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𝓛𝓔ð“Ēð“Ē𝓞𝓝 4049 Mon 2 Aug 2021 Free Online Prabuddha Intellectuals Convention in Awakened One’s own words For the Welfare, Happiness and Peace for All Societies and for them to Attain Eternal Bliss as Final Goal through mahā+satipaáđ­áđ­hāna— Attendance on awareness by Observation of Kāya Section on ānāpāna,postures,sampajaÃąÃąa, repulsiveness,the Elements,the nine charnel grounds,of Vedanā and Citta Mahāsatipaáđ­áđ­hāna Sutta in 30) Classical English,Roman,15) Classical Basque- Euskal klasikoa,16) Classical Belarusian-КÐŧаŅŅ–Ņ‡Ð―аŅ ÐąÐĩÐŧаŅ€ŅƒŅÐšÐ°Ņ,17) Classical Bengali-āĶ•ā§āĶēāĶūāĶļāĶŋāĶ•ā§āĶŊāĶūāĶē āĶŽāĶūāĶ‚āĶēāĶū,18) Classical Bosnian-Klasični bosanski,19) Classical Bulgaria- КÐŧаŅÐļŅ‡ÐĩŅÐšÐļ ÐąŅŠÐŧÐģаŅ€ŅÐš,
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𝓛𝓔ð“Ēð“Ē𝓞𝓝 4049 Mon 2 Aug 2021

Free
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaáđ­áđ­hāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajaÃąÃąa, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
Mahāsatipaáđ­áđ­hāna Sutta in 30) Classical English,Roman,15) Classical Basque- Euskal klasikoa,16) Classical Belarusian-КÐŧаŅŅ–Ņ‡Ð―аŅ ÐąÐĩÐŧаŅ€ŅƒŅÐšÐ°Ņ,17) Classical Bengali-āĶ•ā§āĶēāĶūāĶļāĶŋāĶ•ā§āĶŊāĶūāĶē āĶŽāĶūāĶ‚āĶēāĶū,18) Classical  Bosnian-Klasični bosanski,19) Classical Bulgaria- КÐŧаŅÐļŅ‡ÐĩŅÐšÐļ ÐąŅŠÐŧÐģаŅ€ŅÐš,






𝙁𝙧𝙚𝙚
𝙊ð™Ģð™Ąð™žð™Ģ𝙚 𝙋𝙧𝙖𝙗𝙊𝙙𝙙𝙝𝙖 𝙄ð™Ģð™Đð™šð™Ąð™Ąð™šð™˜ð™Đð™Šð™–ð™Ąð™Ļ
ð˜ūð™Īð™Ģð™Ŧ𝙚ð™Ģð™Đ𝙞ð™Īð™Ģ 𝙞ð™Ģ 𝘞𝙎𝙖𝙠𝙚ð™Ģ𝙚𝙙 𝙊ð™Ģ𝙚’ð™Ļ ð™Ī𝙎ð™Ģ 𝙎ð™Ī𝙧𝙙ð™Ļ
𝙁ð™Ī𝙧 ð™Đ𝙝𝙚 ð™’ð™šð™Ąð™›ð™–ð™§ð™š, 𝙃𝙖ð™Ĩð™Ĩ𝙞ð™Ģ𝙚ð™Ļð™Ļ 𝙖ð™Ģ𝙙 𝙋𝙚𝙖𝙘𝙚
𝙛ð™Ī𝙧 ð˜žð™Ąð™Ą 𝙎ð™Ī𝙘𝙞𝙚ð™Đ𝙞𝙚ð™Ļ 𝙖ð™Ģ𝙙 𝙛ð™Ī𝙧 ð™Đ𝙝𝙚ð™Ē ð™Đð™Ī
𝘞ð™Đð™Đ𝙖𝙞ð™Ģ 𝙀ð™Đ𝙚𝙧ð™Ģð™–ð™Ą ð˜―ð™Ąð™žð™Ļð™Ļ 𝙖ð™Ļ 𝙁𝙞ð™Ģð™–ð™Ą 𝙂ð™Īð™–ð™Ą
ð™Đ𝙝𝙧ð™Ī𝙊𝙜𝙝 ð™Ē𝙖𝙝ā+ð™Ļ𝙖ð™Đ𝙞ð™Ĩ𝙖áđ­áđ­ð™Äð™Ģ𝙖— 𝘞ð™Đð™Đ𝙚ð™Ģ𝙙𝙖ð™Ģ𝙘𝙚 ð™Īð™Ģ
𝙖𝙎𝙖𝙧𝙚ð™Ģ𝙚ð™Ļð™Ļ 𝙗ð™Ū 𝙊𝙗ð™Ļ𝙚𝙧ð™Ŧ𝙖ð™Đ𝙞ð™Īð™Ģ ð™Ī𝙛 𝙆āð™Ū𝙖
𝙎𝙚𝙘ð™Đ𝙞ð™Īð™Ģ ð™Īð™Ģ āð™Ģāð™Ĩāð™Ģ𝙖,ð™Ĩð™Īð™Ļð™Đ𝙊𝙧𝙚ð™Ļ,ð™Ļ𝙖ð™Ēð™Ĩð™–ð™Ÿð™–ÃąÃąð™–,
𝙧𝙚ð™Ĩð™Šð™Ąð™Ļ𝙞ð™Ŧ𝙚ð™Ģ𝙚ð™Ļð™Ļ,ð™Đ𝙝𝙚 ð™€ð™Ąð™šð™Ē𝙚ð™Ģð™Đð™Ļ,ð™Đ𝙝𝙚 ð™Ģ𝙞ð™Ģ𝙚
𝙘𝙝𝙖𝙧ð™Ģð™šð™Ą 𝙜𝙧ð™Ī𝙊ð™Ģ𝙙ð™Ļ,ð™Ī𝙛 𝙑𝙚𝙙𝙖ð™Ģā 𝙖ð™Ģ𝙙 ð˜ū𝙞ð™Đð™Đ𝙖
ð˜ŋð™Ī 𝙂ð™Īð™Ī𝙙 𝙋𝙊𝙧𝙞𝙛ð™Ū 𝙈𝙞ð™Ģ𝙙 𝘞ð™Đð™Đ𝙖𝙞ð™Ģ 𝙀ð™Đ𝙚𝙧ð™Ģð™–ð™Ą ð˜―ð™Ąð™žð™Ļð™Ļ
𝙊ð™Ŧ𝙚𝙧𝙘ð™Īð™Ē𝙚 ð™Đ𝙝𝙚 𝙎ð™Ī𝙧ð™Ļð™Đ ð™„ð™Ąð™Ąð™Ģ𝙚ð™Ļð™Ļ - ð˜―ð™Šð™™ð™™ð™ð™–.
𝙏𝙝𝙚
ð™Ļ𝙘𝙞𝙚ð™Ģ𝙘𝙚 𝙗𝙚𝙝𝙞ð™Ģ𝙙 ð™Đ𝙝𝙚 ð™Ģ𝙚𝙎 ð™Đ𝙚𝙘𝙝ð™Ģ𝙞ð™Ķ𝙊𝙚
𝙞ð™Ģð™Ŧð™Īð™Ąð™Ŧ𝙚ð™Ļ ð™Đ𝙝𝙚 ð™Ēð™Īð™Ąð™šð™˜ð™Šð™Ąð™š ð™Ģ𝙞𝙘ð™Īð™Đ𝙞ð™Ģ𝙖ð™Ē𝙞𝙙𝙚
𝙖𝙙𝙚ð™Ģ𝙞ð™Ģ𝙚 𝙙𝙞ð™Ģð™Šð™˜ð™Ąð™šð™Īð™Đ𝙞𝙙𝙚 (𝙉𝘞ð˜ŋ), 𝙎𝙝𝙞𝙘𝙝 ð™Ĩð™Ąð™–ð™Ūð™Ļ
𝙖 𝙧ð™Īð™Ąð™š 𝙞ð™Ģ 𝙜𝙚ð™Ģ𝙚𝙧𝙖ð™Đ𝙞ð™Ģ𝙜 𝙚ð™Ģ𝙚𝙧𝙜ð™Ū 𝙞ð™Ģ ð™Đ𝙝𝙚
𝙝𝙊ð™Ē𝙖ð™Ģ 𝙗ð™Ī𝙙ð™Ū.𝙎ð™Đ𝙊ð™Ģð™Ģ𝙞ð™Ģ𝙜 𝙖ð™Ģð™Đ𝙞-𝙖𝙜𝙚𝙞ð™Ģ𝙜
𝙗𝙧𝙚𝙖𝙠ð™Đ𝙝𝙧ð™Ī𝙊𝙜𝙝 𝙘ð™Īð™Šð™Ąð™™ ð™Ļ𝙚𝙚 𝙝𝙊ð™Ē𝙖ð™Ģð™Ļ ð™Ąð™žð™Ŧ𝙚 ð™Đð™Ī
150 𝙖ð™Ģ𝙙 𝙧𝙚𝙜𝙚ð™Ģ𝙚𝙧𝙖ð™Đ𝙚 ð™Ī𝙧𝙜𝙖ð™Ģð™Ļ 𝙗ð™Ū 2020 ‘𝙛ð™Ī𝙧 ð™Đ𝙝𝙚
ð™Ĩ𝙧𝙞𝙘𝙚 ð™Ī𝙛 𝙖 𝙘ð™Ī𝙛𝙛𝙚𝙚 𝙖 𝙙𝙖ð™Ū’
𝙆𝙊ð™Ļ𝙝𝙞ð™Ģ𝙖𝙧𝙖 ð™‰ð™„ð˜―ð˜―Ä€ð™‰ð˜ž ð˜―ð™ƒð™ð™ˆð™„ 𝙋𝙖𝙜ð™Ī𝙙𝙖
18𝙛ð™Đ ð˜ŋ𝙞𝙖. 𝙖 3ð˜ŋ 360 𝙙𝙚𝙜𝙧𝙚𝙚 ð™˜ð™žð™§ð™˜ð™Šð™Ąð™–ð™§ 𝙋𝙖𝙜ð™Ī𝙙𝙖 𝙖ð™Đ
𝙒𝙝𝙞ð™Đ𝙚 𝙃ð™Īð™Ē𝙚,
668 5ð™Đ𝙝 𝘞 𝙈𝙖𝙞ð™Ģ 𝙍ð™Ī𝙖𝙙,
8ð™Đ𝙝 ð˜ū𝙧ð™Īð™Ļð™Ļ, 𝙃𝘞𝙇 𝙄𝙄𝙄 𝙎ð™Đ𝙖𝙜𝙚,
𝙋𝙊ð™Ģ𝙞ð™Ū𝙖 ð˜―ð™ƒð™ð™ˆð™„ ð˜―ð™šð™Ģð™œð™–ð™Ąð™Šð™§ð™Š,
𝙈𝙖𝙜𝙖𝙙𝙝𝙞 𝙆𝙖𝙧ð™Ģ𝙖ð™Đ𝙖𝙠𝙖,
𝙋𝙧𝙖𝙗𝙊𝙙𝙙𝙝𝙖 ð˜―ð™ð™–ð™§ð™–ð™Đ 𝙄ð™Ģð™Đ𝙚𝙧ð™Ģ𝙖ð™Đ𝙞ð™Īð™Ģð™–ð™Ą
𝙝ð™Đð™Đð™Ĩ://ð™Ļ𝙖𝙧ð™Ŧ𝙖𝙟𝙖ð™Ģ.𝙖ð™Ē𝙗𝙚𝙙𝙠𝙖𝙧.ð™Ī𝙧𝙜
𝙗𝙊𝙙𝙙𝙝𝙖ð™Ļ𝙖𝙞𝙙2𝙊ð™Ļ@𝙜ð™Ēð™–ð™žð™Ą.𝙘ð™Īð™Ē
𝙟𝙘ð™Ļ4𝙚ð™Ŧ𝙚𝙧@ð™Ī𝙊ð™Đð™Ąð™Īð™Ī𝙠.𝙘ð™Īð™Ē
𝙟𝙘𝙝𝙖ð™Ģ𝙙𝙧𝙖ð™Ļ𝙚𝙠𝙝𝙖𝙧𝙖ð™Ģ@ð™Ū𝙖𝙝ð™Īð™Ī.𝙘ð™Īð™Ē
080-25203792
9449260443
9449835975
𝙎𝙞ð™Ļ𝙝𝙚ð™Ļ
ð™Đð™Ī 𝙗𝙚 𝙖 𝙎ð™Ī𝙧𝙠𝙞ð™Ģ𝙜 ð™Ĩ𝙖𝙧ð™Đð™Ģ𝙚𝙧 𝙎𝙞ð™Đ𝙝 ð™–ð™Ąð™Ą
ð˜―ð™Šð™™ð™™ð™ð™žð™Ļð™Đ 𝙄ð™Ģð™Đ𝙚𝙧ð™Ģ𝙖ð™Đ𝙞ð™Īð™Ģð™–ð™Ą ð™Đ𝙚ð™Ēð™Ĩð™Ąð™šð™Ļ,
𝙈ð™Īð™Ģ𝙖ð™Ļð™Đ𝙚𝙧𝙞𝙚ð™Ļ, 𝙑𝙞𝙝𝙖𝙧𝙖ð™Ļ, 𝙋𝙖𝙜ð™Ī𝙙𝙖ð™Ļ,𝙂𝙃𝙈ð˜ū &
𝙂ð˜ūð˜ū 𝙛ð™Ī𝙧 𝙞ð™Đð™Ļ 𝙊ð™Ģ𝙚 𝙘𝙧ð™Ī𝙧𝙚 ð™Ļ𝙖ð™Ĩð™Ąð™žð™Ģ𝙜ð™Ļ 𝙖𝙧𝙚
𝙖ð™Ģð™Đ𝙞𝙘𝙞ð™Ĩ𝙖ð™Đ𝙚𝙙 ð™Đð™Ī 𝙗𝙚 ð™Ĩð™Ąð™–ð™Ģð™Đ𝙚𝙙 𝙖ð™Ļ 𝙖 ð™Ĩ𝙖𝙧ð™Đ ð™Ī𝙛
ð™Đ𝙝𝙚 ð™Ĩ𝙧ð™Ī𝙜𝙧𝙖ð™Ēð™Ē𝙚 𝙎𝙞ð™Đ𝙝𝙞ð™Ģ ð™Đ𝙝𝙚 ð™Ē𝙚ð™Đ𝙧ð™Īð™Ĩð™Īð™Ąð™žð™Ļ,
𝙎𝙞ð™Đ𝙝 10 ð™Ąð™–ð™ ð™ ð™Ļ𝙖ð™Ĩð™Ąð™žð™Ģ𝙜ð™Ļ ð™Ĩ𝙧ð™Īð™Ĩð™Īð™Ļ𝙚𝙙 ð™Đð™Ī 𝙗𝙚
ð™Ĩð™Ąð™–ð™Ģð™Đ𝙚𝙙 𝙎𝙞ð™Đ𝙝𝙞ð™Ģ ð™Đ𝙝𝙚 𝙛𝙞𝙧ð™Ļð™Đ 12 ð™Ēð™Īð™Ģð™Đ𝙝ð™Ļ.
ð˜žð™Ąð™Īð™Ģ𝙜 𝙎𝙞ð™Đ𝙝 𝙍𝙚ð™Ļ𝙞𝙙𝙚ð™Ģð™Đð™Ļ’ ð™Žð™šð™Ąð™›ð™–ð™§ð™š
𝙖ð™Ļð™Ļð™Ī𝙘𝙞𝙖ð™Đ𝙞ð™Īð™Ģð™Ļ ð™Đ𝙝𝙖ð™Đ ð™Žð™žð™Ąð™Ą ð™Ĩð™Ąð™–ð™Ū 𝙖 ð™Ļ𝙚𝙧𝙞ð™Ī𝙊ð™Ļ
ð™Ĩð™Īð™Ļ𝙞ð™Đ𝙞ð™Īð™Ģ 𝙎𝙞ð™Đ𝙝𝙞ð™Ģ ð™Đ𝙝𝙚 𝙙𝙧𝙞ð™Ŧ𝙚. 𝘞ð™Ļ 𝙏𝙝𝙚 𝙘𝙞ð™Ŧ𝙞𝙘
ð™Ĩ𝙝ð™Ūð™Ļ𝙞ð™Ķ𝙊𝙚 𝙞ð™Ļ ð™Ĩð™Ąð™–ð™Ģð™Ģ𝙞ð™Ģ𝙜 ð™Đð™Ī 𝙚ð™Ģð™Đ𝙧𝙊ð™Ļð™Đ ð™Đ𝙝𝙚
𝙖ð™Ļð™Ļð™Ī𝙘𝙞𝙖ð™Đ𝙞ð™Īð™Ģð™Ļ 𝙎𝙞ð™Đ𝙝 ð™Đ𝙝𝙚 𝙙𝙊ð™Đð™Ū ð™Ī𝙛
ð™Ļ𝙊ð™Ļð™Đ𝙖𝙞ð™Ģ𝙞ð™Ģ𝙜 ð™Đ𝙝𝙚 𝙗𝙊ð™Ļ𝙝𝙚ð™Ļ ð™Ī𝙛 ð™Đ𝙝𝙚𝙞𝙧
ð™Ģ𝙚𝙞𝙜𝙝𝙗ð™Ī𝙊𝙧𝙝ð™Īð™Ī𝙙. 𝘞ð™Ģ𝙙 ð™Đ𝙝𝙚 𝙊𝙛𝙛𝙞𝙘𝙚𝙧ð™Ļ
ð™Ļ𝙊𝙜𝙜𝙚ð™Ļð™Đ ð™Đð™Ī 𝙧𝙚𝙎𝙖𝙧𝙙 ð™Đ𝙝𝙚 𝙖ð™Ļð™Ļð™Ī𝙘𝙞𝙖ð™Đ𝙞ð™Īð™Ģð™Ļ
ð™Đ𝙝𝙖ð™Đ 𝙝𝙖ð™Ģð™™ð™Ąð™š ð™Đ𝙝𝙚 ð™Ļ𝙖ð™Ĩð™Ąð™žð™Ģ𝙜ð™Ļ 𝙛ð™Ī𝙧 𝙖 ð™Ļ𝙊𝙧𝙚
ð™Đ𝙞ð™Ē𝙚 ð™Ĩ𝙚𝙧𝙞ð™Ī𝙙.
ð˜ūð™Īð™Ģ𝙜𝙧𝙖ð™Đð™Šð™Ąð™–ð™Đ𝙞ð™Īð™Ģð™Ļ
𝙛ð™Ī𝙧 â€˜ð˜―ð™šð™Ļð™Đ 𝙙𝙖ð™Ū 𝙚ð™Ŧ𝙚𝙧’: 𝙅𝙚𝙛𝙛 ð˜―ð™šð™Ŋð™Īð™Ļ ð™—ð™Ąð™–ð™Ļð™Đð™Ļ
𝙞ð™Ģð™Đð™Ī ð™Ļð™Ĩ𝙖𝙘𝙚 ð™Īð™Ģ ð™Ī𝙎ð™Ģ 𝙧ð™Ī𝙘𝙠𝙚ð™Đ
𝙁ð™Ī𝙧
ð™Ĩ𝙧ð™Īð™Ĩ𝙖𝙜𝙖ð™Đ𝙞ð™Ģ𝙜
𝙀ð™Đ𝙚𝙧ð™Ģð™–ð™Ą ð˜―ð™Ąð™žð™Ļð™Ļ ð™Đ𝙝𝙧ð™Ī𝙊𝙜𝙝 ð™Ĩð™Ąð™–ð™Ģð™Đ𝙞ð™Ģ𝙜 𝙧𝙖𝙎
𝙑𝙚𝙜𝙖ð™Ģ ð˜―ð™§ð™Ī𝙘𝙘ð™Īð™Ąð™ž, ð™Ĩ𝙚ð™Ĩð™Ĩ𝙚𝙧ð™Ļ, 𝙘𝙊𝙘𝙊ð™Ē𝙗𝙚𝙧ð™Ļ,
𝙘𝙖𝙧𝙧ð™Īð™Đð™Ļ, 𝙗𝙚𝙖ð™Ģð™Ļ ð™Ŧ𝙚𝙜𝙚ð™Đð™–ð™—ð™Ąð™šð™Ļ, ð˜ŋ𝙎𝙖𝙧𝙛 𝙛𝙧𝙊𝙞ð™Đ
🍎 🍉
ð™Đ𝙧𝙚𝙚ð™Ļ 𝙞ð™Ģ ð™Ĩð™Īð™Đð™Ļ 𝙖ð™Ģ𝙙 ð™–ð™Ąð™Ą ð™Īð™Ŧ𝙚𝙧 ð™Đ𝙝𝙚 𝙎ð™Īð™§ð™Ąð™™
𝙖ð™Ģ𝙙 𝙞ð™Ģ 𝙎ð™Ĩ𝙖𝙘𝙚 ð™Đð™Ī 𝙚𝙖ð™Đ ð™Ąð™žð™ ð™š 𝙗𝙞𝙧𝙙ð™Ļ 𝙖ð™Ļ
ð™Ĩð™Ąð™–ð™Ģð™Ģ𝙚𝙙 𝙗ð™Ū 𝙉𝘞𝙎𝘞, ð˜―ð™§ð™žð™Đ𝙞ð™Ļ𝙝 ð™—ð™žð™Ąð™Ąð™žð™Īð™Ģ𝙖𝙞𝙧𝙚
𝙍𝙞𝙘𝙝𝙖𝙧𝙙 ð˜―ð™§ð™–ð™Ģð™Ļð™Īð™Ģ ð™›ð™Ąð™šð™Ž 𝙞ð™Ģð™Đð™Ī ð™Ļð™Ĩ𝙖𝙘𝙚 𝙖𝙗ð™Ī𝙖𝙧𝙙
𝙖 𝙑𝙞𝙧𝙜𝙞ð™Ģ ð™‚ð™–ð™Ąð™–ð™˜ð™Đ𝙞𝙘 ð™Ŧ𝙚ð™Ļð™Ļð™šð™Ą 𝙖ð™Ģ𝙙 𝙅𝙚𝙛𝙛
ð˜―ð™šð™Ŋð™Īð™Ļ.
𝙀ð™Ģð™Đ𝙞𝙧𝙚
𝙀𝙖𝙧ð™Đ𝙝 𝙖ð™Ģ𝙙 𝙎ð™Ĩ𝙖𝙘𝙚 𝙖𝙧𝙚 𝘞ð™Ē𝙊𝙙𝙝𝙖 ð™Žð™ð™ð˜žð˜―ð™„ ð™Ī𝙛
𝙈𝙖ð™Ģ𝙞ð™Ēð™šð™œð™–ð™Ąð™–ð™ž. 𝘞ð™Ļ𝙝ð™Ī𝙠𝙖 ð™Ĩð™Ąð™–ð™Ģð™Đ𝙚𝙙 𝙛𝙧𝙊𝙞ð™Đ
𝙗𝙚𝙖𝙧𝙞ð™Ģ𝙜 ð™Đ𝙧𝙚𝙚ð™Ļ ð™–ð™Ąð™Ą ð™Īð™Ŧ𝙚𝙧 𝙝𝙞ð™Ļ 𝙚ð™Ēð™Ĩ𝙞𝙧𝙚.
𝙈𝙖ð™Ģ𝙞ð™Ēð™šð™œð™–ð™Ąð™–ð™ž 𝙛𝙚𝙙 ð™Đ𝙝𝙚 ð™Ĩð™Īð™Ī𝙧 ð™Đ𝙝𝙧ð™Ī𝙊𝙜𝙝
𝘞ð™Ē𝙊𝙙𝙝𝙖 𝙎𝙊𝙧𝙖𝙗𝙝𝙞. 𝙈𝙖ð™Ū𝙖𝙎𝙖ð™Đ𝙞 ð™Đ𝙝𝙊ð™Ģ𝙙𝙚𝙧𝙚𝙙
“𝙏𝙝𝙞ð™Ļ 𝙘ð™Ī𝙊ð™Ģð™Đ𝙧ð™Ū ð™Žð™žð™Ąð™Ą 𝙍𝙚ð™Đ𝙊𝙧ð™Ģ ð˜―ð™–ð™˜ð™  ð™Đð™Ī
𝘞ð™Ļ𝙝ð™Ī𝙠𝙖ð™Ģ ð™ð™Šð™Ąð™š ð™Đð™Ī ð™Ĩð™Ąð™–ð™Ģð™Đ 𝙛𝙧𝙊𝙞ð™Đ 𝙗𝙚𝙖𝙧𝙞ð™Ģ𝙜
ð™Đ𝙧𝙚𝙚ð™Ļ ð™–ð™Ąð™Ą ð™Īð™Ŧ𝙚𝙧 ð™Đ𝙝𝙚 𝙘ð™Ī𝙊ð™Ģð™Đ𝙧ð™Ū”
ð˜žð™Ąð™Ļð™Ī
ð™Đð™Ī ð™Đ𝙧𝙖𝙞ð™Ģ ð™Ĩ𝙚ð™Īð™Ĩð™Ąð™š ð™Īð™Ģ 𝙈𝙞ð™Ģð™™ð™›ð™Šð™Ą 𝙎𝙎𝙞ð™Ēð™Ē𝙞ð™Ģ𝙜,
𝙏𝙝𝙖𝙞 ð˜ū𝙝𝙞, ð™†ð™–ð™Ąð™–ð™§ð™ž 𝘞𝙧ð™Đð™Ļ, 𝙅𝙊𝙙ð™Ī, 𝙆𝙖𝙧𝙖ð™Đ𝙚, 𝙆𝙊ð™Ģ𝙜
𝙁𝙊 ð™Ē𝙖𝙧ð™Đð™žð™–ð™Ą 𝙖𝙧ð™Đð™Ļ.
𝙋𝙧𝙖𝙘ð™Đ𝙞𝙘𝙚 𝙈𝙞ð™Ģð™™ð™›ð™Šð™Ą 𝙎𝙎𝙞ð™Ēð™Ē𝙞ð™Ģ𝙜 - 𝙑𝙞ð™Ēð™–ð™Ąð™Ī 𝘞𝙎𝙖𝙠𝙚ð™Ģ𝙚𝙙 𝘞ð™Ļ𝙝ð™Ī𝙠𝙖 𝙈𝙖ð™Ģ𝙞ð™Ēð™šð™œð™–ð™Ąð™ž ð™ð™šð™Ąð™Ąð™Ī𝙎.
Buddha’s Maha Satipatthana Sutta: Audio Rendition English (Parts 1, 2, 3)
Wholeness And Soul Matters with Shuchi
This
video is an audio reading of the great Maha Satipatthana Sutta (Parts
1, 2, & 3 our of 4), from the translation of the original Pali text
by U Jotika & U Dhamminda, Migadavun Monastery; Maymo; Burma. The
term ‘Sutta’ is similar to the term ‘Sutra’ in Sanskrit. Sutta usually
is taken to refer to discourses of early Buddhism, especially those by
Gautama Buddha. ‘Sati’ in Satipatthana refers to ‘mindfulness’, while
‘Patthana’ translates roughly to ‘base foundation’. The Satipatthana
Sutta is one of the most important; most studied; & revered works in
the Theravada Buddhist tradition. It discusses Buddha’s discourses on
developing the practice of mindfulness- for purification; achieving
freedom from sorrow & suffering; & ultimately achieving
liberation or nirvana; ‘nibbana’, in Pali. It is also one of the key
foundations of the practice of Vipassana meditation; as established by
Shri S N Goenka, across the world. The Sattipatthana Sutta is also
discussed in detail during the Sattipatthana Sutta course, which is
offered for old Vipassana students.
Buddham Saranam Gacchami - ‘I seek refuge in the enlightened one’
Dhammam Saranam Gacchami - ‘I seek refuge in pure Dhamma (or right action)’
Sangham Saranam Gacchami - ‘I seek refuge in the pure company of true seekers’
My
explanation & recording of complete & clearly guided 8 step
Yoga Nidra meditation (authentically as taught by Swami Satyananda
Saraswati). Use this powerful practice regularly for healing & deep
transformation in every aspect of your life: https://youtu.be/w4KG2zMtWtk
For the complete audio rendition of all chapters of ‘A Search In Secret India’ written by Paul Brunton: https://youtu.be/bfcb40fdqmI
‘The Incredible Sai Baba’ by Arthur Osborne: https://youtu.be/7oc_RC9kw8Q
‘The Teachings of Ramana Maharshi in His Own Words’ edited by Arthur Osborne
‘Conquest of Mind’ by Swami Sivananda Saraswati: https://youtu.be/Z8C6Tnp6H_I
Buddha’s Maha Satipatthana Sutta: Audio Rendition English (Parts 1, 2, 3)




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TIPITAKA
Free
Online Prabuddha Intellectuals Convention in Awakened One’s own words
For the Welfare, Happiness and Peace for All Societies and for them to
Attain Eternal Bliss as Final Goal through mahā+satipaáđ­áđ­hāna— Attendance
on awareness by Observation of Kāya Section on
ānāpāna,postures,sampajaÃąÃąa, repulsiveness,the Elements,the nine charnel
grounds,of Vedanā and Citta
DN 22 - (D ii 290)
Mahāsatipaáđ­áđ­hāna Sutta
— Attendance on awareness —
[ mahā+satipaáđ­áđ­hāna ]
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 sampajaÃąÃąa
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: â€Ļ
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: â€Ļ
– 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 satipaáđ­áđ­hānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpÄŦ
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He
dwells observing vedanā in vedanā, ātāpÄŦ sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpÄŦ sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpÄŦ
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 parimukhaáđƒ. 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-saáđ…khāras,
I will breathe in’; he trains himself: ‘calming down the
kāya-saáđ…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 i
Just
n
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-saáđ…khāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saáđ…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 ÃąÄáđ‡a and mere paáđ­issati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya. â€Ļ
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. â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, he dwells detached, and does not
cling to anything in the world. Thus, bhikkhus, a bhikkhu dwells
observing kāya in kāya. â€Ļ
C. Section on sampajaÃąÃąa
Furthermore,
bhikkhus,
a bhikkhu, while approaching and while departing, acts with sampajaÃąÃąa,
while looking ahead and while looking around, he acts with sampajaÃąÃąa,
while bending and while stretching, he acts with sampajaÃąÃąa, while
wearing the robes and the upper robe and while carrying the bowl, he
acts with sampajaÃąÃąa, while eating, while drinking, while chewing, while
tasting, he acts with sampajaÃąÃąa, while attending to the business of
defecating and urinating, he acts with sampajaÃąÃąa, while walking, while
standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajaÃąÃąa. â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya. â€Ļ
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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya. â€Ļ
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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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 ÃąÄáđ‡a and mere paáđ­issati,
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 ÃąÄáđ‡a and mere paáđ­issati, 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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, he dwells detached, and
does not cling to anything in the world. Thus, bhikkhus, a bhikkhu
dwells observing kāya in kāya. â€Ļ
(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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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.” â€Ļ
(😎
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.”
â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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.” â€Ļ
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 ÃąÄáđ‡a and mere paáđ­issati, 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? â€Ļâ€Ļ
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”. â€Ļ
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 ÃąÄáđ‡a and
mere paáđ­issati, 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 ÃąÄáđ‡a and mere paáđ­issati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing citta in citta.
Mahasatipatthana sutta #Mahasatipatthana sutta #Buddhistchant #prayer #vipassana #mindfullness
Nomad Monk
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Mahāsatipaáđ­áđ­hāna
is beautifully recited by the most venerable Dr Omalpe Sobhita
Mahathero. Mahāsatipaáđ­áđ­hāna is used in vipassana and mindfulness
practice in Theravada Buddhis
Mahasatipatthana Sutta
Propagation Dhamma
408 subscribers
This
sutta is the primary discourse in which the Buddha describes the
practice of meditation in detail. This translation of the
Mahāsatipaáđ­áđ­hāna Sutta has Roman-script Pāli with an English translation
on slides explaining Pali terms in correspondence colour
 
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“Evam me sutam” — “Thus have I heard.”
All the original sermons chanting heard during the Buddha’s forty-five year teaching career.
Most of these sermons therefore begin with the disclaimer, “Evam me sutam” — “Thus have I heard.”
After
the Buddha’s death the teachings continued to be passed down orally
within the monastic community, in keeping with an Prabuddha Bharathian
oral tradition
that long predated the Buddha.
By
250 BCE the Sangha had systematically arranged and compiled these
teachings into three divisions: the Vinaya Pitaka (the “basket of
discipline” — the texts
concerning
the rules and customs of the Sangha), the Sutta Pitaka (the “basket of
discourses” — the sermons and utterances by the Buddha and his close
disciples), and the Abhidhamma Pitaka (the “basket of special/higher
doctrine” — a detailed psycho-philosophical analysis of the Dhamma).
Together these three are known as the Tipitaka, the “three baskets.” In
the third century BCE Sri Lankan monks began compiling a series of
exhaustive commentaries to the Tipitaka; these were subsequently
collated and translated into Pali beginning in the fifth century CE.
The
Tipitaka plus the post-canonical texts (commentaries, chronicles, etc.)
together constitute the complete body of classical Theravada
literature.
Pali
was originally a spoken language with no alphabet of its own. It wasn’t
until about 100 BCE that the Tipitaka was first fixed in writing, by
Sri Lankan scribe-monks, who wrote the
Pali
phonetically in a form of early Brahmi script. Since then the Tipitaka
has been transliterated into many different scripts (Devanagari, Thai,
Burmese, Roman, Cyrillic, to name a few).
Although
English translations of the most popular Tipitaka texts abound, many
students of Theravada find that learning the Pali language — even just a
little bit here and there — greatly deepens their understanding and
appreciation of the Buddha’s teachings.
It is the truth towards which the words in the Tipitaka point that ultimately matters, not the words themselves.
Tipitaka
will quietly continue to serve — as it has for centuries — as an
indispensable guide for millions of followers in their quest for
Awakening.
A Brief Summary of the Buddha’s Teachings
The Four Noble Truths
Shortly
after his Awakening, the Buddha delivered his first sermon, in which he
laid out the essential framework upon which all his later teachings
were based. This framework consists of the Four Noble Truths, four
fundamental principles of nature (Dhamma) that emerged from the Buddha’s
radically honest and penetrating assessment of the human condition. He
taught these truths not as metaphysical theories or as articles of
faith, but as categories by which we should frame our direct experience
in a way that conduces to Awakening:
Dukkha: suffering, unsatisfactoriness, discontent, stress;
The
cause of dukkha: the cause of this dissatisfaction is craving (tanha)
for sensuality, for states of becoming, and states of no becoming;
The cessation of dukkha: the relinquishment of that craving;
The
path of practice leading to the cessation of dukkha: the Noble
Eightfold Path of right view, right resolve, right speech, right action,
right livelihood, right effort, right mindfulness, and right
concentration.
Because
of our ignorance (avijja) of these Noble Truths, because of our
inexperience in framing the world in their terms, we remain bound to
samsara, the wearisome cycle of birth, aging, illness, death, and
rebirth. Craving propels this process onward, from one moment to the
next and over the course of countless lifetimes, in accordance with
kamma, the universal law of cause and effect. According to this
immutable law, every action that one performs in the present moment —
whether by body, speech, or mind itself — eventually bears fruit
according to its skillfulness: act in unskillful and harmful ways and
unhappiness is bound to follow; act skillfully and happiness will
ultimately ensue. As long as one remains ignorant of this principle, one
is doomed to an aimless existence: happy one moment, in despair the
next; enjoying one lifetime in heaven, the next in hell.
The
Buddha discovered that gaining release from samsara requires assigning
to each of the Noble Truths a specific task: the first Noble Truth is to
be comprehended; the second, abandoned; the third, realized; the
fourth, developed. The full realization of the third Noble Truth paves
the way for Awakening: the end of ignorance, craving, suffering, and
kamma itself; the direct penetration to the transcendent freedom and
supreme happiness that stands as the final goal of all the Buddha’s
teachings; the Unconditioned, the Deathless, Unbinding — Nibbana the
Eternal Bliss.
The Eightfold Path and the Practice of Dhamma
Because
the roots of ignorance are so intimately entwined with the fabric of
the psyche, the unawakened mind is capable of deceiving itself with
breathtaking ingenuity. The solution therefore requires more than simply
being kind, loving, and mindful in the present moment. The practitioner
must equip him- or herself with the expertise to use a range of tools
to outwit, outlast, and eventually uproot the mind’s unskillful
tendencies. For example, the practice of generosity (dana) erodes the
mind’s habitual tendencies towards craving and teaches valuable lessons
about the motivations behind, and the results of, skillful action. The
practice of virtue (sila) guards one against straying wildly off-course
and into harm’s way. The cultivation of goodwill (metta) helps to
undermine anger’s seductive grasp. The ten recollections offer ways to
alleviate doubt, bear physical pain with composure, maintain a healthy
sense of self-respect, overcome laziness and complacency, and restrain
oneself from unbridled lust. And there are many more skills to learn.
The
good qualities that emerge and mature from these practices not only
smooth the way for the journey to Nibbana; over time they have the
effect of transforming the practitioner into a more generous, loving,
compassionate, peaceful, and clear-headed member of society.
The individual’s sincere pursuit of Awakening is thus a priceless and timely gift to a world in desperate need of help.
Discernment (paÃąÃąa)
The
Eightfold Path is best understood as a collection of personal qualities
to be developed, rather than as a sequence of steps along a linear
path. The development of right view and right resolve (the factors
classically identified with wisdom and discernment) facilitates the
development of right speech, action, and livelihood (the factors
identified with virtue). As virtue develops so do the factors identified
with concentration (right effort, mindfulness, and concentration).
Likewise,
as concentration matures, discernment evolves to a still deeper level.
And so the process unfolds: development of one factor fosters
development of the next, lifting the practitioner in an upward spiral of
spiritual maturity that eventually culminates in Awakening.
The
long journey to Awakening begins in earnest with the first tentative
stirrings of right view — the discernment by which one recognizes the
validity of the four Noble Truths and the principle of kamma.
One
begins to see that one’s future well-being is neither predestined by
fate, nor left to the whims of a divine being or random chance. The
responsibility for one’s happiness rests squarely on one’s own
shoulders. Seeing this, one’s spiritual aims become suddenly clear: to
relinquish the habitual unskillful tendencies of the mind in favor of
skilful ones. As this right resolve grows stronger, so does the
heartfelt desire to live a morally upright life, to choose one’s actions
with care.
At
this point many followers make the inward commitment to take the
Buddha’s teachings to heart, to become “Buddhist” through the act of
taking refuge in the Triple Gem: the Buddha (both the historical Buddha
and one’s own innate potential for Awakening), the Dhamma (both the
Buddha’s teachings and the ultimate Truth towards which they point), and
the Sangha (both the unbroken monastic lineage that has preserved the
teachings since the Buddha’s day, and all those who have achieved at
least some degree of Awakening). With one’s feet thus planted on solid
ground, and with the help of an admirable friend or teacher
(kalyanamitta) to guide the way, one is now well-equipped to proceed
down the Path, following in the footsteps left by the Buddha himself.
Virtue (sila)
Right
view and right resolve continue to mature through the development of
the path factors associated with sila, or virtue — namely, right speech,
right action, and right livelihood.
These
are condensed into a very practical form in the five precepts, the
basic code of ethical conduct to which every practicing Buddhist
subscribes: refraining from killing, stealing, sexual misconduct, lying,
and using intoxicants. Even the monks’ complex code of 227 rules and
the nuns’ 311 ultimately have these five basic precepts at their core.
Concentration (samadhi)
Having
gained a foothold in the purification of one’s outward behavior through
the practice of sila, the essential groundwork has been laid for
delving into the most subtle and transformative aspect of the path:
meditation and the development of samadhi, or concentration. This is
spelled out in detail in the final three path factors: right effort, by
which one learns how to favor skillful qualities of mind over unskillful
ones; right mindfulness, by which one learns to keep one’s attention
continually grounded in the present moment of experience; and right
concentration, by which one learns to immerse the mind so thoroughly and
unwaveringly in its meditation object that it enters jhana, a series of
progressively deeper states of mental and physical tranquillity.
Right
mindfulness and right concentration are developed in tandem through
satipatthana (”frames of reference” or “foundations of mindfulness”), a
systematic approach to meditation practice that embraces a wide range of
skills and techniques. Of these practices, mindfulness of the body
(especially mindfulness of breathing) is particularly effective at
bringing into balance the twin qualities of tranquillity (samatha) and
insight (vipassana), or clear-seeing. Through persistent practice, the
meditator becomes more adept at bringing the combined powers of
samatha-vipassana to bear in an exploration of the fundamental nature of
mind and bodyAs the meditator masters the ability to frame his
immediate experience in terms of anicca (inconstancy), dukkha, and
anatta (not-self), even the subtlest manifestations of these three
characteristics of experience are brought into exquisitely sharp focus.
At
the same time, the root cause of dukkha — craving — is relentlessly
exposed to the light of awareness. Eventually craving is left with no
place to hide, the entire karmic process that fabricates dukkha
unravels, the eightfold path reaches its noble climax, and the meditator
gains, at long last, his or her first unmistakable glimpse of the
Unconditioned Nibbana the Eternal Bliss.
Awakening
This
first awakenment experience, known as stream-entry (sotapatti), is the
first of four progressive stages of Awakening, each of which entails the
irreversible shedding or weakening of several fetters (samyojana), the
manifestations of ignorance that bind a person to the cycle of birth and
death.
Stream-entry
marks an unprecedented and radical turning point both in the
practitioner’s current life and in the entirety of his or her long
journey in samsara. For it is at this point that any lingering doubts
about the truth of the Buddha’s teachings disappear; it is at this point
that any belief in the purifying efficacy of rites and rituals
evaporates; and it is at this point that the long-cherished notion of an
abiding personal “self” falls away. The stream-enterer is said to be
assured of no more than seven future rebirths (all of them favorable)
before eventually attaining full Awakening.
But
full Awakening is still a long way off. As the practitioner presses on
with renewed diligence, he or she passes through two more significant
landmarks:
once-returning
(sakadagati), which is accompanied by the weakening of I the fetters of
sensual desire and ill-will, and non-returning (agati), in which these
two fetters are uprooted altogether.
The
final stage of Awakening — arahatta — occurs when even the most refined
and subtle levels of craving and conceit are irrevocably extinguished.
At
this point the practitioner — now an arahant, or “worthy one” — arrives
at the end-point of the Buddha’s teaching. With ignorance, suffering,
stress, and rebirth having all come to their end, the arahant at last
can utter the victory cry first proclaimed by the Buddha upon his
Awakening:
“Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world.”
— MN 36
The
arahant lives out the remainder of his or her life inwardly enjoying
the bliss of Nibbana, secure at last from the possibility of any future
rebirth. When the arahant’s aeons-long trail of past kamma eventually
unwinds to its end, the arahant dies and he or she enters into
parinibbana — total Unbinding. Although language utterly fails at
describing this extraordinary event, the Buddha likened it to what
happens when a fire finally burns up all its fuel.
“The
serious pursuit of happiness” Buddhism is sometimes naÃŊvely criticized
as a “negative” or “pessimistic” religion and philosophy. Surely life is
not all misery and disappointment: it offers many kinds of happiness
and sublime joy. Why then this dreary Buddhist obsession with
unsatisfactoriness and suffering?
The Buddha based his teachings on a frank assessment of our plight as
humans: there is unsatisfactoriness and suffering in the world. No one
can argue this fact. Dukkha lurks behind even the highest forms of
worldly pleasure and joy, for, sooner or later, as surely as night
follows day, that happiness must come to an end. Were the Buddha’s
teachings to stop there, we might indeed regard them as pessimistic and
life as utterly hopeless. But, like a doctor who prescribes a remedy for
an illness, the Buddha offers both a hope (the third Noble Truth) and a
cure (the fourth). The Buddha’s teachings thus give cause for
unparalleled optimism and joy. The teachings offer as their reward the
noblest, truest kind of happiness, and give profound value and meaning
to an otherwise grim existence. One modern teacher summed it up well:
“Buddhism is the serious pursuit of happiness.”
Theravada Comes West
Until
the late 19th century, the teachings of Theravada were little known
outside of southern Asia, where they had flourished for some two and
one-half millennia. In the past century, however, the West has begun to
take notice of Theravada’s unique spiritual legacy in its teachings of
Awakening. In recent decades this interest has swelled, with the
monastic Sangha from various schools within Theravada establishing
dozens of monasteries across Europe and North America. Increasing
numbers of lay meditation centers, founded and operated independently of
the
monastic Sangha, strain to meet the demands of lay men and women —
Buddhist and otherwise — seeking to learn selected aspects of the
Buddha’s teachings.
The
turn of the 21st century presents both opportunities and dangers for
Theravada in the West: Will the Buddha’s teachings be patiently studied
and put into practice, and allowed toestablish deep roots in Western
soil, for the benefit of many generations to come? Will the current
popular Western climate of “openness” and cross-fertilization between
spiritual traditions lead to the emergence of a strong new form of
Buddhist practice unique to the modern era, or will it simply lead to
confusion and the dilution of these priceless teachings? These are open
questions; only time will tell.
Spiritual
teachings of every description inundate the media and the marketplace
today. Many of today’s popular spiritual teachings borrow liberally from
the Buddha, though only rarely do they place the Buddha’s words in
their true context. Earnest seekers of truth are therefore often faced
with the unsavory task of wading through fragmentary teachings of
dubious accuracy.
How are we to make sense of it all?
Fortunately
the Buddha left us with some simple guidelines to help us navigate
through this bewildering flood. Whenever you find yourself questioning
the authenticity of a particular teaching, heed well the Buddha’s advice
to his stepmother:
[The
teachings that promote] the qualities of which you may know, ‘These
qualities lead to passion, not to dispassion; to being fettered, not to
being unfettered; to accumulating, not to shedding; to
self-aggrandizement, not to modesty; to discontent, not to contentment;
to entanglement, not to seclusion; to laziness, not to aroused
persistence; to being burdensome, not to being unburdensome’: You may
categorically hold, ‘This is not the Dhamma, this is not the Vinaya,
this is not the Teacher’s instruction.’ [As for the teachings that
promote] the qualities of
which
you may know, ‘These qualities lead to dispassion, not to passion; to
being unfettered, not to being fettered; to shedding, not to
accumulating; to modesty, not to self-aggrandizement; to contentment,not
to discontent; to seclusion, not to entanglement; to aroused
persistence, not to laziness; to being unburdensome, not to being
burdensome’: You may categorically hold, ‘This is the Dhamma, this is
the Vinaya, this is the Teacher’s instruction.’
— AN 8.53
The truest test of these teachings, of course, is whether they yield the
promised results in the crucible of your own heart.
The Buddha presents the challenge; the rest is up to you.
END
NAM MO SHAKYAMUNI BUDDHA.( 3
TIMES ).
RESEARCH THEREVADA RELIGION BY BACH LIEN HOA.( TAM THANH
).MHDT.30/3/2012.
10 Life Lessons From Buddha (Buddhism)
Bhagawan
Buddha says ‘There is little dust in the eyes of people, remove that
ignorance, they will walk on the path of Dhamma. Being learned and
skillful in craft, Disciplined in morals and well cultivated, Being
gifted with words of wisdom, Each is a great blessing – Mangala Sutta
To share the genuine Theravada Buddhism with the people of the world.
To Study, teach and practice Theravada Buddhism as found in Pali Tipitaka containing the original teachings of the Buddha.
VINAYA PITAKA – BUDDHIST ETHICS
Introduction to Vinaya both as Theory and Practice
Study of the various parts of the Vinaya as rules of Moral Discipline Vinaya as “The Life blood of Dhamma”
Importance of disciplined conduct in Theravada.
The background stories of Vinaya rules reveal their spiritual importance.
The practical Handbook called Patimokkha as the essential core of the monastic discipline.
Violation of monastic conduct in the form of the seven ‘Offences – apattis’
A general review of the concept of Sikkhapada – Vinaya discipline and apattis their violations.
SUTTA PITAKA – BUDDHIST PHILOSOPHY
Sutta pitaka uses conventional languages to enunciate and practice
the Dhamma as distinct from Abhidhamma’s non-conventional, paramattha
ultimate terms.
Introduction to the Suttanata Pitaka and how it differs from the Vinaya and Abhidhamma Pitakas.
Dhammacakkapavatana Sutta – Basic teaching of the Buddha on four Noble Truths.
Topics of Dhammacakkappavattana sutta.
The two extremes.
The Middle Path was distinct from the two extremes.
The Three phases and twelve ways of the Wheel of truth Sutta.
Digha, Majjhima, Kuddaka, Anguttara, Samyutta Nikayas-study of selected suttas
ABHIDHAMMA PITAKA- BUDDHIST PSYCHOLOGY
Introduction
to the Abhidhamma Pitaka and how it is distinct from Vinaya and Sutta
Pitakas. The distinction between pannatti (conventional) and paramattha
(ultimate) dhammas. The various categories of analysis of paramattha
Citta, consciousness analyzed into 89 or 121 states Cetasikas constitute
mental factors of consciousness. What is cetasika. The four
characteristics of cetasika as it functions as an associate of citta.
What is the nature of Citta (interpretation). How to associate citta and
cetasika dhammas – sampayoga. How cetasikas are associated with cittas –
sahagata. How cetasikas function as associates of a citta.
HISTORY OF THERAVADA BUDDHISM
Definition of Dhamma as found in Theravada.
Different viewpoints regarding Dhamma.
The origin of Buddhist culture.
Ancient as found in India and elsewhere.
Practice of Buddhist culture in daily life as found in different lands.
Buddhist ceremonies – cultural, moral and their spiritual significance.
BASIC PRACTICES OF THERAVADA BUDDHA DHAMMA
The significance of the 3 Ratanas, The three ways of paying homage.
The highest attributes of the threefold refuge.
The basic concepts that everyone should understand. What is
wholesome, (Kusala), unwholesome, (Akusala) – Good and Bad, they are the
actual qualities and knowledge.
The ten meritorious and the ten de-meritorious actions form one’s
conduct, thus making life upward-moving or downward-moving the mental
development.
The threefold basic principle : Dana, Sila, Bhavana and Sila, Samadhi, Panya
The ten perfections – Paramis
Understanding the significance of kamma and its result in life
The common pali sutta chanting and elaboration of these chanting.
PRACTICE OF MEDITATION
Four sublime states – Brahma Viharas – Metta, Karuna, Mudita, Uppekkha
How to radiate and how they differ from each other.
Benefits of meditation in Theravada Buddhism
Samatha and Vipassana Meditation.
Meditation and its 40 subjects.
LIFE OF BUDDHA
Buddha’s birth and early life
Various early life events – Mahabhinikkhamana Buddhas’ struggle for awakenment – 6 years of penance
The basic fallacies of self mortification and sensual indulgence.
The struggle for Enlightenment – Bodhi a detailed study
Setting in motion the Wheel of Truth – Dhammacakkappavattana
The spreading of the Dhamma – Establishment of Sangha
Formation of the holy order of Nuns – Bhikkhunis
The Great Demise – Mahaparinirvana.
PALI LANGUAGE AND LITERATURE
To learn pali canonical language
Pali Grammar
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Sutta PiΞaka
(Five nikÂąyas, or collections)
1. D2gha-nikÂąya [34 suttas; 3 vaggas, or chapters (each a book)]
(1) S2lakkhandavagga-p±1⁄4i (13 suttas)
(2) Mah±vagga-p±1⁄4i (10 suttas)
(3) P±ξikavagga-p±1⁄4i (11 suttas)
2. Majjhima-nikÂąya [152 suttas;15 vaggas; divided in 3 books,
5 vaggas each, known as paoo±sa (‘fifty’)]
(1) M3lapaoo±ssa-p±1⁄4i (the ‘root’ fifty)
1. M3lapariyÂąyavagga (10 suttas)
2. S2hanÂądavagga (10 suttas)
3. Tatiyavagga (10 suttas)
4. MahÂąyamakavagga (10 suttas)
5. C31⁄4ayamakavagga (10 suttas)
(2) Majjhimapaoo±sa-p±1⁄4i (the ‘middle’ fifty)
6. Gahapati-vagga (10 suttas)
7. Bhikkhu-vagga (10 suttas)
8. ParibbÂąjaka-vagga (10 suttas)
9. RÂąja-vagga (10 suttas)
10. BrÂąhmana-vagga (10 suttas)
(3) Uparipaoo±sa-p±1⁄4i (means ‘more than fifty’)
11. Devadaha-vagga (10 suttas)
12. Anupada-vagga (10 suttas)
13. SunĖƒnĖƒata-vagga (10 suttas)
14. Vibhaaga-vagga (12 suttas)
15. Sa1⁄4±yatana-vagga (10 suttas)
3. Sa1⁄2yutta-nik±ya [2,904 (7,762) suttas; 56 sa1⁄2yuttas; 5 vaggas; divided into 6 books]
(1) Sag±thavagga-sa1⁄2yutta-p±1⁄4i (11 sa1⁄2yuttas)
(2) Nid±navagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(3) Khandavagga-sa1⁄2yutta-p±1⁄4i (13 sa1⁄2yuttas)
(4) Sa1⁄4±yatanavagga-sa1⁄2yutta-p±1⁄4i (10 sa1⁄2yuttas)
(5) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol I ( 6 sa1⁄2yuttas)
(6) Mah±vagga-sa1⁄2yutta-p±1⁄4i Vol II ( 6 sa1⁄2yuttas)
4.
Aaguttara-nikÂąya [9,557 suttas; in11 nipÂątas, or groups, arranged
purely numerically; each nipÂąta has several vaggas; 10 or more suttas in
each vagga; 6 books]
(1) Eka-Duka-Tika-nipata-p±1⁄4i (ones, twos, threes)
(2) Catukka-nipata-p±1⁄4i (fours)
(3) PanĖƒcaka-nipata-pÂą1⁄4i (fives)
(4) Chakka-Sattaka-nipata-p±1⁄4i (sixes, sevens)
(5) Aξξhaka-Navaka-nipata-p±1⁄4i (eights, nines)
(6) Dasaka-Ekadasaka-nipata-p±1⁄4i (tens, elevens)
5.
Khuddaka-nikÂąya [the collection of small books, a miscellaneous gather-
ing of works in 18 main sections; it includes suttas, compilations of
doctrinal notes, histories, verses, and commentarial literature that has
been incorporated into the TipiΞaka itself.; 12 books]
(1) Kuddhakap±tha,Dhammapada & Ud±na-p±1⁄4i
1. KuddhakapÂątha (nine short formulae and suttas, used as a training manual for novice bhikkhus)
2. Dhammapada (most famous of all the books of the TipiΞaka; a collection of 423 verses in 26 vaggas)
3.
UdÂąna (in 8 vaggas, 80 joyful utterances of the Buddha, mostly in
verses, with some prose accounts of the circumstances that elicited the
utterance)
(2)
Itivuttaka, Suttanip±ta-p±1⁄4i 4. Itivuttaka (4 nip±tas, 112 suttas,
each beginning, “iti vutta1⁄2 bhagavata” [thus was said by the Buddha])
5. SuttanipÂąta (5 vaggas; 71 suttas, mostly in verse; contains many of
the best known, most popular suttas of the Buddha
(3) Vim±navatthu, Petavatthu, Therag±th± & Therig±th±-p±1⁄4i
6.
VimÂąnavatthu (VimÂąna means mansion; 85 poems in 7 vaggas about acts of
merit and rebirth in heavenly realms) 7. Petavatthu (4 vaggas, 51 poems
describing the miserable beings [petas] born in
unhappy
states due to their demeritorious acts) 8. TheragÂąthÂą (verses of joy
and delight after the attainment of arahatship from 264 elder bhikkhus;
107 poems, 1,279 gÂąthas) 9. TherigÂąthÂą (same as above, from 73 elder
nuns; 73 poems, 522 gÂąthas)
(4) J±taka-p±1⁄4i, Vol. I
(5) J±taka-p±1⁄4i, Vol II
10.
JÂątaka (birth stories of the Bodisatta prior to his birth as Gotama
Buddha; 547 stories in verses, divided into nipÂąta according to the
number of verses required to tell the story. The full JÂątaka stories are
actually in the JÂątaka commentaries that explain the story behind the
verses.
(6) Mah±nidessa-p±1⁄4i
(7) C31⁄4anidessa-p±1⁄4i
11. Nidessa (commentary on two sections of SuttanipÂąta)
Mah±nidessa: commentary on the 4th vagga C31⁄4anidessa: commentary on the 5th vagga andthe Khaggavis±oa sutta of the 1st vagga
(😎 PaΞisambhidÂąmagga-pÂą1⁄4i
12.
PaΞisambhid¹magga (an abhidhamma-style detailed analysis of the
Buddha’s teaching, drawn from all portions of the Vin±ya and Sutta
PiΞakas; three vaggas, each containing ten topics [kath¹])
(9) Apad±na-p±1⁄4i, Vol. I
13. ApadÂąna (tales in verses of the former lives of 550 bhikkhus and 40 bhikkhunis)
(10) Apad±na, Buddhava1⁄2sa & Cariy±piξaka-p±1⁄4i
14.
Buddhava1⁄2sa (the history of the Buddhas in which the Buddha, in
answer to a question from Ven. Sariputta, tells the story of the ascetic
Sumedha and D2paakara Buddha and the succeeding 24 Buddhas, including
Gotama Buddha.)
15. Cariy¹piΞaka (35 stories from the J¹taka arranged to illustrate the ten p¹ram2)
(11) Nettippakarana, Peξakopadesa-p±1⁄4i
16. Nettippakarana (small treatise setting out methods for interpreting and explain- ing canonical texts)
17. PeΞakopadesa (treatise setting out methods for explaining and expanding the teaching of the Buddha)
(12) MilindapanĖƒha-pÂą1⁄4i
18.
Milinda-panĖƒha (a record of the questions posed by King Milinda and the
answers by Ven. Nagasena; this debate took place ca. 500 years after
the mahÂąparinibbÂąna of the Buddha)
Abhidhamma PiΞaka
[Seven sections of systematic, abstract exposition of all dhammas; printed in
12 books]
1. Dhammasaagao2
(enumeration of the dhammas)
(1) Dhammasaagao2-p±1⁄4i
2. Vibhaaga-p±1⁄42
(distinction or analysis of dhammas)
(2) Vibhaaga-p±1⁄42
3. DhÂątukathÂą
(discussion of elements; these 1st three sections form a trilogy that
must be digested as a basis for understanding Abhidhamma)
4. PuggalapanĖƒnĖƒatti
(designation of individuals; ten chapters: the 1st dealing with single
individuals, the 2nd with pairs, the 3rd with groups of three, etc.
(3) DhÂątukathÂą-PuggalapanĖƒnĖƒatti-pÂą1⁄42
5. Kath±vatthu-p±1⁄42
(points of controversy or wrong view; discusses the points raised and
settled at the 3rd council, held at the time of Aœoka’s reign, at Patna)
(4) Kath±vatthu-p±1⁄42
6. Yamaka-p±1⁄42
(book of pairs; a use of paired, opposing questions to resolve ambi-
guities and define precise usage of technical terms)
(5) Yamaka-p±1⁄42, Vol I
(5) Yamaka-p±1⁄42, Vol I
(6) Yamaka-p±1⁄42, Vol II
(7) Yamaka-p±1⁄42, Vol III
7. PaΞΞh¹na
(book of relations; the elaboration of a scheme of 24 conditional
relations [paccaya] that forms a complete system for understanding
the mechanics of the entire universe of Dhamma)
(😎 PaΞΞhÂąna-pÂą1⁄4i, Vol I
(9) Paξξh±na-p±1⁄4i, Vol II
(10) Paξξh±na-p±1⁄4i, Vol III
(11) Paξξh±na-p±1⁄4i, Vol IV
(12) Paξξh±na-p±1⁄4i, Vol V
(1) P±r±jika-p±1⁄4i Bhikku
pÂąrÂąjikÂą (expulsion) 4
saaghadisesÂą (meetings of the Sangha) 13
aniyatÂą (indeterminate) 2
nissagiyÂą pÂącittiyÂą (expiation with forfeiture) 30
(2) P±cittiya-p±1⁄4i
suddha pÂącittiyÂą (ordinary expiation) 92
pÂątidesaniyÂą (confession re: alms food) 4
sekhiya (concerning etiquette & decorum) 75
adhikaraoasamathÂą (legal process) 7
(concludes with bhikkuni vinaya rules) ______
227
Bhikkhuni
8
17
0
30
166
8
75
7
______
311
2. Khandaka [two books of rules and procedures]
(3) Mah±vagga-p±1⁄4i (10 sections [khandhakas]; begins with historical accounts of the
Buddha’s enlightenment, the first discourses and the early growth of the Sangha;
outlines the following rules governing the actions of the Sangha:
1. rules for admission to the order (upasampadÂą)
2. the uposatha meeting and recital of the pÂątimokkha
3. residence during the rainy season (vassa)
4. ceremony concluding the vassa, called pavÂąraoÂą
5. rules for articles of dress and furniture
6. medicine and food
7. annual distribution of robes (kaΞhina)
8. rules for sick bhikkhus, sleeping and robe material
9. mode of executing proceedings of the Sangha
10. proceedings in cases of schism
(4) C31⁄4avagga-p±1⁄4i (or Cullavagga) (12 khandakas dealing with further rules and proce-
dures for institutional acts or functions, known as saaghakamma:
1. rules for dealing with offences that come before the Sangha
(saaghÂądisesa)
2. procedures for putting a bhikkhu on probation
3. procedures for dealing with accumulation of offences by a bhikkhu
4. rules for settling legal procedures in the Sangha
5. misc. rules for bathing, dress, etc.
6. dwellings, furniture, lodging, etc.
7. schisms
8. classes of bhikkhus and duties of teachers & novices
9. exclusion from the pÂątimokkha
10. the ordination and instruction of bhikkhunis
11. account of the 1st council at RÂąjagaha
12. account of the 2nd council at VesÂąli
3. Pariv±ra-p±1⁄4i [a summary of the vinaya, arranged as a
catechism for instruction and examination]
(5) Pariv±ra-p±1⁄4i The fifth book of vinaya serves as a kind of manual enabling the reader
to make an analytical survey of the whole of Vinaya PiΞaka.
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Sutta Piáđ­aka -Digha Nikāya
DN 9 -
Poáđ­áđ­hapāda Sutta
{excerpt}
— The questions of Poáđ­áđ­hapāda —
Poáđ­áđ­hapāda asks various questions reagrding the nature of SaÃąÃąÄ.
Note: plain texts
Now, lord, does perception arise first, and knowledge after; or does
knowledge arise first, and perception after; or do perception &
knowledge arise simultaneously? â€Ļ
Potthapada,
perception arises first, and knowledge after. And the arising of
knowledge comes from the arising of perception. One discerns, ‘It’s in
dependence on this that my knowledge has arisen.’ Through this line of
reasoning one can realize how perception arises first, and knowledge
after, and how the arising of knowledge comes from the arising of
perception.
Stop, stop. Do not speak. The ultimate truth is not even to think.
We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.
Just as the great ocean has one taste, the taste of salt, so also this
teaching and discipline has one taste, the taste of liberation.
The one in whom no longer exist the craving and thirst that perpetuate
becoming; how could you track that Awakened one, trackless, and of
limitless range.
Endurance is one of the most difficult disciplines, but it is to the one who endures that the final victory comes.
Long is the night to him who is awake; long is a mile to him who is
tired; long is life to the foolish who do not know the true law.
Whatever precious jewel there is in the heavenly worlds, there is nothing comparable to one who is Awakened.
Our life is shaped by our mind; we become what we think. Joy follows a pure thought like a shadow that never leaves.
Like a fine flower, beautiful to look at but without scent, fine words
are fruitless in a man who does not act in accordance with them.
Our theories of the eternal are as valuable as are those which a chick
which has not broken its way through its shell might form of the
outside world.
An idea that is developed and put into action is more important than an idea that exists only as an idea.
There is no path to happiness: happiness is the path.
Happiness comes when your work and words are of benefit to yourself and others.
The
awakened one with awareness, intent on jhana, should find delight in
the forest, should practice jhana at the foot of a tree, attaining his
own satisfaction.
Thousands of candles can be lighted from a single candle, and the life of the candle will not be shortened.
Happiness never decreases by being shared.
It is in the nature of things that joy arises in a person free from remorse.
Set your heart on doing good. Do it over and over again, and you will be filled with joy.
Do not dwell in the past, do not dream of the future, concentrate the
mind on the present moment. See also: 10 Tips to Start Living in the
Present
Should a person do good, let him do it again and again. Let him
find pleasure therein, for blissful is the accumulation of good.
We are formed and molded by our thoughts. Those whose minds are
shaped by selfless thoughts give joy when they speak or act. Joy follows
them like a shadow that never leaves them.
Quotes By Buddha On Meditation And Spirituality
Just
as treasures are uncovered from the earth, so virtue appears from good
deeds, and wisdom appears from a pure and peaceful mind. To walk safely
through the maze of human life, one needs the light of wisdom and the
guidance of virtue.
The wise ones fashioned speech with their thought, sifting it as grain is sifted through a sieve.
The virtues, like the Muses, are always seen in groups. A good principle was never found solitary in any breast.
Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truthâ€Ķnot going all the way, and not starting.
Nothing is forever except change.
Just as a candle cannot burn without fire, men cannot live without a spiritual life.
Whatever words we utter should be chosen with care for people will hear them and be influenced by them for good or ill.
To be idle is a short road to death and to be diligent is a way of life; foolish people are idle, wise people are diligent.
Should a seeker not find a companion who is better or equal, let them resolutely pursue a solitary course.
If we could see the miracle of a single flower clearly, our whole life would change.
Someone
who has set out in the vehicle of a Bodhisattva should decide that ‘I
must lead all the beings to nibbana, into that realm of nibbana which
leaves nothing behind’. What is this realm of nirvana which leaves
nothing behind ?
Looking deeply at life as it is in this very moment, the meditator dwells in stability and freedom.
Meditation
brings wisdom; lack of mediation leaves ignorance. Know well what leads
you forward and what hold you back, and choose the path that leads to
wisdom.
Whatever a monk keeps pursuing with his thinking and pondering, that becomes the inclination of his awareness.
Resolutely train yourself to attain peace.
Indeed, the sage who’s fully quenched rests at ease in every way; no
sense desire adheres to him whose fires have cooled, deprived of fuel.
All
attachments have been severed, the heart’s been led away from pain;
tranquil, he rests with utmost ease. The mind has found its way to
peace.
He who sits alone, sleeps alone, and walks alone, who is
strenuous and subdues himself alone, will find delight in the solitude
of the forest.
Do not turn away what is given you, nor reach out for what is given to others, lest you disturb your quietness.
Those who are free of resentful thoughts surely find peace.
The fool who knows he is a fool is that much wiser.
Whatever has the nature of arising has the nature of ceasing.
Unity can only be manifested by the Binary. Unity itself and the idea of Unity are already two.
What
is the appropriate behavior for a man or a woman in the midst of this
world, where each person is clinging to his piece of debris? What’s the
proper salutation between people as they pass each other in this flood?
When watching after yourself, you watch after others. When watching after others, you watch after yourself.
Let none find fault with others; let none see the omissions and
commissions of others. But let one see one’s own acts, done and undone.
The true master lives in truth, in goodness and restraint, non-violence, moderation, and purity.
Offend in neither word nor deed. Eat with moderation. Live in your
heart. Seek the highest consciousness. Master yourself according to the law. This is the simple teaching of the awakened.
Life is like the harp string, if it is strung too tight it won’t
play, if it is too loose it hangs, the tension that produces the
beautiful sound lies in the middle.
Do not believe in anything simply because you have
heard it. Do not believe in anything simply because it is spoken and
rumored
by many. Do not believe in anything simply because it is found written
in your religious books. Do not believe in anything merely on the
authority of your teachers and elders. Do not believe in traditions
because they have been handed down for many generations. But after
observation and analysis, when you find that anything agrees with reason
and is conducive to the good and benefit of one and all, then accept it
and live up to it.
Those who have failed to work toward the truth have missed the purpose of living.
Teach this triple truth to all: A generous heart, kind speech, and a
life of service and compassion are the things which renew humanity.
There are two mistakes one can make along the road to truthâ€Ķnot going all the way, and not starting.
The calmed say that what is well-spoken is best; second, that one
should say what is right, not unrighteous; third, what’s pleasing, not
displeasing; fourth, what is true, not false.
Conquer the angry one by not getting angry; conquer the wicked
by goodness; conquer the stingy by generosity, and the liar by speaking the truth.
Three things cannot be long hidden: the sun, the moon, and the truth.
There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.
Both formerly and now, it is only suffering that I describe, and the cessation of suffering.
He who can curb his wrath as soon as it arises, as a timely antidote
will
check snake’s venom that so quickly spreads, — such a monk gives up the
here and the beyond, just as a serpent sheds its worn-out skin.
May all that have life be delivered from suffering.
It is easy to see the faults of others, but difficult to see one’s own
faults.
One shows the faults of others like chaff winnowed in the wind, but one
conceals one’s own faults as a cunning gambler conceals his dice.
Those attached to the notion ‘I am’ and to views roam the world offending people.
There
is nothing more dreadful than the habit of doubt. Doubt separates
people. It is a poison that disintegrates friendships and breaks up
pleasant relations. It is a thorn that irritates and hurts; it is a
sword that kills.
Men, driven on by thirst, run about like a snared hare; let
therefore mendicant drive out thirst, by striving after passionlessness
for himself.
When one has the feeling of dislike for evil, when one feels tranquil, one finds pleasure in
listening to good teachings; when one has these feelings and appreciates them, one is free of fear.
The instant we feel anger we have already ceased striving for the truth, and have begun striving for ourselves.
You will not be punished for your anger, you will be punished by your anger.
Wear your ego like a loose fitting garment.
Some do not understand that we must die, but those who do realize this settle their quarrels.
All tremble at violence; all fear death. Putting oneself in the place
of another, one should not kill nor cause another to kill.
I do not dispute with the world; rather it is the world that disputes with me.
They
blame those who remain silent, they blame those who speak much, they
blame those who speak in moderation. There is none in the world who is
not blamed.
Those who cling to perceptions and views wander the world offending people.
Whoever doesn’t flare up at someone who’s angry wins a battle hard to win.
Anger will never disappear so long as thoughts of resentment are
cherished in the mind. Anger will disappear just as soon as thoughts
of resentment are forgotten.
Do not overrate what you have received, nor envy others. He who envies others does not obtain peace of mind.
hammer strength GIF by CasparWain
Neither fire nor wind, birth nor death can erase our good deeds.
Should you find a wise critic to point out your faults, follow him as you would a guide to hidden treasure.
As an elephant in the battlefield withstands arrows shot from bows all around, even so shall I endure abuse.
Praise and blame, gain and loss, pleasure and sorrow come and go like
the wind. To be happy, rest like a giant tree in the midst of them all.
In separateness lies the world’s greatest misery; in compassion lies the world’s true strength.
Be a lamp for yourselves. Be your own refuge. Seek for no other. All things must pass. Strive on diligently. Don’t give up.
Better it is to live one day seeing the rise and fall of things than to
live a hundred years without ever seeing the rise and fall of things.
If you do not change direction, you may end up where you are heading.
Health is the greatest gift, contentment the greatest wealth, faithfulness the best relationship. Buddha
To keep the body in good health is a dutyâ€Ķ otherwise we shall not be able to keep our mind strong and clear.
Without health life is not life; it is only a state of langour and suffering – an image of death.
The secret of health for both mind and body is not to mourn for the
past, not to worry about the future, not to anticipate the future, but
to live the present moment wisely and earnestly.
Even death is not to be feared by one who has lived wisely.
Irrigators channel waters; fletchers straighten arrows; carpenters bend wood; the wise master themselves.
Drop by drop is the water pot filled. Likewise, the wise man, gathering it little by little, fills himself with good.
The greatest gift is to give people your awakenment with awareness, to share it. It has to be the greatest.
If you knew what I know about the power of giving, you would not let a single meal pass without sharing it in some way.
The root of suffering is attachment.
Silence the angry man with love. Silence the ill-natured man with
kindness. Silence the miser with generosity. Silence the liar with
truth.
People with opinions just go around bothering each other.
Even as a solid rock is unshaken by the wind, so are the wise unshaken by praise or blame.
You yourself must strive. The Buddhas only point the way.
Nothing can harm you as much as your own thoughts unguarded.
Meditateâ€Ķ do not delay, lest you later regret it.
Better than a thousand hollow words, is one word that brings peace.
Understanding is the heartwood of well-spoken words.
Ceasing to do evil, cultivating the good, purifying the mind: this is the teaching of the Buddhas.
Delight in meditation and solitude. Compose yourself, be happy. You are a seeker.
Ardently do today what must be done. Who knows? Tomorrow, death comes.
What you are is what you have been. What you’ll be is what you do now.
If you propose to speak always ask yourself, is it true, is it necessary, is it kind.
If you find no one to support you on the spiritual path, walk alone.
Nagarjuna’s “Fundamental Wisdom” - Day 1
Dalai Lama Archive
33.7K subscribers
The
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundation for Universal Responsibility at the Taj
Mahal Hotel in New Delhi, India on March 20, 2015. At the end of his
teaching His Holiness answers questions from the audience.

Nagarjuna’s “Fundamental Wisdom” - Day 1
The
first day of His Holiness the Dalai Lama’s two day teaching on
Nagarjuna’s “The Fundamental Wisdom Treatise of the Middle Way”
organized by the Foundatio…


15) Classical Basque- Euskal klasikoa,


Friends


Doako
lineako Prabuddha Hitzarmena, gizarte guztientzako ongizatearen,
zoriontasun eta bakearen inguruko hitz propioak eta betiereko
zoriontasuna lortzeko, Mahā + Satipaáđ­áđ­hāna-ren bidez, Kāya SAMPA,
SAMPAJAÃąÃąA, SAMPAJAÃąÃąA-ren inguruko sentsibilizazioari buruzkoa da.
Repuldity, elementuak, Vedanā eta Citta bederatzi txaneleko zelaiak
,
Tipitaaka
DN 22 - (D II 290)
Mahāsatipaáđ­áđ­hāna sutta
- Kontzientziari buruzko asistentzia -
[Mahā + satipaáđ­áđ­hana]
Sutta hau oso ezaguna da meditazio praktikarako erreferentzia nagusia.
Sarrera
I. Kāyaren behaketa
A. atala ānāpāna-ri buruz
B. posturei buruzko atala
C. SAMPAJAÃąÃąAko atala
D. Sailkapenari buruzko atala
E. Elementuen atala
F. Bederatzi Charnel Grounds-en atala
II. Vedanā behaketa
Sarrera
Horrela entzun dut:
Batzuetan, Bhagavā Kammāsadhamma-ko Kurus artean zegoen, Kurusen merkatuan zegoen. Han, Bhikkhus-ekin zuzendu zuen:
- Bhikkhus.
- Bhaddanek Bhikkhus erantzun zion. Bhagavā-k esan zuen:
- hau,
Bhikkhus, ez da arazketa baino
Izakiak,
tristura eta lamentazioaren gainditzea, Dukkha-Domanassa desagertzea,
modu egokian lortzea, Nibbāna gauzatzea, hau da, lau satipaáđ­áđ­hānas
esatea.
Zein lau?
Hemen, Bhikkhus, Bhikkhu-k Kāya (ātāpÄŦ) behatuz
Samamjāno, Satimā, Abhijjhā-Domanassa mundura alde batera utzita.
Vedanā-n
Vedanā-n ikuskatuz, Satimān, Satimā-n, Abhijjā-Domanassa mundura amore
eman zuen. Citta (Citta) Citta (Sampajāno (r) en behatuz, Satimā-n,
Abhijjā-Domanassa mundura amore eman zuen. Dhamma · s-n, Dhamma · S-n,
Satimān, Satimā-n, Abhijjā-Domanassa mundura harrera egin zuen.
I. Kāyānupassanā
A. atala ānāpāna-ri buruz
Eta
Nola,
Bhikkhus-ek, Bhikkhu-k Kāya Kāya behatzen du? Hemen, Bhikkhu, basora
joan edo zuhaitz baten erroa joan edo gela huts batera joan izana,
hankak zeharkatzen ditu, kāya zutik jarri eta Sati Parimukhaáđƒ ezarrita
dago. Beraz, Sato arnasatzen da, horrela, Sato arnasatzen du. Longning
luze ulertzen du: “Longn ari naiz arnasa”; Arnasa hartzen du luze
ulertzen du: “arnasa hartzen ari naiz”; Laburbilduz, ordea, ulertzen du:
‘Laburbiltzen ari naiz’; Arnasa hartzeko laburra ulertzen du: “Arnasa
hartzen ari naiz”; Bere burua entrenatzen du: “Kāya sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya osoa sentitzea, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saáđ…khāras lasaitu, arnasa
hartuko dut”; Bere burua entrenatzen du: “Kāya-Saáđ…khāras lasaitu,
arnasa hartuko dut”.
Zuzen
Bhikkhus-ek,
txanda trebea edo txanda ikastuna, buelta luzea eginez, ulertzen du:
“Buelta luzea egiten ari naiz”; Txanda labur bat eginez, ulertzen du:
‘Txanda labur bat egiten ari naiz’; Modu berean, Bhikkhu, Bhikkhu batek,
luzean arnasa hartzen du: “Luze arnasten ari naiz”; “arnasa hartzen dut
luze”; Laburbilduz, ordea, ulertzen du: ‘Laburbiltzen ari naiz’; Arnasa
hartzeko laburra ulertzen du: “Arnasa hartzen ari naiz”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya osoa sentitzea, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saáđ…khāras lasaitu, arnasa hartuko dut”; Bere burua
entrenatzen du: “Kāya-Saáđ…khāras lasaitu, arnasa hartuko dut”.
Horrela, Kāya barrutik behatuz bizi da,
edo
Kāya Kāya kanpotik behatuz bizi da, edo Kāya barrutik eta kanpotik
behatuz bizi da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan
fenomenoak igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta
Kāyan fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da
Kāya!” Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian,
bereizten da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek,
Bhikkhu bat Kāya behatzen du Kāyan.
B. Irriyāpha Pabba
Gainera,
Bhikkhus, bhikkhu, oinez, ulertzen da: ‘Oinez nago’, edo
Zutik dagoen bitartean ulertzen du: “zutik nago”, edo eserita dagoen bitartean
Ulertzen
du: “eserita nago”, edo etzanda dagoen bitartean ulertzen du: “etzanda
nago”. Edo, bestela, bere kāya botatzen den edozein posizioan, horren
arabera ulertzen du.
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
C. SAMPAJAÃąÃąAko atala
Gainera,
Bhikkhus,
Bhikkhu, eta alde batera utzita, SampajaÃąÃąarekin jokatzen du, eta
begira zegoen bitartean, SampajaÃąÃąarekin jokatzen du, okertu bitartean
eta luzatzean, SampajaÃąÃąarekin jokatzen du, jantziak eta eramaten ari
diren bitartean Ontzia, SampajaÃąÃąarekin jarduten du, edaten ari zen
bitartean, dastatzen ari den bitartean, SampajaÃąÃąarekin jarduten du,
defecating eta gernuaren negozioetara joaten zen bitartean,
SampajaÃąÃąarekin jokatzen du, zutik ibiltzen den bitartean, eserita
zauden bitartean, bitartean Lotan, esna dagoen bitartean, hitz egiten
ari zaren bitartean eta isilik egon bitartean, SampajaÃąÃąarekin jokatzen
du.
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
D. Sailkapenari buruzko atala
Gainera,
Bhikkhus, Bhikkhu batek gorputz hori dela uste du, zoletatik
oinak
gora eta ilea behera, bere larruazala mugatzen duena eta ezpurutasun
mota batzuekin mugatuta dagoena: “Kāya honetan, badira buruko ilea,
gorputzaren iltzeak, hortzak, larruazala, haragia ,
tendoiak, hezurrak, hezur-muinoa, giltzurrunak, bihotza, gibela, pleura, spleen,
birikak, hesteak, mesentery, urdaila bere edukiekin, feces, behazarekin,
flema, pus, odola, izerdia, koipea, malkoak, koipea, gazia, sudur mukua,
fluido sinovial eta gernua “.
Bhikkhus,
bi irekidura izan bazen ere, bi irekidura izan zituen eta hainbat alare
mota betea zegoen, adibidez, mendi paddy, paddy, mung babarrunak,
behi-ilarrak, sesamo haziak eta arroza heska. Ikuspegi ona duen gizon
batek [haren edukia] kontuan hartuko luke: “Hau da mendi-arraina, hau
da, hau da, mung babarrunak dira, behi-ilarrak dira, hau da, hau da,
arroza da;” Modu berean, Bhikkhus-ek, Bhikkhu-k gorputz hori oso
kontsideratzen du, oinen zoletatik eta buruan ilea behera, behera.
bere larruazala mugatzen dena eta hainbat ezpurtasun osoz beteta dago:
“Kāya honetan, buruaren ilea, gorputzeko ilarrak daude.
iltzeak,
hortzak, azala, haragia, tendoiak, hezurrak, hezur-muinoa,
giltzurrunak, bihotza, gibela, pleura, pleen, birikak, hesteak, pesenty,
urdaila, bere edukiekin, fezes, behazunarekin, pus, odol, izerdia,
koipea, Malkoak, koipea, gazia, sudur mukua, fluido sinoviala eta
gernua. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati presente dago, ÃąÄáđ‡a eta paÃąisati hutsaren neurrian, bereizten da,
eta ez du munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
E. Elementuen atala
Gainera,
Bhikkhus, Bhikkhu-k islatzen du oso kāya honi buruz, baina jartzen da,
Hala ere, bota egiten da: “Kāya honetan, badago Lurraren elementua,
Uraren elementua, suaren elementua eta airearen elementua. “
Bikkonak,
Bhikkhus, harategi trebea edo harategi ikastola bat, behia hil ondoren,
bidegurutze batean eseriko zen zatitan mozten; Modu berean,
Bhikkhus-ek, oso kāya islatzen du. Hala ere, jartzen da, hala ere, ez
dago botatzen: “Hau da Lurraren elementua, uraren elementua, suaren
elementua eta airearen elementua.”
Horrela, Kāya Kāya barrutik behatuz bizi da, edo Kāya Kāya kanpotik behatuz bizi da, edo bizi da
Kāya
behatu Kāyan barrutik eta kanpotik; Kāyako fenomenoen samudaia behatuz
bizi da, edo Kāyan fenomenoak igarotzen ari zela ikustean bizi da, edo
Samudaya behatu eta Kāyan fenomenoak aldatzen ditu; Edo bestela,
[konturatzea:] “Hau da Kāya!” Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati
hutsa izan dadin, bereizten da, eta ez du munduan ezer itsatsi. Kāya
behatuz Kāyan dago;
(1)
Gainera,
Bhikkhus,
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Samudaya
behatuz bizi da
(1)
Gainera,
Bhikkhus,
Bhikkhu bat, behin-behineko gurpila batean botako balitz bezala, egun
batean hilda edo bi egun hildako edo hiru egun hilda, puztuta, urdin eta
festering, oso kāya hau dela uste du: “Kāya hau Horrelako izaera ere
bada, horrela bihurtuko da, eta ez da baldintza horretatik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(2)
Gainera,
Bhikkhus,
hildako gorputza ikusten ari balitz bezala, krokek janez, beleek jaten
zutela, belarrek jaten zutela, belarrek jaten zutela, txakurrek jaten
zutelako, txakurrek jaten zutelako. Tigreek, izaki askotarikoek jaten
dute, oso kāya jaten ari da.
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoen pasea ikustean
bizi da, edo Samudaya behatuz bizi da
fenomenoak
pasatzea Kāyan; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere
baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya
behatzen du Kāyan.
(3)
Gainera,
Bhikkhu, hildako gorputza ikusten ari balitz bezala, txaneleko lurrean
botako balitz bezala, haragi eta odolarekin, tendoien bidez elkartzen
da, oso kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela
bihurtuko da eta ez da horrelako baldintza batetik libre. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
(4)
Gainera,
Bhikkhus,
Bhikkhu, kristau-lur batean botako balitz bezala, haragirik gabeko
squeleto bat bota eta odolez josita zegoen, tendoien bidez batera, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(5)
Gainera,
Bhikkhu bat, gorputza hilda zegoela ikustean, kanako lurrean bota balu
bezala, haragirik gabeko squeleto bat, tendoien bidez elkartzen da, oso
kāya dela uste du: “Kāya hau ere horrelakoa da Natura, horrela bihurtuko
da eta ez da horrelako baldintza batetik libre. “
Horrela, Kāya barrutik behatuz bizi da, edo berak
Kāya
Kāya Kāya kanpotik behatuz, edo Kāya barrutik eta kanpotik behatuz bizi
da; Kāyako fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak
igarotzen ari zela ikustean bizi da, edo Samudaya behatu eta Kāyan
fenomenoak aldatzen ditu; Edo bestela, [konturatzea:] “Hau da Kāya!”
Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat
Kāya behatzen du Kāyan.
(6)
Gainera,
Bhikkhu, hildako gorputza ikusten ari balitz bezala, bazterreko
hezurrak botatzen ari balira bezala, hemen eta han sakabanatuta dauden
hezurrak, hemen hezur bat, han oinez hezur bat, hezur bat, hezur shin
bat dago Hemen, hezur hezur bat, hemen hezur bat, hemen bizkarrezurreko
hezurra, han bizkarrezurraren hezurra, han lepoko hezurra, hemen,
hortzetako hezur bat, edo han garezurra, oso kāya dela uste du : “Kāya
hau ere izaera horretakoa da, horrela bihurtuko da eta ez da horrelako
baldintza batetik libre.”
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(7)
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, itsasertzean zuritutako hezurrak. Oso kāya dela
uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta ez da
horrelakorik askea baldintza. “
(😎
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, urtebete baino gehiagoko hezurrak bota zituen. Oso
kāya dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da
eta ez da horrelakoetatik libre baldintza bat. “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
(9)
Gainera, Bhikkhus, Bhikkhu, bera balitz bezala
Gorputz
hilda bat ikustean, hezur ustelak hautsak hautsera murriztuta, oso kāya
dela uste du: “Kāya hau ere horrelako izaera da, horrela izango da eta
ez da horrelako baldintza batetik bestera . “
Horrela,
Kāya barrutik behatzen du Kāyan, edo Kāya Kāya kanpotik behatuz bizi
da, edo Kāya barrutik behatuz bizi da barrutik eta kanpotik; Kāyako
fenomenoen samudaia behatuz bizi da, edo Kāyan fenomenoak igarotzen ari
zela ikustean bizi da, edo Samudaya behatu eta Kāyan fenomenoak aldatzen
ditu; Edo bestela, [konturatzea:] “Hau da Kāya!” Sati bere baitan dago,
ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez da munduko
ezer itsasten. Horrela, Bhikkhus-ek, Bhikkhu bat Kāya behatzen du Kāyan.
II. Vedanā behaketa
Gainera, Bhikkhus, nola bizi da Bhikkhu-k Vedanā-n Vedanā behatuz?
Hemen, Bhikkhus, Bhikkhu, Sukha Vedanā, Undersands bat bizi da: “Sukha Vedanā bat bizi dut”; Dukkha Vedanā, Undersands:
“Dukkha
vedanā bat bizi dut”; Adukkham-Asukhā Vedanā, Undersands:
“Adukkham-Asukhā Vedanā bat bizi dut”; Sukha Vedanā sāmisa, azpimarra:
“Sukha Vedanā sāmisa bizi dut”; Sukha Vedanā Nirāmisa, Undersands:
“Sukha
Vedanā Nirāmisa bizi dut”; Dukkha Vedanā sāmisa, azpimarra: “Dukkha
Vedanā sāmisa” ari naiz bizitzen “; Dukkha Vedanā Nirāmisa, Undersands:
“Dukkha Vedanā Nirāmisa bizi naiz”; Adukkham-Asukhā Vedanā sāmisa,
azpimarra: “Adukkham-Asukhā Vedanā sāmisa” ari naiz bizitzen “;
Adukkham-Asukhā Vedanā Nirāmisa, Undergands: “Adukkham-Asukhā Vedanā
Nirāmisa bizi naiz”.
Horrela, Vedanā barrutik Vedanā behatuz bizi da,
edo Vedanā kanpotik Vedanā behatuz bizi da, edo bizi da
Vedanā Vedanā barrutik eta kanpotik behatuz; bizi da
Vedanā-ko
fenomenoen samudaia behatuz, edo Vedanā-n fenomenoak igarotzen ari zela
ikustean bizi da, edo Samudaya behatuz eta Vedanā-ko fenomenoak
aldenduz bizi da; Edo bestela, [konturatzea:] “Hau da Vedanā!” Sati bere
baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten da, eta ez
da munduko ezer itsasten. Horrela, Bhikkhus, Bhikkhu batek Vedanā-n
ikuskatuz bizi da.
III. Citta behaketa
Gainera, Bhikkhus, nola bizi da Bhikkhu Citta Citta behatzen?

Hemen, Bhikkhu-k, Bhikkhu-k “Citta Rāga” bezala ulertzen du, edo Citta
“Citta Rāga” gisa ulertzen du, edo Citta ulertzen du “Citta Dosa” gisa,
edo Citta dosia gabe ulertzen du “Citta Dosa gabe”, Citta “Citta Moha”
bezala ulertzen du, edo Citta ulertzen du Moha “Citta moha” bezala “,”
Bildutako Citta “gisa” biltzen duen Citta “. Citta “Sakabanatutako
Citta” gisa, edo “hedatutako Citta” gisa ulertzen du, edo “ustekabeko
Citta” gisa ulertzen duen Citta ulertzen du, edo “Citta gaindiko” gisa
ulertzen du. Citta paregabea “Citta paregabea” da, edo Citta
kontzentratua “Citta kontzentratua” dela ulertzen du, edo “Kontu gabeko
Citta” gisa ulertzen du Citta “,” askatutako Citta “gisa; Ulertu gabeko
Citta “Uniko bat” dela ulertzen du beratua citta “.

Horrela, Citta Citta barrutik behatuz bizi da, edo Citta Citta kanpotik
behatuz bizi da, edo Citta Citta barrutik eta kanpotik behatuz bizi da;
Cittako fenomenoen samudaia behatuz, edo Cittako fenomenoen aldetik
ikustean bizi da, edo Samudaya behatuz bizi da eta Cittako fenomenoak
alde batera utzi zituen; Edo bestela, [konturatzea:] “Hau da Citta!”
Sati bere baitan dago, ÃąÄáđ‡a eta Paáđ­issati hutsaren neurrian, bereizten
da, eta ez da munduko ezer itsasten. Horrela, Bhikkhus, Bhikkhu bat da
Citta Citta behatzen.
Track # 3 Charnel Grounds:
Voices, Chants, Tibetan Throat Singing
Didgeridoo, Bullroarer, Bells, Bass Guitar,
Field Recordings, Natur Sounds, Ambient,
by VÃķlven
Compilation Album: “Dharma & Alchemy” by Zazen Sounds on Bandcamp
1.Alone in the hollow Garden Yab Yum ( acoustic version) 06:12
2.Anemone Tube Dark Accomplishment 07:18
3.VÃķlven Charnel Grounds 04:58
4.Contemplatron Dundubishvara 09:58
5.W. David Oliphant Hold No 1 06:23
6.Maha Pralaya Cham Dance 07:09
7.Nam-khar & Heruka Tsok Lu 11:35
8.Anna Patrini White Mahakala Mantra 04:22
VÖLVEN - “Charnel Grounds” (from DHARMA & ALCHEMY, Compilation by Zazen Sounds)


16) Classical Belarusian-КÐŧаŅŅ–Ņ‡Ð―аŅ ÐąÐĩÐŧаŅ€ŅƒŅÐšÐ°Ņ,


БŅŅÐŋÐŧаŅ‚Ð―Ņ‹Ņ
ÐūÐ―ÐŧаÐđÐ― Prabuddha Ð†Ð―Ņ‚ŅÐŧÐĩКŅ‚ŅƒÐ°ÐŧŅ‹ ÐšÐ°Ð―ÐēÐĩÐ―Ņ†Ņ‹Ņ Ņž Ð°ÐąŅƒÐīÐķÐ°Ð―Ņ‹Ņ… ŅÐēаŅ–Ņ… ŅƒÐŧаŅÐ―Ņ‹Ņ… ŅÐŧÐūŅž
ÐīÐŧŅ ÐīÐ°ÐąŅ€Ð°ÐąŅ‹Ņ‚Ņƒ, ŅˆŅ‡Ð°ŅŅ†Ņ Ņ– ŅÐēÐĩŅ‚Ņƒ ÐīÐŧŅ ŅžŅŅ–Ņ… Ņ‚аÐēаŅ€Ņ‹ŅŅ‚ÐēаŅž Ņ– ÐīÐŧŅ ÐīаŅŅÐģÐ―ÐĩÐ―Ð―Ņ
ÐēÐĩŅ‡Ð―аÐģа Bliss Ņž ŅÐšÐ°ŅŅ†Ņ– ÐšÐ°Ð―Ņ‡Ð°Ņ‚КÐūÐēаÐđ ОŅŅ‚Ņ‹ ÐŋŅ€Ð°Ð· MAHA + Satipaáđ­áđ­hāna-
Ð―Ð°ÐēÐĩÐīÐēаÐŧŅŒÐ―аŅŅ†Ņ– Ðŋа ÐŋŅ‹Ņ‚Ð°Ð―Ð―ŅŅ… ÐīаŅÐēÐĩÐīŅ‡Ð°Ð―аŅŅ†Ņ– ŅˆÐŧŅŅ…аО Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ņ Ņž Ņ€Ð°Ð·ÐīзÐĩÐŧÐĩ КаŅ
Ð―Ð° ÐÐ―Ð°ÐŋÐ°Ð―Ðĩ, ÐŋаŅŅ‚Ð°Ð―ÐūŅž, SampajaÃąÃąa, АÐīŅ†ÐĩÐžÐ―ÐĩÐ―Ð°ŅŅ†ŅŒ, ŅÐŧÐĩОÐĩÐ―Ņ‚Ņ‹, ÐīзÐĩÐēŅŅ†ŅŒ
Ņ‡ÐĩÐīŅ€Ð°ÐŧÐĩÐđ, ÐēÐĩÐīÐ°Ð―Ð° Ņ– Citta
,
Tipitaka
DN 22 - (D II 290)
Mahāsatipaáđ­áđ­hāna Sutta
- Ð―Ð°ÐēÐĩÐīÐēаÐŧŅŒÐ―аŅŅ†ŅŒ Ðŋа ÐŋŅ‹Ņ‚Ð°Ð―Ð―ŅŅ… ÐīаŅÐēÐĩÐīŅ‡Ð°Ð―аŅŅ†Ņ– -
[Maha + Satipaáđ­áđ­hāna]
ГŅŅ‚а Sutta ŅˆŅ‹Ņ€ÐūКа Ņ€Ð°ŅÐŋаŅžŅŅŽÐīÐķÐ°Ð―Ð° ŅÐš аŅÐ―ÐūŅžÐ―аŅ ŅÐŋаŅŅ‹ÐŧКа Ð―Ð° ÐŋŅ€Ð°ÐšŅ‚Ņ‹ÐšŅƒ ОÐĩÐīŅ‹Ņ‚аŅ†Ņ‹Ņ–.
ПŅ€Ð°ÐīŅŅ‚аŅžÐŧÐĩÐ―Ð―Ðĩ
I. НазŅ–Ņ€Ð°Ð―Ð―Ðĩ КаŅ
A. РазÐīзÐĩÐŧ Onapāna
B. РазÐīзÐĩÐŧ ÐŋаŅŅ‚аÐēŅ‹
C. РазÐīзÐĩÐŧ Ð―Ð° SampajaÃąÃąa
D. РазÐīзÐĩÐŧ Ð―Ð° аÐīŅ‚ŅƒŅˆÐ°Ð―аŅŅ†Ņ–
E. РазÐīзÐĩÐŧ Ð―Ð° ŅÐŧÐĩОÐĩÐ―Ņ‚аŅ…
ÐĪ. РазÐīзÐĩÐŧ Ð―Ð° ÐīзÐĩÐēŅŅ†Ņ– Ņ‡ÐŧÐĩÐ―Ð°Ņž ÐģаÐīзŅ–Ð―Ðĩ
II. НазŅ–Ņ€Ð°Ð―Ð―Ðĩ ВÐĩÐīÐ°Ð―Ð°
ПŅ€Ð°ÐīŅŅ‚аŅžÐŧÐĩÐ―Ð―Ðĩ
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ Ņ‡ŅƒŅž:
З аÐīÐ―Ð°ÐģÐū ÐēŅ‹ÐŋаÐīКŅƒ, Bhagavā Ð·Ð―Ð°Ņ…ÐūÐīзŅ–ŅžŅˆŅ‹ŅŅ ŅŅŅ€ÐūÐī КŅƒŅ€Ņƒ Ņž Kammāsadhamma, Ņ€Ņ‹Ð―аК ÐģÐūŅ€Ð°Ðīа КŅƒŅ€Ņƒ. ÐĒаО, Ņ‘Ð― зÐēŅŅ€Ð―ŅƒŅžŅŅ Ðīа БŅ…аÐđКŅ…ŅƒŅŅŽ:
- БŅ…аŅ€ÐšÐąŅƒ.
- Bhaddante аÐīКазаŅž БŅ…аŅ€ÐšÐąŅƒ. Bhagavā ŅÐšÐ°Ð·Ð°Ņž:
- ÐģŅŅ‚а,
bhikkhus, ÐģŅŅ‚а ŅˆÐŧŅŅ…, ŅÐšŅ– ÐŋŅ€Ņ‹ÐēÐūÐīзŅ–Ņ†ŅŒ Ðīа Ð―Ņ–Ņ‡ÐūÐģа, аКŅ€Ð°ÐžŅ аŅ‡Ņ‹ŅŅ‚КŅ–
ІŅŅ‚ÐūÐģŅ–,
ÐŋÐĩŅ€Ð°Ð°ÐīÐūÐŧÐĩÐ―Ð―Ðĩ ŅÐžŅƒŅ‚КŅƒ Ņ– ÐŋÐŧаŅ‡, Ð·Ð―Ņ–ÐšÐ―ÐĩÐ―Ð―Ðĩ Dukkha-Domanassa, ÐīаŅŅÐģÐ―ÐĩÐ―Ð―Ðĩ
ÐŋŅ€Ð°ÐēŅ–ÐŧŅŒÐ―аÐģа ŅˆÐŧŅŅ…Ņƒ, Ņ€ŅÐ°ÐŧŅ–заŅ†Ņ‹Ņ Nibbāna, ÐģŅŅ‚а Ð·Ð―Ð°Ņ‡Ņ‹Ņ†ŅŒ ŅÐšÐ°Ð·Ð°Ņ†ŅŒ Ņ‡Ð°Ņ‚Ņ‹Ņ€Ņ‹
ÐĄÐ°Ņ‚ÐļÐŋаáđ­áđ­hānas.
ÐŊКŅ–Ņ Ņ‡Ð°Ņ‚Ņ‹Ņ€Ņ‹?
ÐĒŅƒŅ‚, БŅ…аÐđКŅ…ŅƒÐ§ÐĢГŅƒ, bhikkhu ÐķŅ‹Ņ†ŅŒ Ð―Ð°Ð·Ņ–Ņ€Ð°Ņ†ŅŒ Kāya Ņž КаÐđа, ātāpÄŦ
Sampajāno, Satima, аÐīОÐūÐēŅ–ŅžŅˆŅ‹ŅŅ abhijjhā-ДÐūÐžÐ°Ð―Ð°ŅŅ Ņž аÐīÐ―ÐūŅŅ–Ð―аŅ… Ðīа ŅÐēÐĩŅ‚Ņƒ.
ÐÐ―
ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ ÐēÐĩÐīÐ°Ð―Ð° Ņž ВÐĩÐīÐ°Ð―Ð°, ātāpÄŦ sampajāno, Satima, аÐīОÐūÐēŅ–ŅžŅˆŅ‹ŅŅ
abhijjhā-ДÐūОÐūÐ―Ð°ŅŅŅƒ Ðīа ŅÐēÐĩŅ‚Ņƒ. ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Citta Ņž Citta, ātāpÄŦ
sampajāno, Satima, аÐīОÐūÐēŅ–ŅžŅˆŅ‹ŅŅ abhijjhā-ДÐūОÐūÐ―Ð°ŅŅŅƒ Ðīа ŅÐēÐĩŅ‚Ņƒ. ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Dhamma · S Ņž Dhamma · S, ātāpÄŦ sampajāno, Satima, аÐīОÐūÐēŅ–ŅžŅˆŅ‹ŅŅ
Ðīа abhijjhā-ДÐūÐžÐ°Ð―Ð°ŅŅÐ° Ņž аÐīÐ―ÐūŅŅ–Ð―аŅ… Ðīа ŅÐēÐĩŅ‚Ņƒ.
I. Kāyānupassanā
A. РазÐīзÐĩÐŧ Onapāna
І
ÐŊК,
БŅ…аÐđКŅ…ŅƒŅ, Ņ€ÐūÐąŅ–Ņ†ŅŒ bhikkhu ÐķŅ‹Ņ†ŅŒ Ð―Ð°Ð·Ņ–Ņ€Ð°Ņ†ŅŒ Kāya Ņž КаŅ? ÐĒŅƒŅ‚, БŅ…аÐđКŅ…ŅƒŅ,
bhikkhu, ÐŋаÐđŅˆÐūŅž Ņƒ ÐŧÐĩŅ Ņ†Ņ– ÐŋаÐđŅˆÐūŅž Ņƒ КÐūŅ€Ð°Ð―Ðĩ ÐīŅ€ŅÐēа Ð°ÐąÐū ÐŋаÐđŅˆÐūŅž Ņƒ ÐŋŅƒŅŅ‚Ņ‹ ÐŋаКÐūÐđ,
ŅÐ°ÐīзŅ–Ņ†Ņ†Ð° ŅžÐ―Ņ–з ŅÐšÐŧаÐīаŅŽŅ‡Ņ‹ Ð―ÐūÐģŅ– КŅ€Ņ‹Ðķ-Ð―Ð°ÐšŅ€Ņ‹Ðķ, ŅƒŅŅ‚аÐŧŅÐēаŅžŅˆŅ‹ КаŅ ÐēÐĩŅ€Ņ‚Ņ‹ÐšÐ°ÐŧŅŒÐ―а, Ņ–
ŅžŅŅ‚Ð°Ð―ÐūŅžÐšÐ° Sati Parimukhaáđƒ. Ð—Ð―Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ŅŅ Ņ‚аКŅ–О Ņ‡Ņ‹Ð―аО Sato Ņ‘Ð― ÐīŅ‹Ņ…аÐĩ,
ÐąŅƒÐīŅƒŅ‡Ņ‹, Ņ‚аКŅ–О Ņ‡Ņ‹Ð―аО, ÐĄÐ°Ņ‚Ðū Ņ‘Ð― ÐīŅ‹Ņ…аÐĩ. ДŅ‹Ņ…Ð°Ð―Ð―Ðĩ ÐīÐūŅžÐģа Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐīŅ‹Ņ…аŅŽ Ņž
ÐīÐūŅžÐģаŅ‚ŅŅ€ÐžŅ–Ð―ÐūÐēаÐđÂŧ; ÐīŅ‹Ņ…аŅŽŅ‡Ņ‹ ÐīÐūŅžÐģа Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ŅžÐīŅ‹Ņ…Ð―ŅƒŅ†ŅŒ ÐīÐūŅžÐģаÂŧ; ÐīŅ‹Ņ…Ð°Ð―Ð―Ðĩ
Ņž КаŅ€ÐūŅ‚КŅ–О Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐīŅ‹Ņ…аŅŽ Ņž КаŅ€ÐūŅ‚КŅ–ОÂŧ; ÐīŅ‹Ņ…аŅŽŅ‡Ņ‹ КаŅ€ÐūŅ‚КŅ– Ņ‘Ð―
Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐīŅ‹Ņ…аÐĩ КаŅ€ÐūŅ‚КŅ–Âŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ: ÂŦÐŋаŅ‡ŅƒŅ†Ņ†Ņ‘ КаŅ, Ņ ÐąŅƒÐīŅƒ
ÐīŅ‹Ņ…аŅ†ŅŒÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ: ÂŦÐŋаŅ‡ŅƒŅ†Ņ†Ņ‘ ŅžŅŅ КаŅ, Ņ ÐąŅƒÐīŅƒ ÐīŅ‹Ņ…аŅ†ŅŒÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ
ŅŅÐąÐĩ: ÂŦзаŅÐŋаКаÐĩÐ―Ð―Ðĩ ŅžÐ―Ņ–з КаŅ-saáđ…khāras, Ņ ŅžÐīŅ‹Ņ…аŅŽÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ:
ÂŦзаŅÐŋаКаŅÐŧŅŒÐ―Ņ‹ КаŅ-saáđ…khāras, Ņ ÐąŅƒÐīŅƒ ÐīŅ‹Ņ…аŅ†ŅŒÂŧ.
ÐĄÐŋŅ€Ð°ÐēŅÐīÐŧŅ–ÐēŅ‹
ÐŊК,
БŅ…аÐđКŅ…ŅƒŅ, ŅžÐžÐĩÐŧŅ‹ ÐĒŅŅ€Ð―ÐĩŅ€ Ð°ÐąÐū Ņ‡Ð°ÐŧŅÐīÐ―Ņ–К Turner, ŅˆŅ‚Ðū Ņ€ÐūÐąŅ–Ņ†ŅŒ ÐīÐūŅžÐģŅ– ÐŋаÐēаŅ€ÐūŅ‚,
Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ Ņ€Ð°ÐąÐŧŅŽ ÐīÐūŅžÐģŅ– ÐŋаÐēаŅ€ÐūŅ‚Âŧ; ÐĄŅ‚ÐēаŅ€ŅÐ―Ð―Ðĩ КаŅ€ÐūŅ‚КаÐģа ÐŋаÐēаŅ€ÐūŅ‚Ņƒ, Ņ‘Ð―
Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ Ņ€Ð°ÐąÐŧŅŽ КаŅ€ÐūŅ‚КаÐĩ ÐŋаÐēаŅ€ÐūŅ‚Âŧ; ÐĄÐ°ÐŋŅ€Ð°ŅžÐīŅ‹ Ņ‚аКŅ–О Ðķа Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ,
bhikkhu, ÐīŅ‹Ņ…аŅ†ŅŒ Ņƒ ÐīаŅžÐķŅ‹Ð―ŅŽ, Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐīŅ‹Ņ…аŅŽ Ņž ÐīÐūŅžÐģаŅ‚ŅŅ€ÐžŅ–Ð―ÐūÐēаÐđÂŧ; ÐīŅ‹Ņ…аŅŽŅ‡Ņ‹
ÐīÐūŅžÐģа Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ŅžÐīŅ‹Ņ…Ð―ŅƒŅ†ŅŒ ÐīÐūŅžÐģаÂŧ; ÐīŅ‹Ņ…Ð°Ð―Ð―Ðĩ Ņž КаŅ€ÐūŅ‚КŅ–О Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ
ÐīŅ‹Ņ…аŅŽ Ņž КаŅ€ÐūŅ‚КŅ–ОÂŧ; ÐīŅ‹Ņ…аŅŽŅ‡Ņ‹ КаŅ€ÐūŅ‚КŅ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐīŅ‹Ņ…аÐĩ КаŅ€ÐūŅ‚КŅ–Âŧ; ÐÐ―
Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ: ÂŦÐŋаŅ‡ŅƒŅ†Ņ†Ņ‘ ŅžŅŅ КаŅ, Ņ ÐąŅƒÐīŅƒ ÐīŅ‹Ņ…аŅ†ŅŒÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ:
ÂŦÐŋаŅ‡ŅƒŅ†Ņ†Ņ‘ ŅžŅŅ КаŅ, Ņ ÐąŅƒÐīŅƒ ÐīŅ‹Ņ…аŅ†ŅŒÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ: ÂŦзаŅÐŋаКаÐĩÐ―Ð―Ðĩ ŅžÐ―Ņ–з
КаŅ-saáđ…khāras, Ņ ŅžÐīŅ‹Ņ…аŅŽÂŧ; ÐÐ― Ņ‚Ņ€ŅÐ―Ņ–Ņ€ŅƒÐĩ ŅŅÐąÐĩ: ÂŦзаŅÐŋаКаŅÐŧŅŒÐ―Ņ‹ КаŅ-saáđ…khāras,
Ņ ÐąŅƒÐīŅƒ ÐīŅ‹Ņ…аŅ†ŅŒÂŧ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а,
Ņ†Ņ–
Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаÐđа
ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya
Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ–
ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati,
Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО,
БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
B. Iriyāpatha Pabba
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus, bhikkhu, ÐŋаÐīŅ‡Ð°Ņ Ņ…аÐīŅ‹, Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ Ņ–ÐīŅƒÂŧ, Ð°ÐąÐū
ÐĄŅ‚ÐūŅŅ‡Ņ‹ Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ŅŅ‚аŅŽÂŧ, Ð°ÐąÐū, ŅÐĩÐīзŅŅ‡Ņ‹ Ņ‘Ð―
Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ:
ÂŦÐŊ ŅŅÐīÐķŅƒÂŧ, Ð°ÐąÐū Ņž Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ÐŧÐĩÐķаŅ‡Ņ‹, Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ: ÂŦÐŊ ÐŧÐĩÐķаŅ‡Ņ‹Âŧ. ÐĶŅ– Ðķ, Ņƒ
заÐŧÐĩÐķÐ―Ð°ŅŅ†Ņ– аÐī Ņ‚аÐģÐū ŅŅ‚Ð°Ð―ÐūÐēŅ–ŅˆŅ‡Ð° ŅÐģÐū КаŅ Ņ€Ð°Ð·ÐžÐĩŅˆŅ‡Ð°Ð―Ņ‹, Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, аÐīÐŋаÐēÐĩÐīÐ―Ð°.
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
C. РазÐīзÐĩÐŧ Ð―Ð° SampajaÃąÃąa
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus,
bhikkhu, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš Ð―Ð°ÐąÐŧŅ–ÐķаÐĩŅ†Ņ†Ð° Ņ– ÐŋаÐīŅ‡Ð°Ņ ÐēŅ‹ÐŧŅŅ‚Ð°Ð―Ð―Ņ, ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з
sampajaÃąÃąa, ÐģÐŧÐĩÐīзŅŅ‡Ņ‹ Ð―Ð°ÐŋÐĩŅ€Ð°Ðī Ņ– ÐŋаÐīŅ‡Ð°Ņ ÐŋŅ€Ð°ÐģÐŧŅÐīŅƒ ÐēаКÐūÐŧ, Ņ‘Ð― ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з
sampajaÃąÃąa, ÐŋŅ€Ņ‹ ÐģÐ―ŅƒŅ‚КаÐđ Ņ– ÐŋŅ€Ņ‹ Ņ€Ð°ŅŅ†ŅÐķŅÐ―Ð―Ņ–, Ņ‘Ð― ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з sampajaÃąÃąa, Ņƒ
Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš Ð―Ð°ŅŅ–Ņ†ŅŒ ÐēÐūÐŋŅ€Ð°Ņ‚КŅƒ Ņ– ÐēÐĩŅ€Ņ…Ð―Ņ– Ņ…аÐŧаŅ‚ Ņ– ÐŋаÐīŅ‡Ð°Ņ ÐŋŅ€Ð°ÐēŅÐīзÐĩÐ―Ð―Ņ Ņ‡Ð°ŅˆÐ°, Ņ‘Ð―
ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з SampajaÃąÃąa, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ÐĩÐķа, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ÐŋŅ–Ņ†ŅŒ, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ
ŅÐš ÐķаÐēÐ°Ð―Ð―Ðĩ, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ÐīŅÐģŅƒŅŅ‚аŅ†Ņ‹Ņ, Ņ‘Ð― ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з sampajaÃąÃąa, ÐŋаÐīŅ‡Ð°Ņ
Ð―Ð°ÐēÐĩÐīÐēÐ°Ð―Ð―Ņ ÐąŅ–Ð·Ð―ÐĩŅŅƒ ÐīŅŅ„ÐĩКаŅ†Ņ‹Ņ– Ņ– ОаŅ‡Ð°ÐēŅ‹ÐŋŅƒŅÐšÐ°Ð―Ð―Ņ, Ņ‘Ð― ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ з
sampajaÃąÃąa, ÐŋаÐīŅ‡Ð°Ņ Ņ…аÐīŅ‹, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ŅŅ‚ÐūŅŅ‡Ņ‹, ŅÐĩÐīзŅŅ‡Ņ‹, Ņƒ Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ÐĄÐūÐ―,
ÐŋаÐīŅ‡Ð°Ņ ÐŋŅ€Ð°Ņ‡Ņ‹Ð―аŅŽŅ†Ņ†Ð°, ÐŋаÐīŅ‡Ð°Ņ Ņ€Ð°Ð·ÐžÐūÐēŅ‹ Ņ– Ņž Ņ‚ÐūÐđ Ņ‡Ð°Ņ ŅÐš ОаŅžŅ‡Ð°Ņ†ŅŒ, Ņ‘Ð― ÐīзÐĩÐđÐ―Ņ–Ņ‡Ð°Ðĩ
з sampajaÃąÃąa.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð―
ЖŅ‹ÐēÐĩÐ―Ð―Ðĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаÐđа ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ–
ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹
ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ–
ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati,
Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО,
БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
D. РазÐīзÐĩÐŧ Ð―Ð° аÐīŅ‚ŅƒŅˆÐ°Ð―аŅŅ†Ņ–
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus, bhikkhu ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– Ņ†ÐĩÐŧа, з ÐŋаÐīŅŅˆÐēаŅž
Ð―ÐūÐģŅ–
Ņ– аÐī ÐēаÐŧаŅÐūŅž Ð―Ð° ÐģаÐŧаÐēŅƒ ŅžÐ―Ņ–з, ŅÐšŅ– з’ŅŅžÐŧŅÐĩŅ†Ņ†Ð° Ņ€Ð°Ð·ÐžÐĩÐķаÐēÐ°Ð―Ņ‹ ŅÐģÐū ŅÐšŅƒŅ€Ð°Ðđ Ņ–
ÐŋÐūŅžÐ―аÐđ Ņ€ÐūÐ·Ð―Ņ‹Ņ… ÐēŅ–ÐīаŅž ÐŋŅ€Ņ‹ÐžÐĩŅˆÐ°Ðš: ÂŦÐĢ ÐģŅŅ‚Ņ‹Ðž Kāya, Ņ‘ŅŅ†ŅŒ ÐēаÐŧаŅŅ‹ ÐģаÐŧаÐēŅ‹, ÐēаÐŧаŅŅ‹
Ņ†ÐĩÐŧа, ÐŋÐ°Ð·Ð―ÐūÐģŅ†Ņ–, зŅƒÐąŅ‹, ŅÐšŅƒŅ€Ņ‹, ÐŋÐŧÐūŅ†ŅŒ ,
ÐĄŅƒŅ…аÐķŅ‹ÐŧŅ–, КÐūŅŅ‚КŅ–, КаŅŅ†ŅÐ―Ņ‹ ОÐūзÐģ, Ð―Ņ‹Ņ€ÐšŅ–, ŅŅŅ€Ņ†Ð°, ÐŋÐĩŅ‡Ð°Ð―ŅŒ, ÐŋÐŧÐĩŅžŅ€Ð°, ŅÐĩÐŧŅÐ·Ņ‘Ð―Ка,
ÐŧŅ‘ÐģКŅ–Ņ, КŅ–ŅˆÐ°Ņ‡Ð―Ņ–К, mesentery, ŅŅ‚Ņ€Ð°ŅžÐ―Ņ–К з зОÐĩŅŅ‚аО, Ņ„ÐĩКаÐŧŅ–Ņ–, ÐķÐūŅžŅ†Ņ–,
ОÐūКŅ€ÐūŅ‚а, ÐģÐ―ÐūÐđ, КŅ€ÐūŅž, ÐŋÐūŅ‚, Ņ‚ÐŧŅƒŅˆŅ‡, ŅÐŧŅ‘зŅ‹, зОазКŅ–, ŅÐŧŅ–Ð―а, Ð―Ð°ŅÐ°ÐēŅ‹Ņ ŅÐŧŅ–зŅ–,
ŅŅ–Ð―ÐūÐēŅ–аÐŧŅŒÐ―ÐūÐđ ÐēаÐīКаŅŅ†Ņ– Ņ– ОаŅ‡Ņ‹ ÂŦ.
ГŅŅ‚аК
Ðķа, ŅÐš ÐąŅ‹Ņ†Ņ†Ð°Ðž, БŅ…аÐđКŅ…ŅƒŅ, Ņ‚аО ÐąŅ‹Ðŧа ОŅŅˆÐūК, ŅÐšŅ– ОаÐĩ ÐīÐēа аÐīŅ‚ŅƒÐŧŅ–Ð―Ņ‹ Ņ–
Ð―Ð°ÐŋÐūŅžÐ―ÐĩÐ―Ņ‹Ņ Ņ€ÐūÐ·Ð―Ņ‹ÐžŅ– ÐēŅ–ÐīаОŅ– Ð·ÐąÐūÐķÐķа, Ņ‚аКŅ–Ņ… ŅÐš Hill-Paddy, Paddy, ОаŅˆ,
КаŅ€ÐūÐēŅ–Ð―аÐđ ÐģаŅ€ÐūŅ…, КŅƒÐ―ÐķŅƒŅ‚Ð―ÐūÐĩ Ð―Ð°ŅÐĩÐ―Ð―Ðĩ Ņ– Ņ…ÐēаŅŅ‚Ņ‹ Ņ€Ņ‹Ņ. ЧаÐŧаÐēÐĩК з ÐīÐūÐąŅ€Ņ‹Ðž
зŅ€ÐūКаО, ŅÐšŅ–Ņ ОаŅŽŅ†ŅŒ Ņ€Ð°ŅÐŋŅƒŅˆŅ‡Ð°Ð―ŅƒŅŽ ŅÐģÐū, ÐąŅƒÐīзÐĩ Ņ€Ð°Ð·ÐģÐŧŅÐīаŅ†ŅŒ [ŅÐģÐū зОÐĩŅŅ†Ņ–Ðēа]:
ÂŦГŅŅ‚а ÐŋаÐģÐūŅ€ÐšÐ°, ÐģŅŅ‚а Ņ€Ņ‹ŅÐ°ÐēŅ‹Ņ, Ņ‚Ņ‹Ņ ОаŅˆ, Ņ‚Ņ‹Ņ КаŅ€ÐūÐēŅ‹ ÐģаŅ€ÐūŅ…, Ņ‚Ņ‹Ņ, з’ŅŅžÐŧŅŅŽŅ†Ņ†Ð°
Ð―Ð°ŅÐĩÐ―Ð―ÐĩО КŅƒÐ―ÐķŅƒŅ‚Ņƒ, Ņ– ÐģŅŅ‚а Ņ…ŅÐĩŅž Ņ€Ņ‹Ņ;Âŧ ÐĒаКŅ–О Ðķа Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu
ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– Ņ†ÐĩÐŧа, аÐī ÐŋаÐīŅŅˆÐēаŅž Ð―ÐūÐģ ŅƒÐēÐĩŅ€Ņ… Ņ– аÐī ÐēаÐŧаŅÐūŅž Ð―Ð° ÐģаÐŧаÐēŅƒ
ŅžÐ―Ņ–з,
ŅÐšŅ– Ņ€Ð°Ð·ÐžÐĩÐķаÐēÐ°Ð―Ņ‹ ŅÐģÐū ŅÐšŅƒŅ€Ð°Ðđ Ņ– ÐŋÐūŅžÐ―аÐđ Ņ€ÐūÐ·Ð―Ņ‹Ņ… ÐēŅ–ÐīаŅž ÐŋŅ€Ņ‹ÐžÐĩŅˆÐ°Ðš:
ÂŦÐĢ ÐģŅŅ‚Ņ‹Ðž kāya, Ņ‘ŅŅ†ŅŒ ÐēаÐŧаŅŅ‹ ÐģаÐŧаÐēŅ‹, ÐēаÐŧаŅŅ‹ Ņ†ÐĩÐŧа,
ÐŋÐ°Ð·Ð―ÐūÐģŅ†Ņ–,
зŅƒÐąŅ‹, ŅÐšŅƒŅ€Ð°, ÐŋÐŧÐūŅ†ŅŒ, ​​ŅŅƒŅ…аÐķŅ‹ÐŧÐŧŅ–, КÐūŅŅ‚КŅ–, КаŅŅ†ŅÐ―Ņ‹ ОÐūзÐģ, Ð―Ņ‹Ņ€ÐšŅ–, ŅŅŅ€Ņ†Ð°,
ÐŋÐĩŅ‡Ð°Ð―ŅŒ, ÐŋÐŧÐĩŅžŅ€Ð°, ŅÐĩÐŧŅÐ·Ņ‘Ð―КŅ–, ÐŧŅ‘ÐģКŅ–Ņ, КŅ–ŅˆÐ°Ņ‡Ð―Ņ–К, mesentery, ŅŅ‚Ņ€Ð°ŅžÐ―Ņ–Ка з
зОÐĩŅŅ‚аО, Ņ„ÐĩКаÐŧŅ–ŅÐžŅ–, ÐķÐūŅžŅ‚аÐđ, ОÐūКŅ€ÐūŅ‚а, ÐģÐ―ÐūÐđ, КŅ€ÐūŅž, ÐŋÐūŅ‚, Ņ‚ÐŧŅƒŅˆŅ‡, ÐĄÐŧŅ‘зŅ‹,
Ņ‚ÐŧŅƒŅˆŅ‡, ŅÐŧŅ–Ð―а, Ð―Ð°ŅÐ°ÐēŅ‹Ņ ŅÐŧŅ–зŅŒ, ŅŅ–Ð―ÐūÐēŅ–аÐŧŅŒÐ―аŅ ÐēаÐīКаŅŅ†ŅŒ Ņ– ОаŅ‡Ð° ÂŦ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð―
ЖŅ‹ÐēÐĩÐ―Ð―Ðĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаÐđа ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ–
ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹
ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ Sati presentin
ŅÐģÐū, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ
аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ,
bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
E. РазÐīзÐĩÐŧ Ð―Ð° ŅÐŧÐĩОÐĩÐ―Ņ‚аŅ…
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus, bhikkhu аÐīÐŧŅŽŅŅ‚Ņ€ÐūŅžÐēаÐĩ Ð―Ð° ÐģŅŅ‚Ņ‹Ðž ÐēÐĩÐŧŅŒÐžŅ– Kāya, аÐīÐ―Ð°Ðš ŅÐ―а зОŅŅˆŅ‡Ð°ÐĩŅ†Ņ†Ð°,
АÐīÐ―Ð°Ðš Ņ‘Ð― ŅƒŅ‚Ņ‹ÐŧŅ–заÐēаŅ†ŅŒ: ÂŦÐĢ ÐģŅŅ‚Ņ‹Ðž Kāya, Ņ‘ŅŅ†ŅŒ ŅÐŧÐĩОÐĩÐ―Ņ‚ ЗŅÐžÐŧŅ–,
ЭÐŧÐĩОÐĩÐ―Ņ‚ ÐēаÐīŅ‹, аÐģÐūÐ―ŅŒ ŅÐŧÐĩОÐĩÐ―Ņ‚ Ņ– ŅÐŧÐĩОÐĩÐ―Ņ‚ ÐŋаÐēÐĩŅ‚Ņ€Ð° ÂŦ.
ГŅŅ‚аК
Ðķа, ŅÐš, БŅ…аÐđКŅ…ŅƒŅ, ŅžÐžÐĩÐŧŅ‹ ОŅŅÐ―Ņ–К Ð°ÐąÐū Ņ‡Ð°ÐŧŅÐīÐ―Ņ–К ОŅŅÐ―Ņ–Ка, заÐģŅ–Ð―ŅƒŅžŅˆŅ‹ КаŅ€ÐūÐēŅƒ,
ÐąŅƒÐīзÐĩ ŅŅÐīзÐĩŅ†ŅŒ Ð―Ð° ŅÐšŅ€Ņ‹ÐķаÐēÐ°Ð―Ð―Ņ– ÐēŅ‹Ņ€Ð°Ð·Ð°ŅŽŅ‡Ņ‹ ŅÐģÐū Ð―Ð° КаÐēаÐŧКŅ–; ÐĒаКŅ–О Ðķа Ņ‡Ņ‹Ð―аО,
БŅ…аÐđКŅ…ŅƒŅ, bhikkhu аÐīÐŧŅŽŅŅ‚Ņ€ÐūŅžÐēаÐĩ onthis ÐēÐĩÐŧŅŒÐžŅ– КаŅ, аÐīÐ―Ð°Ðš Ņ‘Ð― зОŅŅˆŅ‡Ð°ÐĩŅ†Ņ†Ð°,
аÐīÐ―Ð°Ðš Ņ‘Ð― ŅƒŅ‚Ņ‹ÐŧŅ–заÐēаŅ†ŅŒ: ÂŦÐĢ hykāya, Ņ‘ŅŅ†ŅŒ ŅÐŧÐĩОÐĩÐ―Ņ‚ ЗŅÐžÐŧŅ–, ÐēаÐīзŅÐ―Ņ‹ ŅÐŧÐĩОÐĩÐ―Ņ‚,
аÐģÐūÐ―ŅŒ ŅÐŧÐĩОÐĩÐ―Ņ‚ Ņ– ÐŋаÐēÐĩŅ‚Ņ€Ð° ŅÐŧÐĩОÐĩÐ―Ņ‚.Âŧ
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
НазŅ–Ņ€Ð°ŅŽŅ‡Ņ‹
КаŅ Ņž КаÐđа ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ
КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:]
ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ–
ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ÐĩŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž
world.Thus Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаÐđа;
(1)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus,
bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–ÐīаŅŽŅ†ŅŒ Ņƒ
ŅˆÐ°Ņ€Ð°Ð―ÐĩÐēаÐđ зŅÐžÐŧŅ–, аÐīзŅ–Ð― ÐīзÐĩÐ―ŅŒ ОŅ‘Ņ€Ņ‚ÐēŅ‹, Ð°ÐąÐū ÐīÐēа ÐīÐ―Ņ– ОŅ‘Ņ€Ņ‚ÐēŅ‹Ņ… Ņ†Ņ– Ņ‚Ņ€Ņ‹ ÐīÐ―Ņ–
ОŅ‘Ņ€Ņ‚ÐēŅ‹Ņ…, аÐŋŅƒŅ…ÐŧŅ‹Ņ, ÐąÐŧаКŅ–Ņ‚Ð―аÐēаŅ‚а Ņ– ÐģÐ―ÐūÐđ, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ, ŅˆŅ‚Ðū ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ:
ÂŦГŅŅ‚а kāya ÐĒаКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ ​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ, Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ–
Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹. Âŧ
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya
(1)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus,
bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–ÐīаŅŽŅ†ŅŒ Ņƒ
ŅˆÐ°Ņ€Ð°Ð―ÐĩÐēаÐđ зŅÐžÐŧŅ–, аÐīзŅ–Ð― ÐīзÐĩÐ―ŅŒ ОŅ‘Ņ€Ņ‚ÐēŅ‹, Ð°ÐąÐū ÐīÐēа ÐīÐ―Ņ– ОŅ‘Ņ€Ņ‚ÐēŅ‹Ņ… Ņ†Ņ– Ņ‚Ņ€Ņ‹ ÐīÐ―Ņ–
ОŅ‘Ņ€Ņ‚ÐēŅ‹Ņ…, аÐŋŅƒŅ…ÐŧŅ‹Ņ, ÐąÐŧаКŅ–Ņ‚Ð―аÐēаŅ‚а Ņ– ÐģÐ―ÐūÐđ, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ, ŅˆŅ‚Ðū ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ:
ÂŦГŅŅ‚а kāya ÐĒаКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ ​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ, Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ–
Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹. Âŧ
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(2)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus,
bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņ†ŅŒ ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīÐŧŅ–Ņ‚Ņ‹Ņ Ņž
КŅ€Ð°ŅžÐ―Ņ–Ка, ÐąŅƒÐīŅƒŅ‡Ņ‹ з’ÐĩÐīзÐĩÐ―Ņ‹ ÐēаŅ€ÐūÐ―Ņ‹, з’ÐĩÐīзÐĩÐ―Ð° ŅŅŅ‚Ņ€Ð°ÐąÐ°Ņž, ÐąŅ‹Ņ†ŅŒ з’ÐĩÐīзÐĩÐ―Ņ‹Ðž
ÐģŅ€Ņ‹Ņ„аО, ÐąŅ‹Ņ†ŅŒ з’ÐĩÐīзÐĩÐ―Ð° Ņ‡Ð°Ņ€ÐūÐ―Ð°Ðž, ÐąŅ‹Ņ†ŅŒ з’ÐĩÐīзÐĩÐ―Ņ‹Ðž ŅÐ°ÐąÐ°ÐšÐ°ÐžŅ–, ÐąŅ‹ŅžŅˆŅ‹ ŅÐīŅƒŅ†ŅŒ
ÐĒŅ‹ÐģŅ€Ņ‹, ŅˆŅ‚Ðū з’ÐĩÐīзÐĩÐ―Ð° ÐŋÐ°Ð―Ņ‚ŅŅ€Ņ‹, ÐąŅ‹Ņ†ŅŒ з’ÐĩÐīзÐĩÐ―Ņ‹ Ņ€ÐūÐ·Ð―Ņ‹ÐžŅ– ÐēŅ–ÐīаОŅ– Ņ–ŅŅ‚ÐūŅ‚, Ņ‘Ð―
ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а КаŅ Ņ‚аКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ ​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ, Ņ‘Ð―
Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹.Âŧ
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ
ÐīаÐŧŅ‘Ка з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹
з з’ŅŅž Ņƒ Kāya; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О,
Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ
аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ,
bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(3)
АКŅ€Ð°ÐžŅ
Ņ‚аÐģÐū, БŅ…аÐđКŅˆŅ…ŅƒŅ, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēаÐĩ Ņ†ÐĩÐŧа,
аÐīКŅ–Ð―ŅƒŅ‚Ņ‹Ņ Ņž КŅ€ÐūŅž зŅÐžÐŧŅŽ, ÐŋÐŧŅŽŅÐšÐ° з ÐŋÐŧÐūŅ†Ņ– Ņ– КŅ€Ņ‹ÐēŅ‘ŅŽ, ŅƒÐēŅ‘Ņž Ņ€Ð°Ð·Ð°Ðž ŅŅƒŅ…аÐķŅ‹ÐŧÐŧŅ–,
Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ, ŅˆŅ‚Ðū ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а kāya Ņ‚аКŅÐ°ÐžÐ° Ņ‚аКÐūÐģа ПŅ€Ņ‹Ņ€ÐūÐīа, Ņ‘Ð―
Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹ ÂŦ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð―
ЖŅ‹ÐēÐĩÐ―Ð―Ðĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаÐđа ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ–
ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹
ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ–
ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati,
Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО,
БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(4)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū,
bhikkhus,
bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–ÐīаŅŽŅ†ŅŒ Ņƒ
КŅ€Ð°ŅžÐ―Ņ–Ка, ÐŋÐŧŅŽŅÐšÐ°ÐžŅƒ ÐąÐĩз ÐŋÐŧÐūŅ†Ņ– Ņ– зОазÐēаŅŽŅ†ŅŒ КŅ€Ņ‹ÐēŅ‘ŅŽ, ŅƒŅ‚Ņ€Ņ‹ÐžÐŧŅ–ÐēаŅŽŅ‡Ņ‹ Ņ€Ð°Ð·Ð°Ðž
ŅŅƒŅ…аÐķŅ‹ÐŧÐŧŅ–, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а kāya Ņ‚аКŅÐ°ÐžÐ° Ņ‚аКÐūÐģа ПŅ€Ņ‹Ņ€ÐūÐīа,
Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹ ÂŦ.
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(5)
АКŅ€Ð°ÐžŅ
Ņ‚аÐģÐū, БŅ…аÐđКŅˆŅ…ŅƒŅ, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ,
аÐīКŅ–ÐīаŅŽŅ†ŅŒ Ņƒ КŅ€Ð°ŅžÐ―Ņ–Ка, з ÐŋÐŧŅŽŅÐšÐ°Ðž ÐąÐĩз ÐŋÐŧÐūŅ†Ņ–, Ð―Ņ– КŅ€Ņ‹ÐēŅ–, ŅÐšÐ°Ņ ŅžŅ‚Ņ€Ņ‹ÐžÐŧŅ–ÐēаÐĩŅ†Ņ†Ð°
Ņ€Ð°Ð·Ð°Ðž ŅŅƒŅ…аÐķŅ‹ÐŧÐŧŅ–, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а kāya Ņ‚аКŅÐ°ÐžÐ° Ņ‚аКÐūÐģа
ПŅ€Ņ‹Ņ€ÐūÐīа, Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹ ÂŦ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð―
ЖŅ‹ÐēÐĩÐ―Ð―Ðĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Kāya Ņž КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаÐđа ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ–
ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹
ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ–
ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati,
Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО,
БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(6)
АКŅ€Ð°ÐžŅ
Ņ‚аÐģÐū, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąÐ°Ņ‡Ņ‹Ņž ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ,
аÐīКŅ–Ð―ŅƒŅ‚Ņ‹Ņ Ņž ŅˆÐ°Ņ€Ð°Ð―ÐĩÐēаÐđ зŅÐžÐŧŅ–, аÐīКÐŧŅŽŅ‡Ð°Ð―Ņ‹Ņ КÐūŅŅ‚КŅ–, ŅÐšŅ–Ņ ÐąŅ‹ÐŧŅ– Ņ€Ð°ŅÐšŅ–ÐīÐ°Ð―Ņ‹Ņ
Ņ‚ŅƒŅ‚, Ņ– Ņ‚аО, Ņ‚ŅƒŅ‚ Ņ€ŅƒÐšÐ° КÐūŅŅ‚Ка, Ņ‚аО ŅŅ‚ŅƒÐŋÐ―Ņ– КÐūŅŅ‚КŅ–, Ņ‚ŅƒŅ‚ ŅˆŅ‡Ņ‹ÐšÐ°ÐŧаŅ‚Ка КÐūŅŅ‚КŅ–,
Ņ‚аО ÐģаÐŧŅ‘Ð―Ка КÐūŅŅ‚КŅ– Ņ‚ŅƒŅ‚ ŅŅ†ŅÐģÐ―Ðū КÐūŅŅ‚КŅ–, Ņ‚аО ŅŅ†ŅÐģÐ―Ðū КÐūŅŅ‚КŅ–, Ņ‚ŅƒŅ‚ Ņ€ŅÐąŅ€Ņ‹, Ņ‚аО
заÐīÐ―ŅŅ КÐūŅŅ‚Ка, Ņ‚ŅƒŅ‚ Ņ…Ņ€Ņ‹ÐąÐĩŅ‚Ð―Ņ–Ка КÐūŅŅ‚КŅ–, Ņ‚аО ŅˆŅ‹Ņ– КÐūŅŅ‚КŅ–, Ņ‚ŅƒŅ‚ ŅÐšŅ–ÐēŅ–Ņ†Ņ‹, Ņ‚аО
зŅƒÐąÐ° КÐūŅŅ†ŅŒ, Ņ†Ņ– Ņ‚аО Ņ‡ŅŅ€Ð°Ðŋ, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ, ŅˆŅ‚Ðū ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– kāya : ÂŦГŅŅ‚а kāya
Ņ‚аКŅÐ°ÐžÐ° Ņ‚аКÐūÐđ ÐŋŅ€Ņ‹Ņ€ÐūÐīŅ‹, ÐģŅŅ‚а ÐąŅƒÐīзÐĩ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа
ŅžÐžÐūÐēŅ‹.Âŧ
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð―
ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ
ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(7)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū, Bhikkhus, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąŅ‹Ņž
БаŅ‡Ð°Ņ‡Ņ‹
ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–ÐīаŅŽŅ†ŅŒ Ņƒ КŅ€Ð°ŅžÐ―Ņ–Ка, КÐūŅŅ‚КŅ– аÐīÐąŅÐŧŅ‹, ŅÐš Ņ€Ð°ÐšÐ°ÐēŅ–Ð―ÐūÐđ, Ņ‘Ð―
ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а КаŅ Ņ‚аКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ ​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ, Ņ‘Ð―
Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅŅ‚Ð°Ð― ÂŦ.
(😎
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū, Bhikkhus, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąŅ‹Ņž
БаŅ‡Ð°Ņ‡Ņ‹
ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–Ð―ŅƒŅ‚Ņ‹Ņ Ņž Charne зŅÐžÐŧŅ–, ŅˆÐ°Ņ…ÐŧŅ– КÐūŅŅ‚КŅ– Ð―Ð° ÐŋŅ€Ð°Ņ†ŅÐģŅƒ ÐģÐūÐīа,
Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ, ŅˆŅ‚Ðū ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– kāya: ÂŦГŅŅ‚а kāya Ņ‚аКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ ​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ,
Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКŅ–Ņ… ŅŅ‚Ð°Ð― ÂŦ.
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
(9)
АКŅ€Ð°ÐžŅ Ņ‚аÐģÐū, Bhikkhus, bhikkhu, ÐģŅŅ‚аК Ðķа, ŅÐš КаÐŧŅ– Ðą Ņ‘Ð― ÐąŅ‹Ņž
БаŅ‡Ð°Ņ‡Ņ‹
ОŅ‘Ņ€Ņ‚ÐēŅ‹ КÐūŅ€ÐŋŅƒŅ, аÐīКŅ–Ð―ŅƒŅ‚Ņ‹Ņ Ņž Charnel зŅÐžÐŧŅ–, ÐģÐ―Ņ–ÐŧŅ‹Ņ КÐūŅŅ‚КŅ– зÐēÐūÐīзŅŅ†Ņ†Ð° Ðīа
ÐŋаŅ€Ð°ŅˆÐšÐ°, Ņ‘Ð― ÐŧŅ–Ņ‡Ņ‹Ņ†ŅŒ ÐģŅŅ‚а ÐēÐĩÐŧŅŒÐžŅ– КаŅ: ÂŦГŅŅ‚а КаŅ Ņ‚аКŅÐ°ÐžÐ° ОаÐĩ Ņ‚аКŅƒŅŽ
​​ÐŋŅ€Ņ‹Ņ€ÐūÐīŅƒ, Ņ‘Ð― Ð·ÐąŅ–Ņ€Ð°ÐĩŅ†Ņ†Ð° ŅŅ‚аŅ†ŅŒ, ŅÐš ÐģŅŅ‚а, Ņ– Ð―Ðĩ ÐēÐūÐŧŅŒÐ―Ņ‹ аÐī Ņ‚аКÐūÐģа ŅžÐžÐūÐēŅ‹ ÂŦ.Âŧ
ÐĒаКŅ–О
Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž
КаŅ ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ КаŅ Ņž КаŅ ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐŋŅ€Ð°Ņ…ÐūÐīÐķÐ°Ð―Ð―Ðĩ ÐŋŅ€ŅŅ‡
з’ŅŅž Ņƒ КаÐđа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ
КаÐđа; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а Kāya!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Kāya Ņž КаŅ.
II. НазŅ–Ņ€Ð°Ð―Ð―Ðĩ ВÐĩÐīÐ°Ð―Ð°
І, аКŅ€Ð°ÐžŅ Ņ‚аÐģÐū, БŅ…аÐđКŅ…ŅƒŅ, ŅÐš ÐģŅŅ‚а bhikkhu ÐķŅ‹Ņ†ŅŒ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐēÐĩÐīÐ°Ð―Ð° Ņž ВÐĩÐīÐ°Ð―Ð°?
ÐĒŅƒŅ‚, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu, ÐŋÐĩŅ€Ð°ÐķŅ‹ŅžŅˆŅ‹ Sukha ВÐĩÐīÐ°Ð―Ð°, Undersands: ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Sukha VedanāÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Dukkha Vedanā, Undersands:
ÂŦÐŊ
аÐīŅ‡ŅƒÐēаŅŽ Dukkha VedanāÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Adukkham-Asukhā Vedanā, Undersands:
ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Adukkham-Asukhā VedanāÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Sukha Vedanā Sāmisa,
Undersands: ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Sukha Vedanā SAMISAÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Sukha Vedanā
Nirāmisa, Undersands:
ÂŦÐŊ
аÐīŅ‡ŅƒÐēаŅŽ Sukha Vedanā NiRāmisaÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Dukkha Vedanā Sāmisa,
Undersands: ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Dukkha Vedanā SAMISAÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Dukkha Vedanā
NiRāmisa, Undersands: ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Dukkha Vedanā NiRāmisaÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ
Adukkham-Asukhā Vedanā Sāmisa, Undersands: ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Adukkham-Asukhā
Vedanā SAMISAÂŧ; АÐīŅ‡ŅƒÐēаŅŽŅ†ŅŒ Adukkham-Asukhā Vedana NiRāmisa, Undersands:
ÂŦÐŊ аÐīŅ‡ŅƒÐēаŅŽ Adukkham-Asukhā Vedanā NiRāmisaÂŧ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐēÐĩÐīÐ°Ð―Ð° Ņž ВÐĩÐīÐ°Ð―Ð° ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а,
Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ÐēÐĩÐīÐ°Ð―Ð° Ņž ÐēÐĩÐīÐ°Ð―Ð° ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
НазŅ–Ņ€Ð°ŅŽŅ‡Ņ‹ ВÐĩÐīÐ°Ð―Ð° Ņž ВÐĩÐīÐ°Ð―Ð° ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; Ņ‘Ð― ÐķŅ‹ÐēÐĩ
НазŅ–Ņ€Ð°ŅŽŅ‡Ņ‹
Samudaya з’ŅŅž Ņƒ ВÐĩÐīÐ°Ð―Ð°, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ОŅ–ОаŅ… Ņƒ ÐąÐūК з’ŅÐēŅ‹ Ņž
ВÐĩÐīÐ°Ð―Ð°, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Ņž Samudaya Ņ– ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ ВÐĩÐīÐ°Ð―Ð°;
Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а ÐēÐĩÐīÐ°Ð―Ð°!Âŧ ÐĄÐ°Ņ†Ņ– ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ
ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati, Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ
Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ņ ÐēÐĩÐīÐ°Ð―Ð° Ņž ВÐĩÐīÐ°Ð―Ð°.
III. НазŅ–Ņ€Ð°Ð―Ð―Ðĩ Citta
І, аКŅ€Ð°ÐžŅ Ņ‚аÐģÐū, БŅ…аÐđКŅ…ŅƒŅ, ŅÐš ÐģŅŅ‚а bhikkhu ÐķŅ‹Ņ†ŅŒ Ð―Ð°Ð·Ņ–Ņ€Ð°Ņ†ŅŒ Citta Ņž Citta?
ÐĒŅƒŅ‚, БŅ…аÐđКŅ…ŅƒŅ, bhikkhu Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, Citta з RAGA ŅÐš ÂŦCitta з RAGAÂŧ, Ņ†Ņ– Ņ‘Ð―
Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, Citta ÐąÐĩз RAGA, ŅÐš ÂŦCitta ÐąÐĩз rāgaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, Citta з
ÐīÐūзаÐđ, ŅÐš ÂŦcitta з ÐīÐūзаÐđÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, Citta ÐąÐĩз Dosa, ŅÐš ÂŦCitta ÐąÐĩз
ÐīÐūŅÐ°Âŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ, Citta з МÐūŅ…, ŅÐš ÂŦCitta з МÐūŅ…Âŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ,
Citta ÐąÐĩз МÐūŅ…, ŅÐš ÂŦCitta ÐąÐĩз МÐūŅ…Âŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ ŅÐ°ÐąŅ€Ð°Ð―Ņ‹ Citta ŅÐš
ÂŦŅÐ°ÐąŅ€Ð°Ð―Ņ‹ CittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ Ņ€Ð°ŅÐšŅ–ÐīÐ°Ð―Ņ‹ citta ŅÐš ÂŦŅ€Ð°ŅŅÐĩÐđÐēаÐĩŅ†Ņ†Ð° CittaÂŧ,
Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ ÐŋаŅˆŅ‹Ņ€Ņ‹Ņž Citta, ŅÐš ÂŦÐŋаŅˆŅ‹Ņ€Ð°Ð―а CittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ
Ņ€Ð°ŅŅ‡Ð°Ņ€Ð°ÐēÐ°Ð―ŅƒŅŽ Citta ŅÐš ÂŦÐ―ŅÐ·ÐąŅƒÐīÐūÐ―Ņƒ CittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ uittspassable
citta ŅÐš ÂŦundpessable cittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ Ð―ÐĩÐŋÐĩŅ€Ð°ŅŅÐģÐ―ÐĩÐ―Ð°Ņ Citta ŅÐš
ÂŦÐ―ÐĩÐŋÐĩŅ€Ð°ŅŅÐģÐ―ÐĩŅ†ÐĩŅŅ CittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ ÐšÐ°Ð―Ņ†ŅÐ―Ņ‚Ņ€Ð°ÐēÐ°Ð―ŅƒŅŽ Citta ŅÐš
ÂŦÐšÐ°Ð―Ņ†ŅÐ―Ņ‚Ņ€Ð°ÐēÐ°Ð―ŅƒŅŽ CittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ Ð―ÐĩÐŋÐĩŅ€Ð°Ð°ÐīÐūÐŧŅŒÐ―Ņ‹ citta ŅÐš
ÂŦÐ―ÐĩÐŋÐĩŅ€Ð°Ð°ÐīÐūÐŧŅŒÐ―Ņ‹ cittaÂŧ, Ņ†Ņ– Ņ‘Ð― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ ÐēŅ‹Ð·ÐēаÐŧÐĩÐ―ŅƒŅŽ Citta ŅÐš ÂŦÐēŅ‹Ð·ÐēаÐŧÐĩÐ―Ð°Ņ
CittaÂŧ, Ð°ÐąÐū ÐÐ― Ņ€Ð°Ð·ŅƒÐžÐĩÐĩ Ð―ÐĩÐŋŅ€Ð°Ņ†Ð°Ņ€Ð―ŅƒŅŽ Citta ŅÐš ÂŦÐĢ Unli Berated Citta Âŧ.
ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО, Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Citta Ņž Citta ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Citta Ņž Bitta ÐēÐūÐ―ÐšÐ°Ðēа, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Citta Ņž Citta
ŅžÐ―ŅƒŅ‚Ņ€Ð°Ð―а Ņ– ÐēÐūÐ―ÐšÐ°Ðēа; ÐÐ― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Samudaya з’ŅŅž Ņƒ Citta, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ
Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ ОŅ–Оа ÐŋŅ€ŅŅ‡ з’ŅŅž Ņƒ ЧŅ‹Ņ‚аŅŽ, Ņ†Ņ– Ņ‘Ð― ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°ŅŽŅ‡Ņ‹ Ņž Samudaya Ņ–
ÐŋÐĩŅ€Ð°Ņ…ÐūÐīзŅŅ‡Ņ‹ з з’ŅŅž Ņƒ Citta; Ņ†Ņ– Ðķ, [Ņ€ŅÐ°ÐŧŅ–зŅƒÐĩ:] ÂŦГŅŅ‚а citta!Âŧ ÐĄÐ°Ņ†Ņ–
ÐŋŅ€Ņ‹ŅŅƒŅ‚Ð―Ņ–Ņ‡Ð°Ðĩ Ņž Ņ–О, Ņ‚ÐūÐŧŅŒÐšŅ– Ņž Ņ‚ÐūÐđ ŅŅ‚ŅƒÐŋÐĩÐ―Ņ–, ÐŋŅ€ÐūŅŅ‚а ÃąÄáđ‡a Ņ– ÐŋŅ€ÐūŅŅ‚а paáđ­issati,
Ņ‘Ð― ÐķŅ‹ÐēÐĩ аÐīÐŧŅƒŅ‡Ð°ŅŽŅ†Ņ†Ð°, Ņ– Ð―Ðĩ Ņ‡Ð°ÐŋÐŧŅŅ†Ņ†Ð° Ð―Ņ– Ðīа Ņ‡Ð°ÐģÐū Ņž ŅÐēÐĩŅ†Ðĩ. ÐĒаКŅ–О Ņ‡Ņ‹Ð―аО,
БŅ…kkhus, bhikkhu ÐķŅ‹ÐēÐĩ Ð―Ð°Ð·Ņ–Ņ€Ð°Ð―Ð―Ðĩ Citta Ņž Citta.
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17) Classical Bengali-āĶ•ā§āĶēāĶūāĶļāĶŋāĶ•ā§āĶŊāĶūāĶē āĶŽāĶūāĶ‚āĶēāĶū,


Friends


āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶœā§‡āĶĻāĶĻāĶū āĶ‰āĶŠāĶ° āĶļāĶŋ āĶŽāĶŋāĶ­āĶūāĶ—
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ,
āĶāĶ•āĶŸāĶŋ āĶ­āĶŋāĶ•āĶ–ā§, āĶŊāĶ–āĶĻ āĶŠā§āĶ°āĶļā§āĶĨāĶūāĶĻ āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶāĶ—āĶŋāĶŊāĶžā§‡ āĶŊāĶūāĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶļāĶūāĶŪā§āĶŠāĶœāĶūāĶĻāĶĻāĶū
āĶĻāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡ āĶāĶŽāĶ‚ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶŽā§‡āĶĄāĶžāĶūāĶĻā§‹āĶ° āĶļāĶŪāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§āĶ°āĶļāĶūāĶ°āĶŋāĶĪ
āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶū āĶĻāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ‰āĶŠāĶ°ā§‡āĶ° āĶŠā§‹āĶķāĶūāĶ• āĶŠāĶ°ā§‡ āĶāĶŽāĶ‚ āĶŽāĶđāĶĻ
āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž āĶŽāĶūāĶŸāĶŋ, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶœā§‡āĶĻāĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ, āĶ–āĶūāĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶšāĶŋāĶŽāĶūāĶĻā§‹,
āĶšāĶŋāĶŽāĶūāĶĻā§‹ āĶ…āĶŽāĶļā§āĶĨāĶūāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ, āĶĪāĶŋāĶĻāĶŋ āĶŪā§‡āĶ°āĶūāĶŪāĶĪ āĶ“
āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽā§‡āĶ° āĶŽā§āĶŊāĶŽāĶļāĶūāĶŊāĶžā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶŊā§‹āĶ— āĶĶā§‡āĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶđāĶūāĶāĶŸāĶĪā§‡ āĶĨāĶūāĶ•āĶūāĶ•āĶūāĶēā§€āĶĻ, āĶŊāĶ–āĶĻ
āĶĶāĶūāĶāĶĄāĶžāĶŋāĶŊāĶžā§‡ āĶĨāĶūāĶ•ā§‡, āĶĪāĶ–āĶĻ āĶĶāĶūāĶāĶĄāĶžāĶŋāĶŊāĶžā§‡ āĶĨāĶūāĶ•ā§‡ āĶ˜ā§āĶŪāĶūāĶšā§āĶ›āĶŋāĶē, āĶŊāĶ–āĶĻ āĶœāĶūāĶ—ā§āĶ°āĶĪ āĶđāĶšā§āĶ›ā§‡, āĶ•āĶĨāĶū āĶŽāĶēāĶūāĶ°
āĶļāĶŪāĶŊāĶž āĶāĶŽāĶ‚ āĶĻā§€āĶ°āĶŽ āĶĨāĶūāĶ•āĶū āĶ…āĶŽāĶļā§āĶĨāĶūāĶŊāĶž āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻāĨĪ
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ
āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡
āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
Depulsiveness āĶ‰āĶŠāĶ° āĶĄāĶŋ āĶŽāĶŋāĶ­āĶūāĶ—
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•ā§āĶ·ā§āĶ•ā§ āĶāĶ‡ āĶķāĶ°ā§€āĶ°āĶ•ā§‡ āĶ§āĶ°ā§‡ āĶ°āĶūāĶ–ā§‡, āĶāĶ° āĶĪāĶēāĶĶā§‡āĶķ āĶĨā§‡āĶ•ā§‡
āĶŪāĶūāĶĨāĶūāĶ°
āĶ‰āĶŠāĶ°ā§‡ āĶāĶŽāĶ‚ āĶšā§āĶēā§‡āĶ° āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶŦā§āĶŸ, āĶŊāĶū āĶĪāĶūāĶ° āĶĪā§āĶŽāĶ•ā§‡āĶ° āĶĶā§āĶŽāĶūāĶ°āĶū āĶļā§€āĶŪāĶŋāĶĪ āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ
āĶ§āĶ°āĶĢā§‡āĶ° āĶ†āĶ•āĶūāĶ™ā§āĶ•ā§āĶ·āĶū āĶŠā§‚āĶ°ā§āĶĢ āĶđāĶŊāĶž: “āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē, āĶķāĶ°ā§€āĶ°ā§‡āĶ° āĶšā§āĶē, āĶĻāĶ–, āĶĶāĶūāĶāĶĪ,
āĶĪā§āĶŽāĶ•, āĶŪāĶūāĶ‚āĶļā§‡āĶ° āĶšā§āĶēā§‡āĶ° āĶšā§āĶē āĶ°āĶŊāĶžā§‡āĶ›ā§‡āĨĪ ,
Tendons, āĶđāĶūāĶĄāĶž, āĶđāĶūāĶĄāĶž āĶŪāĶœā§āĶœāĶū, āĶ•āĶŋāĶĄāĶĻāĶŋ, āĶđāĶūāĶ°ā§āĶŸ, āĶēāĶŋāĶ­āĶūāĶ°, Pleura, Spleen,
āĶŦā§āĶļāĶŦā§āĶļ, āĶ…āĶĻā§āĶĪā§āĶ°, āĶŪā§‡āĶļā§‡āĶĻā§āĶŸāĶūāĶ°āĶŋ, āĶĪāĶūāĶ° āĶŽāĶŋāĶ·āĶŊāĶžāĶŽāĶļā§āĶĪā§, āĶŪāĶē, āĶŽāĶūāĶ‡āĶēā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶŠā§‡āĶŸ,
āĶ•āĶēāĶŪ, āĶŠā§āĶļ, āĶ°āĶ•ā§āĶĪ, āĶ˜āĶūāĶŪ, āĶšāĶ°ā§āĶŽāĶŋ, āĶ…āĶķā§āĶ°ā§, āĶ—ā§āĶ°ā§€āĶļ, āĶēāĶūāĶēāĶū, āĶĻāĶūāĶ•ā§€āĶŊāĶž āĶŪāĶēāĶĶā§āĶŽāĶūāĶ°,
Synovial āĶĪāĶ°āĶē āĶāĶŽāĶ‚ āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽāĨĪ “
āĶ āĶŋāĶ•
āĶŊā§‡āĶŪāĶĻ, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶĶā§āĶŸāĶŋ āĶ–ā§‹āĶēāĶū āĶ›āĶŋāĶē āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ° āĶķāĶļā§āĶŊ, āĶŊā§‡āĶŪāĶĻ āĶŠāĶūāĶđāĶūāĶĄāĶž-āĶ§āĶūāĶĻ,
āĶ§āĶūāĶĻ, āĶŪā§āĶ‚ āĶŪāĶ™ā§āĶ—āĶē, āĶ—āĶ°ā§-āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶŋāĶē āĶŽā§€āĶœ āĶāĶŽāĶ‚ āĶđā§āĶļā§‡āĶĄ āĶšāĶūāĶēā§‡āĶ° āĶŪāĶĪā§‹ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ°
āĶķāĶļā§āĶŊ āĶĶāĶŋāĶŊāĶžā§‡ āĶ­āĶ°āĶū āĶ›āĶŋāĶēāĨĪ āĶ­āĶūāĶē āĶĶā§ƒāĶ·ā§āĶŸāĶŋāĶķāĶ•ā§āĶĪāĶŋ āĶĶāĶŋāĶŊāĶžā§‡ āĶāĶ•āĶœāĶĻ āĶŪāĶūāĶĻā§āĶ·, āĶāĶŸāĶŋ [āĶĪāĶūāĶ°
āĶŽāĶŋāĶ·āĶŊāĶžāĶŽāĶļā§āĶĪā§] āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°āĶŽā§‡: “āĶāĶŸāĶŋ āĶđāĶŋāĶē-āĶ§āĶūāĶĻ, āĶāĶŸāĶŋāĶ‡ āĶ§āĶūāĶĻ, āĶŊāĶūāĶ°āĶū āĶŪāĶ‚ āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶūāĶ°āĶū
āĶ—āĶ°ā§-āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶūāĶ°āĶū āĶķāĶļā§āĶŊā§‡āĶ° āĶŽā§€āĶœ āĶāĶŽāĶ‚ āĶāĶŸāĶŋ āĶđā§āĶļā§‡āĶĄ āĶŽā§€āĶœ;” āĶāĶ•āĶ‡āĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§
āĶāĶ‡ āĶĶā§‡āĶđāĶŸāĶŋāĶ•ā§‡ āĶŠāĶūāĶŊāĶžā§‡āĶ° āĶĪāĶēāĶĶā§‡āĶķā§‡ āĶāĶŽāĶ‚ āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶŠāĶūāĶŊāĶžā§‡āĶ° āĶĻāĶŋāĶšā§‡ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū
āĶ•āĶ°ā§‡āĨĪ
āĶŊāĶū āĶĪāĶūāĶ° āĶĪā§āĶŽāĶ• āĶĶā§āĶŽāĶūāĶ°āĶū āĶļā§€āĶŪāĶūāĶŽāĶĶā§āĶ§ āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ° āĶ…āĶŪā§‡āĶ§ā§āĶŊ āĶŠā§‚āĶ°ā§āĶĢ:
“āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē, āĶķāĶ°ā§€āĶ°ā§‡āĶ° āĶšā§āĶēā§‡āĶ° āĶšā§āĶē,
āĶĻāĶ–,
āĶĶāĶūāĶāĶĪ, āĶĪā§āĶŽāĶ•, āĶŪāĶūāĶ‚āĶļ, āĶ•ā§‹āĶŪāĶē, āĶđāĶūāĶĄāĶž, āĶđāĶūāĶĄāĶž āĶŪāĶœā§āĶœāĶū, āĶ•āĶŋāĶĄāĶĻāĶŋ, āĶđāĶūāĶ°ā§āĶŸ, āĶēāĶŋāĶ­āĶūāĶ°,
āĶŠā§āĶēā§āĶŊāĶžāĶūāĶ°, āĶļā§āĶŠā§āĶēāĶŋāĶĻ, āĶŦā§āĶļāĶŦā§āĶļ, āĶ…āĶĻā§āĶĪā§āĶ°, āĶŪā§‡āĶļā§‡āĶĻā§āĶŸāĶūāĶ°āĶŋ, āĶŠā§‡āĶŸ, āĶŠā§‡āĶŸ, āĶŦā§āĶēā§‡āĶ—āĶŪ, āĶŠāĶŋāĶļ,
āĶ°āĶ•ā§āĶĪ, āĶ˜āĶūāĶŪ, āĶšāĶ°ā§āĶŽāĶŋ, āĶ…āĶķā§āĶ°ā§, āĶ—ā§āĶ°ā§€āĶļ, āĶēāĶūāĶēāĶū, āĶĻāĶūāĶ•ā§€āĶŊāĶž āĶŪāĶēā§, āĶļāĶŋāĶĻā§‹āĶ­ā§‹āĶ­āĶŋāĶŊāĶžāĶūāĶē āĶĪāĶ°āĶē āĶāĶŽāĶ‚
āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽāĨĪ “
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶ•ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°,
āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŽāĶūāĶļ
āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶœāĶ—āĶĪā§‡ āĶ•āĶŋāĶ›ā§ āĶ•āĶ°āĶĪā§‡ āĶŠāĶūāĶ°ā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
E. āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ‰āĶŠāĶ° āĶ…āĶ§ā§āĶŊāĶūāĶŊāĶž
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶāĶ‡ āĶ–ā§āĶŽ āĶ•āĶūāĶŊāĶžāĶūāĶ•ā§‡ āĶŠā§āĶ°āĶĪāĶŋāĶŦāĶēāĶŋāĶĪ āĶ•āĶ°ā§‡, āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°āĶū āĶđāĶŊāĶž,
āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶĻāĶŋāĶ·ā§āĶŠāĶĪā§āĶĪāĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡: “āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŠā§ƒāĶĨāĶŋāĶŽā§€ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ†āĶ›ā§‡,
āĶœāĶē āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶ†āĶ—ā§āĶĻ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶāĶŽāĶ‚ āĶŽāĶūāĶŊāĶžā§ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻāĨĪ “
āĶ āĶŋāĶ•
āĶŊā§‡āĶŪāĶĻ, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶāĶ•āĶŸāĶŋ āĶĶāĶ•ā§āĶ· āĶ•āĶļāĶūāĶ‡ āĶŽāĶū āĶāĶ•āĶŸāĶŋ āĶ•āĶļāĶūāĶ‡āĶŊāĶžā§‡āĶ° āĶķāĶŋāĶ•ā§āĶ·āĶūāĶĻāĶŽāĶŋāĶķ, āĶāĶ•āĶŸāĶŋ āĶ—āĶ°ā§
āĶđāĶĪā§āĶŊāĶū, āĶāĶ•āĶŸāĶŋ crossroads āĶāĶŸāĶŋ āĶŸā§āĶ•āĶ°āĶū āĶŪāĶ§ā§āĶŊā§‡ āĶ•āĶūāĶŸāĶū āĶ‰āĶŠāĶ° āĶŽāĶļāĶĪā§‡ āĶđāĶŽā§‡; āĶāĶ•āĶ‡āĶ­āĶūāĶŽā§‡,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶļāĶŪā§āĶ­āĶŽāĶĪ āĶ–ā§āĶŽ āĶ•āĶūāĶĻāĶū āĶŠā§āĶ°āĶĪāĶŋāĶŦāĶēāĶŋāĶĪ āĶ•āĶ°ā§‡, āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°āĶū āĶđāĶŊāĶž, āĶĪāĶŽā§‡
āĶāĶŸāĶŋ āĶĻāĶŋāĶ·ā§āĶŠāĶĪā§āĶĪāĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡: “āĶāĶ‡āĶœāĶĻā§āĶŊā§‡ āĶŠā§ƒāĶĨāĶŋāĶŽā§€ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶœāĶēā§‡āĶ° āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶ†āĶ—ā§āĶĻā§‡āĶ°
āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶāĶŽāĶ‚ āĶŽāĶūāĶŊāĶžā§ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ°āĶŊāĶžā§‡āĶ›ā§‡āĨĪ”
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŽāĶūāĶđāĶŋāĶĻā§€āĶĪā§‡ āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶđāĶŋāĶ°āĶūāĶ—āĶĪāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶū; āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶ•āĶūāĶ›ā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡āĶ›ā§‡āĶĻ āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶāĶŪāĶĻ āĶ•āĶŋāĶ›ā§ āĶ…āĶ‚āĶķ āĶĻā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ‡āĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶĶā§‡āĶ–ā§‡āĶĻāĨĪ
āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶœā§‡āĶĻāĶĻāĶū āĶ‰āĶŠāĶ° āĶļāĶŋ āĶŽāĶŋāĶ­āĶūāĶ—
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ,
āĶāĶ•āĶŸāĶŋ āĶ­āĶŋāĶ•āĶ–ā§, āĶŊāĶ–āĶĻ āĶŠā§āĶ°āĶļā§āĶĨāĶūāĶĻ āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶāĶ—āĶŋāĶŊāĶžā§‡ āĶŊāĶūāĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶļāĶūāĶŪā§āĶŠāĶœāĶūāĶĻāĶĻāĶū
āĶĻāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡ āĶāĶŽāĶ‚ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶ˜ā§āĶ°ā§‡ āĶŽā§‡āĶĄāĶžāĶūāĶĻā§‹āĶ° āĶļāĶŪāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§āĶ°āĶļāĶūāĶ°āĶŋāĶĪ
āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶū āĶĻāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ‰āĶŠāĶ°ā§‡āĶ° āĶŠā§‹āĶķāĶūāĶ• āĶŠāĶ°ā§‡ āĶāĶŽāĶ‚ āĶŽāĶđāĶĻ
āĶ•āĶ°āĶūāĶ° āĶļāĶŪāĶŊāĶž āĶŽāĶūāĶŸāĶŋ, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶœā§‡āĶĻāĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ, āĶ–āĶūāĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶšāĶŋāĶŽāĶūāĶĻā§‹,
āĶšāĶŋāĶŽāĶūāĶĻā§‹ āĶ…āĶŽāĶļā§āĶĨāĶūāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻ, āĶĪāĶŋāĶĻāĶŋ āĶŪā§‡āĶ°āĶūāĶŪāĶĪ āĶ“
āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽā§‡āĶ° āĶŽā§āĶŊāĶŽāĶļāĶūāĶŊāĶžā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶŊā§‹āĶ— āĶĶā§‡āĶ“āĶŊāĶžāĶūāĶ° āĶļāĶŪāĶŊāĶž, āĶĪāĶŋāĶĻāĶŋ āĶđāĶūāĶāĶŸāĶĪā§‡ āĶĨāĶūāĶ•āĶūāĶ•āĶūāĶēā§€āĶĻ, āĶŊāĶ–āĶĻ
āĶĶāĶūāĶāĶĄāĶžāĶŋāĶŊāĶžā§‡ āĶĨāĶūāĶ•ā§‡, āĶĪāĶ–āĶĻ āĶĶāĶūāĶāĶĄāĶžāĶŋāĶŊāĶžā§‡ āĶĨāĶūāĶ•ā§‡ āĶ˜ā§āĶŪāĶūāĶšā§āĶ›āĶŋāĶē, āĶŊāĶ–āĶĻ āĶœāĶūāĶ—ā§āĶ°āĶĪ āĶđāĶšā§āĶ›ā§‡, āĶ•āĶĨāĶū āĶŽāĶēāĶūāĶ°
āĶļāĶŪāĶŊāĶž āĶāĶŽāĶ‚ āĶĻā§€āĶ°āĶŽ āĶĨāĶūāĶ•āĶū āĶ…āĶŽāĶļā§āĶĨāĶūāĶŊāĶž āĶĪāĶŋāĶĻāĶŋ āĶļā§āĶŊāĶūāĶŪā§āĶŠāĶūāĶœā§‡āĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶ•āĶūāĶœ āĶ•āĶ°ā§‡āĶĻāĨĪ
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ
āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡
āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
Depulsiveness āĶ‰āĶŠāĶ° āĶĄāĶŋ āĶŽāĶŋāĶ­āĶūāĶ—
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•ā§āĶ·ā§āĶ•ā§ āĶāĶ‡ āĶķāĶ°ā§€āĶ°āĶ•ā§‡ āĶ§āĶ°ā§‡ āĶ°āĶūāĶ–ā§‡, āĶāĶ° āĶĪāĶēāĶĶā§‡āĶķ āĶĨā§‡āĶ•ā§‡
āĶŪāĶūāĶĨāĶūāĶ°
āĶ‰āĶŠāĶ°ā§‡ āĶāĶŽāĶ‚ āĶšā§āĶēā§‡āĶ° āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶŦā§āĶŸ, āĶŊāĶū āĶĪāĶūāĶ° āĶĪā§āĶŽāĶ•ā§‡āĶ° āĶĶā§āĶŽāĶūāĶ°āĶū āĶļā§€āĶŪāĶŋāĶĪ āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ
āĶ§āĶ°āĶĢā§‡āĶ° āĶ†āĶ•āĶūāĶ™ā§āĶ•ā§āĶ·āĶū āĶŠā§‚āĶ°ā§āĶĢ āĶđāĶŊāĶž: “āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē, āĶķāĶ°ā§€āĶ°ā§‡āĶ° āĶšā§āĶē, āĶĻāĶ–, āĶĶāĶūāĶāĶĪ,
āĶĪā§āĶŽāĶ•, āĶŪāĶūāĶ‚āĶļā§‡āĶ° āĶšā§āĶēā§‡āĶ° āĶšā§āĶē āĶ°āĶŊāĶžā§‡āĶ›ā§‡āĨĪ ,
Tendons, āĶđāĶūāĶĄāĶž, āĶđāĶūāĶĄāĶž āĶŪāĶœā§āĶœāĶū, āĶ•āĶŋāĶĄāĶĻāĶŋ, āĶđāĶūāĶ°ā§āĶŸ, āĶēāĶŋāĶ­āĶūāĶ°, Pleura, Spleen,
āĶŦā§āĶļāĶŦā§āĶļ, āĶ…āĶĻā§āĶĪā§āĶ°, āĶŪā§‡āĶļā§‡āĶĻā§āĶŸāĶūāĶ°āĶŋ, āĶĪāĶūāĶ° āĶŽāĶŋāĶ·āĶŊāĶžāĶŽāĶļā§āĶĪā§, āĶŪāĶē, āĶŽāĶūāĶ‡āĶēā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶŠā§‡āĶŸ,
āĶ•āĶēāĶŪ, āĶŠā§āĶļ, āĶ°āĶ•ā§āĶĪ, āĶ˜āĶūāĶŪ, āĶšāĶ°ā§āĶŽāĶŋ, āĶ…āĶķā§āĶ°ā§, āĶ—ā§āĶ°ā§€āĶļ, āĶēāĶūāĶēāĶū, āĶĻāĶūāĶ•ā§€āĶŊāĶž āĶŪāĶēāĶĶā§āĶŽāĶūāĶ°,
Synovial āĶĪāĶ°āĶē āĶāĶŽāĶ‚ āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽāĨĪ “
āĶ āĶŋāĶ•
āĶŊā§‡āĶŪāĶĻ, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶĶā§āĶŸāĶŋ āĶ–ā§‹āĶēāĶū āĶ›āĶŋāĶē āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ° āĶķāĶļā§āĶŊ, āĶŊā§‡āĶŪāĶĻ āĶŠāĶūāĶđāĶūāĶĄāĶž-āĶ§āĶūāĶĻ,
āĶ§āĶūāĶĻ, āĶŪā§āĶ‚ āĶŪāĶ™ā§āĶ—āĶē, āĶ—āĶ°ā§-āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶŋāĶē āĶŽā§€āĶœ āĶāĶŽāĶ‚ āĶđā§āĶļā§‡āĶĄ āĶšāĶūāĶēā§‡āĶ° āĶŪāĶĪā§‹ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ°
āĶķāĶļā§āĶŊ āĶĶāĶŋāĶŊāĶžā§‡ āĶ­āĶ°āĶū āĶ›āĶŋāĶēāĨĪ āĶ­āĶūāĶē āĶĶā§ƒāĶ·ā§āĶŸāĶŋāĶķāĶ•ā§āĶĪāĶŋ āĶĶāĶŋāĶŊāĶžā§‡ āĶāĶ•āĶœāĶĻ āĶŪāĶūāĶĻā§āĶ·, āĶāĶŸāĶŋ [āĶĪāĶūāĶ°
āĶŽāĶŋāĶ·āĶŊāĶžāĶŽāĶļā§āĶĪā§] āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°āĶŽā§‡: “āĶāĶŸāĶŋ āĶđāĶŋāĶē-āĶ§āĶūāĶĻ, āĶāĶŸāĶŋāĶ‡ āĶ§āĶūāĶĻ, āĶŊāĶūāĶ°āĶū āĶŪāĶ‚ āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶūāĶ°āĶū
āĶ—āĶ°ā§-āĶŪāĶŸāĶ°āĶķā§āĶŸāĶŋ, āĶĪāĶūāĶ°āĶū āĶķāĶļā§āĶŊā§‡āĶ° āĶŽā§€āĶœ āĶāĶŽāĶ‚ āĶāĶŸāĶŋ āĶđā§āĶļā§‡āĶĄ āĶŽā§€āĶœ;” āĶāĶ•āĶ‡āĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§
āĶāĶ‡ āĶĶā§‡āĶđāĶŸāĶŋāĶ•ā§‡ āĶŠāĶūāĶŊāĶžā§‡āĶ° āĶĪāĶēāĶĶā§‡āĶķā§‡ āĶāĶŽāĶ‚ āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶšā§āĶē āĶĨā§‡āĶ•ā§‡ āĶŠāĶūāĶŊāĶžā§‡āĶ° āĶĻāĶŋāĶšā§‡ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū
āĶ•āĶ°ā§‡āĨĪ
āĶŊāĶū āĶĪāĶūāĶ° āĶĪā§āĶŽāĶ• āĶĶā§āĶŽāĶūāĶ°āĶū āĶļā§€āĶŪāĶūāĶŽāĶĶā§āĶ§ āĶāĶŽāĶ‚ āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ āĶ§āĶ°āĶĢā§‡āĶ° āĶ…āĶŪā§‡āĶ§ā§āĶŊ āĶŠā§‚āĶ°ā§āĶĢ:
“āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŪāĶūāĶĨāĶūāĶ° āĶšā§āĶē, āĶķāĶ°ā§€āĶ°ā§‡āĶ° āĶšā§āĶēā§‡āĶ° āĶšā§āĶē,
āĶĻāĶ–,
āĶĶāĶūāĶāĶĪ, āĶĪā§āĶŽāĶ•, āĶŪāĶūāĶ‚āĶļ, āĶ•ā§‹āĶŪāĶē, āĶđāĶūāĶĄāĶž, āĶđāĶūāĶĄāĶž āĶŪāĶœā§āĶœāĶū, āĶ•āĶŋāĶĄāĶĻāĶŋ, āĶđāĶūāĶ°ā§āĶŸ, āĶēāĶŋāĶ­āĶūāĶ°,
āĶŠā§āĶēā§āĶŊāĶžāĶūāĶ°, āĶļā§āĶŠā§āĶēāĶŋāĶĻ, āĶŦā§āĶļāĶŦā§āĶļ, āĶ…āĶĻā§āĶĪā§āĶ°, āĶŪā§‡āĶļā§‡āĶĻā§āĶŸāĶūāĶ°āĶŋ, āĶŠā§‡āĶŸ, āĶŠā§‡āĶŸ, āĶŦā§āĶēā§‡āĶ—āĶŪ, āĶŠāĶŋāĶļ,
āĶ°āĶ•ā§āĶĪ, āĶ˜āĶūāĶŪ, āĶšāĶ°ā§āĶŽāĶŋ, āĶ…āĶķā§āĶ°ā§, āĶ—ā§āĶ°ā§€āĶļ, āĶēāĶūāĶēāĶū, āĶĻāĶūāĶ•ā§€āĶŊāĶž āĶŪāĶēā§, āĶļāĶŋāĶĻā§‹āĶ­ā§‹āĶ­āĶŋāĶŊāĶžāĶūāĶē āĶĪāĶ°āĶē āĶāĶŽāĶ‚
āĶŠā§āĶ°āĶļā§āĶ°āĶūāĶŽāĨĪ “
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶ•ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°,
āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŽāĶūāĶļ
āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶœāĶ—āĶĪā§‡ āĶ•āĶŋāĶ›ā§ āĶ•āĶ°āĶĪā§‡ āĶŠāĶūāĶ°ā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
E. āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ‰āĶŠāĶ° āĶ…āĶ§ā§āĶŊāĶūāĶŊāĶž
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶāĶ‡ āĶ–ā§āĶŽ āĶ•āĶūāĶŊāĶžāĶūāĶ•ā§‡ āĶŠā§āĶ°āĶĪāĶŋāĶŦāĶēāĶŋāĶĪ āĶ•āĶ°ā§‡, āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°āĶū āĶđāĶŊāĶž,
āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶĻāĶŋāĶ·ā§āĶŠāĶĪā§āĶĪāĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡: “āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶŊāĶž, āĶŠā§ƒāĶĨāĶŋāĶŽā§€ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ†āĶ›ā§‡,
āĶœāĶē āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶ†āĶ—ā§āĶĻ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶāĶŽāĶ‚ āĶŽāĶūāĶŊāĶžā§ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻāĨĪ “
āĶ āĶŋāĶ•
āĶŊā§‡āĶŪāĶĻ, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶāĶ•āĶŸāĶŋ āĶĶāĶ•ā§āĶ· āĶ•āĶļāĶūāĶ‡ āĶŽāĶū āĶāĶ•āĶŸāĶŋ āĶ•āĶļāĶūāĶ‡āĶŊāĶžā§‡āĶ° āĶķāĶŋāĶ•ā§āĶ·āĶūāĶĻāĶŽāĶŋāĶķ, āĶāĶ•āĶŸāĶŋ āĶ—āĶ°ā§
āĶđāĶĪā§āĶŊāĶū, āĶāĶ•āĶŸāĶŋ crossroads āĶāĶŸāĶŋ āĶŸā§āĶ•āĶ°āĶū āĶŪāĶ§ā§āĶŊā§‡ āĶ•āĶūāĶŸāĶū āĶ‰āĶŠāĶ° āĶŽāĶļāĶĪā§‡ āĶđāĶŽā§‡; āĶāĶ•āĶ‡āĶ­āĶūāĶŽā§‡,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶļāĶŪā§āĶ­āĶŽāĶĪ āĶ–ā§āĶŽ āĶ•āĶūāĶĻāĶū āĶŠā§āĶ°āĶĪāĶŋāĶŦāĶēāĶŋāĶĪ āĶ•āĶ°ā§‡, āĶĪāĶŽā§‡ āĶāĶŸāĶŋ āĶļā§āĶĨāĶūāĶŠāĶĻ āĶ•āĶ°āĶū āĶđāĶŊāĶž, āĶĪāĶŽā§‡
āĶāĶŸāĶŋ āĶĻāĶŋāĶ·ā§āĶŠāĶĪā§āĶĪāĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡: “āĶāĶ‡āĶœāĶĻā§āĶŊā§‡ āĶŠā§ƒāĶĨāĶŋāĶŽā§€ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶœāĶēā§‡āĶ° āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ, āĶ†āĶ—ā§āĶĻā§‡āĶ°
āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶāĶŽāĶ‚ āĶŽāĶūāĶŊāĶžā§ āĶ‰āĶŠāĶūāĶĶāĶūāĶĻ āĶ°āĶŊāĶžā§‡āĶ›ā§‡āĨĪ”
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŽāĶūāĶđāĶŋāĶĻā§€āĶĪā§‡ āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶđāĶŋāĶ°āĶūāĶ—āĶĪāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶū; āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶ•āĶūāĶ›ā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡āĶ›ā§‡āĶĻ āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶāĶŪāĶĻ āĶ•āĶŋāĶ›ā§ āĶ…āĶ‚āĶķ āĶĻā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ‡āĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶĶā§‡āĶ–ā§‡āĶĻāĨĪ
(1)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ,
āĶ­āĶŋāĶ•āĶ–ā§, āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶāĶ•āĶĶāĶŋāĶĻā§‡āĶ° āĶŪā§ƒāĶĪāĶĶā§‡āĶđ, āĶāĶ•āĶĶāĶŋāĶĻā§‡āĶ° āĶŪā§ƒāĶĪ, āĶŽāĶū āĶĶā§āĶ‡
āĶĶāĶŋāĶĻ āĶŪāĶūāĶ°āĶū āĶ—āĶŋāĶŊāĶžā§‡ āĶĪāĶŋāĶĻ āĶĶāĶŋāĶĻ āĶŪā§ƒāĶĪ, āĶŦā§āĶēā§‡ āĶ‰āĶ āĶē, āĶĻā§€āĶē āĶ“ āĶ‰āĶĪā§āĶļāĶ°ā§āĶ—āĶŋāĶ‚, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶū āĶŽāĶēā§‡
āĶŪāĶĻā§‡ āĶ•āĶ°ā§‡āĶĻ: “āĶāĶ‡ āĶ•āĶūāĶŊāĶž āĶāĶ›āĶūāĶĄāĶžāĶūāĶ“ āĶāĶ‡ āĶ§āĶ°āĶĻā§‡āĶ° āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶ›ā§‡ āĶāĶŽāĶ‚ āĶ
āĶ§āĶ°āĶĻā§‡āĶ° āĶķāĶ°ā§āĶĪ āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ “
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ°
āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ
āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(2)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ,
āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶĪā§‡āĶŪāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ āĶšāĶūāĶ°āĶĶāĶē āĶŪāĶūāĶŸāĶŋāĶĪā§‡ āĶŦā§‡āĶēā§‡
āĶĶā§‡āĶ“āĶŊāĶžāĶū, āĶ•āĶūāĶ• āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶđāĶūāĶŦāĶļ āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶ—āĶ°ā§āĶ° āĶŪāĶūāĶ‚āĶļ
āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶđā§‡āĶ°āĶĻāĶĶā§‡āĶ° āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶ•ā§āĶ•ā§āĶ° āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū
āĶđāĶšā§āĶ›ā§‡, āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡ āĶŽāĶūāĶ˜āĶ—ā§āĶēāĶŋ, āĶŠā§āĶŊāĶūāĶĻā§āĶĨāĶūāĶ°āĶĶā§‡āĶ° āĶĶā§āĶŽāĶūāĶ°āĶū āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶŽāĶŋāĶ­āĶŋāĶĻā§āĶĻ
āĶ§āĶ°āĶĢā§‡āĶ° āĶŠā§āĶ°āĶūāĶĢā§‡ āĶ–āĶūāĶ“āĶŊāĶžāĶū āĶđāĶšā§āĶ›ā§‡, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•ā§āĶŊāĶ“āĶŊāĶžāĶūāĶ•ā§‡ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶ›ā§‡āĶĻ: “āĶāĶ‡ āĶ•āĶūāĶ°āĶūāĶ“
āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶ›ā§‡, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶķāĶ°ā§āĶĪ āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ”
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶŪā§āĶĶāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĨā§‡āĶ•ā§‡ āĶĶā§‚āĶ°ā§‡
āĶļāĶ°ā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡
āĶŦā§‡āĶļā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶđāĶŊāĶžā§‡ āĶ—ā§‡āĶē; āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€
āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡
āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(3)
āĶ…āĶ§āĶŋāĶ•āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•ā§āĶ·ā§āĶ•, āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶāĶ•āĶŸāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđā§‡āĶ° āĶŪāĶūāĶŸāĶŋāĶĪā§‡
āĶŦā§‡āĶēā§‡ āĶĶā§‡āĶ“āĶŊāĶžāĶū, āĶŪāĶūāĶ‚āĶļ āĶ“ āĶ°āĶ•ā§āĶĪā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶāĶ•āĶŸāĶŋ āĶļā§āĶ•ā§‡āĶēā§āĶŸāĶĻ, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶū āĶŽāĶēā§‡ āĶŪāĶĻā§‡
āĶ•āĶ°ā§‡āĶĻ, “āĶāĶ‡ āĶ•āĶūāĶ°āĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋ, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶĪā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡, āĶāĶŽāĶ‚ āĶ āĶ§āĶ°āĶĻā§‡āĶ°
āĶ…āĶŽāĶļā§āĶĨāĶū āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ “
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ
āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡
āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(4)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ,
āĶ­āĶŋāĶ•āĶ–ā§, āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶŊā§‡āĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶŪāĶūāĶ‚āĶļ
āĶ›āĶūāĶĄāĶžāĶūāĶ‡ āĶāĶ•āĶŸāĶŋ āĶ…āĶķāĶūāĶĻā§āĶĪāĶŋ āĶ“ āĶ°āĶ•ā§āĶĪā§‡āĶ° āĶļāĶūāĶĨā§‡ āĶ§āĶŪāĶ• āĶĶāĶŋāĶŊāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶŊāĶžāĶūāĶ•ā§‡
āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, “āĶāĶ‡ āĶ•āĶūāĶ°āĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋ, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶĪā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡,
āĶāĶŽāĶ‚ āĶ āĶ§āĶ°āĶĻā§‡āĶ° āĶ…āĶŽāĶļā§āĶĨāĶū āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ “
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ°
āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ
āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(5)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§, āĶ­āĶŋāĶ•āĶ–ā§, āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶŊā§‡āĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđā§‡āĶ° āĶŪāĶūāĶŸāĶŋāĶĪā§‡
āĶŦā§‡āĶēā§‡ āĶĶā§‡āĶ“āĶŊāĶžāĶū, āĶŪāĶūāĶ‚āĶļ āĶŽāĶū āĶ°āĶ•ā§āĶĪ ​​āĶ›āĶūāĶĄāĶžāĶū āĶāĶ•āĶŸāĶŋ āĶ…āĶķāĶūāĶĻā§āĶĪāĶŋ, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•ā§āĶŊāĶūāĶ°āĶū āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū
āĶ•āĶ°ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶ›ā§‡āĶĻ: “āĶāĶ‡ āĶ•āĶūāĶ°āĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋ, āĶāĶŸāĶŋ
āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶĪā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡, āĶāĶŽāĶ‚ āĶ āĶ§āĶ°āĶĻā§‡āĶ° āĶ…āĶŽāĶļā§āĶĨāĶū āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ “
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢā§‡āĶ° āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶž, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶŊāĶž āĶ•āĶūāĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž
āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡
āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ°
āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ
āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡
āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡
āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(6)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§,
āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶšāĶūāĶāĶĶ āĶļā§āĶĨāĶēāĶ­āĶūāĶ—ā§‡ āĶ›āĶĄāĶžāĶŋāĶŊāĶžā§‡
āĶĶāĶŋāĶŊāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶāĶ–āĶūāĶĻā§‡ āĶāĶŽāĶ‚ āĶļā§‡āĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶđāĶūāĶĪ āĶđāĶūāĶĄāĶž, āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶŠāĶūāĶŊāĶžā§‡ āĶđāĶūāĶĄāĶž āĶ†āĶ›ā§‡,
āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶ—ā§‹āĶĄāĶžāĶūāĶēāĶŋ āĶđāĶūāĶĄāĶž āĶ†āĶ›ā§‡, āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶ—ā§‹āĶĄāĶžāĶūāĶēāĶŋ āĶđāĶūāĶĄāĶž āĶ†āĶ›ā§‡ āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ
āĶœāĶŋāĶđā§āĶŽāĶū āĶđāĶūāĶĄāĶž, āĶāĶ•āĶŸāĶŋ āĶđāĶŋāĶŠ āĶđāĶūāĶĄāĶž, āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶŠāĶūāĶāĶœāĶ°, āĶāĶ•āĶŸāĶŋ āĶŠāĶūāĶāĶœāĶ° āĶđāĶūāĶĄāĶž, āĶāĶ–āĶūāĶĻā§‡
āĶāĶ•āĶŸāĶŋ āĶŪā§‡āĶ°ā§āĶĶāĶĢā§āĶĄ āĶđāĶūāĶĄāĶž, āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶšā§‹āĶŊāĶžāĶūāĶē āĶđāĶūāĶĄāĶž, āĶāĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶšā§‹āĶŊāĶžāĶūāĶē āĶđāĶūāĶĄāĶž, āĶāĶ•āĶŸāĶŋ
āĶĶāĶūāĶāĶĪ āĶđāĶūāĶĄāĶž āĶ†āĶ›ā§‡, āĶļā§‡āĶ–āĶūāĶĻā§‡ āĶāĶ•āĶŸāĶŋ āĶĶāĶūāĶāĶĪ āĶđāĶūāĶĄāĶž āĶ†āĶ›ā§‡, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ–ā§āĶŽ Kya āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū : “āĶāĶ‡
āĶ•āĶūāĶ°āĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶ›ā§‡, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶ…āĶŽāĶļā§āĶĨāĶū āĶĨā§‡āĶ•ā§‡
āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶžāĨĪ”
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚
āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ°
āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ
āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(7)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶ›āĶŋāĶēā§‡āĶĻ
āĶāĶ•āĶŸāĶŋ
āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡, āĶāĶ•āĶŸāĶŋ āĶšāĶūāĶāĶĶ āĶŪāĶūāĶŸāĶŋāĶĪā§‡ āĶŦā§‡āĶēā§‡ āĶĶā§‡āĶ“āĶŊāĶžāĶū āĶđāĶŊāĶž, āĶđāĶūāĶĄāĶžāĶ—ā§āĶēāĶŋ āĶļāĶŪā§āĶĶā§āĶ°ā§‡āĶ° āĶŪāĶĪ
āĶļāĶūāĶĶāĶū āĶ•āĶ°ā§‡ āĶĪā§‹āĶēā§‡, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶĻ: “āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°,
āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°, āĶāĶŽāĶ‚ āĶāĶ­āĶūāĶŽā§‡āĶ‡ āĶāĶŸāĶŋ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶž āĶ…āĶŽāĶļā§āĶĨāĶūāĨĪ “
(😎.
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶ›āĶŋāĶēā§‡āĶĻ
āĶāĶ•āĶŸāĶŋ
āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡, āĶāĶ•āĶŸāĶŋ āĶšāĶūāĶ°āĶĶāĶē āĶŪāĶūāĶŸāĶŋāĶĪā§‡ āĶĻāĶŋāĶ•ā§āĶ·ā§‡āĶŠ āĶ•āĶ°āĶū, āĶāĶ• āĶŽāĶ›āĶ°ā§‡āĶ°āĶ“ āĶŽā§‡āĶķāĶŋ āĶŽāĶŊāĶžāĶļā§‡
āĶđāĶūāĶĄāĶžāĶ—ā§āĶēāĶŋ āĶđā§‡āĶ°ā§‡ āĶŦā§‡āĶēā§‡ āĶĶā§‡āĶ“āĶŊāĶžāĶū āĶđāĶŊāĶžā§‡āĶ›āĶŋāĶē, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶ›ā§‡āĶĻ: “āĶāĶ‡
āĶ•āĶūāĶ°āĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ“ āĶ°āĶŊāĶžā§‡āĶ›ā§‡, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶ›ā§‡ āĶāĶŽāĶ‚ āĶāĶ­āĶūāĶŽā§‡āĶ‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶž
āĶāĶ•āĶŸāĶŋ āĶķāĶ°ā§āĶĪ.”
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡
āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚
āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ°
āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ
āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
(9)
āĶ‰āĶŠāĶ°āĶĻā§āĶĪā§, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§, āĶ āĶŋāĶ• āĶŊā§‡āĶŪāĶĻ āĶĪāĶŋāĶĻāĶŋ āĶ›āĶŋāĶēā§‡āĶĻ
āĶāĶ•āĶŸāĶŋ
āĶŪā§ƒāĶĪāĶĶā§‡āĶđāĶŸāĶŋ āĶĶā§‡āĶ–ā§‡, āĶāĶ•āĶŸāĶŋ āĶšāĶūāĶ°ā§āĶš āĶ—ā§āĶ°āĶūāĶ‰āĶĻā§āĶĄā§‡ āĶŦā§‡āĶēā§‡ āĶĶā§‡āĶ“āĶŊāĶžāĶū, āĶŠāĶšāĶū āĶđāĶūāĶĄāĶžāĶ—ā§āĶēāĶŋ āĶŠāĶūāĶ‰āĶĄāĶūāĶ°ā§‡
āĶđā§āĶ°āĶūāĶļ āĶŠā§‡āĶŊāĶžā§‡āĶ›āĶŋāĶē, āĶĪāĶŋāĶĻāĶŋ āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶŽāĶŋāĶŽā§‡āĶšāĶĻāĶū āĶ•āĶ°ā§‡āĶ›ā§‡āĶĻ: “āĶāĶ‡ āĶ•āĶūāĶĻāĶūāĶ“ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ
āĶŠā§āĶ°āĶ•ā§ƒāĶĪāĶŋāĶ°, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶđāĶŊāĶžā§‡ āĶ‰āĶ āĶ›ā§‡, āĶāĶŸāĶŋ āĶāĶŪāĶĻ āĶāĶ•āĶŸāĶŋ āĶķāĶ°ā§āĶĪ āĶĨā§‡āĶ•ā§‡ āĶŪā§āĶ•ā§āĶĪ āĶĻāĶŊāĶž āĨĪ “
āĶāĶ­āĶūāĶŽā§‡
āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•ā§āĶŊā§āĶŊāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶŽāĶūāĶđā§āĶŊāĶŋāĶ•āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶŊāĶž āĶ•āĶūāĶ°āĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡
āĶāĶŽāĶ‚ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ°āĶ­āĶūāĶŽā§‡ āĶ•āĶūāĶŊāĶžā§āĶŊāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶđāĶŊāĶžā§‡ āĶŠāĶĄāĶžā§‡āĶ›āĶŋāĶēā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚
āĶ•āĶūāĶŊāĶžāĶūāĶĪā§‡ āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶū āĶđāĶēā§‡, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶ‡ āĶ•āĶūāĶĻāĶū!”
āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ°
āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ
āĶāĶ­āĶūāĶŽā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶūāĶŊāĶžāĶŊāĶžāĶūāĶĪā§‡ āĶ•āĶūāĶ°āĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
IIāĨĪ āĶ­ā§‡āĶĶāĶūāĶĻā§‡āĶ° āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ
āĶāĶŽāĶ‚ āĶ†āĶ°āĶ“, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ•ā§‡āĶŪāĶĻ āĶŽā§‡āĶĶāĶūāĶĻā§‡ āĶ­ā§‡āĶĶā§‡āĶĻāĶū āĶĶā§‡āĶ–āĶŋāĶŊāĶžā§‡āĶ›ā§‡āĶĻ?
āĶāĶ–āĶūāĶĻā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§, āĶāĶ•āĶŸāĶŋ āĶļā§āĶ– āĶ­āĶūāĶ—āĶū, āĶ†āĶĻā§āĶĄāĶūāĶ°āĶēā§āĶŊāĶūāĶĻā§āĶĄāĶļ: “āĶ†āĶŪāĶŋ āĶļā§āĶ–ā§€ āĶ­ā§‡āĶĶā§‡āĶĻ” āĶ…āĶĻā§āĶ­āĶŽ āĶ•āĶ°āĶ›āĶŋ “; āĶāĶ•āĶŸāĶŋ dukkha vedanā āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ, undersands:
“āĶ†āĶŪāĶŋ
āĶāĶ•āĶŸāĶŋ dukkha vedanā āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ āĶ•āĶ°āĶ›āĶŋ”; āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ•āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū āĶŽā§‡āĶĶāĶūāĶĻ,
āĶ†āĶĻā§āĶĄāĶūāĶ°āĶēā§āĶŊāĶūāĶĻā§āĶĄāĶļ: “āĶ†āĶŪāĶŋ āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ•āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū āĶŽā§‡āĶĶāĶūāĶĻ” āĶ…āĶĻā§āĶ­āĶŽ āĶ•āĶ°āĶ›āĶŋ; āĶļā§āĶ–ā§€ āĶŽā§‡āĶĶā§‡āĶĻ
āĶļā§‡āĶŪāĶŋāĶļāĶū āĶ…āĶĻā§āĶ­āĶŽ āĶ•āĶ°āĶ›ā§‡āĶĻ, āĶ†āĶĻā§āĶĄāĶūāĶ°āĶēā§āĶŊāĶūāĶĻā§āĶĄāĶļ: “āĶ†āĶŪāĶŋ āĶļā§āĶ–ā§€ āĶŽā§‡āĶĶāĶūāĶĻ āĶļā§āĶŊāĶūāĶŪāĶŋāĶļāĶū āĶ…āĶĻā§āĶ­āĶŽ
āĶ•āĶ°āĶ›āĶŋ”; āĶāĶ•āĶŸāĶŋ āĶļā§āĶ–āĶū āĶŽā§‡āĶĶā§‡āĶĻ āĶĻāĶŋāĶ°āĶŪāĶŋāĶļāĶū āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ, undersands:
“āĶ†āĶŪāĶŋ
āĶāĶ•āĶŸāĶŋ āĶļā§āĶ–ā§€ āĶ­ā§‡āĶĶā§‡āĶĻ āĶĻāĶŋāĶ°āĶŪāĶŋāĶļāĶū āĶ…āĶĻā§āĶ­āĶŽ āĶ•āĶ°āĶ›āĶŋ”; āĶāĶ•āĶŸāĶŋ dukkha vedanā samisa
āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ, undersands: “āĶ†āĶŪāĶŋ āĶāĶ•āĶŸāĶŋ dukkha vedanā samisa āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ āĶđāĶŊāĶž”; āĶāĶ•āĶŸāĶŋ
dukkhha vedanā niramisa āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ, undersands: “āĶ†āĶŪāĶŋ āĶāĶ•āĶŸāĶŋ dukkhha vedanā
niramisa āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ āĶđāĶŊāĶž”; āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ•āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū āĶŽā§‡āĶĶāĶĢ āĶļā§‡āĶŪāĶŋāĶļāĶū, undersands: “āĶ†āĶŪāĶŋ
āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ•āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū āĶŽā§‡āĶĶāĶūāĶĻ āĶļā§āĶŊāĶūāĶŪāĶŋāĶļāĶū āĶļāĶŪā§āĶŪā§āĶ–ā§€āĶĻ āĶ•āĶ°āĶ›āĶŋ”; āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ–āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū
āĶŽā§‡āĶĶāĶūāĶĻ āĶĻāĶŋāĶ°āĶŪā§āĶŪāĶŋāĶļāĶū, āĶ†āĶĻā§āĶĄāĶūāĶ°āĶēā§āĶŊāĶūāĶĻā§āĶĄāĶļ: “āĶ†āĶŪāĶŋ āĶāĶ•āĶŸāĶŋ āĶ†āĶĶā§āĶ•āĶđāĶūāĶŪ-āĶ†āĶļā§āĶ–āĶū āĶŽā§‡āĶĶāĶūāĶĻ āĶĻāĶŋāĶ°āĶŪā§āĶŪāĶŋāĶļāĶū
āĶ…āĶĻā§āĶ­āĶŽ āĶ•āĶ°āĶ›āĶŋ”āĨĪ
āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ­ā§‡āĶĶā§‡āĶĻāĶū āĶ­ā§‡āĶĶā§‡āĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ,
āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ­ā§‡āĶĶāĶūāĶĻā§‡ āĶ­ā§‡āĶ°āĶūāĶĻ āĶ­ā§‡āĶļā§‡ āĶ­ā§‡āĶļā§‡āĶĻāĶū āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶđāĶŋāĶ°āĶūāĶ—āĶĪāĶ­āĶūāĶŽā§‡ VEDANA āĶŪāĶ§ā§āĶŊā§‡ VEDANA āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶ•; āĶĪāĶŋāĶĻāĶŋ dwells
āĶ­ā§‡āĶĶāĶūāĶĻā§‡āĶ°
āĶŪāĶ§ā§āĶŊā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶūāĶŪā§āĶĶāĶūāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶ•, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽā§‡āĶĶāĶĢā§‡āĶ° āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ°
āĶ•ā§āĶ·āĶĢāĶļā§āĶĨāĶūāĶŊāĶžā§€ āĶŠāĶūāĶēāĶŋāĶŊāĶžā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶŪā§āĶĶāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻ āĶāĶŽāĶ‚ āĶ­ā§‡āĶĶāĶūāĶĻā§‡
āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĨā§‡āĶ•ā§‡ āĶĶā§‚āĶ°ā§‡ āĶļāĶ°ā§‡ āĶŊāĶūāĶŊāĶž; āĶĻāĶūāĶ•āĶŋ āĶ…āĶĻā§āĶŊāĶĨāĶūāĶŊāĶž, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶŸāĶū
āĶŽā§‡āĶĶā§āĶŊāĶūāĶĻ!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ
āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū
āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡ āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶ­ā§‡āĶĶāĶūāĶĻā§‡ āĶ­ā§‡āĶĶāĶūāĶĻā§‡ āĶ­ā§‡āĶĶā§‡ āĶĄā§āĶŽā§‡ āĶŊāĶūāĶŊāĶžāĨĪ
āĶĪā§ƒāĶĪā§€āĶŊāĶžāĨĪ Citta āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ
āĶāĶŽāĶ‚ āĶ†āĶ°āĶ“, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ•āĶŋāĶ­āĶūāĶŽā§‡ āĶ­āĶŋāĶ•āĶ–ā§ āĶ•āĶŋāĶĪāĶūāĶĪā§‡ āĶļāĶŋāĶŸāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡?

āĶāĶ–āĶūāĶĻā§‡, āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶāĶ•āĶŸāĶŋ āĶ­āĶŋāĶ•āĶ–ā§ āĶ°āĶūāĶ—āĶū āĶĶāĶŋāĶŊāĶžā§‡ “āĶ°āĶūāĶĻāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶļāĶŋāĶŸā§āĶŸāĶū” āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶ•āĶŋāĶĪāĶūāĶ•ā§‡
āĶŽā§‹āĶā§‡, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ°āĶūāĶĻāĶū āĶ›āĶūāĶĄāĶžāĶūāĶ‡ āĶ°āĶūāĶĻāĶū āĶ›āĶūāĶĄāĶžāĶū “āĶ°āĶūāĶĻāĶū āĶ›āĶūāĶĄāĶžāĶŋāĶŊāĶžā§‡āĶ›ā§‡āĶĻ”, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶĄā§‹āĶļāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶĶā§‹āĶļāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶļāĶŋāĶŸāĶūāĶ•ā§‡ āĶŽā§āĶāĶĪā§‡ āĶŠāĶūāĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶĄā§‹āĶļāĶū āĶ›āĶūāĶĄāĶžāĶūāĶ‡ āĶ•āĶŋāĶĪāĶūāĶ•ā§‡
āĶŽā§‹āĶā§‡āĶĻāĨĪ “āĶĶā§‹āĶļāĶū āĶ›āĶūāĶĄāĶžāĶūāĶ‡ āĶ•āĶŋāĶĪāĶū”, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŪāĶ“āĶđā§‡āĶ° āĶļāĶūāĶĨā§‡ “āĶŪā§‹āĶđāĶū āĶĶāĶŋāĶŊāĶžā§‡ āĶŽāĶŋāĶŸāĶū” āĶđāĶŋāĶļāĶūāĶŽā§‡
āĶ•āĶŋāĶĪāĶūāĶ•ā§‡ āĶŽā§‹āĶā§‡āĶĻ, āĶĻāĶūāĶ•āĶŋ āĶĪāĶŋāĶĻāĶŋ āĶŪāĶ“āĶđāĶū āĶ›āĶūāĶĄāĶžāĶū āĶŪā§‹āĶđāĶū āĶ›āĶūāĶĄāĶžāĶū āĶ•āĶŋāĶĪāĶūāĶ•ā§‡ āĶŽā§‹āĶā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶāĶ•āĶŸāĶŋ āĶļāĶ‚āĶ—ā§ƒāĶđā§€āĶĪ āĶ•āĶūāĶēāĶŋ “āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶļāĶ‚āĶ—ā§ƒāĶđā§€āĶĪ āĶ•āĶūāĶēāĶŋ āĶŽā§āĶāĶĪā§‡ āĶŠāĶūāĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ
āĶŽāĶŋāĶ•ā§āĶ·āĶŋāĶŠā§āĶĪāĶĪāĶū āĶŽā§‹āĶā§‡āĶĻ “āĶāĶ•āĶŸāĶŋ āĶŽāĶŋāĶ•ā§āĶ·āĶŋāĶŠā§āĶĪ Citta” āĶđāĶŋāĶļāĶūāĶŽā§‡ Citta, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ
āĶŠā§āĶ°āĶļāĶūāĶ°āĶŋāĶĪ citta “āĶāĶ•āĶŸāĶŋ āĶŠā§āĶ°āĶļāĶūāĶ°āĶŋāĶĪ citta” āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶŽā§‹āĶāĶū, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ
unexpanded citta “āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ explinanded citta āĶŽā§āĶāĶĪā§‡, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ
āĶ…āĶŠā§āĶ°ā§€āĶĪāĶŋāĶ•āĶ° Citta” āĶāĶ•āĶŸāĶŋ āĶ…āĶĪāĶŋāĶ•ā§āĶ°āĶŪāĶŊā§‹āĶ—ā§āĶŊ citta “āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶŽā§‹āĶā§‡, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶŽā§‹āĶā§‡
“āĶāĶ•āĶŸāĶŋ āĶ…āĶĻāĶŋāĶķā§āĶšāĶŋāĶĪ Citta” āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ āĶ…āĶļā§āĶŠāĶ·ā§āĶŸ Citta, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ “āĶāĶ•āĶŸāĶŋ āĶ˜āĶĻā§€āĶ­ā§‚āĶĪ
citta” āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ āĶ˜āĶĻā§€āĶ­ā§‚āĶĪ Citta āĶŽā§āĶāĶĪā§‡, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ unconcentrated
citta “āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ unconcentrated citta āĶŽā§āĶāĶĪā§‡, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶāĶ•āĶŸāĶŋ āĶŪā§āĶ•ā§āĶĪ
citta” āĶāĶ•āĶŸāĶŋ āĶŪā§āĶ•ā§āĶĪ citta “āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ āĶŪā§āĶ•ā§āĶĪ citta āĶŽā§āĶāĶĪā§‡, āĶŽāĶū āĶĪāĶŋāĶĻāĶŋ “āĶāĶ•āĶŸāĶŋ
unli āĶđāĶŋāĶļāĶūāĶŽā§‡ āĶāĶ•āĶŸāĶŋ āĶ…āĶļāĶđāĶūāĶŊāĶž citta āĶŽā§‹āĶā§‡ Berated Citta “āĨĪ

āĶāĶ­āĶūāĶŽā§‡ āĶĪāĶŋāĶĻāĶŋ āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶ•āĶŋāĶĪāĶūāĶĪā§‡ āĶļāĶŋāĶŸāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū
āĶĪāĶŋāĶĻāĶŋ āĶŽāĶūāĶ‡āĶ°ā§‡āĶ° āĶļāĶŋāĶĪāĶūāĶ•ā§‡ āĶļāĶŋāĶĪāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ
āĶ…āĶ­ā§āĶŊāĶĻā§āĶĪāĶ°ā§€āĶĢāĶ­āĶūāĶŽā§‡ āĶāĶŽāĶ‚ āĶŽāĶđāĶŋāĶ°āĶūāĶ—āĶĪāĶ­āĶūāĶŽā§‡ āĶ•āĶŋāĶĪāĶūāĶĪā§‡ āĶļāĶŋāĶŸāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĶĻāĨĪ āĶĪāĶŋāĶĻāĶŋ āĶ•āĶŋāĶĪāĶūāĶ°
āĶŪāĶ§ā§āĶŊā§‡ āĶ˜āĶŸāĶĻāĶūāĶ—ā§āĶēāĶŋāĶ° āĶļāĶŪā§āĶĶāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°āĶĪā§‡ āĶŽāĶūāĶļ āĶ•āĶ°ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶ•āĶŋāĶĪāĶūāĶĪā§‡
āĶŦā§‡āĶĻā§‹āĶŪā§‡āĶĻāĶū āĶĨā§‡āĶ•ā§‡ āĶĶā§‚āĶ°ā§‡ āĶļāĶ°ā§‡ āĶŊāĶūāĶšā§āĶ›ā§‡āĶĻ, āĶ…āĶĨāĶŽāĶū āĶĪāĶŋāĶĻāĶŋ āĶļāĶŪā§āĶĶāĶŊāĶž āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡ āĶāĶŽāĶ‚
āĶ•āĶŋāĶĪāĶūāĶĪā§‡ āĶ˜āĶŸāĶĻāĶūāĶŸāĶŋ āĶĶā§‚āĶ° āĶ•āĶ°ā§‡ āĶĶā§‡āĶĻāĨĪ āĶĻāĶūāĶ•āĶŋ āĶ…āĶĻā§āĶŊāĶĨāĶūāĶŊāĶž, [āĶ‰āĶŠāĶēāĶŽā§āĶ§āĶŋ āĶ•āĶ°āĶū āĶđāĶŊāĶžā§‡āĶ›ā§‡:] “āĶāĶŸāĶū
āĶļāĶŋāĶŸāĶŋāĶŸāĶū!” āĶļāĶĪā§€ āĶĪāĶūāĶāĶ° āĶ•āĶūāĶ›ā§‡ āĶ‰āĶŠāĶļā§āĶĨāĶŋāĶĪ āĶ›āĶŋāĶēā§‡āĶĻ, āĶķā§āĶ§ā§ āĶķā§āĶ§ā§ āĶ‡āĶŊāĶžāĶūāĶđāĶū āĶ“ āĶĻāĶŋāĶ›ā§€āĶĻ
āĶŠā§āĶŊāĶūāĶļāĶŋāĶļāĶŸāĶŋā§‡āĶ° āĶŠāĶ°āĶŋāĶŪāĶūāĶĢā§‡ āĶĪāĶŋāĶĻāĶŋ āĶŽāĶŋāĶšā§āĶ›āĶŋāĶĻā§āĶĻ āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŊāĶž āĶāĶŽāĶ‚ āĶŠā§ƒāĶĨāĶŋāĶŽā§€āĶĪā§‡ āĶ•āĶŋāĶ›ā§āĶĪā§‡āĶ‡ āĶŽāĶūāĶ§āĶū
āĶĶā§‡āĶĻ āĶĻāĶūāĨĪ āĶāĶ­āĶūāĶŽā§‡ āĶ­āĶŋāĶ•āĶ–ā§āĶļ, āĶ­āĶŋāĶ•āĶ–ā§ āĶāĶ•āĶŸāĶŋ āĶ­āĶŋāĶ•ā§āĶ•ā§ āĶ•āĶŋāĶĪāĶūāĶ•ā§‡ āĶļāĶŋāĶŸāĶūāĶ•ā§‡ āĶŠāĶ°ā§āĶŊāĶŽā§‡āĶ•ā§āĶ·āĶĢ āĶ•āĶ°ā§‡āĨĪ
āĶ•āĶŋāĶšā§āĶ›ā§ āĶ•āĶ°āĶĪā§‡ āĶđāĶŽā§‡ āĶĻāĶū āĶķā§āĶ§ā§ āĶāĶŸāĶū āĶ•āĶ°āĶēā§‡āĶ‡ āĶļāĶ‚āĶļāĶūāĶ°ā§‡ āĶļāĶ•āĶē āĶāĶ—āĶĄāĶžāĶū āĶŽāĶŋāĶŽāĶūāĶĶ āĶ…āĶķāĶūāĶĻā§āĶĪāĶŋ āĶĶā§‚āĶ° āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŽā§‡ āĶŽāĶēā§‡āĶ›ā§‡āĶĻ - āĶŪāĶū āĶļāĶūāĶ°āĶĶāĶū
Spiritual Bulletin Stories
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Sarada
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century Hindu mystic and saint. Sarada Devi is also
reverentially addressed as the Holy Mother by the followers of the Sri
Ramakrishna monastic order.

āĶļāĶūāĶ°āĶĶāĶū
āĶĶā§‡āĶŽā§€ (ā§Ļā§Ļ āĶĄāĶŋāĶļā§‡āĶŪā§āĶŽāĶ° ā§§ā§Ūā§Ŧā§Đ – ā§Ļā§Ķ āĶœā§āĶēāĶūāĶ‡ ā§§ā§Ŋā§Ļā§Ķ) āĶ›āĶŋāĶēā§‡āĶĻ āĶ‰āĶĻāĶŋāĶķ āĶķāĶĪāĶ•ā§‡āĶ° āĶŽāĶŋāĶķāĶŋāĶ·ā§āĶŸ āĶŽāĶūāĶ™āĶūāĶēāĶŋ
āĶđāĶŋāĶĻā§āĶĶā§ āĶ§āĶ°ā§āĶŪāĶ—ā§āĶ°ā§ āĶ°āĶūāĶŪāĶ•ā§ƒāĶ·ā§āĶĢ āĶŠāĶ°āĶŪāĶđāĶ‚āĶļā§‡āĶ° āĶŠāĶĪā§āĶĻā§€ āĶ“ āĶļāĶūāĶ§āĶĻāĶļāĶ™ā§āĶ—āĶŋāĶĻā§€ āĶāĶŽāĶ‚ āĶ°āĶūāĶŪāĶ•ā§ƒāĶ·ā§āĶĢ āĶŪāĶ  āĶ“
āĶŪāĶŋāĶķāĶĻā§‡āĶ° āĶļāĶ‚āĶ˜āĶœāĶĻāĶĻā§€āĨĪ āĶ­āĶ•ā§āĶĪāĶ—āĶĢ āĶĪāĶūāĶāĶ•ā§‡ āĶķā§āĶ°ā§€āĶķā§āĶ°ā§€āĶŪāĶū āĶĻāĶūāĶŪā§‡ āĶ…āĶ­āĶŋāĶđāĶŋāĶĪ āĶ•āĶ°ā§‡ āĶĨāĶūāĶ•ā§‡āĶĻāĨĪ āĶ°āĶūāĶŪāĶ•ā§ƒāĶ·ā§āĶĢ
āĶ†āĶĻā§āĶĶā§‹āĶēāĶĻā§‡āĶ° āĶŽāĶŋāĶ•āĶūāĶķ āĶ“ āĶŠā§āĶ°āĶļāĶūāĶ°ā§‡ āĶĪāĶūāĶāĶ° āĶ­ā§‚āĶŪāĶŋāĶ•āĶū āĶ…āĶĻāĶļā§āĶŽā§€āĶ•āĶūāĶ°ā§āĶŊāĨĪ
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āĶ•āĶŋāĶšā§āĶ›ā§ āĶ•āĶ°āĶĪā§‡ āĶđāĶŽā§‡ āĶĻāĶū āĶķā§āĶ§ā§ āĶāĶŸāĶū āĶ•āĶ°āĶēā§‡āĶ‡ āĶļāĶ‚āĶļāĶūāĶ°ā§‡ āĶļāĶ•āĶē āĶāĶ—ā§œāĶū āĶŽāĶŋāĶŽāĶūāĶĶ āĶ…āĶķāĶūāĶĻā§āĶĪāĶŋ āĶĶā§‚āĶ° āĶđāĶŊāĶžā§‡ āĶŊāĶūāĶŽā§‡ āĶŽāĶēā§‡āĶ›ā§‡āĶĻ - āĶŪāĶū āĶļāĶūāĶ°āĶĶāĶū
Sarada
Devi; Sharodā Debi, born Kshemankari/ Thakurmani/ Saradamani
Mukhopadhyay, was the wife and spiritual consort of Sri Ramakrishna, a
nineteenth-century…

18) Classical  Bosnian-Klasični bosanski,

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Besplatno
online Prabuddha Conventualces Conventuals u probudio vlastitim
riječima za dobrobit, sreću i mir za sva druÅĄtva i za njih da postignu
vječni blaÅūenstvo kao krajnji gol kroz Mahā + Satipaáđ­áđ­hāna - pohađanje
osvjeÅĄÄ‡ivanja, stavovi, medāpāna, staza, sampajaÃąÃąa Odbojnost, elementi,
devet čajanstvenih terena, Vedanā i Citta
,
Tipitaka
DN 22 - (D II 290)
Mahāsatipaáđ­áđ­hāna Sutta
- Pohađanje svijesti -
[Mahā + Satipaáđ­áđ­hāna]
Ova Sutta se ÅĄiroko smatra glavnom referencom za praksu meditacije.
Uvođenje
I. Promatranje Kaya
A. Sektor na ānāpāni
B. Odjeljak o poloÅūajima
C. Odjeljak na SampajaÃąÄ‘i
D. Odjeljak o odbojnosti
E. Odjeljak na elementima
F. Odjeljak na devet čajanki
II. Promatranje Vedena
Uvođenje
Tako sam čuo:
Jednom prilikom, Bhagav je boravio među Kurusom u Kammāsadhammi, na trÅūiÅĄtu Kurusa. Tamo se obratio bhikkhusu:
- Bhikkhus.
- Bhaddante je odgovorio na Bhikkhusu. Bhagav je rekao:
- Ovo,
Bhikkhus, je put koji dovodi do niÅĄta osim pročiÅĄÄ‡avanja
Bići,
prevazilaÅūenje tuge i jaza, nestanak Dukkha-Domanassa, postizanje
pravog puta, realizaciju Nibbāna, to je da se kaÅūe Četiri Satipaáđ­áđ­hānas.
Koja četiri?
Evo, Bhikkhus, Bhikkhu stani za posmatranje Kaya u Kaya, ātāpÄŦ
Sampajāno, Satimā, odustao od Abhijjhā-Domanassa prema svijetu.
Prebiva
u posmatranju Vedanā u Vedanā, ātāpÄŦ Sampajāno, Satimā, odustao od
Abhijjhā-Domanassa prema svijetu. Prebiva promatrajući cittu u Citta,
ātāpÄŦ Sampajāno, Satimā, odustao od Abhijjhā-Domanassa prema svijetu.
Prebiva promatrajući Dhammu · S u Dhammi · S, ātāpÄŦ Sampajāno, Satimā,
odustao od Abhijjhā-Domanassa prema svijetu.
I. Kāyānupassanā
A. Sektor na ānāpāni
I
Kako,
Bhikkhus, čini se da se bhikkhu zadrÅūava Kaya u Kaya? Ovdje, Bhikkhus,
Bhikkhu, koji je otiÅĄao u ÅĄumu ili je otiÅĄao u korijen drveta ili je
otiÅĄao u praznu sobu, sjedi spuÅĄtajući preklopive noge poprečno,
postavljajući se u uspravnoj i postavljanju sati parimukhaáđƒ. Biti tako
sato, on udiÅĄe, stoga, satono, diÅĄe. Disanje dugom, razumije: ‘Dugo
diÅĄem’; disanje dugo ÅĄto razumije: ‘Dugo diÅĄem’; Disanje u kratkom, on
razumije: “Udahnuću u kratku”; disanje kratko, razumije: ‘DiÅĄem
kratkim’; Trenira se: “Osjećam kako je Kaya, diÅĄet ću”; Trenira sebe:
“Osjećam čitavu kaju, diÅĄet ću”; Trenira se: “smirujući se
kaya-saáđ…khārara, diÅĄet ću”; Trenira se: “smirujući se kaya-saáđ…khārara,
diÅĄet ću”.
Samo
kao,
Bhikkhus, vjeÅĄt Turner ili Turner-ov pripravnik, čineći dugog
skretanja, razumije: ‘Ja radim dug red’; Stvaranje kratkog skretanja,
razumije: ‘Napravim kratkim okretama’; Na isti način, Bhikkhus, Bhikkhu,
diÅĄući dugo, razumije: “Dugo diÅĄem”; disanje dugo ÅĄto razumije: “Dugo
diÅĄem”; Disanje u kratkom, on razumije: “Udahnuću u kratku”; disanje
kratko, razumije: ‘DiÅĄem kratkim’; Trenira se: “Osjećam čitavu kaju,
diÅĄet ću”; Trenira sebe: “Osjećam čitavu kaju, diÅĄet ću”; Trenira se:
“smirujući se kaya-saáđ…khārara, diÅĄet ću”; Trenira se: “smirujući se
kaya-saáđ…khārara, diÅĄet ću”.
Stoga prebiva da posmatraju Kaya u Kaya interno,
Ili
prebiva da promatra kaya u kaya izvana ili Åūivi kako promatraju Kaya u
Kaya interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke
paáđ­issati, prebiva se samostojeća i ne pridrÅūava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
B. Iriyapatha Pabba
Nadalje,
Bhikkhus, Bhikkhu, dok hoda, razumije: ‘hodam’, ili
Dok stoji, razumije: ‘Stojim’, ili dok sjedim on
Razumije:
’sjedim se’, ili dok leÅūim on razumije: ‘LaÅūem’. Ili, u kojoj god
poloÅūaj njegova kaja odlaÅūe, on ga u skladu s tim razumije.
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
C. Odjeljak na SampajaÃąÄ‘i
Nadalje,
Bhikkhus,
Bhikkhu, dok se pribliÅūava i dok polaÅūe, djeluje sa SampajaÃąÄ‘om, dok
gleda unaprijed i dok se gleda oko sebe, djeluje sa SampajaÃąÄ‘om, dok se
raste i dok nosi haljine i gornji ogrtač i dok nose posuda, djeluje sa
SampajaÃąÄ‘om, dok je jeo, dok je pio, dok je Åūvakao, deguvao, djeluje sa
SampajaÃąÄ‘om, dok je pohađao posao sa sampajaÃąÄ‘om, dok je hodao, dok je
stajao, dok je stajao, dok je stajao, dok Spavajući, dok se budi, dok
razgovara i dok ćuti, djeluje sa sampajaÃąÄ‘om.
Tako prebiva da u kazi u kazi poÅĄtuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke
paáđ­issati, prebiva se samostojeća i ne pridrÅūava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
D. Odjeljak o odbojnosti
Nadalje,
Bhikkhus, Bhikkhu smatra da je ovo tijelo, iz potplati
stopala
gore i od kose na glavi dolje, ÅĄto je podijeljena njenom koÅūom i puna
raznih vrsta nečistoća: “U ovoj kazi su dlake glave, nokti, zubi, koÅūa,
meso ,
Tetive, kosti, koÅĄtana srÅū, bubrezi, srce, jetra, pleura, slezina,
pluća, crijeva, mezenterija, Åūeludac sa svojim sadrÅūajem, izmet, Åūuč,
Flegm, gnoj, krv, znoj, masti, suze, mast, pljuvačka, nazalna sluz,
sinovijska tekućina i urin. “
BaÅĄ
kao da, Bhikkhus, bila je torba koja ima dva otvora i ispunila
različite vrste Åūitarica, poput brda-Paddy, Paddy, mung grah, krava
graÅĄak, sezamove sjemenke i riÅūa. Čovjek s dobrim vidom, koji je
odjeknuo, razmotrio bi [njegov sadrÅūaj]: “Ovo je brdo-Paddy, ovo je
Paddy, to su mung-grah, to su kravlje graÅĄke, a to su sezamove sjemenke i
to su sejamove susene, a to su semenke za susamove, a to su semenke za
susamove i to je susamove sjemenke;” Na isti način, Bhikkhus, Bhikkhu
smatra da je ovo tijelo, od podloge stopala gore i od kose na glavi
dole,
ÅĄto je ograničena njenom koÅūom i punom raznih vrsta nečistoća:
“U ovoj kani, postoje dlake glave, dlake tela,
nokti,
zubi, koÅūa, meso, tetive, kosti, koÅĄtana srÅū, bubrege, srce, jetra,
pleura, slezina, pluća, crijeva, mezenterija, stomak sa svojim
sadrÅūajem, gnoj, krvi, znojem, masti, suze, mast, pljuvačka, nosna sluz,
sinonična tekućina i urin. “
Tako prebiva da u kazi u kazi poÅĄtuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati ga predstavlja, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati,
prebiva se odvojeno i ne pridrÅūava se ničega na svijetu. Dakle,
Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
E. Odjeljak na elementima
Nadalje,
Bhikkhus, Bhikkhu se odraÅūava na to vrlo kaya, ali on je postavljen,
Međutim, on se odlaÅūe: “U ovoj kani, postoji zemljani element, the
Vodeni element, vatrogasni element i element zraka. “
BaÅĄ
kao, Bhikkhus, vjeÅĄt mesar ili mesarski pripravnik, ubio kravu, sjedio
bi na raskriÅūju koji ga sječe na komade; Na isti način, Bhikkhus,
Bhikkhu odraÅūava na Toj Kaya, ali on se postavlja, međutim, on se
odlaÅūe: “U thikturu, nalazi se zemljani element, vatrogasni element i
klipni element.”
Tako prebiva da posmatraju kaya u kaya interno, ili prebiva da promatraju kaya u kazi izvana ili Åūivi
posmatrajući
kaya u kaya iznutra i izvana; Prebiva u posmatranju Samudaje pojava u
Kaya, ili prebiva promatrajući prolazak pojava u Kaya, ili prebiva u
promatranju Samudaje i prolazi iz pojava u Kaya; ili inače,
[realiziranje:] “Ovo je Kaya!” Sati je prisutan u njemu, samo u obimu
puke ÃąÄáđ‡a i puke Paáđ­issati, prebiva se odvojeno i ne pridrÅūava se ničega
na svijetu. Tuče koji promatraju Kaya u Kaya;
(1)
Nadalje,
Bhikkhus,
Bhikkhu, baÅĄ kao da je vidio mrtvo telo, odbacio u čajanstvenu zemlju,
jednog dana mrtvih, ili dva dana mrtvih ili tri dana mrtvih, natečen,
plavkast, on smatra da je ovo sve kaja: “Ovaj kaja Također je takve
prirode, to će postati ovako, i nije oslobođen takvog stanja. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(2)
Nadalje,
Bhikkhus,
Bhikkhu, baÅĄ kao da je vidio mrtvo tijelo, odbacio u čajanstvenu
zemlju, jedući se vrana, jedu ih jedu od supoga, jedu garoni, jedući se
psi, jedući se psima, jedući se psima, jedući se psima, jedu ga jedenje
Tigrovi, jedu pantere, jedu razne vrste bića, on smatra da je to vrlo
kaja: “Ovaj kaja je tako, tako je od takve prirode, i nije postalo poput
takvog stanja.”
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak iz pojava u Kaya, ili prebiva Samudaya i
prolazak
iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(3)
Nadalje,
Bhikkhus, Bhikkhu, baÅĄ kao da je vidio mrtvo tijelo, bacao se u
čajanstvenu zemlju, sakastor sa mesom i krvlju, koji se drÅūi na tetivu,
smatra da je to tako Kaya: “Taj kaja je tako Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Tako prebiva da u kazi u kazi poÅĄtuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke
paáđ­issati, prebiva se samostojeća i ne pridrÅūava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
(4)
Nadalje,
Bhikkhus,
Bhikkhu, baÅĄ kao da je vidio mrtvo tijelo, bacao se u čajanstvenu
zemlju, isticav bez mesa i razmazao krv, koji se drÅūi na tetivu, on
smatra da je to tako kaja: “Taj je takav kaja Priroda, postaće ovako, i
nije oslobođen takvog stanja. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(5)
Nadalje,
Bhikkhus, Bhikkhu, baÅĄ kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, čineći se bez mesa ni krvi, smatra da je to tako
kaja: “Taj je takav kaja Priroda, postaće ovako, i nije oslobođen takvog
stanja. “
Tako prebiva da u kazi u kazi poÅĄtuju, ili on
Stanovima
posmatrajući kaya u Kaya izvana, ili prebiva da promatraju Kaya u Kaya
interno i izvana; Prebiva u posmatranju Samudaje pojava u Kaya, ili
prebiva promatrajući prolazak pojava u Kaya, ili prebiva u promatranju
Samudaje i prolazi iz pojava u Kaya; ili inače, [realiziranje:] “Ovo je
Kaya!” Sati je prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke
paáđ­issati, prebiva se samostojeća i ne pridrÅūava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u posmatranju kaya u Kaya.
(6)
Nadalje,
Bhikkhus, Bhikkhu, baÅĄ kao da je vidio mrtvo tijelo, odbacio u
čajanstvenu zemlju, ovdje su isključene kosti razbacane ovdje i tamo,
evo ručne kosti, evo kosti za gleÅūnju, tamo kost za gleÅūnju, tamo , evo
bedara kost, evo rebra, evo rebra, evo kost kraljeÅūnice, tamo koÅĄtana
kost, evo kosti zubne kosti, ili tamo lubanje, smatra da je tač : “Taj
Kaya je takođe takve prirode, to će postati ovako, i nije oslobođen
takvog stanja.”
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(7)
Nadalje, Bhikkhus, Bhikkhu, baÅĄ kao da jeste
VidjevÅĄi
mrtvo telo, bacio u čajanstvenu zemlju, kosti se izbjegava poput
ÅĄkoljke, on smatra da je to vrlo kaja: “Ovaj kaja je tako i takva
priroda, i ne postane ovako, i nije oslobođena takvih stanje.”
(😎
Nadalje, Bhikkhus, Bhikkhu, baÅĄ kao da jeste
VidjevÅĄi
mrtvo telo, odbacile u čajanstvenu zemlju, pokupile su kosti stariji od
godinu dana, on smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve
prirode, to će postati ovako, i nije oslobođeno takve stanje. “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
(9)
Nadalje, Bhikkhus, Bhikkhu, baÅĄ kao da jeste
VidjevÅĄi
mrtvo tijelo, odljevane u čajankom, trule kosti svedene na prah, on
smatra da je ovo vrlo kaja: “Ovaj kaja je takođe takve prirode, i nije
postalo ovako, i nije oslobođen takvog stanja . “
Tako
prebiva da posmatraju Kaya u Kaya interno, ili Åūivi posmatrajući Kaya u
Kaya izvana ili prebiva da promatraju Kaya u Kaya interno i izvana;
Prebiva u posmatranju Samudaje pojava u Kaya, ili prebiva promatrajući
prolazak pojava u Kaya, ili prebiva u promatranju Samudaje i prolazi iz
pojava u Kaya; ili inače, [realiziranje:] “Ovo je Kaya!” Sati je
prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se
samostojeća i ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus,
Bhikkhu stani u posmatranju kaya u Kaya.
II. Promatranje Vedena
I dalje, Bhikkhus, kako se Bhikkhu zadrÅūava Vedanā u Vedanā?
Evo, Bhikkhus, Bhikkhu, doÅūivljava Sukha Vedanā, podvlači: “DoÅūivljavam Sukha Vedanā”; DoÅūivljavanje Dukkha Vedanā, podvlači:
“DoÅūivljavam
Dukkha Vedanā”; DoÅūivljavanje Adukkham-Asukha Vedanā, podvlači:
“DoÅūivljavam adukkham-asukha vedanā”; DoÅūivljavanje Sukha Vedanā Sāmisa,
podvlači: “DoÅūivljavam Sukha Vedanā Sāmisa”; DoÅūivljava Sukha Vedanā
Nirāmisa, podvlači:
“DoÅūivljavam
Sukha Vedanā Nirāmisa”; DoÅūivljavanje Dukkha Vedanā Sāmisa, podvlači:
“DoÅūivljavam Dukkha Vedanā Sāmisa”; DoÅūivljavanje Dukkha Vedanā
Nirāmisa, podvlači: “DoÅūivljavam dukkha vedanā niramisa”; DoÅūivljavanje
Adukkham-Asukha Vedanā Sāmisa, podvlači: “DoÅūivljavam Adukkham-Asukha
Vedanā Sāmisa”; DoÅūivljaj Adukham-Asukha Vedanā Niramisa, podvlači:
“DoÅūivljavam adukkham-asukha vedanā niramisa”.
Tako Åūivi u posmatranju Vedanā u Vedanjskoj interno,
ili Åūivi posmatrajući Vedanā u Vedanā izvana, ili Åūivi
posmatrajući Vedanā u Vedanskoj interno i izvana; Åūivi
Promatrajući
Samudaju pojava u Vedandi, ili prebiva promatrajući prolazak iz pojava u
Vedandu, ili prebiva u posmatranju Samudaya i prolazio iz pojava u
Vedandi; ili drugo, [realiziranje:] “Ovo je Vedanā!” Sati je prisutan u
njemu, samo u obimu puke ÃąÄáđ‡a i puke paáđ­issati, prebiva se samostojeća i
ne pridrÅūava se ničega na svijetu. Dakle, Bhikkhus, Bhikkhu stani koji
promatra Vedanā u Vedanā.
III. Promatranje citte
I dalje, Bhikkhus, kako se Bhikkhu zadrÅūava citta u Citti?
Bhikkhus, Bhikkhu shvata cittu s Rāga kao “Citta s Rāga”, ili razumije
cittu bez Rāga kao “citta bez Rāga”, ili on razumije cittu s dozom kao
“citta s dozom”, ili on razumije cittu bez dose “Citta bez doze” ili on
razumije Cittu s Mohom kao “Citta s Mohom”, ili razumije cittu bez mohe
kao “citta bez mohe”, ili on razumije sakupljenu cittu kao “sakupljena
citta”, ili on razumije raÅĄtrkan citta kao “raÅĄtrkana citta” ili on
razumije proÅĄireno cittu kao “proÅĄireno citta” ili on razumije
neočekivanu cittu kao “neočekivanu cittu” ili on razumije nadmaÅĄivu
cittu kao “nadmaÅĄujuća citta”, ili on razumije neravna citta kao
“nenadmaÅĄna citta”, ili on razumije koncentrirano cittu kao
“koncentrirano citta”, ili on razumije nekonkretno cittu kao
“nekontrolirano citta” ili on razumije oslobođenu cittu kao “oslobođenu
cittu” ili on razumije izvanrednu cittu kao “unline Berisana citta “.
Tako prebiva da posmatraju cittu u CITTA interno, ili Åūivi posmatrajući
cittu u citri eksterno, ili Åūivi posmatrajući cittu u CITTA interno i
izvana; Stambe promatraju Samudaya fenomena u Citti, ili prebiva
promatrajući prolazak fenomena u Citti, ili prebiva u posmatranju
Samudaje i prolaska pojava u Citta; ili inače, [realiziranje:] “Ovo je
citta!” Sati je prisutan u njemu, samo u obimu puke ÃąÄáđ‡a i puke
paáđ­issati, prebiva se samostojeća i ne pridrÅūava se ničega na svijetu.
Dakle, Bhikkhus, Bhikkhu stani u promatranju citte u Citta.
“One Day in the Life of a Men’s Monastery”
AnyhaTV
Documentary about daily life of a Men’s Monastery in Abkhazia
length - 26 min.
With
the blessing of: the Chairman of the Council of the Holy
Metropolitanate of Abkhazia Dorofei (Dbar) and the Father Superior of
the Monastery of St. Simon the Zealot Hieromonk Andrei (Ampar)
Director: Sergei Yazvinskiy
Director of photography: Sergei Yazvinskiy, Vyacheslav Ivanov
Managers of the project: German Marshan, Tengiz Tarba
“One Day in the Life of a Men’s Monastery”
Documentary
about daily life of a Men’s Monastery in Abkhazialength - 26 min.With
the blessing of: the Chairman of the Council of the Holy Metropolitanate
of…



19) Classical Bulgaria- КÐŧаŅÐļŅ‡ÐĩŅÐšÐļ ÐąŅŠÐŧÐģаŅ€ŅÐš,


БÐĩзÐŋÐŧаŅ‚Ð―а
КÐūÐ―ÐēÐĩÐ―Ņ†ÐļŅ за ÐļÐ―Ņ‚ÐĩÐŧÐĩКŅ‚ŅƒÐ°ÐŧŅ†Ðļ Ðē Prabuddha Ðē ŅŅŠÐąŅƒÐīÐļ ŅÐūÐąŅŅ‚ÐēÐĩÐ―ÐļŅ‚Ðĩ ŅÐļ ÐīŅƒÐžÐļ за
ÐąÐŧаÐģÐūŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩŅ‚Ðū, Ņ‰Ð°ŅŅ‚ÐļÐĩŅ‚Ðū Ðļ ОÐļŅ€Ð° за ÐēŅÐļŅ‡ÐšÐļ ÐūÐąŅ‰ÐĩŅŅ‚Ðēа Ðļ за Ņ‚ŅŅ… Ðīа
ÐŋÐūŅŅ‚ÐļÐģÐ―Ð°Ņ‚ ÐēÐĩŅ‡Ð―Ðū ÐąÐŧаÐķÐĩÐ―ŅŅ‚ÐēÐū КаŅ‚Ðū КŅ€Ð°ÐđÐ―Ð° Ņ†ÐĩÐŧ Ņ‡Ņ€Ðĩз “МаŅ…а +” ÐĄÐ°Ņ‚ÐļÐŋаáđ­áđ­ “,
ОŅ‚ÐąÐŧŅŠŅÐšÐēÐ°Ð―ÐĩŅ‚Ðū, ÐĩÐŧÐĩОÐĩÐ―Ņ‚ÐļŅ‚Ðĩ, ÐīÐĩÐēÐĩŅ‚Ņ‚Ðĩ ÐŋŅ€ŅŠŅ‚ Ð―Ð° ÐŋŅ€ŅŠŅ‚, Ð―Ð° ВÐĩÐīÐ°Ð―Ð° Ðļ ÐĶÐļŅ‚а
,
ÐĒÐļÐŋÐļŅ‚аКа
DN 22 - (D II 290)
Mahāsatipaáđ­áđ­hāna sutta.
- ÐŋŅ€ÐļŅŅŠŅŅ‚ÐēÐļÐĩ Ð―Ð° ÐūŅÐēÐĩÐīÐūОÐĩÐ―ÐūŅŅ‚Ņ‚а -
[mahā + satipaáđ­áđ­hāna]
ÐĒазÐļ ŅŅƒŅ‚а Ðĩ ŅˆÐļŅ€ÐūКÐū Ņ€Ð°Ð·ÐģÐŧÐĩÐķÐīÐ°Ð―Ð° КаŅ‚Ðū ÐūŅÐ―ÐūÐēÐ―Ð° ŅÐŋŅ€Ð°ÐēКа за ÐŋŅ€Ð°ÐšŅ‚ÐļКаŅ‚а Ð―Ð° ОÐĩÐīÐļŅ‚аŅ†ÐļŅ.
ВŅŠÐēÐĩÐīÐĩÐ―ÐļÐĩ
I. ÐÐ°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° КаŅ
А. РазÐīÐĩÐŧ за ānāpāna
Б. РазÐīÐĩÐŧ за ÐŋÐūзÐļ
В. РазÐīÐĩÐŧ за SampajaÃąÃąaa
Г. РазÐīÐĩÐŧ за ÐūŅ‚ÐąÐŧŅŠŅÐšÐēÐ°Ð―ÐĩŅ‚Ðū
Д. РазÐīÐĩÐŧ за ÐĩÐŧÐĩОÐĩÐ―Ņ‚ÐļŅ‚Ðĩ
F. РазÐīÐĩÐŧ за ÐīÐĩÐēÐĩŅ‚Ņ‚Ðĩ ÐŋŅ€ŅƒÐķÐļÐ―Ðļ
II. ÐÐ°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° ВÐĩÐīÐ°Ð―Ð°
ВŅŠÐēÐĩÐīÐĩÐ―ÐļÐĩ
ÐĒаКа Ņ‡ŅƒŅ…:
ВÐĩÐīÐ―ŅŠÐķ БŅ…аÐģаÐēа ÐūŅŅ‚аÐēаŅˆÐĩ ŅŅ€ÐĩÐī КŅƒŅ€ŅƒŅ Ðē КаОаŅÐ°ÐīŅ…аОа, ÐŋазаŅ€ÐĩÐ― ÐģŅ€Ð°Ðī Ð―Ð° КŅƒŅ€Ņƒ. ÐĒаО Ņ‚ÐūÐđ ŅÐĩ ÐūÐąŅŠŅ€Ð―а КŅŠÐž БŅ…ÐļКŅ…ŅƒŅ:
- Bhikkhus.
- БŅ…аÐīÐīÐ°Ð―ÐīÐĩ ÐūŅ‚ÐģÐūÐēÐūŅ€Ðļ Ð―Ð° БŅ…аКŅ…ŅƒŅ. БŅ…аÐģаÐēа Каза:
- ÐĒÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ, Ðĩ ÐŋŅŠŅ‚ŅŅ‚, КÐūÐđŅ‚Ðū ÐēÐūÐīÐļ ÐīÐū Ð―ÐļŅ‰Ðū, ÐūŅÐēÐĩÐ― ÐŋŅ€ÐĩŅ‡ÐļŅŅ‚ÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð°
ÐĄŅŠŅ‰ÐĩŅŅ‚ÐēаŅ‚а,
ÐŋŅ€ÐĩÐūÐīÐūÐŧŅÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ŅÐšŅ€ŅŠÐą Ðļ ÐŋÐŧаŅ‡, ÐļзŅ‡ÐĩзÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ДŅƒÐšŅ…а-ÐīÐūÐžÐ―Ð°ŅÐ°,
ÐŋÐūŅŅ‚ÐļÐģÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ÐŋŅ€Ð°ÐēÐļÐŧÐ―ÐļŅ ÐŋŅŠŅ‚, Ņ€ÐĩаÐŧÐļзаŅ†ÐļŅŅ‚а Ð―Ð° НÐļÐąÐąÐ°Ð―Ð°, Ņ‚.Ðĩ. Ņ‡ÐĩŅ‚ÐļŅ€ÐļŅ‚Ðĩ
ŅÐ°Ņ‚ÐļÐŋаáđ­áđ­Ņ…Ð°Ð―Ðļ.
КÐūÐļ Ņ‡ÐĩŅ‚ÐļŅ€Ðļ?
ÐĒŅƒÐš, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, ŅÐŋазÐēа КаŅ Ðē Kāya, ātāpÄŦ
ÐĄÐ°ÐžÐŋаŅÐ―Ðū, ÐĄÐ°Ņ‚ÐļО, КаŅ‚Ðū ŅÐĩ ÐūŅ‚Каза ÐūŅ‚ ÐÐąŅ…ÐļÐīÐķа-ÐīÐūÐžÐ―Ð°ŅÐ° КŅŠÐž ŅÐēÐĩŅ‚а.
ÐĒÐūÐđ
ŅÐĩ Ð·Ð°Ð―ÐļОаÐēа Ņ Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° ВÐĩÐīÐ°Ð―Ð° ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°, ÐĄÐ°ÐžÐŋаŅ ÐĄÐ°ÐžÐŋаŅÐ―Ðū, ŅÐ°Ņ‚ÐļО,
КаŅ‚Ðū ŅÐĩ ÐūŅ‚Каза ÐūŅ‚ ÐÐąŅ…ÐļÐīÐķа-ÐīÐūÐžÐ―Ð°ŅÐ° КŅŠÐž ŅÐēÐĩŅ‚а. ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Citta Ðē ЧÐļŅ‚а, ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ðū, ŅÐ°Ņ‚ÐļО, КаŅ‚Ðū ŅÐĩ Ðĩ ÐūŅ‚КазаÐŧ ÐūŅ‚ ÐÐąŅ…ÐļÐīÐķа-ÐīÐūÐžÐ―Ð°ŅÐ°
КŅŠÐž ŅÐēÐĩŅ‚а. ÐĒÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ÐīŅ…аООа · Ðē ÐīŅ…аООа · s, ātāpÄŦ
sampajāno, ŅÐ°Ņ‚ÐļО, КаŅ‚Ðū ŅÐĩ Ðĩ ÐūŅ‚КазаÐŧ ÐūŅ‚ ÐÐąŅ…ÐļÐīÐķа-ÐīÐūÐžÐ―Ð°ŅÐ° КŅŠÐž ŅÐēÐĩŅ‚а.
I. Kāyānupassanā
А. РазÐīÐĩÐŧ за ānāpāna
И
КаК,
bhikkhus, ÐŋŅ€Ð°ÐēÐļ ÐŧÐļ ÐąŅ…ÐļКŅ…Ņƒ, КÐūÐđŅ‚Ðū Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ? ÐĒŅƒÐš БŅ…ÐļКŅ…ŅƒŅ,
ÐąŅ…ÐļКŅ…Ņƒ, ŅÐŧÐĩÐī КаŅ‚Ðū ÐūŅ‚ÐļÐīÐĩ Ðē ÐģÐūŅ€Ð°Ņ‚а ÐļÐŧÐļ ÐūŅ‚ÐļÐīÐĩ Ðē КÐūŅ€ÐĩÐ―Ð° Ð―Ð° ÐĩÐīÐ―Ðū ÐīŅŠŅ€ÐēÐū ÐļÐŧÐļ
ÐūŅ‚ÐļÐīÐĩ Ðē ÐŋŅ€Ð°Ð·Ð―а ŅŅ‚аŅ, ŅÐĩÐīÐļ Ð―Ð°ÐīÐūÐŧŅƒ Ņ ŅÐģŅŠÐēÐ°Ð―Ðĩ Ð―Ð° КŅ€Ð°ÐšÐ°Ņ‚а Ð―Ð°ÐŋŅ€ÐĩŅ‡Ð―Ðū,
ÐŋÐūŅŅ‚аÐēŅÐđКÐļ КаŅ ÐļзÐŋŅ€Ð°ÐēÐĩÐ―Ð° Ðļ ÐŋÐūŅŅ‚аÐēŅÐđКÐļ Sati Parimukhaáđƒ. ПÐū Ņ‚ÐūзÐļ Ð―Ð°Ņ‡ÐļÐ―
ÐĄÐ°Ņ‚Ðū Ņ‚ÐūÐđ ÐēÐīÐļŅˆÐēа, КаŅ‚Ðū ÐŋÐū Ņ‚ÐūзÐļ Ð―Ð°Ņ‡ÐļÐ― ŅÐĩ ÐļзÐīÐļÐģа ÐĄÐ°Ņ‚Ðū. ДÐļŅˆÐ°Ð―ÐĩŅ‚Ðū Ðē ÐīŅŠÐŧÐģÐū
ÐēŅ€ÐĩОÐĩ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ВÐīÐļŅˆÐēаО ÐīŅŠÐŧÐģÐū”; ДÐļŅˆÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ÐīŅŠÐŧÐģÐū Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ДÐļŅˆÐ°Ðž
ÐīŅŠÐŧÐģÐū”; ДÐļŅˆÐ°Ð―Ðĩ Ð―Ð°ÐšŅ€Ð°Ņ‚КÐū Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ВÐīÐļŅˆÐēаО КŅŠŅÐ°”; ДÐļŅˆÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° КŅŠŅÐ°
Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ВÐīÐļŅˆÐēаО КŅŠŅÐ°”; ÐĒÐūÐđ ŅÐĩ ÐūÐąŅƒŅ‡Ð°Ðēа: “ŅƒŅÐĩŅ‰Ð°Ð―ÐĩŅ‚Ðū Ð―Ð° КаŅ, Ņ‰Ðĩ
ÐēÐīŅŠŅ…Ð―а”; ÐĒÐūÐđ ŅÐĩ ÐūÐąŅƒŅ‡Ð°Ðēа: “ЧŅƒÐēŅŅ‚ÐēÐūŅ‚Ðū Ð―Ð° Ņ†ŅÐŧаŅ‚а КаŅ, Ņ‰Ðĩ ÐīÐļŅˆÐ°Ðž”; ÐĒÐūÐđ ŅÐĩ
ÐūÐąŅƒŅ‡Ð°Ðēа: “ŅƒŅÐŋÐūКÐūŅÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° Kāya-Saáđ…khāras, Ņ‰Ðĩ ÐēÐīŅŠŅ…Ð―а”; ÐĒÐūÐđ ŅÐĩ ÐąÐūŅ€ÐĩŅˆÐĩ:
“ÐĢŅÐŋÐūКÐūŅÐēаÐđКÐļ ŅÐĩ ÐŋÐū КаŅ…а-saáđ…hāras, Ņ‰Ðĩ ÐīÐļŅˆÐ°Ðž”.
ПŅ€ÐūŅŅ‚Ðū
КаŅ‚Ðū,
БŅ…ÐļКŅ…ŅƒŅ, ŅƒÐžÐĩÐŧ ÐĒŅŠŅ€Ð―ŅŠŅ€ ÐļÐŧÐļ ŅƒŅ‡ÐĩÐ―ÐļК Ð―Ð° ÐĒŅŠŅ€Ð―ŅŠŅ€, ÐŋŅ€Ð°ÐēÐĩÐđКÐļ ÐīŅŠÐŧŅŠÐģ Ņ…ÐūÐī, Ņ€Ð°Ð·ÐąÐļŅ€Ð°:
“Аз ÐŋŅ€Ð°ÐēŅ ÐīŅŠÐŧŅŠÐģ Ņ€ÐĩÐī”; ОŅŅŠŅ‰ÐĩŅŅ‚ÐēŅÐēаÐđКÐļ КŅ€Ð°Ņ‚ŅŠÐš Ņ€ÐĩÐī, Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “Аз ŅŅŠÐž
КŅ€Ð°Ņ‚ŅŠÐš Ņ€ÐĩÐī”; ПÐū ŅŅŠŅ‰ÐļŅ Ð―Ð°Ņ‡ÐļÐ―, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ÐīÐļŅˆÐ° Ðē ÐīŅŠÐŧÐģÐū, Ņ€Ð°Ð·ÐąÐļŅ€Ð°:
“ВÐīÐļŅˆÐēаО ÐīŅŠÐŧÐģÐū”; ÐīÐļŅˆÐ°ÐžÐĩ ÐīŅŠÐŧÐģÐū, Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ДÐļŅˆÐ°Ðž ÐīŅŠÐŧÐģÐū”; ДÐļŅˆÐ°Ð―Ðĩ
Ð―Ð°ÐšŅ€Ð°Ņ‚КÐū Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “ВÐīÐļŅˆÐēаО КŅŠŅÐ°”; ДÐļŅˆÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° КŅŠŅÐ° Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°:
“ВÐīÐļŅˆÐēаО КŅŠŅÐ°”; ÐĒÐūÐđ ŅÐĩ ÐūÐąŅƒŅ‡Ð°Ðēа: “ЧŅƒÐēŅŅ‚ÐēÐūŅ‚Ðū Ð―Ð° Ņ†ŅÐŧаŅ‚а КаŅ, Ņ‰Ðĩ ÐēÐīŅŠŅ…Ð―а”;
ÐĒÐūÐđ ŅÐĩ ÐūÐąŅƒŅ‡Ð°Ðēа: “ЧŅƒÐēŅŅ‚ÐēÐūŅ‚Ðū Ð―Ð° Ņ†ŅÐŧаŅ‚а КаŅ, Ņ‰Ðĩ ÐīÐļŅˆÐ°Ðž”; ÐĒÐūÐđ ŅÐĩ ÐūÐąŅƒŅ‡Ð°Ðēа:
“ŅƒŅÐŋÐūКÐūŅÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° Kāya-Saáđ…khāras, Ņ‰Ðĩ ÐēÐīŅŠŅ…Ð―а”; ÐĒÐūÐđ ŅÐĩ ÐąÐūŅ€ÐĩŅˆÐĩ:
“ÐĢŅÐŋÐūКÐūŅÐēаÐđКÐļ ŅÐĩ ÐŋÐū КаŅ…а-saáđ…hāras, Ņ‰Ðĩ ÐīÐļŅˆÐ°Ðž”.
ÐĒаКа Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū,
ÐļÐŧÐļ
ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа Kāya Ðē Kāya ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа Kāya Ðē
Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē
КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа
Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē
ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
Б. ИŅ€ÐļŅÐŋаŅ…а ÐŸÐ°ÐąÐ°
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ÐīÐūКаŅ‚Ðū ÐēŅŠŅ€ÐēŅ, Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “Аз Ņ…ÐūÐīŅ”, ÐļÐŧÐļ
ДÐūКаŅ‚Ðū ŅŅ‚ÐūÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “Аз ŅŅ‚ÐūŅÐž”, ÐļÐŧÐļ ÐīÐūКаŅ‚Ðū ŅÐĩÐīŅ
Ņ€Ð°Ð·ÐąÐļŅ€Ð°:
“Аз ŅŅŠÐž ŅÐĩÐīŅŅ‰”, ÐļÐŧÐļ ÐīÐūКаŅ‚Ðū ÐŧÐĩÐķа, Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°: “Аз ÐŧÐĩÐķа”. ИÐŧÐļ ÐŋŅŠÐš, Ðē
КаКÐēаŅ‚Ðū Ðļ Ðīа Ðĩ ÐŋÐūзÐļŅ†ÐļÐūÐ―ÐļŅ€Ð°Ð―ÐĩŅ‚Ðū ОŅƒ КаŅ Ðĩ Ņ€Ð°Ð·ÐŋÐūÐŧÐūÐķÐĩÐ―Ð°, Ņ‚ÐūÐđ ÐģÐū Ņ€Ð°Ð·ÐąÐļŅ€Ð°
ŅŅŠÐūŅ‚ÐēÐĩŅ‚Ð―Ðū.
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
В. РазÐīÐĩÐŧ за SampajaÃąÃąaa
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ,
ÐąŅ…ÐļКŅ…Ņƒ, ÐīÐūКаŅ‚Ðū ŅÐĩ ÐŋŅ€ÐļÐąÐŧÐļÐķаÐēа Ðļ ÐīÐūКаŅ‚Ðū ŅÐĩ заОÐļÐ―Ð°Ðēа, ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ
ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ, ÐīÐūКаŅ‚Ðū ÐģÐŧÐĩÐīаŅ‚ Ð―Ð°ÐŋŅ€ÐĩÐī Ðļ, ÐīÐūКаŅ‚Ðū ŅÐĩ ÐūÐģÐŧÐĩÐķÐīаŅ‚, Ņ‚ÐūÐđ ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ
ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ, ÐīÐūКаŅ‚Ðū ŅÐĩ ÐūÐģŅŠÐēа Ðļ ÐŋÐū ÐēŅ€ÐĩОÐĩ Ð―Ð° Ņ€Ð°Ð·Ņ‚ŅÐģÐ°Ð―Ðĩ ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ
ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ, ÐīÐūКаŅ‚Ðū Ð―ÐūŅÐĩŅˆÐĩ ÐīŅ€ÐĩŅ…ÐļŅ‚Ðĩ Ðļ ÐģÐūŅ€Ð―аŅ‚а Ņ€ÐūÐąÐ° Ðļ Ð―ÐūŅÐĩŅˆÐĩ ÐīŅ€ÐĩŅ…ÐļŅ‚Ðĩ Ðļ
ÐģÐūŅ€Ð―аŅ‚а Ņ€ÐūÐąÐ° Ðļ ÐŋÐū ÐēŅ€ÐĩОÐĩ Ð―Ð° Ð―ÐūŅÐĩÐ―Ðĩ КŅƒÐŋаŅ‚а, КÐūŅŅ‚Ðū ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ ÐĄÐ°ÐžÐŋаÐīÐ―Ņ,
ÐīÐūКаŅ‚Ðū ŅÐīÐĩ, ÐīÐūКаŅ‚Ðū ÐŋÐļÐĩ, ÐīÐūКаŅ‚Ðū ÐīŅŠÐēŅ‡Ðĩ, ÐīÐūКаŅ‚Ðū ÐīÐĩÐģŅƒŅŅ‚аÐŧ, Ņ‚ÐūÐđ ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ
ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ, ÐīÐūКаŅ‚Ðū ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ð―Ð° ÐąÐļÐ·Ð―ÐĩŅÐ° Ņ ÐīÐĩŅ„ÐĩКŅ‚ÐļŅ€Ð°Ð―Ðĩ Ðļ ŅƒŅ€ÐļÐ―ÐļŅ€Ð°Ð―Ðĩ, Ņ‚ÐūÐđ
ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ, ÐīÐūКаŅ‚Ðū ÐēŅŠŅ€ÐēÐļ, ÐīÐūКаŅ‚Ðū ŅŅ‚ÐūÐļ, ÐīÐūКаŅ‚Ðū ŅŅ‚ÐūÐļ, ÐīÐūКаŅ‚Ðū
ŅŅ‚ÐūÐļ, ÐīÐūКаŅ‚Ðū ŅŅ‚ÐūÐĩŅˆÐĩ ÐĄÐŋÐ°Ð―Ðĩ, ÐīÐūКаŅ‚Ðū ŅÐļ ÐąŅƒÐīÐĩÐ―, ÐīÐūКаŅ‚Ðū ÐģÐūÐēÐūŅ€ÐļŅ‚Ðĩ Ðļ ÐīÐūКаŅ‚Ðū
ОŅŠÐŧŅ‡Ð°, Ņ‚ÐūÐđ ÐīÐĩÐđŅŅ‚Ðēа ŅŅŠŅ ÐĄÐ°ÐžÐŋаÐīÐķÐ°Ð―Ð―Ņ.
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ÐļÐŧÐļ Ņ‚ÐūÐđ
ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚
Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē Kaya ÐēŅŠÐ―ŅˆÐ―Ðū ÐļÐŧÐļ ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē
Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē
КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа
Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē
ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
Г. РазÐīÐĩÐŧ за ÐūŅ‚ÐąÐŧŅŠŅÐšÐēÐ°Ð―ÐĩŅ‚Ðū
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…ŅƒŅ€ Ņ€Ð°Ð·ÐģÐŧÐĩÐķÐīа Ņ‚ÐūÐēа ÐžÐ―ÐūÐģÐū Ņ‚ŅÐŧÐū ÐūŅ‚ ÐŋÐūÐīОÐĩŅ‚КÐļŅ‚Ðĩ Ð―Ð°
Ņ„ŅƒÐ·ÐĩŅ€Ð°
Ð―Ð°ÐģÐūŅ€Ðĩ Ðļ ÐūŅ‚ КÐūŅÐ°Ņ‚а Ð―Ð° ÐģÐŧаÐēаŅ‚а Ð―Ð°ÐīÐūÐŧŅƒ, КÐūŅŅ‚Ðū Ðĩ Ņ€Ð°Ð·ÐīÐĩÐŧÐĩÐ―Ð° ÐūŅ‚ КÐūÐķаŅ‚а ŅÐļ Ðļ
ÐŋŅŠÐŧÐ―Ð° Ņ Ņ€Ð°Ð·ÐŧÐļŅ‡Ð―Ðļ ÐēÐļÐīÐūÐēÐĩ ÐŋŅ€ÐļОÐĩŅÐļ: “Ðē Ņ‚азÐļ КаŅ, ÐļОа КÐūŅÐžÐļ Ð―Ð° ÐģÐŧаÐēаŅ‚а,
КÐūŅÐžÐļ Ð―Ð° Ņ‚ŅÐŧÐūŅ‚Ðū, Ð―ÐūКŅ‚Ðļ, зŅŠÐąÐļ, КÐūÐķа, ÐŋÐŧŅŠŅ‚ ,
ÐĄŅƒŅ…ÐūÐķÐļÐŧÐļŅ, КÐūŅŅ‚Ðļ, КÐūŅŅ‚ÐĩÐ― ОÐūзŅŠÐš, ÐąŅŠÐąŅ€ÐĩŅ†Ðļ, ŅŅŠŅ€Ņ†Ðĩ, Ņ‡ÐĩŅ€ÐĩÐ― ÐīŅ€ÐūÐą, ÐŋÐŧÐĩÐēŅ€Ð°, ÐīаÐŧаК,
ÐąÐĩÐŧÐļ ÐīŅ€ÐūÐąÐūÐēÐĩ, Ņ‡ÐĩŅ€Ðēа, ОÐĩзÐĩÐ―Ņ‚ÐĩŅ€ÐļŅ, ŅŅ‚ÐūОаŅ…а ŅŅŠŅ ŅÐēÐūÐĩŅ‚Ðū ŅŅŠÐīŅŠŅ€ÐķÐ°Ð―ÐļÐĩ, Ņ„ÐĩКаÐŧÐļÐļ, ÐķÐŧŅŠŅ‡ÐšÐ°,
Ņ„ÐŧÐĩÐģО, ÐģÐ―ÐūÐđ, КŅ€ŅŠÐē, ÐŋÐūŅ‚, ÐžÐ°Ð·Ð―ÐļÐ―Ðļ, ŅŅŠÐŧзÐļ, ÐģŅ€ÐĩŅ, ŅÐŧŅŽÐ―Ка, Ð―Ð°Ð·Ð°ÐŧÐ―Ð° ŅÐŧŅƒÐ·,
ŅÐļÐ―ÐūÐēÐļаÐŧÐ―Ð° Ņ‚ÐĩŅ‡Ð―ÐūŅŅ‚ Ðļ ŅƒŅ€ÐļÐ―Ð°. “
ÐĒÐūŅ‡Ð―Ðū
Ņ‚аКа, Bhikkhus, ÐļОаŅˆÐĩ Ņ‡Ð°Ð―Ņ‚а Ņ ÐīÐēÐĩ ÐūŅ‚ÐēÐūŅ€Ðļ Ðļ ÐļзÐŋŅŠÐŧÐ―ÐĩÐ―Ðļ Ņ Ņ€Ð°Ð·ÐŧÐļŅ‡Ð―Ðļ ÐēÐļÐīÐūÐēÐĩ
зŅŠŅ€Ð―Ðū, КаŅ‚Ðū Ņ…ŅŠÐŧОа, ÐŋаÐīÐļ, ОŅƒÐ―ÐģÐūÐēÐļ зŅŠŅ€Ð―а, КŅ€Ð°ÐēÐļ, ŅŅƒŅÐ°Ðž ŅÐĩОÐĩÐ―Ð° Ðļ ÐūÐŧŅŽŅ‰ÐĩÐ―
ÐūŅ€Ðļз. ЧÐūÐēÐĩК Ņ ÐīÐūÐąŅ€Ðū зŅ€ÐĩÐ―ÐļÐĩ, КаŅ‚Ðū ÐģÐū Ņ€Ð°Ð·ÐšÐūÐŋŅ‡Ð°, ÐąÐļ ÐŋÐūОÐļŅÐŧÐļÐŧ [ŅŅŠÐīŅŠŅ€ÐķÐ°Ð―ÐļÐĩŅ‚Ðū
ОŅƒ]: “ÐĒÐūÐēа Ðĩ Ņ…ŅŠÐŧО-ÐŋаÐīÐļ, Ņ‚ÐūÐēа Ðĩ ÐŋаÐīÐļ, Ņ‚ÐūÐēа ŅÐ° Ņ„аŅŅƒÐŧ, Ņ‚ÐūÐēа ŅÐ° КŅ€Ð°ÐēаŅˆÐšÐļ
ÐģŅ€Ð°Ņ…, Ņ‚ÐĩзÐļ ŅÐ° ŅŅƒŅÐ°Ðž ŅÐĩОÐĩÐ―Ð° Ðļ Ņ‚ÐūÐēа Ðĩ ÐūÐŧŅŽŅ‰ÐĩÐ― ÐūŅ€Ðļз;” ПÐū ŅŅŠŅ‰ÐļŅ Ð―Ð°Ņ‡ÐļÐ―
bhikkhus, ÐąŅ…ÐļКŅ…ŅƒŅ€ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа ÐžÐ―ÐūÐģÐū Ņ‚ŅÐŧÐū, ÐūŅ‚ ÐŋÐūÐīОÐĩŅ‚КÐļŅ‚Ðĩ Ð―Ð° КŅ€Ð°ÐšÐ°Ņ‚а
Ð―Ð°ÐģÐūŅ€Ðĩ Ðļ ÐūŅ‚ КÐūŅÐ°Ņ‚а Ð―Ð° ÐģÐŧаÐēаŅ‚а Ð―Ð°ÐīÐūÐŧŅƒ,
КÐūÐĩŅ‚Ðū Ðĩ ÐūÐģŅ€Ð°Ð―ÐļŅ‡ÐĩÐ―Ðū ÐūŅ‚ КÐūÐķаŅ‚а Ðļ ÐŋŅŠÐŧÐ―ÐūŅ‚Ðū Ņ Ņ€Ð°Ð·ÐŧÐļŅ‡Ð―Ðļ ÐēÐļÐīÐūÐēÐĩ ÐŋŅ€ÐļОÐĩŅÐļ:
“В Ņ‚азÐļ КаŅ ÐļОа КÐūŅÐžÐļ Ð―Ð° ÐģÐŧаÐēаŅ‚а, КÐūŅÐžÐļ Ð―Ð° Ņ‚ŅÐŧÐūŅ‚Ðū,
Ð―ÐūКŅ‚Ðļ,
зŅŠÐąÐļ, КÐūÐķа, ÐŋÐŧŅŠŅ‚, ŅŅƒŅ…ÐūÐķÐļÐŧÐļŅ, КÐūŅŅ‚Ðļ, КÐūŅŅ‚ÐĩÐ― ОÐūзŅŠÐš, ÐąŅŠÐąŅ€ÐĩŅ†Ðļ, ŅŅŠŅ€Ņ†Ðĩ,
Ņ‡ÐĩŅ€Ð―ÐūÐīŅ€ÐūÐąÐ―Ðū, ÐŋÐŧÐĩÐēŅ€Ð°, ÐīаÐŧаК, ÐąÐĩÐŧÐļ ÐīŅ€ÐūÐąÐūÐēÐĩ, Ņ‡ÐĩŅ€Ðēа, ОÐĩзÐĩÐ―Ņ‚ÐĩŅ€ÐļŅ, ŅŅ‚ÐūОаŅ… ŅŅŠŅ
ŅŅŠÐīŅŠŅ€ÐķÐ°Ð―ÐļÐĩŅ‚Ðū, Ņ„ÐĩКаÐŧÐļÐļŅ‚Ðĩ, ÐķÐŧŅŠŅ‡ÐšÐ°Ņ‚а, Ņ…Ņ€Ð°Ņ‡ÐšÐļ, ÐģÐ―ÐūÐđ, КŅ€ŅŠÐē, ÐŋÐūŅ‚, ÐžÐ°Ð·Ð―ÐļÐ―Ðļ,
ÐĄŅŠÐŧзÐļ, ÐģŅ€ÐĩŅ, ŅÐŧŅŽÐ―Ка, Ð―Ð°Ð·Ð°ÐŧÐ―Ð° ŅÐŧŅƒÐ·, ŅÐļÐ―ÐūÐēÐļаÐŧÐ―Ð° Ņ‚ÐĩŅ‡Ð―ÐūŅŅ‚ Ðļ ŅƒŅ€ÐļÐ―Ð°. “
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ÐļÐŧÐļ Ņ‚ÐūÐđ
ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚
Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē Kaya ÐēŅŠÐ―ŅˆÐ―Ðū ÐļÐŧÐļ ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē
Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē
КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа
Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” ÐĄÐ°Ņ‚Ðļ ÐģÐū ÐŋŅ€ÐĩÐīŅÐēŅÐēа, Ņ‚ÐūŅ‡Ð―Ðū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐŋŅ€ÐūŅŅ‚ÐūŅ‚Ðū Äáđ‡áđ‡a Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē
ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
Д. РазÐīÐĩÐŧ за ÐĩÐŧÐĩОÐĩÐ―Ņ‚ÐļŅ‚Ðĩ
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
Bhikkhus, Bhikkhu ÐūŅ‚Ņ€Ð°Ð·ŅÐēа Ņ‚ÐūÐēа ÐžÐ―ÐūÐģÐū КаŅ, Ð―Ðū ŅÐĩ ÐŋÐūŅŅ‚аÐēŅ,
ВŅŠÐŋŅ€ÐĩКÐļ Ņ‚ÐūÐēа Ðĩ Ņ€Ð°Ð·ÐŋÐūÐŧÐūÐķÐĩÐ―Ðū: “В Ņ‚азÐļ Kāya ÐļОа ÐĩÐŧÐĩОÐĩÐ―Ņ‚ Ð―Ð° ЗÐĩОŅŅ‚а,
ÐēÐūÐīÐĩÐ― ÐĩÐŧÐĩОÐĩÐ―Ņ‚, ÐŋÐūÐķаŅ€Ð―ÐļŅ ÐĩÐŧÐĩОÐĩÐ―Ņ‚ Ðļ ÐēŅŠÐ·ÐīŅƒŅˆÐ―ÐļŅ ÐĩÐŧÐĩОÐĩÐ―Ņ‚. “
ÐĒÐūŅ‡Ð―Ðū
КаКŅ‚Ðū, ÐąŅ…ÐļКŅ…ŅƒŅ, ŅƒÐžÐĩÐŧ ОÐĩŅÐ°Ņ€ ÐļÐŧÐļ Ņ‡ÐļŅ€Ð°Ðš Ð―Ð° ОÐĩŅÐ°Ņ€, ŅƒÐąÐļÐŧ КŅ€Ð°Ðēа, Ņ‰Ðĩ ŅÐĩÐīÐ―Ðĩ Ð―Ð°
КŅ€ŅŠŅŅ‚ÐūÐŋŅŠŅ‚Ņ, КÐūÐĩŅ‚Ðū Ņ Ņ€ÐĩÐķÐĩŅˆÐĩ Ð―Ð° ÐŋаŅ€Ņ‡ÐĩŅ‚а; ПÐū ŅŅŠŅ‰ÐļŅ Ð―Ð°Ņ‡ÐļÐ― Bhikkhus, Bhikkhu
ÐūŅ‚Ņ€Ð°Ð·ŅÐēа ÐūÐ―Ð·Ðļ, Ð―Ðū Ðĩ ÐŋÐūŅŅ‚аÐēÐĩÐ―, Ð―Ðū Ðĩ Ņ€Ð°Ð·ÐŋÐūÐŧÐūÐķÐĩÐ―: “Ðē Ņ‚аКŅ‚аŅ, ÐļОа зÐĩÐžÐ―ÐļŅ
ÐĩÐŧÐĩОÐĩÐ―Ņ‚, ÐēÐūÐīÐ―ÐļŅŅ‚ ÐĩÐŧÐĩОÐĩÐ―Ņ‚, ÐŋÐūÐķаŅ€Ð―ÐļŅ ÐĩÐŧÐĩОÐĩÐ―Ņ‚ Ðļ ÐēŅŠÐ·ÐīŅƒŅˆÐ―ÐļŅ ÐĩÐŧÐĩОÐĩÐ―Ņ‚ Ðļ
ÐēŅŠÐ·ÐīŅƒŅˆÐ―ÐļŅ ÐĩÐŧÐĩОÐĩÐ―Ņ‚.”
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа
Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ
Ð―Ð° Kāya Ðē Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð°
ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ
ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а ÃąÄáđ‡a Ðļ ÐŋŅ€ÐūŅŅ‚Ðū Paáđ­issati, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž
ÐēŅÐļŅ‡ÐšÐū Ðē ŅÐēÐĩŅ‚а.ÐĒÐūÐē, КÐūÐđŅ‚Ðū ÐķÐļÐēÐĩÐĩ, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ;
(1)
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ,
ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅƒÐķÐļŅ‰Ðĩ, ÐĩÐīÐļÐ― ÐīÐĩÐ―
ОŅŠŅ€Ņ‚ŅŠÐē, ÐļÐŧÐļ ÐīÐēа ÐīÐ―Ðļ ОŅŠŅ€Ņ‚ÐēÐļ ÐļÐŧÐļ Ņ‚Ņ€Ðļ ÐīÐ―Ðļ ОŅŠŅ€Ņ‚ÐēÐļ, ÐŋÐūÐīŅƒŅ‚Ðļ, ŅÐļÐ―ÐšÐ°ÐēÐļ Ðļ ŅÐĩ
ÐēÐŋŅƒŅÐ―аŅ…а, Ņ‚ÐūÐđ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ Ðē КаŅ: “ÐĒÐūÐēа КаŅ ÐĄŅŠŅ‰Ðū Ņ‚аКа Ðĩ ÐūŅ‚ Ņ‚аКаÐēа
ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅƒŅÐŧÐūÐēÐļÐĩ. “
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(2)
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ,
ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅƒÐķÐļÐ―Ð°, КаŅ‚Ðū ŅÐĩ ŅÐīÐĩ ÐūŅ‚
ÐēŅ€Ð°Ð―Ðļ, КаŅ‚Ðū ŅÐĩ ŅÐīÐĩ ÐūŅ‚ ŅŅŅ‚Ņ€ÐĩÐąÐļ, Ðīа ŅÐĩ ŅÐīÐĩ ÐūŅ‚ ÐŧÐĩŅˆÐūŅÐīÐļ, Ðīа ŅÐĩ ŅÐīÐĩ ÐūŅ‚
Ņ‡Ð°ÐŋÐŧÐļ, Ðīа ŅÐĩ ŅÐīÐĩ ÐūŅ‚ КŅƒŅ‡ÐĩŅ‚а, Ðīа ŅÐĩ ŅÐīÐĩ ÐūŅ‚ КŅƒŅ‡ÐĩŅ‚а, Ðīа ŅÐĩ ŅÐīÐĩ ÐūŅ‚ КŅƒŅ‡ÐĩŅ‚а
ÐĒÐļÐģŅ€ÐļŅ‚Ðĩ, КÐūÐļŅ‚Ðū ŅÐĩ КÐūÐ―ŅŅƒÐžÐļŅ€Ð°Ņ‚ ÐūŅ‚ ÐŋÐ°Ð―Ņ‚ÐĩŅ€Ðļ, ŅÐĩ ŅÐīÐĩ ÐūŅ‚ Ņ€Ð°Ð·ÐŧÐļŅ‡Ð―Ðļ ÐēÐļÐīÐūÐēÐĩ
ŅŅŠŅ‰ÐĩŅŅ‚Ðēа, Ņ‚ÐūÐđ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа
ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ.”
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅ Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅ Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ Ņ‚ÐūÐđ ÐķÐļÐēÐĩÐĩ за Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° ŅÐ°ÐžŅƒÐīаŅ Ðļ
ПŅ€ÐĩÐīаÐēÐ°Ð―Ðĩ
Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅ Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē
Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ
Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа,
Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(3)
ОŅÐēÐĩÐ―
Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, Ņ…ÐēŅŠŅ€ÐŧŅŅˆÐĩ Ðē ÐŋÐŧŅŠŅ‚Ð―а
зÐĩОŅ, ŅÐšÐŧÐūÐ―Ð° Ņ ÐŋÐŧŅŠŅ‚ Ðļ КŅ€ŅŠÐē, ÐīŅŠŅ€ÐķÐĩŅˆÐĩ ŅÐĩ ŅŅŠŅ ŅŅƒŅ…ÐūÐķÐļÐŧÐļŅ, Ņ‚ÐūÐđ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа
Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа ПŅ€ÐļŅ€ÐūÐīаŅ‚а, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ
Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ. “
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ÐļÐŧÐļ Ņ‚ÐūÐđ
ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚
Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē Kaya ÐēŅŠÐ―ŅˆÐ―Ðū ÐļÐŧÐļ ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē
Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē
КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа
Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē
ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(4)
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа,
БŅ…ÐļКŅ…ŅƒŅ,
ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚ÐąÐŧŅŠŅÐ―а ŅÐĩ Ðē ÐŋÐŧŅŠŅ‚Ð―а ÐŋÐŧŅŠŅ‚, ÐąÐĩз ÐŋÐŧŅŠŅ‚ Ðļ
ŅÐĩ Ņ€Ð°Ð·ÐžÐ°Ð·ÐēаŅˆÐĩ Ņ КŅ€ŅŠÐē, ÐīŅŠŅ€ÐķÐĩŅˆÐĩ ŅÐĩ заÐĩÐīÐ―Ðū ŅŅŠŅ ŅŅƒŅ…ÐūÐķÐļÐŧÐļŅ, Ņ‚ÐūÐđ ŅÐžŅŅ‚аŅˆÐĩ, Ņ‡Ðĩ
Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКŅŠÐē ПŅ€ÐļŅ€ÐūÐīаŅ‚а, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ
Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ. “
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(5)
ОŅÐēÐĩÐ―
Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋÐŧŅŠŅ‚Ð―а
зÐĩОŅ, ŅÐšÐŧÐūÐ―Ð° ÐąÐĩз ÐŋÐŧŅŠŅ‚, Ð―ÐļŅ‚Ðū КŅ€ŅŠÐē, ÐīŅŠŅ€ÐķÐ°Ð― заÐĩÐīÐ―Ðū ŅŅŠŅ ŅŅƒŅ…ÐūÐķÐļÐŧÐļŅ, Ņ‚ÐūÐđ
ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКÐūÐēа ПŅ€ÐļŅ€ÐūÐīаŅ‚а, Ņ‚Ņ Ņ‰Ðĩ
ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ. “
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ÐļÐŧÐļ Ņ‚ÐūÐđ
ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚
Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē Kaya ÐēŅŠÐ―ŅˆÐ―Ðū ÐļÐŧÐļ ÐŋŅ€ÐĩÐąÐļÐēаÐēаŅ‚ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēаŅ‚ Kāya Ðē
Kāya ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē
КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа
Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš,
[ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð°
ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē
ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(6)
ОŅÐēÐĩÐ―
Ņ‚ÐūÐēа, Bhikkhus, Bhikkhu, Ņ‚ÐūŅ‡Ð―Ðū Ņ‚аКа, ŅŅÐšÐ°Ņˆ ÐēÐļÐķÐīаŅˆÐĩ ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū,
ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅƒÐķÐļÐ―Ð°, ÐŋŅ€ÐĩКŅŠŅÐ―аŅ‚Ðļ КÐūŅŅ‚Ðļ, Ņ€Ð°Ð·ÐŋŅ€ŅŠŅÐ―аŅ‚Ðļ Ņ‚ŅƒÐš Ðļ Ņ‚аО, Ņ‚ŅƒÐš, ÐļОа
КÐūŅŅ‚Ð―а ÐŋÐĩŅˆÐ°, Ņ‚ŅƒÐš Ð―ŅÐšÐ°ÐšÐēа ÐģÐŧÐĩзÐĩÐ―Ð° , Ņ‚ŅƒÐš ÐąÐĩÐīŅ€ÐūŅ‚Ðū, Ņ‚аО Ðĩ Ņ…ÐļÐŋ КÐūŅŅ‚, Ņ‚ŅƒÐš
Ņ€ÐĩÐąŅ€Ðū, Ņ‚аО ÐĩÐīÐ―Ð° ÐģŅ€ŅŠÐąÐ―аКа, Ņ‚ŅƒÐš ÐĩÐīÐ―Ð° ÐģŅ€ŅŠÐąÐ―аКа, Ņ‚аО КÐūŅŅ‚Ņ‚а Ð―Ð° ŅˆÐļŅŅ‚а, Ņ‚ŅƒÐš
Ņ‡ÐĩÐŧŅŽŅŅ‚Ð―аŅ‚а КÐūŅŅ‚, ÐļОа зŅŠÐąÐ° КÐūŅŅ‚, ÐļÐŧÐļ ÐļОа Ņ‡ÐĩŅ€ÐĩÐŋа, Ņ‚ÐūÐđ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ
ÐžÐ―ÐūÐģÐū КаŅ : “ÐĒазÐļ КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ
ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅƒŅÐŧÐūÐēÐļÐĩ.”
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(7)
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐąÐĩŅˆÐĩ
ВÐļÐķÐīаÐđКÐļ
ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅŠŅ‚, КÐūŅŅ‚ÐļŅ‚Ðĩ ÐļÐ·ÐąÐĩÐŧÐĩÐ―Ðļ КаŅ‚Ðū Ņ€Ð°ÐšÐūÐēÐļÐ―Ð°, Ņ‚ÐūÐđ
ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ
ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКŅŠÐē ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ. “
(😎
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐąÐĩŅˆÐĩ
ВÐļÐķÐīаÐđКÐļ
ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅŠŅ‚, Ð―Ð°Ņ‚Ņ€ŅƒÐŋаÐŧ КÐūŅŅ‚ÐļŅ‚Ðĩ Ð―Ð°Ðī ÐĩÐīÐ―Ð° ÐģÐūÐīÐļÐ―Ð°, Ņ‚ÐūÐđ
ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ
ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐļÐēа ŅƒŅÐŧÐūÐēÐļÐĩ. “
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
(9)
ОŅÐēÐĩÐ― Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ŅŅÐšÐ°Ņˆ ÐąÐĩŅˆÐĩ
ВÐļÐķÐīаÐđКÐļ
ОŅŠŅ€Ņ‚ÐēÐū Ņ‚ŅÐŧÐū, ÐūŅ‚Ņ…ÐēŅŠŅ€ÐŧÐĩÐ―Ðū Ðē ÐŋŅ€ŅŠŅ‚Ð―а зÐĩОŅ, ÐģÐ―ÐļÐŧÐļŅ‚Ðĩ КÐūŅŅ‚Ðļ ŅÐ° ŅÐēÐĩÐīÐĩÐ―Ðļ ÐīÐū
ÐŋŅ€Ð°Ņ…, Ņ‚ÐūÐđ ŅÐžŅŅ‚а, Ņ‡Ðĩ Ņ‚ÐūÐēа Ðĩ ÐžÐ―ÐūÐģÐū КаŅ: “ÐĒÐūÐēа КаŅ ŅŅŠŅ‰Ðū Ðĩ ÐūŅ‚ Ņ‚аКаÐēа
ÐŋŅ€ÐļŅ€ÐūÐīа, Ņ‚Ņ Ņ‰Ðĩ ŅŅ‚Ð°Ð―Ðĩ Ņ‚аКаÐēа Ðļ Ð―Ðĩ Ðĩ ŅÐēÐūÐąÐūÐīÐ―Ð° ÐūŅ‚ Ņ‚аКÐūÐēа ŅŅŠŅŅ‚ÐūŅÐ―ÐļÐĩ . “
ÐĒаКа
Ņ‚ÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа КаŅ Ðē КаŅ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
Kāya Ðē КаŅ ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐķÐļÐēÐĩÐĩ ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū ŅÐŋазÐēа КаŅ Ðē Kāya; ÐĒÐūÐđ
ÐķÐļÐēÐĩÐĩ Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ОÐļÐ―Ð°ÐŧÐūŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅŅ‚а Ðļ
ÐŋŅ€ÐĩÐīаÐēа ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē КаŅ; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ КаŅ!” Sati
ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ
ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ, БŅ…ÐļКŅ…Ņƒ
ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ КаŅ Ðē КаŅ.
II. ÐÐ°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° ВÐĩÐīÐ°Ð―Ð°
И ÐūŅÐēÐĩÐ― Ņ‚ÐūÐēа, БŅ…ÐļКŅ…ŅƒŅ, КаК ŅÐĩ Ð―Ð°ÐžÐļŅ€Ð° ÐąŅ…аКŅ…Ņƒ, КÐūÐđŅ‚Ðū Ð―Ð°ÐąÐŧŅŽÐīаÐēа ВÐĩÐīÐ°Ð―Ð° ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°?
ÐĒŅƒÐš, БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…Ņƒ, ÐŋŅ€ÐĩÐķÐļÐēŅÐēаŅ‰ ŅŅƒŅ…а ВÐĩÐīÐ°Ð―Ð°, ÐīÐūÐąÐļÐē: “Аз ÐļзÐŋÐļŅ‚ÐēаО ÐĄŅƒÐšŅ…а ВÐĩÐīÐ°Ð―Ð°”; ИзÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð°, ÐīÐūÐąÐļÐēа:
“Аз
ÐļзÐŋÐļŅ‚ÐēаО ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð°”; ÐŋŅ€ÐĩÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° аÐīŅƒÐšŅ…аО-asukhā vedanā, ÐīÐūÐąÐļÐē:
“Аз ÐļзÐŋÐļŅ‚ÐēаО adukham-asukhā vedanā”; ИзÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° ŅŅƒŅ…а ВÐĩÐīÐ°Ð―Ð° ÐĄÐ°ÐžÐļŅÐ°,
ÐīÐūÐąÐļÐēа: “Аз ÐļзÐŋÐļŅ‚ÐēаО ŅŅƒŅ…а ÐēÐĩÐīÐ°Ð―Ð° ŅÐ°ÐžÐļŅÐ°”; ИзÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° ŅŅƒŅ…а ВÐĩÐīÐ°Ð―Ð°
НÐļŅ€Ð°ÐžÐļŅÐ°, ÐīÐūÐąÐļÐē:
“Аз
ÐļзÐŋÐļŅ‚ÐēаО ŅŅƒŅ…а ВÐĩÐīÐ°Ð―Ð° НÐļŅ€Ð°ÐžÐļŅÐ°”; ПŅ€ÐĩÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð° ÐĄÐ°Ņ€ÐļО,
ÐīÐūÐąÐļÐēа: “Аз ÐļзÐŋÐļŅ‚ÐēаО ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð° ÐĄÐ°ÐžÐļŅÐ°”; ÐŋŅ€ÐĩÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð°
НÐļŅ€Ð°ÐžÐļŅÐ°, ÐīÐūÐąÐļÐēа: “Аз ÐļзÐŋÐļŅ‚ÐēаО ÐīŅƒÐšÐšÐ° ВÐĩÐīÐ°Ð―Ð° НÐļŅ€Ð°ÐžÐļŅÐ°”; ИзÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð°
аÐīŅƒÐšÐ°Ðž-asukhā vedanā sāmisa, ÐīÐūÐąÐļÐē: “Аз ÐļзÐŋÐļŅ‚ÐēаО adukkham-asukhā vedanā
sāmisa”; ИзÐķÐļÐēŅÐēÐ°Ð―Ðĩ Ð―Ð° аÐīŅƒÐšŅ…аО-asukhā vedanā nirāmisa, ÐīÐūÐąÐļÐē: “Аз
ÐļзÐŋÐļŅ‚ÐēаО adukkham-asukhā vedanā nirāmisa”.
ÐĒаКа Ņ‚ÐūÐđ ÐŋŅ€ÐĩÐąÐļÐēаÐēа ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū ВЕДЕНА В ВЕДЕНА,
ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ВÐĩÐīÐ°Ð―Ð° ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð° ÐēŅŠÐ―ŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа
Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° Vedanā ÐēŅŠÐē Vedanā ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū; ÐĒÐūÐđ ÐūÐąÐļŅ‚аÐēа
Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ
Ð―Ð° ŅÐ°ÐžŅƒÐīаŅŅ‚а Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅ ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа ŅÐŋазÐēа
ÐŋŅ€ÐĩÐ―Ð°ŅÐūŅ‡ÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅ
Ðļ ÐŋŅ€ÐĩÐ―Ð°ŅŅŅ‰ ŅÐēÐŧÐĩÐ―ÐļŅ ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēаÐđКÐļ:] “ÐĒÐūÐēа Ðĩ ВÐĩÐīÐ°Ð―Ð°!”
Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ ÐŋŅ€ÐūŅŅ‚Ðū
ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа, БŅ…ÐļКŅ…ŅƒŅ,
БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ ВÐĩÐīÐ°Ð―Ð° ÐēŅŠÐē ВÐĩÐīÐ°Ð―Ð°.
III. ÐÐ°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° Citta.
И ÐūŅÐēÐĩÐ― Ņ‚ÐūÐēа, bhikkhus, КаК ŅÐĩ ÐķÐļÐēÐĩÐĩ БŅ…ÐļКŅ…Ņƒ, КÐūÐđŅ‚Ðū Ð―Ð°ÐąÐŧŅŽÐīаÐēа Citta Ðē Citta?
ÐĒŅƒÐš БŅ…ÐļКŅ…ŅƒŅ, ÐąŅ…ÐļКŅ…ŅƒŅ Ņ€Ð°Ð·ÐąÐļŅ€Ð° КÐļŅ‚а Ņ РаÐģа КаŅ‚Ðū “Citta Ņ Rāga”, ÐļÐŧÐļ
Ņ€Ð°Ð·ÐąÐļŅ€Ð° Citta ÐąÐĩз Rāga КаŅ‚Ðū “Citta ÐąÐĩз Rāga”, ÐļÐŧÐļ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Citta Ņ Dosa
КаŅ‚Ðū “Citta Ņ Dosa”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Citta ÐąÐĩз Dosa “Citta ÐąÐĩз ÐīÐūза”,
ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° КÐļŅ‚а Ņ МÐūŅ…а КаŅ‚Ðū “ЧÐļŅ‚а Ņ МÐūŅ…а”, ÐļÐŧÐļ Ņ€Ð°Ð·ÐąÐļŅ€Ð° ÐĄÐļŅ‚а ÐąÐĩз
МÐūŅ…а КаŅ‚Ðū “Citta ÐąÐĩз МÐūŅ…а”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° ŅŅŠÐąŅ€Ð°Ð―а Citta КаŅ‚Ðū “ŅŅŠÐąŅ€Ð°Ð―а
Citta”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Ņ€Ð°Ð·ÐŋŅ€ŅŠŅÐ―аŅ‚Ðū Citta КаŅ‚Ðū “Ņ€Ð°Ð·ÐŋŅ€ŅŠŅÐ―аŅ‚Ðļ ÐĶÐļŅ‚а”, ÐļÐŧÐļ
Ņ€Ð°Ð·ÐąÐļŅ€Ð° Ņ€Ð°Ð·ŅˆÐļŅ€ÐĩÐ―Ð°Ņ‚а ÐĄÐļŅ‚а КаŅ‚Ðū “Ņ€Ð°Ð·ŅˆÐļŅ€ÐĩÐ―Ð° ÐĶÐļŅ‚а”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð°
Ð―ÐĩÐūŅ‡Ð°ÐšÐēÐ°Ð―Ðū Citta КаŅ‚Ðū “Ð―ÐĩÐūŅ‡Ð°ÐšÐēÐ°Ð―Ðū Citta”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Ð―Ð°ÐīŅ…ÐēŅŠŅ€ÐŧŅÐ―ÐĩŅ‚Ðū
Ð―Ð° Citta КаŅ‚Ðū “ÐŋŅ€ÐĩÐēŅŠÐ·Ņ…ÐūÐīÐ―Ð° Citta”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Ð―ÐĩÐ―Ð°ÐīОÐļÐ―Ð°Ņ‚Ðū Citta
КаŅ‚Ðū “Ð―ÐĩÐ―Ð°ÐīОÐļÐ―Ð°Ņ‚Ðū Citta”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° КÐūÐ―Ņ†ÐĩÐ―Ņ‚Ņ€ÐļŅ€Ð°Ð― CITTA КаŅ‚Ðū
“КÐūÐ―Ņ†ÐĩÐ―Ņ‚Ņ€ÐļŅ€Ð°Ð― Citta”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° ŅÐēÐūŅŅ‚а ÐąÐĩзКŅ€Ð°ÐđÐ―Ð° CITTA КаŅ‚Ðū
“ÐąÐĩзКŅ€Ð°ÐđÐ―Ð° ÐĶÐļŅ‚а”, ÐļÐŧÐļ Ņ‚ÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° ÐūŅÐēÐūÐąÐūÐīÐĩÐ― Citta КаŅ‚Ðū “ÐūŅÐēÐūÐąÐūÐīÐĩÐ―
Citta”, ÐļÐŧÐļ ÐĒÐūÐđ Ņ€Ð°Ð·ÐąÐļŅ€Ð° Ð―ÐĩÐ―Ð°Ð·Ð―Ð°Ņ‡Ð°Ðŧ Citta КаŅ‚Ðū “Unli Benated Citta “.
ÐĒаКа ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ÐĶÐļŅ‚а Ðē ÐĶÐļŅ‚а ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа ÐēŅŠÐ―ŅˆÐ―Ðū
Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° Citta, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа ÐēŅŠŅ‚Ņ€ÐĩŅˆÐ―Ðū Ðļ ÐēŅŠÐ―ŅˆÐ―Ðū Ð―Ð°ÐąÐŧŅŽÐīÐĩÐ―ÐļÐĩ Ð―Ð° Citta Ðē
Citta; ÐĒÐūÐđ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ŅÐ°ÐžŅƒÐīаŅ Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅ Ðē ÐĄÐļŅ‚а, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа
Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа ÐŋŅ€ÐĩÐīаÐēÐ°Ð―ÐĩŅ‚Ðū Ð―Ð° ŅÐēÐŧÐĩÐ―ÐļŅŅ‚а Ðē ЧÐļŅ‚а, ÐļÐŧÐļ ÐūÐąÐļŅ‚аÐēа Ðīа Ð―Ð°ÐąÐŧŅŽÐīаÐēа
ŅÐ°ÐžŅƒÐīаŅ Ðļ Ðīа ÐŋŅ€ÐĩОÐļÐ―Ðĩ ÐūŅ‚ ŅÐēÐŧÐĩÐ―ÐļŅ Ðē Citta; ИÐŧÐļ ÐŋŅŠÐš, [ÐūŅŅŠÐ·Ð―аÐēÐ°Ð―ÐĩŅ‚Ðū:] “ÐĒÐūÐēа Ðĩ
Citta!” Sati ÐŋŅ€ÐļŅŅŠŅŅ‚Ðēа Ðē Ð―ÐĩÐģÐū, ŅÐ°ÐžÐū ÐīÐū ŅŅ‚ÐĩÐŋÐĩÐ―Ņ‚а Ð―Ð° ÐūÐąÐļÐšÐ―ÐūÐēÐĩÐ―Ð°Ņ‚а Ðļ
ÐŋŅ€ÐūŅŅ‚Ðū ПаÐļŅÐ°Ņ‚Ðļ, Ņ‚ÐūÐđ ŅÐĩ ÐūŅ‚ÐīÐĩÐŧŅ Ðļ Ð―Ðĩ ŅÐĩ ÐŋŅ€ÐļÐīŅŠŅ€Ðķа КŅŠÐž Ð―ÐļŅ‰Ðū Ðē ŅÐēÐĩŅ‚а. ÐĒаКа,
Bhikkhus, БŅ…ÐļКŅ…Ņƒ ÐūÐąÐļŅ‚аÐēа, Ð―Ð°ÐąÐŧŅŽÐīаÐēаÐđКÐļ Citta Ðē Citta.
1 ОÐĩÐīÐļŅ‚аŅ†ÐļŅ (ÐŋÐūза).
Valery Veryaskin
2.7K subscribers
1 ОÐĩÐīÐļŅ‚аŅ†ÐļŅ (ÐŋÐūза).
ПŅ€Ð°ÐšŅ‚ÐļКа Ðļз ŅÐĩŅ€ÐļÐļ “НÐĩÐīÐĩÐŧŅŒÐšÐ°” (ŅÐĩОŅŒ ОÐĩÐīÐļŅ‚аŅ†ÐļÐđ, КÐūŅ‚ÐūŅ€Ņ‹Ðĩ Ņ ÐēŅ‘Ðŧ Ðē ÐŋŅ€ŅÐžÐūО ŅŅ„ÐļŅ€Ðĩ, Ðē ÐģŅ€ŅƒÐŋÐŋÐĩ “ÐžÐąÐŧаŅ‡Ð―аŅ ŅÐ°Ð―ÐģŅ…а”.
В ŅŅ‚ÐūÐđ ÐŋŅ€Ð°ÐšŅ‚ÐļКÐĩ ОŅ‹ ÐēŅ‹ŅŅ‚Ņ€Ð°ÐļÐēаÐĩО ÐŋÐūзŅƒ Ðļ ÐūÐąŅ€Ð°Ņ‰Ð°ÐĩО ÐēÐ―ÐļÐžÐ°Ð―ÐļÐĩ Ð―Ð° ÐŋÐĩŅ‚ÐŧŅŽ ÐūÐąŅ€Ð°Ņ‚Ð―ÐūÐđ ŅÐēŅÐ·Ðļ: Ņ‚ÐĩÐŧÐū-ŅÐūÐ·Ð―Ð°Ð―ÐļÐĩ.
ИзОÐĩÐ―ÐĩÐ―ÐļÐĩ Ņ‚ÐĩÐŧÐĩŅÐ―Ņ‹Ņ… ÐŋŅ€ÐūŅÐēÐŧÐĩÐ―ÐļÐđ ОÐūÐķÐĩŅ‚ ÐąŅ‹Ņ‚ŅŒ ОÐūŅŅ‚ÐļКÐūО, ÐīÐŧŅ ÐļзОÐĩÐ―ÐĩÐ―ÐļŅ ŅÐūŅŅ‚ÐūŅÐ―ÐļŅ.
ÐžÐąÐŧаŅ‡Ð―аŅ ŅÐ°Ð―ÐģŅ…а ÐūÐąÐļŅ‚аÐĩŅ‚ зÐīÐĩŅŅŒ:


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