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1251 LESSON 31814 SUNDAY FREE ONLINE E-Nฤlanda Research and Practice UNIVERSITY Kindly render exact translation in your mother tounge of this Google translation and become a Stream Enterer TRUTH YOU UTTER! NUMBERS DONT MATTER ! Dubakor fraud EVMs the CEC dubakor Sampath tamper! Voters the CJI Dubakor Sadasivam did not care! Hence the Dubakor BJP snatched power! Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder! Democracy now in gutter! awakenmediaprabandhak ~ A fine WordPress.com site TIPTAKAไธญๅœ‹ๅคๅ…ธ๏ผˆ็น้ซ”๏ผ‰ TIPTAKA u klasiฤnoj hrvatskoj TIPTAKA v klasickรฉ ฤeskรฉ
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1251 LESSON 31814 SUNDAY 

FREE ONLINE E-Nฤlanda Research and Practice UNIVERSITY

Kindly render exact translation in your mother tounge of this Google translation and become a Stream Enterer

TRUTH YOU UTTER!
NUMBERS DONT MATTER !

Dubakor fraud  EVMs the CEC dubakor Sampath tamper!
Voters the CJI Dubakor Sadasivam did not care!
Hence the Dubakor BJP snatched power!
Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder!
Democracy now in gutter!

awakenmediaprabandhak

~ A fine WordPress.com site


TIPTAKAไธญๅœ‹ๅคๅ…ธ๏ผˆ็น้ซ”๏ผ‰


TIPTAKA u klasiฤnoj hrvatskoj


TIPTAKA v klasickรฉ ฤeskรฉ

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TIPITAKA

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


TIPITAKA   AND   TWELVE   DIVISIONS  is the collection of the teachings
of the Buddha over 45 years. It consists of Sutta (the conventional
teaching), Vinaya (Disciplinary code) and Abhidhamma (commentaries).
โ€จThe Tipitaka was compiled and arranged in its present form by the
disciples who had immediate contact with Shakyamuni Buddha. โ€จThe Buddha
had passed away, but the sublime Dhamma which he unreservedly bequeathed
to humanity still exists in its pristine purity. โ€จAlthough the Buddha
had left no written records of his teachings, his distinguished
disciples preserved them by committing to memory and transmitting them
orally from generation to generation. โ€จ

     Brief historical background โ€จ

 
Immediately after the final passing away of the Buddha, 500
distinguished Arahats held a convention known as the First Buddhist
Council to rehearse the Doctrine taught by the Buddha. Venerable Ananda,
who was a faithful attendant of the Buddha and had the special
privilege of hearing all the discourses the Buddha ever uttered, recited
the Sutta, whilst the Venerable Upali recited the Vinaya, the rules of
conduct for the Sangha. โ€จOne hundred years after the First Buddhist
Council, some disciples saw the need to change certain minor rules. The
orthodox Bhikkus said that nothing should be changed while the others
insisted on modifying some disciplinary rules (Vinaya). Finally, the
formation of different schools of Buddhism germinated after his council.
And in the Second Council, only matters pertaining to the Vinaya were
discussed and no controversy about the Dhamma was reported. โ€จIn the 3rd
Century B.C. during the time of Emperor Asoka, the Third Council was
held to discuss the differences of opinion held by the Sangha community.
At this Council the differences were not confined to the Vinaya but
were also connected with the Dhamma. The Abhidhamma Pitaka was discussed
and included at this Council. The Council which was held in Sri Lanka
in 80 B.C. is known as the 4th Council under the patronage of the pious
King Vattagamini Abbaya. It was at this time in Sri Lanka that the
Tipitaka was first committed to writing in Pali language. โ€จ


โ€จThe
Sutta Pitaka consists mainly of discourses delivered by the Buddha
himself on various occasions. There were also a few discourses delivered
by some of his distinguished disciples (e.g. Sariputta, Ananda,
Moggallana) included in it. It is like a book of prescriptions, as the
sermons embodied therein were expounded to suit the different occasions
and the temperaments of various persons. There may be seemingly
contradictory statements, but they should not be misconstrued as they
were opportunely uttered by the Buddha to suit a particular purpose.
โ€จThis Pitaka is divided into five Nikayas or collections, viz.:- โ€จ

Dฤซgha Nikฤya
[dฤซgha:
long] The Dฤซgha Nikฤya gathers 34 of the longest discourses given by
the Buddha. There are various hints that many of them are late additions
to the original corpus and of questionable authenticity.


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


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


Aแน…guttara Nikฤya
[aแน…g:
factor | uttara: additionnal] The Aแน…guttara Nikฤya is subdivized in
eleven sub-groups called nipฤtas, each of them gathering discourses
consisting of enumerations of one additional factor versus those of the
precedent nipฤta. It contains thousands of suttas which are generally
short.


Khuddaka Nikฤya
[khuddha: short,
small] The Khuddhaka Nikฤya short texts and is considered as been
composed of two stratas: Dhammapada, Udฤna, Itivuttaka, Sutta Nipฤta,
Theragฤthฤ-Therฤซgฤthฤ and Jฤtaka form the ancient strata, while other
books are late additions and their authenticity is more questionable.


    The fifth is subdivided into fifteen books:- โ€จ

   Khuddaka Patha (Shorter Texts)

   Dhammapada (The Way of Truth)

   Udana (Heartfelt sayings or Paeons of Joy)

   Iti Vuttaka (’Thus said’ Discourses)

   Vimana Vatthu (Stories of Celestial Mansions)

   Peta Vatthu (Stories of Petas)

  Theragatha (Psalms of the Brethren)

Therigatha (Psalms of the Sisters)

Jataka (Birth Stories)

Niddesa (Expositions)

Patisambhida (Analytical Knowledge)

Apadana (Lives of Saints)

  Buddhavamsa (The History of Buddha)
   
 Cariya Pitaka (Modes of Conduct)

  
  Vinaya Pitaka โ€จThe Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc. โ€จFor nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha. โ€จThis Pitaka consists of the
following five books:- โ€จ

     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

 
Abhidhamma Pitaka โ€จThe Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka. โ€จIn the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc. โ€จIn the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada). โ€จFour ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana. โ€จThe so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details. โ€จThe Abhidhamma Pitaka is composed of the
following works: โ€จ

   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

   
  Twelve Divisions of Buddhist Canons โ€จThe content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions. โ€จ

  
Sutta  - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

      
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

  
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.

  
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.

   Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.

      Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.

    
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

  
Nine Divisions of Buddhist Canons โ€จThe term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana. โ€จHowever, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.


Sutta Piแนญaka

โ€” The basket of discourses โ€”
[ sutta: discourse ]
Dฤซgha Nikฤya


DN 9 -
Poแนญแนญhapฤda Sutta
{excerpt}


โ€” The questions of Poแนญแนญhapฤda โ€”

Tree

Sutta Piแนญaka


โ€” The basket of discourses โ€”
[ sutta: discourse ]


The Sutta Piแนญaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikฤyas.




Dฤซgha Nikฤya
[dฤซgha: long] The Dฤซgha Nikฤya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.

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

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

Aแน…guttara Nikฤya
[aแน…g: factor | uttara: additionnal] The Aแน…guttara
Nikฤya is subdivized in eleven sub-groups called nipฤtas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipฤta. It contains thousands of suttas
which are generally short.

Khuddaka Nikฤya
[khuddha: short, small] The Khuddhaka Nikฤya short texts
and is considered as been composed of two stratas: Dhammapada, Udฤna,
Itivuttaka, Sutta Nipฤta, Theragฤthฤ-Therฤซgฤthฤ and Jฤtaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.


 Cariya Pitaka (Modes of Conduct)

  
  Vinaya Pitaka โ€จThe Vinaya Pitaka mainly deals with the rules and
regulations of the Order of monks (Bhikhus) and nuns (Bhikhunis). It
also gives an account of the life and ministry of the Buddha. Indirectly
it reveals some useful information about ancient history, Indian
customs, arts, sciences, etc. โ€จFor nearly twenty years since his
enlightenment, the Buddha did not lay down rules for the control of the
Sangha. Later, as the occasion arose, the Buddha promulgated rules for
the future discipline of the Sangha. โ€จThis Pitaka consists of the
following five books:- โ€จ

     Parajika Pali (Major Offences)
     Pacittiya Pali (Minor Offences)
    Mahavagga Pali (Greater Section)
  Cullavagga Pali (Smaller Section)
  Parivara Pali (Epitome of the Vinaya)

 
Abhidhamma Pitaka โ€จThe Abhidhamma, is the most important and
interesting, as it contains the profound philosophy of the Buddha’s
teaching in contrast to the illuminating but simpler discourses in the
Sutta Pitaka. โ€จIn the Sutta Pitaka one often finds references to
individual, being, etc., but in the Abhidhamma, instead of such
conventional terms, we meet with ultimate terms, such as aggregates,
mind, matter etc. โ€จIn the Abhidhamma everything is analyzed and
explained in detail, and as such it is called analytical doctrine
(Vibhajja Vada). โ€จFour ultimate things (Paramattha) are enumerated in
the Abhidhamma. They are Citta (Consciousness), Cetasika (Mental
concomitants). Rupa (Matter) and Nibbana. โ€จThe so-called being is
microscopically analyzed and its component parts are minutely described.
Finally the ultimate goal and the method to achieve it is explained
with all necessary details. โ€จThe Abhidhamma Pitaka is composed of the
following works: โ€จ

   Dhamma-Sangani (Enumeration of Phenomena)
    Vibhanaga (The Book of the Treatises)
  Ikatha Vatthu (Point of Controversy)
  Puggala Pannatti (Description of Individuals)
   Dhatu Katha (Discussion with reference to Elements)
   Yamaka (The Book of Pairs)
    Patthana (The Book of Relations)

   
  Twelve Divisions of Buddhist Canons โ€จThe content of Buddhist canons
is divided into twelve divisions, categorized by the types of forms of
literature (i.e., Sutta, Geyya and Gatha) and the context (i.e., all
other nine divisions). It is known as the Twelve Divisions. โ€จ

  
Sutta  - These are the short, medium, and long discourses expounded by
the Buddha on various occasions. The whole Vinaya Pitaka is also
included in this respect.

   Geyya  - i.e., the metrical pieces. These are discourses/proses mixed with Gathas or verses.

      
Gatha - i.e., verses, chants or poems. These include verses formed in
the Dharmapada, etc., and those isolated verses which are not classified
amongst the Sutta.

   Nidana - i.e., the causes and conditions of the Buddha’s teachings.

    Itivrttaka - i.e., the suttas in which the Buddhas tell of the deeds of their disciples and others in previous lives.

    Jataka - i.e., stories of the former lives of Buddhas. These are the 547 birth-stories.

  
Abbhuta-dhamma - i.e., miracles, etc. These are the few discourses that
deal with wonderful and inconceivable powers of the Buddhas.

  
Avadana - i.e., parables, metaphors. Illustrations are used to
facilitate the human beings to understand the profound meanings of the
Buddhist Dhamma.

   Upadesa - i.e.,
dogmatic treatises. The discourse and discussions by questions and
answers regarding the Buddhist doctrines. It is a synonym for Abhidhamma
Pitaka.

      Udana - i.e.,
impromptu or unsolicited addresses. The Buddha speaks voluntarily and
not in reply to questions or appeals, e.g., the Amitabha Sutta.

    
Vaipulya - i.e., interpretation by elaboration or deeper explanation of
the doctrines. It is the broad school or wider teachings, in contrast
with the “narrow” school. The term covers the whole of the specifically
Mahayana suttas. The Suttas are also known as the scriptures of
measureless meaning, i.e., infinite and universalistic.

    Veyyakarama  - i.e. prophecies, prediction by the Buddha of the future attainment of Buddhahood by his disciples.

  
Nine Divisions of Buddhist Canons โ€จThe term is generally referred to
Hinayana. There are only nine divisions excluding Udana, Vaipulya and
Veyyakarana. โ€จHowever, there is also a Mahayana division of nine of the
Twelve Divisions, i.e., all except Nidana, Avadana and Upadesa.


Sutta Piแนญaka

โ€” The basket of discourses โ€”
[ sutta: discourse ]
Dฤซgha Nikฤya


DN 9 -
Poแนญแนญhapฤda Sutta
{excerpt}

โ€” The questions of Poแนญแนญhapฤda โ€”

Tree

Sutta Piแนญaka


โ€” The basket of discourses โ€”
[ sutta: discourse ]


The Sutta Piแนญaka contains the essence of the Buddha’s teaching
regarding the Dhamma. It contains more than ten thousand suttas. It is
divided in five collections called Nikฤyas.




Dฤซgha Nikฤya
[dฤซgha: long] The Dฤซgha Nikฤya gathers 34 of the longest
discourses given by the Buddha. There are various hints that many of
them are late additions to the original corpus and of questionable
authenticity.

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

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

Aแน…guttara Nikฤya
[aแน…g: factor | uttara: additionnal] The Aแน…guttara
Nikฤya is subdivized in eleven sub-groups called nipฤtas, each of them
gathering discourses consisting of enumerations of one additional factor
versus those of the precedent nipฤta. It contains thousands of suttas
which are generally short.

Khuddaka Nikฤya
[khuddha: short, small] The Khuddhaka Nikฤya short texts
and is considered as been composed of two stratas: Dhammapada, Udฤna,
Itivuttaka, Sutta Nipฤta, Theragฤthฤ-Therฤซgฤthฤ and Jฤtaka form the
ancient strata, while other books are late additions and their
authenticity is more questionable.


Idhฤnanda, ariyasฤvako Buddhe aveccappasฤda samannฤgato hoti


English


Mahฤparinibbฤna Sutta
{excerpts}
โ€” The last instructions โ€”
[mahฤ-parinibbฤna]

(The Mirror of the Dhamma)

This
sutta gathers various instructions the Buddha gave for the sake of his
followers after his passing away, which makes it be a very important set
of instructions for us nowadays.

I will expound the
discourse on the Dhamma which is called Dhammฤdฤsa, possessed of which
the ariyasฤvaka, if he so desires, can declare of himself: ‘For me,
there is no more niraya, no more tiracchฤna-yoni, no more pettivisaya,
no more state of unhappiness, of misfortune, of misery, I am a
sotฤpanna, by nature free from states of misery, certain of being
destined to sambodhi.

And
what, ฤ€nanda, is that discourse on the Dhamma which is called
Dhammฤdฤsa, possessed of which the ariyasฤvaka, if he so desires, can
declare of himself: ‘For me, there is no more niraya, no more
tiracchฤna-yoni, no more pettivisaya, no more state of unhappiness, of
misfortune, of misery, I am a sotฤpanna, by nature free from states of
misery, certain of being destined to sambodhi?

Here, ฤ€nanda, an ariyasฤvaka is endowed with Buddhe aveccappasฤda:








English


 I.Fixing the attention,  earnest meditation

Which four? Here, bhikkhus, a bhikkhu dwells observing kฤya in kฤya, ฤtฤpฤซ sampajฤno, satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells observing vedanฤ in vedanฤ, ฤtฤpฤซ sampajฤno, satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells observing citta in citta, ฤtฤpฤซ sampajฤno, satimฤ, having given up abhijjhฤ-domanassa towards the world. He dwells observing dhammaยทs in dhammaยทs, ฤtฤpฤซ sampajฤno, satimฤ, having given up abhijjhฤ-domanassa towards the world.

16) Chinese (Traditional)



16๏ผ‰ไธญๅœ‹ๅคๅ…ธ๏ผˆ็น้ซ”๏ผ‰

ๅ…่ฒป็š„ๅœจ็ทš้›ปๅญ้‚ฃ็ˆ›้™€็ ”็ฉถ่ˆ‡ๅฏฆ่ธๅคงๅญธ

่ซ‹ๆธฒๆŸ“็ฒพ็ขบ็ฟป่ญฏ๏ผŒๅœจ้€™ๅ€‹่ฐทๆญŒ็ฟป่ญฏไฝ ็š„ๆฏ่ชž๏ผŒๆˆ็‚บๆต่ผธๅ…ฅ่€…

็ฆชไฟฎๆ‰€ๆ•™ๅฐŽ็š„ไฝ›

Mahฤsatipaแนญแนญhฤna็ถ“ๆ–‡
- ๅ‡บๅธญ็š„่ช่ญ˜ -
[MAHA+satipaแนญแนญhฤna]

Mahฤparinibbฤna็ถ“ๆ–‡
{}ๆ‘˜้Œ„
- ๆœ€ๅพŒ็š„ๆŒ‡ไปค -
[็‘ชๅ“ˆparinibbฤna]

๏ผˆๆญฃๆณ•ไน‹้ก๏ผ‰

ๆญค็ถ“ๆ–‡ๆ”ถ้›†ๅ„็จฎๆŒ‡ไปคไฝ›ไป–็š„้€ไธ–๏ผŒ้€™ไฝฟๅพ—ๅฎƒๆˆ็‚บไธ€ๅ€‹ๆŒ‡ไปค็ต„้žๅธธ้‡่ฆ๏ผŒๆˆ‘ๅ€‘็พๅœจ็ตฆไบ†ๅพŒ๏ผŒ็‚บไบ†ไป–็š„่ฟฝ้šจ่€…ใ€‚

ๆˆ‘ๅฐ‡้—ก่ฟฐ้€™ๅฐฑๆ˜ฏๆ‰€่ฌ‚Dhammฤdฤsaๆญฃๆณ•็š„่ฉฑ่ชž๏ผŒๆ“ๆœ‰ๅ…ถไธญariyasฤvaka๏ผŒๅฆ‚ๆžœไป–ๆ‰“็ฎ—้€™ๆจฃๅš๏ผŒๅฏไปฅ่ฒๆ˜Ž่‡ชๅทฑ๏ผšโ€œๅฐๆˆ‘ไพ†่ชช๏ผŒๆœ‰ๆฒ’ๆœ‰ๆ›ดniraya๏ผŒๆฒ’ๆœ‰ๆ›ดๅคš็š„tiracchฤna๏ผŒ็ด„ๅฐผ๏ผŒๆฒ’ๆœ‰ๆ›ดๅคš็š„pettivisaya๏ผŒ็„กไธๅฟซๆจ‚็š„ๅคšๆ…‹๏ผŒไธๅนธ็š„๏ผŒๆ‚ฒๆ…˜็š„๏ผŒๆˆ‘ๆ˜ฏไธ€ๅ€‹sotฤpanna๏ผŒ็”ฑ็„ก็—›่‹ฆ็š„็‹€ๆ…‹๏ผŒไธ€ๅฎš่ขซๆณจๅฎš่ฉๆๆ€งใ€‚

ไป€้บผ๏ผŒ้˜ฟ้›ฃ๏ผŒๆ˜ฏๅฐไฝ›ๆณ•็š„่ฉฑ่ชž่ขซ็จฑ็‚บDhammฤdฤsa๏ผŒๆ“ๆœ‰ๅฎƒ็š„ariyasฤvaka๏ผŒๅฆ‚ๆžœไป–ๆ‰“็ฎ—้€™ๆจฃๅš๏ผŒๅฏไปฅ่ฒๆ˜Ž่‡ชๅทฑ๏ผšโ€œๅฐๆˆ‘ไพ†่ชช๏ผŒๆœ‰ๆฒ’ๆœ‰ๆ›ดniraya๏ผŒๆฒ’ๆœ‰ๆ›ดๅคš็š„tiracchฤna๏ผŒ็ด„ๅฐผ๏ผŒๆฒ’ๆœ‰ๆ›ดๅคš็š„pettivisaya๏ผŒไธๅฟซๆจ‚็š„็‹€ๆ…‹ๆฒ’ๆœ‰ๆ›ดๅคš็š„๏ผŒไธๅนธ็š„๏ผŒๆ‚ฒๆ…˜็š„๏ผŒๆˆ‘ๆ˜ฏไธ€ๅ€‹sotฤpanna๏ผŒๆœฌ่ณชไธŠไธๅ—่‹ฆ้›ฃ็š„ๅœ‹ๅฎถ๏ผŒไธ€ๅฎš่ขซๆณจๅฎš่ฉๆ๏ผŸ

DN22 - ๏ผˆD II290๏ผ‰
Mahฤsatipaแนญแนญhฤna็ถ“ๆ–‡
- ๅ‡บๅธญ็š„่ช่ญ˜ -
[MAHA+satipaแนญแนญhฤna]

้€™็ถ“ๆ–‡่ขซๅปฃๆณ›่ช็‚บๆ˜ฏๅฐ็ฆชไฟฎ็š„ไธป่ฆๅƒ่€ƒไพๆ“šใ€‚

ๆณจ๏ผšinfobubblesๆ‰€ๆœ‰ๅทดๅˆฉๅญ—

ๅทดๅˆฉ

Uddesa

ไธ€Kฤyฤnupassanฤ
   ็ญ”๏ผšๅฎ‰้‚ฃ่ˆฌ้‚ฃPabba
   B.IriyฤpathaPabba
   C.SampajฤnaPabba
   D.PaแนญikลซlamanasikฤraPabba
   E.DhฤtumanasikฤraPabba
   F. Navasivathika Pabba

ไบŒใ€‚ Vedanฤnupassanฤ

่‹ฑ่ชž

็ฐกไป‹

ๅกไบžไธ€่ง€ๅฏŸ
   ๅœจ่ง€ๆฏๆณ•A.็ง‘
   ๅœจๅงฟๅ‹ขไบŒ็ง‘
   C็ฏ€็š„ๆญฃ็Ÿฅ
   ๅ››็ฏ€็š„ๅŽญๆƒก
   E.ไธŠ็š„ๅ…ƒ็ด ็ต„
   ๅœจไน่—ๅฑๆจ“็‚บ็”ฑ็ฏ€

ไบŒใ€‚ Vedanฤ่ง€ๅฏŸ

็ฐกไป‹

ๅ› ๆญค๏ผŒๆˆ‘้ƒฝ่ฝ่ฆ‹๏ผš

ๆœ‰ไธ€ๆฌก๏ผŒๅœจBhagavฤไฝ็š„KurusๅœจKammฤsadhamma๏ผŒ้›†้Žฎ็š„Kurusไน‹ไธญใ€‚ๅœจ้‚ฃ่ฃก๏ผŒไป–่ซ‡ๅˆฐไบ†ๆฏ”ไธ˜๏ผš

- ๆฏ”ไธ˜ใ€‚

- Bhaddanteๅ›ž็ญ”็š„ๆฏ”ไธ˜ใ€‚่ฉฒBhagavฤ่ชช๏ผš

- ้€™๏ผŒๆฏ”ไธ˜๏ผŒๆ˜ฏๅฐŽ่‡ด็„ก้žๆ˜ฏ็œพ็”ŸๆทจๅŒ–็š„้“่ทฏ๏ผŒๆ‚ฒๅ‚ทๅ’Œๆ‚”ๆจ็š„ๅ…‹ๆœ๏ผŒ่‹ฆ๏ผŒdomanassaๆถˆๅคฑ๏ผŒๅฏฆ็พไปฅๆญฃ็ขบ็š„ๆ–นๅผ๏ผŒๅฏฆ็พๆถ…ๆงƒ็š„๏ผŒไนŸๅฐฑๆ˜ฏ่ชชๅ››satipaแนญแนญhฤnasใ€‚

ๅ…ถไธญๅ››ๅ€‹๏ผŸๅœจ้€™่ฃก๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบž๏ผŒATAPIsampajฤno๏ผŒsatimฤ๏ผŒๆ”พๆฃ„ไบ†ๅฐไธ–็•Œabhijjhฤ-domanassaใ€‚ไป–ๅธธ่ง€ๅฏŸvedanฤๅœจvedanฤ๏ผŒATAPIsampajฤno๏ผŒsatimฤ๏ผŒๆ”พๆฃ„ไบ†ๅฐไธ–็•Œabhijjhฤ-domanassaใ€‚ไป–ๅธธ่ง€ๅฏŸๅฟƒ่ญ˜็š„ๅฟƒ่ญ˜๏ผŒATAPIsampajฤno๏ผŒsatimฤ๏ผŒๆ”พๆฃ„ไบ†ๅฐไธ–็•Œabhijjhฤ-domanassaใ€‚ไป–ๅธธ่ง€ๅฏŸๆญฃๆณ•ยทSๅœจๆญฃๆณ•ยทS๏ผŒATAPIsampajฤno๏ผŒsatimฤ๏ผŒๆ”พๆฃ„ไบ†ๅฐไธ–็•Œabhijjhฤ-domanassaใ€‚

ไธ€Kฤyฤnupassanฤ

ๅœจ่ง€ๆฏๆณ•A.็ง‘

ๆ€Ž้บผๆจฃ๏ผŒๆฏ”ไธ˜๏ผŒๅšไบ†ๆฏ”ไธ˜ไฝๅœจๅกไบž่ง€ๅฏŸๅกไบž๏ผŸๅœจ้€™่ฃก๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๆœ‰ๅŽปๆฃฎๆž—ๆˆ–ๅทฒ็ถ“ๆถˆๅคฑๅœจๆจน็š„ๆ น้ƒจๆˆ–ๅทฒ็ถ“ๅŽปไบ†ไธ€ๅ€‹็ฉบๆˆฟ้–“๏ผŒๅไธ‹ๆฉซๅ‘ๆŠ˜็–Š่…ฟ๏ผŒ่จญ็ฝฎๅกไบž็›ด็ซ‹๏ผŒไธฆ่จญ็ฝฎๆฎ‰parimukhaแนƒใ€‚ๆญฃๅ› ๆญค๏ผŒไฝ่—ค๏ผŒไป–ๅœจๅ‘ผๅธ๏ผŒๅ› ๆญค่ขซไฝ่—คไป–ๅ‘ผๅธๅ‡บไพ†ใ€‚ๅธๆฐฃ้•ท๏ผŒไป–ๆ˜Ž็™ฝ๏ผšๆˆ‘ๅ‘ผๅธๅพˆ้•ทโ€œ;ๅ‘ผๆฐฃ้•ท๏ผŒไป–ๆ˜Ž็™ฝ๏ผšโ€œๆˆ‘ๅ‘ผ้•ทโ€;ๅ‘ผๅธ็ธฝไน‹ไป–็†่งฃ๏ผšโ€œๆˆ‘ๅ‘ผๅธ็Ÿญโ€;ๅ‘ผๆฐฃ็Ÿญ๏ผŒไป–็†่งฃ๏ผšโ€œๆˆ‘ๅ‘ผ็Ÿญโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๆ„Ÿ่ฆบๆ•ดๅ€‹ๅกไบž๏ผŒๆˆ‘ๆœƒๅ‘ผๅธโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๆ„Ÿ่ฆบๆ•ดๅ€‹ๅกไบž๏ผŒๆˆ‘ๆœƒๅ‡บไพ†้€้€ๆฐฃ‘;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๅนณ้œไธ‹ไพ†็š„ๅกไบž - ้€ ไฝœ๏ผŒๆˆ‘ๆœƒๅ‘ผๅธโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๅนณ้œไธ‹ไพ†็š„ๅกไบž - ้€ ไฝœ๏ผŒๆˆ‘ๆœƒๅ‡บไพ†้€้€ๆฐฃโ€ใ€‚

ๆญฃๅฆ‚๏ผŒๆฏ”ไธ˜๏ผŒไธ€ๅ€‹็†Ÿ็ทด็š„่ปŠๅทฅๆˆ–่ปŠๅทฅๅญธๅพ’๏ผŒๅš้•ท่ฝ‰๏ผŒ็†่งฃ๏ผšโ€œๆˆ‘ๆƒณๆๅ‡บไธ€ๅ€‹ๆผซ้•ท่ฝ‰ๅ‘โ€;ๅš็Ÿญ่ฝ‰๏ผŒไป–ๆ˜Ž็™ฝ๏ผšโ€œๆˆ‘้€™ๆ˜ฏ็ŸญๆœŸ่ฝ‰โ€;ไปฅๅŒๆจฃ็š„ๆ–นๅผ๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅ‘ผๅธ้•ท๏ผŒ็†่งฃ๏ผšโ€œๆˆ‘ๅ‘ผๅธ่‘—้•ทโ€;ๅ‘ผๆฐฃ้•ท๏ผŒไป–ๆ˜Ž็™ฝ๏ผšโ€œๆˆ‘ๅ‘ผ้•ทโ€;ๅ‘ผๅธ็ธฝไน‹ไป–็†่งฃ๏ผšโ€œๆˆ‘ๅ‘ผๅธ็Ÿญโ€;ๅ‘ผๆฐฃ็Ÿญ๏ผŒไป–็†่งฃ๏ผšโ€œๆˆ‘ๅ‘ผ็Ÿญโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๆ„Ÿ่ฆบๆ•ดๅ€‹ๅกไบž๏ผŒๆˆ‘ๆœƒๅ‘ผๅธโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๆ„Ÿ่ฆบๆ•ดๅ€‹ๅกไบž๏ผŒๆˆ‘ๆœƒๅ‡บไพ†้€้€ๆฐฃ‘;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๅนณ้œไธ‹ไพ†็š„ๅกไบž - ้€ ไฝœ๏ผŒๆˆ‘ๆœƒๅ‘ผๅธโ€;ไป–่จ“็ทด่‡ชๅทฑ๏ผšโ€œๅนณ้œไธ‹ไพ†็š„ๅกไบž - ้€ ไฝœ๏ผŒๆˆ‘ๆœƒๅ‡บไพ†้€้€ๆฐฃโ€ใ€‚

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

ๅœจๅงฟๅ‹ขไบŒ็ง‘

ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒไธ€้‚Š่ตฐ๏ผŒ็†่งฃ๏ผšโ€œๆˆ‘่ตฐ๏ผŒๆˆ–็ซ™ๅœจไป–ๆ˜Ž็™ฝ๏ผšโ€ๆˆ‘็ซ™ๅœจ๏ผŒๆˆ–่€…ๅๅœจไป–ๆ˜Ž็™ฝ๏ผšโ€œๆˆ‘ๅๅœจ๏ผŒๆˆ–่บบ่‘—๏ผŒไป–็†่งฃ๏ผšโ€ๆˆ‘่บบ่‘—โ€œใ€‚ๅฆๅ‰‡๏ผŒ็„ก่ซ–ๅœจๅ“ชไธ€ๅ€‹ไฝ็ฝฎ๏ผŒไป–็š„ๅกไบžไฝˆ็ฝฎ๏ผŒไป–ๆ˜Ž็™ฝ้€™็›ธๆ‡‰ใ€‚

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

C็ฏ€็š„ๆญฃ็Ÿฅ

ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅœจๆŽฅ่ฟ‘ๅ’Œ้›ข้–‹ๆ™‚๏ผŒ่กŒ็‚บ่ˆ‡ๆญฃ็Ÿฅ๏ผŒ่€Œๅฑ•ๆœ›ๆœชไพ†๏ผŒ้›–็„ถ็’ฐ้กงๅ››ๅ‘จ๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅ๏ผŒ่€ŒๅฝŽๆ›ฒๅ’Œไผธๅฑ•็š„ๅŒๆ™‚๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅ๏ผŒ่€Œ็ฉฟ่‘—็š„้•ท่ข๏ผŒไธŠ้ข้•ท่ขๅ’ŒๅŒๆ™‚ๆญ่ผ‰็š„็ข—๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅ๏ผŒไธ€้‚Šๅƒ๏ผŒไธ€้‚Šๅ–้…’๏ผŒ้‚Šๅ’€ๅšผ้‚Š๏ผŒไธ€้‚Šๅ“ๅš๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅ๏ผŒ่€ŒๆŠ“้šจๅœฐๅคงๅฐไพฟ็š„ๆฅญๅ‹™๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅ๏ผŒไธ€้‚Š่ตฐ๏ผŒไธ€้‚Š็ซ™่‘—๏ผŒๅ่‘—ๆ™‚๏ผŒ็ก่ฆบๆ™‚๏ผŒๅŒๆ™‚ไฟๆŒๆธ…้†’๏ผŒไธ€้‚Š่ชช่ฉฑไธ€้‚ŠไฟๆŒๆฒ‰้ป˜๏ผŒไป–็š„่กŒ็‚บๆœ‰ๆญฃ็Ÿฅใ€‚

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

ๅ››็ฏ€็š„ๅŽญๆƒก

ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜่ช็‚บ้€™้žๅธธ้ซ”๏ผŒๅพž่…ณๅบ•ๅ‘ไธŠๅ’Œๅพž้ ญ้ซฎไธŠ็š„้ ญไธ‹้™๏ผŒ้€™ๆ˜ฏ็”ฑๅฎƒ็š„็šฎ่†š้š”้–‹ไธฆๅ……ๆปฟๅ„็จฎ้›œ่ณช็š„๏ผšโ€œๅœจๆญคๅกไบž๏ผŒๆœ‰ๆฏ›้ซฎ้ ญ้ƒจ๏ผŒ่บซ้ซ”็š„ๆฏ›้ซฎ๏ผŒๆŒ‡็”ฒ๏ผŒ็‰™้ฝ’๏ผŒ็šฎ่†š๏ผŒ่‚‰๏ผŒ็ญ‹๏ผŒ้ชจ๏ผŒ้ชจ้ซ“๏ผŒ่…Ž่‡Ÿ๏ผŒๅฟƒ่‡Ÿ๏ผŒ่‚่‡Ÿ๏ผŒ่ƒธ่†œ๏ผŒ่„พ๏ผŒ่‚บ๏ผŒ่…ธ๏ผŒ่…ธ็ณป่†œ๏ผŒ่ƒƒๅ…งๅฎน๏ผŒ็ณžไพฟ๏ผŒ่†ฝๆฑ๏ผŒ็—ฐ๏ผŒ่†ฟ๏ผŒ่ก€๏ผŒๆฑ—๏ผŒ่„‚่‚ช๏ผŒ็œผๆทš๏ผŒๆฒน่„‚๏ผŒๅ”พๆถฒ๏ผŒ้ผปๆถ•๏ผŒ้—œ็ฏ€ๆถฒๅ’Œๅฐฟๆถฒใ€‚โ€œ

ๅฐฑๅƒ๏ผŒๆฏ”ไธ˜๏ผŒๆœ‰ๅ…ทๆœ‰ๅ…ฉๅ€‹้–‹ๅฃๅ’Œไธ€ๅ€‹่ข‹ๅญ่ฃๆปฟๅ„็จฎ็ฉ€็‰ฉ็š„๏ผŒๅฆ‚ไธ˜็จป็”ฐ๏ผŒๆฐด็จป๏ผŒ็ถ ่ฑ†๏ผŒ็‰›๏ผŒ่ฑŒ่ฑ†๏ผŒ่Š้บปๅ’Œ็ณ™็ฑณใ€‚ไธ€ๅ€‹ไบบๆœ‰่‰ฏๅฅฝ็š„่ฆ–ๅŠ›๏ผŒๅทฒ็ถ“่งฃ้–‹ๅฎƒ๏ผŒๆœƒ่€ƒๆ…ฎ[ๅ…งๅฎน]๏ผšโ€œ้€™ๆ˜ฏๅฑฑ๏ผŒ็จป็”ฐ๏ผŒ้€™ๆ˜ฏ็จป็”ฐ๏ผŒ้€™ไบ›้ƒฝๆ˜ฏ็ถ ่ฑ†๏ผŒ้€™ไบ›้ƒฝๆ˜ฏ็‰›่ฑŒ่ฑ†๏ผŒ้€™ไบ›้ƒฝๆ˜ฏ่Š้บป๏ผŒ้€™ๆ˜ฏ็ณ™็ฑณ;โ€ไปฅๅŒๆจฃ็š„ๆ–นๅผ๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜่ช็‚บ้€™้žๅธธ้ซ”๏ผŒๅพž่…ณๅบ•ๅ‘ไธŠๅ’Œๅพž้ ญ้ซฎไธŠ็š„้ ญไธ‹้™๏ผŒ้€™่ขซ้™ๅฎš้€š้Žๅ…ถ็šฎ่†šๅ’Œๅ……ๆปฟๅ„็จฎ้›œ่ณช็š„๏ผšโ€œๅœจๆญคๅกไบž๏ผŒๆœ‰ๆ˜ฏ็š„้ ญ้ซฎ๏ผŒ่บซ้ซ”๏ผŒๆŒ‡็”ฒ๏ผŒ็‰™้ฝ’๏ผŒ็šฎ่†š๏ผŒ่‚‰๏ผŒ็ญ‹๏ผŒ้ชจ๏ผŒ้ชจ้ซ“๏ผŒ่…Ž่‡Ÿ๏ผŒๅฟƒ่‡Ÿ๏ผŒ่‚๏ผŒ่ƒธ่†œ๏ผŒ่„พ๏ผŒ่‚บ๏ผŒ่…ธ๏ผŒ่…ธ็ณป่†œๆฏ›้ซฎ๏ผŒ่ƒƒๅ…งๅฎน๏ผŒ็ณžไพฟ๏ผŒ่†ฝๆฑ๏ผŒ็—ฐ๏ผŒ่†ฟ๏ผŒ่ก€๏ผŒๆฑ—๏ผŒ่„‚่‚ช๏ผŒ็œผๆทš๏ผŒๆฒน่„‚๏ผŒๅ”พๆถฒ๏ผŒ้ผปๆถ•๏ผŒ้—œ็ฏ€ๆถฒๅ’Œๅฐฟๆถฒใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

E.ไธŠ็š„ๅ…ƒ็ด ็ต„

ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒๅฐๆญค้€ฒ่กŒๆฏ”ไธ˜ๅๆ˜ ้žๅธธๅกไบž๏ผŒไฝ†ๆ˜ฏๅฎƒ่ขซๆ”พ็ฝฎ๏ผŒไฝ†ๆ˜ฏๅฎƒ่ขซ่จญ็ฝฎ๏ผšโ€œๅœจๆญคๅกไบž๏ผŒๆœ‰ๅœŸๅ…ƒ็ด ๏ผŒๆฐดๅ…ƒ็ด ๏ผŒ็ซๅ…ƒไปถๅ’Œ็ฉบๆฐฃๅ…ƒ็ด โ€

ๆญฃๅฆ‚๏ผŒๆฏ”ไธ˜๏ผŒไธ€ๅ€‹็†Ÿ็ทด็š„ๅฑ ๅคซๆˆ–ๅฑ ๅคซ็š„ๅญธๅพ’๏ผŒๅทฒ็ถ“ๆฎบไบ†ไธ€้ ญ็‰›๏ผŒๅฐฑๅๅœจๅๅญ—่ทฏๅฃๅˆ‡ๆˆๅกŠ;ไปฅๅŒๆจฃ็š„ๆ–นๅผ๏ผŒๆฏ”ไธ˜๏ผŒๅฐๆญค้€ฒ่กŒๆฏ”ไธ˜ๅๆ˜ ้žๅธธๅกไบž๏ผŒไฝ†ๆ˜ฏๅฎƒ่ขซๆ”พ็ฝฎ๏ผŒไฝ†ๆ˜ฏๅฎƒ่ขซ่จญ็ฝฎ๏ผšโ€œๅœจๆญคๅกไบž๏ผŒๆœ‰ๅœŸๅ…ƒ็ด ๏ผŒๆฐดๅ…ƒ็ด ๏ผŒ็ซๅ…ƒไปถๅ’Œ็ฉบๆฐฃๅ…ƒ็ด โ€ใ€‚

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

ๅœจไน่—ๅฑๆจ“็‚บ็”ฑ็ฏ€

๏ผˆ1๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒๆœ‰ไธ€ๅคฉๆญปไบ†๏ผŒๅ…ฉๅคฉๆญปไบ†๏ผŒไธ‰ๅคฉๆญปไบ†๏ผŒ่…ซ๏ผŒ่—่‰ฒๅ’Œๆฝฐ็ˆ›๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ2๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒ่ขซๅƒๆŽ‰็ƒ้ด‰๏ผŒ่ขซๅƒๆŽ‰็š„้ทนๆดพ๏ผŒ่ขซๅƒๆŽ‰็š„็ฆฟ้ทฒ๏ผŒ่ขซๅƒๆŽ‰่’ผ้ทบ๏ผŒ่ขซๅƒๆŽ‰็‹—๏ผŒ่ขซ่€่™Žๅƒไบ†๏ผŒ่ขซๅƒๆŽ‰่ฑน๏ผŒ่ขซๅƒๆŽ‰็š„ๅ„็จฎ็”Ÿ็‰ฉ็š„๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ไธ€ๅ€‹ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ3๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐไธŸๆŽ‰๏ผŒ็”จ่‚‰ๅ’Œ่ก€squeleton๏ผŒ้€š้Ž่‚Œ่…ฑๅ›บๅฎšๅœจไธ€่ตท๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ4๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐ๏ผŒๆฒ’ๆœ‰่‚‰้ซ”ไธŠsqueletonๆ‹‹ๆฃ„๏ผŒไธฆๆต่‘—่ก€๏ผŒ็ถ“็ญ‹ๅœจไธ€่ตท๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๅฐฑๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ5๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„ไธ€ๅ€‹squeletonๆฒ’ๆœ‰่‚‰ๅ’Œ่ก€๏ผŒ็ถ“็ญ‹ๅœจไธ€่ตท๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ6๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒๆ–ท้–‹็š„้ชจ้ ญๆ•ฃ่ฝๅœจ้€™่ฃกๅ’Œ้‚ฃ่ฃก๏ผŒ้€™่ฃก็š„ๆ‰‹้ชจ้ ญ๏ผŒๆœ‰่…ณ้ชจ๏ผŒ้€™่ฃก็š„่…ณ่ธ้ชจ๏ผŒๆœ‰่„›้ชจ๏ผŒ้€™่ฃกๅคง่…ฟ้ชจ๏ผŒๆœ‰่ƒฏ้ชจ๏ผŒ้€™่ฃกไธ€ๆ น่‚‹้ชจ๏ผŒ้‚„ๆœ‰ไธ€ๅ›ž้ชจ๏ผŒ้€™่ฃก็š„่„ŠๆคŽ้ชจ้ชผ๏ผŒๆœ‰้ ธ้ชจ๏ผŒ้€™่ฃก็š„้กŽ้ชจ๏ผŒๆœ‰ไธ€้ก†็‰™้ชจ๏ผŒๆˆ–ๆœ‰้กฑ้ชจ๏ผŒไป–่ช็‚บ้€™ๅ€‹ๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ7๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒ้ชจ้ ญ็™ผ็™ฝๅƒ่ฒๆฎผ๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ8๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒๅ †็ฉ้ชจ้ ญไธ€ๆญฒๅคš๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐ‡ๆœƒ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

๏ผˆ9๏ผ‰ๆญคๅค–๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒๅฐฑๅฅฝๅƒไป–็œ‹ๅˆฐไธ€ๅ…ทๅฑ้ซ”๏ผŒๅœจ่—ๅฑๅœฐๆ‹‹ๆฃ„๏ผŒ็ˆ›้ชจ้ ญ็ฃจๆˆ็ฒ‰๏ผŒไป–่ช็‚บ้€™ๅพˆๅกไบž๏ผšโ€œ้€™ๅกไบžไนŸๆ˜ฏ้€™ๆจฃ็š„ๆ€ง่ณช๏ผŒๅฎƒๅฐฑๆ˜ฏ่ฆ่ฎŠๆˆ้€™ๅ€‹ๆจฃๅญ๏ผŒ่€Œไธๆ˜ฏๅ…่ฒป็š„๏ผŒๅพž้€™ๆจฃ็š„ๆขไปถใ€‚โ€œ

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌๅกไบžๅœจๅกไบžๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžๅค–๏ผŒไป–้‚„ๆ˜ฏไฝๅœจๅ…ง้ƒจๅ’Œๅค–้ƒจ่ง€ๅฏŸๅกไบžๅœจๅกไบž;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกๅœจๅกไบž็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกๅกไบž๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจๅกไบž็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏๅกไบž๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸๅกไบžๅœจๅกไบžใ€‚

ไบŒใ€‚ Vedanฤ่ง€ๅฏŸ

ๆ€Ž้บผ็พๅœจ๏ผŒๆฏ”ไธ˜๏ผŒๅšไบ†ๆฏ”ไธ˜ไฝๅœจvedanฤ่ง€ๅฏŸvedanฤ๏ผŸ

ๅœจ้€™่ฃก๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜๏ผŒ็ถ“ๆญทไบ†sukhavedanฤ๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†sukhavedanฤโ€;็ถ“ๆญทไบ†่‹ฆvedanฤ๏ผŒundersands๏ผšโ€œๆˆ‘้‡ๅˆฐไบ†่‹ฆvedanฤโ€;็ถ“ๆญทไธ€ๅ ดadukkham-asukhฤvedanฤ๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†adukkham-asukhฤvedanฤโ€;็ถ“ๆญทไบ†sukhavedanฤsฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†sukhavedanฤsฤmisaโ€;็ถ“ๆญทไบ†sukhavedanฤnirฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†sukhavedanฤnirฤmisaโ€;็ถ“ๆญทไบ†่‹ฆvedanฤsฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘้‡ๅˆฐไบ†่‹ฆvedanฤsฤmisaโ€;็ถ“ๆญทไบ†่‹ฆvedanฤnirฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘้‡ๅˆฐไบ†่‹ฆvedanฤnirฤmisaโ€;็ถ“ๆญทไธ€ๅ ดadukkham-asukhฤvedanฤsฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†adukkham-asukhฤvedanฤsฤmisaโ€;็ถ“ๆญทไธ€ๅ ดadukkham-asukhฤvedanฤnirฤmisa๏ผŒundersands๏ผšโ€œๆˆ‘็ถ“ๆญทไบ†adukkham-asukhฤvedanฤnirฤmisaโ€ใ€‚

ๅ› ๆญค๏ผŒไป–ไฝ็š„่ง€ๆธฌvedanฤๅœจvedanฤๅ…ง้ƒจ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸvedanฤๅœจvedanฤๅค–๏ผŒ้‚„ๆ˜ฏไป–ๅธธ่ง€ๅฏŸvedanฤๅœจvedanฤๅ…ง้ƒจๅ’Œๅค–้ƒจ;ไป–ไฝ่ง€ๅฏŸ็š„็พ่ฑกvedanฤ็š„samudaya๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸ้€ไธ–็š„็พ่ฑกvedanฤ๏ผŒๆˆ–่€…ไป–ไฝ่ง€ๅฏŸsamudaya๏ผŒไธฆๅœจvedanฤ็พ่ฑก้€ๅŽป;ๅฆๅ‰‡๏ผŒ[ๅฏฆ็พ๏ผš]โ€œ้€™ๆ˜ฏvedanฤ๏ผโ€ๆฎ‰ๅคซๆ˜ฏๅญ˜ๅœจๆ–ผไป–๏ผŒๅชๆ˜ฏๅ–ฎ็ด”็š„ๅจœๅจœๅ’Œๅ…‰paแนญissati็š„็จ‹ๅบฆ๏ผŒไป–ไฝ่ถ…่„ซ๏ผŒไธๅ›บๅฎˆๅœจไธ–็•ŒไธŠไปปไฝ•ๆฑ่ฅฟใ€‚ๅ› ๆญค๏ผŒๆฏ”ไธ˜๏ผŒ้€™ไฝๆฏ”ไธ˜ไฝ่ง€ๅฏŸvedanฤๅœจvedanฤใ€‚

ๆณจ

1๏ผŒโ€œatthiๅŠ ไปฃโ€TI VA้‹ยทไบž่–ฉๆฎ‰paccupaแนญแนญhitฤHOTI๏ผŒyฤvadevaๅจœๅจœยทmattฤyapaแนญissatiยทmattฤya๏ผš้€™ๅฏ่ƒฝๆ˜ฏ็ถ“ๆ–‡ไธญๆœ€ๆฃ˜ๆ‰‹็š„้ƒจๅˆ†ใ€‚้€™ๆ˜ฏ้žๅธธ้‡่ฆ็š„๏ผŒๅ› ็‚บๅฎƒๆœƒ่ขซ้‡่ค‡ไบ†20ๆฌก๏ผŒไธฆไธ”้‚„ๅ› ็‚บๅฎƒ็š„ไธญๅคฎ้ƒจๅˆ†่ชชๆ˜Žๅฏฆ้š›ไธŠๅฆ‚ไฝ•ๆฎ‰ไฝœๅ‡บๆœฌใ€‚้€™่ฃกๆœ‰ไธ€ไบ›ๆ›ฟไปฃๆ•ˆๆžœๅœ–๏ผš

VRI๏ผšโ€œ็พๅœจไป–็š„ๆ„่ญ˜ๆญฃๅœจๅปบ็ซ‹๏ผšโ€้€™ๆ˜ฏ่บซ้ซ”โ€œๅ› ๆญค๏ผŒไป–็™ผๅฑ•ไบ†ไป–็š„่ช่ญ˜ๅˆฐ้€™ๆจฃ็š„็จ‹ๅบฆ๏ผŒๆœ‰ๅ–ฎ็ด”็š„็†่งฃ่ˆ‡ๅ–ฎ็ด”็š„ๆ„่ญ˜ใ€‚โ€๏ผ

ๅฐŠ่€…Analayo๏ผšโ€œ่ฆไธ็„ถๆญฃๅฟต้€™ๆœ‰ไธ€ๅ€‹่บซ้ซ”ๆ˜ฏๅปบ็ซ‹ๅœจไป–็š„้€™่ฃธ้œฒ็š„็Ÿฅ่ญ˜ๅ’Œ่จ˜ๆ†ถ็š„็จ‹ๅบฆโ€

Thanissaroๆฏ”ไธ˜๏ผšโ€œ้‚„ๆ˜ฏไป–็•™ๅฟƒ้€™ๆœ‰ไธ€ๅ€‹่บซ้ซ”ไฟๆŒ็Ÿฅ่ญ˜ๅ’Œ่จ˜ๆ†ถ็š„็จ‹ๅบฆโ€

ๆฏ”ไธ˜Nanamoli่ˆ‡่ฉๆๆฏ”ไธ˜๏ผšโ€œ่ฆไธ็„ถๆญฃๅฟต้€™ๆ˜ฏๆœ‰่บซ้ซ”ๅชๆ˜ฏๅปบ็ซ‹ๅœจไป–้œ€่ฆ็š„่ฃธ้œฒ็Ÿฅ่ญ˜ๅ’Œๆญฃๅฟต็š„็จ‹ๅบฆใ€‚โ€

NyanasattaๅฐŠ่€…๏ผšโ€œ้‚„ๆ˜ฏไป–ๆญฃๅฟตๅปบ็ซ‹่ˆ‡ๆ€่€ƒ๏ผšโ€่บซ้ซ”็š„ๅญ˜ๅœจ๏ผŒโ€œๅชๆ˜ฏ็Ÿฅ่ญ˜ๅ’Œๆญฃๅฟตๅฟ…่ฆ็š„็ฏ„ๅœๅ…งใ€‚โ€

็ดข็‘ชๅฐŠ่€…๏ผšโ€œ้‚„ๆ˜ฏ็ขบๅฏฆๆ˜ฏไป–็š„ๆญฃๅฟตๆ˜ฏๅปบ็ซ‹ไบ†่ˆ‡ๆ€๏ผšโ€่บซ้ซ”็š„ๅญ˜ๅœจ๏ผŒโ€œๅœจๅฟ…่ฆ็š„็ฏ„ๅœๅชๆ˜ฏ็Ÿฅ่ญ˜ๅ’Œ่จ˜ๆ†ถโ€

่Žซ้‡Œๆ–ฏยทๆฒƒ็ˆพไป€๏ผšโ€œ่ฆไธ๏ผŒๆญฃๅฟต๏ผŒโ€ๆœ‰ไธ€ๅ€‹ๆฉŸๆง‹โ€œๆ˜ฏ็›ฎๅ‰ไป–ๅชๆ˜ฏๅœจๅฟ…่ฆ็š„็Ÿฅ่ญ˜ๅ’Œ่ช่ญ˜็š„็จ‹ๅบฆใ€‚โ€

็ฟป่ญฏ็”ฑ็ซ™้•ทๅปบ่ญฐ๏ผŒ
่ˆ‡Thanissaroๆฏ”ไธ˜็š„็ฟป่ญฏๆ”ฏๆŒใ€‚

OOO
็™ผๅธƒๆ™‚้–“็‚บไฝ›ๆณ•็š„็ฆฎ็‰ฉ๏ผŒๅฐ‡ๅ…่ฒปๆดพ็™ผใ€‚
ไปปไฝ•ๅ‰ฏๆœฌๆˆ–่ฉฒไฝœๅ“็š„่ก็”Ÿ็”ขๅ“๏ผŒๅฟ…้ ˆๅผ•็”จๅ…ถๅŽŸๅง‹ไพ†ๆบใ€‚

่ฉณๆƒ…่ซ‹็™ป้Œ„๏ผš

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ๆ‘ฉ่จถSathipattana Suthraya - เถธเท„เทเทƒเถญเท’เถดเถงเทŠเถจเทเถฑเทƒเท”เถญเทŠเถปเถบ-1๏ผš09๏ผš59ๅฐๆ™‚

ไธŠๅ‚ณๆ–ผ2011ๅนด8ๆœˆ13ๆ—ฅ
ๆ‘ฉ่จถSathipattana็ถ“ๆ–‡ๅฟต่ชฆ็ถ“ๆณ•ๅธซใ€‚ Omalpe Sobhita็†่ซ–่ผธ้€ๅšๅฃซ


17) Classical Croatian

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Guided Zen Buddhist Meditation Method5:45 mins

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Course on the web, which includes this and many other meditation
techniques visit - http://anmolmehta.com/meditation-trai…

http://anmolmehta.com/blog/2007/04/18…
(free article with full details). The incredible meditation of Lord
Buddha, Zazen or Zen Meditation Technique is explored in this video. A
clear demonstration of Cosmic Mudra (hand position), as well as details
on the posture and practice are taught


http://sarvajan.ambedkar.org/blog_admin/wp-admin/post.php?action=edit&post=2807

17) Klasiฤna Hrvatska

Besplatne Online E-Nalanda istraลพivanja i praksa SVEUฤŒILIล TE

Ljubazno pruลพiti toฤan prijevod na svom materinskom jeziku od ovog Google prijevod i postati Stream unosi podatke

Prakticirati meditaciju kako je uฤio Buddha

Mahฤsatipaแนญแนญhฤna Sutta
- Sudjelovanje na svijesti -
[Maha + satipaแนญแนญhฤna]

Mahฤparinibbฤna Sutta
{izvatke}
- Posljednjih uporabu -
[Maha-parinibbฤna]

(Ogledalo od Dhammi)

Ovaj Sutta okuplja razne upute Buda dao za dobrobit svojih sljedbenika nakon njegova preseljenja, ลกto je ฤini se vrlo vaลพan skup uputa za nas danas.

Ja ฤ‡u izloลพiti diskurs o Dhammi koji se zove Dhammฤdฤsa, opsjednuta od kojih ariyasฤvaka, ako on tako ลพeli, moลพe proglasiti od sebe: Za mene, nema viลกe niraya, nema viลกe tiracchฤna-Yoni, nema viลกe pettivisaya, nema viลกe stanje nesreฤ‡e, nevolje, jada, ja sam sotฤpanna, po prirodi slobodni od stanja bijede, odreฤ‘enih da budu osuฤ‘eni na sambodhi.

A ono, Ananda, da diskurs o Dhammi koja se zove Dhammฤdฤsa, opsjednuta od kojih ariyasฤvaka, ako on tako ลพeli, moลพe proglasiti sebe: Za mene, nema viลกe niraya, nema viลกe tiracchฤna-Yoni, nema viลกe pettivisaya, nema viลกe stanje nesreฤ‡e, nevolje, jada, ja sam sotฤpanna, po prirodi slobodni od stanja bijede, izvjesno da budu osuฤ‘eni na sambodhi?

DN 22 - (D ii 290)
Mahฤsatipaแนญแนญhฤna Sutta
- Sudjelovanje na svijesti -
[Maha + satipaแนญแนญhฤna]

Ovaj Sutta naลกiroko smatra kao glavnu referencu za meditaciju prakse.

Napomena: infobubbles na svim Pali rijeฤi

Pali

Uddesa

I. Kฤyฤnupassanฤ
    A. ฤ€nฤpฤna Pabba
    B. Iriyฤpatha Pabba
    C. Sampajฤna Pabba
    D. Paแนญikลซlamanasikฤra Pabba
    E. Dhฤtumanasikฤra Pabba
    F. Navasivathika Pabba

II. Vedanฤnupassanฤ

Engleski

Uvod

I. Promatranje Kaya
    A. Sekcija za ฤnฤpฤna
    B. Poglavlje o pozama
    C. Sekcija za sampajaรฑรฑa
    D. Odjeljak o repulsiveness
    E. Odjeljak o elementima
    Odjeljak F. na devet Charnel osnovi

II. Promatranje Vedanฤ

Uvod

Tako sam ฤuo:

Jednom prilikom, Bhagavฤ boravio meฤ‘u Kurus na Kammฤsadhamma, na trลพiลกtu grada na Kurus. Tu, on se obratio Bhikkhui:

- Bhikkhui.

- Bhaddante odgovorio na Bhikkhui.Bhagavฤ rekao:

- Ovaj, Bhikkhui, je put koji vodi do niลกta drugo nego proฤiลกฤ‡avanje biฤ‡a, prevladavanje tuge i jadikovanja, nestanak dukkha-domanassa, postizanje na pravi naฤin, realizacija Nibbana, to jest na ฤetiri satipaแนญแนญhฤnas.

Koji ฤetiri? Evo, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya, ATAPI sampajฤno, satimฤ, nakon ลกto je odustao abhijjhฤ-domanassa prema svijetu. On prebiva promatranje vedanฤ u vedanฤ, ATAPI sampajฤno, satimฤ, nakon ลกto je odustao abhijjhฤ-domanassa prema svijetu. On prebiva promatranje Citta u citta, ATAPI sampajฤno, satimฤ, nakon ลกto je odustao abhijjhฤ-domanassa prema svijetu. On prebiva promatranje Dharmu ยท S u Dhammi ยท s, ATAPI sampajฤno, satimฤ, nakon ลกto je odustao abhijjhฤ-domanassa prema svijetu.

I. Kฤyฤnupassanฤ

A. Sekcija za ฤnฤpฤna

A kako, Bhikkhui, ne bhikkhu prebiva promatranje Kaya u Kaya? Evo, Bhikkhui, bhikkhu, nakon ลกto je otiลกao u ลกumu ili su otiลกli u korijenu stabla ili su otiลกli u praznoj sobi, sjeda sklopivi noge unakrsno, postavljanje Kaya uspravno, i postavljanje Sati parimukhaแนƒ. Buduฤ‡i da je na taj naฤin Sato je udahne, da tako Sato je on diลกe van. Disanje u dugo on razumije: Ja sam udisao dugo; izdiลกete dok je on razumije: Ja sam izdiลกete dugo; disanja u Short on razumije: Ja sam disanje u kratkom; izdiลกete kratki on razumije: Ja sam izdiลกete kratki; on se trenira: osjeฤ‡aj cijelu Kaya, ja ฤ‡u disati u; on se trenira: osjeฤ‡aj cijelu Kaya, ja ฤ‡u disanje; on se trenira: smiruje Kaya-saแน…khฤras, ja ฤ‡u udahnite; on se trenira: smiruje Kaya-saแน…khฤras, ja ฤ‡u izdahnite.

Baลก kao ลกto je, Bhikkhui, vjeลกti Turner ili Turnerov ลกegrt, ฤini dugu zaokret, razumije: Ja sam stvaranje dugo zaokret ; ฤineฤ‡i kratki okret, on razumije: Ja sam stvaranje kratko skretanje ; na isti naฤin, Bhikkhui, bhikkhu, udiลกuฤ‡i dugo, razumije: Ja sam udisao dugo; izdiลกete dok je on razumije: Ja sam izdiลกete dugo; disanja u Short on razumije: Ja sam disanje u kratkom; izdiลกete kratki on razumije: Ja sam izdiลกete kratki; on se trenira: osjeฤ‡aj cijelu Kaya, ja ฤ‡u disati u; on se trenira: osjeฤ‡aj cijelu Kaya, ja ฤ‡u disanje; on se trenira: smiruje Kaya-saแน…khฤras, ja ฤ‡u udahnite; on se trenira: smiruje Kaya-saแน…khฤras, ja ฤ‡u izdahnite.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

B. Poglavlje o pozama

Nadalje, Bhikkhui, bhikkhu, dok hodate, razumije: Hodam, ili dok stoji on razumije: Stojim, ili dok sjedi on razumije: Sjedim, ili dok leลพite on razumije: ja sam u leลพeฤ‡em poloลพaju . Inaฤe, u koji god poloลพaj njegova Kaya se odlagati, on to razumije u skladu s tim.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

C. Sekcija za sampajaรฑรฑa

Nadalje, Bhikkhui, bhikkhu, dok se pribliลพava i dok odlasku, djeluje s sampajaรฑรฑa, dok gleda naprijed i dok gleda okolo, on djeluje s sampajaรฑรฑa, dok je savijanje i dok istezanje, on djeluje s sampajaรฑรฑa, dok se nosi haljine i gornji ogrtaฤ i dok je nosio zdjelu, on djeluje s sampajaรฑรฑa, dok jede, dok je pio, a ลพvakanje, dok degustacija, on djeluje s sampajaรฑรฑa, dok pohaฤ‘aju na posao defecating i uriniranjem, on djeluje s sampajaรฑรฑa, dok hodate, dok stoji, dok sjedi , dok spava, dok su budni, dok priฤaju i dok se ลกuti, on djeluje s sampajaรฑรฑa.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

D. Odjeljak o Repulsiveness

Nadalje, Bhikkhui, bhikkhu smatra ovaj vrlo tijelu, od stopala prema gore i od kose na glavi prema dolje, koja je omeฤ‘ena svojoj koลพi i pun raznih vrsta neฤistoฤ‡a: U ovom Kaya, tu su dlaฤice glave, dlake na tijelu, nokti, zubi, koลพa, meso, tetive, kosti, koลกtane srลพi, bubrega, srca, jetre, pluฤ‡na maramica, slezena, pluฤ‡a, crijeva, mezenterij, ลพeludac s njegovim sadrลพajem, izmet, ลพuฤi, sluzi , gnoj, krv, znoj, salo, suze, masti, slina, sluz nosni, sinovijalne tekuฤ‡ine i urina.

Baลก kao da je, Bhikkhui, doลกlo je torba ima dva otvora i puna razliฤitih vrsta ลพitarica, kao ลกto su brda Paddy, Paddy, Mungo grah, kravlji graลกak, sjemenke sezama i oljuลกtene riลพe.ฤŒovjek s dobrim vidom, ลกto je otkopฤao je, da ฤ‡e razmotriti [njegov sadrลพaj]: To je brdo-Paddy, ovo je Paddy, to su Mungo grah, to su kravlji graลกak, to su sjemenke sezama, a to je oljuลกtene riลพe; na isti naฤin, Bhikkhui, bhikkhu smatra ovaj vrlo tijelu, od stopala prema gore i od kose na glavi prema dolje, ลกto je omeฤ‘ena svojoj koลพi i pun raznih vrsta neฤistoฤ‡a: U ovom Kaya, postoji su i vlasi na glavi, dlake na tijelu, nokte, zube, koลพu, meso, tetive, kosti, koลกtane srลพi, bubrega, srca, jetre, pleura, slezena, pluฤ‡a, crijeva, mezenterija, ลพeludac s njegovim sadrลพajem, izmet, ลพuฤi, sluzi, gnoj, krv, znoj, salo, suze, masti, slina, sluz nosni, sinovijalne tekuฤ‡ine i urina.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

E. Odjeljak o elementima

Nadalje, Bhikkhui, bhikkhu odraลพava na to vrlo Kaya, no ona se nalazi, no to se odlagati: . U tom Kaya, ne postoji zemlja elementa, elementa vode, element vatre i Element zraka

Baลก kao ลกto je, Bhikkhui, vjeลกti mesar ili mesar ลกegrt, nakon ลกto je ubio kravu, ฤ‡e sjediti na raskriลพju izreลพete na komade; na isti naฤin, Bhikkhui, bhikkhu odraลพava na to vrlo Kaya, no ona se nalazi, no to se odlagati: U ovom Kaya, ne postoji zemlja elementa, elementa vode, element vatre i elementa zraka.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

Odjeljak F. na devet Charnel osnovi

(1) Osim toga, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, jedan dan mrtvih, dan ili dva mrtva ili tri dana mrtva, nateฤene, plavkaste i festering, on smatra da je to vrlo Kaya: to Kaya takoฤ‘er je takve prirode, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(2) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, da pojede vrane, pojede jastrebovi, pojede leลกinara, pojede ฤaplje, pojede psi, pojede tigrova, pojede pantere, pojede raznih vrsta biฤ‡a, on smatra da je to vrlo Kaya: to Kaya takoฤ‘er je takve prirode, to ฤ‡e postati kao ลกto je ovaj, i nije slobodan od takvihstanje.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(3) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, squeleton s tijelom i krvlju, drลพe zajedno tetiva, on smatra da je to vrlo Kaya: To Kaya takoฤ‘er je takve naravi, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(4) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, a squeleton bez mesa i premazana krvi, drลพe zajedno tetiva, on smatra da je ova vrlo Kaya: Ova Kaya takoฤ‘er je takve prirode, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(5) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, squeleton bez mesa niti krvi, drลพe zajedno tetiva, on smatra da je to vrlo Kaya: To Kaya takoฤ‘er je takve naravi, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(6) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, nepovezane kosti razbacane tu i tamo, ovdje ruka kostiju, postoji noga kost, ovdje gleลพanj kosti, postojeShin kosti, ovdje bedrene kosti, postoji kuka, ovdje rebra, tamo natrag kosti, ovdje kraljeลพnice kosti, postoje vrat kosti, ovdje ฤeljusti, postoji zuba kost, ili ima lubanja, on smatra Ovo je vrlo Kaya: to Kaya takoฤ‘er je takve prirode, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(7) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel zemlju, kosti izblajhane poput ลกkoljke, on smatra da je to vrlo Kaya: To Kaya takoฤ‘er je takve prirode, to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(8) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, nagomilala kosti viลกe od godinu dana star, on smatra da je to vrlo Kaya: To Kaya takoฤ‘er je takve prirode , to ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

(9) Nadalje, Bhikkhui, bhikkhu, baลก kao da ga je vidio mrtvo tijelo baci daleko u Charnel terenu, trule kosti smanjen u prah, on smatra da je to vrlo Kaya: To Kaya takoฤ‘er je takve naravi, da ฤ‡e postati kao ลกto je ovaj, i nije slobodna od takvog stanja.

Tako je on prebiva promatranje Kaya u Kaya interno, ili je on prebiva promatranje Kaya u Kaya izvana, ili je on prebiva promatranje Kaya u Kaya iznutra i izvana; ลพivjet promatranje samudaya pojava u Kaya, ili je on prebiva promatranje prolazi pojava u Kaya, ili je on prebiva promatranje samudaya i prolazi pojava u Kaya; inaฤe, [shvativลกi:] “Ovo je Kaya! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje Kaya u Kaya.

II. Promatranje Vedanฤ

I kako sad, Bhikkhui, ne bhikkhu prebiva promatranje vedanฤ u vedanฤ?

Evo, Bhikkhui, bhikkhu, doลพivljava sukha vedanฤ, undersands: Ja sam doลพivljava sukha vedanฤ; doลพivljava dukkha vedanฤ, undersands: Ja sam doลพivljava dukkha vedanฤ; doลพivljava adukkham-asukhฤ vedanฤ, undersands: Ja sam doลพivljava adukkham-asukhฤ vedanฤ; doลพivljava sukha vedanฤ sฤmisa, undersands: Ja sam doลพivljava sukha vedanฤ sฤmisa; doลพivljava sukha vedanฤ nirฤmisa, undersands: Ja sam doลพivljava sukha vedanฤ nirฤmisa; doลพivljava dukkha vedanฤ sฤmisa, undersands: Ja sam doลพivljava dukkha vedanฤ sฤmisa; doลพivljava dukkha vedanฤ nirฤmisa, undersands: Ja sam doลพivljava dukkha vedanฤ nirฤmisa; doลพivljava adukkham-asukhฤ vedanฤ sฤmisa, undersands: Ja sam doลพivljava adukkham-asukhฤ vedanฤ sฤmisa; doลพivljava adukkham-asukhฤ vedanฤ nirฤmisa, undersands: Ja sam doลพivljava adukkham-asukhฤ vedanฤ nirฤmisa.

Tako je on prebiva promatranje vedanฤ u vedanฤ interno, ili je on prebiva promatranje vedanฤ u vedanฤ izvana, ili je on prebiva promatranje vedanฤ u vedanฤ iznutra i izvana; ลพivjet promatranje samudaya pojava u vedanฤ, ili je on prebiva promatranje prolazi pojava u vedanฤ, ili je on prebiva promatranje samudaya i prolazi pojava u vedanฤ; inaฤe, [shvativลกi:] “Ovo je vedanฤ! Sati je prisutan u njemu, samo u mjeri u kojoj puke Nana i puke paแนญissati, on prebiva individualna, a ne drลพati se ลกto na svijetu. Dakle, Bhikkhui, bhikkhu prebiva promatranje vedanฤ u vedanฤ.

Napomena

1. atthi Kayo TI VA Pan ยท Assa Sati paccupaแนญแนญhitฤ Hoti, yฤvadeva Nana ยท mattฤya paแนญissati ยท mattฤya: ovo je vjerojatno najzahtjevnijim dio Sutta. To je vrlo vaลพno, jer ฤ‡e se ponavljati viลกe od 20 puta, a takoฤ‘er i zato ลกto je srediลกnji dio objaลกnjavajuฤ‡i kako Sati je zapravo napravio prisutni. Evo nekoliko Alternativna vizualizacije:

VRI: Sada je njegova svijest je utvrฤ‘eno:” Ovo je tijelo “Tako on razvija svoju svijest u tolikoj mjeri da postoji samo razumijevanje zajedno s pukom svijesti.!

Bhante Analayo: Ili pomnost da postoji tijelo je osnovana u njega u toj mjeri golom znanja i sjeฤ‡anja na njega

Thanissaro Bhikkhu: Ili mu pomnost da postoji tijelo odrลพava se u mjeri u kojoj znanja i sjeฤ‡anja

Bhikkhu Nanamoli & Bhikkhu Bodhi: . Inaฤe pomnost da postoji tijelo je jednostavno osnovana njega u mjeri potrebnoj za goli znanja i paลพnje

Nyanasatta Thera: Ili mu pomnost je osnovana s miลกlju:” Tijelo postoji “, u mjeri potrebnoj samo za znanja i paลพnje.

Soma Thera: Ili doista njegov pomnost je osnovana s miลกlju: tijelo postoji, u mjeri potrebnoj samo za znanje i sjeฤ‡anja

Maurice walshe: Inaฤe, pomnost da” postoji tijelo je prisutan na njega samo u mjeri potrebnoj za znanjem i svjesnosti.

Prevoฤ‘enje predloลพen od strane webmastera,
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18) Classical Czech

18) Klasickรก ฤeskรก
 
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Sayadaw U Tejaniya in Czech Republic, April 2011__English - Czech version 1:12:55 hr
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This meditation instruction was recorded in Sayadaw U Tejaniya ยดs mindfulness meditation (vipassana) retreat in Czech Republic, Europe in April 2011. Sayadaw speaks in English and then translated into Czech. More free-download audios available at www.Bhavana.cz (then click on English flag in right upper corner) and also at www.dharmaseed.org/teachers/246.
Sayadaw U Tejaniyaยดs FREE DHAMMA BOOKS available at http://www.bhavana.cz/en/knihy and Czech translations at http://www.bhavana.cz/cs/knihy

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Meditovat jak uฤil Buddha

Mahฤsatipaแนญแนญhฤna Sutta
- รšฤast na vฤ›domรญ -
[Mahฤ + Satipatthรกna]

Mahฤparinibbฤna Sutta
{vรฝลˆatky}
- Poslednรญ instrukce -
[mahฤ- parinibbฤna]

(Zrcadlo Dhammy)

Tento Sutta shromaลพฤuje rลฏznรฉ pokyny Buddha dal kvลฏli jeho nรกsledovnรญkลฏ po jeho odchodu, kterรฝ dฤ›lรก to velmi dลฏleลพitรฝm souborem instrukcรญ pro nรกs v dneลกnรญ dobฤ›.

Budu vyklรกdat diskurz na Dhammy, kterรก se nazรฝvรก Dhammฤdฤsa, majรญcรญ kterรฉ ariyasฤvaka, pokud si to pล™eje, mลฏลพe prohlรกsit sebe: Pro mฤ› nenรญ nic vรญc niraya, nic vรญc tiracchฤna-joni, nic vรญc pettivisaya ne vรญce stรกt neลกtฤ›stรญ, neลกtฤ›stรญ, utrpenรญ, jsem sotฤpanna, povahy prostรฉ stavลฏ utrpenรญ jistotฤ›, ลพe jsou urฤeny k sambodhi.

A co, ฤ€nanda, je to, ลพe pojednรกnรญ o Dhammy, kterรฝ se nazรฝvรก Dhammฤdฤsa, majรญcรญ kterรฉ ariyasฤvaka, pokud si to pล™eje, mลฏลพe prohlรกsit, ลพe ze sebe: Pro mฤ› nenรญ nic vรญc niraya, nic vรญc tiracchฤna-joni, nic vรญc pettivisaya, nic vรญc stรกt neลกtฤ›stรญ, neลกtฤ›stรญ, utrpenรญ, jsem sotฤpanna, od pล™รญrody bez stavลฏ utrpenรญ, nฤ›kterรฉ jsou urฤeny pro sambodhi?

DN 22 - (D ii 290)
Mahฤsatipaแนญแนญhฤna Sutta
- รšฤast na vฤ›domรญ -
[Mahฤ + Satipatthรกna]

Tento Sutta je ลกiroce povaลพovรกn za hlavnรญ odkaz pro meditaฤnรญ praxi.

Poznรกmka: infobubbles na vลกech Pali slov

Pali

Uddesa

I. Kฤyฤnupassanฤ
    A. ฤ€nฤpฤna Pabba
    B. Iriyฤpatha Pabba
    C. Sampajฤna Pabba
    D. Paแนญikลซlamanasikฤra Pabba
    E. Dhฤtumanasikฤra Pabba
    F. Navasivathika Pabba

II. Vedanฤnupassanฤ

angliฤtina

รšvod

I. Pozorovรกnรญ Kaya
    A. oddรญl na ฤnฤpฤna
    B. ฤŒรกst na drลพenรญ tฤ›la
    C. oddรญl na sampajaรฑรฑa
    D. ฤŒรกst na repulsiveness
    E. Oddรญl tรฝkajรญcรญ se prvkลฏ
    F. ฤŒรกst z devรญti hล™bitovech dลฏvodลฏ

II. Pozorovรกnรญ vรฉdanรก

รšvod

Tak jsem slyลกel:

Pล™i jednรฉ pล™รญleลพitosti, Bhagavฤ pobรฝval mezi Kuruovcลฏ na Kammฤsadhamma, mฤ›stys Kuruovcลฏ. Tam, on oslovil bhikkhus:

- Bhikkhus.

- Bhaddante odpovฤ›dฤ›l bhikkhus.Bhagavฤ ล™ekl:

- To bhikkhus, je cesta, kterรก vede jen k ฤiลกtฤ›nรญ bytostรญ, pล™ekonรกnรญ smutku a nรกล™ku, k zรกniku dukkha-domanassa, dosaลพenรญ sprรกvnรฉ cestฤ›, realizace Nibbana, tedy o ฤtyล™i satipaแนญแนญhฤnas.

Kterรฉ ฤtyล™i? Zde bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya, ATAPI sampajฤno, satimฤ potรฉ, co vzdala abhijjhฤ-domanassa ke svฤ›tu. Pล™ebรฝvรก pozorovรกnรญ vรฉdanรก v vรฉdanรก ATAPI sampajฤno, satimฤ potรฉ, co vzdala abhijjhฤ-domanassa ke svฤ›tu. Pล™ebรฝvรก pozorovรกnรญ Citta v Cittร  ATAPI sampajฤno, satimฤ potรฉ, co vzdala abhijjhฤ-domanassa ke svฤ›tu. Pล™ebรฝvรก pozorovรกnรญ Dhamma ยท ลฏ v Dhammy ยท s ATAPI sampajฤno, satimฤ potรฉ, co vzdala abhijjhฤ-domanassa ke svฤ›tu.

I. Kฤyฤnupassanฤ

A. oddรญl na ฤnฤpฤna

A jak, bhikkhus, se bhikkhu bydlรญ pozorovรกnรญ Kaya Kaya v? Zde bhikkhus, bhikkhu potรฉ, co odeลกel do lesa, nebo kdyลพ uลพ na koล™eni stromu nebo co se odebrala do prรกzdnรฉ mรญstnosti, sedne sklรกdacรญ nohy kล™รญลพem, nastavenรญ Kaya vzpล™รญmenฤ› a nastavenรญ sati parimukhaแนƒ. Bรฝt tak Sato mu vdechuje, a je tak Sato se vydechuje. Vdechovรกnรญ dlouho chรกpe: Jรก jsem dรฝchal dlouhรฉ; vydechuje dlouho chรกpe: Jรก jsem vรฝdech dlouhรฝ ‘; dรฝchรกnรญ ve zkratu chรกpe: Jรก jsem dรฝchat ve zkratce; dรฝchรกnรญ z krรกtkรฉ chรกpe: Jsem vรฝdechu short ‘; trรฉnuje sรกm sebe: cรญtit celรฝ Kaya, budu dรฝchat; trรฉnuje sรกm sebe: cรญtit celรฝ Kaya, budu vydechovat ‘; trรฉnuje sรกm sebe: zklidnฤ›nรญ Kaya-saแน…khฤras, budu dรฝchat; trรฉnuje sรกm sebe: zklidnฤ›nรญ Kaya-saแน…khฤras, budu vydechovat .

Stejnฤ› jako, bhikkhus, zruฤnรฝ soustruลพnรญk nebo soustruลพnรญk uฤeลˆ, takลพe dlouhou zatรกฤku, chรกpe: Dฤ›lรกm dlouhou zatรกฤku; dฤ›lat krรกtkรฉ zatรกฤky, chรกpe: Dฤ›lรกm krรกtkรฝ obrat ‘; stejnรฝm zpลฏsobem, bhikkhus, bhikkhu, dรฝchรกnรญ v dlouhรฝch, chรกpe: Jรก jsem dรฝchal dlouhรฉ; vydechuje dlouho chรกpe: Jรก jsem vรฝdech dlouhรฝ ‘; dรฝchรกnรญ ve zkratu chรกpe: Jรก jsem dรฝchat ve zkratce; dรฝchรกnรญ z krรกtkรฉ chรกpe: Jsem vรฝdechu short ‘; trรฉnuje sรกm sebe: cรญtit celรฝ Kaya, budu dรฝchat; trรฉnuje sรกm sebe: cรญtit celรฝ Kaya, budu vydechovat ‘; trรฉnuje sรกm sebe: zklidnฤ›nรญ Kaya-saแน…khฤras, budu dรฝchat; trรฉnuje sรกm sebe: zklidnฤ›nรญ Kaya-saแน…khฤras, budu vydechovat .

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

B. ฤŒรกst na drลพenรญ tฤ›la

Dรกle bhikkhus, bhikkhu, pล™i chลฏzi, chรกpe: Jdu, nebo ve stoje, ลพe chรกpe: Stojรญm, nebo vsedฤ›, ลพe chรกpe: Sedรญm, nebo vleลพe, ลพe chรกpe: leลพรญm dole . Nebo jinak, v jakรฉkoliv poloze jeho Kaya likvidaci, se mu to tedy chรกpe.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

C. oddรญl na sampajaรฑรฑa

Dรกle bhikkhus, bhikkhu, zatรญmco se blรญลพรญ a zatรญmco odletem, jednรก se sampajaรฑรฑa, pล™i pohledu dopล™edu a pล™i pohledu kolem sebe, jednรก se sampajaรฑรฑa pล™i ohรฝbรกnรญ a pล™i protahovรกnรญ, jednรก se sampajaรฑรฑa, zatรญmco na sobฤ› ลกaty a hornรญ plรกลกลฅ a pล™i pล™enรกลกenรญ misku, jednรก se sampajaรฑรฑa, pล™i jรญdle, pล™i pitรญ, zatรญmco ลพvรฝkรกnรญ, zatรญmco si budete pochutnรกvat, jednรก se sampajaรฑรฑa, kdyลพ jsem se รบฤastnil na podnikรกnรญ ฤeล™enรญ a moฤenรญ, jednรก se sampajaรฑรฑa, pล™i chลฏzi, ve stoje, v sedฤ› , zatรญmco spรญ, zatรญmco je vzhลฏru, kdyลพ mluvรญ a pล™itom mlฤet, kdyลพ jednรก s sampajaรฑรฑa.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

D. ฤŒรกst na Repulsiveness

Dรกle bhikkhus, bhikkhu povaลพuje prรกvฤ› tento orgรกn, od chodidel nahoru a ze srsti na hlavฤ› dolลฏ, kterรฝ je vymezen jeho kลฏลพi a plnรฉ rลฏznรฝch druhลฏ neฤistot: “V tomto Kaya, jsou vlasy hlavy, vlasy tฤ›la, nehty, zuby, kลฏลพe, maso, ลกlachy, kosti, kostnรญ dล™eลˆ, ledviny, srdce, jรกtra, pohrudnice, slezina, plรญce, stล™eva, okruลพรญ, ลพaludku s jeho obsahem, vรฝkaly, ลพluฤi, hlenu , hnis, krev, pot, tuk, slzy, tuk, sliny, nosnรญ hlen, synoviรกlnรญ tekutinฤ› a moฤ.

Stejnฤ› jako v pล™รญpadฤ›, bhikkhus, tam byl pytel s dvฤ›ma otvory a naplnรญ rลฏznรฝmi druhy obilรญ, jako je kopec-Paddy, Paddy, mungo fazole, hovฤ›zรญ hrรกลกek, sezamovรก semรญnka a loupanรฉ rรฝลพe.Muลพ s dobrรฝm zrakem, co rozvรกzal ho, bude uvaลพovat o [jeho obsah]: To je kopec, neloupanรก rรฝลพe, to je Paddy, ty jsou fazole mungo, to jsou krรกvy-hrรกลกek, to jsou sezamovรก semรญnka, a to je pro loupanou rรฝลพi;” stejnรฝm zpลฏsobem, bhikkhus, bhikkhu povaลพuje prรกvฤ› tento orgรกn, od chodidel nahoru a ze srsti na hlavฤ› dolลฏ, kterรฝ je vymezen jeho kลฏลพi a plnรฉ rลฏznรฝch druhลฏ neฤistot: “V tomto Kaya zde jsou vlasy z hlavy, vlasy tฤ›la, nehty, zuby, kลฏลพe, maso, ลกlachy, kosti, kostnรญ dล™enฤ›, ledvin, srdce, jater, pohrudnice, sleziny, plic, stล™ev, okruลพรญ, ลพaludku s jeho obsahem, vรฝkaly, ลพluฤ, hlen, hnis, krev, pot, tuk, slzy, tuk, sliny, nosnรญ hlen, synoviรกlnรญ tekutinฤ› a moฤ.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

E. Oddรญl tรฝkajรญcรญ se prvkลฏ

Dรกle bhikkhus, bhikkhu odrรกลพรญ prรกvฤ› na toto Kaya, ale je umรญstฤ›na, ale jsou odstranฤ›ny . V tomto Kaya, tam je element zemฤ›, voda element, element ohnฤ› a vzduchu element”

Stejnฤ› jako, bhikkhus, zruฤnรฝ ล™eznรญk nebo ล™eznickรฝ uฤeลˆ, ลพe zabil krรกvu, bude sedฤ›t na kล™iลพovatce ล™ezรกnรญ na kousky; stejnรฝm zpลฏsobem, bhikkhus, bhikkhu odrรกลพรญ na toto velmi Kaya, nicmรฉnฤ› to je umรญstฤ›na, nicmรฉnฤ› to je uspoล™รกdรกn: V tomto Kaya, je element zemฤ›, vody prvek, protipoลพรกrnรญ prvek a prvek vzduchu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

F. ฤŒรกst z devรญti hล™bitovech dลฏvodลฏ

(1) Dรกle bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, jeden den mrtvรฝch, nebo po dvou dnech mrtvรก nebo tล™i dny mrtvรฉ, oteklรฉ, namodralรฉ a hnisavรฉ, to povaลพuje za velmi Kaya: “Tato Kaya takรฉ je takovรฉ povahy, ลพe se stane takhle, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(2) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, bรฝt jeden vrรกny, bรฝt jeden jestล™รกbลฏ, bรฝt jeden supi, bรฝt jeden volavky, bรฝt jeden psi, seลพrรกn tygry, bรฝt jeden panteล™i, seลพrรกn rลฏznรฝmi druhy bytostรญ, se domnรญvรก, ลพe tento velmi Kaya: “Toto Kaya takรฉ je takovรฉ povahy, ลพe se stane takhle, a nenรญ bez takovรฉstav.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(3) Kromฤ› toho bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, squeleton s tฤ›lem a krvรญ, drลพรญ pohromadฤ› ลกlachami, se domnรญvรก, ลพe tento velmi Kaya: “Toto Kaya je takรฉ takovรฉ povahy, ลพe se stane takto, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(4) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, je squeleton bez masa a potล™รญsnฤ›nรฉ krvรญ, drลพรญ pohromadฤ› ลกlachami, se domnรญvรก, ลพe tento velmi Kaya: “Tento Kaya takรฉ je takovรฉ povahy, ลพe se stane takto, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(5) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, squeleton bez tฤ›la, ani krev, drลพรญ pohromadฤ› ลกlachami, se domnรญvรก, ลพe tento velmi Kaya: “Toto Kaya je takรฉ takovรฉ povahy, ลพe se stane takto, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(6) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, odpojenรฉ kosti tady rozptรฝlenรฉ a tam, tu ruka kost, tam noha kost, zde kotnรญk kost, tamholennรญ kost, tu stehennรญ kost, tam kyฤelnรญ kost, tady ลพebro, je pรกteล™, zde pรกteล™e kost, tam krku kost, zde ฤelistnรญ kosti, tam zub kost, nebo tam lebka se domnรญvรก, Jednรก se o velmi Kaya: “Toto Kaya takรฉ je takovรฉ povahy, ลพe se stane takhle, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(7) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, kosti zbฤ›lely jako muลกle, to povaลพuje za velmi Kaya: “Toto Kaya takรฉ je takovรฉ povahy, to se stane takhle, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(8) Kromฤ› toho, bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, nashromรกลพdil kosti pล™es rok starรฝ, se domnรญvรก, ลพe tento velmi Kaya: “Toto Kaya je takรฉ takovรฉ povahy, , je to stane takhle, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

(9) Dรกle bhikkhus, bhikkhu, stejnฤ› jako v pล™รญpadฤ›, ลพe vidรญ mrtvรฉ tฤ›lo, Troseฤnรญk na pohล™ebiลกti, shnilรฉ kosti redukovanรฝch na prรกลกek, to povaลพuje za velmi Kaya: “Toto Kaya takรฉ je takovรฉ povahy, ลพe se stane takhle, a nenรญ bez takovรฉho stavu.

Tak pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ Kaya Kaya v internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v Kaya, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v Kaya; jinak, [uvฤ›domil:] To je Kaya!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ Kaya v Kaya.

II. Pozorovรกnรญ vรฉdanรก

A jak teฤ, bhikkhus, se bhikkhu bydlรญ pozorovรกnรญ vรฉdanรก v vรฉdanรก?

Zde bhikkhus, bhikkhu, zaลพรญvรก sukha vรฉdanรก, undersands: “Jsem zaลพรญvรก sukha vรฉdanรก; zaลพรญvรก Dukkha vรฉdanรก, undersands: “Jsem zaลพรญvรก Dukkha vรฉdanรก; zaลพรญvรก adukkham-asukhฤ vรฉdanรก, undersands: “Jsem zaลพรญvรก adukkham-asukhฤ vรฉdanรก; zaลพรญvรก Sukha vรฉdanรก sฤmisa, undersands: “Jsem zaลพรญvรก sukha vรฉdanรก sฤmisa; zaลพรญvรก Sukha vรฉdanรก nirฤmisa, undersands: “Jsem zaลพรญvรก sukha vรฉdanรก nirฤmisa; zaลพรญvรก Dukkha vรฉdanรก sฤmisa, undersands: “Jsem zaลพรญvรก dukkha vรฉdanรก sฤmisa; zaลพรญvรก Dukkha vรฉdanรก nirฤmisa, undersands: “Jsem zaลพรญvรก dukkha vรฉdanรก nirฤmisa; zaลพรญvรก adukkham-asukhฤ vรฉdanรก sฤmisa, undersands: “Jsem zaลพรญvรก adukkham-asukhฤ vรฉdanรก sฤmisa; zaลพรญvรก adukkham-asukhฤ vรฉdanรก nirฤmisa, undersands: “Jsem zaลพรญvรก adukkham-asukhฤ vรฉdanรก nirฤmisa“.

Tak pล™ebรฝvรก pozorovรกnรญ vรฉdanรก v vรฉdanรก internฤ›, nebo pล™ebรฝvรก pozorovรกnรญ vรฉdanรก v vรฉdanรก externฤ›, nebo pล™ebรฝvรก pozorovรกnรญ vรฉdanรก v vรฉdanรก internฤ› a externฤ›; pล™ebรฝvรก pozorovรกnรญ Samudaya jevลฏ v vรฉdanรก, nebo pล™ebรฝvรก pozorovรกnรญ pomรญjรญ jevลฏ v vรฉdanรก, nebo pล™ebรฝvรก pozorovรกnรญ Samudaya a zanikรกnรญ jevลฏ v vรฉdanรก; jinak, [uvฤ›domil:] To je vรฉdanรก!” sati je pล™รญtomen v nฤ›m, jen do tรฉ mรญry, pouhรฉ Nana a pouhรฉ paแนญissati, pล™ebรฝvรก oddฤ›lit, a nebude lpฤ›t na niฤem na svฤ›tฤ›. Tak bhikkhus, bhikkhu pล™ebรฝvรก pozorovรกnรญ vรฉdanรก v vรฉdanรก.

Poznรกmka

1. “atthi Kayo ti vฤ pan ยท assa sati paccupaแนญแนญhitฤ hรณti, yฤvadeva Nana ยท mattฤya paแนญissati ยท mattฤya: to je asi nejsloลพitฤ›jลกรญ ฤรกst Sutta. To je velmi dลฏleลพitรฉ, protoลพe to se opakuje vรญce neลพ 20-krรกt, a takรฉ proto, ลพe je stล™ednรญ ฤรกst vysvฤ›tluje, jak sati je ve skuteฤnosti vyroben pล™รญtomen. Zde je nฤ›kolik alternativnรญ omรญtky:

VRI: Nynรญ je jeho vฤ›domรญ je zaloลพena:” Toto je tฤ›lo tak, ลพe rozvรญjรญ svรฉ vฤ›domรญ do tรฉ mรญry, ลพe je pouhรฉ porozumฤ›nรญ spolu s pouhรฝm vฤ›domรญm.!

Bhante Analayo: Jinak vลกรญmavost, ลพe” Tam je tฤ›lo “je stanovena v nฤ›m do tรฉ mรญry, holรฉ znalostรญ a vzpomรญnรกnรญ na to

Thanissaro Bhikkhu: Nebo jeho vลกรญmavost, ลพe” Tam je tฤ›lo je udrลพovรกna v rozsahu znalostรญ a vzpomรญnky

Bhikkhu Nanamoli a Bhikkhu Bodhi . Jinak vลกรญmavost, ลพe” tam je tฤ›lo je prostฤ› zaloลพena v nฤ›m v rozsahu nezbytnรฉm pro holรฉ znalosti a vลกรญmavosti

Nyanasatta Thera: Nebo jeho vลกรญmavost je zaloลพena s myลกlenkou:” Tฤ›lo existuje, v mรญล™e nezbytnรฉ jen pro poznรกnรญ a vลกรญmavosti.

Soma Thera: “Nebo opravdu jeho vลกรญmavost je zaloลพena s myลกlenkou:” Tฤ›lo existuje, v mรญล™e nezbytnรฉ prรกvฤ› pro znalosti a vzpomรญnky

Maurice Walshe: Nebo jinak, vลกรญmavost, ลพe” je subjekt “je pล™รญtomen na nฤ›j jen v rozsahu nezbytnรฉm pro poznรกnรญ a uvฤ›domฤ›nรญ.

Pล™eklad navrhoval webmaster,
s podporou Thanissaro Bhikkhu pล™ekladu.

OOo
Vydรกno jako dar Dhammy, kterรฝ bude distribuovรกn zdarma.
Veลกkerรฉ kopie nebo derivรกty tฤ›chto pracรญ musรญ uvรฉst jejich zdroj.

Najdete na adrese:

https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - เถธเท„เท เทƒเถญเท’เถดเถงเทŠเถจเทเถฑ เทƒเท”เถญเทŠเถปเถบ -1: 09: 59 Hr

Nahrรกl na 13.srpna 2011
Maha Sathipattana Sutta zpรญvรก Ven. Dr. Omalpe Sobhita
Thero

http://www.hindustantimes.com/india-news/mayawati-re-elected-bsp-national-president/article1-1258261.aspx



Mayawati re-elected BSP national president

Former chief minister Mayawati was unanimously re-elected
national president of the Bahujan Samaj Party (BSP) at the party’s
central executive committee (CEC) meeting here on Saturday.


Senior BSP leaders from various states participated in the
central executive committee  meeting. Rajya Sabha member Ambeth Rajan
proposed the name of Mayawati for the party president’s post and it was
passed unanimously.

The party’s national general secretary, SC Mishra announced that
Mayawati had been re-elected national president for the third term. He
called upon the party workers to spread the ideology of the BSP all over
the country and ensure the victory of the party in the assembly
elections.

After the re-election, Mayawati asked party leaders to gear up
for the assembly elections in four states โ€” Maharashtra, Haryana,
Jharkhand and Jammu and Kashmir. The leaders of the state units of the
four states were present at the meeting. Mayawati made it clear that the
BSP would go it alone in these elections.

Talking to journalists before the meeting, Mayawati took dig at the
Jan Dhan Yojana launched by Prime Minister Narendra Modi on Thursday.
Mayawati said merely opening of a bank account for the poor people would
not serve much purpose.

“The have-nots should get direct monetary benefits. The government has promised Rs. 1
lakh insurance money to the account holders but getting the insurance
amount would be an arduous task for the poor people,” she said.

The scheme will not assist the common people in meeting their daily
needs and there was a need to give them direct economic benefits, she
added. “My government had launched the ‘UP Mukhyamantri Mahamaya Garib
Arthik Madad Yojana’ to give direct economic benefits to the poor
masses,” she added.

Mayawati hit out at the NDA government for withdrawing the schemes
launched by the UPA government for the welfare of the scheduled castes
and scheduled tribes. BSP is keeping a close watch over the move made by
the NDA government regarding the old schemes. Majority of the schemes
are being put in cold, she said.

The BSP chief raised question over the trip of chief minister
Akhilesh Yadav to the Netherlands. UP has lots of potential to grow as
an industrial state without external assistance, she said and added
there was need to promote the local entrepreneurs and small scale
industries. I did not visit foreign countries to woo the investors or
study their development model. If the state government creates
atmosphere, the industrialists would invest in UP, she said.

In reply to a question, Mayawati said establishment of fast track
courts would not check crime against women. Rather than making castles
in the air, the chief minister should do some groundwork, she opined.

Concrete steps should be taken to improve law and order, she said,
adding that holding cabinet meetings and making announcements would not
help the harassed lot. The state government was making announcements for
the sake of publicity, she said.

Reacting to the allegations against Union home minister Rajnath
Singh’s son, Mayawati said one could well understand the fate of the
party when the senior leaders were targeting each other.

She also demanded that state government clear the arrear of the sugarcane farmers.

http://indianexpress.com/article/cities/lucknow/maya-re-elected-bsp-president-slams-up-nda-govts/


cities

Maya re-elected BSP president; slams UP, NDA govts


BSP chief Mayawati being welcomed by party senior leaders at a meeting held at the party head office in Lucknow on Saturday.  (Source: Express photo by Vishal Srivastav)
BSP chief Mayawati being welcomed by party senior leaders at a meeting
held at the party head office in Lucknow on Saturday. (Source: Express
photo by Vishal Srivastav)

Summary

Mayawati alleged that cane farmers were suffering in the state as the SP govt is hand-in-glove with the sugar mill owners.

Mayawati was unanimously re-elected as BSP national president at a
meeting of partyโ€™s central executive committee and state office-bearers
from all state units held at her residence here on Saturday.

A party statement said the former UP chief minister was elected as
national president after the elections were held according to the
formalities of the BSP constitution.

Mayawati thanked all party office-bearers after her re-election and
โ€œpromised to carry on the struggle to lead the movement towards its
destinationโ€, the statement added.

Mayawati has been the national president of the BSP since September
18, 2003, when she replaced the partyโ€™s founder-president Kanshi Ram.

Ahead of the meeting, she hit out at the Samajwadi Party government,
saying most of its decisions were only in paper and did not result in
any improvement in law and order or development.

โ€œIt is the habit of this government to get a decision cleared by the
Cabinet and then publicise it. These decisions hardly help anyone on the
ground,โ€ she said while talking about the state governmentโ€™s decision
to set up fast-track courts for crimes against women.

Mayawati alleged cane farmers were suffering in the state as the SP government is hand-in-glove with the sugar mill owners.

She said Chief Minister Akhilesh Yadavโ€™s visit to the Netherlands to
attract investment will not bring any change as there are many small and
middle industries in UP that need to be promoted.

Mayawati also attacked the NDA government and Prime Minister Narendra Modi.

She claimed the Centreโ€™s new Pradhanmantri Jan Dhan Yojana, which
provides for a free zero balance bank account with a debit card, Rs 1
lakh accidental insurance and Rs 30,000 medical insurance, will not help
the poor because it is very difficult to get the insurance claims
processed, and alleged that the NDA government has continued schemes
started by previous governments for financial assistance of poor.
Responding to the allegations against Home Minister Rajnath Singhโ€™s son,
Mayawati said: โ€œWith this type of incident you can yourself predict
what is going to happen to the BJP.โ€

She said she will hold a meeting of partyโ€™s office-bearers and
workers Sunday where the rise in incidents of communal violence ever
since BJP came to power and the law and order situation in UP will be
discussed.

http://economictimes.indiatimes.com/news/politics-and-nation/prime-minister-jan-dhan-yojna-will-not-serve-much-purpose-for-the-poor-mayawati/articleshow/41265079.cms

The Economic Times

http://www.newindianexpress.com/nation/Jan-Dhan-Yojna-Will-not-Benefit-the-Poor-Mayawati/2014/08/30/article2406107.ece
The New Indian Express

LUCKNOW: Bahujan Samaj Party (BSP) supremo Mayawati Saturday trashed
the Pradhan Mantri Jan Dhan Yojna and said that it was not going to
benefit the poor and the weaker sections.

Talking to reporters in
the state capital the Dalit leader said her party did not approve of
the scheme as it will never benefit the ‘real beneficiaries’.

She also said there was nothing to write home about the 100 days of the NDA government at the centre led by Narendra Modi.

“They had made many promises in the run up to the Lok Sabha polls but in
the past three months this government has disappointed every one,” she
said adding that the insurance dole in the PM Jan Dhan Yojna was never
going to benefit the people as the insurance claims were never honoured
in the country.

“Insurance sector has a poor record, the least said the better,” she said.

The
58-year-old leader also lashed out at the Samajwadi Party (SP)
government in the state and said Chief Minister Akhilesh Yadav was
presiding over anarchy in the state as there was no law and order.

Taking
pot shots at SP chief and arch-rival Mulayam Singh Yadav, she said the
world knows his views on women. “It is no wonder that under his party’s
government in the state atrocities against women have skyrocketed,” she
added.

http://www.asianage.com/india/jan-dhan-won-t-serve-purpose-mayawati-656

Jan Dhan wonโ€™t serve purpose: Mayawati




Mayawati is garlanded after she was unanimously elected as BSP president for a third term in Lucknow on Saturday.  	โ€” PTI

Mayawati is garlanded after she was unanimously elected as BSP president for a third term in Lucknow on Saturday. โ€” PTI

BSP president Mayawati said on Saturday that the newly-launched
Prime Minister Jan Dhan Yojana will not serve much purpose and merely
opening bank accounts for the poor will not change their future.

โ€œIt will not be very easy for the poor to claim the `one lakh
insurance money either as we all know how the system works. There is a
need to give direct monetary benefits to the poor and downtrodden and
not merely open bank accounts for them,โ€ she said while talking to
reporters here before being unanimously re-elected the partyโ€™s president
for the third consecutive term. She said that as UP CM, she had
provided benefits to the poor through the Mukhyamantri Maha-maya Arthik
Madad Yojana.

She said that schemes launched by different governments at the Centre
since independence for the benefit of SC/STs, OBCs, religious
minorities, specially Muslims for their monetary uplift and making them
self-reliant, have โ€œeither been stopped or put in the cold storageโ€.

โ€œIn any case they did not yield the desired results or else the
status of the poor would have changed by now,โ€ she added. Ms Mayawati
stated that she and her party were keeping a sharp eye on the Central
government regarding their welfare schemes.

Asked to comment on the recent controversy involving Union home
minister Rajnath Singhโ€™s son, Ms Mayawati said: โ€œYou can imagine what is
going to be the future of the BJP.โ€

She also lashed out at the Akhilesh Yadav government and said that
the UP CM had mastered the art of taking hasty decision and then
forgetting to implement them โ€œWhether it is on the law and order front
or any other issue, the chief minister makes announces but never follows
up with the implementation work,โ€™ she added.

http://timesofindia.indiatimes.com/India/Mayawati-re-elected-BSP-president/articleshow/41264268.cms


The Times of India


Mayawati re-elected BSP president

Mayawati re-elected BSP president
Mayawati urged party workers to work hard so that the party wins back power in UP  in the 2017 assembly polls.
RELATED

LUCKNOW: Former Uttar Pradesh chief minister Mayawati was on Saturday
unanimously re-elected Bahujan Samaj Party (BSP) president at the
two-day national executive meeting of the party here. Amid thunderous
applause by members of the executive, she was garlanded by senior party
leaders Swamy Prasad Maurya and SC Mishra as her name was announced.

The executive soon after electing her, got down to deliberating on the
party’s position in various poll-bound states, specially Haryana and
Maharashtra. The party has already announced that it will go it alone in
the Maharashtra assembly polls and will not tie up with any other
regional or national outfit.

The three-time UP chief minister
soon after her re-election asked party leaders and workers to go out and
expose the “corrupt and failed” government of the Samajwadi Party (SP)
headed by Akhilesh Yadav. She also urged them to work hard so that the
party wins back power in the state in the 2017 assembly polls.

http://www.firstpost.com/politics/mayawati-unanimously-re-elected-bsp-president-1688695.html


Mayawati unanimously re-elected BSP president

Lucknow: Former Uttar Pradesh chief minister Mayawati
was on Saturday unanimously re-elected Bahujan Samaj Party (BSP)
president at the two-day national executive meeting of the party in
Lucknow. Amid thunderous applause by members of the executive, she was
garlanded by senior party leaders Swamy Prasad Maurya and SC Mishra as
her name was announced.

Mayawati was unanimously elected BSP president. PTI

Mayawati was unanimously elected BSP president. PTI

The executive soon after electing her, got down to deliberating on
the party’s position in various poll-bound states, specially Haryana and
Maharashtra. The party has already announced that it will go it alone
in the Maharashtra assembly polls and will not tie up with any other
regional or national outfit.

The three-time UP chief minister soon after her re-election asked
party leaders and workers to go out and expose the “corrupt and failed”
government of the Samajwadi Party (SP) headed by Akhilesh Yadav. She also urged them to work hard so that the party wins back power in the state in the 2017 assembly polls.

IANS

http://www.outlookindia.com/news/article/Jan-Dhan-Yojna-Doesnt-Serve-Much-Purpose-for-Poor-BSP/857705

 


Jan Dhan Yojna Doesn’t Serve Much Purpose for Poor: BSP

BSP supremo Mayawati today claimed that the newly-launched ‘Prime
Minister Jan Dhan Yojna’ will “not serve” much purpose, as there was a
need to give direct monetary benefit to the poor and downtrodden and not
merely open bank accounts for them.


“By merely getting the bank accounts opened for the poor would not serve
much purpose and not provide any monetary benefit to the poor. They
would also not get the Rs one lakh of insurance money easily,” Mayawati
told reporters here.


“There is a need to provide direct monetary benefit to the poor, who cannot meet their daily requirements,” she said.


She claimed that in her tenure as the chief minister of the state, such
benefits had been provided through the Mukhyamantri Mahamaya Arthik
Madad Yojna.


The BSP chief said that schemes launched by different governments at the
Centre since Independence for the benefit of SC/STs, OBCs, religious
minorities, specially Muslims for their monetary uplift and making them
self-reliant, have “either been stopped or put in the cold storage”.


“We have a sharp eye on the central government as to what their view is
on the welfare schemes for the weaker sections,” Mayawati said.


To a question on the recent controversy involving home minister Rajnath
Singh’s son and subsequent clarifications on it, Mayawati taking a dig
at the rival party said, “You can imagine through this incident what the
future of BJP would be.”

http://www.ptinews.com/news/5087281_-Jan-Dhan–will-not-serve-much-purpose-for-the-poor–Mayawati-.html



  • Photograph Photograph  (1)
  • ‘Jan Dhan’ will not serve much purpose for the poor: Mayawati


Lucknow, Aug 30 (PTI) BSP supremo Mayawati today claimed
that the newly-launched ‘Prime Minister Jan Dhan Yojna’ will
“not serve” much purpose, as there was a need to give
direct monetary benefit to the poor and downtrodden and not
merely open bank accounts for them.

“By merely getting the bank accounts opened for the poor
would not serve much purpose and not provide any monetary
benefit to the poor….


NEW INITIATIVE: Chief Minister Mayawati distributing bank passbook at
the inaugural function of “Mahamaya Garib Arthik Madad Yojana” in
Lucknow on Monday. โ€“ Photo: Subir Roy

To empower the poorest of the poor, Uttar Pradesh Chief Minister
Mayawati on Monday launched a new welfare scheme whose basic objective
is to enable the beneficiaries to meet their daily needs. Named โ€œUttar
Pradesh Mukhya Mantri Mahamaya Garib Arthik Madad Yojanaโ€, the scheme
was launched by Ms. Mayawati at her 5 Kalidas Marg official residence.

The scheme was announced by the Chief Minister on her 54th birthday on January 15.

About 31 lakh people belonging to Below Poverty Line
families stood to benefit from the measure. Around 50 per cent of the
beneficiaries will belong to the Scheduled Castes and Scheduled Tribes.

Under the scheme, the beneficiaries are entitled to a monthly financial assistance of Rs.300.

The money would be deposited in two half-yearly
instalments in the bank account of the beneficiaries. To mark the launch
of the measure, the Chief Minister handed over acceptance certificates
and bank passbooks with the first six-monthly instalment of Rs.1,800 to
ten women beneficiaries from Lucknow district.

They are Ram Kali, Asha Devi, Rani Devi, Sumirta,
Rameshwari, Zahirun Nisa, Phoolmati, Kanti, Jagrani and Shashi. In the
current financial year one six-monthly instalment of Rs.1,800 from
October 2010 to March 2011 has been given to the beneficiaries. Two
half-yearly instalments would be given from the 2011-12 financial year.
Addressing the function, Ms. Mayawati said the welfare scheme has been
launched simultaneously in all 72 districts of the State. She said the
programme would benefit those people living below the poverty line who
were not getting the benefits of the Central Government’s scheme of
cheap foodgrains for BPL card holders, old age pension and widow
pension. The Central Government, she said, had identified 1.7 crore BPL
families in Uttar Pradesh but as a matter of fact the number of BPL
families in the State exceeded that number.

Ms. Mayawati said that according to a survey conducted
by the State Government in 2007-08, lakhs of poor had not been included
in the BPL list. The Chief Minister regretted that her pleas to the
Centre for extending the benefits to more BPL families fell on deaf
ears. The โ€œMahamaya Gharib Arthik Madad Yojanaโ€ was launched
notwithstanding the limited financial resources available with the
State. About Rs.535 crore would be spent on the implementation of the
scheme in the first phase.

The Chief Minister emphasised that bank accounts have
been opened in the name of the woman head of each BPL family to deter
the possibility of the money being squandered by the male members.

“This is the most important occasion for crores of party supporters in
the state,” BSP’s Deoria in-charge Sriram Babu said. Alongside the
revelry runs the concurrent agenda of garnering support for next year’s
state elections. Hardoi MLA Nitin Agrawal revealed that he would hold a
rally at Maharaja Singh Park. “We want to tell the people about
Mayawati’s three-and-a-half years of successful social work,” Agrawal
said.

Rural engineering services minister Thakur Jayveer Singh will
distribute cheques to over 10,000 beneficiaries of the UP Mukhya Mantri
Mahamaya Garib Arthik Madad Yojana in Aligarh. Under this, an
underprivileged person who is not getting the benefit of any BPL scheme
is entitled to Rs.300 per month.
Over 3,000 minor girls in the city will receive fixed deposit
certificates under the Mahamaya Garib Balika Ashirwad Yojana. On
attaining maturity, they will get Rs.1 lakh.

Deoria district magistrate Zuhair Bin Saghir said: “About 300
students who cleared their matriculation last year will receive a
bicycle and Rs.15,000 under the Savitri Bai Phule Shiksha Madad Yojana.” The scheme envisages the handing over of Rs.25,000 in two instalments to girl students between class XI and XII.

Agra chief development (CDO) officer Raj Kumar Srivastava said
special stalls of each government department would be erected at the
Ramlila Ground to inform the people about the government schemes.

Gonda CDO Vivek Pandey said they had decided to hand over title deeds
of houses to BPL families under the Kanshi Ram Shahri Awas Yojana.


http://www.orissadiary.com/CurrentNews.asp?id=22104

http://archive.indianexpress.com/news/arthik-madad-yojna-list-beneficiaries-by-july-31-cm-tells-officials/647776/

Arthik madad yojna: List beneficiaries by July 31, CM tells officials

Chief minister Mayawati directed on Friday that the selection of
beneficiaries for the ‘UP mukhyamantri mahamaya garib arthik madad
yojna’ be completed before the July 31 deadline.

Mayawati had announced the scheme on her last birthday. Its implementation began from April 1.

The state had fixed June 30 as the last date for selection of
beneficiaries, which was later extended by a month. The scheme aims to
cover those under the BPL category who are not covered under any
state-run welfare scheme.

Under the scheme, each beneficiary will be given Rs 300 per month. The money will be disbursed twice a year.

The scheme aims to cover 30 lakh people in the current fiscal. The number is likely to be increased in the next financial year.

Friday’s directives were issued after Mayawati was apprised of
the conclusions of the monthly review meeting of the ongoing development
schemes by cabinet secretary Sashank Shekhar Singh. The meeting, held
earlier on Friday, was attended by all secretaries and principal
secretaries. Mayawati also issued directives for other issues discussed
in the review meeting.

Regarding the Special Component Plan for the welfare of the
Scheduled Caste population, she said the implementation of any scheme
under this should not be affected by a lack of funds. Making a special
mention of scholarships for SC community students, she said no laxity
in this regard will be tolerated. In case of irregularities, she asked
that legal action be taken against the guilty.

The CM also directed officials to ensure the easy availability of seed and fertilisers for kharief crops.

http://www.aajkikhabar.com/en/News/National/Now-Mayawati-s-Mahamaya-Gareeb-Aarthik-Madad-Yojana-would-benefit-poor-people/677715.html

Now Mayawatiโ€™s โ€œMahamaya Gareeb Aarthik Madad Yojana” would benefit poor people

Now Mayawatiโ€™s  โ€œMahamaya Gareeb Aarthik Madad Yojana

New
Delhi: Uttar Pradesh Chief Minister Mayawati come with the scheme that
would b beneficial for every poor person, as they get Rs.300 per month,
who is no benefiting from any other poverty alleviation scheme.The
Scheme would be known as “Uttar Pradesh Mukhya Mantri Mahamaya Gareeb
Aarthik Madad Yojana” (UP chief minister’s financial assistance scheme
for the poor), that benefit those who still havenโ€™t avail any other
welfare or social security scheme, the state government said.Launching
the scheme at her residence, Mayawati said: “The new scheme envisages
to provide a subsistence assistance of Rs.300 per month to crores of
poor people who, for various reasons, could not get the benefits under
other poverty alleviation schemes.”"To begin with, we have taken up as
many as 31 lakh beneficiaries; the remaining would be covered during
the next phase in 2011, ” she said.A symbolic launch of the scheme was
made through handing over of certificates to 10 beneficiaries by the
chief minister.Around 2.56 crore people has been finalized after after a
state-wide survey of 2.56 crore people, of which 31 lakh were
eventually found to be eligible for the scheme.The survey followed a
similar exercise carried out in 2002 to identify those living below the
poverty line.While an annual income of Rs.19, 884 was fixed as the upper
limit for identifying eligible families in the rural areas, in case of
urban areas the income level was raised to Rs.25, 548.”Despite schemes
like old-age pension, widow pension, pension for the handicapped and
other social security schemes for the poor, a number of poor were still
left behind. We worked out this new scheme for their benefit, ” the
chief minister said.Admitting that more than 50 percent of the
beneficiaries under this scheme belonged to the Scheduled Castes and
Scheduled Tribes, she said: “The scheme is unique as it covers the poor
belonging to upper caste and other religions as well.”The scheme
essentially intends to pick up women as beneficiaries but men too could
avail of the benefit if the family has no woman.The monthly financial
assistance of Rs.300 would be provided to the beneficiaries in a lump
sum every six months. “District magistrates have been asked to ensure
that each of the beneficiaries gets a savings bank account opened in a
nationalised bank, where the six-monthly payments would be deposited in
advance, ” Mayawati said.

‘Prime Minister Jan Dhan Yojna’ will not serve much purpose for the poor: Mayawati


Read more at:
http://economictimes.indiatimes.com/articleshow/41265079.cms?utm_source=contentofinterest&utm_medium=text&utm_campaign=cppst

http://news.vikatan.com/article.php?aid=31886#rss

เฎชเฎฟเฎฐเฎคเฎฎเฎฐเฎฟเฎฉเฏ เฎœเฎฉเฏ เฎคเฎฉเฏ เฎคเฎฟเฎŸเฏเฎŸเฎฎเฏ เฎเฎดเฏˆเฎ•เฎณเฏเฎ•เฏเฎ•เฏ เฎชเฎฒเฎฉเฎณเฎฟเฎ•เฏเฎ•เฎพเฎคเฏ: เฎฎเฎพเฎฏเฎพเฎตเฎคเฎฟ เฎ•เฎฐเฏเฎคเฏเฎคเฏ!

เฎฒเฎ•เฏเฎฉเฏ‹:
เฎชเฎฟเฎฐเฎคเฎฎเฎฐเฎฟเฎฉเฏ ‘เฎœเฎฉเฏ เฎคเฎฉเฏ เฎคเฎฟเฎŸเฏเฎŸเฎฎเฏ’ เฎเฎดเฏˆเฎ•เฎณเฏเฎ•เฏเฎ•เฏ เฎชเฏ†เฎฐเฎฟเฎฏ เฎ…เฎณเฎตเฎฟเฎฒเฏ เฎชเฎฒเฎฉเฎณเฎฟเฎ•เฏเฎ•เฎพเฎคเฏ เฎŽเฎฉ
เฎชเฎ•เฏเฎœเฎฉเฏ เฎšเฎฎเฎพเฎœเฏ เฎ•เฎŸเฏเฎšเฎฟ เฎคเฎฒเฏˆเฎตเฎฐเฏเฎฎเฏ, เฎ‰เฎคเฏเฎคเฎฐ เฎชเฎฟเฎฐเฎคเฏ‡เฎš เฎฎเฏเฎฉเฏเฎฉเฎพเฎณเฏ เฎฎเฏเฎคเฎฒเฏเฎตเฎฐเฏเฎฎเฎพเฎฉ เฎฎเฎพเฎฏเฎพเฎตเฎคเฎฟ
เฎ•เฏ‚เฎฑเฎฟเฎฏเฏเฎณเฏเฎณเฎพเฎฐเฏ.


เฎ‡เฎคเฏเฎ•เฏเฎฑเฎฟเฎคเฏเฎคเฏ เฎ…เฎตเฎฐเฏ เฎ•เฏ‚เฎฑเฏเฎ•เฏˆเฎฏเฎฟเฎฒเฏ, ‘’เฎชเฏŠเฎฐเฏเฎณเฎพเฎคเฎพเฎฐเฎคเฏเฎคเฎฟเฎฒเฏ เฎจเฎฒเฎฟเฎตเฎŸเฏˆเฎจเฏเฎค เฎชเฎฟเฎฐเฎฟเฎตเฎฟเฎฉเฎฐเฏเฎ•เฏเฎ•เฎพเฎ•
เฎคเฎฑเฏเฎชเฏ‹เฎคเฏˆเฎฏ เฎฎเฎคเฏเฎคเฎฟเฎฏ เฎ…เฎฐเฎšเฏ เฎŽเฎฉเฏเฎฉ เฎคเฎฟเฎŸเฏเฎŸเฎคเฏเฎคเฏˆเฎ•เฏ เฎ•เฏŠเฎฃเฏเฎŸเฏ เฎตเฎฐเฏเฎ•เฎฟเฎฑเฎคเฏ เฎŽเฎฉเฏเฎชเฎคเฏˆ เฎจเฎพเฎ™เฏเฎ•เฎณเฏ
เฎ•เฏ‚เฎฐเฏเฎฎเฏˆเฎฏเฎพเฎ• เฎ•เฎตเฎฉเฎฟเฎคเฏเฎคเฏ เฎตเฎฐเฏเฎ•เฎฟเฎฑเฏ‹เฎฎเฏ.



เฎคเฎฑเฏเฎชเฏ‹เฎคเฏ เฎเฎดเฏˆเฎ•เฎณเฏเฎ•เฏเฎ•เฎพเฎ• เฎชเฎฟเฎฐเฎคเฎฎเฎฐเฎฟเฎฉเฏ ‘เฎœเฎฉเฏ เฎคเฎฉ’ เฎคเฎฟเฎŸเฏเฎŸเฎฎเฏ’ เฎคเฏŠเฎŸเฎ™เฏเฎ•เฎชเฏเฎชเฎŸเฏเฎŸเฏเฎณเฏเฎณเฎคเฏ.



เฎ‡เฎจเฏเฎค เฎคเฎฟเฎŸเฏเฎŸเฎคเฏเฎคเฎฟเฎฉเฏเฎชเฎŸเฎฟ, เฎตเฏ†เฎฑเฏเฎฎเฏ เฎตเฎ™เฏเฎ•เฎฟเฎ•เฏ เฎ•เฎฃเฎ•เฏเฎ•เฏเฎ•เฎณเฏˆ
เฎคเฏŠเฎŸเฎ™เฏเฎ•เฏเฎตเฎคเฎพเฎฒเฏ เฎฎเฎŸเฏเฎŸเฏเฎฎเฏ เฎเฎดเฏˆเฎ•เฎณเฏเฎ•เฏเฎ•เฏ เฎŽเฎตเฏเฎตเฎฟเฎค เฎชเฏŠเฎฐเฏเฎณเฎพเฎคเฎพเฎฐ เฎชเฎฒเฎฉเฏเฎ•เฎณเฏเฎฎเฏ เฎชเฏ†เฎฐเฎฟเฎฏ เฎ…เฎณเฎตเฎฟเฎฒเฏ
เฎ•เฎฟเฎŸเฏˆเฎ•เฏเฎ•เฎชเฏเฎชเฏ‹เฎตเฎคเฎฟเฎฒเฏเฎฒเฏˆ. เฎฎเฏ‡เฎฒเฏเฎฎเฏ, เฎ‡เฎจเฏเฎค เฎคเฎฟเฎŸเฏเฎŸเฎคเฏเฎคเฎฟเฎฒเฏ เฎ…เฎฑเฎฟเฎตเฎฟเฎ•เฏเฎ•เฎชเฏเฎชเฎŸเฏเฎŸเฏเฎณเฏเฎณ
เฎ‡เฎฉเฏเฎšเฏ‚เฎฐเฎฉเฏเฎธเฏ เฎชเฎฃเฎฎเฎพเฎฉ เฎ’เฎฐเฏ เฎฒเฎŸเฏเฎšเฎฎเฏ เฎฐเฏ‚เฎชเฎพเฎฏเฏˆเฎฏเฏเฎฎเฏ เฎเฎดเฏˆ เฎฎเฎ•เฏเฎ•เฎณเฏ เฎ…เฎตเฏเฎตเฎณเฎตเฏ เฎŽเฎณเฎฟเฎคเฎฟเฎฒเฏ
เฎชเฏ†เฎฑเฏเฎฑเฏเฎตเฎฟเฎŸ เฎฎเฏเฎŸเฎฟเฎฏเฎพเฎคเฏ.


เฎจเฎพเฎŸเฏ เฎšเฏเฎคเฎจเฏเฎคเฎฟเฎฐเฎฎเฏ เฎชเฏ†เฎฑเฏเฎฑเฎคเฎฟเฎฒเฎฟเฎฐเฏเฎจเฏเฎคเฏ เฎฎเฎคเฏเฎคเฎฟเฎฏ เฎ…เฎฐเฎšเฏเฎ•เฎณเฏ เฎคเฏ€เฎŸเฏเฎŸเฎฟเฎฏ เฎŽเฎจเฏเฎค เฎคเฎฟเฎŸเฏเฎŸเฎ™เฏเฎ•เฎณเฏเฎฎเฏ
เฎคเฎพเฎดเฏเฎคเฏเฎคเฎชเฏเฎชเฎŸเฏเฎŸเฎตเฎฐเฏเฎ•เฎณเฏ, เฎชเฎฟเฎฑเฏเฎชเฎŸเฏเฎคเฏเฎคเฎชเฏเฎชเฎŸเฏเฎŸเฎตเฎฐเฏเฎ•เฎณเฏ เฎฎเฎฑเฏเฎฑเฏเฎฎเฏ เฎšเฎฟเฎฑเฏเฎชเฎพเฎฉเฏเฎฎเฏˆ
เฎฎเฎ•เฏเฎ•เฎณเฏเฎ•เฏเฎ•เฏ เฎ•เฏเฎฑเฎฟเฎชเฏเฎชเฎพเฎ• เฎ‡เฎธเฏเฎฒเฎพเฎฎเฎฟเฎฏ เฎฎเฎ•เฏเฎ•เฎณเฏเฎ•เฏเฎ•เฏ เฎŽเฎตเฏเฎตเฎฟเฎค เฎชเฏ†เฎฐเฎฟเฎฏ เฎชเฎฒเฎฉเฏˆเฎฏเฏเฎฎเฏ เฎคเฎฐเฎตเฎฟเฎฒเฏเฎฒเฏˆ.
เฎ’เฎฉเฏเฎฑเฏ เฎ…เฎจเฏเฎค เฎคเฎฟเฎŸเฏเฎŸเฎ™เฏเฎ•เฎณเฏ เฎ•เฎฟเฎŸเฎชเฏเฎชเฎฟเฎฒเฏ เฎชเฏ‹เฎŸเฎชเฏเฎชเฎŸเฏเฎŸเฎฉ เฎ…เฎฒเฏเฎฒเฎคเฏ เฎ…เฎตเฏˆ เฎจเฏ€เฎฐเฏเฎคเฏเฎคเฏเฎชเฏเฎชเฏ‹เฎ•เฎšเฏ
เฎšเฏ†เฎฏเฏเฎฏเฎชเฏเฎชเฎŸเฏเฎŸเฎฉ.


เฎŽเฎดเฏˆเฎ•เฎณเฏ เฎคเฎ™เฏเฎ•เฎณเฎคเฏ เฎ…เฎฉเฏเฎฑเฎพเฎŸเฎคเฏ เฎคเฏ‡เฎตเฏˆเฎ•เฎณเฏˆ เฎจเฎฟเฎฑเฏˆเฎตเฏ‡เฎฑเฏเฎฑเฎฟเฎ•เฏ เฎ•เฏŠเฎณเฏเฎณเฏเฎฎเฏ เฎตเฎ•เฏˆเฎฏเฎฟเฎฒเฏ เฎจเฏ‡เฎฐเฎŸเฎฟเฎฏเฎพเฎ•
เฎชเฎฃเฎชเฏเฎชเฎฒเฎฉเฏเฎ•เฎณเฏˆ เฎ…เฎณเฎฟเฎ•เฏเฎ• เฎตเฏ‡เฎฃเฏเฎŸเฎฟเฎฏ เฎ…เฎตเฎšเฎฟเฎฏเฎฎเฏ เฎ‰เฎณเฏเฎณเฎคเฏ. เฎŽเฎฉเฎคเฏ เฎฎเฏเฎจเฏเฎคเฏˆเฎฏ เฎ†เฎŸเฏเฎšเฎฟเฎฏเฎฟเฎฒเฏ
โ€˜เฎฎเฏเฎ•เฏเฎ•เฎฟเฎฏ เฎฎเฎจเฏเฎคเฎฟเฎฐเฎฟ เฎฎเฎ•เฎพเฎฎเฎฏ เฎ…เฎฐเฏเฎคเฏเฎคเฎฟเฎ•เฏ เฎฎเฎคเฎคเฏ เฎฏเฏ‹เฎœเฎฉเฎพโ€™ เฎŽเฎฉเฏเฎฑ เฎคเฎฟเฎŸเฏเฎŸเฎคเฏเฎคเฎฟเฎฉเฏ เฎฎเฏ‚เฎฒเฎฎเฏ
เฎ‡เฎตเฏเฎตเฎพเฎฑเฎพเฎฉ เฎชเฎฃเฎชเฏเฎชเฎฒเฎฉเฏเฎ•เฎณเฏˆ เฎเฎดเฏˆ เฎฎเฎ•เฏเฎ•เฎณเฏ เฎชเฏ†เฎฑเฏเฎฑเฎฉเฎฐเฏ'’ เฎŽเฎฉเฏเฎฑเฎพเฎฐเฏ.

เฎฎเฏเฎคเฎฒเฎฟเฎฒเฏ เฎ…เฎฉเฏˆเฎคเฏเฎคเฏ เฎŸเฏเฎชเฎพเฎ•เฏ‚เฎฐเฏ EVM เฎ•เฎณเฏˆ  ‘เฎธเฏเฎฎเฎพเฎฐเฏเฎŸเฏ’ EVM เฎ•เฎณเฎพเฎ•  เฎฎเฎพเฎฑเฏเฎฑเฎฟ เฎœเฎฉเฎจเฎพเฎฏเฎ• เฎชเฎŸเฏเฎ•เฏŠเฎฒเฏˆเฎฏเฏˆ  เฎคเฎŸเฏเฎ•เฏเฎ•  เฎตเฏ‡เฎฃเฏเฎŸเฏเฎฎเฏ.



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TRUTH YOU UTTER!
NUMBERS DONT




TRUTH YOU UTTER!
NUMBERS DONT MATTER !


Dubakor fraud EVMs the CEC dubakor Sampath tamper!
Voters the CJI Dubakor Sadasivam did not care!
Hence the Dubakor BJP snatched power!
Dubakor chatpawan crooks heckling dominating stealth cult RSS’s manusmriti became the oder!
Democracy now in gutter!


NEW INITIATIVE: Chief Minister Mayawati distributing bank passbook at the inaugural function of


Every policy of Mayawati’s government was based on ‘Sarvajan Hitaye
Sarvajan Sukhaye’ i.e., for the welfare and happiness of all societies.


Since the formation, in 1995 of the first government of Honโ€™ble Chief
Minister Ms. Mayawati Ji in Uttar Pradesh, its priority has been the
total development of the poor and the backward SC/ST, other backward
classes,Religious minorities and disables persons-who had remained
neglected for centuries and during earlier governments. By separately
creating Uttar Pradesh Welfare Department and other ministries, there
has been considerable improvements in their condition at every level
and\ every sphere.


Elephant-01-june


1. This government in the last four years has undertaken several
activities at a total cost of Rs. 37,000 crore (Rs. 36,795 crore),
outlay of 21.21 and 100% expenditure on the development of โ€œSC/STโ€ under
special component plan which are chiefly โ€“ increase in the rate of post
matric for (Scheduled Castes), eligibility level of income increased
from 1lakh to Rs.2 lakh,, scholarships fora all students (girls and
boys) from class 1 to 8, establishment of โ€˜bhagidari bhavanโ€™ at Lucknow
and Agra, including Training institutes at Aligarh and Rae Bareli to
coach SC/ST youth for recruitment to high-level services like I.A.S and
P.C.S; recruitment in Government posts through a drive to clear the
backlog; for the first time Reservation in contracts upto Rs.25 lakh for
SC/ST, so far, contracts worth Rs.1,623 crore allotted; about 4 lakh
S/C families allotted more Than 3,500 hectares of land.; 16 Mahamaya
Polytechnics for Information Technology set up for these categories of
students; regularisation of Landless SC/ST people in possession of gram
sabah land upto13May, 2007; formal right of possession letters (pattas)
awarded to 9,431 persons; about 3000 genuine lease-holders benefited by
removing illegal usurpers from their land; creation of employment
totalling 5,945 lakh man- days for men and 2,089 lakh for women
belonging to SC/ST classes created in rural areas; about 8 lakh S/C
families benefited by writing-off debts amounting to Rs.120.28 crore of
Uttar Pradesh SC/ST Development Corporation; electrification on
large-scale of SC/ST bustees /majras and appointment of 23% from these
classes only of SOs in police stations; provision of reservation also in
state government-aided private enterprises; allotment of more than
4,000 fair price shops; together with the establishment of a Rs.100
crore โ€œleather park and shoe mandiโ€: in Agra, exemption from VAT of Agra
Footwear Industry.
2. โ€œOther Backward Classesโ€ โ€“ in the last four years 2 lakh landless
people allotted lease of about 50,000 hectares of agricultural land;
effective implementation of 27% reservation for OBSc in the allotment of
fair price shops in the urban and rural areas under the public
distribution system; computerisation of the entire procedure of
scholarship under the backward classes Welfare department; more than 50
lakh students (girls and boys) benefites by scholarships under the
scheme of aid to the poor families of backward classes on account of
marriage and illness about Rs.50 crore spent every year; apart from
increasing the โ€œcreamy layerโ€ annual income limit of these classes from
Rs.3 lakh Rs.5lakh, about Rs.250 crore spent to reimburse the admission
fees of students studying in post matric classes
3. In the matter of Religious Minorities especially the Muslim
community, mention may be made of the establishment of Manyawar Shri
Kanshiram Ji Urdu, Arabic-Persian University; inclusion of 10 new
Arabic-Persian Madrasas in the grant-in-aid list; as much as 486.73
crore approx, on account of scholarships to 1,28,35,824 minority
students (girls and boys); elegibilty income limit for scholarships
increased to Rs.1 lakh in respect of, minority students; grant of Rs.
3,745 lakh for the marriage of 37,445 daughters from minority BPL
families; reimbursement of fees amounting to Rs.2,049 lakh of 49,166
post matric students; construction of well-equipped โ€œHaj Housesโ€ at
Ghaziabad and Lucknow for the convenience of the Hajis; โ€œdirect Haj
flightโ€ from Varanasi to Jeddah; abolition of the pre-condition of
police verification in the appointment of โ€œMutawallisโ€; arrangement of
advance coaching to prepare for competitive recruitment examinations;
the amount of grant for Uttar Pradesh Urdu Academy more than doubled to
Rs.3 crore; establishment of 58 government secondary schools in
minority-dominated areas of 22 selected districts as well as mformation
of a commission to provide the atatus of minority institution to
โ€˜taleemi idaarโ€™ (educational institutions) besides, the distribution of
Manyawar Shri Kanshiram Ji Handloom Weavers awards.
4. โ€œDisabledโ€ โ€“ establishment of โ€˜Uttar Pradeesh Dr. Shakuntala Misra
Rehabilation Universityโ€™ at a cost of Rs.400 crore to provide quality
education to the differently-abled students; with 1% reservation for the
visually impaired and 2% other disabled, so far, 677 and 1320fair shops
allotted, respectively; disabled pension rate increased to Rs.300 per
month from Rs.150- the total number of disabled pensioner during 2009-10
increased to 708077.
5. Several welfare schemes implemented for Sarv-Samaj โ€œwomenโ€ also,
notable being amendment of the zamindari kanoon to ensure equitable
share of women in patriarchal landed property; the amount of dole for
destitute women increased to Rs.300 per month from Rs.150 apart from
construction of shelter homes etc for them in Mathurs and Vrindavan;
โ€œalertness and sensitivityโ€ on the part of government has resulted in
considerable โ€œdeclineโ€ of criminal cases against โ€œwomenโ€.


In addition, many significant and historic steps wre taken for the
uplift of the poor and the helpless belonging to sarv-samaj besides,
Farmers, labourers, lawyers, employees, traders and people engaged in
other professions, with all government departments also contributing to
the development of the people of the state viz.:
1. Uttar Pradesh Mukhyamantri Mahamaya Gharib Arthik Madad Yojna
benefits about 31 lakh families in Uttar Pradeshwhich have not been able
to avail of the benefits of the BPL list or antyodaya, by providing an
assistance of Rs.400 per month.
2. Savitribai Phule Shiksha Madad Yojna benefitted a total of 6,86,953
girl students, so far, with Rs.15,000 and a bicycle given to class 10
students and an additional assistance of Rs.10,000 on promotion to class
12.
3. Mahamaya Gharib Balika Ashirwad Yojna provides for Rs.1lakh to be
given to the girl child immediately on birth, which has benefitted about
3,25,000 girl children.
4. Dr. Ambedkar Gram Sabha Samagra Vikas Yojna benefitted abount 5,598 gram sabhas.
5. Manyawar Shri Kanshiram Ji Sheri Gharib Awas Yojna provides for free housing facilities, benefiting about 1lakh families.
6. Sarvjan Hitay Gharib Awas (Slum Area) Maliqana Haq Yojna benefited about 7,232 families.
7. BPL card-holders of Sarv-samaj and beneficiaries of Mahamaya Gharib
Arthik Madad Yojna being provided free of charge legal aid by government
lawyers to plead their cases in courts.
8. Under Manyawar Shri Kanshiram Ji Sheri SC/ST Bssti Samagra Vikas Yojna, 250 bustees selected for development.
9. Lease-hold of 55,000 hectares of agricultural land for about 2.5 lakh poor and unemployed landless people.
10. About โ€œ3.5 lakh familiesโ€ allotted residential plots measuring 3,500 hectares.
11. Allotment of 30,000 hectares of land to about 36,000 agriculturists.
12. 16,000 sites allotted to 19,000 people engaged in the pottery craft.
13. Allotment of 12,000 hectares of land for free plantation to 42,000 farmers.
14. Insurance provided to 18,67,835 heads of families under the General Public Insurance Scheme.
15. Under the enforced Uttar Oradesh Janhit Guarantee Quanoon 13
essential services relating to revenue, urban development, medical and
food and supply guaranteed within a specified time limit.
16. Brilliant BPL students (girls and boys) of the newly established
Gautam Buddha University belonging to sarv-samaj sent to Europe for
higher studies on state expenses.
17. The maximum sickness allowance increased from Rs.2,000 to 5,000 in
the case of S/S and those eligible from the general category.
18. The amount of grant-in-aid doubled in the event of marriage/sickness in Bundelkhand.
19. As many as 897 child development projects under operation.
20. Daily wages of โ€œlabourers/wage earnersโ€ of unorganised sector increased to Rs.100 from Rs.58.
21. More than 18 lakh government employees in the state provided benefit
of the sixth pay commission, causing an additional financial burden of
Rs.21,000 crore.
22. As many as 35,000 daily wage employees, appointed till 29 June, 1991 regularised.
23. Generation of 10,586 lakh man days in the rural areas at a cost of Rs. 16,995 crore.
24. Self-employment made available to 13.58 lakh families with a grant of Rs.800 crore.
25. Recruitment of 1.9 lakh โ€˜safai-workers (Aroghya Rakshaks)โ€ in the
state in one go besides, 88,000 primary school teachers, 5,000 Urdu
teachers and massive recruitment in other departments together with
employment opportunities provided to โ€œlakhsโ€ of people in
non-governmental sectors as well.
26. Infrastructural Development: construction of 165 Km long, 6-lane
Yamuna express-way at a cost of Rs. 9,935 crore between Noida and Agra.
27. Rs.30,000 crore โ€“construction project of 1,047 Km long, 8-lane entry controlled express-way from Greater Noida to Ballia.
28. Costing Rs. 8,911 crore, 148-km long Sanauta-Purkazi Express-way project along the upper Ganga canal bank.
29. In the Taj city, Agra, construction of a 20.5 km long 6-lane ring road at a cost of Rs.1,100 crore.
30. Delhi-Noida-Greater Noida Metro Rail Link, first phase, from Delhi to Noida completed.
31. PPP process activated to establish ab international airport at Kushinagar for the development of Buddhist circuit.
32. Energy development; with an amount of Rs. 28,796 crore incurred by
the government led by the Honโ€™ble Chief Minister Ms. Mayawati Ji, a โ€œnew
trustโ€ born among the general public to meet its electricity needs,
during its four-year term,; the government seriously engaged at the
ground level about its promise to offer 24-hourelectricity by 2014,
Begining of about 30,000 MW new projects. Investment of Rs. 1,20,000
crore. In the field of transmission, thye largest ever investment of
Rs.10,000 crore through PPP in the country.
33. Road construction โ€“ construction/reconstruction of more than 50,000
km long roads with an expenditure of about Rs.9000 crore.
34. About 13,000 km long CC roads and KC drains constructed in 5,480 gram sabhas/villages at a cost of Rs. 3,569 crore.
35. Construction of 319 bridges at a cost of Rs.1,369 crore as well as 16 over-bridges, entailinf an expenditure of Rs.363crore.
36. Irrigation โ€“ Strengthening of irrigation works/activities at a cost of Rs.22,097 crore.
37. Additional irrigation capacity of about 1.5 lakh hectares generated with the construction of 2,975 tube wells.
38. Tail-feeding of more than 9,000 canals ensured.
39. Irrigation arrangement of 32 lakh hectares of land.
40. Agriculture and Allied services โ€“ about Rs. 19,50 crore spent in the last four years.
41. Drive to bouble the income of the farmers.
42. Weather-based crop insurance scheme started.
43. Rain water storage project in Bundelkhand.
44. Unprecedented increase in sugarcane price (SAP).
45. Uttar Pradesh tops the country in milk production.
46. Dr.Ambedkar Agricultural Improvement Scheme of feeder separation for uninterrupted power supply to farmers.
47. Establishment of new agricultural university in Banda.
48. Education and Sports Development โ€“ about 65,000 crore (Rs.64,997
Crore) were spent on account of education in the last four years.
49. As many as 12,160 new senior primary schools and 4,654 new primary schools established
50. 13 private universities established.
51. Manyawar Shri Kanshiram Ji Research Chair established in 6 universities.
52. As many as 41 new government polytechnics set up.
53. In Gautambuddha Nagar, a second technical university established under the name of Mahamaya Technical University.
54. Commencement of โ€˜Manyawar Shri Kanshiram Ji Kala Samman Puraskarโ€™ and Sant Ravidas Kala Samman Puraskarโ€™.
55. Medical and Health services โ€“ About 22,000 crore (Rs 22,190 crore) spent in the last four years.
56. Decision to operate medical colleges in Kannauj, Jalaun and Saharanpur districts as wellas a para-medical college in Jhansi.
57. Decision to open state of the art super specialty 500-bed hospital
with participation of private sector, costing around 140-150 crore each
in Lucknow, Agra, Jalaun, Bijnur, Azamgarh, Ambedkar Nagar. And
Saharanpur.
58. For the first time in the country a separate unani directorate established by Uttar Pradesh.
59. Urban Development โ€“ About Rs.13,156 crore spent on account of
housing and urban development as wellas Rs. 4,090 crore spent on hygene
and cleanliness schemes.
60. Projects worth about Rs.8,000 crore completed in Kanpur, Lucknow,
Agra, Varanasi, Meerut, Allahabad and Mathura on development of urban
infrastructural facilities and providing housing to the poor besides,
fulfilling their basic needs.
61. Provision of about Rs.1,000 crore for drinking water projects in 7
metropolitan towns. Completion of projects of Rs.400 crore in other 37
towns and plying of 1,310 modern buses started.
62. Implementation of solid waste management schemes in 26 cities.
In additionto the above, the government has, through other departments ,
taken several important and notable decisions, a detailed account of
which is given in a government published listing its achievements of
four years.
In order to see for herself the ground reality of the activities stated
in the booklet, the Honโ€™ble Chief Minister, Ms Mayawati Ji, from 1st
February, 2011 to 2nd March 2011 i.e., for full one month, made surprise
inspections to take stock of law and order situation and creime control
in all the 72 districts, together with development and public welfare
activities, with strict action taken against authorities, if anything
wanting was detected. Necessary directions and guidance for improvement
were also given.
In a nutshell, the four years of the Uttar Pradesh Chief Minister
Honโ€™ble Ms Mayawati Ji led government has been โ€œ highly promising and
the bestโ€ in the area of โ€œdevelopment and public welfareโ€.

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