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Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
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Paricaya Nikhilavijjālaya ca ñātibhūta Pavatti Nissāya
http://sarvajan.ambedkar.org anto 112 Seṭṭhaganthāyatta Bhās
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Render correct translation to this Gogle translation using https://translate.google.com
https://www.youtube.com/watch?
Mahasatipatthana Sutta Discourse day 1 (ENGLISH)
How to Tread the Path of Superconscious Mahabodhi Meditation
The Way of Mindfulness -The Satipatthana Sutta
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,
This sutta is widely considered as a the main reference for meditation practice.
Introduction
I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
Introduction
Thus have I heard:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I. Kāyānupassanā
A. Section on ānāpāna
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
B. Section on postures
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
Render correct translation to this Gogle translation using https://translate.google.com
https://www.youtube.com/watch?
Mahasatipatthana Sutta Discourse day 1 (ENGLISH)
How to Tread the Path of Superconscious Mahabodhi Meditation
The Way of Mindfulness -The Satipatthana Sutta
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
— Attendance on awareness —
[ mahā+satipaṭṭhāna ]
in 99) Classical Telugu- క్లాసికల్ తెలుగు,
This sutta is widely considered as a the main reference for meditation practice.
Introduction
I. Observation of Kāya
A. Section on ānāpāna
B. Section on postures
C. Section on sampajañña
D. Section on repulsiveness
E. Section on the Elements
F. Section on the nine charnel grounds
Introduction
Thus have I heard:
On
one occasion, the Bhagavā was staying among the Kurus at Kammāsadhamma,
a market town of the Kurus. There, he addressed the bhikkhus:
– Bhikkhus.
– Bhaddante answered the bhikkhus. The Bhagavā said:
– This,
bhikkhus, is the path that leads to nothing but the purification of
beings, the overcoming of sorrow and lamentation, the disappearance of
dukkha-domanassa, the attainment of the right way, the realization of
Nibbāna, that is to say the four satipaṭṭhānas.
Which four?
Here, bhikkhus, a bhikkhu dwells observing kāya in kāya, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
He dwells observing vedanā in vedanā, ātāpī sampajāno, satimā, having
given up abhijjhā-domanassa towards the world. He dwells observing citta
in citta, ātāpī sampajāno, satimā, having given up abhijjhā-domanassa
towards the world. He dwells observing dhamma·s in dhamma·s, ātāpī
sampajāno, satimā, having given up abhijjhā-domanassa towards the world.
I. Kāyānupassanā
A. Section on ānāpāna
And
how, bhikkhus, does a bhikkhu dwell observing kāya in kāya? Here,
bhikkhus, a bhikkhu, having gone to the forest or having gone at the
root of a tree or having gone to an empty room, sits down folding the
legs crosswise, setting kāya upright, and setting sati parimukhaṃ. Being
thus sato he breathes in, being thus sato he breathes out. Breathing in
long he understands: ‘I am breathing in long’; breathing out long he
understands: ‘I am breathing out long’; breathing in short he
understands: ‘I am breathing in short’; breathing out short he
understands: ‘I am breathing out short’; he trains himself: ‘feeling the
whole kāya, I will breathe in’; he trains himself: ‘feeling the whole
kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Just
as, bhikkhus, a skillful turner or a turner’s apprentice, making a long
turn, understands: ‘I am making a long turn’; making a short turn, he
understands: ‘I am making a short turn’; in the same way, bhikkhus, a
bhikkhu, breathing in long, understands: ‘I am breathing in long’;
breathing out long he understands: ‘I am breathing out long’; breathing
in short he understands: ‘I am breathing in short’; breathing out short
he understands: ‘I am breathing out short’; he trains himself: ‘feeling
the whole kāya, I will breathe in’; he trains himself: ‘feeling the
whole kāya, I will breathe out’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe in’; he trains himself: ‘calming down the
kāya-saṅkhāras, I will breathe out’.
Thus he dwells observing kāya in kāya internally,
or he dwells observing kāya in kāya externally, or he dwells observing
kāya in kāya internally and externally; he dwells observing the samudaya
of phenomena in kāya, or he dwells observing the passing away of
phenomena in kāya, or he dwells observing the samudaya and passing away
of phenomena in kāya; or else, [realizing:] “this is kāya!” sati is
present in him, just to the extent of mere ñāṇa and mere paṭissati, he
dwells detached, and does not cling to anything in the world. Thus,
bhikkhus, a bhikkhu dwells observing kāya in kāya.
B. Section on postures
Furthermore,
bhikkhus, a bhikkhu, while walking, understands: ‘I am walking’, or
while standing he understands: ‘I am standing’, or while sitting he
understands: ‘I am sitting’, or while lying down he understands: ‘I am
lying down’. Or else, in whichever position his kāya is disposed, he
understands it accordingly.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
C. Section on sampajañña
Furthermore,
bhikkhus, a bhikkhu, while approaching and while departing, acts with
sampajañña, while looking ahead and while looking around, he acts with
sampajañña, while bending and while stretching, he acts with sThus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
ampajañña,
while wearing the robes and the upper robe and while carrying the bowl,
he acts with sampajañña, while eating, while drinking, while chewing,
while tasting, he acts with sampajañña, while attending to the business
of defecating and urinating, he acts with sampajañña, while walking,
while standing, while sitting, while sleeping, while being awake, while
talking and while being silent, he acts with sampajañña.
D. Section on Repulsiveness
Furthermore,
bhikkhus, a bhikkhu considers this very body, from the soles of the
feet up and from the hair on the head down, which is delimited by its
skJust as if,
bhikkhus, there was a bag having two openings and filled with various
kinds of grain, such as hill-paddy, paddy, mung beans, cow-peas, sesame
seeds and husked rice. A man with good eyesight, having unfastened it,
would consider [its contents]: “This is hill-paddy, this is paddy, those
are mung beans, those are cow-peas, those are sesame seeds and this is
husked rice;” in the same way, bhikkhus, a bhikkhu considers this very
body, from the soles of the feet up and from the hair on the head down,
which is delimited by its skin and full of various kinds of impurities:
“In this kāya, there are the hairs of the head, hairs of the body,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, intestines, mesentery, stomach with its
contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease,
saliva, nasal mucus, synovial fluid and urine.”
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in E. Section on the Elements
in and full of various kinds of impurities: “In this kāya, there are
the hairs of the head, hairs of the body, nails, teeth, skin, flesh,
tendons, bones, bone marrow, kidneys, heart, liver, pleura, spleen,
lungs, intestines, mesentery, stomach with its contents, feces, bile,
phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus,
synovial fluid and urine.”
Furthermore,
bhikkhus, a bhikkhu reflects on this very kāya, however it is placed,
however it is disposed: “In this kāya, there is the earth element, the
water element, the fire element and the air element.”
āya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
Just as, bhikkhus, a skillful butcher or a
butcher’s apprentice, having killed a cow, would sit at a crossroads
cutting it into pieces; in the same way, bhikkhus, a bhikkhu reflects on
this very kāya, however it is placed, however it is disposed: “In this
kāya, there is the earth element, the water element, the fire element
and the air element.”
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(1)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, one day dead, or two days dead or three days dead,
swollen, bluish and festering, he considers this very kāya: “This kāya
also is of such a nature, it is going to become like this, and is not
free from such a condition.”
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(2)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in
a charnel ground, being eaten by crows, being eaten by hawks, being
eaten by vultures, being eaten by herons, being eaten by dogs, being
eaten by tigers, being eaten by panthers, being eaten by various kinds
of beings, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the s(3)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton with flesh and blood, held together by tendons, he considers
this very kāya: “This kāya also is of such a nature, it is going to
become like this, and is not free from such a condition.”
amudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
(4)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ ni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(4)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, a squeleton without flesh and smeared with blood, held
together by tendons, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(5)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika·saṅkhalikaṃ apagata·maṃsa·lohitaṃ nhāru·sambandhaṃ, so
imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī
evaṃ·an·atīto’ ti.
(5)
Furthermore, bhikkhus, a bhikkhu, just as
if he was seeing a dead body, cast away in a charnel ground, a
squeleton without flesh nor blood, held together by tendons, he
considers this very kāya: “This kāya also is of such a nature, it is
going to become like this, and is not free from such a condition.”
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm·ānupassī vā kāyasmiṃ viharati, vaya-dhamm·ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī vā kāyasmiṃ viharati;
‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati, na ca kiñci
loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Thus he dwells observing kāya in kāya internally, or he
dwells observing kāya in kāya externally, or he dwells observing kāya
in kāya internally and externally; he dwells observing the samudaya of
phenomena in kāya, or he dwells observing the passing away of phenomena
in kāya, or he dwells observing the samudaya and passing away of
phenomena in kāya; or else, [realizing:] “this is kāya!” sati is present
in him, just to the extent of mere ñāṇa and mere paṭissati, he dwells
detached, and does not cling to anything in the world. Thus, bhikkhus, a
bhikkhu dwells observing kāya in kāya.
(6)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata·sambandhāni disā vidisā vikkhittāni, aññena
hatth·aṭṭhikaṃ aññena pād·aṭṭhikaṃ aññena gopphak·aṭṭhikaṃ aññena
jaṅgh·aṭṭhikaṃ aññena ūru·ṭṭhikaṃ aññena kaṭi·ṭṭhikaṃ aññena
phāsuk·aṭṭhikaṃ aññena piṭṭh·iṭṭhikaṃ aññena khandh·aṭṭhikaṃ aññena
gīv·aṭṭhikaṃ aññena hanuk·aṭṭhikaṃ aññena dant·aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam·eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’ ti.
(6)
Furthermore,
bhikkhus, a bhikkhu, just as if he was seeing a dead body, cast away in a
charnel ground, disconnected bones scattered here and there, here a
hand bone, there a foot bone, here an ankle bone, there a shin bone,
here a thigh bone, there a hip bone, here a rib, there a back bone, here
a spine bone, there a neck bone, here a jaw bone, there a tooth bone,
or there the skull, he considers this very kāya: “This kāya also is of
such a nature, it is going to become like this, and is not free from
such a condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya,{1} a·nissito ca viharati,
na ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(7)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha·vaṇṇa·paṭibhāgāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(7)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, the bones whitened
like a seashell, he considers this very kāya: “This kāya also is of such
a nature, it is going to become like this, and is not free from such a
condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(8)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja·kitāni terovassikāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(8)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, heaped up bones over a
year old, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya.
(9)
Puna
ca·paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka·jātāni, so imam·eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ·dhammo evaṃ·bhāvī evaṃ·an·atīto’
ti.
(9)
Furthermore, bhikkhus, a bhikkhu, just as if he was
seeing a dead body, cast away in a charnel ground, rotten bones reduced
to powder, he considers this very kāya: “This kāya also is of such a
nature, it is going to become like this, and is not free from such a
condition.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm·ānupassī vā kāyasmiṃ viharati,
vaya-dhamm·ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm·ānupassī
vā kāyasmiṃ viharati; ‘atthi kāyo’ ti vā pan·assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa·mattāya paṭissati·mattāya, a·nissito ca viharati, na
ca kiñci loke upādiyati. Evam·pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Thus he dwells observing kāya in kāya
internally, or he dwells observing kāya in kāya externally, or he dwells
observing kāya in kāya internally and externally; he dwells observing
the samudaya of phenomena in kāya, or he dwells observing the passing
away of phenomena in kāya, or he dwells observing the samudaya and
passing away of phenomena in kāya; or else, [realizing:] “this is kāya!”
sati is present in him, just to the extent of mere ñāṇa and mere
paṭissati, he dwells detached, and does not cling to anything in the
world. Thus, bhikkhus, a bhikkhu dwells observing kāya in kāya
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Com trepitjar el camí de la meditació superconscient de Mahabodhi
El camí de la plena consciència - El Satipatthana Sutta
PRÀCTICA DE MEDITACIÓ en PARAULES PROPIS DE BUDDHA
de
Analytic Insight Universitat de Recerca i Pràctica en Dret Tipiṭaka en línia a 112 LLENGÜES CLÀSSIQUES
a través
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Assistència a la consciència -
[mahā satipaṭṭhāna] a
18) Bulgària clàssica-Класически българск,
Aquesta sutta és àmpliament considerada com la principal referència per a la pràctica de la meditació.
Introducció
I. Observació de Kāya
A. Secció sobre ānāpāna
B. Secció sobre postures
C. Secció sobre sampajañña
D. Secció sobre repulsió
E. Secció sobre els elements
F. Secció sobre els nou terrenys
Introducció
Així he sentit:
Activat
en una ocasió, els Bhagavā quedaven entre els kurus a Kammāsadhamma,
una ciutat de mercat dels kurus. Allà es dirigí als monjos:
- Monjos.
- Bhaddante va respondre als monjos. El Bhagavā va dir:
- Això,
bhikkhus, és el camí que no condueix a res més que la purificació de
éssers, la superació del dolor i la lamentació, la desaparició de
dukkha-domanassa, la consecució del camí correcte, la realització de
Nibbāna, és a dir, els quatre satipaṭṭhānas.
Quins quatre?
Aquí, monjos, un monjo mora observant el kāya en kāya, ātāpī.
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.
Habita observant vedanā en vedanā, ātāpī sampajāno, satimā, tenint
abandonat abhijjhā-domanassa cap al món. Habita observant citta
a citta, ātāpī sampajāno, satimā, després d’abandonar abhijjhā-domanassa
cap al món. Resideix observant el dhamma · s en dhamma · s, ātāpī
sampajāno, satimā, després d’abandonar abhijjhā-domanassa cap al món.
I. Kāyānupassanā
A. Secció sobre ānāpāna
I
com, monjos, queden un bhikkhu observant el kāya al kāya? Aquí,
monjos, un monjo, haver anat al bosc o haver estat al bosc
l’arrel d’un arbre o si heu anat a una habitació buida, s’asseu plegable
cames creuades, fixant kāya en posició vertical i fixant sati parimukhaṃ. Ser
així sato que respira, sent així que sato que respira. Respirar-se
llarg que comprèn: “estic respirant molt”; Respirant-lo molt de temps
comprèn: “estic respirant llarg”; respirant breument ell
entén: “estic respirant curt”; respirant curtment ell
entén: “estic respirant curt”; s’entrena: “sentint-ho”
tot el kāya, respiraré ‘; s’entrena: “sentint el tot”
kāya, expiraré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Just
com bhikkhus, un hàbil torner o un aprenent d’un torn, que fa molt de temps
gira, entén: “estic fent un gir llarg”; fent un gir curt, ell
comprèn: “Estic fent un gir curt”; de la mateixa manera, bhikkhus, a
bhikkhu, respirant molt, entén: “estic respirant molt”;
respirant des de fa molt de temps que entén: “estic respirant llarg”; respiració
en resum, entén: “estic respirant curt”; respirar curt
ell entén: “estic respirant curt”; s’entrena: “sentiment”
tot el kāya, respiraré ‘; s’entrena: “sentint-ho”
enter kāya, sortiré ”; s’entrena: “calmant el”
kāya-saṅkhāras, respiraré ‘; s’entrena: “calmant el”
kāya-saṅkhāras, expiraré ”.
Així habita observant el kāya en kāya internament,
o ell habita observant el kāya en kāya externament, o es queda observant
kāya en kāya internament i externament; habita observant el samudaya
dels fenòmens en kāya, o habita observant el defalliment
fenòmens en kāya, o ell habita observant el samudaya i morint
de fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati és
present en ell, només en la mesura de la mera ñāṇa i mera paṭissati, ell
habita separats i no s’aferra a res del món. Així,
monjos, un monjo mora observant el kāya al kāya.
B. Secció sobre postures
A més,
monjos, un monjo, mentre caminava, comprèn: “Camino” o
mentre està de peu, entén: “Estic de peu” o assegut ell
comprèn: “Estic assegut”, o mentre estic al llit, entén: “sóc jo
estirat ”. O bé, en qualsevol posició que tingui el seu kāya, ell
ho entenc en conseqüència.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món.
C. Secció sobre sampajañña
A més,
monjos, un monjo, mentre s’apropen i marxen, actuen
sampajañña, mirant cap endavant i mirant al seu voltant, actua amb ell
sampajañña, mentre es dobla i mentre s’estira, actua amb s’assenta observar el kāya al kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
ampajañña,
mentre portava la túnica i la túnica superior i mentre duia el bol,
actua amb sampajañña, mentre menja, mentre beu, mentre es mastega,
mentre es degusta, actua amb sampajañña mentre assisteix al negoci
de defecar i orinar, actua amb sampajañña, mentre camina,
mentre està de peu, mentre està assegut, mentre dorms, mentre estàs despert, mentre
parlant i en silenci, actua amb sampajañña.
D. Secció sobre repulsivitat
A més,
monjos, un monjo té en compte aquest mateix cos, de les plantes del
els peus cap amunt i des del cabell al cap avall, que està delimitat per la seva
skJust com si,
monjos, hi havia una bossa amb dues obertures i plena de diversos
tipus de cereals, com ara arròs de turó, arròs, mongeta, pèsols de vaca, sèsam
llavors i arròs trencat. Un home amb bona vista, que l’ha desabocat,
consideraria [els seus continguts]: “Aquest és el riu-paddy, això és l’arròs, aquests
Es tracta de mongetes, són pèsols de vaca, aquestes són llavors de sèsam i això és
arròs pelat; ”de la mateixa manera, monjos, un monjo ho considera molt
cos, des de les plantes dels peus cap amunt i des del cabell al cap avall,
que està delimitada per la seva pell i plena de diferents tipus d’impureses:
“En aquest kāya, hi ha els pèls del cap, pèls del cos,
ungles, dents, pell, carn, tendons, ossos, medul·la òssia, ronyons, cor,
fetge, pleura, melsa, pulmons, intestins, mesenteri, estómac
contingut, femta, bilis, flegma, pus, sang, suor, greix, llàgrimes, greix,
saliva, moc nasal, líquid sinovial i orina. “
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
a la secció E. sobre els elements
dins i plena de diferents tipus d’impureses: “En aquest kāya, hi ha
els pèls del cap, els pèls del cos, les ungles, les dents, la pell, la carn,
tendons, ossos, medul·la òssia, ronyons, cor, fetge, pleura, melsa,
pulmons, intestins, mesenteri, estómac amb el seu contingut, excrements, bilis,
flegma, pus, sang, suor, greix, llàgrimes, greix, saliva, moc nasal,
líquid sinovial i l’orina. “
A més,
monjos, un monjo reflecteix sobre aquest tema, no obstant això,
no obstant això, es disposa: “En aquest kāya, hi ha l’element de la terra, el
element d’aigua, l’element foc i l’element aeri. ”āya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
Igual que els monjos, un carnisser hàbil o un
l’aprenent de carnisser, després d’haver matat una vaca, s’assegués a una cruïlla
tallar-lo en trossos; de la mateixa manera, bhikkhus, un bikikkhu reflexiona
aquest mateix kāya, per contra, es col·loca, però està disposat: “En això
kāya, hi ha l’element de la terra, l’element de l’aigua, l’element del foc
i l’element de l’aire. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observant kāya
(1)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl, un dia mort, o dos dies morts o tres dies morts,
inflat, blavós i festós, considera que aquest és el kāya: “Aquest kāya
també té tal naturalesa, es convertirà en aquesta i no ho serà
lliure de tal condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(2)
A més,
monjos, un monjo, com si estigués veient un cadàver, alliberat
un sòl de charnel, que es menja pels corbs, sent menjat per falcons, sent
menjats pels voltors, menjats per les garzas, menjats pels gossos, sent
menjats pels tigres, menjats per les panteres, menjats per diversos tipus
d’éssers, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
els s (3)
A més, monjos, bhikkhu, igual
si veia un cadàver, tirat a terra en un sòl,
Esqueleto de carn i sang, que es manté unit per tendons, considera
aquest mateix kāya: “Aquest kāya també té tal naturalesa, ho farà
esdevenir així, i no està lliure d’aquesta condició ”.
amudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
Així es queda observant el kāya en kāya internament, o ell
habita observant el kāya en kāya externament, o es queda observant kāya
en kāya internament i externament; habita observant la samudaya de
fenòmens en kāya, o ell habita observant el desaparició de fenòmens
en kāya, o habita observant el samudaya i morint
fenòmens en kāya; o bé, [entenent:] “això és kāya!” sati està present
en ell, només en la mesura de la mera ñāṇa i mera paṭissati, habita
deslligat, i no s’aferra a res del món. Així, bhikkhus, a
bhikkhu habita observant el kāya al kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, de manera que imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
eva · dhammo eva · bhāvī evaṃ · an · atīto’ti.
(4)
A més,
monjos, un monjo, com si estigués veient un cadàver, allunyat en un
soterrani, esqueleta sense carn i embolcallada de sang, retinguda
junts per tendons, ell ho considera molt kāya: “Aquest kāya també és de
tal naturalesa, esdevindrà així, i no serà lliure
aquesta condició “.
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, així que
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto’ti.
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. “
Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
(6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.
(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.
Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
(7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти.
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
3293B
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Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Unsaon Pag-adto sa Dalan sa Superconscious Mahabodhi Meditation
Ang Dalan sa Pagisip sa Mindanaw - Ang Satipatthana Sutta
MEDITATION PRACTICE sa KATAWHAN SA BUDDHA
gikan sa
Analytic Insight Free Online nga Tipiṭaka Law Research & Practice University sa 112 NGA KLASIKAL NGA PINULONGAN
pinaagi sa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Pagtambong sa kahibalo -
[mahā satipaṭṭhāna] sa
18) Classical Bulgaria- Класически българск,
Kini nga sutta giisip sa kadaghanan isip usa ka nag-unang pakisayran alang sa pagpamalandong.
Pasiuna
I. Pagtan-aw sa Kāya
A. Seksyon sa ānāpāna
B. Seksiyon sa postura
C. Seksyon sa sampajañña
D. Seksiyon sa pagsalikway
E. Seksyon sa mga Elemento
F. Seksyon sa siyam nga mga nataran sa charnel
Pasiuna
Mao kini ang nadungog ko:
Sa
usa ka okasyon, ang Bhagavā nagpuyo taliwala sa mga Kurus sa Kammāsadhamma,
usa ka lungsod sa merkado sa Kurus. Didto, iyang gitumong ang mga bhikkus:
- Bahandi.
- Si Bhaddante mitubag sa mga bhikkus. Ang Bhagavā miingon:
- Kini,
bhikhus, mao ang dalan nga padulong ngadto sa bisan unsa gawas sa paghinlo sa
mga binuhat, ang pagbuntog sa kasubo ug pagminatay, ang pagkawala sa
dukkha-domanassa, ang pagkab-ot sa husto nga paagi, ang katumanan sa
Nibbana, nga mao ang upat nga satipaṭṭhānas.
Hain man ang upat?
Dinhi, ang bhikkhu, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.
Nagpuyo siya nga nagbantay sa vedanā sa vedanā, ātāpī sampajāno, satimā, adunay
naghatag sa abhijjhā-domanassa sa kalibutan. Nagpuyo siya nga nag-obserbar sa citta
sa citta, ātāpī sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa
paingon sa kalibutan. Nagpuyo siya nga nag-obserbar sa dhamma · s sa dhamma · s, ātāpī
sampajāno, satimā, nga gibiyaan ang abhijjhā-domanassa sa kalibutan.
I. Kāyānupassanā
A. Seksyon sa ānāpāna
Ug
Giunsa, ang bhikkus, nagapuyo ba ang usa ka bhikkhu nga nag-obserbar sa kāya sa kāya? Dinhi,
bhikhus, usa ka bhikkhu, nga miadto sa lasang o nakaadto sa
gamot sa usa ka kahoy o miadto sa usa ka walay sulod nga lawak, naglingkod sa pagpilo sa
ang mga bitiis nagpalabay, nagbutang sa kya nga matul-id, ug naghimo sa sati parimukhaṃ. Pagka
sa ingon nga mga hayop nga iyang gininhawa, nga sa ingon ang mga hayop nga iyang ginaginhawa. Nag-antos sa
dugay nga nakasabut siya: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa siya sa taas
nakasabut: ‘Ako nagginhawa sa taas nga panahon’; Gipakigbahin niya sa mubo siya
nakasabut: ‘Ako ang pagginhawa sa mubo’; pagginhawa nga mubo siya
nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa kinatibuk-an
kāya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Lang
sama sa, bhikhus, usa ka batid nga tigpalihok o usa ka aprentis, usa ka taas nga panahon
milingi, nakasabut: ‘Ako naghimo sa usa ka taas nga turno’; naghimo sa usa ka mubo nga turno, siya
nakasabut: ‘Ako naghimo sa usa ka mubo nga pagtuyok’; sa samang paagi, bhikhus, usa ka
bhikkhu, pagginhawa sa dugay, nakasabut: ‘Ako nagginhawa sa taas nga panahon’;
nga nagginhawa sa dugay nga siya nakasabut: ‘Ako nagginhawa sa taas nga panahon’; pagginhawa
Sa laktod nga pagkasabut siya: ‘Ako sa pagginhawa sa mubo’; pagginhawa nga mubo
siya nakasabut: ‘Ako nagaginhawa sa mubo’; gibansay niya ang iyang kaugalingon: ‘pagbati
ang tibuok nga kya, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘mibati sa
tibuok nga kya, ako makaginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako moginhawa ‘; gibansay niya ang iyang kaugalingon: ‘pagpakalma sa
kāya-saṅkhāras, ako makaginhawa ‘.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya sa sulod,
o siya nagpuyo sa pag-obserba sa kāya sa kāya sa gawas, o siya nagpadayon sa pag-obserbar
kāya sa kāya sa sulod ug sa gawas; siya nagpuyo sa pag-obserbar sa samudaya
sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa pagkahanaw
mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa samudaya ug milabay
sa mga katingalahan sa kāya; o kaha, [nakaamgo:] “kini mao ang kya!” sati mao
nga anaa kaniya, hangtod sa gilay-on nga āṇa lamang ug paṭissati, siya
nagpuyo nga wala’y pulos, ug wala magkupot sa bisan unsang butang sa kalibutan. Busa,
bhikhus, usa ka bhikkhu nagpuyo nga nag-obserbar sa kāya sa kāya.
B. Seksiyon sa postura
Dugang pa,
bhikkhus, usa ka bhikkhu, samtang naglakaw, nakasabut: ‘Ako naglakaw’, o
samtang nagbarug siya nakasabot: ‘Ako nagatindog’, o samtang naglingkod siya
nakasabut: ‘Ako naglingkod’, o samtang naghigda siya nakasabot: ‘Ako
paghigda ‘. O kung dili, bisan asa nga posisyon ang iyang kaya nga nahipos, siya
nakasabot niini sumala niana.
Sa ingon siya nagpuyo sa pag-obserba sa kāya sa kāya
sa sulod, o nagpuyo siya nga nag-obserbar sa kāya sa kāya sa gawas, o nagpuyo siya
pagpaniid sa kāya sa kāya sa sulod ug sa gawas; siya nagpadayon sa pag-obserbar
ang samudaya sa mga katingalahan sa kāya, o siya nagpuyo sa pag-obserbar sa paglabay
layo sa mga katingalahan sa kāya; o sa laing bahin, [nakaamgo:] “kini mao ang kya!”
Ang sati anaa kaniya, sa gidaghanon lamang sa āṇa ug lamang
paṭatati, nagpuyo siya nga wala’y puluy-anan, ug wala magkupot sa bisan unsang butang sa
kalibutan.
https://www.youtube.com/watch?v=XbcnQCHpdmE
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - Zomwe Zimapangidwira -
Mmene Mungayendetse Njira Yopenda Kusinkhasinkha Mahabodhi
Njira Yolingalira -Satipatthana Sutta
KUTHANDIZA KUGWIRITSA NTCHITO M’MAGAZINI A BUDDHA
kuchokera
Kusanthula Kufufuza Kwaulere Online Online Tipiṭaka Malamulo Ofufuza ndi Kuchita Yunivesite mu 112 ZINTHU ZOLINGALIRA
kudutsa
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Kupezeka pa kuzindikira -
[mahā satipaṭṭhāna] mu 21) Chikhalidwe cha Chichewa-Chikale cha Chichewa,
Sutta iyi imaganiziridwa kwambiri ngati mfundo yaikulu ya kusinkhasinkha.
Mau oyamba
I. Kuwonetsa Kāya
A. Gawo la ānāpāna
B. Gawo pa zochitika
C. Chigawo pa sampajañña
D. Chigawo chotsutsa
E. Gawo la Zinthu
F. Gawo la malo asanu ndi anayi
Mau oyamba
Ndimamva motere:
On
Nthawi ina, Bhagavā anali kukhala pakati pa Kurus ku Kammāsadhamma,
tauni ya msika wa Kurus. Kumeneku, adayankhula ndi bhikkhus kuti:
- Bhikkhus.
- Bhaddante anayankha a bhikkhus. Bhagavā adati:
- Izi,
bhikkhus, ndi njira yomwe imatsogolera kupatula koma kuyeretsedwa kwa
anthu, kuthana ndi chisoni ndi kulira, kutha kwa
dukkha-domanassa, kupeza njira yoyenera, kuzindikira kwake
Nibbāna, ndiko kunena kuti anayi satipaṭṭhānas.
Ndizinayi zinayi?
Pano, bhikkhus, bhikkhu amakhala akuwona kāya mu kāya, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.
Amakhala akusunga vedanā mu vedanā, ātāpī sampajāno, satimā, kukhala
adapatsidwa abhijjhā-domanassa kudziko lapansi. Amakhala akusunga citta
mu citta, ātāpī sampajāno, satimā, atasiya abhijjhā-domanassa
kudziko. Amakhala akuyang’ana dhamma · s ku dhamma · s, ātāpī
sampajāno, satimā, atasiya abhijjhā-domanassa ku dziko lapansi.
I. Kāyānupassanā
A. Gawo la ānāpāna
Ndipo
bwanji, bhikkhus, amachita bhikkhu kuti ayang’ane kāya mu kāya? Pano,
bhikkhus, bhikkhu, atapita ku nkhalango kapena kupita ku
muzu wa mtengo kapena kupita ku chipinda chopanda kanthu, akukhala pansi akukulumikiza
miyendo yopanda malire, kuika kahya chokongoletsera, ndikukhazikitsa mapemphero. Kukhala
Choncho sato amapuma mkati, pokhala kuti sato amapuma. Kupuma mkati
Kwa nthawi yaitali amamvetsa kuti: ‘Ndikupuma nthawi yaitali’; kupuma kutali iye
amamvetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma mwachidule iye
amamvetsa: ‘Ndikupuma mwachidule’; kupuma mokwanira iye
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
Kahya yonse, Ndipuma mkati; amadziphunzitsa yekha: ‘akumva zonse
kāya, ndidzapuma ‘; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Basi
monga, bhikkhus, wotembenuza mwaluso kapena wophunzira, kutenga nthawi yaitali
kutembenukira, kumvetsetsa: ‘Ine ndikupanga kutembenuka kwautali’; kupanga mphindi pang’ono, iye
amamvetsa kuti: ‘Ndikutembenukira pang’ono’; mwanjira yomweyo, bhikkhus, a
bhikkhu, kupuma motalika, kumvetsa kuti: ‘Ndikupuma nthawi yaitali’;
Kupuma mokwanira amamvetsetsa kuti: ‘Ndikutulutsa nthawi yaitali’; kupuma
Mwachidule amamvetsa kuti: ‘Ndikupuma mwachidule’; kupuma pang’ono
amamvetsa kuti: ‘Ndikupuma mwachidule’; amadziphunzitsa yekha: ‘akumva
kāya yonse, ndipuma mkati; amadziphunzitsa yekha: ‘akumva
Kahya yonse, ine ndidzapuma kunja; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
kāya-saṅkhāras, ndipuma mkati; iye amadziphunzitsa yekha: ‘kuchepetsa pansi
Kāya-saṅkhāras, Ndipumira kunja.
Kotero akukhala akuwona kāya mu kāya mkati,
kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana
kāya mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya
za zozizwitsa ku kāya, kapena amakhala akuyang’ana kutha
zochitika mu kāya, kapena amakhala akuyang’ana samudaya ndikupita
zozizwitsa mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati ndi
amapezeka mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye
amakhala osasunthika, ndipo sagwiritsitsa chirichonse mu dziko. Choncho,
bhikkhus, bhikkhu amakhala akuyang’ana kāya ku kāya.
B. Gawo pa zochitika
Komanso,
bhikkhus, bhikkhu, akuyenda, amamvetsa kuti: ‘Ndikuyenda’, kapena
pamene akuyimirira amamvetsa kuti: ‘Ine ndaima’, kapena pamene ndikukhala
amamvetsa kuti: ‘Ndakhala pansi’, kapena pogona pansi amamvetsa kuti: ‘Ndine
kugona pansi ‘. Kapena ayi, pa malo aliwonse ake a kāya amachotsedwa, iye
amamvetsa bwino.
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko.
Komanso,
bhikkhus, bhikkhu, pamene akuyandikira komanso akuchoka, amachita nawo
sampajañña, pamene akuyangТana patsogolo ndipo akuyang’ana pozungulira, akuchitapo kanthu
sampajañña, pamene akugwedeza ndi kutambasula, amachitapo kanthu ndizomwe amachitira kahya mu kāya mkati, kapena
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
ampajañña,
povala zovala ndi mwinjiro komanso ponyamula mbale,
amachita ndi sampajañña, akudya, akumwa, akutafuna,
pamene akulawa, amachita ndi sampajañña, pomwe akupita ku bizinesi
za kuteteza ndi kukodza, amachita ndi sampajañña, akuyenda,
ndikuyima, ndikukhala, ndikugona, ndikukhala maso
kulankhula ndikukhala chete, amachita ndi sampajañña.
D. Gawo la Kuyankha
Komanso,
bhikkhus, bhikkhu amalingalira thupi ili, kuchokera kumalo a
miyendo mmwamba ndi kuchokera tsitsi lomwe liri pamutu pansi, lomwe limasulidwa ndi ilo
monga ngati,
bhikkhus, panali thumba lokhala ndi matsegulidwe awiri ndi odzaza ndi osiyanasiyana
Mitundu ya tirigu, monga mapiri-paddy, paddy, nyemba za nkhumba, nkhono za ng’ombe, zitsamba
Mbeu ndi mpunga. Mwamuna wokhala ndi maso abwino, atasuntha,
angaganizire [zomwe zili mkati]: “Ichi ndi phiri-paddy, ichi ndi paddy, izo
ali nyemba, nkhumba za ng’ombe, izi ndi mbewu za sesame ndipo izi ndizo
mchele wodula; “mwanjira yomweyi, bhikkhus, bhikkhu amalingalira izi
thupi, kuchokera kumapazi mpaka kumutu ndi tsitsi lomwe liri pamutu,
yomwe imachotsedwa ndi khungu lake komanso yodzala ndi zosafunika zosiyanasiyana:
“Mu kāya iyi, pali tsitsi la mutu, tsitsi la thupi,
misomali, mano, khungu, thupi, mafupa, mafupa, mafupa, impso, mtima,
chiwindi, pleura, spleen, mapapo, matumbo, mimba, mimba ndi zake
zamkati, nyansi, nyongolotsi, pus, magazi, thukuta, mafuta, misonzi, mafuta,
malaya, msuzi wamphongo, synovial madzi ndi mkodzo. “
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu E. Gawo la Zinthu
mkati mwake ndi wodzaza ndi zonyansa zosiyanasiyana: “Mu kāya iyi, alipo
tsitsi la mutu, tsitsi la thupi, misomali, mano, khungu, thupi,
mafupa, mafupa, mafupa, impso, mtima, chiwindi, pleura, spleen,
mapapu, matumbo, mimba, mimba ndi zomwe zili mkati, nyansi, bile,
kupweteka, magazi, thukuta, mafuta, misonzi, mafuta, misozi,
synovial madzi ndi mkodzo. “
Komanso,
bhikkhus, bhikkhu ikuwonetsa pa kāya iyi, komabe imaikidwa,
komabe izo zimatayika: “Mu kāya iyi, pali chilengedwe cha dziko lapansi, a
chigawo cha madzi, chigawo cha moto ndi chinthu cha mpweya. “āya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
Mofanana ndi, bhikkhus, katswiri wodziwa mbuzi kapena
wophunzira mfuti, atapha ng’ombe, akanakhala pamsewu
kudula izo zidutswa; mwanjira yomweyi, bhikkhus, bhikkhu ikuwonekera
kāya iyi, ngakhale idaikidwa, komabe imayikidwa: “Mu izi
Kāya, pali chilengedwe cha dziko lapansi, chigawo cha madzi, chigawo cha moto
ndi chinthu cham’mlengalenga. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya.
(1)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, tsiku limodzi lakufa, kapena masiku awiri akufa kapena masiku atatu akufa,
Kutupa, bluu ndi kuphulika, iye amawona kāya iyi: “Kāya iyi
Komanso ali ndi chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichoncho
wopanda mkhalidwe woterewu. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(2)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika kunja
malo osungira, akudyedwa ndi khwangwala, akudyedwa ndi makoko, kukhala
kudya nyama, kudyedwa ndi herons, kudyedwa ndi agalu, kukhala
kudya nkhuku, kudyedwa ndi anthu a panther, kudyedwa ndi mitundu yosiyanasiyana
wa anthu, iye amawona kāya iyi: “Kāya iyi imakhalanso ndi yotere
chikhalidwe, chidzakhala monga chonchi, ndipo sichimasulidwa kutero
chikhalidwe. “
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
s (3)
Komanso, bhikkhus, bhikkhu, chimodzimodzi
ngati iye akuwona mtembo, atayikidwa mu nthaka yamatabwa, a
squeleton ndi thupi ndi magazi, ogwirizanitsidwa limodzi ndi tendons, iye amalingalira
kāya iyi: “Kāya iyi imakhalanso ndi chikhalidwe choterocho, zidzatero
kukhala monga chonchi, ndipo sichimasulidwa ku chikhalidwe choterocho. “
amudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
Potero amakhala akuwona kāya mu kāya mkati, kapena iye
amakhala akuwona kāya mu kāya kunja, kapena amakhala akuyang’ana kāya
mu kāya mkati ndi kunja; iye amakhala akuyang’ana samudaya wa
zochitika mu kāya, kapena akukhala akuyang’ana kupitirira kwa zochitika
mu kāya, kapena akukhala akuyang’ana samudaya ndikupita
zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!” sati alipo
mwa iye, mpaka kufika pa ñāṇa ndi mere paṭissati, iye amakhala
osasunthika ku china chili chonse padziko lapansi. Choncho, bhikkhus, a
bhikkhu amakhala akuyang’ana kāya mu kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlika ndi ni · masa · lohita · makitaita
nhāru · sambandhaṃ, so imam · eva kāyaṃ intasaṃharati: ‘ayaṃ kho kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(4)
Komanso,
bhikkhus, bhikkhu, ngati kuti akuwona thupi lakufa, atayika mu
malo otchedwa charnel, squeleton opanda mnofu ndi odzaza ndi magazi, opangidwa
pamodzi ndi tendons, iye amawona kāya iyi: “Kāya iyi imakhalanso
chikhalidwe choterocho, chidzakhala monga chonchi, ndipo sichimasulidwa
chikhalidwe choterocho. “
Iti ajjattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
awo-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-awo-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atti kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
ndi ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Motero amakhala akuyang’ana kāya mu kāya
mkati mwake, kapena amakhala akuwona kāya mu kāya kunja, kapena amakhala
Kuwona kāya mu kāya mkati ndi kunja; iye amakhala akuyang’anira
samudaya wa phenomena mu kāya, kapena amakhala akuyang’ana kudutsa
kutali kwa zochitika mu kāya, kapena amakhala akuyang’ana samudaya komanso
kuchoka kwa zochitika mu kāya; kapena ayi, [kuzindikira:] “ichi ndi kāya!”
Sati alipo mwa iye, mpaka kufika pa ñāṇa ndi chabe
paṭissati, iye amakhala osasunthika, ndipo sagwiritsitsa kanthu kalikonse
dziko. Choncho, bhikkhus, bhikkhu amakhala ndikuwona kāya mu kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅlaliṃ apagata · masa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ p kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.
Освен това, bhikkhus, bhikkhu, точно както
ако е виждал мъртво тяло, хвърлено на котва, а
Скулетон без плът и кръв, държани заедно от сухожилия, той
счита, че тази кая: “Тази кая също е от такова естество
ще стане така и не е свободен от такова състояние. ”
Ити
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
самудая-дхамм · анупасши ва кайасмих вихарати, вайа-дхамм · анупасши ва
kāyasmiarati viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
Ithi
ṇṇṇ · ṭṭ}
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Така той обитава вътрешно наблюдение на кая в кая или той
обитава да наблюдава kāya в kāya външно, или обитава да наблюдава kāya
в кая вътрешно и външно; той обитава да наблюдава самудая на
явления в кая, или той обитава да наблюдава преминаването на явленията
в кая, или той обитава да наблюдава самудая и да изчезва
явления в кая; или иначе, [осъзнавайки:] “това е кая!” сата
в него, само до степента на просто ṇаṇа и просто асисати, той обитава
откъснат и не се придържа към нищо в света. Така, bhikkhus, a
бхикху обитава да наблюдава кая в кая.
(6)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаитиш аххикани апагата · самбандхани диша видиса викхиттани, ансеньена
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phasuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, така че имам · ева каяа нагосахарати: ‘ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ’ti.
(6)
Освен това,
bhikkhus, bhikkhu, точно като че ли вижда мъртво тяло, отхвърлено в a
костни земя, разкъсани кости, разпръснати тук и там, тук a
ръката на костта, има кост на крака, тук глезенна кост, има пищялна кост,
тук бедро кост, там хип кост, тук ребро, има задната кост, тук
гръбначния стълб, има вратна кост, тук челюстна кост, има зъбна кост,
или там черепът, той смята, че тази кая: “Тази кая също е от
такава природа ще стане такава и не е свободна
такова условие. ”
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; самудая-дхамм · анупасши вакйасмиṃ вихарати,
вая-дхамм · анупасши ва кайасмих вихарати, самудая-вая-дхамм · анупас
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · матая пасисати · матя, {1} а · нисито ча вихарати,
na ca kiñci loke upādiyati. Евам · пи хо, бхикхаве, бхикху кайе
kāyānupassī viharati.
Така той обитава да наблюдава кая в кая
вътрешно, или обитава да наблюдава kāya в kāya външно, или обитава
наблюдение на kāya в kāya вътрешно и външно; той обитава да наблюдава
самудая на явленията в кая, или той обитава да наблюдава преминаването
от явленията в кая, или той обитава да наблюдава самудая и
премахване на явленията в кая; или иначе, [осъзнавайки:] “това е кая!”
сати присъства в него, само до степента на просто ṇаṇа и просто
paṭissati, той живее отделно и не се придържа към нищо в
свят. По този начин, bhikkhus, bhikkhu обитава наблюдение kāya в kāya.
(7)
сух студен вятър в андите
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
чаḍḍитаṭṭ аāхикани сетани саṅкха · ваṇṇа · паṭибхагани, така имами · ева каяṃ
upasaharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto
ти…….
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(7)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, els ossos blanquejats
com una petxina de mar, considera això molt kāya: “Aquest kāya també ho és
una naturalesa, esdevindrà així, i no està lliure d’aquest
condició. ”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(8)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un sòl, que va amuntegar ossos a través d’un
fa un any, considera això molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, així que imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto’
ti.
(9)
A més, monjos, un monjo, com si ho fos
veure un cadàver, tirat a terra en un solc, reduïts els ossos podrits
a pols, ell ho considera molt kāya: “Aquest kāya també és d’aquest
la naturalesa, esdevindrà així, i no estarà lliure d’aquest
condició. ”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; ‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, · nissit ca viharati, na
ca kiñci loke upādiyati. Evam pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Així habita observant el kāya al kāya
internament, o mora observant el kāya al kāya externament, o mor
observar el kāya en kāya internament i externament; es queda observant
el samudaya de fenòmens en kāya, o habita observant el pas
lluny de fenòmens en kāya, o habita observant el samudaya i el
morint de fenòmens en kāya; o bé, [entenent:] “això és kāya!”
sati està present en ell, només en la mesura de la mera ñāṇa i simple
paṭissati, es queda deslligat, i no s’aferra a res a la zona
món. Així, bhikkhus, un bhikkhu habita observant el kāya al kāya….
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්රය -
如何踏上超级意识的摩诃菩提冥想之路
正念之道 - Satipatthana Sutta
佛陀自己的冥想练习
从
分析洞察免费在线Tipiṭaka法律研究与实践大学112经典语言
通过
http://sarvajan.ambedkar.org
DN 22 - （D ii 290）
MahāsatipaṭṭhānaSutta
- 出席意识 -
[mahāsatipaṭṭhāna] in
22）古典中文（简体） - 古典中文（简体），
这种经文被广泛认为是冥想练习的主要参考。
介绍
一，观察卡亚
A.关于ānāpāna的部分
B.关于姿势的部分
C.关于sampajañña的部分
D.关于排斥的部分
E.要素部分
F.关于九个殡仪馆的部分
介绍
我听说过：
上
有一次，Bhagavā住在Kammāsadhamma的Kurus，
库鲁斯集镇。在那里，他对比丘说：
- 比丘
- Bhaddante回答了比丘。 Bhagavā说：
- 这个，
比丘，是除了净化之外什么都没有的道路
众生，克服悲伤和悲伤，消失
dukkha-domanassa，实现正确的方式，实现
Nibbāna，也就是说四个satipaṭṭhānas。
哪四个？
在这里，比丘，一个比丘居住在kāya观察kāya，ātāpī
sampajāno，satimā，放弃了abhijjhā-domanassa走向世界。
他住在vedanā，ātāpīsampajāno，satimā观察vedanā，
放弃abhijjhā-domanassa走向世界。他住在观察citta
在citta，ātāpīsampajāno，satimā，放弃了abhijjhā-domanassa
走向世界。他住在dhamma·s，ātāpī观察佛法
sampajāno，satimā，放弃了abhijjhā-domanassa走向世界。
I.Kāyānupassanā
A.关于ānāpāna的部分
和
怎么，比丘，比丘住在卡亚观察kāya？这里，
比丘，一个比丘，已经去了森林或去了
一棵树的根或已经去了一个空房间，坐下来折叠
双腿交叉，设置kāya直立，并设置satiparimukhaṃ。存在
因此，他呼吸着，因此他呼吸着呼吸。呼吸
他知道很长时间：’我长时间呼吸’;他喘不过气来
明白：’我呼吸的时间很长’;他的呼吸很短
理解：’我呼吸短促’;他的呼吸很短
理解：’我呼吸短’;他训练自己：“感受到了
整个卡亚，我会呼吸’;他训练自己：’感受整体
kāya，我会呼出’;他训练自己：’平静下来
kāya-saṅkhāras，我会呼吸’;他训练自己：’平静下来
kāya-saṅkhāras，我会呼出’。
只是
比如，比丘，一个熟练的特纳或特纳的学徒，做了很长时间
转过来，理解：’我转了一圈’;他做了一个短暂的转弯
理解：’我正在做一个短暂的转变’;以同样的方式，比丘，a
比丘，长时间的呼吸，明白：“我呼吸的时间很长”;
长时间的呼吸，他明白：’我呼吸的时间很长’;呼吸
简而言之，他明白：’我呼吸短促’;呼气短促
他明白：’我呼吸短暂’;他训练自己：’感觉
整个kāya，我会呼吸’;他训练自己：“感受到了
整个kāya，我会呼出’;他训练自己：’平静下来
kāya-saṅkhāras，我会呼吸’;他训练自己：’平静下来
kāya-saṅkhāras，我会呼出’。
因此他在内心观察kāya中的kāya，
或者他住在外面观察kāya，或者他住在观察
kāya在内部和外部的kāya;他住在观察samudaya
kāya中的现象，或者他住在观察过去的
kāya中的现象，或者他住在观察samudaya并去世
kāya中的现象;或者，[意识到：]“这是kāya！”sati是
出现在他身上，仅仅是为了ñāṇa和仅仅是paṭissati，他
住得离散，不拘泥于世界上任何事物。从而，
比丘，比丘居住在卡亚观察卡亚。
B.关于姿势的部分
此外，
比丘，比丘，走路的时候，明白：’我走路’，或者
站着的时候，他明白：’我站着’，或坐着他
理解：’我坐着’，或者躺着时他明白：’我是
躺着’。或者，无论他的kāya处置在哪个位置，他都是
相应地理解它。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。
此外，
比丘，比丘，在接近和离开时，与…一起行动
sampajañña，在展望未来的同时环顾四周时，他表现出色
sampajañña，在弯曲和伸展的同时，他与他一起行动，他居住在kāya内部观察kāya，或者他
住在外面观察kāya，或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象，或者他住在观察现象的消逝
在kāya，或者他住在观察samudaya和去世
卡亚的现象;或者，[实现：]“这是kāya！”sati存在
在他身上，仅仅是为了ñāṇa和仅仅是paṭissati，他住在那里
超然，并不拘泥于世界上任何事物。因此，比丘，a
bhikkhu居住在kāya观察kāya。
ampajañña，
穿着长袍和上衣，同时背着碗，
他和sampajañña一起吃饭，一边吃着，一边喝酒，一边咀嚼，
在品尝时，他与sampajañña合作，同时参与商业活动
排便和排尿时，他与sampajañña一起行走，
站立时，一边坐着，一边睡觉，一边清醒，一边
在沉默的同时，他与sampajañña一起行动。
D.关于排斥的部分
此外，
比丘，比丘认为这个身体，从鞋底
从头上向下的头发向上，这是由它的分隔
skjust好像，
比丘，有一个袋子有两个开口，并填充各种
各种谷物，如山稻，水稻，绿豆，牛豌豆，芝麻
种子和糙米。一个视力好的男人，解开它，
会考虑[其内容]：“这是山丘，这是稻田，那些
是绿豆，那些是牛豌豆，那些是芝麻，这是
糙米;“以同样的方式，比丘，比丘认为这是非常的
身体，从脚底向上，头发向下，
由皮肤划分并富含各种杂质：
“在这个kāya中，有头发，身体的毛发，
指甲，牙齿，皮肤，肌肉，肌腱，骨骼，骨髓，肾脏，心脏，
肝，胸膜，脾，肺，肠，肠系膜，胃与其
内容物，粪便，胆汁，痰，脓，血，汗，脂肪，眼泪，油脂，
唾液，鼻粘液，滑液和尿液。“
因此，他住在kāya内部观察kāya，或者他
住在外面观察kāya，或者他住在观察kāya
在E.元素部分
在和充满各种杂质：“在这个kāya，有
头发，身体毛发，指甲，牙齿，皮肤，肉，
肌腱，骨骼，骨髓，肾脏，心脏，肝脏，胸膜，脾脏，
肺，肠，肠系膜，胃及其内容物，粪便，胆汁，
痰，脓，血，汗，脂肪，眼泪，油脂，唾液，鼻粘液，
滑液和尿液。“
此外，
比丘，比丘反映了这个非常kāya，但它被放置，
然而它被处置：“在这个kāya，有地球元素，
水元素，火元素和空气元素。“āya内部和外部;他住在观察samudaya
在卡亚的现象，或者他住在观察现象的消逝
在kāya，或者他住在观察samudaya和去世
卡亚的现象;或者，[实现：]“这是kāya！”sati存在
在他身上，仅仅是为了ñāṇa和仅仅是paṭissati，他住在那里
超然，并不拘泥于世界上任何事物。因此，比丘，a
bhikkhu居住在kāya观察kāya。
比如，比丘，一个熟练的屠夫或者
屠夫的学徒，杀死了一头牛，将坐在十字路口
把它切成碎片;以同样的方式，比丘，比丘反映
这非常kāya，但它被放置，但它被处置：“在这
kāya，有土元素，水元素，火元素
和空气元素。“
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（1）
此外，
比丘，一个比丘，就像他看到一具尸体一样，被扔掉了
亵渎地面，死亡一天，死亡两天或死亡三天，
肿胀，偏蓝和溃烂，他认为这非常kāya：“这kāya
也是这样的性质，它会变成这样，而不是
没有这种情况。“
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在kāya中观察kāya。
（1）
此外，
比丘，一个比丘，就像他看到一具尸体一样，被扔掉了
亵渎地面，死亡一天，死亡两天或死亡三天，
肿胀，偏蓝和溃烂，他认为这非常kāya：“这kāya
也是这样的性质，它会变成这样，而不是
没有这种情况。“
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（2）
此外，
比丘，一个比丘，就像他看到一具尸体一样，被扔掉了
一个叫肉的地面，被乌鸦吃掉，被鹰派吃掉了
被秃鹫吃掉，被苍鹭吃掉，被狗吃掉，被宰杀
被老虎吃掉，被黑豹吃掉，被各种食物吃掉
众生，他认为这非常kāya：“这个kāya也是这样的
自然，它会变成这样，并不是免于这样的
条件。”
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
s（3）
比如，比丘，比丘，就像
如果他看到一具尸体，就扔在一个烧焦的地上，一个
他认为，有血腥的血腥，由肌腱连在一起
非常kāya：“这个kāya也具有这样的性质，它将会发生
变得像这样，并没有摆脱这种状况。“
kāya现象的amudaya，或者他住在观察传球
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
因此，他住在kāya内部观察kāya，或者他
住在外面观察kāya，或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象，或者他住在观察现象的消逝
在kāya，或者他住在观察samudaya和去世
卡亚的现象;或者，[实现：]“这是kāya！”sati存在
在他身上，仅仅是为了ñāṇa和仅仅是paṭissati，他住在那里
超然，并不拘泥于世界上任何事物。因此，比丘，a
bhikkhu居住在kāya观察kāya。
（4）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ，so imam·evakāyaṃupasaṃharati：’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。
（4）
此外，
比丘，一个比丘，就像他看到一具尸体一样，被抛弃了
charnel ground，一块没有肉，带着血迹的吱吱声
由肌腱一起，他认为这非常kāya：“这个kāya也是
这样的性质，它会变成这样，并不是免于的
这样的条件。“
Itiajjhattaṃvākāyeāyānupassīviharati，
bahiddhāvākāyeāyānupassīviharati，ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，
nacakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（5）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ，so
阿ima·evakāyaṃupasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。
比如，比丘，比丘，就像
如果他看到一具尸体，就扔在一个烧焦的地上，一个
他没有肌肉和血液，由肌腱抱在一起
认为这非常kāya：“这个kāya也是这样的性质，它是
会变得像这样，并没有摆脱这种状况。“
ITI
ajjhattaṃvākāyeāyānupassīviharati，bahiddhāvākāyeāyānupassī
viharati，ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati，vaya-dhamm·ānupassīvā
kāyasmiṃviharati，samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti，yāvadeva
ñāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，nacakiñci
lokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāyekāyānupassī
viharati。
因此，他住在kāya内部观察kāya，或者他
住在外面观察kāya，或者他住在观察kāya
在kāya内部和外部;他住在观察samudaya
在卡亚的现象，或者他住在观察现象的消逝
在kāya，或者他住在观察samudaya和去世
卡亚的现象;或者，[实现：]“这是kāya！”sati存在
在他身上，仅仅是为了ñāṇa和仅仅是paṭissati，他住在那里
超然，并不拘泥于世界上任何事物。因此，比丘，a
bhikkhu居住在kāya观察kāya。
（6）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni，aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ，so imam·evakāyaṃupasaṃharati：’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。
（6）
此外，
比丘，一个比丘，就像他看到一具尸体一样，被抛弃了
charnel地面，断开的骨头散落在这里和那里，这里有一个
手骨，有脚骨，这里有踝骨，有胫骨，
这里有大腿骨，有髋骨，这里有肋骨，还有背骨，这里
脊椎骨，有颈骨，这里有颌骨，有牙骨，
或者在那里有头骨，他认为这非常kāya：“这个kāya也是
这样的性质，它会变成这样，并不是免于的
这样的条件。“
Itiajjhattaṃvākāyeāyānupassīviharati，
bahiddhāvākāyeāyānupassīviharati，ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，
nacakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（7）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（7）
比丘，比丘，就像他一样
看到一具尸体，扔在尸体的地上，骨头变白了
就像一个贝壳，他认为这非常kāya：“这个kāya也是如此
一个大自然，它会变成这样，并没有摆脱这样的
条件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（8）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（8）
比丘，比丘，就像他一样
看到一具尸体，扔在一个棺材地上，堆满了骨头
一岁，他认为这非常kāya：“这个kāya也是这样的
自然，它会变成这样，并不是免于这样的
条件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
（9）
普纳
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·jātāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（9）
比丘，比丘，就像他一样
看到一具尸体，扔在一块炭疽土地上，腐烂的骨头减少了
对于粉末，他认为这非常kāya：“这个kāya也是这样的
自然，它会变成这样，并不是免于这样的
条件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya观察kāya
在内部，或者他住在外面观察kāya，或者他住在那里
在内部和外部观察kāya中的kāya;他住在观察
kāya现象的samudaya，或者他住在观察过世
离开kāya的现象，或者他住在观察samudaya和
在kāya中消除现象;或者，[意识到：]“这是kāya！”
sati存在于他身上，仅仅是仅仅ñāṇa和纯粹的程度
paṭissati，他住在一个独立的地方，并不依赖于任何东西
世界。因此，比丘，比丘住在卡亚观察卡亚。
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහාසතිපට්ඨානසුත්රය -
如何踏上超級意識的摩訶菩提冥想之路
正念之道 - Satipatthana Sutta
佛陀自己的冥想練習
從
分析洞察免費在線Tipiṭaka法律研究與實踐大學112經典語言
通過
http://sarvajan.ambedkar.org
DN 22 - （D ii 290）
MahāsatipaṭṭhānaSutta
- 出席意識 -
[mahāsatipaṭṭhāna] in
22）古典中文（簡體） - 古典中文（簡體），
這種經文被廣泛認為是冥想練習的主要參考。
介紹
一，觀察卡亞
A.關於ānāpāna的部分
B.關於姿勢的部分
C.關於sampajañña的部分
D.關於排斥的部分
E.要素部分
F.關於九個殯儀館的部分
介紹
我聽說過：
上
有一次，Bhagavā住在Kammāsadhamma的Kurus，
庫魯斯集鎮。在那裡，他對比丘說：
- 比丘
- Bhaddante回答了比丘。 Bhagavā說：
- 這個，
比丘，是除了淨化之外什麼都沒有的道路
眾生，克服悲傷和悲傷，消失
dukkha-domanassa，實現正確的方式，實現
Nibbāna，也就是說四個satipaṭṭhānas。
哪四個？
在這裡，比丘，一個比丘居住在kāya觀察kāya，ātāpī
sampajāno，satimā，放棄了abhijjhā-domanassa走向世界。
他住在vedanā，ātāpīsampajāno，satimā觀察vedanā，
放棄abhijjhā-domanassa走向世界。他住在觀察citta
在citta，ātāpīsampajāno，satimā，放棄了abhijjhā-domanassa
走向世界。他住在dhamma·s，ātāpī觀察佛法
sampajāno，satimā，放棄了abhijjhā-domanassa走向世界。
I.Kāyānupassanā
A.關於ānāpāna的部分
和
怎麼，比丘，比丘住在卡亞觀察kāya？這裡，
比丘，一個比丘，已經去了森林或去了
一棵樹的根或已經去了一個空房間，坐下來折疊
雙腿交叉，設置kāya直立，並設置satiparimukhaṃ。存在
因此，他呼吸著，因此他呼吸著呼吸。呼吸
他知道很長時間：’我長時間呼吸’;他喘不過氣來
明白：’我呼吸的時間很長’;他的呼吸很短
理解：’我呼吸短促’;他的呼吸很短
理解：’我呼吸短’;他訓練自己：“感受到了
整個卡亞，我會呼吸’;他訓練自己：’感受整體
kāya，我會呼出’;他訓練自己：’平靜下來
kāya-saṅkhāras，我會呼吸’;他訓練自己：’平靜下來
kāya-saṅkhāras，我會呼出’。
只是
比如，比丘，一個熟練的特納或特納的學徒，做了很長時間
轉過來，理解：’我轉了一圈’;他做了一個短暫的轉彎
理解：’我正在做一個短暫的轉變’;以同樣的方式，比丘，a
比丘，長時間的呼吸，明白：“我呼吸的時間很長”;
長時間的呼吸，他明白：’我呼吸的時間很長’;呼吸
簡而言之，他明白：’我呼吸短促’;呼氣短促
他明白：’我呼吸短暫’;他訓練自己：’感覺
整個kāya，我會呼吸’;他訓練自己：“感受到了
整個kāya，我會呼出’;他訓練自己：’平靜下來
kāya-saṅkhāras，我會呼吸’;他訓練自己：’平靜下來
kāya-saṅkhāras，我會呼出’。
因此他在內心觀察kāya中的kāya，
或者他住在外面觀察kāya，或者他住在觀察
kāya在內部和外部的kāya;他住在觀察samudaya
kāya中的現象，或者他住在觀察過去的
kāya中的現象，或者他住在觀察samudaya並去世
kāya中的現象;或者，[意識到：]“這是kāya！”sati是
出現在他身上，僅僅是為了ñāṇa和僅僅是paṭissati，他
住得離散，不拘泥於世界上任何事物。從而，
比丘，比丘居住在卡亞觀察卡亞。
B.關於姿勢的部分
此外，
比丘，比丘，走路的時候，明白：’我走路’，或者
站著的時候，他明白：’我站著’，或坐著他
理解：’我坐著’，或者躺著時他明白：’我是
躺著’。或者，無論他的kāya處置在哪個位置，他都是
相應地理解它。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。
此外，
比丘，比丘，在接近和離開時，與…一起行動
sampajañña，在展望未來的同時環顧四周時，他表現出色
sampajañña，在彎曲和伸展的同時，他與他一起行動，他居住在kāya內部觀察kāya，或者他
住在外面觀察kāya，或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象，或者他住在觀察現象的消逝
在kāya，或者他住在觀察samudaya和去世
卡亞的現象;或者，[實現：]“這是kāya！”sati存在
在他身上，僅僅是為了ñāṇa和僅僅是paṭissati，他住在那裡
超然，並不拘泥於世界上任何事物。因此，比丘，a
bhikkhu居住在kāya觀察kāya。
ampajañña，
穿著長袍和上衣，同時背著碗，
他和sampajañña一起吃飯，一邊吃著，一邊喝酒，一邊咀嚼，
在品嚐時，他與sampajañña合作，同時參與商業活動
排便和排尿時，他與sampajañña一起行走，
站立時，一邊坐著，一邊睡覺，一邊清醒，一邊
在沉默的同時，他與sampajañña一起行動。
D.關於排斥的部分
此外，
比丘，比丘認為這個身體，從鞋底
從頭上向下的頭髮向上，這是由它的分隔
skjust好像，
比丘，有一個袋子有兩個開口，並填充各種
各種穀物，如山稻，水稻，綠豆，牛豌豆，芝麻
種子和糙米。一個視力好的男人，解開它，
會考慮[其內容]：“這是山丘，這是稻田，那些
是綠豆，那些是牛豌豆，那些是芝麻，這是
糙米;“以同樣的方式，比丘，比丘認為這是非常的
身體，從腳底向上，頭髮向下，
由皮膚劃分並富含各種雜質：
“在這個kāya中，有頭髮，身體的毛髮，
指甲，牙齒，皮膚，肌肉，肌腱，骨骼，骨髓，腎臟，心臟，
肝，胸膜，脾，肺，腸，腸系膜，胃與其
內容物，糞便，膽汁，痰，膿，血，汗，脂肪，眼淚，油脂，
唾液，鼻粘液，滑液和尿液。“
因此，他住在kāya內部觀察kāya，或者他
住在外面觀察kāya，或者他住在觀察kāya
在E.元素部分
在和充滿各種雜質：“在這個kāya，有
頭髮，身體毛髮，指甲，牙齒，皮膚，肉，
肌腱，骨骼，骨髓，腎臟，心臟，肝臟，胸膜，脾臟，
肺，腸，腸系膜，胃及其內容物，糞便，膽汁，
痰，膿，血，汗，脂肪，眼淚，油脂，唾液，鼻粘液，
滑液和尿液。“
此外，
比丘，比丘反映了這個非常kāya，但它被放置，
然而它被處置：“在這個kāya，有地球元素，
水元素，火元素和空氣元素。“āya內部和外部;他住在觀察samudaya
在卡亞的現象，或者他住在觀察現象的消逝
在kāya，或者他住在觀察samudaya和去世
卡亞的現象;或者，[實現：]“這是kāya！”sati存在
在他身上，僅僅是為了ñāṇa和僅僅是paṭissati，他住在那裡
超然，並不拘泥於世界上任何事物。因此，比丘，a
bhikkhu居住在kāya觀察kāya。
比如，比丘，一個熟練的屠夫或者
屠夫的學徒，殺死了一頭牛，將坐在十字路口
把它切成碎片;以同樣的方式，比丘，比丘反映
這非常kāya，但它被放置，但它被處置：“在這
kāya，有土元素，水元素，火元素
和空氣元素。“
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（1）
此外，
比丘，一個比丘，就像他看到一具屍體一樣，被扔掉了
褻瀆地面，死亡一天，死亡兩天或死亡三天，
腫脹，偏藍和潰爛，他認為這非常kāya：“這kāya
也是這樣的性質，它會變成這樣，而不是
沒有這種情況。“
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在kāya中觀察kāya。
（1）
此外，
比丘，一個比丘，就像他看到一具屍體一樣，被扔掉了
褻瀆地面，死亡一天，死亡兩天或死亡三天，
腫脹，偏藍和潰爛，他認為這非常kāya：“這kāya
也是這樣的性質，它會變成這樣，而不是
沒有這種情況。“
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（2）
此外，
比丘，一個比丘，就像他看到一具屍體一樣，被扔掉了
一個叫肉的地面，被烏鴉吃掉，被鷹派吃掉了
被禿鷲吃掉，被蒼鷺吃掉，被狗吃掉，被宰殺
被老虎吃掉，被黑豹吃掉，被各種食物吃掉
眾生，他認為這非常kāya：“這個kāya也是這樣的
自然，它會變成這樣，並不是免於這樣的
條件。”
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
s（3）
比如，比丘，比丘，就像
如果他看到一具屍體，就扔在一個燒焦的地上，一個
他認為，有血腥的血腥，由肌腱連在一起
非常kāya：“這個kāya也具有這樣的性質，它將會發生
變得像這樣，並沒有擺脫這種狀況。“
kāya現象的amudaya，或者他住在觀察傳球
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
因此，他住在kāya內部觀察kāya，或者他
住在外面觀察kāya，或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象，或者他住在觀察現象的消逝
在kāya，或者他住在觀察samudaya和去世
卡亞的現象;或者，[實現：]“這是kāya！”sati存在
在他身上，僅僅是為了ñāṇa和僅僅是paṭissati，他住在那裡
超然，並不拘泥於世界上任何事物。因此，比丘，a
bhikkhu居住在kāya觀察kāya。
（4）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃni·maṃsa·lohita·makkhitaṃ
nhāru·sambandhaṃ，so imam·evakāyaṃupasaṃharati：’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。
（4）
此外，
比丘，一個比丘，就像他看到一具屍體一樣，被拋棄了
charnel ground，一塊沒有肉，帶著血蹟的吱吱聲
由肌腱一起，他認為這非常kāya：“這個kāya也是
這樣的性質，它會變成這樣，並不是免於的
這樣的條件。“
Itiajjhattaṃvākāyeāyānupassīviharati，
bahiddhāvākāyeāyānupassīviharati，ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，
nacakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（5）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhika·saṅkhalikaṃapagata·maṃsa·lohitaṃnhāru·sambandhaṃ，so
阿ima·evakāyaṃupasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoyeaṃ·bhāvī
evaṃ·an·atīto’ti。
比如，比丘，比丘，就像
如果他看到一具屍體，就扔在一個燒焦的地上，一個
他沒有肌肉和血液，由肌腱抱在一起
認為這非常kāya：“這個kāya也是這樣的性質，它是
會變得像這樣，並沒有擺脫這種狀況。“
ITI
ajjhattaṃvākāyeāyānupassīviharati，bahiddhāvākāyeāyānupassī
viharati，ajjhatta-bahiddhāvākāyeāyānupassīviharati;
samudaya-dhamm·ānupassīvākāyasmiṃviharati，vaya-dhamm·ānupassīvā
kāyasmiṃviharati，samudaya-vaya-dhamm·ānupassīvākāyasmiṃviharati;
‘atthikāyo’tivāpan·assasatipaccupaṭṭhitāhoti，yāvadeva
ñāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，nacakiñci
lokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāyekāyānupassī
viharati。
因此，他住在kāya內部觀察kāya，或者他
住在外面觀察kāya，或者他住在觀察kāya
在kāya內部和外部;他住在觀察samudaya
在卡亞的現象，或者他住在觀察現象的消逝
在kāya，或者他住在觀察samudaya和去世
卡亞的現象;或者，[實現：]“這是kāya！”sati存在
在他身上，僅僅是為了ñāṇa和僅僅是paṭissati，他住在那裡
超然，並不拘泥於世界上任何事物。因此，比丘，a
bhikkhu居住在kāya觀察kāya。
（6）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikāniapagata·sambandhānidisāvidisāvikkhittāni，aññena
hatth·aṭṭhikaṃaññenapād·aṭṭhikaṃaññenagopphak·aṭṭhikaṃaññena
jaṅgh·aṭṭhikaṃaññenaūru·ṭṭhikaṃaññenakaṭi·ṭṭhikaṃaññena
phāsuk·aṭṭhikaṃaññenapiṭṭh·iṭṭhikaṃaññenakhandh·aṭṭhikaṃaññena
gīv·aṭṭhikaṃaññenahanuk·aṭṭhikaṃaññenadant·aṭṭhikaṃaññena
sīsakaṭāhaṃ，so imam·evakāyaṃupasaṃharati：’ayaṃpikhokāyo
evaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’ti。
（6）
此外，
比丘，一個比丘，就像他看到一具屍體一樣，被拋棄了
charnel地面，斷開的骨頭散落在這里和那裡，這裡有一個
手骨，有腳骨，這裡有踝骨，有脛骨，
這裡有大腿骨，有髖骨，這裡有肋骨，還有背骨，這裡
脊椎骨，有頸骨，這裡有頜骨，有牙骨，
或者在那裡有頭骨，他認為這非常kāya：“這個kāya也是
這樣的性質，它會變成這樣，並不是免於的
這樣的條件。“
Itiajjhattaṃvākāyeāyānupassīviharati，
bahiddhāvākāyeāyānupassīviharati，ajjhatta-bahiddhāvākāye
kāyānupassīviharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，{1} a·nissito ca viharati，
nacakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（7）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānisetānaShaṅkha·vaṇṇa·paṭibhāgāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（7）
比丘，比丘，就像他一樣
看到一具屍體，扔在屍體的地上，骨頭變白了
就像一個貝殼，他認為這非常kāya：“這個kāya也是如此
一個大自然，它會變成這樣，並沒有擺脫這樣的
條件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（8）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipuñja·kitāniterovassikāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（8）
比丘，比丘，就像他一樣
看到一具屍體，扔在一個棺材地上，堆滿了骨頭
一歲，他認為這非常kāya：“這個kāya也是這樣的
自然，它會變成這樣，並不是免於這樣的
條件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
（9）
普納
ca·paraṃ，bhikkhave，bhikkhuseyyathāpipasseyyasarīraṃsivathikāya
chaḍḍitaṃaṭṭhikānipūtīnicuṇṇaka·jātāni，so imam·evakāyaṃ
upasaṃharati：’ayaṃpikhokāyoevaṃ·dhammoevaṃ·bhāvīevaṃ·an·atīto’
TI。
（9）
比丘，比丘，就像他一樣
看到一具屍體，扔在一塊炭疽土地上，腐爛的骨頭減少了
對於粉末，他認為這非常kāya：“這個kāya也是這樣的
自然，它會變成這樣，並不是免於這樣的
條件。”
Itiajjhattaṃvākāyeāyānupassīviharati，bahiddhāvā
kāyeāyānupassīviharati，ajjhatta-bahiddhāvākāyeāyānupassī
viharati; samudaya-dhamm·ānupassīvākāyasmiṃviharati，
vaya-dhamm·ānupassīvākāyasmiṃviharati，samudaya-vaya-dhamm·ānupassī
vākāyasmiṃviharati; ‘atthikāyo’tivāpan·assasatipaccupaṭṭhitā
hoti，yāvadevañāṇa·mattāyapaṭissati·mattāya，a·nissito ca viharati，na
cakiñcilokeupoādiyati。 Evam·pi kho，bhikkhave，bhikkhukāye
kāyānupassīviharati。
因此，他住在kāya觀察kāya
在內部，或者他住在外面觀察kāya，或者他住在那裡
在內部和外部觀察kāya中的kāya;他住在觀察
kāya現象的samudaya，或者他住在觀察過世
離開kāya的現象，或者他住在觀察samudaya和
在kāya中消除現象;或者，[意識到：]“這是kāya！”
sati存在於他身上，僅僅是僅僅ñāṇa和純粹的程度
paṭissati，他住在一個獨立的地方，並不依賴於任何東西
世界。因此，比丘，比丘住在卡亞觀察卡亞。
Scientists in Japan create touchable holograms
One of the potential applications of the new technology is an interactive, holographic keyboard.
TOKYO, Dec. 2 (UPI) – Researchers in
Japan have invented a new laser technology called “Fairy Lights.” By
shooting tiny laser pulses at super-fast speeds, scientists at
Utsunomiya University Center for Optical Research and Education have
created touchable holograms.
Femtosecond laser technology blasts laser pulses that last just one
millionth of one billionth of a second — one quadrillionth of a second.
But the pulses are fired in succession at such a high frequency that
they appear like a constant beam.
The midair hologram created by the laser technology can be touched
and manipulated. The hologram’s shape can respond to human touch. Right
now, the touchable holograms are rather small, but scientists believe
their work is scalable.
“People’s daily lives would change if we use a bigger laser in a
bigger space where people can interact with it, and to see how it can be
used in situations where three-dimensional communication is necessary
such as a construction site or in the medical field,” lead researcher
Yoichi Ochiai, a scientists at Tsukuba University, told the magazine Ignition.
Ochiai and his colleagues presented a paper on their technology to attendees of this summer’s Siggraph 2015 conference in Los Angeles.
One of the potential applications of the new technology is an
interactive, holographic keyboard, emitted from a computer onto a user’s
lap. Fairy Lights also have potential uses in virtual gaming and
virtual reality.Rendite una traduzione corretta à sta traduzzione di Google cù https://translate.google.com
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Cumu Pesi in u Viaghju di a Meditazione Superconciente Mahabodhi
The Way of Mindfulness -The Satipatthana Sutta
Pratiche di meditazione in e parole ditte di Budda
da
Analytic Insight Free Online Tipiṭaka Law Research & Practice University in 112 LINGUE CLASSICHE
attraverso
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Presenza in a cunniscenza -
[mahā satipaṭṭhāna] in
24) Classica Corsa-Corsa Corsicana,
Stu sutta hè largamente cunsideratu cum’è una di i principali riferimenti per a pratica di meditazione.
Introduzione
I. Osservazione di Kāya
A. Sezione nantu à ānāpāna
B. Sezione nantu à posture
C. Sezione da sampajañña
D. Sezione per repulsività
E. Sezione nantu à l’elementi
F. Sezione nantu à i nove moti di carru
Introduzione
Cusì aghju sentitu:
On
à un’occasione, u Bhagavā stava rimanendu in mezu à i Kurus à Kammāsadhamma,
una cità di u mercatu di i Kurus. Quì, si rivolse à u bhikkhus:
- Monaci.
- Bhaddante risponde à i bhikkhus. U Bhagavā hà dettu:
- Questu,
quandu bhikkhus, hè u caminu chì porta à nisunu chè a purificazione di
esseri, a vittoria di u dolore è di lamentazione, a scomparsa di
dukkha-domanassa, a realizazione di u modu ghjustu, a realisazione di
Nibbāna, cioè i quattru satipaṭṭhānas.
Quale quattru?
Quì, bikkhu, un bhikkhu risiede osservendu u kāya in kāya, ātāpī.
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.
Hà osservatu vedanā in vedanā, ātāpī sampajāno, satimā, avendu
abbandutu abhijjhā-domanassa versu u mondu. Hà osservatu a citta
in citta, ātāpī sampajāno, satimā, avendu dittatu abhijjhā-domanassa
versu u mondu. Stà osservendu u Dhamma · s in dhamma · s, ātāpī
sampajāno, satimā, avendu rinunziatu ad abhijjhā-domanassa versu u mondu.
I. Kāyānupassanā
A. Sezione nantu à ānāpāna
È
cumu bhikkhus, un bhikkhu abiti in observazione di kāya in kāya? Quì,
bhikkhus, a bhikkhu, avendu andatu in a foresta o avendu andatu à
radice di un arburu o avè andatu in una stanza vuota, siede pieghendu a
gambe in traversu, ponendu kāya in verticale, è mettendu sati parimukhaṃ. Esiste
perchè sato rispira, essendu cusì respiratu. Respirà
longu sà capisce: «Io respiru duru»; spirà finu u tempu
capisce: “Io sto respirendu longu”; Respirà in brevi
capisce: “Io respiru in breve”; Respirà breve quellu
capisce: “Io sto respirendu fora”; si traduce se: «sentendu u
tuttu kāya, respireraghju ‘; si impegni: «sentendu tuttu
kāya, mi sparaghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Just
cum’è bhikkhus, un turner abile o un apprentista di un turner, fà una longa
turnu, capisce: “Facu un tornu lungu”; fà una curta curta, ell
capisce: “Facu una curta curta”; in u stessu modu, bhikkhus, a
bhikkhu, respirendu in a longa, capisce: “Io sto respirendu longhi”;
spirà finu u tempu sa capisce: «Io spiru longamente»; respirazione
in breve, e capisce: “Io respiru in breve”; respirendu breve
si capisce: «Io spiru assai breve»; si traduce se: «sentimentu
tuttu u kāya, respireraghju ‘; si traduce se: «sentendu u
tuttu kāya, respireraghju ”; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ‘; si traduce se: «calmendu u lussu)
kāya-saṅkhāras, respireraghju ”.
Cusì habita osservendu kāya in kāya internamente,
o mette in guardia osservendu u kāya in kāya di fora, o allora osserva
kāya in kāya internu è externamente; vene osservendu u samudaya
di i fenomeni in kāya, o quì abitenta osservendu u passatu di
fenomeni in kāya, o ellu dimora di osservà u samudaya è di passà
di i fenomeni in kāya; altrimenti, [si capisce:] “questu è kāya!” sati hè
prisentu in ellu, ghjustu à u pussu di meramente ñāṇa è mera paṭissati, he
habita staccatu, è ùn si agghia à nimu in u mondu. Cusì,
quandu bhikkhu, un bhikkhu risiede osservendu u kāya in kāya.
B. Sezione nantu à posture
Inoltre,
bhikkhus, a bhikkhu, mentre cammina, capisce: ‘I sto camminendu’, o
mentre stava si capisce: «Io sto in piedi», o quandu sedu
capisce: «Sò sedendu», o quandu ghjè lassatu, capisce: «Sò
stesi giù ». Cusì, in qualunque situu u so kāya sia dispunitu, ell
capisce per quessa.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu.C. Sezione da sampajañña
Inoltre,
bhikkhus, un bhikkhu, mentre avvicina è mentre partisci, agisce cun
sampajañña, mentre guardava in avanti è mentre guardà in giru, agisce cù
sampajañña, mentre hè pieghendu è mentre stendi, agisce cù sso. Hà dighjà osservà u kāya in kāya internu, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
ampajañña,
mentre si portava a roba è a roba superiore, è mentre portavanu a scodella,
agisce cù sampajañña, mentre manghja, mentre beve, mentre mastica,
durante a degustazione, agisce cù sampajañña, mentre assiste à l’impresa
di sdicchjarà è urinà, agisce cù sampajañña, mentre cammina,
mentre stava, mentre stava, mentre dormia, mentre era sveghjula, mentre
parlendu è mentre stà zittu, agisce cù sampajañña.
D. Sezione cundulante ripusiviu
Inoltre,
quandu bhikkhu, un bhikkhu considera questu veru corpu, da e suole di u
i piedi in su è da i capelli nantu à a testa, chì hè delimitata da a so
vene cume,
quandu bè, ci era una sacchetta avendu dui aperture è piene di vari
spezii di cereali, cume paddy di collina, paddy, fagioli mungni, mucca-pisi, sesamu
semi è risu cundutu. Un omu cù bona vista, avendu liberatu u,
considerassi [i so cuntenuti]: “Questa hè a risa di collina, sta paddy, quessi
sò fagioli mungici, quessi sò piselli di vacca, quessi sò semi di sesamo è quessa
risu in buccia; ”cum’è bhikkhus, un bhikkhu pensa à questu assai
u corpu, da a pianta di i pedi in su è da i capelli nantu à a testa in u
chì hè delimitata da a so pelle è piena di vari tipi di impurità:
“In stu kāya, ci sò i peli di u capu, peli di u corpu,
unghie, denti, pelle, carne, tendini, ossa, midollo osseu, reni, cuore,
fegatu, pleura, splina, pulmoni, intestini, mesenteriu, stomacu cù i so
contenuti, feci, bile, catina, pus, sangue, sudore, grassa, lacrime, grasso,
saliva, muco nasale, fluitu sinoviale è urina “
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in E. Sezione nantu à l’elementi
in e chjama di vari tipi di impurità: “In stu kāya, ci sò
i peli di u capu, i peli di u corpu, chiodi, denti, pelle, carne,
tendoni, ossa, midollo osseu, reni, cuore, fegatu, pleura, splina,
pulmoni, intestini, mesenteri, stomacu cù u so cuntenutu, feci, bile,
catina, pus, sangue, sudore, grassa, lacrime, grasso, saliva, mucu nasale,
fluitu sinoviale è urina “
Inoltre,
bhikkhus, un bhikkhu riflette nantu à sta kāya, ancu s’ellu hè piazzatu,
in ogni casu hè dispusatu: “In sta kāya, ci hè l’elemento di a terra, u
elementu d’acqua, elementu di fuoco è elementu d’aria. ”āya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
Hè cum’è bhikkhus, un macelleria abili o a
l’apprenti di a macelleria, avendu uccisu una vacca, si era sedutu à un bifurcazione
tagliendula in pezzi; in u stessu modu, bhikkhus, un bhikkhu riflette nantu à
questu molto kāya, tuttavia hè piazzatu, per quessa hè dispusatu: “In questu
kāya, ci hè l’elemento di a terra, l’elemento di l’acqua, l’elemento di focu
è l’elemento aria. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservendu kāya in kāya.Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(1)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
un fundu di salu, un ghjornu morti, o dui ghjorni morti o trè ghjorni morti,
gonfia, bluastru è fisteggiante, pensa à questu assai kāya: “Questu kāya
ancu hè di tale natura, si pò diventà cusì, è ùn hè micca
libaru da una tale situazione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(2)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì hà vistu un cadavere, ghjudicava
una terra vigna, essendu mangiata da i corvi, essendu mangiata da falchi, essendu
manghjatu da i vulturi, manghjati da l’aironi, essendu manghjatu da i cani
manghjatu da e tigre, essendu manciatu da i panthere, essendu manghjatu da vari generi
di l’abitati, cunsulta questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
u s (3)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
E squeleton cun carnaghju è sangue, ritenutu assai cù i tendini, pensa
questu assai kāya: “Questu kāya hè ancu di tale natura, hè andatu
diventà cusì, è ùn hè micca liberu da una tale situazione. “
amudaya di i fenomeni in kāya, o ellu dimostra di osservà u passatu
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, so imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.
(4)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
tenuta in terra, un squeleton senza carne è spalmatu di sangue, tinutu
insieme cù i tendoni, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; “Atthi kāyo” ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, so
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo eva · dhammo eva · bhāvī
evaṃ · an · atīto ‘ti.(5)
Inoltre, bhikkhus, un bhikkhu, cum’è
s’ellu vede un cadavere, ghjudicà in una terra ferma, a
squeleton senza carne nè sangue, tenutu assai cù i tendoni, lui
considera questu assai kāya: “Questu kāya hè ancu di tale natura, hè
diventerà cusì, è ùn hè micca liberu da una tale situazione. “
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
‘Atthi kāyo’ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Cusì habita osservanu kāya in kāya internamente, o quellu
habita osservà kāya in kāya di fora, o abita observazione di kāya
in kāya internu è externamente; vene osservendu a samudaya di
fenomeni in kāya, o quistione persenta osservendu u passatu di fenomeni
in kāya, o abita in u osservazione di a samudaya è di passà
fenomeni in kāya; altrimenti, [realizzendu:] “sta kāya!” sati hè presente
in ellu, ghjustu à u largu di un solu ñāṇa è di mera paṭissati, ellu hà
staccatu, è ùn si agghia à nimu in u mondu. Dunque, bhikkhus, a
bhikkhu habita osservazione di kāya in kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ūru · ṭṭhikaṃ aññena kaṭi · ṭṭhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · ahikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, so imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃdhammo evaṃ · bhāvī evaṃ · an · atīto’ti.
(6)
Inoltre,
per bhikkhus, un bhikkhu, cum’è quellu chì vede un cadavere, ghjudicatu in un
a terra macinata, ossa disconnesse sparpate quì è quì, quì a
ughjulu di a mano, ci hè un osu di u pede, quì un osso di caviglia, ci hè un ossa di spalla,
quì un ossa di a coscia, eccu un osu d’anca, quì un costellu, eccu un ossa indietro, quì
una spina d’ossu, ci hè un osu di u collu, quì un ossa di mandibule, ci hè un osu di dente,
o quì u craniu, pensa à questu assai kāya: “Questu kāya hè dinò di
una tale natura, si pò diventà cusì, è ùn hè micca libera di
una tale situazione. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; “Atthi kāyo” ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.
(7)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
Ùn ci hè nunda chì vede un corpu mortu, ghjè sparguatu in un trame, e l’ossate bianchevanu
cum’è una cunca di mare, pensa à questu assai kāya: “Questu kāya hè ancu di tale
una natura, sarà diventata cusì, è ùn hè micca libera da tale
a condizione. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; “Atthi kāyo” ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.
(8)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu in una terra ferma, accumulavau ossa sopra a
anni, si pò trà questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; “Atthi kāyo” ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, so imam · eva kāya
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo eva · bhāvī evaṃ · an · atīto»
ti.
(9)
Inoltre, bhikkhus, un bhikkhu, cum’è quellu era
vedendu un cadavere, lanciatu à l’altru in un solu annu, ossa marcite ridotte
Pudà, pensa à questu assai kāya: “Questu kāya hè ancu di tale
a natura, si pò diventà cusì, è ùn hè micca libera da tale
a condizione. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; “Atthi kāyo” ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evamà pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Cusì habita osservazione di kāya in kāya
internamente, o occupa osservà u kāya in kāya di fora, o abita
osservà u kāya in kāya internu è externamente; vene osservà
a samudaya di i fenomeni in kāya, o ellu dimora osservendu u passaghju
luntanu di i fenomeni in kāya, o quì abitò osservendu u samudaya è
passà di i fenomeni in kāya; altrimenti, [pensendu:] “sta kāya!”
u sati hè prisentatu in ellu, solu in quantu di solu ñāṇa è mera
paṭissati, si stà stallatu, è ùn si agghia à nimu in u
u mondu. Dunque, bikkhu, un bhikkhu risiede osservendu u kāya in kāya.
25) Classical Croatian-Klasična hrvatska,
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Mahāsatipaṭṭhāna sutta
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Uvod
I. Promatranje Kāye
A. Odjeljak o ānāpāni
B. Odjeljak o položajima
C. Odjeljak o sampajañña
D. Odjeljak o odbojnosti
E. Odjeljak o elementima
F. Odjeljak na devet podzemnih mjesta
Uvod
Tako sam čuo:
Na
Jedna prigoda, Bhagava je boravila među Kurusima u Kammāsadhammi,
tržni grad Kurusa. Tamo se obratio bhikkhusu:
- Bhikkhus.
Bhaddante je odgovorio bhikkhusu. Bhagavā je rekao:
- Ovo,
bhikkhus, je put koji vodi samo do pročišćenja
bića, prevladavanje tuge i jadikovanja, nestanak
dukkha-domanassa, postizanje pravog puta, ostvarenje
Nibbana, to jest četiri satipaṭṭhānas.
Koja četiri?
Ovdje bhikkhus, bhikkhu boravi promatrajući kāya u kāya, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.
On nastanjuje promatranje vedane u vedani, ātāpī sampajāno, satimā,
odustao od abhijjhā-domanassa prema svijetu. On boravi promatrajući cittu
u citta, ātāpī sampajāno, satimā, odustao od abhijjhā-domanassa
prema svijetu. On boravi promatrajući dhammu u dhammi, ātāpī
sampajāno, satimā, nakon što je odustao od abhijjhā-domanassa prema svijetu.
I. Kāyānupassana
A. Odjeljak o ānāpāni
I
kako, bhikkhus, bhikkhu boravi promatrajući kāya u kāya? Ovdje,
bhikkhus, bhikkhu, koji je otišao u šumu ili otišao u
korijen stabla ili je otišao u praznu sobu, sjeda i sklapa
noge ukrštene, postavljajući kāya uspravno, i postavljajući sati parimukhaṃ. Biće
tako sato udahne, tako da je tako sato da diše. Udišem
dugo on razumije: “Dišem dugo”; dugo udiše
razumije: “dugo dišem”; kratko disanje
razumije: “Ja dišam u kratkom roku”; kratko ispušta
razumije: “kratko dišem”; on se trenira: the osjeća
cijela kāya, udahnut ću ‘; on se trenira: the osjeća cjelinu
kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Samo
kao, bhikkhus, vješt strugač ili zanatlijev šegrt, čineći dugo
skreće, shvaća: “Ja se dugotrajno okrećem”; skrećući na kratko, on
razumije: “Napravim kratak zaokret”; na isti način, bhikkhus, a
bhikkhu, dišući dulje, razumije: “Ja dišem dugo”;
dugo udiše, on razumije: “dugo dišem”; disanje
ukratko, on razumije: “Ja dišam u kratkom roku”; kratkog disanja
on shvaća: “kratko dišem”; on se trenira:. osjećaj
cijelu kāyu, udahnut ću ‘; on se trenira: the osjeća
cijela kāya, izdisat ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, udahnut ću ‘; on se trenira: down smiruje
kāya-saṅkhāras, izdisat ću.
Tako on boravi promatrajući kāya u kāya interno,
ili boravi promatrajući kāya u kāyi izvana, ili nastavlja promatrati
kāya u kāya interno i eksterno; on boravi promatrajući samudayu
fenomena u kāyi, ili on nastanjuje promatranje smrti
fenomene u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomena u kaiji; inače, [shvaćajući:] “ovo je kaja!” sati
On je prisutan u njemu, samo do stupnja puke ṇāṇe i puke pa ,issati, on
prebiva odvojeno i ne prianja ni za što na svijetu. Tako,
bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
B. Odjeljak o položajima
Osim toga,
bhikkhus, bhikkhu, dok hoda, razumije: “hodam” ili
dok stoji, on razumije: “Ja stojim”, ili dok on sjedi
razumije: “Ja sjedim” ili dok leži razumije: “Ja jesam.”
ležati’. Inače, u kojem god položaju je njegova kaja raspoložena, on
shvaća u skladu s tim.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
otkloniti fenomene u kāyi; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet.
Osim toga,
bhikkhus, bhikkhu, dok se približava i odlazi, djeluje
sampajañña, gledajući naprijed i gledajući okolo, djeluje s njim
sampajañña, dok se savija i dok se proteže, on djeluje sa SUTS jer on boravi promatrajući kāya u kāya interno, ili
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
ampajañña,
dok nosite ogrtače i gornji ogrtač i dok nosite zdjelu,
djeluje sa sampajañ ,om, dok jede, dok pije, dok žvaće,
dok degustira, djeluje s sampajañña, dok se bavi poslom
izlučivanja i uriniranja, djeluje sa sampajañña, dok hoda,
dok stoji, dok sjedi, dok spava, dok je budan, dok
razgovarajući i šuteći, on djeluje sa sampajañña.
D. Odjeljak o odbojnosti
Osim toga,
bhikkhus, bhikkhu smatra ovo tijelo, od potplata
noge gore i od kose na glavi prema dolje, što je ograničeno njegovim
skJust kao da,
bhikkhus, bila je torba s dva otvora i ispunjena raznim
vrste žitarica, kao što su padine, riža, mung grah, kravlji grašak, sezam
sjemenke i oljuštenu rižu. Čovjek s dobrim vidom, otkvačivši ga,
bi razmotrio [njegov sadržaj]: “Ovo je brežuljkasti rižin, to je rižino, oni
su mung grah, to su kravlji grašak, to su sjemenke sezama i to je
oljuštena riža; “na isti način, bhikkhus, bhikkhu to smatra vrlo
tijela, od potplata stopala prema gore i od kose na glavi prema dolje,
koji je omeđen svojom kožom i pun različitih vrsta nečistoća:
“U ovoj kaiji, postoje vlasi na glavi, dlake na tijelu,
nokti, zubi, koža, meso, tetive, kosti, koštana srž, bubrezi, srce,
jetre, pleure, slezene, pluća, crijeva, mezenterija, želuca s njegovim
sadržaj, izmet, žuč, sluz, gnoj, krv, znoj, masti, suze, mast,
slina, nosna sluz, sinovijalna tekućina i urin. “
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u odjeljku E. o elementima
i puna raznih vrsta nečistoća: “U ovoj kaji postoje
glavu, dlake na tijelu, nokte, zube, kožu, meso,
tetive, kosti, koštana srž, bubrezi, srce, jetra, pleura, slezena,
pluća, crijeva, mezenterija, želudac sa sadržajem, izmet, žuč,
sluz, gnoj, krv, znoj, masti, suze, masnoća, slina, nosna sluz,
sinovijalna tekućina i urin. “
Osim toga,
bhikkhus, bhikkhu se osvrće na ovu kāyu, bez obzira na to gdje se ona nalazi,
međutim, on je raspoloživ: “U ovoj kaiji postoji element zemlje,
element vode, element vatre i element zraka. ”āya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
Kao što je bhikkhus, vješti mesar ili a
mesarski šegrt, nakon što je ubio kravu, sjedio bi na raskrižju
rezanje na komade; na isti način, bhikkhus, bhikkhu razmišlja o tome
ta sama kāya, bez obzira na to kako je postavljena, ipak je raspoloživa: “U ovome
kāya, tu je element zemlje, element vode, element vatre
i element zraka. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya.
(1)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
kletva, jedan dan mrtav, ili dva dana mrtva ili tri dana mrtva,
otečena, plavičasta i gnojna, on smatra ovu kāyu: “Ova kāya
također je takve prirode, postat će ovako i neće
bez takvog stanja. “
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(2)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno
Korušku zemlju, koju su pojele vrane, pojele su jastrebovi
jede ih lešinari, pojedu ga čaplje, psi ih pojedu
pojede tigrovi, pojedu ga panteri, pojedu razne vrste
bića, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
s (3)
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
Razmišljao je da se radi o mesu i krvi, skupljenim tetivama
upravo ta kāya: “Ova kāi je također takve prirode, to će i učiniti
postati takav i nije oslobođen takvog stanja. “
amudaya fenomena u kāya, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhita
nhāru · sambandhaṃ, tako imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo eva b · bhāvī evaṃ · an · atīto ’ti.
(4)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno u a
Korušku zemlju, čašu bez mesa i premazanu krvlju, držali
zajedno s tetivama, on smatra ovu kāyu: “Ova kāya je također od
Takva će priroda postati takva i od nje neće biti
takvo stanje. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tako
imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atíto ‘ti.
Nadalje, bhikkhus, bhikkhu, baš kao
ako je vidio mrtvo tijelo, odbačeno u kostur, a
bez mesa i krvi, skupljenih tetivama, on
smatra upravo ovu kāyu: “Ta kaja je takva priroda, jest
postat će ovako, i nije slobodan od takvog stanja. “
iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · anupassī vā kāyasmiṃ viharati, vaya-dhamm · anupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · anupassī vā kāyasmiṃ viharati;
I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā hoti, yāvadeva
ńāṇa · mattāya paṭissati · matāya, {1} a · nissito ca viharati, na ca kiñci
loke upadiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
Tako on boravi promatrajući kāya u kāya interno, ili on
prebiva promatrajući kāya u kāyi izvana, ili boravi promatrajući kāya
u kāya interno i eksterno; on boravi promatrajući samudayu od
fenomenima u kāyi, ili on nastanjuje promatranje smrti fenomena
u kāyi, ili on nastanjuje promatranje samudaye i smrti
fenomeni u kāya; inače, [shvaćajući]: “ovo je kāya!” sati je prisutno
u njemu, samo u mjeri puke ane i puke paṭissati, on boravi
odvojena i ne prianja ni za što na svijetu. Dakle, bhikkhus, a
bhikkhu boravi promatrajući kāya u kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ūru · · · · · · · · · · · · · ·
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, tako imam · eva kāyaṃ upasaṃharati: ‘ayaṃ pi kho kāyo
evaṃ · dhammo eva b · bhāvī evaṃ · an · atīto ’ti.
(6)
Osim toga,
bhikkhus, bhikkhu, kao da je vidio mrtvo tijelo, odbačeno u a
pjeskovito tlo, nepovezane kosti razbacane tu i tamo, ovdje a
kost u ruci, kost stopala, ovdje gležanjska kost, kosti goli,
ovdje bedrena kost, tu je bokova kost, ovdje rebro, tu je stražnja kost
kosti kralježnice, kost u vratu, ovdje kost vilice, zubna kost,
ili tamo lubanja, on smatra da je upravo ta kaja: “Ova kaja je također od
Takva će priroda postati takva i od nje neće biti
takvo stanje. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(7)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno na tlo kostiju, kosti su izblijedjele
kao morska školjka, on smatra ovu kāyu: “Ta kaja je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(8)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnom tlu, nagomilalo je kosti iznad
godine, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(9)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnu zemlju, trule kosti smanjene
u prah, on smatra da je upravo ta kaja: “Ta kaja takoder jest takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
https://www.youtube.com/watch?v=wV0nJtlswqg
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
Jak šlapat po cestě meditace podvědomí Mahabodhi
Cesta všímavosti - Satipatthana Sutta
PRACOVNÍ PROSTŘEDEK V BUDDHAOVÝCH VLASTNÍCH SLOVÁCH
z
Analytický přehled Online Tipiṭaka Law Research & Practice University ve 112 CLASSICAL LANGUAGES
přes
http://sarvajan.ambedkar.org
DN 22 - (D ii 290)
Mahāsatipaṭṭhāna Sutta
- Účast na povědomí -
[mahā satipaṭṭhāna] in 26) Klasická čeština-klasická čeština,
Tato sutta je široce považována za hlavní odkaz pro meditační praxi.
Úvod
I. Pozorování Kāya
A. Sekce o ānāpāna
B. Oddíl o pozicích
C. Sekce o sampajañña
D. Oddíl o odpudivosti
E. Sekce o prvcích
F. Sekce na devíti plochách
Úvod
Tak jsem slyšel:
Na
jedna příležitost, Bhagavā zůstal mezi Kurusem u Kammāsadhammy,
tržní město Kurus. Tam oslovil bhikkhus:
- Bhikkhus.
- Bhaddante odpověděl bhikkhus. Bhagavā řekl:
- Tento,
bhikkhus, je cesta, která vede k ničemu, jen k očištění
bytosti, překonání zármutku a nářků, zmizení
dukkha-domanassa, dosažení správné cesty, realizace
Nibbāna, to znamená čtyři satipaṭṭhāny.
Které čtyři?
Zde, bhikkhu, bhikkhu přebývá pozorování kāya v kāya, ātāpī
sampajāno, satimā, která se vzdala abhijjhā-domanassy směrem k světu.
On přebývá pozorování vedanā ve vedanā, ātāpī sampajāno, satimā, které mají
vzdal se abhijjhā-domanassa směrem k světu. Přebývá pozorovat cittu
v citta, ātāpī sampajāno, satimā, která se vzdala abhijjhā-domanassa
směrem ke světu. Přebývá pozorování dhammy v dhammě, ātāpī
sampajāno, satimā, která se vzdala abhijjhā-domanassy směrem k světu.
I. Kāyānupassanā
A. Sekce o ānāpāna
A
Jak bhikkhu přebývá bhikkhu pozorování kāya v kāya? Tady,
bhikkhus, bhikkhu, který odešel do lesa nebo šel na
kořen stromu, nebo když šel do prázdné místnosti, posadí se skládací
nohy příčně, nastavení kāya vzpřímené a nastavení sati parimukhaṃ. Bytost
tak sato on dýchá, být tak sato on dýchá ven. Dýchání
dlouho chápe: „Dýchám dlouho“; vydechl dlouho
chápe: „Dlouho dýchám“; krátce dýchal
chápe: „Krátce dýchám“; krátce se nadechl
chápe: „Dýchám krátce“; trénuje sám sebe: „pocit
celý kāya, vdechnu se “; cvičí sám sebe: „Cítí celý
kāya, vydechnu “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vdechnu se “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vydechnu “.
Prostě
jako bhikkhus, dovedný turner nebo turnerův učedník, který dělá dlouho
chápe: „Dělám dlouhý obrat“; udělal krátký obrat, on
chápe: „Dělám krátký obrat“; stejným způsobem, bhikkhus, a
bhikkhu, dlouho dýchající, chápe: „Dýchám dlouho“;
dlouho dýchá, chápe: „Dlouho dýchám“; dýchání
zkrátka chápe: „Krátce dýchám“; krátce dýchá
chápe: „Dýchám krátce“; trénuje sám sebe: „pocit
celý kāya, vdechnu se “; trénuje sám sebe: „pocit
celý kāya, vydechnu “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vdechnu se “; trénuje sám sebe: „uklidnění
kāya-saṅkhāras, vydechnu “.
Tak přebývá pozorování kāya v kāya vnitřně,
nebo přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování
kāya in kāya vnitřně i navenek; on přebývá pozorování samudaya
fenoménů v kāya, nebo přebývá pozorování odchodu
fenomény v kāya, nebo přebývá pozorování samudáji a pomíjení
jevů v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je
přítomen v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, on
přebývá odděleně a nelepí se na ničem na světě. Tím pádem,
bhikkhu, bhikkhu přebývá pozorování kāya v kāya.
B. Oddíl o pozicích
Dále
bhikkhus, bhikkhu, při chůzi chápe: „Chodím“, nebo
zatímco stojí, rozumí: „Stojím“, nebo když sedím
chápe: „Sedím“, nebo když si lehnu, rozumí: „Já jsem
vleže’. Nebo jinak, v kterékoli pozici je kāya zlikvidován
tomu rozumí.
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět.
Dále
bhikkhus, bhikkhu, když se blíží a odchází, jedná s
sampajañña, zatímco se díval dopředu a přitom se rozhlížel kolem sebe, jedná s ním
sampajañña, zatímco se ohýbá a při protahování, jedná s s Thus, který přebývá pozorování kāya v kāya vnitřně, nebo
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
ampajañña,
při nošení roucha a horního roucha a při přenášení mísy
jedná se sampajaññou, při jídle, při pití, při žvýkání,
při ochutnávce jedná se sampajaññou, zatímco se stará o podnikání
vykašlávání a močení, jedná se sampajaññou, při chůzi,
zatímco stojí, zatímco sedí, zatímco spí, zatímco je vzhůru, zatímco
mluví a zatímco mlčí, jedná se sampajaññou.
D. Oddíl o odpudivosti
Dále
bhikkhu, bhikkhu považuje toto samo tělo od chodidel
nohy nahoru a od vlasů na hlavě dolů, který je ohraničen jeho
skJust jako by
bhikkhus, tam byla taška s dvěma otvory a naplněná různými
druhy obilí, jako jsou kopcovité, neloupané, mung fazole, kravský hrášek, sezam
semena a loupaná rýže. Muž s dobrým zrakem, který ho rozepnul,
uvážil by [obsah]: „Tohle je kopec, to je neloupané, ty
jsou mung fazole, to jsou kráva-hrách, to jsou sezamová semínka, a to je
loupaná rýže; “stejným způsobem bhikkhu, bhikkhu to považuje za velmi důležité
tělo, od chodidel nohou nahoru a od vlasů na hlavě dolů,
která je ohraničena kůží a plná různých druhů nečistot:
„V této kāya jsou vlasy hlavy, chlupy těla,
nehty, zuby, kůže, maso, šlachy, kosti, kostní dřeň, ledviny, srdce,
játra, pohrudnice, slezina, plíce, střeva, mezenterie, žaludek s jeho
obsah, výkaly, žluč, hlen, hnis, krev, pot, tuk, slzy, tuk,
sliny, nosní hlen, synoviální tekutinu a moč. “
On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v oddílu E. Prvky
a jsou plné různých druhů nečistot: „V této kāya jsou
vlasy na hlavě, vlasy na těle, nehty, zuby, kůže, maso,
šlachy, kosti, kostní dřeň, ledviny, srdce, játra, pohrudnice, slezina,
plíce, střeva, mezenterie, žaludek s obsahem, výkaly, žluč,
hlen, hnis, krev, pot, tuk, slzy, tuk, sliny, nosní hlen,
synoviální tekutina a moč. “
Dále
bhikkhu, bhikkhu se odráží na této velmi kāya, ať je umístěna,
je však zlikvidován: „V tomto kāya je prvek Země, ten
vodní prvek, prvek ohně a vzduchový prvek. “āya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
Stejně jako bhikkhus, zručný řezník nebo
Řeznický učedník, který zabil krávu, seděl na křižovatce
řezání na kousky; stejným způsobem, bhikkhus, bhikkhu odráží
toto velmi kāya, jakkoliv je umístěno, je však zlikvidováno: „V tomto
kāya, je zde prvek Země, prvek vody, prvek ohně
a vzduchový prvek. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(1)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
zem, jeden den mrtvá, nebo dva dny mrtvá nebo tři dny mrtvá,
oteklý, namodralý a hnisavý, považuje to za velmi kāya: „Tento kāya
je také takové povahy, že se tak stane a není
osvobozeni od takové podmínky. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya.
(1)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
zem, jeden den mrtvá, nebo dva dny mrtvá nebo tři dny mrtvá,
oteklý, namodralý a hnisavý, považuje to za velmi kāya: „Tento kāya
je také takové povahy, že se tak stane a není
osvobozeni od takové podmínky. “
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(2)
Dále
bhikkhu, bhikkhu, stejně jako by viděl mrtvé tělo, které bylo zavrženo
kostřava země, být jedený vránami, být jedený jestřábi, bytí
jedený supy, jedení volavkami, jedení psi, bytí
jedený tygry, jedený kalhoty, jedený různými druhy
považuje za velmi kāya toto: „Tento kāya je také takový
příroda, stane se takhle a není osvobozena od takového
stav.”
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
s (3)
Kromě toho, bhikkhus, bhikkhu, stejně jako
když viděl mrtvé tělo, odhozené v kostře, a
kostra s masem a krví, držená pohromadě šlachy, on zvažuje
toto velmi kāya: „Tato kāya je také takové povahy, že bude
takto se stát a není osvobozen od takového stavu. “
amudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
(4)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ ni · maṃsa · lohita · makkhitaṃ
nhāru · sambandhaṃ, tak imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(4)
Dále
bhikkhu, bhikkhu, stejně jako kdyby viděl mrtvé tělo, odhozené v
drcená kost, kostra bez masa a rozmazaná krví
společně šlachy považuje tuto velmi kāya za: „Tato kāya je také z
Taková povaha se tak stane a není prostá
takový stav. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; „Atthi kāyo“ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(5)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhika · saṅkhalikaṃ apagata · maṃsa · lohitaṃ nhāru · sambandhaṃ, tak
imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī
evaṃ · an · atīto ‘ti.
Kromě toho, bhikkhus, bhikkhu, stejně jako
když viděl mrtvé tělo, odhozené v kostře, a
kostra bez masa ani krve, držená pohromadě šlachy, on
pokládá tuto velmi kāya: „Tato kāya je také takového charakteru, že je
stane se takovým a není osvobozen od takového stavu. “
Iti
ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī
viharati, ajjhatta-bahiddhā vā kāye kāyānupassī viharati;
samudaya-dhamm · ānupassī vā kāyasmiṃ viharati, vaya-dhamm · ānupassī vā
kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī vā kāyasmiṃ viharati;
„Atthi kāyo“ ti vā pan · assa sati paccupaṭṭhitā hoti, yāvadeva
ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati, na ca kiñci
loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye kāyānupassī
viharati.
On tedy přebývá pozorování kāya v kāya vnitřně, nebo on
přebývá pozorování kāya v kāya navenek, nebo přebývá pozorování kāya
v kāya vnitřně i vně; on přebývá pozorování samudaya
jevů v kāya, nebo přebývá pozorování odchodu jevů
v kāya nebo přebývá pozorování samudáji a odchodu
jevy v kāya; nebo jinak, [uvědomit si:] “toto je kāya!” sati je přítomen
v něm, jen v rozsahu pouhého ñāṇy a pouhého paṭissati, přebývá
a nelepí se na ničem na světě. Tak, bhikkhus, a
bhikkhu přebývá pozorování kāya v kāya.
(6)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni apagata · sambandhāni disā vidisā vikkhittāni, aññena
hatth · aṭṭhikaṃ aññena pād · aṭṭhikaṃ aññena gopphak · aṭṭhikaṃ aññena
jaṅgh · aṭṭhikaṃ aññena ūru · ṃhikaṃ aññena kaṭi · ṃhikaṃ aññena
phāsuk · aṭṭhikaṃ aññena piṭṭh · iṭṭhikaṃ aññena khandh · aṭṭhikaṃ aññena
gīv · aṭṭhikaṃ aññena hanuk · aṭṭhikaṃ aññena dant · aṭṭhikaṃ aññena
sīsakaṭāhaṃ, tak imam · eva kāyaṃ upasaṃharati: „ayaṃ pi kho kāyo
evaṃ · dhammo evaṃ · bhāvī evaṃ · an · atīto ‘ti.
(6)
Dále
bhikkhu, bhikkhu, stejně jako kdyby viděl mrtvé tělo, odhozené v
tu, tam a tam, rozptýlené kosti rozptýlené, zde a
ruka kost, tam noha kost, tady kotník kost, tam holenní kosti,
tady stehenní kost, tam kyčelní kost, tady žebro, tam zadní kost
páteřní kost, tam krční kost, tady čelistní kost, tam zubní kost,
nebo tam lebka, on to považuje za velmi kāya: „Tato kāya je také z
Taková povaha se tak stane a není prostá
takový stav. “
Iti ajjhattaṃ vā kāye kāyānupassī viharati,
bahiddhā vā kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye
kāyānupassī viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · ānupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; „Atthi kāyo“ ti vā pan · assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · mattāya paṭissati · mattāya, {1} a · nissito ca viharati,
na ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Přebývá tedy pozorování kāya v kāya
interně, nebo přebývá navenek kāya v kāya nebo přebývá
pozorování kāya v kāya vnitřně i vně; přebývá pozorování
samudaya jevů v kāya, nebo přebývá pozorování průchodu
pryč od jevů v kāya, nebo on přebývá pozorování samudaya a
zmizení jevů v kāya; nebo jinak, [uvědomovat si:] “toto je kāya!”
sati je v něm přítomen jen v rozsahu pouhého ñāṇy a pouhého
paṭissati, přebývá odděleně a nedrží se na ničem v
svět. Bhikkhu, bhikkhu, tedy přebývá pozorování kāya v kāya.
(7)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setāni saṅkha · vaṇṇa · paṭibhāgāni, tak imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvī evaṃ · an at atīto’
ti.
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni setani saṅkha · vaṇṇa · paṭibhagani, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(7)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno na tlo kostiju, kosti su izblijedjele
kao morska školjka, on smatra ovu kāyu: “Ta kaja je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(8)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni puñja · kitāni terovassikāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(8)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnom tlu, nagomilalo je kosti iznad
godine, on smatra da je upravo ta kaja: “Ova kaja takoder je takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya.
(9)
Puna
ca · paraṃ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṃ sivathikāya
chaḍḍitaṃ aṭṭhikāni pūtīni cuṇṇaka · jātāni, tako imam · eva kāyaṃ
upasaṃharati: ‘ayaṃ pi kho kāyo evaṃ · dhammo evaṃ · bhāvi evaṃ · an · atīto
ti.
(9)
Nadalje, bhikkhus, bhikkhu, baš kao i on
Vidjevši mrtvo tijelo, odbačeno u kosturnu zemlju, trule kosti smanjene
u prah, on smatra da je upravo ta kaja: “Ta kaja takoder jest takva
priroda, ona će postati ovakva i nije slobodna od takvog
stanje.”
Iti ajjhattaṃ vā kāye kāyānupassī viharati, bahiddhā vā
kāye kāyānupassī viharati, ajjhatta-bahiddhā vā kāye kāyānupassī
viharati; samudaya-dhamm · ānupassī vā kāyasmiṃ viharati,
vaya-dhamm · anupassī vā kāyasmiṃ viharati, samudaya-vaya-dhamm · ānupassī
vā kāyasmiṃ viharati; I atthi kāyo ’ti vā pan a assa sati paccupaṭṭhitā
hoti, yāvadeva ñāṇa · matāja paṭissati · matāya, a · nissito ca viharati, na
ca kiñci loke upādiyati. Evam · pi kho, bhikkhave, bhikkhu kāye
kāyānupassī viharati.
Tako on boravi promatrajući kāya u kāya
interno, ili on boravi promatrajući kāya u kāyi izvana, ili boravi
promatranje kāya u kāya interno i eksterno; on boravi promatrajući
samudaya fenomena u kāyi, ili on nastanjuje promatranje prolaska
daleko od fenomena u kāyi, ili on boravi promatrajući samudayu i
prestanak fenomena u kaiji; inače, [shvaćajući]: “ovo je kāya!”
sati su prisutni u njemu, samo u mjeri puke ṇane i puke
paṭissati, on ostaje odvojen i ne drži se ničeg u
svijet. Tako bhikkhus, bhikkhu boravi promatrajući kāya u kāya….
03)Magadhi Prakrit,
05) Classical Pali,
06) Classical Devanagari,Classical Hindi-Devanagari- शास्त्रीय हिंदी,
07) Classical Cyrillic
08) Classical Afrikaans– Klassieke Afrikaans
09) Classical Albanian-Shqiptare klasike,
10) Classical Amharic-አንጋፋዊ አማርኛ,
11) Classical Arabic-اللغة العربية الفصحى
12) Classical Armenian-դասական հայերեն,
13) Classical Azerbaijani- Klassik Azərbaycan,
14) Classical Basque- Euskal klasikoa,
15) Classical Belarusian-Класічная беларуская,
16) Classical Bengali-ক্লাসিক্যাল বাংলা,
17) Classical Bosnian-Klasični bosanski,
18) Classical Bulgaria- Класически българск,
19) Classical Catalan-Català clàssic
20) Classical Cebuano-Klase sa Sugbo,
21) Classical Chichewa-Chikale cha Chichewa,
22) Classical Chinese (Simplified)-古典中文（简体）,
23) Classical Chinese (Traditional)-古典中文（繁體）,
24) Classical Corsican-Corsa Corsicana,
25) Classical Croatian-Klasična hrvatska,
26) Classical Czech-Klasická čeština,
27) Classical Danish-Klassisk dansk,Klassisk dansk,
28) Classical Dutch- Klassiek Nederlands,
29) Classical English,Roman
30) Classical Esperanto-Klasika Esperanto,
31) Classical Estonian- klassikaline eesti keel,
32) Classical Filipino,
33) Classical Finnish- Klassinen suomalainen,
34) Classical French- Français classique,
35) Classical Frisian- Klassike Frysk,
36) Classical Galician-Clásico galego,
37) Classical Georgian-კლასიკური ქართული,
38) Classical German- Klassisches Deutsch,
39) Classical Greek-Κλασσικά Ελληνικά,
40) Classical Gujarati-ક્લાસિકલ ગુજરાતી,
41) Classical Haitian Creole-Klasik kreyòl,
42) Classical Hausa-Hausa Hausa,
43) Classical Hawaiian-Hawaiian Hawaiian,
44) Classical Hebrew- עברית קלאסית
45) Classical Hmong- Lus Hmoob,
46) Classical Hungarian-Klasszikus magyar,
47) Classical Icelandic-Klassísk íslensku,
48) Classical Igbo,
49) Classical Indonesian-Bahasa Indonesia Klasik,
50) Classical Irish-Indinéisis Clasaiceach,
51) Classical Italian-Italiano classico,
52) Classical Japanese-古典的なイタリア語,
53) Classical Javanese-Klasik Jawa,
54) Classical Kannada- ಶಾಸ್ತ್ರೀಯ ಕನ್ನಡ,
55) Classical Kazakh-Классикалық қазақ,
56) Classical Khmer- ខ្មែរបុរាណ,
57) Classical Korean-고전 한국어,
58) Classical Kurdish (Kurmanji)-Kurdî (Kurmancî),
59) Classical Kyrgyz-Классикалык Кыргыз,
60) Classical Lao-ຄລາສສິກລາວ,
61) Classical Latin-LXII) Classical Latin,
62) Classical Latvian-Klasiskā latviešu valoda,
63) Classical Lithuanian-Klasikinė lietuvių kalba,
64) Classical Luxembourgish-Klassesch Lëtzebuergesch,
65) Classical Macedonian-Класичен македонски,
66) Classical Malagasy,
67) Classical Malay-Melayu Klasik,
68) Classical Malayalam-ക്ലാസിക്കൽ മലയാളം,
69) Classical Maltese-Klassiku Malti,
70) Classical Maori-Maori Maori,
71) Classical Marathi-क्लासिकल माओरी,
72) Classical Mongolian-Сонгодог Монгол,
73) Classical Myanmar (Burmese)-Classical မြန်မာ (ဗမာ),
74) Classical Nepali-शास्त्रीय म्यांमार (बर्मा),
75) Classical Norwegian-Klassisk norsk,
76) Classical Pashto- ټولګی پښتو
77) Classical Persian-کلاسیک فارسی
78) Classical Polish-Język klasyczny polski,
79) Classical Portuguese-Português Clássico,
80) Classical Punjabi-ਕਲਾਸੀਕਲ ਪੰਜਾਬੀ,
81) Classical Romanian-Clasic românesc,
82) Classical Russian-Классический русский,
83) Classical Samoan-Samoan Samoa,
84) Classical Scots Gaelic-Gàidhlig Albannach Clasaigeach,
85) Classical Serbian-Класични српски,
86) Classical Sesotho-Seserbia ea boholo-holo,
87) Classical Shona-Shona Shona,
88) Classical Sindhi,
89) Classical Sinhala-සම්භාව්ය සිංහල,
90) Classical Slovak-Klasický slovenský,
91) Classical Slovenian-Klasična slovenska,
92) Classical Somali-Soomaali qowmiyadeed,
93) Classical Spanish-Español clásico,
94) Classical Sundanese-Sunda Klasik,
95) Classical Swahili,
96) Classical Swedish-Klassisk svensk,
97) Classical Tajik-тоҷикӣ классикӣ,
98) Classical Tamil-பாரம்பரிய இசைத்தமிழ் செம்மொழி,
99) Classical Telugu- క్లాసికల్ తెలుగు,
100) Classical Thai-ภาษาไทยคลาสสิก,
101) Classical Turkish-Klasik Türk,
102) Classical Ukrainian-Класичний український,
103) Classical Urdu- کلاسیکی اردو
104) Classical Uzbek-Klassik o’zbek,
105) Classical Vietnamese-Tiếng Việt cổ điển,
106) Classical Welsh-Cymraeg Clasurol,
107) Classical Xhosa-IsiXhosa zesiXhosa,
108) Classical Yiddish- קלאסישע ייִדיש
110) Classical Zulu-I-Classical Zulu
from
Analytic Insight Net - FREE Online Tipiṭaka Law Research & Practice
University
in
112 CLASSICAL LANGUAGES Please Visit: http://sarvajan.ambedkar.org
Maha Sathipattana Suthraya - මහා සතිපට්ඨාන සුත්රය -
LESSONS
https://www.youtube.com/watch?
for
Maha-parinibbana Sutta — Last Days of the Buddha
The Great Discourse on the Total Unbinding
This
wide-ranging sutta, the longest one in the Pali canon, describes the
events leading up to, during, and immediately following the death and
final release (parinibbana) of the Buddha. This colorful narrative
contains a wealth of Dhamma teachings, including the Buddha’s final
instructions that defined how Buddhism would be lived and practiced long
after the Buddha’s death — even to this day. But this sutta also
depicts, in simple language, the poignant human drama that unfolds among
the Buddha’s many devoted followers around the time of the death of
their beloved teacher.
https://www.youtube.com/watch?
for
Mahāsatipaṭṭhānasuttaṃ (Pali) - 2 Kāyānupassanā ānāpānapabbaṃ
http://www.buddha-vacana.org/
Use
http://www.translate.google.
Rector
JC
an expert who identifies experts influenced by Expert and Infulencer Sashikanth Chandrasekharan
of
Awaken One With Awareness Mind
(A1wAM)+ ioT (insight-net of Things) - the art of Giving, taking and Living to attain Eternal Bliss
as Final Goal through Electronic Visual Communication Course on
Political Science -Techno-Politico-Socio Transformation and Economic
Emancipation Movement (TPSTEEM).
Struggle hard to see that all fraud EVMs are replaced by paper ballots by
Start
using Internet of things by creating Websites, blogs. Make the best use
of facebook, twitter etc., to propagate TPSTEEM thru FOA1TRPUVF.
Practice
Insight Meditation in all postures of the body - Sitting, standing,
lying, walking, jogging, cycling, swimming, martial arts etc., for
health mind in a healthy body.
buddhasaid2us@gmail.com
jchandra1942@icloud.com
sarvajanow@yahoo.co.in
Transformation and Economic Emancipation Movement followed by millions
of people all over the world in 112 Classical languages.
Rendering exact translation as a lesson of this
University in one’s mother tongue to this Google Translation and
propagation entitles to become a Stream Enterer (Sottapanna) and to attain Eternal Bliss as a Final Goal
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