-ናፋሳሳ የተወለደው vedanā ደስ የሚል እና የሚስማማ ነው ፣ ታሂህ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ከምላሳ-ሳምሳሳ የተወለደው vedanā ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂያስ ፣ ሲተው ፣ እዚያም ሲቆም ፣ ያቆማል። በዓለም ውስጥ በካያ-ሳፋፋሳ የተወለደው vedanā አስደሳች እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተው ፣ እዚያም ሲቆም ፣ እዚያም ይቆማል። በዓለም ውስጥ ከማና-ሳፋፋሳ የተወለደው vedanā ደስ የሚል እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተወ ፣ እዚያም ሲቆም ፣ ያቆማል።በዓለም ላይ የሚታዩ ቅር saች ሶኒዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉ ድም soundsች ሶኒñ አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የሳኒን መዓዛ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያሉ ጣዕሞች የሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቶ ሲተው ፣ እዚያ ሲቆም ፣ ያቆማል። በዓለም ላይ ያለው የአካል ክስተቶች ሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የ Dhammas ሶማኒ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ የሚታዩ ቅር formsች [ዓላማ] አስደሳች እና ይስማማሉ ፣ ታሂህ ፣ ሲተዉ ፣ እዚያም ሲተው ፣ ይቆማል። በዓለም ውስጥ ካሉ ድም soundsች ጋር የተገናኘው ፍላጎት ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ካሉ ሽታዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ካሉ ጣዕሞች ጋር የተገናኘው ፍላጎት ደስ የሚያሰኝ እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተው ፣ እዚያም ሲተው ፣ እዚያም ይቆማል ፡፡ በአለም ውስጥ ከሰውነት ክስተቶች ጋር የተገናኘ ፍላጎት ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወግ ,ል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ከዓላማዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ ለሚታዩ ቅርጾች taṇhā አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቶ ሲተወ ፣ እዚያ ሲቆም ፣ ያቆማል ፡፡ በዓለም ውስጥ ላሉ ድም soundsች ያለው ታህህ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል ፡፡ በዓለም ውስጥ ላሉት ሽታዎች ታህሺህ አስደሳች እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ላሉ ጣዕሞች ታህህህ አስደሳች እና ለመስማማት አስደሳች ነው ፣ እዚያም ታሂ ፣ ተወች ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል ፡፡ በዓለም ላይ ላሉ የአካል ክስተቶች ታዕሻ አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያለው ማሟያ ደስ የሚያሰኝ እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተው ፣ ሲተው ፣ እዚያ ሲቆም ፣ ያቆማል ፡፡

    በአለም ውስጥ የሚታዩ ቅርጾች ቫይታካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያሉ ድም soundsች ቫካካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉት ሽታዎች ቫይታካካ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ የ ጣዕም ጣዕም ቫይታካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያለው የአካል ክስተቶች ቫይታካካ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ የተጠናቀቁት ቫካካዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል።

    በዓለማችን የሚታዩ ቅርጾች ቪካራ አስደሳች እና ስምምነት ያላቸው ናቸው ፣ ታሂህ ፣ ሲተወ ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉ ድም vች ቪካራ ደስ የሚል እና የሚስማሙ ናቸው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉት ሽታዎች ቪስታራ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ጣዕም ያለው ቪሽራ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተወል ,ል ፣ እዚያም ሲቆም ይቆማል። በአለም ውስጥ ያሉ የሰውነት ክስተቶች ቪካራ አስደሳች እና ስምምነት ናቸው ፣ እዚያም ታሂያስ ፣ ሲተው ፣ እዚያም ሲቆም ፣ ያቆማል። በአለም ውስጥ የተጠናቀቀው የቪያራ ቪጋራ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተትቷል ፣ እዚያ ሲቆም ፣ ያቆማል። ይህ ተብሎ ይጠራል ፣ ቢክኪከስ ፣ መላው ኒያሮዳ ari ariacac።

    ኢ .4. የማጊሳካካ መግለጫ

    ቢቂኪስ ምንድን ነው መላው ኒያሮዳዳዚሚኒ ፓṭዳዳ አሪያያናካካ? ሳምአዲṭṭሺፖፖ ፣ ሳምሳቫካ ፣ ሳምአኪማቶ ፣ ሳምአኪማቶ ፣ sammāvāyāmo, sammāsā እና sammāsamādhi ማለት ነው።

    ቢኪኪስስ ሳምዲዲይ ምንድ ነው? ያ ፣ ቡኪኪ ፣ ይህ የ dukkha ñanaṇa ፣ የናካካ-ያዳዳ ፣ የናካ-ኒሮዳ ____ ካና እና የናካ-ኒሮዳድ-ካሚኒ ፓṭ የተቀየረው ይህ ነው ፣ ቢኪኪስ ፣ ሳማዲዲሺ።

    ቢኪክስስ ሳምሳሳካፓስ ምንድናቸው? እነዚያ ፣ ቢኪክየስ ፣ ኒኪማማ ሳካካፓስ ፣ ሳቢያካሳዎች ፣ የአቪያሻሳ ሳካካፓስ ፣ የሚባሉት ፣ ቢኪክ ፣ ሳማሳሳካፓስ።በዓለም ላይ የሚታዩ ቅር saች ሶኒዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉ ድም soundsች ሶኒñ አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የሳኒን መዓዛ ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያሉ ጣዕሞች የሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቶ ሲተው ፣ እዚያ ሲቆም ፣ ያቆማል። በዓለም ላይ ያለው የአካል ክስተቶች ሳኒñዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያለው የ Dhammas ሶማኒ አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ የሚታዩ ቅር formsች [ዓላማ] አስደሳች እና ይስማማሉ ፣ ታሂህ ፣ ሲተዉ ፣ እዚያም ሲተው ፣ ይቆማል። በዓለም ውስጥ ካሉ ድም soundsች ጋር የተገናኘው ፍላጎት ደስ የሚል እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ካሉ ሽታዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ካሉ ጣዕሞች ጋር የተገናኘው ፍላጎት ደስ የሚያሰኝ እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተው ፣ እዚያም ሲተው ፣ እዚያም ይቆማል ፡፡ በአለም ውስጥ ከሰውነት ክስተቶች ጋር የተገናኘ ፍላጎት ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወግ ,ል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ከዓላማዎች ጋር የተገናኘው ዓላማ ደስ የሚል እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል።

    በአለም ውስጥ ለሚታዩ ቅርጾች taṇhā አስደሳች እና ይስማማሉ ፣ እዚያም ታሂ ፣ ተትቶ ሲተወ ፣ እዚያ ሲቆም ፣ ያቆማል ፡፡ በዓለም ውስጥ ላሉ ድም soundsች ያለው ታህህ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል ፡፡ በዓለም ውስጥ ላሉት ሽታዎች ታህሺህ አስደሳች እና የሚስማማ ነው ፣ እዚያም ታሂ ፣ ተወው ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ላሉ ጣዕሞች ታህህህ አስደሳች እና ለመስማማት አስደሳች ነው ፣ እዚያም ታሂ ፣ ተወች ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል ፡፡ በዓለም ላይ ላሉ የአካል ክስተቶች ታዕሻ አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያለው ማሟያ ደስ የሚያሰኝ እና የሚስማማ ነው ፣ ታሂህ ፣ ሲተው ፣ ሲተው ፣ እዚያ ሲቆም ፣ ያቆማል ፡፡

    በአለም ውስጥ የሚታዩ ቅርጾች ቫይታካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ውስጥ ያሉ ድም soundsች ቫካካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉት ሽታዎች ቫይታካካ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ የ ጣዕም ጣዕም ቫይታካካ አስደሳች እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በዓለም ላይ ያለው የአካል ክስተቶች ቫይታካካ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ የተጠናቀቁት ቫካካዎች አስደሳች እና የሚስማሙ ናቸው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል።

    በዓለማችን የሚታዩ ቅርጾች ቪካራ አስደሳች እና ስምምነት ያላቸው ናቸው ፣ ታሂህ ፣ ሲተወ ፣ ተወው ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉ ድም vች ቪካራ ደስ የሚል እና የሚስማሙ ናቸው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተተችቷል ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ያሉት ሽታዎች ቪስታራ ደስ የሚል እና ተቀባይነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተወች ፣ እዚያ ሲቆም ፣ ይቆማል። በአለም ውስጥ ጣዕም ያለው ቪሽራ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያ ውስጥ ታሂ ፣ ተትቷል ፣ ተወል ,ል ፣ እዚያም ሲቆም ይቆማል። በአለም ውስጥ ያሉ የሰውነት ክስተቶች ቪካራ አስደሳች እና ስምምነት ናቸው ፣ እዚያም ታሂያስ ፣ ሲተው ፣ እዚያም ሲቆም ፣ ያቆማል። በአለም ውስጥ የተጠናቀቀው የቪያራ ቪጋራ አስደሳች እና ስምምነት ያለው ነው ፣ እዚያም ታሂ ፣ ተትቷል ፣ ተትቷል ፣ እዚያ ሲቆም ፣ ያቆማል። ይህ ተብሎ ይጠራል ፣ ቢክኪከስ ፣ መላው ኒያሮዳ ari ariacac።

    ኢ .4. የማጊሳካካ መግለጫ

    ቢቂኪስ ምንድን ነው መላው ኒያሮዳዳዚሚኒ ፓṭዳዳ አሪያያናካካ? ሳምአዲṭṭሺፖፖ ፣ ሳምሳቫካ ፣ ሳምአኪማቶ ፣ ሳምአኪማቶ ፣ sammāvāyāmo, sammāsā እና sammāsamādhi ማለት ነው።

    ቢኪኪስስ ሳምዲዲይ ምንድ ነው? ያ ፣ ቡኪኪ ፣ ይህ የ dukkha ñanaṇa ፣ የናካካ-ያዳዳ ፣ የናካ-ኒሮዳ ____ ካና እና የናካ-ኒሮዳድ-ካሚኒ ፓṭ የተቀየረው ይህ ነው ፣ ቢኪኪስ ፣ ሳማዲዲሺ።

    ቢኪክስስ ሳምሳሳካፓስ ምንድናቸው? እነዚያ ፣ ቢኪክየስ ፣ ኒኪማማ ሳካካፓስ ፣ ሳቢያካሳዎች ፣ የአቪያሻሳ ሳካካፓስ ፣ የሚባሉት ፣ ቢኪክ ፣ ሳማሳሳካፓስ።እናስ ፣ ቢሽኪስ ፣ ሳማማስቫ ነው? ያ ፣ ሙሻቪድ የሚባለው ፣ ከፓሳሳቫ ሻካራ ፣ ከፋሳቫ ቫካ እና ከ samphappalāpa ን የሚርቅ ፣ ቢኪክየስ ፣ ከሺኪሻስ ፣ sammāvācā የሚባለውን።

    እናስኪ ፣ ሳምማ-ካማታታ ምንድን ነው? ያ ፣ ከፓራሲታፓታ ፣ ከ adinnādāna የሚባለውን ፣ ቢራክከስ ፣ ሳም-ካማማንታ የሚባለውን ፣ ቢኪክየስ ፣ ከፓራቲፓታታ የሚርቀው

    እናስ ፣ ቢሽኪስስ ሳም-አክአቫ ምንድ ነው? እዚህ ፣ ቤኪኪስ ፣ ጥሩ ደቀመዝሙር ፣ የተሳሳተ ኑሮን መተው ህይወቱን ትቶ ህይወቱን በትክክለኛው የኑሮ ሁኔታ ይደግፋል ፣ ቢኪክ ፣ ሳማም-ሀጃቫ ፡፡

    እናስኪ ፣ ሳምያስቪማ ምንድን ነው? እዚህ ፣ ቢኪኪየስ ፣ ቢኪኪሁ ባልተባበሩ ፓፓካ እና akusala ሙሉ ለሆኑት የማይመጥን ቻናዳን ያመነጫል ፣ እራሱን ያሳያል ፣ ድንግሊቱን ያነሳሳል ፣ ሲትካውን በጥሩ ሁኔታ ይተገብራል እና ይጥራል ፣ እሱ ለተነሳው ፓራሲታ እና ለዙሳላ የተተወ ዱካውን ያመነጫል ፣ እራሱን ያሳያል ፣ ድንግሊቱን ያስነሳል ፣ ከፍተኛ ድፍረትን ይመለከታል እና ይጥራል ፣ ያልተገለጠ kusala fulas መነሳት ላይ chanda ያመነጫል ፣ እራሱን ያሳያል ፣ ድንግሊቱን ያነሳሳል ፣ ሲትዋናን በደንብ ይተገብራል እናም ይጥራል ፡፡ እሱ ለተነሳው ግራ መጋባት ፣ ለእድገታቸው ፣ ለእድገታቸው ፣ ለእርሻቸው እና ለማጠናቀቁ ጽኑ አቋሙን ለማሳየት የ chanda ን ያመነጫል ፣ ድንግልናውን ያነሳሳል ፣ በከፍተኛ ፍጥነት ይተገበራል እናም ይተገበራል። ይህ ተብሎ ይጠየቃል ፣ ቢክኪከስ ፣ ሳማማቫማ።

    ቢቂኪስ ምንድን ነው ፣ ሳምሳሺታ? እዚህ ፣ ቢቂክየስ ፣ አንድ ቢኪኪሁ በካያ ውስጥ ፣ ካታፔ ሳምፓጃኖኖ ፣ ሳታም ውስጥ ካያ እየተመለከተ ፣ ለዓለም አህመድን-domanassa ለዓለም በመተው ላይ ይገኛል። Hiስታን-anasታፓህ ሳምፓጃኖ ፣ ሳቲም ውስጥ vedanā ን ይመለከታል ፣ ለዓለም አቢጃሂ-ሙናሳንን ትቶ። አቢጃጃ-ሙናሳንን ለአለም በመተው በካታታ ፣ ታንታፓ ሳምፓጃኖ ፣ ሳታም ውስጥ ሲቲን ይመለከታል። አሚሂሻ-ማሚሳሳን ለአለም በመተው በዱማር ፣ ራትታፓ ሳምፓጃኖ ፣ ሳሚም ውስጥ ይጠናቀቃል። ይህ ተብሎ ይጠየቃል ፣ ቢክኪከስ ፣ ሳማሳሺቲ።

    ቢኪኪስስ ሳምሰምአህዲ ምንድን ነው? እዚህ ፣ ቢቂክየስ ፣ ቢኪኪ ፣ ከካማ የተባረረ ፣ ከካዙሳ ሙሉ የተባረረው የመጀመሪያው ጃህራ ውስጥ ገብቶ በውስጡ በቫቲካካ እና በቪራራ ፣ ከፓቲ እና ከስካ በተሰረቀ ሁኔታ ተወል thereinል ፡፡ በሁለተኛው ጃህና ውስጥ የገባው በቫቲካካ-ቪኪራ ውስጥ በመገጣጠም ከውስጡ ታጣቂነት ፣ ከካትታ አንድ በመሆን ፣ ከቫቲካ ወይም ከቪሺራ ፣ ከ samtihi በተወለደ ፒቲ እና sukha ውስጥ ነው ፡፡ ወደ ፒቲ ግድየለሽነት ፣ በዩፓክታ ፣ በቶታ እና በሳምፓጃኖ ውስጥ ይኖራል ፣ አሪያያስ በተገለፀው ካያሃ ውስጥ ተሞክሮዎች አሉ ‹አንድ እና አዕምሮ ያለው አንድ ሰው በዚህ [sukha] ውስጥ ይኖራል ፣ በሦስተኛው ጃህና ውስጥ የገባ ፣ ይኖራል ፡፡ በውስጡም ፡፡ Sukha ወይም dukkhasa ን በመተው እና አኪካ እና ሶቲ ንፅህና በመተው በአራተኛው ጃህና ውስጥ የገቡ ሲሆን እዚያም እዚያው ይኖራሉ ፡፡ ይህ ተብሎ ይጠየቃል ፣ ቢክኪከስ ፣ ሳማሳምአዲ።

    ይህ ተብሎ ይጠራል ፣ ቢክኪከስ ፣ መላውካኒኒያሮዳያዚሚኒ ፓṭዳዳ አሪያያናካካ።

    ስለሆነም በውስጥም ሆነ በጨረቃ ይጠናቀቃል ወይም ደግሞ በውጭም ሆነ በውጭ ማጠናቀቂያዎችን ይመለከታል ወይም በውስጥም በውጭም ሙሉ በሙሉ ይመለከታል ፡፡ እሱ የሚጠናቀቀው በተአምራዊ ሁኔታ የተከናወኑትን ክስተቶች ተገንዝቦ ነው ፣ ወይም ደግሞ በልማቶች ውስጥ የሚከናወኑትን ክስተቶች መሞትን ይመለከታል ወይም ደግሞ የቅዳሴውን ሁኔታ እየተመለከተ እና በታላቁ ክስተቶች ውስጥ ያልፋል ፡፡ ወይም ደግሞ ፣ [ተረድቶ]] “እነዚህ ማጠናቀቆች ናቸው!” sati በእሱ ውስጥ ይገኛል ፣ እስከ በቃንህ እና በቃ ፓṭሲ እስከሚባል ድረስ ፣ እርሱ ተይachedል ፣ እናም በዓለም ውስጥ ከማንኛውም ነገር ጋር አይጣበቅም። ስለዚህ ቢኪክ ፣ አንድ የሚኪከሁ አራቱን አኪያካካካዎችን በመጥቀስ የተጠናቀቁ ዱካዎችን ይመለከታል ፡፡

    ሳይቲፓናናን ማሳካት ያለው ጥቅም

    ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ዓመታት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-ምናልባት በእውቀት በሚታዩ ክስተቶች ላይ ፍጹም [ወይም ፍጹም] ዕውቀት ፣ ወይንም ግራ ከተጣበቀ አኒታታታ።

    ሰባት ዓመታት ብኸምዚ ይፈልጦ። ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ዓመታት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-ምናልባት በእውቀት በሚታዩ ክስተቶች ላይ [ፍጹም] ዕውቀት ፣ ወይንም አንድ የተወሰነ ተጣብቂ ነገር ካለ ፣ አጊጋታ።

    ስድስት ዓመት ይተው ፣ ቢሂካስ ፡፡ ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ዓመታት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    አምስት ዓመት ብቻ ተወው bhikhkhus. ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ዓመታት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተያዘ ፣ አጊጋታ።

    አራት ዓመት ብቻ ተወው bhikhkhus. ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሦስት ዓመታት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተገኘ አናāāmita.ለሦስት ዓመታት ያህል ተወው bhikhkhus። ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ ለሁለት ዓመት የሚለማመደው ከሁለቱ ውጤቶች አንዱ ሊጠበቅ ይችላል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    ለሁለት ዓመት ያህል ይተውት ፣ ቢሂካስ ፡፡ ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ዓመት ያህል ከሆነ ከሁለቱ ውጤቶች መካከል አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተገኘ አናāāmita.

    አንድ ዓመት ብቻ ተወው bhikhkhus. ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ወራት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተገኘ አናāāmita.

    ሰባት ወር ብኸምዚ ይፈልጦ። ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ወራት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቂ ነገር ካለ አናāāmita.

    ስድስት ወር ተው ፣ ቢቂኪስ ፡፡ ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ወራት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    አምስት ወር ተው ፣ ቢቂኪስ። ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ወራት ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    አራት ወር ብቻ ይተውት ፣ ቢሂካስ ፡፡ ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሦስት ወሮች ያህል ከሆነ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተገኘ አናāāmita.

    ለሦስት ወሮች ይተው ፣ ቢሂካስ ፡፡ ቢኪክየስ ለዚህ አራት ስታትፓናናን በዚህ መንገድ ለሁለት ወራቶች የሚለማመደው ለሁለት ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ከተገኘ አናāāmita.

    ለሁለት ወሮች ይተው ፣ ቢሂካስ ፡፡ ቢኪክየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ የሚለማመደው ለሁለት ወራት ያህል ሊሆን ይችላል ፣ ከሁለቱ ውጤቶች አንዱ ይጠበቃል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይንም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    አንድ ወር ብቻ ፣ ቢሂቃከስ ይተውት ፡፡ ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ ለግማሽ ወር ያህል የሚለማመደው ከሁለቱ ውጤቶች አንዱ ሊጠበቅ ይችላል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    ግማሽ ወር ብቻ ይተውት ፣ ቢኪኪስ። ቢኪኪየስ እነዚህን አራት satipaṭṭhanana በዚህ መንገድ ለሳምንት የሚያከናውን ከሆነ ከሁለቱ ውጤቶች ውስጥ አንዱ ሊጠበቅ ይችላል-በሚታይ ክስተቶች (ፍጹም) ዕውቀት ወይም ፍጹም የሆነ ተጣብቆ ካለ ፣ አጊጋታ።

    “ይህ ፣ ቢኪኪየስ ፣ ፍጥረትን መንጻት ፣ ሀዘንን እና ልቅሶዎችን ከማሸነፍ በስተቀር ፣ ወደ ትክክለኛው መንገድ መድረስ ፣ የናባባና ግኝት ፣ ማለትም አራቱን ማለት ነው ፡፡ satipaṭṭhānas. ” እንዲህ ተብሎ ነበር ፣ እናም በዚህ ሁሉ መሠረት ተደረገ።

    ባጋቫ እንዲህ ብሏል ፡፡ ተደሰተ ፣ ቢቂኪየስ የባጋቫ ቃላትን ተቀበሉ ፡፡

    COVID-19 ሴራ ይገባኛል ፣ ግን የቫይረስ አመጣጥ አሁንም ምስጢር ነው ፡፡
    ሕመሙ ከየት እንደመጣ አሁንም አንድም መልስ የለም ፡፡

    በአሁኑ ጊዜ በዓለም ዙሪያ ከ 200, 000 ለሚበልጡ ሰዎች ሞት ተጠያቂ የሆነው ሳር ኤስ-ኮቪ -2 የበሽታው መጀመሪያ በተገለፀው ከተማ ውስጥ በተመሠረተው በሃንሃን የቫይሮሎጂ ተቋም (WIV) ነው የተሠራው ፡፡

    https://srv1.worldometers.info/coronavirus/
    ለመጨረሻ ጊዜ የዘመነው-ሐምሌ 19 ቀን 2020 ፣ 06:18 GMT

    የኮሮና ቫይረስ ኬዞች:
    14,429,382

    ሞቶች:
    604,963

    ተመልሷል: 8,620,954

    https://srv1.worldometers.info/

    የዓለም ህዝብ

    7,799,033,241 የወቅቱ የዓለም ህዝብ ብዛት
    በዚህ አመት 76,950,557Births
    191,069Births ዛሬ
    በዚህ ዓመት 32,305,687 ዲአርኤዎች
    80,215 ቀናት ዛሬ
    በዚህ ዓመት የህዝብ ብዛት 44,644,870
    በአሁኑ ጊዜ 110,854 ቁጥር የሕዝብ ቁጥር እድገት የለም

    መንግስት እና ኢኮኖሚክስ

    $ 7,531,210,311 የሕዝብ ጤና አጠባበቅ ወጭ ዛሬ
    $ 5,147,253,231 የሕዝብ ትምህርት ወጪ ዛሬ
    $ 2,336,401,005PPP ወታደራዊ ወጪ ዛሬ
    በዚህ ዓመት 43,357,063 ካርዶች ተዘጋጅተዋል
    በዚህ ዓመት 82,886,444 ብስክሌት ተመረቱ
    በዚህ ዓመት 137,219,749 ኮምፒተሮች አዘጋጅተዋል

    ማህበረሰብ እና ሚዲያ

    በዚህ ዓመት 1,473,604 አዳዲስ መጽሐፍት አርዕስቶች ታትመዋል
    236,852,296 ጋዜጦች ዛሬ ተሰራጭተዋል
    በአሁኑ ጊዜ በዓለም ዙሪያ ለሽያጭ የቀረቡ 332,489 ቲቪዎች
    ዛሬ 3,250,484 ተንቀሳቃሽ ስልኮች ተሽጠዋል
    በዛሬው ጊዜ በቪዲዮ ስሞች ላይ $ 145,438,103Money ወጪ አድርጓል
    በአሁኑ ጊዜ በዓለም ውስጥ 4,621,764,268 የበይነመረብ ተጠቃሚ ተጠቃሚዎች
    ዛሬ 131,060,841,544 ኢሜል ተልኳል
    3,478,067 የብሎግ ልዑክ ጽሑፎች ዛሬ ተፃፉ
    ዛሬ የተላኩ 389,564,783
    ዛሬ 3,628,033,685Google ፍለጋዎችአካባቢ

    በዚህ ዓመት 2,856,565 የቀዳሚ ኪሳራ (ሄክታር)
    በዚህ አመት 3,845,709 መሬት በአፈር መሸርሸር ተሸነፈ (ሄ)
    በዚህ ዓመት 19,866,743,149CO2 ልቀቶች (ቶን)
    በዚህ ዓመት 6,591,407 ዲፕሎማይት (ሄክታር)
    5,378,796 መርዛማ ኬሚካሎች ተለቀቁ
    በዚህ አመት (አካባቢ)

    ምግብ

    844,570,753 በአለማችን ገቢ ያተረፉ ሰዎች
    በዓለም ውስጥ 1,696,261,411 ክብደት ያላቸው ሰዎች
    በዓለም ውስጥ 761,321,640 የባህል ሰዎች
    15,252 ሰዎች በረሀብ የሞቱት ዛሬ
    ከልክ ያለፈ ውፍረት ጋር በተያያዘ 289,263,810Money ወጪ አድርጓል
    ዛሬ በአሜሪካ ውስጥ በሽታዎች
    $ 94,284,976Money ክብደት መቀነስ ላይ ወጭቷል
    ፕሮግራሞች በአሜሪካ ውስጥ ዛሬ

    ውሃ

    በዚህ ዓመት 2,398,514,387 ዋት (ሚሊየን ሊ) ጥቅም ላይ ውሏል
    ከውኃ ጋር ተያያዥነት ያላቸው 462,524 ችግሮች
    በዚህ ዓመት በሽታዎች
    799,436,399 ሰዎች መዳረሻ የላቸውም
    ደህንነቱ የተጠበቀ የመጠጥ ውሃ ምንጭ

    ኃይል

    232,787,541 ዛሬ ጥቅም ላይ የዋለው (MWh) ፣ ከእነዚህ ውስጥ
    198,161,900- ከታዳሽ ላልሆኑ ምንጮች (MWh)
    35,055,773- ከታዳሽ ምንጮች (MWh)
    1,458,658,303,891 ዛሬ የፀሐይ ኃይል መምታት ምድር (MWh)
    47,744,673 ኦይል ዛሬ ተጭኗል (በርሜሎች)
    1,502,581,783,074 ኦይል ግራ (በርሜሎች)
    15,670 ቀናት እስከ ዘይት መጨረሻ (~ 43 ዓመታት)
    1,094,694,988,645 የተፈጥሮ ጋዝ ይቀራል (ቦይ)
    እስከ 57 ጋት የተፈጥሮ ጋዝ መጨረሻ
    4,314,734,164,476 ኮኦ ግራ (ቦይ)
    ከድንጋይ ከሰል 148,784 ቀናት

    ጤና

    በዚህ ዓመት 7,130,152Comicicic በሽታ ሞት ይሞታል
    በዚህ አመት 267,878 የስኳር በሽታ ሞት
    በዚህ ዓመት ከ 5 ዓመት በታች የሆኑ 4,174,846 የህፃናት አካሄድ
    በዚህ ዓመት 23,362,050 ተጨማሪዎች
    በዚህ ዓመት በሚወለዱበት ወቅት 169,766 እናቶች ያልፋሉ
    41,954,078 ኤች.አይ.ቪ / ኤድስ በቫይረሱ ​​የተያዙ ሰዎች
    በዚህ ዓመት በኤች አይ ቪ / ኤድስ ምክንያት የተፈጠሩ ችግሮች
    በዚህ ዓመት በካንሰር ምክንያት የተከሰቱ 4,510,913 ችግሮች
    በዚህ አመት በወባ በሽታ ምክንያት 538,746
    7,549,422,120 ሲጋራዎች ዛሬ ያጨሱ
    በዚህ ዓመት በማጨስ ምክንያት 2,745,698 ችግሮች
    በዚህ ዓመት በአልኮል ምክንያት የተከሰቱ ችግሮች 1,373,715 ችግሮች
    በዚህ ዓመት 588,982 ሶሳይቶች
    በዚህ አመት 219,725,099,670Money በህገ-ወጥ ዕ drugsች አወጣ
    በዚህ ዓመት 741,425 የመንገድ አደጋ አደጋዎች ሞት

    የትውልድ ዘመን ፣ የዕድሜ መግፋት ፣ ህመም ፣ ህመም ፣ ሞት ዋና ዋና ነገሮች ሁሉ ደስተኛ ፣ ደህና እና ደህና ይሁኑ! ሁሉም ነገር እየተለወጠ መሆኑን በግልፅ በመረዳት ፀጥ ፣ ፀጥታ ፣ ማንቂያ ፣ ትኩረት እና እኩልነት አእምሮ ያድርግ!
    የሞቱት ሁሉ እንደ የመጨረሻ ግብ እና በሰላም ያረፍኩ
    የሚቲቲቲ ንቃቃድ የተባሉትን የሚከተሉትን የቡድኑ የመጀመሪያ ቃላቶች ተከትለው ሲከተሉት በመደነቅ ድንገተኛ ሁኔታዎችን ተከተለ

    1. ኮሞሮስ ፣ 2 ሰሜን ኮሪያ ፣ 3. የመን ፣ 4. የፌደራል መንግስታት የሚክሮኔዥያ ፣ 5. ኪሪባቲ ፣ 6 ሰሎሞን ደሴቶች ፣ 7. የኩክ ደሴቶች ፣ 8. ማይክሮኔዥያ ፣ 9. ቶንግ ፣ 10 ማርሻል ደሴቶች ፓላ ፣ 11 አሜሪካዊ ሳሞአ ፣ ዕድሜ 12 ፡፡ ደቡብ ጆርጂያ ፣ 13. ደቡብ ሳንድዊች ደሴቶች ፣ 14. ሳን ሄሌና ፣ አውሮፓ ፣ 15 ፡፡ የአላንድ ደሴቶች ፣ 16. ሳርባርድ ፣ ዕድሜ 17። የጃን ማየን ደሴቶች ፣ 18 ዓመት። ላቲን አሜሪካ ፣ 19.Africa ፣ 20. ቢሪሽ የሕንድ ውቅያኖስ ግዛት ፣ 21. ፈረንሳይኛ የደቡብ ግዛቶች ፣ 22. ላሶቶ ፣ 23. ውቅያኖስ ፣ 24.Christmas Island ፣ 25 ፡፡ ኮኮስ (ኬሊንግ) ደሴቶች ፣ 26 ፡፡ ሃርድ አይላንድ ፣ 27 28 ዓመቱ ማክዶናልድ ደሴቶች። የ 29 ዓመቷ ኒዬ ኖርፎልክ ደሴት ፣ 30 ፒትካሪን ፣ 31 የ 32 ዓመቱ ሰለሞን ደሴቶች ቶክላው ፣ 33 የዩናይትድ ስቴትስ አነስተኛ ሩቅ ደሴቶች ፣ 34. ዋሊስ እና ፉቱና ደሴቶች ፣ 35. ታጂኪስታን ፣ 36 የ 37 ዓመቱ ቱርማኒስታን ቱቫሉ ፣ 38 ቫኑአቱ
    የ ቡድሃ ሜተታyya በተነቃቃው የመጀመሪያ ቃላትን በመከተላቸው ጊዜ
    Dhammacakkappavattana Sutta1. ዳሳ ራጃ ዲሚ ፣ 2. kusala 3. Kuutadanta Sutta dana, 4. priyavacana, 5. artha cariya, 6. ሳንጋታታታ ፣ 7. ሳምቡታታ ኒካያሮርር ፣ ariyasammutidev 8. Agganna Sutta, 9 መጃጃ ኒያካ ፣ 10 አሪያ ”ወይም“ አሪ ፣ 11.sammutideva ፣ 12 Digha Nikaya, 13. ማሃ ሱሳሳና ፣ 14. ዲቲታድማማቲክታሳማቪታኒካ-ዲን 15 ፣ ካኖን ሹት ፣ 16 ዓመት። ፓሊ ካኖን እና ሱታፓታካ ፣ ዕድሜ 17 አይዲጊዳዳ 18 ዓመቱ ሎድያሃማማ እና ሎቱታራደማ ፣ 19 ብራህቪያሃራ ፣ 20 Sangahavatthu, 21. ናታሻራዳማማ ፣ ዕድሜ 22 ሳራኒማሀማማ ፣ 23 አድፒተቲያ ዱታሃማምታታ ፣ 24 dukkha, 25. አኒካ ፣ 26 አናታ ፣ 27 የ 28 ዓመቷ ሳምራራ ካካካታቲ ሲሃንዳ ሱቱታ ፣ 29.Chandagati, 30Dosagati, 31. ማጊጋቲ ፣ 32.Bhayagati ፣ 33. ዮኒሶ ማናኪራ ፣ 34 ብራህቪያራ ሳንጋሃ ቫትቱ ፣ 35 ናታሻራዳማማ ፣ 36.SaraniyadhammaAdhipateyya ፣ 37። ዲታሃምቅማቶ38 .አራ ፣ 39. ላማ ከካማ ፣ 40 dhamamahamatras, 41.IV. የ Dhammas ን መከታተል ፣ 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 በ Digha Nikaya

    ሁሉም ደስተኞች ፣ ደህና እና ደህንነታቸው የተጠበቀ ይሁን! ሁሉም ረጅም እድሜ ይኑር! ሁሉም የተረጋጋና ፀጥ ያለ ፣ ንቁ ፣ ትኩረት እና እኩልነት ሁሉም ነገር እየተለወጠ መሆኑን በግልጽ ይገንዘቡ!

    ብፁዕ ፣ ልዑል ፣ መነቃቃት አንድ-ታታጋታለሰዎች ጊዜ ይስጡ ለሰዎች ቦታ ይስ.ቸው ፡፡ ማንም እንዲቆይ አይጠይቁ ፡፡ እንዲያንቀሳቅሱ ያድርጉ ፡፡

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

    የቃላት ረሃብ ተጋድሎ የት እንደሚመጣ

    ማṇምēይላ ፣ “የ‹ ጌጣጌጥ ቀበቶ ፣ የከበሩ ዕንቆዎች ›
    አስማትአታያ ፓትራምን ተቀበሉ
    (የሚለምን ጎድጓዳ ሳህን) ፣ እሱም ሁል ጊዜ የሚሞላው።

    የአክሺ ጎዳና ተከታይ የነበረው አክስሻ ዱራ ማናሚጋ እንደዚህ ብሏል

    ረሃብ በጣም መጥፎ በሽታ ነው። ”
    “የሕያው ምስጢር ሁሉ መፍራት ነው።”

    ማኒሜታላይ እስረኞችን ችግረኞችን ለመርዳት ወደ ማረፊያነት ቀይሮታል ፣ የቡድሃውን ንጉስ ያስተማረው ፡፡ በመጨረሻው አምስት የመጨረሻ ገጽ ላይ የቡድሃ አስተማሪዎች አራት Noble እውነትን ፣ አስራ ሁለት ኒዳናን እና ሌሎች ሀሳቦችን ለእሷ ያነባሉ ፡፡

    የበጎ ፈቃደኞች መንፈሳዊ ማኒማላ አክስህ ፓታራም ራእይን እና ምኞትን ለመሙላት የሙሉ ጊዜ አባላት መሆን አለባቸው። በአሁኑ ጊዜ ለችግሩ ቁርጠኛ መሆን እና በአክስካ ፓትራ ስትራቴጂ ፣ እድገት እና አስተዳደር ውስጥ መካተት አለበት ፡፡

    በዓለም ላይ ላሉት ሕፃናት እና አዋቂዎች ረሀብን ለማቆም እስካሁን ያለው ጉዞ እና ወደፊትም ተልእኮው ውስጥ ምን እንደሚመጣ። አስደናቂ ውጤት ለማግኘት ቴክኖሎጂ በጅምላ ምርት ውስጥ ጥቅም ላይ መዋል አለበት ፡፡ የ Akshaya Patra ሌሎች ተነሳሽነት ያላቸው ልጆች ደካማ እና ዝቅተኛ ፍላጎት ካላቸው አስተዳደግ የመጡ ልጆችን እና ህልማቸውን ለማሳካት ሊረዱ ይገባል ፡፡

    በዓለም ዙሪያ ያሉ ሁሉም መንግስታት ለአስካ ፓራራ አስተዳደር ገንዘብ ያወጣሉ ፣ እናም የፖስታ መምሪያው ፣ የፖሊስ ፓነሎች የሚጠቀሙባቸውን ዕቃዎች ፣ አትክልቶች እና ምግቦች በሙሉ እሽጎቹ እስከሚወጡ ድረስ እንዲያቀርቡ ያዛሉ ፡፡

    የዘመናዊ ጥበብ ማእድ ቤቶች የጥናት ርዕሰ ጉዳይ መሆን አለባቸው እንዲሁም በዓለም ዙሪያ ያሉ እንግዳ የሆኑ ጎብ visitorsዎችን መሳብ አለባቸው።

    በዓለም ዙሪያ ካሉ መንግስታት ጋር ሽርክና ህንድ እና ከተለያዩ መስተዳድር መንግስታት ጋር ኮርፖሬሽኖች ፣ የግለሰቦች ለጋሾች ፣ እና ጥሩ ሰዎች ከሚሰጡት የማያቋርጥ ድጋፍ ጋር ማኒሜሊ አክስሽያ ፓራምን በሚሊዮኖች የሚቆጠሩ ደካማ ሕፃናትንና አዋቂዎችን ለማገልገል እንዲረዳቸው ይረዱዎታል ፡፡ እያንዳንዱ ነቅቶ ምግብ ፍለጋ ጊዜውን ያሳልፋል። ሆድዎ ይረበሻል እና እግሮችዎ እንደ በረሃብ ልጅ ይሞታሉ ፡፡ ረሀብዎ የማያቋርጥ እና ህመም ነው ፣ ነገር ግን ጉሮሮዎ በመርፌ ዐይን ውስጥ ሰፊ አይደለም ፡፡ ምግብ ሲያገኙ ሊውጡት አይችሉም። እንኳን ንክሻ እንኳን አይደለም ፡፡ ረሀቡ ይቆያል ፣ ፍለጋዎም ይቀጥላል ፡፡ በቡድሃ ባህል ባህል ውስጥ ፣ የማስበው ዕጣ ፈንታ እንደዚህ ነው - የተራቡ ሙሽሮች። እነዚህ ድሃ ነፍሳት በዚህ መንገድ የተወለዱት ምክንያቱም ባለፈው ህይወት በፍላጎት ፣ በስግብግብነት ፣ በቁጣ እና ባለማወቅ የተነሳ ነው። በማንኛውም ቀን ላይ ከእነዚህ ሳጥኖች ውስጥ ጥቂቶቹን ሲፈትሹ ቢያገኙም በቡድሂዝም ውስጥ በቅናት ቁጣ ውስጥ እንደ መግደል ያሉ እንዲህ ዓይነቱን የጭካኔ ድርጊቶች እስከ መጨረሻው ድረስ መውሰድ ይኖርብዎታል ፡፡ ስለዚህ መጨነቅ አያስፈልገውም። ለብዙ የእስያ ባህሎች ለተራቡ መናፍስት የምግብ አቅርቦቶችን መተው ባህል ነው። ግን ይህ በእውነቱ አይረዳም። እነዚህ መናፍስት በእውነቱ ምግብን እየፈለጉ አይደሉም። ወይም እነሱ ናቸው ፣ ግን ፍለጋቸው በተሳሳተ መንገድ ነው ፡፡ ለድሃ መናፍስት ረሃብ ከምግብ ጋር ምንም ግንኙነት የለውም ፣ እናም በምድር ላይ ከዚህ በፊት ካሳለፉት ተግባር ጋር የሚዛመድ ohun ፡፡ ለእነሱ ብዙ ምግብ አለ ፣ ግን መብላት አይችሉም። እንደ እያንዳንዱ የሃይማኖታዊ ምሳሌ ፣ እዚህ አንድ ጠቃሚ ትምህርት አለ-በእውነቱ እነሱ የሚፈልጉት ምግብ አይደለም ፡፡ እዚህ በሰው ዓለም ውስጥ ፣ አሁንም ሰውነታችንን ከሚመግብ እና ረሃብን ለማርካት የምንፈልገውን ምግብ አሁንም እንመለከተዋለን ፡፡ በታላቅ ደስታ እና በታላቅ ሀዘን ጊዜ ወደ ምግብ እንለወጣለን ፡፡ አንድ አስደናቂ ነገር ሲከሰት ከቤት ውጭ እራት እናከብራለን። ሻምፓይን እንጠጣለን ፣ ኬክ እንመገባለን ፣ በሚያምሩ ምግቦች ላይ እንረጫለን ፡፡ ምግብ የደስታው አካል ይሆናል። እና ተቃራኒው እውነትም ነው ፡፡ ለሚያዝኑ ሰዎች ምግብ የመስጠት ረዥም ባህል አለ። በችግር ውስጥ ላሉት ጓደኞች ምግብ ለማቅረብ አንድ ላይ እንሰራለን - በህይወትዎ ውስጥ በሆነ ወቅት ላይ ለለቅሶ ሰው ፣ ለማገገም ለሚረዳ ፣ ለሚታገለው ሰው ምግብ ለማምጣት በተመን ሉህ ወይም በኢሜል ክር ላይ ይመዝገቡ ይሆናል ፡፡ በሐዘን ጊዜ በደመ ነፍስ ተጨባጭ በሆነ መንገድ ማጽናኛ መስጠት እንፈልጋለን። እና በጣም ብዙ ጊዜ ፣ ​​እኛ በምግብ እናደርጋለን ፡፡ ለሁሉም ለእዚህ አለ - ጥሩ ጊዜ እና መጥፎ ፡፡ እና በተወሰነ ደረጃም ትርጉም ይሰጣል ፡፡ ወጣ ብሎ መነሳት ፣ ክብረ በዓል ወይም ምረቃ መውጣት ደስ ብሎታል። እናም ሰዎች በእውነቱ በሚሰቃዩበት ጊዜ ሊጨነቁበት የሚገባው የመጨረሻው ነገር ምግብ አንድ ላይ መሰብሰብ ትክክል እንደሆነ ይሰማቸዋል ፡፡ በእንደዚህ ያለ አሳዛኝ ወይም የድል ጊዜ ውስጥ ምግብ ተገቢ እና ተቀባይነት ያለው ነው። ችግሩ የሚመጣው ምሰሶዎች በጣም በጣም ዝቅተኛ ሲሆኑ እራሳችንን ለማፅናናት እና እራሳችንን ለመባረክ ስንጠቀም ነው። በመጨረሻም ልጆቹን እንዲተኛ አመጣኋቸው ፣ አሁን እየተመለከትኳቸው የነበሩትን ብስኩቶች መብላት እችላለሁ ፡፡ ያ ትልቅ ስብሰባ ዛሬ ለታላቁ ብርጭቆ ወይን ጠጅ ጊዜ ነበር ፡፡ እነዚህ ዝቅተኛ ከፍታ ያላቸው እና ዝቅ ያሉ ፈታኝ ናቸው ፡፡ ግን ለታላቅ ሀዘን ወይም ለታላቅ በዓል ብቁ አይደሉም ፡፡ ወይም በእውነቱ ምግብ።ተዛመጅ-በምግብ ላይ ባለሦስትዮሽ የቀለም ትምህርቶች ስብስብ ያንብቡ እኛም እናውቃለን ፡፡

    የልብስ ማጠቢያ ማሽንን ለማስተካከል እራት ለመብላት ወጣ እንበል። ወይም መጥፎ የፀሐይ መውጫ ላለው ጓደኛ ምግብ በማቅረብ ላይ። እሱ ፌዝ ይመስላል። ግን እኛ ግን ለአነስተኛ ስኬት አነስተኛ እና አነስተኛ ጥቃቅን ስቃይ-አነስተኛ ሽልማቶችን እናቀርባለን-እና እነሱ ብዙውን ጊዜ ምግብን ያካትታሉ። እኛ የታዋቂ ሰው ኬክ አንገዛም ፣ ግን በማቀዝቀዣው ውስጥ አንዳንድ ካሉ አንድ ቁራጭ ልንወስድ እንችላለን ፡፡ ወይም እራሳችንን ቺፕስ ወይም ቀዝቃዛ ቢራ እናገኝ ይሆናል ፡፡ እያንዳንዳቸው በቀላሉ መቶ መቶ ካሎሪዎች ሊሆኑ ይችላሉ ፡፡ እና በጣም መጥፎው ነገር ግን እኛ ይህንን ሽልማት ወይም መጽናኛ የምንፈልግ እራሳችንን የምናገኝበት ረዥም ረዥም ቀን ማለቂያ ላይ ሲሆን ይህም ለሰውነታችን በጣም መጥፎ ጊዜ ነው ፡፡ በመደበኛነት ያንን ያድርጉ ፣ እና በፍጥነት ይጨምራል። ይሄንን የምናደርግበት ምክንያት አለ ፣ በእርግጥ። ምግብ ተፈጥሮአዊ ሽልማት ነው ፡፡ ስለ ኢቫን ፓቫሎቭ እና ስለ ውሾች ውሾች ስለ ክላሲካል ሁኔታ ጥናቶች ያስቡ - በምግብ አሠለጠናቸው ፡፡ በስስት እና በስኳር የተሞሉት ወደ አዙሪት የሚመጡ ምቾት ምግቦች ስሜታችንን ለማሻሻል በሳይንስ የተረጋገጡ ናቸው ፡፡ አንድ ሰው በተለይ ትኩረት የሚስብ ምግብን “እንደ ስንጥቅ” ሲል ሲጠራ ሰምተው ያውቃሉ? ጣፋጭ ምግብ መመገብ እንደ ሱስ የሚያስይዙ መድኃኒቶች አንድ ዓይነት የአንጎል ክፍልዎችን የሚያነቃ ይመስላል ፣ አልፎ ተርፎም የተፈጥሮ ኦፕሬቲስ እንዲለቀቁ ያደርጋል። ጥናቶች እንደሚያመለክቱት ካርቦሃይድሬቶች በተለይ ስሜትን የሚያባብሰው በሰውነት ውስጥ ያለው ኬሮቲንቲን ይለቀቃል ፡፡ ይበልጥ serotonin በበለጠ ስሜት ይሰማዎታል። ወፍራም ምግቦች ተመሳሳይ ናቸው። በ 2011 ጥናት የተሳተፉት የአዕምሮ ምርመራዎች ፣ በአሳማ አሲድ መፍትሄ ወይንም በምግብ ቧንቧው በኩል የጨው መፍትሄ የሚመገቡት ፣ የሰቡ አሲዶች ያገኙት ሰዎች ሀዘንን በሚቆጣጠሩ በአንጎል አካባቢዎች ያነሰ እንቅስቃሴ እንዳላቸው ያሳያል ፡፡ “አሳዛኝ ክላሲካል ሙዚቃ” በማዳመጥ። (አዎ ፣ ሰዎች በእውነቱ ለዚህ ጥናት - በአሰቃቂ ሙዚቃ እና በመመገቢያ ቱቦዎች በእውነት ፈቃደኛ ነበሩ) ታዲያ ታዲያ ይህ ችግር ምንድን ነው? ቢያንስ ከእውነተኛ ስንጥቅ ይሻላል ፣ አይደል? ምግብ በስሜታችን ላይ የሚረዳ ከሆነ ይህ ጥሩ ነገር አይደለም? አዎ እና አይሆንም ፡፡ ግን በአብዛኛው አይደለም ፡፡ እነዚያን የተራቡ መናፍስት ያስታውሳሉ? በምላሶቻቸው ላይ ምግብ ሲቀምሱ ትንሽ እፎይታ ያገኛሉ ፡፡ ስለዚህ እርስዎ ጥናቶች ይንገሩን-እና ከተራቡ መናፍስት ይልቅ እድለኛ ነዎት ምክንያቱም ቢያንስ የእርስዎን ቸኮሌት መዋጥ ስለሚችሉ ፡፡ ግን ያ እፎይታ ጊዜያዊ ነው። መጥፎው ቀን በቡኒዬ ፣ አስመሳይ ወይም ሙፉር የሚነካው አሁንም መጥፎ ነው። እና ልክ እንደ የተራቡ ሙሽሮች ፣ በእውነት ምግብ አትፈልጉም ፡፡ መናፍስት በእውነት የሚፈልጉት በፍላጎት ፣ በስግብግብነት ፣ በቁጣ እና ባለማወቅ የተፈጠረ ባዶነትን እፎይታ ነው - ምንም እንኳን ባትሠራም ያንን ባዶ ስሜት በምግብ ለመሙላት ጥረት ያደርጋሉ ፡፡ እነዚህ እራሳቸውን የሚያድኑ መክሰስ ሁሉ የሚያረካ አይደሉም ፣ ነገር ግን ምግብን ለማፅናናት እና ከጭንቀት እፎይታን በምናደርግበት ጊዜ ቢያንስ ካሎሎቻችንን አቅማችን በሚፈቅድልን ጊዜ እንጠቀማለን ፡፡ በቅርቡ አንድ የኦሃዮ ስቴት ዩኒቨርሲቲ በ 58 ጤናማ መካከለኛ ዕድሜ ያላቸው ሴቶች ላይ የተደረገ ጥናት እንዳመለከተው አንድ ከፍተኛ ስብ ያለው ምግብ ከመመገቡ በፊት አንድ ቀን ወይም ከዚያ በላይ አስጨናቂ ሁኔታዎችን ማግኘታቸው ሜታቦሊዝም እድገታቸውን ቀንሷል ፡፡ እና ትንሽም አይደለም - እንደ ደራሲዎቹ ገለፃ “በዓመት ወደ 11 ፓውንድ ለመጨመር” በቂ። ውጥረት ሰውነታችን በኋላ እንዲፈልጓቸው በማሰብ ሰውነት እንዲለቅ እና ካሎሪዎቹን ላይ የተጣበቀ ይመስላል። ይህ ከረሃብ ጊዜዎች መካከል ባዮሎጂያዊ ተይዞ ሊሆን ይችላል ፣ ወይም ደግሞ ቀጣዩን የሱፍ ጭመራችንን ስናጓጓዝ ያን ያህል እርግጠኛ ባልሆንን ጊዜ ፡፡ ስለ ዛሬ የምንጨነቅበት ምንም ይሁን ምን - ታማሚ የምንወደው ሰው ፣ የትግል ግንኙነት ፣ የገንዘብ ሸክም ፣ ወይም አስደሳች የሥራ ቦታ ምናልባት ነገ እንድንራብ አላደርገንም። ግን ሰውነታችን ልዩነቱን ለማወቅ አልተለወጡም እናም እየባሰ ይሄዳል ፡፡ በማንኛውም ምክንያት መራቅ ብዙውን ጊዜ ወደ እነዚህ ከመጠን በላይ መጠጣት የሚያስከትሉ ወደ እነዚህ ተመሳሳይ አሉታዊ ስሜታዊ ሁኔታዎች ያስከትላል። በመደበኛ ክብደት እና ከመጠን በላይ ክብደት በሴቶች ላይ የተደረገ አንድ ጥናት ከፍተኛ-ካሎሪ ምግቦችን ከበሉ በኋላ ሀዘንን ፣ እፍረትን እና ጭንቀትን እንደተሰማቸው ደርሷል - በጣም ወፍራም የሆኑ ሴቶች በጣም ስሜታዊ ስሜታዊ ምላሾቻቸውን ሪፖርት አደረጉ ፡፡ ስለዚህ በሐዘን ወይም በጭንቀት ጊዜ ከመጠን በላይ እንጠቀማለን ፣ ከዚያ በኋላ ከመጠን በላይ እናዝናለን እንዲሁም ከመጠን በላይ እንጨነቃለሁ ፡፡ በመሃከል ፣ ክብደትን እናገኛለን ፣ እሱም ከድብርት ጋር ተያይዞ የሚመጣውን ሁሉ ያባብሰዋል። “ከመጠን በላይ መብላት ፣ ክብደት መቀነስ እና የተጨነቀ ስሜት” ሌላ መጥፎ ዑደት ነው።ተዛማጅ-የቡድሃስት መነኩሴ አመጋገብን ሞከርኩ እና ዕድል ተሰምቷል ፣ ጭንቀትን ለመቋቋም ብዙ መንገዶች አሉ ፡፡ ጤናማው አቀራረብ ትክክለኛውን መንስኤ ለማስተናገድ እርምጃዎችን መውሰድ ነው ፡፡ ያ ማለት የመጥፎ ግንኙነትን እውነታ መጋፈጥ ወይም አዲስ ሥራ መፈለግ ወይም በጣም በጣም ቀጫጭተው ያደረጉትን ግዴታ ላለመቀበል ማለት ሊሆን ይችላል ፡፡ እንዲሁም ከጓደኞች ወይም ከቤተሰብ ጋር ጊዜ ለማሳለፍ ማህበራዊ መግባባት እንዲሁ በጥሩ ሁኔታ ይሠራል። በእርግጥ ፣ እራስዎን ለማደናቀፍ መንገዶች ሁሉ ይህ በጣም ውጤታማ ይመስላል። የሥነ ልቦና ባለሙያዎች “በስሜት ላይ የተመሠረተ ስሜትን መቋቋም” ብለው የሚጠሩት በጣም አደገኛ ነው። ይህ ለራስዎ ዕለታዊ ቅ youት ፣ ቅdት ፣ ቅ otherwiseት ሲያስቸግሩ ወይም ካልሆነ ደግሞ በመጥፎ ሕይወትዎ ላይ ብርሃን ሲሰነዝሩ ይህ ነው ፡፡ ምናልባት በአልጋ ላይ ተኝቶ አሳዛኝ ሙዚቃን ያዳምጥ ይሆናል። ያንን አታድርግ ፡፡ ይሄ ብዙውን ጊዜ ወደ ስሜታዊ ምግብ ይመራል - ምናልባትም በራሱ ስለማይሰራ ሊሆን ይችላል። አስፈሪ ስሜት-አልፎ አልፎ ጥሩ ስሜት እንዲሰማን አያደርግም። በሌላ በኩል ደግሞ ጥቂት ደቂቃዎች ንፁህ ጸጥታ እና ሰላም የሰፈነበት ማሰላሰል እና ጥንቃቄ የተሞላበት ጉልህ በሆነ ሁኔታ ተረድተዋል። በተመሳሳይም ጭንቀትንና ጭንቀትን ለማስወገድ ዮጋ የተደረጉ ጥናቶች በጣም ተስፋ ሰጭ ናቸው ፣ እናም ዮጋ ከባድ የአመጋገብ ችግር ላላቸው ሰዎች ከምግብ ጋር ተያይዞ የሚመጡ ጉዳቶችን ሊቀንስ እንደሚችል አሳይተዋል ፡፡ የአካል ብቃት እንቅስቃሴ ስሜታችንን ለማሻሻል ከረጅም ጊዜ በፊት የታወቀ ነው ፣ እንዲሁም ጭንቀትን እንድንዋጋ የሚረዳን ይመስላል ፡፡ ለተፈጥሮ መጋለጥ ብዙ ሰዎችን ይረዳል። ለእርስዎ የሚሰራ አንድ ነገር ከማግኘትዎ በፊት ብዙ ነገሮችን መሞከር ሊኖርብዎ ይችላል። ግን ምግብን እንደ ፈዋሽዎ እንዲጠቀሙ አይፍቀዱለት ፡፡ በእርግጥ እና አሁን እንደገና ይንሸራተታሉ ፡፡ እነዚህ ለማፍረስ ከባድ ልምዶች ናቸው ፡፡ ነገር ግን በእነዚህ ባህሪዎች ምን ያህል ጊዜ እየተሳተፉ እንደሆኑ በጥንቃቄ ያስቡ እና እነሱ ምን እንደሆኑ ይመልከቱ - ዘላቂ ችግርን የሚፈጥር ጊዜያዊ ማስተካከያ። የተራቡ መናፍስትንም ትምህርት አስታውሱ ፡፡ ያልተስተካከለው ራስ በምግብ አይቀመጥም ፡፡

    ♦ ከቡድሃ አመጋገብ: - ታራ ኮትሬል እና ዳን ዚግመንድ ፣ © 2016 (እ.ኤ.አ.) ያለብዎ ክብደት መቀነስ ክብደት ያለው የጥበብ ሥነ ጥበብ።

    የacheርፕስ መጽሐፍት እትሞች ፣ የፒባጂ ማተሚያ ቤቶች ስብስብ ፣ የሃችትት መጽሐፍት ቡድን ንዑስ ቡድን ከሮንግ ፕሬስ ፈቃድ ጋር እንደገና ታትሟል ፡፡

    እንደ ፍቅር ያለ እሳት የለም
    እንደ ጥላቻ ያለ ወንጀል ፣
    እንደ መለያየት ሀዘን የለም ፣
    እንደ ረሃብ የለም ፣
    እና እንደ ነፃነት ደስታ ምንም ደስታ የለም። ጋውታማ ቡድሃ ዜን በታዋቂነት እንዲህ ይላል-ሲራቡ ይበሉ ፣ ይበሉ ፡፡ ሲደክሙ ፣ ይተኛሉ ፡፡ ነገር ግን ሁሉም ነገር በመጠኑ - ቡድሃ በረሀብ እስከ ሞት እንዳያደርስ ከጊዜ በኋላ እንዳመለከተው።

    የተባበሩት መንግስታት ዜና

    ከ 820 ሚሊዮን በላይ ሰዎች በረሃብ ይሰቃያሉ ፡፡ አዲሱ የተባበሩት መንግስታት ዘገባ ጠንካራና ሁሉን አቀፍ “ኢኮኖሚያዊ ልማት ኢኮኖሚያዊ ልማት” ተጨባጭ እውነታዎችን ያሳያል

    ከአስር ዓመታት እድገት በኋላ ላለፉት ሦስት ዓመታት በረሃብ የሚሰቃዩት ሰዎች ቁጥር ቀስ እያለ ጨምሯል ፣ ዛሬ በዓለም ዙሪያ ከዘጠኝ ሰዎች መካከል አንድ ሰው በረሃብ እየተሰቃየ መሆኑን የተባበሩት መንግስታት ድርጅት በሰኞ አዲስ መግለጫ ይፋ አደረገ ፡፡

    በዓለም እውነታ የምግብ ዋስትና እና የተመጣጠነ ምግብ ሁኔታ እ.ኤ.አ. በ 2030 የዜሮ ረሀብን ዘላቂ የልማት ግቦች (ኤስ.ሲ.ኤስ) ለማሳካት ይህ ተጨባጭ እውነታ በ 2019 ም እ.አ.አ. ገልል ፡፡

    ሪፖርቱ በአሁኑ ወቅት በኒው ዮርክ እየተካሄደ ባሉት የኤፍ.ኤስ.ዎች ላይ መንግስታት ላይ የወሰ actionsቸውን እርምጃዎች መከታተል በከፍተኛ-የፖለቲካ የፖለቲካ መድረክ (ኤች.ኤል.ኤፍ.FF) ኅዳግ ላይ የተጀመረው ሪፖርቱ በአሁኑ ጊዜ በኒው ዮርክ እየተካሄደ ያለው አኃዛዊ መረጃ በክልሎች እየሰረዘ መሆኑን ያሳያል ፡፡ በአፍሪካ ንዑስ ንዑስ ዘርፎች ረሀብ ወደ 20 ከመቶ ከፍ ብሏል ፣ እነዚህም ከፍተኛ የምግብ እጥረት አለባቸው ፡፡

    ምንም እንኳን በላቲን አሜሪካ እና በካሪቢያን ውስጥ ረሃብን መስፋት አሁንም ከሰባት በመቶ በታች ቢሆንም ፣ ቀስ እያለ እየጨመረ ነው። በእስያ ደግሞ የምግብ እጥረት በ 11 ከመቶው ላይ ተጽዕኖ አለው
    ህዝብ።

    ምንም እንኳን ደቡባዊ እስያ ባለፉት አምስት ዓመታት ውስጥ ከፍተኛ መሻሻል ያሳየ ቢሆንም በ 15 ከመቶ ገደማ ቢሆንም ፣ አሁንም ቢሆን ከፍተኛ የምግብ እጥረት ይገኛል ፡፡

    የተባበሩት መንግስታት የምግብ እና እርሻ ድርጅት (ኤፍ.ኦ.) የዓለም አቀፍ የግብርና ልማት ፈንድ (አይኢድ) ኃላፊዎች “እነዚህን እነዚህን አስጨናቂ ሁኔታዎች ለመቋቋም የምናደርጋቸው እርምጃዎች ደፋ ቀና መሆን አለባቸው ፡፡ የተባበሩት መንግስታት የልጆች ፈንድ (ዩኒሴፍ) ፣ የዓለም የምግብ ፕሮግራም (WFP) እና ዓለም

    የጤና ድርጅቱ (ሪፖርተር) በጋራ ሪፖርቱ ላይ ለሪፖርቱ ጥሪ አቀረበ ፡፡

    በተለይም በመካከለኛ ገቢ ባላቸው አገሮችና በዓለም አቀፍ የመጀመሪያ ደረጃ የሸቀጦች ንግድ ላይ በጣም በሚያምኗቸው ረሃብ ብዙ አገሮች ረሃብ እየጨመረ ነው ፡፡ አመታዊ የተባበሩት መንግስታት ዘገባ በተጨማሪም ረሃብ በተስፋፋባቸው ብዙ አገሮች ውስጥ የገቢ አለመመጣጠን እየጨመረ መምጣቱን ያሳያል ፡፡ ይህም የኢኮኖሚ ውድቀቶችን እና ማሽቆለቆሎችን እንኳን ለመቋቋም ይበልጥ አስቸጋሪ ያደርገዋል ፡፡

    የተባበሩት መንግስታት መሪዎች እንዳሉት “በሰዎች ላይ በማተኮር እና ኢኮኖሚያዊ ተጋላጭነቶችን ለመቀነስ እና በማኅበረሰቡ ላይ በማተኮር ድህነትን እና ሁሉን አቀፍ የሆነ መዋቅራዊ ለውጥ ማጎልበት አለብን ፣ እናም ረሃብን ፣ የምግብ እጥረትን እና ሁሉንም ዓይነት የተመጣጠነ ምግብ እጥረትን ለማስቆም እራሳችንን መቀጠል አለብን ብለዋል ፡፡የምግብ ዋስትና አለመኖር
    የዚህ ዓመት የሪፖርቱ እትም የምግብ ዋስትና አለመመጣጥን የሚያስከትለውን ውጤት ሰፋ ያለ ምልከታ ይወስዳል ፡፡
    ለመጀመሪያው የዓለም ህዝብ ቁጥር ከ 1.2 ቢሊዮን ወይም 1.3 ቢሊዮን ህዝብ በላይ መደበኛ ተደራሽነት አለመኖራቸውን የሚያሳየው ዘላቂ ልማት ግቦችን (ኤስ.ሲ.ኤስ.) ኢላማ 2.1 ዘላቂ የልማት ግቦችን ለመቆጣጠር ሁለተኛ አመላካች ያስተዋውቃል ፡፡ “ገንቢ እና በቂ ምግብ”።
    ምንም እንኳን በተራበው ረሃብ ባይሰቃዩም እንኳ ለተለያዩ የተመጣጠነ ምግብ እጥረት እና ለጤና ችግር የተጋለጡ ናቸው ሲል ሪፖርቱ ገል modል ፡፡ መካከለኛና ከባድ የምግብ ዋስትና አለመኖር ጥምረት ወደ ሁለት ቢሊዮን የሚጠጉ ሰዎችን ግምት ያመዝናል ፡፡ በየትኛውም አህጉር ውስጥ ሴቶች ከወንዶች በበለጠ የምግብ ዋስትና አይኖራቸውም ፡፡
    ዝቅተኛ የወሊድ ክብደት አሁንም ከባድ ተግዳሮት ወደ ህጻናት ዘወር ሲል ሪፖርቱ ይፋ ያደረገው እ.ኤ.አ. ከ 2012 ጀምሮ ዝቅተኛ የወሊድ መጠንን ለመቀነስ ምንም መሻሻል እንዳልተገኘ ገል discloል ፡፡
    በተጨማሪም ባለፉት ስድስት ዓመታት በዓለም አቀፍ ደረጃ በጥፋት የተጎዱ የአምስት ዓመት ዕድሜ ያላቸው ሕፃናት ቁጥር በ 10 ከመቶ ቢቀንስም ፣ የተስተጓጎሉ ሕፃናትን ቁጥር በግማሽ ለመቀነስ የ 2030 toላማውን ለማሳካት የእድገት ፍጥነት በጣም ቀርፋፋ ነው ፡፡
    በተጨማሪም ከመጠን በላይ ውፍረት እና ከመጠን በላይ ውፍረት በሁሉም ክልሎች በተለይም በትምህርት ቤት ዕድሜያቸው እና በአዋቂዎች መካከል እየጨመረ መሄዱን ይቀጥላል ፡፡ የገቢ አለመመጣጠን ከባድ የምግብ ዋስትና አለመኖር የመጨመር እድልን ይጨምራል - የተባበሩት መንግስታት ዘገባ
    የምግብ ዋስትና እና የተመጣጠነ ምግብን ለመጠበቅ ፣ የ 2019 ሪፖርቱ ሲደርሱ አሉታዊ ኢኮኖሚያዊ ዑደቶች የሚያስከትሉትን ውጤት ለመቅረፍ ኢኮኖሚያዊ እና ማህበራዊ ፖሊሲዎች አስፈላጊ መሆናቸውን ያጎላል ፡፡
    ኢኮኖሚያዊ መልሶ የማገገም እኩል ያልሆነ ፍጥነት “ረሃብን እና የተመጣጠነ ምግብ እጥረትን ለማስቆም የሚደረጉ ጥረቶችን እያሽቆለቆለ ነው ፡፡
    በመካከለኛ ገቢ ያላቸው ሀገሮች ውስጥ በጣም አዝጋሚ ነው ወይም ኮንትራት ”፡፡

    በተጨማሪም ኢኮኖሚያዊ መዘግየት ወይም ማሽቆልቆል በአንፃራዊነት እኩልነት በሚኖርባቸው የምግብ ዋስትና እና የአመጋገብ ስርአት ላይ ችግር ያስከትላል ፡፡

    ሪፖርቱ የሚደመደመው በኢኮኖሚያዊ ቀውስ ወቅት ወይም የምግብ ዋስትናን እና የአመጋገብ ስጋቶችን ከድህነት ቅነሳ ጥረቶች ጋር ማቀናጀትን በመሳሰሉ የምግብ ዋስትናን እና የአመጋገብ ሁኔታን ለመጠበቅ ምን የአጭር እና የረጅም ጊዜ ፖሊሲዎች መወሰድ አለባቸው በሚለው መመሪያ ነው ፡፡ እና አካታች መዋቅራዊ ለውጦች። የሕንድ ረሀብን ችግር መፍታት ጠቅላይ ፍርድ ቤት በረሃብ ሞት በህይወት እና በህብረተሰቡ ክብር እና መብት ወደ መብትና መብቱ እንዲበላሽ እና እንደ ህብረተሰቡ ምግብ ለማብሰል የሚያስፈልጉ “አዲስ” አዲስ ልኬትን ለመመርመር ተስማምቷል ፡፡ ድሃ እና የተራቡ

    በፍትህ ኤን.ቪ. ራማና የሚመራው ቤንች ሰኞ ሰኞ በትናንትናው ዕለት በአሽማ ማዋንላ እና በፎዛይ አሕመድ አይይይይ በተወከሉት ተሟጋቾች አንቱ ዳዋን ፣ ኢሻን ዳዋን እና ኩጃና ሲና የተባሉ የተቃዋሚ አቤቱታዎችን ለመንግስት አስታውቀዋል ፡፡ በመንግስት ገንዘብ የሚሸፈነው ማህበረሰብ Asskhaya Patra ወጥ ቤት በሁሉም ሀገሮች ውስጥ ልብ ወለድ ፅንሰ-ሀሳብ መሆን አለበት ፡፡ ረሀብ እና የተመጣጠነ ምግብ እጥረትን ለመዋጋት እያንዳንዱ አካባቢ አሁን ካለው ሆቴሎች እና ዳቦ መጋገሪያዎች ጋር የአስካያ ፓራ ወጥ ቤት ሊኖረው ይገባል ፡፡

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

    መጽሐፍ XV። ደስታ ፣ ሱካ ቫጋXV። 5. ቡድሃ የተራቡትን 01203 ይመገባል ፡፡ ረሀብ ለችግሮች ትልቁ ነው ፡፡ የመካኖች ውህዶች የመከራ ምንጭ ናቸው።

    አንድ ሰው ይህንን በሚገባ ከተረዳ ፣ ከናቢባን ፣ ታላቅ ደስታ አግኝቷል ፡፡ ይህ የሃይማኖት ትምህርት በአንድ የተወሰነ ደቀመዝሙር ላይ ባለችው በአይቪ በነበረበት ጊዜ የተሰጠው ነው ፡፡

    ለዕለታት አንድ ቀን መምህሩ በጃታቫና (3.262}) ውስጥ በሚገኙት ምቹ ፍተሻዎች ውስጥ ተቀምጠው ዓለምን ሲመረምረው በአይቪ አንድ ምስኪን ሰው አየ ፡፡ የውይይት ፍሬን ለማግኘት የሚያስችለውን የችሎታ መጠን እንደያዘ ስለተገነዘበ ከአምስት መቶ መነኮሳት ጋር በመሆን ከበአይቪ ሄደ።

    የአቫቪ ነዋሪዎች ወዲያውኑ መምህሩ እንግዳቸው እንዲሆን ጋበዙት። ይህ ምስኪን ሰው አስተማሪው መምጣቱን በሰማ ጊዜ መምህሩ ህጉን ሲሰብክ ለመስማት ወስኖ ነበር ፡፡ ግን በዚያ ቀን [30.75] ቀን የጠፋው አንድ በሬ ጥጃ ወጣ። በልቡም ተመልሶ “ያንን ወይፈን እሻለሁ ወይንስ ሄጄ ሕጉን እሰማለሁ?” ወደ ሚቀጥለው ድምዳሜም ሲመጣ ፣ “መጀመሪያ ያንን በሬ እፈለጋለሁ ከዚያም ሄጄ ህጉን እሰማለሁ ፡፡” በዚህ መሠረት ጠዋት ጠዋት በሬውን ለመፈለግ ጉዞ ጀመረ ፡፡ የአቫ ነዋሪዎች በቡድ ለሚተዳደረው መነኩሴዎች መቀመጫ ወንበሮች አቅርበው ምግብ አገለገሉ እና ከምግቡ በኋላ የመምህሩን ጎድጓዳ ሳህን እንዲወስድ አደረገ ፡፡ የምስጋና ቃላት። አስተማሪውም “ለእነዚያ ወደዚህ የመጣሁበት የሰላሳ ሊጎች ጉዞ ወደ ጫካው የጠፋውን በሬውን ለመፈለግ ነው ፡፡ እስኪመለስ ድረስ ህጉን እሰብካለሁ ፡፡ ” እሱ ግን ዝም አለ።ገና ጎህ ሲቀድ ድሀው ሰው በሬውን አገኘና ወዲያውኑ በሬውን ወደ መንጋ ወሰደው ፡፡ ከዛም በልቡ አሰበ ፣ “ምንም ሌላ ነገር ማድረግ ባንችል እንኳ ቢያንስ ለአስተማሪዬ አክብሮት እሰጣለሁ ፡፡” በዚህ መሠረት ምንም እንኳን በረሃብ ተጨምሮበት የነበረ ቢሆንም ወደ ቤቱ ላለመሄድ ወስኗል ፣ ነገር ግን በፍጥነት ወደ መምህሩ በመሄድ ለአስተማሪው በመስገድ በአንድ ወገን በአክብሮት ተቀመጠ ፡፡ ድሀው ሰው በመምህሩ ፊት በመቆም አስተማሪው ምጽዋቶችን መጋቢ “እስከ መነኮሳት ማኅበረ ምዕመናን በላይና የሚበላ ምግብ አለ?” አለው ፡፡ “ክቡር ጌታዬ ፣ ምግቡ አልተነካም ፡፡” “እንግዲያውስ ይህንን ምስኪን ሰው ምግብ ይብሉት ፡፡” ስለዚህ መጋቢው ያን ምስኪን ሰው በአስተማሪው በተጠቀሰው ቦታ እንዲቀመጥ ሲሰጥ ፣ ጠንካራ እና ለስላሳ በሆነ ሩዝ ገንፎ እና ሌሎች ምግቦች ውስጥ አገልግሏል ፡፡ ድሃው ሰው ምግቡን ከበላ በኋላ አፉን ታጠበ (በዚህ ብቸኛ ሁኔታ በታታጋታata በሦስቱ ፓናሳዎች (3.263) ላይ የተመዘገበ ሌላ ምሳሌ እንደሌለ ተነግሮናል ፡፡) የድሀው ሰው አካላዊ ሥቃይ እንደወጣ ወዲያውኑ አእምሮው ፀና ፡፡ ከዚያም መምህሩ ሕጉን በተከታታይ ቅደም ተከተል ሰበከ ፣ አራቱን ታላላቅ እውነቶች አብራርቷል ፡፡ በትምህርቱ ማጠቃለያ ላይ ድሃው ሰው በንግግር ፍሬ ውስጥ ተቋቋመ ፡፡

    በዚያን ጊዜ መምህሩ የምስጋና ቃላት ነገረ ፤ እንዲሁም ይህን ካደረገ በኋላ ከተቀመጠበት ተነስቶ ሄደ። ከሕዝቡ ጋር ጥቂት መንገድ ተከትለውት ተመልሰው ተመለሱ ፡፡ ከአስተማሪው ጋር አብረውት የነበሩት መነኮሳት እጅግ ተቆጡና “ወንድሞች ፣ መምህሩ ያደረገውን ልብ በሉ ፡፡ ከዚህ በፊት እንዲህ ያለ ነገር ፈጽሞ ደርሶ አያውቅም። ዛሬ ግን መምህሩ አንድ ድሃ ሰው ሲያየው ስለ አቅርቦቱ አቅርቦት ጠየቀ እናም ምግቡ ለሌላው እንዲሰጥ አዘዘ። ” አስተማሪው ዞሮ ዞሮ ቆመ ፣ [30.76] ከዚያም “መነኩሴዎች ፣ ምን ትላለህ?” እነሱ የሚሉትን ሲሰማ እንዲህ አላቸው-“መነኮሳት ይህ ነው ፡፡ ወደ ሰላሳ ሊጎች ጉዞ ፣ ረጅምና አስቸጋሪ ጉዞ ወደዚህ ስመጣ ፣ ወደዚህ የመምጣት ዋነኛው ምክንያት ይህ ያ ደቀመዝሙር የለውጥ ፍሬን ለማግኘት የሚያስፈልገውን የብቃት ደረጃ ያለው መሆኑን ስመለከት ነበር። ጠዋት ጠዋት በረሃብ ረሃብ ተጎድቶ ይህ ሰው ወደ ጫካው ሄዶ የጠፋውን በሬውን ፍለጋ በጫካው ውስጥ ቀኑን አሳለፈ ፡፡

    ስለዚህ እኔ ራሴን አሰብኩ: - ‘ለዚህ ሰው በረሃብ እሰቃይ እያለ እያስተማረ ህጉን ብሰብክ ሊገባኝ አይችልም።’ መነኮሳት ፣ እንደ ረሀብ ችግር የለም ፡፡ ” እንዲህም አለ ፣ የሚከተሉትን ስታንዛ 203 ብሎ አወጀ ፡፡

    ረሀብ ከመከራዎች ሁሉ ትልቁ ነው ፡፡ የመካኖች ውህዶች የመከራ ምንጭ ናቸው።

    አንድ ሰው ይህንን በደንብ ከተረዳ ፣ ኒቡባናን ፣ ታላቅ ደስታ አግኝቷል ፡፡

    ፍርሃት

    ማቲቲያ ከእንቅልፍ ጋር ምን ነበራት?
    ጥቅሶች ስለ ፍርሃት ያስተምራሉን?

    ፍርሃትዎን ለነፃነት ይግዙ ፡፡

    “በጥበብ የኖረ አንድ ሰው ሞት እንኳ መፍራት የለበትም።”

    “የሕልውናው ምስጢር በሙሉ መፍራት ነው።

    በማንም ላይ አትፍሩ ፣ በማንም ላይ አትመካ ፡፡ ሁሉንም እርዳታ ለመቀበል ፈቃደኛ ያልዎት ጊዜ ብቻ ነው ነፃ የሚወጣው ፡፡

    “አንድ ሰው ክፉን የመጥላት ስሜት ሲሰማው ፣ አንድ ሰው ፀጥ ብሎ ሲሰማ ፣ ጥሩ ትምህርቶችን በማዳመጥ ይደሰታል ፣ አንድ ሰው እነዚህን ስሜቶች ሲያገኝ እና ሲያደንቅ አንድ ሰው ከፍርሃት ነፃ ነው።

    ህመም ሥጦታ ነው
    እሱን ከመተው ይልቅ ፣
    እሱን ማቀፍ ይማሩ።
    ያለ ህመም ፣
    እድገት የለም ”
    እንደ
    ዓለም ያልተለመዱ ፈታኝ ሁኔታዎችን ይዋጋል ፣ ዘላቂ መፍትሔዎቻቸውም ይችላሉ
    የመጣው ከቡድሃ ሃሳቦች ነው ፡፡ በሰርማን ውስጥ በሚገኘው የመጀመሪያ ስብከታቸው ፣
    ጌታ ቡዳ ተስፋ እና ዓላማን ጠቅሷል ፡፡ ለጌታ ቡድሃ ይህ ነበር
    የሰውን ሥቃይ ያስወግዳል።

    በሰዎች መካከል ተስፋን ለመጨመር ወደ ዝግጅቱ መነሳትና የተቻለንን ሁሉ ማድረግ አለብን ፡፡

    ለቡድሃ ኩባያ ከሰጡ
    tricycle.org
    ለቡድሃ የቡና ኬክ ከሰጡ…
    ከታራ ኮትሬል እና ከዳን ዚግመንድ አዲሱ መጽሐፍ ቡዳ የተወሰደ

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

    ለኮሮቫቫይረስ መድሃኒት ፋርማሲዎች ተስፋዎች ይነሳሉ
    እርስ በእርስ የሚጋጭ ጥናቶች ቢኖሩም ፣ ከታላቁ ሙከራ ውጤት ግን እስካሁን ያሳያል
    የፀረ-ቫይረስ ማገገምን ያፋጥናል ፣ እናም መደበኛ እንዲሆን በትራኩ ላይ ያደርገዋል
    በአሜሪካ ውስጥ እንክብካቤ
    ለኮሮቫቫይረስ መድሃኒት ፋርማሲዎች ተስፋዎች ይነሳሉ
    ቢሆንም
    የሚጋጩ ጥናቶች ፣ ከታላቁ ሙከራ ውጤት የተገኘው ውጤት ግን ፀረ-ቫይረስን ያሳያል
    የመልሶ ማግኛ ፍጥነቱን ያፋጥናል ፣ በዚህም ውስጥ የእንክብካቤ ደረጃ ሆኖ እንዲቆይ ያደርገዋል
    አሜሪካ.
    nature.com
    ሁሉም ሰው የሚፈልገው አስገራሚ መድሃኒት ላይሆን ይችላል ፣ ግን ከቻሉ
    አንዳንድ ሕመምተኞች በከባድ ህመም እንዳይታመሙ ማቆም ያ መልካም ነው ፣ ”
    ይላል ግሪፈን።
    ፌኩ
    ግኝቱ በ 1980 ዎቹ የተካሄደውን ግኝት እንዳስታውስ ገል saidል
    የኤች.አይ.ቪ / ኤድስ በሽታ ኤች.አይ.ቪ በሽታን ለመዋጋት ረድቷል የመጀመሪያው በዘፈቀደ ፣
    ቁጥጥር የሚደረግበት ክሊኒካዊ ሙከራ መጠነኛ መሻሻል ብቻ አሳይቷል ብለዋል
    ተመራማሪዎች በዚያ ስኬት ላይ መገንባታቸውን የቀጠሉ ሲሆን በመጨረሻም ማደግ ጀመሩ
    በጣም ውጤታማ ሕክምናዎች።
    ሬሚስቪርር
    የሚሰራው ‹SARS-CoV-2› ን ጨምሮ አንዳንድ ቫይረሶች የሚያመነጩትን ኢንዛይም በማጣበቅ ነው
    ለመባዛት ይጠቀሙ። በየካቲት ወር ተመራማሪዎቹ2 መድኃኒቱ እንደሚቀንስ አሳይተዋል
    በቤተ ሙከራ ውስጥ በሰው ልጅ ሕዋሳት ውስጥ የቫይረስ ኢንፌክሽን ፡፡
    ጊልያድ
    የኤንአይአይዲ ውጤቶች ከመሆናቸው በፊት የጥሬ ምርቶችን በደንብ ማፋጠን ጀመረ
    ወጣ. ኩባንያው በማርች መገባደጃ ላይ ለማከም በቂ ምርት አመረ
    30,000 ታካሚዎች ፡፡ እና የማምረቱን ሂደት በማሰራጨት እና
    የጊልያድ ጥሬ እቃዎችን አዲስ ምንጮች ማግኘቱን ገለፀ
    ከአንድ ሚሊዮን በላይ ሰዎችን ለማከም በቂ የሆነ የተመጣጠነ ምርት ማምረት
    የአመቱ መጨረሻ።
    ያ ነው
    ስሌቱ የተመሰረተው ሰዎች መድሃኒቱን ይወስዳሉ በሚለው አስተሳሰብ ላይ የተመሠረተ ነው
    ውጤቱ ግን ከጊልያድ ሙከራ እ.ኤ.አ. በኤፕሪል 29 ይፋ ተደረገ
    የአምስት ቀናት ሕክምና እንዲሁ ሊሠራ እንደሚችል ይጠቁማል ፡፡ ከሆነ
    ስለዚህ ያ ውጤታማ ሊሆኑ የሚችሉ ሰዎችን ቁጥር በእጥፍ ይጨምራል
    ፖርግስ እንደተናገረው።
    ብዙ መድኃኒቶች ያስፈልጉ ነበር

    ለረጅም ጊዜ ክሊኒኮች ምናልባት የፀረ-ቫይረስ መድኃኒቶች መከለያ ይፈልጋሉ -
    ቫይረሱን ለማሰናከል በተለያዩ መንገዶች - በጦር መሣሪያዎቻቸው ውስጥ ይላል
    በኖርዝ ካሮላይና ዩኒቨርሲቲ ውስጥ የቫይሮሎጂስት ባለሙያ የሆኑት ቶማስ aሃን
    ከጊልያድ ተመራማሪዎች ጋር አብረው ያጠናከረችው ቻፕል ሂል
    የተስተካከለ “የፀረ-ቫይረስን የመቋቋም አቅም ሁልጊዜ ሊኖር ይችላል” ብለዋል
    ይላል ፡፡ እናም ያንን አቅም ለማቃለል ፣ ሀ. ብቻ ሳይሆን ጥሩ ነው
    አንደኛ-መስመር ፣ ነገር ግን ደግሞ ሁለተኛ ፣ ሦስተኛ ፣ አራተኛ ፣ አምስተኛ-ደረጃ ጸረ-ቫይረስ። ”
    ተመራማሪዎች
    ሰፋ ያለ ሕክምናዎችን በከፍተኛ ደረጃ እየሞከሩ ነው ፣ ግን ቀደምት ውጤቶች ፣
    ምንም እንኳን ገና ትክክለኛ ባይሆንም ፣ አበረታች አልሆኑም ፡፡ የወባ በሽታ
    ክሎሮኩኪን እና ሃይድሮክሎክሎሮን የተባሉት መድኃኒቶች ሁለቱም አላቸው
    ፀረ-ብግነት ውጤቶች ፣ ከሐኪሞች ብዙ ትኩረት አምጥተዋል እና
    አንዳንድ ሀገሮች የ አቅርቦታቸውን እንዳሳደጉ ህዝቡ
    መድኃኒቶች ሆኖም በሰዎች ውስጥ ጥናቶች ወጥ የሆነ ጥቅም አላሳዩም ፣
    አንዳንዶቹ ደግሞ የአደገኛ መድሃኒቶች የጎንዮሽ ጉዳቶች ሊያመጡ የሚችሉትን አደጋዎች ጎላ አድርገው ገልፀዋል
    ልብን ይነካል።

    ቀደም ብሎ
    lopinavir እና ritonavir የተባሉ ሁለት የኤችአይቪ መድኃኒቶችን የመፈለግ ፍላጎት
    ወደ 200 የሚጠጉ ሰዎች ክሊኒካዊ ሙከራ ሲያደርጉ ባንዲራ ተጠቁሟል
    ከባድ COVID-193 ላላቸው ሰዎች ድብልቅ ድብልቅ ጥቅም። ሌላ ተስፋ ሰጭ
    የበሽታ-ተከላካይ ስርዓት እርምጃን የሚገታ ይህ ቴራፒዩቲክ መላምት
    በአንዳንዶቹ ላይ የታየውን ከባድ እብጠት ለመቀነስ ኢ-ቢ 6 የተባለ ተቆጣጣሪ
    ከባድ COVID-19 ያላቸው ሰዎች - እስካሁን ድረስ የተደባለቀ ውጤት አግኝተዋል።
    አሁንም ፣
    ሌሎች ብዙ የሕክምና ዓይነቶች በሰዎች ውስጥ እየተፈተኑ እና ብዙዎች ናቸው
    ተመራማሪዎች አዲስ አደንዛዥ ዕፅን ወደ አግዳሚ ወንበር እየፈለጉ ነው ፡፡ ሸአሃን እና የእሱ
    የስራ ባልደረቦች SARS-CoV-2 እና ላይ የሚሰራ የሚሰራ ቅጥር አገኘ
    ሌሎች Coronaviruses ፣ ተከላካይ-ተከላካይ ልዩነትን ጨምሮ ሀ
    በቤተ ሙከራ ውስጥ ባደጉ የሰው ሴሎች ውስጥ ሲመረመሩ
    ግን
    ግቢውን ከመሞከሩ በፊት ብዙ ተጨማሪ ምርመራዎች ያስፈልጉ ነበር
    ሰዎች። አሁን እያደረግን ያለነው ነገር በ
    አሁን ያለው ወረርሽኝ ”ብለዋል ፡፡ ግን ምናልባት ከሁሉም በላይ ይህ ይችላል
    ለወደፊቱ በተሻለ ፈጣን ምላሽ እንድንሰጥ ያስችሉናል ፡፡
    doi: 10.1038 / d41586-020-01295-8
    ዝመናዎች እና እርማቶች
    የዘመነ 04 ግንቦት 2020 ይህ ታሪክ በ 1 ላይ እንዳለ ልብ ለማለት ዘምኗል
    የአሜሪካ የቁጥጥር ባለሥልጣኖች ለድንገተኛ አደጋ ‘የድንገተኛ ጊዜ አጠቃቀም’ ፈቃድ ሰጡ
    ከባድ COVID-19 ባለባቸው ሰዎች ውስጥ የመጠቀም ፈቃድ።
    ማጣቀሻዎች
    1.
    Wang ፣ Y. et al. ላንሴት https://doi.org/10.1016/S0140-6736(20)31022-9 (2020)።

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

    ጓደኞች
    https://www.webmd.com/lung/covid-treatment-home-hospital#1
    Coronavirus (COVID-19) ሕክምና

    በጣም የተለመዱት የ COVID-19 ምልክቶች ትኩሳት ፣ ሳል እና አተነፋፈስ ናቸው
    ችግሮች። ከባድ ምልክቶች ከሌለዎት በስተቀር አብዛኛውን ጊዜ ማከም ይችላሉ
    ለጉንፋን ወይም ለጉንፋን እንደሚጠቀሙበት በቤት ውስጥ። ብዙዎች
    የሆስፒታል እንክብካቤ ሳያስፈልግ ከ COVID-19 ያገግሙ ፡፡ ይደውሉ
    ቤት መቆየት አለብዎት ወይም የሕክምና እንክብካቤ ማግኘት አለብዎት ብለው ይጠይቁ
    ሰው።
    ሳይንቲስቶች
    አዳዲስ መድኃኒቶችን ለመስራት እና አንዳንድ መድኃኒቶችን ለማየት ለመሞከር እየሞከሩ ነው
    COVID-19 ን ማከም ይችሉ እንደሆነ። እስከዚያ ድረስ ብዙ አሉ
    በቤት ውስጥም ሆነ በሆስፒታል ውስጥ ምልክቶችን ለማስታገስ የሚያስችሉ ነገሮች። ሀ
    በቤት ውስጥም ሆነ በሆስፒታልም ቢሆን የሕመም ምልክቶችን ለማስታገስ ይችላሉ።
    በቤት ውስጥ ኮሮናቫይረስ ሕክምና
    ምልክቶችዎ በቤትዎ ውስጥ ለማገገም የሚያደርጉ መጠነኛ ከሆኑ ፣ የሚከተሉትን ማድረግ አለብዎት:
    እረፍት ፡፡ ጥሩ ስሜት እንዲሰማዎት ሊያደርግ እና ማገገምዎን ሊያፋጥን ይችላል።
    ቤት ቆይ ፡፡ ወደ ሥራ ፣ ትምህርት ቤት ወይም የህዝብ ቦታዎች አይሂዱ ፡፡
    ፈሳሾችን ይጠጡ። ሲታመሙ ብዙ ውሃ ያጣሉ ፡፡ መሟጠጡ የሕመሙን ምልክቶች ያባብሰዋል እንዲሁም ሌሎች የጤና ችግሮችን ያስከትላል።
    ማድረግ በጣም አስፈላጊው ነገር ሌሎች ሰዎችን ከመተላለፍ መቆጠብ ነው ፣
    በተለይም ዕድሜያቸው ከ 65 ዓመት በላይ የሆኑ ወይም ሌሎች የጤና ችግሮች ያሉባቸው።
    ይሄ ማለት:
    በቤትዎ ውስጥ በአንድ ቦታ ለመቆየት ይሞክሩ ፡፡ ከቻሉ የተለየ መኝታ ቤት እና መታጠቢያ ቤት ይጠቀሙ።
    እንደታመሙ ለሌሎች ይንገሩ ስለዚህ እነሱ ራሳቸው እንዲቆዩ ያድርጉ ፡፡
    ሳልዎን እና ማስነጠስዎን በቲሹ ወይም በክርንዎ ይሸፍኑ።
    ከቻሉ በአፍንጫዎ እና በአፍዎ ላይ ጭምብል ያድርጉ ፡፡
    በመደበኛነት ይታጠቡ ፣ በተለይም እጆችዎን ይታጠቡ ፡፡
    ምግቦችን ፣ ኩባያዎችን ፣ የመመገቢያ መሳሪያዎችን ፣ ፎጣዎችን ወይም የአልጋ ቁራጮችን ለሌላ ሰው አያጋሩ ፡፡
    እንደ በር መደርደሪያዎች ፣ ቆጣሪዎች እና የጠረጴዛዎች የመሳሰሉ የተለመዱ ነገሮችን ያፅዱ እና ይጠርጉ ፡፡
    ምን እንደሚጠበቅ
    ምልክቶች
    ከቫይረሱ ጋር ከተገናኙ በኋላ ከ 2 እስከ 14 ቀናት ይጀምሩ ፡፡ ቀደም ብሎ
    ጥናቶች እንደሚያሳዩት መካከለኛ ኢንፌክሽኖች ያላቸው ብዙ ሰዎች በ 2 ውስጥ ያድሳሉ
    ሳምንታት። ይበልጥ ከባድ የሆኑ ጉዳዮች ከ 3 እስከ 6 ሳምንታት ይቆያሉ።
    ማውራት
    ካለብዎት እራስዎን ለምን ያህል ጊዜ መነጠል እንዳለብዎ ለሀኪምዎ ያማክሩ
    ምልክቶች። የሲ.ሲ.ሲ መመሪያዎች እነዚህ ሁሉ በሚሆኑበት ጊዜ ለብቻዎ መውጣት ይችላሉ ይላሉ
    እውነት ናቸው
    ለ 3 ቀናት ያህል ትኩሳት አልነበረብዎትም ፡፡
    እንደ ሳል ወይም የትንፋሽ እጥረት ያሉ የመተንፈሻ አካላት ምልክቶች የተሻሉ ናቸው።
    ምልክቶችዎ ከጀመሩበት ወይም ቢያንስ በ 24 ሰዓታት ውስጥ ሁለት አሉታዊ COVID-19 ሙከራዎች ካለዎት ቢያንስ 10 ቀናት ሆነዋል ፡፡
    የበሽታ ምልክቶችዎ እየተባባሱ መሆናቸውን እንዴት ያውቃሉ?
    ማግኘት ከጀመሩ ወዲያውኑ ሕክምና ያግኙ
    የመተንፈስ ችግር
    በደረትዎ ውስጥ ህመም ወይም ግፊት
    ግራ መጋባት ወይም ከባድ ድብታ
    ለከንፈሮችዎ ወይም ለፊቱ ፊትዎ ሰማያዊ ቅልም
    በሆስፒታል ውስጥ የኮርኔቫቫይረስ ሕክምና
    አንተ
    መሰረታዊ COVID-19 ካለዎት ወደ ሆስፒታል ወይም ኤሪክ መሄድ አያስፈልግዎትም
    እንደ ቀላል ትኩሳት ወይም ሳል። እንደዚያ ካደረጉ ብዙ ሆስፒታሎች ያምናሉ
    ወደ ቤት እልክሃለሁ ፡፡
    ከሆነ
    ጉዳይዎ ከባድ ነው ፣ የሕክምና ባልደረቦቹ አባላት ምልክቶችን ይመለከታሉ
    ህመሙ የበለጠ ከባድ ችግሮች እያመጣ ነው። እነዚህ ሊሆኑ ይችላሉ
    በደምዎ ውስጥ ያለውን የኦክስጂን መጠን በቅንጥብ በጣት መቆጣጠሪያ ያረጋግጡ
    ሳንባዎን ያዳምጡ
    የ COVID-19 ሙከራ ይሰጥዎታል። ይህ በአፍንጫዎ በሁለቱም በኩል ለ 6 ሰከንድ ያህል የሚሆን ባለ 6 ኢንች የጥጥ ማንጠልጠያ ማድረጉን ያካትታል ፡፡
    የደረት ኤክስሬይ ወይም ሲቲ ቅኝት ያድርጉ
    አንተ
    ወደ ውስጥ የሚገባዎት ሁለት ትናንሽ ቱቦዎች በኩል ተጨማሪ ኦክስጅንን ሊያገኝ ይችላል
    የአፍንጫ ቀዳዳዎች በጣም ከባድ በሆኑ ጉዳዮች ላይ ሐኪሞች ከማሽን ጋር ያገናኙዎታል
    አየር ማናፈሻ ተብሎ የሚጠራው ለእርስዎ መተንፈስ ይችላል።
    አንተ
    እንዲሁም እርስዎን ለመከላከል በ ‹ክንድዎ› ውስጥ ቱቦ ፣ ወይንም IV በኩል ፈሳሾችን ሊያገኝ ይችላል
    እየጠማ ሐኪሞች መተንፈስዎን በቅርብ ይቆጣጠራሉ ፡፡
    ግቡ ኢንፌክሽኑ መንገዱን እንዲያከናውን እና ለሳንባዎችዎ እንዲሠራበት ነው
    እንደገና በራሳቸው መተንፈስ እንዲችሉ በደንብ ይፈውሳሉ።
    ሐኪምዎ ደምንዎን ለማጥበብ እና የሆድ እብድን ለመከላከል መድሃኒት ሊሰጥዎ ይችላል ፡፡
    ከሆነ
    እንደ angiotensin- የሚቀየር ኢንዛይም (ኤሲኢ) አጋቾቾችን የመሳሰሉ መድኃኒቶችን ይወስዳል ፣
    angiotensin receptor blockers (ARBs) ፣ ወይም ለሌላ ጤና ምስጢሮች
    ችግሮች ካሉ ሐኪምዎ እንደተለመደው እንዲቀጥሉ ይነግርዎታል።
    ብዙ
    ለሌሎች ጥቅም ላይ የዋሉ ሕክምናዎችን ለመመርመር ክሊኒካዊ ሙከራዎች በመካሄድ ላይ ናቸው
    COVID-19 ን ለመዋጋት እና አዳዲሶችን ለማዳበር የሚረዱ ሁኔታዎች።
    ሰዎች
    በሆስፒታሉ ውስጥ ከባድ የ COVID-19 በሽታ ያለባቸው አንቲባዮቲክ ሊያገኙ ይችላሉ
    መድሃኒት “remdesivir” ተብሎ ይጠራል። ምርምር አንዳንድ ሕመምተኞች እንደሚያገ patientsቸው ጥናት ያሳያል
    ከተያዙ በኋላ በፍጥነት ሬሚሴቪር ኢቦላን ለመዋጋት የተፈጠረ ነው ፣ ግን የ
    ኤፍዲኤዎች ሐኪሞች ይህንን መቃወም እንዲችሉ የአስቸኳይ ጊዜ አዋጁን አውጥቷል
    ኮቪድ -19.

    ኤፍዲኤም እንዲሁ ክሊኒካዊ ምርመራዎችን እና የሆስፒታል የደም ፕላዝማ አጠቃቀምን ፈቅ isል
    በሽተኞቹን ለመርዳት ከ CVID-19 ካገገማቸው ሰዎች
    ከባድ ወይም ለሕይወት አስጊ የሆኑ ጉዳዮች። ይህ ሲጠራ ይሰማሉ
    convalescent ፕላዝማ።

    ክሊኒካዊ
    ቶኪላይዙምን ጨምሮ ለሌሎች መድኃኒቶች ሙከራዎች በመካሄድ ላይ ናቸው።
    ይህ ራስን በራስ-ነክ ሁኔታዎችን እና እብጠትን ለማከም የሚያገለግል ነው
    ሳይቶኪን መለቀቅ ሲንድሮም ይባላል።

    ኤፍዲኤዎች ሐኪሞች እንዲጠቀሙ የአስቸኳይ ጊዜ አዋጅ አውጥቷል
    በሆስፒታል የተያዙ ሰዎችን ለማከም hydroxychloroquine እና ክሎሮኩዊን
    ከ COVID-19 ጋር። ነገር ግን በከባድ አሳሳቢ ጉዳዮች ኤጀንሲው ውሳኔውን ተሽሯል
    ስለ ደህንነታቸው የዓለም ጤና ድርጅት የ ሙከራዎችን አቆመ
    hydroxychloroquine እና ፈረንሳይ በ COVID-19 ላይ መጠቀምን አግዶ ነበር። የ
    መድኃኒቶች የወባ በሽታን እና ራስን በራስ-ነክ በሽታዎችን ለማከም እንደ ጸድቀዋል
    ሩማቶይድ አርትራይተስ እና ሉupስ።
    አንድ
    ጥናቱ አንድ የተለመደው የስቴሮይድ መድኃኒት ዲክሳማትሳኖን ሊረዳ እንደሚችል ጥናቱ አመልክቷል
    በከባድ COVID-19 ችግሮች ምክንያት በሆስፒታል የተያዙ ሰዎች። ነገር ግን
    ግኝቶቹ የመጀመሪያ ናቸው ፣ እና ተመራማሪዎቹ ሙሉ በሙሉ አልለቀቁም
    ማጥናት

    Coronavirus (COVID-19) ሕክምና
    webmd.com

    Coronavirus (COVID-19) ሕክምና…
    በጣም
    ሰዎች COVID-19 ምልክቶችን በቤት ውስጥ ማከም ይችላሉ ፣ ግን አንዳንድ ሰዎች ያስፈልጋሉ
    የሆስፒታል እንክብካቤ። ለሁለቱም ሁኔታዎች ምን ዓይነት ሕክምና እንደሚሰጥ ይወቁ ፡፡የፔታንጃሊ ዮጋ ሱቱስ-የቡድሃስት ማሰላሰል መመሪያ ፡፡

    የማቲያዋን መነቃቃት አንዱን ከአውሬንስ ጋር አስቀምጥ
    በተለያዩ መልመጃዎች ውስጥ ለማሰላሰል ማሰብ ፡፡

    የፔታንጃሊ ዮጋ ሱቱስ-የቡድሃስት ማሰላሰል መመሪያ ፡፡

    ትርጉም
    በብሎግ ላይ “Theravadin -
    Theravada ልምምድ ብሎግ ”(http://theravadin.wordpress.com/)።

    እዚህ ላይ እዚህ ላይ እንመለከተዋለን የ ‹ዮጋ ሱትስ› የፓታንጃሊ ጥንታዊ ፣ የጽሑፍ ጽሑፍ እና በሂንዱይዝም ውስጥ የተመሰገነው በግምት ፡፡ በ 200 ዓክልበ. እና በትርጓሜው እና ቃላቱን ከቡድሃ መጽሀፋዊ ጽሑፎች ጋር ያነፃፀር። በ
    ማጠቃለያ ፣ ይህ ንፅፅር የዮጋ ሱትታ ጸሐፊ በቡድሃ ፍልስፍና እና በማሰላሰል ልምምዶች ፣ በተለይም በዘመኑ ለፀሐፊው ከፍተኛ ተጽዕኖ እንዳሳደረ ግልፅ ነው ፡፡

    በተጨማሪም ፣ ከቡድሃ መጽሀፋዊ የቅዱሳን ጽሑፎች ጽሑፍ አንድ የሂንዱ ባለሙያ ዮጋ ሱትታ ከዚህ ቀደም የማነፃፀሪያ እና የፍልስፍና መለኪያን ከሌለው ከሂጋ ባለሙያው የበለጠ በቀላሉ የሚረዳ ይመስላል ፡፡ እዚህ ላይ የሂንዱ / ብራድማን አስተያየቶች እዚህ ላይ አያስቡም ፣ የተወሰኑት በዚህ ጽሑፍ ውስጥ የቡድሃምን የመጀመሪያ ማጣቀሻዎች የሚርቁ (ወይም ችላ የሚሉ) የሚመስሉ ናቸው።

    የዮጋ ስታታ ዘይቤ ፣ የቃላት አጻጻፍ እና በፓሊ ውስጥ ለሚገኙ መጽሃፋዊ ጽሑፎች ጽሑፍ ቅርበት ማለት ፓታንጃሊ - ወይም ጽሑፎቹን ያነሳሳው ማንኛውም ሰው - ከቡድሃ እምነት በሚንጸባረቅበት ማኅበረሰብ ፣ መነኮሳት ለተወሰነ ጊዜ ማሰላሰል እንደፈጠረ ማለት ሊሆን ይችላል። ወደ ብራማኒዝም ከመመለሳቸው በፊት ከዚያ ቡድኑ ለማሰብ ዓላማ ዓላማ በቡድሃ ማሰላሰል ቴክኒካዊ ቃላቶችን በመጠቀም በልምምድዎ ላይ መለኮታዊ ንክኪ ለመጨመር ልምዱን ሊገልጽለት ይችል ነበር። ግን ይህ ንጹህ ግምት ሊሆን ይችላል ፣ ምክንያቱም እስካሁን ድረስ ይህንን መረዳትን የሚደግፍ ምንም ዓይነት ጥናት ወይም የታሪክ ግኝት የለም ፡፡

    እንዲሁም ምናልባትም የቡድሃስት ማሰላሰል የሂንዱ / ብራማን በወቅቱ የነበረውን የሂንዱ / ብራማን ልምምድ በስፋት አስደግጦት ሊሆን ይችላል (ለዓመታት ጠንካራ የባህል ተጽዕኖ ከጀመረው ቡድሂዝሃዲዝም በቡድሃ እምነት በንግግሩ ሳቢያ እና በህንድ ማጠናከሪያነት) ፣ እነዚህ ቴክኒካዊ ቃላት እንዲሁም የጃሃን / ዱያና ልምምድ መግለጫዎች (የማሰላሰያ ልምምዶች) በተለይም በቡድሃዎች ድምፁን በማሰማት ደረጃ ወደ አንድ የጋራ ዕውቀት እንዲገነቡ አድርጓቸዋል ፡፡ በምዕራባውያን ባህልና በክርስቲያን ሀገሮች የ “ኒቢና” እና “ካማ” ሀሳቦች መቀበያው ዛሬ ከሚሆነው ጋር ተመሳሳይ ነው ፡፡

    በተለይም ፣ ዮጋ ሱቱራ በተከታታይ መስመር የሚነበብ ከሆነ በጥንታዊ ጽሑፎች በፓሊ ቡድሂስት እንደተገለፀው ስለ ሳማዲሂ ፣ የጃሃን ማሰላሰል እና ሳማታ (ትኩረት) ፅሁፎች እና አርእስቶች ምን ያህል ቅርብ እንደሆኑ አስገራሚ ነው ፡፡

    ለመጀመሪያው ትንታኔ ፣ አጠቃላይ መግለጫ። እኛ የ “አስታጋን ዮጋ” ወይም “ዮጋ ስምንት ጎዳና ዮጋ” (ሲሲ) ይመልከቱ የኖብል ስምንት ጎዳና ማዕከላዊ ቡድሃ ፍች የማሰብ ዝንባሌ አለን ፡፡

    ግን የኖብ ስምንት መንገድ መንገድ የቡድሃ ሥነ-ጽሑፋዊ ፍቺን ከመከተል ይልቅ ፣ የዮጋ ስምንት እጥፍ መንገድ ትርጓሜ ይከተላል (ለእኛ የሚገርም?) ሌላ የቡዲስት መንገድ መግለጫ-ቡድሃ የተሰጠው ለደቀመዛሙርቱ እንዴት እንዳስተማረ ሲገልፅ ፡፡ (በአይሪፕሪየስሳ ሱታታ ፣ ኤምኤን 26 ፣ ወዘተ.) ውስጥ በብዙ ንግግሮች ብዛት የተዘረዘሩትን በርካታ ደረጃዎች የያዘውን በእርስዎ ስርዓት ውስጥ ማሰላሰል ለመለማመድ እና “ዮግያዊ” (ፕግማዊ) ?) በዮጋታታ በዮጋ ሱትታ እንደተገለፀው ፡፡

    ወደ ሳማዲሂ ለመድረስ እነዚህን ሁለት “ዱካዎች” ያነፃፅሩ ፡፡

    በመጀመሪያ በፓታንጃሊ ዮጋ ሶታታ ውስጥ የሆነው

    1. ያማ ፣ በመስክ ስነምግባር ፣ በሥነ ምግባር ወይም በጎነት

    2. ናያማ ፣ ራስን የማጥራት እና ጥናት

    3. አናና ፣ ትክክለኛ አቀማመጥ

    4. ፕራናማማ ፣ ትንፋሽ ቁጥጥር

    5. ፕራታሃራ ፣ አምስቱ የስሜት ሕዋሳት መወገድ

    6. ዳራና ፣ የነገሌ ማሰላሰሉ ትኩረትን ወይም ስጋት

    7. ሳማዲሂ ፣ የማሰላሰል ጠቢብ

    እናም በትምህርቶቹ አማካኝነት ስለ ቀስ በቀስ እድገት ሲጠየቁ በቡድ የተመከሩትን የእርምጃዎች ዝርዝር ይዘርዝሩ ፡፡ እንደ ሌሎቹ የካኖን ክፍሎች ሁሉ ይህ ዝርዝር በንግግር ጥራዝ እና አማካኝ ርዝመት ውስጥ ባሉ በርካታ ቅኝቶች ውስጥ ይገኛል ፡፡

    1. ሲላ ፣ ሥነ ምግባራዊ ምግባር ወይም በጎነት እና Santosa እርካታ

    2. ሳምቫራ ፣ የስሜት ህዋሳትን ማካተት ወይም ማስወገድ

    3. ካያጋታ-ሳቲ እና ኢሪያፓፓታ ፣ ወይም “አናና” ማለት የንቃተ ህሊና እና አራት ትክክለኛ መልመጃዎች ማለት ነው።

    4. አናፓናቲቲ ፣ የትንፋሽ አሳብ

    5. እንቅፋቶችን ወይም አምስት nivarana ማሸነፍ (ስሜታዊ ፍላጎት ፣ መጥፎ ምኞት ፣ ጭንቀት እና ፀፀት ፣ እንቅልፍ እና ችቦ ፣ ጥርጣሬ ፣ ተጠራጣሪ)

    6. Sati ፣ ጥንቃቄ ፣ ዕቃውን በአዕምሮ ይያዙ ፣ ብዙውን ጊዜ የተጠቀመበት dharana canonical ከሚለው አስተያየቶች ጋር።

    7. ጃሃን ፣ የማሰላሰል ደረጃ ደረጃዎች

    8. ሳማዲሂ ፣ የተለያዩ ዓይነቶች “መገንዘቡ” ውጤትወይም ሳማፓቲ

    በእርግጥ ከዚህ በላይ ካለው ዝርዝር ጋር የሚመሳሰሉ ነገሮችን ለማስተዋወቅ የመጀመሪያዎቹ አይደለንም ፡፡ በጣም ጥቂት ሌሎች ደራሲያን የተወሰኑ እና ሌሎች ግልፅ ያልሆኑ ትይዩዎችን አስተውለዋል። በእርግጥ ፣ ዊኪፔዲያ እንኳን ለምናነበው ዮጋ ሱትራ መግቢያ አለው-

    “ካሬ ቨርነር እንደሚከተለው ሲል ጻፈ“ የፓስታጃሊ ስርዓት ከቡድሃ እምነት ጋር የማይታሰብ ነው ፡፡ የ “የቡድሃ ፓሊ ካኖን” እና የበለጠ የአብሃርማማ ሳርቫቪታዳ Sautrantika እና ትምህርት ቤት በቃላት የሚያስታውሰን በዮጋ ሹት ውስጥ እስከ መጨረሻው ያህል ያህል ነው። ሮበርት ቱርማን በቡድሃስት መነኩሴ (ሲስተም) በተሰየመለት የሂሳብ ስሌት መሠረት ፓታንጃሊ በእራሱ ማትሪክስ እንዲመሰረት በማድረግ ተፅኖ ተጽፎበታል (…) በስምንት ሀገሮች (ሳንስክሪት አስታጋንጋ) መካከል ዮጋ የኖብል ስምንት ጎዳና ጎዳናን የሚያስታውስ ነው ፡፡ ቡድሃ እና ብራህቪያሃራ (ዮጋ ሱትራ 1 33) መካተት የቡድሃዝም በሱታስ ክፍሎች ውስጥ ያለውን ተጽዕኖ ያሳያል ፡፡ “

    በዚህ ብሎግ በዚህ ርዕሰ ጉዳይ ላይ ትኩረት የሚስብበት እዚህ ነው እና ከቡድሃ እምነት ልምምድ ጠቀሜታው ጋር ፡፡

    ከላይ ያለው ሁሉም ዮጋ ሱቱራ የሂንዱ / ብራይን አስተያየት ወይም ቢያንስ በሁለተኛው ምዕተ-ዓመት በቡዲዝም ተጽዕኖ የተደረገበት የማሰላሰል ልምዶች ፎቶግራፍ እንደሆነ ይነግረናልን?

    ጉዳዩ ይህ ከሆነ ፣ በእርግጠኝነት በጥልቀት ለመመልከት ያስገድዳል። በእርግጥ ይህ የሆነበት ምክንያት ጽሑፉ ቡድሂስት አይደለም ፣ ግን ለማሰላሰል እንደ መሰረታዊ ምልክት አድርገው ለመውሰድ እንዲችሉ በማሰላሰል ላይ ያሉ መሰረታዊ ሀሳቦችን “አንድ” ስለሚያጋራ ነው ፡፡
    ስለ ቡድሃ የመጀመሪያዎቹ ምዕተ-ዓመታት አውድ ውስጥ የአንዳንድ ቃላትን ቃላት ጥልቅ ግንዛቤን ለመረዳት ፡፡

    ስለዚህ ዮጋ ስቱታ በቡድሃ እምነት አውድ ውስጥ የሚነበብ ከሆነ ፣ በዚያን ጊዜ ሰዎች እንዴት እንደተረዱት እና (ቡድኑ!) ቡድሂዝም ማሰላሰል እንደተለማመደ የተወሰነ ሀሳብ ሊኖረው ይችላል? ይህ በቀድሞ የቡድሃስት ማሰላሰል አቅጣጫ በሦስት አቅጣጫዊ አቅጣጫ ወይም በአንድ አቅጣጫ ሊሆን ይችላልን?

    ከቡድ ፓሪንቢባን በኋላ ጥቂት ምዕተ ዓመታት ሰዎች እንዴት እንደሚለማመዱ ይበልጥ ባወቅን መጠን ፣ እሱ ያስተማራቸው አንዳንድ ትምህርቶች እንዴት እንደወጡ እና እንዴት እንደተተገበሩ እና እንደተብራሩ / አስተምረዋል ፡፡

    ይህን አስደሳች ሀሳብ የሚያነሳው ይህ ጽሑፍ በእርግጠኝነት በሂንዱ / ብራማን ዓይኖች ሊቀረጽ የሚችል ነው ፣ ግን አሁንም በቡድሃ እምነት “ዕውቀት” ተጽዕኖ እያሳደረ ነው ፣ እናም የጻፈበት ጊዜ ዋናው “ማሰብ. ይህ በዓለም አቀፍ ደረጃ ለመገመት እንዲቻል ፣ እና እንዴት በየትኛው ልዩ ነጥብ ላይ እንደ ማሰላሰል “ዋና ነገር” (የታሪኩ ዓላማው ፍልስፍናዊ ውይይት ከመሆኑ ጋር) እንደተቆጠረ ያሳየናል ፣ ከዚያ ያ ወደ ሌሎች ቅጾች “ሊዋሃድ” ይችላል ፡፡ ሃይማኖታዊ ልምምድ

    በዚህ እይታ ውስጥ ዮጋ ሱረቱ በእውነቱ በጣም ግልፅ ነው ፡፡ ቅጂዎች በዚህ ሀሳብ ላይ ብርሃን ሊያበሩ የሚችሉ ጥቂት ምንባቦችን እንመልከት ፡፡ እንደሚከተሉት ያሉ ምንባቦች በእርግጥ ቡድሃ-ዲማ በቀጥታ ግልባጭ ይለጥፉ እና ይለጥፋሉ ፡፡ አንዳንዶቹም በሃይማኖታዊ ትምህርት ሥነ-መለኮታዊ-ፍለጋ-ነፍስ-ፈጣሪነት አውድ ውስጥ ብዙ ትርጉም ይሰጣሉ ፣ ግን በትብብር እና በጥበብ አማካኝነት ከነፃነት ፍልስፍና ጋር ሙሉ ለሙሉ ይጣጣማል። ሆኖም ደራሲው ሂንዱ / ብራማን ጸሐፊውን ሂሳባዊ / የፍልስፍና ፍልስፍና ውስጥ ከማካተት ውጭ ሌላ ምርጫ የላቸውም የሚል ግምት እንደ “እውነት” እና “ተቀባይነት” ተደርገው ተቆጥረዋል ፡፡ አንዳንድ ጊዜ ይህንን ሀሳብ በሃይማኖታዊ አመለካከቶቻቸው ውስጥ ለማካተት መንገዶችን ይፈልጉ ፡፡

    ዮጋ ሱትራ የነገራቸውን የሚከተሉትን ርኩሰቶች ዝርዝርን እንጀምር ፡፡

    “አቪያሳ (ድንቁርና) ፣ አስሚታ (ራስ ወዳድነት) ፣ ሆሻ-ዴሸሻ (ምኞቶች እና ተቃራኒዎች) ፣ አቢኔሻሻ (የብዙ ህይወት ህይወት ላይ የተጣበቁ) አምስቱ ጫላ ወይም ጭንቀት ናቸው። እነዚህን መከራዎች አጥፉ [e] ሳማዲያን ይገነዘባሉ ፡፡ “

    [ከዊኪፔዲያ የዋናው ዋጋ ነፃ ትርጉም]

    ከዚህ አንቀፅ በፊት አንባቢው ቡድሃ መሆኑን የሚያስደንቀው ነገር እነዚህ ሁሉ የተዘረዘሩት ርኩሳን ነገሮች አሁን ለአራተኛ መሆን ወይም መነቃቃትን የማያስቡ ናቸው የሚለው ቀላል እውነታ ነው ፡፡ ማለትም ፣ በፓታንጃሊ ጽሑፍ መሠረት “ሳምዲ የምግባሩ” ፅንሰ-ሀሳብ ከቡድሃ ነጻነት ጋር አንድ ነው ፡፡

    ያገለገሉትን ቃላት ልብ ይበሉ

    አቪጂጃ ፣ ድንቁርና ወይም የአዕምሮ turvidão እንኳን በመጀመሪያ ቦታ ላይ ተጠቅሷል ፣ በግልጽ ግን የቡድሃ እምነት አመለካከቶች የሁሉም ችግሮች መሠረት እንደሆኑ ይቆጠራሉ።

    ከዛ “ፓታ ካኖ” በፓሊ ካኖን ቱትታ ውስጥ ጥቅም ላይ የዋለውን ጥልቅ ትርጉም ሳያውቅ ጥልቅ የሆነውን የሳንስክሪት ባህል ያዳበረው ግንዛቤ በመረዳት “ራስ ወዳድነት” ተብሎ ይተረጎማል (ወይም አውድዎን ለማዛመድ ሞክሯል) ሃይማኖታዊ) ፡፡

    በተለይም ይህ ቡድሂዝም በጥልቅ የተከተለውን “እሱ ነው የሚለው አስተሳሰብ” (ASMI-t) በሲትስ ውስጥ ግልፅ የሆነ ማብራሪያ አለው ፣ እዚህ ግን በዚህ ምንባብ እና በሌሎች ቦታዎች እንደ ሥነ-ምግባራዊ ርኩሰት ወደ “ራስ ወዳድነት” ተቀንሷል ፡፡ የመጀመሪያ ሥነ-ልቦናዊ አተገባበሩን አያገኝም። “አይኤስኤንአን-ማኒ” በተባለው የ “ሶኤስኤን-ማና” እስታቲም (ኢሉምሚንፎን) ብቻ “አሸናፊነት ያለው” ብሎግ Theravadin የሚል ርዕስ ያለው የድህረ-ልቦናዊ ዝንባሌ ነው ፡፡ደግሞም “abhinivesa” አለ ፣ ቡድሃ አዕምሮአችን እንዴት እንደገባ የሚያብራራ እና አምስቱን የተቆራኙ ቡድኖችን የሚያረጋግጥ ቃል ፡፡ “ነቨርስ” የሚለው ቃል የሚያመለክተው ከስሜታችን የእውቀት ልምምድ “ውስጣችን” ውስጥ እንዴት እንደሚንቀሳቀስ ለማሳየት በቡድ አምሳያ አመላካች መኖሪያን ፣ ቤትን ነው የሚያመለክተው (ሱት ኒካፓት ፣ ኢታካቫጋግና እና ሃሊዲዳኪ ማግዳዲያ ሲት ስቱታ)። “ከዓለማዊ ሕይወት ጋር የተቆራኘ” ብቻ ለማመልከት ይህ አጠቃቀም በሂንዱ / ብራህሚ ውስጥ በጣም ልዩ የስነ-ልቦና ሁኔታን ቀንሷል ፡፡ ግን እዚህ ደግሞ እንዲሁ በሰፊው ማስተዋል የተጋራ ነው ወይም በቃለ-ኋላ በፓታንጃሊ ዮጋ ሱትራ የኋላ ኋላ ተንታኞች ስለነበሩ በዮጋ ሱትራ በቡድሃ ቀድመው ስለ ቡድሂዝም ዕውቀት ወይም ተደራሽነት ባለማግኘት እነዚህ አንድምታዎች ተጽፈው ነበር?

    እና አንዳንድ ጊዜ ስለ “sati” ቡድሂስት አንድ ሰው እንዲሁ ማግኘት ይቻላል ፡፡ በእውነቱ ገላጭ ተደርጎ ሊወሰድ የሚችል ሌላ የቡዲስት አመለካከት ዕንቁ አለን ፣ ማለትም “ዳራና” የሚለውን ቃል በፓታንጃሊ ጽሑፍ ፡፡

    ስለ ቡድሃ ወቅታዊ እውቀታችን ግንዛቤዎችን ከሚሰጠን አንዱ ቦታ ይህ ነው ፡፡ “ዱራናና” የሚለው ቃል በቀጥታ ሲተረጎም “አጭር ፣ መያዝ ፣ መያዝ (በአእምሮዬ መያዝ)” ማለት በቡድሃ እምነት አሰጣጥ ልምምድ ውስጥ ምን ዓይነት ተግባር ቢፈጠር ጥሩ መግለጫ ነው / ት / ቤት በት / ቤትም ቢሆን ፡፡

    በማሰላሰል እንዲሁ የማሰላሰል ነገር ይዘን ሳናቋርጥ በልቡናችን ውስጥ አጥብቀን መያዝ አለብን ፡፡ የማሰላሰል ትኩረትን ለማዳበር በሚደረግበት ጊዜ የተከናወነው ይህ ማዕከላዊ ተግባር ከቡድሃ እምነት ቃል “sati” ከሚለው ቃል ትርጉም ጋር ተመሳሳይነት ያለው እና አጠቃላይ እና አሁን እንደ “አሳቢነት” የተተረጎመ ነው - ሀ ብዙውን ጊዜ በጥያቄዎች ላይ የሚዘልቅ ትርጉም።

    እናም ምክንያቱ በማጠቃለያው እንደሚከተለው ነው ፣ ለማሰላሰል የሚያስቡትን ነገሮች ለማስቀጠል እሱን ማስታወስ ያስፈልግዎታል ፡፡ እዚህ ላይ ያስታውሱ ይህ ማለት የትኩረትዎን ነገር መያዝ አለብዎት ፣ ልብ ይበሉ ፡፡ ይህ በስድስት የስሜት ህዋሳት አማካኝነት አዳዲስ የማስታወስ ችሎታዎችን በማስታወስ የማስታወስ ችሎታ (ፋኩልቲ) እንዲሠራ የሚያደርገው ይህ ነው ፣ ይህም ከገባ ፣ ብዙ ወይም ያነሰ የዱር አሽከርክር ያስገኛል ፡፡

    በአንድ ነጥብ ላይ ትኩረታቸውን መቀጠል ከቻሉ - ወይም እሱን ለመጠበቅ ቢችሉም ፣ ቡድሃ እንደገና ካወጀውና በዝርዝር ካብራራው የአእምሮ ሥራ ህጎች ውስጥ አንዱ ፣ ይህ የዋጋ ቅናሽ “ሰው ሰራሽ” ነው ድጋፉን እንደሚሰማው እና ከትንሽ የስሜት ህዋሳት ማነቃቂያ ጋር ተመሳሳይ በሆነ የአእምሮ ነገር ላይ ያተኩሩ።

    በአእምሮ መረጋጋት እና ደስታን (ፒታ) እና የደስታ መረጃ ጠቋሚ (sukha) የተነሳ ይነሳሉ እናም የጠቅላይ ሚኒስትሮቹን ጠንከር ያለ ትብብር ምልክቶች ያሳያሉ - እነዚህም ከአምስቱ የማሰላሰል አምሳያዎች (ሁለቱ) ናቸው ፣ እና (i) ከሚሰነዘረው ሀሳብ ጋር (ቪታካካ) (ii) ዘላቂ (ቪኪራ) እና (iii) እኩልነት (ኡፔክሃ) ፡፡

    ይህ ደግሞ ምክንያታዊ ነው ለዚህ ነው ሳማ ሳቲ ፣ አስተዋይነት ፣ ሳም ሳማዲሺ ፣ በኖብ ስምንት ጎዳና ዱሂዝም ውስጥ ሙሉ ትኩረት መደረግ አለበት የሚለው - ለዚህም ነው ፣ ወይም በዮጋ ሱትታ “ዳዳራ” እንደሚባለው “ሳማዲዲን ከማቅረብ” በፊት ደረጃ ፡፡

    በዚህ ሁኔታ ዮጋ ሱቱራ በቡድሃዎች ልምምዶች መጀመሪያ ላይ እንደተረዳው የመጀመሪያውን ትርጉም ብዙ ብርሃን ይፈነጥቅ እና “ሳማ ሳቲ ፣ ትክክለኛ አእምሮአዊነት ፣ መጀመሪያ ምን ማለት እንደሆነ ወይም ጠቆመ የሚለውን የበለጠ ትክክለኛ ግንዛቤ ላይ ለመድረስ ይረዳናል ፡፡ (በ Theravadin የብሎግ ልኡክ ጽሁፍ ከዚህ የበለጠ ግልፅ ነው እናም sati yoniso manasikara እንዴት ተግባራዊ በሆነ ሁኔታ እንደሚመጣ ያሳያል ፣ ይህንን አገናኝ ይመልከቱ) ፡፡

    በተቃራኒ ወገን ፣ ወይም በተሻለ ፣ የ sati ልምምድ ውጤት እንደሆነ መገንዘቡ “ጠንቃቃ” ተብሎ ሊባል የሚችል ሌላ ቃል የለም ፡፡ የፔሊ ቃል ሳምፓጃኒ ማለት ነው - ትርጉሙም “ቀጣዩ ትኩረት” ማለት ነው ፣ ለምሳሌ ፣ አንድን ተግባር ሲያከናውን በደንብ ይገንዘቡ ፣ ከዚያ ምን እንደሚሠራ ግልፅ የሆነ ግንዛቤ - - ነገር ግን ይህ እንቅስቃሴ አእምሮ እንዳለው እንደመሆኑ sati ውጤት ነው ፡፡ በአንድ ነገር ላይ የተስተካከለ በሚቀጥለው ውስጥ በሚመጣው ጊዜ ወደሚመጣው ንቃተ ህሊና ይመራል ፣ እና ወደ ውስጥ የሚገባውን ጥቂት የስሜት ግፊቶች ግልፅ የሆነ ግንዛቤን በመፍጠር የነገሩን አዕምሮ ይጠብቃል። በዚህ ጽንሰ-ሀሳብ መሠረት ጥንቃቄ ማድረግ የ sati ውጤት ሊሆን ይችላል እና በራሱ የሌሊት ልምምድ አይደለም!

    ግን በድጋሚ ፣ ሁለቱም ተግባራት በተመሳሳይ ጊዜ እየተከናወኑ ናቸው ፣ ምንም እንኳን በተመሳሳይ ቅደም ተከተል ባይሆኑም እና አሁን የተተረጎመው ቃል አጠቃቀሙ ሊከናወን ይችላል - በተመሳሳይ ጊዜ ጥሩ ልዩነት አለው ፣ ግን ጥቅሞች አሉት። አንድ ነገር በአእምሮ ውስጥ ሊፈጥር ወይም አሳቢነት እንዲያዳብር (ከአእምሮ እይታ) መጠበቅ አይችሉም - ግን (እንደ አለመታደል ሆኖ!) ያለ ትክክለኛው ትኩረት እርስዎ የሚሰሩትን ድርጊቶች ሁሉ ያውቁ ይሆናል - አይስ ክሬም ሲመገቡ ፣ ተገቢ ያልሆነ እንክብካቤ ምሳሌ ፣ ስሜታዊ ደስታን መፈለግ። ይህ ቡድሃ “ቡድሂስት” ለማለት የሚፈልጉትን ምዕራባውያን ትርጓሜዎችን የማስመሰል እውነታ ነው ፡፡በአካላዊ ደስታዎቻቸው ላይ በማተኮር እና ደጋፊዎችን (ምኞትን) እና ናንዲን (ደስታን) በማጎልበት እና እራሱን በማነሳሳት በእራሱ ግንዛቤዎች እንዲመራ በመፍቀድ ልዩነት አለ - እናም ከጋታማ ቡዳ እይታ እግሮቹን መሬት ላይ መሬት ላይ በማድረግ። አእምሮን የማስታወስ ችሎታ እና ስለሆነም የበለጠ አነቃቂነት እንዲኖራት ለማድረግ የእሱ ልምምድ ማብቂያ ላይ አስደሳች እና ህመም ስሜቶች ፊት አጠቃላይ ድምርነት ውስጥ እንዲገባ ለማድረግ ከእጅ ወደ ውጭ ለመሞከር የበለጠ የተጣራ ግንዛቤን በማግኘት ላይ ይሆናል።

    ስለዚህ ፣ እኛipipsanā ለንቃኝነት (sati) ተመሳሳይ ቃል አይደለም ፣ ነገር ግን ከእነዚህ ሁሉ ጥምረት በተለይም የመጨረሻዎቹ ሁለት ፣ ሳማ ሳቲ (አሳቢነት) እና ሳማ ሳማዲሂ (የቀኝ ትኩረት ትኩረት ለ) ፊት ለፊት (ያትታሀታታ) ፊት ለፊት ምን እንደሚመስል ለመመልከት።

    ማለት ይችላሉ ፣ ቪፓሳና ማለት የሳይዲዝም የ sati ተጓዳኝ ሳማዲሺ ለእይታ አኒካ / አናታታ / dukkha (ማለትም ፣ የእነዚህ ሦስት ባህሪዎች እይታ ጥበብን ያመነጫል) በስድስቱ የስሜት ሕዋሳት ሂደቶች ውስጥ ማንኛውንም አእምሮን ጨምሮ እንቅስቃሴ። ስለሆነም አንድ ሰው ቪፒሳሳን የሚለውን ቃል ያገኛል ፣ ነገር ግን በዮጋ ሱትራ ውስጥ የ sati ሀሳብ ፣ የቡድሃ ጽሑፎች ፣ ለመጀመሪያው ቃል ሳማዲሂ እንዳለው ማስተዋል እና መድረሻ እንደ መጀመሪያ የጉዞ መጀመሪያ ነው - ለምሳሌ አኒክካንፓሳናና።

    እዚህ ቅንፍ ቅንፍ ጨርስ። በቡድሃ ፍልስፍና ማንኛውም ልዩ ማጣቀሻ አናኮን አንታታን የሚጠቅስ ወይም የናጋ ስርዓት በትክክል የማይጠቅስበትን የናቡባንን ግብ ይጠቁማል ፡፡

    በመሠረቱ የዮጋ ትምህርት ቤት ከሚሰጡት ዘዬዎች በታች ሊቀመጥ ይችላል። ስለዚህ ሳቲ-ሳማዲሺን ማምረት የሚያስፈልግ ቢሆንም ፣ በእርግጥ ሳምዲሂ አኒካ ፣ ሙሉና አናታታ መሆኑን መገንዘብ አያስፈልገውም - ያ ከዘለአለማዊ እይታ ጋር በጣም ተኳሃኝ አይደለም ፡፡ ከዚህ በፊት ፣ ሳምዲሂ ዮጋ ሱቱን እንደ ጋብቻ ወይም ቢያንስ “እግዚአብሔር” “ጌታ” ማግኘት እንደምትችል ለመተርጎም በሚደረገው ሙከራ ሁሉ ሁሉም መንፈሳዊ አካሄድ ይነሳል ፡፡ በመጨረሻ እንደ ተፈጥሮአዊ መስሎ የሚታየው አንድ ነገር ቢኖር እንደ ኢቫንጀሊካል ክርስትያን በአእምሮ ነገር ልዩ ስሜታዊ የደስታ ግርማዊነት ላይ ያተኮረ ቅነሳን እና ስለሆነም በስነ-ልቦናዊ ቴክኒካዊ ውጤት ላይ በጭራሽ አይተረጎምም ፣ ግን “መለኮታዊ ምልክት” ብሎ ይሰየማል ፡፡ እግዚአብሔር የሚነካው ፡፡ በቡድ ዲዳ መሠረት ፣ በእውነቱ በአብዛኛዎቹ ሁኔታዎች የአዕምሯዊ ግንዛቤዎችን / ሀሳቦችን / ስሜቶችን / አመለካከቶችን ጨምሮ በስሜታችን ምዝግብ የሚመሩ ዝንባሌዎች ያሉን እና እራሳችንን የምንገድበው ለዚህ ነው። ከእንደዚህ ዓይነቶቹ ልምዶች ባሻገር ማዋሃድ ማስተዋልን እና ነጻነትን ለማግኘት ያስችላል ፡፡

    ወደ ሥነ-ምግባራዊው የክርስትና ትርጓሜ አነፃፅር በመመለስ ፣ በአጭሩ ፓታንጃሊ ለእንደዚህ ዓይነቱ የትርጓሜ ትርጓሜ እያጋጠመ ያለው አንድ ሰው ለአዲስ ኪዳን ብዙ የቃላት እና የቃላት ዘይቤዎችን እንደ አዲስ የሚያነሳው ድምፁን ለቡድሃ ይሰጣል ፡፡

    የሚያስደንቀው ነገር ይህ በትክክል የዘመናዊው የአዲስ ዘመን መጽሐፍት በትክክል የተፃፉት - የምስራቃዊያን መንፈሳዊነት / ክርስቲያን ምስራቅን ለመግለጽ ከሚሞክሩ ውሎች ጋር የተቆራኘ ነው ፡፡ ስለሆነም አንድ ሰው ሕንድ ውስጥ ዮጋ ስቱታ በዚያን ጊዜ የነበረውን የቡድሃ እምነት ፍልስፍና ለመግለጽ ከተጻፈበት ጊዜ ጋር ተመሳሳይ ነው ብሎ መገመት ይችላል ፡፡

    የተቀረው የቡድሃ እምነት ፍልስፍና በቡድ እራሱ ያቋቋመው የራሱ ልዩ አገላለጽ በሃይማኖታዊ አስተሳሰብ በጣም ተስፋፍቶ ነበር ፣ ስለሆነም በማሰላሰል ላይ የተፃፈው እምነት የሚመስለው በብዙዎቹ ቡድሂዝም ፅንሰ-ሀሳቦች መዋስ ወይም መተማመን አስፈላጊ ነው። ይህ አብዛኛዎቹ የአዲስ ዘመን ደራሲያን የሚያቀርቧቸውን የጽሑፍ ይዘት ይዘት ያንፀባርቃሉ እንኳ ሊያወጡት ስለሚፈልጉት መልእክት ሳይሆን ይህ በዋነኝነት ተከናውኗል ወይም ግንዛቤ ነበር ፡፡

    ስለዚህ ከዚህ በታች የተደረገው በትርጉም መንገድ ነው - ይልቁንም በቋንቋዎች መካከል ያለው ቅርበት ሲተረጎም ትርጉም በ ‹ሳንጋሪት› ዮጋ ሱትራ ላይ እንደተደረገው ወደ ፓሊ እንደተመለሰ ፡፡ ይህ Sutra ከተደረገው ጋር ተመሳሳይ ነው (Theravadin ላይ በብሎግ ላይ ይገኛል ፣ በእንግሊዝኛ በዚህ አገናኝ) ፣ መልመጃው ተመሳሳይ ጽሑፍ የፔሊ ቋንቋን እንዴት እንደሚሰማው እንድንገነዘብ ይረዳናል ፣ ከዚያም በጥንታዊ Buddhist ጽሑፎች ፣ ሱተርስ ውስጥ ትይዩዎችን ያገኛል ፡፡

    ሆኖም ፣ ሁሉንም ከተናገረ ፣ በፅሑፉ ውስጥ ፕሪግማዊነት ተጠራርጎ (እሱ በጣም ጠቃሚ የሚያደርገው ለዚህ ነው) እንዲሁ ከቀላል ጽሑፋዊ አሰሳ የበለጠ ይህንን በምታነቡበት ጊዜ በተለይም በዚህ ጽሑፍ የፃፍ ወይንም የተጻፈ ሰው የማሰላሰል ትኩረት ስለሚሰጥ በተወሰነ ደረጃ በግል ዮሃን እና ሳማዲሂ ገጠመኝ እና ተሞክሮውን የበለጸገ ቋንቋ ቡድሂዝም ማሰላሰል በመጠቀም ልምዱን ለማስተላለፍ ፈልጎ ነበር ፡፡ በተመሳሳይ ትርጓሜ ላይ ለተሰበሰቡ ብራህማን / ፕሮቶ-ሂንዱ ሕንድ 200 ዓክልበ.የሆነ ሆኖ በእራሱ ያረጋግጡ - በድፍረት በተሰየሙት የአንቀጽ አንቀጾች ስብስብ መካከል ያለው ልዩነት ደራሲው / ተርጓሚው እና አንዳንድ አስፈላጊ ቴክኒካዊ ቃላት ቡዲስቶች ተሰማርተዋል ፣ በጽሑፉ ውስጥ ተጨማሪ አስተያየቶች ተሰጥተዋል

    ፓታñjalino yogasuttaṃ (ክፍል አንድ IV)

    መግቢያ

    atha yogānusāsanaṃ | | 1 | |

    እና አሁን ስለ አውሮፓ ህብረት መግለጫ (ዮጋ)

    [1] ለማሰላሰል ወይም እራስዎን ለማሰላሰል ልምምድ (ዮጋ) እራስዎን ያንብቡ።

    ዮጎ-ካታ-ቫታታ ናሮሆ | | 2 | |

    ህብረቱ (ዮጎ) የአዕምሮ እንቅስቃሴ መጥፋት ነው

    በዚህ 2 ውስጥ ምንባብን የሚያመለክተው የቫታ ሁከት ፣ ሁከት ፣ እንቅስቃሴ - በጥሬው መዋል ፣ መዞር ፣ መደናገጥን ነው ፡፡ በዚህ ዐውደ-ጽሑፍ በስፋት ማለት “ማሰላሰል ለ (ለሥራው አዕምሮ ማቆም) ነው ፣” እሱ በጣም ንቁ እና እንቅስቃሴው በክበቦች ውስጥ መጓዝን ይጠቁማል። ምናልባት በጣም ቀጥተኛ (እና ትክክለኛ) ትርጉም።

    ታዳ ዳቲሂ (ማኒ) svarūpe ሞዋṭṭṭṭህā | | 3 | |

    ከዚያም ያየ ሰው በእውነቱ ተፈጥሮ ውስጥ (ውስጥ) ውስጥ ተፈቀደ ፡፡

    [3] በፓሊ ቋንቋ ክሪስታ ውስጥ ቃሉ የለም ፣ እና ሚኑ ንዑስ አካል የሆነ አንድ ተመሳሳይ ነገር ነው ፣ ማለትም ፣ “የሚያየው” የሚለው በዚህ ጉዳይ ላይ ተጨማሪ ነጥቦችን ካላገኘ በስተቀር ፣ የማየት ሂደት ሆኖም እዚህ ጋር ‹ፓሊ ዲቲሂ› የሚለውን ቃል ከትርጓሜ ዲቲ ከሚለው ቃል ጋር ለማያያዝ ተጠቀሙበት ፡፡ ተለዋጭ ትርጉም ከዚያ “ታዲያ በእውነተኛ እና በተፈጥሮቸው ውስጥ ማን መሆን (ወይም ዕድል - አቫናህ) ማን እንደሆነ (ማየት) አለብን ፡፡

    Sarup-vatta itaritaraṃ | | 4 | |

    (ያለበለዚያ) በሌሎች ጊዜያት ለዚህ እንቅስቃሴ (እኩል) እንሆናለን (የአእምሮ) ፡፡

    Ng ችግሮች

    vatta Panza kilesa akilesā ca ca | | 5 | |

    እንቅስቃሴዎች (አእምሯዊ) አምስት ናቸው ፣ ጥቂቶቹ የማይበክሉ ሌሎች ብክለቶች ናቸው

    pamanes-vipariyesa-vikappa-Nida-sati | | 6 | |

    i) ተሞክሮ (ምስጢራዊ-ልኬት) ፣ ii) የተሳሳተ ግንዛቤ (ቅusionት) ፣ iii) ሆን ብሎ ማሰብ / ፈቃደኝነት ፣ iv) እንቅልፍ / ንፍጥነት ፣ v) ትውስታ / አሳቢነት።

    i) ፓናማዎች ፣ ተሞክሮ ወይም ግልጽ ልኬት

    Accክክክክክህኒምāā’āgamā honte pamāṇāni | | 7 | |

    አንድ ሰው በቀጥታ የሚያየው እና የሚመለከተው (ፓኩካካ) ፣ እንደ ማጣቀሻ የሚወስድ - ተሞክሮ ይባላል።

    [7] በጥሬው “በቀጥታ በማየት እና በመለካት የሚመጣው ልምዱ ይባላል”

    ii) ቪipሪሳሳ ፣ የተሳሳተ ግንዛቤ ወይም ቅusionት

    ሚካካ ቪፒሪሶ-ናናም አታዳ-ሩū-ትዕግṭṭhitaṃ | | 8 | |

    ቅusionት በእውነቱ ባልሆነ ነገር (“አንድ መንገድ”) ላይ የተመሠረተ የተሳሳተ ግንዛቤ ነው ፡፡

    iii) ቪካፓፓ ፣ በጥልቀት ማሰብ (ኬን)

    ሳዳም-ñāṇānupattī vatthu-ሱና ቪካፖፖ | | 9 | |

    ሆን ብሎ ማሰብ / ፈቃደኝነት የመረዳት እና መሠረተ ቢስ የማረጋገጫ መንገድ ነው (ማለትም ፣ ውስጣዊ ንግግር ፣ voltiva ፣ ከፊል እና ፈቃደኛ ፣ በአእምሮ ግምቶች ላይ የተመሠረተ)።

    [9] ተለዋጭ ትርጉም: - “አስተሳሰብ ያለ ድምፅ ነገሮችን ማወቅ / ጫጫታ / መንስኤ (ቪትቱ) ፡፡

    iv) ኒዲዳ ፣ እንቅልፍ / ንፍጥነት

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

    የአእምሮ ዕቃዎች በሌሉበት ጊዜ የአእምሮ እንቅስቃሴ እንቅልፍ / ቶርፎር ይባላል ፡፡

    v) Sati, ማህደረ ትውስታ / አእምሮአዊነት

    አንቡሂታ-ቪያሳሳሳሳ sati | | 11 | |

    ቀድሞውኑ ተሞክሮው ግራ መጋባት (ወይም ማጣት) (የስሜት ሕዋሳት) ላለማጣት / ለማስታወስ / ትብብር ተብሎ ይጠራል።

    አብሽሳ-ቫርጊጌ ተስፋዬ ናሮዶሆ | | 12 | |

    የእነዚህ [ድርጊቶች] መጥፋት የመጣው ከልብ የመነጨ ምኞት / የማስቆም (የማዞር) ልምምድ ነው ፡፡

    ቃላቶቹ በተመሳሳይ ቃል ውስጥ እንዞራለን እና nirodha! ከዚህ የበለጠ የቡድሃ ቅዱሳን ጽሑፎች ሊሆን አይችልም! የሚያስደንቀው ግን ፣ የዚህ የተዘረጋ የአሁኑ አጠቃቀምና ዘይቤያዊ አነጋገር ነው ፡፡ እነሱ በቀላል ማሰላሰል ሂደት ፣ በተለይም በትኩረት ማሰላሰል ሂደት ውስጥ ይተገበራሉ። ይህ ሳይታወቅ ሊታይ እና በቀጥታ በቡድሂዝም ከሚነቡት የጃንኒክ ማሳ ማሳዎች ልምዶች ጋር የሚጣጣም ነው።

    ♦ ስልጠናው ♦

    tatra-tiṭṭha yatano abhyasi | | 13 |

    ልምምድ ላለመንቀሳቀስ (ማለትም ፣ በአእምሮአዊ ንብረት መሆን

    ካራ-ፓና ዳካጋን ኒራታራ-sakkār’āsevito dalhia-bhumi | | 14 | |

    ይህ (ልምምድ) ረጅምና ጥንቃቄ የተሞላበት መልመጃ ላይ የተመሠረተ መሆን አለበት (እዚህ በጣም ጥሩ ነጥብ!]

    [14] ይህ ደራሲው የመካከለኛው ዘመን ፓሊ ንዑስ ንዑስ ሴሪየሪዮዎችን የ Digha Nikaya ን ጽሑፍ ከፃፈው ጋር ይዛመዳል ፣ እንዲሁም ቃላቶቹ እና dalhia bhumi - “ጽኑነት” እና “ማቋቋም” በተመሳሳይ ዓረፍተ ነገር ውስጥ ፣ ጽ / ቤት ማቋቋም

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

    ጥገኝነት ማስተዋል (VASI- ካራ) ማስተዋል ፣ የመቀመጫውን (ቪታሺህ) መውደቅ በሚከተለው (አሳ-ሶቪካ ፣ ሊትል ቀጣይ ፍሰት) ተሞክሮ የታየ ነው ፡፡
    ፓራማ-ታም Purርሺን akkhātā guṇa-vitaṇhaṃ | | 16 | |

    ይህ የመጨረሻው መደምደሚያ ነው - ስለ ግለሰባዊ መገለጥ / እውቀት በመመርኮዝ የአሁኑ የስሜት ሕዋሳት ዋና መተው።እዚህ እዚህ ብራህማን ተመለስን ፣ ነፍሱ መቀመጫውን / አባሪዋን / ታባሪን / አሸናፊ / ታን / እንድታሸንፍ የሚያስችል አካሄድ ነው ፡፡ እና ይህ አጭር ዓረፍተ ነገር ብዙ የሚያቀርበው አለው! በዚያን ጊዜ በታሪክ ውስጥ ፣ ፓታንጃሊ “ለሚያያዘው የቪታህ ቃል እስከሚፈጥረው” አባሪውን ፣ የመቀመጫውን ማቆሚያ ”በ Buddhist ግብ በጣም ያምን ነበር ፡፡ ሆኖም ፣ ያለ እሱ አይሰጥም ፣ የእሷ ጽንሰ-ሀሳባዊ ፍልስፍና በቀላሉ የሚሰበሰብ እና በቡድሃ ላይ ካለው የስነፅሁፍ ልዩነት እንዲለይ የሚያደርግ ምንም ነገር አይኖርም። ስለሆነም በውይይቱ ላይ በቡድሃ እምነት አገላለፅ ላይ የተቀመጠው ቃላቶች እና መመሪያዎች በውይይቱ ውስጥ “Purይስ ፣” ነፍስ ተብሎ ሊነበብ የሚችል ፣ “ወደ ተፈጥሮአዊ ተፈጥሮ” (svar “pa) እና ወደ ውስጠኛው አካል “uriሪ” የሚሉትን ቃላት ያስተዋውቃል ፡፡ ፣ ወይም ነፍሱ ፣ ይህንን መቀመጫ / ዓባሪ እራሱን ማቆም ይችላል ፡፡ አስደሳች።

    ♦ እውን መሆን - ጃሃን / dhyanas

    የመጀመሪያው ጃሃን / ዱማና

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

    ይህ ከ (ሀ) (መንግሥት) ቅርፅ የነቃ ንቃት (sampajaña) ይህ የራስ-አስተሳሰብ አስተሳሰብ-ተኮር ንቃተ-ህሊና ነው ፣ እስከዚህ (እስከዚህ) እና ውስጣዊ ደስታ።

    ለመጀመሪያው ጃሃን ጥቅም ላይ የዋለው ለመጀመሪያ ጊዜ ያአራ ተመሳሳይ የሆነ መግለጫ በፓሊ ጽሑፎች ውስጥ እናገኘዋለን (ይህንን ምሳሌ ይመልከቱ) ፡፡ በእርግጥም ፣ ከቅጹ እቅድ በኋላ (የማሰላሰል ጭብጡ የአእምሮ ቅርፅ ነው) እና የተስማሙ ደስታን ለመጀመሪያው ጃሃና እንደ ሳምፓጃኒአታ ቅርፅ (ምን እየሆነ እንዳለ በደንብ ተገንዝበናል) የመጀመሪያው ጃሃና በጣም ቆንጆ መግለጫ አለን እኛ እራሴ የ “እኔ ነኝ” ንፁህ ልምምድ ምን ሊባል እንደሚችል ለመገንዘብ እየሞከርን ነው (አስሚታ - ቃሉ ልክ እንደ ሱታታ ያህል በቀላሉ ሊተገበር ይችላል) ፡፡

    ሆኖም ማስታወቂያው ቪታካካ / ቪካራ የመድኃኒት ሰመመን የመጀመሪያ ማጣቀሻ የቡድሃስት ዮጋ ሱት አመጣጥ ግልፅ የሆነ ማጣቀሻ ነው ፡፡ ትኩረት የሚስብ ደግሞ አሁን ከያፓጃኒአታታ ጋር እየተደረገ ያለው ግንኙነት ነው-ስለ ሳቲ ቀደም ሲል ስለነገርነው ነገር ሁሉ ያስቡ ፡፡ Sati በቀላሉ የአንድ ነገር መያዝ ከሆነ (ለምሳሌ ያህል ፣ sati ፓና የሚለው sati) ፣ ስለሆነም ይህ ጉዳይ ሳምፓጃኒን እንዴት እንደሆነ ፣ ለመጀመሪያው ጃሃን ሁኔታ እንዴት እንደሚታወቅ መመልከቱ ትኩረት የሚስብ ነው። ይህ ማለት ቡድሃ በፓሊ ውስጥ እነዚህን ሁለት ጽሑፎች በጠቀሰ ጊዜ በትክክል ካሃ-ቪፓስታና ማለት ነው ማለት ነው?

    ይህ እንደ እንግዳ ቪፒሳና ሸምጋዮች ሁሉ ፣ በሁሉም ነገሮች ላይ ማተኮር የመጀመሪያውን የጃሃንን ምልክቶች በፍጥነት የበለጠ ስውር ያደርጉታል ማለት ይህ እንግዳ የሆነ ሀሳብ አይደለም ፡፡ ያኔ “ያምፓጃኒአታታ” የሚለው ቃል የተትረፈረፈ አእምሮ የመጀመሪያ ውጤት ሆኖ የታየ ሊሆን ይችላል?

    ያም ሆነ ይህ አንድ ነገር በአዕምሮዎ ውስጥ ለመያዝ ሲሞክሩ ፣ በዚህ ጊዜ ስለሚሆነው ነገር ያለዎት ግንዛቤ በከፍተኛ ሁኔታ እንደሚጨምር ያለዎት ተሞክሮ በፍጥነት ያስተምራዎታል ፣ ምክንያቱም ነገሩን ለማቆየት ያደረገው ጥረት በቋሚነት አደጋ ላይ ነው ፡፡ በአእምሮ ከበባ ወቅት።

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

    (ይህ አፈፃፀም) የተመሰረተው በቀረበው መሠረት ሲሆን ከዚህ በፊት ለማንኛውም ቀጣይ ተግባራት ተፈፃሚ ሆኗል ፡፡

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

    (ለምሳሌ) በዚህ ህልውና እና የራስን ባህሪዎች መሠረት በማድረግ

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

    ይህ አበባ እራሱን ይሰጣል (በእነዚህ ባሕርያቶች ላይ የተመሠረተ) የጥፋተኝነት (ሳዳም) ፣ ጉልበት (ድንግል) ፣ አሳቢነት (ሳቲ) ፣ ትኩረት (ሳማዲ) እና ጥበብ (ፓኔና)

    ቡድሃ በቀድሞዎቹ ሁለት አስተማሪዎች ስር በሥልጠና ጃናን ሲያሠለጥን እነዚህን አምስት ነገሮች ይጠቅሳል ፡፡ በተጨማሪም በቦዲ ዛፍ ስር ለመገለፅ በሚጥሩበት ጊዜ ምን ያህል አስፈላጊ ነገሮች እንደነበሩ ይጠቅሳል ፡፡ በኋላ ፣ በትምህርቱ ዓመታት ፣ “የኃይል” (ነጥበ) ስያሜ የተሰጠው እና ከተስተካከለ ወደ ብርሃን እንደሚመራ አብራርቷል ፡፡

    ቲባባ saṃvegānām āsanno | | 21 | |

    (ለእነዚያ) በጽኑ ጽኑ አቋም ላይ ደርሰዋል ፡፡

    J በጃሃን ውስጥ መሻሻል ፣ ምክሮች እና ዘዴዎች ፡፡ ♦

    ሙዱ-majjhim’ādhi-mattatā tato’pi ራእዮች | | 22 | |

    በዝቅተኛ ፣ በመካከለኛ እና በከፍተኛ መካከል (ስኬት) ልዩነትም አለ

    Issar paṇidhānā-go | | 23 | |

    ወይም ለጌታ (በማሰላሰል) ላይ በመመስረት (በማሰላሰል) ላይ የተመሠረተ ፡፡

    kilesa-kamma-vipākāsayā aparāmissā isይስ-ራእዮች ኢሳር | | 24 | |

    በቀጣይ በውጤቶች ካሚም ርኩሶች እና በቀደሙት ምኞቶች ተጽዕኖ ያልተደረገ ጌታ (ጌታ) ፡፡

    [24] እዚህ ላይ የሚገኘው “ኢሳር” የሚለው ቃል ማሰላሰል ጌታን ብቻ ለማመልከት (ከንግግሩ 27 ጋር በትክክል የማይገጥም እስከሚሆንበት ድረስ ድረስ] ከውይይቱ ጋር በትክክል የሚገጣጠም እንደሆነ ሊነበብ ይችላል ፡፡ የዮጋ ሱትራ በመስመር ላይ ትርጉም በጌሴ ሚካኤል ሮአ። የመጀመሪያውን ተተኪ MN የሚያስታውሱ ተጠራጣሪዎች ኢሳር በመጀመሪያ “ጌታ” የሚለውን ለመሰየም ያገለገሉ ናቸው ብሎ ለማመን የበለጠ ምክንያታዊ ይመስላል ፡፡ነገር ግን በትንሽ ተጨማሪ ምርምር መሠረት ኢሳር ቴራጋታ የሚለው ቃል “ጌታ” የሚለውን ለመሰየም አገልግሎት ላይ ውሏል ፡፡ በፓሊሳሺህ ውስጥ ያለው ቃል ደግሞ ቀላል ምኞት / ምኞት ተተክቷል - “አሳ” ፡፡ ግን “ማለት ይቻላል” እንደ “አሳቫ” ያሉ ድም ofች በካሚማ እና ቪፓካ አሳቫ አውድ ውስጥ በተሻለ ሁኔታ ሊገጥም ይችላል ፡፡ ነገር ግን ሀሳቡ በጣም ልዩ ነው (“በእናንተ ውስጥ የሚፈሰው ፣ ወስደው) እና የታሰበው ላይሆን ይችላል ፡፡ ይህ ምንባብ

    tatra-niratisayaṃ sabbaññatā bījaṃ | | 25 | |

    ሁሉን አዋቂነት የሌለው ተወዳዳሪ የሌለው ዘር ውሸት የሆነው ይህ ነው ፡፡

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

    ይህ ጌታ ከመጀመሪያው አንስቶ አልተዉትም ወይም አልተዉም

    [26] በጥሬው ፣ “አይጣልም” (ግምገማ chedana) ፣ ወይም ለጊዜው (አጭር) (ካሌና)

    tassa vācako Panavia | | 27 | |

    ቃሉ እስትንፋስ እና የኑሮ ጫጫታ ነው

    [27] በሂንዱ ጽሑፎች ውስጥ “ኦም” ተብሎ ሊተረጎም በሚችለው የፓናቫህ ቃል ላይ ፡፡ ከቁጥር 24 እስከ 27 ን ከ “እስክ” “እግዚአብሔር” ለማመልከት ወይም “የተማረውን የማሰላሰል ጌታን ለማመልከት” የሚለውን ከቁጥር 24 እስከ 27 ን ካነበብን ሁሉም ነገር ይወሰናል ፡፡ በቲፒታካ ውስጥ ፍለጋ ካደረጉ ቡድሃ ቃሉ በተጠቀመበት ጊዜ አስተማሪዎች ለመጥቀስ ያዩ እንደነበር (ለምሳሌ Theragatha ን ይመልከቱ)

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

    ከዚህ ጋር በአንድነት መጸለይ ፣ ይህ የማሰላሰል ግብ ነው

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

    ስለዚህ አዕምሮው ራሱ ሁሉንም መሰናክሎች / አደጋዎች ከወሰደ:

    ቪያዳ-ṭṭህና-ሳሳያ-ፓራዳይዳāvirati-bhrānti-dassanā Areladdhabhūmikatvā Arenavatthitatāni

    በሽታዎች ፣ ተጠራጣሪዎች ጥያቄዎች ወደ ትስስር ፣ ወደ የነገሮች የተሳሳተ አመለካከት ፣ ወደ ማሰላሰያ ስፍራዎች አልወሰዱም ወይም በእነዚህ ውስጥ ገና አልተቋቋሙም ፡፡

    citta-vikkhepā te’ntarāyā | | 30 | |

    እነዚህ የአእምሮ መዘናጋት ምክንያቶች ናቸው (እነሱ ይወድቃሉ)።

    dukkha-domanassigweṅgam ejayatv’assāsa-Passaseo vikkhepa-saha-Bhuvah | | 31 | |

    የአካል እና የአእምሮ ህመም በሰውነት ውስጥ ይነሳል ፣ የትንፋሽ መንቀጥቀጥ እና እብጠት conjução በእንደዚህ አይነት ጭንቀት ይከናወናል።

    [31] እዚህ ላይ dukkha እና ዶናንሳም ጠቅሰዋል ፡፡ እነሱ ደግሞ በቡድ አራት ጃሃን ፍች ውስጥ ይታያሉ ፣ ግን በተለየ አቅጣጫ። እዚህ ላይ የተጠቀሰው ችግር ማሰላሰል ከቦታ ቦታ ያለ ይመስላል እናም አንድ ሰው እዚህ ላይ ከነዚህ ቃላት ጋር የሚስማማ ይመስላል ፡፡ ደግሞም ትንፋሽ እና አተል በግልጽ ለአራተኛው ጃሃና ለታሰበው አካል (ኑሮዳ) እንዲቆሙ በማድረግ ወሳኝ ሚና አላቸው ፡፡ እንግዳ ነገር ቢኖር ይህ ሁሉ በዝርዝሩ ላይ መገኘቱ እንግዳ ነገር ነው ፣ ግን በጣም ልዩ በሆነ ትርጓሜ ውስጥ ቀርቧል ፡፡

    Itation of የማሰላሰል ዓላማዎች

    tat-pratiṣedhārtham ekatattābhyāsaḥ | | 32 | |

    እነዚህን ትኩረት የሚከፋፍሉ ነገሮችን ለመቆጣጠር ይህ የአእምሮ አንድነት ልምምድ ነው-

    ሜታታ-ካርና-mudita ኡፔkkha-sukha-dukkha-Visayan-puññāpuñña bhāvanātassa cittapasādanaṃ | | 33 | |

    አስፈሪ ልብ አእምሮን ያረጋጋል (ሲታ-ፓዳዳ) በፍቅር ፣ ርህራሄ ፣ ደስታ እና እኩልነት ፊት ደስታ ፣ ህመም እንዲሁም ዕድል እና መጥፎ አጋጣሚዎች በማሰላሰል ተገኝቷል።

    [33] እናም እዚህ እንሄዳለን። በእርግጥ አራቱ ብራህቪቫራራ ቡድሀ መነኮሳትን ለማበረታታት እና አምስቱ ጃሃናን ለመግባት ልምምድ ለማድረግ በሚያበረታታቸው መንገድ ዝነኛ ነበሩ ፡፡ ቲፒታካ አንዳንድ ጊዜ በአራት ጃሃን ውስጥ (ከየብቻ ለብቻው ማጥናት የሚገባው) በመሆኑ አስደሳች ነው ፡፡

    pracchardana-vidhāraṇābhyāṃ go prāṇasya | | 34 | |

    ወይም የትንፋሽ እና የጡት ጫፉ ፣ እሱም ደግሞ ለማሰላሰል በጣም ጥሩ የአካል ብቃት እንቅስቃሴ ነው።

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

    በስሜቶች ኃይል የሚከሰተውን እየጨመረ የሚሄድ የአእምሮ እንቅስቃሴን ለማስቆም እና ለመቆጣጠር ይረዳል።

    [34 እና 35] ዋው ፣ አሁን በቀድሞው አንቀፅ ላይ የተጠቀሰው “በአጋጣሚ” ከተጠቀሰው ብራህቪራ በተጨማሪ በተጨማሪ አናpanasati ን ለማሰላሰል ቴክኒኮች ዝርዝር ፣ በጣም ተወዳጅ የ Buddhist ማሰላሰል ዝርዝርን ያጠቃልላል ፡፡ እዚህ ከፓሊ ሱትታስ የአናፓናቲቲ ጥቅማጥቅሞችን ማለት ይችላል ፣ ቡድሃ በ Anapanasatisamyutta Mahavagga የተሰጠው ፣ እዚያም አና አናናስቴ ትልቁ ጥቅም አዕምሮን የማረጋጋት ችሎታ ነው ፡፡ በጣም አስገራሚ!

    Visoko go jotimatī | | 36 | |

    አእምሮም ከሐዘንና ብሩህ ይሆናል ፡፡

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

    ለስሜታዊ ነገሮች ፍላጎት ፍላጎት ነፃ

    [36 እና 37] እነዚህ ሁለት ምንባቦች ቡድሃዎች በስታቱስ ውስጥ እንደሚሉት አንድ ግልባጭ ይመስላሉ ፣ መነኮሳት ሆይ ፣ ሁል ጊዜ በእነዚህ ግዛቶች ውስጥ የሚቆይ ነው ፣ አካሌም ሆነ ዐይኖቼ አይደክሙም ፡፡ ” ምንም እንኳን አዕምሮው ከፍላጎቶች እና አንፀባራቂ ስሜቶች ከስሜት ህሊና እንዴት እንደሚርቁ ለመግለጽ ወዲያውኑ ቢገለፅም ፣ ይህ ልምድ ልምድ ያላቸው ማሰላሰል እንደሚያሳየው ይህ ምንባብ ደራሲው የሚናገረው ነገር pragmáticos.Não እንዳለው የበለጠ ስለሚያውቅ ነው ፡፡ ወደ ሳማዲሂ ማነሳሳት (ማለትም ፣ ጃሃን) የአዕምሮ ጥራት ፣ ወደ አዕምሮዎች የስሜት ህዋሳት ጥቃትን ሚዛን ለመጠበቅ።
    svapna Nidda-go-jnānālamāṃ | | 38 | |

    ሕልሜ እና መተኛት ፣

    yathābhimata dhyānād-go | | 39 | |

    ፓራማ-anu-Stop-mahattvāntošssa vasīkāri | | 40 | |

    kkhīṇa-vatta abhijātass ወንድሞችva grahītṛ mani-Graham-grāhyeṣu stha-tat-tad-anjanatāsamāpatti | | 41 |በአእምሮ እንቅስቃሴ ወይም በእንቅስቃሴ [ኪን-ቫታታ] ላይ ጥፋት በሚከሰትበት ጊዜ የጌጣጌጥ ገጽታ ፣ እንዲህ ዓይነቱን ነገር ተሸካሚ የሆነ ሰው ብቅ ብቅ ማለት ፣ የእንደዚህ አይነት ነገር በራሱ መሸከም - እና ይህ አለመቻቻል እውን ወይም መጠናቀቅ ተብሎ የሚጠራው ነው።

    tatra-nana-saddattha vikappaiḥ saṃkiṇṇā savitakkā ሳማፓቲ, | | 42 | |

    የእውቀት ሁኔታ “በሀሳባዊ” የሆነ እና የንቃተ ህሊና ንግግር ንግግር ፣ ውስጣዊ ንግግሮች ንፅህና ምልክት ተደርጎበት ነው።

    [42] ፣ በፓሊ ካኖን ምልከታ “savitakka-jhana” እንላለን ፡፡

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

    (ሆኖም) ያለ ድምፅ (nirvitakka) ያለ ትኩረት ሙሉነት እና ግልጽነት ያለው የስኬት ሁኔታ አለ ፣ ያለ ድምፅ ባዶነት ተፈጥሮ።

    [43] ፓሪስሱዳድ ስቲ በእርግጥ ቡድሀ ለአራተኛው ጃሀን የተሰጠው ስም ነው ፡፡ ደራሲው የመጀመሪያዎቹን መመዘኛዎች የሚያመለክተውን አራት የጃሃንን ክልል ሊያሳየን የሞከረ ይመስላል ፣ እና ከዛም ፣ ከአራተኛው ጃሃን ባህሪዎች በተቃራኒ የፓሊ ስቱስ ቃላቶችን በመጠቀም።

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

    በተመሳሳይ ሁኔታ ምርምር እና አሳቢነት (ቪሲራ) ያለው መንግስት ያለእሱ በተንኮል ዘዴ ይፈረድበታል ፡፡

    [44] እዚህ እኛ በተወሰነ ደረጃ በ ቋንቋ ተገድበን ለመጠየቅ እንፈተናለን-ከራስ ወዳድ (አልታታ) በፊት በማን ተረድቷል?

    sukkhuma-visayattaṃ c’āliṅga-pary ሞትvasānam | | 45 | |

    ያለምንም ባህሪዎች በተንኮል ነገር ይጨርሳል

    tā eva sa-Bijo samādhi | | 46 |

    ግን ይህ እንኳን ሳምዲሂ ከዘራ / ጥያቄ ጋር።

    ኒርቪቫ-ቪራራ ተልእኳታታ-ፓዶዶ | | 47 | |

    ቀድሞውኑ ትኩረቱን ከግምት ሳያስገባ ውስጣዊ ፍርድን ያገኛል (ቪታካካ ጋር የተጣመረ)

    itaṃባሃር ፓንñā tatra | | 48 | |

    በዚህ መንገድ እውነት በጥበብ ይሞላል ፡፡

    sut’nnāā paññāyā-anna-visaya visesesthatā | | 49 |

    እናም ይህ ጥበብ በመማር የተገኘ የተለየ እውቀት ነው።

    taj-jo-saṃkhāroâñaa ሳምሃራ-ፓይባዳህ | | 50 | |

    እንደዚህ ዓይነት እንቅስቃሴ (ማሰላሰል እና ግፊት) መሰናክሎች የተወለዱ (ሁሉም) ሌሎች እንቅስቃሴዎች ፡፡

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

    ከመጥፋቱ ጋር ሁሉም እንዲሁ ቆሟል - እና ይህ ሳም -ሂዳ-ሳምዲሂ-ያልተወለደ ሥር ነው

    [51]
    ይህ የመጨረሻ ዓረፍተ ነገር በጣም አስፈላጊ ስብሰባ ላይ ከተጋበዘ በኋላ ከሚመለከታቸው ምንጮች የሰማውን ለማካፈል እንደሚጓጓ ዘጋቢ ነው ፡፡

    እዚህ የቡድ “ፋላሳማፓፓታ” ፍቺ ተሰጥቶናል - የጃሃን ግዛት - ይህ የጃሃን ግዛት የሆነ አንድ ሰው ልዩ የሆነ ማስተዋል ኒኢቫንቺን ፣ ማለትም የሳማዲሺ “ዘሮች” የማይሰጥ ከሆነ ከተገነዘበ በኋላ ብቻ ሊከሰት ይችላል። (ኒቢጃጃ) ፡፡

    ይህ አጠቃላይ ፅንሰ-ሃሳባዊ ክርክር ረድፍ ጋር በጥሩ ሁኔታ ይገጣጠማል ፣ እናም በመጨረሻው የሳማዲሂ ስብስብ ውስጥ ለማብራራት ምንም ሙከራ አልተደረገም ፡፡

    ቡድሂስቶች ስለዚህ ጉዳይ ይናገሩ ነበር ምክንያቱም “ከዋና ዋናዎቹ” የፍልስፍና ክበቦች መካከል “በራስዎ ማግኘት ከሚችሉት ከፍ ያለ” እንደሆነ በቀጥታ ተገንዝበው እና ክርክሩ በጣም ኃይለኛ ከመሆኑ የተነሳ ፣ ምንም እንኳን ቀደም ሲል በሚሰጡት ትምህርት ቤቶች ውስጥ ተገቢ ቢሆንም ፣ ጊዜ (የጥንታዊ የሂንዱ እምነት) የማይጠገብ ነበር ተደርጎ ይቆጠር ነበር?

    ለማለት ይከብዳል። ይህ ክርክር በሱታ ራታናታታ ኒያራ.ቪሜስ የመጨረሻው የመጨረሻ ሁኔታ ላይ ፣ “ሳና-dayዳኒ-ኒሮዳ” ን ማስተዋልን እና ስሜትን ለማስቆም በሚሞክርበት ጊዜ እንደ somethingላማ የሆነ ነገር ፣ ቡድሃ እውን ሊሆን እንደሚችል የተገለጹት አረሃሃግ አናግማ ለዚህ ነው ፡፡ ወደ ስምንተኛው ጃሃና በቅደም ተከተል ከገቡ በኋላ በመጨረሻም እንቅስቃሴውን የበለጠ ስውር (ሳናራ) ወደ ኋላ ይተው ፡፡

    ፓታንጃሊ ዮጋ viracite-iti-samadhi sutta paṭhamo-pated | | |

    ይህ በፓታንጃሊ ሳማዲሂ ዮጋ ሱትራ ላይ የመጀመሪያው ምዕራፍ ነው

    ለማስማማት እና ለትርጉም የሚሆን ምንጭ http://theravadin.wordpress.com/2010/08/28/the-yoga-sutra-a-handbook-on-buddhist-meditation/

    በ Blogger-droid v1.6.5 ታትሟል

    በ 15 31 ላይ በ Dhammarakkhittas ተለጠፈ

    መለያዎች: Ashtanga ዮga ፣ Brahmanism ፣ Buddha ፣ Buddhism ፣ የጥንት ቡድሂዝም ፣ ዱርማ ፣ ዱያና ፣ ሂንዱኒዝም ፣ ጃሃን ፣ ፓታንጃሊ ፣ ሳንጋር ፣ ቴራቫዳ ፣ ዮጋ ፣ ዮጋስታራ

    https://www.youtube.com/watch…
    ጥንቃቄ የተሞላበት መተንፈስ

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

    ዋና ገጽ

    ወደ ዮጋ መለጠፍ ክፍላችን እንኳን በደህና መጡ። እዚህ ጋር ለመገጣጠም ከቀለም ፎቶዎች ጋር ወደ ባዶ መሰረታዊ ነገሮች የተቆራረጡ የዮጋ እንቅስቃሴዎችን ያገኛሉ ፡፡ እኛ እነዚህን እንቅስቃሴዎች በሙሉ ማያ ገጽ መጠን ፣ በሙሉ ቀለም እና በሙሉ መመሪያ ለማየት ሊጠቀሙባቸው የሚችሉትን የ “ፍላሽ ዮጋ” እነማ ቴክኖሎጂ (ሁኔታ) ቴክኖሎጂ አለን ፡፡

    የ Yogic መልመጃዎች የእያንዳንዱን ግለሰብ ፍላጎቶች እንደየራሳቸው ፍላጎት እና የአካል ሁኔታ ሁኔታ ያሟላሉ ፡፡ እነሱ ቀጥተኛ ወደሚፈልጉት የሰውነት ክፍሎች የደም አቅርቦትን በመምራት ለስርዓቱ ኃይል የሚያቀርቡ ቀጥተኛ ፣ አግድም እና ዑደታዊ እንቅስቃሴዎችን ያካትታሉ ፡፡

    ዮጋ ውስጥ እያንዳንዱ ሕዋስ ተስተካክሎ እንዲቆይ ፣ እንዲሳተፍ እና አዲስ የደም አቅርቦት ሲሰጥ ፣ በቀና እንዲሠራ ያስችለዋል። አዕምሮ በተፈጥሮው ንቁ እና ተለዋዋጭ ፣ የውስጠኛው አካል ብርሃን ነው።በዚህ ክፍል ውስጥ ብዙ የዮጋ ምስሎችን እና መመሪያዎችን እንሰጥዎታለን ፡፡ የመተንፈስ ግፊት

    እስትንፋስን ለመቆጣጠር ቀላል ተግባር ጉልበትዎን ከፍ ለማድረግ ፣ ወደ እንቅልፍ ዘና ለማለት እስከሚሻሻል ድረስ ጤናዎ ላይ በርካታ ጥቅሞች አሉት ፡፡ እሱ በሜታቦሊዝም ምርቶች ላይ የጨጓራ ​​ቁስለትን በማጥፋት ሰውነትን ያነፃል እንዲሁም በዕለት ተዕለት ሕይወታችን ውስጥ የሚያጋጥሙንን ተግዳሮቶች ቢያጋጥሙም ፀጥ እንዲሉ ይረዳዎታል ፡፡

    እስትንፋስ መቆጣጠር በዮጋ ጥበብ ውስጥ አስፈላጊ አካል ነው። አየርን ወደ ሆድ ሲያመጡት ሆድዎን አያጥፉ ፣ ግን የውስጥ ግድግዳውን ሲያሰፉ አየር ወደ ውስጥ ይጎትቱ ፡፡ የአተነፋፈስ ሀይልን በማጥፋት አዕምሮ ሊጸና እና ለዮጋ ልምምድ መመሪያ ሰንጠረዥ መተንፈስ መሰረታዊ

    1

    ወለሉ ላይ በቀላል እግሮች ላይ ቁጭ ይበሉ ፡፡ በዚህ ቦታ ላይ ምቾት የማይሰማዎት ከሆነ የታጠፈ ብርድ ልብስ ከግርጌዎችዎ ስር ያድርጉት ፡፡

    ቀኝ እጅዎን የጎድን አጥንት ላይ ፣ ግራ እጅዎን በሆድዎ ላይ ያድርጉ

    እስትንፋሱ በሆድ ጎድጓዳ ውስጥ ከዚያም በላይኛው ደረቱ ውስጥ ያመጣውን እስትንፋሱ በሆድ ውስጥ ያለውን ትንፋሽ ትንፋሹን ይንፉ።

    እስትንፋሱ ለስላሳ ስሜት መሰማት መጀመሪያ ሆዱን ይተዋል ፣ ከዚያም የጎድን አጥንቶች እና በመጨረሻም የላይኛው ደረትን ፡፡ በጭስ ማውጣቱ መጨረሻ ላይ ቦታውን ይመልከቱ

    2

    እጆችዎን በጉልበቶችዎ ላይ ለማረፍ እና ምቹ ዘና ባለ ስሜት በመያዝ መተንፈስዎን እንዲቀጥሉ እጅዎን ያዙሩ ፡፡

    በራስዎ ጊዜ በሚፈስ ፍሰት እስትንፋስ ይቀጥሉ።

    ዮጋ መተንፈስ ደግሞ ranራናማ ይባላል። ብዙዎች ፣ ፕራንያማ (የትንፋሽ ትንፋሽ መቆጣጠር) በዓለም ላይ ካሉ ምርጥ መድሃኒቶች አንዱ ነው ይላሉ።

    አገናኙን በቀኝ ጠቅ ያድርጉ እና ለጀማሪዎች የመተንፈሻ አካልን መደበኛነት ለማውረድ ያህል ይቆጥቡ ፡፡ ከዚያ በዊንዶውስ ሚዲያ ማጫወቻ ውስጥ ይመልከቱ ፡፡

    ከዚህ በታች ያለውን የ BIG ጨዋታ ቁልፍን ጠቅ ያድርጉ። የፕራናማ መተንፈስ አጠቃላይ እይታን ለመመልከት።

    እባክዎን ይህንን ይጎብኙ

    http://www.youtube.com/watch…

    quarktechinc
    4.26K ተመዝጋቢዎች
    አናናን (አስ-አና) ወይም ዮጋካዊ መለዋወጫዎችን ከመጀመርዎ በፊት አስፈላጊ ነው
    በፓራናማ (ፕራና-ና-ያ-ሜ) ልምምድ መጀመር ወይም የ
    ዮጋ የአተነፋፈስ ልምምዶች።

    እና Yogic መተንፈስ (ፓራናማ) ምንድነው?

    ፕራናማ በፓራና (ፕራናና) ወይም አተነፋፈስ ቁጥጥር በተለምዶ ይተረጎማል። መተንፈስ በአእምሮአችን ሁኔታ ላይ ተጽዕኖ ያሳድራል። እሱ እንድንደሰት ወይም እንድንረጋጋ ፣ እንድንረበሽ ወይም ዘና እንድንል ያደርገናል ፡፡ አስተሳሰባችን ግራ እንዲጋባ ወይም ግልፅ ሊያደርገው ይችላል። በጥንታዊ Yogic ባህል ውስጥ አጽናፈ ዓለምን የሚያስተናገድ የስነ-ልቦና-የፊዚካዊ-መንፈሳዊ ኃይል ዋነኛው የሕይወት ኃይል ምንጭ ነው ፡፡ Yogic እስትንፋስ ሰውነት እና አእምሮን ለማፅዳትና ለማፅዳት እንደ የተለየ ልምምድ ዮጋ ውስጥ ጥቅም ላይ ውሏል ፡፡ እጅግ በጣም ብዙ ካርቦን ዳይኦክሳይድን እና ሌሎች መርዛማ ጋዞችን በማስወገድ ሳንባዎችን ኦክሲጅንን ያቀዛቅዛል። እንዲሁም የልምምድ ልምዶችን ከፍ ለማድረግ እና አዕምሮውን ለማተኮር ፣ እንደ ዮጋ አነቃቂ ልምምድ እና ማሰላሰል ለማዘጋጀት ጥቅም ላይ ይውላል ፡፡

    ስለዚህ የበለጠ ዝርዝር ጉዳዮችን ማወቅ ይፈልጋሉ? እባክዎን የተበላሸውን አገናኝ ያጣቅሱ።

    http://www.quarktechinc.com/products….
    ምድብ
    ፊልም እና አኒሜሽን

    ከዚህ በፊት
    አናን (አስ-አናስ) ወይም ዮግማዊ አመጣጥን መጀመር ለዚያ አስፈላጊ ነው
    በፓራናማ (ፕራና-ና-ያ-ሜ) ልምምድ ወይም ዮጋ ልምምድ ይጀምራሉ
    መተንፈስ…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ጥንቃቄ የተሞላበት መተንፈስ
    አናን (አስ-አና) ወይም ዮግካዊ ልምዶችን ከመጀመርዎ በፊት ፣…

    ከዚህ በፊት
    አናን (አስ-አናስ) ወይም ዮግማዊ አመጣጥን መጀመር ለዚያ አስፈላጊ ነው
    በፓራናማ (ፕራና-ና-ያ-ሜ) ልምምድ ወይም ዮጋ ልምምድ ይጀምራሉ
    መተንፈስ…
    የመማሪያ ሰንጠረዥ የመተንፈሻ መሰረታዊ ነገሮች

    በቀላል መስቀል-እግር ባለው አቋም ላይ ቁጭ ይበሉ
    ወለሉ ፡፡ በዚህ ቦታ ላይ ምቾት የማይሰማዎት ከሆነ የታጠፈ ያድርጉት
    ከኋላዎ በታች ብርድ ልብስ

    ቀኝ እጅዎን የጎድን አጥንት ላይ ፣ ግራ እጅዎን በሆድዎ ላይ ያድርጉ

    ስሜት በሚሰማው በአፍንጫ በኩል ቀስ ብለው ይንፉ
    እስትንፋሱ ሆዱን ይሞላል ፣ ከዚያም የጎድን አጥንት ቀስ ብሎ ያመጣዋል
    የላይኛው ደረትን።

    የትንፋሽ መተው ስሜት ለስላሳ ስሜት እያሳዩ
    መጀመሪያ ሆዱ ከዚያም የጎድን አጥንቶቹ በላይኛው የደረት ክፍል ላይ ይንጠለጠሉ ልብ ይበሉ
    በእድፉ መጨረሻ ላይ ቦታ

    እጆችዎን ወደ ምቹ ቦታ እንዲደርሱ አሁን እጅን ያዙሩ
    በጉልበቶችዎ ላይ በማረፍ እና ዘና ባለ ስሜት በሚተነፍስ ምት መተንፈስዎን ይቀጥሉ።

    በራስዎ ጊዜ በሚፈስ ፍሰት እስትንፋስ ይቀጥሉ።

    ዮጋ መተንፈስ ደግሞ ranራናማ ይባላል። ብዙዎች ፣ ፕራንያማ (የትንፋሽ ትንፋሽ መቆጣጠር) በዓለም ላይ ካሉ ምርጥ መድሃኒቶች አንዱ ነው ይላሉ።

    አገናኙን በቀኝ ጠቅ ያድርጉ እና ለጀማሪዎች የመተንፈሻ አካልን መደበኛነት ለማውረድ ያህል ይቆጥቡ ፡፡ ከዚያ በዊንዶውስ ሚዲያ ማጫወቻ ውስጥ ይመልከቱ ፡፡

    ከዚህ በታች ያለውን የ BIG ጨዋታ ቁልፍን ጠቅ ያድርጉ። የፕራናማ መተንፈስ አጠቃላይ እይታን ለመመልከት።
    እባክዎን ይህንን ይጎብኙ

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

    https://www.youtube.com/watch…
    ትከሻ ላይ አድማስ አናን-ዮጋ አናሳ - ቪራሳና የቪያሳራ አርማ / የትከሻ ስትሪት

    የትምህርት ሰንጠረዥ
    1

    ጀግና ዋልታ

    የዚህ ምሰሶ ዓላማ ከጠቅላላው አንስቶ እስከ ጭንቅላቱ ድረስ መላውን ሰውነት በጣም የተሟላ ማራዘምን ለመስጠት ነው ፡፡ ጥንካሬን እና ጽናትን ያሻሽላል እንዲሁም ከሰውነት እንቅስቃሴዎች ጋር በተያያዘ መተንፈስዎን ለመቆጣጠር ይረዳል።መገጣጠሚያዎችን በተለይም ጉልበቶችን ፣ ቁርጭምጭሚቶችን እና ትከሻዎችን ያቀለልና ያነቃቃል ፡፡ የኋላ ህመምን ያስታግሳል እንዲሁም ያስታግሳል እንዲሁም መላውን ሰውነት ዝውውር ያሻሽላል። ጣቶች እና ትናንሽ ጣቶች ወደ ወለሉ በጥብቅ የሚገፉ ናቸው

    2

    በእጆችዎ ወደኋላ ይግፉ እና በእግርዎ መከለያዎች መካከል መቀመጥዎን ይቀጥሉ ፣ በዚህም ላይ እንዳያስቀምጡ የጥጃ ጡንቻዎችዎን ከወረዳዎች በላይ ማንከባለልዎን ያረጋግጡ ፡፡

    3

    የውስጣ ጥጃዎች ውጫዊ ጭኖቹን እየነካኩ እና ቁርጭምጭሚቶችዎ ከግራ እጆችዎ ውጭ ሲሆኑ ክንዶች ከጎኖቻቸው ላይ ያርፋሉ ፡፡

    4

    እጆችዎን ወደ ትከሻ ከፍታ ፣ ትከሻዎች ወደ ላይ ቀስ ብለው ከፍ ሲያደርጉ ትንፋሽ ያድርጉ።

    5

    ጣራ ጣቶችዎን በጣቶችዎ ላይ ያራዝሙና ጣቶችዎን ወደ ጣሪያው ያዙሩ ፡፡ ትንፋሽ እጆችዎን ወደ ላይ ዘርግ ይበሉ።

    6

    ጣቶቹን ይዝጉ። በዝግታ ማለፍ እጆቹን ወደ ጣሪያው ያዙሩ ፣ እና በኃይለኛ ግፊት ከሆድዎ ወደ ደረትዎ እና ትከሻዎ ድረስ ያንሱ።

    7

    ለስላሳ እንቅስቃሴዎች ቀጣይ እጆችዎን ያውጡ….

    8

    አሁን ትከሻዎችን ወደ ፊት ለመንከባለል ፣ የትከሻውን እከሻዎች በመንካት እና በሰውነቱ ፊት ላይ ክዳን በመክፈት እጆችዎን ከኋላዎ ጋር በቀጥታ እጆችዎ መካከል እንዲቆሙ ያድርጉ ፡፡

    9

    ትንንሽ እጆችን ወደ ጎን ይመልሱ

    2-3 ተጨማሪ ጊዜዎችን ይድገሙ

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር ይህ የ ‹ትሬፕስ ጣውላ ጣ› በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። እራስዎን በኃይል ለማነቃቃት የትከሻ መስመር ጣትን ይሞክሩ። ቪራሳና በ http://yoga.org.nz ቀርቧል። ለተጨማሪ ከፍተኛ ጥራት ላላቸው ውርዶች ድር ጣቢያችንን ይጎብኙ። እባክዎን ድር ጣቢያውን ሲጎበኙ የአዳዲስ ቪዲዮዎችን ኦዲዮ እና ሌሎች አሪፍ ነገሮችን ለእርስዎ ለማሳወቅ ለነፃ በራሪ በራሳችን ጋዜጣ መፈረምዎን ያረጋግጡ ፡፡
    ምድብ
    ስፖርት

    ይህ
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር የጢስ ክር ጣውላ ነው።
    በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። የትከሻ ዘርፉን ለመስራት ይሞክሩ
    ኃይልን…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የትከሻ ጅረት አናና-ዮጋ አናሳ - ቪራሳና ዋልታ
    ይህ ከቪራሳና አናና ጋር በ…

    ይህ
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር የጢስ ክር ጣውላ ነው።
    በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። የትከሻ ዘርፉን ለመስራት ይሞክሩ
    ኃይልን…

    ጣቶች እና ትናንሽ ጣቶች ወደ ወለሉ በጥብቅ የሚገፉ ናቸው
    በእጆችዎ ወደኋላ ይግፉ እና ወለሉ ላይ ቁጭ ይበሉ ፣ የጥጃዎ ጡንቻዎችዎ በላያቸው ላይ እንዳይቀመጡ ያደርጉዋቸው ፡፡
    የውስጣ ጥጃዎች ውጫዊ ጭኖቹን እየነካኩ እና ቁርጭምጭሚቶችዎ ከግራ እጆችዎ ውጭ ሲሆኑ ክንዶች ከጎኖቻቸው ላይ ያርፋሉ ፡፡
    እጆችዎን ወደ ትከሻ ከፍታ ፣ ትከሻዎች ወደ ላይ ቀስ ብለው ከፍ ሲያደርጉ ትንፋሽ ያድርጉ።
    ጣራ ጣቶችዎን በጣቶችዎ ላይ ያራዝሙና ጣቶችዎን ወደ ጣሪያው ያዙሩ ፡፡ ትንፋሽ እጆችዎን ወደ ላይ ዘርግ ይበሉ።

    ጣቶቹን ይዝጉ። ቀስ እያለ ማለፍ የዘንባባዎቹን ጣሪያ ጣራውን ያዙሩት ፣ እና በኃይለኛ ግፊት ከሆድዎ ወደ ደረትዎ እና ትከሻዎ ድረስ ያንሱ።

    ለስላሳ እንቅስቃሴዎች ቀጣይ እጆችዎን ያውጡ….

    አሁን ትከሻዎችን ወደ ፊት ለመንከባለል ፣ የትከሻውን እከሻዎች በመንካት እና በሰውነቱ ፊት ላይ ክዳን በመክፈት እጆችዎን ከኋላዎ ጋር በቀጥታ እጆችዎ መካከል እንዲቆሙ ያድርጉ ፡፡

    ትንንሽ እጆችን ወደ ጎን ይመልሱ

    2-3 ተጨማሪ ጊዜዎችን ይድገሙ

    እባክዎን ይጎብኙ

    https://www.youtube.com/watch?v=91MT6kmP7zo
    ብልጭ ድርግም ዮጋ አስና
    ሹራብ መንጠቆ

    በጀርባዎ ውስጥ ተለዋዋጭ እና ጥንካሬን እየጨምር እያለ የአከርካሪ አጥንት እና የላይኛው ጣቶች ይበልጥ ውጤታማ በሆነ መንገድ ለማሽከርከር ችሎታዎ ይረዳል ፡፡
    እና የሆድ ጡንቻዎች። እንዲሁም የውስጥ የሆድ አካላትን ያሽታል ፣ ያነቃቃል እንዲሁም ያድሳል ፡፡

    ይህ አቋራጭ ለጀማሪዎች ጥሩ ነው እናም ለበለጠ ላለው ሽክርክሪቶች ዝግጁ ያደርግልዎታል ፡፡
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ
    የትምህርት ሰንጠረዥ
    1

    በእጆችዎ እና በእጆችዎ ላይ ወደ አንድ ቦታ ይምጡ

    አንድ ላይ ጉልበቶችዎን በጉልበቶችዎ ይንበረከኩ እና እግሮችዎ ከጅማት ወርድ ይልቅ ትንሽ ይስፉ ፡፡ የእርስዎ ትልቅ

    ቀኝ ጉልበቱን ወደኋላ መሥራቱን ይቀጥሉ እና የኋላ እከሎች ጡንቻዎችዎን ወደ ውስጥ እና ወደ ታች ማሰርዎን ይቀጥሉ።

    ከወገቡ ላይ ከፍ ሲያደርጉ የሆድዎን አውሮፕላን እና ዳሌዎን ቀጥታ ቀጥ ብለው እንደሚጓዙ ይሰማዎ።

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch… ‹? xml: namespace prefix = o ns =“ urn: schemas-microsoft-com: office: office ”/>

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ብልጭ ድርግም ዮጋ አስና
    ምድብ
    ትምህርት

    ብልጭ ድርግም ዮጋ አስና
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ብልጭ ድርግም ዮጋ አስና

    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ

    በእጆችዎ እና በእጆችዎ ላይ ወደ አንድ ቦታ ይምጡ

    አንድ ላይ ጉልበቶችዎን በጉልበቶችዎ ይንበረከኩ እና እግሮችዎ ከጅማት ወርድ ይልቅ ትንሽ ይስፉ ፡፡ የእርስዎ ትልቅ

    ቀኝ ጉልበቱን ወደኋላ መሥራቱን ይቀጥሉ እና የኋላ እከሎች ጡንቻዎችዎን ወደ ውስጥ እና ወደ ታች ማሰርዎን ይቀጥሉ።

    ከወገቡ ላይ ከፍ ሲያደርጉ የሆድዎን አውሮፕላን እና ዳሌዎን ቀጥታ ቀጥ ብለው እንደሚጓዙ ይሰማዎ።

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=V_V4gM4ExLI&feature=player_embedded ‹? xml: namespace prefix = o ns =“ urn: schemas-microsoft-com: office: office ”/>መገጣጠሚያዎችን በተለይም ጉልበቶችን ፣ ቁርጭምጭሚቶችን እና ትከሻዎችን ያቀለልና ያነቃቃል ፡፡ የኋላ ህመምን ያስታግሳል እንዲሁም ያስታግሳል እንዲሁም መላውን ሰውነት ዝውውር ያሻሽላል። ጣቶች እና ትናንሽ ጣቶች ወደ ወለሉ በጥብቅ የሚገፉ ናቸው

    2

    በእጆችዎ ወደኋላ ይግፉ እና በእግርዎ መከለያዎች መካከል መቀመጥዎን ይቀጥሉ ፣ በዚህም ላይ እንዳያስቀምጡ የጥጃ ጡንቻዎችዎን ከወረዳዎች በላይ ማንከባለልዎን ያረጋግጡ ፡፡

    3

    የውስጣ ጥጃዎች ውጫዊ ጭኖቹን እየነካኩ እና ቁርጭምጭሚቶችዎ ከግራ እጆችዎ ውጭ ሲሆኑ ክንዶች ከጎኖቻቸው ላይ ያርፋሉ ፡፡

    4

    እጆችዎን ወደ ትከሻ ከፍታ ፣ ትከሻዎች ወደ ላይ ቀስ ብለው ከፍ ሲያደርጉ ትንፋሽ ያድርጉ።

    5

    ጣራ ጣቶችዎን በጣቶችዎ ላይ ያራዝሙና ጣቶችዎን ወደ ጣሪያው ያዙሩ ፡፡ ትንፋሽ እጆችዎን ወደ ላይ ዘርግ ይበሉ።

    6

    ጣቶቹን ይዝጉ። በዝግታ ማለፍ እጆቹን ወደ ጣሪያው ያዙሩ ፣ እና በኃይለኛ ግፊት ከሆድዎ ወደ ደረትዎ እና ትከሻዎ ድረስ ያንሱ።

    7

    ለስላሳ እንቅስቃሴዎች ቀጣይ እጆችዎን ያውጡ….

    8

    አሁን ትከሻዎችን ወደ ፊት ለመንከባለል ፣ የትከሻውን እከሻዎች በመንካት እና በሰውነቱ ፊት ላይ ክዳን በመክፈት እጆችዎን ከኋላዎ ጋር በቀጥታ እጆችዎ መካከል እንዲቆሙ ያድርጉ ፡፡

    9

    ትንንሽ እጆችን ወደ ጎን ይመልሱ

    2-3 ተጨማሪ ጊዜዎችን ይድገሙ

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር ይህ የ ‹ትሬፕስ ጣውላ ጣ› በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። እራስዎን በኃይል ለማነቃቃት የትከሻ መስመር ጣትን ይሞክሩ። ቪራሳና በ http://yoga.org.nz ቀርቧል። ለተጨማሪ ከፍተኛ ጥራት ላላቸው ውርዶች ድር ጣቢያችንን ይጎብኙ። እባክዎን ድር ጣቢያውን ሲጎበኙ የአዳዲስ ቪዲዮዎችን ኦዲዮ እና ሌሎች አሪፍ ነገሮችን ለእርስዎ ለማሳወቅ ለነፃ በራሪ በራሳችን ጋዜጣ መፈረምዎን ያረጋግጡ ፡፡
    ምድብ
    ስፖርት

    ይህ
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር የጢስ ክር ጣውላ ነው።
    በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። የትከሻ ዘርፉን ለመስራት ይሞክሩ
    ኃይልን…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የትከሻ ጅረት አናና-ዮጋ አናሳ - ቪራሳና ዋልታ
    ይህ ከቪራሳና አናና ጋር በ…

    ይህ
    በሳንስክሪት ውስጥ ከቪራሳና አሳና ጋር ሲጣመር የጢስ ክር ጣውላ ነው።
    በ yoga መስመር ላይ ለእርስዎ ያመጣዎታል። የትከሻ ዘርፉን ለመስራት ይሞክሩ
    ኃይልን…

    ጣቶች እና ትናንሽ ጣቶች ወደ ወለሉ በጥብቅ የሚገፉ ናቸው
    በእጆችዎ ወደኋላ ይግፉ እና ወለሉ ላይ ቁጭ ይበሉ ፣ የጥጃዎ ጡንቻዎችዎ በላያቸው ላይ እንዳይቀመጡ ያደርጉዋቸው ፡፡
    የውስጣ ጥጃዎች ውጫዊ ጭኖቹን እየነካኩ እና ቁርጭምጭሚቶችዎ ከግራ እጆችዎ ውጭ ሲሆኑ ክንዶች ከጎኖቻቸው ላይ ያርፋሉ ፡፡
    እጆችዎን ወደ ትከሻ ከፍታ ፣ ትከሻዎች ወደ ላይ ቀስ ብለው ከፍ ሲያደርጉ ትንፋሽ ያድርጉ።
    ጣራ ጣቶችዎን በጣቶችዎ ላይ ያራዝሙና ጣቶችዎን ወደ ጣሪያው ያዙሩ ፡፡ ትንፋሽ እጆችዎን ወደ ላይ ዘርግ ይበሉ።

    ጣቶቹን ይዝጉ። ቀስ እያለ ማለፍ የዘንባባዎቹን ጣሪያ ጣራውን ያዙሩት ፣ እና በኃይለኛ ግፊት ከሆድዎ ወደ ደረትዎ እና ትከሻዎ ድረስ ያንሱ።

    ለስላሳ እንቅስቃሴዎች ቀጣይ እጆችዎን ያውጡ….

    አሁን ትከሻዎችን ወደ ፊት ለመንከባለል ፣ የትከሻውን እከሻዎች በመንካት እና በሰውነቱ ፊት ላይ ክዳን በመክፈት እጆችዎን ከኋላዎ ጋር በቀጥታ እጆችዎ መካከል እንዲቆሙ ያድርጉ ፡፡

    ትንንሽ እጆችን ወደ ጎን ይመልሱ

    2-3 ተጨማሪ ጊዜዎችን ይድገሙ

    እባክዎን ይጎብኙ

    https://www.youtube.com/watch?v=91MT6kmP7zo
    ብልጭ ድርግም ዮጋ አስና
    ሹራብ መንጠቆ

    በጀርባዎ ውስጥ ተለዋዋጭ እና ጥንካሬን እየጨምር እያለ የአከርካሪ አጥንት እና የላይኛው ጣቶች ይበልጥ ውጤታማ በሆነ መንገድ ለማሽከርከር ችሎታዎ ይረዳል ፡፡
    እና የሆድ ጡንቻዎች። እንዲሁም የውስጥ የሆድ አካላትን ያሽታል ፣ ያነቃቃል እንዲሁም ያድሳል ፡፡

    ይህ አቋራጭ ለጀማሪዎች ጥሩ ነው እናም ለበለጠ ላለው ሽክርክሪቶች ዝግጁ ያደርግልዎታል ፡፡
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ
    የትምህርት ሰንጠረዥ
    1

    በእጆችዎ እና በእጆችዎ ላይ ወደ አንድ ቦታ ይምጡ

    አንድ ላይ ጉልበቶችዎን በጉልበቶችዎ ይንበረከኩ እና እግሮችዎ ከጅማት ወርድ ይልቅ ትንሽ ይስፉ ፡፡ የእርስዎ ትልቅ

    ቀኝ ጉልበቱን ወደኋላ መሥራቱን ይቀጥሉ እና የኋላ እከሎች ጡንቻዎችዎን ወደ ውስጥ እና ወደ ታች ማሰርዎን ይቀጥሉ።

    ከወገቡ ላይ ከፍ ሲያደርጉ የሆድዎን አውሮፕላን እና ዳሌዎን ቀጥታ ቀጥ ብለው እንደሚጓዙ ይሰማዎ።

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch… ‹? xml: namespace prefix = o ns =“ urn: schemas-microsoft-com: office: office ”/>

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ብልጭ ድርግም ዮጋ አስና
    ምድብ
    ትምህርት

    ብልጭ ድርግም ዮጋ አስና
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ብልጭ ድርግም ዮጋ አስና

    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ

    በእጆችዎ እና በእጆችዎ ላይ ወደ አንድ ቦታ ይምጡ

    አንድ ላይ ጉልበቶችዎን በጉልበቶችዎ ይንበረከኩ እና እግሮችዎ ከጅማት ወርድ ይልቅ ትንሽ ይስፉ ፡፡ የእርስዎ ትልቅ

    ቀኝ ጉልበቱን ወደኋላ መሥራቱን ይቀጥሉ እና የኋላ እከሎች ጡንቻዎችዎን ወደ ውስጥ እና ወደ ታች ማሰርዎን ይቀጥሉ።

    ከወገቡ ላይ ከፍ ሲያደርጉ የሆድዎን አውሮፕላን እና ዳሌዎን ቀጥታ ቀጥ ብለው እንደሚጓዙ ይሰማዎ።

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=V_V4gM4ExLI&feature=player_embedded ‹? xml: namespace prefix = o ns =“ urn: schemas-microsoft-com: office: office ”/>እንደ ምሰሶው ከወለሉ ከወረደ ከእግርዎ ጋር ጉልበቱን በቀጥታ ከጉድጓድዎ በላይ እንዲፈልጉ ይፈልጋሉ ፡፡ በጀርባ እግሩ በኩል ወደ ወለሉ የሚወጣውን ኃይል ያቆዩ ፡፡

    5

    አከርካሪ አጥንትን ከፍ ያድርጉት; ቀኝ እጅህን ለመመልከት ጭንቅላትህን አዙር ፡፡ በአፍንጫው በኩል ጥቂት ጥልቅ ትንፋሽዎችን ይውሰዱ ፡፡

    ጣውላውን ይያዙ እና ለስላሳ ይንፉ።

    የአሰራር ሂደቱን ወደ ተራራው ምሰሶ ይመልሱ እና ወደ ሌላኛው ወገን ይድገሙ ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ይህ በሳንስክሪት ውስጥ ትሪያንግሌ ዋልታ ወይም ትሮናካናና አናና ነው። እራስዎን የበለጠ ለማስነሳት የሶስት ማዕዘን ምልክት ጣትን ይሞክሩ ፡፡ Trikonasana በ http://yoga.org.nz ቀርቧል። ለተጨማሪ ከፍተኛ ጥራት ላላቸው ውርዶች ድር ጣቢያችንን ይጎብኙ። እባክዎ ድር ጣቢያውን ሲጎበኙ ለነፃ በራሪ በራሳችን ጋዜጣ መፈረምዎን እርግጠኛ ይሁኑ ፡፡ በጣም በቅርቡ በተለቀቁት ነፃ የዮጋ ቪዲዮ ፣ ሙዚቃ እና ሌሎች አሪፍ ነገሮች ላይ ዝመናዎች እና መረጃዎች ይቀበላሉ ፡፡
    ምድብ
    ስፖርት

    ይህ
    በሳንስክሪት ውስጥ ትሪያንግሌ ዋልታ ወይም ትሮናካናና አናና ነው። ትሪያንግል ሞክር
    እራስዎን በኃይል ለማሰማት ይሞክሩ። Trikonasana በ http://yoga.org.nz ቀርቧል። …
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ዮጋ ኤሳያስ - ትሪያንግል ፓይ ትሪኮናናና አናና
    ይህ በሳንስክሪት ውስጥ ትሪያንግሌ ዋልታ ወይም ትሮናካናና አናና ነው። ሶስት ማእዝን ይሞክሩ…

    ይህ
    በሳንስክሪት ውስጥ ትሪያንግሌ ዋልታ ወይም ትሮናካናና አናና ነው። ትሪያንግል ሞክር
    እራስዎን በኃይል ለማሰማት ይሞክሩ። Trikonasana በ http://yoga.org.nz ቀርቧል። …

    የትምህርት ሰንጠረዥ

    በተራራ ምሰሶ ውስጥ እራስዎን አሰልፍ ፡፡
    ለስላሳዎ መቀጠል
    የሚፈስ እስትንፋስ

    በጥልቀት ወደ ውስጥ ይግቡ እና በግምት ከ1-2-1.5 ሚ.ሜ ርቀት ላይ በመግባት እግሮችዎን ዘለው መዝለል ፡፡ እግሮችዎ መስመር ላይ መሆን እና በቀኝ ማዕዘኖች ወደ ፊት መቅረብ አለባቸው። ቀጥሎም እጆችዎን ወደ ትከሻ ደረጃ ከፍ ያድርጉ ፣ እርስ በእርሱ የሚጣጣሙ መሆናቸውን ያረጋግጡ ፡፡ ከኋላዎ መሃል እጆችዎን እጆችዎን ያጥፉ። ደረትን አንሳ እና ቀጥ ብለው ይመልከቱ።

    ዳሌዎችዎን ከፊት ወደ ፊት እየጠበቁ ሳሉ ቀኝ እግርዎን ያውጡ እና ተረከዙ ላይ በመምረጥ የግራ እግርዎን ከ 90 እስከ 70 ድግሪ ውስጥ ያዙሩ ፡፡ የኢንሹራንስ ተረከዙ የግራ እግሩ ከሚፈጥርበት ጋር የሚስማማ መሆኑን ያረጋግጡ ፡፡

    ጉልበቶች እና ጭኖቹ እየጎተቱ ነው ፣ በተመሳሳይ ጊዜ እግሮችዎን ወደ ወለሉ ወደታች ይገፋሉ ፡፡ በቀኝ ክንድ በኩል ከወገብዎ እየገፉ ወደ ውስጥ ሲጠጉ ትንፋሹን ያጥፉ ፣ አከርካሪውን ያራዝሙ ፣ ወደ ቀኝ ሲጠጉ ያንሱ ፡፡

    ቀኝ እጅዎን በእግርዎ ላይ ምቹ ቦታ ላይ ይዘው ሲሄዱ ፣ ግራ እጅዎ ወደ ቀጥታ ይወጣል ፣ ዳሌዎንም ሆነ ጣትዎን ሳይቀይሩ በተቻለ መጠን ወደታች ይወርዳሉ ፡፡ ጭኖቹን በጥብቅ ይዝጉ እና ወደ መወጣጫዎቹ ዙሪያ ይንከባለል ፣ የግራ እቅፉን ወደ ኋላ በማንቀሳቀስ ደረቱን ይከፍቱ።

    መተንፈስ ፣ አንገትን እና አከርካሪውን ያራዝሙ ፣ ያቃጥሉት ፣ ግራ እጅዎን ለማየት ጭንቅላትዎን ያዙሩ ፡፡

    ጭንቅላትዎን ፣ መከለያዎን እና ተረከዝዎን በአንድ ቀጥ መስመር ውስጥ ያቆዩ ፣ ሰውነትዎን ዝቅ አድርገው አይመለከቱ ፣ መላ ሰውነትዎን ይከፍቱ ፡፡

    መተንፈስ ቀላል።

    የሶስት ጎን ፓነልን ለማየት እዚህ ጠቅ ያድርጉ

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

    https://www.youtube.com/watch…

    የዛፉ ዋልታ

    አእምሮው አዕምሮዎን እንዲያረጋጉ ያስችልዎታል ፣ ይህ የአእምሮ ትኩረትን ኃይሎች ይነካል። ሚዛንን እና መረጋጋትን ያዳብራል ፣ እንዲሁም እግሮቹን እና እግሮቹን ያጠናክራል ፣ እንዲሁም በእቅፉ እና በጉልበቶች ውስጥ የመተጣጠፍ ችሎታ ይጨምራል።

    የዛፉ ምሰሶ ሶስት ማዕዘኖችን የኃይል መስመሮችን በማካተት ከማዕከሉ ወደ ውጭ በመነሳት ሚዛናዊ ምሰሶ ነው ፡፡ አንደኛው ቀጥ ያለ ቀጥ ያለ እግሩን ወደታች ያወጣል ፣ አንደኛው መስመር አከርካሪውንና ጣቶቹን ወደ ላይ ያወጣል ፣ ሦስተኛው ደግሞ በተንጠለጠለው ጉልበቱ በኩል ወደ ላይ ይወጣል ፡፡ በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ።

    የትምህርት ሰንጠረዥ
    1

    በተራራ ምሰሶ ውስጥ እራስዎን አሰልፍ ፡፡

    ለስላሳዎ መቀጠል

    የሚፈስ እስትንፋስ

    2

    በቀጣዩ የእርስዎ አየር ውስጥ; ክብደትዎን ወደ ግራ እግርዎ ያዙሩት። ትክክለኛውን የጉልበቱን ጉልበቱን ወደ ጎን ይንጠፍቁ እና በእጅዎ ላይ ሆነው ትክክለኛውን የግራ እግርዎን ልክ በግራ እፍኝዎ ላይ ዝቅ በማድረግ ጣቶችዎን ወደታች በመጠቆም ፣ እራስዎን ይቆሙ እና

    በቀላሉ መተንፈስ ፡፡

    3

    ቀጥሎም እጆችዎን ወደ ትከሻ ደረጃ ከፍ ያድርጉ ፣ እርስ በእርሱ የሚጣጣሙ መሆናቸውን ያረጋግጡ ፡፡ ከኋላዎ መሃል እጆችዎን እጆችዎን ያጥፉ። ደረትን አንሳ እና ቀጥ ብለው ይመልከቱ። በመርከቡ ላይ ሙሉ በሙሉ ትኩረት ያድርጉ ፡፡

    4

    አሁን እጆችዎን በፀሎት ቦታ አንድ ላይ ያሰባስቡ ፡፡ አይኖችዎን ከፊትዎ ባለው ነጥብ ላይ ማተኮር ሚዛንዎን ይረዳል።

    5

    ጣቶችዎን በአንድ ላይ በማያያዝ እና በጣት ጣቶች በኩል ወደ ላይ ሲዘረጋ እጆችዎን ወደ ላይ ከፍ ሲያደርጉ ትንፋሽ ያድርጉ ፡፡
    የትምህርት ሰንጠረዥ
    1

    ለስላሳ በሚፈስበት እስትንፋስዎ በመቀጠል በተራራማው ላይ ይቆሙ።

    2

    እግሮችዎን ከጎን በኩል በመንሸራተት እጆችዎን ከጎን በኩል ያጥፉ እና ቁርጭምጭሚቶችዎ ከእጆችዎ በታች ናቸው ፡፡ ጉልበቶችዎን እና ጭኖዎችዎን ወደ ላይ በመጎተት ፣ ጅራቱን አጥንቱን ስር በመዝጋት ፣ እግሮችዎን ወደ ወለሉ በጥብቅ በመሳብ መሠረትዎን ይመሰርቱ ፡፡

    ትከሻዎችዎን ዝቅ በማድረግ ከሰውነትዎ ወደ ታች እየሮጠ የሚሄድ ምናባዊ መስመር በዓይነ ሕሊናዎ ይታይ። እጆችዎን እና እግሮችዎን ከማዕከላዊው ክፍል ያርቁ ፡፡

    3

    ቀኝ እግርዎን ወደ 90 ዲግሪዎች ሲያዞሩ እና ግራ እግርዎን ወደ 70 ዲግሪዎች ሲያዞሩ ስለዚህ መስመር ግንዛቤ ይኑርዎ ፡፡ ከፊት እግሮችዎ ተረከዙ ወደ ፊት ፊት ለፊት ከኋላ ከኋላ እግር ጋር ካለው የኋላ እግር ጋር መመጣጣቱን ያረጋግጡ ፡፡ሰውነትዎ መሃከልን ለማጥፋት ከፈለገ ፣ ከመሃል መስመሩ ተቃራኒ አቅጣጫዎችን በአንድ ጊዜ በመግፋት ይተግብሩ።

    4

    እስትንፋስ ፣ በጉልበቱ ላይ ትክክለኛውን አንግል ለመመስረት ቀኝ እና እግር ከጭኑ ወደ ውጭ እየጎተተ ቀኝ እግርዎን ሲያጠፉት ፡፡ ዳሌዎችዎን ከመሃል በማጥፋት በተቻለዎት መጠን ዝቅ ይበሉ ፡፡

    እንደ ምሰሶው ከወለሉ ከወረደ ከእግርዎ ጋር ጉልበቱን በቀጥታ ከጉድጓድዎ በላይ እንዲፈልጉ ይፈልጋሉ ፡፡ በጀርባ እግሩ በኩል ወደ ወለሉ የሚወጣውን ኃይል ያቆዩ ፡፡

    5

    አከርካሪ አጥንትን ከፍ ያድርጉት; ቀኝ እጅህን ለመመልከት ጭንቅላትህን አዙር ፡፡ በአፍንጫው በኩል ጥቂት ጥልቅ ትንፋሽዎችን ይውሰዱ ፡፡

    ጣውላውን ይያዙ እና ለስላሳ ይንፉ።

    የአሰራር ሂደቱን ወደ ተራራው ምሰሶ ይመልሱ እና ወደ ሌላኛው ወገን ይድገሙ ፡፡

    እባክዎን ይጎብኙ

    ዛፍ
    ዮጋ ፖስታ. ይህ ምሰሶ የአእምሮን ሀይል ይጠቀማል
    ትኩረት ፣ አእምሮን እንዲያረጋጉ ያስችልዎታል። ሚዛንን ያዳብራል
    እና መረጋጋት ፣…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የዛፍ አቀማመጥ ዮጋ አቀማመጥ
    የዛፍ ዓይነት ዮጋ ዓይነት። ይህ ምሑር የአእምሮን ኃይል ያጎለብታል…

    ዛፍ
    ዮጋ ፖስታ. ይህ ምሰሶ የአእምሮን ሀይል ይጠቀማል
    ትኩረት ፣ አእምሮን እንዲያረጋጉ ያስችልዎታል። ሚዛንን ያዳብራል
    እና መረጋጋት ፣…

    የትምህርት ሰንጠረዥ
    በተራራ ምሰሶ ውስጥ እራስዎን አሰልፍ ፡፡
    ለስላሳዎ መቀጠል
    የሚፈስ እስትንፋስ

    በቀጣዩ የእርስዎ አየር ውስጥ; ክብደትዎን ወደ ግራ እግርዎ ያዙሩት። ትክክለኛውን የጉልበቱን ጉልበቱን ማጠፍ ፣ እና በእጅዎ መርዳት ፣ የቀኝ እግርዎን ጣቶች በተቻለ መጠን ወደ ግራ ውስጣዊ ጭኑ ያኑሩ ፣ ጣቶችዎ ወደታች በመጠቆም ፣ እራስዎን ይቆሙ እና ቀጥሎ እጆችዎን ወደ ትከሻ ደረጃ ከፍ ያድርጉ ፣ ያረጋግጡ እርስ በራስ የሚስማሙ ናቸው ፡፡ ከኋላዎ መሃል እጆችዎን እጆችዎን ያጥፉ። ደረትን አንሳ እና ቀጥ ብለው ይመልከቱ። በመርከቡ ላይ ሙሉ በሙሉ ትኩረት ያድርጉ ፡፡

    አሁን እጆችዎን በፀሎት ቦታ አንድ ላይ ያሰባስቡ ፡፡ አይኖችዎን ከፊትዎ ባለው ነጥብ ላይ ማተኮር ሚዛንዎን ይረዳል።

    ጣቶችዎን በአንድ ላይ በማያያዝ እና በጣት ጣቶች በኩል ወደ ላይ ሲዘረጋ እጆችዎን ወደ ላይ ከፍ ሲያደርጉ ትንፋሽ ያድርጉ ፡፡

    የትምህርት ሰንጠረዥ

    ለስላሳ በሚፈስበት እስትንፋስዎ በመቀጠል በተራራማው ላይ ይቆሙ።
    2
    እግሮችዎን ከጎን በኩል በመንሸራተት እጆችዎን ከጎን በኩል ያጥፉ እና ቁርጭምጭሚቶችዎ ከእጆችዎ በታች ናቸው ፡፡ ጉልበቶችዎን እና ጭኖዎችዎን ወደ ላይ በመጎተት ፣ ጅራቱን አጥንቱን ስር በመዝጋት ፣ እግሮችዎን ወደ ወለሉ በጥብቅ በመሳብ መሠረትዎን ይመሰርቱ ፡፡

    ትከሻዎችዎን ዝቅ በማድረግ ከሰውነትዎ ወደ ታች እየሮጠ የሚሄድ ምናባዊ መስመር በዓይነ ሕሊናዎ ይታይ። እጆችዎን እና እግሮችዎን ከማዕከላዊው ክፍል ያርቁ ፡፡

    ቀኝ እግርዎን ወደ 90 ዲግሪዎች ሲያዞሩ እና ግራ እግርዎን ወደ 70 ዲግሪዎች ሲያዞሩ ስለዚህ መስመር ግንዛቤ ይኑርዎ ፡፡ ከፊት እግሮችዎ ተረከዙ ወደ ፊት ፊት ለፊት ከኋላ ከኋላ እግር ጋር ካለው የኋላ እግር ጋር መመጣጣቱን ያረጋግጡ ፡፡

    ሰውነትዎ መሃከልን ለማጥፋት ከፈለገ ፣ ከመሃል መስመሩ ተቃራኒ አቅጣጫዎችን በአንድ ጊዜ በመግፋት ይተግብሩ።

    እስትንፋስ ፣ በጉልበቱ ላይ ትክክለኛውን አንግል ለመመስረት ቀኝ እና እግር ከጭኑ ወደ ውጭ እየጎተተ ቀኝ እግርዎን ሲያጠፉት ፡፡ ዳሌዎችዎን ከመሃል በማጥፋት በተቻለዎት መጠን ዝቅ ይበሉ ፡፡

    እንደ ምሰሶው ከወለሉ ከወረደ ከእግርዎ ጋር ጉልበቱን በቀጥታ ከጉድጓድዎ በላይ እንዲፈልጉ ይፈልጋሉ ፡፡ በጀርባ እግሩ በኩል ወደ ወለሉ የሚወጣውን ኃይል ያቆዩ ፡፡

    አከርካሪ አጥንትን ከፍ ያድርጉት; ቀኝ እጅህን ለመመልከት ጭንቅላትህን አዙር ፡፡ በአፍንጫው በኩል ጥቂት ጥልቅ ትንፋሽዎችን ይውሰዱ ፡፡

    ጣውላውን ይያዙ እና ለስላሳ ይንፉ።

    የአሰራር ሂደቱን ወደ ተራራው ምሰሶ ይመልሱ እና ወደ ሌላኛው ወገን ይድገሙ ፡፡

    እባክዎን ይጎብኙ

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

    https://www.youtube.com/watch?v=Bz1SWd-cihA
    የተራራ ዋልታ ዮጋ አቀማመጥ
    የተራራ ዋልታ
    ፀሎት
    ሻርክ

    የተራራ ዮጋ ፖዝ

    ዮጋ ውስጥ በጣም አስፈላጊ ከሆኑት ቦታዎች አንዱ የሆነው የተራራ ዋልታ ነው ፡፡ የሁሉም የቆመ አቋም መነሻ እና ማለቂያ ነጥብ ነው።

    በተራራ ምሰሶ ላይ ቆሞ ፣ አእምሮው ፀጥ ያለ ነው ፣ አካሉም ጠንካራ ነው እንዲሁም እንደ ተራራ ነው ፡፡ ይህ በዕለት ተዕለት ሕይወትዎ ውስጥ ሊለማመዱ የሚችሉ ምሰሶዎች ናቸው ፣ በትክክል ለመቆም ልምምድ በአካላዊ እና በአእምሮ ጤንነትዎ ላይ ከፍተኛ ተጽዕኖ ያሳድራሉ ፡፡ በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    እባክዎን ይጎብኙ
    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    የተራራ ምሰሶ ዮጋ አቀማመጥ በተራራ ምሰሶ ላይ ቆሞ ፣ አእምሮው ፀጥ ይላል ፣ አካሉም ጠንካራ ነው እንዲሁም እንደ ተራራ ነው ፡፡

    ይህ በዕለት ተዕለት ሕይወትዎ ውስጥ ሊለማመዱት የሚችሉት የዮጋ ምልክት ነው ፣ በትክክል ለመቆም ልምምድ በአካላዊ እና በአእምሮ ጤንነትዎ ላይ ከፍተኛ ተጽዕኖ ያሳድራል ፡፡
    ምድብ
    ትምህርት

    ተራራ
    በተራራ ላይ ቆሞ ሲቆም አእምሮው ፀጥ ይላል ፣
    እና አካሉ ጠንካራ እና አሁንም እንደ ተራራ ነው። ይህ የዮጋ ምልክት ነው
    መጸለይ ይችላል…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የተራራ ዋልታ ዮጋ አቀማመጥ
    በተራራ ምሰሶ ላይ ቆሞ ፣ አዕምሮ…

    ተራራ
    በተራራ ላይ ቆሞ ሲቆም አእምሮው ፀጥ ይላል ፣
    እና አካሉ ጠንካራ እና አሁንም እንደ ተራራ ነው። ይህ የዮጋ ምልክት ነው
    መጸለይ ይችላል…እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=Bz1SWd-cihA&feature=player_embedded

    https://www.youtube.com/watch…
    የተራዘመ ፀጋ ዮጋ መልክ

    ጸሎቱ ልዕሊ

    ይህ ምሰሶ ቀላል ፣ ግን በጣም ውጤታማ ነው ፣ እና ለበለጠ ላለው ዕድገት ቁልፍ እንቅስቃሴ ነው ፡፡ ይህ መከለያ ከትከሻዎ ስር እና ከእንቆቅልሾቹ ፣ ከጀርባው ዋና የጡንቻ ቡድን እንዴት እንደሚገፉ ያስተምርዎታል። በብዙ የዮጋ ቦታዎች ውስጥ ቁልፍ እንቅስቃሴ።

    ውጥረትን በሚለቀቅ እና የደም ዝውውርን ወደ ትከሻ መገጣጠሚያ (የደም ትከሻ መገጣጠሚያ) መገጣጠሚያዎች በመጨመር የላይኛው ክፍልን ያጠናክራል እንዲሁም ያስተካክላል ፡፡ በተጨማሪም የ..
    ጠንካራ መሠረት ለመመስረት በሚፈልጉበት ጊዜ የሆድ እና እንጨቱ አካባቢ ፡፡ በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    Moutain Po 1

    2

    የሞተርን አቀማመጥ 2 የፊት ጡንቻን ጡንቻዎች በመገጣጠም የጉልበቱን ተንጠልጥለው ይንጠፍጡ ፣ ነገር ግን የጉልበቶቹን ጀርባ አልቆልፉም ፡፡ የጭንጭቱን ደረጃ ለመገጣጠም ከጭኖቹ ጀርባ ጋር ይዘው ይምጡ ፣ እንዲሁም ሽንጡን እና ደረጃዎቹን የጭንጭቱን መጠን ደረጃውን ከፍ ያድርጉት።

    3

    ተራሮች ወደኋላ ይመለሳሉ ዳሌዎ በቀጥታ ከጉልበቶችዎ በላይ ጉልበቶችዎም ከጉልበቶችዎ በላይ መሆን አለባቸው ፡፡ ይህ የተረጋጋ መሠረት ይሰጥዎታል እንዲሁም ሽንቱን በትክክል በማስቀመጥ አከርካሪው ጤናማ ያደርገዋል ፡፡

    4

    አሁን የጎድን አጥንት (የጎድን አጥንት) ከፍ ሲያደርጉ ፣ ደረትን በመከፈት እና ትከሻዎችን ወደታች በመወርወር ፣ አንገቱን ወደ ላይ በማሰፋት ፣ መንጋጋ እና ዓይኖች ለስላሳ እንዲሆኑ በማድረግ አከርካሪውን በቀስታ በመሳብ ፣ ቀስ ብለው በመተንፈስ ፣ እግሮቹን ወደ ላይ በማንሳት ፡፡

    5

    የጎድን አጥንትን ለመደገፍ የትከሻውን እከሻዎች ወደ ኋላ ያመጣሉ ፡፡ በቀስታ እና በቀስታ ይንፉ።

    ጭንቅላትዎን በቀጥታ በትከሻዎ ላይ በቀጥታ ያስቀምጡ ፣ እና ከፊት ለፊትዎ በአንድ ደረጃ ላይ የዓይን ደረጃን ይመልከቱ ፡፡

    የትምህርት ሰንጠረዥ
    1

    በተራራማው ቦታ ላይ እራስዎን ያቁሙ እና ወደ ሆድዎ ውስጥ በመተንፈስ አሁን እርስዎ የሚያውቁት ትንፋሽ በመቀጠል ወደ እዚህ በጥልቀት ይተንፍሱ ፡፡

    2

    ትንፋሽ ያድርጉ ፣ እጆችዎን ወደ ትከሻ ከፍታ ከፍ ያድርጉ እና በተቃራኒ አቅጣጫ ወደ ሌላው ይራ themቸው

    3

    አሁን እጆችዎን ከትከሻዎ ላይ አጣጥፈው ጣቶችዎን ወደ ላይ ያዙሩ ፡፡ ገላውን በጥሩ ሁኔታ ቀጥ ባለ አቋም ያቆዩት

    4

    የትከሻ ትከሻዎ መጎተት ላይ በማተኮር ላይ እጅዎን ከፊትዎ ያውጡ እጆችዎን አንድ ላይ በማጣበቅ እና ጣቶችዎ ከጎንዎ እየዘረፉ ..

    5

    ጣቶችዎን አንድ ላይ ሲያሰባስቡ ጅማቶቹን አንድ ላይ ማጥመዱን ይቀጥሉ

    6

    አሁን በክርንዎ ላይ ያዙሩ እና እጆቹን ወደ ቁልቁል ይውሰዱ። እጆቹን ወደ ላይ በሚተነፍሱበት ጊዜ በእጆችና በእግሮቹ ላይ በጥብቅ መጫንዎን ይቀጥሉ ፡፡ በእያንዳንዱ ድፍድፍ በትንሹ ከፍ ሲል የትከሻ ክፍት የዮጋ አቀማመጥ። ይህ እንቅስቃሴ ከጀርባው ዋና ዋና የጡንቻ ቡድን (ትከሻዎች) እና ከእንቆቅልሾቹ (ከእጅ) ወደ ውጭ እንዴት መግፋት እንደሚችሉ ያስተምርዎታል ፡፡ በብዙ የዮጋ ቦታዎች ውስጥ ቁልፍ እንቅስቃሴ። ይህ ምሰሶ ቀላል ፣ ግን በጣም ውጤታማ እና ቁልፍ ነው
    ወደ ላለው የላቀ እድገት ይንቀሳቀሳሉ።

    እባክዎን ይጎብኙ
    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    የትከሻ ክፍት የዮጋ አቀማመጥ። ይህ እንቅስቃሴ ከጀርባው ዋና ዋና የጡንቻ ቡድን (ትከሻዎች) እና ከእንቆቅልሾቹ (ከእጅ) ወደ ውጭ እንዴት መግፋት እንደሚችሉ ያስተምርዎታል። በብዙ የዮጋ ቦታዎች ውስጥ ቁልፍ እንቅስቃሴ። ይህ ምሰሶ ቀላል ፣ ግን በጣም ውጤታማ ነው ፣ እና ለበለጠ ላለው ዕድገት ቁልፍ እንቅስቃሴ ነው ፡፡
    ምድብ
    ትምህርት

    ትከሻ
    ክፍት ዮጋ ፖስታ ይህ እንቅስቃሴ እንዴት እንደሚገፉ ያስተምሩዎታል
    ትከሻዎች እና ከላኖች ስር ፣ የጡንቻው ዋና ቡድን
    ተመለስ ኬ…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የተራዘመ ፀጋ ዮጋ መልክ
    የትከሻ ክፍት የዮጋ አቀማመጥ። ይህ እንቅስቃሴ እንዴት…

    ትከሻ
    ክፍት ዮጋ ፖስታ ይህ እንቅስቃሴ እንዴት እንደሚገፉ ያስተምሩዎታል
    ትከሻዎች እና ከላኖች ስር ፣ የጡንቻው ዋና ቡድን
    ተመለስ ኬ…

    የትምህርት ሰንጠረዥ
    የተራራ ዋልታ 1
    2
    የተራራ አቀማመጥ 2
    ከፊት ለፊቱ ጡንቻዎች በመገጣጠም የጉልበቱን ጫፎች ወደ ላይ ያንሱ ፣ የጉልበቶቹን ጀርባ ግን መቆለፍ የለብዎትም ፡፡ የጭንጭቱን ደረጃ ለመገጣጠም ከጭኖቹ ጀርባ ጋር ይዘው ይምጡ ፣ እንዲሁም ሽንጡን እና ደረጃዎቹን የጭንጭቱን መጠን ደረጃውን ከፍ ያድርጉት።
    ተራሮች ተመለሱ
    ወገብዎ በቀጥታ ከጉልበቶችዎ በላይ ጉልበቶችዎም ከጉልበቶችዎ በላይ መሆን አለባቸው። ይህ የተረጋጋ መሠረት ይሰጥዎታል እንዲሁም ሽንቱን በትክክል በማስቀመጥ አከርካሪው ጤናማ ያደርገዋል ፡፡
    4
    አሁን የጎድን አጥንት (የጎድን አጥንት) ከፍ ሲያደርጉ ፣ ደረትን በመከፈት እና ትከሻዎችን ወደታች በመወርወር ፣ አንገቱን ወደ ላይ በማሰፋት ፣ መንጋጋ እና ዓይኖች ለስላሳ እንዲሆኑ በማድረግ አከርካሪውን በቀስታ በመሳብ ፣ ቀስ ብለው በመተንፈስ ፣ እግሮቹን ወደ ላይ በማንሳት ፡፡

    5
    የጎድን አጥንትን ለመደገፍ የትከሻውን እከሻዎች ወደ ኋላ ያመጣሉ ፡፡ በቀስታ እና በቀስታ ይንፉ።

    ጭንቅላትዎን በቀጥታ በትከሻዎ ላይ በቀጥታ ያስቀምጡ ፣ እና ከፊት ለፊትዎ በአንድ ደረጃ ላይ የዓይን ደረጃን ይመልከቱ ፡፡

    የትምህርት ሰንጠረዥ

    በተራራማው ቦታ ላይ እራስዎን ያቁሙ እና ወደ ሆድዎ ውስጥ በመተንፈስ አሁን እርስዎ የሚያውቁት ትንፋሽ በመቀጠል ወደ እዚህ በጥልቀት ይተንፍሱ ፡፡

    2

    ትንፋሽ ያድርጉ ፣ እጆችዎን ወደ ትከሻ ከፍታ ከፍ ያድርጉ እና በተቃራኒ አቅጣጫ ወደ ሌላው ይራ themቸው

    3

    አሁን እጆችዎን ከትከሻዎ ላይ አጣጥፈው ጣቶችዎን ወደ ላይ ያዙሩ ፡፡ ገላውን በጥሩ ሁኔታ ቀጥ ባለ አቋም ያቆዩት4

    የትከሻ ትከሻዎ መጎተት ላይ በማተኮር ላይ እጅዎን ከፊትዎ ያውጡ እጆችዎን አንድ ላይ በማጣበቅ እና ጣቶችዎ ከጎንዎ እየዘረፉ ..

    5

    ጣቶችዎን አንድ ላይ ሲያሰባስቡ ጅማቶቹን አንድ ላይ ማጥመዱን ይቀጥሉ

    6

    አሁን በክርንዎ ላይ ያዙሩ እና እጆቹን ወደ ቁልቁል ይውሰዱ። እጆቹን ወደ ላይ በሚተነፍሱበት ጊዜ በእጆችና በእግሮቹ ላይ በጥብቅ መጫንዎን ይቀጥሉ ፡፡ በእያንዳንዱ ድፍድፍ በትንሹ ከፍ ሲል
    የትከሻ ክፍት የዮጋ አቀማመጥ። ይህ እንቅስቃሴ ከጀርባው ዋና ዋና የጡንቻ ቡድን (ትከሻዎች) እና ከእንቆቅልሾቹ (ከእጅ) ወደ ውጭ እንዴት መግፋት እንደሚችሉ ያስተምርዎታል። በብዙ የዮጋ ቦታዎች ውስጥ ቁልፍ እንቅስቃሴ። ይህ ምሰሶ ቀላል ፣ ግን በጣም ውጤታማ ነው ፣ እና ለበለጠ ላለው ዕድገት ቁልፍ እንቅስቃሴ ነው ፡፡

    እባክዎን ይጎብኙ

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

    https://www.youtube.com/watch?v=SzWxM_W4DNA
    ዮጋ ትከሻ ማሽከርከር
    ትከሻ አደንዛዥ ዕፅ

    የትከሻ ማሽከርከር ሌላ ቦታና በማንኛውም ጊዜ ሊተገበር የሚችል ሌላ ምሰሶ ነው ፡፡

    ውጥረትን በሚለቀቅበት ጊዜ እና የትከሻውን መገጣጠሚያ ወደ ኳስ የትከሻ መገጣጠሚያ (ትከሻ) መገጣጠሚያዎች በመጨመር የትከሻውን ክልል ያጠናክራል እንዲሁም ያመቻቻል። እንዲሁም ጠንካራ መሠረት ለመመስረት በሚፈልጉበት ጊዜ የሆድ እና እንጨትን አካባቢ ለማጠናከር ይረዳል ፡፡ በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    በተራራ ምሰሶ ውስጥ እራስዎን አሰልፍ ፡፡ ለስላሳ በሚተነፍስ እስትንፋስዎ መቀጠል

    2

    በሚተነፍሱበት ጊዜ ጭንቅላቱን ቀጥ እና ለስላሳ በማድረግ ትከሻዎን ወደ የጆሮዎ ወገብ ያዙ ፡፡

    3

    በሚተፋበት ጊዜ በደረትዎ ላይ በመውጣት ትከሻውን እና ቡላዎቹን አንድ ላይ በመጠምዘዝ ሙሉ ክበብ ውስጥ በማሽከርከር ትከሻዎቹን ዙሪያውን አዙሩ ፡፡

    4

    ወደ ተራራው ምሰሶ ይመለሱ

    3 ተጨማሪ ጊዜ ይድገሙ

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    በ ‹ዮጋ› አቀማመጥ ውስጥ ማሰላሰል ፡፡ ጭንቅላቱን ቀጥ እና ለስላሳ በማድረግ ትከሻዎን ወደ የጆሮዎ ወገብ ሲጨምሩ ትንፋሽ ያድርጉ ፡፡

    በሚያጠናቅቁበት ጊዜ ፣ ​​ከሙሉ ደረቱ ላይ በመገጣጠም ሙሉ ክበብ ውስጥ በማዞር ትከሻዎቹን ዙሪያውን ያዙሩ ፡፡
    ምድብ
    ትምህርት

    ማሰላሰል
    ዮጋ መልክ ትከሻዎን ወደ ጆሮዎ ከፍ ሲያደርጉ ይንፉ
    ጭንቅላቱን ቀጥ አድርጎ እና ለስላሳ ማድረጉ እግሮች። በሚተላለፉበት ጊዜ ፣
    ትከሻዎች…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ዮጋ ትከሻ ማሽከርከር
    በ ‹ዮጋ› አቀማመጥ ውስጥ ማሰላሰል ፡፡ ትከሻዎችዎን ወደ… ከፍ ሲያደርጉ ይንፉ…

    ማሰላሰል
    ዮጋ መልክ ትከሻዎን ወደ ጆሮዎ ከፍ ሲያደርጉ ይንፉ
    ጭንቅላቱን ቀጥ አድርጎ እና ለስላሳ ማድረጉ እግሮች። በሚተላለፉበት ጊዜ ፣
    ትከሻዎች…

    የትምህርት ሰንጠረዥ

    1
    በተራራ ምሰሶ ውስጥ እራስዎን አሰልፍ ፡፡
    ለስላሳዎ መቀጠል
    የሚፈስ እስትንፋስ
    2
    በሚተነፍሱበት ጊዜ ጭንቅላቱን ቀጥ እና ለስላሳ በማድረግ ትከሻዎን ወደ የጆሮዎ ወገብ ያዙ ፡፡
    3
    በሚተነፍሱበት ጊዜ ትከሻዎችን ዙሪያውን ያሽከርክሩ
    የደረት ላይ ከፍ በማድረግ የትከሻውን እከሻዎች በመጠምዘዝ በማሽከርከር
    በሙሉ ክበብ ውስጥ ፡፡
    4
    ወደ ተራራው ምሰሶ ይመለሱ
    3 ተጨማሪ ጊዜ ይድገሙ

    እባክዎን ይጎብኙ

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

    መዋሸት
    ወደታች ውሻ
    የተቀመጠ ፊት ለፊት መታጠፍ

    ውሸታም መሰረታዊ ጠማማ

    ይህንን ምሰሶ ማከናወን በማለፊያዎ ውስጥ በፍጥነት ጥንካሬን እና የጡንቻን ድምጽ ይጨምራል ፡፡

    ውሸት ጠማማ ሌላ ምሰሶ ነው ፣ በጣም ቀላል ግን እጅግ በጣም ውጤታማ። ይህ ምሰሶ ለአከርካሪው እና አንገቱ ዘና የሚያደርግ ሲሆን የታችኛውን ጀርባና ዳሌ ያሞቀዋል እንዲሁም እፍኝትን ያሻሽላል እንዲሁም መርዛማ ንጥረ ነገሮችን ለማስወገድ ይረዳል ፡፡ በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    ጀርባዎ ላይ ተኝቶ ወደነበረበት ቦታ ይምጡ እና እጆችዎን ወደ ጎን ዘርግተው ጣቶችዎን እና ትከሻዎችዎን ወለሉ ላይ በጥብቅ ያኑሩ ፡፡

    የትከሻዎን መከለያዎች ወደታች ያዙሩ። ጣቶችዎን ለየብቻ ያሰራጩ። ወደ ወለሉ ቀጥ ያሉ መስመሮች ሲቀርጹ የኋላ እና የትከሻዎች ስሜት ይሰማዎታል ፡፡

    2

    ወደ ደረቱ በሚመጡበት ጊዜ ጉልበቶችዎን ይንጠቁጡ ፡፡

    3

    ተንሳፈፉ ፣ ጉልበቶችዎን እና ቁርጭምጭሚቶችዎን አንድ ላይ ያቆዩ ፣ ጉልበቶችዎን ወደ ቀኝ ይንከባለል ፡፡ እጆችዎ ሰፋ ያለ ወጭዎች እና ትከሻዎችዎ ወደ መሬት በጥብቅ በመግፋት ላይ ትኩረት ያድርጉ ፡፡ በትክክለኛው አሰላለፍ ውስጥ ሲዘረጋ አከርካሪዎ ረዘም ላለ ጊዜ ሊሰማዎት ወይም ሊሰማዎት ይችላል ፡፡

    ጉልበቶች እና ቁርጭምጭሚቶች አንድ ላይ መተንፈስ ፣ በግራ የታችኛው የጎድን አጥንት እና በእቅፉ መካከል ያለውን ርዝመት በመፍጠር ላይ ያተኩራሉ ፣

    4

    አሁን ግራ እጅዎን ለመመልከት ጭንቅላትዎን ያዙሩ ፡፡ ወደዚህ ምሰሶ ፣ ሆድ ለስላሳ ፣ እስትንፋስ ለስላሳ እና ዘና ይበሉ ፡፡

    ምሰሶውን መልሰህ አዙረው ወደ ሌላኛው ጎን ይድገሙ

    እባክዎን ይጎብኙ

    የታችኛው ፊት ውሻ

    አድሆሙኩቫቫቫናና

    የውሻ ዮጋ ምሰሶ ራሱን እንደሚዘረጋ የውሻ ቅርፅ ይመስላል ፡፡ ይህ የሰውነት ክፍል የላይኛው የሰውነት ክፍል ጥንካሬን ሲያጠናክር እና ሲቀርፀም በእግሮቹ ውስጥ ጥንካሬን ያጠናክራል ፣ ያስፋፋል እንዲሁም ያሻሽላል ፡፡ ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ለአንድ ጊዜ ብቻ ጊዜ ካለዎት ይህንን ይሞክሩ ፡፡

    ይህንን ምሰሶ ለአንድ ደቂቃ ወይም ከዚያ በላይ መያዝ ከደከሙ የኃይል ደረጃዎችን ያነቃቃዋል እንዲሁም ይመልሳል ፡፡ የዚህ ምሰሶ መደበኛ ልምምድ መላውን ሰውነት የሚያድስ እና በእርጋታ የነርቭ ስርዓትዎን ያነቃቃል ፡፡የትምህርት ሰንጠረዥ

    ጀርባዎ ላይ ተኝቶ ወደነበረበት ቦታ ይምጡ እና እጆችዎን ወደ ጎን ዘርግተው ጣቶችዎን እና ትከሻዎችዎን ወለሉ ላይ በጥብቅ ያኑሩ ፡፡

    የትከሻዎን መከለያዎች ወደታች ያዙሩ። ጣቶችዎን ለየብቻ ያሰራጩ። ወደ ወለሉ ቀጥ ያሉ መስመሮች ሲቀርጹ የኋላ እና የትከሻዎች ስሜት ይሰማዎታል ፡፡

    2

    ወደ ደረቱ በሚመጡበት ጊዜ ጉልበቶችዎን ይንጠቁጡ ፡፡

    3

    ተንሳፈፉ ፣ ጉልበቶችዎን እና ቁርጭምጭሚቶችዎን አንድ ላይ ያቆዩ ፣ ጉልበቶችዎን ወደ ቀኝ ይንከባለል ፡፡ እጆችዎ ሰፋ ያለ ወጭዎች እና ትከሻዎችዎ ወደ መሬት በጥብቅ በመግፋት ላይ ትኩረት ያድርጉ ፡፡ በትክክለኛው አሰላለፍ ውስጥ ሲዘረጋ አከርካሪዎ ረዘም ላለ ጊዜ ሊሰማዎት ወይም ሊሰማዎት ይችላል ፡፡
    ጉልበቶች እና ቁርጭምጭሚቶች አንድ ላይ መተንፈስ ፣ በግራ የታችኛው የጎድን አጥንት እና በእቅፉ መካከል ያለውን ርዝመት በመፍጠር ላይ ያተኩራሉ ፣
    4

    አሁን ግራ እጅዎን ለመመልከት ጭንቅላትዎን ያዙሩ ፡፡ ወደዚህ ምሰሶ ፣ ሆድ ለስላሳ ፣ እስትንፋስ ለስላሳ እና ዘና ይበሉ ፡፡

    ምሰሶውን መልሰህ አዙረው ወደ ሌላኛው ጎን ይድገሙ
    እባክዎን ይጎብኙ

    https://www.youtube.com/watch…
    ውሻ ዮጋ ዓይነት
    የታችኛው ፊት ውሻ

    አድሆሙኩቫቫቫናና

    የውሻ ዮጋ ምሰሶ ራሱን እንደሚዘረጋ የውሻ ቅርፅ ይመስላል ፡፡ ይህ የሰውነት ክፍል የላይኛው የሰውነት ክፍል ጥንካሬን ሲያጠናክር እና ሲቀርፀም በእግሮቹ ውስጥ ጥንካሬን ያጠናክራል ፣ ያስፋፋል እንዲሁም ያሻሽላል ፡፡ ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ለአንድ ጊዜ ብቻ ጊዜ ካለዎት ይህንን ይሞክሩ ፡፡

    ይህንን ምሰሶ ለአንድ ደቂቃ ወይም ከዚያ በላይ መያዝ ከደከሙ የኃይል ደረጃዎችን ያነቃቃዋል እንዲሁም ይመልሳል ፡፡ የዚህ ምሰሶ መደበኛ ልምምድ መላውን ሰውነት የሚያድስ እና በእርጋታ የነርቭ ስርዓትዎን ያነቃቃል ፡፡
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    እጅዎን እና ጉልበቶችዎን በጉልበቶችዎ ወገብ ወርድ እና በሌላው እጆች ትከሻ ስፋታቸው ይዘው ወደ ላይ ይምጡ ፣ ጣቶችዎ ሰፊ ወደ ወለሉ በጥብቅ ይጫኗቸዋል ፡፡

    2

    ትንፋሽ ያድርጉ ፣ አከርካሪዎን ያርፉ እና ጣቶችዎን ወደ ታች ሲያዞሩ ከፍ ይበሉ ፡፡

    3

    እግሮችዎን ቀጥ ብለው ሲወጡ እና ለጥቂት ጊዜ እዚህ ለአፍታ ሲያቆሙ።

    4

    አሁን ከእጅዎ ወደ ወለሉ እስከ ወገብዎ ድረስ ቀጥ ያለ መስመር እንዲያገኙ ከእራስዎ እጆችዎን ወደታች ይንገሩት ፡፡ ቀጥ ያሉ እጆች እና ቀጥ ያሉ እግሮች።

    ወደ ውስጥ ሲገቡ እጆችዎን ወደ ታች ሲጫኑ እና ከትከሻዎ ውጭ ወደ ላይ ከፍ ሲያደርጉ ፡፡

    ጭንቅላትዎን እና ጣቶችዎን በሰውነትዎ መስመር በኩል ይመልሱ ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ለአንድ ጊዜ ብቻ ጊዜ ካለዎት ይህንን ይሞክሩ ፡፡
    ምድብ
    ትምህርት

    ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ለአንድ ጊዜ ብቻ ጊዜ ካለዎት ይህንን ይሞክሩ ፡፡
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ውሻ ዮጋ ዓይነት
    ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ጊዜ ካለህ…

    ውሻ ዮጋ ዓይነት። ከዋና ዋና የዮጋ አሦር አንዱ። ለአንድ ጊዜ ብቻ ጊዜ ካለዎት ይህንን ይሞክሩ ፡፡

    ምስል.png
    የትምህርት ሰንጠረዥ
    1
    እጅዎን እና ጉልበቶችዎን በጉልበቶችዎ ወገብ ወርድ እና በሌላው እጆች ትከሻ ስፋታቸው ይዘው ወደ ላይ ይምጡ ፣ ጣቶችዎ ሰፊ ወደ ወለሉ በጥብቅ ይጫኗቸዋል ፡፡
    2
    ትንፋሽ ያድርጉ ፣ አከርካሪዎን ያርፉ እና ጣቶችዎን ወደ ታች ሲያዞሩ ከፍ ይበሉ
    3
    እግሮችዎን ቀጥ ብለው ሲወጡ እና ለጥቂት ጊዜ እዚህ ለአፍታ ሲያቆሙ።
    4
    አሁን ከእጅዎ ወደ ወለሉ እስከ ወገብዎ ድረስ ቀጥ ያለ መስመር እንዲያገኙ ከእራስዎ እጆችዎን ወደታች ይንገሩት ፡፡ ቀጥ ያሉ እጆች እና ቀጥ ያሉ እግሮች።
    ወደ ውስጥ ሲገቡ እጆችዎን ወደ ታች ሲጫኑ እና ከትከሻዎ ውጭ ወደ ላይ ከፍ ሲያደርጉ ፡፡
    ጭንቅላትዎን እና ጣቶችዎን በሰውነትዎ መስመር በኩል ይመልሱ ፡፡

    እባክዎን ይጎብኙ

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

    https://www.youtube.com/watch…
    ፊት ለፊት መታጠፍ
    መቀመጫውን ወደ ፊት ማጠፍ

    ፓስኪሞታታናና

    የዚህ ምሰሶ ዓላማ ከሰውነትዎ ጀርባ በሙሉ እስከ ተረከዙ ድረስ እስከ ሙሉ ጭንቅላቱ ድረስ ሙሉ በሙሉ እንዲዘረጋ ማድረግ ነው ፡፡ ለቀጣይ መሻሻል በጣም ጥሩ ነው እናም የውስጥ አካላትን እንደ ያበረታታል
    ደህና።

    በተሻሻለ የአእምሮ ትኩረት እና ጽናት ውስጥ ይጨምርና አእምሮን ለመቆጣጠር እና ለማረጋጋት ይረዳል። የአከርካሪ አጥንት የመለጠጥ አቅልጠው ሲጨምር መጨናነቅን ያስታጥቃል ፣ እንዲሁም የኋላ መዶሻዎችን ያጠናክራል እንዲሁም ይዘረጋል ፡፡
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    እግሮችዎ ፊት ለፊት ሆነው አብረው ወደ መቀመጫ ቦታ ይምጡ ፡፡

    ከጭንቅላቱ በታች ያለውን ከግራ እጆችዎ ላይ የሚንከባለልውን የአካል ክፍል ያውጡ ፣ ስለዚህ እርስዎ በእግሮችዎ አናት ላይ የሚገኙት በተቀመጡበት አጥንቶችዎ አናት ላይ ነዎት ፡፡
    2

    የጉልበቱ መገጣጠሚያዎች ቀጥታ ወደ ላይ እንዲመለከቱ ጭኖቹን ወደ ውስጥ ይንከባለል።

    ወለሉ ላይ ወደ ታች በመጫን እግሮቹን ያግብሩ ፡፡

    ጣቶችዎን በሰፊው ያሰራጩ እና ወደ እርስዎ ይጎትቱ።

    አከርካሪዎን ወደ ላይ እና ወደ ላይ ከፍ ሲያደርጉ ዝቅተኛ የኋላ ጡንቻዎችዎን ያራዝሙ ፡፡
    3

    አሁን ገመድዎን በሁለቱም እግሮች ዙሪያ ያዙ ፡፡ የቁርጭምጭሚቱ ዓላማ አከርካሪውን ቀጥ አድርጎ ማቆየት ነው። ይህ በጣም አስፈላጊ ነው ፡፡ ጭንቅላቱ የአከርካሪ አጥንት ማራዘሚያ መሆኑን ይገንዘቡ ፣ ስለሆነም በዚሁ መሠረት እንዲስተካከል ያድርጉት

    በመዘርጊያው ውስጥ ከፍተኛውን የክብደት ደረጃ ለመፍጠር እስትንፋሱን ይጠቀሙ።4

    በቀጣዩ እስትንፋሱ ላይ; ከዚያ በኋላ ቀበቶውን ይውረዱ
    የፊት ለፊት እና የኋላው ላይ መስፋፋቱን ጠብቆ ማቆየት። አንዳንድ
    የእግሮችዎን ጎኖች መያዝ ይችላሉ ፡፡ በቀስታ ይንፉ እና
    ያለማቋረጥ። በከፍታ ጥንካሬ እራስዎን ወደ ፊት አይስጉ
    አካል።

    ዘና ያለ ጭንቅላትን እና አንገትን በመያዝ በእቅፉ ላይ መታጠፍዎን ይቀጥሉ።
    5

    ወደ ፊት ትንሽ ይሂዱ ፣ በሆድዎ ውስጥ ያለውን ቦታ በመጨመር ፣ ረዘም ሲያደርጉ ፣ ሲያንቀሳቅሱ እና ወደ ፊት ሲመጡ ሆድዎን ያዝናኑ እና ወደ ውስጥ ይግቡ ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ዮጋ አስናን ፊት ለፊት መታጠፍ
    ምድብ
    ትምህርት

    ዮጋ አስናን ፊት ለፊት መታጠፍ
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ፊት ለፊት መታጠፍ
    ዮጋ አስናን ፊት ለፊት መታጠፍ

    ዮጋ አስናን ፊት ለፊት መታጠፍ

    ዮጋ አስናን ፊት ለፊት መታጠፍ

    የትምህርት ሰንጠረዥ

    1

    እግሮችዎ ፊት ለፊት ሆነው አብረው ወደ መቀመጫ ቦታ ይምጡ ፡፡

    ከጭንቅላቱ በታች ያለውን ከግራ እጆችዎ ላይ የሚንከባለልውን የአካል ክፍል ያውጡ ፣ ስለዚህ እርስዎ በእግሮችዎ አናት ላይ የሚገኙት በተቀመጡበት አጥንቶችዎ አናት ላይ ነዎት ፡፡

    2
    የጉልበቱ መገጣጠሚያዎች ቀጥታ ወደ ላይ እንዲመለከቱ ጭኖቹን ወደ ውስጥ ይንከባለል።
    ወለሉ ላይ ወደ ታች በመጫን እግሮቹን ያግብሩ ፡፡
    ጣቶችዎን በሰፊው ያሰራጩ እና ወደ እርስዎ ይጎትቱ።
    አከርካሪዎን ወደ ላይ እና ወደ ላይ ከፍ ሲያደርጉ ዝቅተኛ የኋላ ጡንቻዎችዎን ያራዝሙ ፡፡

    3

    አሁን ገመድዎን በሁለቱም እግሮች ዙሪያ ያዙ ፡፡ የቁርጭምጭሚቱ ዓላማ አከርካሪውን ቀጥ አድርጎ ማቆየት ነው። ይህ በጣም አስፈላጊ ነው ፡፡
    ጭንቅላቱ የአከርካሪ አጥንት ማራዘሚያ መሆኑን ይገንዘቡ ፣ ስለሆነም በዚሁ መሠረት እንዲስተካከል ያድርጉት

    በመዘርጊያው ውስጥ ከፍተኛውን የክብደት ደረጃ ለመፍጠር እስትንፋሱን ይጠቀሙ።

    4
    በቀጣዩ እስትንፋሱ ላይ; ከፊትና ከኋላ በኩል ያለውን ቅጥያ በመጠገን ላይ እያሉ ቀበቶውን ወደታች ይውረዱ ፡፡ አንዳንዶቻችሁ የእግሮችዎን ጎኖች ለመያዝ ይችላሉ። በቀስታና ያለማቋረጥ ይንፉ። በላይኛው የሰውነትዎ ጥንካሬ እራስዎን ወደ ፊት አይስጉ ፡፡

    ወገብዎ ላይ ዘንበል ይበሉ ፣ ዘና ያለ ጭንቅላትን እና አንገትን ያቆዩ። በእቅፉ ላይ መታጠፍ ፣ ዘና ያለ ጭንቅላትን እና አንገትን ይጠብቁ.5

    5

    ትንሽ ወደ ፊት ይሂዱ ፣ በሆድዎ ላይ ዘና ይበሉ እና ትንፋሹን ያራዝሙ ፣ ያቃጥሉ እና ወደፊት ወደፊት ይምጡ ፣ ይህም በ
    የእርስዎ vertebrae.

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=rEhU1KqPyY4&feature=player_embedded

    https://www.youtube.com/watch?v=dIvKigXK1mU
    ድልድይ
    የብሪጅ ድልድይ

    የብሪጅ ድልድይ ለመለማመድ ቀላል ግን በጣም ውጤታማ ፓይፕ ነው ፡፡ እግሮቹን እና የኋላ እግሮቹን ጡንቻዎች በሚያጠናክርበት ጊዜ ጤናማ ተለዋዋጭ የአከርካሪ አጥንት እንዲስፋፋ ይረዳል ፡፡
    እንዲሁም የሆድ ጡንቻዎችን እና የአካል ክፍሎችን ለመዘርጋት እና ለማነቃቃት ይረዳል ፡፡

    አዕምሮን ለማቅለል እና ለማነቃቃት ይረዳል እንዲሁም ድካም ቢሰማን እንደገና ለማደስ ታላቅ መንገድ ነው።
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    እግሮችዎ ከታጠፈ ፣ ተረከዙ ወደ እግሩ ቅርብ በሆነ ፣ ጀርባዎ ላይ ተኛ ፣
    እግር ወደ ወለሉ ፣ ሂፕ ስፋቱ እና ትይዩ በጥብቅ መጫን።

    እጆችዎ ከጎንዎ በትንሹ መውጣት አለባቸው ፣ የእጆችዎ መዳፎች ወደ ወለሉ በጥብቅ እየገፉ።

    2

    ትንፋሽዎን በእግርዎ ወደ ወለሉ አጥብቀው በመጫን ጅራቱን ከፍ ያድርጉት። መከለያዎቹን አጥብቀው ያቆዩ እና ትከሻዎችን እና እጆቹን ወደ ወለሉ ይጫኑ። ወደ ሚኖሩበት ከፍታ ብቻ ይሂዱ
    ምቹ።

    ደረትን መከፈት እና ጠርዙን የሚያራዝሙ እንደመሆናቸው መጠን በዚህ ቦታ ላይ ጥቂት ገንቢ ትንፋሽዎችን ይውሰዱ።

    3

    አሁን እጆችዎን ከጭንቅላቱዎ ወደ ወለሉ ያድርሱት ፡፡ መከለያዎችዎን ከወለሉ ላይ ማንሳትዎን ይቀጥሉ
    የታችኛው አከርካሪ አጥንትን የሚከላከል እና ጭንቅላቱ እና አንገቱ ዘና እንዲሉ በማድረግ የታችኛውን አከርካሪ ይከላከላል ፡፡

    ይህ ምሰሶ መላውን የፊት ክፍል ይዘረጋና ተንቀሳቃሽነትን ወደ ያመጣል
    አከርካሪ መተንፈስ የተስተካከለ የጎድን አጥንት ከሚከፈትበት ጊዜ እና
    የደረት አካባቢ።

    እባክዎን ይጎብኙ
    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ምድብ
    ትምህርት

    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ድልድይ

    https://www.youtube.com/watch…
    ዮጋ ፖስታ

    አንበጣ
    ድልድዩ
    የተራዘመ የሕፃን ጉልበት

    አንበጦች

    ሰልባታና

    የአከባቢው ዮጋ አኳኋን ነው
    እንደዚህ ተብሎ የተሰየመው እንደ ተለምዶ ከሚታወቀው የነፍሳት ቅርፅ ጋር ይመሳሰላል
    አንበጣ ይህ ምሰሶ ጥንካሬን ለማጠንከር ፣ ለመዘርጋት እና ለመቀነስ ይረዳል
    ወደላይኛው የኋላ ክልል ተጣጣፊነትን ሲያመጣ የታችኛው ጀርባ።

    ይህን ምሰሶ ለመለማመድ ሲጀምሩ የእርስዎ
    እግሮች ከወለሉ በጣም ርቀው አይሄዱ ይሆናል ፡፡ እባክዎ ይቀጥሉ እና ይቆዩ
    የእርስዎ ክልል የበለጠ እየተሻሻለ ስለሚሄድ አዎንታዊ ይሆናል
    ተለማመዱ ይህንን ምሰሶ ማስተማር መማር በጥሩ አቋም ውስጥ ያቆየዎታል
    ለበለጠ የላቁ ጀርባዎች።
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ
    የትምህርት ሰንጠረዥ
    1

    እጆችዎ ጋር በመሆን መሬት ላይ ወድቀው ወደ ሚመጡበት ቦታ ይምጡ
    ሰውነትዎን ፣ መዳፍዎን እና ግንባሩን ወደታች ያዙሩ ፡፡ ጉልበቶችዎን እና ቁርጭምጭሚቶችዎን ያመጣሉ
    አንድ ላየ. የትከሻ ጠርዞቹን በአንድ ላይ እና ወደታች ይዝጉ ፡፡ መዳፎችዎን ይግፉ
    ወደ ወለሉ ፡፡ የሆድ ዕቃዎቹን ወደ ውስጥ ይጎትቱ ፣ መከለያዎቹን ይከፍት ፣ እና
    ዳሌዎቹን እና ቡኒዎችን ወደ ወለሉ በጥብቅ ይጫኑ ፡፡2

    በቀጣዩ እስትንፋሱ ላይ; ምቹ ፣ ግን ፈታኝ ወደሆነ ከፍታ ከፍ ያድርጉት ፡፡

    መከለያዎቹ እንዲነቃ ያድርጉ, ጉልበቶቹን ይቆልፉ, ቁርጭምጭሚቶችን አንድ ላይ ያቆዩ.

    3

    የትከሻ ትከሻዎችን ሲጎትቱ የፊትዎን የፊት ክፍል ያሳድጉ
    አንድ ላይ በመሆን ጭንቅላቱን ፣ እጆቹንና የላይኛውን ጣት ከፍ በማድረግ ከ
    ወለሉ ፣ ቀጥ ብሎ ማየት ፣ የደረት ፊት ይከፍታል እና
    የእጆችን መስመር ወደታች በመግፋት።

    እግሮቹን በጥብቅ እንዲሰሩ ያድርጓቸው ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    የሉኪስ ዮጋ መልክ
    ምድብ
    ትምህርት

    የሉኪስ ዮጋ መልክ
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ዮጋ ፖስታ
    የሉኪስ ዮጋ መልክ

    የሉኪስ ዮጋ መልክ
    የትምህርት ሰንጠረዥ
    1
    ከወለሉ ጋር ፊት ለፊት ተደፋው ፊት ለፊት ኑ ፣ ጋር
    እጆችዎ ከሰውነትዎ ጎን ፣ መዳፍ እና ግንባር ወደ ታች ጎን ፡፡ ያቅርቡ
    አንድ ላይ ጉልበቶች እና ቁርጭምጭሚቶች። የትከሻውን መከለያዎች በአንድ ላይ ይጭመቁ እና
    ወደታች። መዳፎችዎን ወደ ወለሉ ይግፉ። የሆድ ዕቃዎቹን ወደ ውስጥ ይጎትቱ ፣
    መከለያውን ኮንትራቱን ያጥፉ እና ዳሌዎቹን እና ቡቢዎችን በጥብቅ ወደ ውስጥ ይጫኑ
    ወለል
    2

    በቀጣዩ እስትንፋሱ ላይ; ምቹ ፣ ግን ፈታኝ ወደሆነ ከፍታ ከፍ ያድርጉት ፡፡

    መከለያዎቹ እንዲነቃ ያድርጉ, ጉልበቶቹን ይቆልፉ, ቁርጭምጭሚቶችን አንድ ላይ ያቆዩ.

    3

    ሲጎትቱ የፊትዎን የፊት ክፍል ያራዝሙ
    የትከሻ ትከሻውን ከፍ አድርጎ ጭንቅላቱን ፣ እጆቹንና በላይውን ከፍ ያደርጋል
    ከወለሉ ርቆ ፣ ቀጥ ብሎ ማየት ፣ ፊትለፊት ይከፍታል
    ደረትን እና የእጆችን መስመር ወደታች በመግፋት።

    እግሮቹን በጥብቅ እንዲሰሩ ያድርጓቸው ፡፡

    እባክዎን ይጎብኙ

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

    የብሪጅ ድልድይ

    የብሪጅ ድልድይ ነው
    ለመለማመድ ቀላል ግን በጣም ውጤታማ መሪ ሀ ለማስተዋወቅ ይረዳል ሀ
    እግሮቹንና የኋላ እግሮቹን ጡንቻዎች ሲያጠናክሩ ጤናማ ተለዋዋጭ አከርካሪ ፡፡
    እንዲሁም የሆድ ጡንቻዎችን ለመዘርጋት እና ለማነቃቃት ይረዳል
    አካላት።

    አዕምሮን ለማቅለል እና ለማነቃቃት ይረዳል እንዲሁም ድካም ቢሰማን እንደገና ለማደስ ታላቅ መንገድ ነው።

    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ
    የትምህርት ሰንጠረዥ
    እግሮችዎ ከታጠፈ ፣ ተረከዙ ወደ እግሩ ቅርብ ፣ እግሮች በጥብቅ ወደ ወለሉ ፣ ሂፕ ስፋት እና ትይዩ ሆነው በጀርባዎ ላይ ተኛ ፡፡
    እጆችዎ ከጎንዎ በትንሹ መውጣት አለባቸው ፣ የእጆችዎ መዳፎች ወደ ወለሉ በጥብቅ እየገፉ።
    2
    ትንፋሽ በመንካት ፣ እና በጭሱ ከኋላ በጥፊ በመገጣጠም ወገብዎን ከፍ ያድርጉት
    ከእግሮችዎ ጋር ወደ ወለሉ ይወርዳሉ። መከለያዎቹን አጥብቀው ያቆዩ እና የኪን ይጫኑ
    ትከሻዎች እና እጆች ወደ ወለሉ ፡፡ ወደ ሚኖሩበት ከፍታ ብቻ ይሂዱ
    ምቹ።
    ደረትን መከፈት እና ጠርዙን የሚያራዝሙ እንደመሆናቸው መጠን በዚህ ቦታ ላይ ጥቂት ገንቢ ትንፋሽዎችን ይውሰዱ።

    3
    አሁን እጆችዎን ከጭንቅላቱዎ ወደ ወለሉ ያድርሱት ፡፡ መከለያዎችዎን ከወለሉ ላይ ማንሳትዎን ይቀጥሉ
    የታችኛው አከርካሪ አጥንትን የሚከላከል እና ጭንቅላቱ እና አንገቱ ዘና እንዲሉ በማድረግ የታችኛውን አከርካሪ ይከላከላል ፡፡
    ይህ ፊት መላውን የፊት ክፍል ይዘረጋል ፣ እና
    በአከርካሪው ላይ ተንቀሳቃሽነትን ያመጣል ፡፡ መተንፈስ ከመክፈቻው ተሻሽሏል
    የጎድን አጥንት እና የደረት አካባቢ ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=dIvKigXK1mU&feature=player_embedded

    https://www.youtube.com/watch?v=WrA5mN-MW5U
    የልጆች ዮጋ ፖርት ጀማሪዎች ዮጋ መልክ

    የተራዘመው የልጆች seታ / Garbhasana

    የልጆች ዮጋ ብቅ እያለ
    በመደበኛነት መለማመድ ለሁሉም አእምሮዎ እና ሰውነትዎ ጠቃሚ ነው ፡፡ እሱ
    አንድ ሙሉ እያቀረበ በአከርካሪው ላይ ያለውን ግፊት ለመልቀቅ ይረዳል
    በላይኛው የሰውነት ክፍል በኩል ወደ ጣቶች መዘርጋት። እንዲሁም በ ውስጥ ይረዳል
    የጅምላ እጥረትን እያሳለፉ የእግሮቹን ሽፋን ያጠናክራል እንዲሁም ያራዝማል
    የውስጥ አካላት።

    መተንፈስ ይበልጥ ቀልጣፋ እና አእምሮዎ ይሆናል
    ግልጽ ይሆናል። በተሻሻሉ የአእምሮ ሂደቶች ውስጥ ይረዳል እንዲሁም ይረዳል
    መላውን ፍጡር ለማደስ እና ለማበልፀግ።
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    በእጆችዎ በፀሎት ቦታ በተራሮች ከፍታ ላይ ፣ ከፍታዎ መሃል ላይ ቆሙ ፡፡ እግርዎን በሰፊው ይዝለሉ።

    ከፍ በሚያደርጉበት ጊዜ የእግሮችዎ ውጭ በትይዩ እንዲሮጡ ያድርጓቸው
    ቅስቶች ፣ ከጭኖቹ ጋር እየጎተተ እና ጅራቱ ከተሰነጠቀው ጅራት አጥንት ጋር ተያይዘዋል ፡፡

    2

    እጆቻችሁን በወገብዎ ላይ ያድርጉ እና ማራዘሚያው ከወገቡ ውጭ እንደሚወጡ ይሰማዎታል ፡፡

    3

    እስትንፋስ ፣ ወደ ወገብዎ ወገብ ላይ ሲያንቀሳቅሱ ወደ ላይ ከፍ ማድረግን መቀጠልዎን ይቀጥሉ
    እግሮችዎን ጠንካራ ከማድረግ እና መሠረትዎን ጥሩ እና ጠንካራ አድርገው ፣
    ለመጀመር በጉጉት እጠብቃለሁ። ቅጥያውን በጨጓራ ላይ ያቆዩ, የትኛው
    ጀርባዎን እንዳይጎዳ ለመከላከል ይረዳል ፡፡

    እዚህ ጥቂት ትንፋሽዎችን ይውሰዱ።

    4

    አሁን እጆችዎን በታችኛው የሆድ ክፍል እስከ ላይ እስከሚዘረጋው ወለል ድረስ ይውሰዱት
    የጡት አጥንት እና በአከርካሪው በኩል። ምናልባት ምናልባት ምናልባት ምናልባት ጣት ላይ ይሆናል
    ጠቃሚ ምክሮች።

    አከርካሪዎን ቀጥ አድርገው ማቆየት ካልቻሉ እጆችዎን ይጭኑ
    ጉልበቶችዎን ይንከባከቡ እና እግሮችዎን ቀስ ብለው እየሠሩ ፣ ከእርስዎ ጋር አብረው እየሰሩ
    ሳይሆን ፣ አካል ነው። የተቀመጡ አጥንቶችዎን ወደ ጣሪያው ከፍ ያድርጉት ፡፡

    5

    በቀስታ አንገትን ማራዘም እንዲችሉ ትከሻዎን ከጀርባዎ ወደ ታች ይጎትቱ ፡፡

    መከለያዎቹ ከፍ ብለው እንዲቆዩ ያስታውሱ።

    እባክዎን ይጎብኙ
    http://www.youtube.com/watch…

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ልጆች ዮጋ ስትሬት ይህ ጀማሪዎች ዮጋ አኳኋን ቀላል ይሆናል
    ከእሱ ጋር በሚሰሩበት እያንዳንዱ ጊዜ አእምሮን የሚያድስ እና ፀጥ የሚያደርግ ነው።ልጆች
    ዮጋ ዘንግ ያድርጉ። ይህ ጀማሪዎች ዮጋ አኳኋን እያንዳንዱን ቀላል ያደርግላቸዋል
    አእምሮን የሚያድስ እና ፀጥ የሚያደርግ ስለሆነ ከሱ ጋር አብረው የሚሰሩበት ጊዜ። ቀጥል
    ከእርስዎ ጋር…
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    የልጆች ዮጋ ፖርት ጀማሪዎች ዮጋ መልክ
    ልጆች ዮጋ ስትሬት ይህ ጀማሪዎች ዮጋ አኳኋን እያንዳንዱን ቀላል ያደርግላቸዋል…

    ልጆች
    ዮጋ ዘንግ ያድርጉ። ይህ ጀማሪዎች ዮጋ አኳኋን እያንዳንዱን ቀላል ያደርግላቸዋል
    አእምሮን የሚያድስ እና ፀጥ የሚያደርግ ስለሆነ ከሱ ጋር አብረው የሚሰሩበት ጊዜ። ቀጥል
    ከእርስዎ ጋር…

    የትምህርት ሰንጠረዥ
    1

    በእጆችዎ በፀሎት ቦታ በተራሮች ከፍታ ላይ ፣ ከፍታዎ መሃል ላይ ቆሙ ፡፡ እግርዎን በሰፊው ይዝለሉ።

    ከፍ በሚያደርጉበት ጊዜ የእግሮችዎ ውጭ በትይዩ እንዲሮጡ ያድርጓቸው
    ቅስቶች ፣ ከጭኖቹ ጋር እየጎተተ እና ጅራቱ ከተሰነጠቀው ጅራት አጥንት ጋር ተያይዘዋል ፡፡

    በእጆችዎ በፀሎት ቦታ በተራሮች ከፍታ ላይ ፣ ከፍታዎ መሃል ላይ ቆሙ ፡፡ እግርዎን በሰፊው ይዝለሉ።

    ከፍ በሚያደርጉበት ጊዜ የእግሮችዎ ውጭ በትይዩ እንዲሮጡ ያድርጓቸው
    ቅስቶች ፣ ከጭኖቹ ጋር እየጎተተ እና ጅራቱ ከተሰነጠቀው ጅራት አጥንት ጋር ተያይዘዋል ፡፡
    2
    እጆቻችሁን በወገብዎ ላይ ያድርጉ እና ማራዘሚያው ከወገቡ ውጭ እንደሚወጡ ይሰማዎታል ፡፡
    3
    እስትንፋሱ ፣ ወገብዎ ላይ ወገብ ሲዘንብ (ሲሰፋ)
    እግሮችዎን ጠንካራ አድርገው ከያዙ ከእግር ወገብዎ ላይ መውጣትዎን ይቀጥሉ እና
    ለመጀመር የሚጠብቁትን መሠረትዎ ጥሩ እና ጠንካራ ነው። አስቀምጥ ወደ
    ጀርባዎ ጠፍጣፋ እንዲቆይ የሚያግዝ በሆድ ላይ ማራዘሚያ
    ነው።
    እዚህ ጥቂት ትንፋሽዎችን ይውሰዱ።
    4

    አሁን እጆችዎን በታችኛው የሆድ ክፍል እስከ ላይ እስከሚዘረጋው ወለል ድረስ ይውሰዱት
    የጡት አጥንት እና በአከርካሪው በኩል። ምናልባት ምናልባት ምናልባት ምናልባት ጣት ላይ ይሆናል
    ጠቃሚ ምክሮች።
    አከርካሪዎን ቀጥ አድርገው ማቆየት ካልቻሉ እጆችዎን በጉልበቶችዎ ላይ ያድርጉ
    እና ከሰውነትዎ ጋር እየሰሩ ፣ ቀስ ብለው እግሮችዎን ወደታች እየሠሩ ይቀጥሉ
    መቃወም የተቀመጡ አጥንቶችዎን ወደ ጣሪያው ከፍ ያድርጉት ፡፡

    5

    በቀስታ አንገትን ማራዘም እንዲችሉ ትከሻዎን ከጀርባዎ ወደ ታች ይጎትቱ ፡፡

    መከለያዎቹ ከፍ ብለው እንዲቆዩ ያስታውሱ።

    አከርካሪዎን ከፍ በማድረግ እና ሆድዎን ሲያሰፋ ትንንሽ ጣቶችዎን እና ጉልበቶችዎን አንድ በአንድ ያጣምሩ ፡፡

    2

    እጅዎን ሲራመዱ ከእግር ወገብዎ ወደ ፊት ይንጠፍፉ
    ከኋላ እስከ ወገብ ድረስ በተቻለዎት ፊት ለፊት ይራቁ
    ጣቶች

    4

    ሲያራዝሙት ወደ ሆድ መተንፈስ
    በላይኛው የሰውነት ክፍል በኩል ርዝመት በመፍጠር ወደ ጡት አጥንት ያስተላልፉ ፡፡
    በአከርካሪ አጥንቱ ውስጥ ዘና በማለት ዘገምተኛውን መተንፈስ ይቀጥሉ ፡፡

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=WrA5mN-MW5U&feature=player_embedded

    https://www.youtube.com/watch…
    ሰፊ እግርን ወደ ፊት ማጠፍ

    ወደ ፊት ቀጥ ብሎ መታጠፍ
    ጀልባው (ጀማሪዎች)

    የቋሚ ወደፊት መታጠፊያ

    ይህ በምግብ መፍጫ ሥርዓት ውስጥ የሚረዳ ሲሆን እድሳትም ነው ፡፡ የተሻሻለ አተነፋፈስ እንዲኖር የጎድን ጎድን ያስለቅቃል ፡፡ በአእምሮ ውስጥ ይረዳል
    ትኩረትን እና የአእምሮ እና የአካል ጉዳተኛ ድካምን ለማደስ ይረዳል። የ
    የልብ ምት ዝግ ሲሆን የታችኛው ጀርባ ይጠናክራል እንዲሁም ግፊት ነው
    ከ lumbar ክልል ተወግል።

    ሲያጠናክረው እና ሲያድግ ተለዋዋጭነትን ይጨምራል
    መዶሻዎች እንዲሁም እግሮቹን እና ቁርጭምጭሚቶችን በሚያጠናቅቁበት ጊዜ ለማጠንከር ይረዳል
    መላውን አካል በማስተካከል።
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    ከወገብዎ ከፍ በማድረግ በእግርዎ ላይ ባሉት አጥንቶች ላይ እራስዎን ይፈልጉ።

    አከርካሪዎን ወደ ላይ ከፍ ያድርጉ እና የጉልበቶችዎን ሶላት ወደ ወለሉ ፣ ጉልበቶች እና ቁርጭምጭሚቶች በአንድ ላይ ይጫኑ ፡፡

    2

    ጣቶችዎን በመጠን ወለሉ ላይ ሚዛንዎን ሲጠቀሙ በትንሹ ወደኋላ ሲመለሱ ሆድዎን ያራዝሙ ፡፡

    3

    የታችኛው እግሮችህን ከወለሉ ጎን ትይዩ ፡፡
    ደረቱን በመከፈት እና የትከሻውን እከሻዎች በአንድ ላይ እየጨመቁ እያለ በአፍንጫው ወደ ውስጥ እና ወደ ውስጥ በመተንፈስ ይንፉ ፡፡

    በአይንዎ ፊት ለፊት ባለው ነጥብ ላይ ትኩረት ያድርጉ ፡፡ ለመጀመር ይህንን ምሰሶ ፈታኝ ሊያገኙ ይችላሉ

    4

    አሁን እጆችዎን ከወለሉ ጎን ትይዩ ፣ ከጉልበቶችዎ ጎን ያውጡ ፡፡
    ደረትን መክፈት ትኩረትዎን በፊትዎ ፊት ላይ ያኑሩ ፡፡ ይህ
    መረጋጋትዎን ይረዳል። በተቆጣጠረው መተንፈስ ይቀጥሉ።

    ይህንን ምሰሶ ለጥቂት ተጨማሪ እስትንፋስ በሚይዙበት ጊዜ ፣ ​​አጠቃላይ የሆድ ክፍል መነሳሳት ይሰማዎታል።
    የጀልባው የላቀ ልዩነት

    አሁን እግሮችዎን ወደ ቀጥ ብለው ይምጡ ፡፡ ትኩረትዎን በፊትዎ ላይ ባለው ነጥብ ላይ ማድረጉን ይቀጥሉ ፡፡

    በተቆጣጠረው መተንፈስ ይቀጥሉ።

    ዮግስync.tv
    51.3 ኪ.ኪ. ደንበኞች
    ዮጋ ፖስታ ሰፋ ያለ የቆየ ወደፊት ማጠፍ
    ምድብ
    ትምህርት

    ዮጋ ፖስታ ሰፋ ያለ የቆየ ወደፊት ማጠፍ
    image.jpeg

    ስለዚህ ድርጣቢያ
    youtube.com
    ሰፊ እግርን ወደ ፊት ማጠፍ
    ዮጋ ፖስታ ሰፋ ያለ የቆየ ወደፊት ማጠፍ

    ዮጋ ፖስታ ሰፋ ያለ የቆየ ወደፊት ማጠፍ
    በብልጭታ ለመመልከት - ከዚህ በታች ያለውን ምስል ጠቅ ያድርጉ

    የትምህርት ሰንጠረዥ
    1

    ከወገብዎ ከፍ በማድረግ በእግርዎ ላይ ባሉት አጥንቶች ላይ እራስዎን ይፈልጉ።
    አከርካሪዎን ወደ ላይ ከፍ ያድርጉ እና የጉልበቶችዎን ሶላት ወደ ወለሉ ፣ ጉልበቶች እና ቁርጭምጭሚቶች በአንድ ላይ ይጫኑ ፡፡

    2

    ጣቶችዎን በመጠን ወለሉ ላይ ሚዛንዎን ሲጠቀሙ በትንሹ ወደኋላ ሲመለሱ ሆድዎን ያራዝሙ ፡፡

    3

    የታችኛው እግሮችህን ከወለሉ ጎን ትይዩ ፡፡
    ደረቱን በመከፈት እና የትከሻውን እከሻዎች በአንድ ላይ እየጨመቁ እያለ በአፍንጫው ወደ ውስጥ እና ወደ ውስጥ በመተንፈስ ይንፉ ፡፡

    በአይንዎ ፊት ለፊት ባለው ነጥብ ላይ ትኩረት ያድርጉ ፡፡ ለመጀመር ይህንን ምሰሶ ፈታኝ ሊያገኙ ይችላሉ4

    አሁን እጆችዎን ከወለሉ ጎን ትይዩ ፣ ከጉልበቶችዎ ጎን ያውጡ ፡፡

    ደረትን መክፈት ትኩረትዎን በፊትዎ ፊት ላይ ያኑሩ ፡፡ ይህ

    መረጋጋትዎን ይረዳል። በተቆጣጠረው መተንፈስ ይቀጥሉ።

    ይህንን ምሰሶ ለጥቂት ተጨማሪ እስትንፋስ በሚይዙበት ጊዜ ፣ ​​አጠቃላይ የሆድ ክፍል መነሳሳት ይሰማዎታል።

    የጀልባው የላቀ ልዩነት

    አሁን እግሮችዎን ወደ ቀጥ ብለው ይምጡ ፡፡ ትኩረትዎን በፊትዎ ላይ ባለው ነጥብ ላይ ማድረጉን ይቀጥሉ ፡፡

    በተቆጣጠረው መተንፈስ ይቀጥሉ።

    እባክዎን ይጎብኙ

    http://www.youtube.com/watch?v=iMJ9×8STzfA&feature=player_embedded

    17 ዓባሪዎች

    image.jpeg
    4 ኬ ይመልከቱ የእይታ እና ማውረድ

    image.jpeg
    9 ኪ እይታ ይመልከቱ እና ማውረድ

    image.jpeg
    18K View Scan እና ማውረድ

    image.jpeg
    37 ኪ እይታ ይመልከቱ እና ማውረድ

    image.jpeg
    20K እይታ መቃኘት እና ማውረድ

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    19K እይታ መቃኘት እና ማውረድ

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    Discovery of Metteyya Awakened One with Awareness Universe (FOAINDMAOAU)    
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    calm, quiet, alert, attentive and equanimity Mind with a clear
    understanding that Everything is Changing!romanalipyAH devanAgarIlipyAm
    parivartanam

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    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