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𝓛𝓔𝓱𝓱𝓞𝓝 4047 Sat 31 đ“™đ“Ÿđ“” 2021 Free Online Prabuddha Intellectuals Convention in Awakened One’s own words Mahāparinibbāna Sutta in Mahāsatipaáč­áč­hāna Sutta in 05) Classical Pāិi,102) Classical Tamil-102) àź•àźżàźłàźŸàźšàźżàź•àŻàź•àźČàŻ àź€àźźàźżàźŽàŻ & 30) Classical English,Roman
Filed under: General, Theravada Tipitaka , Plant raw Vegan Broccoli, peppers, cucumbers, carrots
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𝓛𝓔𝓱𝓱𝓞𝓝 4047 Sat 31 đ“™đ“Ÿđ“” 2021

Free Online Prabuddha Intellectuals Convention in Awakened One’s own words

Mahāparinibbāna Sutta in

Mahāsatipaáč­áč­hāna Sutta in 05) Classical Pāិi,102) Classical Tamil-102) àź•àźżàźłàźŸàźšàźżàź•àŻàź•àźČàŻ àź€àźźàźżàźŽàŻ & 30) Classical English,Roman

GHMC to plant 1.5 crore saplings under Haritha Haram -
đ“čđ“»đ“žđ“čđ“Ș𝓰đ“Ște đ“”đ“œđ“źđ“»đ“·đ“Șđ“” đ“‘đ“”đ“Čđ“Œđ“Œ đ“œđ“±đ“»đ“žđ“Ÿđ“°đ“± đ“čđ“”đ“Șđ“·đ“œđ“Čđ“·đ“°
đ“»đ“Ș𝔀 đ“„đ“źđ“°đ“Șđ“· đ“‘đ“»đ“žđ“Źđ“Źđ“žđ“”đ“Č, đ“č𝓼đ“čđ“čđ“źđ“»đ“Œ,đ“Źđ“Ÿđ“Źđ“Ÿđ“¶đ“«đ“źđ“»đ“Œ,
𝓬đ“Șđ“»đ“»đ“žđ“œđ“Œ, đ“«đ“źđ“Șđ“·đ“Œ đ“żđ“źđ“°đ“źđ“œđ“Șđ“«đ“”đ“źđ“Œ,𝓓𝔀đ“Șđ“»đ“Ż đ“Żđ“»đ“Ÿđ“Čđ“œ 🍎 🍉 đ“œđ“»đ“źđ“źđ“Œ
đ“Čđ“· đ“čđ“žđ“œđ“Œ đ“Șđ“·đ“­ đ“Șđ“”đ“” đ“žđ“żđ“źđ“» đ“œđ“±đ“ź đ”€đ“žđ“»đ“”đ“­ đ“Șđ“·đ“­ đ“Čđ“·
𝓱đ“čđ“Ș𝓬𝓼 đ“œđ“ž 𝓼đ“Șđ“œ đ“”đ“Č𝓮𝓼 đ“«đ“Čđ“»đ“­đ“Œ đ“Șđ“Œ đ“čđ“”đ“Șđ“·đ“·đ“źđ“­ đ“«đ”‚
𝓝𝓐𝓱𝓐, đ“‘đ“»đ“Čđ“œđ“Čđ“Œđ“± đ“«đ“Čđ“”đ“”đ“Čđ“žđ“·đ“Șđ“Čđ“»đ“ź 𝓡đ“Čđ“Źđ“±đ“Șđ“»đ“­
đ“‘đ“»đ“Șđ“·đ“Œđ“žđ“· đ“Żđ“”đ“źđ”€ đ“Čđ“·đ“œđ“ž đ“Œđ“čđ“Ș𝓬𝓼 đ“Șđ“«đ“žđ“Șđ“»đ“­ đ“Ș đ“„đ“Čđ“»đ“°đ“Čđ“·
𝓖đ“Șđ“”đ“Șđ“Źđ“œđ“Č𝓬 đ“żđ“źđ“Œđ“Œđ“źđ“” đ“Șđ“·đ“­ 𝓙𝓼𝓯𝓯 đ“‘đ“źđ”ƒđ“žđ“Œ.

đ“”đ“·đ“œđ“Čđ“»đ“ź
𝓔đ“Șđ“»đ“œđ“± đ“Șđ“·đ“­ 𝓱đ“čđ“Ș𝓬𝓼 đ“Șđ“»đ“ź đ“đ“¶đ“Ÿđ“­đ“±đ“Ș đ“ąđ“€đ“Ąđ“đ“‘đ“˜ 𝓾𝓯
𝓜đ“Șđ“·đ“Čđ“¶đ“źđ“°đ“Șđ“”đ“Șđ“Č. đ“đ“Œđ“±đ“žđ“Žđ“Ș đ“čđ“”đ“Șđ“·đ“œđ“źđ“­ đ“Żđ“»đ“Ÿđ“Čđ“œ
đ“«đ“źđ“Șđ“»đ“Čđ“·đ“° đ“œđ“»đ“źđ“źđ“Œ đ“Șđ“”đ“” đ“žđ“żđ“źđ“» đ“±đ“Čđ“Œ đ“źđ“¶đ“čđ“Čđ“»đ“ź.Mayawati
said that that after she becomes the Prime Minister she will bring back
the Ashokan Rule.

𝓜đ“Șđ“·đ“Čđ“¶đ“źđ“°đ“Șđ“”đ“Șđ“Č 𝓯𝓼𝓭 đ“œđ“±đ“ź đ“čđ“žđ“žđ“» đ“œđ“±đ“»đ“žđ“Ÿđ“°đ“± đ“đ“¶đ“Ÿđ“­đ“±đ“Ș đ“ąđ“Ÿđ“»đ“Șđ“«đ“±đ“Č .

đ“đ“”đ“Œđ“ž
đ“œđ“ž đ“œđ“»đ“Șđ“Čđ“· đ“č𝓼𝓾đ“čđ“”đ“ź đ“žđ“· 𝓜đ“Čđ“·đ“­đ“Żđ“Ÿđ“” 𝓱𝔀đ“Čđ“¶đ“¶đ“Čđ“·đ“°,
đ“Łđ“±đ“Șđ“Č đ“’đ“±đ“Č, 𝓚đ“Șđ“”đ“Șđ“»đ“Č đ“đ“»đ“œđ“Œ, đ“™đ“Ÿđ“­đ“ž, 𝓚đ“Șđ“»đ“Șđ“œđ“ź, đ“šđ“Ÿđ“·đ“°
đ“•đ“Ÿ đ“¶đ“Șđ“»đ“œđ“Čđ“Șđ“” đ“Șđ“»đ“œđ“Œ.
đ“Ÿđ“»đ“Șđ“Źđ“œđ“Č𝓬𝓼 𝓜đ“Čđ“·đ“­đ“Żđ“Ÿđ“” 𝓱𝔀đ“Čđ“¶đ“¶đ“Čđ“·đ“° - đ“„đ“Čđ“¶đ“Șđ“”đ“ž 𝓐𝔀đ“Șđ“Žđ“źđ“·đ“źđ“­ đ“đ“Œđ“±đ“žđ“Žđ“Ș 𝓜đ“Șđ“·đ“Čđ“¶đ“źđ“°đ“Șđ“”đ“Č đ“•đ“źđ“”đ“”đ“žđ”€.

From

𝓔-đ“«đ“žđ“žđ“Ž-𝓓𝓞 𝓖𝓞𝓞𝓓 đ“Ÿđ“€đ“Ąđ“˜đ“•đ“š 𝓜𝓘𝓝𝓓 𝓐𝓣𝓣𝓐𝓘𝓝 𝓔𝓣𝓔𝓡𝓝𝓐𝓛 𝓑𝓛𝓘𝓱𝓱
đ“Żđ“»đ“žđ“¶ đ“šđ“Ÿđ“Œđ“±đ“Čđ“·đ“Șđ“»đ“Ș 𝓝𝓘𝓑𝓑Ā𝓝𝓐 đ“‘đ“—đ“€đ“œđ“˜ 𝓟đ“Ș𝓰𝓾𝓭đ“Ș 18đ“Żđ“œ
𝓓đ“Čđ“Ș. đ“Ș 3𝓓 360 đ“­đ“źđ“°đ“»đ“źđ“ź 𝓬đ“Čđ“»đ“Źđ“Ÿđ“”đ“Șđ“» 𝓟đ“Ș𝓰𝓾𝓭đ“Ș đ“Șđ“œ

đ“Šđ“±đ“Čđ“œđ“ź đ“—đ“žđ“¶đ“ź,
668 5đ“œđ“± 𝓐 𝓜đ“Șđ“Čđ“· 𝓡𝓾đ“Ș𝓭,
8đ“œđ“± đ“’đ“»đ“žđ“Œđ“Œ,
𝓗𝓐𝓛 𝓘𝓘𝓘 đ“ąđ“œđ“Ș𝓰𝓼,
đ“Ÿđ“Ÿđ“·đ“Č𝔂đ“Ș đ“‘đ“—đ“€đ“œđ“˜ đ“‘đ“źđ“·đ“°đ“Șđ“”đ“Ÿđ“»đ“Ÿ,
𝓜đ“Ș𝓰đ“Șđ“­đ“±đ“Č 𝓚đ“Șđ“»đ“·đ“Șđ“œđ“Ș𝓮đ“Ș,
đ“Ÿđ“»đ“Șđ“«đ“Ÿđ“­đ“­đ“±đ“Ș đ“‘đ“±đ“Șđ“»đ“Șđ“œ đ“˜đ“·đ“œđ“źđ“»đ“·đ“Șđ“œđ“Čđ“žđ“·đ“Șđ“”
đ“±đ“œđ“œđ“č://đ“Œđ“Șđ“»đ“żđ“Ș𝓳đ“Șđ“·.đ“Șđ“¶đ“«đ“źđ“­đ“Žđ“Șđ“».đ“žđ“»đ“°
đ“«đ“Ÿđ“­đ“­đ“±đ“Șđ“Œđ“Șđ“Č𝓭2đ“Ÿđ“Œ@đ“°đ“¶đ“Șđ“Čđ“”.đ“Źđ“žđ“¶
đ“łđ“Źđ“Œ4đ“źđ“żđ“źđ“»@đ“žđ“Ÿđ“œđ“”đ“žđ“žđ“Ž.đ“Źđ“žđ“¶
đ“łđ“Źđ“±đ“Șđ“·đ“­đ“»đ“Șđ“Œđ“źđ“Žđ“±đ“Șđ“»đ“Șđ“·@𝔂đ“Șđ“±đ“žđ“ž.đ“Źđ“žđ“¶
080-25203792
9449260443
9449835875
𝔀đ“Čđ“Œđ“±đ“źđ“Œ
đ“œđ“ž
đ“«đ“ź đ“Ș đ”€đ“žđ“»đ“Žđ“Čđ“·đ“° đ“čđ“Șđ“»đ“œđ“·đ“źđ“» 𝔀đ“Čđ“œđ“± GHMC & GCC for its
One crore saplings are anticipated to be planted as a part of the
programme within the metropolis, with 10 lakh saplings proposed to be
planted within the first 12 months. Along with Residents’ welfare
associations that will play a serious position within the drive. As The
civic physique is planning to entrust the associations with the duty of
sustaining the bushes of their neighbourhood.And the Officers suggest
to reward the associations that handle the saplings for a sure time
period.
Congratulations for ‘Best day ever’: Jeff Bezos blasts into space on own rocket


05) Classical Pāិi,


Friends


Classical Pali
TIPITAKA
mahā+satipaáč­áč­hāna
Pāិi
Uddesa
I. Kāyānupassanā
A. Ānāpāna Pabba
B. Iriyāpatha Pabba
C. Sampajāna Pabba
D. Paáč­ikĆ«lamanasikāra Pabba
E. Dhātumanasikāra Pabba
F. Navasivathika Pabba
II. Vedanānupassanā
Uddesa
Evaáčƒ me sutaáčƒ:
Ekaáčƒ samayaáčƒ bhagavā kurĆ«su viharati kammāsadhammaáčƒ nāma kurĆ«naáčƒ nigamo. Tatra kho bhagavā bhikkhĆ« āmantesi:
Bhikkhavo ti.
– Bhaddante ti te bhikkhĆ« bhagavato paccassosuáčƒ. Bhagavā etad-avoca: ‹
Ekāyano ayaáčƒ, bhikkhave, maggo sattānaáčƒ visuddhiyā, soka-paridevānaáčƒ
samatikkamāya, dukkha-domanassānaáčƒ atthaáč…gamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaáčƒ cattāro satipaáč­áč­hānā. ‹
Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaáčƒ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaáčƒ. Citte cittānupassÄ« viharati ātāpÄ« sampajāno satimā,
vineyya loke abhijjhā-domanassaáčƒ. Dhammesu dhammānupassÄ« viharati ātāpÄ«
sampajāno satimā, vineyya loke abhijjhā-domanassaáčƒ.
I. Kāyānupassanā
A. Ānāpāna Pabba
Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mĆ«la-gato vā suññ’āgāra-gato vā nisÄ«dati pallaáč…kaáčƒ
ābhujitvā ujuáčƒ kāyaáčƒ paáč‡idhāya parimukhaáčƒ satiáčƒ upaáč­áč­hapetvā. So
sato’va assasati, sato’va passasati. DÄ«ghaáčƒ vā assasanto ‘dÄ«ghaáčƒ
assasāmī’ ti pajānāti; dÄ«ghaáčƒ vā passasanto ‘dÄ«ghaáčƒ passasāmī’ ti
pajānāti; rassaáčƒ vā assasanto ‘rassaáčƒ assasāmī’ ti pajānāti; rassaáčƒ vā
passasanto ‘rassaáčƒ passasāmī’ ti pajānāti; ’sabba-kāya-paáč­isaáčƒvedÄ«
assasissāmī’ ti sikkhati; ’sabba-kāya-paáč­isaáčƒvedÄ« passasissāmī’ ti
sikkhati; ‘passambhayaáčƒ kāya-saáč…khāraáčƒ assasissāmī’ ti sikkhati;
‘passambhayaáčƒ kāya-saáč…khāraáčƒ passasissāmī’ ti sikkhati. rassaáčƒ vā
passasanto ‘rassaáčƒ passasāmī’ ti pajānāti; ’sabba-kāya-paáč­isaáčƒvedÄ«
assasissāmī’ ti sikkhati; ’sabba-kāya-paáč­isaáčƒvedÄ« passasissāmī’ ti
sikkhati; ‘passambhayaáčƒ kāya-saáč…khāraáčƒ assasissāmī’ ti sikkhati;
‘passambhayaáčƒ kāya-saáč…khāraáčƒ passasissāmī’ ti sikkhati. ‹Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsÄ« vā dÄ«ghaáčƒ vā añchanto
‘dÄ«ghaáčƒ añchāmī’ ti pajānāti; rassaáčƒ vā añchanto ‘rassaáčƒ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dÄ«ghaáčƒ vā assasanto ‘dÄ«ghaáčƒ
assasāmī’ ti pajānāti; dÄ«ghaáčƒ vā passasanto ‘dÄ«ghaáčƒ passasāmī’ ti
pajānāti; rassaáčƒ vā assasanto ‘rassaáčƒ assasāmī’ ti pajānāti; rassaáčƒ vā
passasanto ‘rassaáčƒ passasāmī’ ti pajānāti; ’sabba-kāya-paáč­isaáčƒvedÄ«
assasissāmī’ ti sikkhati; ’sabba-kāya-paáč­isaáčƒvedÄ« passasissāmī’ ti
sikkhati; ‘passambhayaáčƒ kāya-saáč…khāraáčƒ assasissāmī’ ti sikkhati;
‘passambhayaáčƒ kāya-saáč…khāraáčƒ passasissāmī’ ti sikkhati. ‹
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹
Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹
C. Sampajāna Pabba
Puna
ca·paraáčƒ, bhikkhave, bhikkhu abhikkante paáč­ikkante sampajānakārÄ« hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saáč…ghāáč­i-patta-cÄ«vara-dhāraáč‡e sampajānakārÄ« hoti, asite pÄ«te
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate áč­hite nisinne sutte jāgarite bhāsite tuáč‡hÄ«bhāve sampajānakār hoti
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹
D. Paáč­ikĆ«lamanasikāra Pabba
Puna ca·paraáčƒ,
bhikkhave, bhikkhu imam·eva kāyaáčƒ, uddhaáčƒ pādatalā adho kesa·matthakā,
taca·pariyantaáčƒ pĆ«raáčƒ nānappakārassa asucino paccavekkhati: ‘Atthi
imasmiáčƒ kāye kesā lomā nakhā dantā taco maáčƒsaáčƒ nhāru aáč­áč­hi aáč­áč­himiñjaáčƒ
vakkaáčƒ hadayaáčƒ yakanaáčƒ kilomakaáčƒ pihakaáčƒ papphāsaáčƒ antaáčƒ antaguáč‡aáčƒ
udariyaáčƒ karÄ«saáčƒ pittaáčƒ semhaáčƒ pubbo lohitaáčƒ sedo medo assu vasā kheáž·o
siáč…ghāáč‡ikā lasikā muttaáčƒâ€™ ti. ‹
Seyyathāpi, bhikkhave, ubhatomukhā
putoáž·i pĆ«rā nānāvihitassa dhaññassa, seyyathidaáčƒ sālÄ«naáčƒ vÄ«hÄ«naáčƒ
muggānaáčƒ māsānaáčƒ tilānaáčƒ taáč‡ážulānaáčƒ. Tamenaáčƒ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taáč‡ážulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaáčƒ, uddhaáčƒ
pādatalā adho kesa·matthakā, taca·pariyantaáčƒ pĆ«raáčƒ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiáčƒ kāye kesā lomā nakhā dantā taco
maáčƒsaáčƒ nhāru aáč­áč­hi aáč­áč­himiñjaáčƒ vakkaáčƒ hadayaáčƒ yakanaáčƒ kilomakaáčƒ pihakaáčƒ
papphāsaáčƒ antaáčƒ antaguáč‡aáčƒ udariyaáčƒ karÄ«saáčƒ pittaáčƒ semhaáčƒ pubbo lohitaáčƒ
sedo medo assu vasā kheáž·o siáč…ghāáč‡ikā lasikā muttaáčƒâ€™ ti. ‹
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹E. Dhātumanasikāra Pabba
Puna
ca·paraáčƒ, bhikkhave, bhikkhu imam·eva kāyaáčƒ yathā·áč­hitaáčƒ
yathā·paáč‡ihitaáčƒ dhātuso paccavekkhati: ‘Atthi imasmiáčƒ kāye pathavī·dhātu
āpo·dhātĆ« tejo·dhātĆ« vāyo·dhātƫ’ ti. ‹
Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsÄ« vā gāviáčƒ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaáčƒ yathā·áč­hitaáčƒ yathā·paáč‡ihitaáčƒ dhātuso
paccavekkhati: ‘Atthi imasmiáčƒ kāye pathavī·dhātu āpo·dhātĆ« tejo·dhātĆ«
vāyo·dhātƫ’ ti. ‹
Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹(2)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ kākehi vā khajjamānaáčƒ kulalehi vā khajjamānaáčƒ gijjhehi vā
khajjamānaáčƒ kaáč…kehi vā khajjamānaáčƒ sunakhehi vā khajjamānaáčƒ byagghehi vā
khajjamānaáčƒ dÄ«pÄ«hi vā khajjamānaáčƒ siáč…gālehi vā khajjamānaáčƒ vividhehi vā
pāáč‡aka·jātehi khajjamānaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho
kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹
Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹(5)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hika·saáč…khalikaáčƒ apagata·maáčƒsa·lohitaáčƒ nhāru·sambandhaáčƒ, so
imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ«
evaáčƒÂ·an·atÄ«to’ ti. ‹
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹(6)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aáč­áč­hikaáčƒ aññena pād·aáč­áč­hikaáčƒ aññena gopphak·aáč­áč­hikaáčƒ aññena
jaáč…gh·aáč­áč­hikaáčƒ aññena Ć«ru·áč­áč­hikaáčƒ aññena kaáč­i·áč­áč­hikaáčƒ aññena
phāsuk·aáč­áč­hikaáčƒ aññena piáč­áč­h·iáč­áč­hikaáčƒ aññena khandh·aáč­áč­hikaáčƒ aññena
gÄ«v·aáč­áč­hikaáčƒ aññena hanuk·aáč­áč­hikaáčƒ aññena dant·aáč­áč­hikaáčƒ aññena
sÄ«sakaáč­Ähaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo
evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹
Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹(7)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni setāni saáč…kha·vaáč‡áč‡a·paáč­ibhāgāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kā
(😎
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni puñja·kitāni terovassikāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
ti. ‹
Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹(9)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni pĆ«tÄ«ni cuáč‡áč‡aka·jātāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
ti. ‹
II. Vedanānupassanā
Kathaáčƒ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassÄ« viharati? ‹
Idha,
bhikkhave, bhikkhu sukhaáčƒ vā vedanaáčƒ vedayamāno ‘sukhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti; dukkhaáčƒ vā vedanaáčƒ vedayamāno ‘dukkhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaáčƒ vā vedanaáčƒ vedayamāno
‘a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti. Sāmisaáčƒ vā sukhaáčƒ
vedanaáčƒ vedayamāno ‘sāmisaáčƒ sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti;
nirāmisaáčƒ vā sukhaáčƒ vedanaáčƒ vedayamāno ‘nirāmisaáčƒ sukhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti. Sāmisaáčƒ vā dukkhaáčƒ vedanaáčƒ vedayamāno ‘sāmisaáčƒ
dukkhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti; nirāmisaáčƒ vā dukkhaáčƒ vedanaáčƒ
vedayamāno ‘nirāmisaáčƒ dukkhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti. Sāmisaáčƒ vā
a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayamāno ‘sāmisaáčƒ a·dukkham-a·sukhaáčƒ
vedanaáčƒ vedayāmī’ ti pajānāti; nirāmisaáčƒ vā a·dukkham-a·sukhaáčƒ vedanaáčƒ
vedayamāno ‘nirāmisaáčƒ a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti.
Mahasatipatthana Sutta chanting
Mahasatipatthana


TIPITAKA
DN 22 - (D ii 290)
Mahāsatipaáč­áč­hāna Sutta
— Attendance on awareness —
[ mahā+satipaáč­áč­hāna ]
This sutta is widely considered as a the main reference for meditation practice.
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 satipaáč­áč­hānas.
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 parimukhaáčƒ. 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
kāya, I will breathe in’; he trains himself: ‘feeling the whole kāya, I
will breathe out’; he trains himself: ‘calming down the kāya-saáč…khāras,
I will breathe in’; he trains himself: ‘calming down the
kāya-saáč…khāras, 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-saáč…khāras, I will breathe in’; he trains himself:
‘calming down the kāya-saáč…khāras, 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 ñāáč‡a and mere paáč­issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. ‹
B. Iriyāpatha Pabba
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 ñāáč‡a and mere paáč­issati, 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 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 ñāáč‡a and mere paáč­issati, 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 presentin him, just
to the extent of mere ñāáč‡a and mere paáč­issati, 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 onthis very kāya, however it is
placed, however it is disposed: “In thiskāya, 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 ñāáč‡a and mere paáč­issati, he
dwells detached, and does not cling to anything in the world.Thus he
dwells observing kāya in kāya;
(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 ñāáč‡a and mere paáč­issati, 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 ñāáč‡a and mere paáč­issati,
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 ñāáč‡a and mere paáč­issati, 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 a charnel
ground, a squeleton without flesh and smeared with 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 ñāáč‡a and mere paáč­issati, 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 ñāáč‡a and mere paáč­issati, 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 ñāáč‡a and mere paáč­issati, 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.” ‹
(😎
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 ñāáč‡a and mere paáč­issati, 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 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 ñāáč‡a and mere paáč­issati, 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
And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? ‹‹
Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I
am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I
am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha vedanā
sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā
sāmisa,undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”. ‹
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 ñāáč‡a and
mere paáč­issati, he dwells detached, and does not cling to anything in
the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā in vedanā.
III. Observation of Citta
And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?
Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with
rāga“, or he understands citta without rāga as “citta without rāga“, or
he understands citta with dosa as “citta with dosa“, or he understands
citta without dosa as “citta without dosa“, or he understands citta with
moha as “citta with moha“, or he understands citta without moha as
“citta without moha“, or he understands a collected citta as “a
collected citta“, or he understands a scattered citta as “a scattered
citta“, or he understands an expanded citta as “an expanded citta“, or
he understands an unexpanded citta as “an unexpanded citta“, or he
understands a surpassable citta as “a surpassable citta“, or he
understands an unsurpassable citta as “an unsurpassable citta“, or he
understands a concentrated citta as “a concentrated citta“, or he
understands an unconcentrated citta as “an unconcentrated citta“, or he
understands a liberated citta as “a liberated citta“, or he understands
an unliberated citta as “an unliberated citta“.
Thus he dwells observing citta in citta internally, or he dwells
observing citta in citta externally, or he dwells observing citta in
citta internally and externally; he dwells observing the samudaya of
phenomena in citta, or he dwells observing the passing away of phenomena
in citta, or he dwells observing the samudaya and passing away of
phenomena in citta; or else, [realizing:] “this is citta!” sati is
present in him, just to the extent of mere ñāáč‡a and mere paáč­issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing citta in citta.
Nomad Monk
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Mahāsatipaáč­áč­hāna
is beautifully recited by the most venerable Dr Omalpe Sobhita
Mahathero. Mahāsatipaáč­áč­hāna is used in vipassana and mindfulness
practice in Theravada Buddhis
Mahasatipatthana sutta #Mahasatipatthana sutta #Buddhistchant #prayer #vipassana #mindfullness
Mahāsatipaáč­áč­hāna
is beautifully recited by the most venerable Dr Omalpe Sobhita
Mahathero. Mahāsatipaáč­áč­hāna is used in vipassana and mindfulness
practice in …


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àźšàźŸàź©àŻ àź‡àź”àŻàź”àźŸàź±àŻ àź•àŻ‡àźŸàŻàźŸàźżàź°àŻàź•àŻàź•àŻ‡àź©àŻ:

àź’àź°àŻ àź•àŻàź±àźżàźȘàŻàźȘàźżàźŸàŻàźŸàź€àź±àŻàź”àźŸàźŻàźżàźČàŻ, àź’àź°àŻ àź•àźŸàŻˆàź€àŻàź€àŻ†àź°àŻàź”àŻ àźšàź•àź°àźźàźŸàź© Kammāsadhamma
(àź•àźźàŻàźźàźŸàźšàź€àźźàŻàźźàźŸ) àź”àźżàźČàŻ, Kurus (àźȘàźŸàź°àź€àŻàź€àŻàź”àźŸàźšàź°àŻ) àź‡àźŸàŻˆàźŻàźżàźČàŻ Bhagavā (àźȘàź•àź”àźŸàź©àŻ) àź€àź™àŻàź•àźż
àź‡àź°àŻàźšàŻàź€àźŸàź°àŻ.
àź…àź”àŻàź”àźżàźŸàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àŻ àź…àź”àź°àŻ àź‰àź°àŻˆ àźšàźżàź•àźŽàŻàź€àŻàź€àźżàź©àźŸàź°àŻ:
- àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ
- àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àŻ Bhaddante (àźȘàźšàŻàź€àŻàź€àŻ‡) àźȘàź€àźżàźČàŻ àź…àźłàźżàź€àŻàź€àźŸàź°àŻ.Bhagavā (àźȘàź•àź”àźŸ) àźšàŻŠàź±àŻàź±àźŸàź°àŻ:
-
àź‡àź€àŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź©àŻàź±àŻàźźàźżàźČàŻàźČàŻˆ àź‡àź©àź™àŻàź•àźłàŻˆ àź€àŻ‚àźŻàŻàźźàŻˆàźȘàŻàźȘàźŸàŻàź€àŻàź€àŻàźźàŻ àźȘàźŸàź€àŻˆàźŻàźżàźČàŻ àźšàźŸàź€àŻàź€àźżàźšàŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ, àź€àŻàźŻàź°àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàźźàŻàźȘàźČàŻˆ àźźàŻàź±àźżàźŻàźŸàźżàź€àŻàź€àŻ,
dukkha-domanassa(àź€àŻàź•àŻàź•àźźàŻ-àź€àŻàźŻàź°àźźàŻ)àźźàź±àŻˆàź”àŻ
, Nibbāna(àźŻàźŸàź”àŻàź™àŻ àź•àźŸàźšàŻàź€ àźšàźżàźČàŻˆ àź‰àźŁàź°àŻàź€àźČàŻ) àźźàŻ†àźŻàŻàźŻàźŸàź•àź•àŻ àź•àźŸàźŁàŻàźŸàźČàŻ,àź…àź€àŻàź€àźŸàź©àŻ àźšàźŸàź©àŻàź•àŻ
àźȘàŻŠàź°àŻàźłàŻàź•àźłàŻ àź•àŻŠàźŁàŻàźŸ satipaáč­áč­hānas(àź”àźżàźŽàźżàźȘàŻàźȘàŻ àźšàźżàźČàŻˆ àź‰àźłàź€àźŸàźšàŻàź€àź©àŻàźźàŻˆ) àźŽàź© àź•àŻ‚àź±àźČàźŸàźźàŻ.
àźŽàźšàŻàź€
àźšàźŸàź©àŻàź•àŻ?àź‡àź™àŻàź•àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ kāye kāyānupassÄ« (àź‰àźŸàźČàŻˆ àź‰àźŸàźČàŻ
àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ) àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ ātāpÄ« sampajāno satimā,àź”àŻ‡àź±àŻ
àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź•
àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź°àźŸàź°àŻ.àź”àŻ‡àź±àŻ àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź• Vedanāsu vedanānupassÄ«
àź‰àź±àŻàź€àźČàŻàźŁàź°àŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.àź”àŻ‡àź±àŻ àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ
àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź• Citte cittānupassÄ« viharati
ātāpÄ« sampajāno satimā, àźšàźżàź€àŻàź€ àźšàźČàźźàŻ àź•àź°àŻàź€àźż àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.
àźźàź©àź€àŻàź€àźŸàźČàŻ àź‡àźŻàź•àŻàź•àźȘàŻàźȘàźŸàŻàź•àźżàź± àź…àźȘàŻ‚àź°àŻàź”àźźàźŸàź© àź”àźżàź©àźŻàźŸ(àź’àźŽàŻàź•àŻàź•àźźàŻ) àź•àźŸàź•àŻàź• àź”àŻ‡àź±àŻ àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ
àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź•
àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.

àźźàź±àŻàź±àŻàźźàŻ
àźŽàźȘàŻàźȘàźŸàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,kāya in kāya (àź‰àźŸàźČàźżàźČàŻ àź‰àźŸàźČàŻˆ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ?
àź‡àź™àŻàź•àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ,àź•àźŸàźŸàŻàźŸàŻàź•àŻàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹ àź…àźČàŻàźČàź€àŻ
àźźàź°àź€àŻàź€àźŸàźżàź•àŻàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹ àź…àźČàŻàźČàź€àŻ àź•àźŸàźČàźż àź…àź±àŻˆàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹,àź•àźŸàźČàŻˆ àź•àŻàź±àŻàź•àŻàź•àźŸàź•
àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àźźàźŸàźżàź€àŻàź€àŻàź•àŻàź•àŻŠàźŁàŻàźŸàŻ àź…àźźàź°àŻàź•àźżàź°àźŸàź°àŻ,àź‰àźŸàźČàŻˆ àźšàŻ†àź™àŻàź•àŻàź€àŻàź€àźŸàź•
àźšàź°àźżàźšàŻ†àźŻàŻàź€àŻàź•àŻàź•àŻŠàźŁàŻàźŸàŻ,àźźàź±àŻàź±àŻàźźàŻ sati parimukhaáčƒ. àźźàŻ‚àźšàŻàźšàŻ àź‰àźłàŻàźłàŻ‡ àź…àźČàŻàźČàź€àŻ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàź°àźżàźšàŻ†àźŻàŻàź€àŻàź•àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ. sato àź‡àź”àŻàź”àźŸàź±àŻ àź•àź”àź©àźźàźŸàź© àźźàŻ‚àźšàŻàźšàŻ àź‰àźłàŻàźłàŻ‡ àź…àźČàŻàźČàź€àŻ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àźżàź°àźŸàź°àŻ. àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź•
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź©
àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ:àźšàźŸàź©àŻ
àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àź…àź”àź°àŻ àź€àźŸàź©àŻ‡
àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àźźàŻàźŽàŻ kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ
àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àźźàŻàźŽàŻ
kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: kāya-saáč…khāras
àź‰àźŸàźČàŻ/àź•àźŸàźŻàźŸ àź‡àźšàŻàźšàźŸàźšàź€àŻàź€àźżàźŻàŻˆ àź…àźźàŻˆàź€àźż àź‰àźŁàŻàźŸàźŸàź•àŻàź•àŻŠàźŁàŻàźŸàŻ.àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ
àź”àŻ†àźłàźżàźŻàŻ‡àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:

àźšàźźàŻàźźàź€àźźàŻàźȘàźŸàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź€àźżàź±àźźàŻˆ
àź•àźŸàŻˆàźšàźČàŻàź•àźŸàź°àź°àŻ àź…àźČàŻàźČàź€àŻ àź•àźŸàŻˆàźšàźČàŻàź•àźŸàź°àźżàź©àŻ àź€àŻŠàźŽàźżàźČàŻ àźȘàźŽàź•àŻàźšàź°àŻ, àź’àź°àŻ àźšàŻ€àźłàźźàźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ
àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź€àźČàŻ àź•àŻàź±àźżàźȘàŻàźȘàź±àźżàź€àŻ: â€˜àźšàźŸàź©àŻ àźšàŻ€àźłàźźàźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™;àź’àź°àŻ
àź•àŻàź±àŻˆàź”àźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź€àźČàŻ àź•àŻàź±àźżàźȘàŻàźȘàź±àźżàź€àŻ: â€˜àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ
àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™;àź…àź”àŻàź”àźŽàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ,àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź•
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź©
àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ
àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ:àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àź…àź”àź°àŻ
àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àźźàŻàźŽàŻ kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ
àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡
àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àźźàŻàźŽàŻ kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ
àźźàŻ‚àźšàŻàźšàŻˆ àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:
kāya-saáč…khāras àź‰àźŸàźČàŻ/àź•àźŸàźŻàźŸ àź‡àźšàŻàźšàźŸàźšàź€àŻàź€àźżàźŻàŻˆ àź…àźźàŻˆàź€àźż àź‰àźŁàŻàźŸàźŸàź•àŻàź•àŻŠàźŁàŻàźŸàŻ.àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ
àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźźàŻ‡àźČàŻàźźàŻ,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźšàźŸàźšàŻàź€àŻ
àźšàŻ†àźČàŻàź•àźżàź±àŻ‡àź©àŻâ€™,àźŽàź© àź…àź”àź°àŻ àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ.àź…àźČàŻàźČàź€àŻ àźšàźżàź©àŻàź±àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźšàźżàź©àŻàź±àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź•àźżàź±àŻ‡àź©àŻâ€™, àźŽàź© àź…àź”àź°àŻ
àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ:àź…àźČàŻàźČàź€àŻ àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ
àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™, àźŽàź© àź…àź”àź°àŻ àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ: àź…àźČàŻàźČàź€àŻ
àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™,àźŽàź© àź…àź”àź°àŻ
àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ: àź€àź”àźżàź° àź…àź”àź°àŻ kāya àź‰àźŸàźČàŻàź…àźźàź°àŻàź”àŻàźšàźżàźČàŻˆ àźŽàź€àŻàź”àźŸàź• àź€àŻ€àź°àŻàź”àŻ
àźšàŻ†àźŻàŻàź•àźżàź±àźŸàź°àŻ‹ àź…àź€àź©àŻàźȘàźŸàźżàźȘàŻàź°àźżàźšàŻàź€àŻ àź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

àźźàŻ‡àźČàŻàźźàŻ,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ
àźȘàźżàź•àŻàź•àŻ, àź…àźŁàŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àź”àźżàźŸàŻàźŸàŻ àźšàŻ€àź™àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, sampajañña
àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ,
àźźàŻàź©àŻ àźšàŻ‹àź•àŻàź•àźż àź•àź”àź©àźżàź€àŻàź€àŻàźȘàŻ àźȘàźŸàź°àŻàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àźŽàźČàŻàźČàźŸàźȘàŻ àźȘàź•àŻàź•àź™àŻàź•àźłàźżàźČàŻàźźàŻ
àź•àź”àź©àźżàź€àŻàź€àŻàźȘàŻ àźȘàźŸàź°àŻàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź©
àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àź”àźłàŻˆàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ
àźźàź±àŻàź±àŻàźźàŻàźšàŻ†àźŸàŻàźŸàźżàźźàŻàź±àźżàźŻàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź©
àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àźȘàź€àź”àźżàź•àŻàź•àŻàź°àźżàźŻ àźšàŻ€àźŁàŻàźŸ
àźźàŻ‡àźČàź™àŻàź•àźż àź…àźŁàźżàźšàŻàź€àŻ àź•àŻŠàźłàŻ àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àź€àźłàź°àŻàź€àŻàź€àźżàźŻàźŸàź© àźźàŻ‡àźČàź™àŻàź•àźż àźźàź±àŻàź±àŻàźźàŻ
àźàźŻàź•àŻàź•àźŸàźżàźžàŻˆ àźŽàźŸàŻàź€àŻàź€àŻàźšàŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź©
àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àź‰àźŁàŻàźŁàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,
àź•àŻàźŸàźżàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, àźźàŻ†àźČàŻàźČàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, àźšàŻàź”àŻˆàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña
àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźȘàźŁàźż àź•àź”àź©àźżàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña
àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ,
àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàź•àźżàź±àŻ‡ àźȘàŻŠàźŽàŻàź€àŻ àźšàźżàź©àŻàź±àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àź”àźżàźŽàźżàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àź‰àź°àŻˆàźŻàźŸàźŸàŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, àźȘàŻ‡àźšàźŸàźźàźČàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź©
àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ. àźȘàźŁàźż àź•àź”àź©àźżàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,
sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ
àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàź•àźżàź±àŻ‡ àźȘàŻŠàźŽàŻàź€àŻ àźšàźżàź©àŻàź±àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ,
àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àź”àźżàźŽàźżàź€àźżàź°àŻàź•àŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, àź‰àź°àŻˆàźŻàźŸàźŸàŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àźȘàŻ‡àźšàźŸàźźàźČàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź©
àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ
àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻàźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź‡àź€àŻ‡ àź‰àźŸàźźàŻàźȘàźżàźČàŻ,àź‰àźšàŻàźšàŻˆàźšàŻàź€àźČàŻˆ àźźàŻàźŸàźżàźŻàźżàźČàźżàź°àŻàźšàŻàź€àŻ
àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àź‰àźłàŻàźłàź™àŻàź•àźŸàźČàŻ àź”àź°àŻˆ, àźźàŻ†àźČàŻàźČàźżàźŻ àź€àŻ‹àźČàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ
àź…àźšàŻàź€àŻàź€àźźàŻ àźšàźżàź±àŻˆàźšàŻàź€, â€˜àź‡àźšàŻàź€ kāya, àź‰àźŸàźźàŻàźȘàŻ àź€àźČàŻˆ àźźàŻàźŸàźż, àź‰àźŸàźźàŻàźȘàŻàźźàŻàźŸàźż, àźšàź•àźźàŻ, àźȘàź±àŻàź•àźłàŻ,
àźźàŻ†àźČàŻàźČàźżàźŻàźČàŻ àź€àŻ‹àźČàŻ, àź€àźšàŻˆ, àź€àźšàŻˆ àźšàźŸàźŁàŻ, àźŽàźČàŻàźźàŻàźȘàŻ, àźŽàźČàŻàźźàŻàźȘàŻàźšàŻàźšàŻ‹àź±àŻ, àźšàźżàź±àŻàźšàŻ€àź°àź•àźźàŻ,
àź‡àź€àźŻàźźàŻ, àź•àźČàŻàźČàŻ€àź°àźČàŻ,àźźàźŸàź°àŻàźȘàŻàź”àź°àźż, àźźàźŁàŻàźŁàŻ€àź°àźČàŻ, àźšàŻàź”àźŸàźšàźȘàŻàźȘàŻˆ,àź•àŻàźŸàźČàŻ, àź•àŻàźŸàźČàŻàź€àźŸàź™àŻàź•àźż,
àź‡àź°àŻˆàźȘàŻàźȘàŻˆ àź…àź€àź©àŻàźŸàŻˆàźŻ àź‰àźłàŻàźłàźŸàź™àŻàź•àźČàŻ, àźźàźČàźźàŻ, àźȘàźżàź€àŻàź€àźšàŻ€àź°àŻ, àź•àźȘàźźàŻ, àźšàŻ€àźŽàŻ, àź‡àź°àź€àŻàź€àźźàŻ,
àź”àźżàźŻàź°àŻàź”àŻˆ, àź•àŻŠàźŽàŻàźȘàŻàźȘàŻ, àź•àźŁàŻàźŁàŻ€àź°àŻ, àźźàźšàź•àźżàźŸàŻ, àź‰àźźàźżàźŽàŻàźšàŻ€àź°àŻ, àźźàŻ‚àź•àŻàź•àŻàźšàŻàźšàźłàźż, àź‰àźŻàź”àŻàźšàŻ€àź°àŻàźźàźžàŻ
àźšàźŸàź°àŻàźšàŻàź€ àźšàŻ€àź°àŻàź€àŻàź€àź©àŻàźźàŻˆàźŻàŻàźłàŻàźł àźźàź±àŻàź±àŻàźźàŻ àźšàźżàź±àŻàźšàŻ€àź°àŻ àź…àź€àź©àŻ àź”àź°àźźàŻàźȘàźżàźŸàźČàźżàźČàŻ àź‰àźłàŻàźłàź€àŻ àźŽàź©
àź…àź±àŻ€àź”àźŸàź°àŻ.

àź’àź°àŻàź”àŻ‡àźłàŻˆ
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźȘàŻˆ àź‡àź°àźŁàŻàźŸàŻ àź”àźŸàźŻàźżàźČàŻàź•àźłàŻ àź‰àźŸàŻˆàźŻàź€àźŸàźŻàźżàź°àŻàźȘàŻàźȘàźżàź©àŻ,
àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź€àźŸàź©àźżàźŻàźźàŻ, àź•àŻàź©àŻàź±àŻ àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ, àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ,
àźȘàźšàŻàźšàŻˆàźȘàŻàźȘàź°àŻàźȘàŻàźȘàŻ, àźźàźŸàźŸàŻàźŸàŻ àźȘàźŸàŻàźŸàźŸàźŁàźż, àźŽàźłàŻàźłàŻ àź”àźżàź€àŻˆ, àź€àŻŠàźČàźżàźŻàźČàŻ. àź’àź°àŻ àźźàź©àźżàź€àź©àŻ àźšàźČàŻàźČ
àźȘàźŸàź°àŻàź”àŻˆàźŻàźŸàź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź”àź°àźŸàźŻàźżàź°àŻàź€àŻàź€àźČàŻ àź•àźŸàŻàźŸàŻ àź…àź”àźżàźŽàŻàź•àŻàź•àźȘàŻ àźȘàźŸàŻàźŸàź”àŻàźŸàź©àŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ
àź”àźżàź°àŻàźźàŻàźȘàźż ,â€àź‡àź€àŻ àź•àŻàź©àŻàź±àŻ àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ,àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ, àźȘàźšàŻàźšàŻˆàźȘàŻàźȘàź°àŻàźȘàŻàźȘàŻ, àźźàźŸàźŸàŻàźŸàŻ
àźȘàźŸàŻàźŸàźŸàźŁàźż, àźŽàźłàŻàźłàŻ àź”àźżàź€àŻˆ, àź€àŻŠàźČàźżàźŻàźČàŻàźŽàź© àź…àź±àŻ€àź”àźŸàź°àŻ.” àź…àź€àŻ‡ àźȘàŻ‹àźČàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,
àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź‡àź€àŻ‡ àź‰àźŸàźźàŻàźȘàźżàźČàŻ,àź‰àźšàŻàźšàŻˆàźšàŻàź€àźČàŻˆ àźźàŻàźŸàźżàźŻàźżàźČàźżàź°àŻàźšàŻàź€àŻ àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àź‰àźłàŻàźłàź™àŻàź•àźŸàźČàŻ
àź”àź°àŻˆ, àźźàŻ†àźČàŻàźČàźżàźŻ àź€àŻ‹àźČàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź…àźšàŻàź€àŻàź€àźźàŻ àźšàźżàź±àŻˆàźšàŻàź€, â€˜àź‡àźšàŻàź€
kāya, àź‰àźŸàźźàŻàźȘàŻ àź€àźČàŻˆ àźźàŻàźŸàźż, àź‰àźŸàźźàŻàźȘàŻàźźàŻàźŸàźż, àźšàź•àźźàŻ, àźȘàź±àŻàź•àźłàŻ, àźźàŻ†àźČàŻàźČàźżàźŻàźČàŻ àź€àŻ‹àźČàŻ, àź€àźšàŻˆ,
àź€àźšàŻˆ àźšàźŸàźŁàŻ, àźŽàźČàŻàźźàŻàźȘàŻ, àźŽàźČàŻàźźàŻàźȘàŻàźšàŻàźšàŻ‹àź±àŻ, àźšàźżàź±àŻàźšàŻ€àź°àź•àźźàŻ, àź‡àź€àźŻàźźàŻ, àź•àźČàŻàźČàŻ€àź°àźČàŻ,àźźàźŸàź°àŻàźȘàŻàź”àź°àźż,
àźźàźŁàŻàźŁàŻ€àź°àźČàŻ, àźšàŻàź”àźŸàźšàźȘàŻàźȘàŻˆ,àź•àŻàźŸàźČàŻ, àź•àŻàźŸàźČàŻàź€àźŸàź™àŻàź•àźż, àź‡àź°àŻˆàźȘàŻàźȘàŻˆ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź‰àźłàŻàźłàźŸàź™àŻàź•àźČàŻ,àźźàźČàźźàŻ, àźȘàźżàź€àŻàź€àźšàŻ€àź°àŻ, àź•àźȘàźźàŻ, àźšàŻ€àźŽàŻ, àź‡àź°àź€àŻàź€àźźàŻ, àź”àźżàźŻàź°àŻàź”àŻˆ, àź•àŻŠàźŽàŻàźȘàŻàźȘàŻ,
àź•àźŁàŻàźŁàŻ€àź°àŻ, àźźàźšàź•àźżàźŸàŻ, àź‰àźźàźżàźŽàŻàźšàŻ€àź°àŻ, àźźàŻ‚àź•àŻàź•àŻàźšàŻàźšàźłàźż, àź‰àźŻàź”àŻàźšàŻ€àź°àŻàźźàźžàŻ àźšàźŸàź°àŻàźšàŻàź€
àźšàŻ€àź°àŻàź€àŻàź€àź©àŻàźźàŻˆàźŻàŻàźłàŻàźł àźźàź±àŻàź±àŻàźźàŻ àźšàźżàź±àŻàźšàŻ€àź°àŻ àź…àź€àź©àŻ àź”àź°àźźàŻàźȘàźżàźŸàźČàźżàźČàŻ àź‰àźłàŻàźłàź€àŻ àźŽàź© àź…àź±àŻ€àź”àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

E. àźšàźŸàź±àŻàźȘàŻ†àź°àŻàźźàŻ àźȘàŻ‚àź€àź™àŻàź•àźłàŻ àźźàŻ‡àźČàźŸàź© àźȘàźżàź°àźżàź”àŻ

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź”àŻˆàź€àŻàź€àźżàź°àŻàźšàŻàź€ àźȘàŻ‹àź€àŻàźźàŻ,
àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź…àźȘàŻàźȘàŻàź±àźȘàŻàźȘàźŸàŻàź€àŻàź€ àźȘàŻ‹àź€àŻàźźàŻ, àź‡àźšàŻàź€ àź‰àźŸàźČàŻ/àź•àźŸàźŻàźźàŻ àźȘàźżàź°àź€àźżàźȘàźČàźżàź•àŻàź•
àź‡àźšàŻàź€ :â€àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àźżàźČàŻ ,àźšàźżàźČàź”àŻàźČàź•àźźàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź€àźŁàŻàźŁàŻ€àź°àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ,
àźšàŻ†àź°àŻàźȘàŻàźȘàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź•àźŸàź±àŻàź±àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ.

àźšàźźàŻàźźàź€àźźàŻàźȘàŻ‹àźČàŻ‡,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,
àź’àź°àŻ àźȘàźŻàźżàź±àŻàźšàźż àźȘàŻ†àź±àŻàź± àź•àźšàźŸàźȘàŻàźȘàŻàź•àŻàź•àźŸàź°àź°àŻ àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àź•àźšàźŸàźȘàŻàźȘàŻàź•àŻàź•àźŸàź°àź°àźżàźŸàźźàŻ àź€àŻŠàźŽàźżàźČàŻ
àźȘàźŽàź•àŻàźšàź°àŻ,àź’àź°àŻ àźȘàźšàŻ àź•àŻŠàźČàŻàźČàŻàźžàŻ àźšàŻ†àźŻàźČàŻ àź‰àźŸàŻˆàźŻàź”àź°àźŸàźŻàźżàź°àź°àŻàźšàŻàź€àŻ, àź’àź°àŻ àź•àŻàź±àŻàź•àŻàź•àŻ àź”àŻ€àź€àźż
àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àŻ àźŽàźȘàŻàźȘàźŸàźż àź”àŻ†àźŸàŻàźŸàźż àźŽàźŸàŻàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàź€àŻ‹; àź…àź€àŻ‡ àźȘàŻ‹àź©àŻàź±àŻ‡, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,
àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź”àŻˆàź€àŻàź€àźżàź°àŻàźšàŻàź€ àźȘàŻ‹àź€àŻàźźàŻ, àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ
àź…àźȘàŻàźȘàŻàź±àźȘàŻàźȘàźŸàŻàź€àŻàź€ àźȘàŻ‹àź€àŻàźźàŻ, àź‡àźšàŻàź€ àź‰àźŸàźČàŻ/àź•àźŸàźŻàźźàŻ àźȘàźżàź°àź€àźżàźȘàźČàźżàź•àŻàź• àź‡àźšàŻàź€
:â€àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àźżàźČàŻ ,àźšàźżàźČàź”àŻàźČàź•àźźàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź€àźŁàŻàźŁàŻ€àź°àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àźšàŻ†àź°àŻàźȘàŻàźȘàŻ
àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź•àźŸàź±àŻàź±àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

F. àź’àź©àŻàźȘàź€àŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź™àŻàź•àźłàŻ àźźàŻ‡àźČàźŸàź© àźȘàźżàź°àźżàź”àŻ

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź‡àźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźšàźŸàźłàŻ àź‡àź±àźšàŻàź€, àź…àźČàŻàźČàź€àŻ àź‡àź°àźŁàŻàźŸàŻ àźšàźŸàźŸàŻàź•àźłàŻ àź‡àź±àźšàŻàź€, àź…àźČàŻàźČàź€àŻ
àźźàŻ‚àź©àŻàź±àŻ àźšàźŸàźŸàŻàź•àźłàŻ àź‡àź±àźšàŻàź€, àź”àŻ€àź™àŻàź•àźżàźŻ, àźšàź±àŻàź±àŻ‡ àźšàŻ€àźČàźźàźŸàź© àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàź°àŻˆàź€àŻàź€àŻàźšàŻ àźšàŻ€àź•àŻàź•àŻŠàźŁàŻàźŸ
àźšàźżàźČàŻˆàźŻàźżàźČàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€
kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ,
àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ
àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ,àź•àźŸàź•àź™àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàź°àŻàźšàŻàź€àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ,
àźȘàźżàźŁàźšàŻàź€àźżàź©àŻàź©àźżàź•àŻ àź•àźŽàŻàź•àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźšàźŸàź°àŻˆàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźšàźŸàźŻàŻàź•àźłàźŸàźČàŻ
àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàŻàźČàźżàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźšàźżàź±àŻàź€àŻàź€àŻˆàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ,
àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź…àźšàź°àŻ€àź°àźżàź”àźžàŻàź€àŻàź•àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€
àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ
àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż
àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ
àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź±
àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ
paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€ àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆ àźźàź±àŻàź±àŻàźźàŻ
àź‡àź°àź€àŻàź€àź€àŻàź€àŻàźŸàź©àŻ,àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź©
kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ
àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ
àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ. àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ
àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź±
àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ
paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€ àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆàź•àźłàźżàźČàŻàźČàźŸàźźàźČàŻ àźźàź±àŻàź±àŻàźźàŻ àź‡àź°àź€àŻàź€àźźàŻ
àźȘàŻ‚àźšàźȘàŻàźȘàźŸàŻàźŸàŻ,

àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ
àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ
àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ
àź’àź°àŻ àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź±
àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ
paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€ àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆàź•àźłàźżàźČàŻàźČàźŸàźźàźČàŻ àźźàź±àŻàź±àŻàźźàŻ àź‡àź°àź€àŻàź€àźźàŻ
àź‡àźČàŻàźČàźŸàźźàźČàŻ, àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź©
kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ
àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ
àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź±
àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ
paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź•àźŽàź±àŻàź±àźȘàźŸàŻàźŸ àźŽàźČàŻàźźàŻàźȘàŻàź•àźłàŻ àź…àź™àŻàź•àŻàźźàźżàź™àŻàź•àŻàźźàźŸ àźšàźżàź€àź±àźČàźŸàź©, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àŻˆ
àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àźŸàźČàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àźŁàŻàź•àŻàź•àźŸàźČàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ
àźźàŻàźŽàźšàŻàź€àźŸàźłàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź‡àźŸàŻàźȘàŻàźȘàŻ àźŽàźČàŻàźźàŻàźȘàŻ,
àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź”àźżàźČàźŸ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ,
àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźźàŻàź€àŻàź•àŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àźŁàŻàźŸàŻ†àźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àźŽàŻàź€àŻàź€àŻ
àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àźŸàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźȘàźČàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àźČàŻàźČàź€àŻ àź…àź™àŻàź•àŻ‡ àź’àź°àŻ
àźźàźŁàŻàźŸàŻˆ àź“àźŸàŻ àźŽàź© àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€
kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ,
àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ
àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź±
àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ
paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹‹‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ,àźšàŻ€àź°àźŽàźżàźšàŻàź€ àźŽàźČàŻàźźàŻàźȘàŻàź•àźłàŻ àźȘàŻŠàźŸàźżàźŻàźŸàź•àźż àź‡àź°àŻàźšàŻàź€àźŸàźČàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€
àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ
àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż
àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ
àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ àź”àŻ‡àź±àźČàŻàźČ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

II. àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àźČàŻ

àźźàź±àŻàź±àŻàźźàŻ àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, vedanā in vedanā àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ?

àź‡àź™àŻàź•àŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻ sukha vedanā àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àź’àź°àŻ dukkha vedanā àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ,
àźšàźŸàź©àŻ àź’àź°àŻ àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àź’àź°àŻ
adukkham-asukhā vedanā àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ adukkham-asukhā vedanā àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź•
(àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ sukhā
vedanā sāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ
sukhā vedanā sāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ sukhā vedanā nirāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ sukhā vedanā nirāmisa àźšàŻàź•
àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ dukkha
vedanā sāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ
àź’àź°àŻ dukkha vedanā sāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ
àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ dukkha vedanā nirāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ dukkha vedanā nirāmisa àź€àŻàź•àŻàź•
àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ
adukkham-asukhā vedanā sāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ adukkham-asukhā vedanā sāmisa
àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ adukkham-asukhā vedanā nirāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź•
(àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ
adukkham-asukhā vedanā nirāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:
àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ vedanā in vedanā àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ
àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.


III. Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àźČàŻ

àźźàź±àŻàź±àŻàźźàŻ
àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ?

àźźàź±àŻàź±àŻàźźàŻ
àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ
rāga àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ ” Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàźŸàź•â€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga àź†àź°àŻàź”
àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, “Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ “dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź”
àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàźŸàź•â€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,”Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź”
àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€
àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha àźźàź°àŻàźŸàŻàźšàźż
àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ “Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,”Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź”
àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€
àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àźšàŻ‡àź°àŻàź€àŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ
â€œàź’àź°àŻ àźšàŻ‡àź°àŻàź€àŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź’àź°àŻ
àźšàźżàź€àź±àźČàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àźšàźżàź€àź±àźČàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ
â€œàź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàŻàźŸ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ
â€œàź’àź°àŻ àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàŻàźŸ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź’àź°àŻ
àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàźŸàź€ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàźŸàź© Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàź±àŻàź± Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ
àź€àźżàźŁàŻàźźàŻˆàźŻàź±àŻàź± Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ
àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ â€œàź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ
àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta
àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;samudaya of phenomena àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àź€àŻ‹àź±àŻàź±àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•
àź•àźŽàźżàź€àźČàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, samudaya
and passing away of phenomena àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àź€àŻ‹àź±àŻàź±àźźàŻ àźźàź±àŻàź±àŻàźźàŻ
àź•àźŽàźżàź€àźČàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ â€œàź‡àź€àŻ citta àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àź‰àźŁàź°àŻàźšàŻàź€àŻ, sati àź”àźżàźŽàźżàźȘàŻàźȘàŻ àźšàźżàźČàŻˆ
àź…àź”àź°àŻàź•àŻàź•àŻàźłàŻ àź”àźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ ñāáč‡a àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ
àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ. àźźàź±àŻàź±àŻàźźàŻ àź‰àźČàź•àź€àŻàź€àźżàźČàŻ
àźšàźżàź±àźżàź€àźłàź”àźŸàź”àź€àŻ àźȘàź±àŻàź±àźżàź•àŻàź•àŻŠàźłàŻàźłàźŸàź€àŻ,àź…àź”àŻàź”àźŸàź±àźŸàź• àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, Citta
àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

10 àźšàźŸàźłàŻ àź”àźżàźȘàźžàŻàźžàź©àźŸ - àź…àź±àźżàźźàŻàź• àź‰àź°àŻˆ
dhamma madhura madurai
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àź”àźżàźȘàźžàŻàźžàź©àźŸ àź€àźżàźŻàźŸàź© àźźàŻàź•àźŸàźźàźżàźČàŻ àźȘàź™àŻàź•àŻ àź•àŻŠàźłàŻàźłàŻàźźàŻ àź…àź©àŻˆàź€àŻàź€àŻ àźšàźŸàź€àź•àź°àŻàź•àźłàŻàźźàŻ, àźȘàźŻàźżàź±àŻàźšàźż
àź•àźŸàźČàźźàŻ àźźàŻàźŽàŻàź”àź€àŻàźźàŻ àź•àźŸàŻˆàźȘàźżàźŸàźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàźżàźŻ àź”àźżàź€àźżàź•àźłàŻ àź…àźŸàź™àŻàź•àźżàźŻ àź•àźŸàźŁàŻŠàźłàźż àź‡àź€àŻ.
àźȘàźŻàźżàź±àŻàźšàźżàź•àŻàź•àŻ àź”àź°àŻàź”àź€àź±àŻàź•àŻ àźźàŻàź©àŻàź©àź°àŻ àźźàźŸàźŁàź”àź°àŻàź•àźłàŻ àź€àź™àŻàź•àźłàŻˆ àź€àźŻàźŸàź°àŻàźȘàźŸàŻàź€àŻàź€àźżàź•àŻàź•àŻŠàźłàŻàźł àź‡àź€àŻ
àź‰àź€àź”àźżàź•àź°àźźàźŸàź• àź‡àź°àŻàź•àŻàź•àŻàźźàŻ. àź‡àźšàŻàź€ àź”àźżàź€àźżàźźàŻàź±àŻˆàź•àźłàŻˆ àźźàŻàźŽàŻàźźàŻˆàźŻàźŸàź• àźȘàŻàź°àźżàźšàŻàź€àŻ àź•àŻŠàźłàŻàź”àź€àŻ
àźȘàźŻàźżàź±àŻàźšàźż àź•àźŸàźČàź€àŻàź€àźżàźČàŻ àźźàźżàź•àź”àŻàźźàŻ àź‰àźȘàźŻàŻ‹àź•àźźàźŸàź• àź‡àź°àŻàź•àŻàź•àŻàźźàŻ. àź•àŻ€àźŽàŻàź•àźŁàŻàźŸ àź€àźČàŻˆàźȘàŻàźȘàŻàź•àźłàźżàźČàŻ
àź‡àźšàŻàź€ àź•àźŸàźŁàŻŠàźłàźż àź”àźŸàźżàź”àźźàŻˆàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻàźłàŻàźłàź€àŻ.
➱ àź’àźŽàŻàź•àŻàź• àź”àźżàź€àźżàźźàŻàź±àŻˆàź•àźłàŻ
➱ àźźàŻàźŽàŻàźźàŻˆàźŻàźŸàź• 10 àźšàźŸàźŸàŻàź•àźłàŻ àź‡àźšàŻàź€ àź€àźżàźŻàźŸàź© àźȘàźŻàźżàź±àŻàźšàźżàźŻàźżàźČàŻ àźȘàź™àŻàź•àŻ†àźŸàŻàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ.
➱ àźšàŻ€àźČàź™àŻàź•àźłàŻˆ àź•àźŸàŻˆàźȘàźżàźŸàźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ
➱ àźȘàŻ‚àź°àźŁ àźźàŻŒàź©àź€àŻàź€àŻˆ àź•àźŸàŻˆàźȘàŻàźȘàźżàźŸàźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ
➱ àźźàź±àŻàź± àź†àź©àŻàźźàŻ€àź• àźȘàźŻàźżàź±àŻàźšàźżàź•àźłàŻ / àź€àźżàźŻàźŸàź© àźźàŻàź±àŻˆàź•àźłàŻˆ àź€àź”àźżàź°àŻàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ
➱ àźźàŻàźŽàŻàźźàŻˆàźŻàźŸàź© àźȘàźŸàźČàźżàź© àźȘàźżàź°àźżàź”àŻˆ àźȘàź°àźźàźŸàź°àźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàŻàźźàŻ
➱ àź•àźŸàźČ àź…àźŸàŻàźŸàź”àźŁàŻˆ
➱ àź€àźźàŻàźźàź•àŻàź•àŻ‚àźŸ àź”àźżàź€àźżàźźàŻàź±àŻˆàź•àźłàŻ
➱ àź€àŻàźŁàŻˆ àź†àźšàźżàź°àźżàźŻàź°àŻ àźšàźšàŻàź€àźżàźȘàŻàźȘàŻ
➱ àź€àź™àŻàź•àŻàźźàŻ àź…àź±àŻˆ àźšàŻ†àź±àźżàźźàŻàź±àŻˆàź•àźłàŻ
➱ àź‰àźŁàź”àŻàź•àŻàź•àŻ‚àźŸ àźšàŻ†àź±àźżàźźàŻàź±àŻˆàź•àźłàŻ
➱ àźȘàŻŠàź€àŻ àź”àźżàź€àźżàź•àźłàŻ
➱ àźšàźżàź±àŻˆàź”àŻàź°àŻˆ
➱ àź…àźŸàŻàź€àŻàź€ àź…àźźàź°àŻàź”àŻ
àźźàź•àźżàźŽàŻàź”àŻ‹àźŸàŻ àź‡àź°àŻàź™àŻàź•àźłàŻ!
àźȘàźŻàźżàź±àŻàźšàźż àź”àźżàź”àź°àź™àŻàź•àźłàŻàź•àŻàź•àŻ:
àź”àźżàźȘàźžàŻàźžàź©àźŸ - àź“àź°àŻ àź…àź±àźżàźźàŻàź•àźźàŻ (Vipassana - An Introduction in Tamil)
Vipassana An Introduction & Tamil Nadu Centres List
Dhamma Madhura (English)
àź€àźźàŻàźź àźźàź€àŻàź°àźŸ (Dhamma Madhura in tamil)
HOW TO REACH DHAMMA MADHURĀ? English
àź€àźźàŻàźź àźźàź€àŻàź°àźŸàź”àŻˆ àź…àźŸàŻˆàź”àź€àŻ àźŽàźȘàŻàźȘàźŸàźż? (HOW TO REACH DHAMMA MADHURĀ in tamil)
10 àźšàźŸàźłàŻ àź”àźżàźȘàźžàŻàźžàź©àźŸ - àź…àź±àźżàźźàŻàź• àź‰àź°àŻˆ
àź”àźżàźȘàźžàŻàźžàź©àźŸ àź€àźżàźŻàźŸàź© àźźàŻàź•àźŸàźźàźżàźČàŻ àźȘàź™àŻàź•àŻ àź•àŻŠàźłàŻàźłàŻàźźàŻ àź…àź©àŻˆàź€àŻàź€àŻ àźšàźŸàź€àź•àź°àŻàź•àźłàŻàźźàŻ, àźȘàźŻàźżàź±àŻàźšàźżàź•àźŸàźČàźźàŻ àźźàŻàźŽàŻàź”àź€àŻàźźàŻ àź•àźŸàŻˆàźȘàźżàźŸàźżàź•àŻàź• àź”àŻ‡àźŁàŻàźŸàźżàźŻ àź”àźżàź€àźżàź•àźł
TIPITAKA

DN 22 - (D ii 290)
Mahāsatipaáč­áč­hāna Sutta
— Attendance on awareness —
[ mahā+satipaáč­áč­hāna ]

This sutta is widely considered as a the main reference for meditation practice.

Note: infobubbles on all Pali words

Pāិi


Uddesa


I. Kāyānupassanā
   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paáč­ikĆ«lamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba


II. Vedanānupassanā


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

Uddesa


Evaáčƒ me sutaáčƒ:
Introduction

Thus have I heard: ‹
Ekaáčƒ samayaáčƒ bhagavā kurĆ«su viharati kammāsadhammaáčƒ nāma kurĆ«naáčƒ nigamo. Tatra kho bhagavā bhikkhĆ« āmantesi:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhavo ti.
– Bhaddante ti te bhikkhĆ« bhagavato paccassosuáčƒ. Bhagavā etad-avoca: ‹

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

Ekāyano ayaáčƒ, bhikkhave, maggo sattānaáčƒ visuddhiyā, soka-paridevānaáčƒ
samatikkamāya, dukkha-domanassānaáčƒ atthaáč…gamāya, ñāyassa adhigamāya,
nibbānassa sacchikiriyāya, yadidaáčƒ cattāro satipaáč­áč­hānā.
‹

– 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 satipaáč­áč­hānas.

Katame
cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī
sampajāno satimā, vineyya loke abhijjhā-domanassaáčƒ. Vedanāsu
vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke
abhijjhā-domanassaáčƒ. Citte cittānupassÄ« viharati ātāpÄ« sampajāno satimā,
vineyya loke abhijjhā-domanassaáčƒ. Dhammesu dhammānupassÄ« viharati ātāpÄ«
sampajāno satimā, vineyya loke abhijjhā-domanassaáčƒ.

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. Ānāpāna Pabba


Katha·ñ·ca,
bhikkhave, bhikkhu kāye kāyānupassī viharati? Idha, bhikkhave, bhikkhu
arañña-gato vā rukkha-mĆ«la-gato vā suññ’āgāra-gato vā nisÄ«dati pallaáč…kaáčƒ
ābhujitvā ujuáčƒ kāyaáčƒ paáč‡idhāya parimukhaáčƒ satiáčƒ upaáč­áč­hapetvā. So
sato’va assasati, sato’va passasati. DÄ«ghaáčƒ vā assasanto ‘dÄ«ghaáčƒ
assasāmī’ ti pajānāti; dÄ«ghaáčƒ vā passasanto ‘dÄ«ghaáčƒ passasāmī’ ti
pajānāti; rassaáčƒ vā assasanto ‘rassaáčƒ assasāmī’ ti pajānāti; rassaáčƒ vā
passasanto ‘rassaáčƒ passasāmī’ ti pajānāti; ’sabba-kāya-paáč­isaáčƒvedÄ«
assasissāmī’ ti sikkhati; ’sabba-kāya-paáč­isaáčƒvedÄ« passasissāmī’ ti
sikkhati; ‘passambhayaáčƒ kāya-saáč…khāraáčƒ assasissāmī’ ti sikkhati;
‘passambhayaáčƒ kāya-saáč…khāraáčƒ passasissāmī’ ti sikkhati. ‹

àźšàźŸàź©àŻ àź‡àź”àŻàź”àźŸàź±àŻ àź•àŻ‡àźŸàŻàźŸàźżàź°àŻàź•àŻàź•àŻ‡àź©àŻ:


 àź’àź°àŻ
àź•àŻàź±àźżàźȘàŻàźȘàźżàźŸàŻàźŸàź€àź±àŻàź”àźŸàźŻàźżàźČàŻ, àź’àź°àŻ àź•àźŸàŻˆàź€àŻàź€àŻ†àź°àŻàź”àŻ àźšàź•àź°àźźàźŸàź© Kammāsadhamma
(àź•àźźàŻàźźàźŸàźšàź€àźźàŻàźźàźŸ) àź”àźżàźČàŻ, Kurus (àźȘàźŸàź°àź€àŻàź€àŻàź”àźŸàźšàź°àŻ) àź‡àźŸàŻˆàźŻàźżàźČàŻ Bhagavā  (àźȘàź•àź”àźŸàź©àŻ) àź€àź™àŻàź•àźż
àź‡àź°àŻàźšàŻàź€àźŸàź°àŻ.


 àź…àź”àŻàź”àźżàźŸàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àŻ àź…àź”àź°àŻ àź‰àź°àŻˆ àźšàźżàź•àźŽàŻàź€àŻàź€àźżàź©àźŸàź°àŻ:
- àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ


- àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àŻ Bhaddante (àźȘàźšàŻàź€àŻàź€àŻ‡) àźȘàź€àźżàźČàŻ  àź…àźłàźżàź€àŻàź€àźŸàź°àŻ.Bhagavā  (àźȘàź•àź”àźŸ) àźšàŻŠàź±àŻàź±àźŸàź°àŻ:


-
àź‡àź€àŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź©àŻàź±àŻàźźàźżàźČàŻàźČàŻˆ àź‡àź©àź™àŻàź•àźłàŻˆ àź€àŻ‚àźŻàŻàźźàŻˆàźȘàŻàźȘàźŸàŻàź€àŻàź€àŻàźźàŻ àźȘàźŸàź€àŻˆàźŻàźżàźČàŻ
àźšàźŸàź€àŻàź€àźżàźšàŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ, àź€àŻàźŻàź°àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàźźàŻàźȘàźČàŻˆ àźźàŻàź±àźżàźŻàźŸàźżàź€àŻàź€àŻ, 
dukkha-domanassa(àź€àŻàź•àŻàź•àźźàŻ-àź€àŻàźŻàź°àźźàŻ)àźźàź±àŻˆàź”àŻ , Nibbāna(àźŻàźŸàź”àŻàź™àŻ àź•àźŸàźšàŻàź€ àźšàźżàźČàŻˆ
àź‰àźŁàź°àŻàź€àźČàŻ) àźźàŻ†àźŻàŻàźŻàźŸàź•àź•àŻ àź•àźŸàźŁàŻàźŸàźČàŻ,àź…àź€àŻàź€àźŸàź©àŻ àźšàźŸàź©àŻàź•àŻ àźȘàŻŠàź°àŻàźłàŻàź•àźłàŻ àź•àŻŠàźŁàŻàźŸ
satipaáč­áč­hānas(àź”àźżàźŽàźżàźȘàŻàźȘàŻ àźšàźżàźČàŻˆ àź‰àźłàź€àźŸàźšàŻàź€àź©àŻàźźàŻˆ) àźŽàź© àź•àŻ‚àź±àźČàźŸàźźàŻ.


àźŽàźšàŻàź€
àźšàźŸàź©àŻàź•àŻ?àź‡àź™àŻàź•àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ kāye kāyānupassÄ« (àź‰àźŸàźČàŻˆ àź‰àźŸàźČàŻ
àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ) àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ ātāpÄ« sampajāno satimā,àź”àŻ‡àź±àŻ
àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ   àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź•
àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź°àźŸàź°àŻ.àź”àŻ‡àź±àŻ àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ   àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź•  Vedanāsu vedanānupassÄ«
àź‰àź±àŻàź€àźČàŻàźŁàź°àŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.àź”àŻ‡àź±àŻ àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ   àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ
àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź• Citte cittānupassÄ« viharati
ātāpÄ« sampajāno satimā, àźšàźżàź€àŻàź€ àźšàźČàźźàŻ àź•àź°àŻàź€àźż àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.
àźźàź©àź€àŻàź€àźŸàźČàŻ àź‡àźŻàź•àŻàź•àźȘàŻàźȘàźŸàŻàź•àźżàź± àź…àźȘàŻ‚àź°àŻàź”àźźàźŸàź© àź”àźżàź©àźŻàźŸ(àź’àźŽàŻàź•àŻàź•àźźàŻ) àź•àźŸàź•àŻàź• àź”àŻ‡àź±àŻ
àź”àźŽàźżàźŻàźżàźČàŻàźČàźŸàźźàźČàŻ   àźȘàźżàź°àźȘàźžàŻàźšàźźàŻ àźšàŻ‹àź•àŻàź•àźż àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàŻàźŸàź©àŻ àź‡àź°àŻàź•àŻàź• àźàź•àźŸàźšàŻàź€àźźàźŸàźŻàźżàź°àŻàź•àŻàź•
àź•àźŁàŻàź•àźŸàźŁàźżàźȘàŻàźȘàŻàźŸàź©àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ.


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 parimukhaáčƒ. 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-saáč…khāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saáč…khāras, I will breathe out’.

àźźàź±àŻàź±àŻàźźàŻ
àźŽàźȘàŻàźȘàźŸàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,kāya in kāya (àź‰àźŸàźČàźżàźČàŻ àź‰àźŸàźČàŻˆ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźšàźżàź•àŻàź•àźżàź°àźŸàź°àŻ?
àź‡àź™àŻàź•àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàźŸ,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ,àź•àźŸàźŸàŻàźŸàŻàź•àŻàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹ àź…àźČàŻàźČàź€àŻ
àźźàź°àź€àŻàź€àźŸàźżàź•àŻàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹ àź…àźČàŻàźČàź€àŻ àź•àźŸàźČàźż àź…àź±àŻˆàź•àŻàźšàŻ àźšàŻ†àź©àŻàź±àŻ‹,àź•àźŸàźČàŻˆ àź•àŻàź±àŻàź•àŻàź•àźŸàź•
àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àźźàźŸàźżàź€àŻàź€àŻàź•àŻàź•àŻŠàźŁàŻàźŸàŻ àź…àźźàź°àŻàź•àźżàź°àźŸàź°àŻ,àź‰àźŸàźČàŻˆ àźšàŻ†àź™àŻàź•àŻàź€àŻàź€àźŸàź•
àźšàź°àźżàźšàŻ†àźŻàŻàź€àŻàź•àŻàź•àŻŠàźŁàŻàźŸàŻ,àźźàź±àŻàź±àŻàźźàŻ sati parimukhaáčƒ. àźźàŻ‚àźšàŻàźšàŻ àź‰àźłàŻàźłàŻ‡ àź…àźČàŻàźČàź€àŻ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàź°àźżàźšàŻ†àźŻàŻàź€àŻàź•àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ.  sato àź‡àź”àŻàź”àźŸàź±àŻ àź•àź”àź©àźźàźŸàź© àźźàŻ‚àźšàŻàźšàŻ àź‰àźłàŻàźłàŻ‡ àź…àźČàŻàźČàź€àŻ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àźżàź°àźŸàź°àŻ. àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź•
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ 
àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź©
àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ:àźšàźŸàź©àŻ
àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àź…àź”àź°àŻ àź€àźŸàź©àŻ‡
àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àźźàŻàźŽàŻ  kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ
àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àźźàŻàźŽàŻ 
kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:  kāya-saáč…khāras
àź‰àźŸàźČàŻ/àź•àźŸàźŻàźŸ àź‡àźšàŻàźšàźŸàźšàź€àŻàź€àźżàźŻàŻˆ àź…àźźàŻˆàź€àźż àź‰àźŁàŻàźŸàźŸàź•àŻàź•àŻŠàźŁàŻàźŸàŻ.àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:


Seyyathāpi,
bhikkhave, dakkho bhamakāro vā bhamakār·antevāsÄ« vā dÄ«ghaáčƒ vā añchanto
‘dÄ«ghaáčƒ añchāmī’ ti pajānāti; rassaáčƒ vā añchanto ‘rassaáčƒ añchāmī’ ti
pajānāti; evameva kho, bhikkhave, bhikkhu dÄ«ghaáčƒ vā assasanto ‘dÄ«ghaáčƒ
assasāmī’ ti pajānāti; dÄ«ghaáčƒ vā passasanto ‘dÄ«ghaáčƒ passasāmī’ ti
pajānāti; rassaáčƒ vā assasanto ‘rassaáčƒ assasāmī’ ti pajānāti; rassaáčƒ vā
passasanto ‘rassaáčƒ passasāmī’ ti pajānāti; ’sabba-kāya-paáč­isaáčƒvedÄ«
assasissāmī’ ti sikkhati; ’sabba-kāya-paáč­isaáčƒvedÄ« passasissāmī’ ti
sikkhati; ‘passambhayaáčƒ kāya-saáč…khāraáčƒ assasissāmī’ ti sikkhati;
‘passambhayaáčƒ kāya-saáč…khāraáčƒ passasissāmī’ ti sikkhati. ‹

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-saáč…khāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saáč…khāras, I will breathe out’.


àźšàźźàŻàźźàź€àźźàŻàźȘàźŸàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź€àźżàź±àźźàŻˆ
àź•àźŸàŻˆàźšàźČàŻàź•àźŸàź°àź°àŻ àź…àźČàŻàźČàź€àŻ àź•àźŸàŻˆàźšàźČàŻàź•àźŸàź°àźżàź©àŻ àź€àŻŠàźŽàźżàźČàŻ àźȘàźŽàź•àŻàźšàź°àŻ, àź’àź°àŻ àźšàŻ€àźłàźźàźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ
àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź€àźČàŻ àź•àŻàź±àźżàźȘàŻàźȘàź±àźżàź€àŻ: â€˜àźšàźŸàź©àŻ àźšàŻ€àźłàźźàźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™;àź’àź°àŻ
àź•àŻàź±àŻˆàź”àźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź€àźČàŻ àź•àŻàź±àźżàźȘàŻàźȘàź±àźżàź€àŻ: â€˜àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź© àźšàŻàźŽàź±àŻàź±àŻàź€àźČàŻ
àź‰àź°àŻàź”àźŸàź•àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™;àź…àź”àŻàź”àźŽàźż,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ,àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź•
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź©
àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡  àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ àźšàŻ€àźŁàŻàźŸàź€àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ: àźšàźŸàź©àŻ
àź•àŻàź±àŻˆàź”àźŸàź• àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àźźàŻ‚àźšàŻàźšàŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡
àźšàŻ†àźČàŻàź€àŻàź€àŻàźźàŻàźȘàŻ‹àź€àŻ:àźšàźŸàź©àŻ àź•àŻàź±àŻˆàź”àźŸàź• àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ àźŽàź© àź…àź±àźżàź•àźżàź°àźŸàź°àŻ.àź…àź”àź°àŻ
àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àźźàŻàźŽàŻ  kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ
àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡
àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àźźàŻàźŽàŻ  kāya àź‰àźŸàźČàŻˆ/àź•àźŸàźŻàźŸàź”àŻˆàźŻàŻàźźàŻ àź•àŻ‚àź°àŻàźŁàź°àŻàźšàŻàźšàźżàźŻàŻàźŸàź©àŻ,àźšàźŸàź©àŻ
àźźàŻ‚àźšàŻàźšàŻˆ àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: 
kāya-saáč…khāras àź‰àźŸàźČàŻ/àź•àźŸàźŻàźŸ àź‡àźšàŻàźšàźŸàźšàź€àŻàź€àźżàźŻàŻˆ àź…àźźàŻˆàź€àźż àź‰àźŁàŻàźŸàźŸàź•àŻàź•àŻŠàźŁàŻàźŸàŻ.àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ
àź‰àźłàŻàźłàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:,àźšàźŸàź©àŻ àźźàŻ‚àźšàŻàźšàŻˆ
àź”àŻ†àźłàźżàźŻàŻ‡ àźšàŻ†àźČàŻàź€àŻàź€àŻàź•àź•àźżàź©àŻàź±àŻ‡àź©àŻ:àź…àź”àź°àŻ àź€àźŸàź©àŻ‡ àźȘàźŻàźżàź±àŻàźšàźżàź€àŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:

Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹

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 ñāáč‡a and mere paáč­issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. ‹

àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ
kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ
àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.


B. Iriyāpatha Pabba

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. ‹

Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹


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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya. ‹

àźźàŻ‡àźČàŻàźźàŻ,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ
àźȘàźżàź•àŻàź•àŻ, àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàź•àźżàź±àŻ‡àź©àŻâ€™,àźŽàź© àź…àź”àź°àŻ
àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ.àź…àźČàŻàźČàź€àŻ àźšàźżàź©àŻàź±àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźšàźżàź©àŻàź±àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź•àźżàź±àŻ‡àź©àŻâ€™, àźŽàź© àź…àź”àź°àŻ àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ:àź…àźČàŻàźČàź€àŻ àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™, àźŽàź© àź…àź”àź°àŻ àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ: àź…àźČàŻàźČàź€àŻ
àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, â€˜àźšàźŸàź©àŻ àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àŻ‡àź©àŻâ€™,àźŽàź© àź…àź”àź°àŻ
àź…àź±àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ: àź€àź”àźżàź° àź…àź”àź°àŻ kāya àź‰àźŸàźČàŻàź…àźźàź°àŻàź”àŻàźšàźżàźČàŻˆ àźŽàź€àŻàź”àźŸàź• àź€àŻ€àź°àŻàź”àŻ
àźšàŻ†àźŻàŻàź•àźżàź±àźŸàź°àŻ‹ àź…àź€àź©àŻàźȘàźŸàźżàźȘàŻàź°àźżàźšàŻàź€àŻ àź•àŻŠàźłàŻàź•àźżàź±àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ kāya in kāya
àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ
àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•
àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ
àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

C. Sampajāna Pabba


Puna
ca·paraáčƒ, bhikkhave, bhikkhu abhikkante paáč­ikkante sampajānakārÄ« hoti,
ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī
hoti, saáč…ghāáč­i-patta-cÄ«vara-dhāraáč‡e sampajānakārÄ« hoti, asite pÄ«te
khāyite sāyite sampajānakārī hoti, uccāra-passāva-kamme sampajānakārī
hoti, gate áč­hite nisinne sutte jāgarite bhāsite tuáč‡hÄ«bhāve sampajānakārÄ«
hoti. ‹

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. ‹

Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹


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 ñāáč‡a and mere paáč­issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. ‹

àźźàŻ‡àźČàŻàźźàŻ,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź’àź°àŻ
àźȘàźżàź•àŻàź•àŻ, àź…àźŁàŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àź”àźżàźŸàŻàźŸàŻ àźšàŻ€àź™àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, sampajañña
àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ  àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ,
àźźàŻàź©àŻ àźšàŻ‹àź•àŻàź•àźż àź•àź”àź©àźżàź€àŻàź€àŻàźȘàŻ àźȘàźŸàź°àŻàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àźŽàźČàŻàźČàźŸàźȘàŻ àźȘàź•àŻàź•àź™àŻàź•àźłàźżàźČàŻàźźàŻ
àź•àź”àź©àźżàź€àŻàź€àŻàźȘàŻ àźȘàźŸàź°àŻàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź©
àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ  àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àź”àźłàŻˆàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ  àźźàź±àŻàź±àŻàźźàŻ
àźšàŻ†àźŸàŻàźŸàźżàźźàŻàź±àźżàźŻàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ 
àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àźȘàź€àź”àźżàź•àŻàź•àŻàź°àźżàźŻ àźšàŻ€àźŁàŻàźŸ àźźàŻ‡àźČàź™àŻàź•àźż àź…àźŁàźżàźšàŻàź€àŻ àź•àŻŠàźłàŻ
àźȘàŻŠàźŽàŻàź€àŻ àźźàź±àŻàź±àŻàźźàŻ àź€àźłàź°àŻàź€àŻàź€àźżàźŻàźŸàź© àźźàŻ‡àźČàź™àŻàź•àźż  àźźàź±àŻàź±àŻàźźàŻ àźàźŻàź•àŻàź•àźŸàźżàźžàŻˆ àźŽàźŸàŻàź€àŻàź€àŻàźšàŻ àźšàŻ†àźČàŻàźČàŻàźźàŻ
àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ  àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ 
àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àź‰àźŁàŻàźŁàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, àź•àŻàźŸàźżàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ, àźźàŻ†àźČàŻàźČàŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,
àźšàŻàź”àŻˆàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ 
àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àź”àźŁàŻàźŸàźČàź•àź±àŻàź±àŻàźźàŻ  àźźàź±àŻàź±àŻàźźàŻ àźšàźżàź±àŻàźšàŻ€àź°àŻ àź•àźŽàźżàź•àŻàź•àŻàźźàŻ
àźȘàźŁàźż àź•àź”àź©àźżàź•àŻàź•àŻàźźàŻ àźȘàŻŠàźŽàŻàź€àŻ,sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ 
àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ, àźšàźŸàźšàŻàź€àŻ àźšàŻ†àźČàŻàź•àźżàź±àŻ‡ àźȘàŻŠàźŽàŻàź€àŻ àźšàźżàź©àŻàź±àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ,
àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àźȘàźŸàŻàź€àŻàź€àźżàź°àŻàź€àŻàź€àźżàź°àŻàź•àŻàź•àźżàź±
àźȘàŻŠàźŽàŻàź€àŻ, àź”àźżàźŽàźżàź€àźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àź‰àź°àŻˆàźŻàźŸàźŸàŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ, àźȘàŻ‡àźšàźŸàźźàźČàźżàź°àŻàź•àŻàź•àźżàź± àźȘàŻŠàźŽàŻàź€àŻ,
sampajañña àźšàźżàź°àźšàŻàź€àź°àźźàźŸàź© àź€àŻ€àź°àŻàź•àŻàź•àźźàźŸàź© àź‰àźŁàź°àŻàźšàŻàź€àźżàź±àź©àŻàźŸàź©àŻ  àźšàŻàźŁàŻàź•àźżàź•àŻàź•àźŁàŻàźŸàŻ  àźšàŻ†àźŻàźČàŻ
àźȘàźŸàŻàź•àźżàź°àźŸàź°àŻ.

àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ
àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ
àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

D. Paáč­ikĆ«lamanasikāra Pabba


Puna ca·paraáčƒ,
bhikkhave, bhikkhu imam·eva kāyaáčƒ, uddhaáčƒ pādatalā adho kesa·matthakā,
taca·pariyantaáčƒ pĆ«raáčƒ nānappakārassa asucino paccavekkhati: ‘Atthi
imasmiáčƒ kāye kesā lomā nakhā dantā taco maáčƒsaáčƒ nhāru aáč­áč­hi aáč­áč­himiñjaáčƒ
vakkaáčƒ hadayaáčƒ yakanaáčƒ kilomakaáčƒ pihakaáčƒ papphāsaáčƒ antaáčƒ antaguáč‡aáčƒ
udariyaáčƒ karÄ«saáčƒ pittaáčƒ semhaáčƒ pubbo lohitaáčƒ sedo medo assu vasā kheáž·o
siáč…ghāáč‡ikā lasikā muttaáčƒâ€™ ti. ‹


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.” ‹

Seyyathāpi, bhikkhave, ubhatomukhā
putoáž·i pĆ«rā nānāvihitassa dhaññassa, seyyathidaáčƒ sālÄ«naáčƒ vÄ«hÄ«naáčƒ
muggānaáčƒ māsānaáčƒ tilānaáčƒ taáč‡ážulānaáčƒ. Tamenaáčƒ cakkhumā puriso muñcitvā
paccavekkheyya: ‘Ime sālī ime vīhī, ime muggā, ime māsā, ime tilā, ime
taáč‡ážulā’ ti; evameva kho, bhikkhave, bhikkhu imam·eva kāyaáčƒ, uddhaáčƒ
pādatalā adho kesa·matthakā, taca·pariyantaáčƒ pĆ«raáčƒ nānappakārassa
asucino paccavekkhati: ‘Atthi imasmiáčƒ kāye kesā lomā nakhā dantā taco
maáčƒsaáčƒ nhāru aáč­áč­hi aáč­áč­himiñjaáčƒ vakkaáčƒ hadayaáčƒ yakanaáčƒ kilomakaáčƒ pihakaáčƒ
papphāsaáčƒ antaáčƒ antaguáč‡aáčƒ udariyaáčƒ karÄ«saáčƒ pittaáčƒ semhaáčƒ pubbo lohitaáčƒ
sedo medo assu vasā kheáž·o siáč…ghāáč‡ikā lasikā muttaáčƒâ€™ ti. ‹


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.”

‹
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹


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 ñāáč‡a and mere paáč­issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. ‹

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź‡àź€àŻ‡ àź‰àźŸàźźàŻàźȘàźżàźČàŻ,àź‰àźšàŻàźšàŻˆàźšàŻàź€àźČàŻˆ àźźàŻàźŸàźżàźŻàźżàźČàźżàź°àŻàźšàŻàź€àŻ
àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àź‰àźłàŻàźłàź™àŻàź•àźŸàźČàŻ àź”àź°àŻˆ, àźźàŻ†àźČàŻàźČàźżàźŻ àź€àŻ‹àźČàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ
àź…àźšàŻàź€àŻàź€àźźàŻ àźšàźżàź±àŻˆàźšàŻàź€, â€˜àź‡àźšàŻàź€ kāya, àź‰àźŸàźźàŻàźȘàŻ àź€àźČàŻˆ àźźàŻàźŸàźż, àź‰àźŸàźźàŻàźȘàŻàźźàŻàźŸàźż, àźšàź•àźźàŻ, àźȘàź±àŻàź•àźłàŻ,
àźźàŻ†àźČàŻàźČàźżàźŻàźČàŻ àź€àŻ‹àźČàŻ, àź€àźšàŻˆ, àź€àźšàŻˆ àźšàźŸàźŁàŻ, àźŽàźČàŻàźźàŻàźȘàŻ, àźŽàźČàŻàźźàŻàźȘàŻàźšàŻàźšàŻ‹àź±àŻ, àźšàźżàź±àŻàźšàŻ€àź°àź•àźźàŻ,
àź‡àź€àźŻàźźàŻ, àź•àźČàŻàźČàŻ€àź°àźČàŻ,àźźàźŸàź°àŻàźȘàŻàź”àź°àźż, àźźàźŁàŻàźŁàŻ€àź°àźČàŻ, àźšàŻàź”àźŸàźšàźȘàŻàźȘàŻˆ,àź•àŻàźŸàźČàŻ, àź•àŻàźŸàźČàŻàź€àźŸàź™àŻàź•àźż,
àź‡àź°àŻˆàźȘàŻàźȘàŻˆ àź…àź€àź©àŻàźŸàŻˆàźŻ àź‰àźłàŻàźłàźŸàź™àŻàź•àźČàŻ, àźźàźČàźźàŻ, àźȘàźżàź€àŻàź€àźšàŻ€àź°àŻ, àź•àźȘàźźàŻ, àźšàŻ€àźŽàŻ, àź‡àź°àź€àŻàź€àźźàŻ,
àź”àźżàźŻàź°àŻàź”àŻˆ, àź•àŻŠàźŽàŻàźȘàŻàźȘàŻ, àź•àźŁàŻàźŁàŻ€àź°àŻ, àźźàźšàź•àźżàźŸàŻ, àź‰àźźàźżàźŽàŻàźšàŻ€àź°àŻ, àźźàŻ‚àź•àŻàź•àŻàźšàŻàźšàźłàźż, àź‰àźŻàź”àŻàźšàŻ€àź°àŻàźźàźžàŻ
àźšàźŸàź°àŻàźšàŻàź€ àźšàŻ€àź°àŻàź€àŻàź€àź©àŻàźźàŻˆàźŻàŻàźłàŻàźł àźźàź±àŻàź±àŻàźźàŻ àźšàźżàź±àŻàźšàŻ€àź°àŻ àź…àź€àź©àŻ àź”àź°àźźàŻàźȘàźżàźŸàźČàźżàźČàŻ àź‰àźłàŻàźłàź€àŻ àźŽàź©
àź…àź±àŻ€àź”àźŸàź°àŻ.


àź’àź°àŻàź”àŻ‡àźłàŻˆ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźȘàŻˆ àź‡àź°àźŁàŻàźŸàŻ àź”àźŸàźŻàźżàźČàŻàź•àźłàŻ
àź‰àźŸàŻˆàźŻàź€àźŸàźŻàźżàź°àŻàźȘàŻàźȘàźżàź©àŻ, àźȘàźČàŻàź”àŻ‡àź±àŻ  àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź€àźŸàź©àźżàźŻàźźàŻ, àź•àŻàź©àŻàź±àŻ àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ, àźšàŻ†àźČàŻ
àźȘàźŻàźżàź°àŻ, àźȘàźšàŻàźšàŻˆàźȘàŻàźȘàź°àŻàźȘàŻàźȘàŻ, àźźàźŸàźŸàŻàźŸàŻ àźȘàźŸàŻàźŸàźŸàźŁàźż, àźŽàźłàŻàźłàŻ àź”àźżàź€àŻˆ, àź€àŻŠàźČàźżàźŻàźČàŻ. àź’àź°àŻ àźźàź©àźżàź€àź©àŻ
àźšàźČàŻàźČ àźȘàźŸàź°àŻàź”àŻˆàźŻàźŸàź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź”àź°àźŸàźŻàźżàź°àŻàź€àŻàź€àźČàŻ àź•àźŸàŻàźŸàŻ àź…àź”àźżàźŽàŻàź•àŻàź•àźȘàŻ àźȘàźŸàŻàźŸàź”àŻàźŸàź©àŻ àź†àźŽàŻàźšàŻàź€àŻ
àź†àź°àźŸàźŻ àź”àźżàź°àŻàźźàŻàźȘàźż ,â€àź‡àź€àŻ àź•àŻàź©àŻàź±àŻ àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ,àźšàŻ†àźČàŻ àźȘàźŻàźżàź°àŻ, àźȘàźšàŻàźšàŻˆàźȘàŻàźȘàź°àŻàźȘàŻàźȘàŻ, àźźàźŸàźŸàŻàźŸàŻ
àźȘàźŸàŻàźŸàźŸàźŁàźż, àźŽàźłàŻàźłàŻ àź”àźżàź€àŻˆ, àź€àŻŠàźČàźżàźŻàźČàŻàźŽàź© àź…àź±àŻ€àź”àźŸàź°àŻ.” àź…àź€àŻ‡ àźȘàŻ‹àźČàŻ,  àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡,
àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź‡àź€àŻ‡ àź‰àźŸàźźàŻàźȘàźżàźČàŻ,àź‰àźšàŻàźšàŻˆàźšàŻàź€àźČàŻˆ àźźàŻàźŸàźżàźŻàźżàźČàźżàź°àŻàźšàŻàź€àŻ àź•àŻ€àźŽàŻàźšàŻ‹àź•àŻàź•àźż àź‰àźłàŻàźłàź™àŻàź•àźŸàźČàŻ
àź”àź°àŻˆ, àźźàŻ†àźČàŻàźČàźżàźŻ àź€àŻ‹àźČàŻ àźźàź±àŻàź±àŻàźźàŻ àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź…àźšàŻàź€àŻàź€àźźàŻ àźšàźżàź±àŻˆàźšàŻàź€, â€˜àź‡àźšàŻàź€
kāya, àź‰àźŸàźźàŻàźȘàŻ àź€àźČàŻˆ àźźàŻàźŸàźż, àź‰àźŸàźźàŻàźȘàŻàźźàŻàźŸàźż, àźšàź•àźźàŻ, àźȘàź±àŻàź•àźłàŻ, àźźàŻ†àźČàŻàźČàźżàźŻàźČàŻ àź€àŻ‹àźČàŻ, àź€àźšàŻˆ,
àź€àźšàŻˆ àźšàźŸàźŁàŻ, àźŽàźČàŻàźźàŻàźȘàŻ, àźŽàźČàŻàźźàŻàźȘàŻàźšàŻàźšàŻ‹àź±àŻ, àźšàźżàź±àŻàźšàŻ€àź°àź•àźźàŻ, àź‡àź€àźŻàźźàŻ, àź•àźČàŻàźČàŻ€àź°àźČàŻ,àźźàźŸàź°àŻàźȘàŻàź”àź°àźż,
àźźàźŁàŻàźŁàŻ€àź°àźČàŻ, àźšàŻàź”àźŸàźšàźȘàŻàźȘàŻˆ,àź•àŻàźŸàźČàŻ, àź•àŻàźŸàźČàŻàź€àźŸàź™àŻàź•àźż, àź‡àź°àŻˆàźȘàŻàźȘàŻˆ àź…àź€àź©àŻàźŸàŻˆàźŻ àź‰àźłàŻàźłàźŸàź™àŻàź•àźČàŻ,
àźźàźČàźźàŻ, àźȘàźżàź€àŻàź€àźšàŻ€àź°àŻ, àź•àźȘàźźàŻ, àźšàŻ€àźŽàŻ, àź‡àź°àź€àŻàź€àźźàŻ, àź”àźżàźŻàź°àŻàź”àŻˆ, àź•àŻŠàźŽàŻàźȘàŻàźȘàŻ, àź•àźŁàŻàźŁàŻ€àź°àŻ,
àźźàźšàź•àźżàźŸàŻ, àź‰àźźàźżàźŽàŻàźšàŻ€àź°àŻ, àźźàŻ‚àź•àŻàź•àŻàźšàŻàźšàźłàźż, àź‰àźŻàź”àŻàźšàŻ€àź°àŻàźźàźžàŻ àźšàźŸàź°àŻàźšàŻàź€ àźšàŻ€àź°àŻàź€àŻàź€àź©àŻàźźàŻˆàźŻàŻàźłàŻàźł
àźźàź±àŻàź±àŻàźźàŻ àźšàźżàź±àŻàźšàŻ€àź°àŻ àź…àź€àź©àŻ àź”àź°àźźàŻàźȘàźżàźŸàźČàźżàźČàŻ àź‰àźłàŻàźłàź€àŻ àźŽàź© àź…àź±àŻ€àź”àźŸàź°àŻ.


àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ
kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ
àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

E. Dhātumanasikāra Pabba


Puna
ca·paraáčƒ, bhikkhave, bhikkhu imam·eva kāyaáčƒ yathā·áč­hitaáčƒ
yathā·paáč‡ihitaáčƒ dhātuso paccavekkhati: ‘Atthi imasmiáčƒ kāye pathavī·dhātu
āpo·dhātĆ« tejo·dhātĆ« vāyo·dhātƫ’ ti. ‹

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.” ‹

Seyyathāpi,
bhikkhave, dakkho goghātako vā goghātak·antevāsÄ« vā gāviáčƒ vadhitvā
catu·mahā·pathe bilaso vibhajitvā nisinno assa; evameva kho, bhikkhave,
bhikkhu imam·eva kāyaáčƒ yathā·áč­hitaáčƒ yathā·paáč‡ihitaáčƒ dhātuso
paccavekkhati: ‘Atthi imasmiáčƒ kāye pathavī·dhātu āpo·dhātĆ« tejo·dhātĆ«
vāyo·dhātƫ’ ti. ‹


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.”

 â€š
Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

E. àźšàźŸàź±àŻàźȘàŻ†àź°àŻàźźàŻ àźȘàŻ‚àź€àź™àŻàź•àźłàŻ àźźàŻ‡àźČàźŸàź© àźȘàźżàź°àźżàź”àŻ
àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź”àŻˆàź€àŻàź€àźżàź°àŻàźšàŻàź€ àźȘàŻ‹àź€àŻàźźàŻ,
àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź…àźȘàŻàźȘàŻàź±àźȘàŻàźȘàźŸàŻàź€àŻàź€ àźȘàŻ‹àź€àŻàźźàŻ, àź‡àźšàŻàź€ àź‰àźŸàźČàŻ/àź•àźŸàźŻàźźàŻ  àźȘàźżàź°àź€àźżàźȘàźČàźżàź•àŻàź• 
àź‡àźšàŻàź€ :â€àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àźżàźČàŻ ,àźšàźżàźČàź”àŻàźČàź•àźźàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź€àźŁàŻàźŁàŻ€àź°àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ,
àźšàŻ†àź°àŻàźȘàŻàźȘàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź•àźŸàź±àŻàź±àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ.


àźšàźźàŻàźźàź€àźźàŻàźȘàŻ‹àźČàŻ‡,àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźŻàźżàź±àŻàźšàźż àźȘàŻ†àź±àŻàź± àź•àźšàźŸàźȘàŻàźȘàŻàź•àŻàź•àźŸàź°àź°àŻ àź…àźČàŻàźČàź€àŻ àź’àź°àŻ
àź•àźšàźŸàźȘàŻàźȘàŻàź•àŻàź•àźŸàź°àź°àźżàźŸàźźàŻ àź€àŻŠàźŽàźżàźČàŻ àźȘàźŽàź•àŻàźšàź°àŻ,àź’àź°àŻ àźȘàźšàŻ àź•àŻŠàźČàŻàźČàŻàźžàŻ àźšàŻ†àźŻàźČàŻ àź‰àźŸàŻˆàźŻàź”àź°àźŸàźŻàźżàź°àź°àŻàźšàŻàź€àŻ,
àź’àź°àŻ
àź•àŻàź±àŻàź•àŻàź•àŻ àź”àŻ€àź€àźż àź‰àźŸàŻàź•àźŸàź°àŻàźšàŻàź€àŻ àźŽàźȘàŻàźȘàźŸàźż àź”àŻ†àźŸàŻàźŸàźż àźŽàźŸàŻàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàź€àŻ‹;  àź…àź€àŻ‡ àźȘàŻ‹àź©àŻàź±àŻ‡,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź”àŻˆàź€àŻàź€àźżàź°àŻàźšàŻàź€ àźȘàŻ‹àź€àŻàźźàŻ,
àźŽàź”àŻàź”àź•àŻˆàźŻàźżàźČàŻ‡àź©àŻàźźàŻ àź…àź€àŻˆ àź…àźȘàŻàźȘàŻàź±àźȘàŻàźȘàźŸàŻàź€àŻàź€ àźȘàŻ‹àź€àŻàźźàŻ, àź‡àźšàŻàź€ àź‰àźŸàźČàŻ/àź•àźŸàźŻàźźàŻ  àźȘàźżàź°àź€àźżàźȘàźČàźżàź•àŻàź• 
àź‡àźšàŻàź€ :â€àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àźżàźČàŻ ,àźšàźżàźČàź”àŻàźČàź•àźźàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź€àźŁàŻàźŁàŻ€àź°àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ,
àźšàŻ†àź°àŻàźȘàŻàźȘàŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ, àź•àźŸàź±àŻàź±àŻ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàŻ àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ.


àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ
kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ
àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

‹
F. Navasivathika Pabba


(1)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ ekāha·mataáčƒ vā dvÄ«ha·mataáčƒ vā tÄ«ha·mataáčƒ vā uddhumātakaáčƒ
vinÄ«lakaáčƒ vipubbaka·jātaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho
kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹
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.” ‹

Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

F. àź’àź©àŻàźȘàź€àŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź™àŻàź•àźłàŻ àźźàŻ‡àźČàźŸàź© àźȘàźżàź°àźżàź”àŻ


àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ
àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàź‡àźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźšàźŸàźłàŻ àź‡àź±àźšàŻàź€, àź…àźČàŻàźČàź€àŻ àź‡àź°àźŁàŻàźŸàŻ àźšàźŸàźŸàŻàź•àźłàŻ
àź‡àź±àźšàŻàź€, àź…àźČàŻàźČàź€àŻ àźźàŻ‚àź©àŻàź±àŻ àźšàźŸàźŸàŻàź•àźłàŻ àź‡àź±àźšàŻàź€, àź”àŻ€àź™àŻàź•àźżàźŻ, àźšàź±àŻàź±àŻ‡ àźšàŻ€àźČàźźàźŸàź© àźźàź±àŻàź±àŻàźźàŻ
àźȘàŻàź°àŻˆàź€àŻàź€àŻàźšàŻ àźšàŻ€àź•àŻàź•àŻŠàźŁàŻàźŸ àźšàźżàźČàŻˆàźŻàźżàźČàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ
àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ
àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ
àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±
àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹


(2)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ kākehi vā khajjamānaáčƒ kulalehi vā khajjamānaáčƒ gijjhehi vā
khajjamānaáčƒ kaáč…kehi vā khajjamānaáčƒ sunakhehi vā khajjamānaáčƒ byagghehi vā
khajjamānaáčƒ dÄ«pÄ«hi vā khajjamānaáčƒ siáč…gālehi vā khajjamānaáčƒ vividhehi vā
pāáč‡aka·jātehi khajjamānaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho
kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹


(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.”

Iti ajjhattaáčƒ vā kāye kāyānupassÄ«
viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā
kāye kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ
àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ,àź•àźŸàź•àź™àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàź°àŻàźšàŻàź€àŻàź•àźłàźŸàźČàŻ
àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàźżàźŁàźšàŻàź€àźżàź©àŻàź©àźżàź•àŻ àź•àźŽàŻàź•àŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźšàźŸàź°àŻˆàź•àźłàźŸàźČàŻ
àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźšàźŸàźŻàŻàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàŻàźČàźżàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ,
àźšàźżàź±àŻàź€àŻàź€àŻˆàź•àźłàźŸàźČàŻ àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àźȘàźČàŻàź”àŻ‡àź±àŻ àź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź…àźšàź°àŻ€àź°àźżàź”àźžàŻàź€àŻàź•àŻàź•àźłàźŸàźČàŻ
àź€àźżàź©àŻàź©àźȘàŻàźȘàźŸàŻàźŸàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€
kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ,
àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ 
àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±
àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

(3)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hika·saáč…khalikaáčƒ sa·maáčƒsa·lohitaáčƒ nhāru·sambandhaáčƒ, so
imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ«
evaáčƒÂ·an·atÄ«to’ ti. ‹

(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.”

‹
Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹

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 ñāáč‡a and mere paáč­issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.

àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ
àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€  àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆ àźźàź±àŻàź±àŻàźźàŻ
àź‡àź°àź€àŻàź€àź€àŻàź€àŻàźŸàź©àŻ,àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ  àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź©
kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ
àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±
àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

(4)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hika·saáč…khalikaáčƒ ni·maáčƒsa·lohita·makkhitaáčƒ
nhāru·sambandhaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo
evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹

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

Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹


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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€  àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆàź•àźłàźżàźČàŻàźČàźŸàźźàźČàŻ àźźàź±àŻàź±àŻàźźàŻ àź‡àź°àź€àŻàź€àźźàŻ àźȘàŻ‚àźšàźȘàŻàźȘàźŸàŻàźŸàŻ,
àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ 
àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ
àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ
àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±
àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

(5)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hika·saáč…khalikaáčƒ apagata·maáčƒsa·lohitaáčƒ nhāru·sambandhaáčƒ, so
imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ«
evaáčƒÂ·an·atÄ«to’ ti. ‹

(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.” ‹

Iti
ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā kāye kāyānupassÄ«
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā
kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati. ‹‹‹


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 ñāáč‡a and mere paáč­issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya. ‹

àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź’àź°àŻ àźźàź©àźżàź€  àźŽàźČàŻàźźàŻàźȘàŻàź•àŻ àź•àŻ‚àźŸàŻ àź€àźšàŻˆàź•àźłàźżàźČàŻàźČàźŸàźźàźČàŻ àźźàź±àŻàź±àŻàźźàŻ àź‡àź°àź€àŻàź€àźźàŻ  àź‡àźČàŻàźČàźŸàźźàźČàŻ,
àźšàź°àźźàŻàźȘàŻàź•àźłàźŸàźČàŻ 
àź’àź©àŻàź±àźŸàźŻàŻ àźȘàźżàźŸàźżàź•àŻàź•àźȘàŻàźȘàźŸàŻàźŸàŻ,àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ
àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź•
àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ
àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź±
àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹

(6)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aáč­áč­hikaáčƒ aññena pād·aáč­áč­hikaáčƒ aññena gopphak·aáč­áč­hikaáčƒ aññena
jaáč…gh·aáč­áč­hikaáčƒ aññena Ć«ru·áč­áč­hikaáčƒ aññena kaáč­i·áč­áč­hikaáčƒ aññena
phāsuk·aáč­áč­hikaáčƒ aññena piáč­áč­h·iáč­áč­hikaáčƒ aññena khandh·aáč­áč­hikaáčƒ aññena
gÄ«v·aáč­áč­hikaáčƒ aññena hanuk·aáč­áč­hikaáčƒ aññena dant·aáč­áč­hikaáčƒ aññena
sÄ«sakaáč­Ähaáčƒ, so imam·eva kāyaáčƒ upasaáčƒharati: ‘ayaáčƒ pi kho kāyo
evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’ ti. ‹

(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.” ‹

Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

àźźàŻ‡àźČàŻàźźàŻ, àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ
àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ
àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ, àź•àźŽàź±àŻàź±àźȘàźŸàŻàźŸ àźŽàźČàŻàźźàŻàźȘàŻàź•àźłàŻ àź…àź™àŻàź•àŻàźźàźżàź™àŻàź•àŻàźźàźŸ àźšàźżàź€àź±àźČàźŸàź©,
àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àźŸàźČàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź•àźŁàŻàź•àŻàź•àźŸàźČàŻ
àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźźàŻàźŽàźšàŻàź€àźŸàźłàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ
àź‡àźŸàŻàźȘàŻàźȘàŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àź”àźżàźČàźŸ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡
àź’àź°àŻ àź€àŻŠàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźźàŻàź€àŻàź•àŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àźŁàŻàźŸàŻ†àźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡
àź’àź°àŻ àź•àźŽàŻàź€àŻàź€àŻ àźŽàźČàŻàźźàŻàźȘàŻ, àź‡àź™àŻàź•àŻ‡ àź’àź°àŻ àź€àźŸàźŸàŻˆ àźŽàźČàŻàźźàŻàźȘàŻ, àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźȘàźČàŻ àźŽàźČàŻàźźàŻàźȘàŻ,
àź…àźČàŻàźČàź€àŻ àź…àź™àŻàź•àŻ‡ àź’àź°àŻ àźźàźŁàŻàźŸàŻˆ àź“àźŸàŻ àźŽàź© àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ
àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ
àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ
àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.
‹
àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹‹‹


(7)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni setāni saáč…kha·vaáč‡áč‡a·paáč­ibhāgāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
ti. ‹

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

Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kā

(8)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni puñja·kitāni terovassikāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
ti. ‹

(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.” ‹

Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.


àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ,àźŽàźČàŻàźźàŻàźȘàŻàź•àźłàŻ àź’àź°àŻ àź†àźŁàŻàźŸàŻàź•àŻàź•àŻ àźźàŻ‡àźČàŻ‡ àźȘàźŽàŻˆàźŻàź€àźŸàź•àźż àź•àŻàź”àźżàźŻàźČàŻ àźȘàŻ‹àźČàŻ 
àź‡àź°àŻàźšàŻàź€àźŸàźČàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€ àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€
kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ,
àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż  àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ 
àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ
kāya in kāya àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ
àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ
àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.‹


(9)
Puna
ca·paraáčƒ, bhikkhave, bhikkhu seyyathāpi passeyya sarÄ«raáčƒ sivathikāya
chaឍឍitaáčƒ aáč­áč­hikāni pĆ«tÄ«ni cuáč‡áč‡aka·jātāni, so imam·eva kāyaáčƒ
upasaáčƒharati: ‘ayaáčƒ pi kho kāyo evaáčƒÂ·dhammo evaáčƒÂ·bhāvÄ« evaáčƒÂ·an·atÄ«to’
ti. ‹

(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.” ‹

Iti ajjhattaáčƒ vā kāye kāyānupassÄ« viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati,
vaya-dhamm·ānupassÄ« vā kāyasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ«
vā kāyasmiáčƒ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaáč­áč­hitā
hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassÄ« viharati. ‹‹‹

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 ñāáč‡a and mere
paáč­issati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.

àźźàŻ‡àźČàŻàźźàŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻàź”àŻ‡àźłàŻˆ àź…àź”àź°àŻ àź€àŻŠàźČàŻˆàź”àźŸàź© àź‡àźŸàź€àŻàź€àźżàźČàŻ  àź’àź°àŻ
àźȘàźżàź°àŻ‡àź€àźźàŻ àź‡àźŸàŻàź•àźŸàźŸàŻ àźšàźżàźČàź€àŻàź€àźłàź€àŻàź€àźżàźČàŻ àźŽàź±àźżàźŻàźȘàŻàźȘàźŸàŻàźŸàŻ àź‡àź°àŻàźȘàŻàźȘàź€àŻˆàźȘàŻ àźȘàźŸàź°àŻàź€àŻàź€àŻàź•àŻ
àź•àŻŠàźŁàŻàźŸàźżàź°àŻàźšàŻàź€àźŸàźČàŻ,àźšàŻ€àź°àźŽàźżàźšàŻàź€ àźŽàźČàŻàźźàŻàźȘàŻàź•àźłàŻ àźȘàŻŠàźŸàźżàźŻàźŸàź•àźż  àź‡àź°àŻàźšàŻàź€àźŸàźČàŻ, àź…àź”àź°àŻ àź‡àźšàŻàź€
àźźàŻ†àźŻàŻàźźàŻàźźàŻ‚àźČàźźàźŸàź© kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź†àźŽàŻàźšàŻàź€àŻ àź†àź°àźŸàźŻ: â€œàź‡àźšàŻàź€ kāya  àź‰àźŸàźČàŻ/àź•àźŸàźŻ àź•àŻ‚àźŸ
àź…àź”àŻàź”àź•àŻˆàźȘàŻàźȘàźŸàŻàźŸ àź’àź°àŻ àź‡àźŻàź±àŻàź•àŻˆ àź†àź±àŻàź±àźČàŻ àź‰àźŸàŻˆàźŻàź€àźŸàź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àź…àź€àŻàź”àŻàźźàŻ àź‡àźȘàŻàźȘàźŸàźż 
àź†àź•àź€àŻàź€àŻŠàźŸàź™àŻàź•àŻ àźȘàŻ‹àź• àź‡àź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźźàź±àŻàź±àŻàźźàŻ àź…àź€àŻàź€àź•àŻˆàźŻ àź’àź°àŻ  àź•àźŸàŻàźŸàŻàźȘàŻàźȘàźŸàźŸàŻàźŸàŻ
àź”àź°àźźàŻàźȘàŻàź•àźłàź±àŻàź± àźšàźżàźČàŻˆàźźàŻˆ àź‡àź°àŻàźšàŻàź€àŻ  àź”àŻ‡àź±àźČàŻàźČ.


àź‡àź”àŻàź”àźŸàź±àŻ àź…àź”àź°àŻ kāya in kāya
àź‰àźŸàźČàŻ/àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻàźłàŻ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ
àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź•àźŸàźŻàź€àŻàź€àŻˆ àź•àźŸàźŻàź€àŻàź•àŻàź•àŻ
àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•
àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ
àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ
àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ
àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

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II. Vedanānupassanā


Kathaáčƒ ca pana, bhikkhave, bhikkhu vedanāsu vedanānupassÄ« viharati? ‹


II. Observation of Vedanā


And furthermore, bhikkhus, how does a bhikkhu dwell observing vedanā in vedanā? ‹

Idha,
bhikkhave, bhikkhu sukhaáčƒ vā vedanaáčƒ vedayamāno ‘sukhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti; dukkhaáčƒ vā vedanaáčƒ vedayamāno ‘dukkhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti; a·dukkham-a·sukhaáčƒ vā vedanaáčƒ vedayamāno
‘a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti. Sāmisaáčƒ vā sukhaáčƒ
vedanaáčƒ vedayamāno ‘sāmisaáčƒ sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti;
nirāmisaáčƒ vā sukhaáčƒ vedanaáčƒ vedayamāno ‘nirāmisaáčƒ sukhaáčƒ vedanaáčƒ
vedayāmī’ ti pajānāti. Sāmisaáčƒ vā dukkhaáčƒ vedanaáčƒ vedayamāno ‘sāmisaáčƒ
dukkhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti; nirāmisaáčƒ vā dukkhaáčƒ vedanaáčƒ
vedayamāno ‘nirāmisaáčƒ dukkhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti. Sāmisaáčƒ vā
a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayamāno ‘sāmisaáčƒ a·dukkham-a·sukhaáčƒ
vedanaáčƒ vedayāmī’ ti pajānāti; nirāmisaáčƒ vā a·dukkham-a·sukhaáčƒ vedanaáčƒ
vedayamāno ‘nirāmisaáčƒ a·dukkham-a·sukhaáčƒ vedanaáčƒ vedayāmī’ ti pajānāti. ‹

Here,
bhikkhus, a bhikkhu, experiencing a sukha vedanā, undersands: “I am
experiencing a sukha vedanā”; experiencing a dukkha vedanā, undersands:
“I am experiencing a dukkha vedanā”; experiencing an adukkham-asukhā
vedanā, undersands: “I am experiencing a adukkham-asukhā vedanā”;
experiencing a sukha vedanā sāmisa, undersands: “I am experiencing a
sukha vedanā sāmisa”; experiencing a sukha vedanā nirāmisa, undersands:
“I am experiencing a sukha vedanā nirāmisa”; experiencing a dukkha
vedanā sāmisa, undersands: “I am experiencing a dukkha vedanā sāmisa”;
experiencing a dukkha vedanā nirāmisa, undersands: “I am experiencing a
dukkha vedanā nirāmisa”; experiencing an adukkham-asukhā vedanā sāmisa,
undersands: “I am experiencing a adukkham-asukhā vedanā sāmisa”;
experiencing an adukkham-asukhā vedanā nirāmisa, undersands: “I am
experiencing a adukkham-asukhā vedanā nirāmisa”. ‹


Iti ajjhattaáčƒ vā
vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī
viharati, ajjhatta-bahiddhā vā vedanāsu vedanānupassī viharati;
samudaya-dhamm·ānupassī vā vedanāsu viharati, vaya-dhamm·ānupassī vā
vedanāsu viharati, samudaya-vaya-dhamm·ānupassī vā vedanāsu viharati;
‘atthi vedanā’ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva
ñāáč‡a·mattāya paáč­issati·mattāya, a·nissito ca viharati, na ca kiñci loke
upādiyati. Evam·pi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī
viharati. ‹‹‹

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
ñāáč‡a and mere paáč­issati, he dwells detached, and does not cling to
anything in the world. Thus, bhikkhus, a bhikkhu dwells observing vedanā
in vedanā.


II. àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àźČàŻ


àźźàź±àŻàź±àŻàźźàŻ àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, vedanā in vedanā  àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ?


àź‡àź™àŻàź•àŻ,
àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, àź’àź°àŻ sukha vedanā àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àź’àź°àŻ dukkha vedanā àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ,
àźšàźŸàź©àŻ àź’àź°àŻ àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ: àź’àź°àŻ 
adukkham-asukhā vedanā  àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ adukkham-asukhā vedanā  àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź•
(àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ sukhā
vedanā  sāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ
sukhā vedanā  sāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ sukhā vedanā  nirāmisa àźšàŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ sukhā vedanā nirāmisa àźšàŻàź•
àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ dukkha
vedanā  sāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ
àź’àź°àŻ dukkha vedanā  sāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ
àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ dukkha vedanā  nirāmisa àź€àŻàź•àŻàź• àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ dukkha vedanā nirāmisa àź€àŻàź•àŻàź•
àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ
adukkham-asukhā  vedanā  sāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±) àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ
àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ adukkham-asukhā  vedanā  sāmisa
àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±)  àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:àź’àź°àŻ adukkham-asukhā  vedanā  nirāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź•
(àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±)  àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź•àŻàźźàŻàźȘàŻ‹àź€àŻ, àźšàźŸàź©àŻ àź’àź°àŻ
adukkham-asukhā  vedanā nirāmisa àź…àź€àŻàź•àŻàź•-àź…àźšàŻàź• (àź€àŻàź•àŻàź•-àźšàŻàź•àźźàź±àŻàź±)  àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ
àź‰àźŁàź”àŻˆ àźźàź©àźȘàŻàźȘàź±àŻàź±àź±àŻàźŸàź©àŻ àź…àź©àŻàźȘàź”àźżàź•àŻàź±àŻ‡àź©àŻ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ:


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ  vedanā in vedanā  àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàź•àŻàź•àŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź”àŻ‡àź€àź©àŻˆàźŻàŻˆ àź”àŻ‡àź€àź©àŻˆàź•àŻàź•àŻ àź‰àźłàŻàźłàŻ‡ àźźàź±àŻàź±àŻàźźàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àźŽàźŽàŻàźšàŻàźšàźż àź•àźŁàŻàź•àźŸàźŁàźż àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àźźàź±àŻàź±àŻàźźàŻ àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•àź€àŻˆ àź•àźŸàźšàŻàź€àŻàźšàŻ†àźČàŻàźČàŻàź”àź€àŻˆ àź•àźŁàŻàź•àźŸàźŁàźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ; àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ àźŽàźšàŻàźšàź°àźżàź•àŻàź•àŻˆàźŻàźŸàźŻàźżàź°àŻàź•àŻàź•àźżàź± àź‰àźŁàź°àŻ àź‰àźŸàź©àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻˆ,àźšàŻàźźàŻàźźàźŸ
àź”àŻ†àź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.


sabbe satta bhavantu sukhi-tatta

TIPITAKA
TIPITAKA   AND   TWELVE   DIVISIONS
    Brief historical background
   Sutta Pitaka
   Vinaya Pitaka
   Abhidhamma Pitaka
     Twelve Divisions of Buddhist Canons
Nine Divisions of Buddhist Canons
Sutta Piáč­aka

— The basket of discourses —Mahāsatipaáč­áč­hāna Sutta (DN 22) {excerpt} - all infobubbles— Attendance on awareness —Kāyānupassanā
F. Navasivathika Pabba    F. Section on the nine charnel grounds  F. II. Vedanānupassanā
II. Observation of Vedanā  - III. Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àźČàŻ

>> Sutta Piáč­aka >> Digha Nikāya

DN 22 - (D ii 290)

Mahāsatipaáč­áč­hāna Sutta


— Attendance on awareness —
[ mahā+satipaáč­áč­hāna ]

This sutta is widely considered as a the main reference for meditation practice.




Note: infobubbles on all Pali words

Pāិi



Uddesa

I. Kāyānupassanā

   A. Ānāpāna Pabba
   B. Iriyāpatha Pabba
   C. Sampajāna Pabba
   D. Paáč­ikĆ«lamanasikāra Pabba
   E. Dhātumanasikāra Pabba
   F. Navasivathika Pabba

II. Vedanānupassanā

III. Cittānupassanā

IV. Dhammānupassanā

   A. NÄ«varaáč‡a Pabba
   B. Khandha Pabba
   C. Āyatana Pabba
   D. Bojjhaáč…ga Pabba



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

III. Observation of Citta

IV. Observation of Dhammas


   A. Section on the NÄ«varaáč‡as
   B. Section on the Khandhas
   C. Section on the Sense Spheres
   D. Section on the Bojjhaáč…gas

III. Cittānupassanā

Kathaáčƒ ca pana, bhikkhave, bhikkhu citte cittānupassÄ« viharati?




III. Observation of Citta


And furthermore, bhikkhus, how does a bhikkhu dwell observing citta in citta?


Idha, bhikkhave, bhikkhu sa·rāgaáčƒ vā cittaáčƒ â€˜sa·rāgaáčƒ cittaáčƒâ€™ ti pajānāti, vÄ«ta·rāgaáčƒ vā cittaáčƒ â€˜vÄ«ta·rāgaáčƒ cittaáčƒâ€™ ti pajānāti, sa·dosaáčƒ vā cittaáčƒ â€˜sa·dosaáčƒ cittaáčƒâ€™ ti pajānāti, vÄ«ta·dosaáčƒ vā cittaáčƒ â€˜vÄ«ta·dosaáčƒ cittaáčƒâ€™ ti pajānāti, sa·mohaáčƒ vā cittaáčƒ â€˜sa·mohaáčƒ cittaáčƒâ€™ ti pajānāti, vÄ«ta·mohaáčƒ vā cittaáčƒ â€˜vÄ«ta·mohaáčƒ cittaáčƒâ€™ ti pajānāti, saáč…khittaáčƒ vā cittaáčƒ â€˜saáč…khittaáčƒ cittaáčƒâ€™ ti pajānāti, vikkhittaáčƒ vā cittaáčƒ â€˜vikkhittaáčƒ cittaáčƒâ€™ ti pajānāti, mahaggataáčƒ vā cittaáčƒ â€˜mahaggataáčƒ cittaáčƒâ€™ ti pajānāti, a·mahaggataáčƒ vā cittaáčƒ â€˜a·mahaggataáčƒ cittaáčƒâ€™ ti pajānāti, sa·uttaraáčƒ vā cittaáčƒ â€˜sa·uttaraáčƒ cittaáčƒâ€™ ti pajānāti, an·uttaraáčƒ vā cittaáčƒ â€˜an·uttaraáčƒ cittaáčƒâ€™ ti pajānāti, samāhitaáčƒ vā cittaáčƒ â€˜samāhitaáčƒ cittaáčƒâ€™ ti pajānāti, a·samāhitaáčƒ vā cittaáčƒ â€˜a·samāhitaáčƒ cittaáčƒâ€™ ti pajānāti, vimuttaáčƒ vā cittaáčƒ â€˜vimuttaáčƒ cittaáčƒâ€™ ti pajānāti, a·vimuttaáčƒ vā cittaáčƒ â€˜a·vimuttaáčƒ cittaáčƒâ€™ ti pajānāti.



Here, bhikkhus, a bhikkhu understands citta with rāga as “citta with rāga“, or he understands citta without rāga as “citta without rāga“, or he understands citta with dosa as “citta with dosa“, or he understands citta without dosa as “citta without dosa“, or he understands citta with moha as “citta with moha“, or he understands citta without moha as “citta without moha“, or he understands a collected citta as “a collected citta“, or he understands a scattered citta as “a scattered citta“, or he understands an expanded citta as “an expanded citta“, or he understands an unexpanded citta as “an unexpanded citta“, or he understands a surpassable citta as “a surpassable citta“, or he understands an unsurpassable citta as “an unsurpassable citta“, or he understands a concentrated citta as “a concentrated citta“, or he understands an unconcentrated citta as “an unconcentrated citta“, or he understands a liberated citta as “a liberated citta“, or he understands an unliberated citta as “an unliberated citta“.


Iti ajjhattaáčƒ vā citte cittānupassÄ« viharati, bahiddhā vā citte cittānupassÄ« viharati, ajjhatta-bahiddhā vā citte cittānupassÄ« viharati; samudaya-dhamm·ānupassÄ« vā cittasmiáčƒ viharati, vaya-dhamm·ānupassÄ« vā cittasmiáčƒ viharati, samudaya-vaya-dhamm·ānupassÄ« vā cittasmiáčƒ viharati; ‘atthi cittaáčƒâ€™ ti vā pan·assa sati paccupaáč­áč­hitā hoti, yāvadeva ñāáč‡a·mattāya paáč­issati·mattāya, a·nissito ca viharati, na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu citte cittānupassÄ« viharati.



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



àź€àźźàźżàźŽàŻâ€š

III. Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ àź•àŻ‚àź°àŻàźšàŻàź€àŻ àź•àź”àź©àźżàź€àŻàź€àźČàŻ


àźźàź±àŻàź±àŻàźźàŻ
àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ  àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ?


àźźàź±àŻàź±àŻàźźàŻ àź‡àźȘàŻàźȘàŻ‹àź€àŻ àźŽàź”àŻàź”àźŸàź±àŻ àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ,
Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga  àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ ” Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆ rāga àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàźŸàź•â€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, “Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ rāga
àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ


Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ “dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ 
dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàźŸàź•â€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,”Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆ dosa àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ dosa
àź”àŻ†àź±àŻàźȘàŻàźȘàŻ àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha  àźźàź°àŻàźŸàŻàźšàźż  àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàŻˆ “Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ 
moha àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,”Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆ moha àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻˆ, Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ moha
àźźàź°àŻàźŸàŻàźšàźż àź†àź°àŻàź” àź”àŻ‡àźŸàŻàź•àŻˆàźŻàź±àŻàź±àź€àŻâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àźšàŻ‡àź°àŻàź€àŻàź€
Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àźšàŻ‡àź°àŻàź€àŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,  àź’àź°àŻ àźšàźżàź€àź±àźČàźŸàź©
Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ
àźšàźżàź€àź±àźČàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ
àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàź€
Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,  àź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ
àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àź”àźżàź°àźżàź”àźŸàź•àŻàź•àźźàŻ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàŻàźŸ Citta àźźàź©àźźàŻ
àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàŻàźŸ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,  àź’àź°àŻ  àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ
àźźàźżàź• àźźàŻ‡àź±àŻàźȘàźŸàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ
àź€àźżàźŁàŻàźźàŻˆàźŻàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàźŸàź© Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,  àź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàź±àŻàź± Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àź€àźżàźŁàŻàźźàŻˆàźŻàź±àŻàź±  Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź©
àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ,àź…àźČàŻàźČàź€àŻ àź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ 
â€œàź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ, 
àź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàźŻàźŸàź€ Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆ  â€œàź’àź°àŻ àź”àźżàźŸàŻàź€àźČàŻˆ àźšàŻ†àźŻàŻàźŻàźŸàź€ 
Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àźȘàŻàź°àźżàźšàŻàź€àŻàź•àŻŠàźłàŻàź•àźżàź°àźŸàź°àŻ.


àź‡àź”àŻàź”àźŸàź±àŻ
àź…àź”àź°àŻ  Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ
àź•àŻ‚àź°àŻàźšàŻàź€àŻ  àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àź…àźČàŻàźČàź€àŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta
àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź”àŻ†àźłàźżàźŻàŻ‡ àź•àŻ‚àź°àŻàźšàŻàź€ àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ
àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ;samudaya of phenomena àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àź€àŻ‹àź±àŻàź±àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ
àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ  àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź•
àź•àźŽàźżàź€àźČàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ  àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ, samudaya
and passing away of phenomena àźȘàŻàźČàź©àŻàź•àźłàźŸàźČàŻ àź‰àźŁàź°àź€àŻàź€àź•àŻàź• àź€àŻ‹àź±àŻàź±àźźàŻ àźźàź±àŻàź±àŻàźźàŻ
àź•àźŽàźżàź€àźČàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ  àź•àź”àź©àźżàź€àŻàź€àŻ  àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ,
àź‡àźČàŻàźČàźŸàź”àźżàźŸàźżàźČàŻ â€œàź‡àź€àŻ  citta  àź…àź•àźšàźżàźČàŻˆâ€ àźŽàź© àź‰àźŁàź°àŻàźšàŻàź€àŻ,  sati àź”àźżàźŽàźżàźȘàŻàźȘàŻ àźšàźżàźČàŻˆ
àź…àź”àź°àŻàź•àŻàź•àŻàźłàŻ àź”àźšàŻàź€àźżàź°àŻàź•àŻàź•àźżàź±àź€àŻ, àźšàŻàźźàŻàźźàźŸ àź”àŻ†àź±àŻàźźàŻ ñāáč‡a  àź“àź°àŻàź…àźłàź”àŻ àźžàźŸàź©àźźàŻ àźźàź±àŻàź±àŻàźźàŻ
àź“àź°àŻàź…àźłàź”àŻ paáč­issati àźŽàź© àźŽàźŁàŻàźŁàźż àźȘàź±àŻàź±àź±àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ. àźźàź±àŻàź±àŻàźźàŻ àź‰àźČàź•àź€àŻàź€àźżàźČàŻ
àźšàźżàź±àźżàź€àźłàź”àźŸàź”àź€àŻ àźȘàź±àŻàź±àźżàź•àŻàź•àŻŠàźłàŻàźłàźŸàź€àŻ,àź…àź”àŻàź”àźŸàź±àźŸàź• àźȘàźżàź•àŻàź•àŻàź•àŻàź•àźłàŻàź•àŻàź•àźłàŻ‡, àź’àź°àŻ àźȘàźżàź•àŻàź•àŻ, Citta
àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàŻˆ in Citta àźźàź©àźźàŻ àź…àź€àź©àŻàźŸàŻˆàźŻ àź…àź•àźšàźżàźČàŻˆàźŻàźżàźČàŻ àź•àŻ‚àź°àŻàźšàŻàź€àŻ 
àź•àź”àź©àźżàź€àŻàź€àŻ àź”àźŸàźšàźźàŻ àźšàŻ†àźŻàŻàź•àźżàź°àźŸàź°àŻ.

How many languages are there in the world?

  • 7,117 languages are spoken today.

    That number is constantly in flux, because we’re
    learning more about the world’s languages every day. And beyond that,
    the languages themselves are in flux. They’re living and dynamic, spoken
    by communities whose lives are shaped by our rapidly changing world.
    This is a fragile time: Roughly 0% of languages are now endangered,
    often with less than 1,000 speakers remaining. Meanwhile, just 23
    languages account for more than half the world’s population.

    When
    a just born baby is kept isolated without anyone communicating with the
    baby, after a few days it will speak and human natural (Prakrit)
    language known as 

  • Classical Magahi Magadhi/

  • Classical Chandaso language/

  • Magadhi Prakrit,

  • Classical Hela Basa (Hela Language),

  • Classical Pāិi 

  • which are the same. Buddha spoke in Magadhi. All the 7111 languages and dialects are off shoot of Classical Magahi Magadhi. Hence all of them are Classical in nature (Prakrit) of Human Beings, just like all other living speices have their own naturallanguages for communication. 116 languages are translated by https://translate.google.com


    in 01) Classical Magahi Magadhi,
    02) Classical Chandaso language,

    03)Magadhi Prakrit,

    04) Classical Hela Basa (Hela Language),

    05) Classical Pāិi,

    06) Classical Devanagari,Classical Hindi-Devanagari- à€¶à€Ÿà€žà„à€€à„à€°à„€à€Ż à€čà€żà€‚à€Šà„€,

    07) Classical Cyrillic
    08) Classical Afrikaans– Klassieke Afrikaans

    09) Classical Albanian-Shqiptare klasike,
    10) Classical Amharic-አንጋፋዊ አማርኛ,
    11) Classical Arabic-Ű§Ù„Ù„ŰșŰ© Ű§Ù„ŰčŰ±ŰšÙŠŰ© Ű§Ù„ÙŰ”Ű­Ù‰
    12) Classical Armenian-Ő€ŐĄŐœŐĄŐŻŐĄŐ¶ Ő°ŐĄŐ”Ő„Ö€Ő„Ő¶,
    13) Classical Assamese-àŠ§à§à§°à§àŠȘàŠŠà§€ àŠ…àŠžàŠźà§€àŠŻàŠŒàŠŸ

    14) Classical Azerbaijani- Klassik Azərbaycan,
    15) Classical Basque- Euskal klasikoa,
    16) Classical Belarusian-ĐšĐ»Đ°ŃŃ–Ń‡ĐœĐ°Ń Đ±Đ”Đ»Đ°Ń€ŃƒŃĐșая,

    17) Classical Bengali-àŠ•à§àŠČàŠŸàŠžàŠżàŠ•à§àŠŻàŠŸàŠČ àŠŹàŠŸàŠ‚àŠČàŠŸ,

    18) Classical  Bosnian-Klasični bosanski,
    19) Classical Bulgaria- КласОчДсĐșĐž българсĐș,

20) Classical  Catalan-CatalĂ  clĂ ssic
21) Classical Cebuano-Klase sa Sugbo,

22) Classical Chichewa-Chikale cha Chichewa,
23) Classical Chinese (Simplified)-ć€ć…žäž­æ–‡ïŒˆçź€äœ“ïŒ‰,

24) Classical Chinese (Traditional)-ć€ć…žäž­æ–‡ïŒˆçčé«”,

25) Classical Corsican-Corsa Corsicana,

26) Classical  Croatian-Klasična hrvatska

27) Classical  Czech-KlasickĂĄ čeĆĄtina
28) Classical  Danish-Klassisk dansk,Klassisk dansk,

29) Classical  Dutch- Klassiek Nederlands,
30) Classical English,Roman,
31) Classical Esperanto-Klasika Esperanto,

32) Classical Estonian- klassikaline eesti keel,

33) Classical Filipino klassikaline filipiinlane,
34) Classical Finnish- Klassinen suomalainen
,
35) Classical French- Français classique,
36) Classical Frisian- Klassike Frysk,
37) Classical Galician-ClĂĄsico galego,
38) Classical Georgian-კლასიკური áƒ„áƒáƒ áƒ—áƒŁáƒšáƒ˜,
39) Classical German- Klassisches Deutsch,
40) Classical Greek-ΚλασσÎčÎșÎŹ ΕλληΜÎčÎșÎŹ,
41) Classical Gujarati-àȘ•à«àȘČàȘŸàȘžàȘżàȘ•àȘČ àȘ—ુàȘœàȘ°àȘŸàȘ€à«€,
42) Classical Haitian Creole-Klasik kreyĂČl,

43) Classical Hausa-Hausa Hausa,
44) Classical Hawaiian-Hawaiian Hawaiian,

45) Classical Hebrew- ŚąŚ‘ŚšŚ™ŚȘ Ś§ŚœŚŚĄŚ™ŚȘ
46) Classical Hmong- Lus Hmoob,
47) Classical Hungarian-Klasszikus magyar,

48) Classical Icelandic-KlassĂ­sk Ă­slensku,
49) Classical Igbo,KlassĂ­skt Igbo,
50) Classical Indonesian-Bahasa Indonesia Klasik,
51) Classical Irish-Indinéisis Clasaiceach,
52) Classical Italian-Italiano classico,
53) Classical Japanese-ć€ć…žçš„ăȘむタăƒȘケèȘž,
54) Classical Javanese-Klasik Jawa,
55) Classical Kannada- àȶàČŸàČžàłàČ€àłàČ°àł€àČŻ àȕàČšàłàČšàČĄ,
56) Classical Kazakh-КлассОĐșĐ°Đ»Ń‹Ò› Ò›Đ°Đ·Đ°Ò›,

57) Classical Khmer- ខ្មែរបុរាណ,

58) Classical Kinyarwanda
  • 59) Classical Korean-êł ì „ 한ꔭ얎,

    60) Classical Kurdish (Kurmanji)-KurdĂź (KurmancĂź),
    61) Classical Kyrgyz-КлассОĐșалыĐș Кыргыз,
    62) Classical Lao-àș„àș„àșČàșȘàșȘàșŽàșàș„àșČàș§,
    63) Classical Latin-LXII) Classical Latin,

    64) Classical Latvian-Klasiskā latvieƥu valoda,
    65) Classical Lithuanian-Klasikinė lietuviƳ kalba,
    66) Classical Luxembourgish-Klassesch LĂ«tzebuergesch,

    67) Classical Macedonian-ĐšĐ»Đ°ŃĐžŃ‡Đ”Đœ ĐŒĐ°ĐșĐ”ĐŽĐŸĐœŃĐșĐž,
    68) Classical Malagasy,ĐșĐ»Đ°ŃĐžŃ‡Đ”Đœ ĐŒĐ°Đ»ĐłĐ°ŃˆĐșĐž,
    69) Classical Malay-Melayu Klasik,
    70) Classical Malayalam-àŽ•à”àŽČàŽŸàŽžàŽżàŽ•à”àŽ•à”œ àŽźàŽČàŽŻàŽŸàŽłàŽ‚,

    71) Classical Maltese-Klassiku Malti,
    72) Classical Maori-Maori Maori,
    73) Classical Marathi-à€•à„à€Čà€Ÿà€žà€żà€•à€Č à€źà€Ÿà€“à€°à„€,

    74) Classical Mongolian-ĐĄĐŸĐœĐłĐŸĐŽĐŸĐł ĐœĐŸĐœĐłĐŸĐ»,

    75) Classical Myanmar (Burmese)-Classical မဌနá€șမာ (ဗမာ),

    76) Classical Nepali-à€¶à€Ÿà€žà„à€€à„à€°à„€à€Ż à€źà„à€Żà€Ÿà€‚à€źà€Ÿà€° (à€Źà€°à„à€źà€Ÿ),
    77) Classical Norwegian-Klassisk norsk,

    78) Classical Odia (Oriya)

    79) Classical Pashto- ٌولګی ÙŸÚšŰȘو
    80) Classical Persian-Ú©Ù„Ű§ŰłÛŒÚ© ÙŰ§Ű±ŰłÛŒ

    81) Classical Polish-Język klasyczny polski,
    82) Classical Portuguese-PortuguĂȘs ClĂĄssico,

    83) Classical Punjabi-àš•àšČàšŸàšžà©€àš•àšČ àšȘà©°àšœàšŸàšŹà©€,
    84) Classical Romanian-Clasic romĂąnesc,

    85) Classical Russian-КлассОчДсĐșĐžĐč руссĐșĐžĐč,

    86) Classical Samoan-Samoan Samoa,
    87) Classical Sanskrit à€›à„à€Čà€žà„à€žà€żà€šà€Čà„ à€·à€šà„à€žà„à€•à„à€°à€żà€€à„
  • 88) Classical Scots Gaelic-GĂ idhlig Albannach Clasaigeach,

89) Classical Serbian-ĐšĐ»Đ°ŃĐžŃ‡ĐœĐž српсĐșĐž,
90) Classical Sesotho-Seserbia ea boholo-holo,
91) Classical Shona-Shona Shona,
92) Classical Sindhi,
93) Classical Sinhala-සඞ්භාව්à¶ș සිංහග,

94) Classical Slovak-KlasickĂœ slovenskĂœ,

95) Classical Slovenian-Klasična slovenska,

96) Classical Somali-Soomaali qowmiyadeed,

97) Classical Spanish-Español clåsico,
98) Classical Sundanese-Sunda Klasik,
99) Classical Swahili,Kiswahili cha Classical,

100) Classical Swedish-Klassisk svensk,
101) Classical Tajik-Ń‚ĐŸÒ·ĐžĐșÓŁ ĐșлассОĐșÓŁ,
102) Classical Tamil-102) àź•àźżàźłàźŸàźšàźżàź•àŻàź•àźČàŻ àź€àźźàźżàźŽàŻ
103) Classical Tatar
104) Classical Telugu- క్à°Čà°Ÿà°žà°żà°•à°Č్ ఀెà°Čుగు,
105) Classical Thai-àž àžČàž©àžČàč„àž—àžąàž„àž„àžČàžȘàžȘàžŽàž,
106) Classical Turkish-Klasik TĂŒrk,



107) Classical Turkmen



108) Classical Ukrainian-ĐšĐ»Đ°ŃĐžŃ‡ĐœĐžĐč уĐșŃ€Đ°Ń—ĐœŃŃŒĐșĐžĐč,
109) Classical Urdu- Ú©Ù„Ű§ŰłÛŒÚ©ÛŒ Ű§Ű±ŰŻÙˆ

110) Classical Uyghur,


111) Classical Uzbek-Klassik o’z,


112) Classical Vietnamese-Tiáșżng Việ,

113) Classical Welsh-Cymraeg Clasurol,

114) Classical Xhosa-IsiXhosa zesiXhosa,

115) Classical Yiddish- Ś§ŚœŚŚĄŚ™Ś©Śą Ś™Ś™ÖŽŚ“Ś™Ś©

116) Classical Yoruba-Yoruba Yoruba,

117) Classical Zulu-I-Classical Zulu


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